Activity Field of Neither
Perception
nor Non-Perception ('du-shes med 'du-shes med-min skye-mched, Skt.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
221] 104 Poetics [132.
222.
361.
222] 104 Prosody [132.
222.
361.
223] 105 Synonymies [132.
222.
361.
224] 106 Drama [132.
222.
361.
225] 106
TREA TISES OF INNER SCIENCE [132. 222. 362] 108
Qualitative Treatises [132. 222. 362. 1] 108 Treatises Teaching Liberation and Omniscience
[132. 222. 362. 2] 108
P ART TWO: THE NA TURE OF THE TEACHER ENDOWED WITH THE BUDDHA-BODIES [2]
INTRODUCTION 113
SAMANT ABHADRA, THE BUDDHA-BODY OF REALITY [21] 115
[Its Characteristic] [251. 2] 144
[Its Blessing] [251. 3] 145
[Distinctive Attributes of the Buddha-bodies of Form]
[252] 145
[Distinctive Attributes of the Buddha-body of Perfect
Rapture] [252. 1] 145
[Distinctive Attributes of the Emanational Body] [252. 2] 145
PART THREE: CAUSAL VEHICLES OF DIALECTICS [3]
INTRODUCTION 151
[The Overall Meaning according to Classifications] [31] 151
THE THREE PROMULGATIONS OF THE DOCTRINAL WHEEL [311] 153
2
3-
VAJRADHARA, THE EMANATION OF SAMANTABHADRA [22] 120
THE TWO BUDDHA-BODIES OF FORM [23] 123
The Buddha-body of Perfect Rapture [231] 123 The Emanational Body [232] 127
Emanations of Natural Expression [232. 1] 128 Emanations who Train Living Beings [232. 2] 129 [Those who Instruct by their Great Merit of Body]
[232. 21] 131
[Those who Instruct by Direct Perception of Mind]
[232. 22] 131
[Those who Instruct by Inconceivable Miraculous Abilities] [232. 23] 132
Diversified Emanations [232. 3] 133
Emanations according to the Great Perfection [232. 4]
THE FIVE BUDDHA-BODIES AND FIVE PRISTINE COGNITIONS [241. 1-242. 5] 139
1
2
3
The First Promulgation [311. 1] 153
The Second Promulgation [311. 2] 153
The Third Promulgation [311. 3] 154
Philosophical Systems of the Causal Vehicles [312] 155
4
5
Great Madhyamaka [312. 222]
169
MADHY AMAKA
DISTINCTIVE A TTRIBUTES OF THE BUDDHA-BODIES AND PRISTINE COGNITIONS [25] 144
[Distinctive Attributes of the Buddha-body of Reality] [251] 144
5
THE PROVISIONAL AND DEFINITIVE MEANING OF THE
[Its Essence] [251. 1] 144
6
TRANSMITTED PRECEPTS [312. 222. 2] 187
THE ENLIGHTENED OR BUDDHA FAMILY [312. 222. 3] 191
134
Svdtantrika-Madhyamaka [312. 221. 1] 162 Prdsaizgika-Madhyamaka [312. 221. 2] 164
4
THE
SUPERIORITY OF GREA T [312. 222. 1] 178
TO MIND
ONL Y
THE LESSER VEHICLE [312. 1] 156
[312. 11] 156 Sautrantika [312. 12] 158
Pious Attendants [312. 13] 158 Self-Centred Buddhas [312. 14] 159
THE GREA TER VEHICLE [312. 2]
Vijfianavada [312. 21] 160 [Sakaravada] [312. 211] 161
[Nirakaravada] [312. 212] Madhyamaka [312. 22] 162
160
161
Outer Madhyamaka [312. 221. 1] 162
8 Fundamentals
Detailed Contents ofBook One 9
7
8
9
THE TWO TRUTHS ACCORDING TO GREA T MADHY AMAKA [312. 222. 4] 206
KEY TO THE APPRAISAL OF CAUSAL VEHICLE TEXTS [312. 3] 217
The Provisional and Definitive Meaning of the True Doctrine [312. 31] 217
The Intention and Covert Intention of the True Doctrine [312. 32] 218
A RECAPITULATION OF THE CAUSAL VEHICLES [32] 223
Vehicle of Pious Attendants [321] 223 Vehicle of Self-Centred Buddhas [322] 227 Vehicle of Bodhisattvas [323] 231
5
MAHA YOGA [421. 324. 1] 275
The Ground or View of Mahayoga [421. 324. 11] 275 The Path of Mahayoga [421. 324. 12] 276
1 2
INTRODUCTION 241
THE SUPERIORITY OF SECRET MANTRA [41] 243
THE ESSENCE AND DEFINITION OF SECRET MANTRA 257
[The Extraordinary Vehicles of Secret Mantra] [42] 257 [The Overall Meaning according to Classifications]
[421] 257
[Essence] [421. 1] 257
[Verbal Definition] [421. 2] 257
THETHREECONTINUAOFGROUND,PATHANDRESULT 263
Classification of the Secret Mantra Vehicles [421. 3] 263 The Three Continua of Expressed Meaning
7
8
9 10
3
THE DEFINITION
OF A TIYOGA
[421. 324. 411] 311
4
[421. 31] 263
Continuum of the Ground [421. 311] 263 Continuum of the Path [421. 312] 265 Continuum of the Result [421. 313] 266
THE FOUR T ANTRAPITAKA 268
[The Four Tantrapitaka of Literary Expression] Kriyatantra [421. 321] 269
Ubhayatantra [421. 322] 271
Y ogatantra [421. 323] ·272
Unsurpassed Yogatantra [421. 324] 273
The Mental Class [421. 324. 421] 319
The Texts and Teaching Cycles of the Mental Class [421. 324. 421. 1] 325
The Spatial Class [421. 324. 422] 326
The Texts of the Spatial Class [421. 324. 422. 1] 329
The Esoteric Instructional Class [421. 324. 423] 329 The Texts of the Esoteric Instructional Class
[421. 324. 423. 1] 332
The View and Path of the Esoteric Instructional Class [421. 324. 423. 2] 333
Cutting Through Resistance [421. 324. 423. 21] 335 All-Surpassing Realisation [421. 324. 423. 22] 337
P ART FOUR: RESUL T ANT MANTRA [4]
VEHICLES OF SECRET
[421. 32] 268
6
The Texts of Mahayoga [421. 324. 14]
ANUYOGA [421. 324. 2] 284
279 The Perfection Stage of Mahayoga [421. 324. 122] 280
The Creation Stage of Mahayoga [421. 324. 121]
The Result of Mahayoga [421. 324. 13] 281
283
284
[Definitive Path of Skilful Means] [421. 324. 221] 286 [Liberating Path of Discriminative Awareness]
[421. 324. 222] 286
The Result of Anuyoga [421. 324. 23] 287 The Texts of Anuyoga [421. 324. 24] 289
KEY TO THE APPRAISAL OF SECRET MANTRA TEXTS [421. 324. 3] 290
The Six Limits [421. 324. 31] 290 The Four Styles [421. 324. 32] 292
THE SUPERIORITY OF A TIYOGA, THE GREA T PERFECTION 294
[Atiyoga, the Great Perfection] [421. 324. 4] 294
[The Superiority of Atiyoga over the Lower Vehicles]
The Ground of Anuyoga [421. 324. 21] The Path of Anuyoga [421. 324. 22] 286
[421. 324. 41] 294
THE DIVISIONS OF A TIYOGA
[421. 324. 42] 319
10 Fundamentals
11
A RECAPITULATION OF THE RESULTANT VEHICLES [422] 346
Distinctions between Outer and Inner Tantras [422. 1] 346
Outer Tantras of Austere Awareness [422. 2] 348 Kriyatantra [422. 21] 348
Ubhayatantra [422. 22] 352
Yogatantra [422. 23] 353
Inner Tantras of Skilful Means [422. 3] 357 Mahayoga [422. 31] 359
Anuyoga [422. 32] 363
Atiyoga [422. 33] 369
CONCLUSION
CONCLUDING REMARKS 375 DEDICATORY VERSES 376 COLOPHON 378
1 2 3
The Nyingma School of Tibetan Buddhism represents the original Buddhist teachings as they were translated, principally from Sanskrit but also from Burushaski and other languages into Tibetan, until the period of the Indian scholar Sm. rtijiianaklrti (late tenth or early eleventh century) and prior to that of Locen Rincen Zangpo (958-1055). It is also known as the Ancient Translation School (snga-'gyur) in contrast to the other lineages of Indian origin such as the Kagytipa, the Sakyapa, and the Kadampa, which subsequently arrived in Tibet and became known as the new traditions (gsar-ma) or the later translation schools (phyi-'gyur).
The original promulgator of the doctrines brought together within the Nyingma tradition is held to be Samantabhadra, who is the primor- dial buddha-body of reality (chos-sku, Skt. dharmakaya). However, there are also a considerable number of teachings which derive from Vajra- dhara and the Buddhas of the Five Families, who are the buddha-body of perfect rapture (longs-spyod rdzogs-pa'i sku, Skt. sambhogakaya), and from the emanational bodies (sprul-pa'i sku, Skt. nirmalJakaya), such as Sakyamuni in the world of men, Munlndra in the god realms and so on.
All Buddhist teachings may be presented in accordance with the threefold approach of theoretical view (lta-ba), meditational experience (bsgom-pa), or conduct (spyod-pa). In the Fundamentals of the Nyingma School, His Holiness Dudjom Rinpoche precisely delineates the entire range of the Buddhist spiritual and philosophical systems from the standpoint of the view. It is traditionally held that once the view has been comprehended, it is then to be experientially cultivated through meditation, and practically applied in all everyday situations which arise during the aftermath of meditation.
The Buddhist spiritual and philosophical systems form what is essen- tially a dynamic gradation of experience from the most mundane level of cyclical existence (sarrzsara) to that of the Great Perfection (rdzogs-pa chen-po). As the text explains (p. 80):
Translator's Introduction
12 Fundamentals
Translator's Introduction 13
When the transmitted precepts are classified according to their power, they form a vehicle, because it appears that therein higher and higher paths are traversed, in the manner of a "vehicle".
And again:
Riding on that, which is the best of vehicles, Manifestly attaining to delightful bliss,
All sentient beings pass into nirvaQ. a.
The Fundamentals expands upon these systems, which are known in the Nyingma tradition as the nine sequences of the vehicle (theg-pa'i rim-pa dgu), in extraordinarily intricate detail. To facilitate the reader's understanding, a summary now follows.
SUMMARY OF THE TEXT
The Fundamentals consists of four parts. The first expounds the doc- trines of cyclical existence or sarpsara and the supramundane doctrines of nirvana. The second explains the nature of the teachers who are endowed with the three buddha-bodies of reality, perfect rapture, and emanation. The third is an analysis of the causal vehicles of dialectics. And, finally, there is a detailed account of the resultant vehicles of indestructible reality (Vajrayana) which are held to be supreme by all schools of Tibetan Buddhism.
Within these four parts the distinctions of entrance ()'ug-sgo), empowerment (dbang-bskur) , view (lta-ba), moral discipline (tshul-khrims), meditation (bsgom-pa), conduct (spyod-pa), and result (,bras-bu) are clarified as they apply to each stage of the Buddhist experience.
eighteen psychophysical bases, the five components and the twelve
l
activity fields.
mind, their apparent aspect and support being the five gross elements compounded by external objects. In this way, the three world realms of desire (kamadhatu), form (rilpadhiitu) and the formless (arilpyadhiitu) are nothing but apparitional modes of the bewildered intellect of living beings. They do not appear in the pure vision of the buddhas, and the sufferings sustained within them are prolonged by karma or world- forming deeds.
The Mundane Vehicle and the Brahma Vehicle
The mundane vehicle which is followed by gods and human beings (lha-mi jig-rten-gyi theg-pa) is the basis on which the nine specifically Buddhist sequences of the vehicle develop. By regulating world-form- ing deeds, renouncing the ten non-virtues and observing good deeds with piety and humility, one is said to progress to the status of a god of the desire realm within cyclical existence. As the text says (pp. 60-1):
It either forms the foundation of, or is preliminary to, all vehicles, because the vehicle which is not retained by the cor- rect view and which does not observe the deeds and path ofthe ten virtues as its actual foundation is nowhere to be found.
As an extension of this mundane vehicle, the vehicle of Brahma (tshangs- pa'i theg-pa) generates the experience of all the twenty-one higher realms within cyclical existence. These include seventeen realms of form, which are experienced through the four meditative concentrations of form, and four formless realms at the summit of cyclical existence, which are to be ex- perienced through the four formless absorptions. These meditative techniques employ both tranquillity (zhi-gnas, Skt. famatha) and higher in- sight (lhag-mthong, Skt. vipafyana), and are accompanied by the practice of the four immeasurables (loving kindness, compassion, sympathetic joy and equanimity). The chart on the following pages indicates the stages and o. "erall structure of the three realms of cyclical existence with their subdivi- SIonsandtheircorrespondingmeditativestates.
Since the vehicles of gods and human beings and the vehicle of
Brahma possess qualities which are basic to any Buddhist experience,
they are regarded as a means of entering into the true vehicle of Buddhist experience.
Those ofNo Understanding and Those ofWrong Understanding
sentient beings who are considered to be ensnared within cyclical eXIstence and subject to continuous rounds of suffering are traditionally
P ART ONE: DOCTRINES OF AND
NIRV ANA
At the outset, the Author differentiates between mundane doctrines which do not transcend the suffering of cyclical existence and the supra- mundane doctrines which do so by relyiag on the continuum of en- lightenment.
Doctrines of Sarrzsara
The basis of the mundane doctrines is held to be ignorance which, in three interrelated aspects, generates a sense of bewilderment. This, in turn, gives rise to consciousness ofthe ground-of-all (kun-gzhi rnam-shes, Skt. iilayavijfilina), the six conflicting emotions of ignorance, delusion, hatred, pride, desire, and envy, and also all sensory perception, the
All these are said to be compounded internally by the
Class 6:
God Realms
THE SIX CLASSES OF LIVING BEINGS IN THEIR GRADATION TO THE SUMMIT OF EXISTENCE IN SA¥SARA
1. The Twenty-one Higher Realms (khams gong-ma nyi-shu rtsa-gcig)
IA. Four Formless Realms at the Summit of Existence (gzugs-med khams-pa'i gnas-bzhi, SkI. Caturarilpyadhatu, Mvt. 31lO-3113)
4.
Activity Field of Neither Perception nor Non-Perception ('du-shes med 'du-shes med-min skye-mched, Skt. NaivasaT! ljfiiisamjiUiyatana) 3. Activity Field of Nothing At All (ci-yang med-pa'i skye-mched, Skt. Aki'f! lcanyayatana)
2. Activity Field of Infinite Consciousness (mam-shes mtha'-yas skye-mched, Skt. VijiUinanantyayatana)
1. Activity Field Infinite as the Sky (nam-mkha' mtha'-yas skye-mched, SkI. Akasanantyayatana)
lB. Seventeen Realms of Form (lha gzugs-khams bcu-bdun)
IBa. The Five Pure Abodes (gtsang-gnas lnga, SkI. Paiicasuddhanivasa, Mvi. 3101-3108)
5. Highest (,og-min, Skt.
4. Extreme Insight (shin-tu mthong, Skt. Sudarsana) 3. Attractive (gya-nom snang-ba, SkI. Sud! sa)
2. Painless (mi-gdung-pa, Skt. Atapa)
1. Slightest (mi-che-ba, Skt. Av! ha)
lBb. The Twelve Ordinary Realms of the Four Concentrations (so-skye'i gnas bCll-gnyis, MvI. 3085-3lO0)
FOURTH CONCENTRA TION
12. Great Fruition ('bras-bu che, SkI.
11. Increasing Merit (bsod-nams 'phe! , Skt. PW. lyaprasa'va) 10. Cloudless (sprin-med, SkI. Anabhraka)
THIRD CONCENTRA TION
9. Most Extensive Virtue (dge-rgyas, Skt.
8. Immeasurable Virtue (tshad-med dge, Skt. Apramal. 1GSllbha) 7. Little Virtue (dge-chung, Skt. Parfttasllbha)
SECOND CONCENTRA TION
6. Inner Radiance ('od-gsa/, SkI. Abhasvara)
5. Immeasurable Radiance (tshad-med 'od, Skt. Apramal. uibha) 4. Little Radiance ('od-chung, Skt. ParftUibha)
FIRST CONCENTRA TION
3. Great Brahma (tshangs-pa chen-po, Skt. Mahabrahma)
2. Priest Brahma (tshangs-pa mdun-na 'don, Skt. Brahmapllrohita) 1. Stratum of Brahma (tshangs-ris, Skt. Brahmakayika)
2. The Ten Higher Levels of the Desire Realm (,dod-khams-kyi mtho-I1S g/1QS-bal)
2A. Six Species of Kama Divinities ('dod-lha rigs-drug, Skt. Mvt. 3078-3083)
6. Mastery over Transformations (gzhan-'ph11ll dbang-byed, Skt. 5. Delighting in Emanation (,phrul-dga', Skt. NimlaJ. wrata)
4. Joyful (dga'-ldan, SkI.
3. Strifeless (,thab-bral, Skt. Yama)
2. Heaven of Thirty-three Gods (sum-al rtsa-gsum-pa, Ski. Trayatrin:zsa) 1. Four Great Kings (rgyal-chen bzhi'i 11'S, Skt. Catumzaharajakayika)
Antigods (lha-ma-yin, Skt. asura)"
2B. Human Beings of the Four Continents (gling-bzhi'i mi)
4. Surpassing the Body (lus-'phags, Skt. Prtrvavideha in the East)
3. Rose-Apple Continent (,dzam-bu gling, Skt. in the South) 2. Enjoyer of Cattle (ba-glang spyod, SkI. Aparagodanfya in the West)
1. Unpleasant Sound (sgra mi-snyan, SkI. Uttarakuru in the North)
3. The Three Lower Levels of the Desire Realm (ngan-song gSllm) 3. Animals (dud-'gro, SkI. tfryak)
2. Tormented Spirits (yi-dvags, SkI. preta)
1. Denizens of the Hells (dmyal-ba, Skt. nm'aka)
Class 5: Antigods
Class 4: Human Beings
Class 3: Animals
Class 2: Tormented Spirits
Class 1: Hells
16 Fundamentals
Translator's Introduction 17
divided into those who have no understanding (ma-rtogs-pa) and those who have wrong understanding (log-par rtogs-pa). The former include the apathetic who lack understanding of deeds and causality, and so fail to respond to any philosophical system, observing neither renun- ciation nor commitment; and the materialists (Lokayata) who refer only to the present life and set their trust in the mysterious calculations of worldly wisdom.
Those of wrong understanding are traditionally said to comprise four schools of eternalistic extremism and one of nihilistic extremism. The former are the Sarpkhya, the Aisvara, the and Jainism. The Sarpkhya hold all that is knowable to consist of twenty-five existent categories, which are said to be dissolved when sublimation of the self (purusa) occurs. The Aisvara, who include the adherents of Nyaya logic and Vaisesika analysis of substances, hold that an eternally existent lord or controls the destiny of all beings regardless of deeds. The uphold the authenticity of the Veda, along with the eternal status of Brahma and other deities. And Jainism holds all the knowable to be divided into nine categories, among which anim- ate substances (jiva) are eternally existent. The nihilistic extremists are the Barhaspatya hedonists of ancient India who negate causality, past and future lives, the existence of invisible beings and the possibility of progress beyond suffering into nirva1)a.
All these are said to lack a means of achieving liberation from the suffering of cyclical existence - those of no understanding because they are roused by no philosophical view and those of wrong understanding because they either cling to the concept of an eternal self or become totally negative. Even so, the Author maintains, there are certain cumstances when a buddha may teach in the manner of the eternahsts for a specific purpose or in that of the nihilists when scepticism may
3
:. . -
The true doctrine of nirvana which transcends the suffering of cyclical
existence is said to surpass' mundane doctrines because it seeks refuge in the Buddha, the doctrines of Buddhism and the community of prac- titioners. There are four seals or hallmarks indicative ofsuch transmitted precepts, namely, all that is compounded is impermanent, all that is corrupt is suffering, all things are without self, and nirva1)a is peace. By the practice of the Buddhist teachings all cyclical existence and rebirth are opposed.
In general, the Buddhist teaching is divided according to realisation (rtogs-pa, Skt. adhigama) and literary transmission (lung, Skt. agama). The former includes the realisation which has been achieved by bud- dhas, or the truth of cessation, as well as the active or dynamic means
to attain that realisation - the truth of the path which removes obscu- ration and reveals the intrinsic awareness of buddhahood, bringing about the truth of cessation. The literary transmissions comprise both the transmitted precepts (legs-bshad bka', Skt. subha$itapravacana) and the treatises (bstan-bcos, Skt. sastra).
Transmitted Precepts
Transmitted precepts are the sutra and tantra texts which origi- nated from buddhas such as Sakyamuni. They comprise those given in the form of oral teaching, those given by the blessing or con- secration of the buddha-body, speech and mind, and those given by a buddha's mandate (pp. 74-6). They may also be classified according to the three successive promulgations of the doctrinal wheel, the twelve branches of the scriptures, the eighty-four thousand doctrinal com-
ponents including the Vinayapi! aka, Sutrapi! aka, Abhidhar-
mapi! aka, and Vidyadharapi! aka,4 or according to the nine sequences of the vehicle.
The Author indicates at some length that enumerations such as two vehicles, three vehicles, four vehicles, or five vehicles are merely differ- ent ways of categorising the single vehicle. In fact there may be as many vehicles as there are thoughts. As the Sutra of the Descent to Lanka (Lankavatarasutra, T 107)5 says:
As long as there is perception
The culmination of vehicles will never be
reached.
In the Nyingma tradition the vehicle is said to have nine se-
quences, which are differentiated according to the acumen of those
who require training through them. Each lower sequence is also in-
cluded in the higher. Thus the All-Accomplishing King (kun-byed rgyal- po, T 828) states:
Existentially there is only one
But empirically there are nine vehicles.
n i n e s e q u e n c e s a r e t h e v e h i c l e s o f t h e p i o u s a t t e n d a n t s ( n y a n - t h o s , Skt. sravaka), self-centred buddhas (rang-rgyal, Skt. pratyekabuddha) and bodhisattvas (byang-chub sems-dpa'); the vehicles of Kriyatantra (bya- ba), Ubhayatantra (gnyis-ka), and Yogatantra (rnal-'byor); and those of Mahayoga Anuyoga (rjes-su rnal-'byor) and Atiyoga, the <? reat PerfectIOn (rdzogs-chen shin-tu rnal-'byor). However, it is em- phaSIsed that the transmitted precepts in the form of a vehicle are a
means of attaining realisation,and that, in the words of the Siltra of the Descent to Lanka:
be transmuted into Madhyamaka dialectic.
Doctrines of N irvalJa
18 Fundamentals
When the mind becomes transformed
There is neither vehicle nor mover.
Treatises
Treatises are commentaries composed by sublime beings such as Nagar- juna, Asati. ga and Longcen Rapjampa to elucidate the intention of the transmitted precepts.
In Buddhist terms, treatises are defined as compositions which are made so as to counteract the three poisons of delusion, desire and hatred, and to protect the mind from the suffering of cyclical existence (pp. 88ff). They require four special attributes, namely, a motivation based on com- passion and discriminative awareness, expressive words ve:se, expres- sed meaning which reveals the means for those who deSIre lIberatIon, and a purposeful composition. Treatises are then classified in six ways accord- ing to: the purpose of the composer, the qualitative of the com- position, the status of the composer (i. e. budd. ha, or paQC;tita), the specific or general manner of theIr the VIew, conduct and integration of view and conduct as revealed III each of the three successive promulgations of the transmitted precepts, and finally the meaning they express, which may be quantitative, qualitative or conducive to liberation and omniscience.
The quantitative treatises, in which diverse categories are enumerated, include general treatises on ethics, and specialised treatises on grammar, logic, art, medicine, astrology, poetics, prosody, and Qualitative treatises include those on Madhyamaka phIlosophY,which es- tablish the selflessness of the individual and of phenomena. Fmally, the treatises conducive to liberation and omniscience include esoteric instruc- tions of five kinds, which are condensed in order to generate liberation from cyclical existence in those who require training through them.
P ART TWO: BUDDHA NA TURE ACCORDING TO THE BUDDHA-BODIES
Having distinguished between the doctrines which cause one to remain in cyclical existence and those which transcend such suffering, what is the nature of the buddha or the teacher who is said to commumcate the means ofattaining liberation? This is the subject-matter ofPart Two.
Buddha (literally, the "awakened one") is rendered in Tibetan as rgyas: sangs meaning purified ofall conflicting emotions and rgyas n:eamng vast in enlightened attributes. Thus a buddha is one who has punfied sufferings of cyclical existence and is endowed with the attn- butes of buddha-body and pristine cognition. The buddha-bodIes are held to number three or five, although they have many other aspects. Lower sequences of the vehicle speak of the two bodies of reality and form, or
Translator's Introduction 19
of three or four. Here in the Nyingma tradition there are five, namely, the buddha-bodies of reality, perfect rapture, emanation, awakening and indestructible reality.
The Buddha-body of Reality
The buddha-body of reality (chos-sku, Skt. dharmakaya), which is also known as Samantabhadra (kun-tu bzang-po), is considered to be the prime mover of the highest teachings of the Great Perfection or Atiyoga.
The Nyingmapa hold that buddhahood is attained when intrinsic awareness is liberated just where it is through having recognised the nature of Samantabhadra, the primordially pure body of reality. This buddhahood is endowed with the pristine cognition ofthe expanse ofreality (chos-dbyings ye-shes, Skt. dharmadhatujfiana), for it is free from all conceptual elaborations, and the pristine cognition ofsameness (mnyam- nyid ye-shes, Skt. samatajfiana) which remains pure through the extent of saqlsara and nirvaQa.
Reality (chos-nyid, Skt. dharmata) in Buddhism refers to the emptiness which is the inherent nature of phenomena. The apparitional aspect of this reality is known as chos-can (dharmin), and that which is real (the phenomena themselves) are known as chos (dharma). Since it is held to be the foundation of all genuine experience, the body of reality is the basis of the buddha-bodies of form. It is also known as the youthful vase body (gzhon-nu bum-pa'i sku) because the pristine cognition remains inwardly radiant within it, in the manner of light within a crystal prism, even when it emanates as the buddha-body of form.
Through the blessing of this youthful vase body, the Buddha-field of the Bounteous Array (GhanavYithabuddhak$etra) becomes manifest, and therein the Teachers of Five Enlightened Families, including the Buddha Vairocana, assume the body of perfect rapture. This is the great play of undifferentiated buddha-body and pristine cognition, which also acts out of compassion for the sake of sentient beings who are perceived to be bewildered without cause; for they wander in cyclical existence without recognising the nature of the primordial ground.
These teachers emanate all the buddha-fields within and around the body of Vairocana in order to guide beings to liberation. The fields are arrayed in three dimensions, namely, the Indestructible Nucleus of Inner Radiance Cod-gsal rdo-1'je snying-po), Brahma's Drumbeat (tshangs- pa mga-sgra) and the Aeon of Great Brahma (tshangs-chen-gyi bskal-pa), which correspond, respectively, to the body of reality, the body of perfect rapture and the emanational body. The last of these comprises all the realms of cyclical existence outlined in the chart above. It is said that in the space of a single atomic particle there are measureless fields of sentient beings being trained·by the buddhas, and that on the surface
of a single atom there are fields containing atoms of oceanic infinity.
20 Fundamentals
As the Great Bounteousness of the Buddhas (Buddhavataytlsaka, T 44)
says:
Translator's Introduction 21
If there is no understanding of intrinsic awareness or genuine perception,
The field of SukhavatI is even seen as a state of evil existence.
If the truth which is equivalent to the supreme of vehicles is realised,
Even states of evil existence are and
The Emanational Body
The emanational body (sprul-pa'i sku, Skt. nirmiilJakiiya), which discip- lines those who require training on the path to liberation, is of three types. First, there are the emanations of natural expression (rang-bzhin sprul-pa'i sku) who are the above-mentioned Teachers of the Five En- lightened Families appearing in their lower role before bodhisattvas of the highest level, in the manner of rainbow light. In this situation, when they are compounded by the minds of others, they are said to be endowed with a semi-manifest natural expression, half-way between the true body of perfect rapture and the emanational body.
Secondly, there are the supreme emanational bodies (mchog-gi sprul- pa'i sku) or emanations of the body of reality who train living beings through their twelve deeds in myriads of world systems. Within this world system of ours, which is known as the world system of Patient Endurance (mi-mjed 'jig-rten-gyi khams, Skt. Sahalokadhatu), the sup- reme emanational body appears as a sage embodying awareness of the true buddha nature in each of the six classes of living beings - gods, antigods, humans, animals, tormented spirits and hells. In the human world, for example, he appears as Sakyamuni Buddha, and, as the text explains (p. 131):
In these realms, the supreme emanational body projects the lamp of instruction for those requiring training in as many ways as they have psychophysical bases, sense organs and modes of conduct, and acts on behalf of sentient beings through four kinds of instruction.
These four are instruction by the great merits of the buddha-body's twelve deeds, instruction by the direct perception of the buddha-mind which is endowed with six supernormal cognitive powers (mngon-shes drug, Skt. instruction by inconceivable miraculous abilities are the mysteries of the buddha's body, speech and mind, and mstruction by knowledge conveyed in speech.
Thirdly, there are the diversified emanations (sna-tshogs sprul-sku) appearing as oases, food, and medicine, which are of benefit to living bemgs, and as the emanations of birth (skyes-sprul) and artistry (bzo- S? rul) assumed, for example, by Sakyamuni Buddha in his previous lIves and recorded in the Jataka Tales.
On the surface of a single atom There are as many buddhas
As there are atoms.
However, as our text emphasises (p. 1l9):
These fields are said to be radiant apparitions, not existing in reality because, in the expanse of reality, relative appear- ances have not existed from the beginning.
The Buddha-body of Perfect Rapture
The buddha-body of perfect rapture (longs-spyod rdzogs-pa'i sku, Skt. sambhogakiiya) is said to act within all those fields connected with Vairocana. It is endowed with seven attributes of natural expression, and the thirty-two major and eighty minor marks of the buddhas. These marks may appear outwardly, as the external form of the buddha-body; inwardly, as the network of energy channels, currents and seminal points (rtsa dung thig-le) within the buddha-body; secretly, as present in the seed which is enlightened mind, or the nucleus of the tathagata (de-gshegs snying-po, Skt. tathagatagarbha); and, most secretly, as the rapture of the Great Perfection (rdzogs-pa chen-po) which is experienced when the energy channels and seminal points are naturally expressed as supreme bliss.
As such, the five components of mundane cyclical existence find their true natural expression in the Teachers of the Five Enlightened Families, namely, Vairocana, Ratnasambhava, Amitabha, and Amoghasiddhi; while the five elemental properties of space, cohe- sion, solidity, warmth and movement find their true natural expression as the five consorts: DhatvIsvarI, Locana, MamakI, PaIfcjaravasinI, and Samayatara. The four sensations of seeing, hearing, tasting and smel- ling, as well as the four sense objects, the four sense organs, the four temporal dimensions, the four aspects of sexual contact, and the four extremes of permanence, decay, self and character all find their true natural expression in the deities of the surrounding maIfcjalas. This pure vision, it is emphasised, lies within the perceptual range of the buddhas' pristine cognition alone, and remains invisible even to bodhisattvas of the highest level who are not liberated from all obscur- ations. It is maintained that all these elements of mundane cyclical existence are transmuted into the pure, divine nature through experien- tial cultivation of the Buddhistteachings. As the Extensive Magical Net (sgyu-'phrul rgyas-pa, NGB Vol. 14) says:
22 Fundamentals
Translator's Introduction 23
The Nyingma tradition in particular holds that twelve teachers of the emanational body have appeared as the blessing of the body of perfect rapture in this world system to disclose the three emanational teachings of the buddha-body, speech and mind. A hand-sized vajra (rdo-rje) is said to be the actuality of the body of reality, a four-inch book is said to be the actuality of the body of perfect rapture, and the physical form, exemplified in those twelve teachers, is the actuality of the emanational body. The emanational body, in the Nyingma view, is endowed with sixty attributes; for each of those twelve teachers is connected with the five excellences of place, teacher, retinue, doctrine and time. A single emanational body also possesses ninety-six doctrines with respect to enlightened activity . Yet this enumeration is not regarded as a limitation because (p. 138):
The Sugata, learned in skilful means, manifests the body of form in ways which correspond to the number of atoms in the myriad fields of those requiring training, which are of oceanic extent.
The Buddha-body of Awakening
The buddha-body of awakening (mngon-par byang-chub-kyi sku, Skt. abhisambodhikaya), which is derived from the distinct apparitional func- tions of the aforementioned three bodies, possesses the four fearless- nesses, the eighteen distinct attributes of the buddhas, great compassion and the ten powers.
TREA TISES OF INNER SCIENCE [132. 222. 362] 108
Qualitative Treatises [132. 222. 362. 1] 108 Treatises Teaching Liberation and Omniscience
[132. 222. 362. 2] 108
P ART TWO: THE NA TURE OF THE TEACHER ENDOWED WITH THE BUDDHA-BODIES [2]
INTRODUCTION 113
SAMANT ABHADRA, THE BUDDHA-BODY OF REALITY [21] 115
[Its Characteristic] [251. 2] 144
[Its Blessing] [251. 3] 145
[Distinctive Attributes of the Buddha-bodies of Form]
[252] 145
[Distinctive Attributes of the Buddha-body of Perfect
Rapture] [252. 1] 145
[Distinctive Attributes of the Emanational Body] [252. 2] 145
PART THREE: CAUSAL VEHICLES OF DIALECTICS [3]
INTRODUCTION 151
[The Overall Meaning according to Classifications] [31] 151
THE THREE PROMULGATIONS OF THE DOCTRINAL WHEEL [311] 153
2
3-
VAJRADHARA, THE EMANATION OF SAMANTABHADRA [22] 120
THE TWO BUDDHA-BODIES OF FORM [23] 123
The Buddha-body of Perfect Rapture [231] 123 The Emanational Body [232] 127
Emanations of Natural Expression [232. 1] 128 Emanations who Train Living Beings [232. 2] 129 [Those who Instruct by their Great Merit of Body]
[232. 21] 131
[Those who Instruct by Direct Perception of Mind]
[232. 22] 131
[Those who Instruct by Inconceivable Miraculous Abilities] [232. 23] 132
Diversified Emanations [232. 3] 133
Emanations according to the Great Perfection [232. 4]
THE FIVE BUDDHA-BODIES AND FIVE PRISTINE COGNITIONS [241. 1-242. 5] 139
1
2
3
The First Promulgation [311. 1] 153
The Second Promulgation [311. 2] 153
The Third Promulgation [311. 3] 154
Philosophical Systems of the Causal Vehicles [312] 155
4
5
Great Madhyamaka [312. 222]
169
MADHY AMAKA
DISTINCTIVE A TTRIBUTES OF THE BUDDHA-BODIES AND PRISTINE COGNITIONS [25] 144
[Distinctive Attributes of the Buddha-body of Reality] [251] 144
5
THE PROVISIONAL AND DEFINITIVE MEANING OF THE
[Its Essence] [251. 1] 144
6
TRANSMITTED PRECEPTS [312. 222. 2] 187
THE ENLIGHTENED OR BUDDHA FAMILY [312. 222. 3] 191
134
Svdtantrika-Madhyamaka [312. 221. 1] 162 Prdsaizgika-Madhyamaka [312. 221. 2] 164
4
THE
SUPERIORITY OF GREA T [312. 222. 1] 178
TO MIND
ONL Y
THE LESSER VEHICLE [312. 1] 156
[312. 11] 156 Sautrantika [312. 12] 158
Pious Attendants [312. 13] 158 Self-Centred Buddhas [312. 14] 159
THE GREA TER VEHICLE [312. 2]
Vijfianavada [312. 21] 160 [Sakaravada] [312. 211] 161
[Nirakaravada] [312. 212] Madhyamaka [312. 22] 162
160
161
Outer Madhyamaka [312. 221. 1] 162
8 Fundamentals
Detailed Contents ofBook One 9
7
8
9
THE TWO TRUTHS ACCORDING TO GREA T MADHY AMAKA [312. 222. 4] 206
KEY TO THE APPRAISAL OF CAUSAL VEHICLE TEXTS [312. 3] 217
The Provisional and Definitive Meaning of the True Doctrine [312. 31] 217
The Intention and Covert Intention of the True Doctrine [312. 32] 218
A RECAPITULATION OF THE CAUSAL VEHICLES [32] 223
Vehicle of Pious Attendants [321] 223 Vehicle of Self-Centred Buddhas [322] 227 Vehicle of Bodhisattvas [323] 231
5
MAHA YOGA [421. 324. 1] 275
The Ground or View of Mahayoga [421. 324. 11] 275 The Path of Mahayoga [421. 324. 12] 276
1 2
INTRODUCTION 241
THE SUPERIORITY OF SECRET MANTRA [41] 243
THE ESSENCE AND DEFINITION OF SECRET MANTRA 257
[The Extraordinary Vehicles of Secret Mantra] [42] 257 [The Overall Meaning according to Classifications]
[421] 257
[Essence] [421. 1] 257
[Verbal Definition] [421. 2] 257
THETHREECONTINUAOFGROUND,PATHANDRESULT 263
Classification of the Secret Mantra Vehicles [421. 3] 263 The Three Continua of Expressed Meaning
7
8
9 10
3
THE DEFINITION
OF A TIYOGA
[421. 324. 411] 311
4
[421. 31] 263
Continuum of the Ground [421. 311] 263 Continuum of the Path [421. 312] 265 Continuum of the Result [421. 313] 266
THE FOUR T ANTRAPITAKA 268
[The Four Tantrapitaka of Literary Expression] Kriyatantra [421. 321] 269
Ubhayatantra [421. 322] 271
Y ogatantra [421. 323] ·272
Unsurpassed Yogatantra [421. 324] 273
The Mental Class [421. 324. 421] 319
The Texts and Teaching Cycles of the Mental Class [421. 324. 421. 1] 325
The Spatial Class [421. 324. 422] 326
The Texts of the Spatial Class [421. 324. 422. 1] 329
The Esoteric Instructional Class [421. 324. 423] 329 The Texts of the Esoteric Instructional Class
[421. 324. 423. 1] 332
The View and Path of the Esoteric Instructional Class [421. 324. 423. 2] 333
Cutting Through Resistance [421. 324. 423. 21] 335 All-Surpassing Realisation [421. 324. 423. 22] 337
P ART FOUR: RESUL T ANT MANTRA [4]
VEHICLES OF SECRET
[421. 32] 268
6
The Texts of Mahayoga [421. 324. 14]
ANUYOGA [421. 324. 2] 284
279 The Perfection Stage of Mahayoga [421. 324. 122] 280
The Creation Stage of Mahayoga [421. 324. 121]
The Result of Mahayoga [421. 324. 13] 281
283
284
[Definitive Path of Skilful Means] [421. 324. 221] 286 [Liberating Path of Discriminative Awareness]
[421. 324. 222] 286
The Result of Anuyoga [421. 324. 23] 287 The Texts of Anuyoga [421. 324. 24] 289
KEY TO THE APPRAISAL OF SECRET MANTRA TEXTS [421. 324. 3] 290
The Six Limits [421. 324. 31] 290 The Four Styles [421. 324. 32] 292
THE SUPERIORITY OF A TIYOGA, THE GREA T PERFECTION 294
[Atiyoga, the Great Perfection] [421. 324. 4] 294
[The Superiority of Atiyoga over the Lower Vehicles]
The Ground of Anuyoga [421. 324. 21] The Path of Anuyoga [421. 324. 22] 286
[421. 324. 41] 294
THE DIVISIONS OF A TIYOGA
[421. 324. 42] 319
10 Fundamentals
11
A RECAPITULATION OF THE RESULTANT VEHICLES [422] 346
Distinctions between Outer and Inner Tantras [422. 1] 346
Outer Tantras of Austere Awareness [422. 2] 348 Kriyatantra [422. 21] 348
Ubhayatantra [422. 22] 352
Yogatantra [422. 23] 353
Inner Tantras of Skilful Means [422. 3] 357 Mahayoga [422. 31] 359
Anuyoga [422. 32] 363
Atiyoga [422. 33] 369
CONCLUSION
CONCLUDING REMARKS 375 DEDICATORY VERSES 376 COLOPHON 378
1 2 3
The Nyingma School of Tibetan Buddhism represents the original Buddhist teachings as they were translated, principally from Sanskrit but also from Burushaski and other languages into Tibetan, until the period of the Indian scholar Sm. rtijiianaklrti (late tenth or early eleventh century) and prior to that of Locen Rincen Zangpo (958-1055). It is also known as the Ancient Translation School (snga-'gyur) in contrast to the other lineages of Indian origin such as the Kagytipa, the Sakyapa, and the Kadampa, which subsequently arrived in Tibet and became known as the new traditions (gsar-ma) or the later translation schools (phyi-'gyur).
The original promulgator of the doctrines brought together within the Nyingma tradition is held to be Samantabhadra, who is the primor- dial buddha-body of reality (chos-sku, Skt. dharmakaya). However, there are also a considerable number of teachings which derive from Vajra- dhara and the Buddhas of the Five Families, who are the buddha-body of perfect rapture (longs-spyod rdzogs-pa'i sku, Skt. sambhogakaya), and from the emanational bodies (sprul-pa'i sku, Skt. nirmalJakaya), such as Sakyamuni in the world of men, Munlndra in the god realms and so on.
All Buddhist teachings may be presented in accordance with the threefold approach of theoretical view (lta-ba), meditational experience (bsgom-pa), or conduct (spyod-pa). In the Fundamentals of the Nyingma School, His Holiness Dudjom Rinpoche precisely delineates the entire range of the Buddhist spiritual and philosophical systems from the standpoint of the view. It is traditionally held that once the view has been comprehended, it is then to be experientially cultivated through meditation, and practically applied in all everyday situations which arise during the aftermath of meditation.
The Buddhist spiritual and philosophical systems form what is essen- tially a dynamic gradation of experience from the most mundane level of cyclical existence (sarrzsara) to that of the Great Perfection (rdzogs-pa chen-po). As the text explains (p. 80):
Translator's Introduction
12 Fundamentals
Translator's Introduction 13
When the transmitted precepts are classified according to their power, they form a vehicle, because it appears that therein higher and higher paths are traversed, in the manner of a "vehicle".
And again:
Riding on that, which is the best of vehicles, Manifestly attaining to delightful bliss,
All sentient beings pass into nirvaQ. a.
The Fundamentals expands upon these systems, which are known in the Nyingma tradition as the nine sequences of the vehicle (theg-pa'i rim-pa dgu), in extraordinarily intricate detail. To facilitate the reader's understanding, a summary now follows.
SUMMARY OF THE TEXT
The Fundamentals consists of four parts. The first expounds the doc- trines of cyclical existence or sarpsara and the supramundane doctrines of nirvana. The second explains the nature of the teachers who are endowed with the three buddha-bodies of reality, perfect rapture, and emanation. The third is an analysis of the causal vehicles of dialectics. And, finally, there is a detailed account of the resultant vehicles of indestructible reality (Vajrayana) which are held to be supreme by all schools of Tibetan Buddhism.
Within these four parts the distinctions of entrance ()'ug-sgo), empowerment (dbang-bskur) , view (lta-ba), moral discipline (tshul-khrims), meditation (bsgom-pa), conduct (spyod-pa), and result (,bras-bu) are clarified as they apply to each stage of the Buddhist experience.
eighteen psychophysical bases, the five components and the twelve
l
activity fields.
mind, their apparent aspect and support being the five gross elements compounded by external objects. In this way, the three world realms of desire (kamadhatu), form (rilpadhiitu) and the formless (arilpyadhiitu) are nothing but apparitional modes of the bewildered intellect of living beings. They do not appear in the pure vision of the buddhas, and the sufferings sustained within them are prolonged by karma or world- forming deeds.
The Mundane Vehicle and the Brahma Vehicle
The mundane vehicle which is followed by gods and human beings (lha-mi jig-rten-gyi theg-pa) is the basis on which the nine specifically Buddhist sequences of the vehicle develop. By regulating world-form- ing deeds, renouncing the ten non-virtues and observing good deeds with piety and humility, one is said to progress to the status of a god of the desire realm within cyclical existence. As the text says (pp. 60-1):
It either forms the foundation of, or is preliminary to, all vehicles, because the vehicle which is not retained by the cor- rect view and which does not observe the deeds and path ofthe ten virtues as its actual foundation is nowhere to be found.
As an extension of this mundane vehicle, the vehicle of Brahma (tshangs- pa'i theg-pa) generates the experience of all the twenty-one higher realms within cyclical existence. These include seventeen realms of form, which are experienced through the four meditative concentrations of form, and four formless realms at the summit of cyclical existence, which are to be ex- perienced through the four formless absorptions. These meditative techniques employ both tranquillity (zhi-gnas, Skt. famatha) and higher in- sight (lhag-mthong, Skt. vipafyana), and are accompanied by the practice of the four immeasurables (loving kindness, compassion, sympathetic joy and equanimity). The chart on the following pages indicates the stages and o. "erall structure of the three realms of cyclical existence with their subdivi- SIonsandtheircorrespondingmeditativestates.
Since the vehicles of gods and human beings and the vehicle of
Brahma possess qualities which are basic to any Buddhist experience,
they are regarded as a means of entering into the true vehicle of Buddhist experience.
Those ofNo Understanding and Those ofWrong Understanding
sentient beings who are considered to be ensnared within cyclical eXIstence and subject to continuous rounds of suffering are traditionally
P ART ONE: DOCTRINES OF AND
NIRV ANA
At the outset, the Author differentiates between mundane doctrines which do not transcend the suffering of cyclical existence and the supra- mundane doctrines which do so by relyiag on the continuum of en- lightenment.
Doctrines of Sarrzsara
The basis of the mundane doctrines is held to be ignorance which, in three interrelated aspects, generates a sense of bewilderment. This, in turn, gives rise to consciousness ofthe ground-of-all (kun-gzhi rnam-shes, Skt. iilayavijfilina), the six conflicting emotions of ignorance, delusion, hatred, pride, desire, and envy, and also all sensory perception, the
All these are said to be compounded internally by the
Class 6:
God Realms
THE SIX CLASSES OF LIVING BEINGS IN THEIR GRADATION TO THE SUMMIT OF EXISTENCE IN SA¥SARA
1. The Twenty-one Higher Realms (khams gong-ma nyi-shu rtsa-gcig)
IA. Four Formless Realms at the Summit of Existence (gzugs-med khams-pa'i gnas-bzhi, SkI. Caturarilpyadhatu, Mvt. 31lO-3113)
4.
Activity Field of Neither Perception nor Non-Perception ('du-shes med 'du-shes med-min skye-mched, Skt. NaivasaT! ljfiiisamjiUiyatana) 3. Activity Field of Nothing At All (ci-yang med-pa'i skye-mched, Skt. Aki'f! lcanyayatana)
2. Activity Field of Infinite Consciousness (mam-shes mtha'-yas skye-mched, Skt. VijiUinanantyayatana)
1. Activity Field Infinite as the Sky (nam-mkha' mtha'-yas skye-mched, SkI. Akasanantyayatana)
lB. Seventeen Realms of Form (lha gzugs-khams bcu-bdun)
IBa. The Five Pure Abodes (gtsang-gnas lnga, SkI. Paiicasuddhanivasa, Mvi. 3101-3108)
5. Highest (,og-min, Skt.
4. Extreme Insight (shin-tu mthong, Skt. Sudarsana) 3. Attractive (gya-nom snang-ba, SkI. Sud! sa)
2. Painless (mi-gdung-pa, Skt. Atapa)
1. Slightest (mi-che-ba, Skt. Av! ha)
lBb. The Twelve Ordinary Realms of the Four Concentrations (so-skye'i gnas bCll-gnyis, MvI. 3085-3lO0)
FOURTH CONCENTRA TION
12. Great Fruition ('bras-bu che, SkI.
11. Increasing Merit (bsod-nams 'phe! , Skt. PW. lyaprasa'va) 10. Cloudless (sprin-med, SkI. Anabhraka)
THIRD CONCENTRA TION
9. Most Extensive Virtue (dge-rgyas, Skt.
8. Immeasurable Virtue (tshad-med dge, Skt. Apramal. 1GSllbha) 7. Little Virtue (dge-chung, Skt. Parfttasllbha)
SECOND CONCENTRA TION
6. Inner Radiance ('od-gsa/, SkI. Abhasvara)
5. Immeasurable Radiance (tshad-med 'od, Skt. Apramal. uibha) 4. Little Radiance ('od-chung, Skt. ParftUibha)
FIRST CONCENTRA TION
3. Great Brahma (tshangs-pa chen-po, Skt. Mahabrahma)
2. Priest Brahma (tshangs-pa mdun-na 'don, Skt. Brahmapllrohita) 1. Stratum of Brahma (tshangs-ris, Skt. Brahmakayika)
2. The Ten Higher Levels of the Desire Realm (,dod-khams-kyi mtho-I1S g/1QS-bal)
2A. Six Species of Kama Divinities ('dod-lha rigs-drug, Skt. Mvt. 3078-3083)
6. Mastery over Transformations (gzhan-'ph11ll dbang-byed, Skt. 5. Delighting in Emanation (,phrul-dga', Skt. NimlaJ. wrata)
4. Joyful (dga'-ldan, SkI.
3. Strifeless (,thab-bral, Skt. Yama)
2. Heaven of Thirty-three Gods (sum-al rtsa-gsum-pa, Ski. Trayatrin:zsa) 1. Four Great Kings (rgyal-chen bzhi'i 11'S, Skt. Catumzaharajakayika)
Antigods (lha-ma-yin, Skt. asura)"
2B. Human Beings of the Four Continents (gling-bzhi'i mi)
4. Surpassing the Body (lus-'phags, Skt. Prtrvavideha in the East)
3. Rose-Apple Continent (,dzam-bu gling, Skt. in the South) 2. Enjoyer of Cattle (ba-glang spyod, SkI. Aparagodanfya in the West)
1. Unpleasant Sound (sgra mi-snyan, SkI. Uttarakuru in the North)
3. The Three Lower Levels of the Desire Realm (ngan-song gSllm) 3. Animals (dud-'gro, SkI. tfryak)
2. Tormented Spirits (yi-dvags, SkI. preta)
1. Denizens of the Hells (dmyal-ba, Skt. nm'aka)
Class 5: Antigods
Class 4: Human Beings
Class 3: Animals
Class 2: Tormented Spirits
Class 1: Hells
16 Fundamentals
Translator's Introduction 17
divided into those who have no understanding (ma-rtogs-pa) and those who have wrong understanding (log-par rtogs-pa). The former include the apathetic who lack understanding of deeds and causality, and so fail to respond to any philosophical system, observing neither renun- ciation nor commitment; and the materialists (Lokayata) who refer only to the present life and set their trust in the mysterious calculations of worldly wisdom.
Those of wrong understanding are traditionally said to comprise four schools of eternalistic extremism and one of nihilistic extremism. The former are the Sarpkhya, the Aisvara, the and Jainism. The Sarpkhya hold all that is knowable to consist of twenty-five existent categories, which are said to be dissolved when sublimation of the self (purusa) occurs. The Aisvara, who include the adherents of Nyaya logic and Vaisesika analysis of substances, hold that an eternally existent lord or controls the destiny of all beings regardless of deeds. The uphold the authenticity of the Veda, along with the eternal status of Brahma and other deities. And Jainism holds all the knowable to be divided into nine categories, among which anim- ate substances (jiva) are eternally existent. The nihilistic extremists are the Barhaspatya hedonists of ancient India who negate causality, past and future lives, the existence of invisible beings and the possibility of progress beyond suffering into nirva1)a.
All these are said to lack a means of achieving liberation from the suffering of cyclical existence - those of no understanding because they are roused by no philosophical view and those of wrong understanding because they either cling to the concept of an eternal self or become totally negative. Even so, the Author maintains, there are certain cumstances when a buddha may teach in the manner of the eternahsts for a specific purpose or in that of the nihilists when scepticism may
3
:. . -
The true doctrine of nirvana which transcends the suffering of cyclical
existence is said to surpass' mundane doctrines because it seeks refuge in the Buddha, the doctrines of Buddhism and the community of prac- titioners. There are four seals or hallmarks indicative ofsuch transmitted precepts, namely, all that is compounded is impermanent, all that is corrupt is suffering, all things are without self, and nirva1)a is peace. By the practice of the Buddhist teachings all cyclical existence and rebirth are opposed.
In general, the Buddhist teaching is divided according to realisation (rtogs-pa, Skt. adhigama) and literary transmission (lung, Skt. agama). The former includes the realisation which has been achieved by bud- dhas, or the truth of cessation, as well as the active or dynamic means
to attain that realisation - the truth of the path which removes obscu- ration and reveals the intrinsic awareness of buddhahood, bringing about the truth of cessation. The literary transmissions comprise both the transmitted precepts (legs-bshad bka', Skt. subha$itapravacana) and the treatises (bstan-bcos, Skt. sastra).
Transmitted Precepts
Transmitted precepts are the sutra and tantra texts which origi- nated from buddhas such as Sakyamuni. They comprise those given in the form of oral teaching, those given by the blessing or con- secration of the buddha-body, speech and mind, and those given by a buddha's mandate (pp. 74-6). They may also be classified according to the three successive promulgations of the doctrinal wheel, the twelve branches of the scriptures, the eighty-four thousand doctrinal com-
ponents including the Vinayapi! aka, Sutrapi! aka, Abhidhar-
mapi! aka, and Vidyadharapi! aka,4 or according to the nine sequences of the vehicle.
The Author indicates at some length that enumerations such as two vehicles, three vehicles, four vehicles, or five vehicles are merely differ- ent ways of categorising the single vehicle. In fact there may be as many vehicles as there are thoughts. As the Sutra of the Descent to Lanka (Lankavatarasutra, T 107)5 says:
As long as there is perception
The culmination of vehicles will never be
reached.
In the Nyingma tradition the vehicle is said to have nine se-
quences, which are differentiated according to the acumen of those
who require training through them. Each lower sequence is also in-
cluded in the higher. Thus the All-Accomplishing King (kun-byed rgyal- po, T 828) states:
Existentially there is only one
But empirically there are nine vehicles.
n i n e s e q u e n c e s a r e t h e v e h i c l e s o f t h e p i o u s a t t e n d a n t s ( n y a n - t h o s , Skt. sravaka), self-centred buddhas (rang-rgyal, Skt. pratyekabuddha) and bodhisattvas (byang-chub sems-dpa'); the vehicles of Kriyatantra (bya- ba), Ubhayatantra (gnyis-ka), and Yogatantra (rnal-'byor); and those of Mahayoga Anuyoga (rjes-su rnal-'byor) and Atiyoga, the <? reat PerfectIOn (rdzogs-chen shin-tu rnal-'byor). However, it is em- phaSIsed that the transmitted precepts in the form of a vehicle are a
means of attaining realisation,and that, in the words of the Siltra of the Descent to Lanka:
be transmuted into Madhyamaka dialectic.
Doctrines of N irvalJa
18 Fundamentals
When the mind becomes transformed
There is neither vehicle nor mover.
Treatises
Treatises are commentaries composed by sublime beings such as Nagar- juna, Asati. ga and Longcen Rapjampa to elucidate the intention of the transmitted precepts.
In Buddhist terms, treatises are defined as compositions which are made so as to counteract the three poisons of delusion, desire and hatred, and to protect the mind from the suffering of cyclical existence (pp. 88ff). They require four special attributes, namely, a motivation based on com- passion and discriminative awareness, expressive words ve:se, expres- sed meaning which reveals the means for those who deSIre lIberatIon, and a purposeful composition. Treatises are then classified in six ways accord- ing to: the purpose of the composer, the qualitative of the com- position, the status of the composer (i. e. budd. ha, or paQC;tita), the specific or general manner of theIr the VIew, conduct and integration of view and conduct as revealed III each of the three successive promulgations of the transmitted precepts, and finally the meaning they express, which may be quantitative, qualitative or conducive to liberation and omniscience.
The quantitative treatises, in which diverse categories are enumerated, include general treatises on ethics, and specialised treatises on grammar, logic, art, medicine, astrology, poetics, prosody, and Qualitative treatises include those on Madhyamaka phIlosophY,which es- tablish the selflessness of the individual and of phenomena. Fmally, the treatises conducive to liberation and omniscience include esoteric instruc- tions of five kinds, which are condensed in order to generate liberation from cyclical existence in those who require training through them.
P ART TWO: BUDDHA NA TURE ACCORDING TO THE BUDDHA-BODIES
Having distinguished between the doctrines which cause one to remain in cyclical existence and those which transcend such suffering, what is the nature of the buddha or the teacher who is said to commumcate the means ofattaining liberation? This is the subject-matter ofPart Two.
Buddha (literally, the "awakened one") is rendered in Tibetan as rgyas: sangs meaning purified ofall conflicting emotions and rgyas n:eamng vast in enlightened attributes. Thus a buddha is one who has punfied sufferings of cyclical existence and is endowed with the attn- butes of buddha-body and pristine cognition. The buddha-bodIes are held to number three or five, although they have many other aspects. Lower sequences of the vehicle speak of the two bodies of reality and form, or
Translator's Introduction 19
of three or four. Here in the Nyingma tradition there are five, namely, the buddha-bodies of reality, perfect rapture, emanation, awakening and indestructible reality.
The Buddha-body of Reality
The buddha-body of reality (chos-sku, Skt. dharmakaya), which is also known as Samantabhadra (kun-tu bzang-po), is considered to be the prime mover of the highest teachings of the Great Perfection or Atiyoga.
The Nyingmapa hold that buddhahood is attained when intrinsic awareness is liberated just where it is through having recognised the nature of Samantabhadra, the primordially pure body of reality. This buddhahood is endowed with the pristine cognition ofthe expanse ofreality (chos-dbyings ye-shes, Skt. dharmadhatujfiana), for it is free from all conceptual elaborations, and the pristine cognition ofsameness (mnyam- nyid ye-shes, Skt. samatajfiana) which remains pure through the extent of saqlsara and nirvaQa.
Reality (chos-nyid, Skt. dharmata) in Buddhism refers to the emptiness which is the inherent nature of phenomena. The apparitional aspect of this reality is known as chos-can (dharmin), and that which is real (the phenomena themselves) are known as chos (dharma). Since it is held to be the foundation of all genuine experience, the body of reality is the basis of the buddha-bodies of form. It is also known as the youthful vase body (gzhon-nu bum-pa'i sku) because the pristine cognition remains inwardly radiant within it, in the manner of light within a crystal prism, even when it emanates as the buddha-body of form.
Through the blessing of this youthful vase body, the Buddha-field of the Bounteous Array (GhanavYithabuddhak$etra) becomes manifest, and therein the Teachers of Five Enlightened Families, including the Buddha Vairocana, assume the body of perfect rapture. This is the great play of undifferentiated buddha-body and pristine cognition, which also acts out of compassion for the sake of sentient beings who are perceived to be bewildered without cause; for they wander in cyclical existence without recognising the nature of the primordial ground.
These teachers emanate all the buddha-fields within and around the body of Vairocana in order to guide beings to liberation. The fields are arrayed in three dimensions, namely, the Indestructible Nucleus of Inner Radiance Cod-gsal rdo-1'je snying-po), Brahma's Drumbeat (tshangs- pa mga-sgra) and the Aeon of Great Brahma (tshangs-chen-gyi bskal-pa), which correspond, respectively, to the body of reality, the body of perfect rapture and the emanational body. The last of these comprises all the realms of cyclical existence outlined in the chart above. It is said that in the space of a single atomic particle there are measureless fields of sentient beings being trained·by the buddhas, and that on the surface
of a single atom there are fields containing atoms of oceanic infinity.
20 Fundamentals
As the Great Bounteousness of the Buddhas (Buddhavataytlsaka, T 44)
says:
Translator's Introduction 21
If there is no understanding of intrinsic awareness or genuine perception,
The field of SukhavatI is even seen as a state of evil existence.
If the truth which is equivalent to the supreme of vehicles is realised,
Even states of evil existence are and
The Emanational Body
The emanational body (sprul-pa'i sku, Skt. nirmiilJakiiya), which discip- lines those who require training on the path to liberation, is of three types. First, there are the emanations of natural expression (rang-bzhin sprul-pa'i sku) who are the above-mentioned Teachers of the Five En- lightened Families appearing in their lower role before bodhisattvas of the highest level, in the manner of rainbow light. In this situation, when they are compounded by the minds of others, they are said to be endowed with a semi-manifest natural expression, half-way between the true body of perfect rapture and the emanational body.
Secondly, there are the supreme emanational bodies (mchog-gi sprul- pa'i sku) or emanations of the body of reality who train living beings through their twelve deeds in myriads of world systems. Within this world system of ours, which is known as the world system of Patient Endurance (mi-mjed 'jig-rten-gyi khams, Skt. Sahalokadhatu), the sup- reme emanational body appears as a sage embodying awareness of the true buddha nature in each of the six classes of living beings - gods, antigods, humans, animals, tormented spirits and hells. In the human world, for example, he appears as Sakyamuni Buddha, and, as the text explains (p. 131):
In these realms, the supreme emanational body projects the lamp of instruction for those requiring training in as many ways as they have psychophysical bases, sense organs and modes of conduct, and acts on behalf of sentient beings through four kinds of instruction.
These four are instruction by the great merits of the buddha-body's twelve deeds, instruction by the direct perception of the buddha-mind which is endowed with six supernormal cognitive powers (mngon-shes drug, Skt. instruction by inconceivable miraculous abilities are the mysteries of the buddha's body, speech and mind, and mstruction by knowledge conveyed in speech.
Thirdly, there are the diversified emanations (sna-tshogs sprul-sku) appearing as oases, food, and medicine, which are of benefit to living bemgs, and as the emanations of birth (skyes-sprul) and artistry (bzo- S? rul) assumed, for example, by Sakyamuni Buddha in his previous lIves and recorded in the Jataka Tales.
On the surface of a single atom There are as many buddhas
As there are atoms.
However, as our text emphasises (p. 1l9):
These fields are said to be radiant apparitions, not existing in reality because, in the expanse of reality, relative appear- ances have not existed from the beginning.
The Buddha-body of Perfect Rapture
The buddha-body of perfect rapture (longs-spyod rdzogs-pa'i sku, Skt. sambhogakiiya) is said to act within all those fields connected with Vairocana. It is endowed with seven attributes of natural expression, and the thirty-two major and eighty minor marks of the buddhas. These marks may appear outwardly, as the external form of the buddha-body; inwardly, as the network of energy channels, currents and seminal points (rtsa dung thig-le) within the buddha-body; secretly, as present in the seed which is enlightened mind, or the nucleus of the tathagata (de-gshegs snying-po, Skt. tathagatagarbha); and, most secretly, as the rapture of the Great Perfection (rdzogs-pa chen-po) which is experienced when the energy channels and seminal points are naturally expressed as supreme bliss.
As such, the five components of mundane cyclical existence find their true natural expression in the Teachers of the Five Enlightened Families, namely, Vairocana, Ratnasambhava, Amitabha, and Amoghasiddhi; while the five elemental properties of space, cohe- sion, solidity, warmth and movement find their true natural expression as the five consorts: DhatvIsvarI, Locana, MamakI, PaIfcjaravasinI, and Samayatara. The four sensations of seeing, hearing, tasting and smel- ling, as well as the four sense objects, the four sense organs, the four temporal dimensions, the four aspects of sexual contact, and the four extremes of permanence, decay, self and character all find their true natural expression in the deities of the surrounding maIfcjalas. This pure vision, it is emphasised, lies within the perceptual range of the buddhas' pristine cognition alone, and remains invisible even to bodhisattvas of the highest level who are not liberated from all obscur- ations. It is maintained that all these elements of mundane cyclical existence are transmuted into the pure, divine nature through experien- tial cultivation of the Buddhistteachings. As the Extensive Magical Net (sgyu-'phrul rgyas-pa, NGB Vol. 14) says:
22 Fundamentals
Translator's Introduction 23
The Nyingma tradition in particular holds that twelve teachers of the emanational body have appeared as the blessing of the body of perfect rapture in this world system to disclose the three emanational teachings of the buddha-body, speech and mind. A hand-sized vajra (rdo-rje) is said to be the actuality of the body of reality, a four-inch book is said to be the actuality of the body of perfect rapture, and the physical form, exemplified in those twelve teachers, is the actuality of the emanational body. The emanational body, in the Nyingma view, is endowed with sixty attributes; for each of those twelve teachers is connected with the five excellences of place, teacher, retinue, doctrine and time. A single emanational body also possesses ninety-six doctrines with respect to enlightened activity . Yet this enumeration is not regarded as a limitation because (p. 138):
The Sugata, learned in skilful means, manifests the body of form in ways which correspond to the number of atoms in the myriad fields of those requiring training, which are of oceanic extent.
The Buddha-body of Awakening
The buddha-body of awakening (mngon-par byang-chub-kyi sku, Skt. abhisambodhikaya), which is derived from the distinct apparitional func- tions of the aforementioned three bodies, possesses the four fearless- nesses, the eighteen distinct attributes of the buddhas, great compassion and the ten powers.
