No More Learning

By reahsmg the truth. whIch is uncontrived with respect to the ground, or the. su. preme such, free from conceptual elaboration, essence Is. hberated ':Ithout being created, and its unimpeded expreSSIve power evenly dIffused in a vast openness. There is no support so there is no ripening of either positive or negatlve attnbutes. ThIS Is_held to be liberation in sameness, throughout the extent ? f sarpsara and
. - b means of axioms [arising within]313 whIch concern the mrvana, Y . l'b'
emptiness of reality, its natural punty and great 1 eratlOn from extremes. .
The fourth is the area of mind which holds that IS no into partiality or bias (rgya-chad phyogs-lhung-med-par I phyogs). Although mind-as-such, the COg? l- tion, encompasses all of sarpsara and It IS WIth respect to substantial appearances, respect to msubstan- tial emptiness, and, being without eIther, not even descen. d into bias with respect to their coalescence. S. Ince 1. tS empty IS liberated from the extreme of eternalism a? ? ItS power is liberated from the extreme of It IS the reahty WIthout activity, transcending happiness and .
The fifth is the area of mind concermng the level of philosophical systems (phyogs-'dzin grub-mtha'i sa'i out abiding and without existing anywhere, the essence of mmd ans. es unimpededly in any appearance whatsoever. It is said in the Supenor Magical Net:
Appearing nowhere and everywhere,
The uncreated, magical diversity appears. The diverse maJ). 9alas of the Conqueror, too, Are the great miraculous display of mind.
. b . . . d d unapprehend- Accordingly, [the mind] does anse, ut It IS ummpe e ,
Divisions ofAtryoga 325
are the display of mind, the diversity of appearances is essenceless because mind-as-such is also essenceless; and although both the sub- jective forms of the mind which arise and objective appearances which emerge seem to differ, they are actually indivisible in reality, the
naturally present pristine cognition, where there is no such thing. The duality of sarpsara and nirvaJ). a arises from the spontaneously present vibration of [mind's] natural expressive power, and yet that which arises is without essence. The distinctive doctrine ofthis [Mental Class]
is therefore that [the mind] proceeds to natural liberation at the very moment when it arises. It says in the All-Accomplishing King:
Phenomenal existence, the world and its contents, All buddhas and sentient beings,
Are created by the mind,
And are one in the disposition of mind.
The Texts and Teaching Cycles ofthe Mental Class (NGB Vols. 1-3)
[l95a. 1-195b. 3] The tantras which express this Mental Class are said to number two million two hundred thousand verses. If these are sub- sumed, they comprise the Three Spaces (klong gsum-po) which are
contained in six thousand three hundred sections (bam-po), namely, the Space in which Reality is Inexpressible (chos-nyid brjod-du med-pa'i klong), the Space in which the View is Not Absent (lta-ba min-pa med-pa'i
klong) and the Space in which Conduct is Not Present (spyod-pa yin- pa med-pa'i klong). If further subsumed, these are gathered into the Three Vaults [or Appendices] ('phyong-gsum), namely, the Vault which Directly Reaches the Abiding Ground (gnas-pa gzhi-thog-phebs-pa'i 'Phyong), the Vault into the Liberation of Appearances Right Where
They Are (snang-ba rang-sar grol-ba'i 'phyong) and the Vault into the Equalisation without Differentiation (ngo-mnyam tha-dad med-pa'i
'Phyong).
The texts of the Mental Class also comprise one thousand and three great tantra sections which are entitled the Fifty Nails Undeviating with to Reality (chos-nyid-la 'chugs-pa med-pa'i gzer-bu lnga-bcu), the FIve Hundred and Eleven Situations in which Objects are Viewed as Mind (Yul sems-la lta-ba'i gnas lnga-bgya-bcu-gcig), the Twenty Thousand Simul-
taneous Distinctions between Appearances and Mind (snang-sems cig-car-du
khri-phrag-gnyis), the Fifty Thousand Determinations Made
In the All-Surpassing View (lta-ba thod-rgal-du la-bzla-ba lnga-khri) and
the Thousand Situations which Cut Through the Idea ofBeing in Meditation (sgOm-yod rtog-pa gcod-pa'i gnas cig-stong) .
. l. f this spiritual and philosophical goal of the Mental Class is essen- All the apparitions of reality which appear are perfect in reality, t e expanse of the enlightened mind, without having to seal all phenom- enal appearances with the seal of reality. The awareness of appearances
ing and non-conceptual.
The Sixth is the area of mind which transcends dogmatlsm co
h 'd ' l 'das-pa ing that which is free from the intellect (blo-bral p y,0? s- zzn-. as ee fr0111
sems-phyogs). The naturally present pristine cogmtIOn that ears. the intellect does not exist as any truth or falsehood, however , . pp nd It is a display of great liberation from the extremes of bemg a
non-being. r in ref-
'lMs-
The seventh is the area of mind which propounds actua . h . tu 314 smra-ba z
self'
erence to mind-as-such (sems-kyz p yogs yzn-.
phyogs). Although all these appearances appear dIversely becaus
e they
. ncern-
'I'
326 Fundamentals: Vehicles ofSecret Mantra
as the expressive power [of mind], or as a display [of . them without deliberate recogmtlon. The glonous
accompames
Narotapa [Naropa] also says:
This nature of diverse appearances
Is reality, and thus indivisible.
Therefore, for the radiant mind-as-such or mtentlOn,
In which [appearances and reality] Nothing even slightly appears that not reahty. This essence through which
Is seen as the nucleus of pristine cogmtlon ItSelf. Essentially it is inexpressible.
THE SPATIAL CLASS
[195bA-197bA] Secondly, concerning the Spatial Class: the s ace of SamantabhadrI, the reality of naturally present pnstme COglll- tfon, all apparitions of reality which are merely that array which manifests in and of Itself. . Other t deYh . 0
not exist as bondage and liberation, or as whIch anse an t actual arising. It is therefore not claimed, as m Mental Class. , t at [the apparitions of reality] appear as the and. dIsplay [of the mind]. The spiritual and philosophIcal
is the establishment of a great infinity of u scrutinised in terms of relational proof, explicit of implicitly affirmative negation of existence, or punty and lmpunty. The master Naropa's Means for Attaining the Real also says:
The effortless unconceived awareness, .
An blissful space manifest in and ? f. ltself, Arises as the spontaneously present space of pnstme
unchanging, naturally beyond causes and conditions, and without spa- tial parts. There are three subclassifications, namely, the Black Space of Deeds (mdzad-pa klong-nag) , the Black Space of Spirituality (thugs-rje klong-nag) and the Black Space of Emanation (spntl-pa klong-nag-gi sde).
As for the essence of the second, the teaching of the Variegated Space propounded as Diversity (klong khra-bo sna-tshogs-su smra-ba): It is positively held that the appearances in the display of this naturally present pristine cognition are an adornment and display of reality, which appears as a naturally arisen diversity; and it is negatively held that the [same] display, which arises all-pervasively and without direc- tion, is beyond refutation and proof. There are three subclassifications, namely, the Variegated Space which propounds Being in Conformity with the Mental Class (yod-smra sems-sde dang mthun-pa'i klong khra-bo), the Variegated Space which propounds Non-Being in Accordance with the Natural Position [of the Spatial Class, med-smra rang-gnas dang mthun-pa'i klong khra-bo], and the Variegated Space which propounds Both Being and Non-Being in Conformity with the Esoteric Instructional Class (yod-med man-ngag dang mthun-pa'i klong khra-bo).
According to the essence of the third, the teaching of the White Space propounded as the Mind (klong dkar-po sems-su smra-ba): It is held that everything which arises as outer appearance and inner aware- ness from the disposition of naturally present awareness is a display of mind, that appearances and conditions are pure from their basis with nothing to be done because they are liberated right where they are, and that there is nothing to be attained in the abiding nature. There are two subclassifications, namely, the White Space ofthe Inexpressible, Great Natural Arising (brjod-med rang-shar chen-po'i klong dkar-po), and the White Space of the Non-Duality of View and Meditation (lta-sgom gnyis-su-med-pa'i klong dkar-po).
Concerning the essence of the fourth, the teaching of the Infinite
Space in which Cause and Result are Determined Cklong rab-'byams
rgyu-'bras la-bzla-ba); It is held that all things which arise from the
disposition of the naturally present pristine cognition are known through
mind inasmuch as they are apparent, and are known through the abiding
inasmuch as they are not apparent. There are four subclassifica-
tIons, namely, the Outer Infinity which concerns Freedom from Activity
(bya-ba dang bral-ba phyi'i rab-'byams), the Inner Infinity which prop-
ounds the Spiritual and Philosophical Goal in accordance with the Texts
of the Spatial Class itself (grub-mtha' rang-gzhung-du smra-ba nang-gi
rab-'byams), the Secret Infinity which concerns the Dispelling of Obs-
(gegs-bsal-ba gsang-ba'i rab-'byams), and the Infinity of the Real
;Vhlch Unties the Essential (gnad-bkrol-ba de-kho-na-nyid-kyi rab- bYarns).
If these [four kinds of Spatial Class] are then subsumed, they comprise the teaching of the Four Spaces (klong-bzhi) concerning display (rol-pa) ,
cognition.
Naturally present and pervasive as . the . sky. .
This enlightened mind of
Is a blissful space of illusory pnstme It actually radiates as the holders of the pnstme
cognition t Of intuitive awareness, who are a naturally presen
illusion.
. . Ifclassified thisSpatialClassconsIstsoffour
[of teaching]· pounded
The essence the first, the teaching of the Blacdk pace is that
g po rgyu-me -du smra as the Absence of Causes (kiong na - . ' I
. . 'tion m Its natura state,
this naturally present pnstme cogm . ' r ' t If because it 15
refer to either the apparitions of realIty or rea Ity 1 se
. '
,
does not .
Divisions ofAtiyoga 327
328 Fundamentals: Vehicles ofSecret Mantra
adornment (rgyan), reality (chos-nyid), and freedom from activity (bya- bral). As to the first, [the Space of Display]: It is present because the display of mind-as-such does not change or alter from the disposition in which it unimpededly arises; and it is absent because this display which is without substantiality is not apprehended as an extreme. Its intention is openly directed in the manner of the sky.
As to the second, [the Space of Adornment]: Appearance, mind, natural presence and freedom from both artificiality and corruption, which successively arise as primordial adornments, arise unimpededly from that unborn disposition [of reality]. Appearances and mind are therefore neither refuted nor proven. Its intention is one of great natural rhythm and natural radiance.
As to the third, [the Space of Reality]: All things, whatever their source, neither come about, nor abide, nor cease. Though all the expres- sive powers of their display appear from the disposition of reality, they remain equipoised in the disposition of reality, just as the four elements do not wander from space.
Then, as to the fourth, [the Space of Freedom from activity]: Accept- ance and rejection through strenuous efforts are not required with reference to anything whatsoever. Everything abides in an uncom- pounded realm, in the manner of the sky, because it abides not to be done but primordially completed, not to be liberated but primordially liberated, not to be purified but primordially purified, and not to be attained but primordially accomplished.
If these categories of the Spatial Class are similarly subsumed, they are gathered into Nine [Spaces], namely, the Space in which the View is Unchanging (lta-ba 'pho-'gyur med-pa'i klong), the Space in which Meditation is neither Present nor Absent (bsgom-pa yin-min med-pa'i klong), the Space in which there is neither Hope nor Doubt for the Result (,bras-bu re-dogs med-pa'i klong), the Space in which the Essence is neither Accomplished nor Clarified (ngo-bo grub-bsal med-pa'i klong), the Space in which Natural Expression is Unimpeded (rang-bzhin ma- 'gags-pa'i klong), the Space in which Appearance and Mind are Liberated with respect to Characteristics (mtshan-nyid-la snang-sems grol-ba'i klong) , the Space in which the Expanse is Unchanging (dbyings 'pho-'gyur med-pa'i klong), the Space in which Display Unimpededly and Naturally Arises (rol-pa 'gag-med rang-shar-gyi klong) and the Space which is the Total Presence of Spontaneous Sameness and Primordial Liberation (lhun- mnyam ye-grol cog-bzhag-gi klong).
If these, in turn, are subsumed, they are gathered into Three Spaces, namely, the Space of Supremely Vast Spontaneous Presence (lhun- grub yangs-pa chen-po'i klong) , the Space of Effortless Radiance (rang-gsal bya-rtsol med-pa'i klong) and the Space which IS Primordially Accomplished though Nothing is Done (ma-byas ye-nas grub-pa'i klong).
Divisions ofAtiyoga 329 The Texts of the Spatial Class (NGB Vols. 3-4)
[197b. 4-198a. 4] There are eleven thousand chapters and six million four hundred thousand verses subsumed under the titles of the three thousand tantras, which extensively reveal these modes [of the Spatial Class]. . too, are gathered into the Eighty Thousand Aspects of Determznatzon (la-bzla-ba khri-phrag-brgyad); these are then gathered into Twenty. Thousand Aspects ofDistinction (shan-'byed khri-phrag gnyis); and these, m turn, are then gathered into Nine Hundred Conclusions ('gags with Two Thousand Essentials (gnad nyis-stong)
and the Nazis (gzer-bu lnga-bcu), all of these, if subsumed, are gathere? categories, namely, Liberation from Activity (byas- grol), LIberatIOn m the Establishment [of the Abiding Nature] (bzhag- grol) and Direct Liberation (cer-grol).
It is said in the Doha Composed by Lord Maitripa (Mahamudra- kanakamala, T 2454):
Non-conceptual, without ideas,
Transcending objects of ideas and scrutiny, Unthinking, without mind, utterly unthinkable, Without support or lack of support,
Or going, coming and abiding,
Awakening to the happiness and sorrows
Of saqlsara and nirval). a
In the space of supreme bliss,
Uncontrived, unwavering and naturally relaxed, Is the inner radiance, free from coming or going, In which mental events have been interrupted. Its appearance is ineffable and it is without any
master.
It is recognised to be reality,
The intrinsically radiant awareness, and the body of reality.
Passages such as this, too, have arrived at the spiritual and philosophical goal of the [Spatial Class].
THE ESOTERIC INSTRUCTIONAL CLASS
. . 3) Thirdly, there is the Esoteric Instructional Class: This M s dlstmctIOn over the two lower [Mental and Spatial Classes]. The thental Class, by referring positively to the mind has mostly achieved the area of profundity rather than radiance, and' yet by not realising
e power of radiance to be reality, it almo;t clings to mental scrutIny Th S . I C .
r d' . e patla lass, though equally achIeving profundity and a lance, rather than the mental scrutiny which apprehends reality,
330 Fundamentals: Vehicles ofSecret Mantra .
almost lapses into a deviation point within the of emptmess. T. he
Esoteric Instructional Class, on the other hand, IS act_ually supenor . h ·thI·n the expanse of reality that is free from concep-
Divisions ofAtiyoga 331
because It gat ers WI
tual elaboration, all apparitions of realIty whIch appear t . roug t e
self-manifesting, spontaneously present and expressIve As such [these apparitions] are the tone of the pnJ? ordIally
·bl e the supreme transcendence of mtellect. It IS Said In pressl e essenc , .
the Great Array of the Hzghest:
o holder of indestructible reality,
If this is not established, .
There are those who cling to mental And those who resort, in particular, to nothmg
at all.
Therefore this definitive, secret nucleus,
As a butter lamp amid the darkness, Or as an elephant among oxen,
A lion among wild animals,
Or a horseman among pedestrians, Is superior to them all.
The essence of this Esoteric Instructional Class is con. trary to those
bases and doctrines which refer to the dichotomy
·lderment or of realisation and non-reahsatIOn, by divIdmg non-beW I, r· hmeral the originally liberated and primordially pure Ity mto e k
objects that are to be inspected and the conSCIOusness whIch rna es inspection. From the position of the essence,
tual elaboration, both the subjective perceptIOn ObjectIve in of perception are equal in their lack of authentICIty, other . t h a _ mere conventional usage, the thoughts and prehend that dichotomy are genuinely transcended. ThIs class . t
resembles a geomantic centre which directly essentIa
e transcending intellect, thoughts of the mind, thmkmg process
mental scrutiny. It is said by MafijusrI:
Inwardly radiant by nature, Primordially pure as the sky,
The primordial realities have abandoned
characteristics.
They are neither things nor reality:
Similar to space which is without substantIaht! ', They are liberated from all words and phonetIc
expressions.
. .
which are unceasing and [continually] arising, so that the root ofworldly existence cannot be removed. As the same text says:
The emptiness of the conquerors
Is said definitively to remove all views.
If this [Esoteric Instructional Class] is classified, it comprises three categories, namely, the Random (kha-'thor), the Oral Tradition (kha- gtam) and the Teaching which Accords with its own Textual Tradition of Tantras (rgyud rang-gzhung-du bstan-pa, NGB Vols. 9-10). The es- sence of the first, [the Random category of esoteric instructions], is that the pristine cognition, which transcends the intellect, instantane- ously arises without regard for extraneous classifications and clarifica- tions. Its subdivisions are twofold: With reference to establishment [of reality], there are the Esoteric Instructions which Conclude the Path (bzhag-pa lam-gyi mtha'-gcod-pa'i man-ngag), and with reference to lib- eration, there are the Esoteric Instructions ofPure Power which Disclose the Path (grol-ba stabs dag-pa lam mngon-gyur gyi man-ngag).
The second [category of Esoteric Instructions], those given in the
15
manner ofan Oral Tradition, are essentialll
unbewildered. They naturally shatter the source of conceptualisation and, characteristically, they are free from deliberate recognition. Its subdivisions are twofold: the Oral Tradition which Permeates All Dis- course (gleng-bayongs-la bor-ba'i kha-gtam) and the Oral Tradition which is Divulged in Speech at No Fixed Time (khar-phog dus-med-pa'i kha- gtam).
The third [category of esoteric instructions], the Teaching which Accords with its own Textual Tradition of Tantras, is essentially the point of origin of all transmitted precepts. It is naturally effortless with respect to renunciation and acceptance because it is devoid of sarp. sara and nirvaI). a; and, characteristically, it is untouched by disputation concerning emptiness because it does not abide in sounds or words. Its subdivisions are fourfold: those transmitted precepts given in the manner of the Full Summation of the View (lta-ba sgang dril-ba), those given in the manner of Blood-letting which Removes Obstacles (gtar-ga gegs-sel), those given in a manner which Reveals the Hidden (gab-pa nzngon-du phyung), and those given in the manner of Exegeses which are Naturally Clear (bshad-pa rang-gsal). These, too, are classified into many profound and vast subdivisions with respect to view, meditation and conduct such as: their Hidden Point (gnadgab-pa) and its Revelation (nzngon-du phyung-pa); the Extent of their Warmth (drod-tshad); the Essence which having Penetrated the Essentials of Object and Con-
Throws Open the Naked Awareness (yul-shes gnad-la bor-nas rzg-pa ther-la 'byin-pa'i gnad); the Opposition to Bewilderment at its Ground C'khrul-pa gzhi-la bzlog-pa); and the Essential Penetration of the Seminal Point·(thig-le gnad-la dbab-pa).
. ther than thIS, As long as one refers to objects deSIgnate? m VIews °b b ndoned,
. . .
. . h bjective mmd cannot e a a ]
the posture of chngmg to t e su
and one who has not abandoned that comes to possess
[corruptions
. .
hhh
free from the intellect and
332 Fundamentals: Vehicles ofSecret Mantra
Divisions ofAtiyoga 333
Ifthese are subsumed, they comprise four [cycles], namely, the Outer Cycle which Resembles the Body (Ius-dang 'dra-ba phyi-skor), the Inner Cycle which Resembles the Eyes (mig-dang 'dra-ba nang-skor) , the Secret Cycle which Resembles the Heart (snying-dang 'dra-ba gsang-skor) and the Unsurpassedly Secret Cycle which Resembles the Perfection of All (thams-cad rdzogs-pa-dang 'dra-ba yang-gsang bla-na med-pa'i skor).
According to the first, or the Outer Cycle: Essentially, the five poisons are carried on the path because there are no conflicting emotions. Naturally, whatever appears arises as reality because there is no labori- ous accomplishment; and characteristically, emptiness is not divided into anything at all because there are no spatial parts.
As for the second, the Inner Cycle: Essentially, it is the signless reality because it has transcended formation. Naturally, it is the pristine cognition which permanently and continuously abides because it neither goes nor comes. And characteristically, too, it resembles roots in that it penetrates both sarpsara and nirva1). a; it resembles a tree trunk in that the intrinsic face [of awareness] turns in different [directions]; it resembles branches in that the appearance of expressive power is exten- sive on all sides; it resembles flowers in that the range of radiance is unimpeded; and it resembles fruit in that its diversity is ripened into one.
As for the third, the Secret Cycle: Essentially, it disregards the three
kinds of discriminative awareness because introduction to reality (ngo-
sprod) and realisation occur simultaneously. Naturally, it disregards the
316
power of experience because the cessation ofbreathing
are simultaneous; and characteristically, it disregards the two causally based provisions because buddhahood and the emergence of spirituality are simultaneous.
Then, concerning the fourth, or the Unsurpassedly Secret Cycle: Essentially, it disregards the act of perception because there is nothing to be perceived. Naturally, this reality does not abide in mental because it is directly perceived; and characteristically, vital energy itself IS united in the expanse of the original ground through the four visionary appearances (snang-ba bzhi), without constructing the hope for a result in a future lifetime.
The Texts of the Esoteric Instructional Class (NGB Vols. 5-10)
[200b. 3-202b. l] It is said [by the buddhas] in their transmitted precepts that the meanings and expressions contained in such [categories] of the Esoteric Instructional Class are equal to the limits of the sky. include Twenty Thousand Tantras of Expressive Words (rjod-byed tshig-g1 rgyud khri-phrag gnyis), Thirty-five Thousand Chapters (le'u stong-phrag sum-cu rtsa lnga), Six Million Four Hundred Thousand Verses (sva-lo-ka 'bum-phrag drug-cu rtsa-bzhi) , Five (gnad lnga), Eight Great Vaults [or Appendzces, phyong-chen-po brgya
One Hundred and Eighty Nails (gzer-bu brgya-dang brgyad-cu), Nine Hundred Thousand Conclusions ('gags stong-phrag dgu-brgya), Seventy Thousand Distinctions (shan-'byed khri-phrag-bdun), and One Hundred and Fifty Thousand Determinations (la-bzla-ba 'bum-phrag phyed-dang
gnyis).
The four [cycles] of the Esoteric Instructional Class are also gathered in Three Spaces, namely, the Space of Unceasing Display (rol-pa 'gags- pa med-pa'z klong), the Space in which there is Nothing Unliberated in the Intellect (blo-la ma-grol-ba med-pa'i klong) and the Space in which the Essence is Neither Good Nor Evil (ngo-bo-la bzang-ngan med-pa'i
klong). And the nucleus of the Esoteric Instructions is also fourfold: namely, . that which Unties the Essential (gnad-bkrol-ba), that which Brings FInal Closure [of Obstacles] ('gag-bsdam-pa), that which Intro- duces [Intrinsic Awareness] (ngo-sprad-pa) and that which Visibly Es- tablishes the Intrinsic Essential (mngon-sum rang-gnad-la dbad-pa).
The View and Path ofthe Esoteric Instructional Class
According to this tradition of the Esoteric Instructional Class of the Great Perfection, which is the nucleus of all teachings, the indi- awareness is an object to be experientially cultivated as pnstIne cogmtIOn. It transcends the mind which possesses the nature of the eight aggregates of consciousness, the corrupt grasping
component. On this, indeed, it is said in the Lion's Perfect Expressive Power:
Propensities of the mind and pristine cognition are insubstantial
Though pristine cognition has been freed from all propensities,
The diverse propensities are collected by the mind. Ifmind and pristine cognition are not differentiated as two, The root of objective appearances is not cut off. Although the unconditioned reality is pure,
It is difficult to realise.
And also, in Naropa's Means for Attaining the Real:
When this intuitive awareness of the enlightened mind
Is under the sway of the bewilderment of propensities
although non-existent, is materialised ImagInatIOn.
Though the propensities of the mind outwardly appear,
The awareness is unchanging inner radiance. And:
Free from t. he movement of the conceptualising mind,
and liberation
334
Fundamentals: Vehicles ofSecret Mantra
The inner radiance of intrinsic awareness is not grasped.
In brief, all sensory appearances and objects of thought are t? e of samsara which appear through the mind and have the graspmg mmd as particular characteristic. The Sublime Perfection of Discriminative Awareness in Eight Thousand Lznes the very
same point when it says, concerning mind-as-such WhICh transcends the mundane mind and its mental events, that:
In mind there exists no mind. The nature of mind is inner
radiance.
Furthermore, the Sublime Pagoda of Precious Jewels says:
Free from mind, intellect and consciousness, the of contemplation, indeed, is not abandoned. ThIS IS the inconceivable mystery of the Tathagata's mind.
And the sublime Nagarjuna has also said:
Inasmuch as there is no mind, there is nothing at all, There is neither body nor psychophysical base; Hence, according to the non-dual path,
This is well explained as just what is.
Extensive quotations such as these also have an intention directed to- wards the awareness which transcends the mind.
This same awareness is also a primordial liberation (ye-grol) because its intrinsic face is uncovered from the beginning by the things. of samsara, so that the basis of the grasping components of worldly eXIst- has ceased. It is a natural liberation (rang-grol) because, uncon-
trived by any antidote, all that arises [is liberated] without reference to other liberating activities, in the manner of a snake which has naturally uncoiled its knots. It is a direct liberation (cer-grol) because all the consciousnesses of the eight aggregates are naturally liberated ,:ith suddenness in an instant, without a duality of subject and object. A? d
. d it is a liberation from extremes (mthaJ-grol) because It
"
tional aspect or corporeal objects into inner radiance in a spontaneously present manner, and so causes the cessation of apparitional reality.
Cutting Through Resistance
[202b. 1-204a. 5] Concerning the first of these, Cutting Through Resist- ance, which establishes the primordially pure abiding nature: The in- tention of this supreme vehicle is directed towards awareness, the fun- damental reality without bondage or liberation, the essence itself which is primordially pure, uncontrived and utterly impartial. It has not fallen into any direction whatsoever because it cannot be said that "the essence is intrinsically this". This naked, core-penetrating (zang-thal) aware- ness, transcending thought and expression, is itself emptiness in that it is free from the conceptualising intellect; it is signless in that it is not symbolised by verbal or written word during the path; and it is aspirationless in that from the standpoint of the result there is neither hope nor doubt concerning something that is to be obtained. Owing to that awareness, the attributes of enlightenment are perfected, and it is that awareness in which the [aforementioned] three natural ap- proaches to liberation are present as inner radiance. In it, the things subsumed by consciousness which refers to the view, meditation, con- duct and result either with or without thought,317 do not exist. By looking for [awareness] it is not seen; by meditating on it, it is not realised; by conduct no benefit is incurred; and the result is not to be Because it is not [to be obtained], there is nothing to be done WIth to purification on the levels, progression on the paths, or refernng to the results and their respective sequences. The glorious Saraha [in his Song of Esoteric Instruction: An Inexhaustible Treasure Store, DohiikosopadesagUiJT 2264] says:
Listen! do not regard cause and result as two.
There are no causes and results which arise as substances. If this yogin's mind is maddened
By the mind which hopes and doubts,
The co-emergent pristine cognition will be bound therein. Listen! since that is without independent existence,
Do not say it is an object ofmeditation.
If, having realised both the object of meditation
And act of meditating,
One were to think of it as enlightenment
With a dualising intellect,
One would have committed a sin against oneself.
are some who, not having comprehended such an abiding as this, depreciate the profundities of the perfection stage, :ldmg that the resultant buddha-body of form is not achieved without t e accumulation of the two provisions, including the causal creation
oes no After this intrinsic awareness, the naturally present pnstIlle ,cog ,
within the three times or within any perceptual object.
muon
which abides in the dispostion of these four great modes of
" . d ' fh' thIIIorer has been ascertained to be the dIstmCtlve octnne 0 t IS p a , ,
, I' d h 'tt7
that it might be appropnately rea Ise ,t ere eXIS \\0 . _
Through Resistance (khregs-chod), which is oriented towards the
tiness aspect or primordially pure awareness without conceptual e a .
oration and so causes the cessation of [inherently] empty fl
and All-Surpassing Realisation (thod-rgal), which clarifies the appa -
t abi e . '
paths'CutUng
Divisions ofAt0'oga 335
336 Fundamentals: Vehicles ofSecret Mantra
stage and so forth. But their action is one which abandons the doctrine. According to this path [of Cutting Through Resistance] the body of reality itself is obtained because it is the culmination of the buddhas. Elsewhere it is accordingly said [in the Diamond Cutter, Vajracchedika, T 16, para. 26, vv. 1-2b]:
Those who see me as form,
Those who perceive me as sound,
Those persons, who remain on the false path, Do not perceive me.
It is the body of reality
ThatistheBuddha's.
In this way, the nucleus of indestructible reality, the primordially pure awareness, enters into the qualitative experience of the original body of reality's modes (yin-lugs). In the manner of the naturally radiant sun, it is liberated from the obscuring action of conceptual elaboration, and it is held to be seen in the present moment, just like the sun, once the overwhelming ideas of the mind, which activate the eight sequences [of the vehicle] and cause obscuration through their dependence on the symbolic creation stage, have been purified of their obscuration. Since it possesses such distinctions, the naturally present pristine cognition, uncontrived by a conceptual view, meditation, conduct, and result, is determined in its natural establishment. This awareness is just present in its natural disposition, open, uncontrived, unconstructed, unmeditat- ing, unwavering, unbewildered, without entering into ideas and scrutiny, aloof, naked, and relaxed; and it is only nominally called a view and a meditation. It says in the Tantra ofthe Great Natural Arising of Awareness:
In the awareness that is without conceptual elaboration How could there be bewilderment and ignorance?
In the pristine cognition that is without mind
How could there be ignorance and propensities?
So it is that, through meditative equipoise, the fundamental, uncon- trived abiding nature of great primordially pure awareness is directly introduced, and there can be no bondage through the subject-object dichotomy. The means ofnot contaminating it with objects ofmeditation or the act of meditating is excellently revealed by teachings such as the Twelve Great Laughs of Indestructible Reality (rdo-rje gad-mo chen-po bcu-gnyis ) .
If firm experience in this very path has come about, finally one dissolves into a great, primordially pure point of liberation. The coarse atoms of the four elements are transformed into the power of the fire of pristine cognition, and, having been so purified, they vanish accom- panied by great miraculous events. If, on the other hand, activity on
Divisions ofAtiyoga 337
behalf of is to, the dissolving atoms emanate as, and then leave behmd, relIcs of four kinds, while the awareness centred in the expanse of body of reality then acts on behalf of living beings through unceasmg emanational bodies.
All-Surpassing Realisation
[204a. 5-211b. 4] Concerning the second [path] th
. . .
e esotenc mstructIOns
. " ,
of - urpassmg RealIsatIon which establish the t 1
All S ' '
,spon
aneous y present
VISIOnary appearances: Accordmg to Cutting Through R ' h b 'ld ' eSIstance, t e
eWI enng appearance of apprehended obJ'ects wI'thout d
'h ' d" ,groun an wIt out root, IS lfectly lIberated in fundame t i l ' H '
1S ' '" na reaIty. owever,thIS [AI -, urpassmg RealIsatIOn] IS superior to that lower path b
herem all those apparitional aspects of the th 1 ' , ecause , h " ree rea ms are lIberated
III e radIance of a great seminal point of five-coloured Ii ht
WhICh IS the natural tone of awareness, It is said in the P Sound:
This ,[view] is that, upon the display of [subtle] objects
the disposition [of awareness],
WIthout, entering into the conditions of samsara,
them to the very core, ' the [coarse] apparitional aspect
Of objects and consciousness,
They are directly liberated from their respective grounds. 318
And the glorious Naropa also says: All substances by nature
Are the point of the expanse of reality. Concernmg the means for attaining this,
Ihe nucleus, awareness itself, arises,
so darkness of extremes is purified by its dISPOSItIOn.
this naturally present attainment,
That IS not to be attained
Th '
e three realms are proven to be inner radiance
the buddha-mind, '
,g enetratzon OJ
Thisexpla t' b'fl ' ,
ary ap na IOn ne y mdicates the path through which the vision-
pearance of the expa . d h '
(rdo-rje lu-gu r ud) 319 ,nse an t e mdestructible chains [of light]
Finally th gy , ,:hIch are the nucleus or awareness are matured
inner e and mner elements of the three realm; dissolve
their t rouidgh the appearance of the cessation of y c os-ny zad-pa 1 snang-ba).
d
338 Fundamentals: Vehicles ofSecret Mantra
Divisions ofAtiyoga 339
Now this [path of All-Surpassing Realisation] is also subsumed in the Three Supportive Essentials of the Body (bca'-ba lus-kyi gnad-gsum), the Three Essentials which Guide [the Eyes] towards the Expanse C'khrid-pa dbyings-kyi gnad-gsum) and the Three Essentials of Objective Appearance (snang-bayul-gyi gnad-gsum) , which are to be experientially cultivated. And when. [the essential of light] within the last of these groupings is classified according to the four lamps (sgron-ma bzhi), it consists of the watery lamp of the far-sighted [eyes] (rgyangs-zhag chu'i sgron-ma), the lamp of the expanse of awareness (rig-pa dbyings-kyi sgron-ma), the lamp of emptiness which is the seminal point (thig-le stong-pa'i sgron-ma), and the lamp of naturally present discriminative awareness (shes-rab rang-byung-gi sgron-ma).
The first of these lamps, [the watery lamp of the far-sighted eyes], senses the appearances which arise because it externally perceives the tone of awareness. The second, [the lamp of the expanse of awareness], is the ground from which the inner expanse arises as a tone of external radiance. The third, [the lamp of emptiness which is the seminal point], is the support which activates the arising forms. And the fourth, [the lamp of naturally present discriminative awareness], is the unerring abiding nature of higher insight, or the face of awareness, when it arises as a pure essence and not as a [gross] object.
Concerning these divisions, the Tantra of the Great Natural Arising of Awareness says:
In the ma1). gala which is empty as the sky
Four kinds of uncontrived lamp
Radiate owing to the unimpeded reality. Concerning the lamp of the expanse of awareness: In the centre of space which is empty as the sky, The body of light, the natural expression of the
expanse,
Radiates in unimpeded, unceasing forms.
The body of buddha-mind, endowed with five
pristine cognitions,
Arises as an indestructible chain [of light]. Its coming and going
And its movement, too, are indeterminate. Penetration of this lamp of the expanse of
awareness,
If awareness is not disturbed,
Is well explained to be unchanging realisation.
If the lamp of naturally present discriminative awareness
Has cut off all exaggerations,
If the lamp of emptiness which is the seminal point,
Has effortlessly arisen,
And if, by means of the watery lamp of the
far-sighted eyes,
It is regarded without wavering;
That is said to be the limit of conclusive meditation.
In this way, the awareness ofhigher insight regards the indestructible chains [of light], and becomes skilled in the four visionary appearances (snang-ba bzhi) through the succession of their experiences. The en- trance to the buddha-fields is opened through the visionary appearance of the direct perception of reality (chos-nyid mngon-sum-gi snang-ba). Subsequently, the emanational body is seen through the visionary ap- pearance of ever increasing contemplative experience (nyams gong-'phel- ba'i snang-ba) in which the seminal point is almost matured in the body. The body of perfect rapture is seen through the visionary appearance of reaching the limit of awareness (rig-pa tshad-phebs-kyi snang-ba) in which [the seminal point] is matured in the body. Then, all appearances are purified in the ma1). gala of a single, great seminal point. All the things that are designated by the intellect cease and the body of reality is seen through the visionary appearance in which [those things] cease to be even apprehended in reality (chos-nyid-du 'dzin-pa tsam-yang zad- pa'i snang-ba). Accordingly, it is said in the Penetration of Sound:
Through the vision that is direct perception of reality The extremes which persist in mental scrutiny are
transcended.
Through ever increasing contemplative experience Bewildering appearances vanish,
And the pristine cognition of the intermediate state
is actualised.
Through the visionary appearance of reaching the
limit of awareness
Appearances on the path which realises the three
bodies are transcended.
Through the visionary appearance of their cessation
in reality
The continuity of smpsara with its three realms
is broken.
An almost similar aspect of this maturation of the seminal point in
the body is also referred to in the Kdlacakra Tantra:
The mind which apprehends space in all directions, And the unclosing eye which properly enters the path
of indestructible reality,
Out of come to perceive
340 Fundamentals: Vehicles ofSecret Mantra
Apparitions of smoke, mirage, radiance, immaculate sky and butter lamps, .
Blazing flames, the moon, the sun, vajras, Supreme features and seminal points.
And in their midst is the form of the buddhas, The manifold bodies of perfect rapture, Without objective appearance.
Therefore, in this unsurpassedly secret [vehicle] it is most essential for one who is learned in directly making into the path the naturally present awareness, which transcends the sarp. sara-based mind from the begin- ning, to reach the result swiftly and directly. If it . were not S? , t? e samsara-based mind and mental events during the penod ofexpenential
cuitivation would not be transcended. Their result would be sarp. sara
itself. However, since cause and result are infallibly identical, there is
no occasion for lapsing into deviation.
In particular, the instantaneous awareness itself, which regards this
manifest inner radiance, reverses the mind and mental events of the three world realms along with the ground-of-all. It is the reversal of the realm of desire because it regards [inner radiance] with direct per- ception and is without the ebb and flow of internal is the reversal of the realm of form because there is no antIdote whIch allocates radiance to the radiant disposition. It is the reversal of the formless realm because there is no intellect which clings in the disposi-
tion of reality to one-pointed non-conceptualisation. It is the reversal of the ground-of-all because there is an awareness of the pure essences. It is the reversal of the consciousness of the ground-of-all because the naturally present, pristine cognition is determined. It is the reversal of the consciousnesses of the five senses because it does not appe. ar to
pursue ordinary [sensations] other than the objects of mner radiance; and, at that time, it is the reversal of the conSCIOusness of the intellect and the consciousness of conflicting emotions because there is no idea which scrutinises and there is an absence of all thoughts of desire and hatred. In brief, the pristine cognition of the buddhas,
liberated from the mind and mental events of the three world is conclusive in that which is nothing other than quiescence . nirvaJ)a]. Therefore, it is said in the Enumeration of Doctrines whzch zs the Great Pagoda of Precious Jewels:
Santamati, this mystery of the Tathagata's mind is mind intellect and consciousness; nor is the of abandoned either. This is the inconceIvable mystery of the Tathagata's mind.
t a which Those spiritual and philosophical systems of the secret r d· nt
hold the co-emergent pristine cognition to refer to the blIssful, ra la
and non-conceptual pristine cognitions, which are effected in the lower
tantras by the entry of the vital energy from the right and left channels
(ro-rkyang) into the central channel (dbu-ma),320 do not reverse the
consciousnesses of the eight aggregates. This is because [in those sys-
tems] the bliss of sensation is subsequently created by the intellect and
by the intellect that is conscious of conflicting emotions. The range of
non-conceptualising mind does not proceed elsewhere beyond the
ground-of-all. In addition, they hold that the vital energy and the [white
321
enter from the right and left pathways into the central channel and liberate each respective knot in the central channel; and that by this power the renunciations and realisations of the ten levels arise. This is an essential point of deviation, because [according to those systems] the vital energy and the mind remain in the centres (rtsa-'dab) which correspond to the six classes of living beings, giving rise to
322
impure, bewildering appearance.
In this [All-Surpassing Realisation], on the other hand, the vital
energies are absorbed in a natural quiescence, and apart from that, do not enter into the central channel and so forth. When the vital energy of the respective centres has become naturally pure, the vital energy of pristine cognition (ye-shes-kyi rlung) naturally radiates right where it is within a channel of light. Thus, there is no occasion for impure, bewildering appearances to arise from the natural expression of the buddha-bodies, fields and light, which are appearances of pure pristine cognition. The channels of light within the central channel mUltiply and become enlightened attributes in which the knotted forms of the channels (rtsa-mdud) gradually vanish into light; and therefrom the emergent realisations of the levels arise manifest in and of themselves. 323
Now, by the vanishing of the first pair of knotted channels into light, a hundred buddha-fields arise within the light which externally appears. Therein, rays of light are diffused, motion occurs through their re- absorption in a self-manifest manner, and the hundred buddha-fields vibrate through the shaking of the body. Internally also, a hundred non-conceptual contemplations of reality are entered and risen from, and other such experiences occur. 324 Therefore, it should be known that the higher paths exemplified by these occurrences are superior to the lower vehicles.
At the time when these four visionary experiences are concluded, the body is dissolved into atoms by Cutting Through Resistance and the buddha-body of indestructible reality is not thereby achieved. SInce it is not achieved, there is on that basis no means of attaining the great benefit for the sake of others which continues until samsara has been emptied. .
Therefore, [in All-Surpassing Realisation] the buddha body of form remains apparitional in the manner of the moon's reflection in water, While the awareI1ess abides in a formless state. As such, immeasurable
and red] seeds
Divisions ofAtiyoga 341
342 Fundamentals: Vehicles ofSecret Mantra
acts are performed on behalf of sentient beings. This is known as the buddha-body of great. transformation ('? ho-ba chen-po'i sku, maha- sahkrantikaya), exemphfied by [the attamment] of the great masterI Padmasambhava and Vimalamitra. If there is, for the while, no onel requiring to be trained on this basis, the body of form itself, which is a coalescence of outer radiance, manifest in and of itself, is absorbed into the inner expanse, the disposition of the body of reality free from conceptual elaboration, and then the subtle pristine cognition of indi- vidual intuitive awareness is centred in the inwardly radiant youthful vase body (gzhon-nu bum-pa'i sku). In the of this [youthful vase body] and without wavering from the highest meditative absorp- tion, reality is present as the basis for the emanation of pristine cognition, the great unimpeded spirituality which displays instruction for those requiring training. It is the culmination of the buddha-body of reality, in which the expanse and pristine cognition are without duality.
Therefore, it is asserted that enlightenment is the point of liberation in which primordial purity and spontaneous presence are without duality, the great primordial purity or abiding nature of the original ground. And it is equally asserted that [the view of] the Madhyamika who propound non-substantiality, though indeed a freedom from all extremes of conceptual elaboration, is but one extreme of emptiness because they deny even the buddha-bodies and pristine cognitions which manifest in and of themselves on the grounds that all activities ()ug-pa) at this moment abide in the firm cessation of quiescence.
Though distinctive opinions are variously found concerning the non- conceptuality, in terms of subject and object, of the all-knowing pristine cognition, the intention of the Primordial Lord [Samantabhadra] is particularly established as such through the proper path of the Great Perfection. Within the expanse of emptiness free from all conceptual elaborations that derives from its primordial purity, the essence abides through its spontaneous presence in the manner of the light which is radiant within a crystal but not externally manifest. This [spontaneous presence] comprises: three subtle pristine cognitions, forming the ground in which the buddha-fields and the bodies of perfect rapture arise manifest in and of themselves; five pristine cognitions which are given character through the expressive power of these [fields and bodies]; and the aspect of the ground in which the pristine cognition that knows cognitive objects arises. Since it is endowed with this pristine cognition itself, the essence is the source of all buddha-bodies and pristine cognitions. From it there emerges the power by which, without wavering from the body of reality, the two bodies of form appear, with their enlightened activities, to those who require training. If It were not so, the benefit of those requiring training and the immeasurable enlightened attributes of omniscience would not emerge through possession of pristine cognition. This has been stated ad infinitum 1U
Divisions ofAtzYoga 343 such texts as the Verse Summation of the Transcendental Perfection of
Discriminative Awareness (Ch. 5, v. 8cd):
If there were no pristine cognition,
The enlightened attributes would not increase, Nor would there be enlightenment
Or the oceanic attributes of the buddhas.
And in the Illuminating of the Lamp (sgron-ma snang-byed):325
So if there were no range of pristine cognition
There would be no distinction [between this]
And the outer space which is empty.
Therefore, from the ground, pristine cognition is pervasive. If there were no pristine cognition
There would be no distinction [between this] and nihilism.
This spontaneous presence of enlightened attributes is referred to in eloquent explanations, such as the following from the Great Commentary on the Buddhasamayoga (Buddhasamayoga(fka, T 1659):
This body of supreme bliss, characterised as skilful means and discriminative awareness without duality, embodies the essence of yoga. The hosts of Mara and the like which sym- bolise dualistic ideas are destroyed by this disposition, and, inasmuch as it possesses all the arrays ofexcellent enlightened attributes, there are apart from it no other details of en-
lightened attributes. It is present through their natural spon- taneous presence and disclosed through realisation.
The disposition of this body of reality gives rise to consecration or
blessing which arises as the self-manifesting buddha-body of perfect
rapture. Therefrom enlightened activities continuously emerge, such
as those of the Five Enlightened Families of the Tathagatas in the pure
buddha-fields, and such as those of the supreme emanational body in the impure fields.
to [these four visionary appearances of All-Surpassing RealIsatIOn] there are also the Esoteric Instructions of the Four Consoli- dations (mtha'-rten bzhi) which meaningfully draw [the practice] to its conclusion: The ground is determined in three unmoving states (mi-'gul- ba gsum), the limit [of awareness] is grasped by the three presences
(sdod-pa gsum-gyis tshad bzung-ba), the nail is riveted by the three attain- lllents (thob-pa gsum-gyis gzer gdab-pa) and the limit of liberation is revealed by the four assurances (gding-bzhis grol-tshad bstan-pa).
I
Inbrief h b·d" " "
" , t e a I mg nature of the Great PerfectIOn IS absolute in its
VIewp d I"
res ' ure an equa WIth to and result, indivisible with
pect to truth, naturally dIssolved WIth respect to the subject-object
344 Fundamentals: Vehicles ofSecret Mantra
dichotomy, and core-penetrating with respect to creation and cessation. It has not fallen into the extremes of either elaboration or non-elabora- tion, and it is uncontrived by the intellect. It neither radiates externally, nor is it apprehended internally, and nor does it lie in between. . For it thechaff-likewordsandconventionsoftheentirerangeofexpreSSIOn, t h e e n t i r e r a n g e o f t h o u g h t a n d s c r u t i n y h a v e b e c o m e o n l y d i s c u r s i v e designations. Thus, one determines that it does not abide in the of self-affirmation. It is said in the Mirror of the Heart of VaJrasattva (rdo-rje sems-dpa' snying-gi me-long, NGB Vol. 10):
It should be known that all the doctrines of awareness are free from the intellect involved in egocentric ideas.
Now at all times, ancient and recent, there have been those who,
boasting of attaining the profound reality through their intellectual
is [secure] conviction that [the deities] manifest in and of themselves in the manner of a child [securely] nestling into its mother's lap. And during the intermediate state of rebirth (srid-pa bar-do) the residual effect of one's [wholesome] deeds is prolonged in the manner of a conducting pipe being thrust into a canal which is blocked. Relying
on these oral instructions, fortunate beings are conveyed to the point
of original liberation. By the mere affirmation of a view which approx-
imates things as they really are, one never sees, or has the occasion to
obtain, the essential nucleus which is the pristine cognition realised in the abiding nature. So it is said:
Concerning the co-emergent pristine cognition of ultimate reality:
Apart from the impression made by accumulating provisions and purifying obscurations
And the exclusive blessing of the guru endowed with realisation,
Reliance on other methods should be known as delusion.
And in the Hevajra Tantra (Pt. l, Ch. 8, v. 36):
It should be known that
The co-emergent is unexpressed by another, And it cannot be found anywhere,
Save by relying on the guru's timely means And the provisions of one's own merit.
And as the glorious Saraha has said:
One who takes to heart whatever the guru has said Resembles one who sees a treasure
Lying in the palm of the hand.
! f the auspicious coincidences of the guru, the student, the world and Its contents accumulate, the great empowerment which pours out all means (rgyal-thabs spyi-blugs-kyi dbang-chen), pristine
ognItIOn Itself, IS conferred by the power of [the guru's] blessing being transferred, and it manifestly and directly descends. Then the meaning of that descent [of pristine cognition] is experienced in continuous Yoga which is the flow of the effortless state's presence. Relying
on the recognition of the details of the signs and experiences occurring
on the path, the removal of the obstacles of clinging to pleasant
creations have been terrified by the profound discourses concerning
,.
reality which is free from the intellect. Also, on the basis ofthe rejection of the lower sequences of the path by [passages such as] thIS, there have been those in both ancient and recent time who have been enthusiastic to undertake perpetual labours due to envy, and in connec- tion with their counterfeit, sophistical intelligence, which is extremely hostile to the [doctrine's] range of profundity and the vast abiding nature. However, as the sublime MafijusrI has said:
Concerning activities, the yogin
Apprehends them on the great paths,
Just as a deer pursues a mirage.
Though they always appear, they are not grasped.
But more than that, all of these [vehicles]
Are endowed with inauthentic intelligence.
The intelligence of the lowest yogas
Is surpassed by the highest.
The intelligence of the lower
Is rejected by the discriminative awareness of the higher.
One should therefore know this and be skilled in pacifying motivations connected with disputation in the inconceivable disposition of reality.
In addition, it is according to the esoteric instructions, which turn
the instructions of the Great Perfection to practical application, that all
things of samsara and nirvana are established as the display of the four
" b' h
intermediate states (bar-do). During the intermediate state of the place (skye-gnas-kyi bar-do) exaggerated notions connected wIth study and reflection on the oral instructions are cut off in the man? er of a sandpiper [decisively] entering its nest. During the intermedIate state of the moment of death ('chi-kha'i bar'-do) the oral are clarified in the manner of a dancing girl [delightedly] looking 1ll a mirror. During the intermediate state of reality (chos-nyid bar-do) there
and coar . d . se expenences, an
the advantages granted by the enlightened
;ttnbutes that are realised through experiential cultivation the J. Ound··, . ,
h' . atl? n IS acqUIred, through whIch the result is actualised in
[t IS lIfetIme and in this very body, without aspiring towards it in the Uture.
Divisions ofAtiyoga 345
11 A Recapitulation of the Resultant Vehicles
Concerning the second distinction which refers to their of a. cquiring accomplishment: The outer [vehicle] is that m whIch accomplishment is requested by aspiring to- and attending upon a deity of pristine cognition, and the mner [vehicle] is that in which accomplishment is seen to be intrinsically present because, through realisation of the supreme identity, mind-as-such manifests in and of it- self as a ma1). Qala of buddha-body and pristine cognition.