As it is said in the
Penetration
of Sound (sgra thal-'gyur, NGB Vol.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
The ground or view of Anuyoga is that the expanse of reality, which is the primordial mal)9ala of SamantabhadrI, and pristine cognition, which is the spontaneously present mal)9ala of Samantabhadra, are indivisible in the fundamental mal)9ala of enlightened mind.
The path of Anuyoga comprises these three mal)9alas of the ground, along with all the nine sequences of the vehicle. Among them the specific Anuyoga practices include the definitive path of skilful means (nges-pa'i thabs-Iam) in which the co-emergent pristine cognition of melting bliss is realised through the perfection of the energy channels, currents and seminal points within the body (see p. 286); and the liberat- ing path ofdiscriminative awareness (shes-rab grol-Iam) which establishes the view that all things are of the nature of the three mal)9alas, and employs both a non-symbolic contemplation of reality and a contempla- tion of the symbolic deity. While the divine mal)9alas of Mahayoga and the lower sequences are gradually created or generated, those of Anuyoga arise spontaneously in a perfect manner. The result is that the five paths and ten levels known to Anuyoga are traversed, all the
btle propensities which lead to rebirth in cyclical existence are refined, the rank of Samantabhadra is realised along with the twenty-five :esultant realities of the buddha level.
Key to the Appraisal of Secret Mantra Texts
At this point, Dudjom Rinpoche discusses the criteria by which the texts of the resultant vehicles of secret mantra are to be appraised. The language of the texts is said to observe six limits and their styles of presentation are said to number four. Each line or verse of the teaching of indestructible reality (vajrapada) is to be analysed in terms of these criteria before the meaning can be ascertained.
Atiyoga
According to the Nyingma tradition, the Great Perfection of Atiyoga (rdzogs-chen shin-tu rnal-'byor) or "highest yoga" is the climax of the nine sequences of the vehicle. The expanse of reality, the naturally present pristine cognition, is herein held to be the ground of great perfection. The eight lower sequences of the vehicle have intellectually contrived and obscured by their persevering activities the pristine cog- nition which intrinsically abides. Accordingly, the text says (pp. 294-5):
In this way the pious attendants and self-centred buddhas among the lower vehicles, with reference to the selflessness
which they realise, hold consciousness and atomic matter to J be the ultimate realities; and the proponents ofconsciousness
who hold consciousness, self-cognisant and self-radiant in nature, to be the absolute characteristic of ultimate reality,
do not transcend [the view of] mind and mental events har- boured by mundane beings. The Madhyamika adhere to a
truth of cessation scrutinised by four great axioms and the
like, concerning the absence of creation, absence of cessation, absence of being and absence of non-being, which are ap- praised according to the two truths, and they adhere to an emptiness which is, for example, like the sky, free from extremes and free from conceptual elaboration. The Kriyatantra among the lower ways of mantra hold that ac- are attained which delight the deity endowed WIth the three purities, by means of cleanliness and other such austerities. The Ubhayatantra are attached to super- ficialities in their equation of the higher view and the lower The Yogatantra, having regarded the blessing of ultImate reality as a deity, objectively refer to the yoga of
four seals. The Mahayoga holds that pristine cognition IS generated by incisive application ofthe creation stage, and
36 Fundamentals
Translator's Introduction 37
[practices associated with] the energy channels, currents and seminal points according to the perfection stage. The Anuyoga regards the expanse of reality and pristine cognition as mal). Qalas of the deity which are either to be created or are in the process of creation.
Since these lower sequences are all drawn together by the intellect, they are said to be points of great deviation (gol-sa) from the Great Perfection, as the long quotation from the Tantra o/the All-Accomplishing King (pp. 295-7) clearly demonstrates. They are said to have been de- signed and so intended for the differing degrees of acumen in those requiring training through the vehicle, or as stepping-stones to Atiyoga.
The Great Perfection, on the other hand, refers not to consciousness but to pristine cognition. It is the intrinsic awareness of mind-as-such (sems-nyid-kyi rang-rig), transcending the mind, and buddhahood is said to emerge not through compounded provisions but through realisation of pristine cognition without activity. Thus the nucleus of all Buddhist teachings, in the Nyingma view, is pristine cognition, and the establish- ment of it through intrinsic awareness is the path of the Great Perfection. While the structure of the buddha level was revealed in the third pro- mulgation by Sakyamuni, the path or means by which it is actualised was not revealed to the adherents of the causal vehicles. The lower mantras, too, are not considered to be definitive since they persevere with intellectually contrived activities. If the nucleus of pristine cogni- tion is not realised in accordance with the Great Perfection, all aspects of the path, such as the six transcendental perfections (pha-rol-tu phyin- pa drug), the creation stage and the perfection stage, will not transcend the ideas and scrutiny of one's own mind. Yet these aspects of the path are not, it is emphasised, to be renounced, since they are spontaneously perfect in the ground. So the text declares (p. 307):
. . . in this abiding nature that is free from all activity, all things belonging to the truth of the path are naturally com- plete, without effort, in the manner of a hundred rivers converging under a bridge.
Great Perfection is therefore defined as the naturally present pristine cognition, or as a sameness throughout the extent of cyclical existence and nirval). a, in which all lower sequences of the vehicle are perfected in a single essence.
The Divisions of Atiyoga
Within the teachings of Atiyoga, there are three modes of experiencing the goal of Great Perfection according to the nature of those who aspire to it. The text explains (p. 319):
There is the Mental Class (sems-sde), which teaches that all things are liberated from the extreme of renunciation, be- cause they are not separated from mind-as-such. There is the Spatial Class (klong-sde), which teaches that all appari- tions of reality are free from activity and liberated from the extreme of the antidote, because they are perfectly gathered in SamantabhadrI, the space of reality. And there is the profound Esoteric Instructional Class (man-ngag-sde), which teaches that the particular characteristics of truth itself are liberated from both extremes of renunciation and antidote, because they are established according to the modes of reality (yin-lugs).
The spiritual and philosophical goal of the Mental Class transcends the subject-object dichotomy. The compounded truth of the path as taught in the causal vehicles and lower mantras is determined in the great expanse of reality to be a pristine cognition of great purity and sameness. When the Mental Class is analysed, there are seven categories or areas of mind (sems-phyogs) in which this determination is made.
While the Mental Class holds the apparitions of reality to appear as the expressive power of mind-as-such, the spiritual and philosophical goal of the Spatial Class is the establishment of a great infinity of primordial liberation unscrutinised by mind. All that appears in the vast space of SamantabhadrI is an adornment of that array, free from all activities. The Spatial Class is divided into teachings concerning the Black Space propounded as Absence of Cause (klong nag-po rgyu-med-du smra-ba), the Variegated Space propounded as Diversity (klong khra-ba sna-tshogs-su smra-ba), the White Space propounded as the Mind (klong dkar-po sems-su smra-ba), and the Infinite Space in which Cause and
Result are Determined (klong rab-'byams rgyu-'bras la-bzla-ba).
While the Mental Class, referring to mind-as-such, mostly achieves profundity rather than radiance, and almost clings to mental scrutiny because it does not recognise the expressive power of radiance to be
reality, and while the Spatial Class almost falls into the deviation of
emptiness although it achieves both radiance and profundity, the
Instructional Class is considered to be superior to both because
gathers all apparitions of reality within reality itself. It is classified
Into three categories of the Random (kha-'thor), in which pristine
cognnion instantly arises without regard for formal structure, the Oral
T d··
ra nIOn (kha-gtam), which naturally shatters the source of all concep- tualisation and remains indefinite in character, and the Teaching which accords with its own Textual Tradition ofTantras (rgyud rang-gzhung-du that is, the Seventeen Tantras ofthe Esoteric Instructional Class
. GB Vols. 9-10), which turn to the origin of all transmitted precepts, WIthout renunciation or acceptance, saIPsara or nirval). a, or disputations
38 Fundamentals
Translalor's Introduction 39
regarding emptiness. These have their various subdivisions, and further subdivisions.
So in Atiyoga the awareness which transcends the mind is said to be a primordial liberation (ye-grol), a natural liberation (rang-grol) , a direct liberation (cer-grol), and a liberation from extremes (mtha'-grol). Once this intrinsic awareness or pristine cognition has been ascertained to be the distinctive doctrine, there are said to be two means of realising it, which are known as Cutting Through Resistance (khregs-chod) and AU-Surpassing Realisation (lhod-rgal).
The former, Cutting Through Resistance, is oriented towards the emptiness-aspect, or primordially pure awareness without conceptual elaboration, and so causes the cessation of inherently empty phenomena. The latter, All-Surpassing Realisation, clarifies the apparitional aspect, which includes material objects, into inner radiance in a spontaneously present manner, and so causes the cessation of apparitional reality. It is said that when firm experience in Cutting Through Resistance has come about, one dissolves finally into a great primordially pure point of liberation. The coarse atoms of the four elements are transformed into pristine cognition and vanish. If, however, activity on behalf of others is resorted to, the dissolving atoms emanate as, and leave behind, relics of four kinds, while the awareness centred in the buddha-body of reality acts on behalf of beings through unceasing emanation.
While it is held that Cutting Through Resistance directly liberates the bewildering appearance of objects in fundamental reality, the All- Surpassing Realisation brings about the liberation of all apparitional aspects of the three world realms of desire, form and the formless (see chart, pp. 14-1S) in the inner radiance or luminosity of a seminal point of five-coloured light which is the natural tone of awareness. Thus, the expanse of reality and its appearances, which are known as indes- tructible chains [of light, rdo-rye lu-gu rgyud], are the mature awareness itself. At the successful conclusion of this practice, it is held that the outer and inner elements of the three world realms all dissolve into inner radiance through a succession of four visionary appearances (snang-ba bzhi), and so all cyclical existence is reversed. The awareness enters a formless disposition, as in Cutting Through Resistance, but the buddha-body of form continues to appear in the manner of rainbow light, and to act on behalf of sentient beings. As such, it is known as the body of supreme transformation (,pho-ba chen-po'i sku, Skt. *maha- sankrantikaya), and this is recognised to be the buddha level attained by Padmasambhava, Vimalamitra, Siiamafiju and others. If, for the while, there is no one requiring to be trained, the buddha-body of supreme transformation is absorbed into the body of reality or the youthful vase body (gzhon-nu bum-pa'i sku), the emanational basis of all pristine cognition, and the intrinsic awareness abides radiantly within it.
Furthermore, according to the esoteric instructions (man-ngag, Skt. amnaya/upadesa) of the _Perfection all belonging to cyclical existence and mrval). a are establIshed a dIsplay of. four . termediate states (bar-do, Skt. antarabhava), WhICh are respectIvely as the intermediate state of the birthplace, the intermediate state of the moment of death, the intermediate state of reality and the inter- mediate state of rebirth. Each of these transformations is provided with particular guidance, so that may conveyed to P? int of original liberation at any stage or III any CIrcumstance. It IS SaId that through the power of the descent of pristine cognition and the experien- tial cultivation of it in continuous yoga, the recollection of signs on the path, and the removal of obstacles, the result may be actualised within one lifetime.
Recapitulation of the Vehicles of Secret Mantra
Having detailed the overall meaning of the resultant vehicles of the secret mantra, Dudjom Rinpoche recapitulates them succinctly, categorising each sequence according to its entrance, view, moral dis- cipline, meditation, conduct and result.
This concludes the summary of the contents of the Fundamentals of the Nyingma School. The history of their transmission in India by Garap Dorje, Maiijusrlmitra, Jiianasutra, King Ja, Kukkuraja, Lllavajra and others, along with an account of their introduction to Tibet by Pad- masambhava, Vimalamitra, Buddhaguhya and so forth, has been recorded by Dudjom Rinpoche, in his History of the Nyingma School (mying-ma'i chos-'byung), which is published here in conjunction with the Fundamentals.
The History elaborately traces the distant lineage of transmitted pre- cepts (ring-brgyud bka'-ma) and the close lineage of concealed teachings or treasures (nye-brgyud gter-ma) from their first appearance in Tibet until the present century, and clearly indicates that the Nyingmapa for the most part remained aloof from the sectarianism which has so often been divisive in Tibetan history. Indeed, as the Author demonstrates, the destiny and propagation of all schools of Buddhism in Tibet have been interlinked from the earliest times.
THE LITERARY TRADITION REPRESENTED IN THE
FUNDAMENTALS
The literary heritage of the Nyingma tradition includes both tantras and siitras, along with the treatises or commentaries composed upon their intention over the centuries.
40 Fundamentals
Translator's Introduction 41
The tantras and sutras which emphasise the particular Nyingma teachings of Mahayoga, Anuyoga and Atiyoga are found in the canonical transmitted precepts of the Kangyur (bka'-'gyur) and in the Collected Tantras ofthe Nyingmapa (rnying-ma'i rgyud-'bum). Among them, those which focus on Mahayoga are exemplified by the Tantra of the Secret Nucleus (rgyud gsang-ba'i snying-po, T 832, NGB Vol. 14), those which focus on Anuyoga are exemplified by the Siltra which Gathers All Inten- tions (mdo dgongs-pa 'dus-pa, T 829, NGB Vol. ll), and those which focus on Atiyoga are exemplified by the T antra o f the All-Accomplishing King (kun-byed rgyal-po, T 828, NGB Vol. I). However, there are many other texts which elaborate on each of these three categories. Among those which refer to the entire nine sequences of the vehicle there are the Tantra of the Great Natural Arising of Awareness (rig-pa rang-shar chen-po'i rgyud, NGB Vol. 10) and the Miraculous Key to the Storehouse (bang-mdzod 'phrul-lde, NGB Vol. 2).
The treatises composed by Indian scholars of the past on those trans- mitted precepts include long commentaries on specific texts such as those on the T antra o f the Secret Nucleus by LIlavajra (Srfguhyagarbha- mahatantraraja(fka, P 4718) and by Suryaprabhasirpha (Srfguhya- garbhatattvanirrJayavyakhyana(fka, P 4719). Yet they also include a tradi- tion of short, pithy explanations of the nine sequences of the vehicle, among which one should note the Garland of Views: A Collection of Esoteric Instructions (Upadesadarsanamala, P 4726) by Padmasambhava, the Sequence of the Path (Mayajalapathakrama, P 4736) by Bud- dhaguhya, the Lock ofthe Heart (Cittatdlaka, P 4758) by SrI Sirpha, and the Turquoise Display (gYu-thang-ma kras-dgu, P 4729) attributed to Nagarjuna.
When the Nyingma tradition was introduced to Tibet, the concise exegetical style was maintained by authors such as Kawa Peltsek who wrote the Seventeen/old Appearance of the Sequence of the View (Ita-rim snang-ba bcu-bdun-pa, T 4356).
During the medieval period of Tibetan history which followed the persecution of the Buddhist doctrine by Langdarma and its subsequent restoration, long treatises were composed concerning these "ancient translations" by Rongzom Pa1)<;iita (eleventh century), Yungtbnpa Dorjepel (1284-1365), Longcen Rapjampa (1308-63) and others. Longcenpa in particular was encouraged by his teacher Kumaradza (1266-1343) to compose the Seven Treasuries (mdzod-bdun) which definitively structured the entire Buddhist experience from the Nyingma point of view. These include his Treasury of Spiritual and Philosophical Systems (grub-mtha'i mdzod) which has had a profound in- fluence on later interpretations of the nine sequences of the vehicle. Among his other works, one should note the General Exposition [ofthe Sec- ret Nucleus, entitled] Dispelling Mental Darkness (spyi-don yid-kyi mun-pa sel-ba) which is a basic source-book for much of the present treatise.
Subsequently, Perna Trhinle (1641-1717) and Locen DharmasrI (1654-1717) have commented on the range of the in h 'r respective Collected Works, and have explored III depth the dIstant
r of transmitted precepts (ring-brgyud bka'-ma) and the meaning of Anuyoga Siltra which Gathers All Intentions (mdo dgongs-pa 'dus-pa, T 829, NGB Vol. 1I). The latter's Oral Teaching of the Lord of Secrets (gsang-bdag zhal-lung) is a primary source for the recapitulations found in Parts Three and Four of the present work.
In the eighteenth century, Jikme Lingpa (1730-98) intricately stated the view of the Nyingmapa tantras and the nine sequences of the vehicle in his nine volumes of Collected Works, particularly in the Treasury ofEn- lightened Attributes (yon-tan mdzod); and Gyurme Tshewang Chokdrup of Katok catalogued the Collected Tantras of the Nyingmapa in his Discourse Resembling a Divine Drum (rgyud-'bum dkar-chag lha'i che lta-bu), the first part of which corresponds closely to our present text.
During the nineteenth century, under the inspiration of his teacher the great Jamyang Khyentse Wangpo, Jamgon Kongtrtil (1813-99) com- piled five anthologies (kong-spntl mdzod-lnga) which integrated the most important teachings from all schools of Buddhism.
More recently, Zhecen Gyeltsap and others have followed in this ec- lectic (ris-med) tradition, and Mipham Rinpoche (1846-1912) has com- posed elaborate exegeses on Madhyamaka, on the mind in its natural state (gnyugs-sems), and on the integration of the views of intrinsic empti- ness (rang-stong) and extrinsic emptiness (gzhan-stongi within the sphere of the causal vehicles of dialectics. These are all included in the four cycles of his Collected Works, His Summary of the Spiritual and Philosophical Systems from Longcenpa's Wish-fulfilling Treasury (yid- bzhin mdzod-kyi grub-mtha' bsdus-pa) has been partially translated into English by H. V . Guenther. 9
These prominent texts and authors serve to illustrate the literary tradition which Dudjom Rinpoche has inherited. Looking back upon the development of the Nyingma exegetical tradition from the Indian period until the eclectic movement, he has produced a treatise, the which conforms to contemporary circumstances and re- Many Tibetans who currently practise the doctrine do so In a refugee environment, and so lack the time and resources which :vere once available for the detailed study ofvast commentaries. Captur- Ing, the elegance of traditional versification, and the scholarly insights whIch have gradually been acquired over the centuries, he has con- ? ensed the writings of past masters, presenting their reasoning in an contemporary manner, and at the same time has substan- tIated ,this summarisation with copious quotations from the concise eXegetIcal tradition of both Indian and Tibetan origin, which epitomises the Ancient Translation School.
42 Fundamentals
The formal title of this work is An Abridged Definitive Ordering of the Nyingma Teaching, the Ancient Translation School ofSecret Mantra, enti- tled Feast in which Eloquence Appears (gsang-sngags snga-'gyur rnying-ma- ba'i bstan-pa'i rnam-gzhag mdo-tsam brjod-pa legs-bshad snang-ba'i dga'- ston). Its two hundred and thirty-two Tibetan folios were composed dur- ing the summer of 1966. The xylographs for the first edition of the text were prepared in Kalimpong, West Bengal, India, where they are pre- served at the monastery of Zangdok Pelri. The text was subsequently re- printed in the Collected Works ofDudjom Rinpoche (Kalimpong, 1979).
GYURME DORJE
The Text
An Abridged Definitive Ordering ofthe Nyingma Teaching, the Ancient Translation School of Secret Mantra, entitled Feast in which Eloquence Appears
gsang-sngags snga-'gyurrnying-ma-ba'i bstan-pa'i rnam-gzhag mdo-tsam brjod-pa legs-bshad snang-ba'i dga '-ston
Verses of Invocation
May you who are the indestructible reality
Of the speech of all conquerors,
Having attained supreme accomplishment,
A level whose wonder cannot even be grasped,
And arisen embodied as an awareness-holder, Powerfully transforming the three spheres of existence, Orgyen Dorje Chang,lO confer your blessings.
May you who bind the entire network Of the supreme skilful means,
Which appears as great bliss,
In the seal of discriminative awareness, Which is emptiness in its natural state, Heruka, completely present
In mobile and motionless creatures, All-pervading lord and guru,
Grant protection until enlightenment.
When the brilliant, attractive lotus of eloquent discourse Born from the taintless ocean of doctrinal tradition Exudes honey drops of excellent meaning,
The feast of the discerning bee increases in all ways.
Introduction
[2b. 3-3a. l] On the basis of the unsurpassed aspiration and enlightened activity of the three ancestral religious kingsll who emanated in the land of snow mountains [Tibet], the field of the sublime and supreme Lokesvara,12 the Teaching of the Conqueror [Buddhism] was estab- lished. Its foundation was clearly made secure by the preceptors, mas- ters, pa1). Qitas, accomplished masters, bodhisattvas and translators who were representatives of the Teacher [Buddha] through their translations, exegeses, teachings, study, meditation, and attainment. Subsequently, an immeasurable number ofaccomplished awareness-holders manifestly equal to the Conqueror himself emerged, such as Nupcen Sangye Yeshe and his nephew [Nup Khulungpa Yonten Gyamtso], the generations of the Zur family, Nyang-rel Nyima Ozer, Rok Sherap-o, Rongzompa Choki Zangpo and Longcen Rapjampa. 13 Therefore, I wish to sum- marise and briefly explain the fundamentals of that body of teaching renowned as the Nyingma tradition or Ancient Translation School of the secret mantra, the exegesis, attainment and enlightened activity of which continue to be maintained without decline until the present day.
Part One
Doctrines of Sarrzsara and Nirvana
1 The Essence and Definition of Dharma
[3a. 1-4b. 5] At the outset, the doctrines of sarpsara and nirval)a must be recognised in general and their characteristics established. This has three aspects: essence, verbal definition and classification.
The essence is as follows: Mundane doctrines are characterised as those which, when referred to objectively, cause one to wander in the three realms by the power of corrupt deeds, and as those whose nature is flawed in such a way that suffering alone is experienced. Supramun- dane doctrines are characterised as those which destroy the two obscura- tions when founded upon the continuum of the mind, and which are endowed with positive attributes affording protection from the suffering of saqlsara. As it is said [in the Rational System ofExposition, Vyakhya- yukti, T 4061]:
The true doctrine (saddhanna) is that which removes all suffering and every obscuration.
The verbal definition is that the term dhanna, which is derived from the root dhr14 "to hold", holds or conveys ten meanings. The Wish- fulfiller (Amaratfkakamadhenu, T 4300) explains:
Because it holds everything It is the dhanna. 1S
In the Rational System ofExposition the ten meanings emerge as follows:
is that which is knowable, the path, nirval)a, an object of mind, merit, life, the scriptures, material objects, regulation, and the doctrinal traditions.
Accordingly, there are quotations from the siitras illustrating the
dhanna when it conveys the meaning of that which is knowable, or example:
Some things (dhanna) are compounded, Others are uncompounded.
52 Fundamentals: Doctrines ofSarrzsara and NirvalJa
And,
All things (dharma) should be known in that way.
When dharma conveys the meaning of the path, it may be illustrated by the words:
o monks, the wrong view is not the doctrine (dharma), but the correct view is the doctrine.
When it conveys the meaning of nirvu1). a, it may be illustrated by the words:
He took refuge in the doctrine (dharma).
When conveying the meaning of an object of mind, it may be illustrated by the expression "activity field of phenomena" (dharmayatana). When conveying the meaning of merit, it may be illustrated by the words:
He practised the doctrine (dharma) in the company of a retinue of queens and maidens,
When conveying the meaning oflife, it may be illustrated by the words: A childish person dearly holds to the things (dharma) which he sees.
When conveying the meaning of the scriptures, it may be illustrated by the words:
o monks, that which is called the doctrine (dharma) includes for instance the pitaka of the sutras and the pitaka of prose and verse combined.
When conveying the meaning of emergent objects, it may be illustrated by the words:
As for compounded substances, this is their reality (dharma). and:
Even I have not transcended the phenomenon (dharma) of death and the reality of death.
When conveying the meaning of regulation, it may be illustrated by the term "four doctrines (dharma) of a spiritual ascetic" ,16 and by the words:
o monks, to kill is not the doctrine, but to renounce killing is the doctrine (dharma).
And so forth. When it conveys the meaning of tradition, it may be illustrated by "national traditions" (dharma) and "ethnic traditions" (dharma).
If one then wonders how these [ten definitions] relate to the sense of the term "to hold", then the things which are knowable hold both
Essence and Definition ofDharma 53 . d'vidual and general characteristics. Individual characteristics are
as illustrated, for example, in the following words: Earth is hard, water wet, fire hot
And wind is light and mobile.
And the manner in which general characteristics are held may be illus- trated by the words:
All that is compounded is impermanent. All that is corrupt is suffering.
All things are devoid of self.
Nirvu1). a is peace.
By the path and nirvu1). a one is held from falling into sarpsura. By the object of mind the mind is held. By merit one is held from falling into evil existences. By the life-span or life itself one holds the body or its appropriate stations. The scriptures hold the unmistakable truth. Emer- gent objects hold that which has a transient basis. Regulations hold the precise foundation. Traditions uphold an idiosyncratic conduct; and by awareness [of all these] one is held apart from the area of bewilderment. Such analogies may be inferred by reason.
The classification is twofold, consisting of the doctrine of sarpsura and the doctrine of nirvu1). a. Concerning the distinction between these two, the [Long] Mother [i. e. the Transcendental Perfection ofDiscrimina- tive Awareness in One Hundred Thousand Lines] says:
Liberality is possessed by both mundane and supramundane
beings. What, you may ask, is mundane liberality? That
which, by the act of having made some offering, neither
moves beyond, nor sublimates, nor transcends the world,
is said to be mundane liberality. That which does move
beyond, sublimate, or transcend the world, by the act of
having made some offering, is called supramundane liber- ality.
According to such quotations, when one has reached a conclusion
through any method, the result is distinguished by having or lacking the power to sublimate the world.
2 Doctrines of Samsara
And:
Owing to that root which is the single indivisible! 7 cause,
The true essence is not perceived;
This, therefore, is the beginning of sarpsara.
And in the Great Array (bkod-pa chen-po):
Spontaneous presence arises as an object, Which is emptiness.
At that time, from the cycle of bewilderment Which has four conditions,
The snare of clinging comes into being.
From the very moment of bewilderment, that same bewilderment arises as the ground-of-all (kun-gzhi, Skt. alaya) in its role as the ignorance, the naturally obscuring expressive power, which is the unconsciousness of the true essence. Dependent upon that [ground-of-all] is the mind which is the consciousness of the ground-of-all and the six conflicting emotions which originate from it. These are [ignorance, the basis on which bewildering thoughts are grasped]; 18 delusion, the bewilderment in the area of discriminative awareness; hatred, the bewilderment in the area of creative phases;! 9 pride, the bewilderment in the area of the view; desire, the bewilderment in the area of appearances; and envy, the bewilderment in the area of non-understanding [in relation to these].
Eighty-four thousand phenomena (dhanna) then emerge through the gradual accumulation of ideas, beginning with the mind which ap- prehends emotionally conflicted thoughts such as the above, the intellect which apprehends all memories, the ideas which form the ground of connecting propensities and doubts, and that area [of mind] which clings to objects and entities.
In this way then, the five sensory perceptions originate together with the consciousness of the intellect wherein the twenty-one thousand [in each of four categories], namely, the three poisons and theIr combination, arise dispositionally.
[4b. 5-16a. 3] First, the doctrines of sarpsara are explained under three headings: (1) the characteristics of sarpsara, (2) the mundane vehicle [and the Brahma vehicle], and (3) an ensuing discussion of the views held by those ofno understanding and by those ofwrong understanding.
THE CHARACTERISTICS OF SA1\1sARA
The doctrines or phenomena of sarpsara are originally caused by ignor- ance which arises in three interrelated aspects. Firstly, the ignorance of individual selfhood (bdag-nyid gcig-pu'i ma-rig-pa) arises as conscious- ness, but it is not recognised as such. Secondly, through the co-emergent ignorance (lhan-cig skyes-pa'i ma-rig-pa), the unconsciousness of the true essence and that consciousness emerge together. Yet it is thirdly, through the ignorance of the imaginary (kun-tu brtag-pa'i ma-rig-pa), that one's own perceptions are externally discerned. Since these three aspects arise diversely from a single essence, they arise from the ground as the appearance of the ground; and since this is not known to have been self-originated, the threefold ignorance which subjectively discerns objects is the causal condition [of sarpsara]. The objective appearances, which arise like one's own reflection in a mirror, through clinging to externals apart from oneself, are the referential condition [of sarpsara]. The consciousness which holds to the [concepts] of "I" and "mine" is the possessive condition, and since these three [conditions] are simul- taneous, they form the immediate condition. Bewilderment originates.
from the impure referential aspect containing these four conditions [of samsara] and is maintained by divisively clinging externally to objective and internally to subjective consciousness.
As it is said in the Penetration of Sound (sgra thal-'gyur, NGB Vol. 10):
The basis of bewilderment is ignorance. Ignorance has three forms.
object which maintains the continuity of any of these six active 20
h' '. .
CO? SCIOusnesses at the moment of objectification the immediate con-
SCIOUsness h' h
W IC at t e same Instant apprehends the object and Its
- orm, and any of the three subsequent feelings of pleasure suffering or neutrality h . '
t h ' ' are toget er called the sensatlon of contact. So it is that
Psychophysical bases originate, divided into three groups
a [. T? ereupon, the evolution of] the five components the twelve
fields, the six sense organs and karma or [world-fo;ming] deeds
whs. uehs. . The five components are, namely, the component of form,
IeISana I'f
a n d ' ccumu atIOn 0 atoms and is capable of being destroyed
spIlt; the component of feelings, which are the source of enjoyment
Doctrines ofSartlSara 55
56 Fundamentals: Doctrines ofSaytZsara and NirvalJa
Doctrines ofSaytZsara 57
and desire; the component of perceptions, which are dynamic and object-oriented; the component of habitual tendencies which create and accumulate propensities; [and the component of consciousness which is aware and objectifying]. 22
As for the twelve activity fields which cause any accumulation of ideas to be sensed, there are six objective modes, such as form, the object apprehended by the eye, which causes both the continuity [of the object of perception] in the subsequent instant and the apprehending consciousness to be sensed; and there are also six subjective modes, such as the consciousness of the eye,23 which arises in that subsequent instant and perceives as form that form which may be objectively sensed. There are five organs of sense, such as the eye, which have the power to apprehend objects, or six with the inclusion of the sense organ of the intellect, which originates from the possessive condition ofthe initial apperceptive consciousness.
Deeds may be of three types: virtuous, unvirtuous or neutral. The first includes the ten virtues which produce worldly happiness as their result. The second comprises the contrary deeds which cast [beings] into evil existences. The third refers to those [neutral] deeds24 which cast beings into higher realms.
Although all these phenomena are compounded internally by the mind, their apparitional aspect and supporting foundation are the five gross elements of which external objects are compounded, and which are caused, conditioned, supported and substantiated by the fourfold process of creation, duration, destruction and dissolution. As the number of mental propensities through which they appear as objects expands, the world realm of desire containing the four continents, Mount Sumeru and perimeter appears like a dream, along with the realm of form, like self-radiating rainbow light of five colours, and the formless realm, which originates from the contemplation of the summit
25
of existence, and so on.
container and animate creatures, mobile and motionless, subsumed by the three world realms, does not appear in the ultimate vision of sublime beings. Rather, it is an apparitional mode of the bewildered intellect of sentient beings, which appears by the power of the subject-object dichotomy lapsing into delusion, like water in a mirage, and into errone- ous perception, like seing a multicoloured rope as a snake. As it is said in the Pearl Necklace (mu-tig phreng-ba, NGB Vol. 9):
In this way, the diverse appearances Resemble a rope when seen as a snake. Though not so, by clinging to them as such The outer container and inner essence
Are established as a duality.
The rope itself, on further investigation,
Is primordially empty of container and essence.
The ultimate takes form as the relative.
That perception of the snake is visually true,
The perception of the rope is genuinely true.
Enduring, for example, as a bird relates to a scarecrow, The independent existence of the two truths
Refers only to the relative world.
It has no relation to genuine reality.
Because of the expanse of emptiness
The essence of that [reality] is that all is free.
And in the Oral Instructions ofMafijusrf(MafijuSrfmukhagama, T 1853-4) it says:
All things of sarpsara are held to be non-existent
Like the multicoloured rope when perceived as a snake.
Moreover, the creator of the happiness and suffering of sarpsara, the high and the low and all such apparitional modes, is karma or [world- forming] deeds, corrupted by all-conflicting emotions, which are of three types. Without exception these modes are created by deeds, em- anated by deeds, matured by deeds, and they appear through the power of deeds. Accordingly, it is said in the Hundred Parables on Deeds
(Karmasatakasutra, T 340):
The diversity of the world is developed through deeds. Happiness and suffering are created by deeds.
Deeds originate from an accumulation of conditions And by deeds happiness and suffering are made.
And in the to the Madhyamaka (Madhyamakavatara, T 3861, Ch. 6, v. 89) It explains:
By mind itself the diverse
Sentient and inanimate worlds
Are allocated their share of deeds Living creatures without
Are said to be created through deeds. THE MUND
ANE VEHICLE AND THE BRAHMA VEHICLE
The Mundane Vehicle
In brief, the entire array of the inanimate
Th· . '
[7b. 2-10a 3]
god . e mundane vehIcle or the basic vehicle followed by
S and human b . . I .
Verbal d . . emgs IS exp amed under three headings: essence,
The essence is a of g d
o s and hum
efimtlOn and classification.
f'
0 progressmg to the conclUSIve happiness
.
an emgs w IC acks the power to subhmate sarpsara.
h d ny met 0
hI'
b ' h"
58 Fundamentals: Doctrines ofSan:zsara and NirvarJa
Doctrines ofSan:zsara 59
It is verbally defined as a vehicle because it can merely unite with, and progress towards, the result of happiness experienced by gods and human beings. Its classifications are sixfold, namely, entrance, view, moral discipline, meditation, conduct and result.
Firstly, concerning the entrance: After having seen the three evil existences, which are naturally endowed with suffering, one enters by means of renouncing the unvirtuous deeds, which are the cause of birth therein. As it is said in the Heruka Galpo (he-ru-kagal-po, NGB Vol. 25):
Non-virtue is renounced by the vehicle ofgods and humans.
In this context the ten non-virtues consist of three physical deeds - to kill, to steal and to commit sexual misconduct; four verbal deeds - to lie, to slander, to talk irresponsibly and to utter abuse; and three mental deeds - to covet, to be malicious and to hold wrong views.
Secondly, concerning the view: The correct view is the conviction that there are such things as a future world and the cause and fruition of deeds. It says in the Collection ofMeaningful Expressions (Udanavarga, T 326, Ch. 4, v. 9):
The great one who possesses
The correct view for a mundane being Even in a thousand lifetimes
Will not turn to evil existences.
Conversely, with a wrong view, even though one may have practised other virtuous deeds, such as abstaining from murder, one will reap the fruit of suffering. As it is said in the Letter to a Friend (Suhrllekha, T 4182, v. 46):
Even though an individual may have practised well, with a wrong view
All that matures will be unbearable.
Therefore, it is important that the correct view be retained.
Thirdly, moral discipline is nothing but the moral discipline of re- nouncing the ten non-virtues. It has been said in the above-mentioned
[Letter to a Friend, v ,11]:
The [eight vows of the] purificatory fast
Cause the pleasant body of the gods who act as they desire To be bestowed upon lay people.
This being the case, is not the moral discipline derived from correct commitment explained to be necessary for one who would progress to the rank of the gods? Though indeed mentioned, it is spoken of only with reference to [the attainment of] the extraordinary [form] realms. For the ordinary [form] realms, its necessity is uncertain. 26 Therefore,
ese I tter realms are held to be attained simply by enacting the deeds
ath of the ten virtues, along with their concomitants, which are and pa .
retained by the correct VIew. h . f h .
Furthermore, concepts sue as punty 0 t e graspmg components
area . . 11d cience and humilIty IS ca e
her duties of a,nd with And . t ue for an evil or mfenor bemg. The Treatlse on BehavlOur entUled
ISr k. bbd ,. ) 27 the Holy Ornament (lugs- yz stan- cos am-pa z rgyan says:
To honour well those who are worthy of reverence,
To be especially benevolent to those who are unprotected, And not to forget to repay kindness
Is the conduct of a holy being,
The holy person actually chooses death,
Rather than a life which has forsaken conscience, Experiences which are tainted with sin,
And power gained 1 y the deception of friends.
And again:
An evil delights in sin, Shows ingratitude and casts away Conscience like an enemy.
That one will do anything
To achieve his or her own purpose.
And in the Short Chapter on Discrimination ('byed-pa le'u chung) sixteen
pure human laws (mi-chos gtsang-ma bcu-drug) are taught as follows:
Develop faith in the Three Precious Jewels without sorrow or weariness; search ultimately for the true doctrine; skilfully study the excellent sciences; first recollect and then appraise anything that is to be undertaken; do not hanker after unas- signed work; look to a higher level and emulate the ancients and those of superior conduct; repay kindness to one's par- ents of the past, present and future; be broad-minded and hospitable in one's dealings with elder and younger siblings and paternal relatives; ensure that the young respect their elders by degrees; show loving kindness to one's neighbours; arduously assist one's acquaintances who are spiritual bene- factors; perfectly fulfil the needs of those nearby who are connected through the worldly round; help others through o? e's skill in science and the arts; provide a refuge with kmdness to those who depend upon it; resist bad advice and establish advice which will increase the happiness of the COuntry; and, entrusting one's deeds to the doctrine, one
th
dhered to, and one who has been motivated by the possession of
hI'b'fi fi '
a 0 y or supenor emg or per ormmg
60 Fundamentals: Doctrines ofSarrzsara and NirvalJa
should bring one's spouse to obtain the ground of enlighten- ment in future lives.
Fourth, meditation: There is training until one has the power to bring about the proper result.
Fifth, conduct: One enacts the deeds and path of the ten virtues "endowed with corruption" along with their concomitants, which [vir- tues] are so named after their function which is [merely] to renounce the ten non-virtues. The positive virtues of such physical actions as prostration, verbal actions as praise and mental actions which benefit others by virtuous thoughts are also included. However, one might object, is it not said in the Heruka Galpo that on the vehicle of gods and humans, the ten modes of doctrinal conduct such as writing [scrip- tures] and making offerings are necessary? Here, as before, there is a distinction between [the attainment of] the extraordinary realms, and the ordinary realms.
Sixth, the result is as follows: By the extent of the power of one's virtuous deeds, one is born in the ten higher levels of the desire realm, namely, among the human beings of the four continents or among the six species of Kama divinities. Accordingly, the Tantra of the Extensive Magical Net says:
The practice of the ten virtues and the renunciation of non- virtues
Are the basis for birth among the gods and humans of the desire realm.
And in Buddhaguhya's28 Sequence of the Path it says:
By emphasising the ten virtues
And not equating virtue with non-virtue,
One is born among the gods and human beings. Without understanding sameness, one wanders in the
desire realm.
Since this vehicle progresses to the culmination of the happiness desired in this life either as an emperor among men, or as a fYlaster of the Paranirmitavasavartin29 realm of the gods, the Satra of the Descent to Lanka speaks of it as the divine vehicle, after the name of the highest realm to which it progresses. It has been said of this vehicle in the Sequence of the Path:
It is definitively arranged
As the first of the fundamental vehicles.
Accordingly, it either forms the foundation of, or is preliminary to, all the vehicles, because the vehicle which is not retained by the correct view and which does not observe the deeds and path of the ten virtues
Doctrines ofSarrzsara 61 its actual foundation is nowhere to be found. The Hevajra Tantra
417-18, Pt. 2, Ch. 2, v. 18cd) also states: Having commenced from the ten virtues
His doctrine is disclosed.
The Brahma Vehicle
[lOa. 3-lIb. 3] The Siitra of the Descent to Lanka also speaks of the vehicle of Brahma. Here Brahma does not only apply to the three realms which begin with the Brahmakayika,30 but the meanings of chaste, clean and pure are also conveyed by the word Brahma; for the conflicting emotion of desire is cleansed and purified. In this way the above siitra refers to the whole range of the word Brahma. All twenty- one higher realms, including the seventeen form realms of the gods and the four formless realms, are expressed by the word Brahma, and the path, along with its concomitants, which progresses to these realms is called the vehicle ofBrahma. 31 It also says that one who has renounced the conflicting emotions of the lower level will be born in a higher realm by the power of having meditated with tranquillity, and with higher insight which perceives as coarse the level below one's own and perceives as subtle one's own level. Therefore, one will not be born in
the higher realms without obtaining an actual foundation in the four me? itative concentrations and the four formless absorptions on the path whIch removes attachment to the level below one's own. So it is that the meditative concentrations and absorptions are held to be the actual vehicle of and the four immeasurables and five mundane super- co? muve powers to be the extraordinary path of enlightened attnbutes III the vehicle of Brahma.
These attributes also require a view which accepts the [doctrine of] and their result; an entrance and a moral discipline through the ten non-virtues are renounced; a conduct through which the ten are observed as before, but through which in addition the namely, loving kindness, compassion, sympathetic and equammny are practised; and a meditation which includes both
? rmal and formless absorptions. The formal ones are the four medita- -tIVe which are characteristically disillusioned with the
sensatIOnsofd' A h '. .
· . eSIre. s t e Intennedzate Mother [Transcendental perl'ec-
tlOnofD " .
vim' . Awareness zn Twenty-five Thousand Lines, Pafica-
J!
Ideas and scrutiny is the third concentration, and mental actIon united with delight is the fourth concentration.
. satlsahasrzkapraJiiaparamita, T 9] says:
That which possesses both ideas and scrutiny is the first That which possesses no ideas but scrutiny
alone IS the d .
b ' secon concentratIOn. Mental actIOn devOId of
'.
62 Fundamentals: Doctrines ofSarrzsara and NirvalJa
Doctrines ofSarrzsara 63
The latter [i. e. the formless ones] are the four absorptions which are characteristically disillusioned with the cognition of the four concentra- tions. These are the absorptions into the activity field infinite as the sky, into the activity field of infinite consciousness, into the activity field of nothing at all, and into the activity field where there is neither perception nor non-perception. They are the culmination of the path to the summit of existence. 32 Concerning these, the Tantra of the Ex- tensive Magical Net also says:
One whose conduct is the four immeasurables And whose meditation is unwavering
Will be born in the Brahma realms and so forth.
The result [in this context] refers to both the form and formless realms. As regards the former, one takes birth in the three realms which begin with Brahmakayika through having meditated respectively on the weak, middling, and strong aspects of the actual foundation of the first concentration, and [by applying the second, third and fourth con- centrations] in the same way, altogether there are twelve such ordinary realms in which one revolves. During the fourth concentration the uncorrupted discriminative awareness of the sublime beings increases and one takes birth in the Five Pure Abodes beginning with Avrha through meditation in five respective stages. Yet, one does not obtain freedom from attachment to form, and one continues to wander in sarpsara through attachment to the flavour of concentration. As the Sequence of the Path says:
Holding to individual selfhood through the stages Of the four immeasurables and four concentrations, And imputing self in all forms,
One takes birth successively in the Brahma realms.
As regards the latter [type of result], one takes birth as a formless god by clinging to [the idea of] self during the contemplation endowed with
c: 11 ws: on this topic the opinions of past masters slightly differ. The 100 . h34l'hh f d .
33
higher insight is absent. The same text [Sequence of the Path] says:
Without understanding sameness and that which is formless,
One does not know the four names to be non-existent. When one abides in the four activity fields,
One is born on the level of the summit of existence.
THOSE OF NO UNDERSTANDING AND THOSE OF WRONG UNDERST ANDING
[llb. 3-16a. 3] The ensuing discussion of the views held by those of no understanding and by those of wrong understanding is explained as
. Their essence is that they are totally deluded because from the begin- nmg they have not understood [the relationship] between the causes results of deeds. The verbal definition is that they are called apathetic
ecdause. they do not act in response to the existence or non-existence
of octnnes con . h
four nominal components
in which the discriminative awareness of
tef Suryaprabhasirp a CaIrns t at t ose 0 no un erstandmg are
%:Strio of the materialists (rgyang-Jphen-pa, Skt.
Lokayata) and the mhilIstlc extremIsts (mur stug-pa), while those of
wrong understanding are the eternalistic extremists (mu stegs-paJ Skt.
35
the apathetic and those of wrong understanding the extremists, both
tfrthika). Master LIlavajra
eternalistic and nihilistic. Vimalamitra
claims that those of no understanding are
36
The apathetic and materialists
Have no understanding,
The nihilistic and eternalistic extremists Have wrong understanding.
Since a similar account also is found in the great master Padmasam- bhava's Garland of Views: A Collection of Esoteric Instructions, I shall adopt the same approach here.
Those of No Understanding
[12a. 1-12a. 4] Among those of no understanding and those of wrong understanding, the former are both interpreted and classified as follows. They are interpreted to be ordinary individuals whose attitudes have not been changed by a philosophical system. They are classified into two groups: the actual and the incidental.
The Apathetic
d'
. exp ame under three headmgs: essence, verbal definition and clas-
First, those who actually have no understanding, the mundane apathetic
are I' SIficatIOn.
'
nea er renunc'
the S
has said:
. . d
cernmg mter ependent causes and results and observe
t'.
'
la IOn nor commItment. As the Parkap Commentary [on ecret Nucleus) Guhyagarbhamahatantrarajatfka, P 4718] says:
He who understands nothing at all Is a mundane apathetic being.
Their classificat' " "
in£ . Ion IS mto an mfenor type and a dubious type. The
enortypehave db d. II .
lllent of 0 " a ase mte ect ,:hlch does not consider the attain-
and res P SHIve attnbutes. The dubIOUS type are both good and evil, emble those described below.
64 Fundamentals: Doctrines ofSarrzsara and NirvalJa The Materialists
[l2a. 4-12b. 4] Secondly, those who are incidentally classed with those of no understanding, the materialists, are also explained under three headings. Their essence is that without understanding the existence or non-existence of previous and future lives, they are inclined to achieve only the slight temporal and spiritual well-being of one lifetime. The verbal definition is that they are called materialists because, rejecting
the future as remote, their achievements depend upon the mysterious expressions, oracles, dreams and calculations of mundane beings, such as those who are mighty and powerful in this life. Their classification is into two types: the cut-off and the perceptive. The former includes those cut off by nature and by conditions. Since [the view that there are cut-off beings] is not held by those who uphold the philosophy of
the greater vehicle (Mahayana), they may be known in detail from othersources. 37Theperceptivetypeisfourfold. Asagreatsiitra(mdo
chen-po) says:
The four perceptive types,
Known as the attached, the distracted,
The fearful, and the aspiring,
Appear as the field
Capable of retaining the seed [of enlightenment].
Respectively, these four are unable to resist lustful attachment to objects of desire, distracted by the duties of man-made laws in this life, success- ful in power and wealth through evil means, and the type which aspires to renounce the ten non-virtues and attain liberation.
Those of Wrong Understanding
[12b. 4-16a. 3] Secondly, those of wrong understanding are and classified as follows. They are interpreted to be any receptive individuals whose attitudes have been changed by wrong philosophy. They are classified as the five sophistic schools of the extremist masters
Doctrines ofSarrzsara 65 [Kapila, the Yoga As the Compendium ofthe Nucleus ofPristine
Cognition (]fianasarasamuccaya, T 3851) says: The Sarpkhya speak of attributes;
The Followers of Kapila maintain they are empty.
So it is that they are called the SaIpkhya, the Followers of Kapila and
Adherents of the Three Attributes (TraigulJya). Aisvara
[13a. 3-13b. 1] The_second school holding eternalistic view is that of the Followers of ISvara [Siva]. The god ISvara, the teacher of many tantrapitaka, had two students who attained accomplishment, namely, and Kal). ada. The adherents of Nyaya (Naiyayika) depend on the View of Reason (Nyayadarsana) which was composed by whilethe dependontheClearDistinction(bye-brag
gsal-ba, Skt. which was composed by Kal). ada. This school holds that all the bondage and liberation of sentient beings is created by Isvara:
Having no consciousness, these living creatures Lack control over their own happiness and sorrow.
The path of Anuyoga comprises these three mal)9alas of the ground, along with all the nine sequences of the vehicle. Among them the specific Anuyoga practices include the definitive path of skilful means (nges-pa'i thabs-Iam) in which the co-emergent pristine cognition of melting bliss is realised through the perfection of the energy channels, currents and seminal points within the body (see p. 286); and the liberat- ing path ofdiscriminative awareness (shes-rab grol-Iam) which establishes the view that all things are of the nature of the three mal)9alas, and employs both a non-symbolic contemplation of reality and a contempla- tion of the symbolic deity. While the divine mal)9alas of Mahayoga and the lower sequences are gradually created or generated, those of Anuyoga arise spontaneously in a perfect manner. The result is that the five paths and ten levels known to Anuyoga are traversed, all the
btle propensities which lead to rebirth in cyclical existence are refined, the rank of Samantabhadra is realised along with the twenty-five :esultant realities of the buddha level.
Key to the Appraisal of Secret Mantra Texts
At this point, Dudjom Rinpoche discusses the criteria by which the texts of the resultant vehicles of secret mantra are to be appraised. The language of the texts is said to observe six limits and their styles of presentation are said to number four. Each line or verse of the teaching of indestructible reality (vajrapada) is to be analysed in terms of these criteria before the meaning can be ascertained.
Atiyoga
According to the Nyingma tradition, the Great Perfection of Atiyoga (rdzogs-chen shin-tu rnal-'byor) or "highest yoga" is the climax of the nine sequences of the vehicle. The expanse of reality, the naturally present pristine cognition, is herein held to be the ground of great perfection. The eight lower sequences of the vehicle have intellectually contrived and obscured by their persevering activities the pristine cog- nition which intrinsically abides. Accordingly, the text says (pp. 294-5):
In this way the pious attendants and self-centred buddhas among the lower vehicles, with reference to the selflessness
which they realise, hold consciousness and atomic matter to J be the ultimate realities; and the proponents ofconsciousness
who hold consciousness, self-cognisant and self-radiant in nature, to be the absolute characteristic of ultimate reality,
do not transcend [the view of] mind and mental events har- boured by mundane beings. The Madhyamika adhere to a
truth of cessation scrutinised by four great axioms and the
like, concerning the absence of creation, absence of cessation, absence of being and absence of non-being, which are ap- praised according to the two truths, and they adhere to an emptiness which is, for example, like the sky, free from extremes and free from conceptual elaboration. The Kriyatantra among the lower ways of mantra hold that ac- are attained which delight the deity endowed WIth the three purities, by means of cleanliness and other such austerities. The Ubhayatantra are attached to super- ficialities in their equation of the higher view and the lower The Yogatantra, having regarded the blessing of ultImate reality as a deity, objectively refer to the yoga of
four seals. The Mahayoga holds that pristine cognition IS generated by incisive application ofthe creation stage, and
36 Fundamentals
Translator's Introduction 37
[practices associated with] the energy channels, currents and seminal points according to the perfection stage. The Anuyoga regards the expanse of reality and pristine cognition as mal). Qalas of the deity which are either to be created or are in the process of creation.
Since these lower sequences are all drawn together by the intellect, they are said to be points of great deviation (gol-sa) from the Great Perfection, as the long quotation from the Tantra o/the All-Accomplishing King (pp. 295-7) clearly demonstrates. They are said to have been de- signed and so intended for the differing degrees of acumen in those requiring training through the vehicle, or as stepping-stones to Atiyoga.
The Great Perfection, on the other hand, refers not to consciousness but to pristine cognition. It is the intrinsic awareness of mind-as-such (sems-nyid-kyi rang-rig), transcending the mind, and buddhahood is said to emerge not through compounded provisions but through realisation of pristine cognition without activity. Thus the nucleus of all Buddhist teachings, in the Nyingma view, is pristine cognition, and the establish- ment of it through intrinsic awareness is the path of the Great Perfection. While the structure of the buddha level was revealed in the third pro- mulgation by Sakyamuni, the path or means by which it is actualised was not revealed to the adherents of the causal vehicles. The lower mantras, too, are not considered to be definitive since they persevere with intellectually contrived activities. If the nucleus of pristine cogni- tion is not realised in accordance with the Great Perfection, all aspects of the path, such as the six transcendental perfections (pha-rol-tu phyin- pa drug), the creation stage and the perfection stage, will not transcend the ideas and scrutiny of one's own mind. Yet these aspects of the path are not, it is emphasised, to be renounced, since they are spontaneously perfect in the ground. So the text declares (p. 307):
. . . in this abiding nature that is free from all activity, all things belonging to the truth of the path are naturally com- plete, without effort, in the manner of a hundred rivers converging under a bridge.
Great Perfection is therefore defined as the naturally present pristine cognition, or as a sameness throughout the extent of cyclical existence and nirval). a, in which all lower sequences of the vehicle are perfected in a single essence.
The Divisions of Atiyoga
Within the teachings of Atiyoga, there are three modes of experiencing the goal of Great Perfection according to the nature of those who aspire to it. The text explains (p. 319):
There is the Mental Class (sems-sde), which teaches that all things are liberated from the extreme of renunciation, be- cause they are not separated from mind-as-such. There is the Spatial Class (klong-sde), which teaches that all appari- tions of reality are free from activity and liberated from the extreme of the antidote, because they are perfectly gathered in SamantabhadrI, the space of reality. And there is the profound Esoteric Instructional Class (man-ngag-sde), which teaches that the particular characteristics of truth itself are liberated from both extremes of renunciation and antidote, because they are established according to the modes of reality (yin-lugs).
The spiritual and philosophical goal of the Mental Class transcends the subject-object dichotomy. The compounded truth of the path as taught in the causal vehicles and lower mantras is determined in the great expanse of reality to be a pristine cognition of great purity and sameness. When the Mental Class is analysed, there are seven categories or areas of mind (sems-phyogs) in which this determination is made.
While the Mental Class holds the apparitions of reality to appear as the expressive power of mind-as-such, the spiritual and philosophical goal of the Spatial Class is the establishment of a great infinity of primordial liberation unscrutinised by mind. All that appears in the vast space of SamantabhadrI is an adornment of that array, free from all activities. The Spatial Class is divided into teachings concerning the Black Space propounded as Absence of Cause (klong nag-po rgyu-med-du smra-ba), the Variegated Space propounded as Diversity (klong khra-ba sna-tshogs-su smra-ba), the White Space propounded as the Mind (klong dkar-po sems-su smra-ba), and the Infinite Space in which Cause and
Result are Determined (klong rab-'byams rgyu-'bras la-bzla-ba).
While the Mental Class, referring to mind-as-such, mostly achieves profundity rather than radiance, and almost clings to mental scrutiny because it does not recognise the expressive power of radiance to be
reality, and while the Spatial Class almost falls into the deviation of
emptiness although it achieves both radiance and profundity, the
Instructional Class is considered to be superior to both because
gathers all apparitions of reality within reality itself. It is classified
Into three categories of the Random (kha-'thor), in which pristine
cognnion instantly arises without regard for formal structure, the Oral
T d··
ra nIOn (kha-gtam), which naturally shatters the source of all concep- tualisation and remains indefinite in character, and the Teaching which accords with its own Textual Tradition ofTantras (rgyud rang-gzhung-du that is, the Seventeen Tantras ofthe Esoteric Instructional Class
. GB Vols. 9-10), which turn to the origin of all transmitted precepts, WIthout renunciation or acceptance, saIPsara or nirval). a, or disputations
38 Fundamentals
Translalor's Introduction 39
regarding emptiness. These have their various subdivisions, and further subdivisions.
So in Atiyoga the awareness which transcends the mind is said to be a primordial liberation (ye-grol), a natural liberation (rang-grol) , a direct liberation (cer-grol), and a liberation from extremes (mtha'-grol). Once this intrinsic awareness or pristine cognition has been ascertained to be the distinctive doctrine, there are said to be two means of realising it, which are known as Cutting Through Resistance (khregs-chod) and AU-Surpassing Realisation (lhod-rgal).
The former, Cutting Through Resistance, is oriented towards the emptiness-aspect, or primordially pure awareness without conceptual elaboration, and so causes the cessation of inherently empty phenomena. The latter, All-Surpassing Realisation, clarifies the apparitional aspect, which includes material objects, into inner radiance in a spontaneously present manner, and so causes the cessation of apparitional reality. It is said that when firm experience in Cutting Through Resistance has come about, one dissolves finally into a great primordially pure point of liberation. The coarse atoms of the four elements are transformed into pristine cognition and vanish. If, however, activity on behalf of others is resorted to, the dissolving atoms emanate as, and leave behind, relics of four kinds, while the awareness centred in the buddha-body of reality acts on behalf of beings through unceasing emanation.
While it is held that Cutting Through Resistance directly liberates the bewildering appearance of objects in fundamental reality, the All- Surpassing Realisation brings about the liberation of all apparitional aspects of the three world realms of desire, form and the formless (see chart, pp. 14-1S) in the inner radiance or luminosity of a seminal point of five-coloured light which is the natural tone of awareness. Thus, the expanse of reality and its appearances, which are known as indes- tructible chains [of light, rdo-rye lu-gu rgyud], are the mature awareness itself. At the successful conclusion of this practice, it is held that the outer and inner elements of the three world realms all dissolve into inner radiance through a succession of four visionary appearances (snang-ba bzhi), and so all cyclical existence is reversed. The awareness enters a formless disposition, as in Cutting Through Resistance, but the buddha-body of form continues to appear in the manner of rainbow light, and to act on behalf of sentient beings. As such, it is known as the body of supreme transformation (,pho-ba chen-po'i sku, Skt. *maha- sankrantikaya), and this is recognised to be the buddha level attained by Padmasambhava, Vimalamitra, Siiamafiju and others. If, for the while, there is no one requiring to be trained, the buddha-body of supreme transformation is absorbed into the body of reality or the youthful vase body (gzhon-nu bum-pa'i sku), the emanational basis of all pristine cognition, and the intrinsic awareness abides radiantly within it.
Furthermore, according to the esoteric instructions (man-ngag, Skt. amnaya/upadesa) of the _Perfection all belonging to cyclical existence and mrval). a are establIshed a dIsplay of. four . termediate states (bar-do, Skt. antarabhava), WhICh are respectIvely as the intermediate state of the birthplace, the intermediate state of the moment of death, the intermediate state of reality and the inter- mediate state of rebirth. Each of these transformations is provided with particular guidance, so that may conveyed to P? int of original liberation at any stage or III any CIrcumstance. It IS SaId that through the power of the descent of pristine cognition and the experien- tial cultivation of it in continuous yoga, the recollection of signs on the path, and the removal of obstacles, the result may be actualised within one lifetime.
Recapitulation of the Vehicles of Secret Mantra
Having detailed the overall meaning of the resultant vehicles of the secret mantra, Dudjom Rinpoche recapitulates them succinctly, categorising each sequence according to its entrance, view, moral dis- cipline, meditation, conduct and result.
This concludes the summary of the contents of the Fundamentals of the Nyingma School. The history of their transmission in India by Garap Dorje, Maiijusrlmitra, Jiianasutra, King Ja, Kukkuraja, Lllavajra and others, along with an account of their introduction to Tibet by Pad- masambhava, Vimalamitra, Buddhaguhya and so forth, has been recorded by Dudjom Rinpoche, in his History of the Nyingma School (mying-ma'i chos-'byung), which is published here in conjunction with the Fundamentals.
The History elaborately traces the distant lineage of transmitted pre- cepts (ring-brgyud bka'-ma) and the close lineage of concealed teachings or treasures (nye-brgyud gter-ma) from their first appearance in Tibet until the present century, and clearly indicates that the Nyingmapa for the most part remained aloof from the sectarianism which has so often been divisive in Tibetan history. Indeed, as the Author demonstrates, the destiny and propagation of all schools of Buddhism in Tibet have been interlinked from the earliest times.
THE LITERARY TRADITION REPRESENTED IN THE
FUNDAMENTALS
The literary heritage of the Nyingma tradition includes both tantras and siitras, along with the treatises or commentaries composed upon their intention over the centuries.
40 Fundamentals
Translator's Introduction 41
The tantras and sutras which emphasise the particular Nyingma teachings of Mahayoga, Anuyoga and Atiyoga are found in the canonical transmitted precepts of the Kangyur (bka'-'gyur) and in the Collected Tantras ofthe Nyingmapa (rnying-ma'i rgyud-'bum). Among them, those which focus on Mahayoga are exemplified by the Tantra of the Secret Nucleus (rgyud gsang-ba'i snying-po, T 832, NGB Vol. 14), those which focus on Anuyoga are exemplified by the Siltra which Gathers All Inten- tions (mdo dgongs-pa 'dus-pa, T 829, NGB Vol. ll), and those which focus on Atiyoga are exemplified by the T antra o f the All-Accomplishing King (kun-byed rgyal-po, T 828, NGB Vol. I). However, there are many other texts which elaborate on each of these three categories. Among those which refer to the entire nine sequences of the vehicle there are the Tantra of the Great Natural Arising of Awareness (rig-pa rang-shar chen-po'i rgyud, NGB Vol. 10) and the Miraculous Key to the Storehouse (bang-mdzod 'phrul-lde, NGB Vol. 2).
The treatises composed by Indian scholars of the past on those trans- mitted precepts include long commentaries on specific texts such as those on the T antra o f the Secret Nucleus by LIlavajra (Srfguhyagarbha- mahatantraraja(fka, P 4718) and by Suryaprabhasirpha (Srfguhya- garbhatattvanirrJayavyakhyana(fka, P 4719). Yet they also include a tradi- tion of short, pithy explanations of the nine sequences of the vehicle, among which one should note the Garland of Views: A Collection of Esoteric Instructions (Upadesadarsanamala, P 4726) by Padmasambhava, the Sequence of the Path (Mayajalapathakrama, P 4736) by Bud- dhaguhya, the Lock ofthe Heart (Cittatdlaka, P 4758) by SrI Sirpha, and the Turquoise Display (gYu-thang-ma kras-dgu, P 4729) attributed to Nagarjuna.
When the Nyingma tradition was introduced to Tibet, the concise exegetical style was maintained by authors such as Kawa Peltsek who wrote the Seventeen/old Appearance of the Sequence of the View (Ita-rim snang-ba bcu-bdun-pa, T 4356).
During the medieval period of Tibetan history which followed the persecution of the Buddhist doctrine by Langdarma and its subsequent restoration, long treatises were composed concerning these "ancient translations" by Rongzom Pa1)<;iita (eleventh century), Yungtbnpa Dorjepel (1284-1365), Longcen Rapjampa (1308-63) and others. Longcenpa in particular was encouraged by his teacher Kumaradza (1266-1343) to compose the Seven Treasuries (mdzod-bdun) which definitively structured the entire Buddhist experience from the Nyingma point of view. These include his Treasury of Spiritual and Philosophical Systems (grub-mtha'i mdzod) which has had a profound in- fluence on later interpretations of the nine sequences of the vehicle. Among his other works, one should note the General Exposition [ofthe Sec- ret Nucleus, entitled] Dispelling Mental Darkness (spyi-don yid-kyi mun-pa sel-ba) which is a basic source-book for much of the present treatise.
Subsequently, Perna Trhinle (1641-1717) and Locen DharmasrI (1654-1717) have commented on the range of the in h 'r respective Collected Works, and have explored III depth the dIstant
r of transmitted precepts (ring-brgyud bka'-ma) and the meaning of Anuyoga Siltra which Gathers All Intentions (mdo dgongs-pa 'dus-pa, T 829, NGB Vol. 1I). The latter's Oral Teaching of the Lord of Secrets (gsang-bdag zhal-lung) is a primary source for the recapitulations found in Parts Three and Four of the present work.
In the eighteenth century, Jikme Lingpa (1730-98) intricately stated the view of the Nyingmapa tantras and the nine sequences of the vehicle in his nine volumes of Collected Works, particularly in the Treasury ofEn- lightened Attributes (yon-tan mdzod); and Gyurme Tshewang Chokdrup of Katok catalogued the Collected Tantras of the Nyingmapa in his Discourse Resembling a Divine Drum (rgyud-'bum dkar-chag lha'i che lta-bu), the first part of which corresponds closely to our present text.
During the nineteenth century, under the inspiration of his teacher the great Jamyang Khyentse Wangpo, Jamgon Kongtrtil (1813-99) com- piled five anthologies (kong-spntl mdzod-lnga) which integrated the most important teachings from all schools of Buddhism.
More recently, Zhecen Gyeltsap and others have followed in this ec- lectic (ris-med) tradition, and Mipham Rinpoche (1846-1912) has com- posed elaborate exegeses on Madhyamaka, on the mind in its natural state (gnyugs-sems), and on the integration of the views of intrinsic empti- ness (rang-stong) and extrinsic emptiness (gzhan-stongi within the sphere of the causal vehicles of dialectics. These are all included in the four cycles of his Collected Works, His Summary of the Spiritual and Philosophical Systems from Longcenpa's Wish-fulfilling Treasury (yid- bzhin mdzod-kyi grub-mtha' bsdus-pa) has been partially translated into English by H. V . Guenther. 9
These prominent texts and authors serve to illustrate the literary tradition which Dudjom Rinpoche has inherited. Looking back upon the development of the Nyingma exegetical tradition from the Indian period until the eclectic movement, he has produced a treatise, the which conforms to contemporary circumstances and re- Many Tibetans who currently practise the doctrine do so In a refugee environment, and so lack the time and resources which :vere once available for the detailed study ofvast commentaries. Captur- Ing, the elegance of traditional versification, and the scholarly insights whIch have gradually been acquired over the centuries, he has con- ? ensed the writings of past masters, presenting their reasoning in an contemporary manner, and at the same time has substan- tIated ,this summarisation with copious quotations from the concise eXegetIcal tradition of both Indian and Tibetan origin, which epitomises the Ancient Translation School.
42 Fundamentals
The formal title of this work is An Abridged Definitive Ordering of the Nyingma Teaching, the Ancient Translation School ofSecret Mantra, enti- tled Feast in which Eloquence Appears (gsang-sngags snga-'gyur rnying-ma- ba'i bstan-pa'i rnam-gzhag mdo-tsam brjod-pa legs-bshad snang-ba'i dga'- ston). Its two hundred and thirty-two Tibetan folios were composed dur- ing the summer of 1966. The xylographs for the first edition of the text were prepared in Kalimpong, West Bengal, India, where they are pre- served at the monastery of Zangdok Pelri. The text was subsequently re- printed in the Collected Works ofDudjom Rinpoche (Kalimpong, 1979).
GYURME DORJE
The Text
An Abridged Definitive Ordering ofthe Nyingma Teaching, the Ancient Translation School of Secret Mantra, entitled Feast in which Eloquence Appears
gsang-sngags snga-'gyurrnying-ma-ba'i bstan-pa'i rnam-gzhag mdo-tsam brjod-pa legs-bshad snang-ba'i dga '-ston
Verses of Invocation
May you who are the indestructible reality
Of the speech of all conquerors,
Having attained supreme accomplishment,
A level whose wonder cannot even be grasped,
And arisen embodied as an awareness-holder, Powerfully transforming the three spheres of existence, Orgyen Dorje Chang,lO confer your blessings.
May you who bind the entire network Of the supreme skilful means,
Which appears as great bliss,
In the seal of discriminative awareness, Which is emptiness in its natural state, Heruka, completely present
In mobile and motionless creatures, All-pervading lord and guru,
Grant protection until enlightenment.
When the brilliant, attractive lotus of eloquent discourse Born from the taintless ocean of doctrinal tradition Exudes honey drops of excellent meaning,
The feast of the discerning bee increases in all ways.
Introduction
[2b. 3-3a. l] On the basis of the unsurpassed aspiration and enlightened activity of the three ancestral religious kingsll who emanated in the land of snow mountains [Tibet], the field of the sublime and supreme Lokesvara,12 the Teaching of the Conqueror [Buddhism] was estab- lished. Its foundation was clearly made secure by the preceptors, mas- ters, pa1). Qitas, accomplished masters, bodhisattvas and translators who were representatives of the Teacher [Buddha] through their translations, exegeses, teachings, study, meditation, and attainment. Subsequently, an immeasurable number ofaccomplished awareness-holders manifestly equal to the Conqueror himself emerged, such as Nupcen Sangye Yeshe and his nephew [Nup Khulungpa Yonten Gyamtso], the generations of the Zur family, Nyang-rel Nyima Ozer, Rok Sherap-o, Rongzompa Choki Zangpo and Longcen Rapjampa. 13 Therefore, I wish to sum- marise and briefly explain the fundamentals of that body of teaching renowned as the Nyingma tradition or Ancient Translation School of the secret mantra, the exegesis, attainment and enlightened activity of which continue to be maintained without decline until the present day.
Part One
Doctrines of Sarrzsara and Nirvana
1 The Essence and Definition of Dharma
[3a. 1-4b. 5] At the outset, the doctrines of sarpsara and nirval)a must be recognised in general and their characteristics established. This has three aspects: essence, verbal definition and classification.
The essence is as follows: Mundane doctrines are characterised as those which, when referred to objectively, cause one to wander in the three realms by the power of corrupt deeds, and as those whose nature is flawed in such a way that suffering alone is experienced. Supramun- dane doctrines are characterised as those which destroy the two obscura- tions when founded upon the continuum of the mind, and which are endowed with positive attributes affording protection from the suffering of saqlsara. As it is said [in the Rational System ofExposition, Vyakhya- yukti, T 4061]:
The true doctrine (saddhanna) is that which removes all suffering and every obscuration.
The verbal definition is that the term dhanna, which is derived from the root dhr14 "to hold", holds or conveys ten meanings. The Wish- fulfiller (Amaratfkakamadhenu, T 4300) explains:
Because it holds everything It is the dhanna. 1S
In the Rational System ofExposition the ten meanings emerge as follows:
is that which is knowable, the path, nirval)a, an object of mind, merit, life, the scriptures, material objects, regulation, and the doctrinal traditions.
Accordingly, there are quotations from the siitras illustrating the
dhanna when it conveys the meaning of that which is knowable, or example:
Some things (dhanna) are compounded, Others are uncompounded.
52 Fundamentals: Doctrines ofSarrzsara and NirvalJa
And,
All things (dharma) should be known in that way.
When dharma conveys the meaning of the path, it may be illustrated by the words:
o monks, the wrong view is not the doctrine (dharma), but the correct view is the doctrine.
When it conveys the meaning of nirvu1). a, it may be illustrated by the words:
He took refuge in the doctrine (dharma).
When conveying the meaning of an object of mind, it may be illustrated by the expression "activity field of phenomena" (dharmayatana). When conveying the meaning of merit, it may be illustrated by the words:
He practised the doctrine (dharma) in the company of a retinue of queens and maidens,
When conveying the meaning oflife, it may be illustrated by the words: A childish person dearly holds to the things (dharma) which he sees.
When conveying the meaning of the scriptures, it may be illustrated by the words:
o monks, that which is called the doctrine (dharma) includes for instance the pitaka of the sutras and the pitaka of prose and verse combined.
When conveying the meaning of emergent objects, it may be illustrated by the words:
As for compounded substances, this is their reality (dharma). and:
Even I have not transcended the phenomenon (dharma) of death and the reality of death.
When conveying the meaning of regulation, it may be illustrated by the term "four doctrines (dharma) of a spiritual ascetic" ,16 and by the words:
o monks, to kill is not the doctrine, but to renounce killing is the doctrine (dharma).
And so forth. When it conveys the meaning of tradition, it may be illustrated by "national traditions" (dharma) and "ethnic traditions" (dharma).
If one then wonders how these [ten definitions] relate to the sense of the term "to hold", then the things which are knowable hold both
Essence and Definition ofDharma 53 . d'vidual and general characteristics. Individual characteristics are
as illustrated, for example, in the following words: Earth is hard, water wet, fire hot
And wind is light and mobile.
And the manner in which general characteristics are held may be illus- trated by the words:
All that is compounded is impermanent. All that is corrupt is suffering.
All things are devoid of self.
Nirvu1). a is peace.
By the path and nirvu1). a one is held from falling into sarpsura. By the object of mind the mind is held. By merit one is held from falling into evil existences. By the life-span or life itself one holds the body or its appropriate stations. The scriptures hold the unmistakable truth. Emer- gent objects hold that which has a transient basis. Regulations hold the precise foundation. Traditions uphold an idiosyncratic conduct; and by awareness [of all these] one is held apart from the area of bewilderment. Such analogies may be inferred by reason.
The classification is twofold, consisting of the doctrine of sarpsura and the doctrine of nirvu1). a. Concerning the distinction between these two, the [Long] Mother [i. e. the Transcendental Perfection ofDiscrimina- tive Awareness in One Hundred Thousand Lines] says:
Liberality is possessed by both mundane and supramundane
beings. What, you may ask, is mundane liberality? That
which, by the act of having made some offering, neither
moves beyond, nor sublimates, nor transcends the world,
is said to be mundane liberality. That which does move
beyond, sublimate, or transcend the world, by the act of
having made some offering, is called supramundane liber- ality.
According to such quotations, when one has reached a conclusion
through any method, the result is distinguished by having or lacking the power to sublimate the world.
2 Doctrines of Samsara
And:
Owing to that root which is the single indivisible! 7 cause,
The true essence is not perceived;
This, therefore, is the beginning of sarpsara.
And in the Great Array (bkod-pa chen-po):
Spontaneous presence arises as an object, Which is emptiness.
At that time, from the cycle of bewilderment Which has four conditions,
The snare of clinging comes into being.
From the very moment of bewilderment, that same bewilderment arises as the ground-of-all (kun-gzhi, Skt. alaya) in its role as the ignorance, the naturally obscuring expressive power, which is the unconsciousness of the true essence. Dependent upon that [ground-of-all] is the mind which is the consciousness of the ground-of-all and the six conflicting emotions which originate from it. These are [ignorance, the basis on which bewildering thoughts are grasped]; 18 delusion, the bewilderment in the area of discriminative awareness; hatred, the bewilderment in the area of creative phases;! 9 pride, the bewilderment in the area of the view; desire, the bewilderment in the area of appearances; and envy, the bewilderment in the area of non-understanding [in relation to these].
Eighty-four thousand phenomena (dhanna) then emerge through the gradual accumulation of ideas, beginning with the mind which ap- prehends emotionally conflicted thoughts such as the above, the intellect which apprehends all memories, the ideas which form the ground of connecting propensities and doubts, and that area [of mind] which clings to objects and entities.
In this way then, the five sensory perceptions originate together with the consciousness of the intellect wherein the twenty-one thousand [in each of four categories], namely, the three poisons and theIr combination, arise dispositionally.
[4b. 5-16a. 3] First, the doctrines of sarpsara are explained under three headings: (1) the characteristics of sarpsara, (2) the mundane vehicle [and the Brahma vehicle], and (3) an ensuing discussion of the views held by those ofno understanding and by those ofwrong understanding.
THE CHARACTERISTICS OF SA1\1sARA
The doctrines or phenomena of sarpsara are originally caused by ignor- ance which arises in three interrelated aspects. Firstly, the ignorance of individual selfhood (bdag-nyid gcig-pu'i ma-rig-pa) arises as conscious- ness, but it is not recognised as such. Secondly, through the co-emergent ignorance (lhan-cig skyes-pa'i ma-rig-pa), the unconsciousness of the true essence and that consciousness emerge together. Yet it is thirdly, through the ignorance of the imaginary (kun-tu brtag-pa'i ma-rig-pa), that one's own perceptions are externally discerned. Since these three aspects arise diversely from a single essence, they arise from the ground as the appearance of the ground; and since this is not known to have been self-originated, the threefold ignorance which subjectively discerns objects is the causal condition [of sarpsara]. The objective appearances, which arise like one's own reflection in a mirror, through clinging to externals apart from oneself, are the referential condition [of sarpsara]. The consciousness which holds to the [concepts] of "I" and "mine" is the possessive condition, and since these three [conditions] are simul- taneous, they form the immediate condition. Bewilderment originates.
from the impure referential aspect containing these four conditions [of samsara] and is maintained by divisively clinging externally to objective and internally to subjective consciousness.
As it is said in the Penetration of Sound (sgra thal-'gyur, NGB Vol. 10):
The basis of bewilderment is ignorance. Ignorance has three forms.
object which maintains the continuity of any of these six active 20
h' '. .
CO? SCIOusnesses at the moment of objectification the immediate con-
SCIOUsness h' h
W IC at t e same Instant apprehends the object and Its
- orm, and any of the three subsequent feelings of pleasure suffering or neutrality h . '
t h ' ' are toget er called the sensatlon of contact. So it is that
Psychophysical bases originate, divided into three groups
a [. T? ereupon, the evolution of] the five components the twelve
fields, the six sense organs and karma or [world-fo;ming] deeds
whs. uehs. . The five components are, namely, the component of form,
IeISana I'f
a n d ' ccumu atIOn 0 atoms and is capable of being destroyed
spIlt; the component of feelings, which are the source of enjoyment
Doctrines ofSartlSara 55
56 Fundamentals: Doctrines ofSaytZsara and NirvalJa
Doctrines ofSaytZsara 57
and desire; the component of perceptions, which are dynamic and object-oriented; the component of habitual tendencies which create and accumulate propensities; [and the component of consciousness which is aware and objectifying]. 22
As for the twelve activity fields which cause any accumulation of ideas to be sensed, there are six objective modes, such as form, the object apprehended by the eye, which causes both the continuity [of the object of perception] in the subsequent instant and the apprehending consciousness to be sensed; and there are also six subjective modes, such as the consciousness of the eye,23 which arises in that subsequent instant and perceives as form that form which may be objectively sensed. There are five organs of sense, such as the eye, which have the power to apprehend objects, or six with the inclusion of the sense organ of the intellect, which originates from the possessive condition ofthe initial apperceptive consciousness.
Deeds may be of three types: virtuous, unvirtuous or neutral. The first includes the ten virtues which produce worldly happiness as their result. The second comprises the contrary deeds which cast [beings] into evil existences. The third refers to those [neutral] deeds24 which cast beings into higher realms.
Although all these phenomena are compounded internally by the mind, their apparitional aspect and supporting foundation are the five gross elements of which external objects are compounded, and which are caused, conditioned, supported and substantiated by the fourfold process of creation, duration, destruction and dissolution. As the number of mental propensities through which they appear as objects expands, the world realm of desire containing the four continents, Mount Sumeru and perimeter appears like a dream, along with the realm of form, like self-radiating rainbow light of five colours, and the formless realm, which originates from the contemplation of the summit
25
of existence, and so on.
container and animate creatures, mobile and motionless, subsumed by the three world realms, does not appear in the ultimate vision of sublime beings. Rather, it is an apparitional mode of the bewildered intellect of sentient beings, which appears by the power of the subject-object dichotomy lapsing into delusion, like water in a mirage, and into errone- ous perception, like seing a multicoloured rope as a snake. As it is said in the Pearl Necklace (mu-tig phreng-ba, NGB Vol. 9):
In this way, the diverse appearances Resemble a rope when seen as a snake. Though not so, by clinging to them as such The outer container and inner essence
Are established as a duality.
The rope itself, on further investigation,
Is primordially empty of container and essence.
The ultimate takes form as the relative.
That perception of the snake is visually true,
The perception of the rope is genuinely true.
Enduring, for example, as a bird relates to a scarecrow, The independent existence of the two truths
Refers only to the relative world.
It has no relation to genuine reality.
Because of the expanse of emptiness
The essence of that [reality] is that all is free.
And in the Oral Instructions ofMafijusrf(MafijuSrfmukhagama, T 1853-4) it says:
All things of sarpsara are held to be non-existent
Like the multicoloured rope when perceived as a snake.
Moreover, the creator of the happiness and suffering of sarpsara, the high and the low and all such apparitional modes, is karma or [world- forming] deeds, corrupted by all-conflicting emotions, which are of three types. Without exception these modes are created by deeds, em- anated by deeds, matured by deeds, and they appear through the power of deeds. Accordingly, it is said in the Hundred Parables on Deeds
(Karmasatakasutra, T 340):
The diversity of the world is developed through deeds. Happiness and suffering are created by deeds.
Deeds originate from an accumulation of conditions And by deeds happiness and suffering are made.
And in the to the Madhyamaka (Madhyamakavatara, T 3861, Ch. 6, v. 89) It explains:
By mind itself the diverse
Sentient and inanimate worlds
Are allocated their share of deeds Living creatures without
Are said to be created through deeds. THE MUND
ANE VEHICLE AND THE BRAHMA VEHICLE
The Mundane Vehicle
In brief, the entire array of the inanimate
Th· . '
[7b. 2-10a 3]
god . e mundane vehIcle or the basic vehicle followed by
S and human b . . I .
Verbal d . . emgs IS exp amed under three headings: essence,
The essence is a of g d
o s and hum
efimtlOn and classification.
f'
0 progressmg to the conclUSIve happiness
.
an emgs w IC acks the power to subhmate sarpsara.
h d ny met 0
hI'
b ' h"
58 Fundamentals: Doctrines ofSan:zsara and NirvarJa
Doctrines ofSan:zsara 59
It is verbally defined as a vehicle because it can merely unite with, and progress towards, the result of happiness experienced by gods and human beings. Its classifications are sixfold, namely, entrance, view, moral discipline, meditation, conduct and result.
Firstly, concerning the entrance: After having seen the three evil existences, which are naturally endowed with suffering, one enters by means of renouncing the unvirtuous deeds, which are the cause of birth therein. As it is said in the Heruka Galpo (he-ru-kagal-po, NGB Vol. 25):
Non-virtue is renounced by the vehicle ofgods and humans.
In this context the ten non-virtues consist of three physical deeds - to kill, to steal and to commit sexual misconduct; four verbal deeds - to lie, to slander, to talk irresponsibly and to utter abuse; and three mental deeds - to covet, to be malicious and to hold wrong views.
Secondly, concerning the view: The correct view is the conviction that there are such things as a future world and the cause and fruition of deeds. It says in the Collection ofMeaningful Expressions (Udanavarga, T 326, Ch. 4, v. 9):
The great one who possesses
The correct view for a mundane being Even in a thousand lifetimes
Will not turn to evil existences.
Conversely, with a wrong view, even though one may have practised other virtuous deeds, such as abstaining from murder, one will reap the fruit of suffering. As it is said in the Letter to a Friend (Suhrllekha, T 4182, v. 46):
Even though an individual may have practised well, with a wrong view
All that matures will be unbearable.
Therefore, it is important that the correct view be retained.
Thirdly, moral discipline is nothing but the moral discipline of re- nouncing the ten non-virtues. It has been said in the above-mentioned
[Letter to a Friend, v ,11]:
The [eight vows of the] purificatory fast
Cause the pleasant body of the gods who act as they desire To be bestowed upon lay people.
This being the case, is not the moral discipline derived from correct commitment explained to be necessary for one who would progress to the rank of the gods? Though indeed mentioned, it is spoken of only with reference to [the attainment of] the extraordinary [form] realms. For the ordinary [form] realms, its necessity is uncertain. 26 Therefore,
ese I tter realms are held to be attained simply by enacting the deeds
ath of the ten virtues, along with their concomitants, which are and pa .
retained by the correct VIew. h . f h .
Furthermore, concepts sue as punty 0 t e graspmg components
area . . 11d cience and humilIty IS ca e
her duties of a,nd with And . t ue for an evil or mfenor bemg. The Treatlse on BehavlOur entUled
ISr k. bbd ,. ) 27 the Holy Ornament (lugs- yz stan- cos am-pa z rgyan says:
To honour well those who are worthy of reverence,
To be especially benevolent to those who are unprotected, And not to forget to repay kindness
Is the conduct of a holy being,
The holy person actually chooses death,
Rather than a life which has forsaken conscience, Experiences which are tainted with sin,
And power gained 1 y the deception of friends.
And again:
An evil delights in sin, Shows ingratitude and casts away Conscience like an enemy.
That one will do anything
To achieve his or her own purpose.
And in the Short Chapter on Discrimination ('byed-pa le'u chung) sixteen
pure human laws (mi-chos gtsang-ma bcu-drug) are taught as follows:
Develop faith in the Three Precious Jewels without sorrow or weariness; search ultimately for the true doctrine; skilfully study the excellent sciences; first recollect and then appraise anything that is to be undertaken; do not hanker after unas- signed work; look to a higher level and emulate the ancients and those of superior conduct; repay kindness to one's par- ents of the past, present and future; be broad-minded and hospitable in one's dealings with elder and younger siblings and paternal relatives; ensure that the young respect their elders by degrees; show loving kindness to one's neighbours; arduously assist one's acquaintances who are spiritual bene- factors; perfectly fulfil the needs of those nearby who are connected through the worldly round; help others through o? e's skill in science and the arts; provide a refuge with kmdness to those who depend upon it; resist bad advice and establish advice which will increase the happiness of the COuntry; and, entrusting one's deeds to the doctrine, one
th
dhered to, and one who has been motivated by the possession of
hI'b'fi fi '
a 0 y or supenor emg or per ormmg
60 Fundamentals: Doctrines ofSarrzsara and NirvalJa
should bring one's spouse to obtain the ground of enlighten- ment in future lives.
Fourth, meditation: There is training until one has the power to bring about the proper result.
Fifth, conduct: One enacts the deeds and path of the ten virtues "endowed with corruption" along with their concomitants, which [vir- tues] are so named after their function which is [merely] to renounce the ten non-virtues. The positive virtues of such physical actions as prostration, verbal actions as praise and mental actions which benefit others by virtuous thoughts are also included. However, one might object, is it not said in the Heruka Galpo that on the vehicle of gods and humans, the ten modes of doctrinal conduct such as writing [scrip- tures] and making offerings are necessary? Here, as before, there is a distinction between [the attainment of] the extraordinary realms, and the ordinary realms.
Sixth, the result is as follows: By the extent of the power of one's virtuous deeds, one is born in the ten higher levels of the desire realm, namely, among the human beings of the four continents or among the six species of Kama divinities. Accordingly, the Tantra of the Extensive Magical Net says:
The practice of the ten virtues and the renunciation of non- virtues
Are the basis for birth among the gods and humans of the desire realm.
And in Buddhaguhya's28 Sequence of the Path it says:
By emphasising the ten virtues
And not equating virtue with non-virtue,
One is born among the gods and human beings. Without understanding sameness, one wanders in the
desire realm.
Since this vehicle progresses to the culmination of the happiness desired in this life either as an emperor among men, or as a fYlaster of the Paranirmitavasavartin29 realm of the gods, the Satra of the Descent to Lanka speaks of it as the divine vehicle, after the name of the highest realm to which it progresses. It has been said of this vehicle in the Sequence of the Path:
It is definitively arranged
As the first of the fundamental vehicles.
Accordingly, it either forms the foundation of, or is preliminary to, all the vehicles, because the vehicle which is not retained by the correct view and which does not observe the deeds and path of the ten virtues
Doctrines ofSarrzsara 61 its actual foundation is nowhere to be found. The Hevajra Tantra
417-18, Pt. 2, Ch. 2, v. 18cd) also states: Having commenced from the ten virtues
His doctrine is disclosed.
The Brahma Vehicle
[lOa. 3-lIb. 3] The Siitra of the Descent to Lanka also speaks of the vehicle of Brahma. Here Brahma does not only apply to the three realms which begin with the Brahmakayika,30 but the meanings of chaste, clean and pure are also conveyed by the word Brahma; for the conflicting emotion of desire is cleansed and purified. In this way the above siitra refers to the whole range of the word Brahma. All twenty- one higher realms, including the seventeen form realms of the gods and the four formless realms, are expressed by the word Brahma, and the path, along with its concomitants, which progresses to these realms is called the vehicle ofBrahma. 31 It also says that one who has renounced the conflicting emotions of the lower level will be born in a higher realm by the power of having meditated with tranquillity, and with higher insight which perceives as coarse the level below one's own and perceives as subtle one's own level. Therefore, one will not be born in
the higher realms without obtaining an actual foundation in the four me? itative concentrations and the four formless absorptions on the path whIch removes attachment to the level below one's own. So it is that the meditative concentrations and absorptions are held to be the actual vehicle of and the four immeasurables and five mundane super- co? muve powers to be the extraordinary path of enlightened attnbutes III the vehicle of Brahma.
These attributes also require a view which accepts the [doctrine of] and their result; an entrance and a moral discipline through the ten non-virtues are renounced; a conduct through which the ten are observed as before, but through which in addition the namely, loving kindness, compassion, sympathetic and equammny are practised; and a meditation which includes both
? rmal and formless absorptions. The formal ones are the four medita- -tIVe which are characteristically disillusioned with the
sensatIOnsofd' A h '. .
· . eSIre. s t e Intennedzate Mother [Transcendental perl'ec-
tlOnofD " .
vim' . Awareness zn Twenty-five Thousand Lines, Pafica-
J!
Ideas and scrutiny is the third concentration, and mental actIon united with delight is the fourth concentration.
. satlsahasrzkapraJiiaparamita, T 9] says:
That which possesses both ideas and scrutiny is the first That which possesses no ideas but scrutiny
alone IS the d .
b ' secon concentratIOn. Mental actIOn devOId of
'.
62 Fundamentals: Doctrines ofSarrzsara and NirvalJa
Doctrines ofSarrzsara 63
The latter [i. e. the formless ones] are the four absorptions which are characteristically disillusioned with the cognition of the four concentra- tions. These are the absorptions into the activity field infinite as the sky, into the activity field of infinite consciousness, into the activity field of nothing at all, and into the activity field where there is neither perception nor non-perception. They are the culmination of the path to the summit of existence. 32 Concerning these, the Tantra of the Ex- tensive Magical Net also says:
One whose conduct is the four immeasurables And whose meditation is unwavering
Will be born in the Brahma realms and so forth.
The result [in this context] refers to both the form and formless realms. As regards the former, one takes birth in the three realms which begin with Brahmakayika through having meditated respectively on the weak, middling, and strong aspects of the actual foundation of the first concentration, and [by applying the second, third and fourth con- centrations] in the same way, altogether there are twelve such ordinary realms in which one revolves. During the fourth concentration the uncorrupted discriminative awareness of the sublime beings increases and one takes birth in the Five Pure Abodes beginning with Avrha through meditation in five respective stages. Yet, one does not obtain freedom from attachment to form, and one continues to wander in sarpsara through attachment to the flavour of concentration. As the Sequence of the Path says:
Holding to individual selfhood through the stages Of the four immeasurables and four concentrations, And imputing self in all forms,
One takes birth successively in the Brahma realms.
As regards the latter [type of result], one takes birth as a formless god by clinging to [the idea of] self during the contemplation endowed with
c: 11 ws: on this topic the opinions of past masters slightly differ. The 100 . h34l'hh f d .
33
higher insight is absent. The same text [Sequence of the Path] says:
Without understanding sameness and that which is formless,
One does not know the four names to be non-existent. When one abides in the four activity fields,
One is born on the level of the summit of existence.
THOSE OF NO UNDERSTANDING AND THOSE OF WRONG UNDERST ANDING
[llb. 3-16a. 3] The ensuing discussion of the views held by those of no understanding and by those of wrong understanding is explained as
. Their essence is that they are totally deluded because from the begin- nmg they have not understood [the relationship] between the causes results of deeds. The verbal definition is that they are called apathetic
ecdause. they do not act in response to the existence or non-existence
of octnnes con . h
four nominal components
in which the discriminative awareness of
tef Suryaprabhasirp a CaIrns t at t ose 0 no un erstandmg are
%:Strio of the materialists (rgyang-Jphen-pa, Skt.
Lokayata) and the mhilIstlc extremIsts (mur stug-pa), while those of
wrong understanding are the eternalistic extremists (mu stegs-paJ Skt.
35
the apathetic and those of wrong understanding the extremists, both
tfrthika). Master LIlavajra
eternalistic and nihilistic. Vimalamitra
claims that those of no understanding are
36
The apathetic and materialists
Have no understanding,
The nihilistic and eternalistic extremists Have wrong understanding.
Since a similar account also is found in the great master Padmasam- bhava's Garland of Views: A Collection of Esoteric Instructions, I shall adopt the same approach here.
Those of No Understanding
[12a. 1-12a. 4] Among those of no understanding and those of wrong understanding, the former are both interpreted and classified as follows. They are interpreted to be ordinary individuals whose attitudes have not been changed by a philosophical system. They are classified into two groups: the actual and the incidental.
The Apathetic
d'
. exp ame under three headmgs: essence, verbal definition and clas-
First, those who actually have no understanding, the mundane apathetic
are I' SIficatIOn.
'
nea er renunc'
the S
has said:
. . d
cernmg mter ependent causes and results and observe
t'.
'
la IOn nor commItment. As the Parkap Commentary [on ecret Nucleus) Guhyagarbhamahatantrarajatfka, P 4718] says:
He who understands nothing at all Is a mundane apathetic being.
Their classificat' " "
in£ . Ion IS mto an mfenor type and a dubious type. The
enortypehave db d. II .
lllent of 0 " a ase mte ect ,:hlch does not consider the attain-
and res P SHIve attnbutes. The dubIOUS type are both good and evil, emble those described below.
64 Fundamentals: Doctrines ofSarrzsara and NirvalJa The Materialists
[l2a. 4-12b. 4] Secondly, those who are incidentally classed with those of no understanding, the materialists, are also explained under three headings. Their essence is that without understanding the existence or non-existence of previous and future lives, they are inclined to achieve only the slight temporal and spiritual well-being of one lifetime. The verbal definition is that they are called materialists because, rejecting
the future as remote, their achievements depend upon the mysterious expressions, oracles, dreams and calculations of mundane beings, such as those who are mighty and powerful in this life. Their classification is into two types: the cut-off and the perceptive. The former includes those cut off by nature and by conditions. Since [the view that there are cut-off beings] is not held by those who uphold the philosophy of
the greater vehicle (Mahayana), they may be known in detail from othersources. 37Theperceptivetypeisfourfold. Asagreatsiitra(mdo
chen-po) says:
The four perceptive types,
Known as the attached, the distracted,
The fearful, and the aspiring,
Appear as the field
Capable of retaining the seed [of enlightenment].
Respectively, these four are unable to resist lustful attachment to objects of desire, distracted by the duties of man-made laws in this life, success- ful in power and wealth through evil means, and the type which aspires to renounce the ten non-virtues and attain liberation.
Those of Wrong Understanding
[12b. 4-16a. 3] Secondly, those of wrong understanding are and classified as follows. They are interpreted to be any receptive individuals whose attitudes have been changed by wrong philosophy. They are classified as the five sophistic schools of the extremist masters
Doctrines ofSarrzsara 65 [Kapila, the Yoga As the Compendium ofthe Nucleus ofPristine
Cognition (]fianasarasamuccaya, T 3851) says: The Sarpkhya speak of attributes;
The Followers of Kapila maintain they are empty.
So it is that they are called the SaIpkhya, the Followers of Kapila and
Adherents of the Three Attributes (TraigulJya). Aisvara
[13a. 3-13b. 1] The_second school holding eternalistic view is that of the Followers of ISvara [Siva]. The god ISvara, the teacher of many tantrapitaka, had two students who attained accomplishment, namely, and Kal). ada. The adherents of Nyaya (Naiyayika) depend on the View of Reason (Nyayadarsana) which was composed by whilethe dependontheClearDistinction(bye-brag
gsal-ba, Skt. which was composed by Kal). ada. This school holds that all the bondage and liberation of sentient beings is created by Isvara:
Having no consciousness, these living creatures Lack control over their own happiness and sorrow.
