kyobpa jigten sumgön - gong chig with commentary - the lamp of wisdom illumination

7/29/2019 Kyobpa Jigten Sumgn - GONG CHIG with Commentary - The Lamp of Wisdom Illumination

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DRIKUNGPA LORD JIGTEN SUMGON RATNA SHRI1143 - 1217

ORIGINAL THANGKA EARLY 13TH

CENTURY

COMMEMERATING RATNA SHRIS BUDDHAHOOD

FOUNDER

DRIKUNG KAGYU GOLDEN ROSARY LINEAGE

www.drikung.org


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An Outline of the Sublime Dharma, the Holistic

Enlightened View (Gong-chig)

Translated by Acharya Kinley Gyaltsen and Terence Barrett

The Holistic Enlightened View (Gong-chig)1. A presentation of the teaching

1.1.The deeds of the teacher1.1.1. The twelve deeds that you know

1.2.The way the teachings spread1.2.1. Peace was discovered, and spread throughout India1.2.2. And spread throughout Tibet

1.2.2.1. How the translation occurred1.2.2.2. How many virtuous masters nurtured [the teachings]1.2.2.3. How our own lama became superior

2. The actual dharma of the enlightened view2.1.Lineage

2.1.1. View2.1.2. Meditation2.1.3.

Conduct

2.2.The dharma that arose from the [lineage]


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2.2.1. Ground: view/meditation/conduct teaching2.2.1.1. Determination of appearance-mind2.2.1.2. Teaching on view/meditation/conduct

2.2.1.2.1. Teaching on the method of understanding2.2.1.2.2. Determination of suchness

2.2.1.2.2.1. Determination of view and meditation2.2.1.2.2.2. Distinctive conduct2.2.1.2.2.3. Teaching on understanding with all

enlightened qualities

2.2.1.2.2.4. Distinctive teaching on the method ofnot discarding cause and result

2.2.2. Path: detailed explanation of the practice, the three trainings2.2.2.1. First, key points of the Vinaya

2.2.2.1.1. Teaching on the Vinaya vehicle2.2.2.1.2. Teaching on vows2.2.2.1.3. Teaching on the nature of what is to be

practiced and what is not

2.2.2.2. Three in the middle2.2.2.2.1. Teaching on the re-arising of obstructers2.2.2.2.2. Teaching on the entity of the vows2.2.2.2.3. Teaching on consciousness as principal

2.2.2.3. Three about what is to be practiced and what is not


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2.2.2.3.1. Whether imposed or un-imposed, the results ofvirtue and vice are the same

2.2.2.3.2. Cherishing the liturgies of the teaching2.2.2.3.3. The heavy fault of ignorance

2.2.3. Fruition: teaching on perfection, [with] enlightened qualitiesand activities

2.2.3.1. Key points of bodhicitta2.2.3.1.1. Teaching on the difference between compassion

and bodhicitta

2.2.3.1.2. The arising of the vow as engaged byindividualized beings of different families

2.2.3.1.3. Teaching on abandonment and realization2.2.3.1.3.1. Teaching on cause and result

2.2.3.1.3.1.1. Teaching on the unstoppability of theresult of afflictions by bodhicitta

2.2.3.1.3.1.2. The fault of over-reaching conduct byone who is insecure2.2.3.1.3.1.3. Teaching on the capabilities of

bodhicitta

2.2.3.1.3.1.4. Teaching on cause and result as un-mixed

2.2.3.1.3.2. Teaching on the manner of traversingthe bhumis


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2.2.3.1.3.2.1. Teaching on the paths and bhumis byway of the three: abandonment and

realization, enlightened qualities, and tenets

2.2.3.1.3.2.2.

How conventions always obscure virtue

2.2.3.1.3.2.3. The method by which those withdistinctive means collect the accumulations

2.2.3.2. Mantra2.2.3.2.1. Path

2.2.3.2.1.1. Realization path2.2.3.2.1.2. Liberation path

2.2.3.2.1.2.1. Completion stage2.2.3.2.1.2.2. Generation stage

2.2.3.2.1.2.2.1. Way of abiding2.2.3.2.1.2.2.2. Characteristics

2.2.3.2.1.2.2.2.1. Characteristics of theactual deity

2.2.3.2.1.2.2.2.2. Practice liturgy2.2.3.2.1.2.2.2.3. The profundity of the

lower vehicles

2.2.3.2.2. Result2.2.3.3. Provisional result

2.2.3.3.1. Mistaken provisional qualities


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2.2.3.3.2. Not discarding virtue and vice, and so forth2.2.3.3.3. Final result

2.2.3.4. The enlightened activity result2.2.3.4.1. Key point: wheels

2.2.3.4.1.1. Dharma2.2.3.4.1.1.1. Teaching on self-streaming tenets2.2.3.4.1.1.2. Vehicles

2.2.3.4.1.1.2.1. Distinctions of vehicles2.2.3.4.1.1.2.2. Teaching as one

2.2.3.4.1.2. The stages of the path of practicing the[Dharma]

2.2.3.4.1.3. Result2.2.3.4.2. Key point: interdependence2.2.3.4.3. The way the result dawns

2.2.3.5. Result2.2.3.5.1. Being Dharma itself, the enlightened qualities

of ground/path/fruition

2.2.3.5.2. The single end of all paths2.2.3.6. Key points concerning interdependence

2.2.3.6.1. Forward sequence2.2.3.6.1.1. Teaching on unspecified non-virtue


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2.2.3.6.1.2. Teaching on momentary mental events2.2.3.6.1.3. Teaching on the propensity body2.2.3.6.1.4. Completion of the twelve links from

fundamental non-knowing in a single moment

2.2.3.6.2. Reverse sequence2.2.3.6.2.1. The manner in which outer appearances

arise from inner mind

2.2.3.6.2.2. Practice2.2.3.6.2.3. Result

2.2.3.7. Key points concerning the result, the state ofbuddhahood

2.2.3.7.1. The non-dual beyond rational mind2.2.3.7.2. Abiding as a collection of all enlightened

qualities

2.2.3.7.3. Having abandoned forgetfulness and peace,striving continually for the benefit of sentient beings

This is the outline for the holistic enlightened view of every buddha

throughout all time.


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18 Nov 2012

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Gongchig Teachings at Drikung Kagyu Institute:

First Week

At Drikung Kagyu Institute in Dehradun India, a teaching has commenced on

the subject of the Gongchig ("The Holistic Enlightened View"), the core

philosophy of the Drikung Kagyu lineage of Tibetan Buddhism. This teaching,

by Kyobpa Jigten Sumgn, the founder of the Drikung Kagyu lineage,

organized and written down by his direct disciple Chnnga Dorje Sherab as

"The Lamp of Wisdom Illumination", and currently being taught by

Khenchen Knchog Gyaltshen Rinpoche to more than two hundredparticipants, presents a revolutionary approach to actualizing a direct and

authentic perception of reality and to engaging in a path of practice that brings

about the best possible benefit for oneself and all others.

This first week of the teaching started by setting up a stark contrast between

the way that the philosophy and practice of Buddhism is typically presented

and this Gongchig style of teaching. In general, the Buddha, "The Thus Gone

One" (Sanskrit tathgata), is presented, either explicitly or implicitly, as a kind

of Buddhist God, similar to the all-powerful creator God of Hinduism,

Christianity, and other traditions. This religious style of presentation,

understanding, and practice of Buddhism brings about much benefit, and is

vitally important to the tradition. Here though, the Gong-chig style of

presentation, that of the Holistic Enlightened View, starts with non-dual

reality, as it is, and opens up from there, naturally and comprehensively

unfurling into whatever level of detail is required for each practitioner to come

to engage authentically with reality. This style of presentation is a scientific way

of approaching reality, from first principles, and is one that does not requireany need for blind faith and accords well with the modern mind.


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The first Gongchig presentation of reality was a single sentence: "It is generally

accepted that the Thus Gone One is the God of the Dharma; and held to be

like that, is taught as like that, and so becomes just that; but here it is accepted

that all of the buddhadharma reveals solely the mode of abiding of the basic-

character / disposition (reality as-it-is)."

Next, the Gongchig opened up to a seven-fold presentation as:

1) Wheels of Dharma2) Interdependence3) Vowing for Individual Liberation4) Training as a Bodhisattva5) Tantric Accomplishment6)

View, Meditation, and Conduct

7) The Result, BuddhahoodThis seven-fold presentation was illustrated by the example of an umbrella with

seven ribs: From the top it is seen as a unified whole, but look underneath and

the seven supporting ribs can be seen distinctly and individually, but

interdependently, working together to make the umbrella useful. In addition,

these seven ribs come together into a single handle so that the whole thing may

be grasped as once.

The practice aspect of the Gongchig was presented by corresponding these

seven to the pinnacle practice system, the Five-Fold Path of Mahamudra:

1) Bodhicitta Motivation: (4) Training as a Bodhisattva2) Yidam Deity: (5) Tantric Accomplishment3) Guru Yoga: (6) View, Meditation, and Conduct4) Mahamudra: (1) Wheels of Dharma and (2) Interdependence5) Dedication: (7) The Result, Buddhahood

Supporting all five aspects of the practice: (3) Vowing for Individual

Liberation


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The seven-fold presentation of the Gongchig then opened up further into one

hundred and ninety "vajra statements" (one hundred and fifty main statements

and forty supplementary statements) divided into seven sections. These wereintroduced this week, and will begin to be explained one by one in the second

week of teachings.

"The Lamp of Wisdom Illumination" is the earliest of the ten or so

commentaries on the Gongchig, and was written down by a direct disciple of

the founder, and so the teachings this week have included a wealth of detail

about the founding teacher Kyobpa Jigten Sumgn, his life and teaching style,

and how the Gongchig presentation of reality as-it-is and its path of practice

are truly a non-dual pair.

The teaching is progressing well, with Khenchen Rinpoche energetically

presenting the Holistic Enlightened View, as well as adding many engaging

insights, stories, and advice. A number of sponsors have contributed to offer

support to all the monastics in attendance, and morning tea and a complete

lunch is being offered daily to everyone by Khenchen Rinpoche so all are well

contented and participating with full attention and interest.

Acharya Kinley Gyaltsen and Terence Barrett, 18 November 2012

The Office of HH the Drikung Kyabgon Chetsang


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A Teaching of Jigten Sumgn [known as]

The Forty [Statements]

Clarified by Chn-nga She-rab Jung-ne

Organized and written down by Chn-nga Dor-je She-rab

Taught by Khenchen Knchog Gyaltshen Rinpoche

Explained by Acharya Kinley Gyaltsen

Translated by Terence Barrett

I pay homage to the peerless Dri-gung Rin-chen

The omniscient Dharma Lord

Who perceives all things as unmixed objects of knowledge

In the mandala of stainless, luminous, enlightened mind.

All Guides of the ten directions and the three times, exalted due to a full array

of qualities, are the Timeless Teacher. Throughout the Dharma sphere, allthese Conquerors continually proclaim the sounds of accumulated qualities;

the renown of their enlightened forms, with the [seven] qualities of greatness,

pervade throughout the physical universe; each have a realm of miraculous

display, at the limit of objects of knowledge, that is like nothing else

throughout all of space; and they will always abide, throughout the ten

directions and until the end of time.

And thus it was that the Lama of all samsara and nirvana, the Ruler of all

phenomena, the Lord of precious moral conduct in the training of what is tobe practiced and what is not, the great wheel-wielding King, the unequalled


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Lama, the Protector of the three realms Dharma Lord Dri-gung Ling-pa taught

[the following]:

It is generally accepted that the Teaching of every Conqueror of the ten

directions and the three times is dissimilar, different, and varied; but here it is

accepted that the disposition of the Teaching and Dharma of every Buddha is

the same.

1) Some say that the Dharma of Buddhas is different but the tenets are fixed;

but here it is accepted that the vehicles and tenets are buddha-interdependence.

2) It is generally accepted that the count of heaps of Dharma is that of a back-

load of a strong elephant or the like, but here it is accepted that it is eighty-four

thousand antidotes of the afflictions.

3) It is generally accepted that the twelve branches of the Excellent Speech are

separate, distinct, and unmixed; but here it is accepted that each branch is

replete with all twelve.

4) It is generally accepted that the five excellences do not pertain to that which

is not Instruction; but here it is accepted that everything in samsara and

nirvana is subsumed by the five excellences.

5) It is generally accepted that the three baskets are separate and without any

points of contact between them; but here it is accepted that they were taught

together, as mutually related, and that each are replete with all three.

6) In general it is said that the narrative teachings of the Excellent Speech do

not have the complete excellence [of the] Dharma; but here it is accepted that

all of the Instruction has every one of the five excellences.

7) There are many acceptance-traditions concerning the three of vinaya, sutra,

and abhidharma, but here it is accepted that the Instruction that teaches mind

only and common sutras [belong to] the basket of abhidharma.


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8) It is generally accepted that those engaged in the way of the Bn1 or

Trthika2 [traditions] perceive truth; but here it is accepted that those engaged

in the way of the Bn or Trthika [traditions] have no such perception.

9) Furthermore, it is generally accepted that Bn-po and Trthika have nothing

conducive to liberation [from samsara]; but here it is accepted that it is not

contradictory [(with the former statement) to say] that Bnpo and Trthika

have some things that are conducive to liberation.

10) It is said that non-Buddhists have no vows and no compassion, and that all

Trthika practices are to be avoided; but here it is accepted that non-Buddhists

also have compassion and the keeping of vows.

11) It is generally accepted that buddhification using the casual, characteristic

vehicle [requires] three "limitless" [kalpas]3, but here it is accepted that

buddhification using the casual, characteristic vehicle can [be accomplished] in

a single lifetime.

12) It is generally accepted that characteristic-buddhas and mantric-buddhas

are not the same, but here it is accepted that the buddhahood is the same

whether [gained] in the dharmic-manner or experiential-manner.

13) It is generally accepted that the three vows get progressively looser, here it

is accepted that the three vows get progressively tighter.

14) It is generally accepted that the thirty-seven factors in accord with

enlightenment are the dharmas of the path and that the state of buddhahood

comes after that [path], but here it is accepted that traversal up to and

including the final state, buddhahood, is by a path of accumulation.

1

Bn is the pre-Buddhist religion of Tibet; those who practice Bn are known as Bn-po.2 Trthika is a Sanskrit word referring to people who follow other enlightenment-oriented

traditions besides Buddhism.3 A limitless kalpa is the period of time required for the life cycle of one universe for it to

come into being, expand, abide, and then be destroyed.


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15) It is generally accepted that hearers and solitary realizers are cut off from

the mahayana family and so will not attain buddhahood, but here it is accepted

that hearers and solitary realizers have the cause of buddhahood and so will also

attain the final, great enlightenment.

16) It is generally accepted that there are various uncertain vehicles and tenets,

but here it is accepted that all vehicles and tenets are buddha-interdependence.

17) Samsara is accepted [by some] to be limited and [by others] to be limitless,

but here samsara is accepted to be [both] limitless and free of elaboration.

18) It is generally accepted that the eighty-four thousand or so heaps of dharma

are each an antidote to one of the things that are to be abandoned, but here all

dharmas are subsumed in each of the vows of individual liberation4.

19) It is generally accepted that the four [early] schools each had a different

sublime dharma Vinaya, but here it is accepted that the four sections of

teaching at the root of the four schools are one entity.

20) It is generally accepted that seed-infraction during dream incurs no fault,

but here it is accepted that for those without the ability to practice such

infraction in dream incurs fault.

21) It is generally accepted that after attaining the first bhumi there is no fear

of a bad rebirth, but here it is accepted that those on the bhumis can go to the

lower realms.

22) It is generally accepted that the collections of the bodhisattva are

accumulated in reference to lower [beings], but here it is accepted that

marvelous practice accumulates the meditators collections.

4 Here, vows of individual liberation means the three levels of Vinaya vows (layperson, novice

ordained, fully ordained) and well as the three overall levels of vows (vinaya, bodhisattva, and

secret mantra).


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23) It is generally accepted that if illness or harm occurs while practicing,

outer-inner interdependence is beneficial, but here it is accepted that the

supreme method with which to dispel these is to take them onto the path.

24) There are many acceptance-traditions concerning the secret mantra being a

fourth basket or the like, but here [secret mantra belongs] to all three baskets

and is the essence of the three.

25) Concerning secret mantra empowerment, [some] accept that it cannot be

received even when bestowed and [some] accept that it can be received even if

not bestowed, but here it is accepted that those of high, medium, and low

capability all require [empowerment] with the profound rituals of the lineage.

26) It is generally accepted that the deeds of the three kayas are ascertained as

three, but here it is accepted that although this is the case, all enlightened

activities can be actualized with a single deity.

27) It is generally accepted that each deity has its own certain characteristics,

but here it is accepted that the characteristics of every deity will be held by

[ones] principal deity.

28) It is generally accepted that [non-conformance with] the root samayas is

allowed during the four occasions5 of secret mantra, but here it is accepted that

there is no circumstance in which [non-conformance with] the root samayas isallowed during the four occasions.

29) Some say that one becomes the deity in stages, from the first [aspect] to as

[many aspects as one] is able, but here it is accepted that instantly becoming

the deity is the profound way [to practice].

30) It is generally accepted that for making the generation stage firm the

approach-enumeration is principal, but here it is accepted that what is required

is awareness that the deity has been actualized with interdependent collections.

5 Here, four occasions refers to the four stages of empowerment.


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31) It is generally accepted that austerities and the like mistreat the deity, but

here it is accepted that they are disparaged because they impute an ordinary

body.

32) It is generally accepted that the first three of the four levels of tantra are of

provisional meaning and so not profound and that the unsurpassed [level of]

tantra alone is profound and so is of definitive meaning, but here it is accepted

that for all provisional [and] definitive meaning [to be included] extensive

rituals are required.

33) It is generally accepted that for the capable, engaging by way of an

extensive ritual from the beginning is required, but here it is accepted that for

those who have been tamed [by the extensive ritual], the abbreviated [ritual] is

also [appropriate].

34) It is generally accepted that fierce [deities], a vajra fence, and the like

[make] a profound wheel of protection, but here it is accepted that the

magnificent wheel of protection is the armor of enlightenment6.

35) It is generally accepted that for the uncommon, marvelous practice of

secret mantra the oral instructions on the channels and winds are most

profound, but here it is accepted that a key point more important even than

the channels and winds is the Vinaya.

36) It is appropriate to say that channels, winds, and drops made impure by

the actions of the three poisons require purification, but here it is accepted that

channels, winds, and drops with poisonous impurities are especially profound.

37) It is generally accepted that the disciples samaya is very tight and the

masters samaya not tight, but here it accepted that the mutual samaya of the

master and disciple are equally [tight].

6 Armor of enlightenment refers to bodhicitta.


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38) It is generally accepted that even tenth-bhumi bodhisattvas do not fully

perceive the alaya consciousness, but here it is accepted that due to the power

of blessing, the alaya consciousness may be perceived at other times [as well] .

39) It is generally accepted that after perception of the dharmata-reality

[comes] the path of the white multitude, but here it is accepted that non-

virtuous conduct will drop even those on the tenth bhumi to the lower realms.

40) It is generally accepted that the three-trainings secret-mantra vajra vehicle

and the stages-of-the-path vinaya/paramita/secret-mantra path are different,

but here it is accepted that the six paramitas are the three-vehicle path.

41) It is generally accepted that mahamudra is obscured by both virtue and

non-virtue, but here it is accepted that it is impossible for the dharmakaya to

be obscured by that which is virtuous.

42) It is generally accepted that the results of separation have no cause, but here

it is accepted that causeless results are impossible.

43) It is generally accepted that the non-dual meditator / meditated mix of two

spaces is the final [state], but here it is accepted that it is [only] the free-of-all-

elaboration manifest realization of the hearers.

44) It is generally accepted that the four-fold yoga of directed wind and the like

are profound, but here it is accepted that resting at ease without retaining the

wind is what is really profound.

45) It is generally accepted that phowa is transference to the heart center of the

lama or yidam by way of the hung or seed-syllable, but here it is accepted that

the supreme phowa is consciousness-lama-luminosity.

46) It is generally accepted that buddhahood is passing beyond sorrow, and like

a fire running out of fuel, I is gone when the fire is gone, but here it is

accepted that [buddhahood] is the unlimited embodiment of bodhicitta.


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By this virtue as pure as a stainless snow-mountain

May the teachings of Rin-chen [Pal] spread in the ten directions

And the un-aware, deluded [beings of] the world

Attain the final, completely free buddha-wisdom!


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1

Skt. tathgata; an epithet for the Buddha.2Literally, the "Dharma hvara ". hvara, more commonly known as hiva, is all-powerful God in the Hindu context in which Buddha Shakyamuni lived and taught. Forpeople raised in Jewish, Christian, or Muslim contexts who practice Buddhism, the

equivalent concept here is Yahweh as all-powerful God.


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3Self-streamer is a pejorative, seemingly coined by Kyobpa Jigten Sumgn, with ameaning akin to dogmatist.


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4The mindset for complete enlightenment is Skt.bodhicitta.


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Jigten Sumgon's Footprint Left in Rock


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1[Karma] of [self-]seenphenomena refers to karma that is created and experienced in the

same life.


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2Liberation through discernment is a translation for Tib. so sor thar pa (Skt. prtimokha),that attempts to follow Kyopa Jigten Sumgns explanation of how the term should be

properly understood and applied. This term is generally understood as individualliberation, and the vinaya basket of teachings is usually described as the Buddhas

teachings on taking and maintaining one of eight vows of individual liberation that have

the goal and result of liberating oneself from sasra. Kyopa Jigten Sumgn taught that

this term means something else: liberation [to nirva or buddhahood] through

discernment [of what is to be practiced and what is not] and that it applies to all three

levels of vowed practice, be it the so-called individual liberation, bodhisattva conduct, orsecret mantra, with the what is to be practiced and what is not specific to each level.

Furthermore, the vinaya basket is where this liberation through discernment is taught andso practice of the vinaya is accepted by Kyopa Jigten Sumgn as necessary to attaining the

desired result of any of the three levels of practice, making the vinaya a vehicle shared byall practitioners of buddha-dharma, the shared vehicle of the first vajra statement of this

section.


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3

The seven abandonments are refraining from the three non-virtues of the body (killing,taking what is not offered, and sexual misconduct) and the four non-virtues of the speech

(lying, divisive speech, harsh words, and heedless talk); the abandonment of the threemental aspects refers to refraining from the three non-virtues of the mind (covetousness, ill

will, and wrong view).


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4Other migrators refers to beings who have not taken an individual liberation vow.


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1Mindset for enlightenment is Skt. bodhicitta.


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Section FiveTwenty eight vajra statements that summarize key points

concerning vowed secret-mantra knowledge-holders:

5.1) Although it is taught that mantra will not arise in the teachings of other

[buddhas], here it is accepted that mantra does arise in the teachings of other

[buddhas]according to the distinction of [each buddhas] trainees.

5.2) Although bestowal with a ritual does produce a comprehension that one has

received secret-mantra empowerment, here it is accepted that [empowerment] is

obtained [only] if the meaning of the empowerment, bestowed by a qualified lama,

arises in [ones] mind-stream.

5.3) It is generally accepted that if [all] the different families [of deities] in a

maala circle are not complete, bestowal of empowerment will not occur; but hereit is accepted that bestowal of empowerment will occur with even a single-side

deity.

5.4) Many teach that the analogous [wisdom of the] third empowerment is

incompatible with the actual [wisdom], but here it is accepted that until realization

of [both] analogous and actual [wisdom] has occurred, the meaning [of the

empowerment] will not be internalized.

5.5) It is generally accepted that the generation stage [deity], upon examination, is

not [there], and so is of imaginary [character]; but here it is accepted that the

generation stage [deity] is of wholly-established [character].1

5.6) It is generally accepted that for those in whom the samdhi of awakened

former actions automatically arises, and for those like them, engagement rituals are

not required[their] experience of suchness is sufficient; but here it is accepted that

engagement rituals are especially important for these automatic ones.

5.7) It is generally accepted that mantric deities, [with their] different [numbers of]

faces and hands, are like the trainees [that practice them]; but here it is accepted thatall [mantric] deities have the enlightened qualities of the major and minor marks.

5.8) Many take visions of the forms oftathgatas, bodhisattvas, and the like as

principle, but here it is accepted that the deities and the like described in the stras

and tantras need to be given priority.

1In this statement, two of the three characters of phenomena described in the

Mind-Only system are referred to. The three characters are: imaginary,

phenomena that consist only of conceptual labels; other-powered, phenomena thatexist substantially outside the mind; and wholly established, phenomena as theyreally are. The first two characters are relative reality and the third is ultimate

reality.


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5.9) It is generally accepted that [practitioners of] the highest capacity have

instantaneous-recall perfect visualization and so the many liturgies, [meant] for

those of lower [capacity], are not of great account; but here it is accepted that all the

detailed liturgies are particularly important, and required for, [practitioners of] thehighest capacity.

5.10) It is generally accepted that all detailed liturgies were taught for those who

prefer the elaborations of interpretable meaning; but here it is accepted that all

elaborations are the arising of dispositional interdependence.

5.11) It is generally accepted that the vajra-bodys mode of abiding is as channels,

winds, and bodhicitta-drops; but here it is accepted that the vajra-bodys mode of

abiding is as the wheel of profundity.

5.12) It is generally accepted that the mode of abiding of the channels, winds, and

bodhicittas is completely explained in the textual tradition; but here it is accepted

that some [aspects of their] mode of abiding is concealed by Vajradhara.

5.13) It is generally accepted that the only profound [information] on the channels

and winds [is that found in the teachings of] secret mantra; but here it is accepted

that [for] some [aspects concerning their] condition and treatment, medical [science]

is more profound.

5.14) It is generally accepted that the quintessential instructions and related advice

on the channels and winds are more profound than the three vows and the like; but

here it is accepted that what is not profound to others is profound [here].

5.15) It is generally accepted that the kaya-result actualized through [practice] of

the profound channels and winds is complete; but here it is accepted that without

[having practiced] the non-profound instructions, [practice of] the profound

channels and winds will not result in buddhahood.

5.16) It is generally accepted that an experience or realization of something notmentioned in the Instruction or Treatises2is a special dharma; but here it is

accepted that experiences that contradict the Sugatas Instruction are mistaken

realizations.

5.17) It is generally accepted that understanding [the teachings of] interpretable

meaning and definitive meaning to be distinct, and [practicing] them accordingly, is

2

The Instruction and Treatises are the two collections of teachings that togethermake up the Buddhist canon: the collection of instructions, or teachings, of theBuddha, and the collection of treatises on those teachings that are considered

authoritative.


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sufficient; but here it is accepted that [one] needs to proceed [along the path] without

contravening any of the Instruction enlightened-view.

5.18) It is generally accepted that [one should] always follow profound instructions

exclusively, regardless of whether positive or negative qualities of the practice arise;

but here it is accepted that [one] should not always follow the instruction, [but]

always follow the Instruction.

5.19) It is generally accepted that the three kyas cause is faultless samdhi; but

here it is accepted that the three faultless samdhis are the cause of the three realms

[of] sasra.

5.20) Although the three kyas are described as distinct, as the kyas that emanate

to the twenty-four places and the like, the enjoyment-kyas, and so on, here it isaccepted that each of the three kyas are the embodiment of all three.

5.21) Although many accept that since mantra is the enlightened view of

Vajradhara, vinaya, the enlightened view of the Sage, is not needed, here it is

accepted that mantra is powerless without moral conduct.

5.22) Although secret mantra has been taught as accomplishment throughpractice

[with] the desires, here it is accepted that the teachings on the hindrances caused by

desire predominate.

5.23) It is generally accepted that secret mantra is the path of transforming the

three-poisonous-afflictions basis; but here it is accepted that there is never an

instance of mantric non-virtue turning into virtue.

5.24) It is generally accepted that [in the] secret mantra, even non-virtuewhen it

is the conduct of those skilled in meansis virtue; but here it is accepted that virtue

in vinaya is also virtue in secret mantra, and non-virtue in vinaya is also non-virtue

in secret mantra.

5.25) It is generally accepted that the afflictions are the families or lineages of the

buddhas; but here it is accepted that the result of purifying the afflictions is the

sugata.

5.26) It is generally accepted that the enlightened activities of secret mantra

manifest conduct are not vice, but virtue, and so are prescribed; but here it is

accepted that other than [as] display of mantric power, manifest conduct is not

prescribed.

5.27) It is generally accepted that vajra hell is worse than the other hells; but here itis accepted that vajra hell is in fact Unrelenting Torment and similar [hells].


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5.28) It is generally accepted that [one] will not be released [from vajra hell] until

space collapses; but here it is accepted that a vajra master of superlative mental

capacity can get [one] out.


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1

Section SixTwenty vajra statements that summarize key points concerning distinctive

view, meditation, and conduct:

6.1) Although some accept dharmas that originate without a continuumearth-dharmas,

sky-dharmas, termas, etc.to be profound and marvelous, here it is accepted that because it

is a continuum, the Dharma of the lineage is what is profound and marvelous.

6.2) It is generally accepted that all the variously-appearing appearances are not connected

to the inner mind; but here it is accepted that all the phenomena that make up sasra-

nirva appearing-existence are ones own mind.

6.3) It is generally accepted that every cause and result of sasra and nirva are

associated over a long time period; but here it is accepted that all phenomena are

embodiments of momentary thought.

6.4) It is generally accepted that when something has been ascertained as having a nature

of one or many, how it has been viewed is how it is; but here it is accepted that when

[something] cannot abide [a certain way] in the basic character, viewing [it that way] will

not make it so.

6.5) It is generally accepted that even with an unqualified lama, [one] can cultivate

enlightened qualities; but here it is accepted that enlightened qualities cannot be cultivated

with an unqualified lama.

6.6) It is generally accepted that the methods that bring about realization are various and

indefinite; but here it is accepted that there is definitely only one method that ensures

realizationdevotion.

6.7) It is generally accepted that the Great Middle Way and the like are ultimate views; but

here it is accepted that possession of realization is the preeminent-realization view.

6.8) It is generally accepted that for realization ofdharmat-emptiness, only the Three

Greats1 are high enough; but here it is accepted that [this] realization is untouched by the

Three Greats.

6.9) It is generally accepted that realizations that come from hearing, contemplating, and

meditating are realization; but here it is accepted that all these hearing, contemplating, and

meditating emptinesses are where [one] gets lost and goes astray.

6.10) Although meditation is [generally taken to be] generation of bliss, clarity, non-

thought, etc. in calm-abiding samdhi, here it is accepted that [it] is cultivation, habituation,

the path of realization.

1The Three Greats: The Great Middle Way, Mah-madhyamaka; The Great Seal,

Mah-mudr; and The Great Completion, Dzog-chen.


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2

6.11) It is generally accepted that the conduct free of taking up virtue and giving up vice

is what goes with the view, dharmat-emptiness mahmudr; but here it is accepted that

conduct free of taking up and giving up is the precious moral conduct.2

6.12) It is generally accepted that ultimate mahmudr and moral conduct are mutually

exclusive dharmas; but here it is accepted that mahmudr and precious moral conduct are

one and the same[this is] the highest of the Protectors special dharmas.3

6.13) Although many accept that view, meditation, and conduct are three distinct [aspects

of the practice], here it is accepted that view-meditation-conduct is one [practice].

6.14) It is generally accepted that mahmudr has no qualities of any kind, positive or

negative; but here it is accepted that mahmudr is the embodiment of enlightened

qualities.

6.15) It is generally accepted that enlightened qualities arise after equipoise, not within it;

but here it is accepted that all enlightened qualities arise from the state of equipoise.

6.16) It is generally accepted that even if [their] causes have not been actualized, all the

enlightened qualities will arise; but here it is accepted that no enlightened quality can arise

without an actualized cause.

6.17) It is generally accepted that after emptiness is realized, causality is finished and done

with; but here it is accepted that after emptiness is realized, emptiness arises as causality.

6.18) It is generally accepted that once [one] has become realized, [one] no longer needs

the method path and the like; but here it is accepted that the method path and the like are

still very much needed by those possessed of realization.

6.19) It is generally accepted that one who practices the various realization-enhancements

and valid yogic disciplines wears the outfit of a yogi, frolicking in charnel grounds; but

here it is accepted that holding the training in moral conduct in the highest regard is the

distinctly superior, righteous conduct.

6.20) It is generally accepted that great-equipoise bhu-su-ku4

is the ultimate conduct; but

here it is accepted that a bhu-su-ku without the Three Dharmas5 is indistinct from one

whose conduct is serenity6.

2Moral conduct is the second pramit, the upholding of all precepts, natural and

imposed.3The Protector is Kyobpa Jigten Sumgn.4

Bhu-su-ku is a term derived from the Sanskrit words for consumption [of food anddrink], sleep, and elimination [of liquid and solid waste], and is used to refer to

someone whose life is made up of only these three basic biological needs.5The Three Dharmas referred to here are: A true understanding of seeing faults as faults;

an established knowledge about the benefit of qualities; and benefaction to others which is


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3

endowed with compassion. (Taken from M. Viehbecks translation of the Gongchig

commentary named The Lamp Dispelling the Darkness.)6One whose conduct is serenity refers to one who is an arhat or pratyekabuddhaone

who rests in the serenity ofnirva.


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1

Section SevenFifteen vajra statements that summarize key points concerning the

result, buddhahood:

7.1) Although some accept that the state of buddhahood has both realities1, here it is

accepted that at the state of buddhahood, reality is non-dual.

7.2) Typically there only two [options], to accept that the buddha-wisdoms exist or to

accept that they do not exist, but here it is accepted that the [buddha-]wisdoms are

exclusively non-dual wisdoms.

7.3) It is generally accepted that when phenomena from nirva [appear here in sasra]

they [appear as] super-phenomena, illusion-like, and so therefore [such] illusions exist; but

here it is accepted that [the state of buddhahood] completely transcends [such] illusion-like

phenomena.

7.4) It is generally accepted that buddha-mind is a valid cognizer until the second

moment; but here it is accepted that buddhas abide always as valid cognizers.

7.5) It is generally accepted that when, at [attainment] of buddhahood, [all] obscurations to

objects of knowledge have been abandoned, mental engagement ceases; but here it is

accepted that the result of separation is a wisdom-mind being.

7.6) It is generally accepted that because the dharmakya is beyond all dualisms, [it] is

finished with causes and conditions; but here it is accepted that the dharmakyas qualitiesare accompanied by enlightened activities and deeds.

7.7) It is generally accepted that a buddha cannot engage in causation because it is the final

result; but here it is accepted that even at buddhahood there is generation of the mindset [of

enlightenment].

7.8) It is generally accepted that the inexhaustible ornamented wheel of buddha body

speech and mind is mere manifestation; but here it is accepted that enlightened mind, and

only [enlightened mind], reaches as far as the views of permanence and nihilism.

7.9) It is generally accepted that buddhas perform the benefit of migrators using buddha-

emanations, and not [using] anything else; but here it is accepted that [buddhas] perform

[their] buddha-activities using every knowable thing in existence.

7.10) It is generally accepted that when [one] attains buddhahood, [one then] buddifies in

each different [buddha-]field; but here it is accepted that until one buddifies throughout the

dharmadhtu, one is not a buddha.

1Both realities refers to relative and ultimate reality, also known as relative and ultimate

truth.


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2

7.11) It is generally accepted that even though the sending out of infinite buddha-

emanations is without cause, there are sufficient emanations; but here it is accepted that

because causeless emanation is impossible, [emanations must be of] their own continuum.

7.12) It is generally accepted that the two [form] kyas and the [buddha-]wisdoms are

appearances [for] others; but here it is accepted that buddha is an interdependent kya.

7.13) It is generally accepted that the result of aspirational [bodhicitta] is emanation kyas

and the enjoyment kyas arise from engagement [bodhicitta]; but here it is taught that it is

also [possible] for enjoyment kyas to arise due to aspiration [bodhicitta], and emanation

kyas to arise due to engagement [bodhicitta].

7.14) It is generally accepted that the three kyas abide separately, have different retinues,

and teach distinct dharmas; but here it is accepted that the three kyas are withoutseparation.

7.15) It is generally accepted that all buddhas reside in places such as Akaniha; but here

it is accepted that all buddhas reside in the sentient-being-element continuum.


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