The Flight of the Garuda: Teachings of the Dzokchen Tradition of Tibetan Buddhism

The

LIGH of the

GARUDA COMPILE}) AND 'FRAN. LATED BY

Keith Dowman

Teachings of the Dzokchen Tradition

of Tibetan Buddhism

The

F l ig h t G aruda COMPILED AND TRANSLATED BY

Keith Dowman

A

First published 1994 Wisdom Publications 361 Newbury Street Boston, MA 02115 Phone: (617) 536-3358

© Keith Dowman 1994 All rights reserved.

Library ofCongress Catabgtng-in-Publication Data The Flight of the Garuda / (compiled and translated by] Keith Dowman. p. cm. Translated from Tibetan. Includes bibliographical references and index. ISBN 0 86171 085 1 I. Rdzogs-chen (Rfiin-ma-pa) I. Dowman, Keith. BQ7662.4.F55 1993 294.3'85— dc20 90-26418 CIP 99 98 97 96 95 7 6 5 4 3 2 Cover painting by Terris Temple Photography by Lorene Warwick, courtesy of Steve Johnson, with thanks to Venerable Carol Corradi Set in Adobe Garamond and Diacritical Garamond at Wisdom Publications Typeset by Andrea Thompson Orpheus Korshak Designed by Andrea Thompson & Lisa J. Sawlit

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The publisher wishes to thank Mr. Silvius Dornier and the P , c „A«twn for their generous contributions toward * #• *

C

o n t e n t s

T e c h n ic a l N o t e P reface I n t r o d u c t io n

I. The Theory and Practice o f Dzokchen II. The Language o f Dzokchen E m p t y in g

the

D

epths o f

H

of the

G

65 82

The Flight o f the Garuda is h -G r a n t in g

Prayer

of

Kuntu Z angpo

Introduction

The Wish-Granting Prayer o f Kuntu Zangpo S e c r e t I n s t r u c t io n

53 59

aruda

Introduction

T he W

40

ell

Introduction From"The Sovereign Rite o f Confession..." T h e F l ig h t

3

in a

G

arland of

139 148

V is io n

Introduction Secret Instruction in a Garland o f Vision N otes

\ 57 181 197

G lo ssa ries

I. Selected Tibetan Dzokchen Terms II. Sanskrit Terms III. Numeral Terms

213 215 217

221

S e l e c t e d B ib l io g r a p h y Index

223 V

T e c h n ic a l N o t e

I n my attempt to keep the language o f this book accessible to the layman, the conventions I have adopted are as follows. I have capi­ talized the initial letter o f some com m on English words that denote a transcendental meaning in Dzokchen terminology (e.g. Awareness, Knowledge); but there are few o f these. I have used Tibetan or Sanskrit words in the text only when I have been unable to find an English equivalent. Tibetan words, in their phonetic form, are itali­ cized the first time they are used and thereafter appear in roman. Tibetan proper names appear in a phonetic form in the text with their transliterated form in the index. In the notes (and occasionally in the text), technical Tibetan terms are transliterated (according to the Wylie system) and italicized. M any technical Sanskrit words have now been assimilated into English (yoga, samadhi, nirvana, mandala, etc.); those that have not appear in italics. Whenever the Sanskrit equivalent o f a Tibetan word may be o f use, primarily in the footnotes, I have included it after the transliterated Tibetan word.

P

refa ce

T h i s BOOK CONTAINS the English translation o f four Dzokchen

texts belonging to the N yingm a School o f Tibetan B uddhism . Dzokchen, the Great Perfection, is the quintessence o f the tantric paths to Buddhahood. Among these texts, Secret Instruction in a Garland o f Vision is one of three texts said to have been written by Padma Sambhava, Tibet’s great Guru, who visited Tibet in the eighth century. It belongs to the lam rim genre, a stage-by-stage description o f the path to Buddhahood. The Flight o f the Garuda, written by Shabkar Lama in the nineteenth century, comprises a series o f twenty-three songs designed to inspire and instruct the yogin practising Dzokchen trek-

cho meditation. The two shorter versified works are extracts from liturgical “revealed texts.” Emptying the Depths o f HelU revealed by Guru Chowong in the thirteenth century, provides a Dzokchen confessional liturgy, and The Wish-Granting Prayer o f Kuntu Zangpo, revealed by Rikdzin Godemchan in the fourteenth century as part of an extensive Dzokchen tantra, is a prayer for attainment o f the Dzokchen goal. In the introduction to the book I have attem pted to place Dzokchen in a nondogmatic, less abstract and more hum an con­ text, by providing a subjective explication o f it. Necessarily, west­ ern notions and personal proclivities, needs and biases have slipped into this interpretation. Insofar as m y understanding is imperfect the result is partial and unorthodox. However, the read­ er may benefit from this personal commentary if, through inspira­ tion derived from the translations, he fills the gaps, bridges the contradictions, and jum ps beyond the verbal inadequacies to a Dzokchen view. But no text or com m entary is a substitute for ix

T m f F i .k ; h t

o i: th f.

G

arupa

,» exemplar o f D zokchen attainm ent who p a h sponwneously „<1 di,cc,ly.

ir the k i n d n e s s ^ R .mp0chct j ortra Lama. Jatrul R.mpoche R.mpoche, y b Rimpoche, Dodrubchen Rimpoche. T T Z Z

R in T p ^ e , Taklung Tu.ku P e n * Wangyel, have al, 1 N • . • ,;ehts into the tradition. The merit o f any benepven me u u u . ■P ^ ^ dedicated to their aspirations. Also, I to Martin Parenchio, John Deweese and my wife, J

L

u

S

*

*

“

"

,,p '

INTRODUCTION

In

I.

t r o d u c t io n

T h e T h e o r y a n d P r a c tic e o f D z o k c h e n

The Starting Point:' A Personal Perspective "Simplicity” was a word that my Lama* often extracted from his small store of abstract nouns to express the nature o f Dzokchen in English. It is the simplicity o f Dzokchen that makes it so difficult to speak about, so elusive and also, when the m in d is veiled by its usual ignorance, somewhat nebulous. But what is implied by sim ­ plicity3 is the key to the Lamas mysteries, his power and knowledge, the key to the state o f being that would make a W orld Emperor envious. It is the “simplicity” o f Dzokchen to w hich the highest yogin aspires, and it is the reward that the Lama proffers his disci­ ples during the frequent discourses upon karmic cause and effect and the precious hum an body and during the arduous practice o f prostrations at the beginning o f the path. The build-up is systemat­ ic, prolonged and intense, but from the very beginning Dzokchen is the goal. This Dzokchen o f which I am speaking is the highest, most secret and most direct o f the paths to Buddhahood in the tra­ dition o f Tibetan tantric Buddhism. It is the most sacred o f paths, the essence o f the mystic wisdom o f the East, the most treasured jewel in the sacred treasury o f Buddhist Tantra, and it is called the Great Perfection.4 Before and after shades o f the prison-house closed around me, I felt, yet sought reassurance, that a hum an being is perfectible. M any in the generation that matured during the 1960s found confirm a­ tion o f this intuition in Buddhism’s teaching that there is no lim it to 3

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the potential of a human being. Later, such individuals, becoming the harbingers of a significant social movement, found that the Buddhist Tantra presented this and other essenr.al practical existen­ tial theses in a vital and immediate form that exerased the intuition more than the intellect. The Bodhisattva path of the cxoteric mahayana, which teaches without any equ.vocaiion man’s per­ fectibility, demands many successive lifetimes of self-sacrificial devotion before the goal is achieved. The “here and now” ethos of the sixties was not conducive to a long hard slog towards a goal to be achieved after innumerable rebirths. Besides, to the childhood conviction that man was perfectible had been added the post-adolescent belief that the rational, speculative intellect was at best a tool for manipulating reality and was more likely to be a guileful deceiver creating mental miasmas, sometimes in intoxicating forms, but ulti­ mately to be damned by its onanistic nature. Such notions brought into question even the supportive, liberating concepts of both east­ ern and western philosophical and metaphysical systems. Logical, systematic analysis and deductive and dialectical thought was of use in science, but Truth was enigmatic, paradoxical and supra-mental. Gnosis,’ compassion, tranquility, a radiant multi-dimensiona! Gestalt and existential fearlessness were the functions and attributes that I required of my reality. This reality was best expressed in para­ dox. The reality of the Indian mahasiddhas6 of the eighth to the twelfth centuries as demonstrated in their songs and legends evinced these characteristics, and the Tibetan Lamas were the hold­ ers of the lineages the mahasiddhas founded. The Indian sadhus of the Nath community, for instance, also held lineages originating from the mahasiddhas, and their life-styles were also attractive and their existential fearlessness self-evident. But to identify a living eastern tradition that teaches the techniques of awareness and mas­ tery that I desired v/as one thing; to gain access to the tradition, find a teacher, and obtain initiation was another. What is it that determines which path is followed when we reach a crossroads lacking

I n t r o d u c t io n

a signpost? What determines which people we meet and with whom we fall in love? What allows which turtles to win races with hares? On the Great Indian Spiritual Quest, or the Quest for the Holy Grail in Albion, action taken in the face of imponderables at a crossroads determines whether we are to find the Tibetan Lama or the Nath Guru or whether we return the way we came. The quest can rarely begin if the seeker has a round-trip ticket and a home and family awaiting him, or if he runs hither and thither on a pre­ conceived mission with the pretension that he can control his fate. “Non-action” and “aimlessness”7 are required to develop the recep­ tivity and tranquility necessary to take correct action at the point of indecision, to find the teacher— and the tradition. In the search for a master, the truth of the adage “When the dis­ ciple is ready the master will appear” seems fundamental and incontrovertible. There is nothing to do but await in mental silence for recognition of the Guru, the Guru w ithin and the GuruBuddha outside, when he appears. The holistic laws of synchronicity may consummate the encounter with the Guru immediately, or perhaps the seeker must wait until the moment before the final goal is attained— there is no telling. But the twelve-year sadhana the Indian siddha Naropa practised before his Guru Tilopa decid­ ed the time was ripe for his initiation, for instance, was as signifi­ cant a part of his training as the post-initiation period. Thus the teacher chooses the disciple, and the tradition entered upon is determined by the shape of the receptive framework of the mind that allows this Guru, rather than another, to embrace it. So when, for example, 1 say that 1 came to India to study Tibetan Buddhism, find a teacher and practise Tantra, the Guru knows that actually while roaming aimlessly in samsara 1 was sufficiently one-pointed in my dissatisfaction, and in my drive to reach existential roots, that emotional attachment along with preconception and strong belief was sufficiently neutralized for me to recognize the shape oY the Guru resident from the first in the simplicity of our original

T he

f i ic. h t o f t h e

G aru t >a ----

existential condition. The shape of my karmic pred.spos.non led me to the Tibetan Buddhist Tantra and m.tiation into a tantric lineage was inevitable after reaching the requisite degree of honesty necessary to face my deepest proclivit.es w.thout eqmvocat.on and w i t h o u t v e ilin g re in te rp re ta tio n .

So Tibetan Buddhism, d * « > * .» " "V ~ n l u at rU? pred.lect.on though he^heeinnine g | I Had not ^ heard |n ^ the name of Dzokchen, the yoga that guaranic ,u„, j had not yet heard expounded any trad,non that formalized my untutored and disparate intuitions about Real.ty, or the process of realizing it, which seemed to me to be the mam purpose ofMe. It may be that there was never any doubt about my fate that nothing I could do would alter my destmy. But m the Dzokchen view destiny and free-will are no dichotomy: whatever .s arises spontaneously as magical illusion in the ground o f being ne.ther coming into existence nor ceasing to be. In the ceaseless dance of yogins and yoginis in the Buddhaf.eld of Pure Pleasure there is nei­ ther freedom nor bondage, no awareness or .gnorance, no coming or going, no renunciation or self-development, no self-determination or predestination; and if such transcendence is not the present actuality, then it is better to keep quiet rather than utter this or that partial, biased opinion. This may appear to be an elitist viewpoint. It excludes those not yet on the path from knowledge of it. But the truth of Dzokchen is applicable only to those on the path of Knowledge (rigpa). For others there is validity and purpose in the truth of karmic inevitability, moral cause and effect, and the progress of self-determined self-development on a relative level to a place where the Dzokchen vision is glimpsed and nondual precepts have meaning. There was never any doubt in my mind about the credibility of the tradition or its tcachers. The lineage was at least a thousand years old, and before the Communist invasion of Tibet in 1949 the entire culture of the Land of Snows was directed towards the

I n t r o d u c t io n

attainment of the Dzokchen goal or a similar form ulation o f Buddhahood.8 While I was wearing the maroon robe of the Tibetan Buddhist orders, mere mention of the w o rd Dzokchen ro the informed layman would evoke respect for the western student who aspired to it. Acknowledgement of this highest aspiration to a visit­ ing Lama invariably provoked amazement that a foreigner had gained access to Dzokchen instruction, leaving one feeling like a worm aspiring to divine rebirth. Perhaps such a Lama would indi­ cate in his inevitable circumlocutory style that Dzokchen was so secret that even he had no knowledge of it, and certainly never was his conceit so great that he had ever aspired to attain its goal! If he was prevailed upon to impart precepts, he would announce perhaps an elementary topic and speak about the rainbow body, or maybe he would label a talk on karmic retribution an essential lesson in Dzokchen: the theoretical axiom that Dzokchen cannot be spoken of directly is constantly demonstrated by the Lamas in practice. The most potent source of teaching is the mudra, mantra and tantra of the Dzokchenpa Lama’s walking, sitting, talking, eating, drinking, laughing and meditation, while the most potent exterminator of doubt is the real Lamas blessing.9 There were few texts pertaining to Dzokchen available in English translation at that time. The exceptions were the Evans-Wentz books, particularly The Tibetan Book of the Dead and the short text in The Book of the Great Liberation called “The Yoga of Knowing the M ind” which made one feel already at the end o f the path, and— before knowing them— that the Lamas would welcome one as a Buddha from the Western Paradise! The early work o f D r H.V. Guenther, The Jewel Ornament o f Liberation, being a literary transla­ tion of Gampopas renowned Thar-gyen in the Kagyupa Mahamudra'o tradition, was reading highly recommended by the D zokchen Lamas despite the works attribution to a similar though distinct lineage. Dr Guenther s Buddhist Philosophy in Theory and Practice was also available at that time. This work provided a valuable lesson

. . t^3t Was to be transcended once in the manner of analync'hin '^S ^ its definition of the path, its functions had been fu > • use(] t0 describe it, had been and the vocabulary that Gamp ^ Eng|ish was filled in part absorbed. The lack of aV3‘ 3 f liturgical texts that gave first indicaby many literal translations o foundarion practices. For myself cions of the natr 0f ^fnfouragement to learn the Tibetan lanthey also gave the initial tice Gf the liturgical meditation guage not only to faci1 ^ anslation that reflected the original as rites, but also to Produce. "d scriptUral poetry, with multi-layered divine revelation, 0X PS nX .ce. pun and paradox. However, symbolic meaning repl . [ingi music, poetry, engineering— unless an art or science'" P . in’s Sadhana in the manner of can be fully the mahamudra sidd as, Scholar, the Lamas a vise

for meditation

u n n

Tantipa the Weaver or Dharmapa the ta|cnrs should be abandoned . e was complete. This was

t ep^ ^

seeking initiation learnt with

a lesson rnac scvti«« some misgiving.

Then what of the Lamas themselves? The mirror-like inscrutability that provides the perfect tabula rasa for devotees’ mental projection; the unique Tibetan Buddhist sensibility and refinement whereby Buddhafields are simulated in every detail o f the daily round, even to the extent of transforming faeces by mantra into liberating nectar for insects; the humility allowed by the complete self-assurance and integrity of a consummate spiritual aristocracy who have served as the high-priests of Central Asia for centuries with an incomparable magic; and the profound depth o f hum an understanding and responsiveness, which I will call the Buddhas* compassion, exempli­ fied by the exceptional Lama: these four elements can create a cer­ tainty within the seeker that many of these divine beings actually hold rhe secrets that others claim for them, and that their tulkus (incarnations who have undergone unique conditioning) are indeed the tenth or fifteenth reincarnations o f Buddha-Lamas. In the

iKt r o n n t if'TU'lhS

euphoria and with the high expectations of that time there was no difficulty at all in accepting the elder generation of Lamas, those who had completed their training and established themselves as teachers of their peers in Tibet, as accomplished Bodhisatrvas at the very least. Even the younger generation of Lamas, who almost with­ out exception were tulkus whose training had been broken by polit­ ical turmoil, had a certain conviction and awareness about them, together with the same aura of compassion. This added to the sense that Dzokchen training was like a miracle panacea, invariably bringing automatic results. In the older Lamas’ formula for success that brought them disci­ ples from all over the world it may be that the unique element was the extraordinary catalyst to their spiritual evolution provided by barbaric foreign invasion, war, rape and pillage o f their country, their exile, and that vast welter of suffering. As the legends o f the eighty-four Indian mahasiddhas demonstrate, suffering provides the essential motivation for renunciation and meditation practice. In the Lamas’ pure-Iand “exile” means “renunciation o f homeland and family,” a vital precept found in all the texts." Poverty, a practice instituted by Sakyamuni Buddha himself, is a wellspring o f experi­ ential learning, particularly if those with whom the beggar interacts perceive him as a mendicant with some ethical integrity. The monastic cloth has the effect on its wearer o f intensifying the hells and heightening the heavens. The wholesale destruction o f Tibet’s ancient religious culture and the genocidal extermination of “reactionary” monks and lay­ men during the Cultural Revolution of the sixties can in no way be justified. But a Lama whose vision is always a B u d d h a fie ld remarked that the lesson o f impermanence taught by the Chinese Red Guards, the truth of suffering taught by the Peoples Liberation Army, not to forget the instruction on karmic retribution inculcat­ ed by defeat, is worth three lifetimes o f meditation in a hermitaee I he theocracy that was so abused by Maoism was by no means n

1 Hfc rU O rtiv L - L L ^L

quo that

perfect, and the inflexibility and attachment to the

IhadV ossified c a

ih e t a n c o n s c io u s n e s s parts of T Tibetan c ^

The radical solution prov

ers were possesse

^

^

jsm was a he„ ish f

alm o,, geneiically made manifest y we,e t o n b , » standing. T h e y purs e r mutilate uman

c r ie d o u t f o r surgery,

Th« Red G „ „ d k ld , ' divorced from existential undergpd M f e d by a ™ , « . ancj affection, while their follow­ ^ ghost5i by denizens of hell, and by |aw. But this grist to the Dzokchen-

animal SP '"t5J e^ di(at,on that history has recently provided, like Y° g,nS Z of the za-zen master’s cane on the acolyte’s back, can the stroke ^ m ind’s state of awareness. In have a hig y ene ‘ „ hi generation o f Lama-exiles has been

^ ''e x is te n tia l glow radiated from the pain-lines superimposed upon the wind and sun-worn faces of yogins and monks recently descended from the Tibetan plateau in the wmter. This created a strong positive impression upon this cultural exile from the West m auest of the means to deal with his own small burden. Later, the Tibetans’ success in establishing themselves in the harsh alien envronment o f the Indian plains, sustaining c o m m u n a l feeling, mam-

taining their spiritual ptactice, building monasteries and temples to reproduce in detail the monastic ambience they had left behind, all this was nothing short o f magic, or at least the demonstration of mastery of the skilfal means that when applied with flexibility over­ come whatever obstacles arise in the adept’s path. So it was not ony the attraction of the metaphysics, the aesthetics and the t eory ° meditation that brought many o f us to the Lamas, but also the, good humour and a demonstrable power and high awareness

fired in the crucible of vast suffering.

In a broader analysis, social and political circumstances in

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conspiring in Europe,
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Certainly I for one had not gone to India with any intention of devoting my life to the translation of Dzokchen texts, and if any­ one had then suggested that I leave England in search of a vocation that promised a life of poverty, I would have responded with incredulity.

The Starting Point: Ignorance To avoid the unnecessary obstacles that the ego will erect when it is asked to accept its own ignorance as the starting point, ignorance must be clearly defined. In Buddhism ignorance is dualistic percep­ tion, the absence of gnostic awareness.13 It is easier to accept our fail­ ure to achieve Buddhahood than to come to terms with living ignorance. Still, in so far as “thinking of the key confirms the prison,” any consideration of the means to attain enlightenment asserts our ignorance. At the same time, thinking of the key con­ firms the possibility of freedom, even if we are ignorant of it. My belief is that everyone at some time has glimpsed a state of beatitude that is liberation from the state of ignorance,14 or nirvana, although it may not have been recognized as such at the time. Further, I think that the Buddhas liberation is known to us all, familiar like an old friend with whom we have lost contact but whose mind we know intimately. If it were not so, how could the imagery o f the mahayana sutras describing the Buddhas’ Pure-lands strike such vibrant chords of recognition and appreciation? How is it that so many of us identi­ fy immediately with the events of Sakyamunis life? W hy do we immediately intuit the veracity of the abhidharma’s psychological analysis of the process of enlightenment? Childhood with its trailing clouds of glory” can be the most fer­ tile period of gnostic experience, the least “ignorant” period of life, bccause the preconceptions and preoccupations that form the veil o f mental concepts have not yet evolved into rigid mindsets. Chimica! psychcdclics can, if only temporarily, have the effect of

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freeing those concepts, and che result is “regression” to a child-like

arc of freedom from conceptual blocks. In the mahasiddhas songs of realization the analogy of childhood is employed frequently to evoke the siddhas state of enlightenment. Seen in this light “igno­ rance” is not only an ephemeral twin veil>5 obscuring what the sages and scriptures assure us is the natural state of gnostic awareness, it is the means of reaching a fundamental level of reality, omnipresent and indestructible— vajra-like— that we can know experientially and can learn to abide in constantly and uninterruptedly. This is not to underestimate the dogged persistence o f the pro­ clivities that give rise to emotional clouds and incomplete thoughtforms that obscure reality. One of the most significant features of Dzokchen, an aspect that characterizes it as a “shortcut approach” to Buddhahood, is a glad acceptance of the virtual impossibility of eradicating the propensities conditioned genetically, karmically or in childhood “education” that produce our habitual reaction pat­ terns. This understanding is reflected in the basic meditation pre­ cept “Leave alone whatever arises in the mind. D o not seek to change or alter anything. It is all perfect as it stands,” and so on. Relaxing the mind, the propensity to evaluate, judge and react posi­ tively or negatively to whatever arises, falls away. Thus detachment evolves. Detachment is the key to penetrating the two veils. In other words, the twin veil is not to be torn down, but, rather, penetrated by the eye of perfect insight that perceives the emptiness within through detachment from the form without. Thus we have a more precise notion of ignorance: it is a function of attachment. The unifying factor of gnostic awareness is the empti­ ness of both the sensory stimulus and penetrating insight. Dualistic perception, ignorant perception, is the tendency to objectify the form of the sensory stimulus due to attachment to it. In a more blunt formulation, for the Dzokchenpa hatred, lust and the other passions are not ignorance; they are friendly helpers on the path that create energy and light, and they turn the Wheel o f Life to create the

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six menral environments that give our lives shape. Ihus, although still we may be faced with heaven and hell, the animals jungle realm the realm of hungry ghosts, and so on, when we are free of attach­ ment we are exemplars demonstrating the techniques of liberation in the guise of the “Hungry-ghost Buddha, Dharmaraja-Buddha,” “Lord-of-Beasts Buddha,” etc. This is one of the meanings of the axiom “The starting point is the goal.

The Starting Point: Initiation This introduction is structured according to the traditional triadic format of starting point (or ground), path and goal. In Dzokchen “The starting point is the path, the path is the goal and the goal is the starting point.” If the mind is dull or meditation unusually bleak, a predictable response to that statement may be “Since there is nowhere to go and nothing to do, what is the purpose of Dzokchen, and why practise any form of yoga?” “The starting point is the goal” refers to the unchanged form of awareness: the forms that arise are the same as ever. The difference lies in the all-important detachment from these forms and the cessation of grasping and clinging. The purpose of Dzokchen is to bring the aspirant to recognition of what is as obvious as daylight; and the blinders to recognition are attach­ ment to the twin veil of emotion and intellect. With a modicum of detachment it becomes evident what happens to emotion and thought. They may not disappear but there is a radical transforma­ tion of quality, and motivation becomes that of the Bodhisatrva Vow. Thus although there may be no striving towards a Bodhisatrvas mind-state, there is a spontaneous evolution towards it. However, in a state of ignorance, how do we meditate with detachment? If nothing is to be done, if nothing can be done becausc all effort is derived from counter-productive attachment,

how can we break the continuum of ignorance? The answer is initi­ ation, initiation by dircct introduction to the nature of mind. Such

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induces the state of mind .ha. breaks the vic.ous c.rcle of in,,lT ° n ) m end cause and effect, replacing “horizontal” rational iT'rocesses with a "vertical,” creative, muse/dakini-insp.red 'hT of primal awareness. Meditation upon that state (formless et Ur*!?inn) deconditions consciousness, leaving the original exismcu|Wt,U11' i l ntial condition to arise spontaneously moment by moment. tC We are still not out of the woods. If initiation is understood as n e n lig h te n m e n t experience, how can this spontaneous event be Educed? Is >t simply a matter of formal initiation? This problem hould not be glossed over. What error to mistake formal initiation for a real initiatory experience upon which meditation can be based! Initiation implies discovery of the real Buddha-Lama (in distinction to a human preceptor), and seeking precludes finding. The basis of Dzokchen achievement is not attained without initiation; initiation is the function of the Lama; and the “Lama” is a state of acausal pri­ mal awareness. The Indian mahasiddha Naropa, the “Indomitable*” with his unflagging quest for the unfindable represented by his Guru, Tilopa, is the exemplar in this situation. W ithout experien­ tial initiation we must practise preliminary techniques and the trekcho meditations described in The Flight o f the Garuda. These are the meditative techniques o f Dzokchen, so finely-honed by genera­ tions of yogic experiment in the laboratory o f the m in d that inevitably they bring quick results. They prepare the m ind for initi­ ation, and initiatory experience can arise during practice o f them.

nyingthik

The mainstream Dzokchen schools, the lineages for example, do not teach the uncompromising dogma o f “sudden lib­ eration,Mthe doctrine that implies the futility o f attem pting to condition the relative mind to an absolute reality. G oing beyond specious argument there is co m m itm e nt to a m iddle path o f absolute relativity” in which the aspirant is induced to accept intuitively “Euddhahood here and now.” In practice, consideration of the dichotomy o f sudden and gradual enlightenment should not enter the mtnd, while at the same time the aspirant practises on

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the graduated path that may lead to the pith meditations of The Flight o f the Garuda. But service to sentient beings, generosity, reg ular offerings of flowers in the temple, prostrations, visualization and mantra, are all skilful means to the attainment of D zokchen and any of them can provide the psychic environment in which initiation, or sudden liberation into ones true condition, is achieved Furthermore, such practices generate vital merit— credit in the karmic bank. O n this path the m ind may be reconditioned by replacing useless, confused thought-processes with merit-gener­ ating processes that induce the requisite susceptibility to the Lama’s blessing— premonition of initiation— and the ground of initiation is cultivated thereby. The nature of the ground of initiation can best be understood by introducing the basic concepts and meditations that the Buddha ^akyamuni taught. It may appear at times that Tantra in general, and Dzokchen in particular, arc far divorced from the teaching of early Buddhism. O n the contrary, it is assumed that the fundamen­ tal truisms contained in the Four Noble Truths form the bedrock of the aspirants mentality: suffering as the nature of existence, desire as the principal human drive, nirvana as the only human goal wor­ thy o f aspiration, detachment as the path to happiness. Any progress towards eradication, neutralization, transformation, or full awareness of the twin veil of emotion and mental concepts can pre­ pare the ground for initiation. Discursive contemplation derived from the Four Noble Truths, discussed in the following paragraphs, can be highly efficacious in establishing a receptive attitude to the Lama. When such analysis is understood experientially the roots of desire and suffering are severed. If our attachment to th o u g h tfo rm s can be decreased, gaps in our slavish obedience to the minds ratio­ nal” dictates leaves space for the Lama to make himself known. Since much neurotic or uncontrollable thought is provoked by fear-" our insecurities sometimes arise in the most outrageous

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forms— fear can be reduced by quietening anxiety about the nature ol

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existence and the purpose of life. Experiential understanding tames our mundane hopes and fears about food, shelter and clothing, and the eight worldly obsessions16— all the rubbish of the mind. The following questions and answers were the Buddha Sakyamunis own. The Four Noble Truths arose out of these questions on the nature of existence and reality. The primary question is “What is the principal attribute of existence?” Answer; suffering, the First Noble Truth. The second question is “What is the cause of suffer­ ing?” Answer: desire, the Second Noble Truth. The answer to the first question is reached by equating existence with suffering. Existence consists of birth, sickness, old age and death. Existence is sustained on every level by desire: desire (including its antithesis), and concomitant attachment and clinging, is the dynamic of exis­ tence. Any taste of true happiness that we achieve in existence is the result of the cessation of attachment. Happiness is not nonexistence since the same situations (birth, sickness, etc.) still arise; and it is not existence because the quality of happiness is unending, “empty,” blissful awareness. If happiness does not possess these attributes it is not the Buddhas happiness, but rather, a lesser degree of suffering in which attachment is still operative. Thus, in the Buddhas terms, the happiness of the gods is not true happiness because attachment, as fear of eventual loss of divinity through death, works in the gods’ minds like a canker conceived in their spring of seeming contentment to mature in a winter of bile and gall. Suffering is failure to get what we want; suffering is getting what wc do not want; suffering is fear of loss; suffering is losing what we have. After obtaining our desires we suffer the pride of possession; we suffer jealousy if someone else has what we want or something better than we have. In all these situations desire and grasping are the cause o f our suffering. To take sexual desire, one universal desire, as an example: we suffer pangs o f desire; we suffer the anguish of longing; we suffer unsatisfied lust; we suffer selfish satisaction, we suffer loss in lust’s aftermath; we suffer loss of the object

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o f desire; we suffer the perversions o f desire; we suffer unformed adolescent desire, the frustrations of mature desire, and the rage of impotent desire; we suffer lovesickness, failing out of love, and alt the neuroses of love and desire; and we suffer sexually transmitted disease. There is some form o f pain involved in every stage of sexual desire. Indeed, love and desire are all suffering unless and until there is detachment from this desire. Whatever o f the Buddhas happiness there is in desire, and in its corollary love, is the result of transcen­ dence of desire, a state obtained through eradication, neutralization or intensification of passion.'7 The Third and Fourth Noble Truths are the truth o f cessation o f desire (nirvana) and the truth of the path to cessation, which is practical experience o f Buddhadharma, particularly Dzokchen precepts. The yogin is separated from those who have no knowledge of the Four Noble Truths by his conviction that happiness has nothing to do with satiation of desire. By karmic propensity, by the grace of a teacher, by fortuitous revelation or insight, he has seen rhat nothing so ephemeral as desire fulfilled is worth the striving. Life is short; death is always at hand; the potential of the human being is far too great to waste on simple psychological, sensual or physical gratifica­ tion. He must have had a vision o f the greater existential potential, a vision partaken o f by yogins, saints, seers and sages in every part of the world since time began. His definition o f happiness begins at freedom from desire. And what remains after desire no longer directs his body, speech and mind? Simple but pure sensory perception!'8 Such was the Buddha Sakyamunis insight. Virtually the entire Buddhist canon, both sutra and tantra, is concerned in some way with the mechanics o f desire and o f sensory perception, the part played by ethics and behavioural discipline, and particularly in the mahayana by selfless giving, which arises simultaneously with the attainment o f the primal awareness inherent in unobstructed sen­ sual perception. Io comprehend rhe sophistication and complexity o f the various solutions to a problem that in its bold,

unadorne d

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interrogative form seems to be a simple psychological problem, but which upon investigation turns into an insoluble labyrinthine enigwe need only look at the mandalas, mantras and metaphysical equations that constitute a wroot tantra.” Such is the complexity of mind and it is all in answer to the question of how to sustain pure sensory perception unclouded by thought and emotion. Sensory perception begins ar the moment of birth and continues every moment until death. In sleep our senses are interiorized in dream. What is the constant in this sensory process? It can only be the absolute element of being. Some Hindus call it satcmananda— truth, consciousness and bliss. In Buddhism, since this constant can­ not be located or specified in any way, it is called sunyatd— empti­ ness.19This emptiness, which can also be conceived as a “fullness," is synonymous with “thatness,” “the nature of mind,” “the womb of Buddhahood,” and “reality”: there is no trace o f world-denial in the Buddhist tantric view of life. Emptiness does not exist— if it can be said to exist at all— as an independent entity;20 it is best described as “all-pervasive,” “all-penetrating”; and there is nothing that it excludes. Further, since it is identified with the nature of mind, once detach­ ment is achieved it is with emptiness that the yogin identifies, and identifying with emptiness he identifies with the nature o f all things. In this way the Buddhas omniscience and omnipotence are a func­ tion of simple sensory perception, and simple— pure— sensory per­ ception is the starting point and the goal. The ground o f initiation is laid by absorption o f this vision and by any of the innumerable techniques of meditation that facilitate it. The primal awareness, the pure gnostic awareness of sensory per­ ception that is the starting point and the goal, is also the initiation. I have already defined initiation as the enlightenment experience that is the condition sine qua non of finding the Buddha-Lama. The Buddha-Lama is the agent o f the initiation. After initiation the practice of maintaining constant union with him is the essential zokchen discipline. Upon initiation, both relative and absolute 1A

T he Fi.ich i o i i hf. G akiiha pledges (the samayas) are sworn: the relative pledges of Speech and M ind support the yogin in his action, spc°eck samadhi, while his central practice is to condition his be' ^ maintaining the constant primal awareness inherent in each m of perception until gnostic vision is the irrevocable norm ni°mcnt

The Starting Point: Karmic Acceleration The Dzokchenpa consciously entered a dangerous shortcut existen tial path when he committed himself to his samayas at the time of initiation. It is probable that the wisdom that guided him was the precipitation of a serious trauma, or was it the product of a series o f extraordinary events that caused rapid karmic acceleration Meditation is the most prudent, controlled and highly tested karmic accelerator. War, rape, a near fatal accident or disease, or any pro­ found emotional trauma, can also give the victim an understand­ ing o f his own mortality and bring consequent appreciation of the rare and precious opportunity that human birth affords. Such experiences impress the victim with the significance of the truth of impermanence and with the urgency o f making up for time lost, and it involves an awakening to the laws of moral or behavioural cause and effect (karma). Such understanding is vital in acceler­ ating karma to the point where renunciation of the hedonistic world is a necessary prerequisite to continued existence on the planet, and where it becomes evident that ones own best interests are intrinsically bound up with the good o f all sentient beings. The “four mind-benders,”21 discursive contemplation comprising pre­ liminary exercises to tantric meditation, are undoubtedly effective and induce such realization without risking life and limb or sanity, and they may provide other benefits besides. But experiential lessons engraved in consciousness never to be forgotten, informing every impulse, provide the more valuable foundation to Dzokchen practice.

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The P t^: Entering the Stream •i*he “streamwinner" is already a yogin. He gains this status by a ofound recognition of bis own ignorance. “Ignorance/’ defined above as an absence of gnostic awareness, is experienced in everyday life as confusion, neurosis, stupidity, sloth, bewilderment, and unfettered emotivity and thought. There are vulgarisms that best describe this state. Recognition of the emotional confusion of our lives and the psychologically negative role of interpretive, judgmen­ tal thought is the first positive step in the direction of attaining a higher state of awareness, and our emotions are the most accessible field of experience where with penetrating insight emptiness can be perceived. As The Flight of the Garuda has it, “How ridiculous to expect to find primal awareness and emptiness after you have sup­ pressed passion!"22 Thus the Dzokchen precept “D o not suppress thought and emotion” is as valid for the egoist, whose superego refuses to allow him to acknowledge his “base self,” as it is for the self-righteous, pious, “disciplined” altruist who rationalizes away his fears and inhibitions by invoking the moral code of his order. To deny desire is to kill the goose that lays the golden egg. In this way recognition of our contusion, which is only thought and emotion, is the beginning of the path. Complete and perfect recognition23 is initiation itself. But it is a very lucky person indeed who has a moment of sudden recognition of the nature of his entire being and sustains it. Most o f us go through a process of self-knowledge gradually unfolding successive levels of the subconscious mental waste that have accumulated since childhood and through many lives. The revelation of this subcon­ scious material can be a very painful experience, exacerbated by the pain inherent in understanding how far we fall short of the view we have of ourselves. Some New Age cults are dedicated to the admirable task of revealing this aspect o f the psyche, each cult with its own aims and different degrees of compassion for the initiate. In

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Dzokchen, recognition of the nature of mind alone is the aim On this is achieved, the power of pure perception with its inherent self originated Knowledge leads on to perception of the next instant of self-revelation, producing a stream of consciousness that can become a continuum of pure pleasure and delight. Confession is the ritual formulation of this necessary psychic cleaning. The Dzokchen prayer of confession, Emptying the Depths of Heti, shows how the Dzokchen vision must be applied to whatever mental rubbish or conflicting emotions are revealed during the time of self-appraisal. A false view of this rubbish, identification with it or total rejection of it, is identification with a demon or escape from the reality of our own being: it is evident that the dan­ gers of departing from a neutral, middle view into extreme, poten­ tially unhealthy reactions and emotional upheavals can produce insanity. Indeed, even if this process of purification is practised in the light of Dzokchen vision the dangers are manifold. The Flight of the Garuda mentions only the greatest evil, which is identification with the vast psychic power released at the end of the process, creat­ ing a malicious demonic force.24 Another more potent technique in the canon of preliminary Dzokchen instruction teaches the initiate how to evoke the psychic environments produced by the various six basic emotions and how to utilize emotion to fuel this fire.2* This is instruction in the method of recognition of emotion and thought when they arise in daily practice. To apply the axiom “the starting point is the goal” to this partic­ ular aspect of the path, recognition is the first act of the initiate and the last, and it is the path itself. The ground of the path consists of emotion and thought. The more intense the emotion, and the more fearful and fragmented the thought, the greater the potential for the light and awareness that penetrates to the emptiness of the form: the path consists of a razors edge that the yogin walks in constant peril of falling into the vajra-hell. However, in the mainstream of [)/4>ktlicn practice this razors edge is internalized. Passion is not to

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be invoked and exaggerated in any public forum. The uncontrolled in is not free of moral cause and effect, and gross literal practice I f these precepts will result in a fall as surely as smoke arises from fire Only if the yogin’s karma is such that his recognition is insuffi­ cient to neutralize gross active manifestation of passion will he fall into the error of taking his meditation into passionate situations outside his retreat hut. The overriding precept is “neither indulge nor reject” in respect of the situations that karma provides, and constant training in this practice modifies karma, as “horizontal,” or linear causation, becomes subservient to the “vertical" effusion of compassionate energy.26

The Path: The Dharma as a Raft The dharma is likened to a raft carrying sentient beings across the ocean of life. On rhe bank of the other shore is the death beyond which is eternal life. In the case of the Dzokchen adept there awaits a rainbow body. The mind of the adept becomes one with the vast field of space that is the ground of being. O u t of this ground are emanated all of samsara and nirvana in variegated lightforms, and tulkus are manifest in bodies of light to work for the salvation of all beings. The raft of dharma is abandoned on the other shore, for here the names o f samsara and nirvana are unknown, the path called no-more-learning begins, and simultane­ ous with the landing is the realization that the dharma is as temporal and ephemeral as the rest of creation and that its truth is expedient to accomplishment of its own end. Its purpose is usurped by no­ purpose, for the keyword on the other shore is spontaneity. Certainly, a purpose can be discerned by the ignorant conceptual­ izing mind, and clearly the intent of all movement and quiescence is the enlightenment of all sentient beings. But the acausal. non­ originated emanations, which comprise the Dance of the D ik in i. arise adventitiously and spontaneously, forming a synchronistic

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pattern lacking evident linear relationship. However, from the point of view of the devotee at the boarding stage on the near shore, the raft seems to be an absolute. There must be no doubt as to the efficacy of the method upon which the sadhakas entire life-fortune and future lives depend. So the Lama and the scriptures make much of the safety of each partic­ ular boat, stressing the superior design and construction that allows quick and easy access to the other shore. In Dzokchen the proclivity for doubt is especially potent, and invariably at some point the questions wWhy meditate? and What use is the dharma?” will arise. Before realization of the nature of reality as emptiness, of form as phantom and illusion, of speech as empty echo, and of the dharma as an expendable prop, becomes a spontaneous and reflex­ ive response, there is danger of the yogin cutting off the hand that feeds him while his appetite is yet unsated. The Flight ofthe Garuda recommends recommitment and re-initiation at the Lamas feet in times of doubt and pride.27

The Path: Vision “Vision” is an unchanging perspective on the nature of reality. The path, the Four Noble Truths, the nature of ignorance and Dzokchen is aJ! “vision.” The concept of vision will be discussed in detail in the introduction to the Garland of Vision (see p. 160). In the four­ fold framework of analysis of the path provided by vision, medita­ tion, action and the goal,28 vision or view is the first head, and everything that can be written, spoken or thought is seen from the standpoint o f Dzokchen vision. Thus this entire work is a commen­ tary on Dzokchen vision and the discursive m ind is the filter through which the vision is expressed. Another analysis identifies “vision” as the starting point, “meditation” as the path and “action” as the goal. No doubt such a view teaches a valuable truth about the

fundamental but limited use of the intellect, but “vision” has another 24

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which is best translated as “seeing." This is the practical mCanm8f the precept “vision" as opposed to the theoretical exercise aspCCt ° erbai explanation of the Dzokchenpa's perspective. Perhaps ‘u 1 nly distinction between these two aspects is the level of clarity f the mind involved. When the Lama writes this introduction his ° 1 ^ts are the direct expression of his enlightened detachment at 'he moment of writing. When he rises from his scat of inspiration h i s vision is sustained. He still “sees” all appearances as the Buddhas bldy all sound as the Buddhas word and all thought as the Buddhas u r e gnostic awareness. When the Lama thinks “all emptiness is form and all form is emptiness" (if such an absurdity ever crosses his mind) it is so. When we think such a thought we may be affected for good or bad by the degree of our attachment to the words. There is a dialectic in Dzokchen thought, difficult to catch and analyze, that is effective in detaching the mind from all concepts whatsoever and persuading the intellect chat the middle path of per­ fect detachment is the path to that holistic balance wherein the human potential for power and awareness is maximized. Evidently, this process is not nett neti (“not this, not that"), the process of sys­ tematic denial and refutation of whatever concept arises, which has been employed by Hindu schools to great effect. Rather it is an application of Arya Nagarjuna’s formula of fourfold refutation.-’ The nature of the Dzokchenpas reality is frequently described as “indeterminable”*1or “that which cannot be described by any of the eight extremes”: coming into being, ceasing to be; eternal, momen­ tary; existent, nonexistent; as appearance or emptiness. This inde­ terminable nature of the Dzokchenpas reality can be restated in the anuyoga metaphor: the energies of the right and the left psychic channels emptied into the central channel, the avadhuti W hen a perfect holistic balance is obtained the “excluded middle” is real­ ized. Guru Chowangs confessional Emptying the Depths of Hell is a fine expression of this balancing act. Since no concept is ultimately valid, every concept is valid to 25

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some degree. The validity of an idea is determined by its efficacy. Ideas such as those embodied in the Bodhisatrva Vow and the H eart Sutra are universally efficacious, although even these transcendental notions may be poison in the minds of some unbalanced individuals. Every idea has its time and place. From the Dzokchen viewpoint argument as to the ultimate validity of an idea is the occupation of fools.

The Path: Meditation If “vision” is the function of pure perception, “meditation” is an unbroken stream of seeing. (“Action is the dynamic form of the yogins being.) Dzokchen meditation is a formless meditation, which means that there is no object upon which to concentrate, no visualization to construct and contemplate, no distinction made between subjective cognizer and sensory object. Meditation in the Dzokchen context is the active expression of gnostic awareness. It is outside the realm of cause and effect, so there can be no question of directing the mind towards any form of samadhi. Whatever arises appears spontaneously without coming into existence or ceasing to be, and the awareness from which it is inseparable is likewise an aspect of the continuum of space, colour and name that is beyond the function of the mind to express. Attachment and detachment are perceptual errors in the dualistic realm of sensory object and mental subject: in Dzokchen meditation there is no duality and no problem generated by ignorance. The Dzokchen meditations described in the translations herein are “preliminary” exercises. The adjective “Dzokchen” indicates the goal o f a lineage of practitioners, but may not pertain to the defini­ tion o f meditation* as given above. The analysis of consummate Dzokchen meditation is a description of the enlightened mind from the standpoint o f perfect awareness, Knowledge (rigpa)* and remains unutterable.

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fbe Path'- Action The Dzokchen pa is first a shape-shifter. No outer or inner form es his secret nature, which is emptiness, more than any other no one specific form of practice is correct practice; and no one outer form of conduct can be adopted as a universal method of service to sentient beings over any other. Insofar as each situation demands a different form of response and expression, the Dzokchen in is a chameleon. Just as the chameleon naturally and sponta­ neously changes colour as the chcmistry of response works in his body, so the yogin changes his mudra (gesture, posture) and mantra (spoken word) as the bodhicitta of compassion floods his being at the inception of each new human situation in his sense-fields. The entire gamut of emotivity, intellectual stance and social role com­ prise his wardrobe; he is as much at home in the temple as in a brothel; and his friends may as well be found among thieves as courtiers. Tinker, tailor, soldier, sailor, the Dzokchenpa can mani­ fest in any form in any milieu. However, until he has reached the end of the path, there are cer­ tain inner modes that the Dzokchenpa may find more expedient than others. After all, the Bodhisattva Vow is an unsleeping master, and some social roles virtually preclude loving ones neighbour on an overt level. So before the drawing of breath also becomes fulfil­ ment of the Vow, it may be expedient to seek situations where altruistic aspiration has free play. Later, when the bodhicitta arises spontaneously in a constant stream, when transcendent compassion is an integral part of every moment of pure sense perception, the Dzokchenpa can manifest only bodhisattvic emanations. Thus the compassionate nature of the Dzokchenpas vision and his conse­ quent activity is not systematically cultivated. Rather, compassion is the goal itself under a different name, and having achieved the goal, nothing that can be done is free from compassionate motivation. As Shabkar Lama says in The Flight of the Garuda, “Coincident with

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the development of a happy, glowing, thought-free samadhi is the birth of authentic compassion, which is like the love a mother holds for her only son....This compassion is a very special feature of Dzokchen vision.”3* Whatever his outer form, the Dzokchenpa is always a yogin and

the yoga he practises is atiyoga (sustaining Knowledge). Any other technique from simple calisthenic yoga* to manipulation of the vital breath with mantra and visualization, is employed as required. The Dzokchen-yogins cave is the cave of emptiness, where Kuntu Zangpo, the Primordial Buddha, sits in eternal meditation. In the realm of radiance and vibration he is the yidam deity, his bone ornaments the five passions" recognized as the five aspects of pri­ mal awareness. In the realm of compassionate reflexive action he is Guru Rimpoche; his vajra-sceptre, unfailing compassion; and his bell, penetrating insight into the nature of all situations as emptiness; and so forth. However, in Himalayan Asia many renunciate yogins skilled in yogas besides atiyoga are Dzokchenpas. My first and most loving Dzokchen teacher was a Khampa yogin named Jortrala, who lived near Darjeeling as his patrons house-priest, wore the hair knot, and demonstrated a traditional disregard for personal appearance. Tibetan yogins rarely went naked or wore the single piece of cotton cloth unless they were practising turno* heat-yoga, on the snow­ line. So, the Dzokchenpa may also be a priest, and insofar as many great Lamas of Tibetan refugee society are priests as well as Dzok­ chenpas, the impression is rife that Dzokchen is essentially a monopoly of the hierarchical priesthood o f tulkus. Such an impression is false. Many of the great Lamas of Tibetan refugee society, including the Dalai Lama and, of course, many of the Nyingma School Lamas, are Dzokchenpas, but they all would vie to disavow any superiority in Dzokchen over its humblest mendi­ cant practitioner. The role of priest may actually work against progress in Dzokchen, since the tendency to identify the absolute 28

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with the sacred, as against the profane, is sometimes present in the priest’s work. Another role expedient in the practice o f Dzokchen is that o f healer Since healing is essentially a reim position o f balance and detachment, the Dzokchenpa w ho stands identified w ith the empty awareness and compassion that transcend all sickness (and health) is in a position to transfer the energy and love required to reimpose equilibrium w ithin the patients unbalanced psycho-organism. Skill in the science o f energy-flows in mental, neural and hemal spheres, in pharmacology and posology, etc., assists the healer’s essentially psychosomatic art. A healer may not always be a D zokchenpa, b u t a Dzokchenpa always has the capacity to heal.

To those ignorant of psychosomatics— and semantics— healing can appear to be magic, and indeed the Dzokchenpa is always a magician in many senses of the word. The magic of shape-shifting and healing has already been mencioned. The magic of the mahasiddhas, such as materialization, walking through rock, speed-walking, alchemical preparation of the elixir of deathlessness, raising the dead, and so forth, (ambiguous statements that must be interpreted on two levels) is attained ar the end of the path. The most important magic, the enchantment that is indicative of the supreme siddhi s accomplishment, is gnostic awareness of the moment-to-moment spontaneous manifestation of the grand sensory illusion that is mahamudra. Then besides those powers, called siddhi* the Dzok­ chenpa has minor powers like extrasensory perception and ability to manipulate “external” phenomena— psychokinesis— that are termed rddhi. There is no inducement to explain the nature of these powers to the sceptically inclined. The sceptic must make the commitment himself and discover experientially the nature of “magic. ” The Dzokchenpa, however, is not ar all a puritan. No vow inhibits him from sensual indulgence or intellectual creativity. No action of body, speech or mind is forbidden him, and his saint­ hood is attained by means other than conformity to moral laws. 29

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Detachmenc from every situation and compassion for every sen­

tient being without exception are the signs o f his achievement. Again detachment is not to be understood as distant diffidence or dispassionate indifference. The scriptural definition moulds the word as “without identification with or separation from.” The actor, the action, and the acted upon are a clear and delightful uni­ tary perception about which the perceiver has an unequivocal atti­ tude of detachment. This prevents involuntary involvement and permits the spontaneous motivating thrust o f compassion to deter­ mine the feeling-tone communicated. The unbroken stream of compassionate detachment is the attitude that outsiders see as sainthood, if the result of the action is perceived as virtuous. To the Dzokchenpa both socially acceptable and non-conventional acts are equally valid means of transmitting joy and awareness. If his karma is so pure that his activity is restricted to conventional virtue, then he will not only be a saint in the mahayana sense but to Christian perception as well. From the Dzokchen standpoint his continuous, compassionate awareness is his great achievement. The Dzokchenpa in any culture is a traveller, a voyager in psy­ chic spaces. In western civilization, where adventure to alien shores, with or without weapons, has always absorbed the inclination to delve into the unknown, the age of terrestrial exploration is over. There is nothing left to explore but inner and outer space. This century has seen a radical intensification of interest in the human mind, and particularly to maps of the psyche drawn by Asians, whose introversive aspirations have been given maximal social sup­ port for millennia. The Dzokchen explorer faces the most danger­ ous path and the most rewarding goal. So the predicament o f a lone space-voyager faced by hostile, disembodied foes on a distant planet may be applied as an analogue germane to the neophyte Dzok­ chenpas career. 1 he Dzokchcnpas milieu is like space because there is nothing substantial in his universe; there are no concrete points o f reference to guide him, no infallible dogma to give his intellect

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or support, and no systematic metaphysical charts to ide him. As in space, there is no upside or downside and no cenfe” or circumference to his mandala, and there is no spiritual gravity to pull him down to earth should he fall. The space-voyager’s fear of the vast immensity that is his environment is similar to the Dzokchenpas apprehensive consciousness floating in the endless expanse of inner space. A voyager or explorer he certainly is, because he left all known mental and spiritual territory behind him when he com­ mitted himself to his samayas, allowing himself to be guided by his spontaneous response to the needs of all sentient beings and the constant imperative to maintain full awareness. He is alone because no matter how close he is to family or dharma-friends, and regard­ less of the density of other beings around him, he must always take complete responsibility for his own actions and accept the karma of others as if it were his own. At the same time he refuses every offer of complicity and the companionship that shares karmic s tr u c t u r e

effect. The illusion of hostility is a common ambience in which the lone-travelling novice on the path finds himself until he learns how to become invisible and how to transform negative elements into friendly aids on the way. Since public morality must remain sub­ servient to the imperatives that keep his samaya intact, if any vicious, socially unacceptable propensities remain, inevitably he will find himself an outsider in the time-honoured tradition o f the sadhu and mystic. This may entail living an alternative, or perhaps deviant, life-style on the fringes of society, forever the scapegoat for the guilty moralist and the self-motivated critic dem anding an homogenous and conformist society. Listen to the w-estern-educated Indian unload his guilt upon the poor H indu sadhu! Even if his socially negative karmas have been exhausted in past lives, regardless of the success of the shape-shifting stratagems that give him the appearance o f conformity, the divergences in the form of the vo^iris inner space set him apart. This leaves him open to the paranoias

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that beset lone individualists. His realization, which maintenance of samaya inevitably brings, elevates him above the level where hostile forces are embodied and seen as hostile men and women. He |ivcs in a world of spiritual powers or psychological forces where it is imperative that a mirror-like clarity of mind is maintained, the better to identify and transfix the enemy. The Dzokchenpa is also a warrior. This is not a traditional con­ cept in any Buddhist scct of any country (except perhaps Japan), but if the use of such a concept as the spiritual warrior serves to elu­ cidate the dharma and attract the warriors mind to the path, then its use is justified. Certainly, on any level of Buddhism other than the Inner Tantra the concept would be inimical to the basic precept of ahimsd (nonviolence); but in the Inner Tantra it has some validi­ ty. In the past it was not thought anomalous in Hindu Tantra that sadhus should be formed into a fighting force, and indeed specific sadhu orders became the martial protectors o f sanatanam dharam in the face of Muslim aggression. There is little scope for such crass litcrality of interpretation in Buddhist Tantra, and certainly for the Dzokchenpa conflict, war, killing and slaughter occur only on a metaphysical plain. The Dzokchen warrior is armed with two high­ ly efficacious weapons and he maintains some important allies. His principal weapons are the phurbu and katvanga The phurbu is a

dorje (vajra-sceptre) with the blade of a dagger at one end. The ngakpa, the Tibetan Dzokchenpa warrior, arrayed in the garb demanded by such a super-ritualized society, carries a symbolic phurbu in his belt, the blades never sharpened, the point as dull as a dogs hind leg. The function of the phurbu is to transfix demons and spirits, liberating them into the space that is their essence. The dorje represents empriness and awareness, and it is the Dzokchenpas penetrating insight into the nature of all things as emptiness that is represented by the point of the dagger. The master’s enemies are deJusive emor/ona] poisons and thoughtforms, neuroses and complexcs, generated by a dark corner remaining in his own mind or

In t r o d u c t io n

ated by another beings ignorant mind. They are psycholog.cal functions that appear to have lives of their own to the extent that superstitious human beings propitiate them both ritually and in the course of their daily life and communication with others. Struck by hurbu they dissolve into nothingness, while the minds that pos­ sessed them, having experienced a taste of the emptiness that liber­ ated the spirit, are freed in catharsis. A synonym of these spiritual forces that are the yogins enemies is the evocatively onomatopoeic Tibetan word “gek,” which means liter­ ally “obstacle,” “hindrance” or “obstruction.” In both ritual obser­ vance and meditation the yogin devotes considerable time to exercises invoking and destroying geks>* so that during the periods between meditation he can spontaneously effect the destruction o f whatever obstacles of this nature arise in his path. Geks arise, complete their pernicious tasks, and vanish, with the speed of a changing thoughtform, and there is no time for considered thought and action. Certainly, geks are mainly of diminutive size and mere sight o f the phurbu or dorje is sufficient to dissolve them. But phenomena of the same psychological category can possess an individual to the extent that an observer is convinced that the being possessed and the spirit are one, and this perception, by society at large or by even the afflicted beings close friends, can doom the sufferer to the asylum. It is the Dzokchenpa Bodhisattva’s role to exorcise such spirits: his kind alone in society possesses the skilful means. W hen the nature of the demon or complex is relatively benign but resides con­ tinuously in a fragment o f the psyche o f a man who refuses to acknowledge its presence, it may be the duty o f the Dzokchenpa gently to bring the possessed individual to the recognition that is the prelude to liberation o f the spirit. W hen the spirit is hostile and the proximity of the insight that can destroy it excites it and its host 10 aggressive behaviour towards the bearer o f the awareness, the

Dzokchenpa— the warrior— is forced to engage the enemy with its ost as its protector and agent. In such a situation the danger to the

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Dzokchenpa lies in the tendency ro forget that the host is the suf­ ferer and a victim and so become negatively attached to his own aggression— “to take it personally” as we say— thus becoming impo­ tent to exorcise the spirit. The liberation of spirits is a function of the Dzokchenpa as exorcist as much as warrior, ft must be stressed that although the warrior <jj$_ tinguishes between friend and foe, his attitude towards them both is determined by the same compassion. The compassion towards a friend implies application of a different form of skilful means, bur the motivation is identical. Another way of saying it is that the wrathful face that the Dzokchenpa turns towards hostile beings or spirits is as compassionate as the peaceful mien he shows his friends. The detach­ ment that is neither identification nor separation is the key to this conundrum. So “exorcist” is no mean label; it implies the full detached skill and compassion of the Dzokchen yogin. The life-stories of the Great Guru, Guru Rimpoche, are replete with stories of his successful liberation of petty spirits and his subju­ gation of gods and demons that would serve the dharma as guardians and allies. The monk and abbot Santaraksita, invited bv King Trisong Detsen to ordain the first Tibetan monks and build a monastery, was unable to suppress the ndga-scvpcnts and yaksa-t\tmentals that possessed the ground and building materials. Guru Rimpoche, the warrior-sadhu, subjugated the myriad Tibetan gods and demons as well as their Bonpo shaman devotees whom he encountered as he approached Samye from Nepal, before clearing the area around Samye of all aggressive forces. Afterwards he visited aJl the major mountains in Tibet to suppress the powerful moun­ tain gods, and he also made pilgrimage to the lakes wherein dwelt the life-spirits of the country.36 The victorious Indian sadhu travel­ ling alone in the vast empty spaces and treacherous mountains of the Tibetan plateau, among nomadic M ongol shamans of an aggressive disposition (these same people were then the conquerors o f the whole o f Central Asia), presents the archetypal image of the

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warrior and exorcist. The ngakpas have maintained the t r a d it io n of mendicant Buddhist shamans in Tibet. Since the time of Guru Rimpoche the Tibetans have relied upon the mantric pow­ ers of the exorcist to protect them from external danger. Such re lia n ce may not always effect the defeat of an invading army, but it can leave the defenders morally victorious and spiritually unbowed. The phurbu is the Dzokchenpas weapon against his enemies, while ihc katvanga is his weapon against his own ego. The Tibetan Buddhist katvanga consists of a trident (trisula)* the three-pronged “fork” carried by saivitc sadhus in India and by the Greek god Poseidon, that pierces the centre of a double dorje on a horizontal plane, a “vase of eternal youth” filled with the elixir of immortality, and three human heads below the three prongs. The double dorje, or crossed vajras,37 is the emblem of the karma-family (at the north­ ern direction of the mandala), signifying perfect action accom­ plished spontaneously for all sentient beings. The trident itself by its form indicates the unity of the trinity. The trinity is the three existential modes of the Buddha— dharrnakdya, sambhogakdya and nirmdnakaya— and the unity is the Buddha himself, sometimes expressed as a fourth “body” or mode, the svabhavikakdya, or the unity of form and emptiness. The three correspond to secret, inner and outer planes o f being, and also to ignorance, aversion and desire (although the last two may be transposed circumstantially). Thus the three transfixed heads— the first a blue skull, the second a white “dry” head and the third a red head dripping with blood— represent the Dzokchenpas recognition o f ignorance and sloth, aversion and hatred, and desire and lust, as the three modes of being.38 It is the katvanga of emptiness that pierces the nature of the D zokchen

three principal obstacles to clarity and awareness and transforms them into the primal awareness, radiant clarity and all-embracing compassion of the Buddhas being. Further, it is interesting to note, when Guru Rimpoche was attending Trisong Detsens court while is consort, the Princess Yeshe Tsogyel was banished, the katvanga

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was the form into which the Guru transformed her so that he should always have her with him. Thus the katvanga of emptiness and primal awareness is the Dzokchenpas consort, as well as his most potent weapon. In the warriors perpetual battle to penetrate every obstacle to his enlightenment with emptiness, he has this consort as his constant support. Transformation, as alteration from an inferior to a superior sta­ tus, from ignorance to knowledge, and so forth, is not a concept consonant with Dzokchen atiyoga. The reason is that all things from the very beginning arc pure and complete in the universal ground of being. “Recognition” is the term germane to description of the awakening process of the Dzokchenpa. Thus the five poisons are not to be transformed. They are to be recognized for what thev are and what they have always been: the five aspects of primal awareness. Furthermore, recognition is achieved by withdrawing consciousness from the stressful mental functions of dualization, relaxing into the original nature of the mind, and getting behind the mindscape so full of objects of potential attachment. If he does not fall into an effective pattern of meditation drawn by the instinct that constantly directs him towards maturing experience, there are various techniques that the Dzokchen neophyte may be taught by his Lama to assist recognition of his emotions as aspects of aware­ ness. The recognition can be affected in meditation in the crucible of the mind by provoking emotion and then penetrating its F.mptiness with the insight that has been developed in “insight meditation.”” A more direct and forcible method is through the practice called chad:VI here the yogin repairs to a desolate and fearsome powerplace, such as a charnel ground or the habitation of ferocious demons such as flesh-eaters, spirits of disease, malicious dakinls. anti so fonh. I hen preparing his mind with mantra and music, (demifying wiih the yidain, he invites the spirits to attack him. The four demon s p ir it are those specifically invoked in the tradition

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f Machik Labdron, an eleventh- to twelfth-century Tibetan yogini who established the principal chod lineage in Tibet. Machik prac­ tised sexual yoga, and these four demons, particularly, of course, the devil of emotional passion, are the bane of highly sexed yogins. But through exercise in this yoga, the yogin or yogini is rendered safe when he or she must spontaneously respond to the demons evoked in a passionate relationship conducted in the course of sadhana. Practitioners of this technique are frequently psychologically and physically mauled, but the greatest warriors of chod become adept in the transformation (recognition or release) of every' emotional and spiritual force. Particularly, since the transformation of spirits of disease implies a self-curc, chodpas become immune to illness and learn the art of healing in the process. The Lama will empha­ size the folly of evoking passion in the mainstream of life, no matter what altruistic motive inspires the Bodhisattva neophyte, until one of the pracciccs of cutting attachment described above, or a similar yoga, has been successfully accomplished. In the initial phase of practice, probably the period immediately following discovery of a Lama, it is most advantageous to spend time in retreat, or better still, as a monk or nun in retreat. In such a space a solid foundation can be laid, beneficial habits can be developed, and the mind can be established in the purity affected by the initiation received from the Lama. Most of us must practice no-meditation and no-action in the form of simple purificatory techniques. Further down the path, in freedom from expectation of results, we can assimilate the whole of life’s potential into our practice. Intense intimacy, emotional harmony and trust, and spiri­ tual attunement, can be developed to an optimal degree in a pas­ sionate, sensually interactive relationship, which thus provides one of the most effective situations in which to practise and learn. No better occasion may arise to develop the Bodhisattva’s responsive­ ness. The cynic may laugh because the primary universal motiva­ tion, sexual pleasure, which he considers all in .ill to all, including

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the Dzokchen-Bodhisatcva, is not given prim acy here. O f course sexual desire is the starting point. The sexual centre is the seat of

our vital energy*2 and of KundalinI herself, and the more intense, sustained and object-less is sexual desire the better. But what mu$( be simultaneous with the arousal o f desire is the penetrating insight into desire as emptiness; and the m o tiv a tio n that springs from empty awareness of desire is the Bodhisattvas aspiration of

selfless service. The pure pleasure, dewachenpo, mahdsukha, that is to be found within sexual interaction— which is indeed found if the adepts yoga has been effective and if negative karma is not to be gleaned from the encounter— is the inevitable fruit of all our labour; but pleasure must never be the conscious m otivation. If this moment is to be prostituted to the next, if a relationship is motivated from the beginning by a selfish desire, if lust is not rec­ ognized as emptiness and attachment not destroyed, then the seeds of disaster are sown. Although some physical pleasure is obtained, the result of the relationship may be a break in samaya and an eter­ nity in the Dorje Nyelwa.4* Retribution can take the most violent and sadistic forms; and the negative propensity to repeat the expe­ rience, despite the retribution, will become increasingly hard to resist, until a downward spiral destroys all hope o f even a human rebirth, let alone a rainbow body. The craving for mahasukha, dewachenpo, pure pleasure, kills all chance o f attaining it. The yogin enters a sexual encounter without any hopes or fear, simply enjoying the play of magical illusion, allowing the ramifications of spontaneity to manifest for the sake o f all sentient beings. Non-action is the key to existential involvement in all passionate situations— a sexual encounter, an angry interaction, a proud stance in competition, or a jealous rivalry. 1 he apparent illogicality of the progression o f passionate mental events in the karmic stream is reflected in the superficially structureless nature o f the course of the adept’s life. When the starting point is a turning around in the seat o f consciousness and com m itm ent to the ultim ate Dzokchen

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and the goal is a rainbow body, there is no systematic path. At"the starting point, when no doubt the aspirant will first experi­ ence the spontaneously arising dictates o f responsiveness, karmic cause and effect will still be operative. Even initiation will not nec­ essarily destroy the habits o f a lifetim e or be changed by an immutable conviction that there is a higher vision. So, at the begin­ ning of the path, motivation will be mixed with non-motivation. This will lead to some confusion as periods o f unsatisfactory hori­ zontal, karmically determined action will seem to dominate the moments of eternal, resuscitating vertical effusion that seemingly are few and far between.

The Goal Insofar as Buddhahood is inexpressible and inconceivable it would be best to omit any verbal comment upon it. However, the follow­ ing epigrams, stated or implied in the foregoing commentary, have been useful to me as koans, verbal paradoxes, that point directly at the goal. Only a Buddha can recognize a Buddha. I he Lama is every moment o f perception: all vision is his body, all sound is his speech and all pure awareness is his mind. Nothing exists that is not a function o f mind. Nothing is evil or undesirable but evil thought makes it so

(Honi soit qui m aly pense). *1he starting point is the path is the goal. Anything that promotes certainty in the middle way is the only path. Form is emptiness and emptiness is form.

T H E Fl I C H T O F T H f c U A K U U A

II. T h e L a n g u a g e o f D z o k c h e n If at the beginning there is a viable basis o f understanding between Lama and disciple on a nonverbal level, still there may be many problems of communication in the conceptual realm. The notion of secrecy can be one such stumbling block. The secret or mystic” dimension is the third in a triadic hierarchy o f categories completed by the “outer” and “inner” dimensions. These categories define the relationship between hinayana, prajnaparamitayana and tantrayana, for example. In metaphysical analysis they classify, for instance, the Buddhas Body, Speech and Mind and the three modes or bodies of Buddhas being: nirmanakaya, sambhogakaya and dharmakaya. In Tantra, what pertains to the secret or mystic dimension remains for­ ever secret in the same way that subatomic particles remain hidden from sensory perception. It is impossible to divulge the Buddhas Mind, or the dharmakaya, outside its own frame o f reference. However, in Tantra there are injunctions against the initiate revealing the Gurus precepts transmitted at the time o f initiation. It may be destructive to the faith and comprehension o f the initi­ ate on a different level of practice if he is regaled with precepts irrelevant to his mind-state. For the non-initiate who may be sym­ pathetic to the teaching, it is futile and perhaps destructive to inform his mind with a structure that is significant only after initi­ ation has provided a framework. Lastly, although no harm can be done to the ultimate truth of Tantra, there is the danger o f an out­ sider, either through honest miscomprehension, or through devious twisting o f meaning and rearrangement o f context, representing what is sublime and intelligent as something vulgar and stupid. At worst this can provoke persecution o f initiates, or it can create prejudice and partiality in social consciousness. However, the most important reason for keeping the Gurus precepts secret is to mainrain the yogins integrity during the process o f realization: exposure

In t r o d u c t io n

o f sam ayas

outside heart-secrecy will inevitably introduce obstacles

co their fulfilment. The “initiate” in the above context refers to an individual who has experiential knowledge o f the goal o f Tantra. The “outsider” is a person with blinkered vision unable or unready to enter the path, whose spiritual development is limited by mindsets and beliefs labelled as “hedonistic,” “realistic,” “nihilistic” or “eternalistic.”44 Thus an individual who has had mere formal initiation into the tra­ dition may in fact have a non-initiates vision and may be negatively influenced by secret revelations. O n the contrary, the individual who receives initiation spontaneously and informally outside a practice lineage may gain enormous benefit from fortuitously obtained “secrets.” In general, regarding the propagation o f Dzok­ chen instruction outside the framework o f a Guru-disciple relation­ ship, in the light of the inscrutable level o f forever secret mystic realities, and insofar as the current social climate is sympathetic to gnostic traditions, most contemporary Dzokchen Lamas teach and actively support the public dissemination of their lineages’ truths. This discussion o f secrecy has introduced the “secret” or “mystic dimension,” and in the context o f the highest, Inner Tantra,4’ Dzokchen, or atiyoga, is the secret level, anuyoga the inner level and mahayoga the outer level. Dzokchens “secrecy” is a corollary o f its ineffable nature, and, therefore, the adjectives that describe the state of being that is Dzokchen are strained to capture its ambience. In fact, there is little compromise with the statement that the goal is beyond the intellect to comprehend— it is inexpressible. Adjectives employed to evoke this inexpressible existential condition, are indi­ cators of the direction in which the yogin must go to attain it. ^Naked, stripped, stark”; “direct, immediate, here and now”; and natural, simple, pure, uncontrived, unelaborated”: are three strings of such didactic terms. These words indicate the lack o f any con­ ceptual screen between the yogin and his experience, the absence o f any iuc^Sment about the elements o f the situation that confront

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him. and che absence of preconceptions about the nature of reality in general. Any discursive mental activity obscures pure perception. However, aft these statements are examples of the glib, devaluing expression that the precept enjoining the yogin to abhor such attempts at rationalization aims at precluding. There is comfort iQ these statements, but such inteUecmal support is to be avoided if the fuH force of reality is to be experienced in a thoughrfree state. This poi^r is made here in order to stress that the language of the path is 5irjCTurtd with incenoon to induce transcendence of itsdf which is an aspect ol die goal. There is li^e r.tr* in metaphysical concepts of Dzokchen to the ‘r-den: versed in .T^hiyana philosophy. One o f the best and Ti:.: a;ce*‘:bls sources through which an understanding of the bi*:c concept c: Dzc^Jien car: be obtained is Sarahas dohm. v The rxer:: ist :Ctr.::c^. the terminology is different and the parterrj ir.c « cr. "ie patterns— the way in which aspects are related v. crtste a and a pair.— are different. Despite the diflcrSira-u demonstrates not only the expenential proximity of I-.; rjkrJsr. -£ra siddha- or the Ganges Valley to the Dzokchen iniiha.; i f r.onr.-*£i:err. India and Tibet, but also the transcuhura; rjr^re -or no * ;*-*! experience. Li ar.a. ■.« r^e vadkional stricture inevitablv formulated *: stage*

:he padi is avoided. The nature of the traditional torn* U *ine*zzzz»c because the structure and its paru gain meaning only ir. dse iigfr of Dzokchent liberating. socerioiogicaj dvnarr.ic, the for■'aid d m t from ignorance to awaj-enes?, from obscurity to lightTb» ooatBMou* a»aker.:r*g progresses along a path o f meditation th * bm nnu mcreawngjv forrr.!r,s and inexpressible a* exper-,er*a more and more approximates :he ulii.Tiatc ineffable goal Tht ** *“ 6“ w«fc :mpijca:iO^ of ijnrar temporal dr. tk>pmem h » ms bnkauon m that the Dzoiuher. dyiu.*r;c operate* oC-

unc *° a tyndironiaty. H w ea>rr*e dead

I;, i k O i> i.C iiO * .

futile, spiritually obstructive semantic game, for the/ dev.ribe mvstic experience that cannot be exposed to the common light of day without devaluation and dilution of meaning. Nevertheless, this is an attempt to describe Dzokchen terms in a continuing effort to find valid English equivalents, preferably w it h enriching conno­ tations drawn from the western tradition. Not that I>zolcchcn terminology is metaphysically abstruse. I he terms that in the context of a D z o k c h e n song or liturgy are so evocative o f the states *h ey represent are found to be prosaic when extracted from thfrir context. “Space," “light* and “awareness* are the three concepts most fre­ quently employed in Dzokchen texts. The mental activity alienating human beings from immediate, direa experience is referred to frequendy in Dzokchen texts as the dualizing function of the mind. First, separation ls made between subject and object, the perceiver identifying himself with an egorc conioousnest that perceives an isolated, external odvrr. Introversivdv, in the same wav, he alienates himself from aspect* of his own being. With a basu in this fundamental dualinic structure, verbal expres­ sion gains iii meanings from abstract linguistic relationships. In dualwic pbilo*ophiev where “ignorance” U rationalized a* an acceptable norm or idealized for the purpose o f m anipulating ^objective reality,* valid meaning can only be ducovertd in the sphe;e of relativity, in the sphere of objective duality. This state31 eox ts framed in **the law of the excluded m u ld le / Dzokxhcn tnmts unequivocally that on the path of gnome zwarcnes* meaninformed outside the excluded middle arc fpufiott* a/>d deviant aaa that reliance upon such meanings cxaceifaazo the painful alienau<m ^cutcd with continuous Lramroi^raoon.

What the excluded middle represena in Dzokdsea t* deicnbed b r the mandala. G jiu k k t civ fDcsuuog o f nontkttliiy *7 ** urm t o f U dbc •W ieia Areci, unm rdtae perception i* m 2

th« >7xaodaia- The nffhwifd cirfrir

nnrnhd space

pone p a a p c io n d u x f h do dfsttAcnoa b e t m a the icMOfy

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object, the sense organ and the consciousness that is aware of scnsa. tion. Since the consciousness o f the psycho-organism is capable 0f only serial, linear perception (although a subconscious strata con­ stantly synthesizes the streams of data produced by all five senses), when there is full concentration at the door o f one specific sense the mental commentary of "the observer is silenced for a moment. So, in such direct sensory perception, there is intimation o f nondual experience. In the next moment this experience becomes less than perfect if the perceivers clarity of awareness is clouded by either emotivity provoked by the sense objecr or by mental interference. The mental veil may here be defined as the (muted) chatter of men­ tal apparatus engaged in the preparation o f a "linguistic definition” of the perception. Even at the moment o f direct perception when gnostic awareness of emptiness as form and form as emptiness is experienced, the mind is preparing to dualize the situation. Only when there is no emotional attachment to the object o f perception and when the mind is still, emptied o f all discursive thought, can a legitimate paradigm o f nondual, direct perception obtain. The cen­ tre of the mandala represents the emptiness o f the perceptual situa­ tion— there is no substantial essence in subject, object or their interaction. The field of the mandala represents the form— visual, auditory, tactile, olfactory, gustatory or, indeed, mental. Emptiness and form comprise a unity in the same way that the centre and cir­ cumference of the circle are inseparable. The indivisible relationship between such polarities are called nondual, and ramifications of this

unity that may not be evident are both the beauty o f Dzokchen expression and our linguistic hurdle when approaching these texts. How is this nondual direct sensory experience verbally articulat­ ed. F>vident)y it is not to be done in the manner o f ignorant, dualistic expression. But it has to be done with the same vocabulary and grammar. The sacred languages o f Tibetan and Sanskrit provide vocabularies sanctificd by scripture and the poetry o f the adepts of

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cults. The profane language of commerce and science is illS ted to adaptation to this purpose, although science is increasingly able to provide terminology that compensates for its lack of poetic beauty by a precision o f abstract concept. Some commentators retain Tibetan or Sanskrit terms, and some use the typographical device of putting the initial letters of prosaic words in the upper case to imply a higher order o f meaning. Certainly, insofar as gram­ mar and patterns o f meanings reflect m inds intrinsic psychological structure, its habits of perception and its levels of awareness, the

Dzokchen vision would ideally require a new form o f language. As an increasing number o f English-speaking Dzokchen adepts intu­ itively adapt the material at hand, this language will evolve. The sacred language o f the tantras is mantra: this means that the syllables that comprise a word resonate to a pitch that evokes the prototypical nature o f the form that is being articulated. W hen the master is questioned on this point he is evasive regarding the specif­ ic relationship between sound and form. But there is no ignoring his conviction that sound is intimately related to the realm o f form and has the power to affect it. The Indian story o f one o f the great

ustad sitarists of an earlier generation, whose instrument burst into flame during a perfect rendition o f a fire raga, is explained in terms of the ustads ability to reproduce the sound o f the seed-syllable o f the element fire precisely, so creating fire itself. However, it is a gen­ eral principle in many sacred traditions that it is not so much the form of the consonants as the power and thoughtform inserted into the vowel sound by a master, a siddha, that is efficacious. That the resonance that vibrates in an inanimate object, such as a fine wine glass, a conch shell, or a singing-bowl, is o f the nature o f vowels rather than consonants supports this notion. Meditative experience indicates that the sacred language o f Dzokchen is effective in induc]ng the states o f m ind that are evoked. It is imperative that we take great care in selecting the equivalents o f these terms in English.

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Frequently the need to render the form of a meaning exactly takes precedence over aesthetic demands. A definition of one radical Dzokchen term nonduality—has already been offered. The paradox of expressing the nondual in duaJistic terms is parallel to experience of the relative world in a nondual mode. The next term to be discussed is the synonym of nonduality that indicates that nonduality encompasses duality and that we know nonduality only through a specific mode of awareness that unites polarities and gives the relative world a unity. This term is literally translated as "two-in-oneness, co-incidence,” or “arising as a pair/48 Since absolute nondual reality itself— emptiness— pervades the relative world and does not exist independent of it, the “co-incident pair” of space and Knowledge is given as the primary level of reality. “Space”49 is best conceived as the universal, all-perva­ sive field. Like emptiness itself, it is nothing separate from form, and yet nothing else but it exists. All form is space: thus it is possible for siddhas who have dissolved the constituents o f their body-mind in space, identifying with it, to walk through walls and eat rock. “Space” is no cold, vacuous void. It is the richness of the Goddess Mahamaya, and all the playfulness and energy o f the Dakinl. “Knowledge”50 is an epistemological synonym o f emptiness and the cognitive aspect of space. Again, since the epistemological absolute cannot exist independent of its objective constituent, it is not sepa­ rate from the sensory fields that constitute ordinary knowledge. For this reason it is translated as Knowledge. Knowledge (rigpa) is probably the single most significant term in Dzokchen, and it is peculiar to Dzokchen. It is found in the Dohas o f the mahamudra siddhas, but generally the term “pure awareness”51 is preferred there, where it is used as a synonym o f Knowledge. In Dzokchen the compound phrase Knowledge-Awareness52 (or the Awareness of Knowledge,” where Awareness is the less comprehensive constituent) indicates both the “objective” and

a

“s u b je c tiv e

aspects of Emptiness as the universe (or dharmadhatu) in terms ol

IN T K O D U C i iu m

Awareness

Since sensory consciousness is constantly active, the ^ ^ nOW|ecjgC,Awareness is referred to figuratively as a

m°VC and since Knowledge-Awareness is represented figuratively ^ T a n t h r o p o m o r p h i c a l l y as the Dakini, the constant movement of K owledge is called “the Dance of the D akini.” But it would be orrCct to characterize Knowledge-Awareness as inherently active, ' it is essentially a field co-extensive with Space. Perhaps the best image by which to describe it is that of a whirling firebrand: the body that twirls it remains still, while the whirling flame on the end of the stick creates the impression o f a static wheel o f fire. Fire is sym bolic

of dynamic cognition.

If space (dbyings> dhatu) and awareness (ye shes, jndna ) are the co­ incident pair that form the essence of reality, the nature o f reality is light.5* Again, this light is co-extensive with Emptiness, Space and Knowledge, and insofar as it is inseparable from its forms in the same way that the light o f the sun is inseparable from its source, it is best conceived as a field of lightform in potential. It is for this reason that selwa can be translated as “luminosity” and “clarity.” “Luminosity” is intended to indicate the abstract quality o f light before its emanation, and “clarity” indicates the inherent quality of lightform. Although the image o f the sun and its beams adequately conveys the relationship between light and its manifest qualities, the image fails insofar as the sun is a substantial entity, whereas the source of lightform is empty space. The final attribute o f emptiness to be mentioned is a quality peculiar to the Buddhist analysis: responsiveness. It is the third and final denominator in the list o f categories or aspects by which emptiness can be defined: essence, nature, responsiveness.^ It appears anomalous, an attribute rather than a category. The third °gical category is “fun ctio n ,” or “manifest function,” and the attribute found in its stead is responsiveness and its qualifier is “allp rvasive. h Viewed as a functional attribute of space. Knowledge

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and light, the implication is that the dynamic, the intentionality the purpose o f being, is compassion, which is a synonym o f respon­ siveness and demonstrable as the responsive aspect o f love, and it is this compassion that is co-cxtensive with space, the heart o f the Buddha pervading all beings. Viewed as the potential form or mani­ festation o f emptiness, the implication appears to be that every vibration o f body, speech and mind is a form o f compassionate energy, nothing excluded. Consider the distinction between respon­ siveness and compassion. In Dzokchen, compassion is much more than the virtue o f loving kindness.** Nor does the word compassion in the Dzokchen context denote its English etymological meaning, “suffering together” or “empathy,” although both these meanings may be inferred. Essentially, compassion indicates an open and receptive mind responding spontaneously to the exigencies o f an ever-changing field o f vibration to sustain the optim al awareness that serves self-and-others' ultimate desire for liberation and well­ being. The conventional meaning o f compassion denotes the latter, active part o f this definition, and, due to the accretions o f Christian connotation, response is limited to specifically virtuous activity. “Responsiveness” defines the origin and cause o f selfless activity that can encompass all manner o f response. O n this nondual Dzokchen path virtue is the effect, not the cause; the ultimate compassionate response is whatever action maximizes Knowledge— loving kindness is the automatic function o f Awareness. T h e terms defined above are all synonym s o f emptiness and aspects o f emptiness like facets o f a jewel. I f reality is all creation, then just as the universe, the cosmos* all things under the sun and the totality, give inclusive definitions, so do em ptiness, space, light, Knowledge and responsiveness— they are sim ply different names for the same ineffable reality. Each indicates a different aspect use­ ful in developing a vision o f the path and expressing experience along it. To the yogin they are sacred and secret words that should never be bandied about in idle metaphysical gossip lest the power

*

IN I K U U U C i iw n

f0 fVoke their reality is lost. T h e reaiity they evoke is r« k cred more precious and m ore w orthy o f rcsnerf ,k

con sid -

god; the power these words represent is m ore o o t e m T P a n 'Cular fission and more subtly efficacious than all th

■

dhas. They describe the ultim ate m od e o f b e r n t " ^ o f Buddha, th e dharm akaya. T h ere k n™ ),' ?’ to the Dzokchen master, and th e i l X Z erful Dzokchen koan, is that the D w k r L ,

^ ‘

n u clear sid' “ m are b od y

^ ' CSC,f ,S a pow -

ordinary human being and his im m c d h r / " appCars as an dala, has the same form as our own. ent',r o ™ c n t , his m an-

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EM PT Y IN G

THE DEPTHS OF H E L L by G u r u C h o w o n g

In t r o d u c t io n

Guru Rim poche C h o k i W o n g c h u k , o r G u r u C h o w o n g , is o n e o f the greatest nam es a m o n g th e treasu re-finders o r tertons [g ter ston). He lived in th e th ir te e n th c e n t u r y ( 1 2 1 2 - 1 2 8 0 ) a n d h e ra ld e d a major revival in th e N y in g m a S c h o o l. H is e p it h e t “T h e S e c o n d Guru R im p o c h e ,” w h e n c e his title is d e riv e d , is giv en to o n ly a small elite o f N y in g m a S c h o o l y o gin s. H e was th e s e c o n d o f th e Sovereign Treasure-finders a n d th e se c o n d o f th e T h r e e S u p r e m e Emanations o f G u ru R im p o c h e .57 H e is also said to b e an in c a rn a ­ tion o f the B u d d h a s S p ee ch . T h i s array o f su p erio r q u a Jifica tio n s entitled him to a D a k in i o f sim ila r first ra n k a tta in m e n t, an d he found her in th e first o f th e rwo T ib e t a n yoginis possessing all the marks and signs o f th e D a k i n i 58— J o m o M e n m o P a d m a T s o k y i ( 1 2 4 8 - 1 2 8 3 ) , an e m a n a tio n o f Yeshe Tsogyel. Guru C h o w o n g was b o r n in w estern L h o d ra k , m id w ay b etw een the Bhutan border and Y a m d ro k Lake, w here his fam ily had lived for generations. T h e residence, in L ayak V illage, in w h ic h h e sp en t most o f his life is ca lled G u r u L h a k h a n g . H e was a s c io n o f th e Pang family. T h e fo u n d e r o f th e P a n g lineage, P a n g je T s e n tr a m , was honoured by K in g T riso n g D e ts e n fo r d estro y in g th e B o n M a g ic ia n Nyaring, w ho had a tte m p te d to kill th e K in g b y h u rlin g m e te o rs at him from th e B o n s t r o n g h o ld o n t o p o f H e p o r i , a b o v e S a m y e Chokhor, during th e great k in g ’s p ersecu tio n o f th e B o n sh a m an s. Pangjes son settled in w estern L h o d ra k in L ayak, and his seed p ro ­ ceed a famous lin e o f B o d h isa ttv a tan trik as. Guru C h o w o n g s e d u c a tio n was e cle ctic. H is fath er tau ght h im

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Dzokchen, Chakchen (mahamudra), Z ije and C h o d , the highest meditations o f all schools, and he became highly accomplished in the yogas o f Dorje Phurba (Vajrakilaya) and Shinjeshe (Manjushri Yam antaka). Buf apart from his vast form al b o o k-learn in g , he obtained direct experiential knowledge and em pow erm ent from meditative experience and dream-vision. T h e discovery o f his princi­ pal treasure-trove was attended by amazing visions. He had obtained two lists o f hiding places, one originating with Drapa Ngonshe(*> which had caused disaster to many incompetents who had attempt­ ed to retrieve the treasure, and a list o f twice-hidden books that he had found himself. The nine-headed serpent-demon and awarenessdakini protectors took the form o f a human woman to give Guru Chowong the keys to the treasure-house. As he opened rhe door a gigantic vulture (Garuda) emerged, and recognizing it as the essence o f the treasure he mounted it and flew to the thirteenth stage of enlightenment, where he found a rent o f rainbow light and Dorje Sempa (Vajrasattva), who initiated him in to th e “creativity of Knowledge”60 and presented him with a flask full o f the nectar of immortality. Then from the treasure-house cave he withdrew two large chests containing 108 volumes o f secret instruction and an enormous hollow statue o f the protecting serpent-demon containing four sets o f general instruction. This treasure o f Namkechan,61 the Drakmar Cave o f Chimphu above Samye Chokhor, was the first of his nineteen discoveries made at power-places throughout Central and Southern Tibet: at Lhodrak Kharchu, Samye Chokhor, Samye D rak m ar D rinzang, M on B u m th a n g , T sa n g Tsi N esar, Samye Hepori, Rong Drak and Kyabo, and at m any m inor sires as well. Guru Chowongs vision o f his spiritual father, demonstrating his d ear visionary capacity is also germane to our text. Two young girls g u id e d h im on a winged w h ite h o rse to th e s p h e re o f Guru R im p o ch es present residence— Ngayab Zangdok Peri, the Copper C olo u red M o u n tain Paradise o f Ngayab in the Southw est. Here O rg y cn R im p o ch e transmitted to him the em p o w erm en t o f the

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M a n d a te s c a lle d t h e C o n s u m m a t e S e c r e t . H e a lso Eight

received spec

advice in s tr u c tin g h im to fo llo w th e B o d h isa ttv a

^ / t o reach s e n tie n t b ein g s. (A t th is tim e , as in te r m itte n tly * ___________■ „ cfor __ mN yingm •_______c_i_____i path ana and tto ^ history,. the tem ptation a School

throughoU . . , ____„ rA>. ^ to sell their magical power for personal gain was a particularly yogins ^ ^ negative karma.) G u ru C how ong was then returned ^ h is ordinary state o f consciousness on a shield o f dazzling light. t0 It appears that the bulk o f G u ru C h o w o n g s treasure-texts have been lost Jamgon Kongtrul R im p o ch e, whose lifework in the nine­ teenth century included gathering, editing and ordering the once potent works o f tertons o f centuries past and publishing them in his voluminous com pendium called the Rinchen Terdzo, found only a few' volumes o f G uru C h o w o n g s treasures. A m ong them were The

Consummate Secret o f the E ight Logos M andates and Em ptying the

o f Samsara, which includes The W rathful an d P eaceful D eities o f the Spontaneously O riginated E ight Fierce Logos D eities . The R ite o f D e p th s

Confession an d Restoration o f the Sam aya w hile Em ptying the D epths o f HelU>2 The Sovereign R ite o f Confession A toning fo r Breaches an d Breaks o f the Sam aya an d E xpiating A ll Errors an d Faults, known bv its short title Emptying the D epths o f H ell ( N arak D o n g d r u k is a litany written by Ja m g o n K o n g tru l, in th e n in e te e n th century, based upon the two treasure-texts o f G u ru C h o w o n g m entioned above. Thus seven hundred years after G u ru Chow ong's death his highly potent “secret m antra”64 texts are again in full use by the lin­ eal initiates o f the eclectic Red H at lamas. It is a well known and Highly respected N yingm a S ch o o l litany. The first section o f the rite begins with the yogin visualizing in front o f him the Lam a w h o em bod ies the hundred W rathful and Peaceful Deities. T h e yogin then invokes the W rathful and Peaceful eities, calling them by nam e and o fferin g obeisance with rever­ ence. The Great Treasure-finder assures the practitioner that merely A S°^ ndin^ r^e itames o f the deities with hom age and respect the e ect o f the rite is achieved. Verbal acknow ledgem ent o f specific

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faults and breaks in the vow has the same effect. T h e n relaxing jn m ed itation the yogin recites the H u n d re d Sy llab le M a n tra (the

yigya), Yajrasattvas mantra o f con fession , w ith the certainty that e ish t hundred repetitions in a single s ittin g co n fers rebirth as a Bodhisattva. There follows acknowledgem ent o f the yogins failure to m aintain the R o o t and B ra n ch Vow s, th e ta n tr ic samaya$(*s thereby restoring these com m itm ents. T h e next part o f the rite is the Dzokchen confession which is included herein. T h is concludes the litanv. As addenda, verses are included to be recited with offering o f the butter lamp, the skullcup o f g rain, th e rakta and the

torma-cakes during the eucharistic sacram ent w hen the confession is included as part o f the rite o f gan acakra. A g ain th e purpose is restoration o f the samaya. T h e entire rite is com posed o f a series of techniques that guarantee atonem ent and refulfilm ent o f the samava. How can admission o f error and “sin * be p a n o f D zokchen prac­ tice? Confession is a process o f m ental and spiritual purification indispensable to mental and spiritual well-being. O n a mundane level the pressures o f guilt are released, liberating festering cankers in the subconscious m ind. O n a tra n s c e n d e n ta l level c o n fe s s io n is an acknowledgement o f undesirable, repressed m indform s with coinci­ dent recognition o f their nature as emptiness and liberation. I f guilts, errors and faults are thoughtforms to which the subconscious is nega­ tively attached, then they' may be visualized as spirits or ghosts o f past experience lurking in dark and m urky corners o f the mind. Then confession is self-induced exorcism effecting liberation66 o f these spir­ its. W h en the mind is completely em pty o f these spirits— black, grey or w hite— and when every experience w hatsoever arises fully into awareness leaving no trace, “like the flight-path o f a bird in the skv,v then the mind is fully liberated. As our text states, the “sin” and the sinner

are one: when the undesirable thou ghtform is released the

m in d o f th e p e n ite n t is also lib e ra te d . “ S i n ” in th is co n te x t is defined as an action that is not im m ed iately released and dissolved upon its in c e p tio n . I f the m ind is in n o c e n t a n d in sig h t into all

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as emptiness penetrates each moment o f the continuum ^pcnerKf^ ^ ^ e s , then there is no sin and no sinner but a con^ samava and Buddhahood. It is our moral and mental prexurnmat ^ biases that obstruct spontaneous insight into events °

rv illusion, echo or bubbles on the surface o f the ocean, and r o d u c e what Buddhists call sin. All ignorant sentient beings,

^nd all yo^ins whose mindflow o f pure awareness is broken, even for moment" need the rite o f confession to atone for their sins.

To atone (“at one” in the Buddhist context) means to identify o n e s e lf

with the G u ru , D e ity and D a k in i and thus restore the

samava. The rites o f confession and samaya restoration invariably

come together in tantric practice for they are different sides o f the same coin. Confession is to remember, and hence to relive, experience that was not fullv understood and whose nature w'as not penetrated to its true reality. Samaya restoration is to restore the continuity o f release o f every experience through penetrating insight into empti­ ness and thus to restore the samaya u n ion with the G u ru and Dakini, who represent uninterrupted gnostic awareness. O n the rel­ ative level, where samava means vow or oath, after confession o f failure to maintain a vow, the vow is taken again and thus restored. The Root Vows o f Body, Speech and M ind are as follows: the Vow of Divine Body is to serve and venerate the Guru and to obev• his instruction, to respect the G u ru s Consorts and the yogin s vajra •

brothers and sisters, and to maintain a correct vision o f the Guru: the Vow o f Divine Speech is to practice visualization and recitation in meditation upon the deity regularly and frequently; the Vow o f Divine Mind is to keep the Tantra secret. T h e Twenrv-five Branch y ows are injunctions guiding vision, meditation and action, thus iceeP'ng the samaya o f union with the Guru, Deitv and Dakini intact.

Emptying the Depths o f H ell is a mahavoga text. Virtually all pracl*ces associated w ith th e E ig h t L og os M a n d a te s tall in to the mahayoga category. B u t since D z o k ch en vision is the ultim ate Perspective on everything that arises, no m atter what the form .

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Dzokchen practice embraces all che Techniques o f the hinayana mahayana and vajrayana approaches to Buddhahood. T h e essentia] practice o f Dzokchen is to penetrate each moment o f consciousness with the purifying flame o f awareness as it arises, so the successful Dzokchenpa has no need o f the confessional rites o f the gradual approaches. W hat is provided for him is confession o f lingering traces o f dualistic thought-patterns and dichotom ous concepts confession o f failure in vision: this is precisely the nature o f the verses extracted from Emptying the Depths o f H ell included here. However, in this liturgy there is no trace o f the terminology o f pen­ itent devotee seeking expiation from an external source that would admit a duality o f penitent and confessor. T h e confession is couched in strong affirmative terms strengthening the convictions o f Dzokchen vision, and the confessor is a point instant o f gnostic awareness of infi­ nite empty space as various aspects o f the absolute.68 This point instant o f atonement is a moment in the uninterrupted continuum of naked existential awareness that is neither within nor without. There is no “I” to be the yogins own confessor, nor any “external,” higher plane o f being in which the yogin bathes. Each dichotomy is resolved in an immediate, unutterable, non-objectifiable, moment o f primal awareness. A sense o f contrition is assumed, since contrition is recog­ nition o f the absence o f continuous Buddhahood, and knowledge of the necessity to atone for ones ignorance. It is also recognition of humility in the face o f the divine pride o f the moment o f atonement and primal awareness. However, instead o f contrition toned with selfabnegation and abasement, we have a lament for incorrigible human nature driven by self-destructive desire, ever refusing to see the insub­ stantial universe as an enchanting magical web o f empty illusion, in which Dakas and Dakinis dance in a constant compassionate display o f delight and pure pleasure. Alas! W hat misery! T hu s the self-abasem em characteristic o f the path o f renunciation is replaced with an evocation o f the Bodhisattva Vow. T h e “secret mantra” magic o f the verses should demonstrate their own efficacy.

« 7 W £ S o v e r e ig n R i t e o f C o n f e s s io n A t o n in g f o r

fR0M a r c AND BREAKS OF THE SAMAYA AND EXPIATING ALL BREA ERRORS AND FAULTS”<><>

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t h e D e p th s o f H e ll

H U N G ! H o w fu tile to p ro je c t n o tio n s o f b e in g and nonbeing Upon an u n fo rm ed a n d in c o n ce iv a b le reality -co n tin u u m ! What misery to c lin g to d elu sion s o f a substantial reality! Atone in the spaciousness o f fo rm less, co n c e p t-fre e pleasure. How pointless to p r o jc c t n o tio n s o f pu rity and im purity Upon K untu Z a n g p o ,70 w h o tran scen d s all m oral qualities! How guilt-ridden are th o se w h o c lin g to m o ral dualities! Atone in the spaciou sness o f K u n za n g ’s pure pleasure. How exhausting to c lin g to n o tio n s o f s e lf an d oth ers In the sam eness w h e re su p erio rity a n d in ferio rity c a n n o t be! W hat anxiety to c lin g to th e d u ality o f success and failure! Atone in the sp acio u sn ess o f th e pure pleasure o f sam eness.

How futile to cling to concepts o f this life and the next When the Bodhisattvas m ind is free o f birth and dying! What anxiety lies in obsession with birth and death! Atone in the spaciousness o f the deathless swastika.'1 How foolish to project concepts o f concrete form and substance Upon the cosm ic seed that has no corners or edges! What boredom lies in the lim itations o f squares and rectangles!

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A to n e in the spaciousness o f the a il-e m b r a c in g spherical nucleus. H o w stupid it is to p ro ject n o tio n s o f b e g in n in g an d end In th e timeless, u n ch an g eab le d im e n s io n o f past, present and future! W h a t misery lies in th e du ality o f tr a n s fo r m a tio n and gradual change! A to n e in the spaciousness o f u n c h a n g in g past, present and future. H o w pointless to p ro je c t causa] re la tio n sh ip s U p o n Awareness, n atu rally arisin g w ith o u t stra in or a cc o m p lish m e n t!

W hat g rief lies in distinguishing effort from attainment! Atone in the spaciousness o f effortless spontaneity. How exhausting to cling to co n cep ts o f su b ject and object In Knowledge-Awareness neith er eternal n or temporal! W hat misery to separate tim e from eternity! Atone in the spaciousness o f Knowledge-Awareness. H ow futile it is to hold m ental and physical pain distinct In the formless, pristine reality beyon d con cep tion! W h a t anxiety to separate cen tre from circum ference! A tone in the spaciousness o f th e im m a cu la tely real.

H ow pointless the co n cep ts o f inside an d out In the B u d d has bound less palace th a t has n o measure! W h a t folly to differen tiate len gth fro m breadth! A ton e in the spaciousness w ith o u t m easure o r dimension.

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How m ean in gless are th e p r o je c t io n s o f a b o v e a n d b e lo w In the celestial m a trix th a t has n o h e ig h t n o r d ep th ! \C'hat fo o lish n ess to d u a liz e h ig h a n d low! Atone in th e s p a c io u s n e s s o f th e d im e n s io n le s s y o n i .'How e x h a u s tin g to p r o je c t n o t i o n s o f in s id e a n d o u t In the d h a rm a k a y a th a t resolves ev ery d u ality !

W hat misery to distinguish vessel and contents! A tone in th e s p a c io u s n e s s o f im m u t a b le d h a r m a k a y a .

H ow p itifu l are s e n t i e n t b e in g s , d e lu d e d a n d ig n o r a n t, C o n c e iv in g flu id , fo rm le s s e v e n ts as c o n c r e t e reality.

Man’s bewildered m in d — how sadly errant! In an unborn reality p ro jectin g n o tio n s o f “ I” and "m in e ,” Failing to see the illusory e n ch a n tm e n t o f phenom enal existence, He lusts after possessions and w ealth; Failing to realize the insubstantiality o f samsara He clings forever to equally deluded friends and relations: M ans im perceptive in tellect— how sadly errant! Forsaking th e value o f tru th , striving in unhealthy activity. Ignoring the E x e m p la rs in ju n c tio n , beguiled by irrelevant attractions, Forgetting the im perative o f self-K now led ge, obsessed by idle pleasures, How pitiful are se n tien t beings w ho have lost their wav! Atone in the spaciousness o f n o n d iscrim in atio n .

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by Shabkar Lama Jatang Tsokdruk Rangdrol

In t r o d u c t io n

The rag-clad, lock-matted, mystic-minstrcl hermit o f the Tibetan plateau is a potent archetypal figure in the oriental mythic imagina­ tion. This figure is embodied in Shabkar Lama, Tsokdruk Rangdrol, author o f The Flight o f the Garuda . Shabkar was not a product o f a noble family producing tulkus in each generation— he was o f hum­ ble origin. Lacking the advantages o f a princely education, he was a scholar o f the type who wrote from experience, directly from his heart. Living much o f his youth in the solitude o f cave and her­ mitage, he practised what he wrote and taught. His biography73 is replete with stories depicting the m agnanim ity o f a beggar, the humility o f a saint without a shred o f pretension or affectation, and the good humour and compassion o f a man familiar with the hard­ ship o f life on the survival line. Although he was initiated into a Nyingma School lineage and order, he had little time for sectarian distinctions and to o k in itiation and instruction from Lamas o f every sect. He was a product o f the great eclectic revival in eastern Tibet in the nineteenth century. Shabkar Lama was born in Rekong in Amdo in 1841. T h e great Khyentse W o n g p o , Ja m g o n K o n g tru l Lodro T h a y e and Patrul Rimpoche were his contemporaries am ong the great figures o f the mature bloom ing o f the Eastern Tibetan renaissance. He spent his childhood and y o u th in th e R e k o n g G o m p a .74 R e k o n g was a monastery renowned for its yogin-tantrikas, a school o f ngakpas, whose feared and respected graduates, with their unshorn hairknots roamed throughout T ib et, practising ritual magic for villagers

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and teaching Tantra and Dzokchcn to those ready and wil|jn learn. At the age o f twenty Shabkar cook ordination at the Geli^*0 gompa o f Labrang Tashi Kyil75 against his familys will and contr ^ to the custom o f Rekong students. But throughout his life he tained Rekong’s ethos, his appearance resembling that o f a ngaU more than that o f a gelong, particularly during periods o f sustain^ retreat. His preceptor at Labrang, Jamyang Gyatso, directed him to the Lama who was to be his Root-Lama, a districr governor and great Lam a named Choki Gyelpo Ngaki W o n g p o , w ho Jived near Kokonor Lake. Choki Gyelpo Transmitted to him his principal linf o f initiation into the mandala o f Tamdrin (Hayagrlva) and Dorje Phakmo (Vajra Varahi)-76 Tamdrin and Dorje Phakmo in yabyum became Shabkars yidam, his personal deifies. After initiation Shabkar spent several years in rerrcar, practising rhe preliminary techniques, the creative and fulfilment stages and Dzokchen— Cutting Through and Immediate Crossing— according to the Tamphak Yeshe Norbu?7 his Lamas ch ief practice and now his own. After many more years with his Lama, during which time he received all the initiations o f his lineage, he entered a further period

o f rigorous practice. In rhe middle o f rhe K okon or Lake, the vast Turquoise Blue Lake sacred to Avalokitesvara, is an island called Great God Heart o f the Lake, Tsonying Mahadeva. Since no boat was permitted to sully the lake, the island could only be reached on foot, crossing the ice that covers the lake for a brief period each year. Vogins would provide themselves with a years provision and isolate themselves in the perfect solitude on the island at the ccntre o f the Jake-mandaJa. Shabkar remained there three years practising the maha-, anu- and ati- yogas o f the Tam drin-Phakm o cycle. During hi.s sojourn on this island Shabkar wrote The Flight o f the Garuda. It was an early work o f his genius. Shabkar was known as an incarnation o f Milarcpa, Tibet’s Great Yogin, and his Lama, Choki Gyelpo Ngaki W ongpo, as an incarna­ tion o f Marpa the Translator, the family yogin. Milarepas talent in

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and singing m ystical songs e x te m p o re was shared by comPoSing^ ^ was his propensity for the a n ch o rite s life. B u t the Shabkar* an

^

s Qf the T ib e ta n eth n ic world was also a w an-

yogtn ^rom .^ on pilgrimage th rou g h o u t the T ib e ta n heartland and

7 pHncwaiing his pilgrim age w ith retreats in caves and h erbCy° n he visited A m n e M a c h e n , A m d o’s sacred m o u n ta in ; he muages, ^ ^ R o n g k h o r ( c ir c u m a m b u la t io n o f th e T sa ri PCf ° r ain)* he spent a year at G a n g R im p o c h e , M e. K ailash. O n m°untai^> ^ Labchi> to the weSt o f M t. Everest, it was said o f h'm^'hat whCrever he travelled he left the people established in the Dharma, and w herever he step p ed h e c o n v e r te d “b la c k ,” o r ta rished, worldlings into “w h ite,” o r refined, p ractition ers. T h u s he g ain ed *

his sobriquet “S h a b k a r " (W h ite F o o t). D u rin g his p ilg rim ­

age between retreats, he w ould c o n tin u e his in stru ctio n at the feet o f Lamas o f every s c h o o l, p a r tic u la r ly th e D r u k p a K a g y u , w ith which his own heterogenous b ran d o f y o g in -m o n k m ix had a s tro n g affinity. H ow ever h e was also in te r e s te d in th e K a d a m p a s ( t h e school founded by Atis'a a n d a s sim ila te d b y th e G e lu k p a s ) , an d Tsongkhapa h im se lf, w h o s e g reat w o r k , T he Stages o f th e P ath , received sustained atten tio n from Shabkar. Shabkars study and practice bore fruit in his own writing. H e had

the gift o f speed-writing. It was said that he could write a hundred pages daily. If so, he could have spent only a m onth or so to produce his thirteen volumes o f writing, the c h ie f o f which concerned his principal practice, the Tam drin-Phakm o cycle. O th er volumes treat­ ed the Kadampa School, Bodhisattvahood, the N y in g m a tantras, and Manjus'ri, demonstrating the wide purview o f his scholarship. Shabkars rounded personality is evinced also by his m erito rio u s works: the gift o f a solid gold butter lamp to the great monastery o f Samye; the gilding o f the superstructure o f the Boudhanath Stupa in Kathmandu; the construction o f numerous monasteries and temples in his own Amdo homelands. N o antisocial, cantankerous h erm it, he had the Bodhisattvas ability to transform him self into a receptacle

T

he

Fu g h t

o f the

G a r u im

o f offerings that he used for rhe good o f all sentienr beings Shabkar lived on well inro the nventierh century, passin 1922 at the age o f eighry-one. O n the com pletion o f a |0 ^ ^ his disciples, his spirit left his b od y w hile h ^ ^ CUU1H %v —---I ' ' “ -----c_____ * _c. st," s a f upright in lotus posture. So passed the “carefree spirit” o f the “|jtt|( anchorite” who, in many ways, in example and words, did more » l- - r . l _ _ feed the faith and support the spiritual needs o f the common pcopie than a multitude of rulkus on brocaded thrones. His spirit nevcr returned to inhabit another body, or if it did it was in the obscurity in which the original Shabkar spent much o f his “public” life. His lin­ eage, however, proliferated. Tulshik Rimpoche o f Thubten Choling in Solu, Nepal, is a contemporary practitioner o f his lineage. This, then, is the Shabkar Tsokdruk Rangdrol who wrote and sang The Flight o f the Garuda. In his own judgment he was a simple, perspicacious mendicant without a care in the world. T h e clarity and power of the succinct, simple, expression for which he is justly renowned is evident on every page o f his work. The Flight o f the

Garuda also demonstrates the writers eclectic erudition and the fer­ tile memory that allowed him in his extempore compositions to quote or paraphrase verses o f Sarahas Dohakosa, for instance, and passages from Longchenpas Dzodun, among the works that he lists in his colophon. The Garuda o f the title refers to a m y th o lo g ic a l bird, the Khading. or Khyung, o f ancient Bon legend. It may have been that Khading and Khyung originally represented the powers o f light and darkness in the eternal conflict o f M anichean B o n myth. The Manichean influence on Bon was derived from countries to the northwest of Tibet. Later, Khyung and Khading were confounded, and the bird came to represent the Bon spirit o f fire. It is to be ound, for example, in the upper left-hand corner o f prayer-flags snow ion, earth, tiger, air; dragon, water; and horse, space, com­ plete the symbolism o f the five elements in the prayer-flag). When the Samkr.uc tradition o f Buddhism became dom in ant in Tibet.

T h K FUGMT_OFjHh UAKv. ua _

_ _ _

-----

an d K h y u n g were assimilated to the G aru d a. In the

both Khad'nf

Df ancienc Aryan India, it was G aru d a w ho stole

VediC myt f-m m ortality from Indra, the king o f the gods, in m u ch (hc nectar ^ ^ cosm ic bird Z u stole the T ab lets o f D e stin y the sam e

way ^ ^

Baby|onian myrh. In the later Indian c o n te x t,

fr0mda becam e the vehicle o f V isn u , the Lord o f Preservation and Order

in the cosmos, and particularly Lord K rsnas vehicle. Also, in

he pu ran as and ep ics, as a f ir e - s p ir it , G a r u d a fe a tu r e s as th e p l a c a b l e enemy o f the Naga water-spirits. In T ib e ta n B u d d h ist Tmtra, G aru d a represents the energy o f fire that heals naga-related

diseases, particularly cancer.

In Dzokchen, Garuda is seen to represent the D z o k ch en yogin. The nature o f the bird is illum inated by the an cien t B o n m y th that relates how, at the beginning o f tim e, the K h y u n g m anifested sp o n ­ taneously out o f the c o s m ic eg g as a fu lly m a t u r e b e in g . T h e Garuda can transfer itself instantaneously from o n e place to another. From the mahayana'8 tradition is derived the im age o f the G a ru d a s wings beating in unison to d em onstrate the unitary nature o f d u ali­ ty, particularly the simultaneous arising o f skilful m eans and perfect insight. Then from n atu re, o b s e rv in g th e flig h t o f th e T i b e t a n eaglc-vulture, the D zokchenpa can perceive an analogue o f his ow n effortless path. T h e bird in flight is a w o n d er to behold . G lid in g for miles using the wind s currents to support its weight, its in stin ctu al mastery o f aeronautics is in com parable. T h e sam e kind o f natural* intuitive faculty th a t c o o r d in a t e s th e b ir d ’s flig h t g o v e rn s t h e Dzokchcnpas activity. The two wings that beat in unison in th e G a ru d a s p o e tic flight orm and meaning. U n fo rtu n ately the ab stract, tech n ica l c o n tent o “

The Flight o f the Garuda does n ot lend itself to versification

poetic expression in English, so that the balan ce in S h a b k a r s

fhvth

' n r^‘s translation, in w h ich p o etic fo rm and

*ordsm ^ Cen SaCrlfiwd to cla rit>' ° f m e a n in g . O f t e n , several are required to render a single tech n ical term in to F n « tish ,

T

he

F l ig h t

of the

G aruda

^

and it is impossible to ma.ntain a regular m etre. Rather th.an attempt unsatisfactory versification, I have translated these s0n ■8* into prose, which is a more suitable med.um for their metaphysica| and technical vocabulary. Still, the Garuda** flight should appeit effortless, its wings beating in unison.

The Flight o f the Garuda is a collection o f Dzokchen songs compiled to teach trekcho mediation. Thus in general the structure o f tfce text shows the evolution o f the path. This development is not for­ mulated as an academic treatise on trekcho, since the songs are composed in different styles with different thrusts o f meaning. The songs can be categorized as Songs o f Introduction (Songs Four to Seven, Ten to Iwelve, and Fourteen to Sixteen); Songs o f Precept (Songs Three, Eight and Nine, Thirteen and Fourteen, Sixteen to Eighteen and Twenty-one); and Aphoristic Songs (Songs One and Two, Sixteen, Seventeen, Nineteen and Twenty-two). Some songs combine introduction and precept in an aphoristic form (e.g., Song Sixteen), while others may be an in tro d u ctio n to an aspect of Knowledge with clear instruction on meditation technique (Songs Fourteen to Nineteen, and Twenty-two and Twenty-three). Perhaps the most potent songs are the Songs o f Introduction or Initiation. Shabkar Lama indicates the purpose o f these songs in the final line of each: Such is my introduction initiating recognition of...the original nature o f mind,” or “...our true existential condi­ tion, and so on. The Dzokchen vision that these songs are aimed at initiating and strengthening is not merely an intellectual function, but an opening up o f a channel for Knowledge to flow in; or, if it is an intellectual function, then it is the intellect participating in the destruction o f its own dualizing propensities and other obstacles to the spontaneous awakening o f Knowledge. T h u s these “introduc­ tions” are not philosophical statem ents b u t tools inducing the recognition o f various aspects o f the enlightened m ind that is akin to initiation into Knowledge. T he inspired nature o f the Tibetan

T

he fi

ir.H T

of the

G

aruda

meditative fram e o f m in d d u rin g w h ic h th e so n g s are pottry. the m direct ancj succ in c t style o f expression , an d n o t least sung.lhe c

j- ^

m etaphysical e x p o sitio n an d fo rm u la e, all c o n -

the ?oten^ ° e D zokchen vision spontaneou sly. In S h a b k a r L a m a s spire u° ^he states explicitly th at th e songs shou ld b e s u n g d u rin g S c v e b p m e n t process o f D z o k c h e n vision.

The

“introductory song, initiating recognition o f the o n g i-

. C~ mind, or our original existential con dition/* is precednal nature . . . . . . . Lj b- the first “preceptual song giving instruction on experiential discovery of the nature o f mind. It is only on the basis o f failure to discover any entity which is m ind that this verbal initiation into

the original face o f mind is effective. O u r ingrained, con d ition ed assumption

that the brain as a substantial entity is the m ind, or its

scat, is destroyed by the failure to find an y th in g substantial that can be called mind. “M in d ” im m ediately b ecom es so m eth in g enig­ matic, mystical, transcendental and m agical, and an in tellectu al void. This void is filled by the songs o f in tro d u ctio n , w hich estab­ lish the Dzokchen vision. T h e cy n ic s view, that this is an exam ple of religious conditioning with less reality than the p recon ception s it replaces, is countered by the assertion that the D zo k ch en vision has no intellectual structure and that th e labelling o f attributes per­ formed by these introductions is n ot so m u ch a labelling process o f substantial objective qualities by the subjective m ind as the atta ch ­ ment of verbal symbols to actual experiences o f g n o stic awareness. Searching for the n atu re o f m in d has p o in te d aw aren ess in th e right direction. P ractising th e in s tr u c tio n s d e s c r ib e d in th e s u c c e s ­ sive songs o f precep t m a tu r e s th is a w a re n e s s , a n d as t h e s ta te o f owlcdge grows its a ttrib u te s b e c o m e fo c u s e d . W h a t is essen tially t inconceivable u n u ttera b le g n o s tic c o n d i t i o n is se e n to b e su sce p or

t° , ana^ s*s ky a m eta p h y sica l im a g in a tio n th a t serves to d ire c t

point f tMS Un' tary> gn° Stic aw areness* T h u s S h a b k a r m akes a Bud° d r Sing ^ ai ^ ree moc^es keing— the three Bodies a are in truth a sin gle u n d iffe re n tia te d reality. T h e s e

T

he

F l ig h t

of the

G a r u d a ______ ^

three modes o f being relate to the essence nature and resp0nsiv^ ' o f the unitary state. The unitary state o f being, like the expanding from a point o f origin, contracting lrKo that p0jm expanding again, ad infinitum, is represented by the

** the mandaJa’s centre, diameter and circu m feren ce relate t0^ essence, nature and responsiveness that are the three m ^ ' being. The essential insight is recognition o f the original nalu^ being in its ontological aspect as introduced in Song Six. Shabk names this rhe main practice. This insight precedes the introd tion to the "structure” o f this originai nature, which is Buddha 2 his five modes representing five aspects o f primal awareness. A second series o f songs o f precept give instruction in meditati upon the form o f emptiness, teaching that all phenomena are mind created. The introductions that follow confirm the insighrs tlia arise by applying those precepts. Song Ten introduces the initiaton recognition o f all forms, the product o f dualizing thought processes as mind. Song FJeven gives a complete series o f introductions ininating recognition o f the empty nature o f m ind, the emptiness ot phenomena, the indivisibility o f appearances and emptiness, and finally the inevitable result o f these previous insights— recognition o f natural, spontaneous g n o stic lib e r a tio n . It also defines rhe Cutting Through phase o f D zokchen practice as a twenty-fourhour-a-day meditation. Song Twelve is not a song o f introduction, but it has the same force. It defines the three modes o f being from two different angles: as the dharmakaya and as the rupakaya, as emptiness and as form, as Knowledge and as the forms o f Knowledge that are not separate from it. As Shabkar affirms, this differentiation has the power to initiate recognition o f the pure-lands o f the three modes of being /he projections o f Knowledge, the flow o f spontaneously originated appearances pure from the beginning, are the Buddhas Pure-lands since they are identical to the indivisible light and spacc that i s * dharmakaya. in terms o f the crystal m etap hor that S h a b k a r employ

T

he

F l ig h t

of the

G

aruda

according to the static definition the rupakaya consists i„ this son®’_i|,s natura| glow (sarhbhogakaya) and the m edium o f °f the

s jn that dancing glass (nirmanakaya). According to definition, the rupakaya consists o f inner radiant light

thf- hh

akaya) and unobstructed manifest diversity (nirmanakaya).

r iT c h ie f point in this subtle distinction appears to be that in the latter, dynamic aspect, the nirm anakaya is the diversity o f form elf' the contents o f the vessel o f consciousness, rather than its medium the empty space o f the vessel. T h u s this distinction is co n ­ firming the absolute emptiness o f form while focusing upon the form itself— Buddhafields! Song Fourteen introduces th e yogin to recognition o f sp on ta­

neous release o f the six sense-fields by means o f precepts instructing him in meditation on th e one-taste. Song Fifteen introduces recog­ nition o f the identity o f quiescence and movem ent in the state o f Knowledge.80 T h is paradox is b est e x p la in ed by m ean s o f t h e

metaphor Shabkar employs: the quiescence o f the ocean b o tto m is likened to an inactive, thoughtless m in d , w hile th e rollers and

breakers o f the oceans surface are the active mind. T h e active and inactive are part and parcel o f the same awareness— Knowledge. For this reason it is impossible to recognize a D zokchenpa by his exter­ nal display: no a c tio n o f body, sp e e ch an d m in d c a n ever be

divorced from the ocean o f Knowledge. Later Shabkar discusses th e folly of identifying a quiescent m ind as a realized state. T h e attain­ ment of quiescence in meditation is an accom plishm ent o f the ^ods of the formless realm o f conditioned existence. T h is may be useful in controlling the mind while seeking to help sentient beings o n the relative plane, and it may be the source o f som e divine pleasure, but

it is not a direct means to the Buddhas enlightenm ent, which is lib­ eration from all the polarities o f existence.

ITie first pan o f Song Sixteen is the last song o f introduction, and one sense the climax o f these verbal initiations: it is an introduction ^cognition o f Dzokchen itself. A verse describing the resolution

T

hf

F i .k ; h t

o f thk

G arupa

__

__

of various seeming dualities in the Dzokchen domain removes nun obstacles o f doubt. Then Shabkar assures us that there is a ref]exiVc responsiveness here, implying the redundancy of a nianipulatjVc siddhi-ridden mind, as body, speech and mind function spolUa_ neouslv co fulfil rhe Bodhisatrva Vow. In fact, the compassionate aspect of the realized mind is a special quality of Dzokchen practice Song Sixteen ends with a warning in the only verse touching 0n danger in any o f the songs. This danger is rhe bane o f Dzokchen. h explains whv Dzokchen precepts are so difficult to obtain. For this reason, a Lama who teaches Dzokchen without first ascertaining the moral proclivities o f his students risks p ro d u cin g a lineage of demon-yogins. Shaman magicians may seek Dzokchen instruction with the aim o f harnessing demon-energy for their own dark purpos­ es. With love or money, a student may purchase Dzokchen initiation from an inferior Dzokchenpa wirh the sole inrenrion o f turning his knowledge to selfish purposes o f power and dom in ation. Even though the Dzokchen yogin maintains his Bodhisattva Vow unbro­ ken and his motivation is unblem ished, ir appears that negative effects may still result. In the biographies o f even great Lamas it is recorded that Dzokchen precepts were withheld from them until the end o f their preceptors life, not out o f fear that the disciple may turn Mack, bur rhat selfless, benevolent bodhisatrvic motivation could be blunted. Even Yeshe Tsogyel, G uru Rimpoche's Consort, was no exception and precepts were withheld from her until the end o f her life. W hen Shabkar himself was intent upon obtaining a

rainbow bod y he was warned in a dream by Senge Dongma, the Lion-headed Dakini, that he could certainly obtain it but that his ability to assist others would be vitiated thereby. T h e longer the stu­ dent D zokchenpa spends in d evelop ing and refining the skilful

m csns o f implementing the Bodhisarrva Vow before Dzokchen initia­ tion, rhe more effective will be the compassionate forms he manifests spontaneously after Dzokchen realization. H ow is it that at the threshold o f the Bu dd has realization the

T h e R i g h t o f th y . G a r u d a

prjctii*°ntr

___

n be p o s s e s s e d by the “anti-Buddha”? How is it that j einon o f intense and infinite evil” can possess the

it t h i s n t |ic O zo k ch e n p a in to a b lack m agician? T h e r e mind

severa| factors at work. T h e resolution o f the duality o f

appt’ar virtue

t0 j

can cdUSC a shrinking from virtue and the embracing

ai

indicates. Since all acts are empty illusion there ral reaso n to prefer one over the other, and since guilt, sin

* Jkarm ic retribution are em pty illusion they are no cause fo r 7

^ F u r t h e r , it

a

seems that the deviant yogins power is derived

identification o f the Bu dd ha w ith the m ost subtle

esidue o f his ego. He is convinced that he is the Buddha, “the onet a s t e

of

the dharmakaya.”111 I f the yogin is well founded in the

karma of virtue, with this warning in mind he avoids the destruc­ tion o f the supports o f a virtuous life even though both virtue and vice are equally the illusory play o f the mind. The importance o f a firm foundation in the lower approaches becomes evident at this point. A strong foundation in the Four Noble Truths will obviate the danger, and if the lessons o f Sakvamuni’s three excursions out o f the pleasure-palace into the city o f sickness, old age and death were the cause o f an original turning around in the seat o f consciousness, then b o d h icitta need n ot be d im in ish ed or over­ whelmed by demonic perversions. It is not only an article o f faith but a feet of peak experience that com passionate responsiveness arises coincident with a sa m ad h i o f g e n u in e e m p tin e s s . B u t o n the approach to Dzokchen initiation this statement must be predicated bv prolonged and profound purification practices before Dzokchen precepts are requested, so that there is no hitch when the goal is in sight. This crucial warning ends the part ot Son g Sixteen that initiates recognition of Dzokchen and it ends the songs o f introduction. The Songs o f Precept are straightforward m editation instruction. Mar Lamas poetic genius shows itself here, tor the co n ten t does °t naturally lend itself to poetic treatm ent. T h e first song ot prept is Song Four, which instructs in the exercise o f discovering the

T

he

F l ig h t

of the

G aruda

nature o f m ind. “Discovery o f the nature o f m ind” epic0mpurpose o f D zokchen. In D zokchen m editation there is

n ojh^ L this imperative to find the mind. But in this discursive form meditation belongs to the internal preliminary stage o f Dzol^J^ Shabkar Lama provides the answers in the same song as the ^ tions, assuming that we are intellectually familiar with the ans* and that experiential revelation o f them is all that is necessatv However, a western neophyte will gain important insight into differences between basic oriental and occidental assumptions about the nature o f mind if he forgets the Dzokchen answers until all his own preconceptions have emerged. Song Eight describes another exercise experientially confirming basic Dzokchen hypotheses about mind. “M ind is like the skv* “the radiance o f mind is like sunlight”; “mindforms are ephemeral and capricious”; “all appearances are like reflections in a mirror"; “there is no distinction between appearances and emptiness’; “everything whatsoever is an illusory magical display o f mind.” All these statements are self-evident, says Shabkar, and the principal difference between the Dzokchenpa and the anxious, bewildered worldling is that the former has experiential knowledge of these facts, while the latter is unable to recognize them due to the partial­ ity and bias inherent in a mind split by subject/object dichotomy. The instruction in Song Nine guides the yogin through a partly dis­ cursive analysis o f appearances in order to convince him of the insubstantiality o f all sensual stimuli. This is not an objective scien­ tific analysis o f phenomena. It is an examination o f our actual experi­ ence, which, according to Buddhist thought, is all we can know about the universe.82 To all intents and purposes, from the point of

view o f human consciousness phenomena are mind-created, and these precepts convince the yogin o f this verity. Song Thirteen describes a wonderful meditation that cuts attach­ ment to emotion and uses passion as the source o f Awareness in us five aspects. The mechanics o f the technique are clearly described in

T

hi

F n c .H T O h

the

Ga

ru d a

_____

he iure nature o f transcendental awareness inherent in

^ *°"8’ Emotions is better described like this: thl

T h 'l set o f realizations is based in the reflex intuition that '^ n m e n t o f experience is perfect in its ultimate identievery mom « . . . . . „ Sloth is undiscnminanng and non-judgmental in vision ^ non-prejudiciai in action; indiscriminate lust is unfosed compassion (love with the in fin ite universe as a cu lover); anger, which burns up discursive thought, is the prinvil awareness in intrinsic knowledge;84 coincident with the vanity and pride that bring no fall is a siddhas vision o f uni­ versal sameness; and as for jealousy, there is no room for its passionate attachments and paranoic thought in the reality continuum o f its ultimate sameness.85

This meditation is to be performed during formal sessions and in the meditative state at all tim es. As Shabkar affirm s, o n ce the accomplishment has become a habit, once the recognition o f the purity in passion has become a conditioned response o f mind, reflex intuition takes over. There is no question o f transformation o f pas­ sion here: the term germane to this process is “recognition o f what already exists waiting for revelation.” T h e n at the end o f this song there occurs the statement that logically emerges from practice o f this meditation: “T he greater the passion and the greater the inten­ sity of discursive thought, the greater the dharmakaya.” In this way samsara itself is the Buddhas throne. T his song is also an initiatory introduction into spontaneous release o f the five poisons. Song Fourteen, an initiatory introduction to the spontaneous release of the six sense-fields, con tains explicit in stru ctio n o n a technique to reveal the one-taste o f all things. T h is song scotches residual impression an outsider may have that the one-taste o f emptiness, the fruit o f D zokchen, is a single feeling o f innocuous o equanimity* that the goal is a constant stream o f sensory n the contrary, the vast variety o f sense impressions are 77

T

he

F l ig h t

o f thf.

G aruda

heightened, despite, or indeed because of, insight into the taste o f emptiness. Since empty awareness and the form that sense-impression are inseparable, where the yogin is en jo in ed “observe the mind” in this song he can but become aware o fk detachment and the pure pleasure that accompanies every pe, tion, whether it be pleasure or pain, happiness or sadness. Now0 j in English is adequate to translate the feeling-tone o f the one-tas^ However, the “pure pleasure” o f pain is not a sado-masochis^ ecstacy; perhaps the feeling-tone o f detached enjoyment best con veys the nature o f this pleasure. Songs Sixteen, Seventeen and Eighteen treat the essencc of Dzokchen meditation. Sixteen begins with an initiatory introduction to Dzokchen itself, and each verse is a complete revelation “‘Buddha* is the one taste o f the dharmakaya”; “the compassionate responsiveness that arises coincident with thought-free samadhi is the special characteristic o f Dzokchen vision”; and then M amoralitv is a demonic perversion.” T h e latter part o f this most significant Song Sixteen includes vital advice on the treatment o f doubt and equivocation on the path. Shabkar mentions the most virulent and destructive doubt, namely the thought that meditation is redundaw because no relative cause can effect the ultimate, acausal, sponta­ neous Dzokchen goal. His answer to d o u b t is the True Lama's grace. It is beyond the power o f o rd in ary words to explain « describe to a faithless outsider the nature o f the Lamas b le ssin g , and it is totally unnecessary to convince a yogin o f the power of hi* Lamas mind. Pray, relax and remain aware is Shabkars formula, and he suggests that profound affirmation and renewed conviction will inevitably result. He implies, further, that peak or 'n‘t'at0j| experience implanting the Dzokchen vision can be attained the llama's blessing. T h e dynamic o f this phenomenon is ^escn^, in the (iarlan d o f Vision (pp. 1 8 8 -9 ), and the point to remem here is that if is the all-pervasive Buddha-Lama who is the blessings, not a hum an entity perceived as a separate, $UP

T

he

F ijg h t

o f tt^

G

a r u o a ------------------------------

, Being T h e yogins attitu d e o f su p p lica tio n a n d his fo c u s eternal U‘t

S

em bodied in the Lam a assist this process.

t'Seventeen is another treasury o f preccpts_ It b e g in s w .t h th e

T

hie in ju n ctio n to leave h o m e , fam ily, fr ie n d s a n d n a tiv e v At the b eg in n in g so m u ch ca n b e a c c o m p li s h e d in th e

Z tZ

. p h y s i^ —

from , h , o b j . c , o f ,h e n , , n d s

“ I ! . . The of I ° " S s o n g P ™ » ' f d " * ,l' d instruction upon D z o k c h e n v is io n , m e d i t a t i o n a n d a c t i o n . It describes the meditation o f n o n -m ed ita tio n an d n o th in g c a n b e said here to clarify Shabkars aphorism s o n this to p ic, a lth o u g h v o lu m e s have been written on the topic o f each verse. Song Eighteen provides instruction o n the m e th o d s o f r e m o v in g obstacles on the path. S in c e at n o tim e are t h o u g h t s t o b e s u p ­ pressed or neutralized but rather viewed as allies in m e d i t a t i o n , i f thev arise as obstacles a fault in vision has b e e n revealed. C o r r e c t * vision is accompanied by the relaxed re co g n itio n o f th e n a tu r e o f obstructing thought, w hich Sh ab k a r here d efin es as “th e n a tu r a lly accomplished G reat P e r fe c tio n .” T h i s lead s i n t o i n s t r u c t i o n o n “non-action.” “N o n -actio n ” c a n n o t easily b e d e fin e d , b u t o n e c a n say that it is accom panied by a sense o f p erfect b a la n c e a n d p o is e , even if the non-action is an e x trem e o f a c tio n . P erh ap s th is is t h e place to quote Shabkar on intellectual analysis: “ It is c e r ta in t h a t t h e

imellectua1 with an analytical view o f reality has n o c o n n e c t io n with the Dzokchen Nyingthik.” c c p ^ t I : enty-0 n e ‘S an° ther SOn? - d c o n . i n u e T J i t h m 0fe ^signed f o ^ capacity” ire

m e d ita tio n p re -

in D z o k ^ e n m e d ita tio n “ c h n i ‘«“ ' f° r C u t t i n g T h r o u g h

hose who h ,

W" h

Lama *

spontaneous, effortless ease

' he —

n UStamed

ria l l n i t l a t i o n

,n it 'a to rv sta te w ith

T

he

F l ig h t

of the

G aruda

not require aeons o f practice but which immediately cut throu h the dualities o f mind and the propensities that block recognitj0rj o f intrinsic knowledge. They are all simple but highly efificaciouj techniques, with the exception o f the last one, which requires preparation, detailed visualization and special conditions for j(s p erfo rm a n ce . It is a sim ple version o f th e te c h n iq u e called “Severance” (chod). The final exercise, involving simulated lunacy is one o f the standard, internal, extraordinary preliminary Dzokchen practices. Such a technique has appeared in various forms in the sy n th etic new-age “spiritual d evelop m en t cu lts that have a “tantric” flavour, as well as in popular humanistic psychology. The value o f such an exercise is self-evident, but it must be performed within a supportive context, such as thar o f the Lamas precepts or mental damage can ensue. Songs o f the third type are Aphoristic Songs, those consisting 0f aphorisms. T he Sanskrit sloka, a two-lined metrical verse, is an ideal vehicle o f expression for scripture, epic poetry and so forth. In Tibetan scripture a four-line verse serves the same aphoristic purpose— a literary device to assist the memory. Yogins going into retreat learn by heart such texts o f precept as The Flight o f the

Garuda so that the verse required at any m om ent is ready on the tip o f the tongue. Thus some o f the songs o f precept are couched in aphoristic verse, and some songs consist entirely o f this form— Songs O ne and Two, for example. Each verse is complete in itself and there need be no relationship in co n te n t between one verse and the next. The mahasiddhas treasuries o f dohas are very similar to Songs O ne and Two, a similarity strengthened by sameness in meaning and even in vocabulary and syntax. N o doubt Shabkar Lama was familiar with either the mahasiddhas’ songs themselves or some ported Tibetan plagiarism. /n the context o f the path o f the supreme Inner Tantra, the part

Ih e f light o f the (iaru da discussed and translated here b e lo n g s to

T h e F l ig h t o f t h e G aru d a

r ^ ' c} Ihrough K

K

i n

g

T h r o u g h , w h ic h is th e p e n u l t i m a t e p h a s e o f

n o k c h c n is divided in t o th e tw o levels o f C u t t i n g ho) and Im m ed ia te C r o s s in g {toga!). T h e r e is a s e c i Plight o f the G aruda th a t treats I m m e d ia t e C r o s s i n g

1,(uiparCt° i inner. I m m e d i a t e C r o s s in g is a m o r e d a n g e r o u s v e h iiftaSimih 1 " ^ de

T hrou gh an d its p re ce p ts are n e v e r d iv u lg e d e x c e p t

R e w o r k o f a L a m a -d is c ip le r e la tio n s h ip w h e n t h e y a re

tfiihm thc^ rlraC[jSed. H ow ever, it is p e r m i s s i b l e to g e n e r a liz e a b o u t

jb°Utt°

secret vehicle in so fa r as it s h e d s lig h t o n t h e n a t u r e o f

this m° $^ r0Ugj1 T h ese tw o phases o f D z o k c h e n p r a c t i c e a r e b o t h

Elem entary and serial in relationship. T h e “prim al p u rity ” th at uaJfc Cutting Through and the “sp o n tan eo u s o rig in a tio n * th at ** lifies Im m ed iate C r o s s in g a re d i f f e r e n t s id e s o f t h e s a m e Dzokchen coin and at the same tim e prim al p u rity is th e fo u n d a ­

tion of spontaneous origination o f events o u t o f, an d as th e n a tu re of primal purity. Thus C u ttin g T h r o u g h is th e te c h n iq u e o f d is­ solving all appearances, all e m o tio n and th o u g h t in to th e ir o rig in a l nature of primal purity. V ision, m ed itatio n an d a c tio n w o rk t o g e t h ­ er to produce spontaneously originated K n o w le d g e o f all th in g s as perfect and complete, as space a n d lig h t. E x p e r ie n c e b e c o m e s a continuum of reality where reality is space an d tran sp aren t ra in b o w coloured light.

T h e Song

o f th e

C l e m L ig h t to

o f th e

Visio n

of

C heat P e r f e c t io n

Traverse Q u ic k ly

T

he

C u t t in g T h r o u g h

F light

th e

Pa t h s

of the

to

r,u

w it h t h e and

S tages

G a r u d a **;

NAMOCURUJO:

Homage an d reverence to Lam a C h oki Gyelpo Whose seven-horsed m andala o f all-illu m in atin g wisdom and iovf Radiates all-em bracing beam s o f boundless compassion Instantaneously enlightening beings o f the three realms.

Homage and reverence to Ngakchang Dorje: From clouds o f loving kindness an d compassion piled high In the vast expanse o f his radiant, empty dharmakaya, A downpour o f dharm a descends upon the earth, Upon his fortunate disciple vessels. The winds o f diligence blowing into the unfurled sails o f high aspiration , ‘I he ship o f vision carries a ll beings drowning in the ocean ofexistence To the Island o f fewels, the Buddha's trikdya: I fomage to the captain o f that ship , Jam yang Gyatso! Ih e sun o f wisdom an d love o f these my three Lamas, Radiating warming rays o f potent grace, Struck the white lotus o f this lucky vagrant, And the bud o f Knowledge fully opening A thousand petals o j mystical experience an d insight were expos

Piled high on the pistils o f intelligence Lies nectar that liberates by taste, The am brosial nectar o f these songs o f vision: This I offer to my lucky disciples, the swarm o f bees, To drink in devotion to their hearts content.

SONG ON E: T H E M IR A C U L O U S N A T U R E O F B E I N G 88 EH M A H O ! T h is carefree and free-speaking vagrant w ith th e d eep

intelligence now sings The Flight o f the G aruda, a s o n g o f v isio n , facilitating fast ascent o f all the stages and paths.89 L isten atten tiv ely , my beloved sons and daughters!

Like

the roar o f the dragon, the great name o f Bu dd ha resounds

throughout the universe, in samsara and nirvana. C on stan tly vibrat­ ing in the minds o f the six types o f sentient beings, how w onderful that this resonance is not silent a moment! They may be ignorant o f the Buddhas existence w ithin, b u t how amazing that fools scarch for him outside! Clearly visible like su n ­ shine, bright and radiant, how surprising that so few can see him ! The Mind, the Buddha himself, having neither m o th er n or father howwonderful it is that he knows neither birth nor dying! S u fferin g » our multifarious feelings, how marvelous that he is u n a f f e c t e d rot better or worse!

m inf ' un born a n j p rim a “ y pure— h ow % itself, our natu'rallv'hh '" PCrfeCt‘° n! ln trin sic no niattet what occurs it is 7 n‘uurt'— how m arvelous it is th at released by letting it be!

EH

M

. r G ™

° : ™ £ FU N D W EN ^ « ® ' T ,

t™

tra c tio n ! M t t v L ^ W B ^ d h " <' f f " ' " ' have ta u g h t eighry-fou r h ° . P3St’ Prcscnl and funn b o u n d le s s as ,% I '* 7 7 ™ ’ ” * * n atu re o f mi nd T h R i iu ° " e e" d: how t0 reai“ lkf o f m m d . I he Buddhas taught nothing more than this. I f the principal root o f a tall tree is severed, its ten thousand b « 4 es and leaves will w.ther and die all together; likewise, when the sin g e root o r e m ind is cut, the leaves ofsamsara, such as duakk d in g in g , perish. T h e em p ty house that has stood in darkness for millennia is illumi­ nated instantly by a single lamp; likewise, an insrams reafaion of the m in d s clear light eradicates negative propensities and obscurations inculcated over countless aeons. 'f h e brilliance and clarity o f sunlight cannot be dimmed hy o f darkness; likewise, the radiance o f che mind s essential nacuK can not be obscured by aeons o f delusion. Indeterm inate is the colour and shape o f the sky, and its nature y unaffected by black or white clouds; likewise, the colour and o f m in d s nature is indeterminate, and it cannot he tainted by W3C o r w hite conduct, by virtue or vice. . ‘ the basis o f butter, but the butter will not separate un^ I* 'IS ch u n K*^: likewise, human nature is the ground of Buddha milk is c jh o u i existential realization sentient being* cann° h ood , but wi aw aken84

expcricnce is nondual realization. When you realize the clear light o f m in d ’s nature, th e p u n d it’s words of wisdom are r e d u n d a n t . How relevant is an o th crs descrip­ tion of the taste o f treacle when your mouth is full o f it? Even the pundit is deluded if he has no existential realization. He maybe skilled in comprehensive exposition o f the nine approaches to Buddhahood, but he is as far distant from Buddhahood as the earth is from the sky if he knows o f it only from secondhand accounts. You may keep your strict moral discipline for an aeon and patiently practise meditation for an eternity, hut if you have yet to realize the clear light of the minds immaculate nature you will not extricate yourself from the three realms o f samsara. Diligently exam ine the nature of your mind!

SONC THRKE; I N S T R U C T I O N IN T H E E S S E N T I A L M E D I T A T I O N

^ “S w r t N 0N^ ||l!S*C? furtl' Cr’ a" my bcst G lo v e d sons and unl>-» you realize , h c L miss
"

^ 7 " ’ ^

bzokchclT

errant asniranr ki

his u r g e , to

m ' nd' ,r a ,n ,n 8 X °u p ractise. m ' n d ’ SeV erln B i t s r o o t - y o u

»

«° ,h is i m p e r a t i v e is l i k e t h e a r c h e r w h o

T h e Pi ir .m

of

t h e G aru d a *>»

Therefore, my beloved children, you who wish toresolve

f

trations and anxieties by the direct mct^ ° ° ^ 'Scover*ng tL nature o f mind, examine your minds in t e o owing way: W hat we call “mind” is an insistent chatterer, hopping, skipping jumping about. Try to catch it and it s ips away, c anging shape ^ vanishing; attempt to focus it and it w.U not be sell, pro|if and scattering; try to pin it with a label and ,« resolves into unuiJ able emptiness. But it is this same mind that experiences the o f human feeling, and this is the mind thar must be scrutinized. First, what is the origin of this mind? Is it a function o f extern,) phenomena— mountains, rocks, water, trees and celestial breezes-^ or is it independent of them? Asking yourself where the mind comes from, investigate this possibility thoroughly. Alternatively, consider whether or not the m ind originates from the

reproductive fluids o f our parents. I f so, cncjuire into the process by which it emerges. Continue this enquiry until it is exhausted and you admit the mind has no origin. Then secondly, answer the question “Where is the mind now?" Is it in the upper or lower part o f your body, in your sense organs, in your lungs or your heart?90 If it lodges in your heart, in what part of the heart? What is its colour and shape? Thoroughly investigate the present location o f the mind and its characteristics until you are cer­ tain that they are not to be found. Finally, examine the movement o f the mind. W h en it moves, does it pass through the organs o f the senses? In its momentary embrace o f external objects, is there physical contact? Is it only a mental function, or are both body and mind involved together? Investigate the process o f perception. 86

T

----------

he

—

h ..Pht arises w ith its a t t e n d a n t e m o t i o n , firstly, Fl„-h,r. " h e n a «ho 8 ^ find j(s p r e scn t ! o c a t i o n , its c o l o u r

'"yeST ' C a n d ^ n y o t h e r a t t r i b u t e s . L o o k l o n g a n d h a r d e r ' e Z s e questions. Lastly, w h e n t h o u g h t h as s u b s . d e d , n c o vanished' Whert h“ U 6 ° ne? EX3minC y° Ur m ‘ for the answers. . rhe rime o f d eath , w h a t o c c u r s t o t h e m i n d ? H o w d o e s it leav e l

|,,)dv> W h e r e does it exit? C o n s i d e r t h e s e q u e s t i o n s a n d all t h e i r

rJm i f i c a i i ° n s , n d e t a , K

persevere in your careful enquiry, examining the mind until you reach positive conclusion that it is empry, pure and utterly inexpressible, that it is a non-entiry and free o f birrh and death, com ing and going. T h e arid assertions and metaphors o f others— statem ents such as “M in d is emptiness!”— are worse than useless. Until you know the answer yourself such statements tend to bring doubt and hesitation

to the mind. It is like a dogmatic assertion that tigers do in fact live in a country where it is generally supposed that tigers are ex tin ct. It

leaves doubt and uncertainty on the subject. After attentively e x am ­ ining your mind and having established its nature, it is as i f you have explored the valleys and hills where the tigers are said to exist and, having seen for yourself w hether tigers live th e re, are fully informed. Thereafter, if the qu estion o f tigers’ e x iste n ce in th a t place arises, you will have no doubt as to the truth o f the m atter.

SONG FOUR: INITIATION IN T O T H E NATURE. O F M IN D

7

bt

* > ~ r ,n „ d Jc " a Jd Cr »

P=m, o l d ” , to and say

V' d ” ” S a" d d a u 8 W , s ’ S " h" “ l.“ d " a m ' “ ,io n o f y,m '

ro u n (l m

,,0U * d; ° fi " d a "> » T h .s is « ! and w h e n y o u fa ile d to

87

i i t t r i k « i 11 *'•

*•

v j/ m w i

find so m uch as an atom that you could call concrete, th* failure was supreme success.

n^

Firstly, “m in d ” has no origin; since it is originally e m p ^ essence is insubstantial. Secondly, it has no location, no co|(>UrS *** n o shape. Finally, it does not move: without moving, jr without a trace; its activity is em pty activity, its emptiness

cmptY

appearances. M inds nature91 is not created by a causc in the first place, and ‘ not destroyed by an agent or condition at the end. It is a const^ quantiti': nothing can be added to or taken from it, it is incapat/ o f increase or decrease, and it cannot be filled or emptied. Since minds nature is all-pervasive, the ground o f both samsaraand nirvana, it is without bias or partialiry. N o form demonstrates its actuality more clearly than another, and it manifests all and every, thing equally without obstruction. M ind cannot be established or defined as anything at all specific, since it goes beyond the lim itations o f existence and non-existence. W ithout com ing and goin g it is w ithout birth and death, without clarity and obscuration. The nature o f mind in its purity is like a stainless crystal ball: its essence is emptiness, its nature is clarity, and its responsiveness is a continuum . In no way whatever is the nature ot m in d affected by samsaras neg­ ativity. From the first it is Buddha. Trust in this! Su ch is m y introduction in itiatin g reco g n itio n o f the original nJturf o f m in d , the ground o f our being, ou r true existential condition-

j in l:ii< ;i*ro * .......................

S O N C 1 I V I ': A D M I S S I O N O I ; I L L U S I O N

, . , . 1 , 0 - A g ,in . my b elo v ed h e a r t - s o n s , lis t e n ! H e a r h o w * rm.k.ya Kun.u /angpo is tree without need for so m u ch as an PhJ

i

meditation, and how the six types ol h e m p w ander m without having performed even the slightest n eg a n v e o r

vicious *,ct* In ihcr beginning, before anything was, nameless samsara and n irv|,w were pure potential in the original ground of b e in g . I his is how Knowledge arose from the ground at that tim e: in the sam e way that the natural light o f a crystal shines out when a su n b eam strikes jt when the primal awareness ol Know ledge was vitalized by liteforce, the seal o f the Vase o f Eternal Youth was b ro k en and sp o n ta ­ neously originated clear light shone in the sky like the light o f the rising sun, as pure-lands of pure-being and primal awareness/’' Then Dharmakaya Kuntu Z a n g p o understood this to b e his s p o n ta ­ neous manifestation, and instantaneously the o u te r light o f p u re being and primal awareness dissolved in to the in n er cle ar lig h t. In the original ground o f being, pure from the b e g in n in g , he a tta in e d Buddhahood.

We unenlightened beings, however, did n o t u n d e r s ta n d th a t th e nature of spontaneously o rig in ated ap p earan ces was o u r o w n n a t ­ ural radiance, and u n m in d fu l p e rc e p tio n an d b e w ild e r m e n t w e re * c result. I his is called “th e ig n o r a n c e th a t a c c o m p a n ie s e v e ry Perception. r

d » l.gh, we„ p , , ^

„

This b

M

^

-- ------------------------

T

hf .

F l ig h t

of the

G a r uka

•gnorance.” It was at this juncture that we fell into rh rant dualism. C tfdp o| W Thereafter, as the potentialities o f our experience proliferated gradual widening o f the scope o f our activity, the entire samsaric action emerged. Then the three emotional p o iso n s^ ^ 1 together with the five poisons that evolved from them t h e ^ ^ four thousand forms o f passion developing from the five poi so on. Since then, until this very moment, we have endured th* ^ sure and pain o f the wheels constant revolutions. We spin endf^ in this samsaric existence as if tied to a waterwheel. * I f you need elaboration o f this topic, consult Kunkhyen Longchen ’

Treasury o f the Supreme Approach and the Dense Cloud o f Profound Significancey among others.94 Now, although your L am as profound personal instruction has made you aware o f the self-deception and delusion harboured in the dark cave o f your mind, you have also recognized your mind as Buddha. You have encountered the original face o f the Original Lord, the Adibuddha, and you know that you possess the same potential as Kuntu Zangpo. M y spiritual children, contemplate this joy from rhe bottom o f your hearts! Such is my introduction initiating certain recognition o f delusion.

SO N G SIX: IN ITIA TIO N IN T O O U R TRU E EX IST EN T IA L C O N D IT IO N E H M A H O ! Again, beloved children o f m y heart, listen! Mind, this universal concept, this most significant o f words, being no single entity, manifests as the gamut o f pleasure and pain in samsara and nirvana. T h e re are as m any beliefs about it as there are

approaches

T u t - F t I G l j T O F T H E G A R U D A ________ _________

___

1 It has i n n u m e r a b l e s y n o n y m s .

(0 Hi“,ahahtK ular ii <s somc Hindus call it the “S e lf”; the )n the vcTna- |f,|css individual”; the followers o f Mind-only call it pisL'ip'cS sa^j». s()mc call it “perfect insight”; some call it “Buddhasiiiipty mU ^.a|| ^ the “Magnificent Stance” (Mahamudra); some njcutf i Way”; some call it the “Cosm ic Seed"; some call l« e a l i t y - c ° n t i n u u m ” ; s o m e cal1 U t h e “u n i v e r s a l g r o u n d ” ;

it *^e r

. “ordinary consciou sness."9* Since the synonym s o f

S° mC C”\he labels we apply to it, are countless, know it for what it -mind* l ^ n0W jt experientially as the here and now. C om pose * u lse lf «n ' h e n a tu r a l s ta te ° f y ° U r m ' n d s n a t u r e -

When at rest the mind is ordinary perception, naked and unadorned; when you gaze directly at it there is n oth in g to see but light; as Knowledge,96 it is brilliance and the relaxed vigilance o f the awak­ ened state; as nothing specific whatsoever, it is a secret fullness; it is the ultimacy o f nondual radiance and emptiness. h is not eternal, for nothing whatsoever about it has been proved to exist. It is not a void, for there is brilliance and wakefulness. It is not unity, for m ultiplicity is self-evident in perception. It is n ot multiplicity, for we know the one taste o f unity. It is not an external function, for Knowledge is intrinsic to im m ediate reality. In the immediate here and now we see the face o f the O riginal Lord abiding in the heart centre. Identify yourself with h im , my spiritual sons. Whoever denies him , w anting m ore from som ew here else, is like the man who has found his elephant b u t co n tin u es to follow its tracks. He may co m b the three d im e n sio n s o f th e m ic r o c o s m ic word systems for an eternity, but he will n ot find so m u ch as the name o f Buddha other than the o n e in his heart.

----------------------------------------- T

^

R

i g h t o f t h r g

A R U |->a

Such is my introduction initiating recognition of' tial condition, which is the principal realization i n ^ to the Great Perfection.97 wUtt*n8*l'hr^

SO N G SEVEN: ASSERTION O F IN TR IN SIC B U r ^ E H M A H O ! O n c e m o re listen atten tiv ely , m y nobl

H°°t)

daughters. T h e three m odes o f B u d d h as being__ ess * S° nSaH4 and responsiveness— and the five modes o f being, as well**' ^ aspects o f primal awareness are all completed and perf naturally luminous intrinsic knowledge o f the here and now m^ T h e essence o f Knowledge, indefinable by any term such as tJL. shape or other attribute, is the dharmakaya; the inherent r & o f emptiness is the light o f the sarhbhogakaya; and the unimp^j medium in which all things m anifest is the nirmanakaya. T h e three modes are explained figuratively like this: the dharmakar is a crystal mirror; the sarhbhogakaya is its nature— brilliant clarity and the nirm anakaya is the u n o b stru cte d medium in which tlit reflection appears. From the first, peoples m inds have existed as these three modesof being. I f they are able to recognize this spontaneously, it is unneces­ sary for them to practise even so m u ch as a m om ent o f formal med­ itation— the awakening to B u d d h ah o o d is instantaneous. In this introduction to the three m odes they are defined sep arately Jn truth, my heart-children, do n o t fall in to the error of believing them to be separate, belon g in g to differen t continuums. J r o m the beginning, the three m odes o f b e in g are empty anduiw iy pure. U nderstanding them as a single essence that is the union

[ hi- F i.K iu r o r n ik G a r u d a

, and emptiness, conduct yourself in a state of dctachmcru. fjjianc h triaa o f essence, nature and responsiveness, again, corresponds jhar.nakaya, sambhogakaya and nirmanakaya. Understanding 'hc.se ' hrec 34 ‘ hC niySt‘C Un'0n ° f cm Ptiness and radiancc, conduct y o u r s e l f '" » s t a t e o f d c t a c h m e n t .

sincc the primal awareness o f self-existing Knowledge manifests everything whatsoever, this awareness is the pure-being™ fu rth e r,

of the C re ato r, V a i r o c a n a ; s i n c e it is u n c h a n g i n g and unchange­ able, it is th e pure-being o f Immutable Diamond, Aksobhya-vajra; since it is w i t h o u t c e n t r e or circumference, it is the pure-being of Boundless L i g h t - f o r m , A m i t a b h a ; s i n c e it is also the gem that is the source o f supreme realization a n d relative powers, it is chr

pure-being o f t h e F ou ntain o f Jewels, Ratnasambhava; sin c e it accomplishes all a s p i r a t i o n , it is the p u r e - b e i n g o f the Fulfiller of

All A m b i t i o n , Amoghasiddhi. T h e s e d eitie s are n o t h i n g bu t the creative power o f Knowledge.*9 The primal awareness o f Knowledge is mirror-like awareness because of the manifest clarity o f its unobstructed essence. It is awareness of sameness because it is all-pervasive. It is discriminating awareness because the entire gamut o f diverse appearances is manifest from its creativity. It is the awareness that accomplishes all actions because it fulfils all our ambition. It is awareness of the reality-continuum, the dharmadhatu, because the single esscnce o f all these aspects o f awareness is primal purity. Not so much as an atom exists apart from these, which arc the creativity o f intrinsic knowledge. When a pointed finger introduces you directly and immediately to the three m odes— essence, nature and responsiveness— and the Five Buddhas and the five aspects o f awareness, all together, then wtat is experienced is brilliant, awakened Knowledge unaffected

b.v c ir c u m s t a n c e an d u ninfluenc ed bv "°"

,h ' h " ' “ d

■

'■"‘ . " . c u r e d .

c°gni-

All th e B u d d h as o f the three aspects „ f rW * . C o n sta n tly id e n ti^ y o ^ Z ’ ^ T d a u g h te r s , b ecau se this is ,h= sp tn , u.lli:, o f ^ th r e e asp ects o f t im e .100

' * ' (» * « uddhas of the

K n o w le d g e is th e unstructured, natural radiance o f your own mini so h o w c a n you say that you ca n n o t sec the Buddha? There is noth­ in g at all to m e d ita te upon in it, so how can you complain that med­ ita tio n d oes n o t arise? It is m anifest Knowledge, your own mind, so h o w ca n you say th at you ca n n o t find it? It is a stream o f unceasing ra d ia n t w akefulness, th e face o f your m ind, so how can you say that y o u c a n n o t see it? T h e r e is n ot so m u ch as a moment o f work to be d o n e to attain it, so how can you say that your effort is unavailing? C e n tr e d and dispersed states are two sides o f the same coin, so how ca n y o u say th a t you r m in d is never centred? Intrinsic knowledge is t h e s p o n t a n e o u s l y o r i g i n a t e d th r e e m o d e s o f being, which is ach iev ed w ith o u t striving, so how can you say that your practice fails to a cco m p lish it? It is enough to leave the mind in a state of nona c tio n , so how can you say that you are incapable o f attaining «• Your th o u g h ts arc released at the m o m en t o f their inception, so how c a n you say that th e antidotes were ineffective? It is c o g n i t io n of the here and now, so h ow can you say you do not perceive it?

S O N G E IG H T : T H E M E T H O D O F ATTAINING C O N V I C T I O N H M A H O ! O n c e again, beloved sons and daughters, listen with i

rinn 1 “ M in d in its insubstantiality is like the sky.” Is this true 0 *jV°

children? C o n firm it by relaxing completely and loo mg

S Z ,l7 » ^

- i n d , ^ n 6 with y o u , entire „ ,i„ d . free o f a» —

T

hf .

F l ig

h to fth f.

G

aruda

ness o f the m ind is n ot just a blank nothingness, for -The eI71P ^ js fo e primal awareness o f intrinsic knowledge, without^ ^ ^

Self-existent, natural radiance is tike sun-

^ ' ^ V t h i s indeed true? T o con firm it, relax completely, looking 5fe‘ t|ylt the nature o f your mind. “There is no d ou bt th a t it is im p o ss ib le to o b je c t if y o r grasp hought or the movement o f memory. T h is capricious, changeable 1 o v em m,nr m en t k i* like rhe cosm ic w ind!” Is this indeed so? T o confirm it, r e la x

completely, looking directly at the nature o f your mind.

"Without doubt all appearances whatsoever are our own manifesta­ tion. All phenomena, whatsoever manifests, is like reflection in a mirror.” Is this indeed so? T o con firm it, relax completely, looking directly at the nature o f your m ind. No experience is possible anywhere b u t in the m ind, so there is nothing to see other than that seen at the m o m en t o f vision. No experience is possible anywhere but in the m ind, so there is nothing to meditate upon other than m ind. N o experience is possible any­ where but in the mind, so there is n oth in g to do other than what is done in the mind. N o experience is possible anywhere but in the mind, so there is no samaya to be sustained outside the m ind. N o experience is possible anywhere b u t in the m ind, so there is no goal 10

reached that is not in the m ind. look, and look again. L o o k at your own mind!

watchi eonvinceci^0

attCnt*on *nto cxternal fields o f space, and, attentively ^ ° ur

see ^

moves. W h e n you are

''ttteniion and ° Servat*on t ^lal r^c m >nd does not move, retract your °ncentrate upon the m ind w ithin, and look carefully 4

fo r th e p r o je c to r o f diffused thought When th e r e is n o e n tity responsible for thoucht n th e c o lo u r an d shape o f the m ind. W hen

L ^

C dcci^
t h a t h as n o c o lo u r o r shape, C e r t a in th a t m id d le and margin are the sam e. ^

c T

an d an o u ts,d e . F in d in g n o distinction between i n ^ t f y o u arrive at K now ledge, which is as vast as the sky. “ B y v irtu e o f its all-penetrating freedom this Knowledge that I * M c e n tr e o r circu m fere n ce , n o inside or outside, is innocent ofa)!pa. tia lity an d k n o w s n o blocks or barriers. This all-pcnetrating imtin. i sic k n o w led g e is a vast expanse o f space. All experience of samsara a n d n irv an a arises in it like rainbows in the sky. In all its diverse m a n ife s ta tio n it is b u t a play o f m in d .” Y o u n e e d o n ly lo o k o u t fro m the m otionless space o f intrinsic k n o w led g e at all experience, illusory like the reflection o f the moon in w ater, to k n o w the im possibility o f dividing appearances from em p tin ess. “ In a state o f Know ledge there is no separation o f samsara and nir v a n a .” L o o k o u t from the m otionless space o f intrinsic knowledge at all experience, illusory like the reflection in a mirror, and no mat ter w h at manifests it can never be tasted, its existence can never ^ proved. In this dim en sion samsara and nirvana do not exist an ev ery th in g is the dharmakaya. All beings wandering in the three realms o f samsara remain traPPj^ • dualism until they realize that within their own perception rcsi « 'u nrim al awareness that is the ultimate identity o f all exfKrienceO C and nirvana. Due to the power o f the delusive subject/o i p sam sar ^ samsara and nirvana to be different states o d ichotom y.
T

he

F i .k ; h t

of the

G

a r u im

oin h o u n d because, where in truth there is nondual-

i They rcm a "

1

distinction between samsara and nirvana can exist in In reality^n ^ j-|owever, w hen th e w orldly fool rejects some anyboay^

jn o the rs, avoiding the “bad” and cultivating

*hlI^ S od ” despising one while loving another, then due to partiali^prejudice and bias, aimlessly he wanders through successive lives. Rather than attain the spontaneously accomplished three modes o f intrinsic knowledge without striving, thick-headed aspirants explore

rhe techniques and stages o f many time-consuming methods o f “selfimprovement,” leaving them no time to reach the seat o f the Buddha. “Emphatically, all phenom enal appearances whatsoever are o n e s own vision.”'01 Look out from the state o f m otionless intrinsic knowledge and all light-form and anim ate existence is like reflec­ tion. Appearances are empty, sound is em pty and indeed one’s own nature is originally empty. Similarly, turn your attention inwards to the mind that is the viewer, and your thought processes, naturally subsiding, are empty like the sky, unstructured, free o f conceptual elaboration, utterly indeter­ minable, beyond description, concept and expression o f any kind. All events whatsoever are an illusory magical display o f mind and all r<-*alizecf^ m *nd *s baseless and empty. W h en you have l % l, at ev^nts are your ow n m ind, all visual appearances the empty dharmakaya.

kings are^ te C 001 ^ *s t r o u g h attachment to them that fcred. Sever all delusive attachments, children o f mv heart!

T

hf .

F l ig h t

o f t i ik

G

aruda

SO N G NINE: MIST, DREAM AND O PTICA L ILLUSION E H M A H O ! Best beloved, fearless sons and daughters, Wjtho(| applying the spur, the horse will not gallop; w ithout thoroul churning, the butter will not separate; without detailed cxplanat^ you will not be convinced o f my meaning. So while I sing my j but lyrical songs, listen in comfort, relaxed, without drooping cars! Until you perceive all appearances as mind you will never realize the m eaning o f emptiness. To fa cilita te th is understanding, yg^ favoured children must apply yourselves fully to a diligent analysis and thorough search. Firstly, where do appearances come from? Secondly, where are they now? Lastly, where do they go? During your examination you will see that just as mist arises our of the sky and dissolves back into the sky, appearances are the magical display o f your mind, arising in the mind and vanishing back into it. Take as an example the shimmering cffect seen by a man with an impaired sense o f vision when he gazes ahead. Although the shim­ mering appears to exist in front o f his eyes, nothing is there— it is an optical illusion. In the same way, when mental functions are impaired by negative propensities that cause clinging to apparently external objects as dis­ crete and substantial entities, then visual and auditory phenomena appear to exist where not so much as an atom can be proved to have ultimate reality. Everything is a figment o f the mind. All these figments o f mind are baseless and empty. T h e y are non­ existent iight-form s, apparition and m ag ical illu sio n , like the reflection o f the moon in water. C om pose yourself in the reality

The

Fuc.irr o v

th k G aru d a

u c appearance and emptiness! in se p a r a 1

• N°w’

our sleep we may dream o f our native country, our parental our relatives or friends, as if they were actually present,

i n a p p r o p r i a t e strong feeling may arise. Although our family i f r i e n d s are not actually present and we have not stirred an inch JIK our beds, we may experience a face-to-face encounter with *h°m

l^e samC

^ntens*cy as in c^e wak*ng state.

Each a n d every sensual experience o f our lives is an experience simi-

. l«r niehts dream. Just as we attach labels to dream entities, lar 10 iaM 6 . , , o b je c tify in g and clinging to them as substantial entities, so appear­ ances are modified and apprehended by mind in the waking state,

[n the same way that dreams have no substance, so the figments o f th e mind, all appearances whatsoever, are also empty.

SONG T E N : T H E M IN D -C REA TED UNIVERSE EHMAHO! O n ly ch ild ren o f m y heart, most well-beloved! All appearances are indeterm inate and equivocal, so much so that what some can see, others can not. Further, regarding the sentient beings o f this world, some conceive of the world as earth, some conceive o f the world as fire; some conceive ot the world as wealth and som e conceive o f the world as suffering. Some sentient beings conceive o f water as water, some conceive of water as fire, some conceive o f water as nectar; some conceive o f water

fheir hom e, while others conceive o f water as earth.

C mc sent*cnt beings conceive o f fire as fire, some conceive o f fire health, some conceive o f fire as their hom e, while others conCeive o f fire as food.

l ;i u ; n r o i n il- c ;a iu m > a

"

beings conceive ol space us space, somv u m

.

' H i C aS th c ,r h««W . while others conceive o fs p a c e as earth. ^ 1 bus, insofar as appearances arc equivocal, they appear ax t| th ro u g h the power o f the karmic proclivities o f the p a a - i v e X ^ fo u r elem ents conceived as the (our elem ents are human n rr.... • U O t h e r beings conceive ot the earth as the fires o f hell, as the i\x crs w ealth, or as the misery o f (he racially oppressed. Likew ise, ih e fire-gods conceive ol fire as enjoym ent, hungry-g|l0sts with bodies o f fire conceive of it as their h om e and fire-tlies ton ceive o f it as food. Likewise, regarding water, denizens of hell conceive o f it as fire, hun­ gry ghosrs sec it a.s pus and blood, elephants conceive o f it as eartli, the gods know it to be nectar, shape-shifting gods111* conceive of it as jewels and a shower o f flowers, and nagas conceive o f it as their home. Finally, regard ing sp ace, all th e gods c o n c e iv e o f space as earth, sin ce they are m ad e o f space. F u r t h e r m o r e , all p h e n o m e n a l a p p e a ra n c e s m an ifest in whatever m a n n e r they have thus b een perceptually defined. W h e n D e v a p u tr a asked S a k y a m u n i, “ W h o m ad e M t. Merit, the su n an d th e m o o n ? ,” the B u d d h a h im s e lf said with his own lips:

“In answer to that, surely no creator exists other than the karmic p o t e n t i a l i t i e s an d h a b itu a l p a tte rn s and

c o n d i t i o n i n g

of our

thought processes. T hese define and label appearances, reifying .mJ o b je ctify in g them , form ing them accordingly. All things are ereatid by o u r own m in d s.”

T i m l ;i

01

m| tIa iu iu a

, )l-val«"r;1 ■'!'kc‘ l ,lu ' , 'V*k,,KU “° ,,r though, p.„ : V " ‘ ‘ o.Hlinoninj; may inform the nature o f appearances, Inn t‘ rnsJ? '

-com es iI k - solidity and density o f M t. M em , the sun.

ln»n> * U' ^ u j s0 o n ? ’* A m i the* B u d d h a r e p lie d :

,, 1 -s ihere once lived an old w om an who visualized herself as 1,1 IV,'j‘|K| transformed her h u m an body into the body „t

,igl.r

J T ,L peopie o ' l ^ nart's' l,avil,B -w * ‘•7« lu-r, Hed, and the ^ JcM-neil. If in •' very short tim e an old w om an can effect l '!)h a tc.instoiin.uion by visualization, is it not indeed probable tlui j|’(K' ir;i, i a 'v l,iiw l’ CC" t:rl■'a tc,■l in llu ' s;,nu' WJy, when the mind Jlis lx.cn comliiioned by k arm ic propensities instilled from beginningli'** time? Ilius .tHdungs are created b y m in d . Further. Hindu sadhus are w ont to visualize themselves in a solitary pl.ia- in order to prevent distraction from the m undane hustle and IhisiIc and diversions round ab o u t th em , anil after they have achieved

j tangible solitude to live in even o th er people can appreciate it. One Hindu yogin is alleged to have visualized a rock in the sky, and after it became as stone it im p ed ed th e h u m a n body.ni*

ITu-relore, since all app earan ces are m o d ified by concep tu alization ,

they are the minds self-manifest display, and all such manifestation win reality e m p t y .

]jUllZtnS

(*1C s*U)rt'^ vct* *lc ^s conceive o f their bodies as

In what* >fS ° VCnS an^ roPcs* aild so on, and sutler the pain o f it. inthai f ** at K,rm

,1l^>caranccs arc conceived in the mind, inevitably manifest.

T

he

F lig h t

of the

G

aruda

AI! the pleasure and pain o f all sentient beings o f the ‘ created only by their own minds. O n account o f th*

is

remain absorbed in equanimity, strive for conviction t h a ^ i ^ ^ are your own m inds illusory magical display, insubstantial 'l' m& ances with an empty essence. aPf*arFurther, it is said in the scriptures that the three dim ensi m icrocosm ic world systems o f suffering beings exist in a speck o f pollen on a pistil o f the lotus that Saint M ountain U l ' Muni Himavat-sara, holds in his hand. ’ T h e scriptures also assert that when the yogin adept on the path0f Immediate Crossing104 has fully potentiated his vision o f reality as Knowledge, he sees boundless Buddhafields, and also boundless fields o f residence o f sentient beings o f the six types, in each and every pore o f his body. Into each o f the six realms he projects ema­ nations to transform the different beings, and the ultimate purpose o f all those beings is served as in a dream. In such ways all experience o f samsara and nirvana is the natural and spontaneous manifestation o f o n e s m ind, and the ground of this spontaneous display is emptiness. You must cultivate and sus­ tain co n v iction in the d im e n sio n o f e m p tin e ss and radiance, remaining free o f all attachment to it.

j

Furthermore, it is said that in a single speck o f dust there are as many Buddhafields o f infinite d im en sio n , and also innumerable realms o f sentient beings o f the six types, as there are motes of dust on the earth. T h e Victorious Buddhas have said that none of these j Buddhafields and realms o f sentient beings intermingle, affect each other, or produce any ill om en. And again, people say that in the stom ach o f every insect there is an

T h k F l i g h t ( w t h u G a r u d a ___

i r o f hives o f m icroscopic insccts. People also believe " C a c h e s o f spacc there are an infinite number o f cities ,hacin lhy up5idc dow n, an d , likewise, innum erable other cities Lt>nstruCt^ jr side or right side up. I f you question who made these huil* 0,11 J ? wayi the answer given by the V ictoriou s Buddhas is M1

o *il conceived in the m inds o f the sentient beings who

th3( they ^

311

perceived themunderstand that the nature o f m i n d , from the beginning,

y0UmuSt^

ancj

al| exp erien ce is also, necessarily, like space.

Cy ■,* visual and au d ito ry exp erien ce is only the natural and All relative v»u«» sp o n tan eo u s manifestation o f m in d in itself. Although indeed, t h e r e are c h a n g e s in t h e m i n d s t r e a m at d eath , it is the minds p r o j e c t i o n s t h a t c h a n g c — t h e r e is n o extern al ch a n g e .

Since all experience is the m an ifestatio n o f m ind, all manifest appearances are baseless and empty. Sustain the experience o f the state

of Knowledge where there is no duality between radiance and

emptiness, where there is luminous appearance without substance, like the reflection o f the m oon in water. All visual appearances, everything that you see, are the spontaneous manifestation o f m ind. T h e chalice, the inert phenomena o f the world that form a receptacle, is m ind; the elixir, the animate exis­ tence of the six types o f sentient beings that inhabit the world, is also mind; the blissful phenom ena o f gods and men o f the upper realms are mind; the painful p h e n o m e n a o f the three lower realms are mind; the loss o f awareness and the passion that manifests as the five poisons are mind; the noum ena o f Knowledge and primal awareness, self-existent and sp o n ta n e o u sly arisen , are m in d ; the m anifestatl0ns

negative thought processes created by cyclical mental habit

P Kerns that potentiate tran sm ig rato ry tendencies are m ind; the

manifestation o f positive thought patterns, Buddh ? the phenom ena o f obstacles erected by hostile for ^ *re Nd demons are m ind; fully manifest divinity and spiri^5’ mind; the manifest diversity o f discursive thought is

■

nomenon o f one-pointed thoughtless trance is m in d ^ h ^ ’ na o f apparent concrete entities with colour and sha ? attributes are mind; that which is indeterminate and widi0^

^

characteristics is mind; phenom ena in which there is no A unity and multiplicity are mind; phenomena that cannot be ^ lished in any way as either existent or non-existent are mind

^

T h ere is no noum enal o r p h en o m en al manifestation whatsoever that is not mind. T h e m ind is like an artist. T h e body is created mind, as are all the m any worlds existing in the three dimensions^ microcosmic world systems: all o f them are also drawn by the mind All beings possessing this puerile m ind are seduced and inveigled by the pictures drawn by their thought processes. Thus it is o f crucial im portance to cultivate absolute conviction that all things are the illusory, magical display o f mind. Such is my introduction in itiatin g recognition o f mental projec­ tions, the concepts o f dualistic thought processes,105 as mind.

SONG ELEVEN: T H E NATURAI. STATE O F G N O STIC FREEDOM my heart! T h e

n° ^ e ’ M o v e d sons and daughters ot

ances mentioned abo *

r^ at c^ e creator o f all these appear-

neither colour nor I T

*tse^ ' ^as n o knowable essenceand

beginning em otv

\ ^

n° f

o t^ e r characteristic. From the

unquestionably cm ,nran§*bie like th e sky, th e nature o f mind is / m pty and baseless.

T

he

F lig h t

of the

G

aruda

Ithough we may use the sky as a metaphor indicating the ^o^vcr’ 3 • j it is only pointing at m inds emptiness. Mind is rtftutf ° { ^ \ ts emptiness manifesting everything: the sky is nonjso i:ognluV ’enlpcy, blank nothingness. T h e sky, therefore, does < 2 ^ 1* nature o f mind. not1,1 introduction in itiating recognition o f the nature o f Such is my mind * em p^ ontaneous efflorescence o f the em pty radiance o f mind’s

^ C ^ anifests the infinite diversity o f all and everything. Whatever "^^seems like the reflection in a mirror, but there is no duality o f n d v isio n —

viewer snu

they are o n e in the space o f emptiness,

Such is my introduction in itia tin g recogn ition o f emptiness as appearances. From the very b e g in n in g a p p ea ran ces and em p tin ess are indivisi­ ble: because the m in d is em p ty , ap p earan ces are u n im p ed ed , and ungraspable p h e n o m e n a arise in th e d im e n s io n o f e m p tin e ss as variegated ra d ia n c e . A p p e a r a n c e s , o n t h e o t h e r h a n d , d o n o t obstruct or fill em p tin ess: a lth o u g h th e y are m an ifest, th eir nature is originally empty.

For the yogin who realizes th e in divisibility o f phenom ena and emptiness like a rainbow in the sky or the reflection o f the m oon in water, every experience o f samsara and nirvana is a play o f magical illusion. Watching the play o f indivisible appearances and emptiness, the yogin whose intellect and m ental processes are still is content. Are your minds still, m y b e lo v e d c h ild r e n . emptiness and appearances o f y o u r m in d can Appearances and em ptiness are in d iv isib le.

^

J l I K

F i.I G IIT O I; Till* G a u u u a

Such is my introduction initiating recognition of* ances and emptiness. ° l,ll^

v w ih |e ,

Pfcjr

It follows, then, that naturally indivisible a p p c a ru ness, the inherent radiance o f sclf-cxistcm K n o w l ^ ^ '"'to alert, constitutes the three modes o f being rh ^ c^aranj a II ^ * HrtJ flip I) i spontaneously originated dynam ic.106 udd^j Therefore, children o f my heart, w ithout regard for intervals o f formal p ractice, in co n stan t mcdir-it;, Sess,°*U aoj jij* . • recognition day and night.

In *hii

Such is my introduction initiating recognition o f natural neous gnostic liberation. ’ SP°nta-

SON G TW ELVE: T H E CRYSTAL METAPHOR A ND T H E D YN AM IC O F BEING E H M A H O ! Listen again to this vagrants song! There arc two wap o f defining the three modes o f being: in terms o f Knowledge as d* universal ground o f being, and in terms o f the process of appear­ ances em anating from the Know ledge that is the universal ground. C learly u nderstanding these tw o d e fin itio n s you will intuitively recognize samsara and nirvana as pure-lands o f the clirce existential modes. T h is is the d efin itio n o f the three m odes o f being that structure original Know ledge. I have used this m etaph or

p r e v i o u s l y , 107

but

here it is again: O riginal intrinsic knowledge is like a crystal ball: its cmpn^css isAf dharm akayas nature; its clear and natural glow is the sambhog?^

106

TlIK I'l K'"1 0 ' ™ 1'' C’ARU1-£

uA medium o f whatever appears, it is the ,h e u « i " , P c d e

•"'J .ioakay3■

'

hrec modes o f being are defined as original

IV is h‘>W H although they are not identical to it, neither are

< ***&

.

,1.0

,

.

lours o f the s p c c t r u m arise o u t o f a c r y s t a l, so t h e

jort ^ thc f,VC C f°the ground o f being arise out o f original Knowledge. nianifts»ll0tis 0 f m anifCstatio n th e p ris tin e e m a n a tio n s o f th e In the f rf eSS,ands and the bewildering em anation s o f p h en o m en a Buddhas “|| things whatsoever, are em p ty in essence, and this 3nd of bemgs*^ Jharm ak- ya; thcir nature is radiant light, w hich is cnipnnws ts

rhe jariibhogaiuya,

^ eif unobstructed m anifest diversity is the

ninnanakayaThat

is h o w the three modes o f b ein g are defined as the process o f

manifestation o f

The

appearances in the universal g ro u n d o f b eing .

distinction between these two definitions is rarely made, but it

is vital that

it

be clearly understood.

It

was m ade clear to m e

through Longchenpas generous explanations. If you understand this, then you know that the entire universe o f phenomena and noumena and the energy that animates it is, and has been from the beginning, the-spontaneously originated m a n ­ dala'* of the three modes o f being, and that it is futile to look for the pure-lands of the three modes anywhere else. J W l e were capable o f spontaneou s reflexive r e c o g n itio n o f ju s t

the necessity0 7

Uld

^

**

threC m° des o f bein8- then w ithout

the Sli8htest practice o f C i t a t i o n . at,aln the Buddhas awakening.

107

, m o d es o f th e g r o u n d o f b e in g are ult\matc| F u rth e r, since th e th re e ^ ^ as d .f f a e m . Since the V th £ d h a r m a B y ^ o n o m o d e s o f th e p r o c « *

^

n i f o t a t i o n in t h e g r o u n d o f bem& ^ a s d iffe re n t e .th e r. U lum ardy

01

!% a u » m* •. «» v* ■ * ; “ " 2

«

*

"»• d“ " ™

“ *■ “-« • » ■

o f th e dharm akaya. c-nalW reach in g th e e n d “f

*

,

.

«

*

s

U e n the dynamic o f ^

r

'

is attained. I h e a

t h e p a th , a fte r a p p e a ra n c e s m am fetWg d iss o lv e d b a c k in to the ground, u r

'

t

,k'

without stirnn* from ^space rf r h e rupakaya (sambhogakay; an

uninterrupted stream SONG THIRTEEN: IN STRU C TIO N IN CREATIVE EMOTIVITY EH M AH O! Now listen once again to this vagrant singing! At one time or another all o f you have been injured by others. Conscien­ tiously recollect in detail how others have wrongfully accused you and victimized you, hum iliating you and grinding you into the ground, and how you were shamed and deeply mortified. Brood on these things, letting hatred arise, and as it arises look directly at its essence, at hatred itself. T hen , discover firstly where the hatred comes from, secondly, where it is now, and finally, where it goes to. Look carefully for its colour and shape, and any other characteristics. Surely the vision o f your anger is ultim ately em pty and ungraspable. Do not reject anger! It is mirror-like awareness itself. Ilicn, all you lovers, think o f the beautiful m an or woman in )’our heart. You gluttons, consider the food you crave— meat, cakfi01 fruit. You strutting peacocks, recall and dwell on the clothes)0"

T

hu

Fu c h t

o p t iik

G

aruda

You avaricious traders, think about the form o f wealth like 10 we‘l^|iorSCS) jewelry, or cash. Carefully considering these you ^eSI j j oVV desire to arise, and when it arises look directly at its n)jiiers. ^ ^ greedy and lustful self. T hen discover firstly where it csscnCCj . ^ conies

secondly where it is now, and finally where it goes to. ^ co |our and shape, and any other characteristics.

|, o o k c a r e t

y

ision o f your desire is ultim ately empty and ungraspable. D o |h'S VIS r it' It is discrim inating awareness,

n o t r e je c t

u .

u

^herv you are tired, depressed and dull, accept your sloth, and as it ises gaze directly at its essence. W h o is it that is slothful? Firstly, where does it come from? then, where is it now? and finally, where does it go to?

This vision o f your sloth is ultim ately em pty and ungraspable. D o not reject your stupidity! It is awareness o f the vast plenum o f space, thercality-continuum .

Then think about your class and status, your race and influence and your wealth. C onsider how handsom e or beautiful you are, and how pleasant and effective your voice. Recall to what extent you are virtuous and successful in study, contem plation and m editation, in reading and writing, in learning in the sciences and arts, and also in the ritual arts, and in co n v ertin g and co n tro llin g oth ers, and so forth. After considering your talents and virtues, thinking that you are a little superior to others, allow pride to arise. As it appears, look directly at its essence, at pride itself. D iscover firstly where it com es from, then where it is now, and finally where it goes to. L oo k care!|y at *ts c°lour and shape and for any other characteristics. Th*

*•

vision o f your pride is u ltim ately em pty and ungraspable. D o 1 reject your pride! It is awareness o f sam eness.

1h e F light

of the

G

awi

im

T hen consider how m uch m ore influential and wealth than yourself. Recall their talent and success, their la ^ ° ^ ers are followers, their wisdom and ability in the arts an A ^e. numt>ers0f • rr lienees rk • superior singing, oratory and effective speech, their supc ' l ,r edge o f life and how to live it, and their worldly w isdom ^nj0^ suasiveness. A fter you have considered all the talents and *

***

others, allow rhe fear that they are superior to yourself together wirh envy and jealousy. U pon its arising gaze directly^’ the essence o f jealousy, at jealousy itself. From where does it com^ where is it now? and finally where does it go? Look carefully at i colour and shape and at any other characteristic. This vision o f your envy is ultim ately em pty and ungraspable. Do not reject your jealousy! It is all-accom plishing awareness. I f you intuit the nature o f you r passions in this way, emotional defilement becomes primal awareness. H ow ridiculous to expect to find primal awareness and em ptiness after you have suppressed pas­ sion! How tragic to spend your life searching for something in a place where it is inconceivable that you should find it! After you have realized th e fiv e p o is o n s as em ptiness by this method, it is unnecessary to exam ine every passion that arises as described in this introduction; there is no need to search for the seat o f the passion, its present lo c a tio n , its eventual destination, us colour and shape, and so on. Once you have understood the five poisons as emptiness, avoid pur suing the passion from the m om ent it arises. Relax into your own nature, into the nature o f m ind, and w ithout doubt the emotion will naturally subside and vanish. Such is my introduction in itia tin g re c o g n itio n o f transfer0

T

hk

F

l ig h t o f

the

G

aruda

pxoression, and such also is my instruction in purificacfjwtiortm v a j .. •---- 1 --------- -tion through creative em otion al effl0 resccnce,uo i

-

if you iw • have- pracr'scd purification through creative „ rcsccncc by the m ethod described above in the n m° " 0nai n'henever the five poisons— d efilin g passions — Cf° n h your habitual reflexive recognition o f their ^uciQcn W,Aa , enn® ’ YA Vf v .l r t u*e o f i *ii and primal awareness will arise as one. T h en rel Cmpc
ances are simultaneous!

^ ‘he arisir>g C ar,s'ng o f appear-

ln the biographies and teaching o f the Lam as o f A “The greater the passion and th e greater in •^ bought the greater the dharmakSya” occurs ir means exactly what it says!

axiom

Muc*uiy. Know that

For beginners, when powerful and intense em ori™

•

to examine the passion and then to rest in cquanim

^

“"" W

it:zrP d 0“r

“ * « • » k « P « in i " i ,i a ,i n e

“ 'S ^

Ke„ , » f . P o n „ „ ou s

SONG FOURTEEN: IN ST R U C T IO N IN T H E O N E TASTE O F SEN SE-IM PRESSIO N S EHMAHO! O nce m ore listen to m e, beloved sons and daughters who I treasure like my heart! W rap so ft, silken clothes around your °
T

he

F l ig h

t o f th f.

G

a m io a

Look at the form o f a beaurifiil statue or a great paint' the mind that thinks “How beautiful!” Look at the

^

°*>Scrve

frog and observe the m ind chat thinks “How repulsive'” 1 * hidcoui ing at the m ind, emptiness is the one taste in both - ■ ,0ol
^

like ginger and look at the m ind that thinks “How pungem rtyT6 I

** *

observing the m ind, in both perceptions emptiness is the c m

Smell som ething arom aric like sandalwood incense and look at th

*

mind that thinks “H ow pleasing!” T h e n smell something repugn^ * like asafoetida or wild garlic and look at the mind that thinks “How foul!” W hen observing the m ind, em ptiness is the one taste in both perceptions. Listen to the sound o f a bell, a lute or flute, and observe the mind that thinks “How lyrical!” Listen to the sound o f stones grating or hands clapping and look at the m ind that thinks “W hat cacopho­ ny!” W hen observing the m in d , em ptiness is the one taste in both perceptions. Imagine that you are reborn as a world em peror ruling the lands of the four continents, that you are surrounded by an entourage of queens and ministers, in a palace constructed out o f the five typts o f precious substance (g o ld , silver, tu rq u o ise , coral and pearl]* where you are eating a feast o f a hundred tastes. W hen such a vision arises in your mind watch the m in d that thinks “How delightful. 1 hen imagine yourself a beggar w ith ou t even a single

c o m p a n io n ,

with nowhere to lay your head bu t a cow shed, where rain

d r i p s wj

from above and moisture seeps up from below, your body a by many diseases, your hands and feet ro ttin g o f f from

le p ro sy ,

w

men ted by so many troubles that truly you know the meaning

T i u : F i .k ; m t

of thf

G

aruda

,.wli a \yhen suc»« *» vision arises in 'your mind, watch the mind sUf * rl'* ' “Oh l^c Pa*n'WO bserving me mind, in both happiness |M ,h!nl* emptiness is the one taste. ,n J

a d i i * * 4'

F

have Aftcr

r e a liz e d

the emptiness ot the six sense-ficlds in this

icvcr any positive or negative feeling arises from any o f W' Ids you need not exam ine them as in this introduction.

^ eSC *

ntion is w ithout foundation, released from the begin-

^VCr> nd empty* and refraining from pursuing any o f them at the mr'® 3 0 f rheir in cep tio n , relax into your own space, into the moment m jnd. Undoubtedly every sense impression is sponnature 01 j raneously released. Such is my introduction initiating recognition o f the spontaneous release of the six sense-fields.

SONG FIFTEEN: T H E N ON DUAl.ITY OF QUIESCENCE AND M O V EM EN T EHMAHO! Again listen attentively, my noble sons and daughters! Relax, let yourself be at rest in th e free space o f m ind’s original nature, and observe the qu iescen t state o f the m ind. G azing into the mind at rest, you abide in the in fin ite space o f Knowledge. Know, therefore, beloved children o f m y heart, that a quiescent m ind is an empty mind in a state o f Know ledge. Such is my introduction in itiatin g recognition o f quiescence as an adornment o f m in d .1,1 as thought moves in th e m in d , observe how it is m anifest: it moves not the slightest degree o u t o f the space o f em pty and radi­ ant Knowledge. Know , th e re fo re , th a t an active m in d is still an mPty m*nc^ *n a state of K now ledge, beloved sons and daughters.

J hf. FUCHT OFTHEG arU[m Such is my in trod u ction initiating recognition o f th m ind as its play. e movcmentoj N o m atter how large or violent the rolling wave, it the ocean for a m om en t. In the same way, mind,' p a s s ^ 0' ^ can not escape Know ledge and em ptiness to the slightest! ** is quiescent, it is in a state o f Knowledge, so you can r e b f^ active, w hatever arises is the radiant glow o f K n o w le d g e 's^ ** again, relax. ’ 50 T h e assertion that m in d in quiescence is in meditation and that active m ind is ou t o f m ed itation, signifies failure to understand tW inherent em ptiness o f both quiescence and activity, and it indicates that quiescence, m ovem ent and Knowledge, these three,m are not yet fused into one. T herefore, best beloved sons and daughters o f my heart, because q u ie sce n ce and m o v e m e n t are b o th sta te s o f Knowledge, and because in the past you have fully com prehended both these states separately, now in you r e x iste n tia l praxis you should condition yourself in the experience o f quiescence, m ovem ent and Knowledge as one. Such is my in trod u ction in itia tin g recog n ition o f nondual quies­ cence and m ovem ent.

SONG SIXTEEN: IN T R O D U C T IO N T O D Z O K C H EN W ITH CA U TIO N S EH M A H O ! Listen, only beloved children o f my heart, listen your ears attentive and calm ! Set the sweet melodies o f this vaBr minstrel, Isokdruk Rangdrol, upon the w hite peaks o f your with tlic Swcet-voiccd M a id e n !"1

^

t h f.

F l ig h

t of the

G

a r u d a __________________________

" ^ ^ ^ ^ e s t a b lis h e d that all experience is the one taste o f ^ c n wC ^ave nQ attachm ent or aversion to samsara or nirtitipIincSS’error 0 f apprehending external entities either as aliens or van* E n e m ie s or friends, is precluded. N o “self and other” aS . - any situation: all things are known as the one dichotomy ansc* ^

of em p«ncss.

f llowing is a com plete exposition distilled into aphorisms. In ° aC|e 0f approaches to Buddhahood,114 the Great Perfection, [hepmn cheri) the whole o f samsara and nirvana has been X

as u n f o u n d e d

and acausal.

k^innine, “Buddha” is the one taste o f the dharmakaya. In. &> /

F ro m t n e D c g u u n

the Dzokchen dimension there is no distinction between gods and demons In the Land o f D zokchen there are no Buddhas and no sen­ tient beings. In the ground o f D zokchen there are no moral dualities. There is no near or far on the D zokchen path. T here is no attainment or non-attainment o f the D zo kch en goal. T h ere is no correct or incorrect behaviour in D zokchen. T h ere is no m editation or non ­ meditation in the reality o f D zokchen. Such is Dzokchen vision. When we realize this D zokchen vision, all constructs pertaining to the gross and subtle planes o f the three doors subside, and, there­ after, like tangled wool made m anageable by m oistening, our three doors— body, speech and m ind— reach a state o f quiet, self-directed responsiveness. Coincident with the developm ent o f a happy, glowing, thought-free samadhi is the birth o f au th en tic com passion, w hich is tike the love a mother holds for her only so n , except th at here the love is directed towards all beings ro a m in g in sam sara w h o lack th e D z o k ch en vision. T his co m p assio n is a very sp e cia l featu re o f D z o k c h e n vKion, and this you m ust know.

T

he

F lig h t

of the

G aruda

After you have resolved that all things are empty, if c(jen conduct you abandon virtue and no longer shrink from * have fallen under the spell o f a demon o f infinite and intense ' ^°U is crucial to avoid this demonic pitfall. k Such are my introductions initiating recognition o f Dzokchen (h Great Perfection.

T h e following introductory advice about Dzokchen is crucial W hile you have yet to realize that all visual and auditory experi­ ences o f the relative, external world are totally empty, when y0u contemplate Dzokchen vision you will tend to ask “Why medi­ tate?” In order to counteract this tendency, remember to perform these exercises: While making supplication to the Lama, observe your mind. From time to time, when you are in a relaxed state o f concentration, observe your mind intently. At these times you will feel totally con­ tented, and appearances will arise as emptiness so vividly that you will think, “Although I can touch those things out there with my hand, there is really nothing there!” Profound affirmations and con­ fident thoughts will certainly follow, like, “This is definitely the Dzokchen vision!” At such times you will gain confidence in your vision. But do not spoil it by clinging to it. Just relax in spacious detachment. Even if you do not practise what is transmitted in this introduction, if you have understood that everything manifests from your own heart centre as reflexive forms o f emptiness, at the time matter what fears arise in the bardo , you will attain the dm awakening in the universal ground, pure from the beginning. 116

T

he

F lig h t

of the

G

aruda

ractises the su bstance o f this in tro d u ctio n w ithout having Ph transm ission is like so m eo n e w ho starts in error on the ^eived t

c

rema|ns in error u ntil th e fifteen th . T o say “I have real-

fifsi day an ^ ^

Crn^C

when you have n o t yet understood that there is no

rto erien ce o f th e relative w orld , is a great falsehood.

reality in W cxp to avoid such pitfalls at th e o u tset, as described above, sit or

Lama’s feet, and having establish ed th e nature o f your origi-

** M siential con d ition th rou g h d irect tran sm ission, you will avoid ^ d e v i a t i o n , d ou ble b in d s an d p itfa lls th at m ay arise later on .

Therefore my dearest ch ild ren , keep th is advice in your hearts. SONG SEVENTEEN: APHORISTIC INSTRUCTION ON TH E DZOKCHEN PATH EHMAHO! O n ce m ore, m o st beloved sons and daughters, listen! After you have fully in tu ited an d establish ed th e original existential condition o f the D zo k ch en v isio n , you m u st u tterly sever th e ties o f attachment and aversion to y o u r fam ily and hom elan d .

Go alone to the forest or to a m ountain hermitage. Abandon all physical work and dwell at ease; cease all verbal expression and remain in silence; transccnd all objects o f thought and let your mind merge with space. In this state, relax, without attempting to change anything, and without diffusion or fixation o f your consciousness. When the mind is free o f all am bition and all belief-supports, that ■5Dzokchen vision. Abide in a state o f non-m editation. Realize kchens goal o f non-attainment.

do ^Cl'iJW ^Cn ^°U arC com Pose<^ *n equanimity, living the vision, i C° me entangled in any web o f judgmental thought by sav0 yourself, Now I’ve arrived at a state o f Knowledge!” or 117

T

he

F lig h t

of the

G aruda

“Now I’m caught in manic depression!" No, stay WaL r continuum o f reality without any notion o f present or fUt U *n ment, flexible and responsive in unobstructed freedom ^ a
bonum o f all meditations. This unforced, detached, free and easy spontaneity, this is rhe summum bonum o f all behaviour. This unsought, spontaneous accom plishm ent, present from the begin­ ning, this is rhe summit o f all attainments. /he matrix o f vision is observation o f em ptiness and radiance without clinging to it. T h e matrix o f m editation is maintenance of re/kxivc release without clinging to it. T h e m atrix o f action is 118

T| |c F , .CH T OF THE G a RUOA

«*»> 3 frce e3sr response to ,hc , d aPPrchensio nT. h e o f ^ goal is collapse o f all expectation and ^ ^ m**'* the •/Hen lh o i n t o f referen ce, w e p ia c m c w v u u g u m c u iw mind has n o lim itation s , vve see th Jhe» ir ^35 00 n° r eP“im free o° f/all in h ib n an d in d u lg*e°nVereign ce, w e pvisi° erfo rm : f fere" c itio e , we practisee "^ ^ e n 'vear ^ h e n m in d is free o f h„o p ez a nznCC* d :c“ fear,° w e have Derform -

-r-»

,„pd

g o a 1 '

hing to see, abandon all fixed ideas, all preconceived * therC 'V ^ Jl parameters o f v ision. A s th ere is n o t h in g u p o n w h ich

notion*211

^ whatever arises adventitiously. As there is no par-

i0m^liate’ behave, give up evaluation, judgm ent, and criticism. (iclI]ar way attain, forsake all expectation o f results. to there »s nothing r can be is K n o w led g e, so d o n o t c lin g to a n y o n e th in g , 'thing i s /r s0

n o t i u d 6 e a n d c r *t i c *z e *

in te lle c tu a l c o n c e p ts

^ d id . so do not presu m e.

Primallv pure intrinsic knowledge, naturally radiant, transcends the intellect and objects o f m in d , so th ere is n o th in g to see. As its e sse n c e

has no root or ground, there is nothing to m editate upon. As

its reflexive release is beyond all lim itations and extrem es, there is nothing to do based on co n scio u s and ratio n al design. As it is beyond striving, accomplishment and am bition , there is no fruition. Its essence is emptiness, so aban d on self-denial and self-im prove­ ment. Its nature is em pty radiance, so let your diligent effort drop away. Everything is unobstructed, so forget your preferences. Just as phenomena arise, let them be, and do not clin ° to them . ^c yogins perception is like the flight-path o t a bird in the skv. T h e s 'g t-path vanishes w ith o u t trace; each previous perception 119

i n t TLK.H l OF TH E G

ari

tn *

'"'’ n^

vanishes without repercussion— do not attempt to proio tion by pursuing it and clinging to it. T h e bird s future f l u as yet nonexistent: do not anticipate the next perception sent bird-print in the sky is colourless and shapeless: the re' ception has an ordinary, unrem arkable form — leave i t ^ o ^ refrain from contam inating it or modifying it by applying antido^ Just as phenomena arise let them be and do not cling! This is f, radical, essential practice during the daily round. If you do not c i j to whatever, or however, phenom ena appear, emotional defilement naturally freed, are sublime, primal awareness. The vision is unoriginated, non-conceptual, capable o f any depar­ ture whatsoever, for in intense concentration the vision has no spe­ cific content. Meditation is a natural, innate process o f being free, for in intense meditation there is non-m editation. Conduct is a per­ formance o f magical illusion, innocent o f any distinction between giving and taking, abstinence and indulgence, for intense activity is purposeless. T h e nature o f the goal is absence o f both hope of attain­ ment and fear o f failure, for with intense practice the goal vanishes. In past, present and future the m ind is acausal and baseless. 1b spontaneous manifestation o f vivid appearances is a constant won­ der. From the first to the last the nature o f all experience is pure! miraculously arisen! eternally free! co m p le te ly free! effortlessly accomplished! This ordinary consciousness, unforced and authen­ tic, is the Buddhas dynamic, a vast space w ithout limitation. What is more, with effort, examining and contem plating the min^ you do not see its intrinsic original nature. In the

u n th in k a b le ,

inscrutable ordinary nature o f reality there is neither meditation i*° non-meditation, neither distraction nor non-distraction. Many** liberated through natural no-m editation.115 120

T

he

F l ig h t

of the

G

aruda

liable, inscrutable, ordinary nature o f reality there is |n the unl 1 kefWeen freedom and bondage. No matter what arin0 diffcrcnCC

rccive your original nature the joy arises automati-

when y0U P _

S y -n d w h ^ o y ! j b rhe thought o f desiring thoughtlessness, co n flictin g Trappc mu|tjpiy; and in m ounting frenzy you run aimlessly hither ' h i ther Relax and merge into the primal space o f Knowledge, ^

h is free o f coming and going. C ut loose and just let it be. Then, j for anything, you remain firm and stable, as solid as rock. this paradox,116 my sons and daughters! T h ere is not so much a mote of dust upon w hich to m editate, but it is crucial to sus­

tain unwavering attention with presence o f mind.

SONG EIG H TEEN : O B S T A C L E S T O D Z O K C H E N P R A C T IC E

EHMAHO! Once more gather round and listen, my children! It is absurd to try to purify external o b je cts, w hich are insubstantial appearances, the natural forms o f em ptiness. T h ey are empty from the beginning, like the reflection o f the m oon in water. It is absurd to apply forceful antidotes to thoughts and concepts, and internal objects. T h ey vanish by themselves w ithout trace. It is absurd to try to improve m in d s m anifestations with your renuncia­ tion, your practice o f self-im provem ent, or your hopes and fears. They are free from the beginning and primal awareness by nature. Do not dress up Knowledge, w h ich is naked clarity itself, in the tlu CS°^e^ 0rate intellectual analysis. Rather, rest in relaxation in easy ma^ ^ cent sanieness that is w ithout partiality. Stay free and j U 0ut a care *n the w orld, in th e place where there is no rcsidu' to perception.

121

? T

he

F u c jh ^

o f jh e

G aruoa

No matter what thoughts arise in that space, know the natural radiance o f impartial and spontaneously existent Kn° ^ ^ T h en we are able to let go o f the m ental residue of ^

I j

Abandoning the m anifestations o f mind to vast a l l - e m b r * ^ '011' as the play o f elusive, effervescent, shim m ering reality, ately reach the plenum o f Kuntu Zangpos dynamic mind T h e foregoing is called the universal, self-liberating yoga of the nat urally accomplished and originally liberated Great Perfection Although we do not move, we arrive at the Buddhas seat. Although we do not p ra ctise , th e goal is sp o n ta n e o u sly accomplished. Although we do not abandon em otional defilements, they are puri­ fied as they stand. Thus our M ind is the same as the dynamic minds o f the great Lamas, and following in their footsteps our karma is exhausted. You should understand the enorm ous significance o f this, my sons and daughters. By the g en ero sity o f th e wise old man Choki Gyelpo. I, Tsokdruk Rangdrol, attained the spontaneously origin­ ated. dynamic mind o f Vagrant N o n -actio n .117 I his non-action may be crucial, but it is not understood by some. Everything is already d on e, bu t they say, “ I m ust work hard Everything has been liberated from the beginning, but they sav I want to be free!** Everything is at rest from the beginning* but they say,

1 want peace o f mind!” T h e mind is in meditation from the

beginning, but they say, “I must meditate!” T h e vision the beginning, but they say, M1 must see it!” The goal

e x is ts

from

at*3'1*

from the first, but they say, “I must reach it!” Icople who trnsi in an analytical view are learned, but the) k* only the raste ol dead words and divisive concep ts. I hey c i

^

T

he

F l ig h t

of the

G aruda

but it >s an boast. T h ey m editate, but their u(iikrStan c0„sists o f mental structures. T h ey examine the mind, me
. U is

kat the intellectual with an analytical view o f reality with the Heart-essence o f the Great Perfection,

^D zokchen sPe ci^lc activiry is necessary, for does not lead to the exhau stion o f karm ic activity. It is b^nd reckoning in terms o f action and inaction. I

the n o n - m e d i t a t i o n b e y o n d m e d ita tio n , m e d ita tio n is d e tr im e n ­

tal Beyond vision, w h ere th e re is n o th in g to see, u p o n w h a t ca n vou focus? Beyond se ek in g , w h e re th e re is n o se ek in g , th ere is n o finding. Knowledge is d ire ct r e c o g n itio n o f th e h ere an d now.

How

ridiculous that som eone should have this explained and nor

listen. Such a person has no con nection with Dzokchen. When you observe som ething that is arising in a dynamic mind o f immense space, utterly pure from the beginning, then there is no duality of samsara and nirvana. To have taken this M ind as the subject o f my song will indubitably please the Victorious Buddhas o f the past, present and future.

However, you may ask, “although at first I may rest free and easy n Perce*ving external, delusive objects o f m ind, later will I not ^§ain regress into bewilderment?*1 inswor ta their • Ur ^uestlon iS f^at ordinary individuals a tu ch cd to ^ will certainly go astray. But as lor the \ogin who understands

_______________________ T

he

F l ig h t

op th e

G aru^

all appearances as causclcss and baseless and who refr *

^

attempting to change him self or phenomena, rejecting sorn"8 ^ and c u ltiv a tin g o th e rs , becau se he is natu rally c o n T * ^ m§s dctached equanimity he will not err. Sc<* in “Are there no potential traps or dilemmas in this dimension?” may further enquire. ^ There is no pitfall or trap possible on this path. Dilemmas and are caused by clinging and attachm ent. I f there is no attachment to anything that may arise, what can possibly be the cause of downfall? However, when Knowledge arises co-em ergent with an object, look­ ing at rhe essence o f the thought o f what has arisen should no: be considered the meditation. T h e crucial practice is to constantly sus­ tain the aspect o f Knowledge that is naked radiance. Furthermore, when Knowledge is quiescent, neither diffused nor concentrated, the lack o f concepts and thoughts associated with the quiescent aspect is not the central point o f the meditation. In that state you should sustain clarity and strength o f mind, crystal clear and acutely awake. I f you fail to understand this vital point and think, “Observing either diffusion or quiescence o f mind is the essence o f meditation, you will go astray, my sons. Mere quiescence is a trance state of the gods and mere diffusion is ordinary conceptualization. You may meditate on these but you will not attain Buddhahood. In short, until you realize your goal, at all times whatsoever you s h o u ld sustain the aspect o f Knowledge that is naked, unobstructed clarity, maintaining a vivid awareness o f it as a crystal ball. After your goal *s attained, continue to sustain constant identification with that state124

T f-.g Fl If.H T OF TH E GARUDA

the central reality o f the vision o f C u tting T h ro u g h ''’ It is said t M t ^ ^ Know[edge should be sustained in all its is Knowle g ^

stripping the m ind naked. T h is point is o f unique

radiant c,arlt^ ° ? ^ aphorism reduced from a hundred words, so vyell beloved sons and daughters. ^member it wen,

so n g

NINETEEN- T H E F O U R IN F A L L IB L E G U ID IN G STA RS ni t h £ p o U R U N SH A K E A B l e B O L T S

uMAHO! Once again, sons and daughters o f my heart, listen with , • n ,nc\ respect! Here is instruction on the four infallible guiddevotion iWr . . . stare. The infallible guiding star of vision is called a guiding star b^ausc of its unfailing radiance: it is vivid perception o f the here and now The infallible guiding star o f m editation is called a guiding star because of its unfailing radiance: it is vivid perception o f the here and now. The guiding star o f action is called a guiding star because o f its unfailing radiance: it is vivid perception o f the here and now. T h e infallible guiding star o f the goal is called a guiding star because o f its unfailing radiance: it is vivid perception o f the here and now. Here is instruction on the four unshakeable bolts. T h e unshakeable bolt of unchangeable vision is vivid perception o f the here and now, and it is called an unshakeable b o lt because o f its p erm an en ce throughout past, present and fu tu re. T h e u n sh ak eab le b o lt o f unchangeable meditation is vivid perception o f the here and now, and it is called an unshakeable b o lt becau se o f its p erm an en ce 1 rouSkout past, present and fu tu re . T h e u n sh ak eab le b o lt o f unc angeable conduct is vivid perception o f the here and now, and ca^

an unshakeable bolt because o f its perm anence throu^h-

able^'l ? resent an<* huure. T h e unshakeable bolt o f the unchangeunshakeah| sentandfutu

^>erCe*>t*on kecause

r^e ^ere an<* now* anc*

lis

lt IS c alled

an

Pcrm an en ce throu gh ou t past, pre-

T h e F l i g h t ov r u t : G a r u d a

There are a vast number o f different visions, hut in the self intrinsic knowledge o f the here and now, which is pure

■

there is no duality o f vision and viewer. Do not look at th c ^ "^ ’ bur look for the viewer. Looking for the creator o f the vision ^ SI°n fail to find him, then your vision is at the point o f resolution ‘r ^ vision in which there is nothing at all to see but which is not* blank nothingness o f ultimate void, is vivid and ut 1 tion o f the here and now: this is Dzokchen vision. There are innumerable dissimilar methods o f meditation, bur in the unobstructed clarity, which is ordinary perception o f the here and now, there is no duality of meditation and meditator. Do not per­ form the meditation, but look for the meditator. Searching for the meditator, if you fail to find him , then your meditation is at the point o f resolution. This meditation in which there is no meditating whatsoever, free o f depression and elation, free o f cloudy vision and sluggishness, is the natural radiance and unalloyed perception of the here and now— it is meditation fixed in uncontrived sameness. There is an infinite variety o f different modes o f behaviour, but in the cosmic seed o f intrinsic knowledge and pure awareness there is no duality o f action and actor. D o not perform the action, but look for the actor. Searching for the actor, if you fail to find him, then your conduct is at the point o f resolution. T h is conduct, in which there is no activity whatsoever but which is not governed by delu­ sive habit patterns, is the unforced, natural radiance o f

p ercep tio n

o f the here and now— this is immediate, immaculate action, where nothing whatsoever is contrived or forced and nothing is inhibited or indulged. T h ere are innumerable goals, but in the spontaneously

o rig in a te d ,

effortlessly accomplished intrinsic knowledge o f the three exists' tial m odes, there is no duality o f accom plishm ent and he who 126

| 111

i i ly ••

, -,| W ithout striving for the goal, seek the sadhaka, /nifvrt 'l'c '' h i,0()king for him who is accom plishing the ,he y^ '1' ° ? i ‘ \{) find him , then you arc at the point o f achievep.jU'"1 J”®! jn wj,ich there is no striving for accom plishm ent, llllS^ ‘, (, f re,,unciation and cultivation, hopes and fears, is ii)n>PldC^ J ^ is|y |Wlural radiance o f Know ledge that is percepthc st'ol," n^ irc ,uui now: this is em pty, natural radiance o f the iiono* 1K three existe*1

j m 0J ts o f the Buddha m anifest. It is the ultim ate

gpal of Buddhahood.

SONG TW UNTY: SIG N S O F NON DUALITY F.HMAHO! And again, beloved sons and daughters, listen well! Ifyou sustain this practicc unwaveringly from the beginning, until you abandon yourself totally in com plete freedom there will be no coming and going from the suprem e truth and no departure from (he here and now. When there is no distinction between appearances and em ptiness, then perfect vision is realized. W h en there is no d istinction between dream and the waking state, then perfect m ed itatio n is realized. When there is no distinction between pleasure and pain, then per­ fect conduct is realized. W h en there is no d istinction betw een this life and the next, then your original existential con d ition is realized. When there is no distinction betw een your m ind and the sky, then *he dharmakaya is realized. W h en there is no d istinction betw een J^urown mind and the Buddha, then the goal is realized.

S°NC TWENTY-ONE: SU P P O R T IV E EX ER C ISES AN D A D V IC E COrporeaJ bo* ^ beloved ch ild ren, listen to me! Regard this y like the reflection o f the m oon in water. Perceive all

127

T

he

F l ig h t

of the

G aruda

vocai expression as echo. Dissolve the multitude o f concepts in the purity o f their own nature. ^°UF "^ tal Live all visual and auditory experience without attachm lu cin a tio n , dream , th e reflectio n o f th e m oon in w,.,’ 35 ^ ' *• QC€ f ^ p * paJace in the sky, a distortion o f sight, an apparition, a bubbl an echo. Perform all your daily activity in this srate. With

C^

ing any division between sessions o f m editation and the ' ' ^ between them , practise constantly, day and night. lniervaJj D o not seek to alter your thoughts in any way. Leave them in the natural state, w ithou t forcing them or adulteratine them l-r 1

J*

• L

I*

*

.

alone as em pty radiance, w ithout clinging to them , and thus allow self-expression to release itse lf by itse lf Let them be, without rcifica tion , w ithout m ed itation, w ithout any effort, and leaving no trace whatsoever. Treat all past thou gh t as rhe trackless path o f a bird in the skv, all present percep tion as clear dustless space, and all future thought as the w ater in a m ill w ith its sluice gate closed. W ithout cultivating or m od ifyin g any th o u g h t, w ith a free and easy attitude leave thoughts alone in their natural state o f open space. T reat all gross and su btle co n cep ts, th e three poisons, the five poi­ sons, and so o n , like thieves entering an em pty house. Treat external ap p earances o f th e six sense-field s, w hich leave no residue in the m in d , like a c ity o f m agical illusion. In sh o rt, regard ing cre a tio n , existen ce and cessation; the ground, th e p ath and th e g o al; v isio n , m e d ita tio n , conduct and mlt tim e , p lace and verbal expression; the disposition and t e isp lib e ra tio n and th e lib erato r; and so fo rth : when the innate ra ^ o f all th ese events is u n affected by evaluation and ju gm

j HE

f l ig h t o f t h e , q a

f effort and striving, w ithout clinging or any partiality, 0nc is fr<* ° tCb

m om ent every single experience is brought to a

[hen tn° mC” tajn

r e s o lu tio n *

w ith ou t attach m en t, in the ultim ate

fin**and ^ e m p t y con tin u u m o f m ind— like droplets o f water

be disheartened when during m editation m any thoughts S o ^ u

an(j you th in k , “T h is is n ot m ed itatio n .” T h e m ind

^ b e actively generating th o u g h t, bu t because m in d is em pty, m^aht is also empty. Since whatever arises is a state o f Knowledge, dTnot attempt any alteration based o n ju d g m en t and evaluation, b

u

t

le a v e

it alone in its natural, au th en tic, uncontrived state. In that

way, thought will certainly be released in to its own natural purity. *

*

If you are a practitioner o f lesser capacity, u n able to stay in the natural state, you should practise a co m b in atio n o f exam ination fol­ lowed by rest in equanimity, as described in the in tro d u ction s.120 Alternatively, you can force thou gh t to its ow n dem ise: provoke rel­ evant or irrelevant thoughts and then pursue th em , o n e after the other, in various ways, prolonging each thought until the m in d is exhausted. Finally, when you have no m ore grasping, rest in ease. Another method is to m editate upon the real Lam a in the centre o f your heart. Keep your m ind fixed on him for as lo n g as possible, * en, finally, letting go, rest in the state o f K now ledge.

°f you^h mCC^tate U^ ° n a tm Y P °*n t o f brig h t lig h t121 in th e centre Indra(th ^ ^

*ma&*ne lt d escen d in g u n til it reaches th e S eat o f

tamn naVk Centre^’ m eth o d will certainly destroy diffused x r ought. W h en agitation is stilled , rest in the state o f

T

wn.

he

F l ig h t

of the

G aruda

rrtrnor is present, sharpen your gaze, ami

o n im agine your m ind as a light-seed, and O r, as a fu r th e r o p ti «pHAT'.”' a Instantaneously the mind when the im age is sti . s ° an arrow, and you should imagintit shoots from th e fontane m ixing w ith the clarity ° ^ .m th e nature o f the s^

T hCn identify your intellect wrfi -Me that your torpor will not W

h od w h e n your torpor has vanished, rest in

a s‘ » k o f detachm ent. Since this advice is the result o f personal experience, remember it well. W ith o u t bein g trapped by thought o f desire for thoughtlessness in creasin g th e d im en sion s o f Know ledge, abandon yourself to it sm oothly, and be h appy and free in that vast, open space. In itially (in your practice o f m editation), thought is like a rushing river at the b o ttom o f a gorge. In the middle, it flows calmly and m ajestically like the R iver Gariga. Finally, just as all rivers become o f o n e flavour in the ocean, so thought is resolved in the state where th e m o th er-lig h t m erges with rhe son-light. In p articu lar, w hatever disease, hostile spirits, or apparitions afflict you , do n ot m ake any attem p t to ward them o ff by magical rites. R ather, practise th e follow ing m editation that attacks the problem d ire ctly and reduces th e a fflictio n to the same taste as all other exp erien ce. G o to a spot th a t tends to breed fear— to a forest, a burning gr o r an islan d — o r to an isolated garden, a rock-cave, or h o u se , o r g o s it u n d er a tree, for instan ce, and visu 1ZC 1 in g . T ra n s m u te y o u r ow n body, th e vessel and its c

^ ^ 3||

T

nd

he

F l ig h t

noum ena,

o f the

G

aruda

into elixir. T h e n offer the elixir to all

phcn°mena 3an(1 Bodhisattvas o f the ten directions. After they have ihc Buddhas;in disso,ve jn to iigh t with a disposition o f loving btf" ' j ’ the whole o f samsara and nirvana is com pletely filled kindness, an^ T h e n , w ith your elixir that liberates by tfj[h the

ajj beings under the sky. T h e O ath-bou nd Spirits

^ ^harma-protectors, who are qualities and talents, becom e your and then the supreme field o f com passion consisting o f the 8UCSCm beings o f the six realms, as well as all karm ic creditors, hosspirits, obstructive forces and e le m e n ta l— all are satiated. Then with the conviction that samsara and nirvana are o f one taste, in the unalloyed nature o f m ind that is the dharmakaya, walk and sit, run and jump, talk and laugh, cry and sing. Alternately subdued and

agitated, act like a lunatic. Finally, abide in a state o f peace and

happiness.12* At night-time, sleep peacefully and naturally, free o f all discursive­ ness, free of diffused or concentrated thou ght. Sleep in the space inherent within, m aintaining perfect atten tion to pure potential. When you practise in the above m anner, disease and hostile spirits ate automatically assuaged and pacified. Your view and m editation ate then brought to resolution, your realization is like the sky, your meditation is naturally radiant and you act like a child . W ith o u t ^ ^rame or points o f reference you act spontaneously, like a m adn- Making no d istin ctio n betw een s e lf and o th ers, you are a , etaC^e(^ k ° m w^atever you say, your speech is like m elodis°arin °\ ^ t^10ut desire for an yth in g at all you are like a G aruda thcb/* ° ' ^°U ^ even f ^

a E arless, intrepid lion. All is free from clouds in the sky. Su ch a yogin is a real

^ *S w ort^y ° f enorm ous respect and homage. * * superior to the w ish-fulfilling gem .

T

he

F l ig h t

of the

G aruda

SO N G T W E N T Y -T W O : IN T E R IO R ]Z A T IO N O F TH E MANl) E H M A H O ! And yet again, m y beloved sons and daughters to the song o f this vagrant! Vairocana is n ot outside-

CXKrc «a* I in. H e is the reality-com inuum (d harm ad hatu), the nature of free o f m ovem ent, rhe true nature o f sloth , pure as it stands Th ^ the real Bhagavan Vairocana. ’ at« Vajrasattva is nor outside; he exists within. He is the mirror unobstructed medium o f creative Knowledge, the true nature f anger, pure as ir stands. T h at is the real Bhagavan Vajrasattva. Ratnasambhava is not outside; he exists within. He is the sameness that rejects nothing and indulges nothing, judges nothing and eval­ uates nothing, the true nature o f pride, pure as it stands. That is the real Bhagavan Ratnasambhava. Amitabha is not outside; he exists w ithin. He is sensory discrimina­ tion, where pleasure and em ptiness vanish into the continuum of space, the true nature o f desire, pure as it stands. That is the real Bhagavan Amitabha. Amoghasiddhi is not outside; he exists within. He is total accom­ plishm ent, Knowledge arising unimpeded and naturally liberated, the true n atu re o f jealou sy, pure as its stands. T hat is the real Bhagavan A m oghasiddhi.124

S O N G T W E N T Y -T H R E E : E X T E R IO R IZ A T IO N O FTH EM A N D A LA

F H M A H O ! O n c e again m y best beloved heart-sons, l i s t e n ^ ^ ing joy to my vajra-song! W h en you realize that the l*ive

T H E F L IG H T ^ F T H ^ G A R U D A _______________________

the m i n d s nature and in em o tio n a l d e file m e n t, th en

^ jnhcrent inj^enornenal creation and the life therein is a book o f (he «'hole 0 j is jtse|f the ultim ate mandala. O n the parchm ent o f lustru^110" ^ whi[e phenom ena125 the bam boo quill o f self-exisdiVCrSe

I Awareness and K now led ge in scribes baseless, u n attach ed

ltftpn^ r t « d

the b eg in n in g , crea tin g im ages to be read in

Clph^ c e o f co-em ergent appearances an d em p tin ess.

taneously accom plished m and ala, w h ich is th e en tire dimensions o f m icrocosm ic world systems, is consecrated by chTnaturai sprinkling o f rainwater; its streets and alleyways form !he natural lines o f its design; our footprints are the dots o f coloured der our own bodies o f apparent em ptiness are the existential mode of the Yidam deity; our speech o f auditory em ptiness is vajra-

recicacion (of mantra); our thought, detached and naturally liber­ ated, is the deity’s spirit; and all the m ovem ents o f our lim bs are the deity’s mudra. Food and drink are offerings o f the nature o f reality, and all phe­ nomenal form is the deicys body; the expression o f all articulated sound is music. T h ere is n o th in g to p ro tect and n o th in g to be impaired in this natural samava. *

Whatsoever the yogin who practises in this m anner does, he need not rely upon a path o t cau se an d e ffe c t and d ilig e n t striv in g , use in the space o f clear light reality his in stru ction and th e cre^ive stage of meditation, and the samayas, are naturally tlilfilled. T o I

. ^?lc ^

8reat m iracle o f th e u ltim ate power, w ithou t striv-

sonsan^ S^ C'^ characteristic o f the G reat P erfection , mv heart 50115and daughters.

the sky t h e ^ 1*36 C^ S co n s^sle n tly, just as clou ds vanish in to we ter o f thoughts and con cep ts o f sam sara and nirvana

T

he

F l ig h t

of the

G

aruda

kiva is revealed as the clear light o f imri„Slc After the dharma y ^ un0bscured solar mandala, we are ablt knowledge like the ’rehe|Wi the mysteries, and demonstrating to raise the dea an c ^ various miracles we c

beings,

After perfecting all the qualities o f the ten stages and the five w ith o u t excep tio n , individuals o f su p erio r cap acity are liberated into the pure ground o f being in this lifetim e, individuals of mid dling capacity at the m om en t o f d eath , and those o f lesser capacity in the bardo (th e after-death state). T h ereafter, remaining forever inseparable from the pure awareness o f the three modes o f being in the con tin u u m o f reality, em an atin g ap p aritional bodies to trans­ form all beings in whatever way is required, we work unremittingly to give ultim ate m eaning to all sen tien t beings. Keep the significance o f these w ords in your m ind, and surely the inner sun o f happiness will shine upon us. H e w ho has e x p re sse d s u c h a s p ir a tio n in s o n g is the vagrant Tsokdruk R angdrol. T h ro u g h its virtue m ay all those many aspi­ rants w ho have su ch g o o d fo rtu n e sw iftly dissolve all the defile­ m ents inherent in loss o f aw areness, and in em o tio n and thought, in th e prim al co n tin u u m o f pu rity. M a y th ey attain the goal of Buddhahood in this lifetim e.

COLO PH O N

0f ,he vision o f C utting Through to the clear light o f the Great This song ° J h;ch has the potential o f leading us qu ickly through the P e r fe c tio n . ^ ^ ^ 0f the Garuda. It is based on many treasures o f Dzokchen: Introduction to Direct Vision o f Knowledge en Rimpoche, Longchenpas Seven Treasures and Three Chariots, „d A« A fte r w o r d on the Great Perfection: The Three Cycles o f Space, The Van C lo u d o f

Profound Truth, H eartdrop o f the D zokchen D akini, and

i„ the Palm o f the H and all by L on g ch en p a.'“ T h e secret instruclion o f my Lamas and my own m editation experience decorate its m ar­ gins. It is written by Jatang Tsokdruk Rangdrol for the sake o f m any devoted disciples. May it cause boundless advantage to the tradition and to sentient beings.

Since these vajra-songs were com posed for all those concerned w ith lib ­ eration, they should be sung by yogins w hen they are focu sing upon Dzokchen vision. As the Knowledge Bearer £ri Sim h a127 said regarding the purpose of such songs:

The Buddhas M ind is all-pervasive; sentient beings Knowledge is fragmented: to create openness like the sky is o f great advantage. So # ihc V * ^

a^v‘ses» identify Knowledge with the vast space o f

*hid/'

*ncreas‘ng its height and depth, and out o f this space,

tatiAn •*aCCS a n on vision.

sent‘ent beings, sing these songs to benefit your m edi­

Samaya! Sarva marigalam! tain the com m itm ent! M ay all beings be happy!

T he W

is h - G r a n t in g

K un tu Z

P rayer

an gpo

T

h e

W

ish

K

- G

r a n t in g

u n t u

Z

P

r a y e r

o f

a n g p o

A Revealed 'Ic x t o f R ik d zin G o d c m c h a n

I n t r o d u c t io n

Among the thousands o f incarnations o f G uru R im poche em anated to reveal initiatory visions the Knowledge-bearer G odem chan has a unique rep u tatio n . H e discovered a co rp u s o f te x ts ca lle d th e Northern Treasure,128 which had a widely felt and potent effect on the yogin com m unity o f his day. Unlike the treasure-texts o f m any other tertom , the N orthern Treasure has retained its attraction until our own time. It is difficult to characterize G o d em ch an s revelations in contradistinction to other term a, except to say that it is cou ch ed in extremely clear and succinct term s and has an overall unity o f content and style. It has an a ffin ity to th e D z o k ch e n tra d itio n known as the Vim ala N yingthik o f the Indian pandita V im aiam itra, a contemporary o f Padma Sam bhava in T ib e t. T h e m ost im p ortan t texts o f the Northern Treasure treat m ahayoga and anuyoga. Godemchan was b o m in U pper T san g, in th e h ig h , wide* in ­ clement valleys o f the T ib etan plateau to th e north o f th e highest peaks o f the Himalayas. Tsang was th e cen tre o f T ib e ta n cu ltu re during the fo u rteen th ce n tu ry w h en G o d c m c h a n ( 1 3 3 7 - 1 4 0 9 ) lived, and since he was born into a noble fam ily th at traced its lin ­ eage to Mongolian royalty, his fam ily seems to have had stan d in g in the community. His father was a priest and m ystic o f th e N yingm a School, an adept in the yoga o f D o rje Phurba. T h e you ng N g o d ru b 1 Carne

35 hC W3S n am ed ’ 8 rew UP u n d er th e tu te la g e o f h is r and as a student showed prom ise at a very early age.

T h e apocalyp tic events that earned him hi \I 1 —

R im p o ch e depicted w ielding a phurbu. H is ep ith et R ikdzin C h en p o , the “M agnificent Knowledge-bear e r,” sig n ifies th e success o f his m editation as a Nyingma School yogin living in th e m undane world, maintaining Dzokchen vision T h e T h r e e Su p rem e E m a n a tio n s ^ o f G uru Rimpoche, of whom G o d e m ch a n was o n e, were all yogins o f this type. His activity as a treasu re-fin d er began w hen he was given a list o f hiding placcs bya frien d w ho had discovered it at Gyang Yonpolung,^' near Lharse D z o n g , and close to o n e o f K ing Trisong Detsens Yangdul temples. It w as th is list o f h id in g places that probably directed him to a p o w e r-s p o t called D zen g d rak K arp o, beneath the peak of Riwo Trazang, w here h e fou nd a precise list o f treasure-texts. At the age of tw e n ty -n in e , in th e cave o f Zangzang Lhadrak, he discovered a blue c h e s t w ith m a n y p a r titio n s th a t co n tain ed the great wealth of K I^ rrK ^ m T ro a c iir p w r i t t e n o n v e llo w p a r c h m e n t, which indicates

■ ir o n c fp r p n e e t o t h e U y n a m i c o r ix u .u u

o r-

n activity: wars were p rev en ted , all diseases d < mem ° f S a r l y those caused by sp irits o f disease

c a ttle

tr,d,C1‘!i7 h e fields were fertile, m en lived m h arm ony, and peace n availed It seemed that the N o rth ern Treasure held indg°

B uddhafield.

*e W t0 3

In fa c t, th e o n ly fu r th e r r e v e la tio n

, was that 0 f the keys to the hidden valleys that had discovered d u rin g his so jo u rn in T ib e t. H e

CZ his life as teacher to the K ing o f G u n g th an g , w ho governed a principality north o f Kirong. H is death is described in term s o f his f Buddha-dynamic dissolving in to the rea lity -co n tin u u m . T h e I'jrd incarnation o f G od em chan was fo rced to m ove to C e n tra l Tiber because of some political intrigue, and the h u b o f th e w heel of Northern Treasure dharma becam e the gom p a o f T u b ten D o rje Dralc,133 which was destined to b eco m e o n e o f th e tw o m o n a stic centres of the Nyingma School in C en tral T ib e t. Now The Wish-Granting Prayer o f Kuntu Z angpo is an ep ito m e o f the chapter of the D zokchen K unzang G ongpa Z an gthedu T enpai

(quit* The Tantra o f Im m ediate Transference to th e D ynam ic o f KuntuZangpo and Dzokchen, w hich treats th e “involuntary” a tta in ­ ment of Buddhahood. T h is tantra is th e princip al text in th e cycle contained in the volume o f treasures called Im m ediate Transference

^ the Dynamic o f Kuntu Zangpo. T h e tan tra itse lf details the m etaP^ysics^of consciousness-transference to th e A d ib u d d h a K u n tu con^*^

^ * a t 's remarkable and specific to this tantra is the

Kalmar d‘ trans^erence>

w hich is n o-tran sferen ce because the

■^sofar as !m.Cn^ 0n c^at *s Kuntu Z an g p o s m in d is ever-im m an en t cncc*

1 1S *n^erent

>n ignorance. T h e re can be no “transfer-

V'»aS never any seParation from K u ntu Z an g p o s recocn' * n^ 0S ^ynam ic is in co n stan t operation and sim ply the is an

t0 ^

^u n ct*o n al- So near yet so far!

? ° f l^e Im m ediate N aked C larity o f Kuntu Z angpos

'Sanothe' atl0n

tran slation o f chc title - "A ll-pervasive” t ^le T ib e ta n w ord zan g th al sin ce it is

TUP. F t IGHT OF THF. GARUDA

co-extensive with emptiness and Knowledge. It denotes tiai quality o f naked, stark awareness. T h e word zaneth ^ ° (isten' appear in the prayer. But since it is a wish-granting D ^ n°! transmission (lun g from the Lama has been received in fiT ’ ^

u ****' ing result. The prayer is also known as The Prayer o f Great t v ^ ness, then “transference” to the mind o f Kuntu Z an eixr

“Prayer" in the context o f this title is certainly a suppi the m ain verbs have a vocative inflection-^but more lite !^ '0^ tio n s o f the T ib e ta n word m onlam .,w would give us th G o o d W ishes” or “Path o f Positive Aspirations o f Kuntu Zan viable tran slation s. T h e unique difference here is that t h e ^ * em erg e fro m th e m ou th o f th e A dibuddha__ it is as if GoTth* A b so lu te w ere u tterin g th e prayer. T h u s, not only is the praV bound to be answered, but there is no error in it. It is the perfect prayer, and i f only for this reason it will be fulfilled. It is manua, and m antra in the m outh o f the G uru manifests its true meaning In the dim ension o f D zokchen there is no subject/object dichoto­ my, and true to this verity the prayer is addressed to its author: the su p p lican t, disposer and vision are one. In the very act of expression lies the “im m ed iate naked clarity” o f Kuntu Zangpos dynamic, fna N y in gm a S ch o o l litan y co n tain in g this prayer, the rubric enjoim th e yogin to visualize h im se lf as Kuntu Zangpo before recitation. H e should even have perform ed the Guruyoga that unites his mind w ith th e A d ibu d d has m ind. I f the prayer is recited during timesrf great d anger or radical change, such as during an eclipse,

a n earth­

q u ak e, th e solstice, or at the end o f the year, its efficacy is cxP°n® tially increased. At such tim es the m ind’s propensities become'" flu id , and atta ch m en ts to o n e s fixed mental dispensanon - n e d . T h e N y in g m a S c h o o l reco g n izes a >inea8e

a„ ^

th r o u g h p ra y e r.’” T h u s th e r e c ita tio n 'o f th e s e * ^ nt a skilful m eans o f attain in g Buddhahoo ! j i f f i > u l ( y o g a s , p r o l o n g e d s e r v ic e to th e L a m a , or

with th e H akim . I/i )

^

|Ht

iv7|cf->-G r a n t in g P rayer o f K u n t l Z a n g p o —

—

ho is Kuniu Zangpo? He is the Adibuddha, the PrimaJ, Finally. w pu^£jha. He represents Knowledge-Awareness, and First, ° ”^ nivcfSCt His name means “A ll-G ood,” where his good^ at lS 1 endent and supra-moral. He also represents Dzokchen ness is tr^n fesul[ant phase. Kuntu Zangpos “dynamic” is the power ^ 1

indi or active Knowledge. T h e word “m ind" is rejected o f the danger o f conceiving it as a substantial entity. It conno more than its motive power or intentionality, and its

^odes can be defined as primal awareness, com m unicative vibradon, responsiveness, transform ing activity, and magical quality.’- * These modes are induced by the prayer. The prayer o f the Adibuddha Kuntu Zangpo can be analyzed into two parts. T h e first part explains the nature o f ignorance and the vision o f Kuntu Zangpos reality that ignorance veils. T h e sec­ ond part describes the m editation upon the Five forms o f passion that are intrinsically the five aspects o f awareness. Each section o f this “philosophical” prayer concludes with a vocative statem ent invoking the Buddhas awareness. In the first part, the first sectio n 140 introduces the basic reality o f the ground o f being14' that transcends all dualities, including sam­ sara and nirvana, ignorance and knowledge. T h is is the realm o f Kuntu Zangpo. T h e se co n d s e c tio n d e fin es B u d d h a h o o d as Knowledge o f the ground o f being. T h e third section describes the emanation o f awareness w ithin Knowledge o f the ground and the qualities of this m agnificent vision as it unfolds. Awareness is the radiance o f Knowledge,142 and out o f the undifferentiated union that is Knowledge arise the five aspects o f awareness that are the ivc Dhyani Buddhas. From them the Forty-tw o Peaceful D eities. an from them the Sixty W rath fu l D e itie s, arise in tu rn . T h e ^ e m a n a t i o n from the centre o f passive Knowledge to the sco ^ ^rence ^sence

ac“ ve awareness is a function o f the increasing

aw areness' $ ‘n cc th ese D e itie s are the co g n itiv e 1 e form o f the dance of awareness, w hich is everym an* *

143

■ nmeru, delusion is precluded, passionate psychic enV“ °ws th e ’d yn am ics of the previous m iiom T h e fo u rth section vi ^ ^ em anation is motivated by comw ith o u t: th e G u ru -B u ^ *

io n _ ubiquitous compassion. No

p assio n a n d actu ally fo rm w hatsoever « n o t

emanation (ion. The has been

Z an gpo’s compasstonate mamfa*. ^ ^ -m which Kumu Zangp*

^

^

and perverted through ax

1 •z-'*1 1 L* L , r V 7 “ ^ l , , l O U g n SIX Psv. UL \ c h o lo g ic a l n eu ro ses, w h ich are p rod u ced by karma, and I

evolved fro m w hat in th e beginn in g was our failure to endure* radiance o f clear light. W h en attention lacks focus, and concr ' ' i|_____ • •• «uu cuncei 1 • X I r I. r a* . Cntr^ tio n is ab sen t, an existen tial dread o f life (“the unknown”) is reaction , and fearful insecurity produces the sense o f alienation T is th e basis o f th e wheel o f samsara. T h e wheel is driven by poJ n ou s em otion s that create karm as constantly reinforcing (he propel sities that drive th e wheel. T h e sixth se ctio n re-states the tw ofold ignorance that prevents re co g n itio n o f K u n tu Z a n g p o s reality: the innate ignorance that is a b se n c e o f K n o w led g e arisin g w ith every m om ent o f perception, and co n cep tu a l ig n o ran ce th a t locks us into the prison ofthoughtfo rm s. In n a te ig n o ra n ce re-in itiates the process referred to above in every m o m e n t o f p ercep tio n : existential dread, alienation and pas­ sio n , sustain a v icio u s c irclc o f co n stan tly reinforced karma. Taking refu g e in th e alien ated e g o s thou gh tfo rm s, in labelling, stru ctu rin g an d se le ctin g , th e view o f su b ject/ o b ject duality is acceptcdasa g o d -g iv en verity, an d extern al o b je c ts are conccived as ^'scretc*f\. stan rial e n titie s. T h e fo u rth text translated herein, the

V ision lists th e m o st crass fo rm s o f this ignorance under V is io n .” T h e rem ain d er o f th e prayer provides the spec1 o f v isio n th a t fa cilita te reco g n itio n o f K untu Zangpos rw in th e v a rio u s p sy ch o lo g ica l en v iro n m en ts generate fu n d a m e n ta l passions. T h e d ecep tiv e sim p licity o f language an

cone_

p art o f th e prayer need n o t induce the belie t at a

in . s KX-finiff

Tm : W

ish - G r a n t in g

P r a y ir

o p k untu

z M CPO

o f mind-niaiiipiibfion is involved. This eminently practicable tation is essentially contemplation upon the emptiness Df the o f daily life. As the Buddha guides „s through the various V Z mental events, each dominated by a different passion, at each he exhorts rhe yogin to relax and relieve the stress.m T h i Dzokchen precept repeatedly emphasized in this yoga is '‘Do" 5

) '

Z

U

ing! Indulge and cultivate nothing! R eject and abandon n l l i , Simply he aware and let ,t be!” T o say "Identify the emptiness inh & ent in simple sensory perception o f every situation" would b l nvate the seeking and striving that precludes attainment I n d T f three situations, dominated by desire, hatred and pride wh 6 h yogin stands back, as it were from the violent or at fc a * intense circum stances, d etachin g h im se lf from the charged structures that “conceptual ignorance” has w o v c.H ro u ld him, Kuntu Zangpo expresses the result o f this in terms o f neousiy arising Knowledge. In rhe fourth situation, where je a l o u ^ ' the dominant passion, the word “Knowledge” is replaced h T narysensory c o n s c io u s n e s s ,” ’** im p ly in g th e i U r meanings. Pure sensory awareness free o f e • Cnt' ty ^e two ■he full intensity o f mindfulness g y r a t e d by

.With

«on, gives access to emptiness, suchness, the here-and T o ■ e event, and Knowledge is the cognitive asn ea o f ^ °f * « Buddha is urging us to L P ° f em Ptlne« - Thus Knowledge to assume its i lh t f d ^ o fJ J i k J T * *

^

‘°

a" d a11™ ~ y » w i. is.

«8 or offensive object severing I! T ^ by the fo cin a tbr|ngmg it back, stuff it in to the he ^ ^ t0 the ° b' c a ' ^ ln eafh case the villain f u - Centre~ then- N o-M ind!” ""conscious process o f d iffe° *• ° ^!CCC ‘s dualizing mind,1*' the

;t ■-*kLIf r r r i *

r d °h iK ' , h “ • * » fealm o f the hungry ghosts

Sr- *££££ t ^

£

°T3n object is rk

,

z

»f K,,„„w „ / " ,h“ P1'' " " " i No
J I ' I I K F lJt iM T

-|-|,K O A K U l

>A

I here is no distinction between self and other i i and em pathy is so strong that we “know” <>ur J " ' ' and "u t^ mately and fully the m om ent it enters c o n s c io u s ^

<

are o n ly p e rfe ctly co n su m m ated through the d ' , Knowledge. T h e Buddha o f Wealth, Dzambhala, is^h less Buddha named to attract aspirants with temporal

nCM

in m ind. T h e end o f such a “worldly” yogins path is theT

**

o f his brother ascetic married to austerity. Both a c h ic ^ t h c '^ desire through em ptiness and its cognitive capacity of KnowU* which embraces ail things and knows all things. °W^ In ignorance, alienated and lonely, we are cut off from theworfd and other creatures by our belief that we are all separate entities wi,h no connection between us (scction seven). Insecure and perplexed full o f doubt and hcsitancy, the inner craving for security and cer­ tain ty becom es transferred to external objects, particularly sexual objects, f h c m ore our desire grows the more tormented we become. O u r only fulfilm ent by this route is momentary physical satisfaction. R ebirth as a hungry ghost may be the eventual result of this condi­ tion. T h e Buddha prays that at whatever point we catch ourselm and attain self-recognition in the midst o f our desire, we should relax and en jo y the pure sensory consciousness o f the moment. Knowledge will then assume its natural primacy. Since sensory discrimination is the starting point and indeed the very condition o f

o u r

desire, it is

the d iscrim inating aspect o f awareness that remains as the run recognizing the em ptiness o f the desire-situation. H atred o r aversion is a direct function o f the sp it mm e ig h t). A gain, due to the fear inherent in “island-conwjou when any event occurs that is not exuding com a d o g ro llin g on its back and wagging its tail, m

hJj« be

* ...J

b e d ! such tl.ai a shrinking away from

3

^

p.nsity for k

SW•

THEw

^

^

"

N ( ' [,KA- Y K R O H K U N T L / n ...............

•n, then «he tendency to react with aversion will ^

P o t h e r , if at any point in life o n e has been en co u r-

it<,«’ s,rongCr' n„er this aversion to an external o b je ct, th en the , I0«pr«*in * 8 vjoIent confrontation are present.

^

1 1

prays that the yogin may catch h im self and relax at

1,1 ' t

the progression from the first subtle qu.ver o f averb'ow being struck. I f he can , then K now ledge will

Lmu.Iv arise and the radiant aspect o f aw areness w .ll be 2 * H ere,

T ta radiance is "clarity,” or “pellucidity o f p e rcep tio n ."

the ‘ heat* of anger is not at issue: the

cold , blu e clarity

or

hurtd is the quality to be recognized as the “m irror-like w isd o m .” The mirror itself is the em ptiness o f m in d in w h ich th e im ag e appears as illusory gossamer play. 7 he awareness that is like th e m ir­ ror is the omniscient, omnipresent Knowledge in w hich the dance occurs and of which the dance is form ed. T h e P ro tecto rs o f th e Dharma are coloured blue-black or red-blue. Less space in the prayer is given to pride (section n in e), jealousy (section ten) and sloth (section eleven). B u t in a few lines the psy­ chological mechanisms are explained, the karm ic result clarified , the function to relax and release the stress in perception” repeated, nally the wish that all beings perceive the inherent reality o f css is expressed. Then in the final section (tw elve), stressing e*nress«^knatUFf ° ^ l ^e s‘x karm ic predicam ents, K untu Z angpo transform th
^

^C*n^s atta' n Bu d d hahood in ord er to co n ^ itio n ed b e in g 146 in to a d a n ce o f

^ which Buddhahood is to be attained , and

tl0n is to be 3 c c ° Pr‘cstcraft to incre"^ f

rcco8 nition ky w hich the transform aIS t h ' S p ra y c r T h is is no co n triv e d

r * - p - - t i 7 : : , ; : : ; h and mctaP W

• It is a statem en t based

that is mV * T n Supp ° rtcd by a ^ b t l e and profou nd rr|agnificcnt in its clarity and sim plicity

T h e W is h - G r a n t in g P rayer of K untu Z angpow P h enom ena and noum ena, samsara and nirvana. T h e entire universe has one ground, B u t alternative paths yield different results— D isplays o f either Know ledge or ignorance. T h ro u g h this w ish-granting prayer o f Kuntu Zangpo M ay all beings attain consum m ate perfection and Buddhahood In the Palace o f the R eality-C ontinuum . T h e universal ground is unconditioned, A n u n u tterable, self-originating, vast expanse, W h ere n either “samsara” nor “nirvana” are known. Know ledge o f this reality is Buddhahood, W h ile beings ignorant o f it wander in samsara. M ay all sen tien t beings o f the three realms A ttain K now ledge o f the ineffable ground o f being. I, K u n tu Z an gp o, also affirm this: T h e grou n d o f being is uncaused and unconditioned, A nd K now ledge arises spontaneously within it Free o f d efiling n otion s o f inside and outside, Free o f b o o stin g affirm ation and diminishing

n eg a o o

W h ile n o trace o f unm indfulness veils it: T h u s ou r self-m an ifest display is faultless. In p ristin e in trin sic know ledge, abiding in still T h o u g h the three realm s are destroyed there is

^

P

rayero f

k u n t u Z a n g p o ---------------------

And there is no a tta c h m e n t to th e five se n so ry q u a litie s, .^ self-originatin g th o u g h t-fre e p e rc e p tio n There is no m aterial fo rm a n d n o five p o .so n s.

As the unobstructed radiant aspect o f K now ledge One substance co n ta in s th e five aspects o f aw areness; As this fivefold awareness evolves The Five M odes o f th e O rig in a l B ud d ha em erge; Thereafter, fully-aw akened aw areness Manifests as the Forty-tw o Buddhas, And the arising creativity o f fivefold awareness Produces the Sixty B lo o d -d rin k in g Buddhas: Thus Knowledge o f the ground o f b eing is never deluded. Through the utterance o f this, m y w ish-granting prayer, After all sentient beings o f sam saras three realms Have recognized self-origin atin g Know ledge, May the scope o f awareness reach its o p tim al degree. My apparitional em an atio n an unceasing stream I project incalculable m yriads o f form s Displaying m anifold illusion to convert all beings, Whosoever and w hatsoever they m ay be. Through this, m y com p assionate w ish-granting prayer, May all creatures o f sam saras three realms Escape the destinies o f the six types o f being. j a cbe first place, deluded sen tien t beings eked attentiveness and were bewildered cause Knowledge did n ot arise in th e ground: is the prim ary cause o f ignorance and delusion, ere followed a sudden fain ting away 149

__ T

hk

F l u jh t

op

m e G aruda

Causing feelings o f dread and neurotic vacillation‘T was alienated from a hostile “other,” “rhe enem ” And the mind progressively conditioned by this tendency, Samsara was established as a way o f life. T h e five poisons increasing, defilement resulted And karma, five times poisoned, became an interm inable stream. Since the cause o f sentient beings’ delusion Is unmindfulness and absence o f Knowledge, Through this, my w ish-granting prayer, the Buddhas aspiration, M ay everyone recognize Knowledge spontaneously. “ Innate ignorance” (A ccom panying each m om ent o f perception) Im plies unm indful, distracted cognition, And “conceptual ignorance” (Selecting, structuring and labelling) Im plies dualistic cognition. This rwofold ignorance, innate and conceptual, Form s the basis o f all beings’ delusion. T h rou g h this, the Buddhas wish-granting prayer, In all o f samsaras sentient beings— l'he gloom o f their fogged, distracted minds dissolving. D ualistic perception unified in pellucid clarity— Let there be spontaneous recognition of Knowledge. I he dualizing intellect is doubtful, fearful and insc Ir breeds subtle cravings T h a i gradually crystallize into overt, c o m p u ls iv e

1 W . W ,s I I - G K A N T I N G

PWWER OF KUNTU/.ANCPO

■e for food, wealth and clothing, hom e and friends, U fo efo M sen’sua! pleasure and loving com panions, C l the tormented yearning o f sexual attraction. Ail these, the obsession s o f te m p o ra l, w o rld ly d elu sio n , The karma o f an ego cra v in g o b je c ts , are never exhausted.

When the fruit o f craving ripens, Tormented by fru strated desire There is rebirth as a h u n g ry g h o st.

Ah, the misery o f hunger and thirst! Through this, the Buddha’s wish-granting prayer, Neither repressing or rejecting the pangs o f frustration Nor accepting or indulging obsessive lusts, May ail beings possessed by compulsive desires Be released from the stresses o f dualistic perception. May Knowledge resume its natural primacy And All-discriminating Awareness be attained. (8)

Confronted by appearances o f external objects There is tremulous vibration o f fear in cognition. When the tendency to aversion crystallizes as hatred, Ktimity breeds violent aggression leading to killing. When the fruit o f hatred ripens. Ah, the agony of burning and boiling in hell! 1 hrough this, the Buddhas wish-granting prayer, When aggressive hatred erupts Neither inhibiting nor indulging it fcut relaxing and releasing the stress, ay Knowledge resume its natural primacy. aX all the six types o f beings nain the Awareness o f Radiant Clarity.

151

W h en the m ind is inflated with confidence

feera^?,e0nre"di"^“fc»*reeds a m ind full o f arrogant pride,

C reatin g violent confrontation or war A nd all o f its consequent suffering W h en the fruit o f such karma ripens A god is born, heir to decay and eventual downfall. I hrough this, the Buddhas wish-granting prayer, M ay all beings prone to inflated confidence, At its onset, relax, releasing the stress in perception, Allow ing Knowledge to resume its natural primacy A ttaining the Awareness o f Sameness. (1 0 )

T h e crystallized tendencies o f an alienated mind, Elevating self and diminishing others, Breed the karma o f contention and violent aggression. T h is leads to rebirth as a murderous titan In the anti-gods* realm o f constant conflict, W h ere downfall into hell is the final outcome. T hrou gh this, the Buddhas wish-granting prayer, W h en contention or violent o n anses^ c

o

n

f

r

o

n

t

s

,

M ay you break the habit o f c o n c e .v m g o f oth e.

a,

Allowing pure sens ry Unhindered Action. T h u s attaining the Awareness o u and a wandering mind. (1 0

U 7

indfU t l nr p o r a n d 'f o r g e tf u ln e s s .

D u llness, torpor

R e su lt

in

reb irth

ijity,

as •C 1

Through this, the Buddhas w ish -g ran tin g prayer, May the radiance o f m indful clarity daw n In the gloom o f sloth and depression To bring Awareness o f a Silen t M in d . Even’ single sentient being o f the three realm s Remains one with me, the Buddha, th e universal ground. Yet unmindful, they are lost in the ground o f d elu sio n , Even now enacting karma that has no purpose. The six types o f karma are all delusory dream , For I am the Buddha, the O riginal Buddha. Transforming the six types o f being by em an atio n , And through this wish-granting prayer, K u ntu Z a n g p o s prayer, May all sentient beings without exception Attain Buddhahood in the C ontinu um o f Em pty Reality.

S e c r e t I n s t r u c t io n G

arlan d o f

in a

V is io n

S e c r e t

I n s t r u c t io n

G a r la n d

o f

in

a

V is io n

by Padma Sam bhava

I n t r o d u c t io n

Padma S a m b h a v a , the tan tric yogin from O rgyen w ho wandered through T ib e t in the second h a lf o f the eigh th century teaching and

ctising exorcism , was no great s c h o la r . However, a v ast canon o f texts was later attributed to him through the device o f the treasure-

text doctrine, th r o u g h r e v e la tio n o f scrip tu res hidden in t h e ele­ ments or in the sam adhis th at his m ed itatio n in s tr u c t io n induced, or by the kindness o f the D a k in ls o f the O rgyen Pure-land. S u c h texts are called

terma.

T h e validity o f revealed, or treasure, texts is

not to be argued, b u t T reasu re-fm d ers ( tertons) do n o t claim th a t Padma S a m b h a v a h im s e lf w ro te th ese texts w ith his ow n hand.

Tibet's Great G u ru is also partly responsible for the

kama,

the lin ­

eal, oral teach in g o f th e N y in g m a S c h o o l c o m m itte d to paper. Again, undoubtedly th e G u ru was a p rincip al lin k in the transm is­

sion o f many o f th ese scrip tu re s, b u t h e d id n o t co m p o se th em himself. Padma Sam bhava, th e p an d ita, is a m yth ic form o f G u ru Rimpoche accounted a m o n g th e E ig h t N am es o f the G u ru , and as

such he is the em bod ied in sp iratio n o f fully-realized adepts o f the Nyingma School. It is difficult to c o n fir m a ttr ib u tio n o f tex ts to th e h isto rica l yogin from O rgyen. It is said th a t he w rote o n ly fou r w orks: a c o m ­ mentary on the Y an g d ak -tan tra o n th e secret level, a co m m en tary on the

Namo-manjufri-sangitiy

in s tr u c tio n o n in v o c a tio n o f th e

mo mother goddesses, and th e

Garland o f "Vision,1** T h e

157

last tw o

titles t<des are scrip ts o f discourse-: A r< t.

G u hyagarbha-tan tra, is a text o f ' 1 l " ^ ’ 3 C° mmentaryup0 ^

*

s c r ib e , K a to k D a ^ a

later. T h e w ork is said to have been tran ,thr?c hlJ!!drc
•

K in g T r is o n g D e ts e n h im s e lf a fter t h e ' Z l T S D z o k ch e n level, w hich was at the end o f the C

•

" a" ained 'ht

Given the somewhat ,t,ee„ „ “ ,e L l ' T h ” T k “ . ' h' b '>n“ 0 f 1 d“ co“ ' ■ * '" n o te fo rm , although this is n ot the orthodox view o f it. Rongzom P an d ita rep orts™ that after singing three songs to the King and ik T w e n ty -fiv e D iscip les at D rakm ar Tsom o Gur kyi Neuchang,'* w h ile rhe disciples rejoiced the G uru composed the two texts and in stru cte d th e K in g in their practice. Perhaps the Garland o f Vision c o m p r is e s th e n o te s th a t th e G uru used to instruct the King. W h a te v e r its precise origin, in a highly concise, mnemonic form, th e levels o f h u m an vision are defined rherein.

B eg in n in g

with

m u n d a n e vision — w hich hardly deserves the term “vision” in the case o f h ed o n istic perception, for instance— the Guru dwells briefly o n th e B u d d hist n on -tan tric levels before treating Dzokchen vision in d etail. T h u s, despite its unusual form, the Garland o f Vision is* te x t d escrib in g “th e stages o f the path” (lam rim), a genre of litera­ tu re m o re rarely indulged in by the Nyingma than later schwF u rth erm o re , although rhe G arland o f Vision has r h , acadetmc

rim stru ctu re, written from a Dzokchen standpoint its accent so p h ic^ a l view^ .1” u p on c x p e n e n•nI a '- i o n rj a th e^r th a n ^p h^ilo ^

J Qn a c co rd in g ro th e Nyingm a bchoJ*

H o w e v e r , th e stag es o f s p i n r u a n in e fo ld e n u m e r a t e

d escription applies on ly to the- first h J •

jt|cred as an introduction to t l i c * 1-'

o f t h e w o r k , w h ic h m a y

c o n s ists o f an analysis o f t ,e

„ „ d an d m ore s i g n ' ^ ^

e w ( M ..-[ h e M o d e o f rhe

|)y ,,k c h c n p a th . I h e 158

c' a r i a n d o f V i s i o n — — .

ss« r

'

.

.

—

■ • „ The second secnon l 8 5) is an analysis o f visio ■ t h e fin al ,

. mAudi p » , * r i i r a n v e

vision>

r^.x-.r

* * *

w

h

i

l

e

G" !f ° / v z : m c d ita iio n

chcopas activity or conduc . % « tnen Lion. However, , the terse com

» ^

on the “lower” eight

Buddhist philosophies »s a s

^

m u n d^a n e

Dand “ kn cho eo n-

o f p re c e p t re g a rd in g ^ hu m an m m (j 1S 0 u t-

Dzokchen vision: no perspective ^ ^ beyond his use as a skilful side the scope o f the D zokchenpas ken o r beyon means in service o f the Bodhisatrya ow D zo k ch en initiates. The Garland o f Vision is well know n am > g ■ Thaye In his short history o f the text153 Jam gon claims that over the centuries many ordinary y g the authentic rendering of th e text an

ma Y

M ined access to ^ am on% ^ at o n |y

them effortlessly attained their goal. It is s“ rP“ sl V anon O n e o f •wo commentaries upon it are found in the Kam a C an o ^ ^ ihescis from early times and one is <1“ ' te>re‘f " ! e rv sch o lar an d ten by Rongzom Pandita, a great eleven U known as one translator, an incarnation o f Vairotsana. Rong/.om ^ a •

^rr

>S the other) and h is p resen t relative o

Y

N y in g m a

dominance o f the term a cu rrent in later c u itu r c w h ere h e School H is sch olarsh ip was ren ow n ed * so m clear «udicd before returning to T ib e t to w o rk o n tra n sh tu . *W nt c o m m e n ta r y - o n th e G arkn d o f Vision « to c la r ific a tio n o f lo g ic a l o b s c u r i t i e s t r o u g madhyamika metaphysics and b asic a b h u ih a rim .1*

.n ju n _n n roach is 1S * P

through mahayoea. . „ „ rril| T h e second com m entary was w ritten by oin4ien Rimpoche U d ro Thaye (1 8 1 3 -1 8 9 9 ), the compiler o f the ^ Terdzo and the principal disciple and scribe o f Khyentse gl 159

from w hom he received the oral transmission "w ord -b y-w ord ” com m entary ( * « * „ , where,n rhe w ord, o f the

sig„ ificd b „ < £ * ■ « *

them , ate w o .e n i „ , „ ,he fabric o f the co m m e n t,f a „ m e S a detailed e U h o ,,,i« „ o f , h , „ risio il. m odel of clarity and sim ple, succinct prose. U ndoubted ly a translation o f Lodro Thayes work, or a comm,, ta r y in E n g lis h e la b o r a tin g ea ch paragraph with detailed back­ g r o u n d , is re q u ire d fo r a full co m p reh en sio n o f the Garland of

Visions c o n tc n t. Su ch m n e m o n ic texts as the Garland o f Visiondo a s s u m e k n o w le d g e o f t h e ir s u b je c t m a tter, but insofar as the

G arlan d o f Vision is a m etaphysical poem with an inherent mandalic s tru c tu re , tra n s m ittin g far m ore than a body o f intellectual knowl­ ed g e, its p rin cip a l fu n ctio n here should be as a vehicle for intuitive re a liz a tio n . A s th e tex t says, “A bsorbin g transmission of the root te x ts o f th e v eh icle o f skilful m eans is t o disclose the m andala...and a fte r e n te rin g th erein , to realize its reality is to attain the supreme p o w er.” H ow ever, such attain m en t is only possible if the disciple* m in d is prepared, as K in g T risong D ctsen s mind was prepared, a b s o rb in g G u ru R im p o c h c s direct transmission. In the paragraph o n “D ir e c t an d Im m ed iate Realization" the condition fo r the spon» n eou s o rig in a tio n o f this realization is a falling away o u p on th e letter o f in stru ction , and rejection o f analytical con ^

a source o f inspiration. Although we should not h o p e jr^ ^ th a t can arise from the logical outcom e o f t 1 p ‘ principle can be applied. It is bencfica. to exer.se J * the

G a r la n d

^

ilionon

o f Vision rather than bring the inte

D zokchen Vision I h e Garland o f Vision /irsr defines starting points on rhe chcn path, beginning with rhe most benighted mundane views of reality {\cction I) and proceeding to the utransceo
S d u r f s > P P " > “ h' s ” Bj d* at u ° a i , vie«s £ T W of, ' ! “ ‘i,^ visions of the universal fact c.

: g8'?he word • .U .o n ,- « ^ g

perspect.ves o

lhctianslanon, embraces all o t thes l , U . ^ rhe four “arccud n * (ht

J

m undane, ^ ^ ^

can hardly be cons.dered

where ign oran ce jc p l e d g e

of

is ‘lack of knowledge and awareness

^ pretend th at

and awareness (avtdya). It would c sectaria practice Christianity and H indu,sm are t th e D z o k c h e n

pas terms,

of , s usua„ y

c a te g o ry

p ectiv es ,a c k in g a n y

understood. On the contrary, y vision at all. They are ignorant and ^ U s

vision, but in

in

|3Ck m g in g n o stic t a l l y but

o

t eory’

c e rta in ly th e

an uncompromising nondual vision is accep

•

visions

W of ,hc W « k - .chools .re t a p e f e .. P*™ j Pcfcp,. case could be ro.de for .he vhior, of

»

being superior to the vision o f some hinayana sc 00>s, u concept o f “self” (dtman) is in tro d u ced in to any

H in d u

vi

,

view is immediately suspect. T h e tex t ts w ritten f r o m t view of the D zokchenpas rigorous n on d u alism , “vision” is defined in every statem ent.

an

t e

The panditas o f ancient Ind ia applied th e w ord view ^ to their perspectives o f reality, so “view

an d

synonymous. Although these “philosophies

p h ilo so p y

,

rsa can i

evolved in to to rm u a

tions o f doctrine, or even bodies o f d ogm a, in the h rst p ace view was derived from a vision shared synchronistically by various yogins and sages m editating in jungle solitude or m o u n tain fastness, and insofar as religions and schools o f yoga have their foundation^ in experiential mysticism, at this original p o in t o f departure vision is the correct word to use. However, even at th e m o m en t o f vision, in all but a D zokchenpas m in d , a process b eg in s th a t red u ces th e vision to a mere view, and eventually to d ogm a. 1 h is p rocess is described in the text as the cultivation o f any evaluation o t reality in the scopc between a bloated affirm ation giving prim acy to existen ce 161

“

I'm- l ;l n il II <>|. rill- CtARliDA

and

*lie

exaggerated negation ol* nihilism.

Any

judumciH-il

n o n ol reality is obscu red by th e twin veils o fe m o u v itv and . l ^ ' lM" w• Uk i J o t h e naked reality with em otionally-toned a n a l y s ^ ? ^ ’

' o ch en p a ts ill-lined as iIk* yogin who applies the precm. ul?.. a m . ,ei n b e ." t |K. yogi ns o f t lie lesser approaches to nirvaiu o r P-U**dise are those w ho sim ply can n ot leave it alone hut” strive to .ih er it, stressing existence or nonexistence, self or em p tin e ss o r form , m ale or fem ale principle, inside or c r e a to r o r c r e a tio n , and so o n . Regardless o f the preferred^ in e v ita b ly th ere arises a m ind -created dichotom y that preclude'45 p erfect vision of' reality. Wa A “vision" is a su bjectiv e phenom enon inseparable front the view er. It m ay be as ep h em eral as a bolt o f lightning or a glim p se of fa erie , o r ii m ay be a .sustained m ental penetration o f reality t|Vd, allow s th e visionary to w rite it down in mathematical symbols. Our M ilto n s and D a n te s w rote it dow n in lyrical poetry. A painter or s c u lp to r niav su stain a vision tor the duration ot his creation of a p la stic rep resen tatio n ol it; but in this instance the content of the v isio n is also, partially -it least, im agined, where imagination is an in te rp re tiv e an d creativ e faculty m anipulating images. On tlw con­ trary. (Ik* D / o k ch cn p a s vision em ploys an introspective faculty pene­ tra tin g to th e essen ce, o r essences. T h e visions o f both philosopher an d p o e t delve b en eath th e surface o t'c o m m o n dualistic delusion, in d in th eir n atu re as su b jectiv e, unifying vision they partake of the L o u i e p r o p e r ty o f th e p ro cess, hut im agination, whether ol an in te lle c tu a l, m ct'ap h vsical or a rtistic nature,

a lw a y s

mtruJes. Mi*

Z L ol reality on a ^ ''j^ plane. I bus there are degrees o l m cnul interference, ami die less in tru sion of im .igiuation and intellect die greater potential tor full ed............................... as a m o d ificatio n V i s i o n c a.......... n i k idnescrib , > k 111 »s

gnostic penetration ol a non dicluKotuotts reality. I he IVokdienpte vision is lic e o l all mental activity. W hen the tniiul is silent* "’fo” im a g ifU iio n . im e llc ii anil all ibouglufornts are still* tin* ^ |0l)

indeterm inable .space .(rises, em piv space full of lightlorn). It*.’

........... —

•

..... ............................................. -

i Kr

is all things m anifest

r l“ f .lu 'r 'h c m o r e profound the vision, the more light (.U-n.iM. •>' tl--'r l,s ■. .llul the less concrete the realm o f natural Joniinaitf* flu - f’ e r t C , j| fj ' | | t h t . universe is an ocean o f light with ll"\ f‘>.r,V'/jTtl.e "radiance” so often spoken o f m the D zokchen "S I nert lining to the sariibhogakaya it is apprehended as r ' Viiuht " its basis is the “clear light.* the light o f the ground o f i"-'1* tht- universal foundation, which is as invisible as its con com innt^»
s

" j ~

h ■m

* • « » - .- » ■

b, ja

r

ji

iV l' " ' ,w “ ibU'- T h is o „ „ „ , fc .

T

he

F l ig h t

of the

G

aruda

other texts 1$ designed to clear the yogins way to attains hew V * t ° U Ld ^ bC dassified with the mundane views eld by th e hedonist and the nihilist. Their vision is fra * e point o f belief in separate entities, where the “e£ow

°f "■ ej)ity t0

p e r s o n ” w ith a consciousness th at goes out and apprehend o u t th e r e ,” alien o b je c ts totally independent o f the percei

c *

ignorance is a “view,” a fixed, partial objectification of J m th a t is esse n tia lly flu id , m u tab le, subjective and holistic

^

th e D zokchen view be categorized among the transcendental^^ h eld b y “stream -w in n ers” w ho still believe th at reality has

, . . . , * wme con­ crete characteristics and a structure that can be expressed in words T h e B u d d h ist “a to m is ts ,” for exam ple, although aware of some of th e m ea n s b y w h ich p erfect vision can be attained, still see phenom e n a as in d e p e n d e n t o f th e m in d th a t perceives them . Initiates of the B o d h is a ttv a v e h icle w ith all th e ir know ledge o f the means o f gather­ in g m e r it th ro u g h v irtu o u s co n d u ct and m editative techniques, and w ith m a in te n a n c e o f th e cru cia l B od h isattva samaya, are obstructed ev en b y th is v ery k n ow led ge in sofar as it im plies a conception of a p a th w ith s p e c ific a ttrib u te s: th u s th eir vehicle is called “the vehicle o f s p e c ific a ttr ib u te s .” D z o k c h e n vision is a vision with no fixed a d d re ss, a v is io n o f e m p tin e ss. E v ery th in g perceived is Dzokchen v is io n , p ro v id in g th e fu n c tio n o f p erfect insight penetrates to the

essential em ptiness. T h e r e is n o word in English to cover all the forms and levels of p erspective described in the G arland o f Vision. I have used the word “vision ” th ro u g h o u t, and its various contexts adduce: the A f t * . m ean in g s defined above. T h ere is an advantage m

Z

J

,

M u e „ , M « c r i b c S ,h<

ig n o ra n t view s in that those w o ac

vi

m a k in g , d e m o n s tr a tin g th e d ,v ers,t5'

p0[cncy of h

principles of karmic

e m p tin e s s . In th e m ea n tim e ca u se an d e ffe c t, p rovin g t e in .......... InP th e value o f th e precious human le a rn in g 164

^ y

veraclty

SF.CR>-U. -— - " " , Darticu larly t h e F ir s t. I n t h e D z o k c h e n Ihc Four NoMc T r u t h * . ^ B u d d h a s a n d s e n t ie n t b e m g s, vision th e re is

1

beVveen any

r uC ts w h a t e v e r .

i n t e n d a c o m p r e h e n d co m m e n ta ry upon

Although I do th£ text, there are asP oration u n i t e d to

0 f the

G arland o f Vision th a t req u ire ela b -

s x h c rem a in d er o f th is in tr o d u c t io n n c o r p o r a t in g e x t r a c t s f r o m R o n g z o m

—

* ■ *

The Lower Tantras (pp-183 4 ) ,

u

accent in kriydyoga-tantra is o n extern als, th e essence

ctice is visualisation o f the deity’s m and ala an d recita tio n o f °' ^

W ith that in m in d we can d iscu ss th e p e c u lia rity o f

T riy lT n L the preoccu pation w ith ritu al. _ “Also o f vital im p ortan ce are th e y o g in s ritu al pu rity, an d h is knowledge o f propitious and ill-o m en ed tim es an d th e m o v em en t o f the planets and stars. A ben eficen t en v iro n m e n t is established th ere­ by, and through the power o f sy n ch ro n istic c o n ju n c tio n s o f o b jects and mental conditions the kriyd-yogin attain s his g o al.” (p. 1 8 4 )

This statement from the G arland o f Vision introduces many o f the elements of ritual m agic.159 Ritual m agic is a com plex subject to discuss, but here it may be defined as application o f the interaction between special environm ental co n d itio n s and con trolled m ental states. The word “magic” is used here to characterize these effects as forces unrecognized by w estern scien ce. T h e y arc, however, the ABC of ritual efficacy and they are open to the study and under­ standing of anyone who practices .kriyd-tan tra . Sy m p ath etic and imitative magic are the m ost c o m m o n o f su ch fu n c tio n s. T h is magic is used in ritual p ractice for m any purposes. Its evocative p w provides a method o f sh o rt-circu itin g the ca tc h -2 2 im plicit m[n
165

•I thought-free mind received on a pre-verbal level r ntss may autom atically induce a thought-free trancc A ■ > ' % en v iron m en t” is crucial here, lim in g must be Propitioil

&*■

K cnv|ronm ent must be free from the effects o f mil crs and stars”— the transpersonal web o f karmic causal? p u n ty is required to preclude interference from obstru ^ ^ I

r''Uj|

he dynam ic o f the ritual event is devotion Devo't'8 ^

not be understood as a mindless abandonment o f person T b ility to an external authority, but rather as an a i t i t u ^ T " 5'' receptivity to a level o f purity that glows with a feeling-w i t f J J " 1 Sin ce devotion is alloyed with the devotees sense o f sublime hum* tv in the face o f som ething ultimately supreme, the feeling offo ritual is invariably o f worship: in kriya-tam ra the sadhaka's relatio' to rhe deity is as servant to master. O n this level ultimate purity is rhe sacred space in w hich the ritual artefacts hang, as it were.aj co n crete m anifestations o f its attributes, such as skilful means (the d o rje), perfect insight (the hell), emptiness (the skull-cup), “aggres­ sive t-m ptiness” (th e p h u rbu ), phenom enal illusion (the mirror), and so forth . Sense o f tim e and place are systematized in thesacrcd scien ces o f geom ancy, astrology, and divination o f various kinds. T h e s e arc exam ples o f m ethods o f understanding, which may at tim es influence the elem ents o f the field o f relativity that must be p erfectly ordered to create “synchronistic conjunctions” of force*. W h e n th e D/.okchenpa perform s this type o f ritual he creates a .del d em on stratin g a holistic, unified and interdependent fie mo ptincss and light that is a function o f the yogins pnmal.ware^ cm T h e taruric kriya-yogin is also educated in the arts and see ce»f

treating , anrras and » - * * » » M . * * * * * rl.rec-dinieminnal structures, and a* vnua

^ ^

learn, the alchemical formulae for

^

h „ „ ) and cl.,.men (pill. 8 ™ » 8 mrn.a. In rhe ritual e n .„ — place, eve, . 8 » balanced to perlectto,., and 166

ft

ull^ ,J

‘

____

S lT Jtf-T IN S T R U C T IO N ^

s e lf se rv in g r h e B u d d h a s

A O A R IA IN U U r

*

in rhe Pure-land o f A kan istha o r O rg y en .

yfliar in 1 'iher a p p e a r e d ro rhe C h in ese M arxists as d ev il-w o rsh ip was this meiicuious preparation o f th e e n v iro n m e n t fo r ritu als in which rhe m o n k - y o g i n s tran sform ed th e m s e lv e s in t o g o d s in fiuddh.^ield.v. W h at m ay appear r o rh e u n c o m p r o m is in g D z o k ­ chenpa “purist” who may practise o n ly form less m e d ita tio n , as id le m a n ip u la tio n

o f rhe realm o f aesthetic fo rm , is th e k riya-yogin p er­

form ing his meditation. In kriya-yoga rhe sam adhi th at is th e deiry’s m o o d is a fu n ctio n

deity's form and speech th rou g h visu alization an d mantra, which is w here th e y o g in s e ffo r t is d ire c te d . In ubhaya tnntra equal attention is given to cu ltiv a tio n o f b o d y sp eech an d mind, while in yoga-tantm th e en v iro n m en t is all b u t’ ig n o red All o f simulating the

attention ,s applied to the cu ltiv ation o f th e d eity ’s sam ad h i u n d er

rhe conviction that mind is the leader- i f

a ■

,

unaer

5peech will automatically be purified. T h e v o g J s ^ a Z d h ^

^

through every hindrance that m ay arise o n th e level o f

^

I

7 ^

versa) sameness. But still, in the o u ter yooa-tantra the

<sthe riipakaya, the field o f form represented a , h 1^ ™ °" The rainbow body emanated by the full uni r £ ^ “ g° d ' and Kuntu Zangmo in the d h a L t ° K untu Z anSP” fruit of samaya, which i ^

t ^

Y

*“ * ? * * « ^

«

ultimate perfection as to ta lly ; n d ef S' C’ ,n n a te b a r e n e s s o f not existing. ‘ " ^ t e r m i n a t e , n e ith e r e x is tin g n o r

The Dzokchen M andala The text summarily treats creative {kyerim ) and fulfilment yogas, which arc usually su b su m ed u n d er t e

ea tn^,

mahayoga and anuyoga vehicles respectively. Creative

*

the yoga of constructing a m andala from th e d u n s see

s.

uuwra by means o f visualization. V ulhlm ent

i:

m e d ita tio n

ccmed with detachment from th e dance o t illusion b> creati £ \6?

illu sory body— the nature o f w hich is e m p tin e s s -h

■

o th e r advanced m editations. In anuyoga the yogin also i T " 8 Vafious o t e vita] breath and energies o f the body T his facilir C° n,ro1 rhe m in d and its energies. U .tim ately i " ’£ fro m th e p sychic centres outwards to the gross body rev ■ ■CnCr8'es so th a t th ey flow inwards to the psychic centres, into t h e ' T -hen’ rasan d ch a n n e ls, an d finally in to the central channel B o th m ahayoga and anuyoga can be considered as prelimin su p p o rtiv e p ractices for D zokch en . ary or A fte r th e creative and fu lfilm ent yogas, atiyoga is treated th e h e a d in g “T h e M o d e o f th e G reat Perfection” [section iiij't' H ow ever, as R on g zom ’s com m en tary states explicitly, the Garlmidd

V ision ap p ro ach es D zo k ch en from a mahayoga standpoint. Thus th is first analysis o f th e D zo kch en M ode applies the pure Dzokchen v isio n to th e m and ala o f Peaceful and W rathful Deities as visualized in m ah ay o g a. T h e elem en ts o f samsara and nirvana that are to be reco g n iz cd as th e B u d d has o f the Five Families and their consorts, a n d th e B o d h is a ttv a s , W ra th fu l D eities and their consorts—the P eacefu l an d W ra th fu l D e itie s— w ho com prise the mahayoga man­ d a la , re p re se n t th o se sam e elem en ts o f experience that are to be r e c o g n iz e d as alread y p rim o rd ia lly pure in trekcho meditation. C u tt in g T h r o u g h . U n d e r th e second heading “The Modeoftht G re a t P e rfe ctio n ” [sectio n iilb] th e analysis treats the dynamic and t h e s h a d e s o f m e a n in g o f th e y o g a o f spontaneity, which* e m b r a c e d b y to g a l, Im m e d .a te C r o s s i n g .- - However the tre k c h o an d to g al d o n o t appear >n the G arkn ^ T h e D z o k c h e n M an d a la , th en , consists e n c c , as fo rm u la te d in m ahayan a a

i

a

f j ”en(Sofafal. ^ ^

#^

Aware«s

m o rd ia lly p u re. B y virtu e o f this recogn .no ; Kn *> ^ is in fo r m e d b y th e q u a litie s and b e in g s th a t rep resen t th c ^ n e rg y an b a s ic e le m e n ts o f e x p e rie n c e . In tn n n b v sica l c o n s titu e n ts , th e passions.

in h e re n t^

[ed ff. of the g

p ^

. represenicd .

S vaar j^rRU crioN iN A u

, I the divine form* o f * pure p e r c e p t io n are v Mandala o f Buddhas The symbolism Buddhist psychology^ vast range of s y m ,

^

KS

Vi

-j'}je elements o f each m om ent o f as this Dzokchen m andala called the ch and M in d .

^ , ancja|a encompasses the entire gam ut o f cmology and ontology, and employs a sentation 0f deities, their forms, gestures in Tamfa A lthough, as the text empha-

jn<J ‘°hke indJidual deities o f the mandala should not be cultivated S,ZeS’

lv in this context, the assum ption is apparent th a t the

* qU‘2 n yogin has practised each o f them in a context wherein h deicv represents the totality o f a single instant o f experience. I T accordi„g to creative yoga instruction, he can visualize the tire entourage in clear, detailed focus. O n the ocher h a n d , the deities are inseparable from Knowledge a n d the epistem ological attributes of existential awareness that they represent. T he visual­ ization is a skilful means o f focusing a n d clarifying the creative efflorescence o f Knowledge. The nature o f Knowledge, in its s im p lic ity , is th e m in d o f Kuntu Zangpo. The creative efflorescence o f K n o w le d g e is the energy of Kuntu Zangmo. K u n tu Z a n g p o a n d K u n tu Z a n g m o in

jabyum is the dharmakaya origin o f this sarhbhogakaya m andala. The five modes o f K now ledge-A w areness are d e fin e d b y th e Buddhas of the Five Families,161 representing the inherently pure nature of the five psycho-physical constituents162 th at pe rtain to the subjective aspect o f u n ita r y g n o s tic e xperience. T h e F ive

M l,* are Aksobhya (the name and form constituent and mir"Mue awareness), Ratnasambhava (the feeling constituent and

C

l

imeneSSl Amit5bha (the PercePtion constituent and

»P»l«econ«f aWarene*s)’ A m °g b a s id d h i (the c o n d itio n e d

3nd “"-“ “ “ P l y i n g awareness), and 'tycQn»nuum of i*°USness const
^

Padma, VisVavIi COmPi1So ng they belon? Vajra, Buddha Families, respectively. The

•

AlA K t

^ - H L Z h e G aru^

Pose the objective aspect, the Dakinis w e b o f "

S '

™“y a )' T he Flve Consorts o f the Five Buddh M a m a k i (w ater), PandaravasinI (flre), T a r M a ^ ? " ^ (space), respectively. (a,r> a«d DhatisVarj Insofar as the inherently pure constituents of the Dror sory perception belong to the manifest dimension 0f ” S °f * nd u a lis n c factors, they are represented as Bodhisattvas I T T ’ G o d d e s s consorts. T he “in n e r” four o f the Eiehr R j l (K sitigarbha, Vajrapani, Akasagarbha and Avalokuesvara) *

'r

*

* 1 I • ^ gustatory and o W ry consciousness, and their Consorts, the Four Beautiful Godd

(Lasya, G ita , M a la and Nrcya), represent the inherently pure nature o f the objects o f those consciousnesses (sight, sound, smell and taste ). T h e “o u te r ” fo u r o f the E ig h t Bodhisattvas (Maitreva, S am antabhadra, Sarvanivarana Viskambhina and Manjuirl) repre­ sent the inherently pure nature o f the organs o f perception (eye, ear, nose a n d to n g u e , respectively). T he Consorts of these “outer* Bodhisattvas, four o f the O ffering Goddesses (Dhupa, Puspa, Aloka a n d G a n d h a ), are the inherently pure nature o f thoughts and con­ cepts o f the four aspects o f tim e (past, present, future and eternity, respectively). T he inherently pure nature o f tactile consciousness, the b o d y as the tactile sensory organ, the object of tactile consciousness, a n d awareness o f tactile perception that results from contact ot tactile consciousness and object in the physical organ of « * * £ ■ ccpcion, are four w rathful guard.an deities (Yamanu

’

wra;hM

H ayagriva a n d A m rta k u n d a li). The consorts o t

del”

( A r t .*

S p k W and «

*

*

£ £ £

|y pure nature o f m ental concepts o f the four «

JL L

which arc etcrnalism,

[H opounds a self or atm a n ) and materialism (the an external substantial reality).

<

* [iut

SECRfcT tMSTRUCTfON IN

A

GA RLAN D OF V>$tpN

The D zokchen M ode (pp. 1 8 7 -1 9 3 ) As already indicated, the text docs not explain explicitly h disiinccion between the first exposition o f Dzokchen W u maI rhe mandzh in terms o f Buddhas and Bodhisatrvai' , dcscribcs which treats the fourfold intuitive r e a liz a t io n ,thc *** ^ond ultimate accomplishment and rhe degrees o f acc ° C,°™ponenrs ° f

interlinear comment in thc Tibetan text, in t e n J l" 1^ 1'* n t\The after the second tirle, is the only clue__ the c o m m ^ ilTlme^ iate^y silent. Here ir is confirmed that we are now in rhe T emanes are a*so mode o f attainment, that the dharma now o ocnti iry o f Knowledge. i« This is rruiy “the resulr ^ '* approach

Dzokche" sPon'ane-

that is so close to final c o n s u m m a ^ ' , ' * ^ ' ' 0^ 1’”'65 che

of final achievement can be made, allowing the ^ a£sumPti° n 10 work its own magic and actualize the self-ev■ j ° Wer ° f conv>ction aposition is akin to Immediate Crossing UoZ\) P° tentia1' T his dominant characteristic o f “the final event ">« sPontaneity is the It may appear that the first three o f the f Unitary Cause, Sacred Letters, Sustaining C ^

rCaliZations (the

Realization) are arbitrarily or fortuitously r h l 3Ce ^ In,rned iate out of eighty-four potential skilful Z [ od 7 ^ “ K " ° wl^ e * the prmopal means o f practice and

« « e d letters

lowing extract o f his com m entary treatin

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fcjnnon, thc relationships o f all the 2 : *

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T he relationship o f the elements o f the Dzokchcn mode. T he four realizations are the ground; the , 1, are the means; the four degrees are fruition- and entry m to the mandala o f spontaneity is ih e ‘ n o n >n Immediate Crossing. The One Cause T ' 'ns'rut' ters are the ground; sustaining grace is th ^ m e r T ^ kl' direct realization is fruition. In the same Way * and com ponent is the ground; the application componC°8m"V' means; and the fruition component is fruition An “ 'Kt the g ro u n d ; close approach and accom plishme^ h“ means; and sublim e accomplishment is fruition Lik concerning the three stages o f access to the m a n d a la :^ vided hearing is the ground; entry into the mandala by con stant c o n d itio n in g is the means; and consummation of con d itio n in g , actualization and attainment of the great power is fru itio n . T hus having reached the bottom of the matter, ] w ill now explicate the meaning o f sacred letters a little. A n analysis o f the heading “T he M ode o f the Great Perfection”: As it is said, after com pleting the two forms of accumulation (virtue a n d awareness) there is completion, which is th e > . feet io n ” o f the G reat Perfection. Then, since there is no progress along the path and no preparation or application by w a y

o f support as there is in the lower vehicles, .n the final

event Body, Speech and M in d are ptimordially and spent,

£ Perfection.” C o m m i t o n .h e U n ita ry O u *

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.

i n s t r u c i ’i o n i n a

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arland of

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V is io n

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on -S'acrtd Letters:

C’-**!*101

_ ,

. . .

the fi,,al evcnt G u h yam anIra ls m tuitive realization o f Buddhahood. the three sacred letters being the d o o r to

c a m p le liberation. In the final event the spontaneity of Body. Speech and M ' " d 'S ^o m Pletc liberation. “A " is the

door of non-origination; O is the door o f manifest m irac­ ulous illusion; “O M ” is the door o f nonduality. on Immediate Realization;

C o m m e n t

Direct, immediate realization is the direct, immediate power of perfect insight.'« There is no other immediacy. Further in the same way that gold is tested by melting, cutting and rubbing, thc value o f realization should be established

By

melting it one discovers whether or not a metal is gold- bv cutting it one ascertains whether or not a m etal contains gold: and by rubbing it on a black stone one tests the r 3 scriptural Transmission, there is, in general no I

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j

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this test o f dharma is similar to the p ro o f o f gold b v m r it. In scriptural transmission there is n o e x tL ■ m e |tm g

.« d „ and b e c „ * i, i, difficult

' I " * 00" ° f " «

(he words of a realized m ind from , hc

«f

understand their m eaning, it is only w hen rh

°

« „ with ,he Lamas s e c i inst„

' h" c »

thereby are removed: this test o f Hha

defects revealed

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" V be mere sound and

r,ence ■* transmitted, reliance „ n

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p ro fo u n
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he

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by rubbing it on a black stone. This immcdiacv „ . cidcnt with discriminating perfect i„sieh. stSc°in. actualized through the power o f yog,, lt js ,lw J J #JVJ,en « b R o n g z o m P andita has defined the four re-,I,,

■

g ro u n d and the three com ponents (cogni.ion,* a p i T " 5 '* ^ fruition) as the means. But again we cannot strive to „ a,’d three elements: as Shabkar Lama says in The Flight o f T 'r 'hKe u is the paradox o f “concentrating on something oui, ^ th a t is in d e term in ate . These elements originate spon ^ ' ^ " through transmission or initiatory experience or they do'*'1' 0'" 11' at ail. Even the application com ponent must arise sp(',nta°n" " ?"* a c o n sta n t stream. T he three principles (contingent effect^,k" im perative and categorical imperative) demonstrate the necessity' f the three com ponents. T hen the four degrees, two o f approach and tw o o f accom plishm ent, in Rongzom ’s analysis are the fruition of the three com ponents as skilful means with the intuitive realization a n d confidence o f Knowledge as the ground. The terms “ approach” a n d “a cco m p lishm e nt” 169 belong to mahayoga, where they are used to describe the entire process o f visualization and recitation, and th e n m o re specifically to define success in the yoga: “approach* refers to progressive clarity in invocation o f the deity, and “accom­ p lis h m e n t ” to the process o f id en tific a tio n with the deity. In R o n g z o m s e x p la n a tio n ‘s a ssu m p tio n o f mahayoga practice is im p lic it , b u t it is still clear that in atiyoga there is no progressive developm ent through practice. His analysis o f Sublime Accomplish­ m e n t is m ore systematic than that o f the root text. These ate the three gro ups, or three aspects, o f Dzokchen that are spom aneouv

KC

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^ H c T h e n ^ 're a ts ih e suppression ofd en >o"-sP 'rlls*

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. ^ r o i ir'T lON SECBtT IKS! _

IN A GAR1.ANO OF V IS IO N

—-----------------------

( he Four Demon-spirirs in “Sublime Accomplishment”: lVs|fuCll°

cach 0f

various bodies o f root texts describes a

In SfIier^ cjfic method o f vanquishing the demons. Here the ^ 'h o d ^ v o lv e s the four degrees o f approach and acconv nlCt cnt A c c o rd in g ly , in “approach” rhe com ponent o f k'!dhic>«a'co^n^ 'on ^°r ^ oc^isatcva-cognition] destroys the n Lord of Death with th e samadhi o f non-origination; ^•dose approach” the component o f divine self-identifica-

^

destroys the demon o f em bodim ent with maya-vision

in “accomplishment” the com ponent o f FemaieConsort generation destroys the dem on o f passion w ith the s a m a d h i;

atom-frec samadhi; and in “sublim e accomplishm ent” the component o f means and insight in tandem destroys the divine princes obstructive distractions with the samadhi that is co-extensive with non-referential space. Finally, the ultimate accom plishm ent, the m ode o f the Great Perfection, is described in terms o f its m andala (p. 192). This is a mandala quite different from yantras, the symmetrical designs o f coloured powder or the three dimensional palaces o f the lower vehi­ cles, and no initiation follow ed by siddhi-generating practice is involved. Shabkar Lamas description in Song Twenty-one is an excel­ lent metaphor for a mandala whose form is the universe, the six sens­ esgiving it six dim ensions. T h e “stages o f in itia tio n ” in to this Dzokchen mandala are coincident, b u t R on g zo m Pandica enlarges upon the method as i f hearing, contem plation and m editarion

he

*al events. This should not detract from the essential fact that entrv a c t i o n are one hundred percent dependent upon the spiritual ‘ranSm,tS the root text and the vital initiatory experience. ^uuctm g the Ultimate D zokchen M and ala: 7 I'n t o th e D z o k c h e n M a n d a l a ] is a c h ie v e d b y m e a n s o f

j HE F l i g h t OF THE G a m u m

the Three Secrets [O M A H H U N G ) Furth tuaJ friend who is an unerring cxemplar o f^ e ^ ^ .01 » «piti. listen to the reading o f the root texts with the i inherent in hearing, and the mandala is

^ " 3’ f'*<

Secondly, intuiting the meaning [of what is h e ^ i 1° y°uthe perfect insight o f contemplation you see the °u&h rccognize the absolutely specific nature of the ar^ Thirdly, having realized the nature of the m a n d T 'V * '^ contem platio n, accustom yourself to constant * ! through the perfect insight o f meditation, and emc mandala you attain initiation and empowerment. and actualization you attain the Great Siddhi

“* lhc ^

“ The G reat Assembly o f Sacred Letter Wheels” (p .192) T h is n a m e , given in D zo k ch e n to the thirteenth stage of the Bodhisattvas path, is fraught with all the mystique of Tantra In the m a h a y a n a , the highest level, w hich is that o f the Buddha and co u n te d as the tenth level, is called “Universal Light,” and both nam es refer to the same reality. In short, the “great assembly of sacred letter wheels” consists o f the infinite number of absolutely specific events that constitute the Dzokchen mandala, each event being, and at the same tim e symbolized by, a “letter” or “compound letter.” R on g zo m again:171 T he level o f the great assembly o f sacred letter wheels: this is spontaneous accomplishment as a great assembly of expenentia) mandalas that are the consummation of the wo typo o f form — im m aculate form and that o f some specific appeara n c e - that define the attributes o f the effortless sponta­ neously originated m andala o f Awareness and Attribute. B u t this does n o t tell us the n a t u r e ^ ^ nature o f the alphabet. T he m eaning o f letters 176

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fthedce^

T j j ,1-rpi if^TlON IN A G

j

a RI-AND

,hiect that only intuition can elucidate, l i of analyzing objectively what is at .ts

a i r : r , c aP “ “X f»r * • • > » » „vvn toot‘ | 3ids: —

iK some COnc

O F V lS fO N

** ^

H' ”

a n a lo g u e o f t h e facets o f e m p t in e s s , t h e

Sacred r a t io n a l patterns o f primal awareness. In the qualities and ™ . form to the content o f expression, same way rhaf experience gives form to em ptiness, the content o raK f[Qm form_ and meaning is never EmP" n fo m nsyllables. separate ^ most rudimentary form o f expression, the .

^ ' ^ m a n i f e s t a t i o n out o f the dharmakaya. As such, h focal point o f creative energy is represented by a letter.

This letter represents the facet o f emptiness that is manifest­ ed in a specific centre. Insofar as these letters represent the most basic level o f manifestation they are themselves nodal points o f power and awareness. It is a mistake to conceive o f th e m as mere symbols, or, indeed, even as intensely potent symbols. W e are conditioned to treat letters as a convenient graphic m ode of expression. In the tantric view the alphabet is n o t merely a mechanical aid to speech and memory. The sound a n d the form arise simultaneously, a n d because the letter is more definite ir is more miraculous. The neologism “gnoseme” has been coined to express the specific w o n d e r a n d m y s t e r y o f m y s t i c le t te r s o r s e e d - s v lla -

bles. The word “gnoseme” c o u ld m ean “a graphic particle o f gnostic awareness,” where gnosric awareness is the cognitive function o f e m p tin e s s . T h u s g n o s e m e s a r e g r a p h i c p a n i c l e s , or hologlyphs, o f e m p t in e s s .

fcuhis Dzokchen context, gnosemes are introduced as an aPPer'five mechanism that allows insight into and creates confidence 177

JiilCARU|,A >n the self-existent D zokchen m a n d .l, T ibetan or Sanskrit syllables in our fucal'n„i°'lld T CXpc<;'to or Greek, if these languages have sacrcd m eam 'J m g if we are ignorant o f these alphabets? The « L u ltim a te ly im m aterial, merely representational IK '^ » mystery, the potency and the potential that manifest i W°nd" ' ,ht com plex, dense and variegated shapes and colours as l",|"C"K “m* words, words sentences and sentences strings of mean,n «d 7 % the three realms, these all residing in the fact ofbei„gm jnifa, 5 T hus gnosemes are transcendental experiences to be categorized as rupakaya phenomena.

and

W o rds

they w

belons- to tbt

realm o f nam e and form, gnosemes belong to pure-being T he relative shape o f gnosemes indicates conceptual differentiation. As ou r text inform s us, O M indicates the nirmanakaya, AH indi­ cates the sambhogakaya and H U N G the dharmakaya, and this dif­ ferentiation m ay already have misled us into conceiving of these three kayas as different entities. The pure fact of being of these gnosemes is lim ited by the distinctions introduced by the various shapes: the crucial nub is the sameness indicated by generic km a n d the d istinction is the diaphanous gossamer screcn g.vmg t radiance o f clear light some definition and specficty.

T he W arn in g (p. 193)

W a r n in g o f the dangers o f * £ % £ % texts o f D zo k c h e n instruction. In the S a m b h a v a ’s w arning is to the precep

is usuallv included ,n

£ } '* * * M ^ t k su,dcW. suldenK who fo *

h e precept preceptor P ^ “TThe u, „___ this preliminary work (in the lower veh.aes, thismature prelim disciples, inary w or disciples J:sciPles without without the the necessary nece perspicacity, . .liscinles, or discip « . [hey a e attem pting co practice Dzokchen, even though chcy are firm!)' >astd in practice o f the lower vehicles, can become trouble-tnakeft •mtI arc Hkcfy to form a negative view o f dharma in general due to

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ln« a black magician.

Nml.As«ticism
l

samadhi of universal identity is not attained by mental d b * 1" * non of any kind. If a silent m ind has been L r i ; discipline, all the better, but in Dzokchen it is

f

m ',n o th e r

cy than a mind that is constantly chattering T . " ? efficaiy He silent m in d is no 179

ilO F T H E

closer to D zokchen accomplishment than , O b v io u s ly n o th in g can be said in a " ' ' r " " " ' Jj ne— Physical, moral or m e n ta l- th a t is L COnven''<>M d,Ki iscipline. So here we may have discovered an imn"' “ whatever may be said in conventional moral < 2 7 " ' o n D zo k ch e n conduct. Dzokchen is a nondual discipte"0 ^ istic analysis is counter-productive. Whenever the tem ’ " to posit an antithetical extreme as an antidote to a moZ T p r o b ie n , T he middle-way a n y fo r m o f d ic h o to m y ; the middle-way passes through evm extreme whatsoever; the middle-way automatically resolves all d j ism a n d polarities; the middle-way is beyond dualistic thought and analysis. Look for the source o f the unifying power and you have already failed to find it. W ant it, and you have locked yourself ina tra p fro m w h ic h desirelessness is the only way out. But desire desirelessness, and the darkness grows deeper. Thinking about it, yo u are caught in counter-productive dualistic analysis; but ceasing to th in k about it, you are at the mercy of passionate reaction. So w h at is the answer? The True Lama and initiatory experience. Finally, then, we are back to intuitive realisation of sustaining erace As the text stresses, there are many sources of sustaining grace, b u t through experience accessible, certain and potent.

e

em phasize ,h e ,ole o f ,he U r n . b«,

r

L a m a is the source d o u b t take refuge in him .

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pfafa 0f the Garub
,

a r l a n d o f V is io n SEt:RF/r I N S T K U C ^ u M e m o r y A1D t o V is io n a n d V e h ic l e c t r . j c t i o n

in

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A Sp^wL Homage to M anjuinkum arabbuta a n d V ajradbarm a!

I MUNDANE v i s i o n

IV innumerable errant visions o f sentient beings in the m undane sphere are subsumed under four broadly inclusive heads: hedonis­ tic vision, atheistic vision, nihilistic vision and e te rn a lise v.s.on, 1. The Hedonist The hedonist fails to realize that all events have a cause and an effect. He is totally confused. 2. The Atheist Blind to past and future lives, the atheist strives for power and wealth in this single lifetime. He depends upon intrigue. 3. The Nihilist The nihilist is convinced that there is no causal relationship between events. In his rejectionist view he sees everything that happens to him in this lifetime as adventitiously arisen chance events that vanish into the void. In the end, death is ultim ate cessation. 4- llie Eternalist

Esji: tz iT z thThhiscr ivc

im a g in a t io n -

having a cause but no

^ ^ “ * an effect b u t no cause, a n d a

181

T i l l . H . i u n O l I f[). ( .AKUltA

confuscd causal relationship. This is all ignorance bcrefr of gnostic insight. ^

II. T U A N S < ,K N I)H N T A l. V IS IO N

There arc two ways to travel the transcendental path: on the Vcliidc o f Specific Attributes (the lakumayana), and on the Adamantine Vehicle (the vajrayana).

.'J:'rhc Vehicle,,/-.Specific Aiiril,u, «

T zs r** tcnbyit,c***"**■

...........' satrvas approach tn the bodhiutttvayana. nj4l|'/3ThcM)i.sciplcWi.vion 1 he eteriiahst s vision o f an eicrnaJ soul and the nihilists vision of ultimate nothingness, conceived hy fixating on the extremes o f existence and non-existence respectively, arc like someone’s mistaken perception o f a rope as a snake. In the vision o f adherents to the i XscipJe’s approach these extremes are rejected. J he Disciple views the atoms of the four ele­ ments that comprise the five psycho-physical constituents, the elements of the sensory process and the sense fields, and consciousness as well, as existing absolutely. (Contemplating the /'our Noble /ruths, the Di.scipJc gradually realizes die four a.speers of the goal. The Recluses Vision A dherents o f t h e Recluses approach agree with the Disciple in his rejection o f the ciernalists notion of an eicrnaf s«»I

and the n ih ili si’s no tio n o f ultim ate norhirjgncss, and other such concepts
S K .R, | | N S r H U < : . . O N I N A f , A K l A N I , O l V r . . o : :

f events w h a t is specific to the K e d u sc s in,trprC'ahisTca!i/ati<.n o f .he absence o f any su b stan tial "

,

n ju * the objective aspect o f phenom ena, the psycho-

physical constituent o f fo rm .'" Further, wh.fc str.v.ng for lm L l of self-illumination, he employs thc insight* and habits mind gained in previous meditation experience rather than relying upon a spiritual friend as docs thc D isciple,

hus

equipped, he realizes thc true meaning and value o f life that underlies events through contemplation o f thc twelve interde­ pendent elements o f thc field o f relative existence.,7*r In this way he attains his goal o f self-illumination. (iii).[3j flic Bodhisattva’* Vision In the vision o f adherents o f the Bodhisattva approach nei­ ther passion-defiled experience nor th o ro u g h ly p u rifie d , immaculate experience has any ultimate existence. O n the relative level, insofar as all phenomena are only magical illu ­ sion they are also without any specific attributes. Practising the ten transcendental perfections,17* the Bodhisattva gradu­ ally traverses the ten levels leading to accom plishm ent o f unsurpassable enlightenment, which is the goal o f his path. & Ilie Adamantine Vehicle, the Vajrayana I here are three approaches in the adam antine vehicle, thc vajrayana: thc approach of the ritual-action tantra, kriya-tantnr, ' “■approach of mixed ritual-action and internal m ind-yoKa| « cd M aya-tantra or carya-tantr).|4| Kriya-t antra Vision I his is thc vision of adherents of the rim .1 w

( ............«hc yogi„ „ c c n t X ; : : ; pprr h phenomena neither come into |Ki,w. n,lp 1 w here % nor cca.se to K-. ( ) „ lh

relative plane the kriya-tantra yogins medita,ion crated upon visualization o f the pure-being the representation o f the gods being, his

“ C°nc"'K

a n d the recitation o f m antra and liturgies Al

^

importance are the yogin’s ritual purity and his C v / / " 1' propitious and ill-omened times and the movem

^ ° F

planets and stars. A beneficent environment

^

thereby, and through the power o f synchronistic [0* tions o f objects and mental conditions he attains his eoT"' (ii).[5] Carya-tantra Vision T his is the vision o f adherents o f the dual approach, ubhava or carya-tantra. O n the ultimate level the yogin is centred where there is neither birth nor dying. O n the relative level, v is u a lizin g the pure-being o f the gods form, the caryatantra yogin attains his goal through meditation involving fo u r degrees o f sam adhi relying upon synchronistic con­ ju n c tio n o f objects and mental conditions. Thus he com­ bines ritual action and mind-yoga. (iii). Yoga-tantra Vision T he vision o f adherents o f the mind-yoga approach (yogatantra) has rwo aspects: the outer yoga-tantra of mastery and the inner yoga-tantra o f skilful means. l.[6] V ision in the Tantra o f Mastery T h is is the vision o f initiates into the outer

yoga-unw

o f mastery. D e n y in g the prim acy ° the yogin o f the outer yoga-tantra identjf.es h

^

stream w ith the u n io n o f the ult,mace y, U"

aCU|ate

u n d y in g god and goddess. In a sama i ° 0f Creativf being he concentrates prim arily upon the yog

S K -KJ. , iN y , K U C n O N

in a

G

arland

2 F V lS lO N _______

_____

visualization o f thc pure-being o f thc g ods noble form endowed with four seals,177 and he attains his goal. 2. Vision in the Tantra o f Skilful Means This is thc vision o f initiates into the inner yoga-tantra o f skilful means. This vehicle has rhree modes: the creative mode, the fulfilment mode and the mode o f Dzokchen* the Great Perfection. (i.) [7] The Creative M ode In the creative stage w ith the three degrees o f sam adhi1™ gradually evolving, the mandala is constructed step by step, and through creative visualization the goal is attained.

(ii.)[8] The Fulfilment M ode In the fulfilment stage, on the ultim ate level, the unborn and undying god and goddess, a n d the essence o f the yogins silent m ind, do not stir from the ccntral channel that is a vast plenum o f space, the c o n tin u u m o f reality O n rhe relative plane the yogin visualizes the pure-being of noble f o r m " as radiance, accom plishing his goal by meditating upon unalloyed sameness. (iiia.)[9] The M ode o f the Great Perfection The Dzokchenpas m editation begins w ith intuitive realiza .°.fth ,e pr' maI mandaJa ° f the B uddhas Body, Speech and Mind, mherenr in the indivisible nature o f all m u n ­ dane samsanc events and all transcendental nirvanic events. The mandala is described in the tantra like this:

l he V .aj™P^o-physical constituents— ,0

'

P ^ t e d Dhyani Buddhas;

And the elements ofthe sensoryprocess and tk. In truth theseform the Bodhisattva mandala ta rth is Locand, water is Mdmaki; Fire is Pandaravasini, air is Tara, A nd space is Dhdtiivari: The three realms are immaculatefrom the beginning. AJI experience o f the phenomena of samsara and nirvana is ultimately unborn, and since his inherently dynamic, fertile and provocative magical illusio n^ (maya) has as ]!s ultim ate nature the Five Sugatas and rheir Consorts in eternal embrace, the yogins every experience naturally transcends the pain o f samsara. The inherent nature of the five great elements is the Five Buddha Consorts and the inherent nature o f the five psycho-physical con­ stituents is the Five Buddhas o f the Five Families; the inherent nature o f the four forms of consciousness is the Four [Inner] Bodhisattvas and the inherent nature of four objects o f consciousness is the Four Beautiful Goddesses; the inherent nature o f the four sensory doors is the Four [Outer] Bodhisattvas, and the inherent nature of the four aspects o f time is the Four Offering Goddesses; the inher­ ent nature o f the body as a sensory organ and the con­ sciousness that attends it, the object o f tactile consciousness and the awakened mind that arises from the

c o n ju n c tio n

o f organ, object and consciousness, is the Four Wrathf Deities, and the inherent nature o f the four ontological notions is the Four Wrathful

F e m a le

e x trem e

Demes;

the inherent nature o f mental consciousness is t ened m ind of the Bodhisattva Dorje K untu ZanW” the inherent nature o f all events m samsara an both simple and compound, is the the Female B odhisattva K u n tu Z an g m o . Aga.n,

^

rhf inherent nature o f all these deities is

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2

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'■“ " f i e d " ' ' ' " ' o f

A d ib u d d h a , a n d f o r .h is re a s o n .h e s e D u t . e s a r e n o .

accomplished sequentially. Thus nothing o f the ten directions, the three aspects of

to b e

time, the three realms, and so on, all interpreted samsanc experience and all direct nirvanic experience, has any exisience apart from m ind. As it is said in the scripturcs:

The m ind differentiated.— so many concepts, These are a ll Buddhas and Bodhisattvas, In actuality the three realms And thefive elements. A ll experience o f samsara and nirvana is located in the m ind; M ind abides in space; space is indeterminate. A ll events are empty by virtue o f their empty essence; A ll events are immaculately pure in their origin; A ll events are all-embracing clear light; A ll events transcend suffering spontaneously; A ll events are manifestly perfect Buddhahood. Such is the Great Perfection. (iiib ) The Mode o f the Great Perfection lm Plles complete and perfect attainm ent o f he karmas o f v.rtue and awareness;'., and the dharm a o (

q^ ; S : ; ^ ofthiscompietion-*

^

c realization that oroPT^ 1 i ** CCtl° n *s a *°lirtold intuitiv*0 progressive,y quickens profound c o n fid e s nee.

1 he mode of the

n

187

™ E r a W f° ' D T he four modes o f intuitive reili™, o f the U nitary Cause: intuitive r e a liz T j'

reali^ n

letters; m tum ve realization through sustaining and im m ediate intuitive realization.'*)

°' SJcrcd and dlrcct

1. Intuitive Realization o f the Unitary Cause O n the ultim ate level all events in samsara and nirvana nevct om e into being, and so have no separate existence. On the rela­ tive plane they arc illusory figments o f mind, so again they have no separate existence. They are unoriginated events appearing in a plethora o f magical illusion, which is like the reflection of the m o o n in water, possessing an inherent acausal dynamic. Since this essentially insubstantial magical illusion also never comes into being, ultimate and relative are identical and their identity is the O n e Cause. Thus intuitive realization [of Knowledge) aris­ es [with attainment o f the unity o f the rwo truths].184 2. Intuitive Realization by means o f Sacred Letters A ll events in samsara and nirvana, unoriginated, are the sacred letter “A ,” the actuaJiry o f Buddhas Speech. The Unoriginated. appearing as magical illusion with an inherent acausal dynamic,

is the sacred letter “O , ” the actuality o f Buddhas Body. In the same way, the Knowledge that is the cognitive factor m mtumve realization and the primal awareness without cen.re or c, fcrence tHat

^

L t U s T B uddha’s Body. Speech and M in d is im u in « rc a l•“ [of Know.edge] by means of sacred letter,

3. In tu itiv e Realization Just as red dye saturates white

^ cr af sustaining grace

s im ,

,

i N S l R U c m O N IN A G A K U N P o f V S O

N

_

_

-----

as of adoration and praise. Susrai ning grace likewise per-

' 1^11 events in samsara and nirvana, purifying them *n f np iwareness. T his blissful power that pervades all thmgs, Uinon to the power realized through unitary cause and leers, is sustaining grace. Realization o f this is intum ve realization (of Knowledge) attained through sustaining grace. 4 Direct and Immediate Intuitive Realization Although all events in samsara and nirvana exist from the begin­ ning as pure and awakened being, there must be no conflict [in vision] with either the transmission of the root tantras or the Gurus instruction. Dependence upon the literal letter o f instruc­ tion and transmission must have dissolved. I hen profound confi­ dence gradually arising in the depths o f the m ind of Knowledge, direct and immediate intuitive realization is attained.

PROGRESSIVE Q U IC K E N IN G O F C O N F I D E N C E

1 he Knowledge that is the essential value and objective o f the fourfold intuitive realization is the yogins path whereon confi­ dence is increased. O n this path there is no expectant w aiting or the time when a goal is reached as a result o f accom plishing a cause. Direct. immediate intuitive realization and confidence arise together spontaneously.

THE THREE C O M P O N E N T S

Three absolutely specific accomplishment. The K n o w l n ^ ™ * ° n?i{uxu: the u lti™ t e intuitive realization is the to ^ ° ^ Cratm8 dS fo u rfo ld that ineulcates an habitual vfcT i°\ C° m|X!n e m ’ rePctition and actualization through Conj- * application com ponent, the fruition component. m °m ng — by force o f habit— is I Qcs

1 !!: I'LKiHT OFTHF. GARUDA

i

PR IN C IPLE S

=• ^ e e specific com ponents of ...... . dcm0nStrate ^ r e e principles: the c‘o g £ t£ nitrates co n tin g e n t effect; the application

^

o n-.nstrates the imperative; and the component of 0 monstrates the categorical imperative.

IT " ' ‘"°n

1L T he C ontingent Effects o f the Cognitive Component ' I c o n ce p tu a liza tio n , whether o f passion-tainted or utterly im m aculate events, is essentially the Buddhas Body, Speech and M in d , an intrinsically purified and awakened field. Intuitive realization o f this field o f Buddha-nature and intuitive realiza­ tion o f this field as the essential basis o f sustaining grace are fleets contingent upon the cognitive function. These effects of ihv cognitive com ponent are the conditions for accomplishing un urpassable Buddhahood. 2. I he Imperative Application, or the Practical Component \iJ conceptualization, whether o f passion-tainted or of utterly im m aculatc events, conceptualization o f the five panaccas or 1he five nectars, all is one in the ultimate sameness that is pure .,nd awakened from the beginning. In this universal identity (ii-rt- is n o partiality, no ju dg m e n t, no preference for this inor, than that, and no cultivation o f or indulgence in some things and renunciation or rejection o f others. This perfect oil--rancc is the practical component, which is

i m

p

e

r

a

t i v

e

since

,, i . a nccessary c o nditio n for accomplishing unsurpassab K n d rlhahood. , , it

J |„ ( .arcg o rically Im p e ra tiv e F ru itio n C o m p o n e n t , ,l,c t o n t c i x u a l i / a t i o n , such as all passion-tainted

; " .I ' Z ,r i '-

.............. .......

. r*RlAN DOF VjSUTs

a

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s

e

s

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dcntity. For this reason th e ginning spontaneous y acco of unsurpassable p

y

^

^

^

^ niryana> the actuality awareness. T h u s the ,

d

S eech a n d M i n d m a n i —

-

T h li

is the categorical imperative.

THE FOUR DEGREES O F P RA C T IC E

To attain the ultimate fruition the yogin m ust dedicate h im s e lf to the yoga in which the essential reality o f a p p ro a c h close

approach, accomplishment and sublime accom plishm ent becom es spontaneously existent. 1. Approach is Bodhisattva-perception. W h e n all events are gradually accomplished as the actuality o f ultim ate pu riry a n d awakened awareness, w ith the a id o f allies a n d s u p p o r ts , authentic intuitive realization is attained. 2. Close approach is perception o f oneself as the deity. As all events, all phenomena, are from the beginning the actuality o f purity and awakened awareness, the y o g in ^ h im s e lf has th e nature of a divine being from the first. This is established hv the yogpn with the intuitive realization that the dein- h a , n o « , k stantial existence. ' ° "u l> 3 Accomplishment is production o f the Fermi- r the fie ld o f space th a t is th e G r e a t M o t h e r appears as e a r th , w ate r, fir e a n d a ir , u n J

she who is the dynamic matrix. "P ro di,™ Consort is lm uiriw ^ u ^ n

t h e ’ c * ’ " ' ^ 1" ° ' M o th e r

?

S m n in S " is o f the Fem ale

4. Sublime Accomplishment is the coni.m » d perfect insight. The Five G

• ^

the emptiness o f the feminine space-matrix £ the Father o f the Five Buddhas o f the five p s y c h ^ T " * ! iticue nts: they have form ed an ineluctabll ^

n

n in g .

T h is

c o n io n c ,

o n

T '1 COn' r

Bodhisatcva em anations, whose actuality is mind " awakened from the beginning: an illusion

I J

sion in a scenario o f magical illusion. The blissful situation wherein this illusion o f Supreme Pleasure'* arises, is a reality devoid o f marks and signs, co-extensive with non-referential space. W h e n this has become a continuum, there is sponta­ neous accomplishment. Thus the four demon-spirits187 are van­ quished and the ultimate goal attained.

T H E S P O N T A N E O U S D Z O K C H E N M AN DALA

Since all events are immaculate from the beginning, every expe­ rience o f samsara and nirvana is an immeasurable wish-fulfilling palace, a wheel o f limitless dimension. This is the Buddhas pri­ m a l, unsurpassable m andala. To disclose the mandala is to absorb transmission o f the root texts o f the vehicle of skilful means (anuttarayoga-tantra). To see the mandala is intuitive realization o f its nature. To enter the mandala is to gain a con­ stant, habitual realization o f its nature. To attain the supreme power is to realize its reality after entering therein. By this mode the ultim ate reality o f the Great Perfection is attained.

, ,

" X

P

people understanding the meaning of “ongi’ aw*kc“ J f,om ,h' b' 6‘" mne “

p“"

'" ' ^ , f and awakened M

the beginning reject rhe regular course o f effective c o n d itio n in g o f the m m d in

onheB uddhas is a long and slow process

Com m on

'k : X

ei

g co the secret teaching, regardless o f h o w they

n; t r

B substance, cannot reach true an d p ro fo u n d confi-

'1 2 Ordinary devotional m inds w ith weak c o m p re h e n s io n y to perceive the true and profound in the teaching, a n d after experiencing

delusory p h e n o m e n a in th e ir m e d it a t io n th e y

believe that other practitioners have experiences sim ilar to th eir own. They then curse others as liars, reviling superior beings. Adopting disputatious attitudes they insist u p o n a m ore secret vehicle to obtain the ultim ate secret. Since there are so m a n y obstacles to spontaneous recognition, u n til the in te lle c t has evolved that can intuitively understand the m e a n in g o f “pure and awakened from the beginning” as pure an d aw akened fro m the beginning, the preceptor should exhaustively teach the stu­ dent the defects o f samsara, the qualities o f nirvana, a n d skill m the techniques o f every lower approach to B u d d h a h o o d , ev^„ even ■Hough the disciple’s eventual goal is to go beyond the low er methods. The preceptor should not initiate the m a n y students ai in this preliminary work and prove unw orthy.

In- asc e t ic

p r a c t ic e s

^■ atedwitrthrvariouf^specific ascetic and purificatory practices no ascetic practices but t t J ' 5101^

T

hedonist and the nihilist have

**** Practi^ bv mi'fidane asceticism, the D is c in r materialists’ and th ‘ eternalists ,h° * *ho value s d f - a b j^ io n

—

-

-

£

£

£

»

*

1* The Hedonist The hedonist does not D

. Ct,SC 3SCeticisni 10 2

he is confused

----------------- r t i L i : ^ ' i i i i 2 0 i i! : C A R u i) A _____

about cause and effect. 2 .1 he Nihilist The nihilist has no ascetic practice because of his nihilist views 3 .1 he Materialist The materialist practises ritual purity and other such mundane ascetic practices in order to attain specific advantages in this lift 4. The Eternalist T hc Eternalist practises false purificatory techniques, such as the ascetic rite in which five fires189 are believed to purify chc body, and similar methods, with the intention of purifying the everlasting soul. 5- The Disciple As it is said in the Vinaya:

Com m it no sin whatsoever; Exercise every excellent virtue; Thoroughly train your own mind: This is the Buddhas doctrine. The Disciple believes that all virtuous and vicious evems exist independently, as either relative or cntmes so P tices physical disciplines and ascetic techniques to cu.uvat u

l t

. m

a

. e

virtue and eradicate vice.

(, The Bodhisattva Do not act pragmatically A nd do not project threatening illusions;

Since it is compassionate and loving t here is nofa u lt in a healthy mind. —/

SECRF.T lNSinucn.o_N . n

a

G ar^

nd

^

_

„ n,d by transcendent c o m p a n io n noih^

n 'heyT i l Svirtuous or unvirtuous, will im pair h,s vow. in

b r i e f * is t o a c t f r o m

th c

,r a n '

sccndent compassion.

k «

- *« “ *• •* * * * • *

mdo: When the yogin has realized the superior method o f the Buddhas, Even though he indulges constantly in the five passions and seme pleasures He remains uncontaminated, tike a lotus growing, unsullied, in a swamp: Here is the most excellent discipline. Since all events in samsara and nirvana are ultimately identical, (here is no need to cultivate compassion or to reject anger. ^ mind is merely silent, compassionate respon­ siveness will not necessarily arise. Depending upon w hat aris­ r '

es mental chatter pure from the beginning or a silent m in d pure from thc beginning— then either ascetic d isc ip lin e o r purificatory transformation is practised, and action is either immaculate or impure.

This secretgarland o f vision if

^ Hke the gifi o fsight to a blind man. superior

? , n g W l t f}

m e a m

e x ^$ t s

May you meet him . rhus Sccret Instruction in a CarL*, 1 t\,- ■ “*nd o f Vision is completed.

195

N

o

t

e s

I n t r o d u c t io n ,

the

2

3.

T heory

and

P r a c t ic e

op

D

zokchen

any vehicle to Buddhahood. The macer.al under these heads is designed to provide a kaleidoscopic perspective o f Dzokchen. “lama" is used throughout in the traditional sense of preceptor and exemplar of the Buddha’s path, rather than in the journalistic sense ofTibctan Buddhist monk. T here is n o s in g le T i b e t a n word from which the notion of simplici­

ty” is derived. rN&tn dag, usually translated herein as immaculate, literally “quite pure," is a way of describing the same reality. The adjective gdod ma% “from the beginning,” “primordial, strengthens the sense of purity that is the root of simplicity. So ma, “pristine, is another synonym. But what the Lama was indicating here was the nature of the dharmakaya— emptiness and gnostic awareness. 4. rDzogs pa chen po, contracted to rdzogs chen and pronounced “dzok­ chen,” mahasandhi in Sanskrit, has the sense of “completion” in its perfection. Thus the word “holistic” is germane to its definition, and Dzokchen could be translated “The Magnificent Holistic Perfection." *>■ Gnosis, and gnostic awareness, are employed throughout this work in the general dictionary sense of "mystical awareness," an awareness tnat in c is Buddhist context can only be ye shes (jnana), holistic awareness of , W o r m in g illusion ( * , * maya). Further, rhe fi. 7.

3£2KE3852B5?**- ~ Sec Glossary of Sanskrit Terms Hya bral and dmigs med\ noncondition of the D7x>kchcnDa

197

^ r .s t.a n tanmlus.

-

3n<* a*m 'essnoss describe the cn spontaneity and svnchronicicv

— " • ^ I TOLTHE GARIirvt If A reMlaCCd COnctrived activity and ambition If the Nyingma School’s nine approaches r n , ceived as a pyramidal hierarchy, then

8

spat.ality and temporality vanish into vast space

*£«• » V

egg ), a realm o f pure potential (skyes meet) Even th " 'COsn'ic ken ideology o f equality and democracy-MarxiSn w ° S' °utsP<>anti-hierarchical dogma demonstrates in practice that rh" of hierarchical m ould o f m ind cannot be recast by D01 ' Dzokchen at the apex of the spiritual hierarchy is the onlv mCa"S' transcendence of thc hierarchy, as the zero inhabits every inter"5°! the point lies all along every line: in Dzokchen this is the only eo l ity and democracy. *

Byin brlab, adhisthana: see Garland o f Vision, p. 188. Phyag rgya cben po, mahdmudra: the differences between Dzokchen and Chakchen as goals form an interesting topic for intellectual dis­ cussion, but no distinction has any practical relevance to the Diokchenpa or Chakchenpa. Their techniques and terminology differ, but so do the techniques and language of subsects ofcach school. To ail intents and purposes Dzokchen and Chakchen can be bracketed together. 11 . See The Flight o f the Garuda, Song Seventeen. See Exile from the o fSnows by John Avedon for a factual and yec In in EXltcjrum ir/c Land yj ........... ....... ..................... L : A I „ readable U p account ^ A i m r of r\f Tibet’s T ih rf s downfall. downfall. highly M a rig pa, avidya\ literally “rhe absence of rig pa. Thar pa, moksa/muktv. the Hindus employ the same word for libera­ tion as the Buddhists, and although their conception of .< drffasm some radical poim s- and these concepts arc obstacles to us

9. 10.

12

15. 16. ,7.

ment— experienrially nirvana is still n.rvana. sGrib gnyis: nyon mongs pa i sgrib pa and shes by

(hevei|sof

p

passion and mental concept. See Glossary o f Numeral Terms. ,ized Desire is eradicated in the hmayana nem a ^ and intensified in the vajrayana (see rhe flight o]

,he maMy** Song

Thirteen). |?/ (

The Might o f the Garuda, Song S'x. he definition o f emptiness ,s who define the Buddha-nature as utter.y I’C , "

he Ra„g «*% £ in i t s e l f *

N otes

'

'

_____ _ _____

who define it as empty o f extraneous defilements. |owing the latter line, finds emptiness wichm and

pzokchen,

the “four mind-benders" provide discursive

11

Lmtlacio" i o n 0 ) mi t * ™ po che, the good fortune o f a pre“ human birth; (2) mi rtag pa, the lessons of un.versal transience, (3) Ins rgyu \bras, the laws o f karma; and (4) the mev.tab.hty o f

karmic retribution. 22 Sec The Flight ofthe Garuda, Song Thirteen.

23 . Two Dzokchen terms imply this essential recognition: ngo sprod pa "to be introduced to/’ “to be initiated into” and by extension “to recognize the nature of the mind”; while rang ngo shes pa means "to recognize or understand ones own nature.” Sec The Flight o fthe Garuda, Song Sixteen. Ru bzbi. See Khrid Yeshes bla ma. The terms “vertical’' and “horizontal” applied to patterns o f causa­ tion must be apprehended intuitively. To use the metaphor o f the mandala, “vertical effusion” is the acausal manifestation o f the cir­ cumference out of the centre, the emanation o f the holistic universe out of the universal ground; and “horizontal causation" indicates the causal relationship between events in linear time and space. See The Flight o fthe Garuda, Song Sixteen. ITa ba, sgompa, spyodpa, \bras bu. means

24. 25. 26.

27. 28.

29. Not “A” „or “not-A” nor “both A and not-A” nor “neither A nor not-A> 30. .J 2 2 of conccPtua! limitations and interpretive projections, of all restrictions to a single meaning and incapable of e la b o ^ 31. 32. 32. 33. 34.

See The Flight o f the Garuda, Song Sixteen. Asana, the third leg of Patanjalis astangayoga. See Glossary of Numeral Terms. f'hur bus kila; katvanga.

35. Xjegu is the substantive derived from the verb gegs pa, "hindering, “obstructing.” 36. bLa nttslxr. the sacred lakes whose waters are the “spirit” ot Tibet and its people. bLa, life-spini, and ma, the feminine definite article, are the constituent syllables of bla ma (Lama); bLa is a pre-Buddhist. Bon,cwo conception. 199

37- rDo rjegya tatn, visvavajra. 38. See Glossary o f Numeral Terms. 39. 40. 41.

42.

43.

Lhag mthong, vipas'yand. The technique a llu d e d to hrr, ■ j in The Flight o f the Garuda. Song Fourteen. 15 Scribci1 gCod sec The Flight o f the Garuda, Song Seventeen. bD ud bzhi, catturmara: phung po i bdud, skandhamdra; nyon m kyi bdud, klesamara; lha'i bu kyi bdud devaputramara; chos w w * bdud, mrtyamara. The four demon-spirits are the powers ofembodi! ment, emotional passion, divine pride, and death. Srog rlung. this is not to be identified with sexual energy alone At the base o f the spine, at the lower end of the central channel, is the sexual cakra, thc fifth in thc fivefold system and although sexual energy is its primary manifestation it is the far greater life-force that in its increasingly more subtle and sublimated energy forms vitalizes the entire being. rDo rje myal ba: vajranaraka. Since no conditioned state is eternal, the everlasting nature of thc vajra hell exists as a conviction in the minds o f its denizens. But the illusion of eternity feels like eternity itself.

II. T h e L a n g u a g e o f D zo k c h en 44. See G arland o f Vision, pp. 181-2. 4 5 . bLa med rnal byor rgyud, anuttarayoga-tantra. 46. See The Royal Song o fSaraha, H.V. Guenther, and Buddhist Scriptures, “From Sarahas Treasury of Songs,” crans. David Snellgrove. 47. gNyis-med, advaita. 48. Zung du ’ju g p a, yuganaddha. 49. 50.

dByings, dhatu. R ig pax the Sanskrit equivalent vidya is used nowhere in Sanskrit texts with the sense o f rig pa. R ig pa is sometimes translated as “pure

presence" or “intrinsic awareness.” Ye shes, jn d n a: the prefix ye means “ultimate, original, first, and 51- shes p a means “cognition,” hence “original or pure awareness, ultis

5 2.

mate cognition R ig p a ye shes (rig pa’i ye shes).

5 3 . yS al ba, prabhava. 'y n f i

E M P T Y IN G

’■

THE DEPTHS OF HELL

m-^T2);Is"

m Ch0i^ Z Z ^

Gum Chos dbang (1212-1270); and the third rGod Idem

°ann (1337-1409) (see p.139). For short biographies of these tenons and information about other Nyingma lineage holders see Dud|om Rimpoche, The Nyingma School o f Tibetan Buddhism: Its Fundamentals and History. 58 mTshan Idan mkha gro ma mam gnyis dang po. 59. Crwa pa mngon shes (1012-1090) of mChims> attached to bSam yas chos ’khor, was the great per ston who discovered the four vol­ umes of medical tanrra, the rGyud bzbi. He was a Guru of Ma cig Lab sgron, amongst others. 60. Rig pa rtsal dbang, the first and last empowerment into the essence VM I* / 1 11« of Dzokchen. 61. The Padma bKa’ thang prophecy srates that uthe treasure of gNam skas (and) mKhar chu will be revealed'’ by Guru Chowong. In the ICags phur (Iron Phurba) Cave of mKhar chu, just over the Tibetan border north of Bum thang in Bhutan* Guru Chowong discovered a maior a major cark<» cache. bKa brpad bsang ba yongs rdzogs a n d the 'Kbor ba dong sprugs, "■ ich includes the bKa brgyad drag po rang byung b a i z b i khro narag skong bzhags gyi cbo ga.

*

M'

^

M ags p a ‘ rsy" 1

po na ras dot«

in o t'a c tu ^ r^ T ' mamra” lan8Uage has the P°wer 0f — p rtidc,

fct-

^ ^ 7 tz tT r m 3iconditions-T his,ext

spontaneously and a u t o m a t

With devotion and attention

“ * m eanm *

repeated by the sadhaka

65.

66.

t£ %

Z » t 5 J 7 w- t r * * “ ““ d tc thls process process is is sgrol W A* .at once “to ba, 201

_

£

T

hk

Fijc h

tofthk

C

ar^

release" and “to kill "

^ / 'h'^

S»"« w „ „ . nt instant is a synonym of “vast expand ” u preference to its more vague and yet more n L

69.

C / ; C ' hc P™

70. 71.

1 he Adibuddha. Sometimes contracted to Kunzang

72.

*

L ^'nediate. existential, nature ohhe Vf ^ ^ j

he« in

f''° ^

drung. the swastika, right- and left-handed wn,h I immortality and indestructibiliry. ’ ymbol,tts liha ga, yum z j, mkha- the sky is a euphemism for the vagina in Tanrra; they share a lack o f fixed dimension.

T 73.

74.

he

F l ig h t

of the

G aruda

I he voluminous Zhabs dkar rttant thar is a popular masterpiece of autobiography, a source of inspiration for every Eastern Tibetan Dzokchenpa. The first volume was written by Shabkar Lama him­ self, thc smaller second volume was partially written by a disciple. A mdo Rcb dgongs or Reb kong, also known as gSer smug Ijongs, is located in m D o smad A mdo province to the north-east of the

75.

Machen Pomra range. b U brang bkra shis dkyiL a large monastery in north-east Amdo, now Gansu Province. It largely survived the Red Guards only to be

76.

gutted by fire in 1985. C;hos kyi rgyal po Ngag kyi dbang pos Lama was themww b < chen rgyal po of sNye mo Ka rag, whose own terms. ma), he phag mo ye shes nor hu. was transmitted to Shabkar by the

r S Z t t ° ^ bitanazin

7,

ts &

78.

See C.lmsary

7‘).

zNaslup-

HO.

XN * b '« support to Ifcokchcn pract.ce. See oivcn as the sole |j 2 _ S o iip l iftecn. Hij;htccn and note

o

f

Sanskrit lerms.

. j v i t a | D zokchen precept, one that can be

N o t es

^ '• *■ Tr ;

oriein of Rudra, it was this same error s

i orf of » > ■

« “<<“ « ,b i T it“ ™ v,r

t K i S . » « * » • b“ d to “

83.

84. 85.

.

86

•

,te — in.. for instance. m . n c l y J L . U He distinguishes d e l , b«wcen ou, P « ~ P " ° " f the mountain, which is like a dream, an hallucination, rhe reflec­ tion of the moon in water, etc., and the mountain out there, about which he is silent. Nowhere does Shabkar make this dis­ tinction. The reason is that it is irrelevant to the yogin, who at this stage in his progress must be absolutely convinced that all phenomena, such as the shape and colour arising in his visual sense field, are creations of his mind. It is useful to bear in m ind Sarahas mahamudra assertion that no concept is valid but that its efficacy in its own context makes it so. In this context the concept of all things as mind is a sharp-edged sword to destroy attachment to phenomena. Chos thams cad mnyam pa nyid du rdzogs pas: mnyam pa nyid (samata), literally, sameness, is synonymous with chos nyid ( dharmata) and stong pa nyid, (sunyatd). Rang rigpa’iye shes. Lam rim ye shes snying po of bDe chen chos rgyal gling pa> pp.204-5. Compare the song of Ye shes mtsho rgyal in Sky Dancer, pp 4 5 -4 7 Odgsal rdzogs pa chen poi khregs chod ha b aig lu dbyangs sa Um ma tus myur du bgrodpat rtsai Idan mkha Idinggshog rlabs. See p.87 for identification of Shabkar Lamas principal teachers b" " “ M' d k>' * '

■

*

s

s

i r

» f“ “ “ '

*■.

s

d e fin e d as n e ith e r s u d d e n n o r g r a d u a l in 90

>»■ >•

s

-

D ? « ^ h e n is

^ ,ddhahoodchod is a more gradual approach '° Tibetans po.nt to the heart as the seat o f , ,hod ^ pom , to the brain. ■ “ ° f ,h e m >"d; O c c id e n , a |s

citiatii: in ,he previous ver<et ,he nW was m,nd („ „ „ , Now lhc objcct ,s (hc W

* examination 1

203

° r niind in

itself (sems nyid) bur

^

m ind and its nature are s n s n y id * academic.

haS cstjb^hed K d'S" ncti°" between ^ J *

r^ss sr„g?

With ontological terms. 93.

S

m'X cP,stemological

sKu dang ye she, this pure-Und mandala is a field of in fi.

( , % * • light-

,

ds-

94.

The Theg mchog m d z o d v * the Zab don rgya m'sho'ispri„phm„lK the two texts mentioned here. But ,he first chapter of the L|v work of Longchenpa, Yid bzhin rin po che mdzod, treats the origina­ tion of samsara in detail. See also The Wish-Granting Prayer of Kuntu Zangpo, p. 148.

95.

Nga\ bdag {dtnian); gang zag bdag meek sems (citta)\ shes rah pha mi tu phyin pa {prajndpdramitd)\ bde gshegs snying po {sugatagarbha)\ pbyag rgya chenpo (mahdmudrd); dbu ma (madhya); thigienyaggdg, chos kyi dbyings (dharmadhatu)\ kun gzhi (alaya); tha matshespa.

96. 97.

Rig padNgos gzhi’i gnas lugs dor. discursive examination of mind constitutes preparatory practice in khregs chodand direct realization ot our exis­ tential condition {gnas lugs) is the main practice.

98. 99.

sKu ( kdya). Rig pa* rtsai See Song Twenty-Two.

100.

T h e th ree h u m a n B u d d h a s o f past, present an d future

^

k a ra B u d d h a , S a k y a m u n i B u d d h a an d M aitreya Buddha. Her, he 1 0 8 w r a t h f u l a n d p e ace fu l deities are .m p lie d : see The Pray

K untu

!

is best u „ dcrs[ooti by identifying

h o lo g r a m , p ro je c te d w .c h m .t . 10 2 .

g Z han p ’ h ru l dbang bye

10 3 .

S h a b k a r L a m a uses the te

^

•

^ ^

H i n d u y o g in s . A lt h o u g

^

proba(llv most renowned for ^

s u c h m ir a c u lo u s practices, m an y

?n4

w hjch ;ip p |ies only w o( B uddhist sidd a>

NOTES_

|#4 TboJrgd see P « 1

of th o u g h t, and rtog pa, m ean, are

*• f

£

Tht ! e ,wo “ ™ ’

Diokchen - m ,nd ,U ' h „ . . p « W «iSn if i« r io n .

£ ,h‘ ,.iW „,a»d .l. has no « « * or m a , r a t a *■" signifyu.g a iym m nncal y m m . 'i indicate che “patterning” of the formal Gestalt of the nirmanakaya level. I his patterning is the asymmetrical patterning o f nature, the perfect asymmetry of a tree or the asymmetry o f the structure o f a complex molecule, for instance. See also Garland o f Vision, pp. 185-6, for the mahayoga Dzokchen mandala. 109. In this verse first mention is made of the apogee o f D zokchen attainment— the Rainbow Body { ja ’ lus). Thus “the end o f the path” (mthar thug) implies what appears to be death to deluded observers, but what in reality is a dissolution o f the individuated * dharmakaya, which manifests as the rupakaya in the universal ground of being, and into the dharmakaya that is synonymous with the ground of being. The macrocosmic chalice and elixir manifest for the sake of all beings out of the ground o f being. 110.

rTsal byong.

111. “Adornment" does not imply that mental quiescence is merely a secondary, decorative state of* mind, but rather that it is an im m ac­ ulate mode of mentality, and is, therefore, like a rare jewel **2. gNas gyu rig punr. this phrase indicates the important Dzokch>n precept devised to accelerate the process of i n t c g L * entc of the active and che contemplative modes into tU* ■ ot consciousness with equal value in every sense r l aspect of nondual meditation removes the B u d H h T “ ° n °* th 'S the contemplative mode, which defines m e r lin b,as Awards meditation, and the dangerous assertion t h a t T " f° rmal sittinS inherently supenor to a dynamic state. Sec m ind is 113. gLu Hbyanp snyan mo. Sar ; Eighteen. ' 20>

" 0 ,IK “

'~

of

jH iH .u in ro F T M K C ^,,,

Learning, Music, and Poctrv and r r hegpa; yiwg nsr if the ^ naa ^ o f M

' '

, ftiuirt.

" « " g w ith che s'ravakayana, are conceiv' d in a BUdd',aho<,d-4 -

5. At this stage reflexive recognition of the n->.

c

a habit. Examination of die mind is now neous arising „ f Knowledge. No-med„a,ion .nd,

t

***"*

'”

l VZ e ; ° ' ,0nS ° f m c d iU tiw and meditator are bse both meditation and non-medita.ion when both T l « conscious This double negative has the same meaning as N a il's mahamudra statement of simple negation, the oft-quoted lines:

Without thought, deliberation or analysis, Without meditation and without action, Without doubt or expectation. M ental constructs and dualities spontaneously dissolve And the originalface ofreality shinesforth. The mendicant pilgrim is best placed to recognize anonymous, unlearned (or learned) realized beings whose attainment has arisen in spontaneous no-meditation. 116. Go Idog gros: the paradox of discovering immutable samadhi in relaxed, carefree, no-action— framed in the previous verse is restated in this verse as the paradox of no-meditation as sustained 1 17

meditation. Bya bral: this is an epithet with significant outer and inner mean ings. As an epithet it means “a religious mendicant ".thorn any responsibilities," a “vagrant” or “wastrel.” The “duty-free," “workless”; while the inner meaning is non-

1 18.

thc achievement o f spontaneous, acausal 3CII° V 0f lineages. rlJzogs chert snying thig: besides re erring to tradition foremost amongst them the kLong chen snying A * ^ ^ established by the thirteenth century y * rab ‘byams pa (I.ongchenpa), w o “ teaching into a unitary, systematize P , he term indicates a nietaphys'C h.nclu at the heart centre, the th.glenyaggg

"'>■ I 20.

Khrf C>mt ,:iBht. Nine and Thirteen. V c Songs I hrcc,

gter mu and U* uf t|lcory anJ PrJcMLC ^ al|.encoITIp»..ng tht. (;osm.c Seed.

Th'tk hndu. The same term is used in the following verse. The same exorcising seed-mantra is employed in the Tshig gsum *' padbrdrp (Garah Dorje’s The Three Incisive Precepts) meditation, fc creates a scare o f shock that empties thc m ind and allows the space for recognition o f minds original face to arise. 12). practicc is classed as an “internal, extraordinary preliminary practice* in Dzokchen. It is one o f rhe ru bzht.

!2l See the second parr of Song Seven for an identification o f rhe Five 1 E

a

,

h

.

clours . r

energies, the blending of which give rise to the mandala.

P6 R e a p e r mthong gi ngo sprod; mDzod bdun,S h .ng rta gsum; ■ , d L chen rvyab chos nam mkha skor gsum: Zah don rgya mtshot sprit, phung; rDzogs Chen mkha gro snying thig; Sangs rgyas lag

k an&-

, r l 127. In the principal Dzokchen lineage Sri Simha was a significant link in the chain of Guru-disciple relationships that brought the dharma to Tibet. He was the disciple o f Manjusrimitra and the G u r u o f Vimalamitra and Jnanasutra. It is probable that £ri Simhas resi­ dence, So-khyam, was in Central Asia.

T h e W is h - G r a n t in g P r a y e r o f K u n t u Z a n g p o

128. Byang gter.

129. Khyung. Garuda\ sec p.68 . 130. mChog sprul sku mam gsum. See note 57.

!3l. rGyang Yon po lung was a major place of terma concealment {per gnas) in us own right. The cave still exists today in a small grassy valley opposite the Yang ’dul temple and close to the great Bump* of rGyang near l.hatse D/ong in Tsang. 131

m Dvui lnSa- Vajrakila. Us rgyu 1bras. bsnyen s^rub, rtr„ !— /

Iv X o X f7

and

^

^ *--*

Z

*33. Thub bstan rdo rje brag lies on the nonh bank of rhr T between thc c o n t W c c w ith the Kvichu and

>34.

*san&P° River

po Awn bzang/>0 J g o Z t t T ' ^ ^ rgyud is the principal text of the cycle of texm ***<*” p u i v\mc of gtcr ma, ‘ Cot'tained in this vol207

135. Zan Zang that, there is no known S onskrir^T T

l

b“

” " " ,0" “ n ” * “

'

*'

136. sMon lam stobspo che. j S™0n L*m ,literally- “path of good wishes." 1.70. sMon lam brgyud. 139.

Thugs, gsung, sku, 'phrin las, jw ; tan- otherwise MinH <; l Body, Activity and Quality. d' Spc:ch'

140. The versification and verse or part numbers are the translator', interpolation. 141. Kun gzhi. 142. Rigpaigsalba. 143. This stress refers to the gross tension of competitive and demanding life-styles, but it also indicates the subtle stresses that accompany dualistic vision, varieties o f which are listed verse by verse in Emptying the Depths o fH ell pp. 59-61. 144. Shes pa , or Ita da she pa: consciousness of the here and now, which means non-referential Awareness {dmigs medye shes). 145. gNyis 'dzin bio or gnyis 'dzin btaspai bag chags. 146. See Glossary of Numeral Terms. 147. Kurt bzang smart lam . S e c r e t I n s t r u c t io n

148.

in a

G arland

of

V ision -

Yang dag gsang 'grel; J™ dpal mtshan mdzod; Ma mo rgyuJ &

M an ngag Ita ba'i phreng ba. _ ^ snyingpo Acs by* 149. rTsa rgyudgsang ba snymgpot gr „ „ hrgyuA chos V
y

52. 1

^

4

ii

.L - . C

v/P

^

^

Brag dmar probably

-■

/-— •

refers to the valley above Samye. For a more philosophical and (ess practically oriented Nyingma 4m nm , or philosophical perspective, of the various Buddhist schools, see M i p h a m R im p o c h e s G rub mtha' sdus ba. Translated into English w ith commentary in Buddhist Philosophy in Theory and 70S

NOTES

H V. Guenther, Penguin Books, I960.

*s&i&SF~ him -s" v o lu m e 'A. text PA. pp. 177-279, 50 folios.

156

See Glossary o f Sanskrit Terms.

Iff' Man nag ha bai phrcng b ai tshig don gy, grel ztn mdor bsdus p a z a b

158.

159. 160. 161.

16 2 . 163.

don pad tshal 'byedpai nyi od {ITa phreng grel ba), rNying ma bka ma, volume ’A, text BA, pp.279-360, 41 folios. 'Odgsal, gsal ba and snang ba are the degrees in progression o f lights emanation. The “clear light” ( odgsal) is the basis o f all lightform, of all colour and shade, identical to the “ground o f being” (kungzhi) and unobjectifiable. We know the clear light only as the radiance of the spectrum. mThu is the Tibetan word that implies magical power. This is the “power” of synchronistic conjunction. Primordial purity {ka dag) is the key word o f khregs chod as spon­ taneity {Ihun grub) is the keyword of thod rgai See also The Flight of the Garuda, pp.93 and 132. and The WishGranting Prayer ofKuntu Zangpo, pp. 1 49-53. See Glossary of Numeral Terms. r Togspa bzhi.

164. Rig pa.

•« '

h ‘-'hl Z Pa' { ha^ na' as °PP°sed to W • ^egpa, hetuvana. Ro L 15 ' P USed m the ,ntcrllnear no« in Kongzoms commentary. "also w in

168 '« m

f0i!°Wine eXCCrptS arc from lTa PhrertZ Rong zom ff 39M n K . ff

.

*69. bsNyen pa dang sgrub pa. '70. ITa phreng Rang zom. ff,42a. 71. ITa phreng Rong zom, ff.44a. -. Man ngag ha ba i phreng ba (ITa phrenr) >73. Numbers in square brackets indicate ,h e n u m ,

.

cles. o, approaches, to Buddhahood of the nine vehi School enumeration. 1 lhc customarv M lNym gm a •

209

X HE Flight

r4 .

175.

OF t h e G a r i h ^

gZugs kyi phung p°, rupaskandha-. this comic t , also all things that have names Thus ‘ , 1 ° “' a"d * * and invisible objects, but excludes the internal b°'h VU,blf that are subsumed under the heads of the other fo"*"*5 °f m'nd cho-physical constituents. ’ ,nternj|-psyrTen -grel bcu gnyis. prafityasamutpada, the ^Ivs.s of the non of man and his environment in terms of o f co-emergent origination," which is another translation o f l phrase is complete and satisfying; but greater significance is extracted from this mahayana contemplative technique with ,he realization chat this function of manifestation is understood as “syn chroniciry" in Tantra.

176 . Pbit rol tu phyin pa bcu, dasapdratmtd\ the

ten perfections represent

an a d m ira b le , saintly ideal o f life that any Christian could practice in his im ita tio n o f Christ; but the adjective “transcendental" is of cru cial im p o rtan ce . W ith o u t the detachment inherent in the view o f em ptiness that “transcendental” implies, the Bodhisattva merely ac cu m ula te s a wealth o f merit through virtuous activity; the detach* m e n t im p lie s insig ht in to the nature o f all things as emptiness and th u s cultivates the u ltim a te awareness that leads to Buddhahood.

17-

To the B odhisattva perfect action and perfect awareness are the nro w in g s o f the b ird that soars into the Buddhafields. 7'‘hats p a i gzugs h i sku plm g rgya mam bzhi dang Idan pa: rupakaya wfthfour m Jr^m ah am ud ra. Mannanudra, —

mudrd a n d karmamudrd , .1 . ■n. 1-8. Afdrd-vmon samadhi. wherein all is seen “ - ni%e(Sa| vision, or imperturbable, samadhi; and the samadh, sameness.

_

17 9.

Vhags p a i gzugs kyi sku^aryarupa ay* fandjm
180.

Bya ba by'dpa, nus Pa ‘^ . jnd responsive, but at ftc the feminine principle is re" P ^ - uninhibited activity- Th' same time the Dakini is a d>namo, ^ ^ dynamic power that drive,. her*" ? ^ ^ term applied .o *c

,8 .. I g ,.

S W * This c o m m e n t a r y on

* found in ,he o n s , n l 1 , n "

N otes

nterlinear note, the origin of which is uncertain. See Rongzom s l83. uTonlyTy inference that we grasp that the object (don) o f in tu ­ itive realization (nogspa) is Knowledge (rigpa) until the first line o f the paragraph entitled “Progressive Quickening o f C onfidence stares it explicitly. The fourfold intuitive realization o f Knowledge is contingent upon the four supports, or “doors," but the relation between the cognitive factor and the support varies: in the first and last case, realization of Knowledge is coincident with actualization of the support (indicated by an adverbial particle, although in the first case the genitive was necessary in the translation), while in the second and third the supports produce the realization (indicated bv the instrumental case). 184. ITa phreng 'grelpa, fF.26b. The two truths are absolute and relative truth. IS5. “Sustaining grace” is a rendition of the Tibetan byin brUbs. more often translated as “blessings." 186. bDe mchog, Samvara. 18 -. bDudbzt)i\ see pp.36 and 175. 188. Kjir khor lo ,shojs cher, gyi ^ This is the thirteenth stage o f the nodhisattvas path. According to some, it is the fmaJ , of the Buddha, the dharmakaya stage. According to annfk C S'2ge there are three further stages: twg nge ■<&„ d,m />„ J ' cheti gyi sa, yeshes bla ma’i so. ' 0 C dzin

1 ^9. This alludes to the ancient Vedic ascetic rite of '

of a circle of four fires, preferably at noon in «.SUtlng m r^e centre above being the fifth fire. mme*time, the sun

G

l o s s a r ie s

1. S e l e c t e d T ib e t a n D

zokchen

T erm s

ka dag\ primal or primordial purity, primally pure, pure from thc begin­ ning. kun gzhi: universal ground, (original) ground of being. klong. spaciousness, immensity, vast expanse, point instant. klongyangs: vast expanse. skalldan: beloved. sku, kdya: pure-being, Buddhas Body. sku gsum: three existential modes, the three modes of being. skyes med: unborn (inchoate); pure potential. khregs chod {trekcho): Cutting Through. khrulpa: delusion, bewilderment; delusive, deluded. gyu: movement, active. sgompa: meditation. sgyu ma: illusory enchantment, magical display, mdyd. bsgoms, bhdvand: meditation, discursive contemplation, fixation upon an external or internal object, non-referential meditation, creative visu­ alization, according to context. ngo bo: essence. ngo sprodpa: to be introduced to, to be initiated into. dngospo mtshan ma: nominal delusion. chos sku, dharmakaya: the existential mode of emptiness and clear light. chos thams cad, sarvadhartna: all phenomenal and noomenal experience, all elements of experience, all experience or all events in nirvana, all phenomena and noumena. chos dbyings, dharmadhatu: plenum of pure space, continuum of pure space, reality-continuum. ja'lus: rainbow body. rjert ne ba: naked and pristine. mnyam pa rtyid: sameness, identity. bsnyen sgrub: “approach and identification. 213

nog pa-, mental constructs conr.n, i nog med: thought-free, thoughtless nogspa: intuitive realization. Ita ba, darsana: vision, philosophical view itongpa nyid, sunyata: emptiness. brtagspaorrtagspa, laksana: mark, token, sign thtg le> btndu: sced-essence. thig le nyaggcig: sole seed, cosmic egg. cosmic seed thugs rye: responsiveness, compassion, (spirituality). th°d rgal (togal): Immediate Crossing. bde chen, sukhdvath pure pleasure. bdegshegs snyingpo: Buddha-nature, Buddha-essence. gnas: quiescence. gnas lugs: original nature, original existential condition. mam rtog, vitarka: discursive thought. snang ba: appearances, lightform, phenomenal appearances, light, vision snangsrid: phenomena and noumena, phenomena! existence. spyodpa: action, conduct. sprul sku, nirmdnakdya: the existential mode of constantly transforming illusion. spros bral: indeterminable, indeterminate, unelaborated. spros med: formless, unformed and inconceivable, beyond conception. phyag rgya chen po, Mahamudra: Magnificent Stance. ’phro: diffused; diffusion, movement. bya bral: non-action. bras bu: goal, fruit, result. dbyings, dhatu: space, plenum of space; = chos dbyinp q.v. ma bcos: unstructured, uncontrived. rig pa, avidya: literally, “absence of Knowledge," ignorance. rtsal ba: creativity, efflorescence, skill, creative power, potency. odgsal: clear light. gzhi: ground; also = kun gzhu ground o ing^ ",ransftri n g (nge) that «e): (zangthal) all-pervad.ng freedom of mind. ence.” . . Awareness, pure or Pr,maJ ye shes, jndna: literally, ultimate cognm on' awareness 1 awareness, non-referential awareness, gnostic dual cognitive mode. y i ge khor lo tshogs chen gyi sa: che Stage of the Ore 214

Assembly of Sac

G

l o s s a r ie s _________________________________ _

Utter Wheels, denoting the thirteenth level o f the Bodhisattva path, i.

spontaneous release, reflexive release, natural freedom. rangy1* * reflexive recognition, spontaneous recognition; to recogTdflt ng° ^ * ' If I L ‘ nizt- one’s own nature; self-liberation.

mnit&'W- natural radiance or ®low; rangsnang: self-manifest display, one's own natural manifestation. rang bung, self-originating, spontaneously arising; (self-existent). rang bzhin: nature. rang rtsal: spontaneous efflorescence, self-expression. rang rig: intrinsic knowledge, self-existing knowledge. r,jngsa glod la zhog: compose yourself in the natural state, relax. rangpal: natural radiancc or glow. ri%pa: Knowledge, presence; see Intro., p.46. rig pa ye shes = ye shes kyi rig pa: Knowledge-Awareness, Knowledge as gnostic cognition.

rogcig. one taste. lam: path, method. longs spyodsku, sarhbhogakaya: the existential mode o f instructive vision. shes tab, prajnd: perfect or penetrating insight (into the nature o f all ele­ ments o f experience as emptiness). sangrgyas: pure and awakened being. sangnge ba: secret fullness.

sal le ba: brilliance; brilliant, vivid. sems. citta: mind. sems nyid, cittatd: thc nature o f mind. gsal ba: radiance, clarity. brigge ba: intense vigilance o f thc awakened state, wakefulness; alert. Ihun grub: spontaneously originated/accomplished; spontaneity.

2 . S a n s k r it T e r m s

zbhidharma: the psychological theory o f Buddhism. Adibuddha: thc Original Buddha, Kuntu Zangpo. anuttarayoga-tantra: the supreme, non-dual, tantric vehicle. anuyoga: the eighth vehicle to Buddhahood. bodhicirta: the all-embracing compassion o f the Bodhisattva. Bodhisattva: aspirant devoted to the enlightenment o f all beings. 215

JE!1!LS = ! S H l o n ^ RUtt

Buddha, "the one taste of rhe dharmakaya ' carya-tantra: see ubhaya .,am ra n ' Duhnv. the dynamic fema|e archetype, the C„ • dbarma\ enlightened spiritual praxis ’ ^ Consortdharmadhatu. the realicy-continuum of pur<; space dharmakaya: the existential mode of emptiness and cl , ganacakra: the tantric sacrament of samaya reaffirm gh' M the b ir i symbolic o f ,h< h,ru,yana: the approach to Buddhahood firs, taught'bv Sakv, jn an a : primal awareness of the dharmakaya. ' ymunikriya-yoga: the fourth, ritual vehicle to Buddhahood laksanayana: the vehicle to Buddhahood utilizing attributes madhyamika: the philosophical method of maintaining the middl mahamudra-. “Magnificent Symbol,” a synonym of Buddhahood.' ^ mahasiddha: a great master or adept in mahamudra. mahayana-. the vehicle o f thc Bodhisattva, Dzokchenpa. mahayoga: thc seventh vehicle to Buddhahood. mandala\ a symmetrical yantra representing the nature of mind. mantra\ a euphonic representation of a Buddha-deity. mudra\ a gesture of hand or body indicating a Buddha-attribute. ndga: an elemental spirit o f water; a treasure protector. nirmanakdya: thc existential mode of constantly transforming illusion. nirvana : the perfect reality of peace and bliss. pandita\ a Sanskrit scholar. rakta: blood, symbolizing the nature of the Dakini. rupakaya'. the Buddhas Body of form. sadhaka-. a practitioner o f dharma. sddhana: the form of existential praxis. sakti: the dynamic energy of the Dakini. samadhi: a degree o f absorption in emptiness. samaya: union with Reality and the commitment or pledg sarhbhogakaya: the existential mode of instruct,ve vis.on. mmsdra: the round o f suffering and rebirth. uddha: a mister or adept in mahamudra. uddht: the siddhas powers o f ultimate and relat. Suvata: a Buddha. sutra: scripture o f the

B u d d h a s

teaching.

. ttainment.

G

l o s s a r ie s

jtiya-. the three modes of being, the three Buddha bodies. ^bhaya'tantra-. carya-tantra: the fifth vehicle to Buddhahood. 14 &■“thunderbolt," symbol of immutable power and awareness. vairaydna: vehicle of the tamrika and the Dzakchenpa. vidyadham: Bearer of Dzokchen Knowledge. yantra: a graphic aid to understanding or compassionate manifestation. yogt'tantra: the sixth vehicle to Buddhahood. yogin: a practitioner of meditation.

3.

N u m era l T erm s

rwo truths: absolute and relative truth. two veils: passion and mental concepts; emotion and intellect, twofold ignorance: innate and conceptual, three aspects of time: past, present and future, three components: cognition, application and fruition, three degrees of samadhi: maya-vision, vajra-vision and the samadhi of universal sameness, three doors: body, speech and mind, three emotional poisons: desire, aversion and ignorance, three lower realms: of animals, hungry ghosts and denizens of hell, three modes of Buddha’s being: the three kayas— dharm akaya, sambhogakaya and nirmanakaya. three principles: contingent effect, the imperative and the categorical imperative. three realms: the sensory realm, and realms of aesthetic form and of form­ lessness. three realms of samsara: of gods, humans and subterranean spirits, three sacred letters: O M AH HUNG, four aspects of time: past, present, future and eternity, four continents: the major island continents in the cardinal directions of Mt. Meru in Indian cosmology. four degrees: approach, close approach, accomplishment and suhli accomplishment. in,c four demon-spirits: skandhamdra, kUsamdra, devaputramdra n of embodiment, of ihe passions, of divine pride, and of de h **** " 217

T h f, F l ig h t o h t h e G a r u d a

four elements: earth, water, fire and air. four extreme ontological notions- eIcrnalism, nihilism „ materialism. ' rahnUiV^m Jn four forms o f consciousness: visual, auditory, olfactory and , four infallible guiding stars: vision, meditation, action and four mind-benders: discursive contemplation of four topics'IT1' human body, impermanence, the laws of karma l” * c prtc‘°u» *v«iuid> Karmic IC rerrik tion. *nbu. Four Noble Truths: suffering, origin of suffering, nirvana, path to four objects of consciousness: sight, sound, smell and taste mrv,n*. four seals: the four seals of the rupakaya., four sensory doors: eye, ear, nose, tongue. four unshakeable bolts: unchangeable vision, meditation, action, the goal fourfold intuitive realization: Unitary Cause, sacred letters, sustaining grace, direct intuitive realization, five (great) elements: earth, water, fire, air and space, five aspects of (primal) awareness: mirror-like awareness, awareness of sameness, discriminating awareness, all-accomplishing awareness, awareness of the reality continuum. Five Buddha Consorts: Locana, Mamaki, Pandaravasinl, Tara, Dhathisvan. Five Buddhas: Aksobhya, Ratnasambhava, Amitabha, Amoghasiddhi, Vairocana; the Five Dhyani Buddhas or Five Sugatas. five colours: blue, white, yellow, red, green, five families: vajra, ratna, padtna, visvavajra, tathagata (or Buddha), five fires: built around the Hindu a5cetic in the summer. Five Great iMothers: see Five Buddha Consorts. Five Modes o f the O riginal Buddha; the Five Buddhas (of the Five Families). five modes o f being: nirm anakaya, sarhbhogakaya, dharmakaya. svabhavikakaya, vajrakaya. five passions: desire, aversion, sloth, pride and jealousy five paths; five stages of the Bodhisartvas path, five perfected Dhyani Buddhas: see Five Buddhas, five poisons: see five passions. five psycho-physical constituents, pancaskandha: name an perception, motivation, consciousness, five sensory qualities: sight, sound, smell, fasie, touch.

orm,

G liW S A R Ifi

sensual plca.si.rc * five sensory qualities.

,.jvc Sugars: « c Fivc Buddhas

v typt*s o f precious stones: gold, silver, turquoise, coral anti pearl, '^realms: o f gods, titans, humans, animals, hungry ghosts and denizens of hell.

mx s e m e - fic ld s : o f sight, hearing, smell, taste, touch, m ind.

six types o f sentient beings: sec the six realms. »ix types o f karma: karmas o f the six rypes o f sentient beings. «rven*horsed mandala: the sun. eight worldly obsessions: praise and blame, ignom iny and fame, loss and gain, pleasure and pain, nine approaches to Buddhahood: the nine ydruu; irdvaka-, pratyekabudtlha

Bodhisattva-, knydtantracarydtantra-, yogatantra-, atiuyogaatiyogaydnas. ten directions: four cardinal, four intermediate, nadir and zenith, ten levels or stages: rhe ten stages of the Bodhisattvas path, ten transcendental perfections: dasapdramitd: moral conduct, generosity, patience, endeavour, concentration, perfect insight, skilful means, aspiration, inner strength, primal awareness. Forty-two Buddhas: the Peaceful Deities. Sixty Blood-drinking Deities: the Wrathful Deities.

Select ed B ib l io g r a p h y A

v

f d

o

n

,

j 0hn, F. In Exile from the Land o f Snows. London: Wisdom.

1985. Conze, Edward. Buddhist Scriptures. London: Penguin, 1959. Pargyav, Eva. The Rise o f Esoteric Buddhism in Tibet. New Delhi: Motilai Banarsidas. 1977. Dowman, Keirh. Masters ofMahamudra. Albany: State University of New York, 1985. _

Sky Dancer. London: Rout ledge & Kcgan Paul, 1984.

Dudjom Rinpoche. The Nyingma School o f Tibetan Buddhism: Its Fundamentals and History. Boston: Wisdom. 1991. Evans-Wentz, W.E. The Book o f the Great Liberation. Oxford; Oxford University Press, 1954. —----- The Tibetan Book o f the Dead. Oxford: Oxford Universiry Press, 1957. Guenther, Herbert V. Buddhist Philosophy in Theory and fractice. London: Penguin, 1960. ----- — The Creatii>e Vision. Novato: Lotsawa, 1987. ---- - Thejewel Ornament o fLiberation. London: Rider, 1959. -—----

The Royal Song of Saraha. Berkeley: Shambhafa. 1973.

Karmav, Saniten Gyaltscn. The G r e a t Perfection, t.ciden: Brill. 1988. Manju&inmra, Nanikhai Norbu and Kennard Lipmaii. trans. I'rtmonital

Experience. Boston: Shambhala, 1987. Namkhai Norbu. The Crystal and th< Way ofUgh', london: Rourlodgc Sc Kcgan Paul, 1986. -

Dzogchen and Zen. Nevada City: Blue Dolphin.

■,w 1-utiHT OF THE G a RUOA

Reynolds, John M . rrans. The Cycle o f Day and Night. N< H ilU 1987.

o .. Azw VorW.Suuon b e Hraint ot . n 1988. Through Seeing Everything in its Nakedness. New York-SS^lf-U tation

T ucci, Giuseppe- The ic * The R e li& n s o f T tb tt. L o nd on: Roudedgc & Kegw

Tulku ThondupP aul. '9 8 0 .

f

TTad itio n o f the Nyingmap*. M ario.:

B uddhayana. 1984.

222

I ndex

of

T

ib e t a n

(w

it h

N

ames a n d

T

erms

T r a n s l it e r a t io n )

Amdo (A mdo), 65, 67 Amne Machen {Am nye rma chen), 67

dzokrim (rdzogs rim), 167 Gang Rimpoche (Gangs Rin po che) (M t

bardo{bardo), 116, 134 Boudhanach Stupa, 67

Kailash), 67 Garuda, 69 Gelukpa (dGe lugs pa), 66

Chakchen (phyagchen), 54

Godemchan (rGod Idem can), 139-141

chU 36-37. 54, 80 Choki Gyelpo Ngaki Wongpo (Chos kyi

gompa (dgon pa), 65 et passim

rgyaJ po Ngag kyi dbang po), 66,82, 122

chomenUhos sman), 166

Gungthang (Gung thang), 141 Guru Chowong (Guru Chos dbang), 53-55 Guru Lhakhang (Guru Lha khang), 53

dewacfttnpo {bde ba chen po), 38

Guru Rimpoche (Guru Rin poche), 11,

dorje (rdo rje), 32, 35, 166

28, 34-35. 53-54, 139-141, 157, 160.

Dorje Nyelwa (rDo rje myal ba), 38

See also Padma Sambhava

Dorje Phakmo (rDo rje phag mo), 66

Guru Rimpoche Choki Wongchuk (Guru

Dorje Phurba (rDo rje phur ba), 54, 139

Rin po chc Chos kyi dbang phvug). See

Dorje Sempa (rDo rje sems dpa’), 54

Guru Chowong

Drakmar Cave of Chimphu (mChims phu Brag dmar). 54

Gyang Yonpolung (rGyangs Lon po lung), 140

Drakmar Tsomo Gur kyi Neurhang (Brag dmar mtsho mo mgur kyi Ne’u chang),

Hcpori (He po ri), 53, 54

158 Drapa Ngonshc (Grwa pa mngon shcs), 54 Drukpa Kagyu CBrugs pa bka’ brgyud), 67 Dzcngdrak Karpo ('Dzcng brag dkar po), 140

Dzodun (mbzod bdun), 68 Diokchen {rdzop chen), 3 et passim Dzokchen Nyingchik (rD/.ogs chcn snying

Jamgon Kongtrul Lodro Thaye (‘Jam mgon skong sprul bLo gros mrha' yas) 65,159,160 jjamvangCyatso ('Jam dbyang rgya mtsho)

66 , 82 Jomo Mennto Padma Tsokvi (J0 mo sman mo Padma mrsho skyid). 53

thig), 79 Dzokchcnpa {rdztigs chenpa), 3 ft passim

Kadampa (bKa‘ dam pa), 67

kama (bka'm a), 157 mdogdpal ri), 54

Khading (mKha’ Iding), 69 Khyentse W ongpo (mKhycn bnse dbang po). 65, 159

Ngodmb Gydtscn (dNeo, 0 .

Khyung (Khyung), 69

N yaring (gNya’ rings), 53

Kongtrul Rimpoche (sKongsprul). 5 5 . See Jamgon Kongtrul

N yingm a (rnying ma), 2g tt pa,,-

br,M"). '3‘J.iWc^,

'B'il "

Kunkhyen Longchenpa (Kun mkhyen O rgyen Rimpoche (O rEWn r :„

kLong chen pa). See Longchcnpa

5'‘ ^ G u „ ,Rimps ; R'np»^.

Kuntu Zangpo (Kun cu bzang po), 59, 89. 90

Padm a Sambhava, 139, 157, l?8 Rimpoche

Kunzang (Kun bzang). See Kuncu Zangpo Kyabo (Kya bo), 54

Pang (sPang), 53

kyerim (bskyed rim), 167 Labchi (La phyi), 67

^ ,lru

Pangjc Tsenrram (sPang rje bTsan

Patrul Rimpoche (dPal spru|Rin

Labrang Tashi Kyi! (bLa brang bkra shis dkyil), 66

phurbu (phur bu), 32-33,35,140.166

Layak (La yag), 53 Lhatse Dzong (Lha rtse rdzong). 140 Lhodrak (Lho brag), 53

Rekong (Reb dgongs or Rcb kong), 65 rigpa (rigpa), 6 , 26, 46

Lhodrak Kharchu (Lho brag mKhar chu),

Rikdzin Chcnpo (Rig ’dzin chcn po), 140.

54 Lodro Thaye Kongtrul Rimpoche (bLo

Stt Godemchan Rinchen Terdzo (Rin chcn gter mdzod),

gros m tha’ yas Kong sprul Rin po che), 55. 5 ^ Ja m g o n Kongtrul Longchenpa (kLong chcn pa), 6 8 , 90

55, 159 Riwo Trazang (Ri bo bkra bzang), 140 Rong Drak (Rong brag), 54

lung (lung), 142 Samye (bSam yas), 67 M achik Labdron (M a gcig Lab sgron), 37

Samye Chokhor (bSam yas chos khot), 55.

Milarepa (M i ia re pa), 66

54 Samye Drakmar Drinzang (bSam yas Brag

M o n Bumthang (M on Bum thang), 54

dmar mgrin bzang), 54

tnonlam (smon lam), 142

Samye Hepori (bSam yas He po ri), 54 Namkechan (gNam skas can), 54 Nanam Dorje D u n jo m (sNa nam rDo rjc bdud ’joms), 140 Ngakchang Dorje (sNgags ’chang rdo rje), 82

Ngakpa (sngagipa), 32, 35,65-66 Ngayab Zangdok Peri (Nga yab Zangs

selwa (foal ba), 47 Sengc Dongma (Senge gDong ma),74 Shabkar Lama (Zhabsdbrbbma), 6S40. 122 Shinjeshe (gShin rjc shed), 54

Tamdrin (rTa mgrin), 66

224

IN D E X

£

^

l39’ ,97’ 159 53. 55. 139.157

legaKtiKxtrgab.M, 168, 171 ,onrut{ffor ma). 56, 166 trektho {khregs (hod), 15. 70, 8 !. 168 Trisong Dmcn (Khri srong Idc brtsan), King. 34.35, 53. 140, 158. 160 Tsang (g T « n g ) , 139

Tsang Tsi Ncsar (gTsang rTsis gnas gsar), 54 Tjari Rongkhor (rTsa ri rong ’khor), 67

tsikdon{uhigdon), 160 Tsokdruk Rangdrol (Tshogs drug rang grot). 5rgid)t 56

zattgtbal(zang (bah. 141 Zangzang lhadrjk (Zang zang lha brag), 140 7a\ c (*/ bytd), 54

225

C a re o f D h a r m a Bo o k s

D

harm a

BOOKS

contain the teachings of the Buddha; they have the power to

protect against lower rebirth and to point the way to liberation. Therefore, they should be treated with respect— kept off the floor and places where people sit or walk— and nor stepped over. They should be covered or protected for transport­ ing and kept in a high, clean place separate from more “mundane” materials. Other objects should not be placed on top of Dharma books and materials. Licking the fingers to turn pages is considered bad form (and negative karma). If it is necessary to dispose of Dharma materials, they should be burned rather than thrown in the trash. When burning Dharma, first recite

O M , AH, HONG.

visualize the letters of rhe texts (to be burned) absorbing into the

AH,

Then,

and that

absorbing into you. After that, you can burn the texts. These considerations may also be kept in mind for Dharma artwork, as well as the written teachings and artwork of other religions.