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 V i m a l aP u b l i s h i n g
P . O .B o x 2 1 3
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O B . A l a nW a l l a c e2 0 1 2

No portion of this book rnaybe

All rightsreserved.
reproducedin any form or by any means,electronrc
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I S B N9 7 8 - 0 - 9 7
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['pa-'saroupuq rq] uI Papnpul osIParc
srlou 's.rqlodutg rre'ownq(I aluqqns ro!
(srolelsuerr
IIV lnrre.{g
selouPuq Jql ur peleJod;orut uaaq e^eq q:)lq,^A 'suotlelouue
l1ylr.
L€t saIHdvucoIfl ruoHS
sf.r slx:rJ NVrEr{rJ co ,\HdvuSollgIfl
L6 -:,saroNCINE
Lg ,\uvsso'rD
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pelelsuerl'aqrodurgruotpnqtqsry14?e aqtJo qto,1
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S p e c r p r cG u I o e r r N E SF o R S u t r a s r E R n e o n R s
o r T s B sBT e xl s, rN A cco n D vITH THE
I u r p u r e N o 'WtsH E So F V E N E n eeI- E GvetRur
R t N p o c H EA N D B . A r n N ' W e r r a c r

As is commonly the case regarding Vairayana teachings,

the texts included in this volume are restricted to "suit-
able readers."
Specifically,those who earnestlyaspireto achievelib-
eration and enlightenmentare the sort of readersfor whom
this text was intended.Such peoplewill not be fixated on
material success, but due to understandingthe first Noble
Truth of suffering,will have turned away from the allures
of the cycleof existence.
Suitablereaderswill honor the fundamental Buddhist
teachingsincludedin the Sravakayana, and they will revere
the Mahayana as well, includingthe cultivationof the Four
Immeasurables,the Six Perfections,and the insightspre-
sentedin the Yogacaraand Madhyamaka views.
In addition, they will value all the outer' inner, and
secretclassesof the tantras, and have a genuine desire tcl
practicethe breakthroughand direct crossing-overstages
of the Great Perfection.
Finally,suitablereaderswill treat this volume with rev-
erenceand care.
Jo aseqd(p8g2ql'qr1).rano-Sutssorl ]rertp agr JOuolleu
-e1dxaarelduor e dq pa.,vlo11o;q8no.rqr{perqaqr ;o .{reru
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slrl Jo ,W aunlo^ ruotl ;s1u14pe aqt Jo qlarl punoJcu4
aqt Jo do.te uoaH aqt Jo sa8o1goml aql uo pnuow V
:vqppry Jo uuag 8ur11!rut-qsty aqa s,ar4todurguolpnq
'artl:e.td
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uaqrSozq ;o aseqd(Qqc8atl'qt1) q8norqrlearq aqr Jo
's1ro,Lr
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parralloJ srr{ rxorJ Qa$ sBuo8p 'qr1) a.rnsearlPUIIUE
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/o oulnqq qsqool aql s,ed8utl uotpnq Jo uoll"lsuprl
alalduor aqr Jo slsrsuof,orailzqe aLuqqnsJo iINO .r.x3l
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o.41 Jo uorteltdruoJe sr uaq)
Jo o.lAt,{q pasoduof s1Jo^/rt
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pJol\A.eJoc(sJolEIsueJI
tJ SUBI,IME DHARMA

Dzogchen practice. Both works are accompanied by the

Venerable Gyatrul Rinpoche's oral commentary, which
he gave during the summer of 1998, in his home near
Half Moon Bay, California. Together, these two works
give a complete presentationof the view, meditation, and
conduct of the two stagesof Dzogchen.

Suonr BrocnepuY oF Duo;ol.l LINcpRl

Also known as GarwangDudjomPawo,Dudiom
Lingpa was born in the Golok region of eastern Tibet
on the tenth day of the first month of the Sheep Year.
According to a number of ancient and recent prophecies,
as written by one of his own subsequentemaniltions His
Holiness Dudjom Rinpoche, his previous incarnations
include the following mastersof the Buddhist tradition:

1. Niiden Dorje Chang: the buddha that bestowed

empowerments upon all the thousand buddhas of this
fortunate eon.
2. Sariputra
3. Saraha
4. Krsnadhara
5. Humkara
5. Drogpen KyeuchungLotsa
7. Smrtijfrana
8. Rongzom Chrikyi Zangpo
9. Dampa Deshek
10. I-ingleRepa
1 1. Ch6gyal Karnagpa
12. Drumgyi Karnagpa
 'al.roq eqse1 .aqoodurg uolpnq sseurloH
le.rp8lf srH
apnllur suorlpuJeJurluanbasqnss.ed8url tuotpnq
.sseueJeA{.?
JO aJnleu
lglluassaoqt olur tgSrsurSururu8q8norqr sonqppKpr,t
etuef,aqpuesnoql auo pue dpoq ^.{ogureJJrll peurelle
saldnsrpslrl to uaatrrqltEql pres sr ll .uorrcaJradlparD
aql se llal\ sE 'uorlaldruol pue uorte.rauafi safielsaql
1o
Jo uorlezrlear;o sa8etsrsaq8rqeqr paqterJaq pue ,sa1ce
-.rru lueru paruro;;aded8url ruofpnq ,"Jll ,lq
Jo rsrnoJ
aqr Surrnq 'sptjuol eqr pue souns eql qroq rdapepue
1o
relorfrsaleurunsuorE se^{ oqt,(926L_S9gt) aqrodurg
uaq:dnrpoe prSlJ aql ,eurl51 leduel gu8lf Burpnpur
'suos
lq8ra peq ed8url uotpng
lenlr.rrdspaurvroua.r
'uos u1!\oJaq
aJelA
arl Jt sE tulq JoJpareJ og.rn,1e,{BosJaqse tJosuoJ s<EAEqq
-uessuped ruory sarJaqdord pa,rraJeJosl"
eq suorsuJf,o
snorJel uO .Jlesurq pleqqtueseruped
uorg s8urqreal
'rulpar
PaAIsJaraq eJer1l reqr Jo aurl ar{t ur sread a1la./!\l
palenba qrlq^\.3ur1qe.{e8N .lrlgd
Jo tueurruorgns eqt uo
4op8ueT N trvp uuunq auo luads osl" eq ,qtno.{ srq Bur
-rnq 's8urssalqrear8 palraJeJer{ tuorlllt uor; ,srur4gp
aqr
'rqprgrrer{eA
Jo lsoueroJ peJalunoJuoaq areq,tA,slul)gp
aqt Jo tuleer aql 'eugdrppo or urlq pal lullgp B .uorseJJo
euo uO 'trrrq ralo 3ur4oo1 sarlrap alrlralord pue s!ul4?p
.a1l s1l
Jo stsoq ,lres aq ;o srea,{ aarr.ll lsry aql Bur-lnp
n'lqderSorqolns u,lao s.edgurl uotpnq o1 Burp.ro:oy
.9I
1as1ed1o6lnppnq
uaslscJr.uBuos's:I
al.roqnppnC 8unr8e.r1.y1
S u n t o q 3e d a g . g l
6 cuoltuo.I.suoJV-ISNVu.L
IO SUBI,IMEDHARMA

his mind emanation;Tulku KiinzangNyima, his speech

emanation;StinamDetsen,his body emanationlJamyang
NatsogRangdrol,also known as Dorje DragtselLingpa,
an emanationof his enlightenedactivities;and Tulku
qualities.
Drachen,an emanationof his enlightened

Suonr Blocnepsv
oF DUDJoM RrNPocHEi

His HolinessDudjom Rinpoche,Jigdral YesheDorje,

was born in the regionof Pemako,in southeastern Tibet,
on the twenty-third day of the fourth Tibetan month,
1904. His mother was Namgyal Drolma, and his father
was Tulku JampelNorbu, a Princeof Kanam and a direct
descendantof King TrisongDetsen.It is said that Dud-
jom Rinpochewas born while his predecessor, Dudjom
Lingpa,was still alive,and that Dudjom Lingpahimself
gave specificinstructionsspecifyingwhere his veritable
emanationwould take rebirth.6
\fhile Dudjom Rinpochewas still a boy, he received
the transmissions and directblessings
of ManjuSri,Guru
Rinpoche, and YesheTsogyal in person. He received
all the lineagesof the Nyingma tradition from his spiri-
tual teachers,namelyPhiingongTulku Gyurm6 Ngedon
Wangpo, Jedrung Trinley Jampa Jungney, Gyurm6
Phendey6zer, Namdrol Gyatsoof Mindroling, Gendiin
(iyatso, and Khenpo Aten. It is said that at the age of
fourteen,he gavethe full empowermentand oral trans-
missionof The Treasuryof PrecictusTermas (Rin-cben
gTer-mdzod),a collectionof termas from the Nyingma
lineage.From then on he continuedto give cmp()wer-
 'aJuPJC
'auSoproq ur 'aruoq slq te nup,t.ttuttod otur passed aqr
-odura urotpnq '(nil 'LI .{renue[) rual ra8rl-a.rrg
er.ll Jo qtuoru qlue^ele oqr Jo ,{ep qruearq8ta agr ug
'lse1xraqr or ,(1re1nJl.redpuP plro.^A3t{i
JeAoIIe peards plno^\ sernspa{ ^ aN sltl leqt suortrtpa.ld
JarlJees,ed8url tuo[pnq qrl.4 papJome .{ltnure srgt',{y8ur
-lseJelul 'salels porlufl at{l uI '8uozq g{J uadS.to PUE
od8ur.,{51eqso pue 'aruerg ur '8urygg3 adue5 uaf8rg
pue od8ur,(51 atroq '8uoy Suog ;o ,{tano5 rtratosg
eug(eile6 eql se qlns 'sraruaf, teaJlal .{ueru paqsllqersa
'adorng 'EISV
pue rq8ner aq oJeq.,t'eltraruy {rro5tr pue
'srua'(rale1
rnoq8norql .{1aprmpala^erraqrodurg uo(pnq
slq ul '1edag uI qteuqpog pue'qsepe.r4lBqlEtuIH'.res1e
-rtag-euradosl ul sarralseuotulslt{ppng pue 'esstrg ut
3ur1 ualdeg npplq pue 'Suodulle) ul 'r.r1e4lop8ueT
se r{f,nssarlrununuol lslqppnfl .,{ueurPaqsllqerseaL{rratl.^
'tulIIIS pue '1eda51'elpul or pela^erl ,(aq1 '9961 ur d1t
-rupJsrr.{qll^\ raqll r1a1aqrodurg ruo[pnq '656L ul raqll
IeJtuoJ ;o uouednJJo lslunruuoJ osaulq) eqt Jo uoll
-edrcrtue ul 'taqll uJalsealltnosuI oA nd pue odSuoy ur
erurl qrnru tuads osle aq qSnoqtle '3ut1gt1Jeuad l€ se^\
lees uretu srH 'raqll lerlual ur Surlorpul'\tr Jo uolllP"rl
aql peurelureu .(yletgnadsaqrodurg uolpnq 'ustqppng
ueragrl ;o sa8eaurlar.ll IIe parrlseu aq q8noqr ua.tg
'tuauuatqSrlua
alalduo: ;o su8rs aqr padeldslPe^eq suot8ar uefelerurll
eqr rnoqSnorr{r pue leqll uI sluopnls slt{ Jo ,{ueu teqt
prESsr lI 'rurplJf,uqJnu ot uaqrSozq uo aslleaJllsJg sltl
paJor{lnear1uaeluelJs;o a8e Jqr tV 'un\o slq Jo sEUEL{PEs
duuu Sursodruor ellq^{ 'sap.{r EIUJaIruJraJJIpJO sluaut
rr (I)IO,,la,)IOJ .SUOJV-IS NV)I.I.
IZ SURI,IME DTIARMA

Dudjom Rinpochewas a great tertbn, who discov-

erednumeroustreasureteachingsthat are still practiced
and propagatedall over the world today. In particular,
his revelationsconsistmainly of the classof direct mind
treasuresof the vidyadharas,concerningthe inner tan-
tras of the SecretMantrayana.Theseteachingsare saidtc-r
be exceptionallyprofound becausethey can bring about
enlightenmentin one lifetime through the accomplish-
mentof the rainbow body at the time of death.
Sincehis passing,DudjomRinpoche'sCollected.Works
have been publishedin India, along with his Collected
TransmittedPreceptsof tbe Nyingmapa, which is a fifty-
five-volume work that he startedat the ageof seventy-four.
Another of his well-known works is the Political His-
tory of Tibet,which His Holinessthe XIVth Dalai Lama
requested him to write.

-CHnNoRa EesroN aNo B. Ar-aN WRt.lacs

zootJ
 tr
['pg-'SutqslIgndeletutAseu.^ou]
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'aqcodurX olgereua1
oqlJouonf,rr{P
1nrre.{5 aql rePun'8002ul I +
u^Aodtu Jo srurod .relnrured IedsIPol JapJouI uelv qll^{
,(1>1aamlatu I +'uoltslsusJl IEJo s(UEIV qlIA\ PaJeduol
ueqr I qrlq^a 'slxel looJ aql Jo uollelsusrl aql uo IJo,^A
()1u33eg I (ruoPsrrNJo rorrrw IUOJJsuollelouue aqr PUE
slxal eql Sur.rrnbceJaUV 'uoIlBJIIqnd JoJ uollsJPdard ur
suollelouuB s.aqf,oduruInJredD Jo SuIrIpe eql se ll3/\\ se
'slxal looJ aql
Jo uoIlBISuEJleql uo tulq qll l IJo/r\ J lBt{]
paIss 'e.reqreg BIuBS'erurolt1e3 Jo dllsrs^Iun aql lB 8uI
-dpnrs uaaq ppq I uotll!\ qtl^{ (uelv '8GGI Jo IleJ aqr ul
'JalaJdJalursE pe^Jes aJEIIeTNuelv el'Ull qllq-AAle 'eturol
-r1e3 ',(eg uootttr
JIeH reeu rruol{ slq ul sluapnts;o dno.r8
Ilptrrs e ol sxqppxsJo wa7 8ut11!pg-qsty aql s,aqrod
-uru rlrolpnc pue snqload pup pnw s.PdBuI-Ituolpnq uo
sSurqceale^pg orl3odurg Inrle.{D alqereuan aLlt 866I ul
eJBteJds(rolelsuB{
]4 SUBLIME DHARMA

uncertainty regarding the meaning of the texts. I also

had the task of editing the profound and lively annota-
tions given by Gyatrul Rinpoche, which I then added tcr
the root text as endnotes in accordancewith Rinpoche's
request.
I would like to expressmy deep, heartfelt appreciation
to Gyatrul Rinpoche and Alan rWallacefor giving me the
opportunity to work so intimately with these profound
teachings. I finished the translation of these texts just
three days before the birth of my first child, Tara, in the
spring of 2000. It brings me great ioy to know that she
was, in some way, benefiting from these teachings while
still in the womb.
I would also like to thank my close friend and col-
league Calvin Smith, whose eagle eye contributed to the
editing of this translation,as well as my mother, Jeanine
Kuhrts, a dharma practitionerfor more than thirty years'
for giving helpful suggestionswith editing. I would also
like to thank Lindy Steele,Christine Moen, and those at
Vimala Publishing who helped bring this translation tcr
print.
Due to the esoteric nature <lf these texts' which are
written in the "twihght language" of Dzogchen, there
may be times when the translation seems obtuse or dif-
Iicult to understand. Traditionally, Dzogchen texts were
intentionally written in this way so that anyone who
wished to study them must have first sought olrt the guid-
ance of a qualified spiritual teacher.For this reason' we
refrained from the temptation of adding words that rnight
lead to a facile reading of the text, and for the most part'
rroz'I'Ivc
v I N U O Ct ' I V J ' , \ A ' l A X U A f l
NOJSVlVUCNVHJ-
'sJel{lo
Jo
lUauaq aqr roJ Sutuale.tre lentr.rrds passed:nsun aql uIBllE
,(aqr deu pue '8urra;JnsuorJ aarJ aq s8uraq 11e fery
'lUaru.ra,nrodlue
to
1e,ra1
alerrdordde eqr Pu? uolsslrusueJlIeJo Surpuodsa:ror
aqr puq e^?q oq^\ esoql ol dluo alqeltele ePetu rq tI reqr
pesr^pp seq pue 'yerralerupelf,IJlsal se IJo,l.r slql Paleu
-3rsap seq aqrodurg ynrredg 'uot1tpe.r1qtl.^ efueProf,f,e
ur pue's8urqcual esaqrJo aJnluu paJUeAPE aql ol anq
'{Jo1\{srqr Lrernme aql 01 etngtJtuoJ rq8tut
to
oq,tt sJouollnoerd puE sJplotlf,stuoJJ sluetxlxoJ.{ue atuor
-le^aI 'ureruerrq8ru let{l sroJJa,(ue ro1 .{rrlrqrsuodsarslos
eler I 'lxel slql Jo uoltelsuPJl eql uI aJuelslssePUE eJUe
-prn8 tuallaf,xapEI{ 1 q8noqtly 'pagnads asl Araqlo ssalun
's,aqcodurg 'txat eqr
1n;red9 ere salouPuaIIV JOPua aql
te d.resso18 aql ul punoJ aq uef, sluJal Ief,IuLIJatlsotu Jo
suorlrugaqJ'ruJal .^ eu e Jo af,ueJeaddeaqr yeu8rsol JapJO
ur 'txel Jql ur readde daqt arutt rsrg atll sIUJrl uElrqII
'lxal u?leqlJ- aql
PUE lrJlsuEs lsoru PazIJIIeII aAsL{e/N
Jo uorlelsueJl asolf, e ol ,(ltreur:d araqpe ol asoqtr a^/!\
!I SlVrMtld S.UOIV-ISNVUI
 erellBlNuelv 'g PUE
uolsBgErpuEqJ.,(qpalelsuerl
aqoodurgln.rredgelqureuen
dq suorlurouuV1111716
vdcNrT wofanQ
rct
Suylaop
srau+Da{ ouA
puoPnwsrDalw
+o!il uoto DlnrDtlerlstpol?tlJ
) ANO IXIII
 6r
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aqr Pauop
-ueqE 8ur,Aeq 'oq,,n 'slenPl^lPul Jaqfo h81J puP (etureqp
aqr pesnqe puE PeSeredsrp d1:a.tap3uI^eq 'oq,r,r'1:a1lalut
'sreloqrs etuos Jg ,{uu araql
lear8 rtaql JoJ PeueJ
'puodsa.rrq8nu 'qred aql qrtm
'uotlra.rtp
JBrptuE sI otl.,t ueul PIo ue'l moq sI slql ssan81
'/v\el^eql o3
Iaas oqln asoqr oI Jo sseuPullqrleqr or anp
'speorssor:
ol .,(e/!\qJlq,^alnoqe ulsuef,un aJB otl,{. pue
p ol eruof aneq daqr .^AouI orlnt'sout[ eql IIe p qted alos
Jrll rot a;tdse pue u.reaf dldaep oq.,l^resoql aq ,{eru eraql
;lnfiapuommoH ;oH 0W qJ
-uollf,atJed rraJC al{l 1o asuedxa
lsPAaql se asoJedlsnoaueluods ssaualB.lrre
uzrro.{u 1o ,tesn luEIPer,{11ernreuaql Puv
.'saldrrsrP;t.r
perr.{rue ;o sduldsrpeql se esoJesseusnolJsuoJ
eq1
aql to suolssaldxo-114s
lerprorutrdo'1e.tnleu 'Prol
a,rrse,rt a-t
rad -11e' lYat3' 3utla,te,tun aql r'la 1r a,'r
edg>lerureqp eql s€ esoJesseueJe,r,re u,utt '{14
'Iogr]
aqr ,'eiituu>1y
satuaftxeJo eaUnrgl{PerurPtlp
Jo PIagEqPPnq aqr Jo aPoqEaql olul rPultu
eqt Jo dealsdaapaqr uorJ 8utue1u.rte .{1ruersu1
20 SUI]LIME DFIARMA

falls, are plunged into the deptl-rsof the ocean of samsara

due to the maturation of their karma. If even the words
of the Jina are not pleasingto their eyes,then why would
anything elsesatisfy them?6
Leaving them aside, if, from the perspectiveof those
possessingthe eyesof wisdom and exemplary conduct, I
have erred in any way, I confessand discloseall breaches
of conduct, sins, and downfalls' that I have accumulated
throughout all my past lifetimes.May those misdeedsbe
purified and cleansed,and may I be granted the supreme
siddhi,s
I have sat at the feet of sublime teachersand spiritual
friends,drinking the nectar of the dharma, yet I have not
become an authority. t1821Nevertheless,occasionally I, a
fool, have practiced stupid meditations that I've made up
on my own. At times, others have given me pointing-out
instructionsthrough illusivevisionsin dreams,"and even
though I have analyzed and tried very hard to practice
them, becauseI haven't encountereda spiritual mentor to
guide me along the path, I have becomeconceited,proud,
and arrogant. That is my experiencelit is what I pomp-
ously conflate with realization, and yet I have confidence
in that. On the other hand, I lack even a trace of the good
qualitiesof primordial consciousness that arise from the
unmistaken practiceof the genuineview and meditation.
Thus I have acted iust like the well-known aphorism,
"The marmot ostensiblycultivating meditative stabiliza-
tion is actually hibernating."r0I am completelydisclosing
m.,- own faults; I disclose this without concealing any-
thing, so pleaselclok upon me with compassion.H<twever,
rf I offer my own heart'sblood without disrespectingthe
 (luasard
apr.roq.^Asrrl?unl ssallqSnoql eq detu ereql lv
'lurod puoJes 3qr sr rer.{J il'Pultu Jno/ qll,^A1IPeler8
-elul /lnrl aleq no,{ ute8e pue ule8e slql uo elel
Illun
-lpatu puE lnoqs 'urelJaJun sI uotlentls rno,,{teqt
{ulr{I
pue elqprlrpardun are Lltpep Jo etult pue ueds etII u1r,\o
rno.( 1eq1eas IIrl!\ no.( 's8uraq raqro Jo r{reop pup qrrrq
agl Suluruexa dq uaql '.{:ua8Jn Jo asuas E q1I.41\ artlrerd
'ada rno,{
ol Jlesrnod ,(1dde,(1r;r.a,r,s lou op no,{ 11 Irnrls
puq rsnp;o aprrred e ro ,{poq rno,( uo pepu€l peq raqua
Sururnq e sB '.{cua8.rn esuas e r{rJoJ Surrq 'dep txau
Jr Jo
eql Jo A\oJroruol lltun eJIl3E.rd lentt;lds Suruodlsod lno
-qlr/!\ (suorlf,nJlsur 'aruu 'sraqleal
lerttre;d pue lentutds
'spuau; 'tualuuoJr,rua',(poq luallaf,xe ue Surpnlrur 'serl
-lunlroddo dueru a,req no'( qJlql ur uonenlrs srqr ul
'lulocl
rsrg eql sr r?ql iuopearJ slql a^ELIra8uol ou no.{ uaq^\ op
tr 8ur1eu,(qa:aqr'a;r; ueunq
leq.,r,r'ssay8uruperu
nod 11r,r.
snoroa;d srql Japuenbsnof JI 'ruBeJpE ueql aJoul ou sr
slqt 'ruopaaJJ peurerqo a^pq nol reqt os raqtaSol Jruof
anur1seruelsrunJJrfq8noqrye'asrrvralrl 'ute8e pue ure8e
rr Surpug drlnrg;tp a^eq IIIn\ nod ra1e1'[t8t] sluaru.^,oPua
pue aJnsralqll^\ aJIIueunq snona.rd? paurelqo Sur,req;cr
uorlenlrs luasard srql Jo a8elue,pe aIel lou op no,( ;1
.risaf,uslsrunf,JrJu.1nornod alenlelJ puE
'3urrvrolloyaqr .rapuod,(1yn1a.rer uaqt 'sa.tryrrntnJ Jo aIES
aqr roJ roleepue ural-8uo1 u Surns.rndyo 'aurnua8 Surqt
-aruosSurqsrldruome.{ynrt;o tq8noqr aql a^eq rrr.{ler lnq
'lsaralur-1yas.{q parenrlour sr qrlrlla 'eJueSo.rreuzno :no,{
J o , l ( ) o q a q t , ( q u r p a J n l l o u a J En o , ( ; r ' u o r u r d o , ( u u 1
ialrJA\lnq oP ()1rraql
sr JslJ leqnt 'sroluau lenlrrrds aurlgns ,(ru yo s8urqreat
S}I:III I\'II I (INV CINI/!
ZZ SUI]LIMT]DHARMA

on the blind, wild horse of spiritual sloth over a plain of

innumerable delusive,illusory apparitions. Lacking reins
to control the horse, they strike it again and again with
the whip of negligence.By postponing the endeavorsthat
endure throughout future lives, from this life onward,
they will be impaled relentlesslyupon the sharp spokes
of the wheel of samsira and miserable states of exis-
tence.ra[184]Due to powerful karmic energies,they will
be bound, with no place to escape,and cast from one life
to another. $7hen encountering that situation, there will
be no freedom.r5That is the third point.
'Wondering
whether there is someone to protect you
from this great fire pit of suffering, put off concern for
what others might think and for acquiring requisitesfor
thislife!r'
These three points are the field of the sublime dharma.
They are the inspiration for accomplishing liberation and
are the sole guides, guardians, and friends who turn you
away from paths that descendinto the prison of suffering
of samsara and miserable states of existence.For those
who lack these three points, the spirit of emergenceand
enthusiasmare like dew in the summertime.

Kyd ho!
D u e t o t h e a s s e m b l ya n d t i m e l y m a t u r a t i o n o f
E x c e l l e n tc a u s a l i n t e r a c t i o n sb e t w e e n
The dependently related events of
Karma and aspirations,
P e o p l ei m b u e d w i t h k a r m a a n d g o o d f o r t u n e
H a v e a c h i e v e dl e i s u r ea n d e n d o w m e n t s .

The fruit of that which has beensown before

I s b e i n g e x h a u s t e da t t h i s v e r y m o m e n t ,
 'lulod rsrg eql sI reql ,r'uIEFP
Pue uIB33rol
-ueru lerprourrd
lenlrJrds rno,( Jo pultu eqt Jo ssauaJe.l.r€
'lenldaruoruou agl qtr.tr,(l1unpuoulI asnJ 'ssausnottrs
Pu?
-uol-purru-d8raua u,r,rornod tuJoJsueJl ',(1lar:as pue lrol
-uau
lenlrJrdsaqr se dpoq urrto rnof aut8erutdyreap'd11eu
-ratur lpeaq rnod
;o u^.oJJ aql uo Joluatu lentutds rnol
aur8erur'llyeurarxg'suorletryddnsaletu'Joluetu lenlrrrds
rnol .ro; af,ueJeneJluelsuoJ qlt,vr 'altlte.rd rno,{ Jo uoD
-epunoJ aql sB slurod aeJql asaql peqsllqerseSur,teg
's]ue]uof,sll
Pelsa^orpuv
3eq s.re83aq,(u parrdruaa,leg're33aqp1oue '1
'suorleldualuoJsnorlaJdasogruEI{t.Iaq}oeuou sJ
tetualstxaurvrorno,{
'qrns se 'SutztuSorar lert ,{g
to eJnleuaql ;o
.suoIltnJlsuI
Ie:rlrerd pue s8ulurerl puru IIe to loor eql
artlrerd
ilr alerrlJE PuE uorleJagll PJE.ry\or
auo,(ueplnol ,/r\oq'saluelsrunrJlf, eseql Jepun
-aurllep aql ur rels P
sp aJEJse lsnI sr ruopaaJJu.r,rornod Sururerq6
'noA
Surra;1nsto esoou teerB aq1
lf,rJlsuor ,{pg8rr 11r.,r,r
'./$ol Jo
q8lq 'e.rgsriresur uJoq a.rr nod .ra,ta.raqr1tr[gg1]
ireneJot urEruer ol Surreda;d-pJnsqe ,,ttoH
'>lro,4A
ssalSurueaursrql ol pue ou sr eJaql
'd4s aqr ur Sururq8rl
1o
qsPUE ueqr ,(F;rzvrs arolu ua^e sassedaJII sltll
'ueerp s.tq8ru rsEI alrl arv
'suoruedtuof puP luatuuolrAuJ
rno,{ se qxs 'a1rysrqr to sarue.readdeaq1
ro s,{o[;:::fifr.-
puedaprrrpl asrr' s1r\orros
,z \HillIT\rqil (INV clnt{
2.4 SUBI,IME DHARMA

Look upon your companions with affectionate rever-

ence and supplication, as if they were uiras and dakinis,
and attend to the excellent qualities of all your spiritual
mentors and dharma companions-do not attend to their
faults! That is the secondpoint.
Likewise, in the realm of limitless samsara,amongst
all these sentient beings trapped and tormented by
unbearable suffering, there isn't a single one that hasn't
been your mother and father. At that time they, like your
current parents, took care of you with delicious food and
comfortable clothing and provided you with immeasur-
able benefits.[186]They have only been of great kindness
to you in protecting you from countlessdangers and suf-
ferings.
In terms of the desiresof all thesesentientbeings,they
yearn for happiness,but in terms of their actual conduct,
these poor fools only sow the causesand seedsof suffer-
ing. Oh compassion!Subdue your own mindstream with
strong compassion,until tears fall from your eyesas you
constantlyand completelysaturateyour mind with this.r8
Not only that, you should have the courageous moti-
vation to establishall sentient beings in the state of omni-
scient, unsurpassed,genuinely perfected spiritual awak-
ening, and apply yourself to the practice of the profound,
sublime dharma. Whatever dharma you practice, dedi-
cate the merit for the sake of all sentient beings, without
prejudiceregarding those that are near or far.reThat is
the third point.
Thesethreepointsare the essentialnatureof all
dharmas;
They arethe root of all dharmas;
 '-l$o^ utuelos Jno.{ srql 8ul>letu'ueag snoaSer
-noJ e qrroy8ur.rg.{1lsau;ea pu€ sstlguI tueql
gsrlqerse'rueql SurprersrpdlleruaturJAalnoqrIl)N
'uolsseduor qrr.LrpapreBaJ aq Plnoqsrllns
sBpue 3ur.ra11ns egl olut >lunse^BH
1o drue,Lr.s
'ssauputl esuerutuL{1uo no,{
Surrrroqs 'sluaredrnol uaaga^€qreqt s8uracl
11y
'peq eqr pue poo8 aqr ol lredsar
qlr^\ Jf,uElsIPro sseuasolJ to ssuasE lnoqlllrN
'.{ltlettredut
pue 'tcadsar'a.no1
tlaltreaqIeaIol luelrodut st lI
pue
.,r's1irr19p
sEJI^Jo suollrtsaJluerusE uaqr pre8a: s,{e.r,r'1y
'0N0tuos
atues eqt e^Eq oq,^^'qred aql uo s8utlqts
e.rle.tpue suoruedruor rnol ol rcadsa.rqrr4X
' s u o r l r l n q t u E u r n f , J I pf ,u e ' a 8 e u o q ' s 8 u t r a ; 1 r l
ot4ocrio8 se gred aql olul pauroJsuerr arv
lsel pue'.{tt,trt:re
' q r 1 e a , v' s' 1 a , t r a' sl a q l o l r ' I t l r p ' p o o J
IIy l/8ll
'roluatu
lenrutds rreqt uort slqPpls
Pue sluaruJszvrodrua JAIefaJPInoqs ,{aqt puy
: s e q p p n qa q l I I € t o a r n l e u
';oluau
Iprluassapur srsaqtu.{saql sI oq,tr
l e n t t r r d s a q l o r s u o n e r t y d d n sP U Eu o l l E Z I I e a r
to e>lesel{r ro} s8urrayloa>letuplnoqs daql
'eurr€qPatullgns
e arrlcerd ot luE,^ l11ea.rqred autnua8 eql olul
relue ol qsl/t\ oq^\ sIEnPI^IPUIluellalxe asoqf JI
1 0 qq v
'sqtull ro peeq B lnoqllry\ asdror € aIIl eq
IIII!\
arrlre;d no^,(eu.reqp re.relega 'uaqr 1ce1no,{ 1y
'sElureqP aql are .{aq1
]lP jo squirl pue sa.,{a
:serurpr.{p1E Jo arJnos atlr e.reiaql
Sz s u i t l I I . v : I i {r | N V f l n t \
26 S U t s L I M ED H A R M A

This is my innermost aspiration;but while thinking I

shall be of serviceto fools such as myself, I have no quali-
ties of erudition, nor do I have skill in composition. Know
that not being separatedfrom these three points is like
fertile ground for practice and like the foundation of a
building.
Then I thought of dressingup in beautiful and impres-
sive clothes and going to a big marketplace, but when I
found I had none, I smearedmud on my body and placed
upon the mud various twigs, grasses,flowers, and feath-
ers.Now I will explain the foolish meditationof one who
wears mud and feathers for clothing, as if they were the
finestgarmentsand ornaments.[188]So listen!Look! And
laugh at this!
Nowadays, whereas some meditators value good
thoughts and say one ought to counteract bad thoughts, it
occurs to me that this is like slamming shut the doors and
windows of your house after a thieving dog has already
escapedoutside, and then groping around inside your
housein the dark.
Some say you should send your mind after previous
thoughts once they have gone, just as you send a hound
after a fox. Having done so, they say you should apply an
antidote. This practice is good for beginnersl however, it
seernsto me that those who spend their whole life in this
and claim it to be supremeare compounding core delu-
sion upon delusion,spinningtheir headsaround in circles.
Looking "over there" at your thoughts is like the
behavior of an old herdsmanwho has left his calvesand
sheepon an even, vast plain and is watching them from
irfar. I maintain that that too is a practice for beginners;
 aJe ..(eqr'alduexa JoC 'uollellpetu qrlA .{lrrerlrruel ure8
'qred aqt
no,( dlaq reqr saseqdrgnads se ulaqt aztuSora;
uo aJEnol alrqrvralqesuadsrpuleJesartlrerd asoqr q8noqr
ueAE 'suorueduoc lnoqtl.,t 'ute1d alelosaPe puno;e 8ut
-repue^\ uosrad pullq B eltl arB no.{ 'qltm ryal are nod
'qred eql se sartlre.rdesaql ualet Surneg
lls sr srqr Jl
,ri{ep a18urse ul lsau rnod uor; afltu PeepPuesnoql
auo-.(lua,,vrl8ur11adxaaq ol eAISSaf,xa aq plnol\ rI IUIqI
'lsau aql urorJ .(g or ayqe 'rpnre8 e aIII ara.tnno,{ 11
1
'?turueeurur
Jelrurs eJEsuorlJess?o,lu aseql'qled autnua8aqr sI sezlu
-3or qrrqm teql pue s.readdeqrlq^,\ rELIrto dttlenpuou aqr
'astle srq8noqr s€ uoos se ',{Es
JOuorlPfgrluePru1r,\orno.{
sJar{ro 'qted autnua8 eqr sr ssaueJE^,\E pue sarue.readde
'rq8r1'reep rIIl sl
;o lrrlenpuou .{.ra,rslql rpql des .{aq1
sseuaJe,/(eaurlsr:d Jo sseusnorfsuof,lelprourrd eqr reql
pue 'SurutqSry;osrlog aIII are srq8noqr reqt .{esatuos
le;gsrires;o sqtdap aql ot nod 8e.rpIIL A reqr rol{rue
u? se rle llr,,vrsrqr leql uolluau uaAJ JUo tsnu 'dlu:p
-uet srql ur aSlnpurre^o pue slql uI lstsrad ,(ysnotreual
'ranoaroy4 '8urdser8 fIlsIIenP
lyrrsno,,(;t Jo aruongul aqr
Japun [alq^] e.resriresJoJ sesneJaqt Suttear:r'e;esrires
ur punor pue punoJ auo8 enuq no,( tsed eql uI ua^a
leql Jes 1p,,vrnod ';yasrno,( ro; aleSrlsa,tutnol JJ t68ll
'pJalsauardns JrJr-{l
,()
elppes eql ur Sursodse^rl rlaql pueds aldoad qlns 'sraqto
uodn urrrop s>1oo1 ,(lSurpuaJsapuofeuo ..ille l uaas aA<1,,
'8ur>1urql'Ja,l.rol,{tq8rur pue q8tq aqr
Jo lltutuns ,{;a,t aqr
or peqrurlJ Sur,reg'.{rrlenrda:uofuou pue',{ltsoutrunl
'ssr1gyo saruauadxa e^rtetrporuur ,(larau aruapguor ureB
'qted rno,,( s€ auol? srqr 8ur4el fq 'ranamoq
11rntnol
Lz S U : I I I . l . v : l :ol N V t I n t I
28 SUBLIME DHARMA

like the phasesof life of an individual,namely,the three

phasesof childhood,youth,and adulthood.I
The glorious Orgyen Tsho Ky6 Dorjezr gave me
pointing-outinstructionsby meansof ttsol symbolsand
words in meditativevisionsand dreamsand blessedmy
body,speech,and mind with the threevajras.Thus I have
receivedmy own path throughstable,illusoryvisions.
In short, beginnersare led to the genuinepath by
meansof examiningand familiarizingthemselves with
meditation. So first, retreat to a place of solitude,sit
down on a comfortablecushion,and cultivatesupreme
'With
bodhicitta. ferventadmirationand reverence, make
supplicationsto your spiritual mentor and receivethe
four empowerments.Afterward, ascertain without a i
shadowof a doubt that the most important among the
I
body,speech,and mind is the mind I
Then rigorouslyexamineand investigate this so-called
I
mind: first its source,then its location,and finally its des-
|
tination. By so doing, you will revealthe emptinessof
I
origination,abiding,anddissolution. I
Furthermore,investigatewhat kinds of optionsthere I
are for this entitycalledthe mind, which coniuresup all I
sortsof things.What is its shapeand color, form and ori- |
gin, beginningand end?Is it a real entity or sheernoth- |
ingness? Onceyou havereachedthe irrefutableconclusion
I
that the mind is not established as anythingwhatsoever, I
youenterinto the path.
I
llgll In this regard, if you forcefully bkrck your I

:l?,]:["T:,#
:Iil*::.i'J'i*';ilTi'i:1,,[:,

|
 'sJ^IssruaqlurBlsnsol
alqpun are pue LIsIue^dllernreu'suuarp PUEsuolsnlll alll
'seluarradxe alEelrpatu lerll aztuSoreg 'rurod
fzetJ lerr
-uessaaql sr srql-sseueJelv\e snoullunl ,{.ra,treql Jo esuas
urvro rnod asol lou op '8urru;g;e ro 3ur1e3au 'Suttdope
.ro 8urlcafar'8ur.rua;.ro Surdoq tnoqlll 'a:oya.raq1'aue./v\
seq lI sE
pue xEA{ ol uootrr aql Jo aJnleu aqr uaeq sde.,r,r1e
lsn[ 'pes pue dddeq ,(llerrperods sI lI rpqr qrns sI pultu
eqr Jo ernteu ,{.rarraql 'aldruexa rog 'dltnre lentrrrds 1o
aar8ap rnod uo Sulpuadap 'dlqercrpardunaslJe letu ssau
-q8no; pue 'ssauylrls'ssaurldrua'dlrsourruny'sst1qsE L{f,ns
saruarredxaoluelrpetu'[ssauare.Lre] teqr Sututelsns,{g
'areqrrt
vz'pulu atomoun aql se paglruapl are ,{aql
-Lra,rapeJOllEJSare stq8noql Lreurp;o ueq/N 'ssauatomo
se pa5rruopr sr leql 'Sutleuttunlll-Jlespue Sur.nroul-Jles
a.lestq8noqt alrsJnfsrp lle ueq.,t.rpue ':uo otul sseueJe.^E
pue 'luaruarroru 'ssaulllls pasnt a,teq no{ aJuo ';a,roetotrrq
'rueJJlspultu .lnod ut aslJe -dlrlenlda:uoluou
IltA Pu€
'.,(lrsourunl 'ssllq 'dlaureu-aruarsatnb aAIl"ltpaLU
Jo
saruarradxaalqets 'leql uo ,t1tue8t1tpaIBIIPJLUn,"^ tt
'AE,^A
lEql
ur snroJ pue llrruapr plnoqs no1'ssaun Ts sE paglluapr sl
atels leql ur Surprqe'pue !1uawaltolase Paglruapl sI uaes
sr qf,rq,4 lEVt :ssauatomo Jo 'ssaulnJputw se pagouapl sI
seasqf,rq^\ reql 'ssauPIArA Jalln qll^{ uees aq lll^ saslJ?
'JEJEruorJ srq8noqr .rno.{
reqr 8urqr,(.rana'8urop os ,{g
a^JasqoPu" uorl?xelal Jo asuesB qll^\ sseeleJsPeJlsuJ
'Jlqerasnudyrrurrsrpauof,aq 'qraads ',(poq
IIIl\{ pultu pue
rnol 'snq1 'Jale,la,Surmog qlr. pallg Jeuer uoue8urr
ue palrolq peq nol 1r se 'asrre 1p.,t,r srq8noql '1oJaqunu
6z sH:IlI.Iv:IJ aINV ctnt\i
30 SUBI,IME DHARMA

If you hold as supreme,negateor affirm, hope for or

fear,craveor cling to suchexperiences of bliss,luminos-
ity, emptiness,roughness, dreams,meditativeexperiences,
or subtle extrasensoryperceptions'this leadstcl errors
and obscurations; them assuch.
therefore,recognize
Now, due to hearing elderssay that meditation is
a good path for spiritual awakening,I gavethis careful
thought and then assumedit was somethingthat I could
seewith my eyes,hold in my hands,or hearwith my ears.
I thoughtthat if thoseold monkscould find it, then I cer-
tainly shouldhave a chanceto find it too! So I went to
a wild, solitary place,leanedmy back up againsta red
boulder,and stayedthere,focusingmy attentionin front
of me for threedays.On the eveningof the final day,in a
dream while I was sleeping,a white child appearedand
asked,"Why areyou sittingthere?"
"I'm sitting here,hoping to seesomethinglike medita-
tir)n,"I responded.
Thenthechildclosedhis eyesand sangthis song:
H e b h e h ! O b l i n d o n e w h o w i s h e st o e n t e r
the genuine path, listen!
The body is like a paper bag blown by the wind.
[ 1 9 3 ]S p e e c hi s l i k e t h e s o u n d o f t h e w i n d i n a p r p e .
This mind is the creator of both sar.nsara nd
n r r v aI a .
Among these three, identify that which is primary.
Y o u ' l l h a v e a l o n g t i m e t t t w a i t b e f o r e s e e i n go r
h e a r i n g s o m e t h i n gc a l l e d m e d i t a t i o n !

After he sang that, I awoke. Then I gave it some

thought, and even though I came t() the conclusion that
the rnind was primary, I did not know what to do next.
 'aru olur e^IossrPot
PaJBedde eq ueqL,'er|e| qJeeds
(luauJeA\odua
aql otur PeJnlB[U seq qlaads Jno.,( laJlas
srql qlrr6,, 'pres aq'dnr 1yn4se uoJJ EISoJgtuE 3ut'rno4
iaaJqlaseqltuoJ] patetedaseq ra^eN
'sseullrls
pellel st Sulpuelsrapunreql ut SututBrualPUV
'sSaueJE./r\e
pell€JsI sPuElsraPun qllq-,\\reql
'lueuralotupalle) are slqBnoqlqtrns
iqo
:parldareq qrrq^\ oJ
'p!PS
I ..'se,\\I'sa1.,
'Pelse aq,.,tr!\oulno Jlaql
Jo eJe./t\enof a;ar16,,
'dlqrssarda.urpue dlpardnrrarurun[y61]
r.llroJpal{sn8 stq8noqr reqr parrodat 1 'os auop 8ur.tep1
..islqtsnoql
'3tu uo dlr:a.lrp putru :nod snrol
lle JJornr,,(11nlarroJ Pue
'pll.l3,, 'pres
..'e[.roq rg 3un5 ualSrg JlastulqPelle] oq^\
'ur8o,( par e 'lq8tu le LUeaJpe uI (uolsef,f,oJeqloue uO
'aru olur e^losslpol pa.readdeeq uaql
l r e q :r s n Is r u o r ] E l r p a N
^l'":, llY
"'?i.:lili.:l :l:.r.1^':'
eleld aql uaqJ
'PelEf,olsr lr eJsI{1!\
'sesIJEpulru slqt qllq,vt ruorJ elrnos eqJ
aas IIE Jo rsJS pue 'ate8rlsanurdltua8rllP '!\oN
'luaSar .{ru se no.,(lurodde
1
'o(o4aioruttu e olur peJnleu seq
,{poq rno,,('luarura.r,rodtue aspl srqt q3norql puv
'pagrrnd uaacl
a,req,{poq 1n;qrno.{rno.4;o suollernrsqo aql
:prespue
peaq{ur ot JSPAP paqrnol 'a[;og a.{y oqsl ual8rg se.nr
J q p r E S o q , t r ' u r 8 o , i e ' r a l e 1 s r q S r u I E J a A a sL u p a J p p u I o S
Ii \}I:IIITV:II (INV (INI\
3z suBI-IM[, DHARMA

Then, just three years later, in a dream, a young

woman appeared and placed thirteen white mustard
seeds on a radiantly clear mirror and said, "O son, hold
this mirror to your heart. These mustard seeds are an
omen and an auspicious indication that you will have
vidyadhara disciples in the future."26Having touched the
mirror to my heart, she sang this song:

Eb Ma!Marvelous! O child of the clear light vajra

essence,
Your own mind is the ground of the whole
o f s a l n s a r aa n d n i r v a 4 a .
F i r s r ,i t s s o u r c ei s e m p r y ;
Thereafter, its location is empty;
And finally, its destination is empty.
Observe the essentialnature of emptiness.
It has no form, shape, color, or source.
It is neitherone nor many and is neitheremanated
nor reabsorbed.

[ 95] It transcends the parameters of existence

and nonexistence.
It is empty of the conventional terms negation
and affirmation.
I t i s s p o n t a n e o u s l ya c t u a l i z e d a s g r e a t e m p t i n e s s .

I t i s a m i r r o r t h a t t r a n s c e n d sa l l c a u s e sa n d
conditions
And has the ability to give riseto all manner
of reflections.
Although dark and light colors appearto it,
Its own nature is unchanging.
This is a metaphor for the mind and pristine
awareness.
Do not regardthe mind and pristine awareness
as two different things.
-lal '.{poq ,{u urqtrrrt uoJJ pJeluno Sutteueua lnoqll A
J
'p.rocre u,/noJregl 'osote ,{llernleu ssau
Jo paqsluel uaql
-are^\p pue saoueJeadde
lenpuou leqt asueseqt Peq osle
',{lleuorserro 'paqsluu,l ,{lye.rnteuuaq} pue rra[qo aqr
1
olul JaAo paUII{s dlluelsur 'dltlenpuou e ss 'aJE.irtEsE,^A
(setull
qrlqa reqr pue ps.readdeqllq^a reqr reql Plueas lI
Jeqro rv 'eru olul PaqJosqPal uaql sE.A Pue PJE,/Klno
pelpuelue .(lyenpuou eJe.il\ese.i!\I{lltl1!\ reql PUEpareadde
'slql o1 3nC 'sseueJP,^Ae
qllq,^areql Jr se PeueJs lI selull le
snourunl uo dlrua8rlrp palerrpeu 1 'ral;earaql [95I]
'saruarradxeu/v\o,{u ara,,vt asoql'ssIIq qrl.4 pasnJ
-;ns Suraq putu pue 'q:aads 'lpoq .,(urut Surlynsar'l.teaq
.(tu olur pa^lossrpJoJJItueqr pue aqs'leqt pres Sur,tug
i s l u r l E pa q i J o
aJnspoJlleJJasaql uodn auor aAEqno
'ssaueJervreruopsr,lto pllqtr O
issaueJE.^E punor8 aqr l;rruapl
'lurod aqr or Surrra8,{1lentrelou sI sltll lng
lsrq8noqrJo uolleregtlIErnreuJql sI
sseuelp.ry\E
autlstrdPue {ttsourrunlJ<t
sseusnorf,suoJ u,^ao;nol Sururelsns'tanoalo141
'qled autnua8 aqt Surraruelou st lt ';a.na,.'rroH
lacuarsarnb e^nelrpau Surqsrldurolero; qred e sy
JeqlouPrarle rq8noqt auo Sur,rrasqg
'ssaueJB,\\E aurlsrrdpue
purr.uil{l ueel!\laq uoIlJuIlsIP rElIluIS E .^AerQ
'eseJ Jaqlraur a8ueqr rou saop ereds tng
laurnq8ru aqr Surrnprnrro lou saopfep aql puV
'arurr.{epeqr Surrnp JnrJO lou saop lq8tu aq;
, -'SsaUaJE.i\\B autlStrd
,ic1parralord Surqlaruosol srater putu aql
' p u r L ua L l lJ o l s q J u J J p , t raeu t : s t r dJ I p l s l t u l o u o C
tt \}I'IIIIYII (INV (INI\
34 s u B r . r M ED H A R M A

ognized that theseexperienceswere due to grasping onto

the ground as an object.28
Then all previous modes of apprehensionnaturally
dissolved, and I rested, utterly relaxed in the state of
the great, all-pervasive, primordially pure ground. By
so doing, whatever creative displays arose all naturally
releasedinto their own expanse. The essentialnature,
which is free of modifications, antidotes, meditation prac-
tices, memories, grasping, and identification, together
with its creativedisplays,is called path awareness.l'
At this time, through the absenceof mental activity,ro
you should recognizeubimate reality.3tAnd through the
dissolution of hopes and fears and negationsand affirma-
tions into absolute space, you should recognize natural
primordial consciousness.Recognize the effortless and
spontaneousessentialnature as well as the mode of exis-
tence of the great dharmakaya that is free of all extremes,
partiality, going, and coming.12The primordial con-
sciousness of awareness,like the sun shining in a pristine
sky, unmodified and natural, awakens into the essential
nature of its own ground [1971.Natural liberation, with-
out modification of all appearancesof the expressionsof
awareness,is illustrated by the metaphor of the nondual-
ity of the sun and its rays.
The essentialnature of the mind, the substrate,-rris a
darkness like the night, in which thoughts arise as the
duality of the apprehenderand the apprehended.More-
over, identifyingrawith loys and sorrows is like holding a
clreirmto be real.
tX/hilethe essentialnature of the sky does not change
throughout the course of day and night, its phenomenal
aIII sl JoqdBleu slql leql ,v\ou) er'quo,/t\ IBlprotulrd al{r
';laslt arnleu
otur allossrp pue pJof,f,su.&\oJIOt{lJo sseelsJ
'saouereaddy
Ierluassa oql olul pasealal eJe q3IL{1v\
'eugAJIU pUe EJESIUES
ur qreep pue qrJrq LIfnLUoor to acuanbasuof,IPIAITIeql
eq plnol,\ a.raqt'stq8noqt Jo Sutqstue,t pue Sutsl.re.{:olts
-uen aqt q8no.rqr >lulqt 'astm.raqlo 'seqslue^
reqr 1 PUP
slsaJlueu dyaraldruo: eug,rrtu pue e.resriresJo slot{.,tn' aql
'sasuu reqr rq8noqr ,tra,te uollelsaJtueu alaldruoJ eql
Jo
(1sq1,(eso1 'pasealareq ol JJ?
{lul tJaJJoJutsI 1I >lulqr 1
srq8noqr IIE esneJaq 'rana,,vro11 'uoltf,aJJed leaJ3 slql st
'8urulq8r1 '[951] ssauars^\esnoulrunl leql
Jo rlseg E elll
des oqm asoql aJe eJaqt puv 'ssJuaJe,l.resnJl se salles
-uaql srq8noqr snoulunl,{11e.rnreu'lueztuSoldllernreu
ol raJer sreqto 'luasa.rddlloqzn pue ,,(1rre;rada.le ei9,r.rru
'ssau
pue ergsriresqroq luatuotu slql uI reqr des ,(aql pue
-eJeA\B snoauelu?lsuI srq8noqr IIel aldoad atuos
':eadde
-srp deqr satull reqto le pue 'lsa;tueu ,(leralduor sdeldsrp
alrleeJJ '1e.rnleueql sJrxllauos lst{l ,{es o1 f:olrtperluoc
dpa11neru ol stuaeslt'1sa;tueru ,(laralduoc pue,(l1etp.totu
-rrd a;e aJnleu 'punorS eql
Ierluassoul o JIaLIIuI qf,Il1lr{ Jo
sdeldsrpelrlseJf, '1ernluu al{r Jo pasoduror st eig,lrtu pue
eresdresto aloq^\ aql ollqrN 'suollf,al;JrIl3 ot rslr ent8 ol
,(lrreder Jqr seq JoJJItuP sE tsnl 'eugnrtu pur e:gsrires;o
alor.l.^eqr ol astr a.ttBol .{ltreder aqr seq puno.r8 aq1
sr'PUIUaqr pue sssueje.i\E
'ssaue'te/rteun
Jo uon?f,grssEIl ploJo.,t\l E se>letu auo
pue ssJusnorlsuo:)lerprourrd uee.{\lag uollf,utlslP eql
ol anp 'pultu JLlr aJnteu
Io lglluessa aql ul a8ueql ou sr
a.raqrq8noqrlr 'asr,trallJ 'uns eqr ,{q PaTTJJJE sI srnl?u
\t \HIIIIVII (INV (IN'\
36 SUBLIME DHARMA

the waves that naturally subsideinto the ocean, without

going anywhere.3T
Although I practiced in that way, whenever I encoun-
tered a small problem, I would lose my senseof the nature
of existencer8and revert to ordinary states.reFor instance,
when in the wilderness, naked and without companions,
if all sorts of ferociousanimals and savageswere to let out
terrifying roars, and I were to become just as frightened
as an ordinary person, then surely there would be no way
to be liberatedin the bardo by way of such meditations.
So I called upon my spiritual mentor, Orgyen Tsho
Ky6 Dorje [199],to pleaseimmediately grant me quintes-
sential instructions that would enable me to overcome
such circumstances.Due to praying with sincerefaith,
reverence,and devotion, in a dream while I was sleeping,
I had a vision of Orgyen Dorje Drol6,40amidst a glowing
blaze from which he chanted the words of this Hwm song'.
Hum hum! O supremebeing,Vidyavajra!
HDm hum! The commonthreadof the samsaraof
the three realms-
Hum hum! Do you understand that, as the
duality of the apprehender
and apprehended?
H[m hum! Both subjectsand objects-
Hum hum! Do you understand them as two kinds
of thoughts?ar
Hum hum! The joysand sorrowsof y.rurpresent
and future lives-
Hum hom! Do you understand them as delusive
e xp e r i e n c e s ?
Hum hum! The appearances of day and night,the
environmentand its inhabitants-
 's8ulql puu setuEu s€
PaUIeJ.,{la,rtssasqo
ere saJuereeddeuearp pue aurrldeg iftlq LllH
eeino,lAAolageJBtu 3
sr r{3rq1v\'uoudarap srqr dorrsap IIEI{s I itirltl titltl
'afualsrxa
anJl oluo SurdserSuel{l Jeqro 'uouergtar ueqt
raqro Surag se slql p,re8arlou oC iulq dlag
'srqbnoql
;o Surdser8f,IlsIIenp yo se:uauadxe e^ISnlaP
'suotueduor
Jo lsrsuoJ luatuuoJllua rno.{ pue
e s J a ^ p u ' s u o u e p ' s a n u a u g [ O O Z i] , i r l q . i r 4 H
EeInol a^oqe PJglu
E sr rlJrq./\^.'uondatap srql Ja^es
11eqs1.;til4q dl!'F{
'BqPPNg
al{r Jo PEeq IElluelsqns el{r roJ sy ;ftqq Lirqt{
'efualsrxa
to epou aqr
;o puno.r8 IErnleu eql Jo saJet aql ere sel{ppnq
tuellarxa er{r pue spla5eqppnq aql id;ltl LLlg
zr'ssaueJe,^^e
;o asuedxa aqr uer{r reqlo auou sr ly irblq ftqg
'Jaluaf
ro .{raqduad ou s€q ereds q8noqtly ;tlqq ilqFt
'areds
1o
asuedxa aqr UEI{rregto euou a.redeql iftltq tirltl
'Jeqrunu puE azrsuI lse^ aJ€ sluellgequl srl
Pu€
plJO^\ar{t Jo suolsuarulp aqr q8noqrlv idlr_'qLir!H
tarualslxa an'rl to plo^ap ,{11enba
Suraq se ueqr puelsrapun nod oq ;rL4q ft1g
-aturraJrl srqr
to saruereadde e^rsnlep
pue saluauedxaruearp 'suotueduoc pue
luauru()Jrlue 's,ttoJJospue sdol rnol ;rirqq r-Lqg
rIrPp pue lq8rl yo secuauadxa
s e r u J q r p u E r s r a p u nn o l o q i L L ! t { L i I ! H
rt \H:IIl I\':l:l (lNt (lill\
38 SUBLIME DIIARMA

H u m h u m ! E v e n t h o u g h y o u r e a l i z e e m p t i n e s sf o r
yourself-
H u m h u m ! D o y o u u n d e r s t a n dt h o u g h t s a s
aspectsof your own nature?a'5
H u m h u m ! A l t h o u g h y o u u n d e r s t a n dt h e t o t a l i t y
o f s a m s a r aa n d n i r v a l a a s t h e o r i g i n a l
expanse of the ground of absolute space-
H u m h u m ! D o y o u u n d e r s t a n dt h a t t o t a l i t y t o b e
a nondual manifestation of awareness?
H u m h u m ! E x p r e s s i o n st h a t a r e r e l e a s e di n t o t h e
all-pervasive,essentialnature are naturally
liberated into the expanse-
H D m h l m ! D o y o u u n d e r s t a n dt h a t t h e r e i s n o
meditation or practice?
H [ m h u m ! I n t e r n a l l y , t h e r e i s t h e b o n d a g eo f e g o
grasplng,
H [ m h u m ! E x t e r n a l l y , t h e r e i s t h e o b s e s s i o no f
reifying objects,
H 0 m h u m ! A n d t h e i n t e r v e n i n g m e d i t a t i o n sa r e
immaterial.
H [ m h l m ! T h e i n f l u e n c eo f o u t e r a n d i n n e r
crrcumstances-
H a m h u m ! D o y o u u n d e r s t a n dt h a t t h e y o b s c u r e
the face of the Great Perfection of samsara
and nirvana?

H u m h u m ! F i r s t , b y i n v e s t i g a t i n g ,u n d e r s t a n d i n g
will come.
H I m h u m ! T h e r e a f t e r ,b y m e d i t a t i n g , e x p e r i e n c e s
may arise.
Hum hum! And finally, by restingin that state,
r e a l i z a t i o nw i l l c o m e .
H u m h u m ! O n c e r e a l i z a t i o nh a s o c c u r r e d , i t i s
n o n d u a l w i t h s i m u l t a n e o u sl i b e r a t i o n . a "
H I m h D m ! O b j e c t s a n d s u b j e c t sa r e t o g e t h e r .
 'ra,roarory drdruJ sI 1I leql 'uotleuSrsap
lno 8ur{aas ,{q
'laa1 aqr
Jo srssq a,rrlrefqo ou sI eJeql r8q1 Pug l1tlt no,{
'sauoq
JO selos eqr ol u.^Aopp?eq aqr Jo u1v\oJf,3ql ruor1
pue'poo1q 'qsag ralno pue rauul eqt IIE Sutte8tlsa.tulPUE
Surulruexe lq pue .,'up L, slulql Pue *I. JIJsauoslsqel
ruqr Surdse.r8rq8rr aql SuIreSIlseAut
PUESututuexa .{g
s'rgrrv-Ico Tlunos aHr rno 9NIxEas'I
'pultu un\o s.auouIglllv\
PsleJOqtl,{l1elp.totu
-r.rdsr r{llql 'a,tel a,,rtldalepeqr sasdeyloreuo or'Eue,tJlu
pue e.rgsdres;o lrrlerol aql pazruSora.rSur,teq'{isrg (lII)
pur f euauouaqd;o sfuoltergleraqt Surfortsap(11)!s1aqe1
Jo e3rnos aqt lno Sur4aas(1) :srurod aarql Sut.uollo] aql
aJE aJar.{l'uorteztlea.rslqt }o uoI}JeJJe tsnI JTEIJJoI
/r'saf,ueJeadde a.trldarep e^ef,3ql SuISdello:.ro1s8ur
Jo
-qfpel 'qraads rtloq
IElluasselulnbaq ol Suos aql A\au{ 1
-u,{s reql uodn aruepuadap ur 'p.re,t;oJ eull teql uroJC
'etg.rrru pue ergsrires aloq.^aeqr papp^rad teqt aso;e
Jo
aruar.radxaue pue 'papuedxa JIas Jo asuas .{ru dqe.raqlt
'atu olur pauJoJSuBJr,{1lenpuouaq 'teqt pres Sur.teg
;ieqd ieq.1
'areds
alnlosq€orur ,{11enpuou e^lossreidr!q dI!H
'urrtr8etuE
Jo II0Z]
suorlr.rudde eqr uonnlossrpeqr a1t1 ;ftr_tqfiqH
]o
arnlEulElluesse aqr1o s,{eldsrp
lerntpueqr'lo suourredde lrosnlll eql iLitltl Lirltt
'asuedxateor8
aql quo,\\ s(Jaqtoluaqr ruoJtale;edasuaaq
Jo
rJ.\erre.\eq'er-uJo su()rteuetua
pue 'l ;tl!tq LLIpF{
6t \HIIIIvII (lN\, flnI\
40 S U B L I M T ,D H A R M A

every one of all the nominal classificationsof the head,

legs, arms, joints, and so forth, the fault of grasping onto
substantialexistencewill becomeevident.'t0
Furthermore, the following is an example of how all
sorts of conventionally established labels of external
objectsare to be investigated:
By looking for lwhatl the label "house" Irepresents]
from the outside and the inside, in its upper and lower
sections,and in the earth, stones,timber, and so forth.
you will find that the label vanishes of its own accord.
Even the earth transforms into such things as cooking
pots. The names of stones, which have tops and bot-
toms, and Jzozltrees, which have tips and basesand so
forth, naturally vanish from their own place. Through
modification and transformation, that which was earth.
stone, and timber becomeswater mills, stoves,pillars.
and beams. Similarly, water becomes tea, fire becomes
the flame of butter lamps, air becomesa gust in a bellows.
and so forth. In each of thesecasesthere is a transforma-
tion, an extinction, and a disappearance,jrall of which
reveal in themselvesthe fault of not ascertaininethe basis
of designation.'5r

I I . D E S T R o Y I N GT H E R E I F I C A T I O N
OF PHENOMENA

If whateveris establishedas an entity definitelyexist:

as a substantial,truly existentthing, it should be repletc
w,ith the following sevenqualities:(1) invulnerability,(2
indestructibility,(3) reality, (4) incorruptibility, (5) imnru
tability, (6) unobstructability,and (7) utter invincibility.'
 slr ategrlselur pue ez|lerJe dylnya.reo';anaosleq,u. eJaq./!\
-due paqsrlqprsr aq ot rou sI pulu eqr reql PunoJ a^Pq
'.{.ra
no.{ aruo '8urop os ,{g 'rr;o 11e'puapue Sutuut8aq slt
-qdr.rad pue Jeluef, slt ale8tlsa,tut 'elnleu lelluassa u,{\o
slr olur purur rnod pexelal pu? peuesooySur.teg'tsrtg
'turod punoyo:d puE eAIl
-leJJe lsoru aqt paepul sI slt{l 'ptl- urvrornod ueql Jal{lo
auou eJe eugn.rrupue e:psdrps qJIqA\ uI Jauueul aql Jo
uorleZrleeJpue'aluat.radxe'SutpuelsJePunaneq no.{ ;1
ETNETSIXE'IVIrNVISsnS CO
aronac NEag SAVIN'IV svH HsIHA
'Norraalaq co anv) aHr cNISdv-I-IoJ NEHr
'vuynur51aNV vuyshrvs co ArI-IVroI EHr
(rSUI{ 'III
)NIZr-rVAU ANV DNIZIN)Of,EU
'lBrArJtpue ssalasnsr
[rrnsrnd qrns]
reqloue Jo qrlea^\ agt 8ula.,(are88aq e aIII pue lrureq ro
'8ur1urqt f,llsllenp srralqo pue stral
rgeuaq ou sr areql ;o
-qns se uaql azruSof,altou op no,{JI tEOZl,r'apls u,{ o JIaLII
uro;; ,trdue dllerprour.rd Suraq se s8ulql aztuSora; nod
q8noqr ue^T 'lsltu pue spnoll alty 'areds ;o esuedxa aqt
olul anlosslp daqr pue ',(ldrua ,{11ernreuaJE r((sluatuale
e^g ar.llruorJ pel?arr ere qJlq^a'slueltgequt sll PUePlrol\^
aql 'saluereadde 'sadeqs'srolor 'sturoy 11e'leraua8 u1
'aJuatsrxalueJel{ul3ur>1re1',(ldruaSuraqse s8urql
aseqt .{lurelrar qlr,t,rtuoqreJ plnoqs no 'uolsnlll uB ro
uearp E aIII r{sruenlluappns plno.t\ daqt 'pa:auef,s pue
'paqsrnSurlxa'palyo.rluor'pado.rlsaPaJJ.i!\Jele,^ pue 'a;g
'auots 'qlJEJ 'sasnoq 'SurrnpuapuE 'luelsrxa 'plln.
11e;r
'l,teaq 'ru:q aq ot readde sSurqr se suaas rr q8noqr ua,rg
Jr
rf \u:III I \',t I qNV qnt^\tr
42 SUBI-IME DHARMA

so-calleddimensionsand the extent of its pervasiveness.

Due to this, you will seethe whole world and its inhabit-
ants of the three realms as a totality within the expanse
of all-pervasivespace.If you do not recognizethat and do
not come to a conclusion about it in that way, then recol-
lect that all the different statesof samsara are none other
than delusiveexperiences', lacking even a trace of inherent
existence.
With respect to the same water, hell beings see it as
lava, pretas see it as puss and blood, animals see it as
something to drink, people see it as water, deuas see it
as ambrosia, and so forth. In each of these cases,water
appears as each being's perceptual experience,but apart
from that, water does not truly exist.
Now, if sentient beings perish due to small circum-
stances,such as being piercedby weapons,why is it that
the heat and cold of hell beingsand the hunger and thirst
of pretasdo not kill them?It is becauseeventhoseare just
delusive perceptual experiences.Thus behold the decep-
tive basisthat lacks inherent existence!
If you investigate the causes and conditions of
1204|;
the red-hot-ironhell, its burning ground, metal buildings,
fire. and firewood. to seewhether there is a blacksmith of
some sort who createdthem, you will certainly recognize
them as mere delusiveappearances,having n() true exis-
tence whatsoever.Moreover, with respectto the lords of
hell and their workers, what becomesof the fruition of
their sins and karma? If those beingsdo not experience
the fruitron of their own karma, why must others experi-
encesuchfruition of karma?50
 Pu? qrrrq aql uoa^\loq elusraJJlpou sI arel{l rPqr 3^r3sqo
'erues aqt ar? daqt reqr aes 'stqr .lo; >1oo-1
III/t nod pue
iaulf,(ep aqf Sur.rnpPelBeJuoJeJe sa3ueJeeddearurrlqBru
;o srralqo puu stra[qns 3Jaq./\^ e3s 01 Iool Pue 'arut11g8trt
aqr Sur.rnpo3 saruereaddr autldep Jo stralqo pue slral
-qns eJaq^\ aas ol 'sseuasreoJpue dreylqnsrlsl{l
1ool Jo
aar8ep ar.lrJoJ ldacxa sarue;eadde tq8ru pue dep uee^ueq
alueJaJJrps,drt-alpaauE uele tou sI eJaqtpu? or'stq8ru09f
pue s,{ep 09t ere araql .readauo uI ':enoa;oy4 'stusJJp
esreof,pu? ellqns usql lusraJJ!pou are ,{aqr leqr ers Ilr,\\
nod 'a:uaprsal pue 'qllea,rrt 'sa,ruela.l 'spuau; 'luoluuol
-r,ruarno,( qfrm 3uo1e'sdep pue 'sgluotu'slea,{ 1o spot:ad
snor,rard ar{l IIE .,(llenprlrpur aleSnsa,tutnod ;1 [soz1
1aurrdep aql uI oP a,4A sP
'sdo[ 'sreay'sraSuep suos
lsn[ 's,rnorrospue Jo llP tllll\{ sE
IIaA/\sp'sauo pa,ro1pue'spualr;'santlela; Surpnlrur s8uraq
luerlues;o saddr IIe pue sesnoqqrr,t. Buole 'e:eds pue '.lte
'arg 'lalunt 'qtrea
;o srrafqo aqr qtl.,t^d;rruapt pue {;ta.t a.r,r
'lq8tu l" sueaJP ut 'aydruexarog
ler{l ese3 al{l lI l.usl
6c'sbulql
to slros IIe or araqpe ,{1asopsetltsuadordlenrtqeq qrlq^A
ur ssarord lenladrad aql sr stql 'srq8noql u.^ o rleqr Jo
slralqo aql Surssassod;o Jsuas aql aneg s8utag lueltuas
asoql 'rrtopeqssll pue dpoq p aII-I 8s'eJualstxaJo stuleor
arrqt aqr ;o ay:dc a^Isnlap eqr Jo aruenlJul leuralxo aql
Japun Suraq sE paurElJaJSesl ,.lra[qo dtu,, pue .,'l:alqns
,(1U,,
,,'alu,,+o JSuJseqr qrIA\Surdser8JIlsIIpnp uI PaAIoAUI
Suraqluallues qJEE ('uotlsJnp rleql sI af,uaJaJJtp dyuo aqr
lruearp e ,+()srrupreadde aIII ere daqr rq8tr u,^ o Jteql ut
teqt urplJJlsp llr,r\ no.{ 'slutod asoqt ate8tlsalul no,{ ;1
tT \}I:IIIIVII (INV (INhJ
44 SUBLIME DHARMA

death of sentient beings of the dream state and the birth

and death of sentientbeings of the waking state! Observe
that they are delusiveperceptualexperiences!
Even though you recognize the phenomenal universe
as being an apparition of the mind, once you have taken
the illusionist to be internal and illusory appearances
to be external-just like distinguishing between magic
and the magician or dreams and the dreamer-you will
be bound by the tight chains of dualistic grasping. 12061
On the other hand, recognize that in the expanse of the
all-pervasiveessentialnature of the mind that is free of
a center and periphery, the self of ego-graspingideation
and the entire outer and inner world and its inhabitants
that arise as aspectsof that self are none other than the
expanse of the essentialnature of awareness,just as
reflectionsin a mirror do not exist apart from the face of
the mirror.6r
In general, within the three realms, from wherever
one dies to wherever one is born, one does not leave
one's previous environment behind and then move on to
the next one.62Just like daytime and dream appearances,
one experience of delusive appearancestransforms int<r
the next. Therefore, you should come to the firm convic-
tion that samsaraconsistsof delusiveexperiences.orThat
being the case,samsaraand nirvaf a are includedwithin
one's own appearances,and they are of one nature in the
expanse of the essentialnature of awareness.This essen-
tial nature of awarenessis the ground. The aspect of
unawarenessof the ground is called the substrate,6aand
the aspectof purity is calledthe dharmakaya.The primor-
 oL'0u0/111ll
pup p,tpsLitosJo uoxpaJn1 watg aql Jo atal aqt /o ssau
-snonsuo) prptoturtd Kq uotlourunnx aqt pellel sl sltll
'paseeleJ,{11e.rnreu eJB saJueJeaddeeAIleaJJ'8utop os
dg 'rsar dlrua8 pue 'a.rnleu Ielluassau,Lro.rno.(olul xelel
puE uesool'uorlergrpoturo'altllerd a,trleltpau'stsdlrur
,(ue lnoqlt.a,r'lanoa;oNef,ualsIXa JO eJnleu JI{l Jo 'Jf,uJl
-srxeuou 'alualsrxe eJeu olul uorleSrlselut lenrrellalul Jo
'qred srqt uo allqr6
rrq rserq8rlsaql uI a8e8uatou op
'assaf,.{lyernreu
ueql lsnru uollefUIeJ 'lt Sutztu
-rlnJJSdlarau lnoqtll\'de,nr legl ut s.readdeIBI{] 6elooJslll
pauroqret .{laralduoc aneq no,{ aluo 'plro^A euePunu aql
SurpuarsueJlJoJ uollupunoJ ou aleq ,r'8utaq ssausnolfs
-uof,
lprprourrd rtaql pazllenlre a,teq ,{aqr q8noqt uana
'uorle:gra.r al€lsltu slql a{eru oql\ esoql '8urdser8rrt
Jo
-srlenp
;o aruerradxe uB UBL{IJerlto auou st lear ,{lyenrre
eJB sple5eqppnq pue 'satttap Sutst:e 'raqtoue ol uot8a.t
auo uorJ 8ut1a.tense s8urql qJns teqr asuas aI{I 'tlas
rnod sr r{llq.,l.r'punor8 d.ra.tteqt ut trayrad .{lsnoauetuods
aJE spleueqPPnqpue /esaIlIePf,IueAJlN eq'ssausnoIJSuof,
'lee;8 sl 1t (aro;a.raqJ 'sPlsgeqPpnq
lerp.rourrd eteuuor
olg arlt pue 'sedg>1alg JI{r 'sesseusnotfsuof,lerp.rour:d
a^g aqr ;o punor8 peqsllqersa.{llernreu agl sI lI ce(qtuo.&\
arll Jo lto13 rauur aqr ulqlt,u 'putru eql se s.readde
fla.trsnlap ssruare./neJo arnleu aql q8noqllv [/02]
'saruarradxea^rsnlap saf,upJeadde
Jo aqr 'sulea; aargl
eqr Jo s.{eydsrpeLll rre tlrlt{^ '8ur1urqr lIlsIIenP Jo salut
-readde eqt puE elpJrsqnsaqr qtoq st lt 'ssauaJe./t\Eun Jo
rulEJJTJEpaLIlolur sJperal lr asnuJagpue 's8utql Jo stJos
'a:eds alry 'punorS
IIp ol asrra,rr8o1 ilr:rBderaqi seq l"lp
Sf \d:ut I\,t I cNv (InI\
A6 S U B I - I M ED I I A R M A

All modification, hope, fear, doubt, reiection, affirma-

tion, grasping, exertion, and analysis are intellectually
designated-they are not the ultimate mind. The ultimate
transcendsthe intellect; therefore, you should know this
While gently releasing,even though
critical point! 12081
you may be present in the aspect of emptiness,you may
have missed the whole point, becausethoughts may have
merely become concealed. Thoughts in this borderland
between the mind and awareness are ethically neutral.
This is what I declare!7r
This non-transgressionfrom the nature of existence,
which is the Great Perfectionof samsara and nirvana,
is a sublime and extremely critical point!t2 Due to this
realization,all gods and demons and all of samsaraand
nirvala are releasedright within themselves,without
any distinctions of good and bad. Likewise, at the time
of the extinction of appearancesinto ultimate reality, all
appearancesdisappear into your own inner luminosity,
just as if they were illusory apparitions or the moon in an
empty sky vanishing into space.Just so, the crystal light
of unobscuredprimordial consciousness vanisheswithin.
Furthermore, there is no effort in accomplishing one's
own or others' aims. Likewise, from the inner glow of the
expanse,the nature of the radiant lights naturally arises
as the unceasing five kayas and the five buddhafields.
From those arise the creative displays, the nirmanakayas
of compassion,which are self-appearingteachersfor dis-
ciples.-'
BecauseI have not entered into the treasury of learn-
ing, and becauseI have not devoted myself to even one
 israqlo o1 l5euaq to eg esrnol
(uorlBJnlBtU
Jo IIIIA nod IenlrJlds u,^AoJno,t Jartv
'uBeJlspultu uA\o
rno.,(ul slsal eturel{p IIe to looJ el{l asnclag JO
'tllPeJlsPurru
u.,nornod ur pelerr{Je sr uolleJagrl asnBfeq JeqrIE
.SAAEIA
aslstpue '.{lrsoduod'aplrd;o sare8poogaqt rsrnfl
SUOIIEINJIE PJU E
slsrl SuturaruoJ alrpnJe el{r Jo spJo.ry\Sur.Lrogra.tg
'srrr.llo pue
I las.rnol
rllog urnJ qJIr{1\\tslce alaf,ursutut a8e8ualou oc
'4snp te uns 3ut11aru aqr a>ll] st oJII uerunrl esnetag
' s r e q r oS u l l t r l
'ra,roaro141
Jo oIES eI{r ro} ;1as.rno,{uInJ lou op
l d r s s o 8a l p r
Jot suortf,nJlsur IEtrIIJEJd esaqr a>lplslrulou o(I
',(trlear eleurlln
1o asuedxa
aqr Jo aJnsearl aql eJuellJaqut dtu se pe^IaJeJPUV
luaql PeJelunoJua
,,{11ernreu 'ssaussallroJ1e aluts B tuolC
I Jo
af,uelsrxeto aJnlPu elll Jo alEJ
, -ra,raqr a.re.(aqt 'lra1;atut aqr .{q parralord ro11
' er fe^taqer4pup eleqqrueseruped'sseueJErrte
Jo slueulpoqrue Pezllenlce dlsnoaueruod5
aqr rredde ssauttdtua
pue ssrlq yo .{rrlenpuou ar{r Jo 3lpts aql ruorg [eOZl
' , { e l d s r pp e z r l e n t f P
,,(lsnoauetuodse 'rq8r1reall_Joareled E sI eraql
'saruartxa
Jo eaJt
' a l e d s a t n l o s q ea r n d , { l l e r p r o u r r r do q r u l
iqoq qaH
f-'ssaualr8Jo; rno,{ 1sr 1'srqt rog
' u o n r s o d u r < ) ru r p J I I T I S (Jolueur
lou ure I lenlurds aturlqns
-l sH:IIIIvrr (INV clnt\
48 SUBI,IML, DHARMA

If we examine our own foolish mindstream,

W'e won't have a hope that a water drop could
serve as a cure for others!75
If we examine attachment. aversion. and the five
poisons of our own mindstream,
S(/ecannot hope that a toxic substancecould be
a medicine for protecting others!76

Heh heh! If you rest in unmodified, natural

awareness,
T h e a g e n t o f s a m s a r aa n d n i r v a l a i s l i b e r a t e d i n
one thing;77
Therefore, do not seek elsewherefor the root of
practicalinstructions!
A n d a b a n d o n a l l h o p e o f a c h i e v i n gr e s u l t s !

t 2 l 0 l I f y o u e x a m i n e t h e c a u s e so f a r i s i n g
a p p e a r a n c e so f t h e d a y , t h e n i g h t , t h i s , a n d
future lifetimes,
Y o u w i l l s e et h a t d u a l i s t i c t h o u g h t s e x i s t a s
delusive experiences.
Therefore, mistakenly clinging onto these
experiencesas substantial reveals the flilw
o f h a b i t u a lp r o p e n s i t i e s l
So fathom the depths of these teachings!
Be skeptical of contrived meditations that
w e l c o m e a n d d i s m i s st h o u g h t s ,
A n d d o n ' t b e l i k e t h o s e t r a g i c m e d i t a t o r sw h o a r e
caught in the middle-
Where the sun of the Great Perfection, the face
. r f t h e n a t u r eo I e x i s r e n c e ,
I s o b s c u r e db y t h e c l o u d o f d u a l i s t i c g r a s p r n g .

L , x a m i n i n gt h e m u l t i t u d e o f f l u c t u a t i n g t h < - r u g h t s ,
I l a u g h a t t h o s e p e o p l ew h o h o p e t h a t t h i s i s t h e
Great Perfection!
 !sartlrerd ftolrtttdord pue'suotleltla.t
'suonezrlensl^
Jo uotl€f,gIeJer{r ,(q punoq^rou tue I
'J;?eUrl
urrlo dru sr qted aql se eJnluu IEIluessa aqf 3ur1e1
'sqred pue spuno.r8eqr
to
suorlelueserd aqr parenlele lou e^Eq I 'raloeto141
'a8raurl pultu eqr
to ef,uellJequI
aqt'eJnseeJt PeqslJeql eql se 'Pa^Iaf,ale^EI{I
ie.rlel urofl-J>l€-I sI reqJeal urvro 114
!s8utqreal uo.ry Surqrou PezIIEera^EI{I
pue 'suotteutydxa ol anp Surqlou PuElsJJpunI
'uorsueru
PezrlPnllE
.,(lsnoeueluodse 'ssa.rlroyalqerauln ul ue ulqll/)N
'ruopsr,u pue suEeru
InjlllIS ruorJ ale.redesueaq
Je^eu seq alnleu esoq,t 'auorqt elge{Ellsun ue uO
'suonrtg;e
lplueu ;o sasdror eqr uodn
'd1r1ear elelullln u: sV
Jo luarulPoqure sseuaJe,ry\E
punoJE
u.lto dru Surploq rue 'uelu plo ssalesne '1 [ttZl
'Eurllas
'arag
lnoqllry\ sasrrulq8rl JEaltreql to uns aqt
'asuedxa a.r,rse.r.rad-11e
'snorleds aqr
Jo lrrlerot aqr ;o s,(eldslPaqr aslrv
ssaurldua
pur ssllg Jo tulear elge^orurul 'lsen stqt u1
iuollseJred reerD Paller-os rno sl slql
'eJnlPu
I€lluasse
eql ,lo asuedxa IErnrEu aql ur luesard .{yrca;rada.ry
sluelrqequr slr PUEplJol!\ ]EuJaluI pue lPuJalxe
eql Jo saruar.radxee^IsnlepJo spooqeslEJIIV
irueeJlspultu u,u,o .rno.,(ueql
raqto Suraq sE sII{l ees lou op-pooI{EI{PPnq sl
' s a u r a r t x a e e J J' a ; n l e u
Jo l E I l u e s s aa q r ' ; 1 a s t t
prrno:3 lerprourrd arnd.{lleur8lroaql iqeq qeH
(.1 \u'III I v:II cNV CnW
'O SUBLIME DIIARMA

I have the method of non-meditation. non-

p r o p i t i a t i < - r na,n d n o n - p r a c t i c e .
I roam free of extremes, established in that which
transcends the intellect,
tVhich is without antidote, modification, or
i n r e l l e c t u ailm p u t a t i o n .
Do not mix your practice with things to be
o b s e r v e d ,s u s t a i n e d ,o r a n a l y z e d !

rX/ithout contriving or focusing on rhat which

arises, just let it be and releasecompletely.
The yogin who is free of activity transcending
good and bad, hope and fear, rejection and
acceptance
Is utterly open, without engagement.
I n t h i s s e r e n es t a t e o f t h e n a t u r a l e x p a n s eo f
o r i g i n a l l y p r e s e n tp r i m o r d i a l c o n s c i o u s n e s s ,
You transform into that which is without
modi6cation;
T h u s , t h e n e t o f d u a l i s t i c g r a s p i n gi m m e d i a t e l y
dissolves!
O n c e s a m s a r aa n d n i r v a 4 a a r e a w a k e n e da s t h e
dharmakaya,
T h e f e t t e r s o f g r a s p i n g a t s a m s a r aa n d n i r v a n a
are cut from your heart!

[ 2 1 2 ]T h e d a r k n e s so f i g n o r a n c ed i s s o l v e si n t o
empry awareness,
And the stake of obsessivedesire is wrenched up
from the base!
Adherence to hopes, fears, joys, and sorrows is
expelled
I n t o t h e w o m b o f t o t a l o p e n n e s s ,t h e n o n o b j e c t i v e
e s s e n t i a ln a t u r e !
T h e c h a i n s o f s e l f - g r a s p i n ga r e u t t e r l y b a n i s h e d
 'arueprnB
lerrlrerd'Sutrgyns
-lle sr qrlq/r 'alpaauuap1o8slqr PuEt{ul e>lel
lparuer8lle^r ueegseqSurgrealel€urllln slql
pue 'pueq rno.,{ut pareld .{1pa1eu uaegseq
edp>lerureqp er{tJo sseusnolJsuoJletprourrd aq1
'ErPeqqEruPtuES
Jo uorl'Zrt€ar er{rJo rri::"J;"::t
"
tearC aqr 'e3o.{ny ;o eue.{ssaluotta 'eua.rdns
aqr Jo aruuptn8lernre.ld erll Jo eluesseeql
tlspns
.,.:uo qdolo 3 s,totlp Z uvp ql
'3urqlo12 toJ staqwal puo pnw iloay oq6 ntp1 uo jo
punq(I qstlool aql peller lxa] slt{l Perrlln 'lrsf olorc
(lolpl
afroq uo[pnq :e33aq aql qslJooJe '1 'aqrodurX
dnrpoq Jo rar.lrorqaqr 'uap1e4rueuos rolualu lentr:rds
aurlqns eqr Jo suorrerryddnslua^re; eqr ol asuodsaru1
:uoqdo1o3 s,roqflV
ierpegqeruEtuEs to asuedxeaql
dluretrar ol Jruor snqr leqr ,{eu puy
Surp.re8a.r
'luautpogtue ssaueJE.4 E IeJnleu
eql s3 aJnlEu IElluesse u,\^o lIeI{} Jelun()JuE
sburr{JEol
eseql qlr,^ tfBluot otur etuol Jo 'Jo >lultll'rBeq
'ees
leql areds tnoq8norgt s8uraq tuelluas 11e,{ey4
i E T E q P E ^ P I ^P e z l l P n l f ,e
,{lsnoaueluodsu ;o etets aqr or deal nod puy
'.,{1ssa1r.ro;;a
saSraue erpeqqeruEIUtsS
{o ssauore,l.repauarq8ryueeqt Jo asuedxe ag1
'ssaussal.{1t1uapIsazIIEart€ql tuoPsL^
aqr .ic1ssaurldua 1o areds arnlosqe aqr olul
\H IIII\''I.I (INV (INI/{
52 suIlLrMta DTIARMA

In order to burst the bubbles of deception of the

fine, self-fabricated meditations of fools,
And abandon the elaborations of the multitude of
practices!
t2131O fortunate assembly,come to the ground of
primordial liberation !

The queen of SikkimT8opened the gateway to the

inexhaustible festival,
\(lhich is manifesting as your share of satisfying
a m b r o s i a f o r t h o s e d e s i r i n gl i b e r a t i o n .
So fill yourself with the relics of the practical
instructions of the profound dharma!

B y t h e p o w e r o f s t a i n l e s sm e r i t , m a y a l l b e i n g s
Become vesselsfor the profound and secret Great
Perfection.
And may the depths of samsara be stirred up and
releasedinto the extinction of ultimate reality!
M a y t h e e n t i r e w o r l d e x p e r i e n c et h e e q u a l t a s t e o f
the great blissof Samantabhadra!

'Jigdral YesheDorje specificallyutteredthis tirr a later

edition,in order to fulfill the requestof a pure practitio-
ner. May this causethe preciousteachingsof the mind of
Samantabhadra to remainfor as long as spaceand to be
as pervasiveasspaceitself!

Saruadamangalam!
May happinesspreudileuerytuhere
!
 ersllslNuelv'g pu€
uolsEgErPueqJ,{qparelsue;1
oqcodurgln.rredgalqeraur1
dq suorlerouuvqll,46
afuoqEHSE rvuocrf'EH)oaNIU wo{anC
$tut1o1apto tl+Dd punotot4atttto
dor7 +rDaH a1lto safioqg V
oanlarlluolDnuDW
'sltlppls
to LuaC&u1yfing-tfryaUI
se u/\\oul1xa1leur8tJoeqt uolJ
n ag -EurssorC
part7 aqlto
uotqouoldxE
znq)DrdaL1+to uy
) olNI JXAJ :
 ss
raltn qlr.{\ aurrurelaP Plnoqs no\\ L'aatql aql puoKaq awll
quno[ aqi palgr st 6uaslrele/ lou aneq srq8nogl ralel PUP
'luasard Jql
possedaleq srgSnoql rallrea I{JItllv\ut Jo ssau
-aJB,{\Bsnoaupluelsul JpelJ pue pIAIA aql uI Surylaltq
,'nod utqlllt aJnteu lelluassJeqr Jo uollef,glluePl
aql sr ssousnolJsuoJlelpJolurrd 1e;nleu 'arnd dlleutStro
SuraqsB-lf,ellelul aqt spueJsueJllpt{l eJuelsIXeJo aJnleu
eqt-Jlasrl sseuallselJad teer8 'snouturny aqt Surrvrouy
'ssausnorJsuoJ
lprpJoruud lernleu puu'Sutteullunlll-Jlas
'Sur8ueqrun dlleur8rro sI sIqI'uollef,glluJPl spusf,sueJt
aJnleu lenuessa slr pue 'arnln; ro rsed aqr Jo stqSnoqr .{q
palsurrupluoJ lou st luasard eqr Jo ssaueJe,l.re 'lroqs u1
s'ssausnoosuo)lotptotutti puo atpds aylosqo jo fqf qt
-stntpux aql peneJ sI o.ryueqt 'ranoarol4
Jo flrlenpuou aql
,'Ky1na"tJo a8uol pJ aql saastpqt ssausnonsuo) lotptoLu
-ufl aql poller sI plrol\,\plotluelu eqr
Jo uoIlEUltunlll aqI
Ittvl ,'st lt sp Klqpat smou4 wql ssausnonsuo) lPtprow
-ud aql pellel sI pultu aql
Jo lradse Ienldaruocuou eqf
'I
zl[EIA AHI
rq8rsul pue ef,uersalnb
Jo uorun eql uo uorletlpstr\tr
56 SUBLIME DFIARMA

certainty that the realization of this very thing is none

other than the vision of the iinas! From the time that you
identify and ascertain awarenessin that way, "you will
have no experienceof meditation or of being disengaged
from meditation, and you will not be separatefrom the
reality of non-meditation." In accordancewith that aph-
orism, due to not meditating on anything whatsoever
and never being separatedfrom the reality of the nature
of existence, however the signs of conceptualizations
of dualistic grasping arise [438],the nature of existence
remains unborn and unceasing.Therefore, even though
the massesof clouds of the mind arise in the sky of aware-
ness,once you know the critical point-that they are nat-
ural, self-liberating,and without benefit or harm, like the
knots of a snake that releaseby themselves-then, with-
out grasping, effort, rejection, or acceptance,thoughts
leave no trace, and feelings that arise vanish into the
grcrund.8This is called gaining confidence in liberation.'
You should maintain this unsurpassedconfidence in the
undiscriminating realization of the self-appearancesof
the Great Perfectionas describedabove.
Synthesizingthe critical points, Kunkhyen Chdiel0
states:
Eventhough you realizethe primordiallyliberated
view,if you do not abidein meditation,it is impos-
siblefor the delusiveappearances of samsarato be
averted.Thereforeit is crucial that you familiarize
your awareness with the natureof reality!

The view is in accordancewith this advice.

uooru aql Jo uoIlJaUaJaqr aIII 'dlSutsearun ',(ltrel: uno
Jraqt ur salllnJeJa,rtltuSoc.rnod apra5 zr'euefoJIPAJo
salnqulleualesaqr uI lsaJ'lpoq rno,{Sutrrotulnoqll/N
atod,ga4t7 ssauudu'tEuo 3ut1oypa1111
Jo Ka6 aql'V
:uorlutrpau;o saddraarqryo .{e.r,r
,(q acrlrerdeql eJuer{uaue: no{ 'leqt 01rradsalqttr16
'areds
Jo atels
aqt ut 'Surdser8 lnoqttzvraltlas 'rutlalul aqr uI
.aruof,
Ie,ras .,,
flf i';:i:ffi :,ilJ;:'#1"
"
irsedaqr Sutu;aruocsrq8noqr
luanbasqns.rorot.rdrnoqll/N
aprselseJ 'sts.{1rue
:K4gWatg aqlUroU
rr'uoIlEJgIPou lnoqll4^ elsls
(aro;araql !aruds elII sasIJessaueJe./v\V
d.ra,treqt uI allles
'uaarrrleq-urpue 'lauut 'Jalno sE L{f,ns(suollus^UoJ
[5gl]
'uotleapt a,rrslndluof,
lle uoJJ pes"aler aq lllr\{ no.,( Jo
spueJls palcela.rro peldame 'peq :o pooS'luesealdun .rcl
'apnrl Jo elqou are leql esoqt se qrns 'astre daql
tueseald
derrl aqt lP Pue readde euauouaqd Janaleq,t\ Jo aJnl?u
'arotu;a{r.lng
Ierluasse Jqr rE dytualur aze8 no( ;t
iSurdse.r8lnoqlr.^ dysnoneds3utlsar
allrl^Aslrrurl tnoqlt,^ uaql asealeJPUE 'lute.rlsar lnoqll^
',{lssayrure uo ',{1pt
IloJ Lueqrla-I iaJeJt e 8ut,tea1lnoqtt.r,r
-ArA reLurun{s uaqr ra1 'd11n1do[',,(1aar;
^\oU ,{11ernreu
PuE
'sastle Jena
puatrsapsrq8noqr tal 'uonerylPoru lnoqlt,t
-lprl,{\
-{o arnlPu lErluessa,{.ranaql le dltuatur Surzeg
Norrvrrcatr J co AV/A.As a)Irlvud aHI 'II
-\ \III(I(II\ I() '{T:) )NI'I'IICTNC-HSII(\
58 SUBLIME DTIARMA

in water. Gaze steadfastlyat whatever appears' without

distinguishinghetweenconventionsof inner, outer. or in-
between, and intensely settle with this spacious,efferves-
cent, and shimmering gazel

B. The \Yay of Meditating on Luminosity Like

a Mirror

Regarding whatever appears, settle clearly, vividly,

and lucidly in a state of natural luminosity and non-
grasping.

C. The Way of Meditating on Apltearances Like

Waues

In terms of the movement or the intentional chang-

ing of thoughts, gaze steadfastlyat the essentialnature of
whatever movement arises. Accordingly, without grasp-
ing, let thoughts continue on their way like waves dissolv-
ing back into the water. From that alone, there is a fusion
of stillnessand movement,and that is the enhancement'
Moreover, due to the first, nonconceptuality will be
enhanced.Due to the second,blisswill be enhanced.And
due to the third, luminosity will be enhanced.
t4401In that way, stability is quiescence,clarity is
insight, and due to their indivisibility, there is the union of
quiescenceand insight. The pnmordially releasedperfec-
tion that is the ground is said to be manifestly awakened
in the essentialnature of the four kayas.
 'uors?rf,oqf,Pe
JoJ el?rJdo.rddesr leql lfnpuof, eqt efllJerd 'uotllas lxau
arll uI palels aq III.4 se 'uotleztlual u,/vro:no,{ ut eJUapU
-uof, 'art5a;aql 'lualslxa
Jo aa.r8epaql q1l4aef,uePJoof,eut
-uou ere daqr q8noqt uela astre ,{1qt11eJul lllrn suotlf,EJo
saruanbasuo: 'arBds alnlosq€ olul pareaddesrptou a,Leq
't:np
3urdse.r3-;1asyo srq8noql se 3uo1se 'teqr Surpre8ag
-uor ol pJe8ar qfr.vr.{llergtcads urrroul aq or Surqlauos
sr srql 'uorsef,Joslt{l uo 'JeAaA\oH'lsluolsnlll ue Jo suoll
-r.reddeeql eIIl'saluereadde snoutun[ aJau'luatstxauou
'.{lsnor.l,a:d
sE puaruouaqd 11epeulelJaf,seaneq ,(eu no.{
pauonuau sE ,^ ar.l,aqr pepueqardruoc a,teq no,{ uaq/N
rfnaNo)'uno^ co AVIN,\g
, L r . r n N r r N o ]a H r ) N I N I V T S n S' I r I
(.\ \ilt(|(IIs t ( ) t \ t r 8 ' - )D N I ' I ' t I c ' I n c - H S I l i l .
 r9
'aJeds saPE^Jed
leql sseuaJe.^as elEulunsuoJ al{l 01 eluoJ IIl.4 no
'[tlt] srq8rl e^U eqr Jo snpulg aql q]I^A Suruur8ag
'spueJls e;[e,r agl uo 8ur]erluacuor..{lrpuars.{g
's,r\oJqa^aJnoA Prre
Jo
eqr or rq8norq ere sseuaJed\epue atrds_ernlosgv
st'ns40)
qloq 'o eze? aqt 1o slurod lurltlrf, aqt 8ur,{1ddy
'sude>1eeJr{reqr;o sa;nlsod aql uodn af,u€IIaJuI
o,'drlnre; ossel eqr 1o arnuade agl ut sreadde puy
IauuPqJ
alrq^\ alef,Ilapeql yo qred eqr 3uo1e sesrnoJ
S S A U E J EA
, E
]o sseusnorf,suoJIElprotuud alelnreutul eql
t;0 I lt)
aql ulqll^\ nPutq elqrl)nrlsaPul aql ut sI I{rlqrN
'areds
atnlosqe aunsrrd yo druel aql Jo JoIJaluI eql tuorJ
lotlJ tq8ll realJ otll Jo uollezllenlsv
snoeuetuod5 eqr Jo qlEd el{l Sulzlsallud5
:JaAO-SurssorJ
rJeJrc
eqrto eSersaqJ.
6z S U B L I M ED I I A R M A

A t t h a t t i m e , a l l c o n c e p t u a le l a b o r a t i o n sa r e
pacified
I n t o t h e i n e f f a b l ee x p a n s eo f u l t i m a t e r e a l i t y ,
And you will achieve the supreme, great
t r a n s f e r e n c er a i n b o w b o d y !

In this regard, there are three parts: (I) the preliminar-

ies, (II) the main practice, and (IIl) the conclusion.

r. T rrn P n srrn a rN A RIES

FromTheClearExpanse:
In order for your direct perceptionto alight on the
criticalpoints,the outer,inner,and secretactivities
are releasedin nine waysthrough the body,speech,
and mind.

Therefore, disengagefrom the activities of the body,

speech,and mind.
As for bodily activities,externally,abandon mundane
delusive activities; internally, abandon inferior virtues
such as prostrations and circumambulationsl and secretly,
abandon any kind of activity, and do not move from the
posture of meditative stabilization.
As for verbal activities,externally,abandon mundane
delusive speech;internally, abandon the recitation of lit-
urgies and so forth; and secretly,abandon even the inten-
tional coming and going of the breath,'uand just let it be.
As for mental activities, externally, abandon mun-
.1.rneclelusivethoughts; internally, abandon words and
thoLrghtspertaining to hearing and thinking as well as
vrrriousobjectsgraspedby the mind; and secretly,aban-
 Lt'ezEBSurpuodsarJofeql uIeluI eru
'elgleugru;tu (c) pue
plnoqs nod 'auo L{3BaroC
'e,(eleSoqqures(q) 'ede>1eu.reqp(e) 3lll
Jo sernlsod
aeJr.lteqr JJs JapJo uI esoql ot SurPuodsaJJoS
'uollellf,xa uI lueu
-lruope;d aJp sJaqlo (t) pue 'uotteltlxa pue dttxul
',{rtxe1
uaan\teq Sutleuratle ot euord are aluos (q)
ol auord are aldoad auos (e) :ssausnolfsuoJ u,l\o
rnod yo sural uI uollrullslp ploJaarlll e st areql
'plof, uI lueuluope.rd aJesre
-qto (r) pue 'p1or
Pue reaq uaa./(laq eruelsq e 3^el'l
aruos (q) 'reaq ut lueulruopatd arc aldoad aruos (e)
:uorlnlllsuof, Ielualuala u,v\o rnod Surpre8ar uotl
-f,urlsrp ploJaeJqrs sI ereql ']r-et? sI ^.aIA .rno.{;o
ado:s aql'aceld qBIq e ut are nod ;r (r) pue i8ur1p
-p$u sl ,ry\arnrno,{ 'raqSrq llg B are
;o adocs aqr
nod ;r (q) :parrurl sl d4s aqt Jo matl rno.{ 'are1d
1!\olE ur aJEnod ;r (e) :azeBnod qcrqzvruI suollef,ol
suorue'""r"lif,Iq
aq'1
-:lix:li,
il1,:1"",::
:slred eerql ere araql 'lsrg eqt ot lradser qtl/N 'V
';1astruorrda:rad trarrp
Jo uollerglluepl atll lzvv) noqe
s8urrg qllqrlt'slurod IB3IlIrf,aaJl{l asaqt uodn Surpuadap
(g) puu 'pul- pue 'q:aads '.{poq aqr Jo slutod lerlllrf, eql
3ur1r.rls(y) :arrrre.rdutetu aql c)l slred orvrlJJE JJJr{I
'II
aflrlvud NIVW EHI
'.(rrlentdaruof,uou alets aql uI
Jo
'srq8noqt
Ila,t\ppu? Jo uollnlosslp pu? atua8ln1;alle uoP
f9 \ntc(IIs t() I{qD 3NI-I-IIiI-Inc-HsIlil,
64 SUBLIME DHARMA

a. The dharmakayapostureis like a lion:

Rest the body in a majestic pose with the
soles of the feet together and the knees spread
out to the sides. Make your hands into fists,
plant them on the ground, and straighten your
arms. Your torso is like that of a lion, so bring
the might of your body to your neck. By so
doing, the karmic energiesare blocked, the pri-
mordial consciousnessenergies are enhanced,
and the visions of ultimate reality will easily
arise.

b. The sambhogakayapostureis like an elephant:

Press your chest against the top of your
thighs and point your toes outward. Plant your
elbows on the ground and support your chin
with the palms of your hands. Press your fin-
gers against your cheeks [4431,and raise your
neck upward a bit. Due to that, your vacillat-
ing thoughts will subside,and you will dwell in
the realization of nondual absolute space and
awareness.

c. The nirmalakaya posture is like a squatting

rpl:''
Resting the solesof both feet on the ground,
press both ankles together in parallel, and sit
in a squatting position. Your spine is vertical
and your neck is completely straight. With your
hands clasped together, embrace your armpits
or your knees.Due to that, your elementswill
be balanced and calmed, and as a result, you
ol lradser qrUN 'JIesrIuolldarrad lrarrP Jo uoIlPfUIluaPr
'fl
aql sr eraql 'slutod IeJIlIrr aeJqt eqr uo Surpuadeq
'aredselnlosqE
uo pullu aqt Sursnroydq paqsrldruosf,esI slql
'Surpuetsrapun pue (ssau11us
'arrlcerd,{q aq
pazrlrqers plnoqsgraadsag1
'se^e>leaJqlaqr
PUE
ruo.r;lred ra^eupJnoqs.{poqagl 'ra.roaroWlvvvl
'lred;alunoJ sll qtl^\ puodsauo: .{laltugap
eqr Jo I{rBE
plnoqs slurod Ipf,Illrr IPnPI^IPUI
'purtupu€'gtaeds'fpoq
ar{}aJEuorldacradtf,arIP1o srutodIEIIIIJI arll
:punog Jo uotipuauad aqt Jo otiupl aql LUOIJ
luotltuSoca.r1o
aaJJpue pallJluofun sI leql alels e uo.t; Sutra.te,Lt
'satull aJJL{tJql
tnoqtl,/!\ eJrlJpJd ;o srq8nctqr3ur
-uJaf,uoJ suorlezllBnldaruor Jo uollnlosslP PUE
erua8yny;e eqr tuoJJ putru rno,{ a8eSuastp uaql
'a:eds drdua
Jo urpruop Ipuralxe aqr Jo relual aql
olur 'sa,(arno,,(Sur,rorulnogll.A ',{lpeturod azea
:pulru aqr Jo lutod yerttu3 eq1 't
'lle re Surleads rou,{q Sutpuetsrapunure8 gyrmno,{
pue 'teql uana dols ',(11eurg's€Jluerupue sartllerd
Ieuorto^ep Suutcar .{1durs uro.r; trede leads tou
oC 'sJaqlo qlr.r,rqraads sAISnlsPut Sur8eSuadots
pue 'dep qf,ea ssel pue ssel Sur4eads aJllf,€ld
:q:aads1o rurod lerntrr eql 'Z
'ssauaJe,^Ae
pus areds atnyosqEuee,/t\leg
,.|
8ur:a,rp,n+o aeJJ sr ler{l atsls E uI IIaA\p IILI\
\9 \III(I(IIS .IO W:I:) 5NI-I.IIjI-INjI-HSIIN
65 S U B I - I M ED I I A R M A

that, there are two parts: (1) naturally settling by means

of the three critical points, and (2) identifying your own
nature by means of direct perception.

1. With respect to the first, there are three parts

pertaining to the critical point of the sensefac-
ulty that givesrise to appearances.20

a. You should not disengagefrom any of the fol-

lowing three gazes.

i. rrrt DIIARMAKAYA GAZE:

By turning both eyes just a bit upward, gaze
into the spaceat the level of your eyebrows.rl

i i . r H s s A M B T I ( ) G A K AG
YA Z E :
By turning both eyes just a bit down from
center, gazeat an angle into the spaceto the
left or the right.r2

iii. T.UE NIRMANAKAYA (;AZF,:

By lowering your eyes iust a bit, gaze into
the sky with them half shut.rl

For all of those, the eyes are not intenselyfocused;

rather, they are inwardly relaxed and open. Therefore,
the critical point is to gaze without wavering from the
opennessof space.ra

b. The critical point of the environment,which

is the basisof appearances:
In the midst of a limpid sky, which is free of
clouds, haze, and so forth, turn away from the
sun. [445]In the morning, gazet() the west, and
 Jno.{ ol enCI
luoJJ pa8€SuesIPSulaq ssaueJE,^AE
pu8
'suouetnlsgo
to aeJt Jq PInoIJSluauuoJllue aqI
'se,,{91aaJqr Jqf I{lI.{\ eJuePJoJf,E
ur sadaaqr I{lI^\ azeB 'sa.rnllade aqr JOJsV
.SSSUAJ€.AAE
(tuaruuoJIAueagl'dl1nre; asuas
pue 'qtearg eql
aql ;o sturod lef,IllJf, aqf uodn dlar ';a,roalop11
islurocl I€JIlIJf,aarql
aql to suorlrn:lsul 1e:urerd JI{r uoJt lred lou oq
:punog Jo uorlulauad
(ool 'slutod asaqJ
aqi Jo otluol aql u! PalEJalIaJ aJE
'lulod 'uolr
IEJIIITf,al{r sI leql
-snlfnu lnoqtr.4 ueqr plot{ (,(>1saqr;o .raleutrad
eql apISUI spueJls er[e.t aqt pareld aneq no,(
afuo 'auttl feql lY 6z'seull Sulrauutqs pue aled
aqr ruoJJ spueJls erlel aqt qlIA{ JaqlaSol astre
lprvr ereds ernlosqeJo sef,uereeddeaqr lllerrrur
'3urop os dg 'd1s aqt (uotlce;l
Jo Jeluaf,aql olul
-srp lnoqlrl\'ssauaJBrhe rno.{ lrertp puu *rasned
'lrq e lsnf paler{xaaneq no.{ af,uo 'qtnou aql
PUE
q8norqr dlrua8 sao8 pue seruof, tllparq el{f
:sseuaJe,l,rt 'l
pue qreaJqeqr Jo tutod yecrluf,aqI
/-'esoqt p f,uete eze1'druel e sr e,(gleueurlu eql
JoJsrseqaqr pue 'uootu aqr sr e,tgluSoqques eqr JoJslseq
aql'uns aqr sr e.{gleurel{p eqr roJ slseqeql'leraua8uy
o;'uoSJtlt qteeuaqllqnf, Juo lsnlarnseau
pue ',{1s aql otul eze8 tno1' IIJJIP ,.'s.,{BJotrtl
(aslrp dyrseaor
aqt I() rrun aqt lE rq8ty Jeelf,aqr
JoJ JJpJ()ur '.r11'lsea eql ol azeB'Sutuanaaql uI
-9 SIII(I(II\,l() t\iEi) )NI'I'II:I-InC-HSIIN
68 SUBLIME DTIARMA

the breath,you will actualizeprimordial

t')
consciousness.

FromThe One Child of the Buddhas:

Placethe vairastrandsinsidespaceand do not

d i s e n g a gf er o m t h e m . ' l

2. Identifying your own nature by means of direct

perception:
which are
taa6l The vajra strands of awareness'
seen in that way by means of the critical points,
are adorned with bindus. Those bindus are visions
of absolute spaceand are the reality of the sugdta-
garbha,32or the natural luster,which is the original
buddha primordially presentwithin you' By seeing
that, from today onward, it is said that ytlu are of
equal fortune with the primordial Samantabhadra'

FromThe Tantra That Reuealsthe Self-Arisen:

lWhoever seeslike this is of equalfortunewith the
t'
p r i m o r d i aS
l amantahhadra'

Therefore, take delight in seeing your own essential

nature for yourself.raToday you afe seeing visions that
have always been present within you' And these visions
are the reality of your own awarenessarising as the vajra
strandsof your own awareness.ri

Accordingly, it is said in The Tantra rtf the Penetratktn

rf S<tund:

T h c n a t u r et t f t h e v a i r as t r a t t d t
PurifiesconcePtualizatiolls.
Due to that, thereis unmistakenbuddhahood'
 ,r'dure1osselpInU aq1sr qllq.t\
'sada aql lo e:nl.radeeLIlrP ueas sI PUPleuueqJ JIPJ
-r1ap 'alrq.,vre 'srq8r1 a,rg
;o qrud aqr 3uo1e solotu
aql se Pezrlenlf,E,(lsnoaueluodsst qllq,la'ra1sn1aq1
'1Je3qrno,{ aprsut
,raleds slnlosqB autlstrd ;o duel
aql sr 'seleSnsaql;o drrlea.raqr sI qf,Iql\ 'ssauJlente
ul\o rnod ;o ssausnolJsuof, lerprorur.rd aql
'slutod
'dem ]Pqr ul 'qtearq aqr
IeJurJf,xrs aql qlIA\ aJltferd
pue 'luauuoJlnue aql ,r'sernlrade aqr;o slurod 1er
-nrJJ aaJql aLIl 01 puodserroc ueql aleq pue 'putru
pue 'q:aods 'dpoq eqt Jo slutod lEJIlIrr aqr dldde
'uoueueldxe snor,rard oqr LIrLA pJo3f,Eu1 lwvl
Kyloag
'I
aruLulqn Jo uo4f,attad parte aql Jo uorsty aql
:sl.redrno; are a.rsql'lsrg eqr or ltadsar qllA. 'V
'slurod Surpnpuor
JnoJ eql Jo suoltJnJlsut leJllf,erd aqr qrl^\ JIasJnol Butzr
-JerlrueJ (g) pue 'derrrleql ut Sutrtllerd o1 anp astre [rano
-Surssorl tfeJlp aql
;o] suoISIArnoJ eql .r,roqSurdlrruapl
(y) :sr:ed o./vuaJE aragl 'uotsnlf,uoJ aqt Jo sLUJaluJ
NOISn'IINOJ'III
tr,r.tf*",;i::ili
er'suIIEarea*peqruorJpeqsrn tt
agl Jo aJualstxa'o ap,{r aqr roJ atuEu ou sI aral{I
.uorldar:ad llerrp srql
Surra,rorsrpJo aunlroJ egr a^Eq oq,ry\asoqt roC
:PUV
69 sIII(I(IIs Io Wa) DNI-I-IIJ-INjI.HSIIA.
7O SUBLIME DIIARMA

In the midst of empty space-specifically,exter-

nal space-the lusterappearslike rainbowsor like
colorsof a peacockfeather.In the midst of those
is the lamp of the empty bindus.o0 The bindusare
circular, red, and about the size of a thumb ring.
Among them, they may be one, two, or more in
number,and they emergegradually.Insidethe bin-
dus are vajra strandsof awareness that look a bit
like a horse'stail tied in knots, a goldenthread,a
pearl necklace,or a bouquetof flowers,and these
vajrastrandsemergepulsatingand shifting.
Therefore,once you have drawn forth the bin-
dus with the gaze,placethem in the parameterof
the sky and watch them. Do not graspat anything
with the intellect.And by steadfastlygazing,with-
out waveringfrom that state,the lamp of natural
wisdomalwill arisefrom within.

Morecrver,in accordancewith that, The Tantra of the

Penetrationof Soundstates:
The vision of the direct perceptionof ultimate
reality
Certainly emergesfrom the aperturesof the sense
faculties[448],
And becomesluminousin a cloudless sky.

The vision of the direct perception of ultimate reality

occurs up to and includingthe time that you havea vision
of three connectedbindus.
Moreover,the sole bindu,arwhich is the natural luster
of the essenceof the characteristicinnate, ultimate pris-
tine awareness,is seenwith direct sensoryperception.By
'8ur.norulnoqllry\ Sulutetua; pue drtap aleu euol e
;o tradse eql uI Surreadde'ragunu uI ssallunor ag
.{eu suorstrraseql 'uJoJ eJllue uB ol u1{op ,railiin
aqt uorJ 'e41eser[en Jo urroJ s Jo JIeq ruadde d1len
-per8 (eru eJeql snPulq aqr aPlsut',(lluanbasuo')
'alqErsaJotu
PUE
aJoru etuoJaqlevvl sPuPJls e.tte,r'aql Pue-sPlalqs
ur{s soJefourtlJol dn 'sllloq ol 'slol.tttu lleurs JO
ezrs eqt ruo.r;-ra33lg pue ra88rq euoraq snPUIq
aql 'tuaruuoJllue aJllua aqt IIg dagl ltrun sseaJf,ul
'art11e1
suorsrl asaql 'suralled peJa1Jaqlro 'sn1o1
'leluozrroq '1e:nra,t ut 3ur:eedde ',{douec
PsPEJoJg
'stq8tl .,u'oq
e elll are srq8r1a^g aqr Jo suoIsIAaq1
-urEJ
lef,IJaqds;o sassetuaplsuluo18 pue a1>1ruds
r{J1l1r\'snpurg e^g Jo suollf,ellof, se readde llluatsrs
-uo: areds elnlosqe
Jo suoIsIAag1 'areds olul lno
eleueua pue s1r\oJqa,{a.rnod uoel,\laq PaJEeql uoJJ
f,ervresqrprzu,-ra8ugrno; ateredes ssauaJe,l.rePue
aceds alnlosqe 'artlrerd aqr qtt.tt rPIlItuEJauoJaq
dllenper8 no.{ se 'la,ta.rrto11'JeelJun satull le PUe
JPell saurl te eJe rrsseueJE,/v1.epue areds alnlosgE
'le.,rnSurparard aql ut Sutrtlre.rd puu Surnrrts dg
atuarnixg anrwilpaw a,assatSotTJo ucnst,l aqI '7
'srsdleue
a.,rrtrufi1;c
of 3ur1rleqf spro,vrpuaf,suertnoI
'AlrlEer elEtullln
Io uorldauad rra.rrp aql to UoISI^eqr ot enc
:EJluel euss lBr{l ruoJl
'sts.(1eue
aluruFol Lu()J{aaJ{ sr ,{trlear elptullln ',{ent leql ut Sutaas
r, \ut(l(|t\,t() triil) :)NI-I-II{'lni-FISIlil
7Z SUBI,IMEDIIARMA

At this time, vital energiesaithat propel external

appearances,internal aggregates,and secret con-
ceptualizationsare extinguished.Externally,coop-
erativeconditions of appearancesarise as your aids;
internally, you disengage from delusive cognitive
analysis;and secretly,you remain in a state of non-
conceptuality. From this point, impure, delusive
appearancesgradually subside, and pure appear-
ancesof primordial consciousness arise.Thus, this
constitutes the vision of progressive meditative
experience.

Likewise, from The Tantra of the Penetration of

Sound:

meditativeexperience
The visionof progressive
Causesdelusiveappearancesto subside.

If you die at this time, you will be liberatedin the tran-

sitional processof ultimate reality.

3. The Vision of Consummate Awarenessao

By practicing in that way, all impure appear-
ancesincluding earth, stones,and mountains sub-
side, and the five lights fill all the realms of the
universe.Moreover, inside each of the circular five
bindus appear innumerable mandalasof the fivefold
configurations of the five buddhas in union with
their consorts.aT Due to that, images such as the
five and the one hundred families of peaceful and
wrathful deities [4-50]appear to fill all the realms
of the universe, wherever you loclk.a8From their
hearts, very fine rays of light appear to connect to
 'sseua;e,uealBulunsuoJ
Jo UOISIAeqr ol enc
:asuof,xgrpal) aqL wor1 PuV
'se,,(e1eeJqf eqf aztlear no.{
r{Jlt{^a,{q qled eql }o saruereedde Puef,suerl no
'sseuare,rnealEtuurnsuoJto UOISIAaql ol anCJ
:selBls punos Jo uotlo4auad
aql /o oJluol aqa'wqt qrIA^.sfuEPJofle ut '.ra.toato14
.SSAUEJE,,\AE
aleruunsuof, sed91
Jo uoISIA ar{l sI sPla5sl{pPnq PUE
eqt Jo uorsuaqarduot aqt 'areds ernlosqe olur pagrrnd
'lroqs u1
are ftryear lelluelsqns Jo sef,ueJcaddearuo
'uottdeuad f .rosuase;lxa
pue ada eurllp aql sE qfns sallllenb ruallacxa JaAo
,(ralseruute8 nod 'dlluanbasuol lasearlut sseusnolJs
-uoJ 'aptsgnssaou€
lelpJourrd ;o sacuereaddePUE
-.readdea^rsnlap 'pare^esuaaq seq satlrsuedo,td
IIV
Ienlrqeq rnod pue BIUJeI rnod uaa,trlaguollJeuuof
aqt 'paseaya.r,{11ernleuueeq e^eq suollrlgte leluetu
rnod asneleq puv 's'eslou eleur Pu? olotu cl1ul33g
(.{lllua
dtllua leql
11r,,r,r IBIJelsu E 01 lI lsaJIP nod 1t
'a:uanb
uele 'sseuererrte.rnol. lleJlP nod ra.talaqrn
-asuor e sv 'alels slelulunsuoJ P ol 3luof, pultu PUE
sar8raualelrn rno,( ',{EA{letll ur paqsrn8ullxe aJ€
'pagrrnd
euaurouaqdesreooJauul pue Jalno uaq/N
sr Surdse:8pelulet 'rq8t1;o ssetu e olul pesealal sI
rnod asnetroq',t11euratu1
,(poq .{.rosn1yr 6r'sPleqeqP
-pnq e.{gleSoqqtuesse readde dagt 'ssausnotlsuoJ
lerp:orurrd se esrJe lueruuoJIAUaleuJalxa eqr Jo
(aun
saruBlpaddr esnetreq leql rV 'rJeaq urno rno.,(
\lII(l(ll\ l() I iqI) 3NI-I-IIiI-InJ-fISIlN
AA SUBLIME DIIARMA

You are freed from externaland internal grasping

to substantialreality.

4. Tbe Vision ctf the Extinction into Ultimate

Reality
ta51l By practicing as you did before, appear-
ances gradually dissolve into the absolute spaceof
ultimate reality. Once this occurs, ultimate real-
ity, which is in every respect beyond thought and
speech,is called the extinction into ultimdte reality.
Once thoseprecedingsignsare extinguished,jreven
though you do not go into a state of nothingness,
substantial reality and elaborationsof the mind are
extinguished.'52Your body and mind are nondually
united in the nature of light and are drawn into the
light rays of compassion, thus dissolving into the
hearts of the five buddha families.As a result, you
reach the culmination of the path of training, and
you draw nearer to seeingthe visions of the origi-
nally pure essentialnature.'tl
As for the nature of extinction, all appearances
of the kayas and the buddhafields are immutable
and self-illuminating,and the basis of their aris-
ing is unceasing; therefore, in reality there is no
fluctuation. Due to that, the luster naturally dis-
solves into absolute space. At that time, all phe-
nomena apprehended through your conceptual
framework-which are designated by terms such
as "emptiness"and "not emptinessr""this is" and
"this is n6g"-xs well as the external luminosity of
the luster,dissolveinwardly into absolutespace.By
 :sarusrJadxe
JAnBlrpeu Jo saf,uEJeaddeaqt tno sarldurg
dttlear aleluItln otul uollf,utlxe Jql Jo UoISI^aL{I
:PUV
lJor{s lnJ
sr sruleeraarr{laql1o aPl: t,{t Jo ltt"y;1:;rrr"qf
alEurlln olul uollJullxe aql Jo uorsl^aql ()1anc
:punos,
Jo uorlo4auadaqt Jo otluol aqJ wor!'.{lSurpromy
/s'uorlelseJIuBLU Pue glJIq JeAo,(relseu 3ut
-ule8 dq s8uraq luerluas Jo sPeeuaql a^Jesnod pue
'late.A\ur uooru Jqt 'lpoq uorl
Jo uoltJe[tal aqt aIII
-uruJoJsueJllear8 aql sE astre nol. 'sSuraqlualluas
'elels teql ruo.rg
Jo spaau eql llglnJ nod uaq,n
'a:eds
elnlosqe se punor8 leut8tro aqr tuoqle; dlq8noroqr
no,{ uaql ,.'dpoq ase^ 1n;qrnod eqr to PIag eql
1p.,ra,
otur palpreqll are nod pue 'pagrrnd .{lle;ntuu are
srq8noqr pepnlap sellquessEelil Jo suottf,IUJelel
Jo
-ualu 'sar8laua :lrueufp rno,(
IIE ;o uollf,ultxa aql
ol anp '.{yta.rra5
[zstl ,.'punos IBJntsuSutsearunaql
olur qsruel spunos 11e'qrrerq pue qcaadsrno.{ ;o
uoufurlxa aqr or anq 'drrlual lelluelsgns Jo JaAa
-osle{a acuereadde ou sr aJel{l 'leql uo:y rredy
'rq8r1 leqr urqrr./ltaruereadde
Jo qrplA-s,ra8ug e
,{1uosr arar{l aurt qllql^ lu o.'lq3t1;o ,(poq e olul
pa^lossrp pue paqsrn8urlxa sr dpoq .{rosn11t:nod
',{11eu-ratu1'paqsrnFurlxa sr saJuatradxaeAItelIpatu
',{;luuralxa '8utop os
{() su()rsr,\lo uorlJnpord 11e
s- \n t(I(| t\ {() I{gD DNI-I'IIJ-Ioc-HSI.4N
76 SUBLIML DHARMA

Your body is extinguished,objectsof your senses

are extinguished,
You are liberatedfrom the delusionsof the
assemblies of thoughts,
And you are disengaged from words, which are
the basesof articulation.
And:
Likewise,oncethe continuity of the elementsof
your body has beenextinguished,
no longerappear,
Your tainted aggregates
And you becomeenlightened in this very lifetrme.

This is the vision of the extinction into ultimate real-

ity. Once you have enteredthis path, if you meditate with
superb effort, it will take no longer than three years and
seven months for outer appearances,your inner illusory
body, and all secret assembliesof afflictive thoughtsssto
disappear into the nature of awareness.[453]As a con-
sequence,you will manifest the vajra body, which is the
non-transferencerainbow body.

B. \flith respectto familiarizing yourself with the prac-

tical instructions of the four concluding points, there are
four parts: (1) laying the foundation of the three unmov-
ing states, (2) apprehendingthe criteria of realization by
way of the three stillnesses,(3) planting the stake of the
three attainments, and (4) determining the criteria of lib-
cration by way of the four confidences.

7. Laying the Foundatbn of the Three Unmouing

States:
I n t h e t h r e ep t - l s t u r e sy .( ) ua r e i n a c t i v e y; ( ) u rc y e s
are fixed with the three gazes;you are unmoved
 'er?us e ur peddBJr
PJIq E elll sl pultu rnod
(elnu aJeA{nol. se st qleeds Jnof ([A\oq
pue JI
pauonoq-r?U e eplsur pareld aslolrol e aIII
sr ,,tpoq rno,( 'dlrleal elerullln ;o uotlda:rad
'q
lf,errp aqr Jo ault aql lr-'Ivsvl su8rsaql roJ sV
'sas30f,
runnuuuof ureaJp eqr 'tqBII JEaIJ eqr Jo
aceds alnlosqe aqr olul aPlsqns sueeJp ef,uo
'd11euypue ltpns s? trrearp aqr puaqerdde
no,{ uaql lsuearp poo8 uearp no. 'ls:tg 'e
'qraads pue,{poq aqr
ur .readdeleqt su8rsdq (q) PUBsuearP fq (e) :sde.n
o,trt ur papuaqa;dde eJe eIJelIJl aql 'arutl teqr rV
'sacuarradxeaAnElIpatu
a^nrssarSo.rd Jo arull eql le alqenlel dltreutrd are
asar4l6s'asuarlllernreu srq8noqr'Ptl* PUPt{learq
rnol ;o sseulllls aql ol anp 'd1lar:asPue lsatlt.ttlre
papnlep Jo aarJ are no,( 'sa1e3a.r33erno^,(;o ssau
-lllrs aqr ol 3nP ',{lleuratur fspre rno,{ sE eslre suou
-rpuoJ asJOApe'aluanbasuoJ e se'pue'11t1satuoloq
suorsrl 'dlleurarxa ',{en teql ut Sutrllcerd ,(g
:sassauilttsaaql aql Jo Kn,y
Kq uorloztloay Jo ouailrJ aql Sutpuaqatddv 'Z
',(trluarelutullln 1o uotldarrad
'.re1nltl
lJaJlp aqr Jo arull eqt lB alqenlel a;e .,(aqr
-red uy 'aarql asrqt uorJ pate;edas aq lou Plnoqs
arrl:erd rno.{ '1eraua8u1 'areds alnlosqe Jo saJue
-readde ssar8suerl lou op nol pue :peluluof,un I
pup ,r\ols JJp qlrq,^a'sseuaJe,,ne pue qrueJqrno,{ .{q
\I}I(I(I I\ ]IO'\I3:) DNI-I-IIC-INJ-I{SI,,)(\
78 SUBLIME DHARMA

At the time of progressive meditativeexperi-

ences,your body is like a personwho has been
struck with an illness,your speechis like the
words of a madman,and your mind is as if it
weredrugged.
At the time of consummateawareness, your
body is like an elephantimmersedin mud, your
speechis like a kimbhAn/a chrld,ooand your
mind is like a personwho hasrecovered from an
illness.
At the time of the extinction into ultimate
reality,your body is like a rainbow in the inter-
veningspace,6r your speechis like the soundof
an echo,and your mind is like mist on the verge
of disappearing into midair.

3. PlantingtheStakeof the ThreeAttainments:

Externally, by gaining mastery over appear-
ances, they are releasedas buddhafields;inter-
nally, by gaining masteryover the illusory body,
your materialbody is releasedinto clearlight; and
secretly,by gaining masteryover the breath and
mind, your mental afflictionsare releasedas pri-
mordial consciousness. Theseoccur primarily at
the time of reachingconsummateawareness.

4. Determining the Criteria of Liberation by rX/ay

of the Four Ccsnfidences:
On the upside,you hopeto obtainbuddhahood,
and you haveanxietyabout not obtainingit. On
the downside,you are anxiousabout falling into
 (erulldep aql Surrnq
Ief,rtferd eqt JO llnsar E se
L;letot sporredJnoJeneqno,{'sptr
-rrad aarql olul aulllq8ru aqr pue porrad auo olul aurtfep
aqr Surprnrp ,(q-lq8ru pue dep ;o ayrdr aqr Jo txaluol
aql urqlll\-artlre.rd lentutds rnod ;o qled aql .lalua no,i
qJlqi ur suortJnJlsul lef,Ilf,Erdaqr JoJ sP 'uottlppe u1
ee'uollf,eJJadfPaJOaqf Jo suollf,nJlsullel
-rlrerd eql se .{llecgnads u^{oul aq ol ere Peieraqll Suraq
;o sdervreseql Ilv ,r'edg>leugurlu l€rnl?u aqr Jo PIeuPqP
-pnq aql uI
PelPraqll erP saIllnJEJrolraJul Jo slenPI^IPUI
1r{orlpue 'opreg eql uI peleraqll ere salllnrel Sullppttu ltr
slsnpr^rpur ,ttoq 'etuuaJll slql ul PelEJaqIIaJE seIllnJPJ
rorradns Jo sl"nplllpul ^\otl elefIPUI s8urqrea] asaql
'sqluotu usAala
pue sread ue^as oIEl IIIIA ll 'arueSrltp rolratul aneq no,{
'sdep xrs pue'sqtuou a^U 'sleaf e^g aler
Jr ue^E III^All
'arua8rpp Surlppru arreqnod
JLe'PunorS u,r.o rno,( ploq
',(lrlea:
,(lpatqnopun lll.,r,rno.{ 'srqt euoP e^BLlnof a:ug
aterurtln ;o puno.r8 yuur8rro aql olul JapUIPIUaJlnoqll.^A
'sqluotu uenas pue srea.{
pareJeqrla9 ol 't{luotu auo ro
'artlrerd
aaJql alet lllr\all ,r'arue8tltp .rotradnsa.teqnol 1t
'snq1
eLIrJo ,{poq ureu aqr poJatua aneg nod a:uo
'sseusnollsuoJ
IEIpJoruIrdlentdaruotuoN
ellt to ErratrJler{rpuaqarddr notr
'[95t],nat,l,alqelntuurl
aql Jo saJuepguoJ lea;8 rnoy rtll ot enq
:s1amaI
Jo punow aql Jo oltuol aqluory
-e'suJef,uoJJno] aseqlUIOJJPelPJe
-qll Jq 'lou oP no,( adoq nol pue'e:esdres
ll,!\ nol
6- SIII(l(ll\ ,I() W:I5 DNI-I-IM'InJ-tISIlil
tJo SUBt,IMI] DIIARMA

while in meditatrve
instructionson sealingappearancesu8
equipoise,remain in a state of nonconceptualclear light,
which is like space.In your post-meditativestate, trans-
form yourself into an illusion-like divine body. Or, you
may visualize the appearancesof the pure illusory body
as a divine body, due to which appearancesfuse into the
clear light, whereby their power is brought forth.
During the nighttime, there are three parts to the prac-
tical instructions for enhancing the critical point of pri-
mordial consciousness.

a. At dusk, the critical points of the body for hold-

ing your consciousnessinside are the following:
ta55lBy means of the gentle vase breath, a blaz-
ing cone at the level of your navelu' inside the
central channel melts the HAM10 at the crown
of your head. Subsequently,by maintaining
your attention on the bindu that descendsto
your heart, the state of innate primordial con-
scrousnessof blissand emptinesswill arise.

b. In the middle of the night, draw the object of

your awarenessinto the vase:Direct your atten-
tion to a radiant white A inside a red, four-pet-
aled lotus at your heart. Join and gently sustain
the vital energiesat your heart, and by resting
on your right shoulderin the lion posture,your
deep sleepwill arise as the clear light.

c. At dawn, establish the natural luminosity of

awareness:With the rising of the dawn, while
still in the lion posture, exhale three long
 uea1t\legsi'sJa.,(PJduoluluoJun Pue uolul'uof .{uelu aIPttl
'uorlrppe ul 'aseeJJuI 'llnser e sy '3utue
IIIA\ anlJlt rno.,(
-Ie^,\e
;o tr.rrds aqr tuoJ; pateredas Suraq lnoqll^\ anlrr \
rnod ete:llpap,{1g8no;oql 'uotssasLIf,EaJo uolsnlfuof Jtll
'snJo; .rno, Sutsol tnoqlll\ 'd1rrelc parurod-a18uIStrl
rV
urerueJol luelrodrut dra,Lst lt 'suotsseslJol{s dueu asaql
uI 'uo os pue 'xts ''rno; Jo suolssesolut tq8ru pue dep aql
uorlrlred saJIAoN dltnutluor dra,r teql ulelsns Pue ssau
-eJe./!\Bl;rruepr,,(1pe>1eu' eSod n rn8 3u t.a,ro1lo;
or'sar8rpoj4
r/'suorleurlfur uA.o Jaq Jo slq qlIA\ spJoJJE,{elt ra,taleqm
ur acrllerd plnoqs rauontllerd .ra,no-SutssoJJ IJaJIP V
'sarrlrerd luanbasqnseql otul raruadllenper8 nol 'p.te,trutr
sarJeururle.rdaqr uor; 's8utqf,eal uIBIU Jtll J() sarll:Brd
snor,ra.rdJql llB uI uasus seq ef,uelJedxaaruo 'a.ro;araq1
'lunprlrpur rllee JoJdlyenper8asIJEsseusnolJsuoJ
lBIPJotu
-rrd pue 'ssrlq 'erlueur 'ru:o; ltsvl
1o seSod rnoJ aqf
'Surdyrunpue deap sl sluaruJaltodua
puno;ord al{r Jo qted arua;dns srql z/'lueturs,todua
'ase.t aql
qrJnoJ ar{l pue 'stsouS-tuopsll\ aql 'la:las aql
:sluJruJol\odua rno; aqr sr qred eugder(enJqt JOslseqJql
r/'loor prll{r eql Jo lxeluor aql uI qred aqr or dldde
"n.{I
all:e.rd Surpnpuo: tno.,( a>1eu ot de^\ eqt sI aJaH
'asrJE
IIr,^ ssauttdruapue dltsouttunlJo ssausnolf,s
-uoJ 'aptslno
lerprourrd lenrdaruoruou aqt
plaq aJ" sar8raua1elr.t rno,( qJlqrv\ uI alels e uI
Surtsar ,tg 'rr or uouualle .rnof tra.rrp pue 'peaq
rno.,(;o u,/r^oJf,eql e^ogP llqnJ euo lnoqe aceds
aqt ur reott rr ta; 'a:nl.rade?Luqrug aqr q8norql
'auru rpqr rV 'asned
t:eaq lnol te y aqr ladxa
'qtearq qlea Jal+e puz '3ut.{es 'sqleatq
*'VH,,
Itl SII{(l(II\ I() t^{E) I)NI-I'II:I-IOJ-HSI^4\
8z SUBLIME DHARMA

sessions,without relinquishing the essential nature of

your experience,sustain mindfulness and apply it to your
conduct. Movement and stillnessbecome a vaira dance,t"
your motions becomethe creativedisplaysof great bliss,T'
and your food and drink become offerings of the ambro-
sia of primordial consciousnessto the deitiesof your body
mandala. Imagine that your inner assembly of deities
enjoys this offering.T8And, when you fall asleep,sustain
your awarenesson the syllable BAM at your heart. When
you awaken, arise as an illusion-like divine body from the
stateof the clear light of emptiness.
[458]Even if you have realized the intellect-transcend-
ing view, you should act with precision regarding what is
to be accepted and rejected in terms of causality. Com-
pletely cut off ordinary appearancessuch as clinging and
grasping. Appearances become deities, sounds become
mantras, and memories and thoughts are transformed
into the path as displaysof the dharmakaya.
As for your samaya (Tib. dam tshig\ of the vital ener-
gies, sustain your intermediate vital energies.t'As for
your samaya of the inner heat,8Ostabilize your atten-
tion on the appearanceof the visualized radiant flame at
your navel. As for your samaya of the bindus, sustain the
essentialnature (of the experience)of the state of bliss. It
is very important never to be separatedfrom these three
samayas.
When you single-pointedly persevere in such prac-
tices, and they are effective,your prior misdeedsand
obscurationsare catalyzed,iust as smoke appearsbefore
rr flanre.C)ncethis happens,externally,there may be the
hindrancesof physicaldisturbancesdue to the elements;
-laJred lear3 pezllenlfe dlsnoauuluodseqr 'punor8 aql sE
Surlseyrueu plro.&\leueruoueqd aqt aas nod qrrq.'u uI uoll
-eraua8 a8ets aqr uoJt aygeredasulaJ? pullu pue 'sat8
;o
-Jeuo IEIrA 'ssr1qrnotr 'Joluau lenltrtds rno,( ;o reqr r{rl/\\
punu u1\\o .rno.{ a8raru 'a:ualstxa Jo aJnleu POAIJluof,un
aql Jo aluls eql ul 18'uolteJrlddns;o sra.,(erdeJaf,ulseleru
'luatuq:e1le.ro Sut8utlf,lnoqll^\ pue 'Sut8uol esualul sll uI
'ef,uaJa^eJ
ssslPunoq sI qf,Iq.,1^ Pus uolleJaue^ lue^J{ Jo
rarvrodeql quoJ Surrg z8'sloor eeJqt aqr ;o srsaqrudsaqr
Jo eJnleu Ierluassaaql aq ol Joluau lenlt:rds :nod utel
-Jof,ss 'Jolueru yenttrtds .rno,(ol uollolaP rno,,(ueqt
Jar{lo "n.{I
auou st artlrurd rno.,( Sutcueque Pue suolleJnJsqo
Surlladsrp roJ spoqreu IIB yo u8lara,ros aqJ ,r's8utaq
'8ur
luerlues .ro; uotsseduoJ alqsJuaqun sllelua qrtq,tr
-uelel\p 'acua8raua
;o trrrds eql atp^Illn3 to ltrtds e ol
asrr 8ur'rr8 'eresdres qlIA\ luetuuolsnlllslP lear8 1o asuas
e qrroJ Surrg 'sarrtcerd asoqr Jo llp aruel{ua oI [6stl
'pauarq8raqeg
III'\asa:uatradxa.rno.{pue-sellss
-tuagl ,{q Surlo:un ,(1le.rnteueleus e Jo sloul aqr eII{
-aseelal dllernleu sef,upJpulq'8utop os ,{g 'ssauaJe^\eJo
esuasrnof 8ulso1lnoqll.,t^aJnleu lelluassaaql ulelsns
'qred aqr su eslre 'spre olul turoJsuurl
11rm.{aqlpue llltr
,taql'saruar.radxarnod qtrm sa3uEJPuIt{asaql Surle.r8alut
.,(g 'suorleruJgJsJo 'suotleSau 'srual 'sadoq ;o sl.tos due
ur pallonur Sutruoraq lnoqtl. lueuqf,etle pue 3ur3ur1c
's;nf,f,o JsAelBq/N'se:uatradxJ ,/$.ol
Jo roul aql ln: Pue
q8rq 'tualorl pue apua8 Jo raqunu teat8 e 3q lllrr,raraql
'lqP9ues ol enp sarueqrnlslP
IElusLUJo ssruErpultl Jo
spufl 1yeaq ,{eu araql',(1la:rasisnpurg pue 'sat8rauaIeIIA
'slauueqr alll ol anp uoltezIIIqersalueltPatu rntl,( ut uollel
-rlxe pup Irrxel Jo seJuerpulq aql aq deru araqt '.{1;euralur
fg \ilt(|flls t() wED 3NI-I-IIl-Inc-HsIlil
84 SUBLIME DHARMA

tion. Once your realizationof the Great Union increases.

the yoga of form will be enhanced.8a
As a result of intense practices by which you confinc
yourself to a dark room, objects, sense faculties, and
consciousness are withdrawn, and the clear appear-
ancesof the day and night signs are stabilized.This is the
enhancementof the mantra yoga.8'i
Once you have purified your own body, due to the
following yoga, you will be able to influence the body of
another.86Thus, the mudra of the path of your life is the
profound skillful means of taking the vital essenceof one
who is endowed with the lotus.87As a result, you accom-
plish the body of supreme, immutable great bliss, the
immortal vajra life. This is the enhancementof the yoga
of the great mudra of seals.
ln order to assessthe stability of your meditative
experiences and realizations, you should go to a dread-
ful, frightening place,such as a charnel ground, and it is
said that you should then begin the practicesas taught in
the tantras.88Mclreover, if you do not have the courage
to go to a charnel ground, offer your body to the miras.
!ilhatever thoughts arise, releasethem all into the abso-
lute spaceof emptiness,and utterly eradicateself-oriented
thoughts.
In general, the conduct of any individual who has
achievedsome degreeof stability in the nature of exis-
tenceis like that of a small child who is unable to appraise
appearances.8e Because hopes and fears do not bind
rhem, the conduct of those who have achieveda middling
degreeof stability is like that of a madman who instantly
releasesanything that arises.'ro The conduct of those who
redueN urzp8rg SuervraslSury tlrualar puv 'Poqralu
srqr saltrlllre pauarq8ryua
Jo aqt Surte8edord;o ,{rrlrqrs
-uodsa.raqt uo loor pue JoJenloseral{l Pasnore.{1tuap:r'
'8ur1g!J etuped od8uo1 gdPC 'utzpual 3e3ur5
Jo
uad8rg edrpry'uotlrppsuI 'lxal slqt Sursoduor,(qqsrm
tear8 qtrrrtpue uteSerelo putr
slq llgInJ I leql 8uturea.,(
ralo pelsrnba.r'qted slqr uorJ slqPPIs;o aunlrol poofr'
eql paulelqo oq^\ 'alroq 8rqslnr1 Petueu urSod y
:uoqdo1o3s,nqfiV
'srurlEparp
Jo lePelneqturoPe.{eqr,{e4
'1ed3os1
aqsal 'uotun Jo ssllg lrar8 aql Jo Jeqtou eql
q l l A \ p r u r o l ' s s r l qJ o
ssausnorJsuof,
IeIpJoluIrd aqr 'o ruarulPOgtuaaqJ
poqsrlduorce .{lq8no.rogra^Eq s8urag IIe aruO
.SIqT ^IESIf,UOJ A^ETII
PAIPPIf,NIA
'se3o.{ rno1 er{t 1o se8els aqr oI
l l r s e ap u e
,(1r;r.trsseuo alpunr.rol Sur8ur.rqJoJ Poqlau aqr sJ
sqred puno;ord aqr 11e1o aldnurrd lettuassaeq1
,u'sqrdap sll tuolJ afuJlsIXa
;o apdr aqr Sur8pa.rproJ selll^Irre pauarq8rlueqsrlduole
.(lpapadrurundaqr puy 's1ur19paql Jo plageqppnq rear8
'tsourero; Jr.lr urqlrl\ uaanb e.r[e.r,ateuul Jql
Jo alels eql
;ano ,,(:alseu aAaILIf,E slenplllpul qf,ns 'saf,E1dasoqt ur
lla^\p leqr s1u11fp pue seJIA qlrlt Sutl.rosuof,Jo ra,Lrod
Jql alerqf,p.(aqr 'aulldrf,slplenltJtds rraqr Jo uealo aqr Jo
esneleq pue ':aqloue or aceld auo {uoJJ oB ,{aqr 'leqt ol
anq '3urqr.{uepre,r.ot uotteprdart ro rea+ou setl leqr uoll
P +()tt?tJlrIIl sl lrrlrqurs 1o aar8ap tua.r8e Pa^elq3Pe^eq
SR \III(I(IIs IO I{3'J 5NI1-IIJ.IN:I-HSII(\
86 SUBLIME DHARMA

Gyalwa, having the single-pointedintention of realizing

the essenceof the practice and the pledges,ardently gave
me a command that I could not refuse.Due to that, all ot
this came together.When I, Jigdral YesheDorje, a tantric
practitioner of a noble class,was thirty-nine years old (on
the tenth day of the waxing moon of the sixth month), I
composed this in a delightful forest, a dwelling place of
vidyadharas, upon Tro Buchu Dechen, a green, forested
valley in the East. May this serveas a wish-fulfilling genr
for accomplishingthe welfare of oneselfand others.

Saruadamaigalam!
May happiness preuail eueryubere!
 Lg
'Bire.rrrupuu e;e srles
1o
drrlenba arnd'lea.r8 aql-areds alnlosge punorS aql uI uotl
-EJeqrl '3utua>1e,te
IEJntEu e sllelua qJII{^\ lenlurds lear8
urqlr^\ peurnsgns dlleror Suraq se eue,trtu pue ergsdles
't1.s 'od 31, 'qtl) sseuere,^ae
to uorsueqardruoo V @Kp!'1
'salf,rrla^
lenlrrtds aulu eql 1o rsaq8tq
agl 'uortra;Jed leeJg el{r ol lualentnba sI qf,Iq,^A.,'e8otr
'qll !'l{S) eSolrry
,(.ruurproe;rxE,, eql QoKq, put U uqs
'.{l1ear
alpurtln Io uollpzrleeJtf,arlPpaureBseq oq^\ E^ileslqPoq V
(,ad.psvuasqnqt Suoiq t,ed s3oq4,'qll t'l)ts) e.ruesrqpoqe.{re
'luaruualq8rlueeruardnssa^elq:>e,{11euy
Suraq l.ra,ra qJlq^\ ut ,.'pessedJnsuneql,, PallsJ ElPEqq
-pruerueS 'qll :'lIS) eiituely
Jo plageqppnq aql (uttu 3o,
-adsa'raqcear
paqsrldruorf,e
uv @,dp qt;,::;::l i;rltt;lr'"
'sseutldua sB ol uelJo ',{rllearJo
PeJJeJar
arnleu aleurlln eq;- (wpqp 't4g 's8uilqP 'qll) areds atnlosqe
,,(resso13
88 GLoSSARY

bardo (Tib.; Skt.antarabhaua) The intermediatestatethat fol-

lows deathand is prior to one'snext rebirth.More broadlv
speaking,the term bardo can refer to any of the six tran-
sitionalprocesses of living, dreaming,meditativestabiliza-
tion, dying,ultimatereality,and becoming.

bindu (Skt.;Tib. thig /e) (1)An orb of light;the red and white
essentialdrops of vital fluids within the body, included
within the triad of channels, bindus,and vital energies.(2)
The dot, or small circleaboveTibetanand Sanskritsylla-
blessuchas hum; the "solebindu" is the one dharmakaya.
whichis repletewith all the qualitiesof all the buddhasand
which encompasses the entiretyof samsaraand nirvana.

bodhisattva(Skr.; Tib. byang cbub sems dpa') A being in

whom the spirit of awakeninghas effortlesslyarisenand
who devoteshimselfor herselfto the cultivationof the Srx
Perfections, in orderto achievespiritualawakeningfor the
benefitof all beings.

breakthrough(Tib. kbreg cbod) The first of the two major

phasesin the practiceof the Great Perfection,aimed at
gainingdirect,sustained
realization
of the essential
nature
of the mind.

buddha (Tib. sangs rgyas\A spiritually awakenedbeing in

whom all afflictionsand obscurationsare disoelledand all
excellentqualitiesbroughtto perfection.
buddhafield(Trb. zhing khams, Skt. ksetra)A "pure realm,"
which is brought forth spontaneouslyfrom a buddha's
mind.
buddhanature (Tib. sazgsrgyaskyis rlgs, Skt. buddbadhatu\
The primordially pure, essentialnature of the mind,
equivalentto awareness,which is none other than the
clharmakaya, hut may be regardedprovisionirlly
as one's
c.rpacityfor achievingspiritualawakening.
leerg aql ]o errltrerd al{r Jo sasBl{d oA\l arll }o Puolas
eql @4otury4mK,'t 't11s'pfu Poqt 'qII) r3^o-Sulssorr lf,arlP
'EqpPng aql
Jo Pulru aql sI tlslr{,l.r.,'luJtu
-lpoqurg qrn{, eq1 (n7s 64 soqc 'qll :'lIS) e.{g1eu;eqp
'eUerff tU
aqr Jo eJnleu lBlluassaaq1 '.{rrluar
puu ergsriresJo eloq,/\^'
1o aredsarnlosgv $8uilqp u(4 sotlt'qll :'1IS) nrql{PeulrerlP
'rJEaq eqr
lE eJIel <.EtuJEL{c
Jo leaqr1,, eql (o/ nq4, rK4 soq2 'qr1* !'r15) erlereurreqP
'lUaru
-uarqSrlua pue uolleJeqll Jo rueruuletle aqr or pue 8ur.ra1
auo
-Jns errnos eqr pue 8urra11nsuro-ry.,te,ne.{1grs.re,ra.rrr
to
p€el reqt sarurerd pue s8urqceallenturd5 $oqt 'q1) Eturerlp
'arrds etnlosqe asuedxa
1o
eql ur esJnoJ s8uraq qf,ns lpr{r llet eqr o1 Sulrrayar ,,'reo8
-.,(1s,,aleua; e sueeru uJel aql ,(11e.rarr1'sSuraq luellues
a^Jeso1 JapJouI PIJOA\agr uI slseJluEluoqzvr'u,tlleslqpoq
elErrra' pez\ear dl,{8t,{ V lpLu ot8, ,oq4w 'qll :'r{S) Iul>tqP
'sseusnolJsuoJ
IEIpJotulJd1o sfeydsrpalllserJ eql sB
'q7) s,,{eldstpaAIlEar:)
qrns 'suorlelseJrueu !arua81n11g(1ovt
'uEJq a r { to l s J e J J s
J a t u l l e u o sl t ' u o t l
-Jetrad rper3 aqt (PuILueql ol
1o s8urqreat raq8tg eqr uI rnq
srayar.{11eurouteql ural tIrISueS eql $was 'qt1 :IIed) EuIl
' s e d aa q 1
6tu'qlt:'tIS) ni>ler
'uor8er
lerrua8aql r€ sslIgSututetsnsJo EJ)EJal{r
pue '1a.ruuaql l€ uorteuerueJo EJIeJ eql 'lleaq eql w pt4oz
-Lirufiqp aqr 'leo.rql aql le tuaudolua yo Er{eJ eqt (peaq aqr
lo u.{\orr eqt rE ssrlqrear8 1o Er{el eql sepnloul ser{ef, ar{l
'asrnof sat8raua
Jo Lr()nplgrssepploJJ^g aqJ IErr^ qrll{1r\
qSno.rqr slauu€qr Jo ((laeq/\\,,V Qoq4 psu 'qr.L :'r{S) errler
f.; .\H\'\\()'t')
go GLOSSARY

Perfection, which is aimed at realizing the spontaneous

manifestations of the dharmakaya.

Dzogchen (Tt6. rdzogs pa cben po, Skt. mahasandhi) The

Great Perfection. The clear light absolute nature of realin.
having no center or periphery, from which all phenomena
of samsara and nirvana spontaneouslyarise as its creative
displays.
'iig
eight mundane concerns lTib. rten chos brgyad) Material
gain and loss, pleasure and pain, praise and abuse, and
good and bad reputation.

emptiness (Trb. stong pa nyid, Skt. 6unyata) The absence

of the true existenceof all phenomena, which itself is not
objectivelyor truly existent.

enlightenment (Tib. byang chub, Skt. bodhi) Spiritual awak-

enlng.

essentiafnature (Tib. gno bo, Skt. suabhaua)The fundamental

nature of a phenomenon, as in the case of awarenessbeing
the essentialnature of the mind.

extrasensoryperception (Tib. mngon par shespa, Skt. abhijna)

Exceptional modes of perception that arise along the path
to enlightenment.

five poisons (Trb. duq lngal Delttsion, hatred, pride, attach-

ment, and jealousy.
'kbor)
ganacakra (Skt.; Tib. tsbogs Rrtual offerings to the
awakened beings.

garuda (Skt.; Tib. bya khyung) The mythical king of birds,

like a great eagle.

ground (Trll. gzhi, Skt. airaya) The ground of the whole of

s a m s a r aa n d n i r v a 4 a , w h i c h i s t h e d h a r m a k a y a .

l
 'iueqr SuIdJISSBll
Pu€ 3ul,!rruapr .{llenldaruor ,{q uaqr
oluo dsEJBol sI setuelJadxaqrns ot esuodsal IELuJoueql
'lJo,ln.etueJJ
lenldaruor JBIIIUet s6auoJo lxaluot aql uIqlt,4
Surrrnrro puu su.relled IpJoIAEI{agsnollaJd s,auo ,{g Pelnp
-o.td saruar.radxaauepunyl $t'uoKu'qr1) aruarredxa a,ntlelrParu
'sreeJ pue sadoq 8ur,tlo,rurSutdserS'o sPul>l
'9lI :'1IS) ergu
IIe sE slseJluEullEql erroJ f,IuotuaPY @nPq
's8urssalqyenl
-rrrds.ro aruerylu8rs rrlogru.{sletrads qtI^APenqrur se1qe11,{s
'qlI :'}IS) ErluEtu
ro sreltel lIr{suES Jo uollsluerur uy (sSo8us
'.{rrape;o epoqe ernd
sI LIJrq,t 'PIJo,^ aql
aql to uorleluasa;dar e !pa.re;10,{11enlr.r
'q;L:'tIS) elepueu
Jo uolreluaserderrtloqu'{s y Qoq4, UK4P
'luauualq8rlue 'qlJ :'l)ts) EdPI
to luaulPoqua uy (n;7s
'Erur€I snor,ra.rd
s,auolg pallado.rdsr pue,{poq aqr q8norgr
sesrnor luql .(8raua IElt^ V @uny srl 'qll) .,(8rauaJIur€I
'3urdser3-;1as 'suotl
to uotsnlePagr .{llerradsa
-f,rute 'qlI :'1IS) Eurel
Ietuatu ,{g paruter sI tEI{l uorlrE uy (sr1
'Pr{p
-pnq B
;o ragrrda ue lsuonu.rnf,sqo e^IlJIltJB PuB arultu8or
pa-ranbuorseq reqr .(euosnolroltrl^,, V @q pKBt'9tI :'tIS) eutl
'€uatuou
-aqd yo sseussal.,(lnueplaqr (Z pue suosrad 1o sseussal,{ltt
-uepr aql (1 :sed,{r o,ln.l eJE erJql 'euaurttuaqd Sutlstxa
.(ltuepuadapur ;o ,{ttruapl uE to >llEI eqr .ro 'ssaussaglas1o
1v\ar^aql 1n{.tu1gnau 'l4S 'PaLu SaPq 'lgJtl ssaussal,'(lrluapt
'suolteJoqeIe
Jenldaruor IIB PUEseLulr
aarqt Jqt puo,{aq sI r.lJltl.^'puILu aql Jo eJn.}EulerproLurrd
puno.rS
at11 lt"tr1,tllt",ir'.r;4'r>15'pd 8tt !,!qz7 'ql1.,) sseuere,^Ae
l6 .\H\j\\()'I:)
gz ciLossARY

mindfulness(Tib. dran pa, Skt' smrti) The mental faculty ot

attendingcontinuously,without forgetfulness,to an object
with which oneis already familiar'

mudra (Skt.;Tib. phyag rgya) A gestureusuallysymbolizing

someform of enlightened activity'

nirmanakaya (Skt.; Tlb. sprwl pa'i sku) An "emanatton

embodiment"of the buddhasthat may appearanywherein
the universein orderto benefitsentientbeings'

palace(Trb.dkyil'khor, Skt.mandala)A symbolicrepresenta-

tion of the world, which is ritually offered;a representatron
of the pureabodeof a deitY.
'daspa) The
parinirvana(Skt.;Tib. yongssu mydngngan las
complete enlightenmentof a buddha, manifesting out-
wardly asdeath.

prala (Skt.;Trb. rlung) Vital energy.The winds or energycur-

rentsof the body.

preta (Skt.; Tib. yl duags)A spirit whose existenceis domi-

natedby unsatiatedhunger,thirst, and craving'

primordial consciousness (Tib. ye shes,Skt' inana\ The mani-

feststateof the ground,which is self-arisen, naturallvclear,
freeof outerand inner obscuration, and is the all-pervasive,
limpid, clearinfinity of space,freeof contamination'

propitiatorypractice(Trb.bsnyensgrub,Skt' Seuasadhana) L
meditativepractice, on
especially the stage of generation'
that deepensthe relationshipbetweenoneselfand one's
chosedeity.
rsi (Skt.;Trb.drangsrctnglAn accomplished conternplative'
'dzinlMeditativeconcentratron'
sirrnadhi(Skt.;Tib. ting nge
 'aruatslxe rrp.{r ruorl eseelerJlIugaP lq8noql
Surqsrrvr 1o
aq7 @igrt4u 'r{S '7unKq, sa?u 'qr7l arua8rarua1o trrtds
'eJuertsruruo alels
Jo
aql or ruaqr 8ul.rgol 'aJualslxaauePuntu 8urra11ns
PuE ;o
Jo ueaJoaLIrruoJJsplJo.^^ aerq.leqt yo s8ureqtualluesIIE318
-Jegrl or uorl€Allow ar{rquoJ Sur8ur.rclsllelue Sutualeru'e1o
'eirg.trrupue eresdres
rrrrdsaqt Jo uoll€AllJnf,Ieulruouaq1
'puno.r8a,rndfl1eur8r.ro'1etp
Jo aloq.A aql sapenradqJII{A\
-rourrd aql 'uorlra;Jad leer5 aql Jo lxeluot eqt uI @111)
-lqpoq 't11s'sruasu(.4qnqt 8uo[.q 'qr1) 8uruale.ra.e 1o ltrtds
'dllrqe
leu.louerrdy (qnfis so8up'qll :'1IS)IqPPIS
'€rure>l
PuEsuollJllrtBIeruau scauo'o ra,tod
eql ol enp t{ulqar ralJeg}rlqal 8ur1er.{ya,rrslnduor,{qpag
-r1enb'arualsrxaJo a1:fr aq1 (oq rcq4, 'qlJ :'lIS) ergsrires
'seqppnq pue sonnpstqpoqoKtp or dluo alqlssarre
'3utaq pauarq8rluauE
sr qJrr.{,ry\ Jo <ctuetulPoqua luatulolua
IInJ,,V @4sr,odsSozptpo,(.dss?uol'qt1:'r{S) e{CIBSoqqures
'seqPPnq
eqr ol aperua8palduuelos y (31qstLuoP'qlj- !'1IS) rdeues
'(poqt s&atq4'qr1)q8norqrlEarq arrlre.rd
to
uaqrSozg aqr q8norq] paulcne llnsar aql osle sI ErPerl
-qetuetuES 'qJnssV 'astresa8eautlJIJluEl.raq8rqeqr tuoq,l.r
tuoJJ pup aleuetuasalPog eqPPnq esJe^tPaql 'serluel
eu3url51 aql ol Sutp.rorce'uroq,tt tuory 'e;peqgrluetues
eqppng lerprourrd er{r Jo turot eql ur 'e.{glerureqp
aqr rot uluou.{s e (g pue fle.raua8 uI arnleu eqpPnqroj
ur.(uou.(se (7 irunue,(1e5eqppnfl eqr Jo saldnsrpp^lr€s
-lqpoq lednurrd rq8ra aqr to Juo sI oq, E^uESIrlPoq rEI
-nrnred p Jureu aqr (1 aq.,(eru
r1 'lxaluot aqt u<ldn 3ur
JO
-puade 's8uruearu
p dueru seg erpeqgerueures .,'poo8
'qt1) e;peqqeluerues
llp,, suEetu,{y1erarr1@d Suozqu un4
r6 ,\HVSS()'I:)
c)4 Gt.ossARY

freedom from the cycle of unending suffering within

s a m s a r a .A p r i m e n e c e s s i t yf o r c a r r y i n g o u t a p u r e d h a r m a
practlce.

spiritual mentor (Ttb. bla ma, Skt. guru) A spiritual teacher

who leads one to the state of liberation and spiritual awak-
ening.

substrate (TIb. kun gzhl, Skt. alayal A vacuous, immaterial,

nonconceptual state experienced in deep, dreamless sleep,
when one faints and when one dies, and in which appear-
ancesto the mind are imPeded.

sugatagarbha(Skt.; TIb. bde gsbegssning po) The essence,or

womb, of the sugatas,which is synonymous with the bud-
dha nature.

sutra (Skt.; Tib. msdo) The discourses.The classificationof the

Buddha's teachings, other than his tantric teachings, deal-
ing with the gradual way of enlightenment.

svabhavikakaya (Skt.; Tlb. ngo bo nyid kyi sku) The "natural

embodiment" of the buddhas, which is the one nature of
t h e d h a r m a k a y a ,s a m b h o g a k a y aa, n d n i r m a n a k a y a .

tantra (T|b. rgyud) A scripture belonging to the class of

V a j r a y a n aB u d d h i s m .

terton (Tib. gter ston\ A revealerof treasures(terma;Trb. gter

ma\ hidden by Guru Rinpoche and Yeshe Tsogyal for the
h e n e G to f f u t u r e g e n e r a t i o n s .

thangka A painted or embroidered Tibetan Buddhist scroll,

u s u a l l yd e p i c t i n go n e o r m o r e d e i t i e so r m a n d a l a s .

tlrnrrno (Tll't. gtum mo, Skt. candalil A meditative practice

d e s i g n e dt o b r i n g f o r t h r e a l i z a t i o n o f e m p t i n e s s ,w i t h a
side effect of generatingintense heat arising from the navel
cakra.
 'e8o,(yo arurerd
aqr ur ldepesI or{/!\uetuolr\V @turcKq,put'qll :'lIS) 1ul3o,(
'e3od;oarrr
-rerd aqr ur rdapesI or{^/r\
uELuV (o4rcKq,Pu'qtl:'rls) ut8o,t
.,(rrep.{relarny(tuop 'qtf uepr.{
l,( )
'uolleJeqII Surfre,rol
lenlrrtds;osaar8ep
SurpealarncerdlentutdsroJ alf,Iqa^y (odSaqt'qr1 :'r15)eug,{
'arrlrerd
lenlt.rdsuI euopreot uodn PJIIeIaq .{eu
'qr1:'l{S) eSIe.{
1o ad.{r y (urtqs pou7
reqr Suraq1n1.ra.,nod
'piotd aa5 ,{8raua
lerrn
'ectlrerd Sut,rtrlsut
lEnttrrdsur .{1rua8r1rp
pup suorlrlgJeIeluau ot Surqrunrlnslou ut a8ernoc1eal3
s.^Aorls
oq,r,\,,3uragtrIoJoI{,,E ol sratsJuJal eql ,{11erart1
's8uragtuarlues elJasol JapJo uI al{l
plJo.v\ ul slserluew oq/t\
'e^lrEsJqpoqalsru pezrlEer.(1g3rqy '9lI :'l{s) Brtn
10q,od-p
'ssaueJP,{\E sJnleu aql
}o Paulelrals€ sEI{ oq,ry\
,,a8pa1rrrou4 e'reqpq.{pt^
to raploq,,y (od utzp,nd 3u'qr7 !'l>15)
,ssaupalcn
nsqoun'{rr i:ii"::
lrgernuru''.lr,1,q,raltJjTjl:'
Arlllqlrrnrrrapur'.,{rtltqereulnAul Jo setnglrr}E ua^es eql
Surreaq '.{trlear aterullln 1o 1oqu,(s y (ah opt'9!I :'})S) erfe,t
'pBeq aqr jo u.lrlorraql uo rrBr{ rtnr rql ('rTS)ellusn
Jo
'areds ernlosqE
se u,lt()uI osle lssaurldua sl qrlq,{\ 'euaruouaqd Jo aJnteu
'l4S 'ptKu soqt 'qr1) dlllea.r eleulllln
lpnuassa aq1*G,ltltutoqp
!(r -\)l\'\S()'I:)
 L6
''suell
(rcet 'suonertlqn4uoPsIrN:uorsog)'sPepue
'uralsde;4,^aI{tEWqlr.,t,ralroq eu;n,(3 'agcodur6 uotpnq
trr1'K,to1stgpup slouauoPunl sll :xustqPpng uopql
Jo Tooqtg oru7utC1al aoll ot ateya:ds.aqrodutA e,neg uad
-ueqs tuort u.^erp sr eqrodurg ruo{pnq 1o .{qde.rSorqaql 'S
(0L6I'uESlle^D
'N pue .{opo1 ')J.'D :unpe.rqaq)'pE 'oqsrru-el8;sSotr
3un1-eiupe4'@tu Suns?Toqznd nql nd, wput t,od 3utl3
swol, pnpq Sunq+ 3otq4 od lo(Bt tK4 soq) uaq) n13) od
7ur1t-tuol pnep Jo KqdotSolqofiV aq1 'vd?utl ruotpnq '9
['pg-'SutqsIIqnd ?lEtuIAtuor1
Surruorquo; sr a)uassgolal aq7 to uolltPJ ^ au V :31oNl
'rrropslr6 'aoe11er16
uely
Jo rorrrl l Aq VOOZur peqsrlqndsu.u
'g lq patelsu€rl osle se,,vr 'nuassg otlol aqa'anq
LIrII{.^A
palurrdar pue pard.rarxJuaaq seq 'nua$rx1 lt atnlaN
Su4au8ttg-J1agaql uo ptluol p 'ssausnonsuo)lotPlow
-ttd puo satupnaddv atnT Jo xtti.ow aql LuotJ :a)uassq
o/o1 aq1 pall€J 'ed8url uro[pnq dg txar aql 01 .(a3E
-Jerd,,sB pepnlJursr qllqa 'ed8ur1 uotpnq 1o fqdurSorq
uor{s eqt 'are11e1X uelv 'g ';oqlne sll }o luasuol eqr qllr6 't
'o!,
PoP,QnB soBup
'7
flK p1tq4 rK4srtut tutt rB Stqt s8nql r,ot8,,vq4u Luplqoz
'oss8nqzq
rq nKq saqz uo2 nds oKq so8 8np, soqi unlq t,oi s8uoy,qlt'1
AUOTA,'I)IO{ (SUO.LV'I SN VUI
serouPuE
g8 L,NDNOTES

6. lbid.

Trxl ONE The FoolisbDharmd of an Idiot.\X/hoWearsMttd

and Feathersfor Clothingby Dudiom Lingpa
r. The "deepsleepof the mind" is a metaphorfor ignorance'
the pure land whereall
z. This is foremostof all buddhafields,
buddhasattain perfectenlightenment, the absolutespaceof
reality.
3. "Dharmakayarevealer"is synonymouswith Samantabha-
dra. This is the first of the triad, which includesthe teacher,
retinue,and place.Dependingon the context'the Tibetan
term storTpd can be translatedas either "revealer" or
'(1g36[gJ."-]2ng.

"natural" (Tib'
4. In the past, we have translatedthe term
rang byung) as "self-arisen," since rdng means "self," and
byung means "to arise." Yet Gyatrul Rinpoche points out
that this translation is too literal and is therefore decep-
tive becauseprimordial consciousnessis originally present
beyond time-it does not arise in a relative, dualistic fash-
ion. Thus Gyatrul Rinpoche suggeststhat "natural" is a
more accurate rranslation becauseit does not imply false
notions of temporal activity.--Trans.
that which
5 . R e t i n u e( T t b . ' k h o r b a ) .T h i s i s a s i m i l a r s c e n et o
takes place in the Tibetan text gNas lwgs rang byung, in
which Samantabhadra arises surrounded by a circle of dis-
ciples, who are all manifestations of his own awareness'
This is the secondof the triad.
o. If such Tibetan scholars are so arrogant that they are not
even attracted to the Buddha's own teachings, certainly
they will not be interested in what appears here. Dudiom
Lingpa does not care what those people think of his work;
that is their own business.But there are others who have
 eql uoJJ sJrJols o.^41t{ll1!\PalEJlsnlll 39 ,{Etu lulod slql
.,{4,oJJor.uol
ou aJa,^AeJaqr se a^ll e^\ leql 3ul
JI Plnoqs
-.{es dllerruassa st ed8utl tuo{pnq 'eluof, ralau qleJP
llI^\
'atutl ;no.,( ,(e,Lre 3ur1tq.Lr
tr se aAIl o] Surnutluof, lou 1o
'utBlJelun sI
lou Jo aPnrlrre aqr quoJ 8ur.rqdlpareadar os
qteap to arull aql 'ayr1.rnod or pauaddeq rerl.'\{raPuo,^ lll,^
no.,('arrloeld otut 1rlnd pue €ruJEqPaqr 1o a8eruc^Pe a{P}
'purur rno.,( ddnrco dlleror
{1ryrrvrslou op nod yr ',,(1.re1nur5
plno.^AsIqI 'tno lr I{se,ry\
ol rePro ut Sulqldra,ra do.rp Plno./v\
',{lr.rorrd rsaq8rq
nod 'a,{a .rnod 1rn;ls .{luappns rsnP JI .rg
aql srqr a,rr8 plno.Lr nod 'raqlur !as1a3urqr.{ue lnoqB 8ur
-{ulqr aq r.uplno,&\nod'a;g tq8ner,{1uappns.{poq .rn^o.( '€r
-11
'lueluualqblluJ
ot s8urag lualluas speal PUE lno seqreer regr >loot{ E sI }I
:q8noqr >looq E a^EI{ soop aH 'Jlesrulqale^ale ol raPro uI
lxet srql Sutsn aq st Jou lraqreat luar8 e sI aq {ulqr llll!\
aldoad rEql os snorue1Sutruclragro s8urrallo Sut.tta:er1o
'zr
uone^Itotu egl qtlry\stql Sursodruof,lou sr ed8url uolpnq
'suJeJuorJuepuntu rq8ta aqr ol sJaleJ 'rr
IOot{ sltll
'EuIlPUJaqIqsl()tu
-JEru e>lrl arult JIeI{t ,{eme Surlrqrrt .,{11en1re
ere PEa}suIlnq
'alelrpau ot Surpuala;d 'apntrlos olul lPaJlsJ ot{./t'rsasnlf,aJ
s{troru IEI{I rusrJol{de ueraqrl u.^AouI-lleA\ e sl sIqI'oI
's8urqreatrurq
saa,r8pue uIIq ol s;eadde eJPEI{q€lueruES qJII{^\ ut'8unKq
.6
7uru sBnlsn513ur s8utqreat1o sad,(raqt ot Surrralar sI slql
'pooqeqPPng ' 8
'slleJu^\oP 3tJtuel .L
pue'e,lllestqPoq'lllseuoN
'aldoad .{qrror'r
'lxal srqt 3ur
qJns pre,^ ot .{rrlrunq u.ln.oslq Sut.,ltogssnql
-soduroo epptu
alrg.^A a,.eq .{eu eq }Erlt sa>lelsltu .,(uesassal
-uol aq rxau oS 'lradsar 'aldoad eseql
1o fqr.ro.r,raJE oI{.44
qrr.tl .,t1uoPauraf,uoJsI aH 'EurJeqPeql qll^\ eJuEPJof,J€
ur sr trnpuoJ rreql aJoJaJJql:seJtuel ai{r PUPserll_1s eql Jo
',{lu8alut
arrrrerd aqr ur ,,(pado;da8eSuaoqm Pue '.,(tsauoq
h6 \l I ()N(|N:l
IOO [,NDNO'TES

Kadampa tradition. The first is of a Kadampa monk wh<r

was meditating in a cave with a thornbush at its entrance.
Every time he came out of the cave, the thornbush would
snag his robe. He thought, "Oh, I should really cut that
thorn bush down-but maybe I'll die before I even come
back in, so never mind." Later, as he was entering the cave,
the thornbush snagged his robe again. He thought, "l
really have to cut that bush, but of course, I might die soon,
so I'll get to it later." This happenedagain and again, until,
over the course of time, he became a great siddha and the
thorn bush became a great thornbush-neither one inter-
fered with the other.
The second story tells of the Kadampa practitioners
who, after having finished a meal, would turn their bowls
upside down, and let the fire die, thinking, "This rnay be
my last meal."
In contrast, we live as if we were immorl2l-u7s csn'1
even imagine that our lives might end. \We have many
thoughts such as, "How will I make money?How will I
get a new girlfriend or boyfriend? A new husband or wife?"
Our minds revolve around these eight mundane concerns
to the extent that, if even the Buddha lifted us up to his
chest and wrapped us in his robes, we would still be think-
ing about how to get more money. In that way, we live in
direct contradiction to what Dudjom Lingpa suggestshere
in the text.
r 4 . This is a metaphor for our lives. Consider how we have
been living in this way throughout past lifetimes, and
r e s o l v en o t t o w a s t ea n o t h e r m o m e n t .
r i . This wheel of sharp spokes is a metaphor for samsara and
the miserable states of existence in particular. Our pres-
ent life of leisure and endowment, although nrcked by the
w h e e l o f s a m s a r a ,s t i l l p r o v i d e s u s w i t h a l i t t l e f r e e d o m .
However, if we do not take advantageof this lifetime, then
i n t h e f u t u r e t h e r e w i l l n o t b e a s i n g l em o m e n t w h e n t h e
 '6r
tBqt sSuleq luelluas er{r PuIIu uI dlesoll reaq plnoqs 3uO
'luauuelqSrlua rlelJad jo 3lPls lueIf,s
-ruruo aql ur ueqr qsllqPlse ol uollB^Ilolu JLll t{lJ(U SulJq
plnoqs nod sreqtel !,{qrede Jo asuJs e olul drls lou Plnoqs
no,( .rvroulnfl 'qslultulp IIp aluelrodut-tles Jo opt.rd 1o
asues u.ry\ornod '.relnrllJEd uI ipanpqns setuof,eg LUEaJls
-pulu u.uo rno/ teqt eq 11t,la,uotssedruof,slt{l to llnseJ JqJ
'serq Jo uorleululIJf,sIplnoqlt.^r 'uotssedtuol
1o Sutuasep
,(11enbase s8utag luellues 11uSuraas;o ,{ervrE JaI{IPJsI lnq
'{O,, '3ur1urqt uaqr
,,'nod alol I PuE ^uouJo aposrdaue lsnl
lou sr aral1 pale^rtlnf, aq Plnoqs teql uotssedruol 1o ad.,(t
ar1l 'reqro qJ€a qrl^\ alqrredruorut ,(11eroreJe saJISePrlaql
pue lJnpuol rraql '3ur;ay1nsSutpto,tepue ssaurddeqauln
-ua8 Surpug
Jo srurel ut palraler eg ol sl rEI{.{\PUEpardope
'81
eq ol sr lEq,^Aol lradser qtI.^AlueJouSt a'tB s8ureq lualluas
'eJaqpasn sr I{JII{,/rrteql uelll aluanbas lua
-rat1p dlrg8rls E sI sIqI 'Eruel eqr ruJoJ el{l uo a4el no',{
Jo
'artloerd aql
,{qaraq,rl,'y1as.tnodolul ptuel aqt a^losslP no,{
'uaqt !peag .rnol
Jo asrnoJ aqt tnoq8norql Jo u./$oJtraql uo
'Lr
euel ;no,{ aut8erut ts:g no,,t'slxal eSod nrn8 raqto eluos uI
't{lJoJos puE'lnJssefJnsno^ aIEtu
'peaqe nod la8 IEI{.{\ eJE sureruof, asaql leql eaPI
lerll!\ eJp
aqr auodlso4 'no,( tnoqe {ulqr rq8ru aldoad reLlro 1€q,^^
ro; uref,uof,euppuntu Jo PulI legl auodtsod ..ie>leulclor
p se.a\I
Iurqr plno^l.{aq1 ;patellPau Pue rto rue.l.rI JI etu
Jo 1ulqr leqr plnozvrreql1 iIulqt s;oqq8reu eLIrIII^\ req.{\
' l u l q r a l d o a dr r q l o l e q , ^ r o 1
lnq 'snonrrr^ sr srqt Iultll I.,
'9r
uJefuor auodlsod 'artlrerd etuJEI{PSuruodlsod Jo pearsul
'r{uoJ os
PUE
'ure8e etard B ol '3uraq
IIeq e 01 'leutue ue ol'platd € tuoJJ
-lxJu ar{r ot e;rl euo tuoJ} sn ladord 11t,t satS.rauaI€1I^
esaql 'adersaou aq III.{\ eJaql eull slqr rV 'erur€>llsed rno
r-uo.r1sntadur aqr ,,t11errseg are L{JII{,u'sat8laue rIruJPI InJ
-ra,qod fua,r, aluanuul el{t Japun PIeq eq IILt arlt pue 'sn
1o
perqs 1r^\ leeq.,rl, eql 'u.,rrops,vrolssa>1odsdreqs JO laeq^\
S1.ION(INA
IOZ ENDNOTES

are ignorant of what ought to be adopted and abandoned'

In America nowadays, some people think the practice of
considering all sentientbeings as having been their parents
at one time or another is not useful becausetheir current
parents have not treated them well. They fail to realize
that the reason their parents act in this way is rrot because
of some innate malice towards their children, but rather
becausethey have fallen under the influence of the three
mental poisons (attachment, delusion, and hatred)' It is
very lmportant to realize that the relationship between
a parent and child is not limited to this life but applies tcr
past lives as well.
Remember that in the past you have been born in all of
the six realms of existence-as animals' pretas' hell beings,
and so forth. [n most of these realms you have had par-
ents, and by and large, they did care for you with loving
kindness, so it is important not to emphasizeyour parents'
faults. For example, if you quarrel with somebody on one
occasion, does this mean they are your enemY for all life-
times to come? That is absurd. Similarly, you should not
make generalizationsabout parent-child relationshipssim-
ply becar-rse of an incident with your own parents'
Due to the three poisons, sometimesparents do indeed
h a r m t h e i r c h i l d r e n ' F o r e x a m p l e ,i n t h e c a s eo f a b o r t i o n ,
parents may abort their own child out of delusion' not
k n o w i n g t h e h a r m f u l c o n s e q u e n c e so f t h e i r a c t i o n s ' O r
they may do it out of attachment and self-centeredness,
motivated by their own sense of convenience and com-
fort. By doing this they forsake the very life and well-being
of the child. We should feel compassion for such par-
ents becausethe karmic repercussionsare strch that, for
five hundred lifetimes or more, the child will come back
trnd kill the parent lifetime after lifetime. Therefore, it is
important to regard all sentient beings in terms of this
'E^eqqrueseruped 'uelst>1e4
Jo eteldqrJlq al{r aq ol PIss
'ourtKrpp6l unl
Jo lse^\r{tJou aql or pu€l aql sI gf,Ir{1!\
lrJ>lsu€Ser{t Jo uollelsueJt e s uoK8tg uJar uBreqIJ Jql
'ah opt 'qt1 , S Z
ler{t alou or Sutlsaralur sr 11 13 Suns8 uo("3t9
'surr1-'ueleqlf eJolu uoll
uI steedde lr se lsn{ '.,(pea1c
-rsoddo fIJlauEIp eql seluJlsnlll (6sseueJe,4Aeun,, lrr{l leet
arvr'lxeluoc slt{l uI 1nq le.resd-tus
Jo looJ el{l sI qrlt{1!\ leql
.,(larueu,,'aJuEJouBI,,sp pelPISuEJluaryo st pd 8tt olu wql
psrou eg Plnoqs 1I ,.'Pullu aJell||€un,,JI{l sP parElsuEll lseq
'qll)
sr lt 'sruas 1od 8rt Dw a1.euJol (swas .,Pultu,, tll!^\
pauro[uoc ueql1 'pasoddo dllerutauetp en (rd &rt tttu
'qr1) pue (nd3lt 'qtt) .tz
,.ssauarE.ln'eun,, "tt.t^Ltj_"_^"::.?j1T
SUVJL-'0tlPnPt
-xsotos oug{,rppg 't4g'ah opt saC4soqspu uoK8t6l 'qt1 . { . 2
'rlnpeuEbuleqe>lIIsl afuaP
-guor Surure8t11euy pue 'qtno,( e SureqaIII sl uoIlEzI
-1ra; Surute8'pll.{, e Surage>lllsl Surpuersrapun SutureS
'ef,uelsur 'qred
rog aql yo sa8etsaql ol aq ,{erustql ' 2 7
lallerud
'suer1-',(poq agr uI slauupqf, ragunu eqr or
Jo PalEJ3r
osl€ sr Jaqunu slql eJnlEJelII JIJlupl ulr{ll.&\ }egl Palou
eq plnogs 'eirerd
r1 1o ap,(r l{f,€a qtI.^Aastre slq8noqr PUE
'(srnoq rno;-dlua,r,u) .{ep auo ur piotd
1o sall'(r aqt ol sJeJeJ
1r asnetreqluergru8ts sr (pa;pung xIS Puesnor{l auo-dtua.'r,rl
dlasnard arou) pupsnoqt auo-dlua.,vrl JegLunu egI
'ef,ILupEePara,,'r{aqf
;t
su slqSnoqr 3ur11adxe sp qJns seIlIAIlrEluelrodut sselglr A
arurl rnod alse.e\ ol d11rssruaas 1t 'suotleltperu PaJUPAPE
,T7
a.roru Surcrlrerd 1o elgeder ere no,{ 1r 'sp.rorrt reqlo ul
'e.{rures eLUES aql a,leq ,,(aqr
eJoJaJaqt pue 'elepuetu atu€seql ul eJ€ suoll€Illul Pa^IelaJ
'o?
a,req no.,(ruoqlr\ gft.Lrs8urlgrs e;[e,t pue suorueduof, asoql
'aluelstxa selels elqeJasluluI sarulle1llluetu',{ueu
Jo
Surpuadsro1 esnel eq] sl Joluau lenrlrrds ro sluared s,auo
qtr,r,rdrqsuorlElers.euo Sururng'drqsuortelal p|qr-ruared
\ . { . t . () N ( I N : I
ro4 ENDNOTES

The Tibetan term gsung means "speech," and rdo rie

means uajra; therefore) one could translate this name as
Odd iyana SpeechVaira.-Trans.
In the text itself, the phonetic spelling of "Orgyen" is
correct with the "e," whereas here, it is spelledwith an "a,"
according to the'Wylie system.-Ed.
26. ln other texts it is said that Dudiom Lingpa actually did
have thirteen discipleswho achievedrainbow body.
27. Although the mind is conventionally stated as being pro-
jected by awareness,ultimately the mind and awareness
are of the very same nature. Nevertheless,it is necessar,v
to differentiate between the two becausethey are not sim-
ply the same thing. For instance, the mind is that which is
deluded and wanders around in samsara, while awareness
is that which recognizesthe nature of existence.
28. For instance, objectifying the ground can be illustrated b,v
the metaphor of being in the midst of an ocean and mis-
taking yourself for a drop of water-seeing the ocean as
something completely separate.Similarly, Dudiom Lingpa
saw that these types of experienceswere due to external-
izing the ground of being.
Just as the ocean is the basis for reflecting the moon,
stars, and planets, the nature of awareness,the ground
dbarmakaya, is the ground of the whole of samsara and
nirvana. Vhen we think of the ground, it is very easy to
fall into the pattern of identifying or equating it with our
ego. Although the ground dharmakaya is the nature of our
own awareness,it should not be conflated with our sense
of personal identity, becauseour senseof personal identitl'
is merely a spark that arisesfrom the ground dharmakaya.
29. Tib. lam gyi rig pd.
jo. "Absence of mental activity" refers to the actual nature of
the dharmakaya itself that is free of movement. You rnal
find yourself in meditative statesthat seemto be facsimiles
 'e,{e>leureqp }ear8,, aIJr
Jo suottdtnsap raql
IIe to eeJt
-rny ale8tlselul ol elrl Plno,^Ano.{ 11 'sseuJJe,^ae Jo aJnlru
dra.,r,teqr uI pezll€nlre dlsnoeueluods are oLt4nuputrtr
'oCo4otunqp eqt 'z€
pue 'oKp4oSoqqLuos 1o sarrrlenb 11y
'su?{-'Of, eos elnlosqe sE u./t'\ouI
osle 'ssauttdua sr qllq^a 'utuouaqd Jo arnleu lelluassa
't45 'prtu 1)q) 'qr1- ' t €
eql sI drrlear eterulllfl 'plotunqP
'8urua>1e,ue
lentutds sPJElr\olSut.rnleru;o asodrnd eql JOJ
sassaro.rdJo spull rueralJlP qrr.l,r3uole punor8 eql Jo suoll
-eluasard el€Joqele asaqr Pug e,nt'ssaueJe,l.re to arnl?u aql
rxoJJ slrel agl Sutrrouer;o sserord aqr 1o Surleads a.le arr^r
'snotltluanpe
se 3uo1 sV 'sseueJe^rr\e IIaA reqr suollsJnf,sgo
'pooqeqp
ro 'drerodural Jo IEAoIUaJaql ol Sutrrelar are 31!\
-pnq Surulelru aldoad 1o leads a,^Auaq.^A'pueq ;aqlo eqr uO
'ol ue>l€,ry\e 'Sutua4ervresI arnleu
ol lI roJ Surqlou sI eleql os
dra,,l srl ituasa;d,{llerprorurrd'snoutrunl,,{11erp'rorur.rd
'druep uteSar no.{ uaqrvr
.{pea.r1esr puno.rS aql 'ra.tamo11
seurrl aJB aJeql 'lno aoeds nod uaq.Lrserull eJE araql
PuE
'srql ot ang 'eresriresuI snlJl^uou PUE
IIIIs are nod JSnEf,aq
anlJrl aq sle,ule llllr\ Jreqr'Sutdser8 f,IrsIIenPuI Pa^lo^ul
a.le no.( se 3uo1 se legl sI relt\sue aql .,1e.{eletureqP eLIr
ol lradsar qllry\ anlJlnuou Jo enull ou sI eJeql ueeur slql
'lI tuJeq Jo lgeuag uEl
saoC,, '>1seno,{ 1t 'arutlueau eqr uJ
plro/r eqr ut Sutglou .{larnlosqe l€ql qrns sr .(rrlenb a>1t1
-areds sl1 'areds to lEqr sI eJnlEu l€IluesseJsoq,\\ 'dlrlear
'pearsul
yo aruds etnlosge al{l ol Puaue Plnoqs noX
'suoIlllUte
IElualu e^olueJ
lou saop 1I asnelaq Iellgeuag ^,{B.Lr ou uI sI lno pareds
Suraq 'a.ro;araq1'pa8ueqJ lou sttl PuItu .rno,'(leql pug nod
'ure8e alrlrp atuoraq no,{ ual{^/r\rerll st alels snonre,r d1let
-uaur e ur Surprqe alrq,tr Sutretlpatu aJe nol leqt Sutlutqr
'snolf,
q1r.Muelqord ,qJ 'tno pareds aq rsnI dBru nod rO
-eds pue 'uado 'tatnb ,(lataldruocsI Puttu ;nol pue ruler
,t11erota;e noI aJaq,lA,.',{ttltlle lEtuJtu Jo aluasq€,, slqr Jo
\ I I,ON(IN:I
[O6 ENDNO'IES

e x t r e m e s ,p a r t i a l i t y , g o i n g a n d c o m i n g , " l o o k a t t h e c l a : ' r -
cal presentationson the eight extremes of conceptual el.rh-
oration, by scholarssuch as Nagariuna.
33- The substrate (Tib. kwn gzhi) is very much still in samshr.r'
It is a total vacuity, a blankness of awareness.
pa). r'
1 4 ' "ldentifying," or holding closely (Trb' nye bar len
a very important technical term in Buddhism that refer:
to our tendency to identify closely with our bodies, otrr
minds, our thoughts, our feelings, and so forth, thinking
that they are truly ours-as opposed to mere phenomena
that we think are not.lTrans.
35. As stated earlier, awareness and mind are of the sanlc
essentialnature (Tib. ngo bo); but in terms of their naturc
lTrb. rang bzbin), when there is grasping, it is called mincl.
and when there is no grasping, it is called dwareness.
The
1 6 .'S7aves "primordialwomb" is the womb of ultimate reality.
J7. naturally slip back into the ocean' without the need
for external influences. Likewise, all manifestations and
a p p e a r a n c e so f s a r y s a r aa n d n i r v a q r an a t u r a l l y s l i p b a c k
into the womb of ultimate reality, the original womb.
3 8 . " N a t u r e o f e x i s t e n c e "i s a s y n o n y m f o r e m p t i n e s s .
we telrd
39. Oftentimes, after our meditation sessionis over,
to become distracted when "ordinary states" of mind such l
as desire, anger, or delusion arise; we follow after these
"ordinary states" of mind while forgetting the purpose of
our meditation.
4o. Orgyen Tsho Ky6 Dorie and Orgyen Dorie Drolo are
two of the eight manifestations of Guru Rinpoche. The
first means "Lake-born Vaira of Oddiyana" and refers
to a peaceful manifestation of Guru Rinpoche. The sec-
ond means "Wild and Wrathful Vajra of Oddiyana" and
refers to a wrathful manifestation of Guru Rinpoche. All
eight names are known together as Guru Tsen Gy6, or the
"Eieht Names of the Guru." These eight names are not dif-
-dser8'd1r1e1or 'ssauaJelrte
slql JZIIEaJPue ,^AouIno,( aeug
eqr A\ou>l
;o s,(uldsrp se sf,uelslxa to eJnlBu Ielluessa
'6n
ol sueeru euea;tu pue eresrires ;o ,{rtluror eql .^AouI oI
'suery-'Surueaul tteJJoJ eqr ruoPlassI slql lnq
,.'3ul
-dser8 JrlsIIEuJale,,se PaIEISuPJIuaeg seq u*P, 3p1t'7sed
'sueau d11e;a
ar{l uJ (('aJua}slxaluauerurad oluo 8utdse.r8,,
-frl qlrq,1r\'utzp, Solt sI 1I JaqlEJlng ,,'uoIl3fUIeJ,, JO .(elueJ
-srxe enJl oluo 8urdseJ3,,sE elelsueJl a,,l.t. 'utzP, uapq
LIJIL{./I\
'arag ' 9 7
pJo,rl uElaqII uotuluoJ aJou agl ]ou sI (.uollergtal,,
'uorldarap
asaql
Jo e^EJ srqr pasdellor s8urqreel lElluassJlutnb
'selels l.reurpro or >lJeq lJaAJr ot sn asneJ t€I{l selels
IEI
-ua[u Jar{lo pue 'rta1 'adog ol astr santSleql sarue.readde
,LN
antldasaP Jo aAeJ,,
Jo uorletglar eql sI .(sef,ueJEadde
'etull aurEsaql le JnJf,ouolleJeqlI
PUEuoll
-ezrleal JJqleJ lnq 'lettuanbaslou sI uollsJeqrl 'etuu slql lV ' 9 n
'eJnlpu peuarq8rlue umo rnol ol sJeleJlI raI{lPJ tng 'eqr,{sd
'elerua; ol pasoddo se aIELUse
rno,,(yo slradse ulBlJaJ ol ro
r{Jns sf,IlsIJslJEJEI{JOl Jatal lOU SaOP((aJnlEu u./Y\oJno^ ,
.sn
'qrJot os 'suoruaP
Pue
'senuaue 'astrvraltl . L + .
Jo uoll€trylJr eql sI ./v\olaquoueP aqt
i s E r { p p n qJ o s a n t e t sS u r l a q q o l r
'.'(orlsap or
lno oB puu denu peIJJef,ta8 lou op aseald o5
slue1d olorq a(roq uadS.rg IPI{1V\ sI .{trtuapt lueJJqul s.eqP
-Png aql 'no.{ a^oq€ Erglu e pareaD .{1uo
Jo uolleJgre.raq1
a,req no.{ 'araq u,uop d11ea;are nol pue araql dn ,,{11ua.r sr
aq 8ur>1urqr'acu; srq Sulur8eut ,(q eqppng aqr .{;rar no,{ 11
.€v
'ssauerP^.eu,Lrorno.,(;o eJnleu 3q1ueqr lsBAeJotuou sl
'ylaslrssauaJE,4
Ir 'ruaasrq8rru acedsse lsBAse e 1o asuedxa
'zl
aqt upqr rarllo auou a.reaeedsto suolsuaurrpaql qBnogrly
Sue{-'SuoIlEu
-8rsap 'rV
lenrdaruoJ sp ,(1a1os tstxa stralqo pue stralqns rlrog
'purru .lo aJntEu lsoluJauul eql eleJIPuI lEql sJIlSIJalf,€JEtlJ
'ragte.r lsaqcodurg nrnD luareJ
luaJa,llrp azrloqu.{s dagt
\:I I,ON(I NA
IO8 LN I)NO'I'L,S

ing onto substantial existencevanishesof its own accord.

and the cave of deceptioncollapses.
5o. This sequential progression of looking first for the actual
referent of the word "I" and then for the actual referent
of the word "body" is also found in gNas lugs rang byung.
Through this processof reduction, you stop grasping ontt'
t h e l a b e l so f " I " a n d " b o d y " b e c a u s ey o u c o m e t o s e et h a t
all of the individual parts have their own labels so thel
cannot be called "I" c)r "body."
5r. W i t h r e g a r d t o t h i s " d i s a p p e a r a n c e , "i t i s n o t a s i f t h i n g s
were exrstent and then later were nonexistent, but rather
they were only delusiveappearancesin the first place. And
so never having been existent, they do not pass out of exis-
tence, but rather these illusory displays of appearances
mani{est and then hecome unmanifest.
5 z . B y s e e k i n g o u t t h e b a s i s o f d e s i g n a t i o na n d n o t f i n d i n g
it, the error of reification is revealed. The preceding sec-
tion presents a specific way of counteractirlg our tenden-
cies to reify everything. We reify things inwardly in terms
of our own identity and our own bodies. \We reify things
outwardly in terms of the environment, objects in the envi-
ronment, and everything in between. Recognize all these
t h i n g s a s d e l u s i v ea p p e a r a n c e sa, n d r e c o g n i z et h e m a n n e r
in which we grasp onto that which is not truly existent as
b e i n g t r u l y e x i s t e n t .A l s o , r e c o g n i z et h e m a n n e r i n w h i c h
we label things and then reify the objects of those labels,
becausern reality there is no truly existent basis to labels
whatsoever.
53. These are the sevenqualities of the spacevajra.-Trans.
54. The five elements are earth, water, fire, air, and space.-
Trans.
5 5 . E m p t y f r o m t h e i r o w n s i d e " m e a n st h a t t h e y a r e e m p t y o f
"
any inherent existencefrom their own side. This pertains
to both subjectsand objects.-Trans.
5r'. lf all these torturers in hell have been doing such horrible
 'uollaldruoJ
pup .{treJ ol enulluof, e.t\ JI PUE uollPJeueSJo
sagBlso^u aqr Jo saJltl€Jd a^IlEllPau Jql JoJ enJl oslB sl
'saruereaddu a;ndult .{1ta't
srql 'alglssod lou st uolleJagll
a,u,se 3uo1 sV'sJal{lo to sellltuePl egr se lla.^ sP drlruapr
u^\o Jno qroq 3ur.{;rar 'dttluapr leuosrad Jno oluo dser8 a,'tr
'11as .rno 'ast.,lra1t1 '1ear llluarequr ara,r,r.{agl
Jo sulJel ut
'sadeqs pue 'sarueu 'spunos 's;o1or 'suJot
;r se IPnslAsE
grns tsasues.rno ol steadde reqr Surqrlrala oluo dsB;8 ol sr
'19
,(ruapual lenlad;ad ;no 'luatuuoJllue Jelno rno Jo srural uI
'repualBJreunl aql sI sIqI 'o9
.EJESUIES
sltlJ 'ergsrfues
Jo eJnleu Surrnpua pu€ snonutluor eql sl
u,r\o rno atenlad;ad ,(lpareedar pue s8urql qrns oluo dser8
'uoIlEzIIEnl
a./r\ 'serlrsuedord lenrtgPt{ u1r\o Jno ()1 ancl
eqre{rtele A\opetts
-daruor;osrcafgo .t
1;:jrff"jfLa;*
Suruurds slql uI seJuelsrunf,JIf,Jel{lo ot anp Suruaddeq rrel
ur sr lua8e luJlslxe.,(1nrleuos tuo;1 Suruuals aq ol sueJs
'ltet uI lnq 'JIesjo ssues
req.Lr'11asIEar ou sr alaql aJUIS Pag
-reJ srql qll.Lr sSurqr;o aSregc uI eJEa.ry\Iulqr a/N ..'Jaqlo sI
srql pue !1as sr srqt'lralqns aql sI sIqL, Jo ..'lslxe I.. ..'lorl
-uof, ur ue 1,,'1utql ol puel a,Lr'sa,rlasrno8ut.{lrer or enq 'gS
'eAIlBIeJsI atull tBtll sr lurod
aql 'reql to uollJeJt e aruatradxa .,(etuulear lleq Jeqroue
'allr{nn '3uua11ns
ur s8uraq raqlo '.{lsnoausllnuls Jo suoa
aruerradxe leur ruleer IIar{euo ur s8utaq ulellef,'ast,r,re1t1
'erurl olnlosqe ou sI areql lnq 'palce.rluol ro papuedxa
suraesarurl qtrlqa uI sLuEeJPut sacuatradxa eABr{.,{eu aug
' t u B a r pp u p t l l
leal erou ou sl ll :J^ISnlaP t a,r3 '/S
s l J l J S l la r " u t u
'rsrxa.,(1n.rl lou op s8uraqlleq pu€ slleq aqr asneraqlsnI
suorllp s,euoJo saruanbesuoraql pre8a:slP uef, auo ueetu
'Pultu u1v\os(auo uodn aruapuedep
lou seop stql'ranarvroH
ur Sursrre saruerBaddeeAISnlaPdle.rau a;e ,(aqr lluatluas
lou orp s8uraqIIaL{asneJagsl slqJ isuollf,Erleqr to suolssnr
-rada: rru;eI eql aruelredxa .{aqr l,uop .(q,Lr'suoa rol sSurqr
60I \:IION(IN:I
ITO ENDNOTES

grasp onto the inherent identities of other phenomena and

ourselves,there is no way that such practices will lead t<r
enlightenment. Rather, while engaging diligently in these
meditative practices, we are actually sowing the seedsfor
p e r p e t u a t i n gs a m s a r a .
6 2 . When you die and take rebirth, it is not like the sensation
you have in this ordinary environment of moving from
one place to another. The sensethat you are really moving
from one real place to another is an illusion.
6 3 . In terms of daytime and nighttime appearances,when we
fall asleep,the daytime appearancesare not left behind,
waiting for us in the morning; but rather, the daytime
appearancestransform into nighttime appearances,into
dream appearances.Likewise, when we wake up, dream
appearancestransform into waking appearances.It is sim-
ply appearancesgiving rise to appearances.Understanding
this can be helpful not only during the waking state but
also during the dreaminB state.
If we recognize the actual nature of dreanrs, this will
help us while passing through the dying process because
we will recognize that, in fact, there is really no one
dying. At this time, we will have the prime opportunity
to recognize our own self-nature, and to know our own
self-nature is to become a buddha. To be unaware of
our own self-nature is to remain deluded. By remaining
deluded, we enter into the dying process thinking, "Oh,
I've come to the bardo, and now I will go to one of the six
realms." In actuality, there is really no place to go: when
we die we are not moving from one place to another. All
o f t h e s e s o - c a l l e ds i x r e a l m s , t h e b a r d o a n d s o f o r t h , a r e
simply our own appearances.This is as true for the mun-
dane world as it is true for the buddhafields such as the
Sukhavati buddhafield of Amitabha, or the pure realms of
Avalokite(vara and Guru Rinpoche, where we seewonder-
-urnsuof, auof,aq sseueJe^.PJo sslusJeeddu aqt uaql1
'elstuurnsuoo e;e deqt IIlun lseJIuelu eJotu
Surruoraq 'edg4eureqP aql
(sseuaJs^\E sacue.readde
Jo aqt
saseqd aaJl{l esaql
Jo stuJal uI uootu Sutxervreqr a{II a:e
'ssauatomo aloLuLunsuot latuatta{xa
Jo uotst,t aql (t) pue
antruilpaLu a,ussatSotd Jo uorstrt aql (7) :Kyloat aryw4ln
(l are qtrtq,&\'aseqd
Jo uorliactad Tcaup aql Jo uotstrt aefi
arvr'(re,no
1e8oqr elil Jo suoISIAJarql lsrg er{r rE IooJ 11t,n
-Surssorl trarlp) gqrgerql 'alrl
1e8ogt pue (q8norqrlearq)
-oerd uaqcSoze ',tro51
Jo sa8els olYu at{l ol sltll 3urle1a.r
'nrBr{peturEqp
aql olur 'euaruouaqd;o ateds alnlosge aql oluI >llcq Pa^los
-srp .{1durs eq 'aJII sII{ Jo Pue eqr eq or pareadde rBq.^A}o
erun er{t lP Pu€ 'eru.reqp aql to suollJelloJ Puesnoql JnoJ
-frq8ra aql Surlearrar'aJII slq pa^II EtlPPng aql oS 'lslxe
ol aseeJsarurreadde pue dn PaIJP seq JJlervreql tI sE sl
'palsneqxa sI EruJB>l uaI{.^Alng 'PuIu rnol
ll lle 1o .{rr.rnd
rno.'(ur readde
;o aar8ap aql ol dlqsuorlelar uI asIJEpurru
'eure1 aneq nol se 3uo1 sy
teql suollf,agal Jo sadlr agr
'pelsn€qxe eq 'eqPPnq
III^A erure>lrnod 11e'sprorvrrallro uI
E auotreq 11rzvt nof etull slt{l lV 'qsIue^ IIIII\ saf,uslEadde11e
'arrtrerd
dqaraqrrr'dn .{rp III^\ Jalelv\aql lle .{l1enlua,ta lenl
-rrrds q8norql 'ssaueJe.l.re uA\o Jno Jale,t.raql ut readde
Jo
'alduexa rog '.readde
plno,/t\ €qPPng aql Jo uollf,auer e
suorlJalter snoIJEAI{JII{^AuI JelE/!\Jo I.^Aoqe 1o roqderaur
aqr .{q paruJrsnlll eg UEJ sseueJslr\E u1\\oJno uI aslre letll
sacue.readdy'erurp{ u,&\oJlerll ,,{qpacuangut saruereadde
aralt\ 1r\ES dllenrre aldoad teq,rl 'grro; os PUB 'peaq pa,reqs
'saqo.r f,tlsBuout Sutrearrr
E r{lr,4AlooJJrEg punoJE 3ur11em
'poolq pue qsag
aq ctl pareadde aq q8noqrly -;o uosrad
'elg1euqu.rtu
I e n t r e u e s e r e a d d Br o u P I P e q r e q l P I E Ss I t r
p sE plro.\\ slql uI pa.readderunurr,(195 Et{PPng uaqr6.
'sacue.readde-lles u.,rto.rno.,( ueqt laqlo euou arP
'oot'Jsaql qll ^ Pallg stulEarInJ
,+oIIV't{lJoJ os PUEsra,ry\ou
\:I I-ON(I N3
II2- ENDNO'I'ES

mate, the fourth and final uision of the extirtction ittto

ubimate reality appears. This is like the waning moon,
in which all of those visions that have become completely
perfected recedeback into absolute space.Does this mean
that you dissolve into nothing whatsoever?Of course the
answer is no. At this point you have not become a n()n-
entity; but rather, all the qualities of enlightenment, all
the qualities of all the buddhas, have receded inside. But
even though they have receded inside, they have not been
obscured. They have simply recededback into the absolute
space of phenomena, into the dharmadhatu. This is like
rainbow lights that appear in a prism receding back int<r
the prism itself. They are presentwithin and yet not veiled
by anything whatsoever.
After hearing the preceding explanation, do not fall
into the extreme of thinking that buddhas and bud-
dhafields do not exist. Conventionally, buddhas and bud-
dhafields do exist, but from the ultimate perspective of
Dzogchen they do not. Why? Becausefrom this perspec-
tive you yourself are a buddha and all appearancesare
solely your own. All the qualities of the enlightened ones
and the five families of buddhas are none other than your
own appearances.Likewise, your own appearances are
none other than Samantabhadra. In terms of Samantab-
hadra revealing the dharma, you should bear in mind the
three lineages.The first is the Mind Lineage of the Victrtri-
o u s O n e s , w h i c h i s a m i n d - t o - m i n d t r a n s m i s s i o n ,w i t h o u t
any verbal articulation. This mind lineage is the most sub-
tle and the most profound of transmissions.Second,there
is the Symbolic Lineage of the Vidyadbaras, in which the
dharma is conveyed purely by symbols, signs, or gestures.
Third, there is the Oral Lineage of Indiuiduals, in which
there is actual verbal communication.
Within the oral lineage there are said to be six sub-
l i n e a g e s ,a n d t h e s e ,t o o , a r e a c t i v r t i e sc l f S a m a n t a b h a d r a .
 (esuas E uI
e^Eq srr{8ll .i!\oguIEJ al{l lnq lursud e Suraq
(JseJ sllll ul 'eulqs
eseaf,lou saop rustrd aql lou sJoP uns
'areds alnlosqe aqr
aqr rirrrl.^^q8norqr ustrd e aIII sl srgl
otur IJsq u,/r{€JPueaq e^eq sarttlenb Jsolll leql .{1durs sr
'e,{e1euiet{prt{l
I : p r p e q c l e r u e u e s1 o . r o J o s a t r t ; e n ba q l
'papnlaP er€ a.^AueqlN
IIe rsol e^eq e^\ tI s€ tou sl rt
'luasard dpea.rleerP sessausnolJsuoJ rp.lorur'ld
1e
aAUar{t 11e'asrma1l1 'luasard .(pea.r1e sI lI esnef,eg((e}Euul,,
pelleJ sr tr snql tputu .{reutpJo al{r qrrrrr .raqraSol slslxa
'Sutstrt
ssausnorf,suor lurp.rourrd srql'qled eql Jo suJal u1
-oJ uor.luJtuueAJ tou sJoP auo 'aJoJaJJqllranaosleq,'r,r 3ur
-srJ€ ou sr aJer.{l 'usqrSozq ,IAaIA alsullln eql uloJJ rng
Jo
'3ursr.re-oc aruaq !purur papnlaP eqt qlll.r. raqta8ot sasr.re
dldrurs ssausnoltsuoJ l€IpJorulrd ;r se st lt 'qtnll leuoll
-ualuor 'Sutstre-oJ JJE ssJUSnoIJSuol
IEIP
Jo suJel u1
-.rorurrd pue pultu ^,(reutp.toaqt 'dpelrrut5 'Sullstxao: are
erle.rrru pue e:esrires esneJeg .,t8ulsu?-of,, sueau ,{11e
-rarr1 '(sa,{7suoq 'qIL) (<uJoqul,,Jo .,'eleuul,, ulJel eqL'99
'suer1-'lltrnd '59
lerprourrrd1o gruorvraqr st stql
'sue{
-'Uqz7 un4'qll:oKa1U'tIS) .,Punor3-11e r o, , . ( e l e r l s q n S , , ' f 9
',{ldde 'uotteraqtl
11rlsElurEI to s.^PI agt
qtreal e^\ Irlun esn€JJg 'paqsrue.t .{laralduoc suq Surdser8
f,nsrlenp IIE Illun enlJIA acttrerd ol PJJu aa let{l aztu8tt
-f,eJ ol luelrodut st lt 'af,tlleld u,Lro Jno Jo stuJJt uI
'Erpeqq?ruBIueS otul {req a^losstp,{aql uaqr
pue 'uorlra;;ed.ro iuarullgln; JIJLIT ol aruor ,{11enlua,ra ,'iaqr
Irlun 1no saruereaddu arnd rvrerpno.{ qcrg,u ur ertlre.rd 1o
saseqdaJEareql'saluereadde a,rndSurpre8ar'pueq raqlo
eql uO 'uoour Sutuerrreqt or Paua>lr1 are daqr'e.{91eur;eqp
'qsl
aql olur lreq pe^losslP e^eq saruereadde IIE ueqrN
-ue^ saru€readdearndrul to sllneJ 11e'uotleztleer sll{r qrlrN
'€rppqqeluetues
Jo esuedxa agt ueql reqro 3urqr.{uEuoeq
ra^au e,\pq seruB.readde 'eue,trtu
leqt puelsraPun III.I1\n<t.{
pue r.rgsr-iresJo e]oq^\ eql Jo arnleu el{r puelsrapun no.{ y1
\:ll()N(IN3
I LA ENDNo'I'tsS

r e c e d e di n t o t h e p r i s m , a n d t h e y m a n i f e s t o n l y w h e n l i g h t
shinesthrough it. Likewise, the deluded mind has all these
qualities that are present and ready to emerge, but circum-
stanceshave not yet arisen for them to do so.
You might ask, "Why do we say that samsara and
nirvana are co-arising?" \il/esay this becausethey both are
present in the essentialnature of Samantabhadra, or the
dharmakaya. Then, you might ask, "If pure and impure
appearances or mental afflictions and primordial con-
sciousnessarise together, will I be able to seethem?" The
answer is that you yourself are innate; you are both a sen-
tient being and a buddha. But it is not as if y<,ruare two
different things. It is not as if there are pure irnd impure
a p p e a r a n c e s ,o r p r i m o r d i a l c o n s c i o u s n e s sa n d m e n t a l
afflictions. There is only one thing, and the whole issue is
whether or not you recognize the nature of that one thing.
If you do not recognize it, you have impure appearances,
mental afflictions, sentient beings, the six states of exis-
tence, and misery. If you do recognize it, you have pure
a p p e a r a n c e sb, u d d h a n a t u r e , S a m a n t a b h a d r a ,p r i m o r d i a l
consciclusness,and so forth. These dualistic appearances
c o - a r i s eo n l y i n a m e t a p h o r i c a ls e n s e .
Therefore you already have the capacity to under-
stand reality in terms of the two types of knowledge: the
knowledge of the full range of reality, and the knowledge
of reality as it is. Moreover, you also have the fr-rllcapac-
ity to give rise to a whole manner of experiencesin the six
states of existence.These two capacities are not two dif-
ferent things-they are one-and your crwn enlightenment
hinges on whether or not you recognize your own self-
nature. This is true for everyone,without exception. Right
now you have the freedom to arouse this buddha nature-
y o u r o w n p e r s o n a ls i t u a t i o n c o n t a i n s a l l t h e r e q u i s i t ec o n -
ditions for doing so. It is your choice. Yru can either rec-
 (snolJsuof,unua^e Jo snolJs
puodeq aJE .{aql q3ns sE pue
-uorrr.ues are srq8noqr teqi ,{es plnoc auo 'Punor8rapun
'JSEf,slql. u1 'tL
Surrrroy JalE.{\ e>lII sI uoIlEaPI a^ttslnduo:
'^{lrAllJe u€
lnoqlrl\'ruasa.rd lpaun Sututerua;'asea1er,{laraldruoc pue
'sreqlo
Sulle8rlsa,rul aseaf,nol. 'srql auoP a^eq nod arug
'uotlB8tl
pu€ JIesto salllluePl eql oluo Sur8urp JJo rnJ no,(
-sanurq8no;ll 'ls.ttg :actlrerd 1o aruanbasP[oJo.^Ar e sr srql 'ol
'susr1-(.'ssJusnorf,suof,
letprorurrd'a}euut'JEaJ8,,
'69
eqt sr r{llg.^a'ssauaJelteJo eJnleu eql sl ,(looJ,, aql'ara11
'drlap,(relarntrc'woptK u.l.ros(auosI
'89
(od,pswas saqs aK'qr1) Suraq sseusnolrsuoclerp.roruud y
'suer1-'Sutdser8 rllsIIsnP,(g paruangul IIIIs erE qJII{^A
'(oq1 tKB ualt s8tl,'gr1) euePunu erotu ar{l
,.spo8 ,(1p1ro.vr,,
'@q1 t,rd sop,
ruoq pelelluarstJlP eq Plnoqs saIlIeP asaql
svl uau s3l1 'qtt) ((Plro.^aarll paPueJsuerl eAEqleql saIlIaP,,
'qlrm snou.(uou.{s ate'(oq1 t,rd sPP,sn1uo8u o[r'u'qr1) ,,f,n
-srIU pepueJsu€Jl a^eq leql seIlIaP,, Jo ,.'selJtepf,IueAJIN,, '/9
'e>lpl ol peoJ l{llg/t\ aPIJeP
(9s1 'nol ltou 'oB ol aJeI{,\\
lsntr't pue speoJSSoJJe le eJe
^\ou>l rou PIP aq PUE sPPorssorl e o1 euoJ PEtl aIJ rEql
txet aqt uI ralIJeepres ed8ur1 uolpnq ueI{^/Y\ sP rsnI iseqp
(pueq raqto
-pnq aql dqrrr
Jo ruopsl/v\ luer8 aql rouoq rou
eqr uo ior PPel reqr IIII!\ r{lrlgar io PulI l€tlrN .('purt.t1.{oq
'a1r.nr.{t'u 'slua
fru ;o 'puarr;1:r8 ,{u 'spl1 dur 'puegsnq .{ru
-red .,(ru 'qO, 'des aldoad
'o saqsl.^Aal{l rouoq ol a^Pq I
,(lruanbarg 'euaruouaqd Jolrelxa Jo ef,uelslxe luerel{ul aql
oluo SurdsB.r8aqr pue ,,'lue L, oluo SurdserS eqr tuoJJ
saruor asuodsa.rstql ,,1.{snqos lu(l rnq'11arrrd-ra,tst teqt
'puodsar deu aruos 'stgl o1 'ure8 snoPueuarl ef,uelr
11y,,
-adxa ro ssol snouJJouaJeJJns11rzrr no.,{reqraq.,\\asooqtr ol
uopeerJ aqr e^Eq nod ataqrvrspeoJSSoJJaql le are no1
'suosrocte^g eql
to eJuanuul
aqt repun uleuter uec no.{ lo 'eJnleu EqPpnq rnol aztuSo
S]I.I-ONflNE
116 ENDNO'I'[,S

the pale of creative expressions of awareness. You mav

ask, "Well, isn't the whole of sarysaraand nirvala nothing
other than a creative expressionof awareness?"If you ask
this, you have missed the whole point! From one perspec-
tive, that is the case,but that is not what Dudjom Lingpa is
saying here.
He claims that when you are in this state of aware-
ness, you have the sensethat there are no thoughts, but
in fact, you are simply spacedout. The senseof having ncr
thoughts is misleading because thoughts are still there-
they are simply precognitive. Thoughts are under the
veil of your own awareness,but you are not free of them;
therefore, they do not arise as creative expressiclnsof
awareness.Even though they are implicit, they still struc-
ture awareness.Therefore, you are not free at all. At this
juncture, you have arrived at the demarcation between the
mind and awareness,where thoughts are ethically neutral.
In this state of awareness,you are neither going up to
n i r v a p a n o r d o w n t o s a m s a r a ;y o u a r e s i m p l y h o v e r i n g i n
the middle ground between them. This state can easily be
mistaken for genuine awarenessbecauseeven though you
are presentin the aspectof emptiness,you do not have gen-
uine insight.
In this pseudo-Dzogchenexperience,even though you
are in a totally vacuous state, in which all thoughts have
vanished, you are not manifesting as a buddha or as a sen-
tient being. You are caught in this never-neverland. On
the other hand, in the actual Dzogchen view, you see all
appearancesas being pure and equal.
This "non-transgression" is the very thing that was just
discussed-it is the state in which you are in the empty
aspect, but you are not in the all-embracing Dzogchen
view.
7 i . These are all arising spontaneouslyout of the radiance of
the expanse,without premeditation or effort.
'itrrdse.ri rrlsrlpnp uI lsISJadno.,( 'atutlueatu t9t ulno,
1r
'asuedxe leeJg el{l uI
rrrql rrqro Juou sI eJPel{gerueure5
urEoJ o1 aaJJaJP no'( 'slstxa ra3uo1 ou pultu IBuollue^uof,
eqt aJuls leql su€etu slql ioN iPrdnrs auof,eg nol uearu
'3ut
srql seoq 'lslxe ol seseeJPuIu l€uollualuoJ aqt snql
-dser8 rrlsrlenp uI pa^lolul ra8uol ou ar€ no,( esnerag
spqppnq pue s8ulaq lualtuas uea./ruequollf,ullslP e ra8uol
ou sr eJeql 'altlradsrad leql uoJC 'eJnleu-Jlas urvro rno.,(
pezqveJ ,,(11enrcea.teg nod asnef,aq luelslxauou auoJag
'lualslxeuou
seg rer{t Suldse.r8 JItsIIenP sl 1t '.raq1e.rlng
'qslue^ saruereadde
arxof,egdaqr reqr ueatu lou seoP srql
uotst/l
IIE qrrr{.^ ur'Kyloat apwtqn olut uotpu4xa aql Jo
'sulEluar
qunot eqr ol auor no,{'.(11eurg IIrls SurdsBr8crr
-srlenp 1{ou uela lng 'ssauanmo alDratansuot Jtt uotst/l
pJrqt erll ur eleulurlnr .{aqr lllun uollre}rad rraqt qJeal ol
'Sutdser8 ltlst
pue ploJun ol enulluof, saruereadds eseqJ
-1enp,(q polurEl 'suorstn a.rnd are ,{aqr q8noqr
IIIIS eJe ,(aql
ua^a lnq laseanut splayeqpPnq Jo saJuereeddu aur,r,rp
'saf,uauadxa allletlpau a.ttssa-r3o,td ssacord slqr ul
1o
'eJnlEu enJl u,v\o.rno,{lsnrl 0r unSaq aneq no.,(reqr
sr aSueqr lluo aq1 'Surpealsrrust .,ql,r,ro.l8lenltrtds,, urral
,{.ra,r,
aq1 iualplsltu ,{laralduro: sI sIL{l}ng 'JIesJno,(aptslno
lueruuarq8rlueJo sallllenb aqr Pug III^ no.( reqr asuasaql
a,req leur no (ipeglJnd Surtuocag are suollJlgt€ ferueru
',(pe1
{* '.1O,, '.,(es.{eru no,{ 'qred aqr 3uo1edolatrap no.{ se
-rurs 'seJuE;eaddeop Jaqllau 'a8ueqr lou saoPIlesll uoolu
'ra.tarvrotl'putru ut reag 'uooru 8ut
Ienlre eql sE rsn[ regt
-xe,{\ aql a>1r1'rarealc pue reJealt eruof,ag punor8 eqr to
sacuereadde'ereg'atuauadxa ailpilPaw anrssatSotd
(vors;rl 'dltuanbas
Jrs uotst,t aql puoJas eqr ol paarord no.{
-qns 'tl urort esIJ€ lel{l sef,upreaddeaqr pue punor8 aql
uea.A\laqdrqsuortelat aql aas no,{'Kypat apwtqn Jo uot|
-dattad panp aqt 'actlce.rd
Jo uorsrrt aqt pallr'c 1o aseqd
'tl
ra,ro-Sursso-rr tf,aJIp arp Jo suotsll rnoJ aqr Jo lsr5 aql ul
\ ]I I-0NCIN:I
r r[I ENDNOTES

you must rememberthat karma still exists.This is whr

you needto attendcloselyto your actionsand their con-
sequences. Likewise,as long as you are involvedin dual-
istic grasping,there will be buddhafields,lower statesof
existence,and so forth. This is true for us even though
there are countlessbeings that have already attained
enlightenmentwhile residing in buddhafields.So, even
though samsaraand the buddhafieldsare not presentfor
the minds of the buddhasthemselves, nevertheless, thel'
are present for us. Therefore,as long as we are involved
in dualisticgrasping,we must attendto karma. Recallthe
metaphorthat Dudiom Lingpagave,of beingout on a vast
plain, riding a wild horsewith no bridle.This, he says'is
like beingpummeledby karmic winds, which are perpetu-
atedby our own dualisticgrasping.In actuality,thereis no
plainandno wild horse-allthereis,is you.
75. As long as you are deluded,it is hopelessto try to quench
the thirst of someoneelse'sproblemswith the little drop of
waterof your own knowledge.
76. Similarly,as long as your <lwn mindstreamis poisoned,
whateveryou giveto othersis boundto be poisonaswell.
77. This "one thing" is the ascertainmentof the nature of
awareness.
7ti. Tib. lba rigs'brasliongssa.-Trans.

Tr:xr Two An Explanation of tbe Practicerf the Direct Cross-

.Wisb-Ful'
ing-Ouer,from the original text known as the
filting Gem of Siddhis:A Manual on the Two Stagesof the
Heart Drop of the Profound Path of the l)akinls by Dud-
jom Rinpoche
'gro'i thugsthig gi rim gnyis kyi khrrd yig
r. Zab lam mkha'
'dod
dngosgrup )c.,.This text is from volume Ma of the
collectedworks of Dudiom Rinpoche.
 (pultu '.{1lua,rrn3 . I I
suees sseuaJe,ry\e to elels dreutpro Jno uI
'f
9€t-80f 1 lswaKq.-qoy
uaqt-8uo14 uaK4w-uny) uetqeg uagr8uol ua.{q1uny
'or
'0q nq n7 Soqt yu8 Surq8 'qr7 ' 6
',{1s agt ueql raqlo auou
sr .v\oqur€Jeqr pue 'u€ef,o aql u€qr Jeqlo euou aJE se E.'!\
eql sE tsnl 'punor8 eqt to suorssa.rdxa to arua31n11a aralu
ueqt Jer{loauou Suteq se sacuereadde easol no,{ Jot IEJ
11e
-nleu sl lr 'punor8 eqr peur€lJasse J^erl no,{ 'd4s agr orul
11
>lJeqsallosslp pue LuoJJsasup 1v\oguIEJ e se tsn[ 'uEJJo JI{l
olur >lleq Sur,rlosstppue uoJJ Sulsr.rr seAE^\aIII sI srql
'sue;1-'ede>lpulJBqp eqr sI qJIq,^ 'eug,t.rtupue
'8
ergsrires aloq.&\ar{r puno;8 aql 'QqZB'qt1) punor3
Jo Jo
'aarr{llsJg eql
Jo uorun aql sI
qllq^A'edg1u>1r,rgqqe^s puB'e.{qleteru.rru'e.,{gleSoqques
'e,,(eluuregp :sedp1 rnoJ et{t
to slurel ur >1eadsosle
ueJ e/1N'luelsrxeuou lou sl 1l la,( '.(ttlerodual puodaq st
(arulr ol uolleler q'ptq wns8 oqt 'ql3. .L
qrJnoJ aql lqzq
'aJnlEu
'o
lsrluasse urrro rno.{ to uollel5lruoPl IPnPuou e sI sIt{I
'qlJ . s
9w nKqp saqsa(. Suap s8utKqp
'sarttrerd uorlerauaB
1o
a8els aqt ot spuodsartof,lt 'elluel uIqlIA\ pue 'alrre;d ;o
asvqd QnSog qll) ra.to-Sutsso.rJlJerlp eql ot suletrad srqr
'uaqcSozq 'qIL
'o sr.uretul'salls aK r,pd.s8tz8rd potus ![
c('paleJaqII are sJal{touotsseduoc qBnorgr :PalPJaqlJ
(tusuoqde eqr ol spuodsa.r.ror
sr euo uortezrlearq8no;qJ,,
'arrtrerd
1r pue 1o aseqd q8no.rqr{Betq eql ot sulptJed srqr
'uaqrSozq 'qfL . f .
IO suret uI'saqs a[. t,pd uaKq4w nq oq ![
'suerf-'Jepear aql ot,(lrrep aroru aa.t8ol JePJouI ararl
'lxal uerJqII Jql uI Surpeaq
lr pelJosur ant .(1t\aIA,,ou sI
araqr q8noqt ue^E 'arrlrerd ueqcSozq 1o aseqd (lqt8atqt
'c111)q8no;qrlparq agt
]o ^\at^ agl Jo lunorle ssttuol
s.aqrodurS urolpnq qrrm sur8aquollelsuerl Sutrrtollo;aq1 ' z
|I.I,()N(I NE
TZO ENDNOTES

to be limited by appearances'iust as the sky seemsto be

limited by mountains. However, in the state of aware-
nessthat is free of "all conventions of outer, inner, and in-
between," we see the essentialnature (Tlb. ngo 6o) of the
w h o l e o f s a m s a r aa n d n i r v a p a . D u e t o t h i s , t h e r e a r i s e sa n
awarenessthat is open and unobstructed like space' This
unlimited awareness is the essential nature of the body,
speech,and mind of all the buddhas of the three times, as
well as the essential nature of all appearancesof the six
states of existence.The essentialnature of all these is the
essentialnature of space. So when we gain confidence in
this realization, we see the simultaneous appearanceand
disappearance,or liberation, of all phenomena.
With respect to appearances'this awarenesshelps us
to realize the empty nature of phenomena. For example,
by seeingthe empty nature of a table, you do not need to
change or alter it in any way. Likewise, as you observe
thoughts such as desire,attachment, or lust, as soon as you
seetheir empty nature, they are disempowered and do not
need any antidotes. This realization of the essentialnature
of pl-renomenabrings tremendous benefit becausewe see
that there is nothing to reiect among the five poisons. The
very act of rejection entails thoughts such as, "Oh, I don't
w a n t t h i s ! " o r " l h a v e t o d o s o m e t h i n gt o g e t r i d o f t h a t ! "
That whole processis simply an expressionof grasping.
rz. The sevenfold posture of Vairocana is to sit with 1) legs
crossed, 2) hands in the gesture of equip<lise-right hand
lying palm upward on upturned left hand, 3) a straight
back, 4) neck bent slightly forward' 5) shoulders straight
like a yoke, 6) eyes looking at tip of nose, and 7) tongue
touching upper palate.-Trans.
rj. Skt.cittais the heart.
r4. The /asso "faculty" is the eyes. Metaphorically, the eyes
function as a lasso in that they extend far into the distance
and capture and retrieve images.lTrans.
 'uado apr.lt sa.{a
os elrl 'spunos snoIJoJaJ 8ur>1eu apq,t
'pueq raqto agr uO 'artlrerd
;no.,t qtt.r,r elellpJtx nol 1r
(sroleltParu uJelssrg
srr{r Jo lulod aJllua eql ssllu 11t.Lr nod
'rz
yo ,{trroferu aqr aIII'pasop sa^,(a .lnod r{ll,ry\elellParu no.{ 11
'spueJls er[e.t pue snpulg se s8utql qf,nsaJ€
.,seJuereadde,, pue 'se,{aaql o} sJaJaJ.,.{l1nce1 esues,,'ale1q 'oz
'runuqtltnba 'alalduor;o elels E uI lsJJ dldrurs
l€nPuou
lssaua.rurvrB pue ateds arnlosge;o aruaS;a,rlP Pus acua8ra,r
-uof, eqt ureua6 '6r
to Jsues lue ruory aarl .{laralduoJ Pue 11rls
'uonElrpetu arrrrerd aqr
1o
'St
ur paqsrldruome ,(1q8rg'rdapeue st (8uots Suotp'q7) lsy
'.{11errrru3oP ol Parel{peaq lou Plnoqs puu saurlaprnB
'da11e.te ur a.tt1no,'t
lerauaS ,{ldrursaJe suoIteJUISSEIlaseql
(.rallag
q8noqr ue.r,a 1.ro,l,raze8 pue a.rntsod e.{e4eSoqques
'nod ro1 arrlrerd
aqr lEI{r JaAoJSIPdeu nod'aJuelsut rog
algplJoJruof,lsoru aql JaAoJSIPol JePJout sacuatradxeu.^ o
'sautlaprnBasagr
rnod;o aJu,lree9 01 luel:odrut a.rorust lt
'suollEf,Slssell asatll 8ut
sapr,ro;d >looq ar{r q8noql uo^E
-pre8er xopot{lJo ool ag lou oP 'la,tarrtol-1'sasseusnolf,suoJ
pue'suotlntllsuor IEluauale'sluatuuolt,tua Sutpuodsarror
rrar{l e^eq sarnlsod edgledrgrurru Pue e,{91e3oqquEs aql
'^,(1.repur5 ',(rrxe1ol auord sI oq,l.ruos;ed E ol 'luaurala
PUE
'are1d ra.l,ro1
reer{ aqr uI lueulruoPatd sr oqrrr uosrad e ol
'aluelsut -rog
r ot spuodsaJJof,aJnlsod edgleru;eqP Jql
'saze? pue saJntsod SurpuodserJoJ aql asn '.'ta1
III.^Ano,,(
-lEA E sE qlns 'eare ,ry\ol
€ ul,(1uo actlrerd or alqe arB no.'{
'uorrdo slqr serl auo.{ra,Lalou lng 'fls ar{r
11 }o ,l.rel^ PalI
-urlun u€ aAEq no,,{a.raq,r,r eoeld pere.lala uE uI aq 01 elqe
'leraue8 u1 'Lr
-ra;a;d st 1r actlcBrd re,ro-8urssortr lfeJIP eql roJ
.AE,4AAU€
'uado dlrq8rls sdrl
ur qlcerq aql Surrelndluelu lnoqtl-,rlPuE
aq1 qtr,\\ 'qlnoru aqr q8notqr .{lrarnb aqrcerq Plnoqs no1
'rsou elll q8no;qr Surqrearq dors no,,{ letll suearu .(1durs
rri.raqrasorle dotsno.,(
surqrearq t"T.::il:::
il:r':Y, .?i
\ I I.()N(I N3
7ZZ ENDNO'IES

manyGolok lamas,thenagain,you will missthe point' ln

this practice,the eyesare not bulging open,and they are
not closed;they aresimPlYoPen.
z z . The gazeis straightaheadand iust a little bit downcast,yet
not as far down asin the nirmanakayagazeand not as far
u p a si n t h ed h a r m a kA Y ag a z e .
2 3 . Experimentto see which gaze brings about the bindus
most clearly for you. For example,if the bindus appear
more vividly when your eyesare completelynatural' then
continuein that waY.
24. It is important not to turn the head up or down while
doing these gazes.Only the eyes move. ln addition, if you
have very good eyesight, you might want to squint a bit
more. \Thereas if you have poor eyesight,and your vision
is already a little blurry, this will actually facilitate the
practice.
2 . 5 .This refersto morningand evening.
2 6 . Be carefulnot to gazedirectlyat the sun! You shouldgaze
at leastsix feetbelowthe sun.Most importantly,figureout
what distanceworksbestfor You.
27. In general,among the sun, the moon, and a lamp, the
moon is consideredto be the best becauseit actually aids
the eyes.
28. As you proceed in the practice, you will find that the
breath seemsto vanish and that you hardly need to breathe
at all. But this comes skrwly, so do not force it by holding
your breath. Just let it happen naturally.
u9. Among the vaira strands, some may look like little knots
of hair, some like golden threads, and others like little
beads on a crystal rosary' In the early phases <lf practice,
when these visions first arise, it is important not to get
too excitedand to think, "Oh, I'm really something'I'm
terrific. I'm getting so far in this practice." Likewise, it
i s i m p o r t a n t n o t t o a s s u m e '" O h , t h i s i s a w a s t e o f t i m e '
 ,(eru no.{ aJoJeJaqf 'd,ruapue 'uorsnlap 'luaruqcel}e sE qf,ns
'suosrod e^g aql punoJp e^lolar reqr srq8nogr ut aSlnpur
.{1lue}srsuorno.{ leql aas IIIIv\ no.t 'slq8noql rnod ol uoll
-ualle esolf, ded nod
11 itrzen no.{ a;y 13uo1os rot pereull
-suno;d no.,(aleq ,{q16 'asarir sB qJns saonre;d ur SurBBBua
rou dg pelse,4 a,leq no,( ault Jo lunorup eql ro1 rar8ar 1aa;
ol alerrdordde osle sl lr ln9 'alrtlerd rnol ;o Suruur8aq
aql ur ;eadde l€ql suorsr^ ur tq8rlep eIEl ol poo8 sr r1 '?f
'PelJEJlsIpetxofaq
lou pup .{llrqets qlr.^ eJrlJBJd aql utetutetu ol ruBrrodtut
sr lr 'a.ro;areql 'eJpeqq€luetues or lenbe a.re no,{ 'urt1tr,,rt
eqppnq lerprorur.rd ar{l Jo suorsr^ esaql aas no.{ ueq.\\ l€ql
s.,{estxal eql 'luatuuarq8rlua rrayrad olur suadr.treql paas
eqr sr lI 'ue>lP,^Ae ,(llsalrueru ol nof salq€ue qllq^ rPqr sr rJ
:Ja^\sue aq1 gnod urglr.^aluasard .{11erp.rourrdsr reql 'eqp
-pnq 'eqqre8ele8ns slqr sr leq,lApuy 'nol
leur8r.rosrgl ro
urrllr,^aare daql iou sr Je/r\sueeql iJrilE arll ur xoq E ur
no.,(.ro; a^eal sluaJpd rnod suooJJreq ,(aqr e;y ;eJols eql
re dnq uec nol s8urql ,,(eqta;y iruoJJ eruor eJnleu Er{ppnq
srql seop areq.{\puv truoJt eruof, suorsr^ asJrll op araq4X 'f€
'eJnleu Eqppnq roy u.{uou,{s e sr srql 'z€
'qtnou aqr g8norqr.{pa
-rnb SurqteaJq ellql{ tqtea;q eql qlr^/\ alllas ssauarerrternod
ra1 'de,,'rluqr uI 'ssr13 aqt Jo uorroq eqr or elllas JalE,^ to
sse13,{r.rrp e ur sluaurpas aql Sutual a{tl qlntU ^{ranst stql 'r€
'elrsnrlqoun sr lr qf,rq,r ur'glearg uoJt ruopeer;a,rrlruSor
E e^Eq nof suBeru lr 'sp.rorrrJeqlo ur lqtearq aqr ,tq palrerl
-srp Jo uo palexu lou sr sseuJJBlr\E rno,{ sueau ..qreeJg
eqt LuoJt pa8e8uasrpSuraq sseua.re.rrne,, 'pealsul 'trorls lnf,
aq plno.,r\ arrlre;d .rno,{ pue 'arp p1no,ra, no,{ uagt asnpJeg
qtearq rqr uoJJ paSe8uesrpeg ol tue,lr,(11e:arr1 rou op nol 'o€
'atrrlf,PJO
Aql
qtl,^\ uo ,,irrer ,{ldrurs plnoqs no,{ 'pealsul llrarror sr epnl
-ulp rallleN ..'1eap8rq ou sr srql 'sJaleolt lsnl are esaqJ
\ 1 I . IO N C I N S
rz4 ENDNOTES

feel regret for all the time you have wasted, but you m'rr
also feel compassion for all sentient beings that fail to rec-
ognize their own buddha nature.
Those that recognize their own buddha nature manr-
fest their own awakening, and those that do not continue
to circle around in samsara' This is something you must
do for yourself-no one else can do it for you. Even if the
Buddha himself were sitting right next to you, you might
pay attention for a moment' but then yovr gazewould shift
elsewhere,and your mind would start to drift off into your
habitual infatuation with the five poisons.
"vaira." lu gu
ls. Tib. rDo rie lu gu rgyud' rDo rie means
m e a n s" l a m b r " a n d r g y u d m e a n s " s t r a n d , c h ain, sequence'
or continuity." In tantra, the term "vaira strand" refers to
that which is continuous and perpetual. The strands or the
little orbs we see at the beginning of practice are facsimi-
les of the actual vajra strands. The actual vaira strands are
the qualities of the Buddha's mind; they are unceasingand
continuous.
It is important to recognize and affirm that we are
already imbued with the qualities of the body, speech,
mind, enlightened activities, and attributes of all the bud-
dhas. So why is it so difficult to distinguish between these
qualities and the five poisons?How can we take awareness
and its displays seriously,and cherish and use them? Our
own buddha nature is like a wish-fulfilling iewel.'$0emust
make full use of it and not simply throw it into the garbage
and then look elsewherein our pursuit for happiness'
36. Such people transcend the three realms of existence;there-
f<.,re,even the names for the three realms of existencedo
not apply to them. The reason for this is that the three
realms of existence transform into the three kayas: the
desire realm transforms into the nirmanakaya, the form
realm transforms into the sambhogakaya, arrd the form-
less realm transforms into the dharmakaya. This com-
 'npulq rebrEl eql ulqll^a
'Lf
uJalled a>lll-ssorJ E luJoJ suolleJnSguoJ plota^g eseql
'uorllnJt ol auoJ a^eq uoll
-f,eJradIEaJC eqt PuE (sPlag€gPPnqaql 'seqppnq eql IIE Jo
punu pue 'qcaads 'dpoq aqr 1o sattrlenb eqr ereq^ry\ turod aqt
lE PaATJJP a,tet1nod l€tll suEsIU .(SSeUeJElv\? alEIUtUnSUOJ,,'9f
'sup{-'lxeluoJ aql uo Surpuadap ,,'q}earq,,s€ seurll
t€ pue ,.'selSJaua saulll rV 'Sf
IEIIA,,sE (q7) Suny el€lsuerl a^\
'peeq eqr u,^AorJoqr uo uotsnrlo.rd aqt st oilii 2 '1IS 'f r
to
'spueJlssJlPA
'arep1 '!f
pue snpulg Jo seJueJeaddeor sJeteJ ((sseueJe,l.r€,,
"SSAUAJPA\E
u,Lrorno,{ Jo eJnl?u eqr s8 IIa^\ se eug.trtu pue urgsrires;o
'J3q}eJ :rellrea
aloq,&\al{r Jo eJnlEu al{l sI }I PaqlJJsaPsnP
-urq leuJalxa ;o drrcrldtrlnru eql lou sI ,.nPul'-la;os,. aq1 'zf
'(saqsaK 'qr1) ruopsrrrr
lerprotur.rd u,Lro.rnol 1o dtld
-srp e s (qot sarls 'qr1) srql 'sdtuel ;no1
lrerrp .(tuoPslA,,
'qII 'I I
ar{rJo rsEI eg} sI sIgI 'ptu uotSs tB SunKq 3.uot qol sr?S
'se^aJno^ qll/!\ uaes
sr pue aceds leuratxa ur Sutlsa;Iuelu sl unllllv\ tuo-r13ur
-teur8rro sI l{fltl^/rtteqt 'erola.raqI c('snPulq.{rdua 1o due1,,
'puora5 'sa.{a
aqr pellpl sI L{JIq,{\'areds leuJalxa sI arel{l
rno,,{te druel ossel PInU aqr 1o a.rnlradr eql olul dn lauueqr
'sseusnot:rsuol
eleJrlap'ellq^Aaqr q8norqr esrnol .{agrpue
eseql 'lseJlueru
lerprout.rd uzvrornol 1o s,(eldsrpare srq8r1
srq8rl a,tg eqt aJag.ry\'t.reaq rno.'( le areds alnlosqe eull
-sr.rd 'ateds Jauul sI a;aql '1srg 'dreruuns u1
1o duel agr ro
'sdruel rnot aqt 'uotBs 3uo7sa131q1'c117'or
Jo PrII{r oqr sI sIqI
'soruElrnot aqr
'otu uot&s r,nqt s7aqz 3uv['9t'qll '6t
Jo puoros aqr sI slrlJ
'sdruel rno' aql
lo
'ptu uot7s r,pd 3oP rvd Luout s8urf'gp 'qr1 ' g t
lsrg aql sl sILIJ
'sadaaqr',{1arue5 ' L t
'arrlrBrd Sutpnpuoc egl e^Eq
e,^ lxaN 'acrlcerd uletu el{l uo uollfes alrtua aqt satald
Szr sgtoNCINa
r26 [,N DNOT'ES

48. Just as in the transitional process of ultimate reality, first

the peaceful deitiesarise, followed by the wrathful deities'
49. This is analogous to the practice of the stage of generation.
in which you see everything with pure vision. The first
three visions are analogous to the stage of generation, and
the final, or fourth, vision of the extinction into ultimate
reality is analogousto the stageof completion.
5o. For instance, if you focus your attention on a rock, even
though it may look like an ordinary material obiect, it will
begin t<l move and make noise. When you reach this state,
you will be able to serve sentient beings simply by direct-
ing your attention to them. You no longer need to knock
on people'sdoors askinB, "Do you need any food or cloth-
ing?" You can simply gaze, and that is enough.
5 r. These include signsof bindus, buddha bodies, and so forth.
52. Appearances do not become totally nonexistent, because
if they did, it would follow that the qualities of the Bud-
d h a w o u l d b e n o n e x i s t e n t .M ( ) r e o v e r .f r o m t h e p e r s p e c t i v e
of a person who has attained awakening, the entirety of
samsara has become nonexistentl however, this does not
mean that all other sentient beings have simultaneously
come to the same realization. Rather, it means that for this
person, the whole of samsara has vanished.
jl. At this point, you haven't reached buddhahood yet, but
you are close.A small degreeof cognitive obscurationsstill
remains before you reach complete awakening.
Moreover, in terms of the 6rst three visions, the first,
the vision of the direct perception of ultimate reality, is
analogous to the samadhi of suchnesswithin the stage of
generation. The second, the vision of progressive medi-
tative experiences,is analogous to the samadhi of total
a p p e a r a n c e sT. h e t h i r d , t h e v i s i o n o f c o n s u m m a t ea w a r e -
ness, is analogous to reaching the culmination of the
stage of generation, which itself correspondsto the causal
samadhi, in which you visualize, for instance, Vairasattva,
rno.{ Jo ,{11enadsa-sate3er33e;nod ;o sesseulllls eargl
'ssalaqlre'tau :ta'{ u(pog
esoql 'are1d 8ur>1ulst Sutsn; e
'euo olur JSnJor ur8eq
,rloqureJeql paulelle lou JABqno
',(pog rnod 'aurtl stql ly ' 6 5
sseuaJe,n.repuu 'qrearg 'graads
'sarSrauaallgns
PuEsnorJr'rno1-,(rq8taeqr qrl.^APeleIJossE
ar€ rpqt srq8noql e^IlrIIttB ;o saddr ruaraJtlp Puesnoqr
'Ptlurl2t
.rno1-,,(fq8ra eqr to suortdursap rgDads aJE aJel{l
'gS
-4otolgX eql sE qcns 'ernleralrl uottaldruof, Jo eb?ls aqi uI
'suE{-'qruo.,lt e q8no.rql Suruor lnoqll^\
PIJoI!\lsetlueru
eql otur 8ut:alua to rJe aql ,(1dturor suraaszrd8nl,'lxaluot
srqt ur lng c.'otul Jalue ol,, sueau d11u-rarr1 qllq^ 'od 8nl, st
'ueraqtl u1 . L S
(.uorl€lsallu€tu,,sB PeIBISUEJI a^eq e1t\urel egr
'sEqpPnqeqr
II€ to seIlI^rlrE pauarqSrlua
'qcaads 'satpoq alqllsneqxeul aqr
pue 'sentlenb 'purru IIE
B sI lI PUE 'uollela
1o are8arSSeaql sI lI .ro; .,'.'(poq,, Pellel
-ue8ap ro Sur8e ot rralqns lou sr tI JoJ .,'lnJqlno,{,,pa1ler
'ettgrrrtu pue
sr lI 'satull aJJI{r aqr Sutpuarsurr} ellq.^r
ergsdres aloq.^A
lo aql sassedruoJua ll 'nPulq alos eql sB JoJ
'asE,rE or paueIII st Sutua>lervre alBls srql 'are1d u'^^o sll
to
ur slla.,rP rr (9) puu tasloSurqlou ruorJ saslr€rr (5) :sprealdn
pereregll sl ll (t) lsatetluaralllP 11 (S) lpunor8 aqr spuers
-uerl lI (Z) :JIasrIol sreadde 'aleds arnlosqe 'punor8 leut
-3uo 'snourrunl {lleuralut '1ea.r3eql PUB '11asltolut u1v\erP
-qlr^\ sI sseusnolJsuoJsnouluJnl .(lleuralxa (1) :sarrrlenb
xrs seq 'sruopstrrt lerp.rourrd pue se,i9>1aqr Jo alnluu lIuB
-af,o al{l sI qtrIq.t\ 'e-lpeqqelueues Jo ssaueJe'lleeI{I
to '95
'suet7_'(n4s Lunq nu uoqzS'qll) {Poq ase^
In1rl}no
'AlllEaJ
eqrto Punosaql sI sIqI 's5
eleturllnJo punoseqr 'e.{p>leuueqP
'pueq €
'saqsluE^lI ueql pue ',(ttleal
Jo a^€/v\aql aIIl lsn[ lBlluels
e .{Iuoaasno.{*Ut
-qnsto asdurlssurtaag .rs
:JfiLili
','(lr1ea.r
olerullln olul uolllullxe
;o a8ers aqt ot snoSoleu€ sI
'lrgntgtpq to 'ete,rsartlole^V
aqt Jo uorsr^ aql 'qrrno; eql
LzT S E J , O N CNI E
r 28 ENDNOTES

body, breath, and mind-are very important during this

phase.
6o. This isayak3a (Tib.) that has a human body with an ani-
mal head. A kimbhanda (T1b.) child is fa yakia that isl
famed for having a melodious voice.-Trans'
6r. This is the spacebetween you and the backdrop of the skr"
It also means that your body is appearing but is without
substance.
62. These are rhe four freedoms within the context of the for.rr
confidences.They pertain to the freedom from hope and
fear with respectto enlightenment and samsara'
'grus).
63. Diligence (Tib. brtsort Literally, the Tibetan term
'grus,

l
means "enthusiastic diligence," since hrtsttn means
'grws
"diligence" and means the same, but with the con-
notation of "having delight in virtue" (T16.dge ba la spto
ba). Therefore, in this context, "diligence" has the implied
meaning of striving with a sense of delight in virtue'-
Trans.
6 + . T h i s m e a n st h a t y o u w i l l d w e l l i n b u d d h a h o o d '
65. A discussion of how individuals of inferior faculties can
achieve liberation in the bardo by going directly to a bud-
dhafield can be found in Natural Liberatictrt: Padmasam-
bbaua's Teacbingson tbe Six Bardos by Padmasambhava,
with commentary by Gyatrul Rinpoche. B. Alan Wallace,
t r a n s . ( B o s t o n :t W i s d o mP u b l i c a t i o n s ,1 9 9 8 l ' 2 0 0 8 ' )
66. Within the Great Perfection tradition, it is tar"rghtthat a
person of superior faculties may achieve enlightenment in
this very lifetime. But this can happen only as a result of
very strict discipline and practice. Do not be nonchalant
about the practice, thinking, "Oh well, other people have
done it, so I guess I can too." Instead, you must fclllclw a
d i s c i p l i n es i m i l a r t o t h a t o f t h o s e w h o h a v e a t t a i n e d l i b -
eration before. In America, parents do not discipline their
children, becausethey themselvesare not disciplined. They
b a s i c a l l yr a i s e t h e i r k i d s l i k e d o g s , c a t s , o r b i r d s ; a n d n e i -
 '89
surJalur '1srrg 'salue.readdeI€es ol sdervrsnotrel ere aJOqI
'uur .{lqrssodno.,(uot}entloru arnd lsotu aql dola.nappue
'pealsu1 'rueql aPIq lou lsnur nod
lno ueqr uealf lsnu nod
'alulerd slql uI 'dn ruagr Je^oJ ol uaaq s.(ervrleseq .{ruap
-uat 'rsed eql uI
IEJnlEu rnod ter{l re8.ro1lou oP puy Peuru
-r.uoJe^Eq no.,(1eq1sentJlluou alqeJaunuur aql la8rol lou
'a,ttlrsod ,{razre
oq 'actrce.rd slql ol uollelllour snonlJll
'suotlB,rrlotu
Surrg no.,(leql luelrodurt ^(ral sI 1I os l€Jlneu
'snonlJl^ eJE alar{I 'uolle,'rtlou rnod
pue 'snonlltnuou
sr srql to IIp to turtrodut tsotu aql reql Pultu uI reeg
'purru aql
tllasll uodn ut sseuara/r\e Suturnl
Jo aJnleu aql Sur,uasqo
'ltJatu aql alEtrIPeP ,'{erunof
elurl euros puads feru no.,(ro
'paqsrug a,reg nod ueql1 'sarnlsod eslL{l aqr Sutsn eotllerd
'lsea aql uI uaslJ a^€q
aqt Surop allr{,l.rtse^\ af,Ptos IILI uns
er{r uaqr .{g 'arllrerd .ra,ro-SutssolJlf,aJIP eql olul dlrra;tp
paaro;d pue 'ute8e seIJEuILuIIeJd rnor{ altcar 'tsellearq
'legt rally 'acrlce;d
rar;e 'ueq1 'lseJ>leerqaleq feu no,{
','(lr-re1cqltrvr
q8norqrlearq al{l ur aSe8ua ol lseq rno.( op
(lno paceds 'lurod lEI{r rV 'u,u.o rno,'( qlr.Tt
os la8 .(Bu no,(
'sluaurra.'vrodua
Sur8rau puttu s,nrn8 aqt aut8erul PuE
'83o.{ n.rn8 qtrrvr
rnoJ aqr eAIaJeJ'settueru erll elelnuncre
'sJlE
paarord pu€ salJeulrurlardrno.{ alltrer uaI{I lenPlsaJ
rnol.;o uolslndxa PIoJauIuaql ur a8e8uaute8e aruo lq8rtu
nod 'alrlletd ureu .rno,{ olul .ralua nod ueq.lAPue lsra,'(erd
.{lrep rno,( atlf,al ueql 'sJl€ IenPISarrnod 1o uorslndxa plo;
-euru eql ur Sur8e8ua dq ruars,(srno.{ lno realo 'Suturoru
aql uI Surqr rsrg 'aJrlcBld IEnlrE aql ol lcedsar glrl6
'>1aa,la,
rad ro lep rad uots
-ses auo a,teq deur no.,(dllenruala lllun 'ruaqt;o ra,^AqPue
ra.tra; Surleq 'uotssas qJee Jo uolleJnP aql asearrur .'(eru
'dep eqr
no,{ 'arttrtrd aql ot PauolsnJJr aroru ,tro.r8nod sy
rnoqSnorqt suolssestroqs .{ueu Sur,req,(q ur8aq ol luel
-rodurr sr lr 'sectllerd uotltaltad r€ar5 agr rlrln\ '.{11ereuag'/9
'uoIlEJaqIIuIelle JeAesPJIqJou 'slel 's8op 'reqr
6z I S:I.tON(INA
r 3o ENDNO'E
f S

of the stageof generationpractice, there are the three seals:

(1) sealing all visual appearancesas being the body of the
buddha; (2) sealing all sounds as being the speechof the
buddha; and (3) sealing all mental events as being the dis-
plays of the dharmakaya. Second,in terms of the stage of
completion practice, there are many techniques.For exam-
ple, in the Kalacakra system there is the stage of comple-
tion practice consisting of the six-phaseyoga.
In the stage of generation practice, there is a whole
array of practices for sealing appearancesusing signs. For
example, when you visualize a mandala, the palace, the
deities, and the syllablesare all signs. But you must under-
stand that none of these appearancesis substantial. Even
though one says that something is imbued with signs, it
does not mean that they are material entities. Rather, you
must visualize all of these images as having an empty and
luminous nature. At the end of your practice, dissolve
these signs back into emptiness, into the ground clear
light. At that point, you enter the mode of practice without
signs. It is important to bear in mind that for all types of
maldalas, whether they are peaceful or wrathful, they are
none other than the nature of the dharmakaya. Therefore,
when you practice without signs,there is nothing on which
to grasp.
In the context of the three kayas, the various signs
within the mandalas dissolve into emptiness.For instance,
in the stage of generation practices, you imagine the
mapdalas dissolving into the palace, the palace dissolv-
ing into the peripheral deities, the peripheral deities dis-
solving into the central deity, the central deity dissolving
into the primordial consciousnessbeing, the primordial
consciousnessbeing dissolving into the samadhi being,
and the samadhi being, such as the HOM, dissolving into
t h e b i n d u . A t t h a t t i m e , y o u r m i n d s i m p l y d i s s o l v e si n t o
and ascertains the ground clear light, like a child being
-lnJJaSuleq sE saIlIAItJ€Jno.(Jo II€ .A\aI^'ectllerd 1o aseqd
srqr uI 'sluaura,r,lodrua stsouS-ruoPslt\ Pue laJlas eql
'sluaura,Lrodua stql . L L
PJII{r PuB Puoles eql or spuodsar.ror
'luau.rarvrodule asEA aql of spuodsarrof, sIqI ' 9 1
'Sutrrlrerd arB nod
l€ql eIJII{a^ rgrrads eqr ol anbtun eJe ler{l sra'(erd s" lle,^A
'Sl'
se selfrqa^ eqr IIP ol uotuuroJ eJP letl] sra.{erd are asaq;
'su8{-'uo rlvzrleeJ suIElle .'{lsnoauellnruts
eqs Jo aq 'sSutqrear aql sJearl IPnPI^IpuI uP I{Jns ueq,^A
reqr 3ur.{1durt,.'lenptltpul snoauellnuls,, suBJur,'(11e;artl tt
'nL
esnpJeg .,d8tpord' sE ('qll) pq fi) 3l:3 parelsuerl e^EL{a1y
'sllnsrr lseg eql sp1ar,{reqrt op plnoqs no,{
superu lr 'reqler lnod rol lsalsea sI lELIlv\oP Plnoqs no,'{reqr
uEaru lou seoP lI 'suolleullJut uzttto'rno.,(qlll\ efuePJoltr€
ur Sutrtllerd .(q sueau aqrodurg tuolpnq ]€q.^AsI sII{f
'arrtoe.rd rno.,( ol ruaqr ,(1ddeuarp pue 'no,{ rol lseq >lro.l.r
'€1.
r{rJot os pue'saze3'sarnlsod qllq^A ol uolluall€ asop,{u4
'suE{-'luetu
-ra,r,rodua pJo.ry\snolf,Jrd aqf sI lueluJa^\odrua qfrnol aq7 'zL
'sartrcerduIEru eqt pue .{reu
-rrurla.rdaqr Sureq slooJ o.^.t.llsJU eqr glrrvr 'araq patuasard
'IL
sarucerd eqt llE Jo uollf,es uolsnltruoJ el{l sI loor PJII{l aqf
'su?{-'allq,r,r. s.{eltle lsorulE sr a1qe11.{s 'oL
wvH eqJ^
'le^eu eql,l.r,oleqsqrpr.rl-ra8u5 rnot ,{11enrres! slql . 6 q
'asr.re, { o q tq l l q ^ u orl punol8 aqr
'arolaraql lastru
ueqt arnd ssel ou eJE saluEJEadduasaqr
su8rs aqt teqt punorS arnd .{11erp.roruud slql Jo lno sl lI
'e.rnd .(llerprorutrd sI qtrIl{.l 'rt13r1realc puno.r8 aqt Surure}
-reJse tE petule st su8ts lnoqll^\ artlceld ;o aseqd srql
'erurs eql uaag sdervrlea,Leg.{aqr :luaraJJlP
'sallllua ruaJaJJIPo1r\l aJa^\,{aqf se '{13n
lou eJe ,,(aqrrng 11
Suraq se pllqr aqr pue .{11a.rd Sureq se raqlou aql -+oIult{l
'ale.redas
ol .,{suast rr 'roqdelaru slql JePISuof,a,l.rueqrN
ueag Je^au e^Eg plltll puB Jaqlou aqr lEqr pultu ul rEeq
no.,{teqr Ielluessest lI tnfl 'reqlou req Jo slq qrl.^ Pallunar
r€r sa,I.oNcINa
r32 ENDNOT'ES

gence of the four blisses,especiallythe innate bliss of pri-

mordial consciousness.
78. Transform your food and drink into an offering to the
inner mandala. In some of the more elaborate practices,
while you are eating, imagine your gestures as being dis-
plays of the mudras of the five families of the buddhas'
79. thlt means that you maintain the vase breath throughout
the course of the daY.
8 o . " I n n e r h e a t " i s t h e t u m m c t ( T i b . )p r a c t i c e '
8r. This is not a casual senseof "I love you'" Rather, it is a
senseof intense compassion for sentient beings, such that
tears well up in your eyes' When you see how sentient
beings act out of ignorance, this will not be difficult to
understand. If the Buddha himself were to come and take
them by the hand, they would still wander elsewhere'So
bring to mind the suffering of the six realms of existence,
and bring forth a senseof unbearable compassion for all
sentientbeings'
82. (Skt. gurw, isladeudtA, and dakini, Trb' bla ma, yidam,
and mkha' gro.)-lTrans'
83. All of these practices for relating to the spiritual mentor
with admiration and reverenceare simply for your own
benefit. Their purpose is not to aid the teacher' Regarding
this topic, it is helpful to look at such texts as The Fifty
Verseson Gwru YogabY ASvaghosa.
84. The yoga of form is simply the stageof generationpractice'
85. After you have finished the tummo practice' and you have
entered the Great Perfection stage of practice' you engage
in very intense practicessuch as this. You can do this prac-
tice either at night, when your room is pitch black, or in
retreat, where you seal yourself in a cave or room for a
week or two.
u6. This is the consort-to-be'
82. This is referring to a woman of the lotus family'
88. This is referring to the chod practices.
 'etuJetlp eqr SuIqruel se qJns 'satlt,ttlle
eIPUI la^o IIP Pala^€rr
;o perrdur e ur SurBBBuetegll PUP
all 'aqrodur1 nJng st uosrad E qf,ns;o elduexa rralrad y
.lu3q1
'Peaqe
aroJag dlaterparurul sI letl,{\ ol puodsar rsnt faql
f,zut71
{ool lou op leqr lrr{Srsarot e^eq lou op aldoad
'lesrerdde.lo ruaruBPnI
'uado aprrvrse,,(arraql qlr.'r,rsarue.readde
Jo uos ,{ue tnoqttm
aas ,{1durs .{aq1 ,,'e18uerll reqr uel{l rareq sr elSueqr
'69
slql 'qO, '3ur>1urqrPunore 1ool rou oP uarPlqr IIeUS
{ . fr s a J - o N CNt E
 S€r
[uasrry-;1a5 aqr slea^a1]Er{I
erluel ayll pn{.St r,pd uooq Sun(q 3uo4
lpunos to uollErlauadeql to
erlu€I aqll pnK&t t,oq mK8, lpt'1lot)s
[s1a.ua[
1o puno6 el{tJo
eJluEI eqTl pnK8t r,ods8undsuaqi ut4
[f15 rearg aq7] aqt ,0q4LuLupN
[asuedxErea13aq1] TosB8uct1s
'slelf,pJqur'aylrl
'a1rrr (at1,(16)ueraqtl aql surel
qsrlsug eql dq pe^\ollot
-uor drlua qlEE 'eJaqpelsll eJe 'suotlelouue slq uI aqrod
-urg 'sryt4?91aql
lrr.rlpl5 ,{q peuonueru asoql sp lla^l. se
Jct qtoT punoJotT aqt Jo do.tq-uoa11 aql Jo sa8o1goma
aqi uo pnugw V :s!qpp$ ]o tua7 3u111!1nJ-qs!AaqL
pue SurqloD to| snqwal puo PnW snay oq6 pIpI uo
Jo owtoqq qstpo1 aql u\ Peuolluetu slrol!\ IIV :31oN
slxal uereqll ;o .,(qderSotlgtg