Maitripa's Writings on the View

MAITRIPA’’S WRITINGS ON THE VIEW THE MAIN INDIAN SOURCE OF THE TIBETAN VIEWS OF OTHER EMPTINESS AND MAHAMUDRA

BY TONY DUFF PADMA KARPO TRANSLATION COMMITTEE

Copyright © 2010 Tony Duff. All rights reserved. No portion of this book may be reproduced in any form or by any means, electronic or mechanical, including photography, recording, or by any information storage or retrieval system or technologies now known or later developed, without permission in writing from the publisher.

First edition, November 2008 Second edition, January 2010; revised January 2011 ISBN: 938-9937-9031-7-2

Janson typeface with diacritical marks Designed and created by Tony Duff Tibetan Computer Company http://www.tibet.dk/tcc Produced, Printed, and Published by Padma Karpo Translation Committee P.O. Box 4957 Kathmandu NEPAL Committee members for this book: translation and composition, Lama Tony Duff; editorial, Tom Anderson; cover design, Christopher Duff. Web-site and e-mail contact through: http://www.tibet.dk/pktc or search Padma Karpo Translation Committee on the web.

CONTENTS

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v Great Bliss Elucidated . . . . . . . . . . . . . . . . . . . . . . . 1 Six Verses on Co-emergence . . . . . . . . . . . . . . . . . . . 7 Utterly Clear Teaching of Unification . . . . . . . 13 Definitive Teaching on Dreams . . . . . . . . . . . . . . . 19 Clear Teaching on Utter Non-Dwelling . . . . . . 25 Full Teaching of Suchness . . . . . . . . . . . . . . . . . . . . 33 Six Verses on Madhyamaka . . . . . . . . . . . . . . . . . . . . 41 Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47 Supports for Study . . . . . . . . . . . . . . . . . . . . . . . . . . 59 Tibetan Texts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65 Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75

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There is a collection of the teachings of Indian masters of Mahamudra made in Tibet in the 11th century C.E. when those teachings were being brought into Tibet by Marpa the Translator and others. The collection is called ““The Indian Texts of Mahamudra””. It contains many small but important texts. For instance, it contains the dohas of Saraha which are the basis of much of the Kagyu view. It also contains all of the available writings of the Indian master Maitripa whose teachings on the view affected the views of Tibetan Buddhism as a whole and formed the basis of the Kagyu view in particular. Maitripa was a contemporary of Naropa, Marpa’’s guru. He was widely known as a highly accomplished siddha and was especially known for his mastery of the view. When Marpa was asking Naropa about the view, Naropa told Marpa that he should get that from Maitripa because he was the greatest expert on the view at the time. Marpa did so and Maitripa’’s teachings to him became a significant factor in the view of the Kagyu lineage as it developed in Tibet, from Marpa.

v

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Maitripa was also famous for having recovered the fifth of the five works of Maitreya and Asanga; he recovered the Ratnagotravibhaðga, which later became known as the UttaratantraÐh¼stra or Treatise on the Highest Continuum from its resting place within a stupa. He said himself that, immediately after that, Maitreya appeared to him and transmitted the entire meaning of the treatise to him. Maitripa’’s view in general was very much on the side of Maitreya’’s presentaMarpa the Translator tion and this just served to make it more so. Because of his connection with this teaching, Maitripa later became one of the main sources of the Other Emptiness1 view in Tibet, a view which is essentially the view contained in the Treatise on the Highest Continuum. Not all schools of Tibetan Buddhism have accepted the Other Emptiness view. It has provoked an enormous amount of debate through large parts of Tibetan history. Therefore, the texts of Maitripa contained in the Indian Texts of Mahamudra should be of great interest to anyone studying Tibetan Buddhism. The texts of Maitripa contained in the Indian Texts of Mahamudra are, at first sight, not always about Mahamudra itself but about the view from various perspectives, both sutra and tantra. His writings seem to be on a wide variety of subjects connected with the view. Nonetheless, he was a great tantric

1

Tib. gzhan stong.

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practitioner of the Mahamudra system and, on careful examination, most of them do end up setting forth the view of Mahamudra. His writings clearly show his preference for a view that combines Yogachara and Madhyamaka view. That is not surprising because the view of Mahamudra as it came to Tibet was very much like the Yogachara teaching and more often than not used that mode of presentation. Readers who have only heard the Gelugpa interpretation of the tantras in which they re-paint everything with the brush of Prasangika-Madhyamaka might be surprised to hear that, but even a small amount of research will show it to be true. For these readers, these writings of Maitripa should go a long way towards verifying that. His writings are always in verse form and very terse. They are not expositions written to clarify and answer all questions as the reader proceeds so cannot be used to learn background material as one goes along. They require that the reader already has sufficient knowledge of Buddhist philosophy that Maitripa’’s points about the view can be identified let alone understood. In short, to read and understand his writings without further research demands a considerable knowledge of Yogachara, Madhyamaka, and tantric philosophies. This book does not contain all of his writings. It contains instead what I judged to be several of his most interesting writings. One is on the practice of Chakrasamvara and how the view applies to that, another is purely on the view of Madhyamaka, another is on the view in relation to suchness, and

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so on. Altogether, the texts selected for this book are a good representation of what you can expect to find in his writings. Maitripa’’s writings raise many interesting points as far as the view is concerned. It had been my original intent to use the writings included in this book as the basis for a more complete book about the view. They would, for example, form an excellent basis for a presentation of the Other Emptiness view according to Maitripa’’s approach and, in fact, I have used them very effectively to teach courses on Other Emptiness to groups of Western students. They would also be a good basis for exploring Maitripa’’s expression of the view and discovering how it is the underpinning of the Kagyu presentation of the view. The texts could also be used to examine the rather strong differences of view that exist between Kagyu and Gelugpa schools of Tibetan Buddhism. For example, the Gelugpa school has been criticized heavily for its style of presentation of the Madhyamaka teachings because that style often seems to produce followers who have the problem of being swept away by an emptiness divorced from the content of the emptiness and who thereby fail to understand fullness. Unfortunately, I have not had time yet to follow these very interesting possibilities. Instead, I have compiled this smaller book containing a good sampling of Maitripa’’s writings on the view together with this introduction to his approach to the view. Then, I have assembled other books about the Other Emptiness view and included a discussion of Maitripa’’s works within them; these books are due to be published by Padma Karpo Translation Committee in the near future.

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An Introduction to Maitripa’’s Way of Presenting the View The first of Matripa’’s writings presented in this book illustrates key themes found in his compositions. It is called Great Bliss Elucidated and uses the subject of great bliss——the essential characteristic of the deity Chakrasamvara——to show the view. In the text, the idea of all things being pairs which are, in the fact of reality, unified, is presented. As a sub-heading to the topic of unification, the need for a ““knower”” which knows the content of that reality——luminosity2 in the terminology of the tantras——is presented. And, following that, there is the sub-heading that all the things known must necessarily be totally empty according to the way that the Madhyamaka——the Middle Way——proclaims emptiness. These ideas of pairs that need to be unified, of some kind of knower which actually does experience the content of being, and of the knower3 and the things it knows being totally empty, are among the main ideas that Maitripa expresses over and over again in his writings. Not surprisingly, these are among the main highlights of the view as expressed in the teachings of Mahamudra. It might not be immediately obvious to those who have practised Mahamudra that these are main themes of that teaching because some of these themes have not become well-known in the West yet, given that the major texts of the Tibetan tradition that do explain them have not 2

For luminosity, see the glossary.

3

For knower, see the glossary.

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yet been translated. All-Knowing Padma Karpo of the Drukpa Kagyu is one of many famous authors who has covered these themes again and again in his writings. We have translated all of his writings on Mahamudra and will be publishing them in the near future in a book which will make these themes known to Western practitioners. It has to be said again that Maitripa’’s writings are not simply presentations of the view of Mahamudra. His writings have an extraordinary degree of subtlety to them. He weaves all the key ideas of philosophies of both sutra and tantra together in various ways to show the right view. I would suggest that you read each text slowly several times in order to get all the threads of his thought. The first text of Maitripa in this book shows his style so clearly that I have written a paraphrase of the whole text and put it next in the introduction as a way of introducing his work. I have also written a verse by verse paraphrase for each of his other writings included in this book, in the form of a footnote to each verse. I would suggest that you start by reading the paraphrase to the first text in conjunction with the text, then read some of his other writings with their paraphrases. These paraphrases both highlight the points that Maitripa is making and also help to provide some of the philosophical background for readers who are not fluent in the philosophy involved. As you read through his writings and their paraphrases, I think you will find that the key points of his approach to the view will become very clear. Certainly his writings should provide considerable food for thought.

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For those who have only encountered the views of the orthodox church of Tibet, the Gelugpa school, with its one-sided presentation of Madhyamaka philosophy, these writings might raise a lot of doubts or even concern of the sort that says, ““This can’’t be right!”” All I can do is say to you that, for some reason, the presentations of the Gelugpa school became known in the West as the correct presentation of the Buddha’’s view. That certainly is how the school presents its view and its followers do get that attitude. I know this from first hand experience; I studied and practised as a monk with the Gelugpa tradition for nearly ten years and developed these attitudes myself. Nevertheless, the majority of Tibetan Buddhist followers in Tibet had a view that was quite different from that, one that was consistent with Maitripa’’s approach. Hopefully, seeing his works might give the impetus needed to have a fresh look at what the Buddha actually taught as the view. Our forthcoming books on Other Emptiness, which go through the details of the differences of presentation of the view amongst Tibetan schools should also be of interest; they were written in a way that gives everyone, regardless of which school they follow, room and encouragement to re-assess and refine his or her own view. Doing that is something which, as Maitripa himself says in one of the texts here, is the path of every Buddhist yogin.

A Paraphrase of Great Bliss Elucidated The meaning of great bliss4 will be clarified in this text. It will be done through an explanation of the vajra vehicle

4

For great bliss, see the glossary.

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practice of Chakrasamvara. The being who epitomizes the entire vajra vehicle teaching is Vajrasatva, the ““being of the vajra realm””. His nature and hence the nature of reality can be summarized as the pair upaya, meaning method, and prajna, meaning correctly discerning mind5. This pair is, within Vajrasatva, not two separate things but two things unified in such a way that they cannot be separated. This unified state is also great bliss. The practice of the vajra vehicle is completely contained within two stages or phases of practice, development stage and completion stage. Therefore, he will give his explanation of the meaning of great bliss in reference to the practice of these two stages. Before starting any practice, one has to develop an understanding of the particular view which goes with that practice. The view that fits here is that all dharmas, meaning all phenomena, are not reliant on truly existent conditions and therefore come into being in a way that does not involve a solidified process of birth. They come into being in a process of interdependent origination. That being so, even though the seed syllable of hĀø is the source from which Chakrasamvara is produced in the development stage, there is in fact no solidified thing produced at that time. The various phenomena of Chakrasamvara and his realm arise from emptiness in a sequence that is followed in the development of the deity. If you know the practice, you will

5

For prajna, see the glossary.

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see that the sequence is described in this verse. The end of the sequence is Chakrasamvara, firstly with general details of ornamentation, and so forth, and finally with all details totally complete. In other words, just as was explained in the previous verse, phenomena appear from emptiness therefore are nothing at all, yet they do appear in a process of one being reliant one on another, that is, as interdependent arisings. External phenomena are part of a process of polarities in mutual conjugation. This is well known and the Capable One6, Shakyamuni Buddha, taught that very clearly. This is also the truth of inner realization. Because of this, Chakrasamvara arises in union with consort; his very iconography is symbolic of how all external phenomena actually occur. Polarities in conjugal union is what is, therefore, that is what ultimately has to be realized in the mind. And, such realization is the realization taught by the Buddha. In other words, Maitripa is pointing out that realization has to include both upaya (masculine) and prajna (feminine) principles and that they have to be in union. A hidden comment in this is that the realization of reality does not consist merely of the realization of emptiness that some people think is the meaning of the Middle Way. Now, having set that up as the general view, what is said about bliss in particular? Well first, if you believe bliss to be non-existent, then, given that enlightenment is bliss, your view would prevent you from connecting with enlightenment because enlightenment does exist and so must the bliss. On

6

For Capable One, see the glossary.

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the other hand, if you believe that it does exist but for you it is the attached type of bliss that samsaric beings have, then that will be a cause of samsara, not a cause of enlightenment, for you. The last verse explained what it was not. Now for what it is. Bliss is connected with appearance and when the bliss of interdependent origination is realized, that is the bliss of the peace of enlightenment. The peace of enlightenment results from the realization of the emptiness of all phenomena. That peace is blissful because all the phenomena are present in that state of being. This kind of bliss is called a not existent thing because, if it were existent, it would be an extreme, and it is not. However, its not being existent does not mean that it is not existent. Thus, it is neither existent nor non-existent. Each one of the two sides of being existent and not existent is, when properly understood, existent and not existent within the un-born context. Thus, the superfact7, the actuality, of all phenomena, is their truth but this truth will not be evident in the perceptions of those who live in the falsity of fictional truth. However, that does not mean that fictional truth only exists as a falsity for those whose minds are deluded. There is also the fictional truth of the noble ones. The noble ones are those who have seen emptiness in direct perception and thus transcended samsara. Their way of knowing accords with seeing the purity aspect of existence, the nirvana aspect; therefore, they are known as the pure ones on the side of and

7

For superfact, superfactual, fiction, and fictional, see the glossary.

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who see, purity. In other words, it is not that they see emptiness and nothing else. As Milarepa famously said in his most profound expression of the ultimate view, ““They do not see nothing, they see buddhas””8. This point that there is a fictional truth on the side of purity, one which can be unified with the superfactual truth, is a key point of his presentation and also a key point of the Other Emptiness presentation. For more on fictional and superfactual see the glossary. The two truths in relation to purity, that is, in relation to absence of the impurities of samsara, is what we are aiming for. This sort of unified two truths is accomplished through the Vajra Vehicle yoga of Chakrasamvara which is an emptiness yoga but an emptiness yoga that includes the fictional truth in a non-dual way. In other words, it is not merely emptiness yoga but the yoga of emptiness within the fictional appearances of that emptiness. And moreover, the two have to be

This comes from a song of Milarepa called An Authentic Expression of the Middle Way which is famous for its very complete and exact expression of the view. It is short but very profound and is frequently used in the Kagyu school as a means of teaching the view. The song is so important that it was later explained at length by All-Knowing Padma Karpo, the famous author of the Drukpa Kagyu, in a long text called Clarification Made Using Three Textual Systems of the Middle Way, ““A Chariot Which Accomplishes the Definitive Meaning””. 8

A translation of the song with introduction is available free on the PKTC web-site. An extensive explanation of the meaning, highlighting the other empty view, is contained in PKTC’’s forthcoming book on other emptiness.

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unified. It is not enough to have a meditation on emptiness followed by an illusory yoga of post-meditation. The emptiness of superfact and the variety of appearance of fictional appearances have to be fully unified. To practise this sort of yoga, first, all the meaningless activity of activity done for the sake of trying to shore up this samsaric life, which is a hopeless task, is abandoned. Having abandoned it, the yoga of development stage is undertaken in which there is mantra and my form, the deity, with the divine pride of ““I””. This is not a difficult practice for those who have good intelligence. After the session, there is post-attainment or post-meditation in which the non-duality cultivated in the actual meditation on the deity has appearances brought into it. The appearances are known as illusory by the non-dualistic understanding which now has sight of those appearances within its empty state. This is how one gets into contact with what is the actual state of reality. And, based on practising that way, one reaches the end or limit of the practice which is the state of authentic being, that is, being which is what really is. That authentic limit is the rank of full unification of emptiness and appearance and it is the rank of enlightenment. It is not one-sided in any way at all because the yogin who has reached that level of unification of upaya and prajna, bliss and emptiness, appearance and emptiness, and so on, is not merely empty but has the two form bodies that constantly and spontaneously work only for the sake of sentient beings. The yogin who practises the deity according to the development of bliss is, in the system of Chakrasamvara, a yogin who

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does the practices of channels, winds, and drops that rely on the chakras. That is called upaya or method practice. If you ask where the prajna is in that, it is the emptiness of the bliss that is produced by the practice. If you ask Maitripa what his practice of Chakrasamvara would be like, that is how he would explain it. It is the unification of upaya and prajna where, in Chakrasamvara, the deity’’s body with its inner structure is the method used to produce bliss and the prajna is the emptiness of the bliss. Again for Maitripa, there are always two, never one, and not only that but the two always have to be either unified or part of a path of unification. The deity of this unified upaya and prajna type, of which divine pride says ““I am””, contains all purities, both those of external phenomena and those of internal realization. In other words, it is the realization or the means for the realization of complete enlightenment. How is that so? Because it is the practice or yoga of the secret mantra system of nondwelling bliss, that is, bliss for a being whose mind is not dwelling on any fixated phenomenon whatsoever. The being has the emptiness of not being fixated and the bliss of all that is included——which is everything possible——within that nonfixation. This kind of deity is mere interdependent origination so it is not a solidified phenomenon. Therefore, it is not the truth because it is not merely empty and it is not empty because it is full of the appearances of the interdependency. Luminosity is the knowing aspect of mind and is where the appearance of the deity occurs. It is called ““the nature”” in Mahamudra teaching. However, when the deity is practised properly, this luminosity nature of mind with its appearance of the deity

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does not have a solidified self-nature apprehended in it. Therefore, it is the nature of the essence of mind in which there is no fixation on a self-nature. Whatever words you want to use to explain this state of the deity’’s being, the very fact that it does appear in the way that it does is what I, the person practising the deity, am. I am not a nothing of mere emptiness but an emptiness kind of I that does exist in a certain way. Note that, in the higher tantras, there is talk of a self and an I, even though in the lower teachings the absence of self and the absence of I is what is always proclaimed. This kind of yoga is what creates the true heruka, Chakrasamvara, who I am rather than am not. You cannot say there is no I here. In fact, the opposite is true: there is the full force of conviction of oneself as the deity, the heruka. I as the practitioner really am present as that heruka and it cannot be said otherwise. The Madhyamaka proclamation would be that I am utterly non-dwelling (not present) because I am truly empty and not dwelling (present) anywhere as any solidified thing. However, the Other Emptiness and also Vajra Vehicle presentations proclaim the existence of nonexistence. For them, I am not an utterly non-abiding emptiness as the highest Middle Way presentation would say. Rather, I am utterly dwelling! I am utterly present! Now this kind of deity is the enlightenment of the guru manifested by the disciple through the practice of the yidam deity. Those of very acute faculties, meaning those who are capable of producing high levels of accomplishment in the practice because of having what is needed for success in the practice, who can do what he has been talking about, come to preside

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over the phenomenal world as lions. Note in general how the words in this verse are a play on the terminology of the Madhyamaka in which utterly non-dwelling Middle Way is the highest realization. Now, for the last verse, Maitripa changes from a shorter type of verse to a longer one. It is a sign of his ability at composition. There is, he is saying, the practice of the purities of the deity. The conquerors are beings who have fully accomplished its practice. For them, the total sphere of reality which is the variety of appearance that is indivisibly part of emptiness is a reality that cannot be verbalized and cannot be conceived of——it is beyond speech and thought. It is a state that does not have a solidified coming into being or cessation——one which does not have sentient beings’’ process of conceiving that things are produced then end. To realize this state, they spend a very long time practising. In the end, practice leads them to the understanding that the things that the conventional path says are to be taken up and discarded are none other than the facets of reality——one called nirvana, which is peace9, and one called samsara, which is becoming. This is the final ascertainment to which the practice of Chakrasamvara, owner of the chakras, leads. As an aside, Chakrasamvara is therefore called ““the final ascertainer””. That final ascertainment is enlightenment. Thus Chakrasamvara is the basis for the production of conquerors. Empowerment into this kind of deity does not merely bring a male understanding but 9

True peace is what sentient beings seek, therefore peace was an essential part of the teaching of a number of Indian religions at the time of the Buddha. The Buddha explained that peace was to be found in the attainment of one’’s own nirvåïa.

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leads to the production of all phenomena as the play of the male’’s consort, Vajrayogini, the dakini of the vajra realm.

Further Study Padma Karpo Translation Committee has amassed a range of materials to help those who are studying this and related topics. Please see the chapter Supports for Study at the end of the book for the details.

With my best wishes, Tony Duff Swayambhunath, Nepal January 2011

GREAT BLISS ELUCIDATED

In Sanskrit: mahåsukha prakåùha In Tibetan: bde ba chen po gsal ba In English: Great Bliss Elucidated1 Prostration to the Buddha. I pay homage to Vajrasatva Whose nature is upaya and prajna; His sort of things will, in summary, Be explained as non-dual great bliss. Development stage is meditated on first, And second is completion stage meditation. Because of that, the principles of this Two-fold meditation will be explained here.

1

A paraphrase of the whole text, done verse by verse to facilitate understanding, can be found in the introduction. 1

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Dharmas, in being without conditions, Are ascertained to be birthless; they are, In nature, interdependent origination, thus Their generation as something born from hĀø is nothing at all. From emptiness they come as the seed of enlightenment, And from that seed they arise as the form. The form, further, has arrangement and complete arrangement. Because of that, everything is produced in reliance on another. Externals are always two things in conjugation; This, which the Capable One taught well, Is the meaning of inner realization that is To be known clearly in the mindstream. What is asserted about the nature of the bliss is that If bliss is a non-existent thing, then it is not enlightenment, And if it is existent but is the great attachment, then It is the cause itself of birth in samsara. What the bliss of interdependent origination is, Is realized as the bliss of original peace, Because of which it is said to be a non-existent thing. Bliss is not existent but it is also not non-existent.

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3

Each of those two sides has the unborn2; This, the superfact of dharmas, is Truth, which is not evident in falsity, yet Purity’’s fictional is consciously known. This, the two truths’’ purity, is Emptiness yoga which is the fictional. It will be accomplished through the practice of non-duality: Meaningless activity is completely abandoned then The yoga of mantra and form I Is easily reached for intelligent ones. Following that, illusion-like, non-duality Brings the sight within itself of the variety. It is there that the authentic limit is entered and Then that the rank of unification will be realized. The yogin who is residing in that unification Works only for the benefit of sentient beings.

2

The unborn——also referred to in Buddhist philosophy as ““the unproduced”” and ““the birthless””——is a name for empty aspect of reality. Birth or production is a concept used by sentient beings to relate to phenomena. The world of conceptually born——and likewise abiding and ceasing——phenomena known to sentient beings is a grand fiction created by their delusion. In reality—— which is, compared to that fictional state of sentient beings, a factual state known by beings of superior development——there are no phenomena which arise as solid entities the way that concepts think they do, and none that abide or cease as solid entities, either. Superfact, or the state of reality, is unborn, meaning that it is empty of all conceptualized versions of phenomena.

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The yogin who is the deity with blissful mind Is the method of the various chakras; The prajna is said to be its emptiness. That is what I say to you will be my practice! Understand that This prajna-and-upaya I of itself Contains all the purity of outer and inner, As mantra’’s yoga of non-dwelling bliss. It is mere interdependent origination, Therefore, it is not the truth and it is not empty. Luminosity, the apparent aspect of the deity, also Is the nature which is without nature—— However it is that it appears That as such is emptiness I. What is known as dual and non-dual Is that and that freed from latencies. The yoga creates the pride of the heruka And I utterly abide in the heruka’’s fact, and This thing having been taken to be the guru, Intelligent ones preside like lions. For the pure ones come from that purity, the conquerors, this variety in its totality is perpetually inexpressible and for them, this Original unborn, unceasing state, during tens of millions of kalpas of realization for self and other,

GREAT BLISS ELUCIDATED

Having that to be discarded, the appearances of truth and falsity in it, has been ascertained as being in fact the equality of existence and peace. This ascertainment, which is the chakra owner who is the basis of the good qualities of the conquerors, is the empowerment that enables the movement of the vajra dakini. ““Great Bliss Elucidated”” composed by the œch¼rya AvadhÔtipa, Non-Dual Vajra, is complete. Guru Vajrap¼Æi and Mabon translated it. Tony Duff translated it into English.

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SIX VERSES ON CO-EMERGENCE

In Sanskrit: sahajåúhaûaka In Tibetan: lhan cig skyes pa drug pa In English: Six Verses on Co-emergence3 Prostration to the Vajra Holder4. Definite liberation from permanence and nihilism Is what is asserted by those gone to bliss5.

3

Skt. sahajå, Tib. lhan cig skyes pa. Co-emergence is the name of one of the main systems for teaching Mahamudra. It refers to the fact that wisdom and bliss come together. 4

The vajra holder would be his guru who holds the vajra teachings. The homage indicates that the text will be about the tantras although we already know that from the title. 5

The ones gone to bliss are the sugatas, a practical name for the tathagatas, meaning buddhas. The sugatas, the ones who have actually trodden the path to enlightenment, declare that enlightenment is a situation in which there is certain or definite libera(continued...) 7

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For dharmas produced from a nature there is Talk rich in establishment and elimination; The ones who do it are called ““propounders of existence””.6 Everything, when finely analysed, is not existent; The ones who do it are called ““propounders of nonexistence””.7 5

(...continued) tion from the extremes invented by dualistic mind, the extremes of permanence and nihilism. This sets the view for the rest of what he will say. 6

Dharmas produced with a nature are the dharmas produced on the face of dualistic mind. That sort of mind sees all dharmas with a nature of a solid, permanent, self. Any discussion amongst people who believe in such dharmas always treats phenomena in a way that is consistent with their projected reality. Therefore, they will always talk about phenomena as things that truly come into being and truly perish. The Lesser Vehicle schools of Buddhism following the teachings of the first turning of the wheel of dharma by the bhagavat Buddha talk this way. Their presentations of the view are filled with their terms ““establishment”” and ““elimination””, a pair of terms based in the idea that phenomena really come into being and then really perish. 7

Then there are those who do not just accept what seems to be the case but who investigate these apparently solid dharmas having a solid nature. Upon careful analysis, they find that these solidly existent dharmas simply do not exist as such. Therefore, they go to the extreme of proclaiming that such dharmas do not exist as such. The Great Vehicle schools of Buddhism, following the Prajnaparamita teachings of the middle turning of the wheel, are like this. This is the view of the Madhyamikas, followers of (continued...)

SIX VERSES ON CO-EMERGENCE

9

When finely analysed, everything exists.8 Each of these with its way of exaggeration Is produced within the yogin and then Whatever exaggeration there might be Is avoided by the yogin.9 7

(...continued) the Middle Way. Although some Tibetan schools would not accept that the Madhyamaka is a nihilistic presentation, there are other schools who do point out that it has a slightly nihilistic effect and that there is, therefore, an even more refined way to present the view. That more refined way will be the approach of Other Emptiness. 8

If these non-existent dharmas are examined even more closely, we find that they are not merely non-existent but do have a nominal existence. This is the view of those, such as the Yogacharins, who follow the teachings of the third turning of the wheel. 9

A person who intends to realize the view set forth by the sugatas will not be just a philosopher but will develop that view by practising meditation. He will follow the sequence of the Buddha’’s teaching as it was taught in the three wheels. In doing so, he will first develop the view of existence in his mindstream. Then he will examine that view to see if there is exaggeration within. He will abandon whatever exaggeration he finds and in so doing will move on to the next, more subtle view. And so on. Thus, Maitripa is declaring that the way to develop the realization of enlightenment is to develop a correct view in the mind by following the sequence taught by the Buddha himself. This sort of presentation later became known in Tibet as the Other Emptiness presentation. It is noteworthy that later, in Tibet, the (continued...)

10

MAITRIPA ON THE VIEW

Because of which co-emergence is uncontrived and Therefore is an un-restricted co-emergence. Co-emergence is none other than bliss so The bliss has the un-restricted characteristic and10 Because it is a knower, it is an un-restricted self so It is the holy realization of inseparability; The variety having been realized as self-knowing Subsides into the ocean of co-emergence.11 9

(...continued) Gelugpas and most of the Sakyas did not accept this sequence or the Other Emptiness presentation of it where the Kagyus, Nyingmas, and some Sakyas did. Much could be said about this but it would make this too long. The topic is taken up exhaustively in PKTC’’s forthcoming books on Other Emptiness. Interestingly, it was clearly stated by the Buddha himself that the sequence to be followed is exactly the one Maitripa has just presented. 10

Now, having established the view that way according to the sutras, we can apply it to the tantras. Because the view is as described, the co-emergence that a yogin will eventually arrive at is one that has no tightness to it; it is totally without restriction of any kind. Since co-emergence is the mutual presence of wisdom and bliss, the bliss also will have that character.

11

Not only is the bliss un-restricted in the sense of belonging to a vast field of emptiness but it is the wisdom knower, too. Therefore, in the higher tantras, it is spoken of as one’’s real self or ““I””. Just because the knower has no grasped-at self does not mean that it does not exist. In fact it does and therefore is a self, an I, but this kind of self is one with the unrestricted characteristic of having no grasping at duality. When that whole variety which is the bliss and which is inseparable from the knowing wisdom is (continued...)

SIX VERSES ON CO-EMERGENCE

11

The yogin of mantric suchness12 Utterly abides in the fact of non-restriction and Becoming also is made out as the guru whereby This object of non-restriction is shown.13 11

(...continued) realized as such, there is one grand ocean of self-knowing with all things immersed in it. That grand ocean of self-knowing is wisdom co-emergent with bliss.

12

Suchness is a name for reality given that reality is the situation which is as it actually is.

13

Thus, the yogin who practices the suchness of reality according to the tantric approach utterly abides or stays totally within the superfactual truth of suchness. However, he does not only do that. The entirety of all the phenomena that there could be are shown to him by the guru as the face of that superfactual guru. Therefore, he does not merely utterly abide in the un-restriction of absence of grasping at duality but that very thing contains the entirety of all phenomena. This verse sums up some very profound teachings of the Vajra Vehicle. A point that should be made is that the words ““utterly abide”” are a play on the key words of the Madhyamaka system. In the Madhyamaka of the second turning, which focusses on the emptiness of phenomena, the final realization is called ““utterly non-dwelling Madhyamaka””. It refers to the fact that the person is actually within a realization of emptiness in which there is no dwelling on any kind of concept at all, no presence of such a thing. Here Maitripa makes the point that there is utter presence. In other words, final realization is a positive one. And just what is this presence of being that one utterly abides in? It is the coemergent wisdom bliss in which there is wisdom that knows the emptiness of all phenomena and which simultaneously knows all (continued...)

12

MAITRIPA ON THE VIEW

““Six Verses on Co-emergence”” composed by Guru Maitripa is complete. The Indian Upadhyaya Vajrap¼Æi and the Tibetan Lotsawa Tshur BhikÑhu Jñ¼na Akara translated it. Tony Duff translated it into English.

13

(...continued) of those phenomena. It is presence, not absence, but as the sugatas have said, it has neither existence nor non-existence within that presence.

UNIFICATION SHOWN TOTALLY CLEARLY

In Sanskrit: yuganada prakåùha nåma In Tibetan: zung du ’’jug pa rab tu gsal bar bstan pa zhes bya ba bzhugs so In English: Unification Shown Totally Clearly.1 Prostration to the Youthful Manjushri.2 When these appearances of this and that Are realized, they are the unchanging. Born from conditions, they are change, Yet that even is not born from conditions——3

1

Unification is another key theme of the Mahamudra teaching. He will show clearly what it means in terms of the view.

2

He prostrates to Manjushri, which shows that this will be more of a sutra presentation, which it is. 3

If we look at the appearances of the six senses, we find that, when their reality has been realized, they are part of the unchanging dharmakaya. Nonetheless, for unrealized ordinary beings, (continued...) 13

14

MAITRIPA ON THE VIEW

For visual form, no existent visual form comes from it; For the eye, too, there is no existence; And in its arising there is also no consciousness.4 Just as with fire and rubbing sticks, The fire manifested using a rubbing stick, Rubbed support, and person’’s hand Has no coming into existence; It arises in reliance on these.5 Was I stupefied prior to being a child? Or, did I become stupefied due to being a child?

3

(...continued) they are produced from causes and conditions, so are seen as part of the changing, impermanent world. Even then, those appearances which are part of change are part of the unborn reality and hence are not really born from the conditions that cause their appearance. For example …… 4

There are appearances of visual form but in their appearing there is no existent visual form produced, there is no eye seeing them that is existent, and the consciousness at their time of production also is not produced as an existent consciousness. 5

A rubbing stick and its support were the ancient way of making fire and it needs human effort to make it work, which accounts for the three things mentioned. The flames produced by doing so are not substantially existent any more than the consciousnesses produced when the external object and the eye come together to make the consciousness.

UNIFICATION TOTALLY CLEARLY SHOWN

15

If you say, ““Prior to the child?”” That is not substantially existent.6 Because in that way it is condition alone Dharmas are without self nature. For the yogin who remains in that, Experience does not change from supreme bliss.7 All of them are engaged without acceptance and rejection As conventions; These illusion-like non-things Are realized to occur due to conditions because of which8

6

You are stupefied in cyclic existence. Were you already stupefied as a child due to what you did in prior lives? Or are you stupefied now because of what you did as a child? If you think that it is the former, then remember that there is no substantial existence anywhere in that chain of events. You were stupefied as a child because of past conditions. You were not a truly existent child who was stupefied and who has led you to a truly existent current personage who also is stupefied. You, the stupefaction, and so on all are things that arise in dependence on something else. So he says …… 7

Because, as just demonstrated, all phenomena arise in dependence on conditions alone, it can be understood and it is the case that they have no nature of solid self. The yogin who can stay in this correct view does not merely abide in absence of grasping at duality but abides in unchanging supreme bliss.

8

The yogin, having transcended the dualistic mind of cyclic existence, no longer engages in conceptualized things through the conceptual process of accepting and rejecting such. Instead, he (continued...)

16

MAITRIPA ON THE VIEW

They are unborn and because of that are without nature. The stopping of an absence of their arising from conditions Means that they are equally things and non-things, Therefore, they change to being apparent as unification.9 Emptiness and compassion become one Is not achieved through a conception of it; Emptiness and its utter luminance are By nature unification.10 8

(...continued) engages the appearances without grasping at them as real and with the understanding that the names given to them are just conventions. For him, they are illusion-like. They are nonthings meaning that they no longer have the thingness of conceptual mind attached to them. They have been understood to be simply conditioned phenomena. Therefore …… 9

For him, they are unborn, meaning that they do not arise as solidified phenomena. Therefore for him, they appear without the overlay of a nature of a solidified self. In this way, the idea of an absence of phenomena that arise from conditions has been ended, and they are both things and non-things equally. In other words, all of appearance does arise for him. He knows things to be conventions only, so does not solidify them into the things of dualistic mind but leaves them as non-things of non-dualistic mind. Because of this, appearances for him now become unification. That is, they are unified appearance and emptiness or, from a Mahamudra perspective, unified bliss and emptiness. 10

The reality of the innate character of mind is that it is empty and simultaneously good to others. The goodness it expresses is known conventionally as ““compassion””. But this unified reality is not the product of the thought of a dualistic mind. It is utterly (continued...)

UNIFICATION TOTALLY CLEARLY SHOWN

17

The core of being which is the profound innate Possessing the vastness of the excellence of all superficies, The directly perceived rigpa buddha, Is what very nicely performs the offerings of worship.11 If in body and speech and also mind, One always utterly abides in good intellect, Whether one engages in the conduct or not, That is referred to as ““engaging in the conduct””.12 10

(...continued) beyond that. Emptiness and the luminosity that contains the knowledge of all phenomena——and which is where compassion is to be found——are by nature unified in the state of reality.

11

Now he uses words of the tantras to express the same thing. The profound innate is the essence of samsaric mind. It has the quality of profundity because it sees emptiness but it also has the quality of vastness because the emptiness involved is one that has the particular excellence of possessing all the superficies of all possible phenomena. This term ““emptiness possessing the excellence of all superficies”” is a special term used in the third turning of the wheel and in the tantras to get past the notion of a dry emptiness. This kind of essence of mind is the very core of being. When the rigpa or dynamic, knowing quality of the core of mind is seen in direct perception, the buddha of one’’s own mind is known in personal experience. The buddhas are to be worshipped with offerings. There is something that does engage in making offerings and doing all of the other conduct involved on the path. It is not nothing. What it is that does that is the buddha of one’’s own mind. This leads to the next verse …… 12

Regardless of whether one consciously engages in the conduct of the path, if body, speech, and mind are always kept by a mind (continued...)

18

MAITRIPA ON THE VIEW

““Unification Totally Clearly Shown”” composed by œch¼rya AvadhÔtipa, Non-Dual Vajra, is complete. The Indian Preceptor Vajrap¼Æi and the Tibetan Lotsawa Tsultrim Gyalwa translated it. Tony Duff translated it into English.

12

(...continued) of good intellect, that is, one that is truly seeing emptiness and its fullness, both, as he has just explained, then one will always be engaged in conduct that is consistent with enlightenment. In other words, having a mind that is correctly focussed on reality, the way that he has described, does result in something or someone doing the conduct of the path.

DREAMS DEFINITIVELY SHOWN

In Sanskrit: svapna nirdeùha In Tibetan: mi lam nges par bstan pa In English: Dreams Definitively Shown1 Prostration to the Buddha. In Vinaya and Abhidharma and Sutra, the supreme being, the conqueror2, Taught that dharmas are dream-like and That is clearly shown here.3

1

The meaning of dreams will be definitively shown. Dreams are spoken of in two ways in Buddhism. One is the actual process of dreaming. A second is that sentient beings create an illusory, dream-like existence for themselves and believe it to be real. The latter is his theme here. 2

““The supreme being, the conqueror”” is the Buddha.

3

The conqueror’’s teaching that all dharmas are illusory, dreamlike, and so on is seen throughout all parts of his sutra teaching. (continued...) 19

20

MAITRIPA ON THE VIEW

Dreams true or false, and Mind with variety or mind without superfice, and Illusory or, alternatively, not present; What did the holy ones assert about this?4 In non-realization, dreams are true and With realization, they become false; The first is knowing permanence; The second changes to nihilism.5 Thorough wakening eliminates concept. Having experience does not eliminate it. That which has had together with mind, the variety eliminated,

3

(...continued) That teaching will be clearly shown here. 4

What have the holy beings asserted about the issue of the dream of sentient beings being true or false, and about whether the mind of sentient beings has the variety of appearances with it or does not, and about whether the dreamed phenomena are illusory or simply not present? This is a summary of the six topics he will cover.

5

Beings who do not have realization of reality believe that their dreamed up phenomena are true. Beings who realize the actual situation understand those phenomena to be false. The first one knows phenomena, seeing them as permanent. That changes to a kind of nihilism for the second one given that those ““permanent phenomena”” now are viewed by the yogin to be completely nonexistent.

DREAMS DEFINITIVELY SHOWN

21

Is the one that is the greater experience.6 The mere momentary events of the alaya Occurring as the variety of appearances are Conceived of as this and that; Just this is mind and this is how they assert it to be.7 If dreaming, the dream itself which is Mind’’s variety of things is at that time false. Because it has no engagement of existent and non-existent, For the luminosity, there is no nullification.8

6

So far, he has painted two degrees of realization. The first is no realization. The second is a certain level of realization. A third level is thorough awakening or full realization. Thorough awakening involves the complete elimination of all samsaric mind and the variety of samsaric appearance that goes with it. Merely gaining some experience through a partial elimination of the samsaric aspect is not total awakening. Thorough wakening requires elimination of samsaric mind and all of its dreamed up appearances. That is not merely experience of reality but the great experience of it. 7

Samsaric mind is asserted by the holy ones to be nothing else but a process in which the karmic latencies implanted on the eighth, alaya consciousness, come into being momentarily as appearances which are then, through the process of conceptual labelling, taken to be the solidified things of the samsaric dream. 8

When a samsaric being is dreaming his dream, the content of the dream, which is samsaric mind and the conceptualized things it deals in just described, is not true the way it seems; it is false. However, the luminosity which is the knowing factor of mind and (continued...)

22

MAITRIPA ON THE VIEW

What it is is the nameless given a name. The name is asserted to be illusion. The name is not a name per se; The name is a non-dwelling.9 Of the six here, they assert that two are To be cast off and four to be realized. The supreme conqueror stated that These varieties are equivalent to dreams.10 8

(...continued) which knows these things is not false in the same way. The luminosity merely knows the appearances and does not engage in projecting existence or non-existence onto them. Therefore, even though the dream content is false, that does not nullify the dreamer of that content. That is so because, for a mind which is in line with actuality, the dreaming that happens in it is known to be false and therefore, even though the solidified phenomena of dreaming have been abandoned, the dream with the whole variety of phenomena is still there. 9

What is this all about? The dreaming involves applying a name to something which is actually nameless. It has no name, could not have, because it is past all conceptuality. So what do the holy ones assert about this nameless thing that has been named? They say that the so-called ““name”” is actually illusion. And when we talk about this named thing, we should understand that it is not really the name that we might think it to be but is an absence of being present as a conceived of entity. 10

Now he sums up. He mentioned in his introduction that there were six things to be considered in terms of what the holy ones would say about them. He says that the holy ones say that, of the six, two are to be cast off as being falsities and six are to be real(continued...)

DREAMS DEFINITIVELY SHOWN

23

The main thing of nirvana, which is what is to be realized, Is the excellence of all buddhas and that Is known through self-knowing and through the guru’’s command Which is the special form of authoritative statement11. ““Dreams Definitively Shown”” composed by œch¼rya AvadhÔtipa, Non-Dual Vajra, is complete. Indian Preceptor Vajrap¼Æi and Tibetan translator Tsultrim Gyalwa translated it and edited it. Tony Duff translated it into English. 10

(...continued) ized. What is what should be evident from a careful reading of the text. Then he caps that statement by saying that the supreme holy one, the conqueror, stated that the varieties of appearance are equivalent to dreams.

11

That being so, the real task at hand is to realize nirvana because that will solve the whole problem that samsaric beings have dreamed up for themselves. Nirvana is the special feature of the buddhas, it is their excellence, so their authoritative statements about it, such as the ones presented in this composition, are what sentient beings have to follow. In the end, we attain buddhahood through our own self-knowing. We learn to access that through the guru’’s words which come as commands for practice. The guru’’s words are the most special form of all authoritative statements made by the Buddha and the other holy ones because they are the ones that get the practitioner to his innate self-knowing. Note that he could have talked about realizing the meaning of Madhyamaka as the way to buddhahood. Rather, he spoke of self-knowing which is a key feature of both the Yogachara and tantric presentations. This again is a sign of his own approach to the view.

UTTER NON-DWELLING CLEARLY SHOWN

In Sanskrit: apratiúhûha prakåùha nåma In Tibetan: rab tu mi gnas pa gsal bar bstan pa zhes bya ba In English: Utter Non-Dwelling Clearly Shown1 Prostration to the Youthful Manjushri. Awareness utterly non-dwelling Is asserted by all Buddhists to be a mistake. Well then, would the effortless yoga Work for the aims of sentient beings?2 1

Utter non-dwelling is usually a reference to the actual realization of the correct Madhyamaka view. Here, he shows the true view about this. 2

Maitripa’’s stance is that there is an awareness that has the utterly non-dwelling view of the Madhyamaka. However, that is not the same as ““awareness utterly non-dwelling””. The words ““awareness utterly non-dwelling”” mean ““awareness which has no presence at all and no Buddhist would ever assert that awareness did not exist——which is how we would say it in English. (continued...) 25

26

MAITRIPA ON THE VIEW

Because it is produced from the accomplishment of other elimination, It dwells in permanence and nihilism. The perpetually unborn and unceased has become The animal of birth and cessation.3

2

(...continued)

All Buddhists will agree with his cleverly worded statement that an awareness utterly non-dwelling (meaning non-present) is a mistake. He cleverly says, ““Well then, that leaves us with this question: how would the effortless yoga, which would have to have an utterly dwelling (that is, fully present) awareness, do its work——which it does do——for sentient beings?”” By posing his question this way, it forces us to realize that there must be a fully present awareness that is operating in an utterly non-dwelling, that is empty, sphere. To re-state this: Normally, utter non-dwelling is discussed in relation to the object of a mind that is focussed on emptiness. Here, he points out that if you try to apply that idea to the subject of that emptiness, every Buddhist will say you are mistaken. The reason is that you cannot deny the fundamental fact of knowing. That is all well and good but there is the question of when would the yoga of being in the state beyond all conceptual efforts, which is the hallmark of a mind that is viewing the utter non-dwelling Madhyamaka fact, actually get down to the business of benefitting all sentient beings? The answer follows. 3

The awareness of samsaric beings does everything through conceptual processes, one of which is called ““other elimination””. (Other eliminators are a complicated subject and beyond the scope of this work. However, you might like to avail yourself of the free text on the PKTC web-site called Miraculous Key by (continued...)

UTTER NON-DWELLING CLEARLY SHOWN

27

If self-knowing is valid cognition, That knowing will not be asserted as sentient being. Because for it all superficies have been shed, It is not the truth of sentient beings.4 If you ask,““Are sentient beings asserted afterwards?”” The answer is that, at that time, sentient beings are not substantially existent. With the meaning of damaging the claimant through severing his claim, One would say,““Permanence afterwards””.5

3

(...continued) Khenpo Tsultrim Gyatso which has a good explanation of the subject.) Because of this, it always operates in the modes of permanence and nihilism. Due to this, reality which is perpetually without solidified birth and cessation, has become the stupid approach of solidified birth and cessation in this dumb animal mind of samsaric beings’’ awareness. 4

The self-knowing aspect of mind, if it is a valid knower, certainly is not the way of knowing of sentient beings. Their minds look out at objects because of their dualizing process and in so doing are mistaken. Moreover, it does not cognize the superficies that the externalized mind of sentient beings cognizes, therefore what is true for it is certainly not what is true for the minds of sentient beings. 5

This is worded in the language of debate. Sentient beings do not follow on, exactly, from self-knowing, because the self-knowing does not view permanence where sentient beings do. They are two different things. The defendant, Maitripa, has just cut down the claimant who suggested the idea. On the other hand, (continued...)

28

MAITRIPA ON THE VIEW

In the main part there is knowing too Because afterwards it has appearances accordingly. First it dwells as no thought that apprehends superficies. From there, it changes to the awareness that grasps them.6 The minds of past, future, and so on, Do not exist as something dwelling. Therefore the guardian of migrators taught Migrators that those are not existent.7

5

(...continued) the awareness of sentient beings does come from this self-knowing. 6

The self-knowing which is the main situation and not the follow-on of a sentient being’’s awareness, does have knowing. That can be understood from the fact that there is knowing also in the awareness of the sentient beings, even if the content is different. Originally, there is the self-knowing type of knowing. It has none of the conceptual thought of a sentient being’’s awareness, the conceptual thought that knows the superficies of a sentient beings’’ appearances. The fall into samsara results in the subsequent situation of a sentient being in which the self-knowing knower has changed to a complicated mind that includes a grasper which knows externalized objects. 7

The conqueror was very skilful in his way of teaching. He taught that the minds of past, present, and future, which are the ways that conceptual mind comes out, are not truly present, that is, dwelling. They are a false idea. Therefore and in order to be helpful to migrators, the Buddha taught that these minds are not existent, though it really means that their perceived existence is false.

UTTER NON-DWELLING CLEARLY SHOWN

29

Dharma’’s meaning is that there is something born—— Self-knowing, the inconceivable innate. That is what ““emptiness”” refers to; It does not follow after nihilism.8 From the seed of utter non-dwelling The fruition of utter non-dwelling arises. The protectors, those holy ones, Are like that kind of artificial artefice.9 Similarly, there is no way to express the conduct of being without attachment With words like ““Dhyana exists, does not exist””.

8

The real meaning of dharma is not the nihilistic approach that can come from over-involvement with or wrong understanding of the utter non-dwelling Middle Way approach. The real meaning is that there is something that comes into being as opposed to not being born. That something is the self-knowing that is the innate essence of mind and which is outside the range of conceptual mind. That production or being, you could say, is what is really meant when the word ““emptiness”” is used. This is a totally positive way of talking and does not head down the path of nullification that can happen with the utterly non-dwelling Madhyamaka presentation. 9

The seed of true utter non-dwelling is this self-knowing. When it has been taken to fullness, to its fruition, you have the embodiments of it who are the holy protectors of sentient beings. They are like an artefice of an artefice. To start with, they were the artefice of sentient beings and then, through the artefice of an illusory path based on emptiness, they became the protectors of those beings.

30

MAITRIPA ON THE VIEW

What arises in interdependence, No matter what the experience, will always be born.10 What arises in interdependence, this and that, Are this and that of non-dual varieties of mind. When empty and variety minds are distinguished, They are dharma and sambhoga and nirmana.11 Due to my discussion of non-dwelling, May the existence of whatever merit has been accumulated, Bring the attainment of non-dwelling To all practitioners and for migrators.12

10

In the same way, the conduct of those who have gone beyond attachment is just inexpressible using the concepts that go with the words of concentration existing or not existing. Anything that arises in interdependence always does come about, no matter whether it is a sentient being that experiences it or a being with realization. In other words, you cannot deny the apparent existence of these things, despite the claims of the Madhyamaka that there is no birth at all.

11

In reality, all things that arise in interdependence are the various items of non-dualistic awareness. Again, they will be seen one way by sentient beings and another by enlightened beings, but at root they are the appearances of non-dual mind. For the non-dual knower, if the empty and full experiences are categorized, there is the dharmakaya which is the empty aspect and the two form bodies which are the full aspect. 12

May the merit that I have accumulated by this discussion of non-dwelling——and which has to be said to exist——have the effect of all beings, both those who practise the path of enlightenment (continued...)

UTTER NON-DWELLING CLEARLY SHOWN

31

““Utter Non-Dwelling Clearly Shown”” composed by œch¼rya NonDual Vajra is complete. Indian Preceptor Vajrap¼Æi and Tibetan translator BhikÑhu Tsultrim Gyalwa translated it. Tony Duff translated it into English.

12

(...continued) and the others as well, gaining the state of non-dwelling.

SUCHNESS FULLY SHOWN

In Sanskrit: tattva prakåùha nåma In Tibetan: de kho na nyid rab tu bstan pa zhes bya ba bzhugs so In English: Suchness Fully Shown Prostration to the Youthful Manjushri. I pay homage to the buddhas of the three kayas Who have become, through the power of being so, Supreme within becoming and nirvana And who are the selves of prajna and upaya. Like beings with floaters in their eyes Seeing the appearance of falling hairs in the sky, The childish ones obscured by the darkness Of ignorance think ““movement”” with their minds.1 1

The childish beings of samsara who lack an adult knowledge of reality think that there is something really there when they see appearance. Their situation is like that of a person who has (continued...) 33

34

MAITRIPA ON THE VIEW

Looking, with the eye of purity, at these hairs Projected onto space by this mental trickery, The yogins, seeing them in their purity, Realize that all existence is like that.2 ““Oh my goodness! Looking at the centre Of space I see these falling hairs!”” Is what the ones who have the eye of purity state. These are not existent, your intelligence is confused!3

1

(...continued) floaters of the eye and who does not realize that the falling strands he sees because of it are just the appearances of threadlike faults within the gel inside the eye. For an explanation of floaters, see the glossary. 2

The yogins, who have overcome delusion and who see the purity of reality without the impure overlays of a samsaric mind, realize that projected phenomena in their entirety are just that and therefore see them like a person who has floaters sees floaters but knows what they are when he sees them.

3

The yogins look into their space-like field of experience (spacelike because of their realization of emptiness) and see that there are appearances within it but that they are false, like the falling hairs seen by a person with floaters. These beings who see the pure side, these ones who do have a correct mind, turn around and exclaim to the beings in samsara, ““Hey! These phenomena you think are real are just like the falling hairs seen by people with floaters in their eyes. When I look, I see them too but I understand that they are not truly existent! The existence you see in them is a mistake of your mind; you might be intelligent but that (continued...)

SUCHNESS FULLY SHOWN

35

When the confusion caused by the disease of floaters has been cleared You will be saying, ““Having removed that, they are not existent”” and at that point, Because being cleared and not cleared are empty, There will be nothing to stop and nothing to produce.4 Likewise, the un-outflowed dharmas, The bodies of the sambhogakaya which are The interdependency of pure aspirations made Will fully engage in the aims of sentient beings.5

3

(...continued) intelligence has the fundamental confusion of seeing what is as what is not, a confusion that comes from the root cause of fundamental ignorance.”” 4

The yogin explains to the samsaric person what will happen when he too has cleared off the confusion. He will stop seeing existence in the appearance and, because clearing and not clearing are concepts that do not apply to his new, pure situation, he will not have any conceptual work to do of preventing something from happening or bringing something about. The conceptual approach of a person in samsara, who tries to produce something new or stop something that seems to be undesirable no longer applies. 5

Just as that conceptual approach no longer applies, so the sambhogakayas do their work always and without need of conceptual effort for the sake of sentient beings. They do their work within the realm of un-outflowed phenomena, that is, within a wisdom space where the wisdom does not lose its footing and leak out into being the defiled and ignorant mind of sentient beings.

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MAITRIPA ON THE VIEW

They are not different from them. They are the nature of them and because of that They exist, existing in uncontrived spontaneity. That distinction dispels the doubts of samsaric mind.6 If you do not assert lack of birth, By implication, there are separated things, And because of that, how will we get to the meaning of Madhyamaka which is different from that of the Yogachara texts?7 If abandonment of the four extremes Makes the meaning of the Madhyamaka special, For vijnapti also, there would be a consequence. So again, because these are completely abandoned,

6

In reality, the sambhogakayas are not different from the sentient beings and have the same nature as them. Because the sambhogakayas know this reality, they do nothing but live within it and therefore are totally uncontrived and exist spontaneously within what is. This, when understood, clears all doubts of samsaric beings about the nature of reality.

7

The section following this shows that both Madhyamaka and Yogachara have something to offer. Essentially, Yogachara emphasizes presence of knowables while Madhyamaka emphasizes their absence. So far he has emphasized the presence of appearance. Now he is saying that you have to take that Yogachara-like stance and make sure that you do include the Madhyamaka tenet of absence of birth. If you do not do that, you will not get to the Yogachara-Madhyamaka point of view which he champions.

SUCHNESS FULLY SHOWN

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The awareness which is completely liberated From the four extremes which is designated as non-dual, substantial, and true is empty and non-dual. This is understood by the experts who advocate vijnapti.8 This variety coming from the authentic limit Will arise as interdependent origination. They are unborn, empty of substance, And are what is just named ““un-mixed””.9 ““Difference between I-energized and luminosity””, 8

In these two verses he deals with details of the awareness according to Yogachara which are usually hotly argued by the Madhyamikas. His is pointing out that you can talk about awareness the way that the Yogacharins do yet still have it fully qualified with emptiness as the Madhyamikas would require. Thus he continues to drive home the point that there is an awareness of an enlightened kind and that one should not lose sight of that because of developing nihilistic tendencies through being too focussed on the Madhyamaka view. A detailed analysis of these verses would require considerable explanation, so that has been left aside here.

9

When you have this kind of view, the variety of superficies which exist in the reality that buddhas have arrived at through practise of the path——the authentic limit——are understood to be interdependent origination, no more and no less. They are unborn, that is, there is nothing really produced when they are known; they are empty of substance which has the same sort of meaning again. They are also unmixed, meaning that the wisdom mind knowing them sees every single one of them utterly distinctly, something which is quite unlike what happens in samsaric mind where appearances are known in only a very hazy way because of the filters of concept.

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The All-Knowing One taught. When they rely on the first, They abandon the view that sees nihilistically. That is not conducive to the fruition.10 Anything to which you are attached is not existent so It is by the effortless yoga that the Buddha’’s rank is definitely completed.11 Noble One Nagarjuna was foretold In prophecy by the tathagata. He did correctly follow the Buddha’’s dharma And taught in full the unborn, which is The suchness of dharmas. By whatever merit I have obtained May every world without exception

10

The All-Knowing One essentially taught that there is a difference between luminosity without I and luminosity that operates under the influence of I. The latter prevents the view of conceptual things being non-existent and so prevents the path to enlightenment. 11

Luminosity untainted with an I does not make existence or non-existence out of the things that the I makes existent and nonexistent. It is through that luminosity absent of all the paraphernalia of an I-type mind, which includes conceptual efforts of all kinds, that one definitely goes to the rank of a buddha. Thus it is a combination of the Madhyamaka teaching of emptiness of the second turning and the more subtle teachings of the third turning of the wheel of dharma and of the tantras concerning luminosity that lead to enlightenment.

SUCHNESS FULLY SHOWN

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Become a vessel of unification.12 ““Suchness Fully Shown”” composed by the expert œch¼rya, AvadhÔtipa, Non-Dual Vajra, is complete. The Indian Preceptor Vajrap¼Æi and the Tibetan Lotsawa BhikÑhu Tsultrim Gyalwa translated it and edited it. Tony Duff translated it into English.

12

Now, in order to ensure that suchness is properly understood, he points out that the great champion of the Madhyamaka teaching was Nagarjuna. Nagarjuna was prophesied by the Buddha in one sutra where the Buddha foretold that he would be someone who correctly stated the meaning of the Middle Way. Therefore, we have to accept Nagarjuna’’s teaching and make sure that we understand that correctly within the entire context of the Buddha’’s teaching, a teaching that, at its most subtle level, teaches self-knowing awareness and luminosity as the final meaning of enlightenment.

SIX VERSES ON MADHYAMAKA

In Sanskrit: madhyamaúhaûaka In Tibetan: dbu ma drug pa In English: Six Verses on Madhyamaka1 Prostration to the Buddha. There exists a momentary awareness Completely liberated from the four extremes; It is to be known through this proposition: Empty of concepts and without reference, and together with superficies.2 1

Six verses on Madhyamaka or The Middle Way.

2

This should be understandable from the foregoing writings. He is saying that there is an awareness which is important. It is one that, unlike samsaric awareness, is completely free of all conceptual paraphernalia. The mind which operates using concepts sees everything as an extreme, an exaggeration over what really is the case. These can be summed up in four ways that conceptual mind views everything. For that mind, all phenomena are viewed as (continued...) 41

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Non-nihilate self-knowing Appears as the superficies of blue, and so on. It is not produced via characteristics. We assert that it is the Madhyamikas’’ path.3

2

(...continued) being either: existent, non-existent, both existent and non-existent, or neither existent nor non-existent. That kind of awareness can be stated to be like this. Firstly, it has been emptied of all concepts and all of the apparatus that creates and depends on them. It has been freed of all referencing. ““Referencing”” is the technical name for the specific process that dualistic mind uses to refer to phenomena. Referencing never relates to a phenomenon in direct perception but only through conceptual name tags. This awareness is empty of those two yet still has all the superficies of appearance. 3

Self-knowing, Tib. ““rang rig””, is a central point of the Yogachara view. Here, he is setting forth the Yogachara position but is saying that this is not the Yogachara that followers of the Madhyamaka would normally refute. It has the very qualities of being free of characteristics in the way that a follower of the Madhyamaka would assert was the mode of phenomena. Therefore, he is asserting a Yogachara type of Madhyamaka. This view was popular in India at Maitripa’’s time because it put the best of both tenets together and moreover was, basically, the view of the tantras. A Madhyamika is a person who follows the Madhyamaka system of tenets. Here he is saying that the thing which Yogachara asserts, when understood as being asserted without the characteristics of having a nature, is in fact what a person following the Middle Way would assert.

SIX VERSES ON MADHYAMAKA

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That luminosity completely liberated from the four extremes Has the characteristic of falsity; For example, it is illusion-like non-duality and Is a tenet that possesses valid cognition.4 That knowing which sees a situation empty of things, Without appearances and without the covers of obscuration, Is in terms of a Madhyamikas’’ path,

4

The self-knowing that he has just delineated can also be called luminosity. This is the luminosity that the Yogacharins proclaim but one which is completely liberated from the four extremes according to the Madhyamika’’s proclamation. This self-knowing can be said to fall on the side of falsity in the sense that it is nonduality and illusion-like; it is false compared to the real things made up by the beings who live in their samsaric worlds. Moreover, this kind of self-knowing is a ““tenet””. The Tibetan word for tenet ““ grub mtha’’ ”” actually has two meanings. The first meaning is the philosophical one of ““tenet””. This understanding of the word fits with the needs of a Madhyamaka-style assertion. The Madhyamikas would want a tenet that was based on a correctly validly cognizing mind (Skt. pramana; see the glossary for valid cognition). The second meaning is the practitioner’’s meaning of ““the final accomplishment of your system of practice””. This take on the word fits with the needs of the Yogacharins. They want an actual accomplishment from their system of practice which is an awareness that is knowing correctly, that is, one that has valid cognition. This highlights the idea that you can have both a correct tenet of the Middle Way and a true accomplishment from practice according to the Yogacharins.

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The post-attainment fictional of the pure ones5. Whether there is luminosity or not, That there is no referencing in it, That all superficies are of unborn nature, Is what others maintain to be the Madhyamaka.6 Luminosity completely liberated from the four extremes And having the personage of the deity Is a thing of non-dual supreme bliss,

5

When there is a self-knower whose knowing quality is seeing a situation which is empty of the things made up by concept (Tib. ““dngos po””), one which has no samsaric appearances and none of the coverings of the obscurations, you would have to say, in terms of the way that the followers of Madhyamaka proclaim the path, that it is the context of a practitioner who is in post-attainment or post-meditation and who is seeing the fictional truth of the pure ones. This presentation includes a special way of talking about the two truths as follows. For a noble one, equipoise is the time of knowing only emptiness. Post attainment is the time of seeing fictional truth but this is not the fictional truth of samsaric beings. It could not be. It has to be a fictional truth of those who see the pure or nirvanic side, and not the impure or samsaric side. 6

Now he states the position taken by the orthodox system of the Middle Way. The prime point of the Madhyamaka is that all elaborations of concept are overcome and that their absence is a space-like emptiness. They do not discuss the knower of that state, for example, they do not mention luminosity. All of their discussion is turned outward, towards the object of the mind that has been stripped of its conceptual apparatus. Thus, in the orthodox presentation, there is no consideration of whether there is luminosity or not. This contrasts with the previous verses.

SIX VERSES ON MADHYAMAKA

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A mere interdependent origination personage.7 ““Six Verses on Madhyamaka”” composed by the expert œcharya MaitrÂpa is complete. Guru Vajrap¼Æi and Nag Tsho translated it. Tony Duff translated it into English.

7

Now he shifts to a tantric presentation and this is what he asserts as the final understanding. It is not very different from the Yogachara-Madhyamaka view though it does have the special features not found in the sutras, such as having the content of the awareness as a deity. Moreover, in Mahamudra teaching of co-emergence, bliss is very strongly emphasized. Therefore, here we have the self-knowing luminosity freed of the four extremes but its content is the yidam deity whose nature is known as non-dual, supreme bliss. This appearance of the deity is mere interdependent origination, the meaning of which has been discussed in the earlier writings presented here. That, taken altogether, is the meaning of the Middle Way for him.

GLOSSARY

Actuality, Tib. gnas lugs: A key term in both sýtra and tantra and one of a pair of terms, the other being ““apparent reality”” (Tib. snang lugs). The two terms are used when determining the reality of a situation. The actuality of any given situation is how (lugs) the situation actuality sits or is present (gnas); the apparent reality is how (lugs) any given situation appears (snang) to an observer. Something could appear in many different ways, depending on the circumstances at the time and on the being perceiving it but, regardless of those circumstances, it will always have its own actuality of how it really is. Alaya, Skt. ålaya, Tib. kun gzhi: This term, if translated, is usually translated as all-base or thereabouts. It is a Sanskrit term that means a range that underlies and forms a basis for something else. In Buddhist teaching, it means a particular level of mind that sits beneath all other levels of mind. However, it is used in several different ways in the Buddhist teaching and changes to a different meaning in each case. Alertness, Tib. shes bzhin: Alertness is a specific mental event that occurs in dualistic mind. It and another mental event, mindfulness, are the two functions of mind that must be developed in order to develop shamatha or one-pointedness

47

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of mind. In that context, mindfulness is what remembers the object of the concentration and holds the mind to it while alertness is the mind watching the situation to ensure that the mindfulness is not lost. If distraction does occur, alertness will know it and will inform the mind to re-establish mindfulness again. Becoming, Skt. bhåvanå, Tib. srid pa: This is another name for samsaric existence. Beings in saîsåra have a samsaric existence but, more than that, they are constantly in a state of becoming——becoming this type of being or that type of being in this abode or that, as they are driven along without choice by the karmic process that drives samsaric existence. Bliss: Skt. sukha, Tib. bde: The Sanskrit term and its Tibetan translation are usually translated as ““bliss”” but in fact refer to the whole range of possibilities of everything on the side of good as opposed to bad. Thus, the term will mean pleasant, happy, good, nice, easy, comfortable, blissful, and so on, depending on context. Capable One, Skt. muni, Tib. thub pa. The term ““muni”” as for example in ““Shakyamuni”” has long been thought to mean ““sage”” because of an entry in Monier-Williams excellent Sanskrit-English dictionary. In fact, it has been used by many Indian religions since the times of ancient India to mean in general, a religious practitioner ““one who could do it””, one who has made progress on a spiritual path and thereby become able to restrain his three doors away from non-virtue and affliction. Confusion, Tib. ’’khrul pa: In Buddhism, this term mostly refers to the fundamental confusion of taking things the wrong way that happens because of fundamental ignorance, although it can also have the more general meaning of having lots of thoughts and being confused about it. In the first case, it is defined like this ““Confusion is the appearance to rational

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mind of something being present when it is not”” and refers, for example, to seeing an object, such as a table, as being truly present, when in fact it is present only as mere, interdependent appearance. Contrivance, contrived, Tib. bcos pa: A term meaning that something has been altered from its native state. Cyclic existence: See under saîsåra. Dharmakaya, Skt. dharmakåya, Tib. chos sku: In the general teachings of Buddhism, this refers to the mind of a buddha, with ““dharma”” meaning reality and ““kåya”” meaning body. Discursive thought, Skt. vikalpa, Tib. rnam rtog: This means more than just the superficial thought that is heard as a voice in the head. It includes the entirety of conceptual process that arises due to mind contacting any object of any of the senses. The Sanskrit and Tibetan literally mean ““(dualistic) thought (that arises from the mind wandering among the) various (superficies q.v. perceived in the doors of the senses)””. Elaboration, Tib. spro ba: This is a general name for what is given off by dualistic mind as it goes about its conceptual process. In general, elaborations prevent a person from seeing emptiness directly. Freedom from elaborations implies direct sight of emptiness. Entity, Tib. ngo bo: The entity of something is just exactly what that thing is. In English we would often simply say ““thing”” rather than entity. However, in Buddhism, ““thing”” has a very specific meaning rather than the general meaning that it has in English. It has become common to translate this term as ““essence””. However, in most cases ““entity””, meaning what a thing is rather than an essence of that thing, is the correct translation for this term. Equipoise and post-attainment, Tib. mnyam bzhag and rjes thob: Although often called ““meditation and post-meditation””, the

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actual term is ““equipoise and post-attainment””. There is great meaning in the actual wording which is lost by the looser translation. Exaggeration, Tib. skur ’’debs pa: In Buddhism, this term is used in two ways. Firstly, it is used in general to mean misunderstanding from the perspective that one has added more to one’’s understanding of something than needs to be there. Secondly, it is used specifically to indicate that dualistic mind always overstates or exaggerates whatever object it is examining. Dualistic mind always adds the ideas of solidity, permanence, singularity, and so on to everything it references via the concepts that it uses. Severing of exaggeration either means removal of these un-necessary understandings when trying to properly comprehend something or removal of the dualistic process altogether when trying to get to the non-dualistic reality of a phenomenon. Fictional, Skt. saîvôti, Tib. kun rdzob: This term is paired with the term ““superfactual”” q.v. Until now these two terms have been translated as ““relative”” and ““absolute”” but these translations are nothing like the original terms. These terms are extremely important in the Buddhist teaching so it is very important that they be corrected, but more than that, if the actual meaning of these terms is not presented, then the teaching connected with them cannot be understood. The Sanskrit term saîvôti means a deliberate invention, a fiction, a hoax. It refers to the mind of ignorance which, because of being obscured and so not seeing suchness, is not true but a fiction. The things that appear to that ignorance are therefore fictional. Nonetheless, the beings who live in this ignorance believe that the things that appear to them through the filter of ignorance are true, are real. Therefore, these beings live in fictional truth.

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Fictional truth, Skt. saîvôtisatya, Tib. kun rdzob bden pa: See under fictional. Floaters, Tib. rab rib: This term has usually been mistakenly translated as ““cataracts””. It is the medical term for eyes with a disease known as Muscaria volante in Western ophthalmology. The disease is common to a large portion of the world’’s population and has the common term ““floaters”” given to it by the medical profession. Almost anyone who looks out at a clear source of light will see grey threads, sometimes twisted, sometimes straight, floating in the field of vision. When an eye is moved, because the gel of the eye shifts, the floaters can seem to be like hairs falling through the field of vision and so are sometimes called ““falling hairs””. They seem to be ““out there”” when in fact they are shadows being cast on the retina by fissures in the gel inside the eye. The point is that they seem real when in fact they are an aberration produced by an illness of the eye. Grasped-grasping, Tib. gzung ’’dzin: When mind is turned outwardly as it is in the normal operation of dualistic mind, it has developed two faces that appear simultaneously. Special names are given to these two faces: mind appearing in the form of the external object being referenced is called ““that which is grasped”” and mind appearing in the form of the consciousness that is registering it is called the ““grasper”” or ““grasping”” of it. Thus, there is the pair of terms ““graspedgrasper”” or ““grasped-grasping””. When these two terms are used, it alerts one to the fact that a Mind Only style of presentation is being discussed. This pair of terms pervades Mind Only, Middle Way, and tantric writings and is exceptionally important in all of them. Note that one could substitute the word ““apprehended”” for ““grasped”” and ““apprehender”” for ““grasper”” or ““grasping”” and that would reflect one connotation of the original Indian terminology. The solidified duality of grasped and grasper

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is nothing but an invention of dualistic thought; it has that kind of character or characteristic. Great Bliss, Skt. mahåsukha, Tib. bde ba chen po: ““Great bliss”” is a standard but not good translation of this key term. The phrase actually means ““the great state of satisfactoriness”” that comes with entering an enlightened kind of existence. It is blissful in that it is totally satisfactory, a condition of perfect ease, in comparison to samsaric existence which is totally unsatisfactory and always with some kind of dis-ease. As Thrangu Rinpoche once observed, if samsara is thought of as ““great suffering”” then this is better thought of as the ““great ease””. Similarly, if saîsåra is ““total unsatisfactoriness”” then this is the ““great satisfactoriness””. Kagyu, Tib. bka’’ brgyud: There are four main schools of Buddhism in Tibet——Nyingma, Kagyu, Sakya, and Gelug. Nyingma is the oldest school dating from about 800 C.E. Kagyu and Sakya both appeared in the 12th century C.E. Each of these three schools came directly from India. The Gelug school came later and did not come directly from India but came from the other three. The Nyingma school holds the tantric teachings called Great Completion (Dzogchen); the other three schools hold the tantric teachings called Mahåmudrå. Kagyu practitioners often join Nyingma practice with their Kagyu practice and Kagyu teachers often teach both, so it is common to hear about Kagyu and Nyingma together. Knower, Tib. ha go ba. ““Knower”” is a generic term for that which knows. There are many types of knower, with each having its own qualities and name, too. For example, wisdom is a non-dualistic knower, mind is the dualistic samsaric version of it, consciousness refers to the individual ““registers”” of samsaric mind, and so on. Sometimes a term is needed which simply says ““that which knows”” without further

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implication of what kind of knowing it might be. Knower is one of a few terms of that sort. Luminosity or illumination, Skt. prabhåsvara, Tib. ’’od gsal ba: The core of mind has two aspects: an emptiness factor and a knowing factor. The Buddha and many Indian religious teachers used ““luminosity”” as a metaphor for the knowing quality of the core of mind. If in English we would say ““Mind has a knowing quality””, the teachers of ancient India would say, ““Mind has an illuminative quality; it is like a source of light which illuminates what it knows””. This term been translated as ““clear light”” but that is a mistake that comes from not understanding the etymology of the word. It does not refer to a light that has the quality of clearness (something that makes no sense, actually!) but to the illuminative property which is the nature of the empty mind. Note also that in both Sanskrit and Tibetan Buddhist literature, this term is frequently abbreviated just to Skt. ““vara”” and Tib. ““gsal ba”” with no change of meaning. Unfortunately, this has been thought to be another word and it has then been translated with ““clarity””, when in fact it is just this term in abbreviation. Mara, Skt. måra, Tib. bdud: A Sanskrit term closely related to the word ““death””. Buddha spoke of four classes of extremely negative influences that have the capacity to drag a sentient being deep into saîsåra. They are the ““maras”” or ““kiss of death””: of having a samsaric set of five skandhas; of having afflictions; of death itself; and of the son of gods, which means being seduced and taken in totally by sensuality. Mind, Skt. chitta, Tib. sems: There are several terms for mind in the Buddhist tradition, each with its own, specific meaning. This term is the most general term for the samsaric type of mind. It refers to the type of mind that is produced because

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of fundamental ignorance of enlightened mind. Whereas the wisdom of enlightened mind lacks all complexity and knows in a non-dualistic way, this mind of un-enlightenment is a very complicated apparatus that only ever knows in a dualistic way. Mindfulness, Skt. smôiti, Tib. dran pa: A particular mental event, one that has the ability to keep mind on its object. Together with alertness, it is one of the two causes of developing ùhamatha. See under alertness for an explanation. Outflow, Skt. åsråva, Tib. zag pa: The Sanskrit term means a bad discharge, like pus coming out of a wound. Outflows occur when wisdom loses its footing and falls into the elaborations of dualistic mind. Therefore, anything with duality also has outflows. This is sometimes translated as ““defiled”” or ““conditioned”” but these fail to capture the meaning. The idea is that wisdom can remain self-contained in its own unique sphere but, when it loses its ability to stay within itself, it starts to have leakages into dualism that are defilements on the wisdom. See also under un-outflowed. Post-attainment, Tib. rjes thob: See under equipoise and postattainment. Prajna, Skt. prajñå, Tib. shes rab: A Sanskrit term for the type of mind that makes good and precise distinctions between this and that and hence which arrives at correct understanding. It has been translated as ““wisdom”” but that is not correct because it is, generally speaking, a mental event belonging to dualistic mind where ““wisdom”” is used to refer to the nondualistic knower of a buddha. Moreover, the main feature of prajñå is its ability to distinguish correctly between one thing and another and hence to arrive at a correct understanding. Rational mind, Tib. blo: Rational mind is one of several terms for mind in Buddhist terminology. It specifically refers to a

GLOSSARY

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mind that judges this against that. With rare exception it is used to refer to samsaric mind, given that samsaric mind only works in the dualistic mode of comparing this versus that. Because of this, the term is mostly used in a pejorative sense to point out samsaric mind as opposed to an enlightened type of mind. The Gelugpa tradition does have a positive use for this mind and their documents will sometimes use this term in a positive sense; they claim that a buddha has an enlightened type of this mind. That is not wrong; one could refer to the ability of a buddha’’s wisdom to make a distinction between this and that with the term ““rational mind””. However, the Kagyu and Nyingma traditions in their Mahåmudrå and Great Completion teachings, reserve this term for the dualistic mind. In their teachings, it is the villain, so to speak, which needs to be removed from the practitioner’’s being in order to obtain enlightenment. This term has been commonly translated simply as ““mind”” but that fails to identify this term properly and leaves it confused with the many other words that are also translated simply as ““mind””. It is not just another mind but is specifically the sort of mind that creates the situation of this and that (ratio in Latin) and hence, at least in the teachings of Kagyu and Nyingma, upholds the duality of saîsåra. In that case, it is the very opposite of the essence of mind. Thus, this is a key term which should be noted and not just glossed over as ““mind””. Realization, Tib. rtogs pa: Realization has a very specific meaning: it refers to correct knowledge that has been gained in such a way that the knowledge does not abate. There are two important points here. Firstly, realization is not absolute. It refers to the removal of obscurations, one at a time. Each time that a practitioner removes an obscuration, he gains a realization because of it. Therefore, there are as many levels

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of obscuration as there are obscurations. Maitreya, in the Ornament of Manifest Realizations, shows how the removal of the various obscurations that go with each of the three realms of samsaric existence produces realization. Secondly, realization is stable or, as the Tibetan wording says, ““unchanging””. As Guru Rinpoche pointed out, ““Intellectual knowledge is like a patch, it drops away; experiences on the path are temporary, they evaporate like mist; realization is unchanging””. Rigpa, Tib. rig pa: Rigpa literally means to know in the sense of ““I see!””. The term itself specifically refers to the dynamic knowing quality of mind. Samsara, Skt. saîsåra, Tib. ’’khor ba: This is the most general name for the type of existence in which sentient beings live. It refers to the fact that they continue on from one existence to another, always within the enclosure of births that are produced by ignorance and experienced as unsatisfactory. The original Sanskrit means to be constantly going about, here and there. The Tibetan term literally means ““cycling””, because of which it is frequently translated into English with ““cyclic existence”” though that is not quite the meaning of the term. State, Tib. ngang: This term means a ““state””. A state is a certain, ongoing situation. In Buddhist meditation in general, there are various states that a practitioner has to enter and remain in as part of developing the meditation. Superfactual, Skt. paramårtha,Tib. don dam: This term is paired with the term ““fictional”” q.v. Until now these two terms have been translated as ““relative”” and ““absolute”” but those translations are nothing like the original terms. These terms are extremely important in the Buddhist teaching so it is very important that their translations be corrected but, more than that, if the actual meaning of these terms is not pre-

GLOSSARY

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sented, the teaching connected with them cannot be understood. The Sanskrit term literally means ““a superior or holy kind of fact”” and refers to the wisdom mind possessed by those who have developed themselves spiritually to the point of having transcended saîsåra. That wisdom is superior to an ordinary, un-developed person’’s consciousness and the facts that appear on its surface are superior compared to the facts that appear on the ordinary person’’s consciousness. Therefore, it is superfact or the holy fact, more literally. What this wisdom knows is true for the beings who have it, therefore what the wisdom sees is superfactual truth. Superfactual truth, Skt. paramårthasatya, Tib. don dam bden pa: See under superfactual. Superfice, superficies, Tib. rnam pa: In discussions of mind, a distinction is made between the entity of mind which is a mere knower and the superficial things that appear on its surface and which are known by it. In other words, the superficies are the various things which pass over the surface of mind but which are not mind. Superficies are all the specifics that constitute appearance——for example, the colour white within a moment of visual consciousness, the sound heard within an ear consciousness, and so on. The nature, Tib. rang bzhin: The nature is one of the three characteristics——entity, nature, and un-stopped compassionate activity——of the core of mind. Using this term emphasizes that the empty entity does have a nature. In other words, its use explicitly shows that the core of mind is not merely empty. If you ask ““Well, what is that nature like?”” The answer is that it is luminosity, it is wisdom. Unaltered or uncontrived, Tib. ma bcos pa: This term is the opposite of altered and contrived. It refers to something which

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has not been altered from its native state; something which has been left just as it is. Un-outflowed, Skt. aùhråva, Tib. zag pa med pa: Un-outflowed dharmas are ones that are connected with wisdom that has not lost its footing and leaked out into a defiled state; it is self-contained wisdom without any taint of dualistic mind and its apparatus. See also outflowed. Wisdom, Skt. jñåna, Tib. ye shes: This is a fruition term that refers to the kind of mind, the kind of knower possessed by a buddha. Sentient beings do have this kind of knower but it is covered over by a very complex apparatus for knowing, dualistic mind. If they practise the path to buddhahood, they will leave behind their obscuration and return to having this kind of knower. The Sanskrit term has the sense of knowing in the most simple and immediate way. This sort of knowing is present at the core of every being’’s mind. Therefore, the Tibetans called it ““the particular type of awareness which is there primordially””. Because of the Tibetan wording it has often been called ““primordial wisdom”” in English translations, but that goes too far; it is just ““wisdom”” in the sense of the most fundamental knowing possible.

SUPPORTS FOR STUDY

I have been encouraged over the years by all of my teachers to pass on the knowledge I have accumulated in a lifetime dedicated to study and practice, primarily in the Tibetan tradition of Buddhism. On the one hand, they have encouraged me to teach. On the other, they are concerned that, while many general books on Buddhism have been and are being published, there are few books that present the actual texts of the tradition. Therefore they, together with a number of major figures in the Buddhist book publishing world, have also encouraged me to translate and publish high quality translations of individual texts of the tradition. My teachers always remark with great appreciation on the extraordinary amount of teaching that I have heard in this life. It allows for highly informed, accurate translations of a sort not usually seen. Briefly, I spent the 1970's studying, practising, then teaching the Gelugpa system at Chenrezig Institute, Australia, where I was a founding member and also the first Australian to be ordained as a monk in the Tibetan Buddhist tradition. In 1980, I moved to the United States to

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study at the feet of the Vidyadhara Chogyam Trungpa Rinpoche. I stayed in his Vajradhatu community, now called Shambhala, where I studied and practised all the Karma Kagyu, Nyingma, and Shambhala teachings being presented there and was a senior member of the Nalanda Translation Committee. After the vidyadhara’’s nirvana, I moved in 1992 to Nepal, where I have been continuously involved with the study, practise, translation, and teaching of the Kagyu system and especially of the Nyingma system of Great Completion. In recent years, I have spent extended times in Tibet with the greatest living Tibetan masters of Great Completion, receiving very pure transmissions of the ultimate levels of this teaching directly in Tibetan and practising them there in retreat. In that way, I have studied and practised extensively not in one Tibetan tradition as is usually done, but in three of the four Tibetan traditions——Gelug, Kagyu, and Nyingma—— and also in the Theravada tradition, too. Padma Karpo Translation Committee (PKTC) was set up to provide a home for the translation and publication work. The committee focusses on producing books containing the best of Tibetan literature, and, especially, books that meet the needs of practitioners. At the time of writing, PKTC has published a wide range of books that, collectively, make a complete program of study for those practising Tibetan Buddhism, and especially for those interested in the higher tantras. All in all, you will find many books both free and for sale on the PKTC web-site. Most are available both as paper editions and e-books. It would take up too much space here to present an extensive guide to our books and how they can be used as the basis for

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a study program. However, a guide of that sort is available on the PKTC web-site, whose address is on the copyright page of this book and we recommend that you read it to see how this book fits into the overall scheme of PKTC publications. In short, PKTC has published a series of titles in connection with the main topic——the view of Other Emptiness ——of this book and all of them should be read in conjunction with this book: •• ••

The Lion’’s Roar That Proclaims Zhantong (Other Emptiness) by Ju Mipham The Noble One Called ““Point of Passage Wisdom””, A Great Vehicle Sutra——one of the ten sutras from the third turning of the wheel cited by Zhantong advocates, by Tony Duff

Also, the book Gampopa’’s Mahamudra, The Five-Part Mahamudra of the Kagyus lays out the Kagyu Mahamudra teaching very clearly using several important texts of the Kagyu tradition; the view expressed in those texts will be clearly seen to resonate with Maitripa’’s teaching. We make a point of including, where possible, the relevant Tibetan texts in Tibetan script in our books. We also make them available in electronic editions that can be downloaded free from our web-site, as discussed below. The Tibetan texts for this book are included at the back of the book and are available for download from the PKTC web-site.

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Electronic Resources PKTC has developed a complete range of electronic tools to facilitate the study and translation of Tibetan texts. For many years now, this software has been a prime resource for Tibetan Buddhist centres throughout the world, including in Tibet itself. It is available through the PKTC web-site. The wordprocessor TibetDoc has the only complete set of tools for creating, correcting, and formatting Tibetan text according to the norms of the Tibetan language. It can also be used to make texts with mixed Tibetan and English or other languages. Extremely high quality Tibetan fonts, based on the forms of Tibetan calligraphy learned from old masters from pre-Communist Chinese Tibet, are also available. Because of their excellence, these typefaces have achieved a legendary status amongst Tibetans. TibetDoc is used to prepare electronic editions of Tibetan texts in the PKTC text input office in Asia. Tibetan texts are often corrupt so the input texts are carefully corrected prior to distribution. After that, they are made available through the PKTC web-site. These electronic texts are not careless productions like so many of the Tibetan texts found on the web, but are highly reliable editions useful to non-scholars and scholars alike. Some of the larger collections of these texts are for purchase, but most are available for free download.

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The electronic texts can be read, searched, and even made into an electronic library using either TibetDoc or our other software, TibetD Reader. Like TibetDoc, TibetD Reader is advanced software with many capabilities made specifically to meet the needs of reading and researching Tibetan texts. PKTC software is for purchase but we make a free version of TibetD Reader available for free download on the PKTC web-site. A key feature of TibetDoc and Tibet Reader is that Tibetan terms in texts can be looked up on the spot using PKTC’’s electronic dictionaries. PKTC also has several electronic dictionaries——some Tibetan-Tibetan and some Tibetan-English——and a number of other reference works. The Illuminator Tibetan-English Dictionary is renowned for its completeness and accuracy. This combination of software, texts, reference works, and dictionaries that work together seamlessly has become famous over the years. It has been the basis of many, large publishing projects within the Tibetan Buddhist community around the world for over thirty years and is popular amongst all those needing to work with Tibetan language or deepen their understanding of Buddhism through Tibetan texts.

TIBETAN TEXTS

ÉÊ Ê/+è-/-&è,-ýë-#<:-/-5è<-e-/-/º¥#<-<ëÊÊ ÉÊ Ê{-#9-U+-¸¥Ê 0¼Ô-<ß-"-m-!-<Ê /ë+-U+-¸¥Ê /+è-/-&è,-ýë-#<:-/Ê <$<-{<-:-d#-72:-:ëÊ Ê*/<-+$;è<-9/-9$-/5Ü,-bÜÊ ÊEë-Bè-<è0<-+ý9-d#-72:-)èÊ Ê+$ë<ýë7Ü-+è-(Ü+-0+ë9-/Z¨<-ý7ÜÊ Ê/+è-&è,-#(Ü<-<ß-0è+-ý9-/;+Ê Ê /þè+-ý7Ü-9Ü0-,Ü-/Vë0-ý-#%Ü# Ê#(Ü<-ý-Jë#<-9Ü0-/Vë0ý7ëÊ Ê+è7Ü-dÜ9-#(Ü<-!-/Vë0-ý-(Ü+Ê Ê+è7Ü-/+#-#Ü<-7+Ü9-/Bë+eÊ Ê&ë<-F0<-zè,-0è+-ý-9ß-,ÜÊ Êþè-/-0è+-ý9-$è<-ý-YèÊ ÊDè,%Ü$-7oè:-7e³$-9$-/5Ü,-dÜ9Ê Êœœ×ñ-þè<-0-þè+-+è-%Ü<-0Ü,Ê ÊYë$(Ü+-e$-&±/-<-/ë,-:<Ê Ê<-/ë,-:<-,Ü-#6ß#<-þè9-7b²9Ê Ê #6ß#<-<ß7$-+#ë+-+$-F0-ý9-+#ë+Ê Ê+è7Ü-dÜ9-*0<-%+-/Dè,,<-þè<Ê ÊdÜ-9ë:-#(Ü<-#(Ü<-Xë0<-7'ß#-ýÊ Ê*ß/-ý-8Ü<-,Ü(è9-/Y,-#$ÍÊ Ê+è-,Ü-,$-#Ü-Dë#<-+ë,-¸¥Ê Ê{æ+-¸¥-#<:-/9-;è<ý9-eÊ Ê/+è-/7Ü-$ë-/ë-(Ü+-7+ë+-#$ÍÊ Ê/+è-+$ë<-ÐÀÑ0è+-,-e$65

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þè<-0Ü-7##-/U:-ý-eè-/9-9$-+$-#5,-¸¥-Dë#<-ý-\$<-ý-8ÜÊ Ê /+è,-+$-Jà,-ý9-[$-/-rÜ+-5Ü-0(0-ý-(Ü+-¸¥-#(Ü<-0è+-$ë-/ë-7+Ü9-$è<ýÊ Ê7"ë9-:ë-/+#-ýë-7+Ü-,Ü-{:-/7Ü-8ë,-),-#5Ü9-b²9-Eë-Bè-0"97ië-*ß/-ý7Ü-+/$ÍÊ Ê/+è-/-&è,-ýë-#<:-/-yë/-+ýë,->-4-ZÓ-·ÔÜ-ý#(Ü<-<ß-0è+-ý7Ü-Eë-Bè<-03+-ý-Jë#<-<ëÊÊ ÊÊv-0-/‰‰-ý¡-ˆÜ-+$ÍÊ H-/ë,-bÜ<-/€€ç9-/7ëÊÊ ÊÊ ÉÊ ÊT,-%Ü#-þè<-ý-lá#-ý-5è<-e-/-/º¥#<-<ëÊÊ ÉÊ Ê{-#9-U+-¸¥Ê <-=-3-®-ª-! Ê/ë+-U+-¸¥Ê T,%Ü#-þè<-ý-lá#-ýÊ Eë-Bè-73Ý,-ý-:-d#-72:-:ëÊ ÊD#-+$-&+:<-$è<-ië:-/Ê Ê+è-(Ü+-/+è9-#;è#<-F0<-`Ü<-/5è+Ê Ê9$/5Ü,-:<-þè<-&ë<-F0<-:Ê Ê……å/-+$-<è:-/9-d³#-,Ü-/Bë+Ê Ê 8ë+-ý9-‰‰-/-F0<-:-/Bë+Ê Ê*0<-%+-F0-ý9-+c+-,-0è+Ê Ê 0è+-ý9-‰‰-/-:-/Bë+-ýÊ ÊF0-ý9-+c+-,-*0<-%+-8ë+Ê Ê'Ü-P'Ü-P9-……ë-/)#<-ýÊ Ê+è-(Ü+-F:-7eë9-ý-F0<-þèÊ Ê+è-P-+è-P9-……ë/)#<-ýÊ ÊF:-7eë9-+è-(Ü+-`Ü<-,Ü-73é0<Ê Ê#$-dÜ9-T,-%Ü#þè<-0-/%ë<Ê Ê+è-dÜ9-+ë#-0è+-T,-%Ü#-þè<Ê Ê/+è-:<-T,-%Ü#þè<-#5,-0Ü,Ê Ê/+è-/-+ë#-ý-0è+-02,-(Ü+Ê Ê;è<-dÜ9-+ë#-ý0è+-ý7Ü-/+# Ê+eè9-0è+-Dë#<-ý-+0-ý-YèÊ Ê[-2ì#<-9$-9Ü#Dë#<-e<-ý<Ê ÊT,-%Ü#-þè<-ý7Ü-{-02ì9-¹¥/Ê ÊW#<-`Ü-+è-(Ü+F:-7eë9-ýÊ Ê+ë#-0è+-+ë,-:-9/-·â-#,<Ê rÜ+-ý-8$-,Ü-v-09e<Ê Ê+ë#-ý-0è+-ý7Ü-8ß:-7+Ü-Yë,Ê ÊT,-%Ü#-þè<-ý-lá#-ý-v-0-

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0ê-jÜ-ý<-03+-ý-Jë#<-<ëÊÊ ÊÊ{-#9-bÜ-0",-ýë-/‰‰-ý¡-ˆÜ-+$ÍÊ /ë+-`Ü-:ë-1¡-/-02±9-+#è-yë$-ƒƒÉ-,->-!-9<-/€€ç9-/7ëÊÊ ÊÊ ÉÊ Ê6ß$-¸¥-7'ß#-ý-9/-·â-#<:-/9-/Y,-ý-5è<-e-//º¥#<-<ëÊÊ ÉÊ Ê{-#9-U+-¸¥Ê 8ß-#-,-+-m-´Ó-<-¹Ó-0Ê /ë+-U+-¸¥Ê 6ß$-¸¥-7'ß#-ý-9/-·â-#<:-/9-/Y,-ý-5è<-e-/Ê 7'0-+ý:-#5ë,¹¥9-b²9-ý-:-d#-72:-:ëÊ Ê#$-+$-#$-[$-7+Ü-+#-ý9Ê Ê Dë#<-ý9-b²9-,-0Ü-7b²9-(Ü+Ê Êzè,-:<-þè<-ý-+è-7b²9-/Ê Ê+è8$-zè,-:<-+è-0-þè<Ê Ê#6ß#<-:<-#6ß#<-,Ü-8ë+-0Ü,-ýÊ Ê 0Ü#-:-8$-,Ü-8ë+-0-8Ü,Ê Ê+è-þè<-F0-;è<-:-8$-0Ü,Ê Ê'Ü-P90è-+$-#1°/-;Ü$-/5Ü,Ê Ê#1°/-;Ü$-+$-,Ü-#1°/-Y,-+$ÍÊ Êþè
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e<-ý-0Ü,Ê ÊYë$-ý-(Ü+-+$-9/-#<:-/Ê Ê9$-/5Ü,-6ß$-¸¥-7'ß#ý-(Ü+Ê ÊF0-ý-´¥,-0&ë#-{<-Q,-ý7ÜÊ Ê6/-0ë-#¶â#-07Ü-XÜ$-ýë(Ü+Ê Ê0$ë,-<ß0-9Ü#-ý-<$<-{<-`Ü<Ê Ê0&ë+-ý-:è#<-ý9-eè+ý-8Ü,Ê Ê:ß<-+$-$#-+$-<è0<-`Ü<-`$ÍÊ ÊD#-·â-vë-/6$-9/#,<-,Ê Ê_ë+-ý-eè+-+0-0Ü-eè+-ý9Ê Ê+è-:-_ë+-ý-eè+-%è-4-ZÓ-·ÔÜ-ý-#(Ü<-0è+-Eë-Bè<-03+-ý-Jë#<-<ëÊÊ ÊÊ{-#9-bÜ0",-ýë-/‰‰-ý¡-ˆÜ-+$ÍÊ /ë+-`Ü-:ë-1¡-/-2±:-hÜ0<-{:-/<-/€€ç9-%Ü$º¥<-ý7ëÊÊ ÊÊ ÉÊ ÊHÜ-:0-$è<-ý9-/Y,-ý-5è<-e-/-/º¥#<-<ëÊÊ ÉÊ Ê{-#9-U+-¸¥Ê ]-k-,Ü9-+è-;Ê Ê/ë+-U+-¸¥Ê HÜ:0-$è<-ý9-/Y,-ýÊ <$<-{<-:-d#-72:-:ëÊ Ê7¸¥:-/-+$,Ü-&ë<-0$ë,-+$ÍÊ Ê0+ë-:<-{:-/-þè<-0&ë#-#Ü<Ê ÊHÜ-:0-P/ß9-&ë<-#<ß$<-ýÊ Ê#<:-/9-7+Ü9-,Ü-/Y,-ý-8Ü,Ê ÊHÜ-:0/+è,-,0-Jà,-ý70Ê Ê[-2ì#<-<è0<-<0-F0-0è+-<è0<Ê Ê€€ç070-8$-,-0Ü-#,<-ý<Ê Ê+0-ý-7+Ü9-,Ü-#$-5Ü#-7+ë+Ê Ê0Dë#<-ý9-,Ü-HÜ-:0-/+è,Ê ÊDë#<-,-+è-,Ü-Jà,-b²9-)èÊ Ê+$-ýë-D#ý9-;è<-ý-YèÊ Ê#(Ü<-ý-&+-ý9-7b²9-/-8Ü,Ê Ê9/-·â-<+-ý
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+è9-,Ü-F0-ý9-/D# Ê<è0<-7+Ü-(Ü+-,Ü-7+Ü-P9-7+ë+Ê Ê#:-)è-HÜ:0-HÜ-:0-(Ü+Ê Ê<è0<-+$ë<-[-2ì#<-+è-2é-Jà,Ê Ê8ë+-+$-0è+ý-7'ß#-0è+-ý<Ê Ê#<:-/-:-,Ü-&+-ý-0è+Ê Ê%Ü-Yè-0Ü$-0è+-:0Ü$-/)#<Ê Ê0Ü$-,Ü-€€ç-0-(Ü+-¸¥-7+ë+Ê Ê0Ü$-:-0Ü$-,Ü-9Ü#<-08Ü,Ê Ê0Ü$-,Ü-0Ü-#,<-ý-(Ü+-+ëÊ Ê7+Ü9-,Ü-lá#-:<-#(Ü<-+ë9eÊ Ê/5Ü-,Ü-Dë#<-ý9-e-/9-7+ë+Ê Ê[-2ì#<-7+Ü-+#-HÜ-:002±$<Ê Ê+è-P9-{:-/-0&ë#-#Ü<-#<ß$<Ê Êf$-7+<-#º¥$-,ÜDë#<-e-YèÊ Ê<$<-{<-´¥,-bÜ-0&ë#-8Ü,-ý<Ê Ê9$-9Ü#-+$-,Üv-07Ü-/!7Ê Ê:ß$-#Ü-a+-ý9-bÜ<-;è<-<ëÊ ÊHÜ-:0-$è<-ý9/Y,-ý-yë/-+ýë,->-4-ZÓ-·ÔÜ-ý-#(Ü<-0è+-Eë-Bè<-03+-ý-Jë#<<ëÊÊ ÊÊ{-#9-bÜ-0",-ýë-/‰‰-ý¡-ˆÜ-+$ÍÊ /ë+-`Ü-:ë-1¡-/-2±:hÜ0<-{:-/<-/€€ç9-%Ü$-º¥<-ý7ëÊÊ ÊÊ ÉÊ 9/-·â-0Ü-#,<-ý-#<:-/9-/Y,-ý-5è<-e-/-/º¥#<<ëÊÊ ÉÊ Ê{-#9-U+-¸¥Ê >m-)Ü\Ü-)-m-!-<-¹Ó-0Ê /ë+-U+-¸¥Ê 9/-·â-0Ü-#,<-ý-#<:-/9-/Y,-ý-5è<-e-/Ê 7'0-+ý:-#5ë,¹¥9-b²9-ý-:-d#-72:-:ëÊ Ê;è<-ý-9/-·â-0Ü-#,<-ýÊ Ê<$<{<-ý-,ë9-*0<-%+-7+ë+Ê Ê7ë,-`$-7/+-0è+-‚‚ë9-/-8Ü<Ê Ê #$-2é-<è0<-%,-+ë,-eè+-,7ëÊ Ê#$-dÜ9-#5,-<è:-/……å/<-:<þè<Ê Ê+è-,Ü-D#-+$-&+-:-#,<Ê ÊD#-·â-0-þè<-0Ü-7##(Ü+Ê Êþè-+$-7##-ý-eë:-<ë$-8Ü,Ê Ê#:-)è-9$-9Ü#-2+-0-

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,ÜÊ Ê9Ü#-+è-<è0<-%,-7+ë+-0-8Ü,Ê ÊF0-ý-*0<-%+-\$<-ý7ÜdÜ9Ê Ê<è0<-%,-/+è,-ý-0-8Ü,-,ëÊ ÊBè<-:-<è0<-%,-7+ë+-%è,Ê Ê+è-2é-<è0<-%,-J<-8ë+-0Ü,Ê Ê+0-/%<-#%ë+-ý-#,ë+-ý7Ü+ë,Ê ÊBè<-<ß-D#-ý-5è<-/Bë+-+ëÊ Ê+$ë<-#5Ü-:-8$-9Ü#-ý8ë+Ê ÊBè<-:-+è-P9-[$-/7Ü-dÜ9Ê Ê+$-ýë-F0-ý9-0Ü-Dë#7b²9Ê Ê+è-:<-73Ý,-ý7Ü-;è<-ý-ýëÊ Ê7+<-+$-0-7ë$<-:-<ë#<ý7ÜÊ Ê<è0<-,Ü-#,<-ý-8ë+-ý-0Ü,Ê Ê+è<-,-+è-+#-0è+-ý9,ÜÊ Ê7ië-:-7ië-/7Ü-0#ë,-ýë<-/Y,Ê Ê&ë<-`Ü-+ë,-,Ü-þè-/(Ü+Ê Ê9$-9Ü#-#¶â#-0-/<0-0Ü-a/Ê Ê+è-(Ü+-Yë$-ý-(Ü+-%è
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TIBETAN TEXTS

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MAITRIPA ON THE VIEW

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INDEX

Abhidharma . . . . . . . . . . . . 19 absence of I . . . . . . . . . . . xviii absence of self . . . . . . . . . xviii acceptance and rejection . . 15 actual state of reality . . . . . xvi actuality . . . . . . . . . . xiv, 22, 47 acute faculties . . . . . . . . . xviii alaya . . . . . . . . . . . . . . . 21, 47 alaya consciousness . . . . . . . 21 all phenomena . . . . . xii, xiv, xx, 11, 15, 42 All-knowing One . . . . . . . . 38 An Authentic Expression of the Middle Way . . . . . . . . . . . . xv animal of birth and cessation 26 appearance . . xiv, xvi, xvii, xix, 14, 16, 21, 23, 33-36, 42, 45, 48, 49 appearance and emptiness . . . . . . . . . . . . . . . . . . xvi, 16 appearance of falling hairs . 33 appearances . . . . xv-xvii, 5, 13, 14, 16, 20-22, 28, 30, 34, 38, 44

appearances of the six senses 13 appearances of visual form . 14 Asanga . . . . . . . . . . . . . . . . . vi authentic limit . . . . . . xvi, 3, 37 authoritative statement . . . . 23 birthless . . . . . . . . . . . . . . . . . 2 bliss . . iii, ix, xi-xiv, xvi, xvii, 1, 2, 4, 5, 7, 10, 11, 15, 16, 45, 48, 52 bliss and emptiness . . . xvi, 16 bliss of interdependent origination . . . . . . . . . . xiv, 2 born from conditions . . . . . 13 Buddha . . xi, xiii, xix, 1, 8-10, 17, 19, 23, 28, 38, 39, 41, 49, 53-55, 58 buddhas of the three kayas . 33 Buddhist philosophy . . . . vii, 3 Buddhist yogin . . . . . . . . . . xi Capable One . . . . . . xiii, 2, 48 careful analysis . . . . . . . . . . . 8 chakras . . . . . . . . . . xvii, xix, 4 Chakrasamvara . . . vii, xii, xiii, xv-xix

75

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MAITRIPA ON THE VIEW

changing, impermanent world . . . . . . . . . . . . . . . . . . . . . 14 channels, winds, and drops xvii characteristic of falsity . . . . 43 childish ones . . . . . . . . . . . 33 compassion . . . . . . . . . 16, 17 complete enlightenment . . xvii completion stage . . . . . . xii, 1 conceptual mind 16, 28, 29, 41 conceptual name tags . . . . 42 conceptualized things . 15, 21 conditioned phenomena . . 16 conduct of the path . . . 17, 18 conquerors . . . . . . . . . xix, 4, 5 consciousness 14, 21, 51, 52, 57 content of the dream . . . . . 21 conventions . . . . . . . . . 15, 16 core of being . . . . . . . . . . . 17 correct view . . . . . . . . . . 9, 15 coverings of the obscurations . . . . . . . . . . . . . . . . . . . . . 44 co-emergence . . . iii, 7, 10, 45 co-emergent wisdom bliss . 11 dakini of the vajra realm . . . xx deity . . . . . ix, xii, xvi-xix, 4, 45 development stage . . xii, xvi, 1 dharmas . . . . xii, 2, 3, 8, 9, 15, 19, 35, 39, 58 dharmas are dream-like . . . 19 dharmas are illusory . . . . . 19 dharmas produced from a nature . . . . . . . . . . . . . . . . 8 direct perception . . xiv, 17, 42 divine pride . . . . . . . . xvi, xvii dohas . . . . . . . . . . . . . . . . . . . v dohas of Saraha . . . . . . . . . . v dream content . . . . . . . . . . 22

dream of sentient beings . . 20 dreamed phenomena . . . . . 20 dreamer . . . . . . . . . . . . . . . 22 dreaming . . . . . . . . 19, 21, 22 dreams . . . . . iii, 19, 20, 22, 23 dream-like existence . . . . . 19 Drukpa Kagyu . . . . . . . . . x, xv dual and non-dual . . . . . . . . 4 dualistic mind . . 8, 15, 16, 42, 47, 49-51, 54, 55, 58 electronic editions . . . . 61, 62 electronic texts . . . . . . . 62, 63 elimination of samsaric mind . . . . . . . . . . . . . . . . . . . . . 21 emptiness . . i, vi, viii, ix, xi-xix, 2-4, 9-11, 16-18, 26, 29, 34, 37, 38, 44, 49, 53, 61 emptiness and compassion 16 emptiness I . . . . . . . . . . . . . . 4 emptiness in direct perception . . . . . . . . . . . . . . . . . . . . . xiv emptiness kind of I . . . . . xviii emptiness of superfact . . . . xvi emptiness yoga . . . . . . . . . xv, 3 empty state . . . . . . . . . . . . . xvi enlightenment . . . xiii, xiv, xvixix, 2, 7, 9, 18, 30, 38, 39, 54, 55 entirety of all phenomena . 11 essence of mind xviii, 17, 29, 55 exaggeration . . . . . . . 9, 41, 50 excellence of all buddhas . . 23 existence . . . xiv, xviii, 5, 9, 12, 14, 15, 19, 22, 28, 30, 34, 35, 38, 48, 49, 52, 56 existence of non-existence xviii external phenomena . . . . xiii,

INDEX

xvii extremes . 8, 36, 37, 41, 43, 45 eye of purity . . . . . . . . . . . . 34 falling hairs . . . . . . . . . . 33, 34 falsity . . . . . . . . . . . xiv, 3, 5, 43 feminine . . . . . . . . . . . . . . xiii fictional truth xiv, xv, 44, 50, 51 fictional truth of the noble ones . . . . . . . . . . . . . . . . . xiv fictional truth on the side of purity . . . . . . . . . . . . . . . . xv fire . . . . . . . . . . . . . . . . . . . . 14 first turning of the wheel of dharma . . . . . . . . . . . . . . . . 8 fixated phenomenon . . . . . xvii floaters . . . . . . . . . . 33-35, 51 four extremes 36, 37, 41, 43, 45 fruition . . . . . . . . . . 29, 38, 58 full realization . . . . . . . . . . . 21 fullness . . . . . . . . . viii, 18, 29 Gampopa’’s Mahamudra . . . . 61 Gelugpa . . . . vii, viii, xi, 55, 59 Gelugpa school . . . . . . . viii, xi great bliss . iii, ix, xi, xii, 1, 52 Great Bliss Elucidated . iii, ix, xi, 1 Great Vehicle . . . . . . . . . 8, 61 guardian of migrators . . . . . 28 guru . . . v, xviii, 4, 5, 7, 11, 12, 45, 56 guru’’s command . . . . . . . . . 23 higher tantras . . . xviii, 10, 60 holy beings . . . . . . . . . . . . . 20 I am . . . . . . . . . . . . . . . . . xviii Illuminator Tibetan-English Dictionary . . . . . . . . . . . . . 63 illusion-like non-duality . . . 43

77

illusion-like non-things . . . 15 illusory yoga of postmeditation . . . . . . . . . . . . xvi impure overlays of a samsaric mind . . . . . . . . . . . . . . . . . 34 impurities of samsara . . . . . xv inconceivable innate . . . . . . 29 Indian masters of Mahamudra ...................... v Indian Texts of Mahamudra vi innate character of mind . . 16 innate self-knowing . . . . . . 23 interdependency . . . . . xvii, 35 interdependent origination . . . . xii, xiv, xvii, 2, 4, 37, 45 internal realization . . . . . . xvii I-energized . . . . . . . . . . . . . 38 I-type mind . . . . . . . . . . . . . 38 Kagyu . . . . v, viii, x, xv, 52, 55, 60, 61 Kagyu presentation of the view . . . . . . . . . . . . . . . . . . . . viii Kagyu view . . . . . . . . . . . . . . v karmic latencies . . . . . . . . . 21 Khenpo Tsultrim Gyatso . . 27 knower . ix, 10, 27, 28, 30, 44, 52-54, 57, 58 knowing factor of mind . . . 21 lack of birth . . . . . . . . . . . . . 36 latencies . . . . . . . . . . . . . 4, 21 Lesser Vehicle . . . . . . . . . . . . 8 limit of the practice . . . . . xvi Lion’’s Roar That Proclaims Zhantong . . . . . . . . . . . . . . 61 luminosity . . ix, xvii, 4, 17, 21, 22, 38, 39, 43-45, 53, 57 luminosity nature . . . . . . . xvii

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MAITRIPA ON THE VIEW

Madhyamaka . . iii, vii, viii, xi, xviii, xix, 9, 11, 23, 25, 26, 29, 30, 36-39, 41-45 Madhyamika . . . . . . . . . . . 42 Madhyamikas . . . . . . 8, 37, 43 Mahamudra . . . . i, v-vii, ix, x, xvii, 7, 13, 16, 45, 61 Maitreya . . . . . . . . . . . . . vi, 56 Maitripa . v-vii, ix-xi, xiii, xvii, xix, 9-12, 27 male’’s consort . . . . . . . . . . . xx Manjushri . . . . . . . . 13, 25, 33 mantra . . . . . . . . . . xvi, xvii, 3 Marpa . . . . . . . . . . . . . . . . v, vi Marpa the Translator . . . v, vi masculine . . . . . . . . . . . . . . xiii method . . . . . . . . . . . xii, xvii, 4 middle turning of the wheel 8 Middle Way . . . . xiii, xv, xviii, xix, 8, 29, 39, 41, 43-45, 51 Milarepa . . . . . . . . . . . . . . . . xv mind with variety . . . . . . . . 20 mind without superfice . . . 20 minds of past, present, and future . . . . . . . . . . . . . . . . 28 Miraculous Key . . . . . . . . . . 26 muni . . . . . . . . . . . . . . . . . . 48 Nagarjuna . . . . . . . . . . 38, 39 Nagarjuna was prophesied by the Buddha . . . . . . . . . . . 39 nameless given a name . . . 22 Naropa . . . . . . . . . . . . . . . . . . v nihilism . . 7, 8, 20, 26, 27, 29 nihilistic approach . . . . . . . 29 nihilistic presentation . . . . . 9 nirvana . . . . xiv, xix, 23, 33, 60 noble ones . . . . . . . . . . . . . xiv

non-dual great bliss . . . . . . . 1 non-dualistic mind . . . . . . 16 non-dualistic understanding . . . . . . . . . . . . . . . . . . . . . xvi non-duality . . . . . . . xvi, 3, 43 non-dwelling . . iii, xvii-xix, 4, 11, 22, 25, 26, 29-31 non-existence . . . xviii, 12, 22, 38 non-existent . . . . xiii, xiv, 2, 9, 20, 21, 38, 42 non-existent dharmas . . . . . 9 non-existent thing . . . . . . . . 2 non-nihilate self-knowing . 42 non-restriction . . . . . . . . . . 11 not dwelling . . . . . . . xvii, xviii not non-existent . . . . . . . . . 2 nothing of mere emptiness xviii Nyingmas . . . . . . . . . . . . . . 10 one-sided . . . . . . . . . . . . xi, xvi other elimination . . . . . . . . 26 Other Emptiness . . . i, vi, viii, xi, xv, xviii, 9, 10, 61 Padma Karpo . . i, ii, viii, x, xv, xx, 60 Padma Karpo Translation Committee . i, ii, viii, xx, 60 peace of enlightenment . . . xiv permanence 7, 8, 20, 26, 27, 50 permanence and nihilism . . 7, 8, 26, 27 perpetually unborn and unceased . . . . . . . . . . . . . 26 phenomena . . xii-xiv, xvii, xx, 3, 8, 11, 12, 15-17, 20, 22, 34, 35, 42 polarities in mutual

INDEX

conjugation . . . . . . . . . . xiii post-attainment xvi, 44, 49, 54 post-attainment fictional of the pure ones . . . . . . . . . . . . . 44 post-meditation . . . . . . xvi, 44 prajna . . xii, xiii, xvi, xvii, 1, 4, 33, 54 Prajnaparamita teachings . . . 8 prajna-and-upaya I . . . . . . . . 4 pramana . . . . . . . . . . . . . . . 43 Prasangika-Madhyamaka . . vii preside over the phenomenal world as lions . . . . . . . . . . xix pride of the heruka . . . . . . . . 4 process of conceptual labelling . . . . . . . . . . . . . . . . . . . . . 21 profound innate . . . . . . . . . 17 projected phenomena . . . . . 34 projected reality . . . . . . . . . . 8 pure ones . . . . . . . . . . xiv, 4, 44 purities of the deity . . . . . . . xix purity . . . . . . . . xiv, xv, 3, 4, 34 purity aspect of existence . xiv purity of reality . . . . . . . . . . 34 rank of enlightenment . . . . xvi rank of unification . . . . . . . . 3 Ratnagotravibhaðga . . . . . . vi referencing . . . . . . . . . . 42, 44 rigpa . . . . . . . . . . . . . . . 17, 56 rubbing sticks . . . . . . . . . . . 14 Sakyas . . . . . . . . . . . . . . . . . 10 samsara . xiv, xv, xix, 2, 28, 3335, 52, 56 samsaric appearances . . . . . 44 samsaric beings . . . xiv, 23, 26, 36, 44 Saraha . . . . . . . . . . . . . . . . . . v

79

secret mantra . . . . . . . . . . xvii secret mantra system of nondwelling bliss . . . . . . . . . xvii seed of enlightenment . . . . . 2 self . . xviii, 4, 8, 10, 11, 15, 16, 23, 27-29, 39, 42-45, 54, 58 self-knowing . . 10, 11, 23, 2729, 39, 42, 43, 45 self-nature . . . . . . . . . . . . xviii sentient being . . 27, 28, 30, 53 sentient beings . . . . xvi, xix, 3, 19, 20, 23, 25-30, 35, 36, 56, 58 sequence taught by the Buddha ...................... 9 Shakyamuni Buddha . . . . . xiii solid, permanent, self . . . . . . 8 solidified birth and cessation 27 solidified phenomena of dreaming . . . . . . . . . . . . . 22 solidified phenomenon . . . xvii solidified process of birth . . xii solidified self . . . . . . . xviii, 16 solidified self-nature . . . . xviii solidly existent dharmas . . . . 8 study and translation of Tibetan texts . . . . . . . . . . 62 study program . . . . . . . . . . . 61 substantially existent 14, 15, 27 suchness iii, vii, 11, 33, 39, 50 suchness of dharmas . . . . . . 39 sugatas . . . . . . . . . . . . . 7, 9, 12 superfact . . . . . . xiv, xvi, 3, 57 superfactual truth . . xv, 11, 57 superficies . 17, 27, 28, 37, 41, 42, 44, 49, 57 supreme bliss . . . . . . . . . 15, 45 sutra and tantra . . . . . . . . . vi, x

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MAITRIPA ON THE VIEW

tantras . . . vii, xviii, 7, 10, 17, 38, 42, 60 tathagata . . . . . . . . . . . . . . . 38 tathagatas . . . . . . . . . . . . . . . 7 tenet . . . . . . . . . . . . . . . 36, 43 the authentic . . . . . . . . . 3, 37 the excellence of all superficies . . . . . . . . . . . . . . . . . . . . . 17 the nature . . xii, xviii, 2, 4, 36, 53, 57 the three wheels . . . . . . . . . . 9 things and non-things . . . . 16 third turning of the wheel . . 9, 17, 38, 61 Tibet . . . ii, v-vii, xi, 9, 60, 62, 63 Tibetan texts . . . iii, 61-63, 65 TibetD . . . . . . . . . . . . . . . . 63 total awakening . . . . . . . . . 21 Treatise on the Highest Continuum . . . . . . . . . . . . . vi truth . . . . xiii-xv, xvii, 3-5, 11, 27, 44, 50, 51, 57 truth of inner realization . . xiii turning of the wheel . 8, 9, 17, 38, 61 turning of the wheel of dharma . . . . . . . . . . . . . . . . . . . 8, 38 two form bodies . . . . . . xvi, 30 two things in conjugation . . 2 two truths in relation to purity . . . . . . . . . . . . . . . . . . . . . . xv unborn . . . 3, 4, 14, 16, 26, 37, 38, 44 unification . . iii, ix, xvi, xvii, 3, 13, 16, 39 unification of upaya and prajna

. . . . . . . . . . . . . . . . . xvi, xvii unified appearance and emptiness . . . . . . . . . . . . 16 unified bliss and emptiness 16 unified two truths . . . . . . . . xv un-outflowed dharmas 35, 58 un-restricted co-emergence 10 un-restricted self . . . . . . . . 10 upaya xii, xiii, xvi, xvii, 1, 4, 33 upaya and prajna . . xvi, xvii, 1 UttaratantraÐh¼stra . . . . . . . . vi utter non-dwelling Middle Way approach . . . . . . . . . 29 utterly dwelling . . . . . xviii, 26 utterly non-dwelling . . . xviii, xix, 25, 26, 29 utterly non-dwelling Madhyamaka . . . . . . . . . . 29 utterly present . . . . . . . . . xviii vajra dakini . . . . . . . . . . . . . . 5 vajra holder . . . . . . . . . . . . . 7 vajra teachings . . . . . . . . . . . 7 vajra vehicle practice . . . . . xii vajra vehicle teaching . . . . xii Vajrasatva . . . . . . . . . . . . xii, 1 Vajrayogini . . . . . . . . . . . . . . xx valid cognition . . . . . . . 27, 43 variety . . . vi, xvi, xix, 3, 4, 10, 20-22, 30, 37 variety of appearance of fictional appearances . . . . xvi variety of appearances . 20, 21 variety of superficies . . . . . 37 vast field of emptiness . . . . 10 verse by verse paraphrase . . x view of Mahamudra . . . . . vii, x view that sees nihilistically 38

INDEX

views of Tibetan Buddhism . v vijnapti . . . . . . . . . . . . . . . . 37 Vinaya . . . . . . . . . . . . . . . . . 19 visual form . . . . . . . . . . . . . 14 what really is . . . . . . . . xvi, 41 wisdom and bliss . . . . . . . 7, 10 wisdom knower . . . . . . . . . . 10 without nature . . . . . . . . . . 16

81

Yogachara vii, 23, 36, 37, 42, 45 Yogachara texts . . . . . . . . . . 36 Yogachara type of Madhyamaka . . . . . . . . . . 42 Yogacharins . . . . . . . . 9, 37, 43 yogin of mantric suchness . 11

Tony Duff has spent a lifetime pursuing the Buddha’’s teaching and transmitting it to others. In the early 1970's, during his post-graduate studies in molecular biology, he went to Asia and met the Buddhist teachings of various South-east Asian countries. He met Tibetan Buddhism in Nepal and has followed it since. After his trip he abandoned worldly life and was the first monk ordained in his home country of Australia. Together with several others, he founded the monastery called Chenrezig Institute for Wisdom Culture where he studied and practised the Gelugpa teachings for several years under the guidance of Lama Yeshe, Lama Zopa, Geshe Lodan, and Zasep Tulku. After that, he offered back his ordination and left for the USA to study the Kagyu teachings with the incomparable Chogyam Trungpa Rinpoche. Tony was very active in the community and went through all possible levels of training that were available during his twelve year stay. He was also a core member of the Nalanda Translation Committee. After Chogyam Trungpa died, Tony went to live in Nepal where he worked as the personal translator for Tsoknyi Rinpoche and also translated for several other well-known teachers. He also founded and directed the largest Tibetan text preservation project in Asia, the Drukpa Kagyu Heritage Project, which he oversaw for eight years. He also established the Padma Karpo Translation Committee which has produced many fine translations and made many resources for translators such as the highly acclaimed Illuminator Tibetan-English Dictionary. After the year 2000, Tony focussed primarily on obtaining Dzogchen teachings from the best teachers available, especially within Tibet, and translating and teaching them. He has received much approval from many teachers and has been given the titles ““lotsawa”” and ““lama”” and been strongly encouraged by them to teach Westerners. One way he does that is by producing these fine translations. PADMA KARPO TRANSLATION COMMITTEE P.O. Box 4957 Kathmandu Nepal http://www.tibet.dk/pktc