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2 VIDYADHARA}IGMED LINGPA Reproduced by permission &om Hungkar Dorje, Tangkas in Golog, The TangkaAlbum ef Lung-ngon Monastery, compiled and edited by Hungkar Dorje (Beijing: Encyclopedia of China Publishing House, 2001).

3 YesheLama VIDYADHARA jigmed LING PA From the Heart Essence of the Vast Expanse of the Great Perfection, A Practice Manuał for the Stages of the Path of the Original Protector entitled YesheLama Translattd by Lama Chonam and Sangye Khandro of the Light of Berotsana Translation Group SNOW LION PUBLICATIONS ITHACA, NEW YORK

4 Snow Lion Publications P.O. Box 6483 lthaca, NY 148s1 USA (607} z Copyright C z.008 Light ofbcrotsana Rcstriction: 1his tcxt is to be read onły by thosc who have rcceived empowerment and the rcading transmission from a qualificd lineagc holder. All rights reserved. No ponion of this book may be rcproduced by any means without prior written pcrmission from the publisher. Biography ofjigmed Lingpa rcprintcd by pcrmission of the publisher. Rmscd Edition Library ojcongrtss CAIJoging in-publiution Data Ji~ mcd-glm-pa Rail.-byuń-rdo-rje, [Rdz~ pa chen po klon chen sńin tig gi gdod ma'i mgon po'i lam gyi rim pa'i khrid yig Ye ks bla ma. English) Y cshe lama : from the hcan essence of the vast cxpansc of the great pcrfcction, ~ practice manuał for the sragcs of the path of the original protcaor entided Y cshe lama I Vidyadhara Jigmcd Lingpa ; transłated by Lama Chonam and Sangye Khandro. p.cm. lncludcs bibliographical references and index. 1. Rd~-chen-Early works to J.-d1onam, Lama. Il. Khandro, Sangye.111. Tide. IV. Tidc: Y eshe lama. Dcsigncd and typcsct by Gopa 8' Tcdz., lnc.

5 ti~ ~~; ~r:. ~~~ ~~~ ~~a ~~ 1 ~r:.~ ~a ~r:.~~.sr:.~c!a ~~ a.~; ~a11 ~~~ C! a.~ ~ ~~ Cla 1; ~ ~~11 a.~~a ~r:. ~ ~; C! ~~~ ~~ 4Zfl 1 ~2'("ci ~~ ~ a ~ ~~ ~"'~lll c~ ~2'("ci2'("if ~ nw~~~ ci~, ' The elear light Vajrayana lies at the hcart of the Victoriow One's tcaching, Ie was brought co the Land of Snow by the lord among vidyadharas. Jwt as his teaching illuminates existence like the sun, May it dispcl darkness in the hearts of all sentient beings. lhis praycr of aspiration is offcrcd by the Light ofbcrouana Translation Group.

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7 Contents List of lliustrations Introduction by the Venerable Tolku Thondup Rinpoche Transłators' Note YesheLama Homage and Statement of Commitmcnt For Those of Kccn Facułty Prcliminary Practices Training in the Practice of the Four Elcmcnts Disccming Saqisara and Enlightcnmcnt Training the Body, Speech, and Mind Training the Body Training the Speech Scaling Training Secking Flcxibiliry Entcring the Path Training the Mind Actual Mind Training Man ner of Resting in Tranquiliry Acrual Tcaching Orał lnstructions on Trckcho Common Mcthod Uncommon Explanation Mcditation on Tógał lmportant Points for Tógał ix

8 Vili I YESHE LAMA Path 1hat Revcałs the Actuał Key Points Rcvcaling the Key Point of the Turec Doors Obscrving Clear Light through the lhrcc KcyPoints Directly Encountering Awarencss Supplemcntary, Concluding Swnmary Signs 1hat Ddincatc the Stagcs of the Four Luminositics Vision of the Actuał Nature of Phcnomcna The Incrcasing Expericncc of the Vision Vision of the Full Extent of Awarcncss Vision of the Exhaustion of the Nature of Phenomena Supplemcntary Upadcshas Holding the Ground with the Turec Motionlcss Statcs lndicating the Extcnt with the lhrcc Ways of Abiding Strikingwith the Thrcc Attainments Revcaling the Status of Libcration with the Four Statcs of Confidcnce For Thosc of Middling Faculty The Natural Bardo The Bardo of the Moment of Death The Bardo of the Nature of Phcnomcna The Bardo ofexistcncc For Thosc of Lcsscr Faculty Biography of Rigdzin Jigmed Lingpa Głossary oftranslation Equivalcnts WorksCited Notes Index

9 lllustrations VidyadharaJigmcd Lingpa Ekadzap Ra.hula DorjcLckpa ii

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11 lntroduction BY THE VENERABLE TULKU THONDUP RINPOCHE Universal nature, the union of pure awarencss and basie space,b Universal quality, the union of clarity and openness, Universal power, the union of compassion and omniscience: The universal Great Perfection'-to you, in the state of oneness, I pay homage. THE Y esht Lamad is the most important practice manuał on the Great Perfection teachings. The golden words of this sublime text arose from the depths of ultimate wisdom and carne to us through the all-embracing compassion of Rigdzin Jigmed Lingpa { ), one of the greatest adepts and writers oftibet. GR.EAT PER.FECTION According to the Great Perfection teachings of the Nyingma School of Tibctan Buddhism, all of Buddhism is classified into two divisions: sutra (exoteric teachings) and tantra (esoteric teachings). Sutric teachings arc further divided in to three yanas, or vehicles: those of shravakas, pratyekabuddhas, and mahayanists. Tantric tcachings arc divided into six tantras: the three outer tantras of Kriyayoga, Charyayoga, and Yoga tantra and the three inner tan tras of Mahayoga, Anuyoga, and Atiyoga. These three vehiclcs and six tantras constitute me nine yanas." a rig p11, 11itlyi b JbyingJ c rtkou chm, rduu pa chm po. m.j,ajanjh; or 11tiyog11 d yt shes bla ""'

12 1 I YESHE LAMA In siitric teachings, one trains mainly in physicał disciplines and mentał attitudcs. In tantric trainings, one dcvclops pure pcrceptions: seeing, hearing, and cxpcriencing all as enlightc:nc:d form, sound, and wisdom, the union of great bliss and openness. 1 In Great Perfection, one realizc:s direcdy the truc: nature of one's own mind, the prcscnce of the three kayas. The pinnacle of all nine vehicles is the Great Pcrfcction. lt embodic:s the: qualitic:s of the: othc:r vehiclcs, 2 since the: highc:r vehiclcs c:mbody the: merit of all the lower oncs. In order to realizc the Great Perfcction, most of us must asccnd through graduał stages of training. Lowcr vehiclcs bccomc: csscntial stc:pping stoncs for highc:r vchiclc:s. Howcvc:r, many of us may ncvc:r be ready for the highcst vc:hiclcs, and the lowc:r oncs might be the only suitable oncs to follow. The originał Grcat Pcrfcction tan tras arc not among the tcachings givcn by the historical Buddha Shakyamuni. Thcse tan tras arc the spontaneously prcscnt natura! quałitics, the absolutc tcachings of the primordiał buddha, the ultimatc truth. The continuum of thc:se absolutc tcachings, the universał truth, rcmains in basie space without the boundaric:s of time or space. In the human realm, howcver, thcsc tantras wcrc rcveałcd in the form of words by Garab Oorjc (6frh to fourth ccntury B.C.), Vimałamitra (cighth century A.O.), Guru Padmasambhava (eighth ccntury A.O.), and other c:nlightencd Buddhist masters. In the enlightc:ned minds of such mastcrs, thcse tantras wcre awakened as enlightenc:d wisdom or were received as teachings from buddhas in pure visions. Thcse ancient masters passc:d the tantras on to today's mastcrs through the unbrokcn goldc:n linc:agc chain of rcałizc:d mastcrs. Rcałizing pure awarencss, the truc: naturc of the rnind, and using it as the path of training is the Grcat Pcrfcction. Rigdzin Jigrncd Lingpa writcs: [Rcalization of] the pure awarencss that transccnds the mind Is the speciałty of the Great Perfcction.' The Third Oodrupchen ( ) cxplains: [Mcditators] usc pure awarencss as the path [of mcditation ]. Thcy meditatc on pure awarcnc:ss afrer distinguishing it from mind. a s.łu; cnłightcncd cmbodimcnts

13 lntroductlon I 3 Thcn thcy focus and rcmain focuscd only on pure awarcncss. Thcy do not cmploy any conccpts, sincc conccpts arc rnind. 4 Pure awarcncss is the union of appcaranccs and opcnncss." lt cmbodics the thrce kayas. lts nature as opcnncss is the dharmakaya. b lts intńnsic nature as clarity is the sarnbhogakaya. lts power of omniscicnt compassion is the nirm3.t;lakaya.d Rcalization-or the awakcning of pure awarcncss-is instantancous, but in order to awaken and perfect such rcalization, we must go through graduał stagcs of training. We must rcly on the honcst guidance of cxpcricnccd teachcrs, the scrcngth of meritorious deeds, and the support of cnłightcned blcssings. Kyabje Dudjom Rinpoche { ) uscd to say, The difficułty of Grcat Pcrfcction mcditation is chat it is too easy: This statcmcnt is profound. He did not say chat it is easy bccausc it rcquircs łitde cffort from us, as somc might irnagine. Rathcr, the rcalization of pure awarcncss is easy bccausc it involves returning to the simpłcst, unrnodified narurc of our own rnind. lt is the union of utmost pcace and joy, without conditions or limitations. Howcvcr, for pcoplc likc me, rcaching and rcmaining in such sirnplicity is the most difficułt thing to accomplish. Most of us havc livcd our cntire livcs knowing nothing but affiicting emotions, pain, and excitcment, rootcd in our dualistic mcntałity. We havc a long way to go to undcrstand the mcaning oc-casy. So, for us, the prcliminaries and lowcr vchiclcs arc csscntial stcpping stoncs to the Grcat Pcrfcction. PRELIMINAR.IES According to the tradition of the Grcat Pcrfcction teachings of Rigdzin Jigmcd Lingpa, bcfore studying and training in the Y eshe Lama, one must cornpłctc the rccitations and mcditations of the four common prdiminarics, the five uncommon prcliminarics, and the training on union with the guru. Only chen can one be introduccd to the Y eshe Lama, starting with its spccial preparatory cxcrciscs. a """'I slong b chos du; cnlightcncd body of uuth c longs spyotl rtlugs du; cnlightcncd body of complctc abundancc d spnj.s.łu; cnliglucncd cmbocłimcnt of manifcstation

14 '4 I YESHE LAMA The four common prclirninarics arc thinking about and undcrstanding {a) the rarity of obtaining a prccious human life that is free of obstructions and cndowcd with cvcrything ncccssary for pursuing dharma training, {b) the impcrmancncc of human life and the unccnainty of the time of death, {c) the lawofintcrdcpcndcnt causation of all happcnings, and {d) the fact that cvcrything in sarpsara is pcrmcatcd by suffcring. lhcsc mcditations free our mind from attachmcnt to mcaninglcss joy and fcar of suffcring. The live uncommon prcliminarics arc the rccitations of praycrs and cxcrciscs in dcvotional mcditation. Each rccitation and training must be rcpcatcd one hundrcd thowand timcs. lhcsc includc the rccitations and mcditations on {a) taking rcfugc in the Buddha as the guide, the tcachings as the path, and the spiritual con_ununity as the suppon; {b) dcvcloping an cnlightcncd attitude toward all bcings as onc's own kind mother with compassion, love, joy, and cquanimity; {c) purifying physical, mcntal, and emotional impuritics through meditation on the buddha of purification {Vajrasattva); (d) giving cverything imaginablc as an offcring or gifi: without cxpectation of rccciving anything in return; and {e) performing physical, vcrbal, and mcntal prostrations as an cxercise in dcvotion to enlightcncd cmbodimcnts. lhcsc meditations strengthcn onc's merit and clcansc all ncgativc affiictions on the path of cnlightcnmcnt. The finał training in the prcliminarics is the recitation and mcditation on union with the guru. lhis opcns one to attaining the union of pure awarcness and universal openncss, the mcaning of the Great Perfection. Many great mastcrs of the Nyingma tradition, such as Longchen Rabjam { ) and Jigmed Lingpa, wrote instructional treatises and commentarics on the original tantras of the Great Perfcction in order to introducc practitioncrs to various stagcs of meditation. The most irnportant practicc manuał of the Great Pcrfcction is the Ytsht Lama. YBSHBLuu The Ytsht Lama encompasscs the essence of all the Grcat Perfcction tantras. In Grcat Pcrfcction, thcrc arc thrcc classcs of tcachings: thosc of mind, cxpansc, and upadcsha.b The division of upadcsha has four cyclcs:< outcr, inncr, csotcric, and inncrmost csotcric {or hcart essence). The tcacha sik b nwn ng11g-. pointing-out instructions c sk4r

15 INTRODUCTION I S ings given in the Yeshe Lama, especially those on togal: arc bascd on the innermost esoteric cyclc. Thcy arc superior to all the othcr vehiclcs. Jigmcd Lingpa writcs: Among the thrcc classcs of the Great Pcrfcction, the mind class imposes mental judgmcnts and talks about natural darity. The cxpansc class focuscs on basie space and rclics on basclessncss. Thcsc classcs do not [start with] rcalization of pure awarcncss direcdy. Also, the [first] thrce cyclcs of the class of upadcsha rcly on the intermediate statcb [to attain the ułtimatc goal]. On the othcr hand, the fourth cyclc of the class of upadcsha pcrfects the cxpcriencc of the natural state that transccnds all conceptualization and provides the crucial means of attaining liberation, the light body [in this vcry lifetimc V Bascd on the tcachings of the inncrmost csoteric cyclc, the Y eshe Lama prcscnts a meditaóon manuał for the two main practiees of the Grcat Pcrfcction: trckcho' and togal. In uckcho, by realizing the originally pure naturc, one cuts all dualistie conccpts from the root and simultaneously cxpericnccs both the arising of the ultimatc naturc and libcration from sarpsara. In togal, one dirccdy takcs the three kayas-which arc present as onc's own narure-as the path and rcalizcs the union of basie space and wisdom.~ Jigmed Lingpa writcs: The path of trckcho brings arising and liberation simultancously. The path of togal is the [ union of] basie space and awarcncss.c 7 TREKCHO Aficr cxpcricncing the total awakcning or a glimpsc of awarcncss, one maintains and dcvclops it through mcditation on the four modcs of placement/ Jigmcd Lingpa writcs: a thotl rgal; crossing over b bar tlo; transitional period bctwccn death and rcbirth c lthregs chotl; cutting through d tlbyings ye c tlbyings rig f chog bzh11g bzhi

16 6 I YESHE LAMA (a) Placement in the mountainlikc view: Alter rcalizing the uuc naturc-frcc of thoughts-as it is, rcmain in the naturally elear, grcat awarcncss that is not subjcct to mcntal cfforts, grasping, or the usagc of intcntional mcditation antidotcs (against conccpts]. {b) Occanlikc mcditation: Sit in the lotus posturc. Look at space in a state of opcnncss. Avoid grasping at the pcrccptions of the six consciousncsscs. Clcar your cognition likc the ocean free of wavcs. {c) Skill in activitics: Abruptly rclax your thrcc doors of body, speech, and mind. Break free of the cocoon of view and mcditation. Just maintain your elear, nakcd wisdom naturally. (d) Unconditional rcsult: Lct the fivc mcntal objccts rcmain naturally as thcy arc. lhcn natural clarity arises vividly within you. 1 By mcans of trekcho, one can rcalizc onc's truc naturc, the prcsencc of the threc kayas-opcnncss, clarity, and omniprcsencc-and perfect that rcalization. Also, at the time of death, one can attain rainbow body~ the dissolution of onc's physical body without any rcmains lett bchind. Sonam Namgyal ( ) was one of the most rccent mcditators to attain rainbow body, as was witncsscd by many pcoplc. TOGAL 1his is the most profound and switt path to buddhahood. Howcvcr, without a solid cxpcricncc of trckcho, one cannot pursue the mcditation of togal. If one mcditatcs on merc lights, one might simply be creating another objcct to grasp. In togal, one awakcns the four luminositics" that arc prcscnt within oncsclf. lhrough the watcr luminosity of the cycs, one sccs the luminosity of the space of pure awarcncss, the luminosity of the cmpty vital essence, and the luminosity of sclf-cmcrgent prajńa 4 in the outcr space. lhen both the inner and outcr wisdom and basie space unitc. Indivisible wisdom and wisdom lights {buddha wisdom and buddha ficlds) arc prcscnt in all bcings. Bccausc of that, if one skillfully uscs the a J 7us b sgron ""' lnhi c thig k, bintlm d shes r.b: incisive lmowłcdgc

17 INTRODUCTJON I 7 correct mcthods of meditation, the inner wisdom and wisdom lights will shinc through the wisdom light channels of the body.and one will sec the same lights in ourcr space. Then one can rcalize the union of inncr and outer wisdom and wisdom lights, fully enlightened buddhahood. As a rcsult of soch meditation, onc's path progrcsscs through the attainmcnt of the four visions: the direct rcalization of the actual nature of phenomcna, incrcasing appcarance of the cxperiencc, arriving in the full cxtent of awareness, and the cxhaustion of the ground of the naturc of phcnomena.b If one fully dedicated oncsclf to the trainings of togal without any wavering, one could attain buddhahood within a fcw ycars. Also, at the time of death, one could attain "the light body of grcat transformation as Padmasambhava and Vimalamitra did; and, like thosc mastcrs, one could continuc to serve others in that same body for as long as thcrc wcre bcings to bcncfit. Whcn all ddusions dissolvc into the absołute nature, the kiyas and wisdoms shine forth as the natural power-all in the state of oncness. One docs not gain something from somcwhere else, but rather rcalizcs one's own inncr nature and qualities. Jigmcd Lingpa writes: The finał attainments, the kiyas and wisdoms, come from nowhcre dsc. They [manifest as a rcsułt of being] free ofimpuritics of the universal ground which-[as a rcsult of] the pacification of the mind and mental cvcnts-[dissolvc] into basie space.' CONCLUSION Ytsht Lima is for thosc scriously dcvotcd mcditators who havc maturcd sufficicntly to undcrtake the Grcat Perfcction trainings and who have bccn introduccd to the tcxt by a master who has perfected his or her rcalization. lts sole path is one of mcditative skills, and its sole goal is to gain inner cxpcriencc. To study or practice any csoteric tcaching likc this, one must havc bccn a 111A11f b11 bt;h; b cbos nyui mngon sum fi,,,., b11, ny11m1 gont 'pbel ba~ 111A11l b11, rit p;i tshatl pbebs ltyi,,,., b11, and chos nyui tiu 'tkin P" uti P"~,,,., b11 c Ja 'hu 'pbo IM chm po

18 Il I YESHE LAMA initiatcd or introduccd to onc's own inncr wisdom by an accomplishcd tcachcr. Since thcsc arc profound, inncr tcachings chargcd with power, it is harmful to usc them without having had an authcntic initiation-likc childrcn playing with firc. Furthcr, no traditionał tcacher will lct one rcad any materiał on the Grcat Pcrfcction that one has not yct cxperienccd or is not ready to cxpcricncc. If one obtains intcllcctuał information conccrning diffcrcnt stagcs of cxpcricncc bcforc one is ready to reałizc them through mcditation, one might form concepts about them. Latcr, it may be difficult to dctcrminc whcthcr one is rcałizing thosc cxpcricnccs or just imagining them bascd on information rcccived prcmaturcly. So until one has completcd the prdiminary trainings and has studicd the tcachings undcr a quałificd master, one should not rcad books on the Grcat Pcrfcction or try to do Grcat Pcrfcction mcditation on the basis of what one has rcad in books or on information glcancd during dinner-table convcrsations. Using prccious tcachings in the wrong way causcs grcatcr harm than practically anything clsc. Whilc it is rclativcly easy to dcansc the cffccts of ordinary ncgativc thoughts and actions becausc thcy arc usuałly at the surfacc of the mind, likc dirt on a ffoor, it is far morc difficult to ovcrcomc mcditativc mistakcs bccausc their cffccts becomc implantcd at dcepcr levcls of the mind and with grcatcr impact. Also, the lincagc holdcrs cntrustcd thcsc tcachings to powcrful dharma protectors who vowcd to act against anyonc who misuscs the tcachings. My tcacher, Kyała.Khenpo Rinpoche ( ), uscd to givc generał tcachings to asscmblics of hundrcds of pcoplc in a stcntorian voice. But, whcn he taught the Yeshe LamA, he would go ro a sccluded place and speak in a subducd voice, often barcly more than a whispcr. He addressed only cxpcrienced meditators, ncver morc than ten at a time. His whole demcanor-unforgettablc to this day-gavc a sense of the grcat profundity of the tcaching. His course on the Yeshe Lama usually took many months. Students would practicc for days, sometimes wccks, on cach cxercisc or training, consulting him about cvery new cxperience. Most important, if one trains in the Yeshe Lama in the right way with carncst dedication, one will awakcn onc's own enlightcncd naturc, univcrsał opcnncss. Thcn onc's inncr qualitics will shinc forth for the bcncfit of all. Evcn beforc attaining this goal, whilc on the path one will start to wit-

19 INTRODUCTION I 9 ncss an casing of one's tight men tal grasping, a subsiding of ncgative cmotions, and a spontaneous arising of peace as one turns oneself into a source of joyful light that will benefit othcrs. I pray for the blcssings of the compassionate buddhas, the lineage masters, and the powerful protectors. I pray that the skill and dedication of lotsawa Sangye Khandro and all those who hclped bring this prccious teaching to Westem friends may awakcn the true nature, buddhahood, in every being.

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21 Transłators' Note As THE SUPREME tcaching of the ninc vchiclcs and the essence of the n cighty-four thousand catcgońcs, unsurpasscd blcssings abound in this prccious tcxt. This is indccd the chcrishcd wcalth of the hcarts of the Turec Roots including all the <:łakinis. Ałthough we lack the con6dencc to claim to have understood these vast and profound instructions, to havc had the opportunity cven to attempt to translate the words alone has been the grcatcst fortunc. Unconccmcd with personal farne or gain, our sole intcntion is to bencfit the doctrine and sentient beings. Just as the sun and moon arc rcnowned in this world, likewise, the glory and splendor of the instructions on the view of nondual original purity and spontaneous prcscncc adom the world likc no other. Our inability-duc to dclusion-to translate with accuracy, as wcll as all crrors that we havc made, arc brought togethcr and confcssed beforc the watchful awareness of the guardians of mantra: Ekadzati. Rihula, and Dorjc Lckpa. Through this confcssion, by fulfillment of the unconditional wishes of the wisdom buddhas who dwell in the space of the dharmakaya, may the supremc and common siddhis cffordcssly shower down upon us all. By this virtuc, may the doctrine of Lord Buddha sprcad in the ten directions. May the livcs of the lineage holders be long and firm. May the happiness of all beings cvcr increase. May upheavals of the four clcments, strifc, war, disease, famine, and all negativc circumstanccs bccome pacified. May there be cverlasting peace and happiness throughout the world. May all those who come into contact with thcse precious instructions rccognize the innatc pcace of the originally pure dharmakaya: and, at the time of death, may we all be inscparable from the wisdom intent of the guru and rctinuc and achicvc liberation in the grcat expansc of the sole essence! This translation was made possiblc by the kindncss of severa! sublimc

22 11 I YESHE LAMA gurus who answcrcd qucstions and gavc important cxplanations. For the first edition, the tcxt was finc-tuncd by the cditor, Mary Racine, and the corrections werc input by Anna Smith. We would likc to cxtcnd our hcartfclt gratitudc to Kay Henry for all of the hard work shc has done in helping to prcparc, lay out, and cdit this second rcviscd translation. Her carc and dedication have bcen an indispcnsablc part of this proccss. We arc also cxttcmely gratcful to the Vencrablc Tulku lhondup for encouraging us, revicwing the initial translation work, and writing such a wondcrful introducrion. Our gratitudc is extended to the parrons of the dharma, who arc likc the wind, invisibly carrying this project along to fruition. As Jigmcd Lingpa himself statcs, much of this tcxt-bccause of its highly sccrcr subjccr marrcr-was writtcn in a cryptic style. Since this is nor a trcatise intcndcd for study but rathcr a practicc manuał according ro the class of upadcsha, we have inscrtcd a minimum of intcrprctive cndnotcs, most of which arc bascd on cxplanarions givcn by severa! gurus. To fully comprchcnd and ultimatcly rcalizc the mcaning of this tcxt, it is csscntial thar, in addition ro empowcrmcnr and orał rransmission, one rcccivcs commcntary from a qualificd master of the Grcar Perfcction. More than ren years have passcd since the initial translation of this tcxt, and all copics of ir havc sold out. The repcared rcquesrs of many Western practitioners, coupled with the rccognition that the original nccded much improvemcnt, prompted us to undcrtakc the task of complcrcly rcvising it. Translation work is likc most profcssions; the morc you do it, the bertcr the rcsulr. Howcvcr, translating from Tibctan still rcquircs the help, advicc, and warchful cycs of qualificd Tibctan lamas. Lama Chonam's cxpcrtisc is cvidcnr throughout this work. lt is our sinccrc hopc that thosc practitioncrs who own the first edition will make the cffort to acquirc this new edition, which illuminatcs many important poinrs that wcrc ncglectcd the first time around. We apologizc for thcsc shortcomings and rcqucst all objccrs of refugc-including the community of practitioncrs, you who arc the sangha-to undcrstand the process of translation work and join us to partake of the offcring of this new edition which we pray will bring trcmcndous bcnefit to cach and cvcry one of you. Finally, in the translitcration ofsanskrit terms, we havc dcpartcd from the standard practicc by replacing ~. $. and c with sh, $h. and eh, rcspectivcly. A glossary of English, Tibetan, and Sanskri~ equivalents will be

23 TRANSLATORS 1 NOTE IQ found at the end of the tcxt. Supcrscriptcd, lowcrcasc lcncrs of the alphabct rcfcr the rcader to foomotes where-upon first occurrcncc-wc have givcn the Tibctan and, wherc known, Sanskrit cquivalents for tcchnical terms. The numbering of thcsc notes begins again with the first lcttcr of the alphabct on cach new page. Superscriptcd consccutivc numerals rcfcr to cndnotcs found at the end of the translation. The hcadings and subhcadings throughout the main tcxt wcrc addcd for the convcnicncc of the rcadcr and arc not prcscnt in the original Tibctan. The edition of the Yeshe Lama that was uscd for this translation is unknown. Howcvcr, it was givcn to the translarors as an authentic copy of the Yeshe Lama to work frorn bccausc it had bcen edired by Chatral Sangyc Dorjc Rinpoche. Page nurnbcrs of this Tibetan edition arc delincatcd in brackets throughout the tcxt. If studcnts wish to purchasc a copy of the pecha in the Tibctan, thcy may contact Mirror of Wisdom, mirrorofwisdom.org or May the guardians of Secret Mantra Vajrayana continue to guard and blcss all our cłfons to safcguard and propagate the doctrine of the Great Perfcction during thesc degencrate times! Sangye Khandro and Lama Chónam

24 -..., 1(111lłf~ ~ zr~~~ ~~~ ~ 111~" ~a ~~~ ~ ~ ś ~ ~a ~" ~111 Gł 4lłf~;r~ ~ s ~ ~~~, '

25 YesheLama VIDYADHARA }IGMED LINGPA From the Hcart Essence of the Vast Expanse of the Grcat Perfcction, A Practice Manuał for the Stagcs of the Path of the Original Protector (1] rdzogs pa chen po /dong chen snying tig gi gtlotl ma'i mgon po 'i Lim gyi rim pal lehritl yigyt shts blt ma zhts bya ba bzhugs entided YesheLama yt shts bla ma

26 ~~ ~; a.l~ f ; ci ~l ~-~~:cr'1ł 59 ~ ~1 l9" ~ ~" C3~ ;04 ~~a ls"~~~ i~,l Q~04 i~~ eq ci~1 l~l.l" ~ Q~ ar" at ~ ~"a. ~~ ci i1~~ ~1 04~ ~;,l111s"~1" at 4~zii~~~i!1 zii" ~""~i ~~ ~04~ z:ia lz:iajt 19~l 04a cj1~~-q-q~ ~~ t:jo~ z:rq~9 ~-z:i~ cllr~!~-~~-~9 19i~;;~~Q-~~ Q i!~ ~-~~~ s 04a 1zii s o;1 1 (9~3.rf ; ci~i~ ~ ~Q ~~~9~ci~ ~1 cia ~" Q~ ~1 l~04~l". 1~""QoQ~~~cia.-~3rz:i~~~ 1" ~~ ~~ %zir~ ~1 l~'1ł Qa ~ ~ 4; ~ lti ~" (Zll~ci ~ ~ ~" ;,11 1a.~ ~ ~~ z:i 5 Q~ ~9~s~ Q~~\ ;~~arr:.~q~ f 9 ~""~~1 t~ &S 1t:J~ ai~&1 ~~l a.~~ ~r:. t~ s~ 'l~ cia ar-i:ir i~1 19"~& ~ rr~ ~~ ci~ s"~~ ~cll ~1 &1 ~Q ~aj ~~ a.~;1 t"z11 ~ 1Q""erQ~; i:ia ~9 4r:. ~~~~ 9~9 ; Qi~ z:ia '~ ~~ ~~ ~r~14~ ~ Jacr%r:. ~i~ ~! ia ~r:. Q~ 9r:. 11 \t~'&ris~ itąli ~aj ~~

27 HOMAGE AND STATEMENT OF COMMITMENT [z.] Homage to the Conqucror, the Tcachcr ofunchanging Light, 110 Whosc intrinsic naturc [3] is the inconccivablc naturc of phcnomena likc the basie space of the s.ky, The originał state whcrc ncithcr cxistcncc nor quiesccncc cvcr falls to any dircction, Whcrc cvcry aspcct is cndowcd with the supremc naturc, The indivisibility of space and wisdom. [ 4] You arc the cpitomc of the aspcct of appcarancc.i' Glorious Originał Protcctor, 12 with consort and rctinuc, May you rcmain cvcr victorious within the lotus lalce of my mind. The intrinsic naturc is primordiałly unchanging, the objcct to be purificd a temporary stain. Through the tcachcr who cmbodics the threc.kayas, a rain of dharma [s] dcsccnds to completcly clcansc [all stains] In accordancc with the capabilitics, facultics, and intcntions of thosc who approach gradually and simultancously. This is the sole chariot-superb spirituał path-of the Great Pcrfcction which brings about simultancous libcration. [ 6] Herc, for a million agcs, the most cxccllcnt merit has bccn amasscd and fully dcdicated by thosc who arc life trccs [of this tradition]. By thcir glory, thcy appcarcd in the world as the incarnatc scholars and translators of the past Who brought and uphcld the undiminishcd victory banner of cxplanations in the Land ofsnow Mountains. 13 O Lord of Spccch, 14 lifc trcc of the doctrinc, may your fcct adorn the crown of my head. The mcaning of the ocean of tantra is so dccply profound and suprcmdy vast, Exccpt for the Omniscicnt One, with his natural wisdom capacity, a 'oj mi 'g,ur ba

28 18 I YESHE LAMA aa~rf t:1~~~a.i i:r~ ~~11r&t~ 11~ 'l) ~ ati;-5 i11 Ą1 i2' &!~ ~2' 1s r;:i~ ~ ~1 ~~11~:r;:i~ ~~" r;:i~~~aa t:1 c:.f r;:i 33~r;:iic1ł t:1a ~"li' ~~ t:1"'511~ '1ł ~~2''at"i~ c:i2' (~~a ~c:.~tillf\,\~ ~ 1:1 c:. ~~f '\a'f c:.~ i:r i11r& 1s~c1ł~&l~ar~ r;:i~ ~1,1.aa~&t lłl~ c:ia ~~~a ~c::.11r!~,.c1l."ij'~i:r~~"l~tl2\'l:lł" ~1 z::j ~c:. ti ~ z::ja i11r(':!~,33 r111~ci ~~"'"111r~~a i~ ci ~,c::.~,,~ ~"&1~ c:.~ 111,&1 ~ ~"z::j~~~c1ł z::l2\' s r;:ia ~&111r~~ ~ ~&1~2\c:. r;:i~ ~11r!'1ł t:1" &1<~ ci c1ł~ 1 ~~2\ t:111 ci 1r:::(~11ri:i ~&1 ~11fi:i~ ~33~ą" at ~~~"llf ti~i:ia 2\c:. z::j~ ~~~ tl 111 ill\ ~ ~~11r~~~ ~c:. 1 at-.~~2\r;'~"r;:ia ~rr2\ ~c::.~!~ cia 2\r;'l:l~ ~ f ~ cia i1!i~~ ~r;:i 33si~ ~"r;'~1.1s1 ~&1 f llftl2\'ai~,ai 2'c:. i"l ~ r::11 tl1 ~1~tla ~c:.~1~~ai~ &~~lłl~~c1ł1 ai Ąc:.~cia ~c:.llf!llf'1&1~ ~1 &~~1ll:l'S1 " ~ 1:;1a ~~!llf'1&111f~ 311rz::J~" ci~~~ ~a aaai atr:. 1~ crą"l i:i r;:i!i'& ~~l:l'&1'1~3f ~"l c:i~~ ~ i ~2' s~ aa1 ~~ 131 i:j"'lłl~1 33a ~c:.11f1~~~ 1:1 "~ 19c:.11rcia f c:. ~?Ia 2\c:. i::i~ lłlr;-tił~ ci c1ł~ cia &1iaa ~z::j~ai c:i ~" "1~'1ł t:1" s1 ci aa k1:;11'"1' &l~~ ~~ai~&11r~~c:. ci" 33 <1 ~"1~aa1 ~ ~"11ai~c:."l aa1 & ~"1~ ~~~l:l ci1 r::r1 & ~~~~~11:1 tl1 ai~~ 2faa 1:1!i~r;:i ~~!1"lllf~ lljiz::l't1'ic::.~~ ar1 e1 aa~1

29 YESHE LAMA I 19 The prcsumptuous cannot hope to comprchcnd this. Ncverthcless, Drimed Ódzern has lifi:ed the veil of obscurity to cxpose the mcaning of all that is. Herc, I will dearly synthesize whatcver he rcvealcd to fulfill the supplications of the fortunate disciplcs. [7] Weil thcn, cven though the wisdom intent of the fully cnłightened Buddha Kunruzangpo ncvcr wavers from the space of phenomena,' through his wisdom mind he gives transmission to the live resułtant buddhas not other than himsclf. Having taught the profound and vast fully cndowed Secret Mantra 1 ' vajra vchiclc and illuminating the thrcc dasscs of tantra, ttansmission, and upadcsha, the minds ofbcings-disciplcs to be tamedarc naturally led to freedom. Herc, without taking the generation and completion stagcs into considcration, the narure of mindb is rcvcalcd as the intrinsic naturc of the primordial buddha, the fundamcntal narure< of original purity.d [8] The view of lhun druh togal"" cxplains that cvcrything is awakcned as wisdom, the naturc of one's own appcarances. Thcsc introductions arc cxplicated without rhctoric or analytical invcstigation; rathcr, thcy servc as a direct introduction for cncountering the naturc of the mind. As the path upon which the buddhas of the past embarkcd, that which all future buddhas will achicve, and the sole pathway of all buddhas of the present, this pcrfcctly sublimc peak of all vchicles is untouchcd by the intdlectual tenets of the othcr cight. 17 Herc, I intcnd to so dcarly rcvcal the narural grcat cxpanse of the wisdom intent of gcnuine ttuth, the original buddha Kuntuzangpo, that it will seem to be spread across the palm of the hand. [9] May the hoscs of dharma-keepcr c;łakinis grant permission! 11 Hcrein lics the threefold tradition of giving oral instructions: the tradition of giving instruction, of dirccdy cncountcring, and of compłctc cntrustment to the travcler who is crossing over the mountain pass." [ Ytsht Lama] bclongs to the first and, as the ttadition of upadcsha, it includes the other two. This tcaching will be givcn by means of thrce stages: for thosc a chos kyi Jbyings, tlharm11jhitu b snnsnyill c gnasimgs d """4g c /hun grub thotl rgal; crossing over with spontancous prcscncc

30 2.0 I YESHE LAMA a.~ ~ '\r:::tia j(c:.lłr~& oi crf~~ ~ c1j ~c:ia ~~ c:.crr~ ~~~'1 ~~ q.ła"f c:i~~~ ~ a.~,1 c1j ~~1 ~a 9~ 1sc:.~ ~12' c:i "c:. 1 a.s" c:i2' ~2' ~! r;i1 1c:ir:::ZI "c:i""~ ~ &J ~c:. c:i~ 11c1J r;ia ~a ~ ri~~~~cri~ ~~ r;ia ~Mr;j'9~3f~~ f ~ Q~11w ~; "c:. zrc1ja.c::f ; ~a.~c:i 1" 1 9,~c1J~1 "~~Ell~ i~ a.~ kc1j'\efl~&j'ś'~ ~1 r;i ~c;.'9~'~c1j'~2'''1ł' c:i~c:i ~1 ~9 r;ia ~ ~f\ir;i if9~&j afi2' a."~~~~ 1s c:i1 ~&J~ a ~ ~1 r;i ~~c:.9 &'\ Ell~~'f ""c:ia ~ 1r:::9~~ c1j~1 1r:::zr ~1 ~" c:i~ ~9~r;i ~ Zf-f "f a.~~".~p11'~9 ~ ~ c:i~ c1j~is'\''l2''~ijc:. c:i!j fac1j'~2' ~ c:ia ~1 c1j~1 tell~~ ~c:i r;ia ~&J r;i,11 1~c:. c:ia ili'~ ~ Efli:J\ s~~11 ~~ {? ~~~ ~ ~~11!'c1J'Cl~l:J'Q~~~Q~'~Cl11~~!'Cl~'~c1ł'~~ ~5 c:i~ 9~c:.~ ~r:::1 ~c:. ~c:. c1j9 at~ c1j'a.~c:i~r;i ~c::cj~ &J s~~c:. ~r:::~1 1

31 YESHE LAMA I 11 of keen faculcy, who possess the force of the causc2 in order to arrive in the absolute space of the original ground in this lifetime; those of middling faculcy, who will be enlightened in the bardo; and those of lesser facułty, who will take thcir next breath in a naturał nirmil)alcaya pure realm. [10] for THOSE OF KEEN faculty First, for the overview, there arc two parts: the prcliminaries and the actuał teaching. PRELIMINARY PRACTICES For the prcliminaries there arc three ways to uain: in order to discover2 1 the three kayas, the way of training in the practice of the four cłements; in order to discover awareness, discerning sarpsara and enlightenmcnr-22 with the thrce doors; and in order to discover the mind, uaining the body, speech, and mind. Training in the Practice of the Four Elements First, of the six million four hundred thousand verses on the naturał Great Perfection: in the extraordinary root tantra Reverberation of Sountł" it states: The stages of training in the three kayas cmphasize the quałities of the clements. Diligcntły training in the sound of earth, water, firc, and wind will bring certain accomplishment. Thus, [11] although this quote expresses the value of practicing with the four sounds [of the clements], since this is scldom practiccd anymore, it is acceptable to omit this. a gjotl 1114 'i gz.hi JbyintJ b 'Ichor~ ru shan c rang bujin rthogs pa chen po d sgra thai gyur

32 .U. I YESHE LAMA ~'~r:r~:x::ą;~~""l~ ~; r:rars ~i; ~ą"l ar"lf "" crs 1" "s z:3 ~ z:3~~ ~ ~"11 f ~ ~arlł! i;~ ~" ~~l4'&~1 1 11~ r:r~ ~ r:r '(~ r:ra s"11f ~ ~fl\ r:r ~34'r:r" s1,~r:r"l s ~~~g-," ar"111~~~ Ą! "" ~~ r:r "i; 11~ ~i; ~ar~" ~ ~~""l lai~ ar~ Ą~~ ~i; ~; r:j ;i; 1 ts s;~oi r:r ~ rzq~q~~t ts~ r.ja ~11~&~11~ 51"~'1 tą~ a~ ~zq~& 1" r:r~ll"ll l~~&~~~ ~~a~s1 t~"l"~~i;~r:r"i" ar~"""z:3~'~"1"3~z:3j" r:ra ~~~MS"S"z:3"2'i; ~ ~i; s ~~Ą~~"I r:r" s z:3a &" ~1 ~"l"z:3a ij'" r:r ar ~ 1"q~~ r:ra,~r:r Ą~~"l"S" ~~ r:r2' i1a ~~""" 11ii; r" il; r:ra~~"l"~ s~, 1 ~ar~~~~ z:3;~ ar ~" N ~ ~~~ f3rs f ; r:rariff tli'" il s; r:r~ ~~ ~~~~l ; ~ ~~ ~ i511~~; & ~~ ~(~~0ł"~" Ą"~~""l~ s ar1 s~~~" q~ ii '(~ r:r~ s ~11 ~~11~z:31; ~"lt ~~~" ~".'"' ;5arz:3 r:ra '"~" 1 ~ 1~~a z:3~~ 'l ~; Ą~ z:31arf "1 i1a 1 if\ " ai1 CJJ ii~ ~ Ąqz:3 f;1 CJJa Ą~'ł:r;:f~"l""2' ; arq"f ~ ~ 111f"~ ~oi ~" 12', zq~ ~,zq r:r ;i; 1 '1~"z:3"1"1 ~ r:r ;i; 1 ai~ arzq Ą~~ ~; izq~11~" ~ s~ 'i & f ; r:r~~i; q~" il; z:3;z::. ~"l

33 YESHE LAMA I 13 Disccming Saątsira and Enlightcnmcnt Second, for discerning sarpsara and enlightenment, among both the outer and inner, first the outer discernment is according to the Tantra of the Single Chi/d of the Doctrine: Initially, begin with conduct in order to reverse the fixation of taldng things as real through body, speech, and mind. Thus, the way of acting is as the root tantra 24 statcs: Use the body to go, stay, twist, and perform various posturcs; stretching the cxtrcmitics out and drawing them back in, pcrform many types of activity. Engagc mindfully in the conduct and forms of the bcings of the six dasscs and [ 12.] physically cnact whatcvcr comes to mind. As stated, chis will reverse che activitics of the thrcc doors chat arc gcncratcd through kannie habits, cvcntually bringing them to a halt. To avoid the fault of the seventh downfall-namcly, cxposing secrct conduct-onc must rctreat to an isołated place wherc it is ccrtain no passersby can obscrvc you. So chat che łocal guardians of che environment will not bccome jealous or disturbcd whilc you cngage in impulsivc conduct, offcr them a torma, cntrcating them to enact miraculous activitics. Now, in order to bcncfit all scnticnt beings, chink that you must cngagc in che practicc of disccrning sarpsara and cnlightcnmcnt with body, speech, and mind and chat hercafter rebirth in cxistencc will not occurt Givc risc to this intcntion. [ 13] Thcn strip down to che harc flcsh and takc upon yoursclf the cxtrcrne hcat and cold of the helis; che hunger and thirst of the dcprivcd spirits;b the mistreatmcnt and abusc of animals; che birth, old age, sickness, and death of humans; che warfarc of titans; and che cxhaustion of merit and incvitablc plungc of che gods.' Make this a personal cxpcricncc complctc with the physical drama of running herc and thcrc, jumping, twisting, and fłinging the cxtrcmitics back and forth. In short, put to action whatcvcr comes to mind by following onc's impulses without restriction or focus. a bst4n pa bu gdg rgyuj b yi tluags, prttas C /ha, Jeu41

34 14 I YESHE LAMA ~ Q~ ~E:,9 ~4~ 1s r:ia s~1 flai ~~ aj'łłl ~ 11łł'~9 i:i ~i i:ia ~n ~ 1E:, ~1~ 9~i ~~ 1~ 1 1s :r~ai ~a.i 15Q ~9 ~ 1~1 ~ Qa~ ~ s s9 Q~111a.i~~ ~ a.~q ~9 ~ ~111~a.i!łł a s~ QlłłclJ'~~ ~lłł Q~11 1~~ri:i ~~ '5 ~1~!r~1 ~ 1~~ i:i :il" ~ ~ ~1 i:i~ m9 11J1 ~a.i!łł'a i1 i:ia.~ 1 ~E:.lłł'$~!51łł'9~9 11J~, 19"" 1~:ii 1~a. Q~ 1~ ~zri1 ~qr1"'ilf79 ai ii9lłł'i:i1 1~ ~a.i f 1 ~a QlłłclJ'~ 1~ 11ilłł'1~ i~ril~ t1j ~91łł'1"'1 1a.~1 ~~ ~ ~z:::9' ~9 1~ 1 1i~ 1E:. i! 1~ ai ~9~ i:ia1 1 QlłłcJJ'i1 ~a.i Q ~ i9~ s1 l~~ 9~~~ r~r~~ ~lłł'9~a.i ~ s~ Q~;i 1~ ii 1~a ~ ~flclj!łł''51 Q~ f3q!łł'~c3~e:.lłł'i:!~ slłł ~~ ~ 9 ~ '3 E:.ai ~Q a ~;i ~~ 4~ 7 ~0>3~ fl9 i1 i:ia ~ lłł' ~~~ ~ ei ~ Q~ ~c::e:.ai Q~1 ~ r:i~ ~ "'-11łł'~~~lłł{ 1i~ a.ii9 9~a.i ~ i1 i:ia.z:::~l1 ~~ i:i~l a!e:.' aj'~e:. 11::: ~1łł i:ia ~ 9~~ 0>3~ 9~ 1a.i~1 ir~~ ~1 i~ Qa Q~1 :il'~lłł'~o.l tr~ - ~ t\ - ~. ~ t\ - ~t\ lłł Q9 r:i1 ~9.9""- 4z:::9~ ~Q~ Q ~ ~9~i:i~ ~~ ~r!j'~\t1jo.31 ~"'- "9 ~1 - ~ ~-- t\-~!jl i:i ~ I ~ ~Q "S " i:i ar!łł9~i:ia. a.i1 a.1~ ~ 1~ 1

35 YESHE LAMA I Z.S Likcwisc, the practicc for disccrning speech is as statcd in the Revtrbtration of Sound: So as to climinatc the ncccssity to rcspond to whatcvcr is said, cxprcss the various plcasing and displcasing uncranccs of dcvas, nagas, yalqhas, gandharvas, kumbhandas, and rahulas.' [14] In short, bring to mind and give cxprcssion to the dialccts of the si.x dasscs. Thus, as taught, malec icłic, scnsełess chattcr and rcpcat the sounds of various Janguagcs without the least conccm for what should be acccptcd or rcjected. The activity of the mind is as statcd in the Sole Heir of tht Buddha:b Cultivatc a variety of men tal srates such as joy, displeasurc, bliss, sorrow, pcrmanencc, imperrnancncc, contemplation of the view, mediration, conduct, spirituality, worldliness, attachmcnt, hatrcd, dclusion, virtuc, nonvirtuc, and so forth. Thus, jusr as taught, forccfully invoking the proliferation of virtuous and nonvirtuous recollections concerning the three times, [ 1 s] the thrce doors will bccome quitc weary, at which time one should rest and obscrvc the nature of the cnsuing state that has severcd pridcful complacency. Likcwisc, it states in the Last Ttstammt: One should also cngagc in the activity of the Turec Jewels. Thus, that means one should assume the vajra posture, with hands in the earth-touching mudra. Imaginc wearing the robes of ordination and chat light rays radiatc from the hair coil bctwecn onc's eyebrows. Engage in pcaceful conduct such as gazing out about the length of a yokc and so forth. The activity of speech is to recite siiuas such as the Htart Sutrtf a lh11, ltlu,gnotl sbyin, tlri u'i,grul bum, lh11b Jug b wng TKJllS sr4s grig c ilas rjts d shts rab mying po; pr11jń4par mitahrtlay11

36 -U!'.JV ID -11 ld( ~ Il al.a Il..51!( 21 ct=i'...2ł> 21 ID mj ~' ~ ~ ~ -2:! =-9! >! ~!4 ~ _!:i ~..9łi >! jł - ~ ~ ~( --:si/ ~l lj( ~ ~ ~ _!:i ~ ~ - -~ ~ Cl!(!.!!!.!! - ll.a\ -" -94!.!! J"! (!:b Il.B{ ~ Jl'.Jl =1'~4 Iii ~&~~!i(~~~~(~ ~!.!!( 21.a.)!...!i.Jl 21 J"! )ł I! ~ <>tij -2:1 ~ = ~ ~ ~ -94.tj Qi ~( & _l!( Ji -2:1~ d! --a = =il.'1! 2 cuv 21..!4 ~ ~' ~!4 '!.1lł! hi Jl ~ ~ ::;v ~ Il ~ lli -94!.!!!.!! R..., ll.cm 2:!.c::. -""' 2.d.d - ~ Jl(!4 4.q...Ji _sn ~..H!.ą _.!:i:>.;i ~_sn "1 _&(jj ~~~I!~~~~~(~ Jl ~ :1:...Ji!.!! ~(...Ji 2 ~ --"! ~ -" ~( ~ Jt (!:b Il ~-2:1 2:!21~ Il n I!.n.Jl.21-2:1..., ~- ~f.i!'! µ:>2ł-.d "1-" ~ -aji,qi ~~ja~~~.rba, Ib ~~ -::;;:.d.iji 2:!).JM ~ ~ 2 ~ 2ł ~ "'v:;ł'..., -" - ~ --"! _,S)ł....d ~ ;i!.!!!4 -=il.jl -..Jil """"= ~ 4 tl ~ ~ Jl.d _!:i -ff ~!.!!( ~ ~( &; ~ ~~(~_!:i.ą, ~ $ J ~(~ ~ j:..i! ~::::;v 2i _j I! = ~ --% ~t _!:i Jl?.tj _j( ~ ~ ~ i.i _j, n a; -2:1 2:! J"! ~ ~ ld..h! - ~ J4!.!! 2:! Il ~.Li -.::.!i ~ 'I=>...Ji R ~.ą!4 B( >!{...Ji ~' ~ ~ ~ --"! J ~ ~ ~( I! ~ -2:1 --"! 2( I! ~ 8Y il >l ~!.!!!.i! ~ li< 2:! - ~.JV )ł >l ll ll ~ Jl{ -".d...ji.:or::( i'-' ~ ~( ~ -...Ji Jl( ~ Ib Ji )ł U!' )1H{ I! 21 ~ 2 i! A( 2:! 21 >! -: -94 ;i ll -" Jl!4 Jl ~.d a -2:! ~(~~~,.JM(~~ Ą = ~t./~ 14 Il 2:!.:.t::\ )i...,,: óv ~ ~~'~A ~~~:J!!4jf-!4 ~(~ ~ -.J1.! ~ ~ ~!.!! Jt:> 2 ~ --"!'.... ~ - ~) - --9! -2:!. L'i ~ ł'... ' -< Ili Ił> ::c Ili I"" > a: >

37 YESHE LAMA I 'l.7 and others. Mentally analyze words as well as the tenets of the Prasańgika Madhyamaka philosophy. Likewise assume wrathful postures [16] with the play of the nine characteristics of dance. The activity of speech is to shout the sounds of rulu rulu, hung hung, phtt phtt, and so forth. Train in the ability of the body and speech to adopt a varicty of mannerisms. As the tantra states: Discuss various sounds of dharma such as mantras, prayers, philosophy, existence, noncxistence, and phenomena. In this way, the discemment practices individually correspond to body, speech, and mind. There arc also practices for alternating the preliminaries of body, speech, and mind. Neverthcless, any characteristic of saqisara and enlightenment naturally arises as the manifestation of the three doors and three kiyas. To engage in these practices simultaneously is not only practical but extremely valuable. [17] Diligently practicing this discernment for half a month, eleven, or seven days in the short term will bring about the natural rcversal of fixation [chat occurs] through the three doors and the continuity of cyclic interdependence will cease. Ultimately, the body will marure as elear light,b the speech will be purified as the chakra of syllables, and the mind will be set free in awarencss. lt is taught that the benefits arc boundlcss, and in briefit states in the Rtalization ofempowerment:< Whoever engages in the discernmcnt [practices] will never return to the three rcalms! So, it is. Second, the in ner divisions of practicc [ 18] arc according to the wisdom intent of the Gitar Expanst1 tantra, which states: At the crown, throat, heart, navcl, secret place, and solcs of the feet abide the syllables ah, su, nri, tri, pre, and du. a dbu ""' thai f1ur b 'odgsal c dbangnyebarrto 6 spa d l"1nggsal

38 18 I YE.SHE LAMA ~~z::i 11r~~a ~~a.~ ~z::i r~r~ ~~~111~~~ {i a.ai~ s1 a ~2f~ ~~ ~~~9~~ cr~a ~c:. ~411~,f~a ~~ a;9 ~ 4c:. 1 & ~ ~ z::i4. '1l~ cia ~~ sl ci~ ~ i:ia ~ ~a.c:. ~ ~a g ~~~ ~ ~~~ 9c:. ~~c:. ~~~ ~~ cr411~ ~ 1c:.-~4- a.~~ ci4. s1 cia 2' 1 ~ 411~ ~ 9~~ ~i:i~~ f c:. ~ ~1 ~a.e"o19~ ci a.~ ~ f)i:i~~c:. l"l ' r:i ~1 ci ~ ~ ii1 cia ~9 ci a.~a a.e'49~ i~~~ ~ 1 ~ ~2\ fc:. ~t "'~~~~ai~t t~~ra.~ ~ ~11r~~ z::i!l &~t f~9~r~9 ~r?5~,1 ~9~~,,~9 ci ~9~J.f1~~&)~ 4.1 1~9~~ ~ ~ 9~~ ~4.z;1 1 ~ ~~ g 411 ;c:.~~4; 1s1,~~ci ~.z; ;c:. 9~ ~ Q'4, ~a ~ rr;,,. l"14- ~1 ~ ; ci4, ~ ~~ ~ ~~c:. ~.z;1 ~c:. 92\ ~a~l'!jł ~ i:i4. ~sa.~ ~ 1~4. ~9 1 9~c:. r:i2\ ~ 19~ a s f1 411!, ;c:. ~~ 411 ~1s411 i:ia ~~l ~ ~~~a ~~ ci2\ 9~~ ci1 f r;-s1 ~c:.~ ~~~~~1 lc:. 9~~~~1 cia ~9 cia U3 4~~~ 9~~ ~ 2\c:. r:i~ a) ~a ~~ ci i:i ~ rr2' ilfl"12''~1 ~ ~ ci4.,,.rl~4. ar1 ~r;:94- ~~~c:. 9 ~~~ r:i!!19 ~lc:.~lc:. 9a s; a.r:i2' r:i~ ci4. 9~ ~ 9~~ i:im~ cia ~~ ~~ ~ 411~ ~c:. i:ia ~1 ~2' ~~~9~~9 ~ ~ rr~ r:i9 ~~ lc:. r:i~~ci l~~ ~l ~;c:. r:i~ r:i~~ i:i~ ~, ilfu";1 1~~"9~a ~2f~ ~ 411 a.~~ ~ 1c:. ~ ~r;-i:iq~e~ "'~3rs9 r:i~~ ~ai'c:.~ci.z; i:ia!~1 1 ~~~9 ci l9 cia 59~ lc:. f) ~ 411 ~ ~ a.~~ ~9~411 l9 ci.z; ~2\ '1 9~ ~1 1 ~c:.

39 YESHE LAMA I 2.9 Thus, once this habitual body exists, the seed syllables that bring about the six classc:s of rebirth abidc: continually, along with the prcvious karmie impressions. Since this becomes the circumstancc: perpetuating that which follows, cven at the moment of death, the subtle wind-mind will gather wherever the syllables of the channels" abide and the [ consciousncss] will be transferrc:d to that state of rebirth. Therefore, du ring the present time of the path, this extraordinary tradition of purification which involves many casily applied methods is a special fearure of this unsurpassed vehicle. [19] The mannc:r of purification is as stated in the Last Testament: Because this body has arisen from the cause of ignorance,' the seed syllables of the six classes endure. Because awarencss is actually the three kayas, the three kayas arise as the three syllables. 2 s Training with the syllables is the discernment. Thus, as taught, the basis for the purification is the syllable of the gods, a white ab located at the crown; the syłlable of the titans, a yellow-green su at the throat; the syllable ofhumans, a pale blue nri at the heart; the syllable of animals, a red-black tri at the navel; the syllable of the deprived spirits, a dust-cołored pre at the secret place; and the syllable of the helis, a smokecolored du at the soles of the feet. That which purifies is wisdom awareness indivisible with all the buddhas [ 2.0] which is the intrinsic nature of the three vajras appearing as a white om in the crown, a red ab in the throat, and a blue hung in the heart. Clearly imagine these three syllables ablaze with splendor. With the repetition of the sound of the three syllabłes, light rays emerge to purify the seed syllables of the six classes including all habits. Consider that cverything is purified and nothing remains. Recite one hundred thousand repetitions of om, ab, and bung for cach of the seed syllables of the six classes, along with additional accumułations to compcnsatc for shortcomings, bringing the total to seven hundred thousand. This will bring about the signs of the purification of ncgativity, and ordinary fixated attachmcnt will be purified ofits own accord. In the Ckar Expanse it states: [u] a rlungsmu b rtsa c m4rigpa

40 JO I YESHE LAMA ~4i'i"'~l\ ~~rs r;:i1 1~'1J (~l\ r;:ia ~Cj'; W"~t 1~~~1 t9~0rq ~oi~a ~ aa1 ~rif9~clł 9" r;:ia,~ a.!aja." 9~oi aj~1 1"'zr-~~ t" r;:i ~1 ~'1J.~l\ '1J~11~~ al; ~a.!r;:i 11J~11~~ s1 qa ("'99~ q1 1 ~ ~".1" ~~,, l~~l"~ ~oi~aj ~'Yq~l 1~ q~~~a ~9 ~~ '1J '1J"~ ~9!'9~9'~~Q~1 qa, oi ~1 ~" q 9,~ ~1 %" 1 ~~i'r;:i~ll ~1 ~ s"?i'l\ r;:i!!"'l aj9 q 9,~ & ~ i'~"~r;:i~ ~~aj i'i ~l\ oi ~9 ql\'8l\f oi~; ql\ iifaj oi~s~; q,2\ s~, ~~~~l~?j g 9 ~oi q ~ a.r;:il\ r;:i ~9 ~ r;:i~oi 1 ~~ ~r;:i ; ś oi ;) ~l\ ~~a-~9 ~"~' 1 ~ ~ ~ ~'1J~~~1 r;:i!!"~q~~ s1 & ~ a.99 1.;" oi~11j ~ 1l\ r;:i~?; i'oi ~" ~ ~w"~, ~1 9~11J Dł'4~ & ""'~l\"'9~~, ~" q 9,~9~" t;;1,2\ ~9 ql\ 971 q~ a.~1 ~~& 9~ f "~' ~aj i't Cj'l\ 1,2\ r;:i~~~a 9;1 f "'t;;1l\ s1 ~11~~\l; oi~; ~ zr~ r;:i~1 '1J1 19 q s~ ~l\ 5 r;:i ~1 ail\ g 9~oi ~i:f l\" r;:i~ ~9~ ~ oil; aj 1 oil\ g 9 ~oi ~r9~oi oi~ qa ~1 q

41 YESHE LAMA I 31 Whocvcr trains in the inncr disccmmcnt Will climinatc the sccds that causc the confusion of sarpsara. Tuus, it is. Training the Body, Speech, and Mind lhird, in order to discover the mind thcre arc the thrce prcliminaries to train the three doors. Training the Body First is ttaining the body. In the Reverberation of Sound it statcs: By the preliminary practice of the body, The causcs of the individual functions ccasc. To assurnc the vajra posture and ttain with the body Bcncfits the mind. Thcrc arc two assertions cxplaining how to cither stand or sit in the vaj ra posture. First, join the hccls of both fcct, cxtcnd the knccs outward, and straightcn the back. Join both palrns and, while cxtending the clbows out, [u] bring the hands over the crown without touching it. Tucking the chin down to mect the Adam's apple, imagine the body to be a blazing blue vajra with thrce prongs. Whcn tiringof this, adopt the second unchangingvajra posturc. Holding the body so that it rcscmblcs a vaj ra, keep the torso ercct, arrcsting the all-pcrvasive winds. Joining the solcs of the fcet climinatcs the małe, fcmale, and neutral winds so that one can naturally abidc within the elear light of wisdom. Placing the two hecls forcefully against the sccrct place climinatcs the basis of dcsire. By pressing the palms togethcr above the crown of the head, one trains in the key point of the body. Tuus, thcse arc the asscrtions of the Omniscicnt One. The way of implcmcnting pure rccollcction is to considcr that the thrce upper points indicatc the nature, inttinsic narure," and compassion.c The thrcc łowce points indicatc the thrce kiyas, [2.3] and the central hub that angobo b r11ng lnhin c 1hu11rje

42 J:Z. I YESHE LAMA 9%9 ~ ~arz::ri 19 1c:. ~ i ~r~r~ci 9%9 tj ~~ s1 ~~ z:i~11~ ~~: Q~~ r:i ~ 1qy~r:i 9~;i ~1 ~ i ~c:. ~i:..~ ~Q a~~~mc:i a.19 1~1 r:i~ ~ ~~~~ ~ a.c:i~ Q~ ~ic:. Q~9~ i c:i~9~~1 ~~~ ~9 ~~~ ~9 ~ ( ~ ~~ ~c:i r:i~ ~~ ~1 a.~a ~ 5 i a.s~ ~~~ c:i~9~ r:i~~9~ r:i ~~~ ~ ~ c:ia ~ i ::.~ ~c:i as ~9~rz:ia ~ i ~~~ s i ~l::i" ~ f! i'i!9'~l 1~ ~9 r:i ~ i ~1 ~~~q~~j1 a 9i~ a.~c:i~ ~ c:i ~ i ~1 9,~r:i ::.9 fi'" Q ~ i!~ ~~ ~~1 c:.ąr~ ~ ~~9 i~r:i ~~1 1!~91c:i r:i 1c:. ~~!::. 1i:.. 1 l~' i'q~~ ~ij.j ~9~9 z:i ~1 1~ ~" ::.9 ~~~ ~;i~ ~ ~ i1 1 ~~~~ r:i Q~~ c:i~ i q ~~1 1Z:..'Cf!~91c:i~z:i ~a.::. 9,~1 ~::. c:i ~!~ 91c:i r:i ~1 1~ i r:i~ i~ J.r~::. c:i0~ '1 ::.9l?l ~~ ~~I ~~ 91::.~~~ ~::. - - ~~ ~ -,_. - a z:i~ c:i~1 r:i~ sa. ~z:.. c:i ~ ~"c:i? i'9ai ~;i~01.t~~~ ~~ ~::. Q~ c:i~.1::. 1 ij 1z:.. ~~ ~ ~9 ~~ ~ z:..r::. i~~ 1::. 4~ ~r~::. c:i 9~~ 9%9 ~ c:i~~~ ~ aiz:..~z:i~ s~11~i:.. c:i ij;i~ 0 1 ~~~;i ~~ Q,a)~ ~"c:i~ ~ i s1 s1 ~~" ~ i11'!~ ~c:i~z:ia ~ ~1 1~~~~ ~::. "i:.. c:i~ ~1 r:i~ ~~ c:ia 1qy~z:i ~\~11 9'~z:i ii:.. ~i:.. tr ~!~91c:i r:i ~1 aii:.. ~~~ c:i~1 r:i~s ~ar~ ~~~~ 9%9 ~i:.. 9'~~"~;i~01 ~~a 1c:i"~ ~ i~~~' fe'i:.. c:ia i"~~::. i~ ii:.. ~as 4 ~9 1::. ~~~rii 1il9~r:i" ~::.~ ~~1 ~~ a i::. ~;i~ '31 ~~~ ~::. =:c:i ~~ s1 i &::. c:i~;i r:i 9 i1 ~1 I

43 YESHE LAMA I 33 connccts them indicatcs that the single naturc of original purity and spontaneous prcscnceal6 is takcn as the path. Thcre arc thrce rcasons for this [ stagc of the practice]. In generał, physical cxhaustion purifies physical obstructions; and, in particular, imagining that the body is a vajra ablaze with fire pacifics demonie and obstructing forccs. Ultimatcly, attachment to the body will be rcversed and the vajrakaya cstablished. At that time, the mcaning of the interdepcndcnt connection being aligned with the body so that rcalization ariscs in the mind is that-by the circumstance of such cxhausting activitics-onc scvcrs the unccasing flow of concepts," leaving nakcd awarcness free of support. [2.4] This makcs it easy to strute the vital point of cncountering the nature of mind. Training the Speech Second is training the speech. In the Reverberation of Sound it statcs: Since speech abides as the syllable hung-through sealing, training, sceking fłexibility, and entering the path-training the... Sealing First, of thesc four categorics, sealing is twofold: the outer sealing of appearances and the inner sealing of the aggregatcs. In an isolated place, assume the vajra posturc and rccite hung hung hung hung. By rccitingwith a sustaincd melody, imagine that the entirc universc and inhabitants rum into hung. Just barcly bringing your tecth and lips together, without distraction mingle appearanccs, winds, and cognition as one. [2.S] All appearanccs arise only as hung-. and, if[appearances] bccome insubstantial and uncertain, this indicatcs the sealing. The purpose for this is that objcctive appearanccs will be naturally liberated. Second, the inner sealing of the aggrcgates 27 is that once again, by reciting hung, all the outcr hungs that cmcrged from one another now enter one's body through the orifices of the sense organs. As they consumc the body, all intcmal organs-induding fłesh and blood-bccome purificd and nonconceprual. Maintaining the winds is a key point whilc considcring a lhungruh b nurmrtog

44 34 I YESHE LAMA ~~~ ~~a ~~i:i 1E11 ~ ~~i:iq~ 9 r:i i11 r:i~ ~ari:ia 19~r:i ar1 ~11 Ell'~q ~argc::i:i 'lł 9,~r&1 1z:;. Zf S ~~i:i 'lł iz::i:i ~ 1 ~~~ s9 'lł E11Q3ł r:i~ i:i~1 r:ia ~; i~.jirta. 'lł M"9 ~9 r:i i:i~ ~.Jj~r:;. ;9~~~ ~ t\zł1~1r:;. ~; 1r:;. 9r:;. 'lł a.ae11~r:ia ~'lł 1r:;. ab1~r:i 9~.JJ ~9~i:ii:i~" i:i~ ~~~~r~ 1r:;. rtz::{5.jj i9~~ell ~ ~i:;. i:i~ 4~ i:i.jj~a. 19 ~'lł (S'lł f1'lł" ff 'lł i11 q~ 1~E11 q~ i:i~.jj if1 1~~~r; i:i i:i~; i!1 ~4~"a:19~" ar1 ~1 1Ell'~q ;~E!~Zi 'lł ~'lł gi:;. i:i ~ 1 ~.J!~~;9.Jif 9z:;. i:i~ ~z;. ~ ~~ s~ ~'lł ;i:;. ~'lł fif 'lł"g i!1 r:i~ E!9 r:i~~'lł s; ~1E11 q~ i:i~~ ~r:;. ~se11 z;~ i:i(11 ~r:;.~r:ia ~9~ ~~a 4 rr'lł ~~ a.rą~ i:i 1r:;. 1 ii ~r:;. ~ sl ~~ ~r:;. i:i~ i11 qa ~~~ ~1 1~~;z:;. E!r:;. ~ ;l 9~~ ~ i:i 1" 1 ~~(.(1 9~ar~~'lł i:ia 19~q ~1 ~1 1E11~.JJ q Ell~ i:i~clł i:i ~1.Jl~; ~ 4~~ '1ł ii9~r:ia ~~ ~ i:i~~1 r:;.ell ~ ~ ~~~i:i(1 q~~~ ~~i:i ~~ ~1 ~a.s'lł i:i 1il9~ 5; i g-i:i ;~~~ q~ 1~~ 4~g if~~i:i r:i 1~~,. ~ ~ ~ 3j~.Jj~r:;. ~~ ~9;~q ł1ł 4~q 971 ~ ~~ (1'lł Zi~'1l;1 (i:i ; tq~~9 '1ł ~9 ~.JJ a.~ell r:i ł1ł 4~q ~~ ;~~~~ ~r:;. 9~ i:i~~,.r:;.t1ł i:iii11~ ~~ tqz:;. tqz:;. i:i~~q~s ;r; ~ a.~~9 '1ł~ ~~r:;.~~~~~~ ł1ł 4; ~ gr:;.~i:ia ar; ;; ii:i ~ 1il9~q 9r; ~a.r:;. i:ic~ ~i:i q {.(z:;. r;1 1c:i1 t:l''lł~ ~9~ r:i ~1 ~~,1 ~~S~f1 ~9.JJ~~ f1 ~9r:;. r~r~ rą~ a,!ell ~ a.!9 ~; ~a a.~~a~~~ q ~~~Q1 r:ia 'lł~ ar~~ 4~ ~i~ ~ł1ł ~ ~ 1~~'lł '{~~;~1 il.jii~ 1i:;. ~~ar1 qa ~ s-9~~.j!~q1 ~.J!~; Z1 ~; E11,~.'lł~ ~~~ q z:i~ iii:;. i:i~ c:i~ ~~ a.~~e11~1~ ~~ qa ~1'1ł ~~ c:i~11

45 YESHE LAMA I 3S that the cntire body bccomcs filled with hungs. [:i.6] The purposc for this is that the elcmcnts of the body will be purificd and, without contamination, the corporcal form will be liberated. Training Second, training has two. First, by training with cxtemal appearanccs through the circumstance of forcefully rcciting hung hung, sharp, swifi: blue-black hungs begin to shoot li.kc bolts oflighming [ which arc] the size of the objccts that will be pcnetratcd. Considcr that all mountains and houses which ordinarily appear solid arc riddlcd with holcs. The purposc of this is to recognize that appcarances lack truc cxistencc. Second, training with the inncr aggregates one imagines a blue-black hung [:i.7] the sizc of a hand span pcnetrating one's entirc body, piercing holcs so that [it] is reduccd to particles. Rccitc hung with trcmcndous force. The sign of success is that the body musclcs begin to quivcr and, similar to a rcfłcction in a mirror, the cxpcrience of therc being no truc, inhercnt cxistence arises. This pacifies illness and demonie-force possession of the inncr aggregates and scrvcs the purposc of liberating the body in elear light. Suking Fkxibility Third, in seeking fłcxibiłity, one placcs a stick or other support in front of oneself. While reciting hung hung, imaginc that an unceasing chain of hungs rises up from the base of the support, gradually wrapping itsclf around the stick all the way to the tip whcre the lead hung stands ercct. [:i.8] Focusing one's attention therc, slowly and melodiously chant hung. When bccoming tired, once again concentrate upon cach hung dissolving back in to the othcr and finally gathcring into one's heart. Relax. By repeatcdly practicing in this way, all outer and inncr concepts become the path and the qualitics of a fłcxiblc, cxubcrant mind arc cvidcnccd alongwith the ability to control and transform any visualization. Entering the Path Fourth, for the practicc of cntcring the path, one visualizes oncself to be a blue hung one cubit in sizc, weaving along likc a worm to many diffcrent dcstinations. Starting with visible objects such as mountains and vallcys, imaginc continuing to movc slowly through many familiar placcs, [:i.9] łikc a tourist rcaching the destination of a journey, while slowly rcciting

46 36 I YESHE LAMA ~~~ar q9 ~~f " ~" ~~c:.9 ~ '1!31!f~ ~~ z:ia 1~~~'1ł ar1 ~1 ~~ ~" ~ ~ ~~4~ s9~31~ 19a. '1ł ii9~e:r19 i;ia ~c:. "eo... li\ ~ li\ - ~~~~~c:. 1z:i9 ""1 ~ 311a. c::i~ ~"~ q~ c::i~31 ~.rz:i~~ ~:f3!~ ~"~ z:ia 5; ~'1ł m9 ~ 1\1; ~ ~ ~31~ ~9~~ g ~9 ~ ś~ ;~ ~; z:i 9c:. 971 ~r:::i~1' q~~31 ~9 a.99 ~q~ 9~ '1ł~i c::i ~; ~1 mq z:i a.19 %c:. 1'9 ar"~ ti1 (9~t~'~'1ł t:i~ s1 ~1 t~~~ c:.9 ~ 19~31 z:i ~~~ i"" q ~t ~~ ~~ ~~, ~31 ~~ i9 ~~c:. ~ 1" 1 1c::i:s:. ~9;~~ ~ ~ a.~ ' ~ ~~ 9~31 ~ c::i?9 1si ~1 1~31~~"~r~31~& 9;~ ~9~ 4~1 1 ~ q~~~~jc:. c::i i~~i"., ~c:.~c::i ~'1! ~1qq ~ ~1 11c:. ~~ 9~31 i9 31 ~ ~" ~ ic:. ~" 31f~ ~ q?9 z:i ~1 ~31 ~ a.~ ari ~~ ~~~i ~ & ~c:. ~c:. q 1c:. 1 ~c:. ~ '1ł ii9~ ar1 &ł1 & s9~9c:. ~~~c:. 1 ar1 z:i 1~~._..._..:::. - eo...- Ą z:ia. 59~~~ ~c:. ~~ ; ~c::i 31 ~a. ~ q ~ ~~z:ia. 59~ ~~t::t:1~1 ~c:. r;:ia. q~; ~ ~~ =f~c::i a a; 4~~J.r~a.""~9 ~ ~9~49 ~'1ł ~~ a; ~i & fi""~c::i~~ c::i~~~~a ~c:. ~~ ~i z:i~1 q~~ ~ ~q ~~ 9~ ~c:. 1 ~ ~~ q?9~4" ~ '1ł~ ~~ ~c:. ~c:. ~f~ ~ 9~1;1 4~ q ~~ ~ q ~~~1c:. ~~~ ~c:. ~~ 4~ qa g c::i ~ ~ ~ ~ 1~~ ~~~ ~~ z:i ~~

47 YESHE LAMA I 37 hung in a manner that matches one's movemcnt. The purposc is that, through this deansing of objcctivc habits, the body and speech can be rendered functional. Again, by reciting hung hung, one suddcnly arrives in the eastern pure realm of Manifest Joy or any realm of one's choicc,2 1 like an arrow shot by an archcr. This establishes an auspicious conncction for rcbirth in the pure lands. In all cases wherever the mind is dirccted, uniting and maintaining the wind, mind, and hung with single-pointcd concentration surpasses any other method for arresting conccpts. [30] Through this, che speech is purificd of obstructions and libcratcd as the sambhogakaya. Training the Mind Third, training the mind is as statcd in che Reverberation of Sound: First, if che ońgin of the mind, the place of abiding, and che finał destination arc carefully analyzed, training in this way allows one to know the fundamental narurc of the mind. Tuus, for training che mind, thcre is che actual mind training and the manner of resting in tranquiłity. Actual Mind Training First, there arc threc, bcginning with an cxamination of the origin of che mind and che ońgin of the apprehcnder. If there is mind, from what direction does it originatc? Does it stcm from the outer universc and its inhabitants, from cxisting outer and inner appcarances, or from the noncxistent state of emptiness and the likc? [31] If one daims that [che mind] originates from che stand point of cxistcnce, this falls to the direction of the philosophical tenets of che shravakas. One should understand [che mind] by eradicating all fixation on the truc cxistcnce of appearanccs into partides. Through such analysis, the origin of the mind cannot be discovcrcd, induding rcduction to a partłcss particie. Although one may recognize that [che mind] is naturally noncxistent like a dream, if the arising of the unccasing, indiffercnt apprehcnding mind-for example, the mind and mentał activity-is not scvered from the root, thcn chis is like the view of the Middle Way Mind Only SchooP' a mngonpartłga'ba,abhirati

48 38 I YESHE LAMA ~~ 199 ~i::. ~ ~; 199 ~ 9;~~9~r~ r;:ia s9~~ ~; ~ar~ r:i~1 4~ ~f; ~ ~~~~~ f ~49 Q~~t:1~3z:. ~~~ 1:i:. %9 :i:.z:. 9~~ ~ ~~9 r:iiui1 ~ ~~ ~ r9~~4:i:. r;:i:i:. ~~:i:. ~9 u "'"1 ~1 ~~~ f i::.'f'"-5~~ 9~ 9~ ~ 9~z:. ~ r;:i ~i::.-a_s r;:i~~ ~z:. ~9 r:i ~~ ~~ ~ ~ ~iz:. 1 ~i::. ~i::. r;:ia s-9~ ;~~z:. :i:. ;1 ~f; Ci' ~ii::. r;:i~ 1sr;:i~1z:. 1 f ~9 79~ ~~1 i ~ s9~ a5 ~ ~9~r:ia.i::. ~~r:i:i:. ar1 19~r:i~ ~a 2'z:. r;:i~ r;:i79 1ar~'1 ~ ~2' Q79~r:i~4~ ~4~ ~f~ ~~i::. Qa 9~z:. ~~ ~~ ~~ ~~ s~ 11 r;:i~~ Q~1 ~~ f~ iii~ ~~~Q~ ~i::.-s~ r;:ia z:.i::.-~; s~ ~ ~~~1 9~ ~~! s~ i~ ~ i r;:i ~1 r:ia ~~ fif z:. ~~~ r:i ~1 ~~~ ~~ ~:i:. ~~1 z:. ~f~ii1~ ~1 r:i~~1 1i::. ~ 1~ ~~ fii-~ ~~n ~~ r:ia iąru r;:i~r;:i~%z:.~r;:i ~ ~z:. ~z:. ~i::. ~r;:i r:ia ~~.,_..,_~.,~..,_~; r:i:i:. ~ r:i ~~~~2' ~~ ~si ~ f ~r;:i~ r:i ~ ~~ r:i:i:. :i:.i::. r;:i~ ~9~r:i ~ ~ i'~,1 ~ ~~ ~iz:. Q~'Q~Q~'t:l'~~ ~~ r;:i~9,~ 11~119,~ r:i 9~~~ 9~~~f~ ~ z::t59 r:i ~1 ~~~a.~ ~ ~ s ~4:i:. ; sa ~~1 ~z:. ~42' ~ ~i::. ~ ~~1 ~ ~9 ~ s ~z:.l~ mi ~9 ~9 ~ ~9~ r:i2' 9i::. ~9~~Q59~r:i~ 9;~~~iz:. ; ~a ~sr;:i~ ~z:. f ~9 s~ ~~ ~ ~9~ r:ia ~9 ~s1 1i::. s l:l!1 & ~; ~9~ 9,r;:i %i::. 1 s ;i::.-9z:. ~a.z:. ~ ~iz:. ;~ 9;~ ~f; ~ i9 u ~s~ r:ia ~ \l; 9~a ~~ 4~2\i::. 9~~ ~~ r;:i~; ~z::t ij 42' ;a.z:. ~~~ ~ ~~ ~; r:i2''''~l

49 YESHE LAMA I 39 of nonaffirming and affirming ncgation. Having fallcn to the dircction of harboring cxpcctations about the fundamcntal naturc, one should [32.] turn within to obscrvc the mind of the apprehendcr! Whilc doing so, if one asscrts that the mind that rnornentariły rcmains in natura! radiancc or arises as various concepts is gcnuinc, this is to base onc's confidcncc on the unsupported platirudc of the mind. Still lacking a direct rcalization of awarcncss, if one clairns that the mind originatcs from the pcrspcctive of cmptincss, thcn the originator rnust ccrtainly havc shapc, color, size, and charactcristics. The intrinsic naturc of this rnust be analyzcd. Through such analysis, the dualistic appcarancc of a searcher and the sought becomc free from support or objcct. Iflcfr in a state that is nonconccptual and free of all words, cxprcssions, thoughts, [H] and thcorics, the mcaning of the unbom dharmakaya-"basclcss from the root b-will be able to be intcmalizcd. In the Middle Way Constquence- [sutra] it statcs: Since I havc no dcfinitivc position, I am complctcly faultlcss. Thus, this is to arrive there. Evcn the way of arriving is not likc the claims of prcscnt-day philosophcrs who boast thcy hold this view [of the hcart csscnccd]. Unlikc thosc intclłcctual cxcrciscs and analyses, through this natura! Grcat Perfection, one will arrivc by bcholding the naturc of phcnomena. This is what I havc to say!3 Second, investigating the place of abiding and the abidcr is as folłows. If this prcsent mind ariscs cxtcmally, it is the outcr objcct. Ifit ariscs intcrnally, [34] it is the inner body. By analyzing the place wherc it abidcswhethcr outsidc, insidc, upper, lowcr, head, fcct, or whcrcvcr-if the place of abiding can be scen, thcn that shapc, color, function, and so forth must also be invcstigatcd so that this falsc, hollow cavcm can collapsc. Whcn one fails to obscrvc anything cxtcmally or intcmally and dircctly analyzcs that which abidcs, that is mercły the natura! radiance of the consciousncss of the basis of allr arising as truły cxisting. This approachcs the view of the a rangpj b gzhi mttl TISll brai c abu,,,,, 1hal nur [ mdo I d snying thig c chos nyitl, Jharmala f lcun gzhi rnam shts, lilaya11ijńlini

50 40 I YESHE LAMA a.~~ ~;i~~ t;i~ ~1 ::i~ ~'1ł ~ ~ s~r:ia ~ ~r;~~ ~~ ~1 ~ ~ ::ia.;i 1 ~~::r::ia ~ ~~ ~~::i ~~ 9~~ ~Q~Qr::ia J.r1 ~ a.i~ ;i~~ ~~ ~9 ::i~9~~ s1 & ;i~,yzr ~~ t:l~1' 1r;s~ t:l~ 9~ ~?4t:l~ ::i ~ ar~~~a.99 ::i ~1 ::ia ~~ frr;~~ ::i ~~ ~1 11 ~~ t:la ~t:l~~ ~~ ;i~ 'l?t:l ::i ~ ~9~~ 9~;i ~ ~1' ~i~ t:la ~~ ai~ ~~ 51' ~9 9 ;i~ ;i 9~ 1~ 91' ~4~ t:l ~ 1~ ~~ iii\::i ~~ ~~ t:l ~1 ~s1 a. ~1' zr~~ s~1 S'1ł'~~ 9 ~;i ::i~ ~9 ::i~~~ s~1 111~~ t:la ~~ ~ a.~~ ::ia ~;i~~~ 'l~t:l19 aia a.s~ ~~ i)~ ::i ~1 9~1' a.~~ 'S~ ~~~ ~ i'~,1 ~ ~~ ~llł t:la ~ 941 ;i t:l!~ ~~~ ~1' ~ 1' t:l 11' t:l9 ~ Q ~1 ::ia ~~~ ~c::a.~~~1'~t:l ~~ ~1 19~;i ::i a.!]"~a.~ ;ifl~''1ł't:l5'f1''1'~1 s ~r;~1 ~11 ~r.';~1' ar1 ~1 ~ ~9~ 9" 9 s111~~~1' a.~t:la 'S~ t:l59~::i~ a.~ ~ ;i ~1 ::i~a.s~ ~~ ~ ~9~~a.~~ ::ia i ~9 91lł,.~1 ~ a.~;i~~ s1 Q~ ~ ~9~r::ia ;i~ ~1 ~~ 4~1~~ ::i~ t:l59~ ::ia ~ ~ ~~ ~ ~9 ::i~s~::ia m&~ ~1'~~! 'l~ ~1 ;$~1 ~ ~~ a.!f ~ ~1 ::i~''sllł'~1' ~;i~a.~'li~ q~ i;l9 i'11 a.~;ir:i~ ~1 ::i~ 'S~ ~~ ~1' t:l~ ~1 ::ia 9~1' ~11 ~a ~ ~9 ~1' a.~7{1' ~1 ::i ~'1ł ::ia ~~ 9~ '1ł ~t:l~"~1' 1 a.~ ~~ ~1' 9~~ a.~9~;i ~~ J.i1'~ ;i ~~ ::ia rr1'~~ ~;i~ a ~1' ~ ~t:l ::ia ;ie!\ ~9 ~~ ~ Q~ is1 ::i~ a.r419~ ::ia ~~ '1ł;i ~~ ~, 1~ ~~ ~3.1~ &l~ a.~ ti1 ::i 5~::i~~C!\ J.jr;~

51 YESHE LAMA I 41 Falsc Image Mind Only School. Herc, the mind has no causc or charactcristics, bcing morc or less likc writing on water which-cvcn whilc occurring-vanishcs without a trace. Just likc whcn a ship has sunk and the [captain] frantically attempts to scizc anything but thcrc is only watcrat the moment of searching for the place of abiding, the scarchcr naturally vanishcs, [35] thcrcby cstablishing the abidcr to be free from identification. This intcrnalizcs the mcaning of the unccasing sambhogakaya. At the prcscnt moment, through the continuity of the fcclings of the three doors, whcrcver the cxpcricncc of contact occurs,such as bcingpoked by a thorn, it sccms as though cxisting right thcre. With the compoundcd aggrcgatcs as the cause and the suddcn onsct of conccpts as the contributing circumstancc, the fixating mind attaches to the objcct of grasping, rcsułting in the self as the possessor. When duałistic grasping is climinatcd, thcn at the time of arriving at the ground of the cxhaustion of the naturc of phenomena, 11 the saying "cvcn if surroundcd by a hundrcd mcsscngers of Avichi [hcll] [36] there would be no anxicty or fcar is thcn understood. Third, investigating the travclcr and the destination is as follows. Whilc invcstigating the dcstinacion of the travclcr-whcthcr it be che outcr and inncr univcrse and inhabitants, appcaranccs, emptincss, cxistcncc, noncxistcnce, or somcthing cłsc, whatcvcr the direction may be-by not discovering any place to go, grasping with hopc and fcar for a resułt is then rcvcrscd. If something is discovcrcd, it is then ncccssary to dctcrminc the detaiłs about the travclcr such as any physical charactcristics. If. during this invcstigation, ie is detcrmincd that thcrc is nothing [that cxists], one will havc the assurancc of knowing that materializing phcnomenab3 2 cannot rcsułt in cnłightcnmcnt. Since thcrc is no dcstination, one will surcly concludc chat objcctive appcaranccs arc fabricatcd by the mind. Since thcrc is no travcler, one will gain confidcncc in knowing that the subjcct is naturally noncxistcnt. (37] lt is thcn that cmpty awarcncss-dcvoid of coming or goingis asccrtained as the nirmat:iakaya. This is the extraordinariły swift path bccausc cvcn the pith instructions on the colłapsc of the constructs of the mind arc indudcd within the uncommon [ insrructions] on the origin, abiding, and dcstination. Through training in these prdiminary practices corresponding to the mind, on the mundanc lcvcl ncgativa snns wm rnam rdzun pa, chittamlitra niraltaravtid4 b chos

52 łl I YESHE LAMA ~31~& ~qrmz:rą19 %" r:i~ ~ ~1 31~ ~ ~9 is~ z:i~ ~~~ Ą~~r~ 4; s~ z:i~~~~& 31~,~ ~9 ~"iil 4~~~'1ł1 3IE!~ ~9 ~"~!~~; ~" 9,~ ~~1 z:ia ~9~~~ 9~1 ~a 9~ i9 {l s; z:i~ s1 ~1 19,~ z:i llł'9,~1 ~llł ~~r:ir:i z:i 1r;. 1 ~~ 9~ z:i~1 11"'~ ~1 ~llł ~~ llł~, Ą~' ~~ ~~"9'~~~& 9~11 l~llł ~~ ~; z:i~~llł,r:ir:i 51 1~~1a1 z:i~ ~~ i!; ~~ f, z:i ~ ~~~ a~ ri~~ 1" ~" r::r~9~z:i~ :j~ z:i ~llł ~~z:ia 9'9~ ~9~ '1ł 1r:icrz:ia s~1 ~~ & 9;1 r:i 31 "~ ai"~~ llł~ Ąl~z:i ~~ ~1 & ~ ~C3~ ~% C3~~ r:i~9 "9 ~ r:i(1'1"'sllł r:ia 9'9~ llł'1~9~ & ~~~" ~~ ai"'1'1ł'q~'~c31 Q1 5~ ~9 ~~ 9iil1'''1ł~~llł't:I' i; ~r;.~qa ;31 31riĄ ~~ ~~9 z:i ~1 s r:i 1" s1 z:i ~1 z:ia ~llł ~~ 1r;. ~~ z:i~~llł ~1QQ't:l'llł'~'''~J~9%9 9~1 r:i~~ ~31 9~~ '1ł ai9~z:i s-~1 1at~ z:i ~ ~"'9~'1ł'llł~1 ~~ ~~ 9;1 ~~~'f'4t:l't:11 1~"~9~~1 ~~ ~ q 1"'1 1~~~ z:i ~1"~'1ł,1 ~~~1 1~ij119ą~i:i ~~ 9~ z:i ~1 ~1~ ~~ '1ł~1 ~ i~s"~~~~cs:q,,~ ~"~ą1 a~~~ ai"9~9 ' ~~~ 9~31 Cf~~ ~ ~~1 1~~ai;,1 '1ł r:if ; z:i~ ~~1 1

53 YESHE LAMA I 43 itics and obstructions arc purificd and obstadcs arc pacificd. Fixation is rcvcrscd: and, in particular, by mcans of distinguishing sarpsara and cnlightcnmcnt, the charactcristics of the mind arc libcratcd in the wisdom of cmpty awarcncss. Ultimatcly, one will bccomc indivisiblc with all the buddhas and arrivc at the state of the original ground of vajra mind. [38] Mannn' of Resting in Tranquility For the second, therc arc two: resting in tranquility" and rcstoration. 1.n First, in the ReveT"beT"ation of Sound it statcs: At this time, the key point for the practitioncr Is to rest body, speech, and mind in tranquility. Tuus, through the cxceptional activity of the prcliminarics, some disturbanccs of the physical constitution and clemcnts arc produccd. In order to establish this as the innatc nature of tranquility, the key point for the body involves transcending good, bad, acccpting, and rejccting. The body is positioncd as though it wcrc a corpse in a chamcl ground, and the speech should rcmain in the naturc free from cxprcssion. Whilc training, one's brcath should be slow and cvcn. Like a doudlcss sky, the mind should rcmain free from the distraction of rccollections and conccpts. [39] Practicc this yoga, free of action or activity, and rcmain in tranquility for twcnty-onc, scvcn, or thrcc successivc days. The rcason for doing this is clucidatcd in the Ckar Expanse tantra: Whocvcr is ablc to remain in tranquility will pacify the circumstances that lead to imbalanccs of the clcments and naturally libcratc grasping. Second, the practice of restoration is as it statcs in the Last Testament: Rcstorc through the gazc of the shravakas, bodhisattvas, and hcrukas. Gaining rcstoration through the thrcc doors will cncouragc diligcnce in practicc. a T7Ul/ du dbab b sorgzhug

54 441- I YESHE LAMA ~lłf~z:. Zl ~ ilłf& ~ ~z:.~r~~r~z:. i!łfr::i~; ~z:. ~; ci!łf'z:. l:z:. i ~"l trtlł r::if i! 41łf ci '~ ~r::i~ ~ 1"1'lłfci sz:. ~r::i ~3.1~r~cia ~ ~z:.~ i!"1 "1~ ~z:. "1" ~ ~5; ~~ ~r::i~"1 "1~31 ci ~eia ~ ~"lłf ~Z:. ci ~~ a ~ ~r::i~ ~r::i!l~l i19 ~" i19 ~ "1ar ~" r::i:z:. ~"t\ł r::i~1 ""1 ; ~;-~!łf~eia 9~ ;r~z:. 1,.,.~lłf~ M!"gr::i~~ cia z:.r;-;lłf~z:. E:la ~; ~"llłfzll~ cia ~t\ł ~lłftlł"gtlł 1i:. ~ 1 1 ~qy!łfci ~ ~" "1~tlł t\ł~ 1 ~ i~ ~ E:la ~ ~"~ a~ 1 1 ~~ z:."1 Ui~ "1~31 ~t\ł ~rąr:l~,,?5' ij-~ ~ ~ ~z:.1łf&~1,~~?4r::i~ Q~"E:l" ~~ iz:j ~:z:.1 1~?5',~ a ~ ~z:.lłfa~, l~t\ł air::ilłf~; 7i "1~~r~z:. ~Ql l ~~ ~, 1ai ~ ~~ci ~"1 tlł ~31 ~"kz:j~; tlłlłfir~~ cia i1~ ~ ~.9~. ci ;z:. 1 5z:. ~31 lłf~ ~z:.1łf ~"E:l:Z:."il 9;~ ci ~9~ ~z:. E:l ~ ł"1lłf~l 1"1'~ ci ;~lłf"1~ ~; ~1rtlł "1,lłftlł~l ~z:. ey?;z:l~"!łfrf~ a.~r::i~ ~z:.,:z:. tlł3.1 ~3.1 i:ia (; ~E:l'E:l &:z:. ~E:l" ~ ~a~ ~:z:. ~ ij':z:. ~"1 ~i:. m; i:i:z:. s~ cias r::i ~3.11łf9~1łf~r::i!łfa.~ '~ ~~; ~lłfi=rci Ui; t\ł 1 ~; a s E:l 3.IE!:z:. &; ~lłf;z:jz:. r::i~:z:. r::i ~"llłf~; tlł i! zii~~ ~z:. 1 ł~ ~; "1 "11łfcia ;;,:z:. aiz:. il Ol~lłfCl.,~ ~1 l"l'~ ci tlła.~~lłf~ ~ ~;lłf~~ ~z:. zr;r;r; ~; i:ia ~"1 =ra.~ a.s!łf~"t\łol ~s; i:i ~z:.lłf!lłfcia tlłol.e!ollłf~~ a ~~lłf"l~ ai; i:ia ~ 31~ ;z:. 1 a.s~ ~a~rr ~9 i9 ~ ~~~ ci~11 ~z:. zr;~ 1 9 ~ Ui~ t\ł ~~lłf31" Ui; ci ~ ~r;-31{r:;;~r;-5~ 9~ {r;-r::i ~ ~!!Q""1~tlł ;r;-1 ~z:. ~z:. t\ł ~91łfCI"

55 YESHE LAMA I 4S Thus, first, with the gaze of the shravakas, [ 40] assuming the scvcnpoint postu re of Vairochana, rcmain without inhibiting the emergence of perceivablc conccpts. Second, with the gazc of the bodhisattvas, allow the cycs to gazc without any particular focus no farthcr chan the length of a yokc. Third, with the gaze of the herukas, part che legs in the advancing posture [and], with aggressivcly dartingeyes, stare into space. Shout aloud ha ha, the fiercc and haunting laugh of the hcrukas, and sing hi hi, the fcmalc hcruka song chat is hcard from afar. Train in this fearlcss conduct chat colłapscs the false, hollow cavem of appearanccs. The purposc of this is as stated in the C/ear Expanse: Through the peaceful gazc of the shravakas, the body, speech, and mind bccomc tranquil. Through the gazc of the bodhisattvas, [ 41] tranquiłity bccomes the naturc of bliss. Through the gaze of the herukas, the thrcc qualitics of tranquiłity will also occur. Tuus, it is. In the oldcr tcxts, thcrc arc somc distinctions concerning the scvcnpoint posture in chat the gazc of the eyes is said to be focuscd on the tip of the nosc, the gaze of the bodhisattvas is not ncccssarily peaceful, and so forth. Thesc presumptions arc not wcll thought out. ACTUAL TEACHING Second, thcrc arc ewo ways of giving the actual teaching. First, in order to sow the seeds of the four kayas as wcll as to rcndcr the practitioncr suitablc for mcditating on the swifr path, by [the practitioncr's] entcring the great maqc;lala of cmpowcrment, all activitics chat bring maturity arc naturally acquircd at this time. [42.] To givc all the tcachings and chen confer empowcrmcnt is not only ilłogical but an unpleasant spcctaclc for thosc who undcrstand the mcaning of the tantras. For the second, from the pcrspcctivc of dcfinition, this-thc unsurpasscd vchidc of the vajra csscnce-takcs the rcsułt as the pach. That is why it is the actual basis of all paths lcading to buddhahood. Thc naturc of the rcsult also cncountcrs awarcncss. First of all, if we wcre to considcr the ground without its actual nature, it would be likc sccing a tempie but not the thrce supports in it. To think of profound and luminous cmpty appcaranccs as merc

56 46 I YESHE LAMA ~Clr'lł'~~ a.,9'1ł i ~~ ~~ '1ł ~ ~~ Di; r:i~ Ałi r::i531 ~ r::ią1" ~ tlł;1 i~~&31 '1ł ~~ 31 &; r:i ~; ~~~ ~i1"air;'31~,i ~731 11ł 31 air::i~r:i ~r::i~1 31 ~Ą r::itii'f ~s'1ł ~'11 '\si &~~ai"ff~:i~ u 31 ~~r:i~::rai~ q aiz:. 31 &311 i~~"z:. ~~ ~'~"' 31 &; r:i ~'1ł'~r;''\Z:.' ~3 ~~ ~z:. aiz: iz:. r:i ~ ~ k~~~ ~i ~z:. r::i~31 ij~ ~~~&i is~ ~~ i~'1ł~ ~s'\ r:i 11ł~~z:. r::i~ iji r:ia:~tf~~?4~~*31,~s\i:i~~ ~~ ~ 3111ł ~~~r:ia ~r::i r:ia 31iJĄ ~ & 31 ci~1 Ą~ ~z:. E:l~ (~~ r:i ~ zr ~z:. ii~ ~ re:l "~~""~~ ~'~1&31 cia ~cr531 ~r;-q531 cia ~31~~ ~ r::i~ q ~731 '1ł air::i~ ci "r;-~ r::i~~ ~31 &31 ~31 '1ł :\~ ~ ~~Cl:\':\Z:..!j'1ł'31~'~31'Cl:\'f 3i'Cl~f 1~,~q ar~,~1 '\E:l1"Zf~; Zf~31 ~ij~ 3z:. '1ł m r::i~!f '1ł l:! ~~~ ~ & ~"31~ci ~z:. 1 r::if ; ~~ ~ ~~i" ~clł ~-31 1i"zr ci~~~~j.1''1ł31'~"'1ł'!f '1ł ' ~"zr~~ ij" ~~r~ Ą~Ą ~ ar1 11łĄr;"ir::tz:. ~ ~i'cl~ ~ ~1~ ~~~~,~ '1ł~1 i" Zf~31 3fz:. ci ~1 i'\'ci' "" ~; r:i~~"ą~ ~ '11~'1ł s & 31 aiz:. ~31 r:i~ 4~ci ~'1l t? ~~ r:ia ~'11~~ ~31~'1ł ~ ~f i 1~r:i i1l~1 ~ 31 ;1 ~z:. E:J ~~~ ~~l!i r:i~~~~l1l 531 ~1 ~J.l~,~ f r;-r:i~ ~11~ r:i~f r;-r:i z::i~ r::i~ fi~ ~"r::j1 ~r;-q ~~'Cl:\'~łli'CI~

57 YESHE LAMA I '47 terms chat rcłate to one anocher is simpły insufficicnt for escabłishing trust in che view and mcditation. [ n] Morcovcr, considcring che actual narurc wichout che ground is similar to sccing che chrcc supports [in che tempie] but failing to cscabłish thcir characteństics. Alchough having intcllcctually undcrstood chis chrough the four dogmas and by mcans of the cight limitations free from claboration, 34 bccausc chcrc is no inncr cxpcricncc, it is unstablc. To consider chat this [ rigpa] is not the gro und or che actual naturc is likc not sccing eicher che tempie or the statue of Shakyamuni wichin. 3 s The teachings state, "Phcnomena arc wichout inherent cxistcncc." Taking chat as a pach of merc mental specułation fails to dircctly encounter che nature chat is without inhercnt cxistencc. That is why [che Great Perfection] is not likc a philosophy chat ensurcs dcach will be ordinary. Herc the view of the hcan essence of che natura! Grcat Pcrfection indudcs both the actual nature and che ground. [44] Just łike preciscły cstablishing che way che suppon and supponcd abidc, one is ablc to cncountcr a direct rcalization of natura! libcration wichouc dcpcnding on imagining chere is a view or mcditation. For che second, therc arc two divisions bcginningwith che oral instructions on trckcho for thosc wich kccn facultics who, wichout mcditation, achievc łibcration wich total confidence." By meditating on toga!, those wich great diligencc will liberatc the phenomcna of the pach of che thrcc kayas and becomc cnlightcncd without lcaving a body bchind. 37 Orał Instructions on Trekcho For the first, duc to che distinction of facultics, thcrc arc two ways of cncountering the naturc. Common Methotl First, for the common, if a disciplc of che hcan essence possesscs faith but chcir mind is stili obscured, (45] it is as statcd in the Adorntd by Direct lntroduction: Eh ma ho! Introducing appcaranccs to be the mind, che mind gains proficicncy. In tum, introducing che nature of mind to be empty. cmptincss is sealcd with bliss. Introducing cmptincss to a ngo sprod spras P"

58 48 I YESHE LAMA ~ "' " "' ~? - - -a ~cri q '?1 1si::.~1i::. cri'?~r~dlll q 1 F ~ =~ ~~..,~ q ~~l ~~~a~qj'~q~ ~111 q~q~~ a.i(~ ~i::. ~1 q ~9 ~r; Q ~ ~~ Qi s1 a ~J.J~ ;"'q~ ~~1 q~s ~~ ~~ ~~ q!f "'1 f i::. q ~cri q~ ~111 q~i~ ą; =1 ~~ ~ ~~ Qa cri~1 ~~r~ F si::.~, ~1 Q~1 qa s-cri~ ~ ~ Q J.J ~; q~ 1 9~1 ~ ~ -:\" 4-:\ ~~1 1~ ~ ~i::. ~cri ~ 1~i::.~ ~i::. Q ~a.j~ a ~~ a.s-:\ ~1 f flj.l~q1 i::. ~ ~J.J~ ~~ ~i::. 1 1~J.J~ą1 ~9~~ ~ s-:\ ar11 1~ ~1 \1il?'Q~1 s1 q1 1i::. ~~ ~~ q-:\ ~ ~1 ~1 1~~cri~i::.~ r::r~1 9~ ~ ~~~~; 1J.J ~~1ł \1~ ~~ ~ ar1 q~ q~~ ~~~ ~~ 1~9~971 Q; ~~ ~s1 ~"'~ q~ ~~i::. ~9 ~ ~~1 ~i::. ar1 q 9,~ ~%cri ~ ~9 a.s~ ~ ~i::. ~9 ~ q 1i::. 1 ~~-:\,9~q ~ zrcri~1 ;~~cri f i::. J.J'?J-I' ~9~~; ar~ ~-:\ ~i::. ~~9 (~1 ~rfl 11 ~~ ~1 ~ Zia 151 ~9 qa s~ ~,,~a s-:\ \\; J-1~~ ~~, ~i::. q ~J.J~~~~1 Q 1i::. 1 ~J.J~,1 ~i::. Q-:\ ~ fł1 q J.J; i::.9 ~i:. ~ ~ 1~i::.~ q J.J ~; q~ it~q-:\'s~i 1J.J; i::.9 C\? ~ - ::.. - C\ a.9a. "'9 ~ł 1 ~~ ~i::.'.:j~;~ ~i::. ~9 J.J 5i::.~ r~r~ ~~"'~li'~ ~; q~ fl~ QQ1 ~1 1~ 9~i::.~ ~1 ~ ~~ ~"'q ~J.J~J.J ~~ qa ~~ ~~ ~ J-1 ~ 1 C\ - C\ 9'?1'1"'1 Q~ ~ 1i:. 1 ~~~ ~9 ~~ cri'?~ 1i::. 1

59 YESHE LAMA I 49 be awareness, the naturc of awareness itsdf becomcs indivisible with space-the dharmakaya nature just as it is. Thus, similarly introducing appearanccs as fabrications of mind, holding to true cxistence is reversed. In consequence, w hen the fabricating mind is rcalized as empty, attachment to cxtcmal appearances is puńfied. 31 lntroducing emptincss to be awareness prcvcnts one from the nihilistic interpretation of the nature of phcnomena. This way of teaching cmphasizes thcse key points, but having understood that, this docs not even approach the direction of the wisdom intent [ 46] of the heart essence as it is stated in the N atu rally Arising (Awareness): The mind yoga of appearanccs means that everything ońginates from my mind. If this mind is realized, what clse is there to do? I havc ncver said that those who keep saying this will be liberated. So, it is taught. In other texts, it is said that ułtimatcly therc is no mind. But continuing to bdicve that the rclativc cxists, therc arc those who will conceptualize the view and meditation and practice that as the path. Likcwise, cven with the dharma term unity; there is still a significant difference between the construction of unity by bringing two things together and this dharma of the Great Perfection-the originally pure, great, cven perfection of awareness and emptiness-where nothing is united. [ 4 7] lt is for this reason that this is a great, impartiał distinction! Therefore, the Omniscient One said: lt must be known that approaches which introduce appearances as mind and the mind's nature as cmpty arc not the wisdom intcnt of upadeshas' heart-essencc approach. Whilc such approaches may be found in some upadcshas, it is in order to lead the lower to the higher but definitcly not the definitive meaning. As it is explained, the direct valid cognition that appearances arc not the mind is [proved] duńng [ dreamlcss] sleep, unconsciousness, the two states a (rigpa) rang shar

60 SO I YESHE LAMA 59 {? ~4~ ~1 q ~ ~OJ~~1 qa 9~~Q~ 'ł!~ 1~~0Je~ ~~~1 qa ~~~ ~r:. r:j 9r:. ~~r:. 0J ijr:. ~r:. 1 OJ~r:.-9 ~ ~0J ~ ~~ ~~~ qapi 19~.0J~~'!j1'q ~ 19~ Q 1r:.-Q~~ q~ ~~ q,1 ~1 ~~ % c.qz:. ~1 q~ s~ Q~OJ 1r:. ~r:. r:j 1"1~ 103 ~ ~~~ Qa ~~ ~~~r:.-r:j ~~qa s~ ~1 ~ - n~ -- ~- ~ 1r:. ~r:. ~9~ q ""l qf.ł,'q~~ q"~oj"10j~'q~ r:. ~1 ~, ~ ~~ c.q1 r::i5~ ~ Q 03r:.-Qa s~ ~~~ ~OJ e1 sr:.-~r:j~~ q ~1 ~r:. 4~ ~~1 ~r:. 9 ~r:. I ~~ r:j~ q~ ~~ 9:i~ eoj~ ~1 r:ji~ ~r:.!j9 1~9~~ ~r:. ~~ 1~q~ ~9 103~ e 03~01 ~1 ~~q ~~ ~~~ ~~~~ ~~OJ~Qa ~~ ~1 1r:. 1 ~1 1S'1 ~,9~~ ~ Qa 9r:. :i9 ~0J~ ~~"~"t::3~ ~1 ~~r:. \\~ OJ~~ ~~~Z:.'t::l'~OJ~~~~1 q ~~?if9 ~9 9 ~~ q i; q.~~ q~ t:3~~ 1~~ij11 ~ 910J~ qa s~ f ~, ~1 ~~~0J ~ s ~~ s~q,1 ~1 19,~i:i ~~ irr:.-03 ~~ q ~~~ arr:.-~9 sl Q ~~ 03~ ~0J ~~ r49l?~~l Q ~1 ~Q 03 ~ ~~ ~~a ~9 ~~sl ~~9 ~1 ;; s~ 1r:. r:j0~ r::i~l qa 9ij~ ~~r::i~~r:.-t:l ~~ t::la 1sr:.~a~ r::i(~ qa 03e~1

61 YESHE LAMA I SI of Wlion, and [the srace of] perpccual lack of awarencss. As it cxplains in Discerning the Middk and Limits: [ 48] during thcse five occasions of being mindlcss, appcaranccs have ncver gone anywhere. lhis is illuscraccd by the cxperiencc of finding a jcwcl in a prcvious nighc's dream and the cxperiencc of scxual plcasure; when one awakens from the joy and fixation upon its cruc exisccncc, ie is discovcrcd thac noching rcmains. Bccause of that, one can gain ccrtaincy that various appcarances and recollcctions arise from ccmporary circumscanccs. Thcse days, since the doccrine of che Great Pcrfcction is dcclining, there arc many who trust only this method of dircctly encountcring. Herc, in order co revcal the direct path, ie is as scaccd in the NaturaUy.Arising: Whcn the lion roars with his own voice, all other crcacurcs of the wild pass out from fear. Whcn the Grcat Perfeccion uscs ics own languagc, all thosc of the łowcr vchicłcs losc consciousncss. Thus, as caughc, [ 49] those who lack the forcunc co considcr causc and resulc on the lcvcl of the doccrinc of dcfinicive cruth and thosc who expcct rcsulcs in the Great Perfcction through mcntal analysis will vcrbally abusc this system. Howcvcr, the Omniscicnt One has said: Ie should be clcarly undcrscood that the assertion that appcarances arc the mind is the great darkncss of pcrvcrccd undcrstanding. Thus, hascd on this advicc, the reason for giving such an claborate cxplanation is in order to polish this path. Uncommon Explanation Second, the uncommon cxplanation for complctcły and direcdy incroducing [the mind's nacurc] rescmbłcs the rescoracion of vision to a blind person. Asking the disciplcs to assume the unchanging vajra posrure, with vajra and bell [the vajra master] mclodiously chancs the lincage supplication which transfonns the ordinary mind. [so] Afcer that, [the vajra master says]: a Jbus mtha'"""" 'by~j. majhyantavibhtiga

62 ~1~(1~ ~j(~~~j~ ~~~(-1 ~~~ zj( ~( 11!1 -..J'! Jl, ~ 4 ~ :1ł "A. ~ (.2!.q Ą'.Ą łi!i '1 ~( ~ J'!.2! Il Il - - ~.2!.ll ~ łi!i ~.2!...!ł:> Il - w Ji t J=f X~~(~!J ff J(Jł ~i=~(~~ '1, n -.2!~~~ i...!b~ Il~ li n n~ n n.>ł? - _,. ::.J>! _,. Ul """'I """I (I)...Jl.2! """I ~ '1i ~ ~ j, n.ti Jl' ( a ~ i) 2li >1 :::ł ~.q 4 ~(..2ł Jl!.!! Il ~~~~~~~~$~i~~~~~~~~ li~.ml= ~,- 11!1...:.q (lj Il. ~ ~.ąj ~ Jl'~ ~ Jf 4 ~~(~~ Jł,~ ~ ~ ~.ąj~ -t$ '1 li ~ I'! łi!i -""}1' 8ł ~ Jl A LD.ll - Il - Cit ~' - ID w J'! ::JM ~..2ł n(.2! ~ ~ Jr ~ ~ ~...Pd! ~ ~ J:' łi!i -..J'! -ł.q Jr 1.2i ~ ~ ~ ~ )ł.ti..!li!( l!i(..!li!(.!.j, Cit(.2! łi!i n >t.w... 42!( n il'.2! ~.2!... ' łi!i łi!i J ~ n _ ~ ~.2! ~ ~ -B JllV ~ d!ł' ~ _,. ~' ~ lll( ~ Il ~... >1 n _J)ł łi!i łi!i Jr...:;y n ~ ~ 7,; ~ Zi f ~!l.>{? ~ ~ >1 ~.lsll(.2!.ó' ~ ~ ~( &. n ~..Pd! ::JM n...jl.i:;: n. B 1 ~.ll n' _,,.,,.ll - ---==! I'! ""i.bj ---==! -: Jl...11' - ll!.!! ~ ~...si( li ~ ~, -1( J1.q ~!tl ct.:i.::& -23 ~.e.ll( ~ ~ Ji~~ ~ ~~ ~~.2!.ti.21 ~ ~.ti ~~ww ~ I!- Il.-23~ 11! Jl'..ej Jl'._, ~ ~ ~ ~( Jj ~' Jl i ~ f 1( ~ ~ ~( ~( ~ :;; ~.q X _...!i ~ ~ ~ ~ -..9! ID ~ ~. ~ * ~.ti..23( ~ ~ -ł.2! ~ il.jl ~ ~ ~ _J)ł w...;.i,v c:7:i.q( - Ą' ~ -..J'! )ł -!.!! av ~ Y( ~ ~ łi!i łi!i ~ w Jl )ł ~ ct=ł:> Ji( - ~, _J)ł _J)ł ~ 2il.2! ~...Jl cit9!.i.2! -..J'! ~ _lj -21.2!.2i ~ ~.tił= li~.ti ~~ '9i łi!l.jl~!.!! j}~ ~ - Ą'~ Ą'~ >1 aą J....: -..9! "' < Ili "' :i: Ili t"' > a: >

63 YESHE LAMA I 53 Kye! Do not contrive or claboratc the awareness of this vcry moment. Allow it to be just as it is. This is not established as existing, not existing, or having a direction. lt docs not discern bctween cmptiness and appearances and does not have the characteristics of nihiłism and eternalism. Within this state whcrc nothing cxists, it is unnccessary to cxert effort through view or meditation. The grcat primordial libcration is not likc bcing rcleased from bondagc. lt is natural radiance uncontrivcd by the intellect, wisdom unsullicd by conccpts. The naturc of phenomcna, not taintcd by the view and mcditation, is cvenncss without placement and postcvenncss without premeditation. lt is dari ty without characteristics and vastncss not lost to uniformity. [si] Although all scnticnt bcings havc ncver bcen scparatc from their own indwelling wisdom cven for an instant, by failing to rccognize this, it bccomcs likc a natural fłow of watcr solidifying into ice. With the inner grasping mind as the root cause and outer objcctive clinging as the contributing circumstancc, beings wander in s:upsara indcfinitely. Now, with the guru's orał instructions, at the moment of cncountcring awarcness-without any mcntał constructions-rest in the way things truły arc, without wavcring from or meditating on anything. This fully reveals the core wisdom intent of the primordial Buddha Kuntuzangpo. [si.] In the Sixfold Expans~ it statcs: The mind's nature, ncither etcrnal nor noncxistcnt, is phcnomena free of good or bad. This is callcd the wisdom in tent free of accepting or rcjccting: I, Kuntuzangpo, havc rcvealcd ie. This naturc of mind, dcvoid of accepting and rcjccting, perccivcs things as naturally libcrated without dircction. lt is callcd the grcat all-cncompassing wisdom intent: I, Kunruzangpo, have revcalcd it. This naturc of mind, dcvoid oflcthargy or elation, is the wisdom intcnt of grcat cvcnncss. lt is called the wisdom intent of the natura! condition of the six groups: 3 ' I, Kuntuzangpo, have rcvealed it. This nature of mind, which is fearless, a lrlongdrugpa

64 54 I YESHE LAMA ~ ~~~fsqj'l'.:la ~" z:r~11~ q~ ~~" ~~ i~"~ r:r~~i 1\i~l?'l'.:lil"' zr" tlł~l'.:1~~1,~~ 1" 1 ~~ rri 'ł"~z:i QJ~f l~~ ~ il; z:i~ i~,; a.~1 1 ~ q~qj l'.:l~ z:i ~~~~ i1 l~i".ą" qa ~~ z:i QJ1 l~~ c:ril; z:i ~ ~~ ~,,~.~~~~ ~ ~ ~~~, '~~ Zfil; z:i ~~~ i1,~~""'l \\~ s~;~~11, "q~ a.~~r:ia ~"~!~~~~a~3" 11""~ ~~~ ~~ ~~ ~~ q~qj ci)~,,~ l'.:l~ z:i ~~4~z:i~ s; ~ 5" 11"'a.~~ ~~ q" ~~ q -~ ~ 5" 11~"~~~;i ~~ r:i tlł~~l'.:l r:i tlł~11; ~"'l'.:1~~ i" ~; ~ a.s~ ci ai" I f~~ il; ~~ z:i ~ a~~q ci~ ~~f f~i~ z:i a.~a ~~~QJ ~~~ a~tr;"rr-ą; ~~~"!'~ ~ lf~ ar~ z:i ~ ~~ ~4~z:i ~ ~~ ci" ~~~cia ~~ qe"~ ci~ 1 ~ ~Q~ą; ~~"~! qa s" ~~ 111"' ~~,~ l'.:l tlł~ ~~fq Q!il ~ ~ ~~~q q~~ ~"~~~i~ l'.:1 ~1 ~ ~" Zll~~~~~""Zll~~~ ~ ~ q1"~r:ia ~ ~Zll ci ~a ~trf "z:i~ ~~ ~ai ~1 f " z:i" a.~zll~ ~~~ i~~i i~ Zll~ ~ar11 Zll~ ~~"' ~~cia i::i~~ Zll~ s~~"~;i! qa ~ 1

65 YESHE LAMA I SS perceives things free of cxpectation or disappointment. [s3) lt is called the wisdom intent that dwells in the confidence of pri mordial cvenness: I, Kuntuzangpo, have rcvealed it. Tuus, and it also states in the Heap of Predous ]ewels: This nature of phenomena without base, lefi: as it is without bcing sought, is the grcatest of marvcls. This awarcncss, going and coming without cver meeting, is the greatcst of marvcls. This great wisdom that primordially abidcs, dcvoid of antidotes, is the grcatest of marvcls. Tuus, and in The All-Creating Monarchb it statcs: Evcn all the buddhas of the past did not scarch anywherc othcr than their own mind. Aside from what they already were, they made no adjustments. Thcy ncvcr practiccd concep tuał samadhi,' and thcy accomplished the naturc of thcir own minds through that which is nonconceptuał. [54) Similarly, even the buddhas of the present and thosc to come in the future will achievc accomplishment only through the nonconceptuał nature of evcnness. Tuus, according to the tradition of this vchicle, the naturc of the mind is-from the vcry beginning-grcat natural liberation. Rccognizing that is called awarencss." By maintaining this continuity, the state of buddhahood will be directly realizcd, which is why this path is morc cxpeditious than any other. In this way, [practitioners] will gain inspiration. In addition, [the instructions] on clarifying doubt and subduing hindrances arc as follows. Whilc maintaining the continuity of the great, indwclling fundamentał nature, if one thinks that the naturc of this awarencss is cmpty. the one ascribing emptincss to this is the intellect, which has a focal point. [ss] The way that meditativc conccntrationd with a focal a rin po cht spung.s pa b kun bytd ('Dal po) c ting ngt 'dzin; meditati~. mbilization d bsamgtan

66 ~ ID ~.2:! ll ~ J1J Ił ct!l? Jł.J ! J!J ~ jl ~{ ~ 11? ~ ~ ~ l!1lb ~ ~ n, n ~(n{~~~ P. ~~~-Ą~i1~ JY-:J, ~ _dj{~_ji'~ ~.Jl _j'- ~ ~ -Ą ~ ~ -..!;Ił).d Jl.fi, ~ - ::n J! )lłl{.rl.n :n JV.Jl Jł w /i( Jl B.2:!:> n...!:i ~ ~ Li(!4 ~{ <lłi{ ~ li{ l..!i{ _.11 {...!:I ~ ~ -Ą >1 ~.o il ~ Ot:> li Ił w!4.d j!! ll ~{ ::.ł:i ~...:n:>.ll Jl ~ 9V _.11 ~ Jl' - cx ~:> -!ii' ~ ~' _2j ~ ~ --9! 2! ~ (!i{ D.2f _.11 a: -.Jl I! Il ""i ll{ l1j...!:i j!! ct!l?...: I 'A - ~ ID P.' '3t. >1 P..-!:V j!! :2!!4 Z.V J1J ~...JH )ł -.2 L!5!.2 a.:.. ~jl~łllł B ~J{,fi1 ~ ~~$ ~ :::11 ~ 4J1 W Jl' ~.ll.jl il Ił D ~..Ji >1 ~( ~ li( ~ ~ ł4 ~ _ = 2m{ et.ll. ~.s -Ą j!! { I! Li :::ł' _j si{ -..l\i{ JL!!{ ~ ~I! Il...JH. _.11 Jł...!:I!4 ~ P.' ID -.I!' >1 i!4 ~ ~ -Ą{ li ~ w Ul j...jh Ił...3:i.w.2:!.sd! d... ~..Ji...:. >t.j1 n ~{.2:! ~ ~ Ił. d!. Bł{ -...l3 O" - Jl' 8V --9! - ~{!4 ~ -Ą ~ i; :3J 2! Ii:> B.' ~( :il 2! ~' ~'. Ił ;)..Ji ł4 l1j...jh Jl -!4 l1j _.11 ~ ~{ ~...!JJ W P. ~ I! B ~{ Jl.ll. _Pi ~{...!:I...JH 11? mi{ Il. ~ I! Jl.2:! j -łł Li..Ji!4 ~ óljł :1ł> _j{ ~' ~ 2! ~ - Il ~...!JJ.w il Jr Jl...: I.Jl Ił n 111' il' ID ~ _.11 U1 z.v Ił Jl' n' "!.li( tu ~ w...,~ j.l~ li 2! J1J Jl' m - _.11.ll...:,: ai( _Jj{ i J!' ~ ~ _SŃ /11 ~- a P. la 4:1' ! ~ ~ P. 111? ~ "~"' ~ -,: n l1j.2:! n,:.jm ~ Ji :n ~ P. ł4.,,. '... < "' :i: I"" "' > lc >

67 VESHE LAMA I S7 point docs not producc buddhahood is as stated in the Perftcted Skill of the Lion tantra: The meaning of the naturc of phcnomcna cannot be scen through meditation with conccntration. The samadhi of onc's own appearanccsb cludcs the direction of concentration. Free from claboration, the naturc of phenomcna is cqual to the limits of space. All mental considcrations arc dcvoid of conceptual fixation with objccts. The dharmakaya buddha free from the four cxtrcmes," such as cxisting or not, is onc's own awarcncss. Tuus, this explains the mcthod for purifying the encumbrance of holding to cmptiness as truc into the naturc of great frccdom from limitation. In addition, cvcn though thcrc may be the confidencc of thinking mis is how it is" to rest in the nature that is beyond the limitation of existence or noncxistence and [s6] to be bound to sucha sense of assurance is a dense vcil obstructingonc's own ground ofbeing. As the Great Garurla< states: Any attempt to scarch for or discover a state free from dogma and limitation is likc a blind bird searching for the end of space. Nothing can be found. The meaning that nothing can be found cannot be adjusted by anyonc. lt is impossiblc to 6nd a limitation with awareness that is free of claboration. So, it is taught. Likcwise, once concepts occur-whether virtuous or nonvirruous, form or whatcver arises as the objccts of the six organs-there is no necd to intcntionally fixate upon them. According to the vehiclcs of mcntal analysis, objcctivc appearances arc intentionally arrested mercly through the intellectual doctrines of nonaffirming and affirming emptiness and others. [s 7] The way this fails to bring about enlightcnrnent is as statcd in 1he All Creating Monarch: a smg ge rtul rdzogi b rangsnang c lchyungchm (/ding ba)

68 58 I YESHE LAMA \\~'Si'!".r?.i~ s'fcr~ a; q~l liqc::cr ~~ ai ~ai ~~ ~i::. q ai~1 l~~ q,ai 31ii::. ~'f1qi::. c:ra.~111'fci~ s11 1~~ ~ \\~ s1 s'fci ~ a; q~1 1a a sai qa a.s~ ~~ ai i!~11~'fif1 ~J.J q~~ s qó~ ~~ q J.1 ~; ~3.1 ~ ~1 ~a;~3.1 ci ~ ~5a aij.1 ai-~! z=ia 1qi::. i!1 ~i::. 1 1~ ~ ; ~i::.-q 1i::. ~i::.-~ai 31 s~ ci ~31'f~ 121~ ~ ~ 31ii::. qa ~1 ~111 J.1 1i::.?.i~ ~1 ~~ J.l ~ą~ ci2:. ~a ~i::. q~ ai 1s1 cia ~3.l'f1 i::. ~3.1~,i::.-~ ~ai "111 'fci~ ~a ~J.l ~~ ~i::.-~ai ~~il1 ~ifi::. ai 1 ~a ~ ~a ~i::. a; 3.1 a.~ 111 ~i::. ~~ a.~~ i!1 cia i~ą1 ai ~a;~ " - - ~ ~ ci ~1 ~3.1~ci~ ~~ ci ai 4~ ~ai ~~ J.l~'~i~'a;'f~1""'13.l'f~~ ci ~r; q~ ~~~ ci ~ tra. aij.1 J.1 ~~ q ~1 ~111 a.~a; 1111a. 2'q ~ ~~1 14;z::qa ~~ ~ 31~ 4~ q 11 i::. ~ i!11 1~ai qa ~~ ; J.l~ ~ai q!li::.-~ i!11 1~~if11 ~a s~ ~31 ~& s J.l ~i::. ~~ ~ i::.ai ~q ~r; ~'fcl~~" q2;_ ~ w'f~" 1. i::i~i::. ~~& ~4~ 1J.1?.i'f1~~ ci 111 ci 1i::. ~~ cia ~ ~3.1'fai'f ~ "1.r:.1111'fCl1 a.~~ ~i:;.-q~ ij~ ~!ai t18. 1~i::.~ ci ~~ ii1 ~ ~~~ ai r.r~ai {? s; cia aij.j i ~q~f 1 cia s-~'f~"'l 5~ J.l~ ~ ci - -~ ci" ~,~ ai ~? ~.- " il 1 4~ ~q,r; ~:a.~~ ~ s-~~ ~3.l~ói'

69 YESHE LAMA I S9 Not knowing the all-creating monarch, the six sense organs pcrccive the appearance of the six objects. If perccivcd as suff cring. the sense organs thwarc it. Not knowing the all-crcating monarch, therc is no rcsułt of frccdom from origination and ccssation. Thus, it is. Pcrhaps one may think chat the lack of disccrning bctween appearanccs and perccivcd objects secms to approach the view of the rclativc True Image Mind Only School. For instancc, in the first moment of sccing a mountain, an ordinary individual is powerless not to think, This is a mountain. In the second moment, howcvcr, through invcstigation of the mountain's intrinsic naturc, [ s8] the strcngth of the mind and men tal activity reach maturity so the conccpt of"mountain vanishcs without a trace in its own place. At chat time, ałthough the aspcct of the appcarancc of the mountain has not ceased, one is familiar with abiding in the naturc of phenomcna without 6xation on true cxistencc. By purifying this as simułtaneous arising [of appearanccs] and [thcir] liberation, appearanccs and the mind mingle. This is the unerring pach of the natural Great Perfection. The vidyadhara Garab Dorjc said: At the time of arising, simultaneous ańsing is dcvoid of good or bad. At the time oflibcrating, simultancous libcrating is dcvoid of good or bad. So, it is. Thercfore, without rclying upon attempts to clcanse temporaryobstructing stains by cngaging in the difficułties of acccpting or rcjecting, this is more sublime chan the tainted discipline chat binds one to the men tal attitude of considering what to guard and what will degcnerate. [s9] Herc, the sole vital csscnceb of the wisdom intcnt of the king of the great vehiclc includcs the pach of the paramitas, all mcthods of conduct, and the prajńa of samadhi-all of which arc compłete within the king of supreme a smu lsam mam bam dri b<as, chitlamlitra saltaravaja b thigknyaggcig

70 60 I YESHE LAMA is~ ci:t. ~~~cia oi~~~, ~ ~; ci ~ i; ci1 ~ 9;~ci ~ ~oi~1 ~ t:1~r::. t:1 t:1i~ ci1 ~ Qf ; ci t:if ; ~~, ~ ~oi~ci t:1~oi 9~f ~ 1~9~ci 4~ :t,1:;1 tr1,~~cia ~r::. ~~tt:i f:t. ; oi~~ci ~ oi~~~r::. i!r::.~ ci ~~ s t:i:t, ~:t, ~1 1 ~ ~ iaa k,~ ~~ 1:;1~ ~oi ci 1:;1~ ~oi~~~~ ~ ai~, m\oi ~~s1 ~~, ~;ey~9 1:;1~ ~ 1:;1a ~11 1~roil~9 1:;1~~ ~oi cia ~, 1~r::. 1:;1 ~9 1:;1~ f1 cia ~11 1~9 ci ~9 1:;1~ ~~ iaa ~1 1 ~ 1:;1~ ~; r.ia ~~ ~:t, ~1,a.~r.ia ~; ~ a&~ r.i~1 '~~ 1:;1 ~ tr ~9 i::t~ 9~tq; ~9~i::t~oi ~s~ 1:;1:t, ~~1 r.i~~9 r.i :t.r::. 9~~ ~ ~ ~ M~ ~~; r~ 1r::. ~ ~~oi r.ia 9~ ~oi ~~r.i:t. t ai~ ~ar~:t. ii1 r.i:t. ~~ l~oi ci ~roil~9 1:;1~ 9~ ~~ i~ M~~1~~~r.i~ ~9 i::t:t. ~r::. ~ ; ~ ~'1 ~ r9~~9 9 ~r::. 1:;1 ~-~~; r.ia i::ti-t ~ 51 r.i:t. t oii: ~~~~ oi i::tf1 ci ~ iaa ~ ~~4~ci 1r::.~~"~s1 ~9~1~1 r.i oi~ r::.9 ~9 1:;1~ 9~~9~oi i9 i::tt:1~~~1 ~ ~ ~oi ~ ~t:1~~~ ~; cia ~ 4~ :t.r::. 9~~ ~; r.i i::tq:t.?4~ {i t:1!r::. 1 ~~ ia oi i::t~~~9 1:;1~ 9~ ~~ '! :t.r::. 1:;11:;1~ ~1:;1,~qrr.i~;~~:t.r::. 9~~ ~<!\ ci ~9 9:t. 4:t, ~ ~ '! 1s~~~r::. ~~1 s ~~ ~1:;1 1r::. 1 i9 ~ 1r::. 1 ~IĘ,~ r~ ~ ~9~ci :t,i::. ~r::. 19 cia ~1 9~~ ~r::. ~~ ;rr::. 9 9~r::. t:1 1r::. oi~~ ci:t, ~:t, ~1 1

71 YESHE LAMA I 61 recollection, the nature of awarencss. lt states in the Sutra of the Special Request-. Without fixation is generosity; without abiding is discipline; unguardcd is paticncc; without effort is diligcncc; without focus is concentration; without conceptualization is prajńa. Thus, with the support of scripturał quotations such as this, it appeałs to scholars and opens the cycs of the dull-mindcd. [ 60] The way of dircctly engaging this nature of phcnomena with the four modes of placement is as explained in the Lamp 'Ihat /Uuminates.Appearances:b Placement like a mountain is the cxtent of the view; placement of meditation likc the ocean is the cxtcnt of mcditation; placement of appcarances is the extent of conduct; placement of awarcncss is the ex tent of the rcsult. The practitioner possessing thcsc four cxtcnts merges with the definitive mcaning. Tuus, through placement of the view likc a mountain one is introduced to how things arc free of mental activity. The great sclf-radiance of awarencss is not subject to the effort of mentał fixation or intentional mcditational antidotcs. Place [ awarcncss] in this totał opcnncss free of transition or change. Through placement of meditation likc the ocean, [ 61] the body sits in the lotus posturc and the eyes gaze directly into the vacuity of space without crcating a falsc trap of fixation on the pcrccptions of the six senses. Abiding likc the ocean unaffected by the movcmcnt of waves, the mind is allowed to be lucid and pristine. Through placement in the upadesha of conduct, allow the thrcc doors to suddcnly rclax and sustain nakcd cognizant wisdom that is cxposed from the shcath of the view and meditation. Through placement of the uncontrived result, by allowing the five objccts to remain natural, inner nakcd radiance actuałły dawns. As the fivc winds 41 bccome bound within basie space, cven the elear-light purity of one's own appearanccs will ańse according to the common secret 42 in the form of smoke, mirages, rainbows, and the like. [ 62.] a l:hyad par zhuj pa I mjo b sgron ma snang byej

72 4DI!{,!,!) (Dl! AJ lłłl{,a.ll Jł.ll ~ _j...pł ln{ -..l'v Jr.ll D.ll ~ łj~f&tfjlł~1~r~i111~1 ~ 2:! ~' D...;;;o ln( Jł ~...;;;o,a.ll Jl' J4 _.11..;,.t:; 2:! -.J>!.f! J4...Pł JJI\ Jl' L! ~.t:i J4 _,9 JJI\ n..jił,,,,., _a1 JJ1 D' n ~ ~..., _.11,.,.,... J.!J' ~...,...;;;o,.ll n'..., ' ~...;;;o D',,.. -..l'v!4 ~ ~ ctid ~ Lf' A'...JH ll...j1{ - JJ1...;;;o A ~ ~ -V" ' ~!4.fi.,.ll...Pł A 11 ~!4 GIJ! _,, - ij.a &!i :.s>ł 2:!...94 ~ ~ ~~ 1<~ ~ j) ~ ~jj ~:1{i' A...! ~ ~ ~ ~{J ~,~ ~ ~ ~!4 ll 2i' Li( Jl ~ ~' ~ ~ -2i :1, ~!4 ~ ~ ~!4 ~ ~ ~~~ ~ ~~{J ~'~~{ ~ J ~~~{i~,~ ~11 ~ ~ ~ J4 i' - D -.:.9! Jj ~ ~.ll )ł ~ ~ Jł ~ ~ --'! ~{ ~ -.ą.l] ~~.ą~~ ~ ~~:łł~~~ ~Jrn ~_5i~J1~ ~ ii, ~.J'! ~ -1{ Jt ~ ~ ~.aą{ _.11) d{? ~.tj j{ ~ ~ ~I _j, _2j { r.::aa» ~{.ll..n.... ~ Jl' _,,.n 2:! l.d - Jl' <!..'o\.:::j)ł ~.a ~ 2:! ~ -ID.ą --n ~, G11t. 2:!.t!.a tpl ~ Jlli{ 2:! ~ ~.tj!4 _,, ~ ~ ~ dti ~ -.ą ~!4.;! 11l ~ &!4 ~ ~ ~,~<~J$~~~~ ~~~ ~~{1~ ~(~~ ~ ~.H (ID,a ~ ~!4 J4 ll ~ 11 fl D,;! J4...J1) ~ ~ - ;:i..ji JY.ll ~~4łi~ł~~~~~~1~f~1~~~ D!fj.w.t!.t! ~ -1i ~~<3 ~~ ~ ~{~ E ~ ~ ~~ 2! ' --'!...!!4 ct!lł ~!4 8Y ~ ~\ _2j ;:i!4..ji..!>łi'.n.erl --'! --'! i1 ~ ~' 2:! ~ ~ l.!j{ ctłl ~ ~ ~ ~' 1'11 ctłl ~ A ~{ 11.a.a. B, ~ li JJI. A n 2:!...I'!!4!4 2:!.n ;:i ma. SV11.;! ] ~ ij Jt w --%.ł! " ~ 4:!?.tj -2l( l.p cuj{ Ą' ~ Jf.q ~ 2:! )ł 2!.ll!4 Ji ~ UJ -.J>!, J4 _.11 2:! ~ ~ W ~. Jl!{ D _Mi ~ 2!...94.a ~.n si' ~ 2:!{ ~ ~!4.ą.ą -il.a Jr ~ 9iJ,a',: J1 JJi' ~ Jl...Pł...- D...J1...,,,.., ~,1,;. ~ J} c:1i ;,.!.!{!4!4 ~ ~ n.ą< f."': --'! n - O\ < ttl "' :i: ttl I"" >!:: >

73 YESHE LAMA I 63 In brief, sincc che innatc naturc is free from activity, che way in which che chrce doors dccisivcly scttlc wichin che cxpansc of spontancous grcat cvcnness is a significant key point of che natura! Grcat Pcrfection cstablished chrough che twclvc grcat modcs of vajra laughter and che cight grcat words chat purcly dcfinc che cight groups of consciousncss. This immediate awarcncss chat uanscends cause, result, acccpting, or rejecting is takcn as che pach free from transition or change chroughout che chrcc timcs. Conccrning chis, che great Lord of che FamUy, che omniscicnt Sovcrcign of Spccch, 0 said chat all grcat practitioncrs who havc arrivcd at this naturc [ 63] such as Padma, 44 Vimalamitra, Tilopa, and so forth havc opcnly taught that chcre is no causc, result, virtuc, or nonvirtuc. He also statcd chat, alchough chis may be realized intcłłcctually, having not yet arrivcd at that state through cxpcriencc, we must talce carc to obscrvc che subtlc workings of cause and rcsult white not fcaring che innatc naturc. Thus, as taught by cxplaining how to disccm che two uuths, chosc of duli faculty will cvcntually come to undcrstand this. The way this occurs is, if chosc of duli intellcct identify whatcvcr passions arise and lcavc them in thcir own place, in doing so the naturc of the passion is rcndcrcd objcctivcly basclcss from che root. [ 64] The wisdom intent whcrc passions arc rcndcred pure will then be maintaincd and che skill to do so improvcd. All of chosc with superior faculties will know chat the charactcristic of whatcvcr passions and conccpts arisc will be unablc to materializc through the key point of che naturc of phcnomcna bcing free in its own place. Just as a knot in a horse's taił looscns of its own accord-sincc arising and libcration awakcn impartially, it is unneccssary to reapply any antidotc. Herc, thcrc is noching to scal as wich che mind class and noching to focus on in the space of phenomena as wich the cxpansc class; chrough che upadesha [class], chis is dctermined at the levcl of expericncc that rcsts free from mcntal focus. Whcn one is familiar wich this, it is as stated in The AU-Creating Monarch:... unaltcrcd, untrained, spontaneously perfect awarencss. Thus, as taught, [ 6s] on the ground of uncułtivated and unaccomplished awarencss-since cverything is subsumcd wichin the one nature of wisdom-chere is no necd to intentionally practice the ten bodhisattva grounds and paths through che effort-bascd generation and completion stages of che outer and inner classes of mantra.

74 64 I YESHE LAMA ~'~t1 ~1 9~ar~ cri1 ~aj aj 31 ~1 ti aj 9,~1 ~9~~ aj~ a.~~~~ 1z: 'Q%,'Qi'i'aJ3l'1~~ ~1 r:i~11"z:. Zj ~1 \.\i'31~i' ~ Zj'~ a.~9~ ~ z:i~; ~z:i~1 r:i a,~%,'q,~3l~i1 ~9~i1 &~~ ~~ s9 aj i ~~ti ~~ " ~ ~aj 19 ~%, ~ ~~r:i i1 ~aj i~ z:. z:i ~" ~%, s" qa 151 r:i%,1 ~9 z;i cii ;~~1 9~aJ ~~,z:.~ q ~ ~9~i1 ~z:. aj 9~aJ z:i ~ QJ~z:J~%,'cJl1'~f19'9~1'ql ~\~aj ~9;1 ~ r:i~cii 4~& 31ifz:.~s ~ ~,1 i%, ~"z:.~ar31iz:. z:ia 15" 1;1%, ~9~i" ~1z:iz:. zr~9 ~ łf'31 19 z;i ~aj ~z:. aj ~ r:i ij'z:. z:ia 1z:.~a.raJ z:i aj1 i1 ~QJ ~19 z;i ~1 9~aJ łf'cii 4~& ~ ~~s z:i~ s ;z:. 31 z:. flaj'i 1z:i==:zr~1sz:.~1z:. cii 4~~a.saJ cil1 qa m; 31 z:i~ z:. z:i ~ arz:.~ m";z;ia 151 q%,' ~%,9~t1a g ~ ~ z:i~; t1~~9~"1"9''1l ~ ~;-u 31 "'1l1 a;" ~z:. Qa'fz:i~ i ~~ ; ~~; ~~ '1la."f~4z:. 1 ~9~i1 ~ ~%, Q5~ s~ a.~ ~ %,9~z;i!Jz:. 5 ~; t1~ 9;1 ~ 9cq z:i 9,31 ~~z:t~z:.'q'~''1l~~; 131 cii 4~ & g ~z:. a.~; f l1l'l1l~a.1~r:i aj31 ~5~ t1~~9~ 1;1 f1 31~Ql.31 l ~~~~~1 9~i1l ~~aj z:ia 151 r:i~1 ~'1l z:i~ ~1 ;a.z:. 1 ~9~i1 ~~9'1l, ~z:. z:i ~ ~31 s; ::J~ ~z:. craj~ ~~~'1l s~ ~~z:.~t1 ~ QJ~~1 9~'1l ~a.~~ ~11 ~1 9~aJ ~31 i'" ; ~~ a.9a. Qa, ~~r1z: t1%,'i 9 31i1 aj i 9~ ti~ 31f1~ ~9 ~ ~ ~ i1 r:i 1z:. 1!!i 1z:. 31~ 4~t~~ ~~ zria c:j19,1 a.~z:i ~ Zi ~~a,~ ifc:j q~~; ~~ 9~ ~; ~~zri ~ ~Q r:ia ~

75 YESHE LAMA I 65 Meditation on Togal Second, to explain the path of the grcat elear light of rogal, therc arc rwo divisions: the ways this is morc sublime than rrckcho and the actual cxccptional path. First, the grcat Omniscicnt One asscrts that thcre arc scvcn ways [togal] is more sublime. If prcsentcd herc, through trckcho, thcrc is no potentia! to purify the objects of confuscd pcrception such as mountains, bouldcrs, carth, and so forth. The diffcrcnce is that, through togal, appearanccs arise as fivc lights." [ 66] That which is called awarcness that is primordial elear light" is detcrmined through trckcho to be nonconccptual emptincss that is mcrcly lucid. In togal by emphasizing the key points, the diffcrcncc is that the wisdom avcnue opens and the nature of phenomena is witnessed through radiancc. With trckcho, one searchcs for the elarity of having abandoncd the confused projcctions of the impurc avenucs of the six sense organs. The difference is that, with togal, sincc the cntranccway of pure elear light is opened through the wisdom wind, the unimpeded sense organs arc able to utilizc the appearancc of the indivisibility of space and wisdom as the four luminositics. With trckcho, becausc one is dependent upon the coarse winds and channcls, dcviations and hindranccs breed. [ 67] O nec that occurs, duc to the strcngth of the clements, therc will be depcndency upon age. Herc [with togal], sincc coarscncss is the objcct to abandon, at the moment of binding through the key point of the thrcc states of motionlcssncss, one tak.es the path of the genuine wisdom of winds and channcls free from the cffort of fixating. Thereforc, the differcncc is that the body is liberatcd as elear light by cxhausting all coarscncss. With trckcho, if the luminositics do not achievc their full cxtent, it is stili possiblc for liberation from the physical body to occur. However, cvcn though the body docs dissolvc into partieles, it is impossiblc to dissolve into elear light. Without dissolution into elear light, the tcmporary karmie body, [ 68] the contaminatcd sense constitucnts, and so forth cannot rcach the ultimatc ground. One who is unable to attain the vajra body of the great transfcrence cndowcd with grcat wavcs of elairvoyancc, the cyc of prajńa, and miraculous powcrs is incapablc of accomplishing grcat wavcs of bcncfit for the welfare of othcrs. Obscrvc the diffcrencc betwecn the a 'odlnga

76 66 I YESHE LAMA ~ 1t:1E::ci:r1r:. ti 2f1 a ~t:1 ~ ~~ ~ ~1 ci.~;:,1r~~1 01~:::t:1~~,,..,. ~a.r:. ~;i~~r:. 01~ r:.9 ~ ~ '1l~;i ~~1 ~;i~~ ~1".9~~ ~ ~ a_s;i~ci 1r:. 1 ~r:. ~ 9~ s~ ~ 9 ~r:. s1 ci 9,~,~~'ll ci 01~ ~01 ~01 ;iir:. ~r: ~ r:.~ ~~~ 9~01 ~<qr:. t:i~ ~~ W"~~ t:1 ~~ ~1 ci1 a.~~ ~1 ~~~!'~ t:ia 9~1 ar1 ci~r~~ ~1".~ ~01 s~~~01 ~~cia a.s~~ aj'~ t:1 19 1r:. 1 a.~a ~1 ci~ 4~~t:i & ~'ll ~~ ~;i~a~ ~9~rci~ s~1 l'll'~ci ~ t:i~ 1 i1 aj~u ~ ~~cia ir:.~ 1 9~1 01~ ~~~ cia ~;i 1?Ell~~r:. t:i t:1~ ~01~~1 01~a. ~~ ;i~ r:.'11 1r:. i::i0~ ci~1 111".?i ~i ~'11 01iąrti~?i a.~a 9~1 ~ ~;i~ 1r:. Qł-.~~9'~~1s i::i ~~~;i~a ~r:. t:1~ ~ '1 & 91r:.~ 1~~ a.s~~ i::i ~ ~ ; ~1 arr:. t:1 ~ ~1r:. a.s~r;i~ ~01 ci~ ~9 ci 1r:. z::io~ci~1 1~ air:. ii::i ~ g ~~9 ~ ~t:i~~;i ~ ~ ~~91".t:1' ~~ 1~9~~;i~0 1 ;ii1 cia ~~ s1 %1".1 ~ ~~ ~a.1t:i ~ii~ ~~ cia g~ if ~a ~~ ~ 4~ ~~~~1r:. ~ ~r:.~cia s1 ~~0~ '1 ~~ ~i ~r:. cr-~~ ci~1 ~;i~a ~2f ~ ~~'1 1~ ~ ~r:. a.~~ g~ ~4~1 11~9~ ~ 5 s~ ~~ 1r:. s1 I 1~~ ii1 1Dł 4~~ ~ę 4a 1~ 01 ~ ~~~r:.-t:i~ f!9~ ~ 9~01 ~~;i~ ci~ i::i~~ '

77 YESHE LAMA I 67 Lord of All Victors, Padmasambhava, and the mahasiddhas oflndia and Ti bet. To summarizc, cvcn within Atiyoga-of the thrcc classcs of mind, cxpansc, and upadcsha-thc mind class [ cmphasizcs] the platitudc ofonc's own clarity whilc the cxpansc class rclics on frccdom from the ground. Ncithcr one dirccdy rcalizcs awarcncss. Evcn with the thrcc [of the four] cyclcs of the upadcsha class, thcrc is the cxpcctation of libcration in the bardo. Herc, sincc thcrc is the key point of libcration in the light body, [ 69] the unconfused rcsult will be discovered through the pach of confused perception. This difference will be understood by thosc who posscss cyes of prajńa. For the second, thcrc arc four: the important points for toga! [practice ], the pach chat reveals the actual key points, the signs chat delineatc the stagcs of the four luminosities, and the supplementary upadeshas. Jmportant Points for Toga/ For the first, the key point of this king of all vchiclcs is to disccm bctween mind and wisdom. The intrinsic naturc of the mind is the radiancc of the nature of phenomena; but, whcn united with the winds, [the mind] bccomcs likc a cripplcd person chat has mountcd a blind, unruly horse. [ 70] In this way, [the mind] is not separatc from discursive thoughts. Conceming this, within the lungs is a channel chat rcsembles a shaft of wheat filled with wind and is the source for all brcathing. From chat channel, by the strength of the expansion of individual networks of channels, thcre comes to be the objective appcaranccs of the five organs which assume the functionality of the passions and karma. lt states in the Charnel Ground 1hat Partakes of the Aggregates' tantra: Evcn though the nature of mind is wisdom, it appears as the manifestation of duality. With brcath as the horse, circumstances arc cncountered. So, it is. Wisdom abidcs within the 1uminosity of the fłcsh hcart, b indicating the naturc, intrinsic nature, and compassion -these three-called the a Jur lthroj phung po rol pa b tsitta sha ~ sgron ""' c ngo bo/nanuc, rtmg bzhin/intrinsic nar:urc, thugs rjl'/compassion

78 68 I YESHE LAMA cri~~~cri~zri~ m~ ~ ~~rs~11~~1 ~f;i'1j'~~ '1J~1 ~~ ~~ i; zriarr (lł~~l 1~ Q-"1 ~~ 1zri qa a)1 1~~:zri~nJ ~~q ~ ~ zri1r:.~1 1'"arszri (zri~q ~3ria ~11~~ ~r;i ~1 & ~r:. ~2' zri~~l l%~~~ ~ ~zri ~ ii~ zri~nj, 1~~~1 zri~'1j i ~ zri~ ~ ~~z:.-q~ ii1 q2''1;i~~q ~~ ~11~a 52' ~zri q (1J~1 ~~~~crizri q ~ ~ ~~~~ ~~<111~~ q ~~, ~ ~~~~ 1zri q~ s1 qa f;ir:i~~zri~r:. ~2' ~~ ~ & ~~ q ~~ '1J~fnJ q 1r:. ~~qa q91 ~zri~& '1J~ nj q5~ ~r:. ~~ ~zri 1r:. ~a ~ r:i~ ~~ q r:izri '1J'4"2' s1 q ~ nj~s2' il1 9 z:.r:. ~~~z:. r;i 2'r:. ~'1J ~1~ qa zri~1 ~r:. ~~zri~4r:. 1 ~ zri~1 (1J q5~ ~~ ~~~ '1J~ ~r:. ~s1!:1a f;il;i~'1j fir:.~ q ~~ ~1 ~ ~~ ~~ ~~r:.~ ~1 ~~~ i 1~ ~ 1~a s r;i ~~~ 61 1~ ~~~~r;i;r:.-~~~~~ 1~ r;ia ~r:i~nj ~r:i z:r~ zri~1 zrinj ~ i ~~,1 ~z:. ~~'1J ~~1 s ~r:. zri~r:. qa s r;i ~11~~r:.zri ~1 9~1~ ~zri r:i;z:. 11~ ii1 1~ ~2'.~2' i!1 & ~ ~q~ ~r:i~nj r:ie1 ii1 qa r:.r:. ~~~~~ is q q;r:_ r;ia ~~ izri~~at 4~~ r:ia ~~~~~ ~~ ~~ ~1

79 YESHE LAMA I 69 tuminosity of the fundamcntal nature of the ground. lt is similarly stated in the Reverberation of Sound: In the cclestial pałace of the precious heart [ 71] is the aspcct of the originally pure naturc. lhis is the radiance of the cmbodimcnt of cmptincss and dari ty, appearing in the manner of a vasc body with face and hands. Abiding as a spontancously prcscnt orb oflight, cach color of compassion is lucid. Thus, bcing naturally noncxistent, it abidcs only as the ground for the arising of elear light. lhat is why in Entering the Middle Way" it also states: Whcn the mind ccascs, kayas manifest. Tuus, similarly the mcthod for purifying the wind-mind is that in all othcr vchiclcs up to the sccret cyclc-although rclying upon the cffortbascd paths of the generation and complction stagcs-discursivc thoughts and thcir functionality arc mcrcly rcndcrcd dormant. Failingto understand cvcn the key point of rcmaining inactivc [72.] and allowing the clcmcnts to be pure in thcir own place, thcrc is dclusion conccrning the mcthods for taking the rcsult as the path in dcpcndcncc upon the key point of the cntranccways. That is why all activitics of the body, speech, and mindvirtuous and nonvirtuous alikc-must be complctcly forsakcn. Training with the method of calming the wind-awarcncss is the crucial point. In the Ckar Expanse it statcs: All outcr, inner, and sccrct activitics arc complctcly forsakcn through body, speech, and mind. Thus, it is. In this way, within a motionlcss statc-adopting the manncr of a corpse in a chamcl ground-thc activitics of the thrcc doors arc forsakcn, and the way of rccognizing the path of the arising of wisdom is as follows. [ 73] a gnas gzhi 'i sgrrm ""' b (Jbu ""'la) Jug P"- m4ilhy11"' t4r4

80 70 I YESHE LAMA ~" ~~~9" ~~ Qa g-,, 4~ ~ ~ ~ ~~ '1 9ii:i::sc:. ~~1 ~~ ~! tqi~ ~~ Qa'!I 11"1~'"'Ę_tq'fQ9 r;r~c;. r;r~1 1~9 at ~9 ~~tq ~~z:i1 1 at 4~~.q.~.~~~1 1~~q ~~ ~~1" q.~~z:ia ~~~ efi:s1 ~~ Ą ~.at ~ Ą Ą - Ą ~. Ą 3~~~z;i" ~1'v1'3'!"''tq~l z;i ~ łl~'tq"' ~~ lc;.-1 ~C:.'Qr~!~'9'~,~.~~~ ~~~c:. Qa.-~~ ~~ ~c:. cr~ ~Q ~c:. 1 1~ tqa!~ ~~at 4~ a ~1 ~c;. 9~s1 ~9 ~ tłf"'s~a 1&ar~ g Q ~~ ~ ~ ~ Q'g"Q'!f~' ~ ar-~c:.~z:i 9ą~~~,, ~ ~ 1,~ ~9 s1 tq ~ ~c;. Q~ 1c:.~~-9~~ Q''"'Q~!" ~~~ f ~ tq ~~rs~1 1~ ~c:. ~ ~ s ~ \\~ tq~~ ~~1 ~1 g-19 z:i~at 4~a ~c:. Q "'~~ ~1 ~a ~~ ~ ~ar~c:. ~ ~c:. Q tqic:. Q~~~ 1"'Q~~ z:ia a; 9'~~4~~Q 1c:. ~~ z:i ~tq~a~~9~z:i~ s~1 1 ~~9~c;.~z;i ~1 ~c;. '9 "'~ ą1 a t1 ~~~c;. 1 ~c;. ~~~9 ~ ~~'Q'~I ~c:.,c:. 9 ~c:. Q ~ tja:g "1 ~ 4~ ~ ~!tl ~ ~z:ia 1~c:.~z:i~ ~~ ~ "'5~ c:j &1~ ~1 ~c:.,c:. ~ 11~~ ~~ ~~ tq c:jj1 z:ia ~1 g ~ ar1 z:i

81 YESHE LAMA I 71 The channcl connccting the hcart to the cycs is a wisdom channcl callcd the hollow crystal kati In the [Prtdous] Go/dm Rosar:/ it statcs: The channel that connects the jcwcl to the ocean'" is white, smooth, and hollow within. Herc, the great wisdom of the vital essence fłows unsullicd by blood. Tuus. as taught, the moment the body is initially conceivcd, thcrc is a knotted channcl of procrcation that exists through the function of watcr. [At the knot] two cycs come into existencc: the eye ofluminosity and the cyc of the clemcnts. From the eye of the clcments, the body is produced. From the cyc of luminosity the light of wisdom is illuminatcd. In the center of the pupils, thcrc arc channcls rescmbling the hom of an ox, subtlc at the base and broad at the tip. [74] Along with that, thcre is a elear, radiant, watcrlikc channcl both white and dark called the water luminosity of the far-rcaching lasso."" To givc morc details, the Omniscicnt One has said: Through the pure light channcl, the appearancc of wisdom can be sustained. From that support, the pcrccption of confusion occurs. Thcreforc, thosc with prajńa will know that thcrc arc thcsc two aspects of the support and the supported. Thus, this tcaching is cven rcfcrred to in the Htart Essence Tantrttl itsclf asfollows: That which connccts the heart to the cycs is the grcat, naturally occurring: sccret wisdom channcl callcd the hollow crystał kati. Thus, thcsc wisdom pcrspectivcs arc extremcly compatible. [75] That which naturally occurs indicatcs the elear-light channcl not gencratcd through root causc and contributing circumstanccs. Through this a lu ti shel gyi sbu gu un b [rinchm]gm-phrmt c 'D""l ÓJ t chu 'i sgron ""' d myint thig rgyuj c r1111g byung

82 72. I YESHE LAMA ~a ~~ ~IV~~i9 ai ~z:. :Ja m~ ~ JJ sa ~~z:.~~ ~ cv~9~,:rj'" ~ ~~ Q t::1~~ ~~ t::1a ~1 ~c:. ~~ ai~1 m~ ~ ~~ ~~ ~~ ~ ~i 1~9 ai ~z:. t:j".!l i ~ 1c:. 1 - ~il: f ".2\9"t:J'1Sc:.~~ łł~ 31 " "- ;c:. 1 1i...,~.2\~ ~z:. ~c:. 1t~ 31 ic:. 1 - ( tiz:. ~~~/q m~ 31 ~ól~1,~ól~~cy\\~ ~ 9;~r:i~11~~~1 1~::. 'i9~a ~ i ~c:.-~.2\ oic:. ~ 1c:. ~1' 1Sól ar~9~z:ri~ tr-~ijj~ ~c:. z::i ~ ~i:;: - "-~ " 9 ~ s 'ie:r~~~~:'1ł1 ~ 1i"1ól"CJ.2\"~"z::i z::i.;'1ł~~"1r:;:z::i~~':r111r~~ ca 4~a ~ 9 e15 '1ł~ m i 31 ~~~ i" S"t ~,1 & z::i~; t:ja :z\" ~~ Q; ~z:. ~ z::i1?ia g'1ł ~9~ i~ a~ t:ja ~ai t:11'1ł "~~99 z::i~~ cia ~1 ~9 ~;-~; Q' i-2\t i""&lj'1ł" ~1' ~ "c;.'q.2\"~ 1~~, ~~-~~~ ~-1~~1 s~!ł'fi~~~ ~9 ci ~ 1c:. ~9~~~.2\"~ i; "~~t:ia s.2\ '1 ~~ ct. 19 1~~1 ~9 91c:.~~ e15 ~~'1ł ~ '1ł~~~ i"1sc:.~~ '~1 a.~a 1~z:.~r:r~9~11~ z::ia 9"~~ fżi' tr~~c:. ~c:. ~ ~qr; ai.;!a 5; ~ ~9~r:;r~; ~l l~~~l 1~~~ ~::. ~~ ~9~z:r~?:ia ~1 9~'1ł ~ ~c:. z::i 1a";C!2' ~~ a.~ ~9 a.~~ 1r:i'1ł 1 ~'1ł ~1;3 '1ł ~~~cia ~1 ~ ~ ar-ól~ ~ ;~~"

83 YESHE LAMA I 7) intc:rdc:pc:ndc:ncc:, the way that the: four luminositics arisc, such as the "luminosity of the: c:mpty vital c:ssc:ncc:... -likc the fan of a pc:acock-is as statc:d in the: Natura/ty Arising: The four luminositic:s arc: as follows: the: luminosity of the: c:mpty vital c:ssc:ncc:, of the: space of awarcnc:ss,b of sdf-c:mc:rgcnt prajńa, and the: watc:r luminosity of the: far-rc:aching lasso-all of which abidc: within cvcry living bc:ing. So, it is. The fact that cvc:n the: subtlcst support of the watc:r luminosity of the: far-rc:aching lasso can pc:rccive things as large: as mountains, houscs, and the: likc: is due to the: su bele: aspc:ct of the winds. Ultimatcly, (76) by purifying the: four clc:mc:nts-including karmie winds-this maturcs as the: four luminositics due to the wisdom wind. By pcrfc:cting the: strc:ngth of the four visions, which arc the: support for (the luminositics], arriving at the ground of exhaustion, the manner in which the pith dccision occurs is as stated in the ( Treasury of the] Precious Gmuine Meaning:< First, it is necessary for the visions of togal to arise. lt is thc:n neccssary to be without fixation during mc:ditation. Finally, it is c:ssential that evc:rything bccomes cxhausted. Since awarc:ncss is combincd with winds in order to achicve the immutable resting place:, it is nccessary to purify the aspect of winds. With the increase of the aspect of the radiancc of awarcncss, it is oncc: again neccssary that [the radiancc: of awarc:ness] reach c:xhaustion in innc:r basie space. This wisdom intcnt is difficult to comprc:hc:nd. Duc: to the: kindness of the guru, [ 77 J afic:r a long time: I was a1so ablc: to rc:alize this. Tuus, it is. These exccptional appcaranccs of the elear-light, natura! Grcat Pc:rfcction arc rc:fcrrcd to in a hiddcn way in many of the: grc:at tantric trearisc:s such as the: Magżcal Maniftstation Matrix of Mańjushri.d Evcn though a thig lutongp11'i sgron m4 b rig p11 'i Jbyings gi sgron m4 c tshig Jon rin po cht'i [mjuj] d j11m JpJ sgyu 'phrul drv11 b11

84 74 I YESHE LAMA ~q i::ia ~ ~~q~; i::i ars ~ arz:. ~~z:.-qa 3J~ i::ia z:.!~ ~; ri ~~ ~~ i::ia ~~~ 3J ~q i::i S~ f~q;~~;~~; ~z:. ~~qai i::ia i~~~3j i::i ~ ~;,~ ~; ' 1 ~rqa ~~~"~ai~ Ą~q a 3J~,i ot ;~r~q i::i ~~1 ~~ q~~~~ąz:.-' ~~3J ~ 3J~,i ~~i ;~ ~q ~1 ~ ~~ ~q s; ~ arz:.~,a Di;~ ~3J ~ ~z:. q ar~~ (~~ i::ia ~~Ą~~ ~z;. 3J~ ~3J ;~ ~ aiq~ a q~ m q, qa i2ła 3J~ ~1 ~z:.-~ m q is~ ~~q i::i ~ i~'i.39i i::ia 3J~~ %~ ;~~ ' ~z;. 3J~ ; aii i::ia i2ł~3j~ i::i ~; ~11 ~'~q ~ q~l ~~~3J ~ ~;i ~; i::i1 ~ii'~~3j ~~Ąi ~~~ q~ q1 ~~ cia ~~ iqz:.-q,~ ;~ ~~ ~~'fi ~mi i::i1 3J~Ą,; ~ 3J~~ q~qą11 iz:.-cj' ~Ąi::;z:. ~~~ ~~3J ~ iz:. ~,; ~~a ~;~ 3J ~ ;1 ~~;i ~ i1 ~1 ~crtii ~31 ~ ;1 ~ ~111 ~~ crt;i ~i1 ~1 ~ 31 ~; ; Ąi 111~ 3J~ ~ii 111~~ qa s~ ~~a ~;i Ą~ 4; {? ~~ fl~ sz:. q~1 ~~a ~;i ~ ~3J crt~3j ~1 ~z:.i1a ~ iz:.-:gz:.-~ iz:. 11sz:. iz:.-~ ~~ ~;~ci; s11 ~~3J i::i ~~3J ~q~; i::ia i~,a q~~~z:.~~z:. ~ ~ ~~ 1 ~z:. ~~ icrt t;ja ;z:.-3ją~ ~;~ 3J~; ~~i i::i~ ~arsi & ~i:.-~;1 ~~a ai q~z:.~i::i~ ~z;. q~ ~~~ ~ł1 3J~~~ 3J~z:. q ~ q,~ q~~3j ~~ Ą~~ ~q~i1

85 YESHE LAMA I 7S nothing exists within the nature of awareness, those compleccly blinded by pride will-through mental imputation-elaim chat the origin of this doctrinc is bascd on dclusion. Such claims arc utter stupidity. Just as it is charactcristic of the naturc of the moon's waxing and waning to naturally occur, likewise, within the naturc of awarcness, the charactcristics of the thrce kayas originałly occur. Thcreforc, oncc cxisting in this way, [78] while perfecting the proficiency of the sambhogakaya's qualitics as the appcaranccs on the pach, the vision of the direct rcalization [of the actual naturc of phenomena] up to the [vision of the] complcte extcnt is analogous to the waxing moon reaching maturity. The absolutc perfection of the cxhaustion in the naturc of phenomena as the innate dharmakaya is analogous to the moon on the thirtieth day having vanished in space.~' Path 1hat Reveals the Actual Key Points For the second, there arc four: revcaling the key point of the thrcc doors, observing elear light through the three key points, directly cncountcring awarcness through the empowerment confcrral of the energy of awareness, and the supplemencary, coneluding summary. Revealing the Key Point of the 1hrte Doors For the first, there arc threc in ner divisions. First, if one is unablc to control the key point of the body, therc will be no ability to control the key point of the channels. [ 79] If the channcls arc not controłled, one will be unable to control the key point of both winds and awarcness. Without control, elear light will not be fully evident; thcrefore, one must takc carc to apply the key point of the body. As it statcs in the Garland of Pearls: The three key points assumed for the body arc the posturc of a lion, clcphant, and sagc. Thus, thesc thrcc will be taught beginningwith the dharmakaya posturc of the lion. Assuming an air of grcatness, crouch; and, by joining the solcs of both fcet togcther in front, the mobilitywind is suppressed. Bystraightening the body, the winds arc ablc to How frcely. Allowing the weight of the head to rest upon the ncck is a powerful way to arrcst concepts. Clenching the a mu tig phrmg b"

86 76 I YESHE LAMA ai9 ~:z:. 9'~~~ ~i::i~~~ ~ ;~ o.i~llł 9,~111 r.ia 1~~ ~i::i~9~r.i~ ~~ i::i a; wo.i~r.i:z:. s1 ~1 \\~ o.ig~ ~~1 ~ ~9 ;~ o.i~nr~ llł r-.ii::i ~~ i9 ~:z:. ~9 r.ia 9~~9ar~ iii'~~ai9 r.ia o.i~llł ~ai ~9~r.i:z:. ~~1 ~1 1~"~r.i ~~ =-1 o.i ar~ r.i~ ~~ ~1 1~ r.i ai 1s1 r.i ~9 1~~~11 ar"~ia i::i~9 ~ ~"~~r; eyi,llł i::i ~ ia-~1 ~~s~ ~:z:. i::i~i::i~ ~1 1~ - Ą :i!i -~ ~ - ~o.i~ ~~, ~ o.i 9,~ ~ llł i::i~9~ r.i~r-.i o.ia. ~o.i..,~~a; ~o.i~1 f31lł" ~~iillł 1ffi::i~~ r.i~ :z:.9~r.ia fff- ~99 111i" r.ia ~:z:. ir-8:z:. ~ai, i::iio.i~ r.i ai~s~ ~1 a; wo.i~r.i:z:. s1 ~1 1~1lł ~a i::i~9~~~s~!~ ~ ia-~1 ~~i9 ~:z:. ~9 r.i~g-~~ a; ~o.i~111i""o.!~'1l"~llł"f4tl'q~~ ~ 9~~1 ą;llł ~iii~ s~ ~:z:. t:l.!l~~r.i~~~ ~o.i~ i~,1 ~~1 ~~s~ ~:z:. t:j~ il fff- til 4~~~i::i:z:.1 ~ ccy:i~u11 ~o.i ~~~ ~~~llł"q:z:."~:z:."t:j~~9 r.i ~; 9~11 llł9 r.i ~ ~9 ~:z:. z::i(llł ;~ ~~3f :z:. z::iiz::i ; ~ i::ia ;1 ~1lł1 ~ llł~o.ia;; ~~: ~~9 ; ~~ t:ja ;1 ~llłl ~ ar-9'~~~ AA ~~ ~z::i"'9 ~ ~9 ~:z:. z::i~"~ r.i~ ~9 o.i z::i'9 ; ~ ~~:a; wo.i~r.i:z:. s1 ~11~ ~~ ~9 ~~~ ~o.i~ 9~: ~~ ; ~~ z::i~o.i~ 4~ ~ r.i o.i U1; r.i:z:. a; a; ;~f l ~~ q~~9~~ ~9 i::ia 9;1 91lł tr-i tq; ~1 ~~ llł~iii~ ~o.i~ i::i~ s~ ~ 1~ ~ ~:z:. ~~~ro.ii; r.ia ~9 ~"~4; ~ o.ir; z::i ~9 ar1 i::i ~1 a ~:z:. i::i~"~i::i ~"~ i::i U1; i::i~1~ i::i ii1 r.i ~o.i~ llł ~~ rr;~ i9 ijf 1~ ~ ~a z::i~~ ~"~& ar; ;; ~1 i::i:z:. z::i ~1 f31lł ~~ llł~1 i~ia z::i~~~"~ ~~ U1~1 1 ~1lł r.ia ~~iii~i::i \\; sllł ;~11~~a ~9 9~o.iif~z::i:z:. ~:z:.11ar~~ f 1 ~9~ 1a z::i~~~"~ ~11

87 YESHE LAMA I 77 fingers in to fists [ 80] and placing them w herc both feet jo in together at the soles balances the physical elements. The Omniscient One said, "Somc asscrt that placing the soles of the fect on the ground and squatting with both palms touching the ground to the right and left of the feet [is an altemative posture]. It seems that they failed to fully comprehend this wisdom intent." lhus, it is necessary to analyzc this. The sambhogakaya posture that resembles a sleeping elephant is that, by joining the knees to the chest, the blissful heat and elements arc enriched and vitalized. Placing both clbows on the ground equalizes the małe, female, and neutral winds. Using palms to support the chin arrests the coarse winds. Both feet pointing straight back with solcs upward balances feelings oflethargy and agitation. [81] The nirm~akaya posture that resemblcs that of a sage is that, by sitting in a crouching position, the channels and winds arc balanced. Placing the soles of the fcet on the ground suppresses the water element. Kccping the backbonc straight allows the wind-mind to fłow as the naturc of phenomena. By joining the knces to the chest, heat and winds blazc as wisdom. Pułling the lower belly slighdy in to the spine scvers the continuity of thoughts. Linking the arms and covering the knees dispels imbalances of the heat element. In this posture, touching under the armpits dispels cold diseases. Placing the two elbows upon the knecs, clenching the fists, and supporting the esophagus balance heat and cold. [ 82.] In this way, for all of these postures, remaining rclaxed without being too tight or forceful is an important key point to avoid hindrances. Furthermore, therc arc many postures such as the "fully awakened and the "unchanging vajra.9b Ncverthdcss, sincc this is the wisdom intent of those who arc considcred the heirs of the tantra, for thosc who enjoy an unelaboratc approach the above-prescribcd methods alone will suffice. The specific qualities of these postures arc as stated in the Reverberation of Sound: With the dharmakaya lion posturc, there is frcedom from all fear of confusion, [83] allowing the ability to sec with the vajra cyc. The sambhogakaya posture that relics upon the manncr of a mngon par byang chub b mi our rdo rjt

88 78 I YESHE LAMA ~z:. ~,arz:i arz:i5~ ;~11Mą1 ~; ararz:.~f 1 ~111:1:ia f!; ś~oiiz:. z:i:i:. ~:i:.11l114 r:i ~ ~ z:i~~~z:.~~1 1sz:. ~z:. i"l ~ 114 z:i5; ;~1 f Mą1 ~z:.-z:i:i:. :i:.z:. l114 ;~1 1f~& ~"l 9~oiiz:. z:i:i:. ~:i:.11~~~11"lą~ r:i z:."l 9 "1;1 ~1 ~~1 114~1 ""l ~ z:i~z:i 1""li~r:i 1" z:im z:i ą1 z:i5; r:i:i:. s1 1~~r:i~1 łj z:i oi z:i.o1 ~ ~ 114 z:i5; ;~ ~oi ~"l ~9 1:1 1z:. 1 f1 r:i 1z:. z:iq~r:i 1z:.-1 z:i3114 1:1 114 ~"l~; ~oi r:i z:i, mz:i r:i:i:. ~:i:. z:i~; 1 z:i.o1 114 ~oi r:i~z:i~z:i r:i:i:. s ~z:. 1 ~ ai"""l 9 f ~rr:i 114 ~;-u ~~ r:ia ~"l~q; ~"l~ ~9 1z:. 2f~" f z:. 114 ii9~r:i:i:. ifz:. ;~ "lz:. ar~; r:ia z:i(1 r:i ~ ą1 \.l; ~"~ "'1~3~~z:. z:i:i:. s~ ;~z:iti f " s z:i:i:. z:i(1 ~z:.-1 ~fl"l ~ ~ z:i(1 ~::. ~ ~~1 r:i:i:. ~:i:. r:i ; ~ ~ 114 z:i;z:. ;~oifl:i:. i'~f ~"l~r:ia z:i(1 r:i ~ ai".!j"~; ~"l~ r:i z:i~ ~"l;~ r:i:i:. s~r:i~ ~ 1114 ~z:.-f z:.~r:i:i:. ~:i:. ;1 ~z:. 9~ ~1 ~ ~:i:. r_9 9;1 ~~9 :i:. z:i1 1z:.9 9 a; :a1 5 ~ ~1~1 1~~11"l~~rr:i ~oi~ 3 9;1 ~1 ~" 9~ ~1 ~oi~~ s ~ O!f1~ ;z:.-9 f ; oi oi~ ~~z:. 11~~~ 9~~~:z:ia ~oi~~"l r:ia ~" 2f-o; ~ ą1 5a ;oi oif1~ 114 oi~" ~~ ~971 r:i~9ar s1 3 ~z:. :i:.z:i ~ 1114 z:i:i:. ~:i:. ;~ ;" 9 j; oia "l1z:.~f " 9~114 ~~0! s~ r:i 9~114 1z:.~ s1 r:i:i:. 4:i:. ;~1sz:.~~"l.~" ~~ r:i:i:. ~:i:. ~11~~1 ~~z:. "1~ ~1

89 YESHE LAMA I 79 a sleeping clephant utilizcs the mcaning of the narurc of phcnomcna, allowing the ability to sec with the lotus cyc. The nirmil)alc.aya posture rclics upon the manner of a crouching sagc, [and] the narurc of phcnomena manifcsts as appcaranccs, allowing the ability to sec with the dharma cyc. Second, the key point of speech is as stated in the root tantra: Speech must rcly upon training, cnduring, and dctcnnining. lhus, if sucncc is not maintaincd, in dcpendcncc [upon speech] conccpts, disturbanccs, disputes, [84] idlc charter, and so forth prolifcratc. Since these four obstructions will occur, one must train in the stagcs that rcducc speech. Somc individuals arc cxtrcmcly addictcd to the claborations of speech. If so, first, thcy should go to an uninhabitcd place. There, they should intcntionally invokc and shout out whatevcr their favoritc subjccts arc some hundreds, thousands, and millions of times. Once exhaustcd, thcy will łose intcrest in speaking, speech wul be rcduccd, and eventuałly thcy will cvcn be inclincd to givc up the recitation of dharma łiturgy. [For one] content to rcmain likc a mu te, the movcmcnt of the winds wul slow down and then ccase. As statcd in the Ckar Expanse [Ss]: Thosc who pcnctratc the key point of speech in this way will cxhaust verbal circumstanccs and be lcd bcyond sorrow. lhird, the key points that corrcspond to the mind arc as statcd in the Ckar Expanse: The mind is dircctcd toward outcr space whue inncr luminosity dircctly appcars. lhus, whcn the mind cncrgizcd by winds-thc essence of which is awarcncss-is dircctcd toward cxtcmal space, the wind of mobuity bccomcs vcry calm and the uncompounded, elear cmpty radiancc of inncr luminosity clcarly dawns as the union of space and awarcncss. lt is simuarly stated in the Ckar Expanse:

90 80 I YESHE LAMA ~ ~~ ~~~a 9~1 9i2' z:i~11\9~~ ~9 r~r~c:. z:i~ ~~11~~~1 19'~ z:i 9~1 9~31 i~~1 9~arz:i~ z:i ~ I ~111 ~~ 111~1 ~ aic:. ~ 1c:. ~111 '1 1r;1 1~ 1c:. ~9 z:i 9~1,1 z:i~~11~~z:ia 1c:. ~~z:i~1 z:i 1r:. 1 9~ ~ ~9 ~ 1~~~Q~~ q~ 9~1 Q~ 1r;91~ c:. ~~ ;1 9~31 i ~ ~~ ~c:. z:i ~1 ~ ~ Q~ ~ 4~~Q11~~ ~ 9,~s1 111~ 9~9 z:ia tr ~~ 9~~ ~Q~~q~ z:i!ll111 ~r::. ~ a ~~ ~ w~z:ia 11,Q s9~9~ aic:. ar1 ~1 1~ 111 1c:. ~~l\ s1 if 9~1 ~1 ~ ~1 111 ~1 if9~1 ~9 ~Q ~l\ i~ Q~1 1~~ ~\111 ~,1 a ~; ar1 z:i~ 9i9~ ~r:.~ ; ~~9 ~~ 9~ ~~ i ~31 z:i~ z:i~~ z:i~z:i9 ~~%2' 111 ~111 z:ia 9~11 arc:.~ \111 ~ 4~a ~~ ar1 z:i~9 9~~c:.~ ~~ z:i~ ~l\ a.1~ ~~~ ~Q~ Qa 9~11!1111,ar4~~Q a ~~ ar1 z:i~ 9i9~~r::.~%~ 111 ~Q q~ ~ 4~a ~c:. Q 1~~~aiQ~z:ia 9~1 ar1 ~1 1~ ~2\ ~a.r::. if9~1 ~ ~ i~ Jl1 z:i ~ ~ b)~ ~ ar~~ i 1sc:.~a.~111 ~1 ~r:;. Q 111~1

91 YESHE LAMA I 81 By pcnctrating the key points of the mind in this way. awarcncss of the thrcc kayas will appcar as cmptincss. [ 86] Observing Ckar Light through the Thru Key Points Second, obscrving elear light through the thrcc key points is as stated in the Reverberation of Sound: One must rcly upon the key points of the cntranccway, objcct, winds, and awarcncss. [The key points] arc dclincatcd herc by commas, whcrcas othcr tcxts rcfcr to them as actual terms. Thcrcforc, four [rathcr than thrcc] key points arc optional. Whcn the threc key points originatc as terms, thcy arc as follows: Whcn winds and awarcncss arc rclaxcd, wisdom will be achicvcd. Tuus, from the pcrspcctivc of the single function of [ winds and awarcncss ], this is cxplaincd as thrcc [ cntranccway, objcct, and winds and awarcncss as one]. This way of categorizing is not contradictory. In addition, thcrc arc othcr ways to cstablish this. Conceming that, first thcrc is the key point of the cntranccway for arising as statcd in the root tantra: [ 87] The key point of the cntranccway is to gazc upward, downward, and sidcways. Tuus, sincc the dharmakaya posscsscs the cyc of the naturc of phcnomcna, the manncr of gazing is upward toward the crown of the hcad. 41 This is a key point for the downward dispclling of habits. Since the sambhogakaya posscsscs the cyc of wisdom, the manncr of gazing is dircctly outward. This is a key point for mingling sarpsara and cnlightcnmcnt as one tastc. Since the nirm~akaya has the cyc of prajńa, the manncr of gazing is downward. This is a key point for dircctly asccrtaining the appcarancc of wisdom. The key point of the cntranccway docs not end herc. If one wcrc to cncountcr the inncr mcaning, it statcs in the Garland [ef Pearls]:

92 81 I YESHE LAMA ~~ Q ~~ cil1 ~~.l'ł1' 'ci~ ~ *-'fqa ~;'f~" ' '~'f~~ci ~ 4'f & ~'f~~, ~~~a ~1 ~ ~'f~i5a fr:;. ~1"~ ~ ci 1" 1 ~z:ia ~ ~9'f~~ %9'f ~a ~9 91"~ ~ ci ~9~& ~~ 9~9 iij'1 Qa s~1,. ~ ~31~ ~~ ~~1 r.j~ ~'fa)~ ~ 9,~ ~ ~~~~E::ci ~ ~ ~r:;. q~ ~~ ci~ 11 1 ~1 1~9~"~441 1 ~; ~r:;. 1 ~a ~~at; 441 ~9,~ ~~ i9 ~1 ~l ~ ~~~~ ai~ z:i~1 14~ ~ ~ ~~ z:i~ ~9~~1,~~Q~, s1 ci~~~ ~ ~~, ~ 441 ~9" ~~ ~~~ ~9 Qa ~~ c:i~ ci ~;1 a); ~1 if 9~1 ~i::.~~a 5~~ ~a)9 ~441 nr~ ~ z:i~'f~r:;. ~~~ a); ~11 9''f~ ~ cri~ ~441 ~ ~;1 ~1 1s~ ~-f ; 1i::. 1~; ~" 1 ~;~~; s 441 ~i ~".'5"'f~"~s1 ~ ;~1 1s1 ~ ~9'f~ ~~ ; ~~ 1r:;. sa ci~ r;r441 ~~~ ~a ~;~~~ 1 :;. ~ci {? s441 z:ia ;3J.3Jf1~ ~; {? 1i::.~~~ 441~1" rr-~~ ~ ~'~1" ~~ tf. 1 1S"~~9 i~ 3J~~s~ ci ;~, s~c:i1~ 1i::. 1 s s ~ ~ 6; ~ s9~ z:i~ 9~r:;.-2'ci ij zsr:;.~ci~1ci"'~ ~; s'41'~l~ orci~ ~2' 5 ~1 ~r:;. 9~441 ~~1 ~~ s 441 9~~ 441 9~ 441 z:i~ ~~11

93 YESHE LAMA I 83 Appearing from the crown aperture of exaltation, the unceasing chain of awareness is nonconceptual. [ 88] Tuus, indicatcd by the entranceway for the wisdom of transference, the radiance of the narure of emptiness arises from the central channcl of light. From within the channcl of the lungs, the radiant awareness of compassion ariscs. Based on these dcscriptions, it statcs in the Sun, Moon, Planets, and Stars: Recognizing the two ordinary channcls of the eyes as the path is a limitation, indicating a lack. of understanding. Tuus, it is taught. Although this point is made, at the present time of practice, two gateways arc sufficient. As it states: With eycs half open, look at the sun. [Appearanccs will be] lucid like constellations in the east. So, the key point is, with eyes half open, direct the gaze to a distance one cubit away from the sun. [ 89] The sign that the key point of the entranceway has been accomplished will be that one is able to gaze at the object indefinitcly. Second, the key point of the object, which is the basis for the arising, is that in a place free from nonconducive circumstanccs-lofty, elear, and open-in late summer and fali bcfore the harshncss of winter, as well as in the springtime, a beginner should practice by gazing at the two raysi' in pure space completcly dcvoid of circumstances such as clouds or wind. Once the space-awareness separates from the point between the eyebrows, with a very rclaxed face one should turn to the west in the early morning or east in the late afiernoon.w Free from the circumstance of the sense organs, one rests in the water luminosity of the far-reaching lasso. (90] As it statcs in the Clear Expanse: There will be lucidity when there is freedom from three circumstanccs.s a nyiz/agu'wir

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95 YESHE LAMA I 85 Thus, and in the Compendium it statcs: The mcaning to be known herc is to cxaminc the purity of the sky. Thus, that is why this is taught. For the third, thcre arc two. First, the key point of the winds is that wind is mobile so, whcn conccpts ride this as thcir mount, cvcn the essence of the sugatasu can be lurcd. Thcrcfore, the method for avcrting the causc of that is the hcart-cssence tradition of brcathing through the mouth rather than the nostrils. Exhaling and inhaling vcry slowly and calmly, with lips and tecth almost touching, is a spccial feature of this tradition. [91] The diffcrencc is that, in all the upadcshas which spccify wind be inhalcd through the nostrils, the wind is the objcct to be purified within the four chakras. By the force of that [wind], it is easy for obstructions and faults to occur. Herc, [by bringing the wind in through the mouth], the wind that circulates through the lungs is puri6ed by rclaxing in its place; and radiancc dissolvcs in to the heart. Conccptual wind as the objcct to be clcanscd is purificd in its place without rejcction. The individual qualitics of cach chakra arc spontaneously present without bcing sought. That is a key point for liberating wisdom wind in elear light. Maintaining long, extended brcaths without force is mentioncd in the Ckar Expanse: Whcn gendy equalizing the flow of the breath, breathing becomcs slight [9z.] and the coming and going of the brcath willccase. This is a crucial key point for rendering space-awarcncss motionlcss. Second, the key point of awarcncss is that, by engaging in the modcs of gazing and the posturcs just cxplained as wcll as practicing according to the three key points of the cntranceway, objcct, and winds, one lcavcs asidc all rcsponsibilitics and maintains a state of complctc inactivity. The indication that cxistcncc has bccn perfcctly libcratcd is that, by focusing on the vast opcnncss of the elear cxpansc of outcr space, it will seem as though awarcncss is dissolving. Thcn, an orb of vcry pure and radiant blue light will initially arisc. From that, the way that appearanccs cmcrgc is as

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97 YESHE LAMA I 87 five radiant lights [93] of five colors resembling an unfurled bolt of brocade cloth. This is referred to as inner space appcaring outwardly. In the tantras it states: Space is both outward and inward. Outwardly, it is like a cloudless sky; while inwardly it is luminous. Tuus, it is. Because I ncver noticed that any [scholar-practitioners] of the past had comprehended the meaning of this key point about outer and inner space, I am compelled to include this quote from the guru who is the original buddha: Some people identify this only as a cloudless outer sky. That perspective is cxtremcly unacceptable. The reason is that therc is no connection between the sky and the individual. [9+] Whether there is luminosity or not depends on the individual. Herc, inner space is the blue radiance that arises cxternally, called "the outer space.9 Therefore, the sky is mercly the avenue for the appearance of the ground [perfectly pure space] and is not the actual space. Actual space is blue, and that is the inner space. In this way, space and the visions that arisc from that arc callcd both outer space and inner space. Although rcfcrrcd to scparatcly, it should be understood to be like a tent of dull rainbow light that becomes incrcasingly more lucid. This is not like retracting the inner or projecting the outer. One arises from the other. Outer and inner appearanccs must be undcrstood in this way. So, it is. Therefore, by undcrstanding this, within the luminosity of pure space, [9s] that which arises as the purification of karmie wind is the luminosity of the empty vital essence. Just as when a stone drops into a well of water and circular ripples appear, rings of molecules as five-colored light and so forth become cvident. By emphasizing that with the far-reaching gaze, extremcly radiant inner awareness is experienced without materializing. This is the nature of the luminosity of self-emergcnt prajńa; and, from that, there is the arising of sharp and rapid prajńa that comprehends objects as well as the natura! ability to know the mcaning of words. This is the energy of prajń:i.

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99 YESHE LAMA I 89 Thcn, the awarcncss of true sccing' appcars as the vajra chain of awarcncssb likc a string of fine pcarls or a fłoating goldcn thrcad. [96] This is callcd the "radiancc of prajńa." lt is ncccssary to recognizc that, although thcrc is a single naturc, it is distinguishcd in thrce ways. If that distinction is not made, thcn it is as the Omniscicnt One said: Somc say that cognition is the prajńa luminosity that naturally occurs. Somc say it is inncr radiancc. Stili othcrs call this the "chain of awarencss." Thcrcforc, they arc confuscd. Thus, it is taught. The radiance of awarcncss as the vajra chain that is scen in this way sho~ld be positioncd within the cnclosurc of space and the vital essence. This mcditation is a key point of awarcncss. In the Ckar Expanse it states: The key point of awarcncss is to hold the vajra chain. This should be practiccd by thosc whosc appearanccs arc rclaxcd. Thus, it is. [97] During this time, if one falls prcy to cvcn a hair's worth of analysis concerning the appearancc of light, then the vajra-chain awarcnc:ss will bccomc: matcrializcd, binding one to hindranccs and pitfalls. The visions of the luminositics arc onc's own nature of phcnomcna itsclf rcndcrcd cvidcnt, so one must train in fcarlcss conduct" without fixation. Umil familiar, the appcaranccs will movc likc a mirage, buoyant and shimmcring. If one takes carc to gradually guide this through the way of gazing, thcn by achicving familiarity, howcvcr much the inner naturc of the channcls vanishcs into light will be how much space-awarcncss scparatcs from the point bctwccn the cycbrows. The circumstancc of dcpending upon cxtcrnal objccts will dccrcasc, thus allowing the c:xpericnce of the four visions to gradually incrcasc. [98] Subscqucntły, since this is to sec through the ordinary cyc, it is ncccssary to rcach the ground of cxhaustion. If this is scen through the cyc of a lhag mthong, vipmhyana b rigpa rt/4 rj~'i lu gu "Kl"" c brtul zhugr

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101 YESHE LAMA I 91 prajńa, simultaneous cxhaustion will occur without the certainty of gradual stages. This is due to the inconccivable differences among individuals. However, in both cases, cven for someone whose channcl of ignorance is superior, the manner of arising will stili be unpredictable. That is why one should not assume this is a sign of [perfccting] this path. Based on the sole root cause and contńhuting circumstance of heat and moisture, a sced can prcmaturcly ńpen yet bccome impotent. Thcreforc, it is crucial to know onc's lcvcl only through [consulting] the upadcsha of the final rcsult. [99] Directly Encountering Awareness For the third, therc arc two: entcring the great wisdom ma.j)<;łala of onc's own appearanccs and conferral of the energy of awarencss cmpowennent" to encounter the innatc nature. First, in a fully endowed place and time, on a mountain peak or in an extremcly remote area wherc it is natural for the visions"to directly emerge, offer a ganachakrab and torma as well as a golden ma.j)<;łala to the guru and repcat the following suppłication: Guru, grcat holdcr of the vajra, so that I may be łiberated from sarpsara, please bestow the empowennent of the cnergyofawareness, the great sccret path ofvajrasattva. After thrcc repctitions, [ 100] the guru and all disciples remove thcir upper garments, symhołizing that the appearance of elear light is free from the vcil of obscuńty. Thcn, the guru gives the indication saying, without hlinking, gaze upon the blue syllahle ah 53 in my heart and rest your mind without distraction! The vajra master plays the hand drum; and, aficr the dcscent of hlcssings. suddcnly the master shouts the sound of phet with grcat intensity and at that very instant slowly inquires thrcc times, What is the mind?" When the disciples arc spccchlcss and without focus, lek in a state of shock, that suddcn apparent uncontńvcd awarencss is known as the great secingof that which was previously unseen," [101] which is also callcd the desccnt of wisdom while resting in the dharmakaya: a rig p11 ~ r1uub11ng b tshogi

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103 YESHE LAMA I 93 The actual cntrancc is as follows. All disciplcs arc askcd to assume the posturc of the sage and, as they gaze in to space without focus, to bring the narural pure rcalm to mind. Thcn, the guru says, Eh ma hol Listen, my hcart children of great forrunel In the eastern direction is the extrcmcly pleasing, magnificcnt pure land called Manifest Joy, whcrc the conqucror Vajra Alqhobhya abides. He is blue and adomcd with various jcwclcd omamcnts. In the southem dircction is the cxtrcmcly pleasing, magnificcnt pure land [102.] callcd Endowcd with Glory, wherc the conqucror Ratnasambhava abides. He is yellow, adorncd with various jewclcd ornamcnts. In the western direction is the cxtrcmcly płcasing, magnificent pure land called Lotus Arrangement, where the conqueror Amitabha abidcs. He is red, adorned with various jcwcled ornamcnts. In the northcrn dircction of the extrcmdy plcasing, magnificent pure land callcd Perfcctly Complcte Activity dwells the conqucror Amoghasiddhi, green, adorncd with various jewelcd ornamencs. All of them abidc in indivisibłc union with their consorts. [103] With assemblies as numcrous as the immeasurable buddhas that cxist upon a single particlc, all of them arc listcning to thcir individual tcachcrs as cach reveals to his respective assembly the elear-light nature of mind and the nature of Secret Mantra just as it is. O sons and daughters, with the gaze of an clephant, look into the eastern dircction. Like a lcaping lion, jump! With the gaze of a lion, look into the southcrn dircction. Likca boundingtigress, lungcl With the wrathful. haughty gazc of the heruka, [I 04] look in to the western dircction. Fly therc like a soaring garuc;la! With the gazc of Vajradhara, look into the northern pure land. Depart like the fłash of a lightning boltl ab ab ab So, this is irrevcrsibly sealed. In this way-having been led in to the four entranceways of the mar.ic;lala of awarcness-whcn a disciplc with pure faith connects with a highly realizcd vajra master, even if the disciple fails to practicc in that lifctime, he or she will be free to take rebirth in a natural nirmat}akaya pure realm. That is the cxccptional fcature of this Secret Mantra. Entering the mar.idala of the sambhogakaya is as follows. The disciples

104 94 I YESHE LAMA ~~a i~ ~r;. ~~~~ ~1 i!~ ~2' ~r;. ~ ~ ~ Q ~~!i ~~ tr-~1ff" cia ~r;. rioi~ (ql ~ 52' ~~ ~r;. 1 ~ oi~1 ~ oi ~~?(; ~oi~& ~~OI~ ;-; ~~ 1~ ""' ~oi~q" ~~ a."~cia '"r~~ ; 2;.z;. ~~ 11.~ cia,a ~z;. rioi~~ i"l oi ~~4~~~ci i!" cia cw:. "l~ ~"~ C!a s" "z;. ~ ~ ~ ~111?J-t:J"f " cia ~rioi~1 Dł 4~~~is~ ~~\1; ~ ~~~ ~1 4; ~ oi~ ~z;. i! ~arl:j ; ~Ol?(; a."~~ Q~ ~~~ ci "~ ~oi ci 1 ~ ci ; ci 1 ~~"Q2;."~~~ ci1 a,q.~ 5; oi~; z:i1 e~ ~ ~~Qa ri ~-2'~1 ~ ; i!" z:i1 ~ ;z;. i! ~oi~&l; z:i 1 s ~1 air;.'"~ z:i2' (~~cia ~r;.~!~ ~" "z:i~ ~ &1" z:i ~ ~2''Cllr;.'""''Cl2''(~~Cla ~~!~~! f r;. s ~ "ci~ ~ i!; z:i~ ~~2' ~1 1~'" 4; t? ~oi ci2' ""' z:i ~ ~~ z:i ~ ~\a~1 ~i!; ~2' ~~ qia ~ ~r;.~a~ f ~~ 1 ~r;. ~a oii=-~~~ a~~r;. ~ 111,,,ft,ftłłl ~ f =- z:i '" &~~2' i! ~~ ci2:. fi~"l"~ 'f11~ ;~~,a "&~~2' ~ ~~ tr~ 1 ~~~a ~"l ~=-~&~~~ ~ 1 ~=-~!~& ~; ar" z:ia!i; ~ is" ci~ ~ i~ cia 5; a.s~ ~1 i!~ ~ "r;.'~~ "~~ai~111ar; "~~" s=- ~~~~'1 ~111 fi;. ~; cia Dł 4~"'~~ "'"~ z:i ~1 ~ oi~1 ~ '~~?(; ~oi~& ~~111 tr-~ ~ ~111~i 111,~~~a."~z:ia r"4 ~~ ; ~ 111,~,a ~~ 111~~ ~~ z:i ~r;.'~ ~111 ci ~~ ~"r;. s~~a ~'f1 Dł 4~ioi ~OI ~111~z:i r;.'~a.~oi a ~a 1~'" ~ &1" "ci"' ~ &1" ci "i!"'~~&1" z:i ~~~&~1 ~1!i a.~~&1" cia ~~~cw 'ri; ł'111"~ i; ~~"' ~111 1

105 YESHE LA.MA I 9S arc askcd to assumc the vajra posturc, gazc straight out into space, [1os] and bring the pure land of Rich Array to mind. The guru says, Eh ma! All fortunate children of the mind, listen! That which complctcly transcends all of this is the natural nirmai;takaya pure realm-the basis of the arising of cverything without cxccption. Likc obscrving onc's own face [in a mirror], the pure realm of Rich Array is absolutcly radiant, envcloped by the five aspccts of wisdom. Completcly cven and motionless, it is herc where the Bhagavan, Foe Dcstroyer, Exhaustcr of the Contaminants, One Gone to Bliss, Omniscicnt in the World, Transformer of Disciplcs to Be Tamed, Unsurpassed, [106] Guide of All Gods and Humans, the Perfectly Enlightened One known as Buddha Amirabha resides. He is surrounded by a boundless assembly of hundreds, thousands, and millions of perfcctly enlightened buddhas and dclights in the cxucmcly pure manifestation of the naturc of phenomena. O childrcn, with the gazc of an clcphant, look! Dcpart with the lcap of a lion! ab ab ab So, this is irrcvcrsibly scaled by [the view of] emptincss. Entering the dharmakaya maq4a}a is as follows. The disciplcs arc asked to assumc the lion posturc. To cstablish the auspicious conncction for obtaining the fivc sublimc cycs of thosc on the ground of buddha.~ thcy gazc upward, [107] downward, to the right, left, and direcdy ahcad. To introduce the wisdom of nakcd, cmpty awarencss, the guru says, Eh ma! Fortunate hcart childrcn of the mind, listcn! That which transcends and is far beyond the two riipakayas ss is the basis from which both of them arise, the naturc of one's own awarencss,& free frorn rncntal considerations as wisdom that is absorbed yct unobscurcd.s6 This naturc of phcnomcna that has no distinctions whatsocvcr is immcasurable, boundlcss, and nonconccptual. Disciples, in this innatc naturc free from dcstination, chcck to dctcrmine who is the travcler and then rest. a gzugjsltu b r1u1ggi rigpa

106 96 I YESHE LAMA ~cirf z:. ~4~1:1~ 9;1 ~~49 10l a.99~z:i~ ~.:;:i:i~garf z:.~ 49 1 tq 4~ ~111~111 z:i~'1ł0l'fz:.~49 1~ ~~ ~am~ z:i 111 0l ~ ~91i::i~oi ~~ isi::i z:ia z:.z:. ~"' "'1 ~ i::i~11 1a111 ~~ a.~~ 1i::iz:. ii::i ~~Ol ~9 t:1 9~ 111 ~z:.~~l ~9 r~rtq 4~ ~~~CJ~Ol~'~Ol ~oi t: i::iz:. ~z:. 1 ~Ol~~9~ ~z:;. z:i ~oi~i::i~ ~~ ~ Ol~ ~;i~ ~ a.~~ ~111 z:i ~; ą:,, 9ą~z:i ~1 ~q Ol ~Ol~~ 111~oi i::i~~~z:.~1z:. 9~9~~z:.~a 111;1 ~; ~i::i~9 1a:1 111~111 ii a; 111 ~ Qa, Z11;1 31~ t:1~ s~111 1 a ~ 111 ~~ ~oi~& ~1 ~~ ~; ar~ 9~z:.-i::ia ~z:i~ar~9 ai tq 4~ & ~rr~ ~~ ar;~ f i:;. ~z:. i::i19.j11 t:11 ~r:. i::i~ a) ~~a.99.j11 ~9~111 i::i1 ~9~~a g ~ ~iz:. tq 4~ 1s~.J11 ~oi ~z:. 9 i~ ~ ~~ 9~111 i::ia a:1 91z:;.~~; cr i 4'1ł ~9 Q~ '1ł~a.i~, i~'j.l'q~'~z:.'l!:j~'~9~'1ł'l!:j'q.~~ ~ z:i~ ~ ~ ~ " - ~ - " - ~r19~'.rejoi~q1 ~ ~9~~ ~9~ ćj.l ą1 t:1 ~~ ~ ~~ 111" a5~,1 oi::d\ ~oiir:. ~~~9 z:i g'1ł 1i::iz:. ~ ii::i t:1 ~~ ~1 1~ ~~ ~1 ~zii t:ja iq 4~ a:1 ~9~111 z:i ~ ~Ol't:J~ ~z:. oi(11 ~ ąi a.~ ~~.Jli't:J~ ~ i::if1 ~~, a:i 9~'1ł a.ai'1ł'a5'1z:.'l!:jq~ z:i~~~ ~; ~r::. ~~1 a:1 ~z:. ~.J11 t:j~~z:. Q'OIEJQ.'llł~, J.l'Z:J6'1ł'~C:.''1ł'(9~t:1~~~ af; ~z:i t:1 ~1 ~9~~a ~z:.~ $~-~Ol~a ~ Ol~ ~oi ~31iz:. ti {q~ ~1 1~a iq 4~a m~1 ~z:. ~9 t:j s.j11 ~0liz:. i::i.ji arr::. 1 a:1 9~'1ł iz:. ~2f9~~ ~~ s1 t:1~0l~ ~11 s s9 0l a.s~ z:i~ am~ z:i~~~ ~zii~1 Ol'Z:J6'1ł'1t~ ~ ~z:i t:1~ 5 ~i::i1

107 YESHE LAMA I '}7 By undcrstanding cmpty awarcncss, hold fast to the key point! [108] Without any hindrancc, train! With elear wisdom, train on the path! With manifold phcnomena, do not fu:atcl Within the inconccivablc... ab ab. So, the guru spcaks. Whcn one rcccivcs cmpowcrment in this ma1:u;łala, ignorance is clcanscd in the ground, awareness incrcases as wisdom, and one is cmpowcrcd to actuałły mcditatc. Through this, cvcn thosc with wcale familiarity will be liberatcd in the bardo. The most supremc will be libcratcd in this very life time. For the second, all disciplcs arc askcd to carefully assume the postures of the thrcc doors and the ways of gazing. [109] In order to indicate the key points of the grcatness of elear-light togal, the guru says. Kye! Fortunate chiłdrcn of the mind, listen! In the innate secret of the prccious heart dwełłs the sced of the wisdom vital essence. From the pcrspcctive of the nature, this is cmpty and selfłcss; and, from the perspcctivc of the intrinsic naturc, this is unceasingly radiant. From the compassionatc manifcstation, inseparablc kayas and wisdom arc ałł-ilłuminating like a lamp within a vasc. The four luminositics arc naturałły elear as thcy emerge from the precious crystal channcl of radiant light. Through this, dircctly encountcring the naturc of phcnomena of the unceasing ornamcntal whccl of the enłightcncd body, speech, and mind of all sugatas; you have reccivcd the grcat cmpowerment of the energy of awarcncss. [ 11 o] How does this occur? The elear light of wisdom-awarcncss is Buddha Vairochana. That unchanging nature is Buddha Ak~hobhya. The cver-incrcasing elear-light radiancc is Buddha Ramasambhava. The immeasurable appcarancc of light is Buddha Amitabha. Bcing perfect and unsought in itsclf is Buddha Amoghasiddhi. In this way, the faces of all fivc buddhas arc directly realizc:d. Evcn the nature of this wisdom appearing as stainless awarcncss is the mirror. 57 As the nonduality of elear light and the naturc, this is the [wisdom of] cvcnness. As the arising of distinct dctails, this is discerning wisdom. Bcing spontaneously present and unsought is all-accomplishing

108 98 I YESHE LAMA ~ ~" g Q sclrq~~ "is"~,.~ ~~~~ Q!a 2'" q~ ~11~2fa.?Z ~2' ~1 Q~~~1 ara; ~ ~a; ~~ ~~Q~~a; zr~1 ~" Q ~ ia; ~~ ~ ar~q~qi} ~ ar~~q ~~~9 ~"' ~q Q~ ~~& ~9~1 a.~ "'9 ~"~ i~~~~~"' & ~9~~~ tila; Q~ ~ Q~ ~9~Qa ~9~~1,~"' 9~~ ~ 19 s ~ ~"' Q~ "'i2' :r1 ara; ~ ~9~Q~~2' :r1 ~ q~~ Q~ Q~ 1~2' tr1 5 g~ ~9~ Q~~" ~1 ~ ~2'"Q~a; Q~ ~~~9~,,~~!2'" 9a;~ r;ia ~ ai~1 ~1 9~~ ~ ~" Q a.~ ~ 4~& s"i 11' ~ s~ Q~~ ~~ ~ 1 ~2' a."'~ &!9 a.~a; Qa f9 ~~a; ~ ~ 1 ~2' a."'~ 11'~ ~9~a.S"' Q~1"~~9~a.S1 Qa ~ 1 \\a; ~ ~~~ Q2''Q~~ q~~t:i s1 ~ ~1 ~2' qa f9 t:1 "i ~~łr~ ~~ a.1a. Q2''S"i"Q~ ~1' ~ ~"i z;r~~ Q'~~& ~ ~1 14~2'Q"!2''93i~QQ.1'"1 ~"' 9~~ ~ i~'"' ~9~ ~ ~9~ ~~~2' a.1~~a.s"' Q~a.S"' Qa 4~ 2'Q1 ~~ ar1' a.~~ ~ ~9~' iii 4~& g~ ~1' ~"i Q~~"i Qa 4~2'tl1 \\3i ~ ~Q r;i~ ~Q s"i 3 4~ 2'Ql ({"' ~1' a.~ ({" ~1' Q0 ~Q~ Qa"i Q~qs~ Qa 4~2'q1 ~ '"'~9~ a; ~2' q ~~1~ Q~1~ Qa 4~2'Q ~! ~ ~9 9~1 ({~ ~~" 9 ~1'~ ~~;;~2' 4~Qa ~9 Q 9~ Q~ ~a.1' ~i~ Qa ~9 s 19 s"' & ~~a. ~!f!a "'Clr~i~Q~i ~ Q~a; ~s~qa Q"'9,1 ~~~ ~" "1''~'9a;~ Q ~~1 ~~2' sa; Q ~~~a i~ '"' ~~Q Qa ~ tq" 1 ~1' 9~~ ~~1 2'1'.~1' ~9 Qa'2'" g~ ~~1 1\!."i" ~ ~ 4~!11~9~! ~1! ~" ~!1 14~2'tl"!'~ ~9~t;l2''9a;~1 1

109 YESHE LAMA I 99 activity [wisdom]. [m] Primordiallycmpty and basclcss is the basie space of phcnomcna. lhis is the narurc of the 6vc aspccts of wisdom. The essence [ that is] unchangingis the vajra. ~The qualitics fully cndowcd arc ratna. Appcaranccs untaintcd by any stain arc padma. lhat thcrc is no othcr accomplishmcnt asidc from this is the karma family. Bccause all of this is the path that all buddhas havc travcrscd, it is the buddha family. Bccausc elear light is stainlcss, it is whitc.s' Becausc qualitics arc pcrfccted, it is yellow. Abiding without being sought is red. As the pcrfcctcd skill of activity, it is green. As unchanging and firm, it is blue. The way [ awarcncss] abidcs as the 6vc winds is as follows. [ 112.] lhat thcse visions of elear light havc ncvcr bccn separatc from the warmth of wisdom is the hcat-assimilating wind. 60 lhat the life of satpsara and cnlightcnment is maintained is the lifc-sustaining wind. lhat the discernmcnt is made between the pure and polluted aspccts of sarpsara and enlightcnment is the pure- and impure-distinguishingwind. lhat awarencss pervadcs evcrything is the all-pervasive wind. lhat the life of satpsara is severed and one is lcd beyond sorrow is the mercilcss karmie wind of the kalpa. The way this abides as the 6vc states of prajńa is as follows. Based on realizing the naturc of elear light or not, by disccrning bctween sarpsara and cnlightenmcnt, therc is the prajńa of disccming. lhrough the vision of the increasing manifcstation and so forth, the appcarances of the energy of wisdom arc gathcred as the prajńa of gathering. [113] By pervading cvcrything, thcrc is all-pcrvasivc prajńa. lhrough the motion of the visions of light going and coming, therc is the prajńa of movement. If this is rcalized, to be libcrated from sal"flsara is the prajńa of libcration. lhesc arc the six groups of fivc. Furthcrmorc, sincc the blue light is undcrstood to be Buddha I;>akini, by including the other four aspccts of awarcness, one secs the faccs of the five c;lakini purificrs of the objects to be eleansed. All thcse categories of scvcn groups of fivc arc the inhercnt naturc of awarcncss as the path. The way of cstablishing rcsultant appcaranccs as ultimate perfcction is also statcd in the C/ear F.xpanse: From the self-manifestation of narurally occurring awarencss, the 6vc kayas and 6ve aspects of wisdom, 6ve families, 6vc lights, [ 11 +] 6ve winds, 6vc prajńas, and so forth abidc. Tuus, it is.

110 100 I YESHE LAMA ~~ ~11e.i~~ q~:;1 ~ ~~ ~q~~ r:ia i~,1 ~e.i~~~ ~e.i r:i~ q;"l~ 4 r:;:g ~ ~~; f~ ~ ~; ~s~ ~~ ~z;-qa ~c:. ~"1~4~~~ó)1 1s1 &~ q?"l~r:ia ~ ~ 3f~~ e.i ó); r:i~1 ~~1 ~~~q Qa ~c:. ~~ ~'1 e.i~ ~e.i ~ q~qa c:i1~,1 ~; ~e.ii'c:. q ~1 ~"~!~r:ia i~ fe.i~ 1;~ e.ii"l "l~e.i ~ :il e.i~ s q ~~~1 ~! e.iia 1~~ 2f~ ~1 ~,1 arc:.~ ~(~~z:ia c:i~ ~ ~e.i 1c:. ~~ ~a i~f!e.i~~1 e.i~ ~s~ z:ia ~1 ~c:. ~~ z:i ~~1 ~c:.~!~ i~1c:. 19 ~~ ~11 ' (~~~c:. ~ ~~ ~ ~~~1 1~~~e.i~,1 e.i ~~ q ~~a ~c:.~!~1 lf ~9 ~~~1~cr~; ~ 1e.i ~1 ~ar~~ 1z;-s~ q ~c:. cm 19 ~~~1 ~~ z:i~ ~~q 1c:. 1 ~ f{c:. ~~~~q 1c:. 1 ~' ~~ ~~ ~~qa aq~ ~~, ~ q ~ e.i ó)~ Q~ ~~~~~~~(a aq~~~1c:. ~ ~~ qa c:.z;-~~ ~c:. q c:i~ ~1 "1~~ ~ f 1 ~c:. 1 ~ ~~ ~1 r:i~z;-1 i~ e.i ~c:. s1 ~~1 D1 a;~~ ~~ 4~ ;~ar111 1~ ~~1~ q~~r; q ~;111&~ ~~ ~ ó); ~ ~ ~z;-11,9~1c:. 59! e.ii1 Q ~1 1c:i11 1c:. (9~ cia ~e.i z:i ~1 1~c:.~!~ ~e.i~~; ~~ ~1~ó)~1 11Q2'"12'"~e.i r:i 1e.i ~ Dł;11~c:. ~ :il e.i ~ aic:.~1 1~~~11 ~a s~ 1sc:.~ ~z;-~"l ~a 1ra~~~ ~ ~~~1 & ~i;-c:i 1z;-~ ~~ q 4; ~ 9~~~11~~ ~s q;1 ~~1 ~c:.~!~ f!e.i~~1 & ~9~~ c:i~ q~ ~~1 ; ~ ~ ~~,1 & ~~ 4f~49 1~~!~f!e.!~~1 & 1ifc:.~ r:i ~9~ ~~1 r:i~ ~~1 ; ~~ ~~ ~1 1i;-e.i ~~ ~9 1

111 YESHE LAMA I 101 In bńef. this indwclling naturc of phcnomcna is not the dcsigning intcllcct of the men tal cxpcńcncc of cmpty form that is analytically designatcd nor docs it ońginatc from interdcpcndcncy bascd on fixating with cffort in practiccs involving the channcls and winds. The originally cstablished cxpcricncc of the visions thac dircctly realize the undeniable nature of phenomena renders evidenc the phcnomcna of the path and rcsult bcginning with pcrfccting rcfugc in the Turec Jcwcls according to the teachings ofbuddha up to the ten copics of the ocean of cantric classifications. 61 The way this occurs is as staccd in the Sixfold Expanse: [us] The primordially perfect buddha, dharma, and sangha abidc as onc's own body. Thus, the unconfused naturc of the mind is the ground of buddhahood, uanscending sounds and words is the genuinc dharma, and frccdom from vacillation is the essence of sangha. This is unii.kc thosc who takc refugc momcntańly through intcrest, angcr, or dclusion. Ncver scparate from the vajra refugc of the fundamental naturc, within that one cngagcs in the elear light of the four visions. This way of cngaging is as statcd in the Lamp That Illuminates Appearances: Primordially, this is the way of arising. Without ońginating through the cfforts of individuals, [116] this is the m;u:iqala as well as the dcity; this is mantra, mudra, and offeńng; this is the generation and complction stages; the buddha, scnticnt bcings, saqisara, and cnlightcnment; cmpowcrmcnt, vows, and samaya; this is one's guru as wcll as the dcity. Tuus, it is. Thcrcforc, one should ncvcr be apart from the appcarancc of the vajra chain of awarencss in the center of the vital essence of basie space. As statcd in the Arrangement of Co/orfo/ ]ewels: If you wish to sec the mind of all buddhas, gaze at the kaya of the vajra chain of awarcncss. If you wish to intcrnalizc the wisdom intcnt of all buddhas, ncvcr be scparatc from the vajra a nor bu phr11 blwd

112 102. I YESHE LAMA i~~~~q1 3 ~~1z:. i~ci 4~ci.~;a.~1 ~ ~ ~ ~~,1 3 ~9 ~ '1ł 'f ~ 49 19~z:.-z:ia Pł 4~ ~~~Q1 '1ł &1~~ci~ a.~1 ~ ~ ~ ~~ ~1 3 -~ c1ł-w~49 3,clł ~ Ułr:.~49 1~ (~l1 ci 9~~ ~a.s'1ł"~i'cl~'a.~1 ~ ~~ ~~ ~1 1" ~9 cia ~~ ~z:.-~~ ci~ ~~49 1i~ł5~~Q1 3 9~ ai~~" "'~~ ci~ a.~1 ~ 1s"~ a.~1 ~ ~9 ci ~~ ~'{l,1 3 {1" ~ a..sc1ł %"l 1~~ ~~~1cia 9~z:.-a.~~ ci~,~~"l~"~llł a.~ ~ ~a - " ~ ~% ~ - - ~X: ~ =~,1 ~"l ci ~.,,, ~~ ~ 1~ ~f5z:.'z:j, ~"l ~~ ~"l~ ci \\~ fi z:i11z:.-ci 1r:. ~c1ł z:i ~~ z:r~~rs ~1 "l~z:.-z:i 1'1 ci c1ł~1 a.~ ~~ ~~~~iz:. z:ia iln i9 ~a \\~'fi i::iaz:. cr1z:.-1 1~c1ł i::i ~~ ci fii-~~11~~"l~"~ci~1 ~ ~z:. ~1 a~ ~1 ci ~ cr-at"'~ ci~ ~1 ci ~"l ci ic1ł ~ 1i::ir:. ii::i C!~~"~ti~ ~3.rf z:. ~ ~~ir:. 1 &ir:.'1ł ~ ~r:. e~ ~~ 9i1 ci~ł5~ cia c1ł~ ~ ~ ci ~~ ~11~ ~~:~a.r:. sr:. ~i::i ~~~ 1cia ~~~~ ~~i::i~1 ci~ 3z:.-~ z:i~ ~"'~cia ~~ 3 ar~1?\ ~'3a. 1"' ~~ ~~iz:.-i::i ~ ~~ C!a s~ 1 ~~~ ~r:.-~~~r:.-i::i i::i~ ar~ ~ ~~~ ~"l cia ~~at~ clł z:if ~ ci~ s~; i~,l 1 cia sz:.-~i::i '1ł"~"l ci~ ~~ ~"l 1~~fz:ia.z:.-i::i1l ~1 1~ '1ł ~~at~!ir:. ~~l cia ~"''~c1ł~1 c1ł'~z:i ~1 fil'"'"l~'1ł~1 l"'?rf~ci ~ l!~ i::i' ~c1ł a.s-~

113 YESHE LAMA I JOJ chain of awarcncss. If you wish to fully comprchcnd all aspects of the dharma, both conciscly and cxtcnsivcly, observc the way in which the vajra chain of awarcncss abidcs. [117] lf you wish to be lcarned in all of wisdom's sccrets, observe the rays of the vajra chain of awarencss. lf you aspire towards inseparable view, meditation, and conduct, don't be distracted from the kaya of the vajra chain of awarcness. lf you wish to behold the cclestial palace of all phenomena, internalize the genuinc meaning of space and awarencss. If you wish to inherit the lineage of Vajrasattva, remain evcr one with the kaya of the vajra chain of awarencss. Thus, it is taught. In this way, dircctly seeing the meaning of awareness of the nature of phenomena is rcferred to as b.eing equal to the original protector, Kunruzangpo. lt states in the Secret Conduct: [118] Whocver secs in this way is cqual in fortune with the original protector, Kuntuzangpo. Thus, as stated [by the guru], Today, the grcatest discovery has occurrcd! Recciving the empowerment of the energy of awarencss is like cncountering the faccs of three thousand buddhas. By scvering the cycle of rcbinh, you have seizcd the path that leads to liberation. Evcn if you were to gradually traverse the ten bodhisattva grounds, it is stili not certain you would dircctly perceive all qualities of the essence of the sugatas. Thereforc, from this day onward, perscvere in the practice of the ultimate qualitics of the four visions [ 119] to rcach the state of awakening in the cxhaustion of the nature of phcnomena! So, [the discipłes] arc filłed with inspiration. Ncxt, thcrc arc two ways to insure that the practice is on track. First, training in four scssions for thosc who practicc with claborations is as Stated in the Clear &panse: a gwng ba spyoj pa

114 10+ I YESHE LAMA 1~'i2:. ~r;. ~~Zll qa ~1 l~~ r.:i, ~'1ł ~2:.,1 ari::i~c:i1 l~~q~i ~a.r;.-f2;.r;.~1r;.-cr~ ~a ~c1ł ~2;. ~~ 1 r.:i2:. i:rc1ł ~Z11~il r.:i!r;. 1 ~ ~r'1ł r.:i~ ~r;. 1r;. ~ ~~~1 ~~ c1łt;.~~~, ~2;. ~ c:i2:. '1ł ~ ~ 1r;.-~~ r.:im~ '1ł ~Zll~ q~i,,.42:. ~~ ~r;. 9 r.:i2:.''1ł i1 ifi'1ł i::i~1 ~r;. '1ł'SZ11 1r;. i'~il 3 ~Z11~rs1 & sa.r;. i1 ~'1ł ~~, 1~r;. ~Z11~2:. ~ 1r;. ~ a.~;1 f 1 ~~ 1r;. cr'1ł a.i r.:i ;) 5Z11 q ~<Jłl r.:i2:. r.:i arr.:i!1 ~~ 1r;. r::ia1~t1 51 ~r;. ~; '1ł Zll,1.~1'Zll~ ~ ~i::i~~!ll ~~~Q1''1ł'~~ a.9:1\ ~~~r.:i1111~~ 9~ 1;)Z11~ q.i!1 t11 ~~ r::itj'; ~ ~~~i::i~ t1 ~ 1~ t1 9~~ 1r;. a.$ar r.:i ~~s ~,.il1 ~r.:i~.i!1 ~1 1Z11,~t1 1~ q.i!1 q ~1 f ; ~ r;. s1 '1ł~1 '; ~~ ~ 12;. ~~ ~i::i~i::i~1 ~~ q~~1 Z11~'1ł i1 ~'1ł '9 111%Z11 '1ł ~r.:i q ~~~1r;. 9;~~Zl1~'1ł s1 icrt1a f 1'ia'1ł Bi; ~1 ~ 3f 5 r.:i 1'{\ ~111~~r.:i;r;. ~~r.:i~~~r;.~1r;.-;) a_selł r.:i~ł1r;. ~Zll ata ~r;.-~~z11 t1 r::i~1.i!1 ~r.:i~ 1~~ 3f-'1ł a; 9~~ ~s~qa f 1 ar5r;. ii;. 9 ~9 ~r;.~ 1r;.-~~~r.:ir;. cr9;1 ~r.:i~r.:i ~1 1~ r.:i2:. q~ ~~2:. cra.1r:;rr.:i~a ~r;.-~~ ~r;. 1~2:. r.i ~Zl1 5 ~ r.:i '1ł~.i! a.r.:i2:.1 l~~ ;~tq2;. ~r;. 1 ~ 2ia ; c1ł?.f9 t1~ ~111 ata ~Z11~t1~.ila 9~~s~1 4; ~ a.r.:i2:.1 '1ł~1r;. r.:i9 ~~r.:i~z11~1 r.:i~ ~r;.-~ r;.r;.-c1ł r.:i~ l'\'{\r;. ar~r;.-~a ~9 ~r;.~ 1r;.-r.:JQ~4~s ~~rt12:. r.:i~r.:i ~1 ~z:;. 9 ;i;. ~~ 11112:. cr4; ~ ~:1\ r.:i 9%9 1z:;. 1 ~~ t1a ~ 9:1\ <qr;.~ 1111:1\ cr-1z111

115 YESHE LAMA I 105 The way to insurc that the practicc of virtuc is on track is to train in four scssions. Thus, for that, during the first phasc of the prcdawn, mcditatc on guru yoga. In the second phasc, maintain trckcho; and, in the finał phasc, mcditatc upon cmpty bliss and the ficrcc wisdom. From dawn to sunup. rccitc daily sadhanas, praycrs, and so forth; and, from moming untił noon, practicc togal. In the late afi:crnoon, [12.0] pcrform prostrations and othcr virtuous activitics. In the cvcning, practicc togal again. At night, offcr torma and hold the winds. During the first phasc of dusk, mcditatc on impcrmancncc; and, for the second phasc, practicc generation stagc and mantra rccitation. In the late cvcning session, minglc sleep with innate elear light. In all cascs, begin cach session by gcncrating bodhichitta whilc maintaining the actual practicc with nonconccptual awarcncss. In conelusion, end all scssions with dcdication of merit and aspiration prayers. This is known as practicc united with the three sacred stagcs: Thcsc [thrcc stagcs] arc indispcnsablc. Second, bcing without claborations is as statcd in the Lamp 1hat /Iluminata Appearances: Just likc the continuum of day and night... Thus, this is the field of cxpcricncc for thosc who arc cxpcricncing the warmth of the fundamcntal naturc [121) and who only train in elear-light togal practicc. By forsaking all daily activities and ncver parting from the posturcs, awarcness rcsts incxprcssibly in the cxpansc of the kayas and vital essence. Oividing the night into thrcc scctions, at dusk, assumc the posturc of a sagc. The key point for controlling the sense organs is to visualizc in your navcl an cxtrcmcly hot red ahtungb 62 upon a four-pctalcd red lotus. From that, firc blazcs up the central channcl pcnctrating the syllablc bam in the crown. Drops of the vital essence fluid fucl the firc that blazcs profuscly, incincrating all karma and habits. Rest within cmpty bliss. In the middle of the night, [ 12.2.] assume the lion posturc and gathcr all knowablc things within the vasc as follows. Visualizc that, within the hcart, thcrc is an cxtrcmcly radiant white ab. Also, visualizc a white ab at a tummo b '". J, thung

116 106 I YESHE LAMA ~ 9,~a r::i::l\~ r::i ł ~ ~r:.:~~~ 1i::l\ 4~ ~ s" r::i r::i~~q ~ ~~9 ~ ~9 i~r~ ~~ ~~~~~a ~" ~ ~::l\ ~, ~ 9~ r::i ~ ~::l\ ~~ Q ~ 9,1 ~1 9~~ a ~r::i~~!rr::ia 9~~ ~11sr~"~ ~"~~ i!9 {? ; ~1~9~~" r::i 9~~ ~~~ ~" ~a ~9 ~"~ 1r:.:tlQ~~ ~ ~~ ~~a. ~ 9~9" 9 ~1 ~ ~~" 9a~ ~~l'4 1i::l\?1 9'~Q ~''r=1 ~ ~" ~~ ~9 Q ~ ~~~ tl~r:.:~11~ r::i~ ~r::i~~ 97' Q~ ~" ~~9 qa at 4~~~ Q::l\ ~ ~9 Q a r::ia as~ ~9 ~~ ~a ~~~~r:.:~::l\'!11 q~ s1 qa 9~~ 1 ~ 1~::1\ cr-~-ii r::ig9~1r:.:1 1"1~"Cfr::J~"~ r::ig9~1"'1 ~" ~ 9~~"~ r::ji9~ 1" 1 ~::I\' cr-9'~lłl tli9~1" 1 ~~r:.:9"~~31f~ ~~ Q ~ ~9~qa.~ ~~ q::l\ ~~1 l'4 ~ a r::i ii1 Q ~ 9~~qa ~~ ~~1 ~9 1s1 il 1" ~ r::i 1" 1 ~9a. r::i~a,~~~1" ~ Q 1" 1 s~ ~9 lf' 1" ~ r::i 1" 1 s~ qa. 9,~?1~ ~"~q ~~ r::i 1" 1 21r:.:9,~ ~" 9 ~2f = 1" QQ~Q 19 q~ s1 qa 9~1 ~~ ~ q,; ~ cr-a ~ ~a 1~"~ Q %~ ~" ~ lq~ q~1 1~ 19 9 ~?i9~f 1 q~~~~ q~" 1,.~rrrf ~ ~~1 ~~~ \\~ ~ ~5" s1 ~" r::i ~ ~a 11 Q zq~11~ 1~ 19~ ~ ~a 11 q ~~11~~ qa ~~ ~~ ca~ ~~~ 21"~1 1~9 Q ~ ~a 11 q lq~1 1~~ r::ia "9 ~ ~ ~~!1"~11~ s ~ ~a 1~ Q lq~1 19~" r::i ~z:i~a ~ lj.i QQ11 11~ q ~ ~a 11 q lq~1 1 9%9 {? 9~~qa ca~ ~~~!l"~1 l~" ~ ~ ~a 11 q lq~1 1~~9~ qa ~~~!1"~~~ ~1,1 1& ~9 ~ ~a 11 Q zq~1 19~".~" ~il tla ~~ - ;9'!1"~11

117 YESHE LAMA I 107 the crown aperrure. Between these two, within the central channcl, visualizc an unbroken chain of crystał-white ahs that dissolve one in to the other. Due to this, the central channcl becomes elear like the sun shining through a window. This is a key point for mingling sleep with innate elear light. In the predawn, at the very moment of awakening, say ha with three extended cxhalations. Thcn, assuming the lion posture, imagine that, from the ab in the hcart, a second ab emerges and remains perfectły poised [ 113] about a bow's length above the crown of the head. Focus the mind there. Similarly, in order to dcvelop the four states of concentration and the wisdom of nonconceptual cessation, the key point for cxhausting the five branch winds in their own place is as follows. Envision that five red ahs arc stackcd one upon the other, [indicating] the element fire; fourwhite [ahs] arc stacked, [indicating] the element water; three green [ahs] arc stacked, [ indicating] the element wind; and two yellow [ahs] arc stacked, [ indicating] the element earth. Then, imagine a single blue ah, [indicating) the element space. Meditate sequentially in this way because the syllable ah abides as the unborn narure and mentał analysis rcsemblcs fire, the experience of joy and bliss resembles water, recollections rcsemble wind, and [ 12.+] being bound by the antidote of mindfulness resemblcs eanh. This is a key point for purifying that which is to be abandoned, ineluding the antidote, taken from the extraordinary wisdom intent of the great paj)4it Vimalamitra. During this practice, increasing the advantageous circumstances cven through conduct is as stated in the Conjunction of the Sun and Moon: With conduct like a honeybee, experience the taste of all phenomena. With conduct like a deer, abandon all objeccs that become the condition for confusion. With conducc like a muce, forsake all confused speech. With conducc like a finch, scver doubc with the secrec method. With conducc like a lunatic, [12.s] forsake a permanenc location. With conduct like a lion, rejecc a fearful mind and wander in the charnel grounds. With conducc like a dog or pig, eliminate concepts of elean or foul

118 108 I YESHE LAMA ~'1l"f1Z:.'CfCf{"fQ~3f~'ll'Q''ll'~~ ~r~z:. q ~ ~ ~~l Q~ ~9 1"i::iaiz:.-~ ~~J.l"ft:1 ~ai ~.:; 1Qz:.,9 9 f " "a i::i.:; ~31 q Q~~ cr.:;z:. 9 ł1 l1 ai 1t:19~ ' i"'t:1~ ~ ~31 ai 2l9"fi~ z:i tq~ ~119~31 q ~z:. Q'Q~'"fJ.151"1"~1 r~r~l fj'll'~.:; ai~l ~''ll"f~z:.'l:;l'q~.:; ~.:; '1 1 i"f'1 31~ ~31 ~z:. Q ai~1 1ai1 1s1 a.~~ z:ia ~9 ai~ a.1~1 1~~ ~z:. ~z:. ~a.aiai Q ai~11~ai Qa ~z:. Q ~Q q 1z:. 11i::i.:; ~ at 4~ 31~ ~s111 ~zrrz:i ~ aiq~ ~z:. Q tq~l 1i9~31 ~zrrz:ia ai~r~z:. a.1~1 ti"f'1 ai1 "a ~z:. Q ai ~11r-i31~ 9~31 ~.:; Qa ł~ f39 ~111~"1""9 s 19 a.s"f '11"1"~ 315J"fQ~.:; ~z:. Q r.i.:; a~ i!9 z:ia ai31 ~ 1z:. 59"f J.1~~ " ai~1 aij ij~ ~ai ~ ~~~ ~z:. ; "z:., ma a.~"f~ ~a ~1 z:i.:; i Q ~z:. c:i~~ ~9 31~ ~ ~ ~Z:.OQ'Q~''ll"f11"Cf~''"'J.l~'~J.l'~'~z:.'Q'~l ~ ~~ ~ lfi"f,a 5~, 31 1z:. J.1~ 4ai ai Q~Q ~z:. 1 J.l~ ifarz:.~,a 5~ m c:i 1z:. ~ 4ai ai ~Q "~1 ~ z:i~ ~9 9 ~ Q a.aiai Qa 99~'f '1l'~z:. ~ ~r:. ~J.l"ft:i-:\'Sl.411 1

119 YESHE LAMA I 109 Supplmuntary, Concluding Summary Thus, thcrc arc scvcn stagcs from the conduct of a bcginncr who is łilcc a honcybcc and has just begun listcning and contcmplating up to the conduct of a grcat practitioncr for whom bliss, suffcring, good, and bad arc a single tastc. By asscssing conduct according to onc's own mind, the view and mcditation will be cnhanced accordingly. Signs 1hat Delineate the Stages of the Fo ur Luminosities Third, the cxplanation dclineating the four luminositics is as follows. In the Reverberation of Sound it statcs: From this, the four visions manifest. Through the vision of the actual naturc of phenomena: [116] the rhctoric of the grasping, analytical mind is transccndcd. Through the incrcasing cxpcricnccb of the vision, confuscd phcnomcna vanish and the wisdom of the bardo is acrualized. Through the vision of the full cxtent of awarencss; one transccnds the appcaranccs of the pach of conccptualizing the thrcc kayas. Through the vision of the cxhawtion of the nature of phcnomcna,d one severs the continuity of the thrcc realms of sarpsara. Thus, the four distinctions arc based on the objcct to be puńfied and the rcsult of puńfication. Although [the path of the four visions] is similar to the five paths of the prajńaparamita vchiclc, the distinction bccween them as slow versus swift is likc the pace of a carriage versus the sun and moon. Among thesc four visions of the natural, suprcme sovercign of all vchiclcs, the first is the vision of the actual nature of phenomena, as follows. Vision of the Actual Nature of Phenomena The vision of the actual nature of phenomena is [ 12. 7] chat-by training with the daytime supporu of the dharmakaya, the sun and a firc cryscal, and the nighttimc supports of the sambhogakaya, the moon and a watcr crystal-thc obstacłc of hcat incrcasing in the eycs during the daytimc is rcmoved so that the tcmperaturc of the [ eyes] is normal. In the morning a chos nyitl mngon sum b nyams gong 'phtl c rig pa 1shatl phtbs d chos nyitl zaj pa

120 UO I YESHE LAMA ~r::. ~CJ ~:~ ta ~~ ~ a:1, '1ł CJ~~ci~CJf~ ~~'1łoi ~e~ CJ~ ~r::. ~ 1~ ~r;:cj~ sa 5~ 1r::. oi ~~ ~ '1ł i~ oi~ afoi~ ~~~ ~~1 ~oi ~~~ 1r::. ~~ ai ~1 Q~ s ~"l ~ tq"1"1~ 4~i ; ~~~1 ~~ 4~i ; ~1 ~r::. 4~i ~ ~ar~, 1 '~ 4~i ~ tl!~l oiąr::. 4~i ; 1ia~1, ~; oi'? ' q~ 4~ ; ~r::. ~~ CJ~ ~r::. 1 CJ~ CJ ~;1 Q; '1ł1 i~ c1la ~r::. z:rcjroiir::. ; it~ ~'~ ''? ' z:j:t. ~a ~ ~r::. ~a CJ~ ~~~~r::. eia ~1r::.~1sr::.~& ~r::. CJ ~a. r; ~~1r::. q:t_ oii"z:i ;~~"~l i~ '1lal"cia f ; oi ~1 t 'l i~ s; ~oi z:j ~~oi ~'1ł '1ł 'i~~q ~~'1ł a. CJ & ~oi ci.0; ~~ '1ł1 ~ 1~ ~ ~oi5!~ ~, oi 1r::. ~1 ~ CJ~, 1~ ~ ~~ qlr::. ~~'1ł CJ~1 ~ il1 cia ~1r::.~~~ oiir::. ~ ~~ Q ~ ~ ~~,1 ~~r::.!:! '1ł1 s1 1r::. i1 ar"~ ~~~CJ~.CJ~ 1'(~l" CJl~,1 ~~~ Q ~ '1ł~~ ~r::. ~ ~'1ł CJ~ ~i::i cia a; ;~~~ Q ~~ ~~ ł1 ~~, itr::. ~~ia:t. ~~ qa.r::. 4~ 1af~'1ł1 ~;1 a.~ oi ~~~Q~ k,1 1'(~ q~ ~; cia mci s1 '1ł 1cJr~~1 ci 1~ ~~ (~~ z:j i; ~ ~i::i oifla s~~~ tqr::. 4~z:J oi Q; ~1 1~a s~ ~~ Q ~ sa ~;1 '1ł z:i5~ ;~~'1ł!:la 5~~~!!r~r::. ~~ cia sr::. ar1 '1ł ~~ '1l '1ł z:i5; ;~!'1ł'z:ia 5~~~ae~ oi51~'1ł ą~ '1l s if~r::. ~'1ł ar1 ~r::. 1 ~ ~ ~;1 '1ł z:i5; ;~~'1ł r::ia 5~~~a.~~r::. ' i ~ar1 q~tq; ~it ~~ q~ 1sr::.~1r::. i~ '1la ~r::i~ a(1 q aj af oi~~~ q~~1r::.~& f; oi ~oi~ f '1ł CJ i11 q ~ ~~ ~ r::i5; ~a.~ ~r::. ~ ~~oi ~r::. z:ir::i~~1'1ł r::i~ i::i~ ~~'1ł'it ~~ qa~ a.i:; 1r::. 1 ~~ 1s1 & 4~~z:ris";z:i~ ' ; ~ r::i~ at 4~& ~~oi a; '1ł 1r::i"iz:i q~a.~a ~~~r::i~ clil ~a.r::. ~r::. r::i~,'1ł q~ "ia~~a.s; q ~ sa 1sr::.~~r::. ~ 5~~ 1r::.?f~ oiir::. z:i~oi Óf~ z:i~

121 YESHE. LAMA I 111 and evening-whue observing with the nirmai,akaya support, a butter lamp-it is advantagcous to practice the path of exertion. In all cases, by initially famuiarizing with the objcct to gaze upon, talce care not to focus too closely. Gradually, bring the light just bclow or closc: to the side [of the object]. WhUe doingso, if the colorwhite is predominant. then look to the ńght; if yellow is predominant, łook above; if green, to the lcfi:; and, if red, look bclow. If the color blue is predominant, [ 12.8] look to the center. If all five colors equally appcar, just lcave it as is. If the appearance of the vital essence is not scen, thcn gazing c:qually with both eyes is the key point. Once the radiance of the essence of the sugatas in the heart is first scen as the vision of basie space resembling a pattcrn of rainbow colors, thc:reafter the circular light of the luminosity of the: empty vital essence and three connected subtlc vital essenccs will occasionally appc:ar to be elear whue othcr timcs obscured. In the intermediate rcgions of all of this-likc the sun and its rays-is the inexpressible empty radiance of the awareness of original purity, the awarcness of truc sccing appearing as the vajra chain. Li.kc a face and its rcfłcction in a mirror, [ 12.9] the aspect and the nature arc one and the same. From the point of view of interdcpcndence, it is ncccssary to know this is why the vajra chain of awarcness is rcfcrred to as "the cause whue also being "the rcsult." Until an individual rcalizcs this key point, thcy will fixatc upon the naturc of phcnomcna as something substantial, bccoming caught in obscurity. Such an individual fails to approach the direction of the phuosophical tencts of the Great Pcrfection. Thcrefore, with awarcncss dependent upon the key point of the channcls, the indication of libcration is that [the channels] arc narrow and curved, although subtle. Rclying upon the vital essence, the indication of libcration is that-at the place wherc they arc curvcd-two subtle vital essenccs connect. Rclying upon the key point of the winds, the indication of liberation [130] is that thcre wui be movement. Without allowing [awareness] to wander, through famiłiarity it will be brought into the cnclosurc of space and the vital essence. The radiance of all luminositics will effortlcssly bccomc clearer and steadicr. As the three doors relax in thcir own place by the arising of the samadhis of bliss, dari ty. and no thoughts, cxtraordinary analytical prajńa becomes manifest and the mastery of a great degree of wisdom is gained. At this time, cven if there is an intcrruption,'j libcration in a natural nirmai,akaya pure realm will occur. This is not mercly due to the first indication of the appearance of outer space. This

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123 YESHE LAMA I UJ is duc to the key point (131] that the truth is bcing scen through the inncr cyc of prajńa, free from obscuring factors. lt statcs in the C/ear Expanse: Actually sccing awarcncss is such that, duc to the key point of sccing the truth, thcrc will be no return to the thrcc rcalms. Tuus, it is. The lncreasing Exptrimct of the Vision Second, the incrcasing cxpcricncc of the vision is as statcd in the Clear Expanse: With the incrcasing vision, dctcrminc the dcgrcc to which the cxpcricncc is cnhanccd. Tuus, othcrwisc bliss, clarity, and no thoughts arc gcncratcd through the gathcring of wind-mind. The cxpcricncc of that arc the ten signs of having purificd the objcct of purification such as smokc, miragcs, and so forth. Since this involvcs men tal fixation, the way this is not libcration is statcd in the Ckar Expanse: The intcllcct is cxplaincd as the confuscd rclativc. (132.] Tuus, it also statcs in 1he Bodhisattva's Way of Lift: The gcnuinc is not the domain of the intcllcct. Tuus, it is as taught. Herc, the narural Grcat Pcrfcction is statcd in the tantras: Through the arising of the vision of cmptincss from within, the radiancc of wisdom is luminous from without. Thus, whcn the inncr cmpty naturc of phcnomcna bccomcs apparcnt, that radiancc is the intrinsic naturc of elear wisdom, unchanging and incrcasinglyoutward. Inwardly, the channcls bccomc as elear as light; and, sccrctly, a by11ng chub smu dp11 'i spyod p11 IA Jug pa, bodhisaltvach11rytiv11ttir11

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125 YESHE LAMA I 115 the passions arc libcratcd. Since this occurs simultancously, it docs not rcly upon mcntal analysis. Duc to gaining undcniablc ccrtainty, this is rcferrcd to as the "vision of the experiencc. The way this incrcases is statcd in the root tantra: [133] With the cvcr-incrcasing cxpericncc of the vision, the colors of wisdom arisc cxtcmally, vcrtically, horizontally, uniłatcrally, and as varictics of vital cssenccs and kiyas that transcend the objcctivity of coarsc appcaranccs. Thus, as the appearancc of light incrcascs, space and awarcncss scparate from the point bctwecn the eyebrows. 64 Lights of the fivc cołors appcar horizontally, vcrtically, sphcrically, łikc stiipas, loruscs with a thousand petals, likc palaces,'s spcars and arrowheads, łatticcwork, likc the dots on diec, and so forth. All these appearances arc unprcdictabłc. In addition, the luminosity of the vital csscnccs appears to be the size of a bean [I H] which gradually increascs to the sizc of a shicld. Awarcncss becomcs likc a bird taking Right, a decr running in the mountains, the slow movement of a sharaqa, 66 and the graduał dcsccnt of a honcybec upon a Rower. In brief, howevcr familiar one is with the practicc, the vision of light increascs. With rclaxation in to awarcncss, thcrc is somc familiarity, termed "having a sense of familiarity. The indication of suprcmc familiarity is as statcd in the Lamp That!Uuminates Appearances: At the moment that all appearanccs arisc as vital cssenccs and abidc as a rich array, this indicatcs supremc familiarity. Thus, it can be dctcrmincd that, whcrcver one looks, the empty atmosphcrc [13s] is pervadcd by the vision of elear light occurring without movcmcnt or vacillation. Thcn, whcn the vision of space ariscs likc muslin, it is a key point to gazc in front if the appcaranccs arise horizontally. If thcy arc squarc, look to the right; if shapcd likc a half moon, abovc; if triangular, bclow; if circular, to the Jett; iflikc a tower, look dircctly out. If distinctions arc made conccming the indication oflibcration bascd upon the degree of familiarity, it is as follows. When space and awarcncss scparatc from the point betwccn the eycbrows, the appcarancc of the union of the four aspects of wisdom brings libcration such that thcrcaftcr s:up.sara is not rccntcrcd. Whcn arising with angular shapes,

126 116 I YESHE LAMA ioł ~a ~~:i::rar!'ar;!łł".2;.c::q~ flai ci.2;. 1~crt~ 1s;1 ~~ Q ~~~ ~1 ~1 ~:z::i; %~ 1s~~ ~~ ~~ ~crt~ ~ci1 a.1q Q~.Q~~fQ!; cia ioi ~:z::4.2:. ; ~1 ~~ai 4.2;. Qa:~1 %~r~ 1~ zr.2;. Q.2;.'~~1 q.2;, 1~~1łł"~; q ~ ~1 a ~a i~~!łł"e:3'~; ~ 1 ai.2:. ~~!łł"ai!łł"~ ~;z; Q~ ai~ 1 1sai Qa!lłł"~ ~ai r::i!j~ ~,,~;z; Q;z; ~~ ci crt ai ~it 1~r~ ~~ ci.2;. crt~ ~~ r::i1 ' ~ai cia ar; 7CJ\ a.~~ r::ilr::i Q1 1~ic::r::ia ~ar~ crt~ ~~ r::i1 ti~r~ ai ~ ~ Q~ ~1,~~, 1~ ~~ ~~ q;7 ~ ~a ~ ai!łł"~1 ~r~~ cia ioi ~a ~~ r::i ~lłł"qy~ a.~ai ~ ~~;z; ~crt q.2;. r::i~ ;~1 ~ ~;z; 4.2:. r::i t'4; ~ ~~ ci ~l ~Qlłł ~~(lf ~r::i 1Q; ~ ~qia 'fl~diq"~~ ~~ ~ai ;~ ~~ Qa a.~ai a;!l1 cia Q;z; ai ~~ q ~1 ~Ql$ł"~Q~i q~, ' ~~ ci ~~ ~~a.~ai ~C3~ cr~;z; ~l(l ci ai~f'es'!łł"l~~lłł"c1 ~%~ ci.2:. ~i~~1 ~~ ~~ ai~, (4;z; ~lłł"& a.~ai ~crt~ ;1 fc3;z; ~ ~~ r::i a.~;z; ii ci~, ' ar~lłł"f l:~~ ; Q;z; ~~~~, l~lłł"~f4;z; Q ~ ~~ ~~:a.~arcrt~i ~!J Q;z; (~~cia ;crt~~~ 1 ci~ 1 ~ ~Q~& a.qf i; ci;z; cq~ ~; ~~ Q~; ai1 a.~ ~.2:."t'4 ~ ai C3f lłł"ilłł"~'~ł ~;z; ~ ai C3f ~'ilłł"t" f~.2;,'q~~ CfQ~' ~ (~~ Q ~ ~lłł ~'~'lłł "l ai ~crt %~~ ai ~.2;.'Q~; ~lłł ~Cll Q ~ ~~Q'z:J~~, '~Q.~Q; ~~ crt,~& 1~~~Cl ~; ~~; ~ Q~'~1'"1;z;' s ;l$ł"q~ ci ~ ai1 ~~ ~crt ~~~;lłł"~; ~ 1s~!łł"a.~ai ~ 11$ł"C!;z;

127 YESHE LAMA I 117 libc:ratc:d [136] within the: appc:arancc: of the: group formations, thc:rc: is libc:ration in the: natural nirmal)akaya pure: rc:alm. Whc:n all appc:arancc:s maturc: as fivc: lights and the: vision of space: is pc:rfc:cdy circular, [ appc:arancc:s] arisc: as group formations, cach adorned with four-pc:taled lotuses. At the: first instant of the: arising of elear light, thc:rc: will be: no bardo and libc:ration will occur. As the wisdom intc:nt of the: Sole Htir of tht Buddha tantra, it states: How could it be: possible for a fortunatc: one: who has sc:paratc:d [space: and awarc:ness] four finger-widths from the: c:yc: brows to reenter s;upsara? Whoever sc:es the angular shapes will accomplish the: noble qualitic:s of the nirmil)akaya. Whocver sc:es objective appcarancc:s as group formations will be as just mentioned. So, it is. For this reason, the great scholar Vimalamitra asserts (137] that the appearance of group formations just mc:ntionc:d is the: fruition of the increasing experience; and, once kayas arise, that is the full extcnt of awareness [vision]. The great master Padma asscrts that from the: union of małe and fc:malc: deity up to the: time: that the: incrc:asing appc:aranccs arc complc:tc: is rc:fcrred to as "reaching the full extc:nt of awareness: He also statc:s that the solitary deities could be the increasing cxperience of the: vision. I perceivc: [ their assertions] as a single wisdom intent. In the: Cltar Expanst it StatC:S: When the vision ofkayas arises and increascs to pcrfcction, that is whc:n the bardo appearanccs arc cxhausted, the sambhogakaya is recognizcd, and the bardo is emptied. Tuus, the arisingofkayas is an indisputablc: indication [138] that the vision of the incrcasing c:xpc:rience has reached its conclusion as well as implicitly indicating the beginning of the: full extent. Analogous to scc:ing a mountain on the opposite side of a valley from both dircctions, the appc:arance of the: solitary kaya of a dcity dc:pc:nds upon both visions because of the interdependc:nt naturc of this accomplishment. The: Omniscient One clc:arly dc:finc:d the distinction between the wisdom intc:nt of the two mastc:rs.67 All followcrs who don't understand how to asscss the comparisons

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129 YP.SHP. LAMA I 119 conccrning gcnuinc basie space conccitcdly blurt out, trying to convincc thcmsclvcs that thcy know somcthing. Thcir cfforts arc likc child's play. As the cxtcrnal strcngth of the visions of elear light incrcascs, the inncr elear light of awarcncss [ 139] also ariscs as samadhi, clairvoyancc, omniscicncc, and the likc. Vision of the Full Extmt of Awarmess Third, the vision of the full cxtcnt of awarcncss is that, without any distinctions conccrning the potentia! of the naturc of phcnomcna-likc a face and irs appcarancc in a mirror-the naturc of awarcncss is primordially perfect as thrcc kayas. Throughout all thrcc timcs, the noble qualitics of the sambhogakaya arc pcrfcctcd as the appcaranccs of the path. lt is in this way that one comes to rcaliz.e that this is the ultimatc mcaning of the full extent of awarencss at this juncturc in time. Ocher philosophical tcnets state that, since the essence of the sugatas-the qualitics of kayas and wis dom-is obtainable as somcthing that cxists, there is cxpectation. [140] Thcir attcmpts to pursuc a goal that lcads to individual achicvcmcnts such as gaining the major and minor marks with physical fcaturcs arc predict able yet inconspicuous [to them], like a chief. Convcrsdy, this wisdom intcnt of the suprcme king of all vehicles is not only inconccivabłe, it is the grcatcst marvcl! Thosc who arc incapablc of accuratcly rcvcaling this philosophy will be unable to rcvcal any gcnuinc mcaning, cxccpt for mcaning lessly praising the way appcaranccs arisc. The loquacious speech of thosc who arc only partially familiar with the scripturcs, yct full of intcllcctual knowlcdgc about many inauthcntic paths, produccs the conuibuting circumstancc of mockery. This occurs through the combination ofboth [141] blurting and bcing carclcss. Thercforc, in order to proclaim this secret vehicle in the Snow Land oftibct, lct it be known bcyond a tracc of doubt this philosophy is only that of the Sovcreign of Conqucrors, Drimcd Odzcr! Having said that, the intrinsic naturc of the full cxtcnt is when the incrcasing qualitics of awarencss gain strcngth and all appcaranccs bccomc elear light. Oncc one is familiar with the naturc of the fivc wisdoms, in the center of the fivc formations of the vital essence, the crown protrusion and half of the dcity's head [142.] and thcn the cntirc solicary kaya arisc, originating from the immaculate purification of the nirmai;takaya. Oncc the wisdom of the sambhogakaya reaches irs full cxtcnt, all five buddha familics-such as the conqueror A)qhobhya-appcar as solitary figurcs, thcn with complctc ornamcntation, and then with consoru in thcir fully

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131 YESHE LAMA I 111 perfectcd aspcct. The principał oncs and their rctinucs arisc distinctly in group formations and arc surroundcd by the m:lj}cµla's vajra fcncc and so forth, originating from the immacułatc purification of the dharmakaya. The vision is so pcrfcctly elear that ordinary phcnomcna arc naturally arrcstcd. Whercver cognition is dircctcd, it is ablc to pcnctratc so inanimatc forms arc set inco morion and cven the body can be scen as partless partidcs. Mountains, crags, and other solid formations [can be pcnctratcd] free from obstruction. Since the duałistic mind [143] has compłetc:ły collapsed, the sourcc of any hope and fcar is discarded and one becomc:s like a rambling idiot. At this time, whatever appears is ałl-pervasive purity, as statcd in the Blazing Body Re/ie: Whocvcr bccomes familiar with the light will witness objcctivc appearances such as the four c:lements of earth, watcr, firc, and wind naturallyvanishing. Gradually, one will unite with the fivc colors, indicating inseparabiłity with light. Furthermore, objcctivc appearanccs will be scen as if by a person gonc mad, and there will be the abiłity to traveł underground and penetrate, without hindrance or obstruction, all mounrains and crags. E vcn in water, one will not sink. [ 144] So, it is. All of this reveałs the generał characteristics of the full cxtent. To delincate the specific dctaiłs, it statc:s in the root tantra: In the intcrmcdiate space bctwecn the particłcs of one's body appcar windows oflight. Delicatc light rays cmanate from them in the form of hooks captivating appearancc:s. The corporeał body is naturałly arrested, and an unimpedcd, stainless light body appc:ars markcd in the center with a syllablc ab. From the coil of hair bctwccn the eyebrows, light the length of an arm span emcrges. The crown protrusion appears to be hoisted by wind. From the fingers of the peaceful dcitics light rays gathcr likc malas made of bcads. This is the soundlcss activity of the mind. [145] From the pałace in the cranium all of the wrathful

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133 YESHE LAMA I 113 dcitics acruałly manifest. At this time, onc's own body rcachcs the full cxtcnt. Tuus, whcn the body rcachcs the full cxtcnt, appearances without cxception arc clearly the pure lands of the five buddhas. From the window of light in thcir hcarts, radiant light pcneuatcs the ab in onc's own heart through which the great radiant-light empowerment is rcccived. Whcn light that is an arm span's lcngth from the hair coil is cvidcnt, the vital essence of wisdom wind appears on the crown protrusion in stacks of nine or five, resembling metal plates. Ultimatcly, the crown ornament is the crown aperture. The meaningofbeing [146] hoisted by wind is that the wisdom wind enters the space. This indicatcs a phenomenon unbelievable to behold: the blazing naturc of the major and minor marks. When the wisdom wind entcrs the fingers, they appear as five lights; and cvcn the subtlc light channełs blazc with the radiance of wisdom so the porcs and cach and r:vcry particie of onc's body arc pcrfcctcd as the pure land of the buddhas-thc essence of the sambhogakaya. The radiancc of the pcaccful maqc;łała of vajra space and the maqc;łała of the wrathful deitics in the pałace of the cranium cmcrges from the light channcl in the apcrture of the crown chakra. Evcrything in the upper rcgions clearly appcars as the manifest maqc;łała of wrathful dcities. Since this is the lucid ańsing of sambhogakaya peaccful and wrathful deities, [147] it is referred to as the full cxtent of the body." Similarly, when the mind rcaches the full cxtcnt, the conccptuał mind, mentał activity, and consciousness all vanish, leaving only the stainlcss space of phenomcna. One achicves the six statc:s of clairvoyance such as the ability to know the minds of othcrs. One posscsses the eye that sees the immcasurablc pure lands of the victońous oncs and things at a distance which arc otherwisc obstructed by solid matter. The appearanccs of the mind arc pcrfc:ctly pure; and, sincc the mind of cmptincss is pure, thcrc is mastery over the boundlcss gatcways of prajńa and samadhi. [148] In short, through puńfication of the corporcał body, the channcłs and winds arc naturałly clcansed. Duc to that. the temporary gathcńng of the constitucnts 61 collapscs and the actuał coarsc: connection of the body and mind is rcvcrscd. The subtlc dormant aspcct, likc the flash of a shooting star, is w hen one stilł hol ds to the appcaranccs of both crcation and disso lution as statcd in the Reverberation of Sound:

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135 YESHE LAMA I 12.S This scvering of the connection betwcen body and mind is the cxhaustion of the contaminatcd body, yct the mind's charactcristic of clarity still ariscs cxtcmally. This is clearly obscrvcd within the element of space like the flash of a shooting star. Tuus, and the quote continues: The body bccomcs pure elear light, and the wind [ 149] becomes likc flying sparks. Thcy do not abidc anywhcrc, yet arc the natural radiancc of the ground. This occurs in the manncr of two aspccts of appcaranccs. Thcn whcn the conncction betwecn body and mind is scvcrcd, thcrc will be no rcrurning to the thrcc rcalms. Tuus, it is. Incidcntally, herc in the Land ofsnow, somc philosophers ofothcr tcncts claim that the appcarance of empty form is nothing but confuscd pcrccption and that cvcn the four visions of the Grcat Pcrfcction bclong to the uadition of hcrctics known as vicwcrs of the sun. Tcachcrs who brazcnly commit the root downfall ofharboring avcrsion to the dharma [through such claims] belong to the ranks of wolvcs and cats. [ r so] Unknowingly disparaging thcirown favoritc philosophics about the appcarancc of cmpty form, such as found in the Whttl of Time' and othcrs, thcir limited knowlcdgc is narrow and rcstrictcd likc a hole. Therc arc othcrs who asscrt that to say the state of buddha is without kayas or wisdoms is a pcrvcrtcd view. They claim that the [state ofbuddha] is both an illusory kaya-thc ultimatc objcct to accomplish-and gcnuinc truth. We, on the other hand, undcrstand that the qualitics of the essence of the sugatas arc the rupakaya and do not considcr this [nipakaya] to be a confuscd appcarancc. Just as the charactcristic of the moon is by naturc full, through the vision of the incrcasing cxpcricncc, the incrcasc in qualitics is the potential of the thrcc kayas pcrfcctcd as the appearancc of the path. [1s1] Although appcaring in this way, this is mcrcly the rcffcction of the radiance of awarcncss arising cxtcmally and is not the csscntial naturc just as it is. Thercforc, we do not fixatc upon this as gcnuinc uuth. Just as the moon on the thirticth day by nature dccrcases, the key point is that a Jus ltyi 'Ichor /o, luilich.jcra

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137 YESHE LAMA I U.7 it is ncccssary for the essence of cxtcrnally appcaring radiancc to bccomc cxhaustcd. Thcrcforc, we asscrt that awarcncss-including the subdc wind of motion-is pcrfccdy pure and that the appcarancc of the cxhaustion of the mind and phcnomcna occurs in the irnmutablc resting place of the inncr space of original purity. That is why a practitioncr rcalizing this knows that philosophics arc the crcation of the intcllcct and that disputations arc rcsolvcd within the inconccivablc naturc of phcnomcna. [1s:z.] Whcn phcnomcna rcach the stagc of cxhaustion, evcn onc's own philosophy falls apart! At that time, cven the upadesha of the guru vanishcs, the limitations of view, mcditation, and conduct arc cmpty, and there is no vision of the dharmakaya. Since the continuum of kayas and wisdom has ceascd, thcre arc no buddhas or scnticnt bcings. In short, nothing whatsocvcr rcmains, nothing has gonc, and nothing will evcr return. Thus, one must simply rest in the wisdom intent of the Middle Way of nonabiding in any cxtrcmc. Vision of the Exhaustion of the Nature of Phenomma Fourth, the vision of the cxhaustion of the naturc of phcnomena is as statcd in the root tantra: The vision of the exhaustion of the naturc of phcnomcna mcans to havc cmpticd the appcaranccs of all othcr visions and to havc cxhausted the body, as wcll as the objccrs of the sense organs. Libcratcd from the confusion of conccprs, [ S3] thcrc is frccdom from words as the basis of cxprcssion. Thus, in the scripturcs of the Grcat Yoga on down, from the pcrspcctivc of the appearancc of mcthod thcre arc limidcss arrangcmcnrs of the stagcs of generation that must be gathcrcd within the complction stagc prajńa of cmptincss. Similarly, herc, in rcliancc upon the thrcc key poinrs, the motion of the win ds increases as wisdom. By the force of having purificd [ everything] in the naturc of phcnomcna, the confused appearances of objcctivc cxtcrnal clcmenrs and the intcmal confusion of the mind, including the habit of men tal activity, all naturally ccase. Evcn all sccrct appcarances of elear light dissolvc into the naturc of phenomcna, which is the uttcrly incxprcssiblc space of truth. [ 1 S4] This is rcfcrrcd to as cxhaustcd: Ultimatcly, it is li.kc the moon on the thirticth day, whcrc nothing at all appcars even though

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139 YESHE LAMA I 1151 the nature of the moon has neithcr increased nor decreased. The radiance of awarcncss dissolvcs into basie space like the light of a crystal retracted within. The nature of exhaustion occurs in two ways. Graduał cxhaustion is the process of the four visions rcaching thcir full cxtent. In the rarc case of instantancous realization, at the moment a practitioncr of supreme intelligence such as this sees the vision of direct awarencss, bascd on familiarity and without dcpcnding upon the stages of the incrcasing cxpcricncc and the full extcnt, thcy arrive at the state of cxhaustion. Whatcver the case, it is thcn that, with the vanishing of the corporcal body, the enemy of the clements cannot cause harm." [155) With the vanishing of passions, the clarity of recollcction and its basis leave no trace. With the vanishing of appearanccs, going, staying, the appearance of the sun and moon, and so forth all disappear without any remaining impression. Even the thought that this has occurred no longer cxists. This is called all appearances of form passingbeyond sorrow: At this time, thcre arc two attainments. Having attained frccdom from rebirth, by arising in the.kaya of the great transferencc, 70 one brings to fruition the purpose of bcings. Thcn, whcn the stages of the visions arc cxhausted, as one focuscs on the gathcring oflight at the fingcrs, appearanccs arc naturally rcverscd so that the support and supported univcrsc and inhabitants [156] arc cvidcnt likc the moon's refłcction or as in a dream. Even one's own body appears as though it werc a refłcction in a mirror, unimpcdcd and łacking truc cxistcnce. What one sccs will not be scen by thosc whose cyes arc impurc just as whcn the king bowcd down to the kaya of the grcat master Padmasambhava, only to touch his own head to the cushion.' 1 Simiłarly, by vanishing into particlcs and becoming elear light, one attains control over both birth and cntrance, which is an cxclusive fcature of togal. Through trckcho, the body vanishcs into particlcs and the mind vanishcs into the naturc of phcnomcna so libcration occurs onły in the state oforiginal purity. At that time [through togal], miraculous activitics arc so inconccivablc [157] the aims of the six classcs ofbeings arc fulfilled both directly and indirecdy in their individual rcalms.n In particular, the dccd of libcrating threc thousand human bcings with harmonious aspirations without [physical] rcmains is accomplishcd. Finally, enlightcnment in the kaya of the cvcr-youthful vasc of the nature of phenomena will be achicvcd, as dcmonstrated by the living cxamplcs Padmasambhava and the Stainlcss Tcachcr of Truth.' 3

140 130 I YESHE LAMA ~ ~2:. ~~ s~ ~r:.~z:r~l ~~~~q~! ~~ ~~~ 1qr;-{q z:ri1 ~~jii ~a ~i i~&'ł~ ~1 ~~~ii ~ ~~~~ s~ ir:. ~~~~~i ~~r:.~ ;~i 1~ ~ ~2;. ~~q ~ ~~ ii1 qa 52;. ~11~~~ ~~ q~ i~ii ~q qa s~ ~~ 3r:. "~~1r:. ~" ~~~~~~~ ij iia ~~~~~~ ~(" ~r;- 1 ~" ql;, ~iia ~~q fi~ ~~ ~~~ q ~~ f r:. ~~ i!i ~~~ q2;. ~(1 i~~2:. k,i ~~ ~ra~ qa,2;. ~trq ~ i'q 1~; ~?fq~a 'f1~1r:. 1 s i!1 k& ~~~~ ~~ ~~ ~ ~~11\.\~ ~a; i~ ~1 q ~~~ ~ ~ q2;. ~ ~~~~~ ~~ f r:. ~~Q~r:. iii\~ iia ~q~r:. 1~ ~;~& q2;. ~~; q~ ii ~~~ ar1 1~~ q ~ 1qz:;fq q ~,a ~~ q ~ "' & ~~~2;.~"' ~~ ari~?fi i1 ~<1 ; ~~~ ~; ~~ f r:. ~ ~~~q ~" qa if1 1 ~~~ q r;-~ i11 qa ~;" &~ ~~ q2;. ~(1-;~~ ra~-;~ ~~ ~ ~r:.~q q~-;r;-1s~~~~~ l1r:. ai-.~~~ ~~ i11 qa s~ ~~ &~~2;. q ~ f r:.~& q2;. ~111"' ~; ~<" qa ~1 ~~~ ~~ ~ ~ 1t1~qa ~1r:.~s2;. ~~~ ~~r:. q i; ~111?fq;" qa ~~~~ ~~ s1 ir:. i1 arr:. ~ ~~ q2;. 42;. q s1 l~ arr:.~t~ ~~~Q 1r:. 1 ~~~il-." q!; i ~2;. aia ~ ~1 ~~ 1 (~~r:. ~~~"q~ ~~ q ~ arr:.~( ~~~~ 1r;-1 ~~9 cr"r;-1 ~ i~1 2;.r;"~"~!~a ~111~ ~ ~~~~ ~i~ ~ 11~ qa,1r:. 111~ air:. ~~~~ ~~~~~~ ~1 ~qf'1r;-1 ~r:. 1 q 11~ q ~ ij~~q ~~q ~~ ~~~1r:. 1 1qr:.?r-1r;-1 if~q 1r:. abi q~~~ ~.::" qa ~ q11 ~3J ~~ 111~r~~ ii~ q!'1 qa i!~ ~~~~r:. ~111~Q2;. ~~~~ ~,11q~ q ~tt~ ~~ i ~~ r:.~ ~1 f r:. ~~~ ~~1 ~ ~ 3J~~~; ~~ r:.~ q~11~i;-~a!q ~ i11 iilq~i!"11~~ii ~~ q 111~~ i~111~ ~~1 ~" q ~~~ ~ ~~1~r:. 1 {q q ~~~ ~~ 2;. ~1Q1 ~~z:. q~~~~ "' f~ q ~ISł1 "r:.?f~ ~,, ~~1

141 YESHE LAMA I 131 Somc of the cxplanations givcn by the Omniscicnt One make rcfcrcncc to thrcc thousand bardo bcings [bcing libcratcd]. Since human bcings arc in the bardo of the birthplacc, thcrc is no contradiction. 74 Having mastcrcd cntrancc, cvcn though at this time thcrc is no grcat wavc ofbcncfit for othcrs through a kaya, [one can libcratc] thrcc thousand bcings just by dirccting awarcncss. [1s8] Through the key point of bcinglibcratcd from the cffccts of good and bad karma-łikc mist vanishing in spacc-dissolving in to inncr space, the cnlightcncd activity ofinscparablc kayas and wisdom is cnactcd for the sake of othcrs until saquara is cmpticd. The radiancc of inncr luminosity-absorbcd without obscuration-bccomcs the elear, cxtcmal manifcstation of the pure rcalm of Rich Array such as the parciał sambhogakaya and so forth arising likc a face in a mirror. From the narurc of the unccasingomamcntał whccl of cnłightcncd body, speech, and mind, the fivc sambhogakaya buddhas appcar to the tcnth-ground bodhisattvas. [1s9] To shravakas, pratyckas, and ordinary individuals, the suprcmc nirmil)akaya [ appcars]; and, furthcrmorc, by way of cnacting dccds according to facułtics, aspirations, and intcntions of scnticnt bcings, the ninnil)akaya artisans, rcincarnatcs, and so forth appcar. This is clcarły clucidatcd as wcll in 1bt Staircast to Aleani/htha: which dcscribcs the generation stagc. Supplementary Upatleshas Fourth, the supplcmcntary upadcshas arc as statcd in the Cltar Expanse-. The four upadcshas of the concluding support mwt be givcn alter the prcccding [instructions]. Thw, [the four arc] holding the ground with the thrcc motionlcss statcs, indicating the cxtcnt with the thrcc ways of abiding, [ 160] striking with the thrcc attainmcnts, and rcvcaling the status oflibcration with four statcs of confidcncc. Holding tht Ground with the Thrtt Motionless Statts For the first, it statcs in the root tantra: a 'og min bgroj p 'i thnn slu.s

142 131 I YESHE LAMA ~ ~ai ~~;i i ~~ t:jo~fql$łl 1~ ~;i 1~r~;1 ~ait:jl$ł'qa:l l~l$ł'~l$ł Q~l$ł'~t;l$ł'llll$ł'~'~lll'Ql$ł'g'~~r; 1ait ~~ ~i~l$ł'~t;l$ł'llll$ł'~ ~ai Ql$ł'~~Qa ~aiai ~f<;t ~;il$ł t:ji ~" ail$ł ~ ~ai t:jl$ł'"sr;l$ł ~~ ~r; ~~ Q~ s1 ~1 te11'1$ł't;1 ~ g-~1 ail$ł' ~1 Q ~~;i il$ł'~ Q~r; Q~, 1 ~ ai;i ~Ell ~~~l$ł'r;9 ~11 ''~1$ł'~r; ~ ~ ~l$ł'~~qa:, 1~1$ł'Ql$ł1 ~1$ł'S't:J'ai ~ ~;l$ł'q~ ~1 Ql$ł'~~ t:ja ~ai ~~ ~r; l ~ ~~ai ~1 ~~1 Ql$ł ~;i ~~ ~arqa ~; 31 1t ~r; Q ~~~ ~E111$ł'~~ Q~ ~1 r;il$ł ~r; ~~l$ł' ~ ai ~Ql$ł'Q~ s~ ~, 1~~a ~,~1$ł'~~~~ ai ~~ Q ~r:.. ~ ~ ai;i il$ł' t:j~t;'q'~'l$ł'llll$łl lr; Zi"il$ł',l';i~ ~~ i ~l$ł'ra;i lt:jr;'91$ł'~l$ł'ii'r;il$ł' s fai ~1 r;ia ~; ai; aiell ai ~l$ł ;l$ł'!'~ai Qa 5; ~sai ~l$ł'~l$ł'~ai ~~ 9~r; ~~~ Q ~ raa:t 1~ ;r; ~~;i 41$ł ~ Ql$ł't:Ji\~~ 1~ Qa ~lt;l$ł'r;9 ~ Q~'aj'~l$ł'~l$ł'~~l$ł'Q'Q~; ~1 r::rai ~ ~; ~1 '"~1$ł't;I' ~ 2j ~f(; ~1 ~~~ai i ~~ ~~l$ł'lll'~l$ł'ql$ł'~;il$ł';i~~ ~ ]' ~ ai i; Q' Q~ 9~ ~~ ~~1 Qa:l 1~1$ł'~r; ~aiai i ~ ~~~ra ;i~ ~~ Ql$ł'Qilr; ~ ~1 Qa ~; ~l$ł'ai ~l$ł'ql$ł'~l$ł'~~ M-~i ~r; sai Q e~ ra ;~ &l$ł' ~~t;l$ł'q ~ raa:1 l~l$łr:.. ~Qr; 91$ł'r:.~ 19 Ql$ł'(~l$ł'Q'~?J-1~9 11Q ail$ł ~11$ł'Qa ~; r:.9 ai ~l$ł'~l$ł't;~ m~ Q ~r; ~ ~ai ~ Q~ ~l$ł ~1 ~r; ~ai ~łł'qa:,,~;il$ł'~t:. 9 ~E11'lE111$ł'~;il$ł ~~l$ł't;ll$ł'

143 YESHE LAMA I 133 By one having cstablished the ground with the three motionless states, the wind-mind reaches the full potential. Tuus, when one remains motionless in the physical posture, the channels and winds naturally relax. When one remains motionlcss with the gaze of the eyes, the visions incrcase. When one remains motionlcss in an uncontrived state of mind, space and awareness unitc. Jndicating the Extmt with the 1hree Ways of Abiding For the second, it statcs in the root tantra: By indicating the cxtent with the thrce ways of abiding, dreams arc rcverscd and the signs and limits of the body, speech, and mind arc idcntified. Tuus, the body abidcs [ 161] without engaging in any activity, purifying the confused thoughts of saqisara. Winds abiding without incrcasing terminatcs the movement of conccpts. Visions abiding without shaking allows the full cxtent of the pure lands to occur. At that time, thcre arc two: signs that arisc through the thrce doors and the cxtent of accomplishment recognizcd in the dream state. For the first, at the time of the direct awarcncss of the naturc of phcnomcna, with the maturing of the body through the vasc cmpowcrment, the mcaning of effortlcss action entcrs the limbs of the body; and, through the intcrdcpcndcncc of the channels relaxing, the body becomcs likc a tortoise placed on a metal tray. When the consciousness cnters the channcls, by the radiancc of the pure basis of cxpression cntering that which indicatcs speech, [ 162.] like a mute, one makes no cffort to spcak. When the mcaning of the natural liberation of the Grcat Pcrfcction free from fu:ation enters the mind, the mind abidcs whcrcver it is placcd, like a bird in a trap. At the time of the increasing cxperiencc, through the dissolution of the winds in the central channel, the mcaning of frccdom from good and bad permcatcs the body. One is frccd from feclingshamc or self-importance like suffering from a terminal disease. As a rcsult of the purification of speech through the sccret cmpowerment, the mcaningof thc Great Perfection - free from proving and refuting-enters the speech; and, like a crazy person whose utterances arc unintelligible, one speaks without regard for the outcome. When the gathering of the concepts of mental activity enter the

144 1J4 I YESHE LAMA i ~9 9~~~ Q~; fi~rc!a 1~ ~ Q~ a it1 ~"~~ i s~ ~a.i~ ~2\ Qa s Q'~ ;i ~9 ~11~ ~Q~& ~~i'42'''\qr:;. 9 ~~ r:i ~~"~ ~Q~Cl~~~ ~r::. cr~ ~ i9~r:i it1 Cl2\'!IC:.'E!~ Q :gr::.-q~ a.1a.i ~~ ~r::. 9~ ~ 3.1 'f ~ Cl2''2'r::. f Q~&~ 4~ Cl ~ ~~1 1(9~r:i ~ q11 q~\~~ a.1~cla ~; r::.9 9~1:z::s1 ~ ~~Cl~4~2\Q & 1Qr::. ~~r::. ~ ~~Cla ~; a.s~ ~~ r::.9 ~~ iaa.i i ~ '{\ ~Ał~ i:;r~2' ijfr:;. C!\~ ~ 11~9~ i ~ Q~ ~9 ~r::. ~~ i9~ Cl~11 ~r::.*"r;~19 Cl~~ ~~ Qa2' 9~ it1 Cla ~C!\ ~a.i~& 9~~ c.r~ ~~r:i~ ~a.i ~1 sz:. Qa 1~ia ~2\ Q12\ ~~;i ~9 Cl Q~ a~ ~ ~2'.Q2\ ;i ~9 Cl~ f!9 ~ Cl~t tpr'"'!l'\'cla ~~; (9 ~Cl ~ q1 a.i~1 ~~a.1~cla ~~ i~~~ cr'\9 Cla ~~~~ ~1 a ;i ~Q~ ~~'\ a.i Q!~~2' ~z:. Q9 c1 ~" 1 ~ ~"i!1 Cl~, 1~;~& Bt ~ ~ 4~a ~ 9 s Q2' ~ /!;f ~~ ą9 /!;fa r qq(1 ~it1 /!;fa ~; r::.9 9 ~9 Cl ~ ~~~~r:i(1 Cl f r::.~ qa! =P1r~ ~a.i Cl2\'~"C!\~ ~ ~~ i~ ~~~qfr:i~1 1%9 1Qr::. 9~~a.i~1111 Cl~1~iaa ~"~ a.i1~ ; Cla ~3.I' 4~~2'~1 ~9 9~9 9~ s s9 s1 /!;fa ~9 Cl 9~1 a.ia ~~ ~ ia; ~~ Q'~2''~1'Q'~ ~1 ~9 9~9 9~ ~9~ ~r::.~!'r:ia ~ 4~~ 2'""Q"~~ Q ~~'"Q~1,~ ~ a.~ ~1 ~~ Q(1 ~1 2'1'"l2' ~~1 4~ 2'q 151 Cl2' ~~,1 ~ 1~Qa ~~~ Q~1 a~r:i~q ~4~ Cl2' i~49 1~ r::. it1 Cla f 1 Cl ~r::. r:i~~ r:ia ~~~ 4~:1\Q a ~9 s9~*4~cl:l\'i~49 1~~ 4~Cla ~~~?9~~ ~~Cla s s9 a.i s~;3\ Q~1 1r::. ~~ mq a a..sr::. ~~;i'f ~ q~,1 ~~ 9~~r:ia ~3\ a.i~2\ t;:i~ ~ r:i~ ~ Q~s& 59"11

145 YESHE LAMA I 13S mind-jike an individuał incoxicaced seven cimes by a poisonous herb [ 163] the unborn, nacurałly liberaced mind ncver engages with sarpsaric activitics again. At the time of the full cxtent, when the potentia! of the prajńa empowerment penetrates the channcls and winds, one's body is unobstructed by the five clements. This is like how an elephant sruck in the mud is able to pull itsclf out through its own force. When the meaning of the Great Perfcction beyond speech or expression merges with speech, through the interdependency of compassion overcome with prajńa, speech becomes like the sweet song of an adolescent kumbhanda.7) Henceforth, whatever is verbałized is accepted by and benefits others. [ 164] When the meaning of one's own originałly pure narure-forcver primordiałly liberated-mergcs with the stillness of the mind, it is certain chat sarpsara will ncver be reentered, like becoming immune from smałlpox. At the time of the exhaustion of all phenomena, when the Great Perfection-having transcended the sense organs-purifics the corporeał body, like a corpsc in a cemetery, one will not have the slightcst tracc of fear cven if a hundrcd mcssengcrs of death arc hovcring. Whcn the syllablcs chat abide in the channcls enter the lattice of wisdom wind, the incxpressiblc mcaning of the king of all vchiclcs will imbuc the sound of speech. The sound of empty cxpression will becomc likc an echo, and only the words of others will be repeated. [16s] An individuał whose mind has becn purified by the absolute [word] cmpowerment will, like the consciousncss of someone whose heart has been pierced by an arrow, have the abiłity to instantły discem awareness. Departing for the ground of originał purity łike vanishing mist, the freedom of the wisdom of perfect buddhahood will instandy occur. Incidentałły, it is as stated in the NaturaUy Arising: When cxceptionał prajńa ariscs in the mind, rccognize ie to be a deception of the maras. If fearlcss conduct suddenly bursts forth, at chat moment rccognize which direction prajńa should be placed. lhus, if one is not ccrtain about how to discern the signs of mind-based expcricnces, [166] thcrc will be no libcration from maras or the narrow passageway of obscuring dcviations. If the purpose of this instruction from the tantras is synthcsizcd, three signs arc taught: the signs chat indicate the

146 1}6 I YESHE LAMA a.~ara.~i::i ~~& 5~~1 ił ~::. ~~~ i::ia 5~~~~~r~~f ; q ~1 i~ ~~1 ii::i~ ~~~ ~~~:i::i ~ a.~; qa 31~ ~ ~~ q~ri ~~ ~ ii ~~~~~ ;i ~~~qa ~~~~; a.~a. ~ ~1 ~~~ ~~~~~ ~~q i~ 1 ri ~~ ~ ~~ ~4::. i::i 1~ 1 ~i::i 31a i1 ar~ ~~~"l~ i::i~ ~,~ q::. ~ i::i 1~ 1 "1"'. ~~~31~ 4~ q ~31 5i q ~ i&tj~., 1 ~a ~ ~ ~~ ir;:i::i~si i ~z:. ~~ 31qy 3l~&tJ ii1 q::. i::i~ ~~1 cq; ~~ ~ ~::. r-~z:. 1:3a 31i~ q i"l~q~ is 2f::. ~~~11 ~~ ~~ i::i~~~ Dł i31 ~ ~~~~~i::i{i::i 1z:. 1 isi q::. Oł 4~i~ qa 31 ria. a.~a.i,~ 5; ~ił t~ 1 ~ ~~ ~~ & 31ria. a.~;i~;31 31ria. ~~ ~~~ ~; q i~ 1 ~~ ~; q i~~5i ~~ %; ii~~ i~~~i::i ~ ~ i::igi::i q ai\~1 ~z:. i&tj 31 0i; qa 5~~,::. 1:3~4~q ~::. ~~~ ~ q ~~~~ i~ 1&tJ&tJ. t:l1t:l ::.1;:. ~ 1:1::. 4::.~ i~1" ~ a.&tj4lł ara.~i::i ~ t:l1&tj ą1 31ria. a.~31a ii::i~. ~~~i::i ~s ~1 ~ 4lł ::.~ 4::. ~~1 31ria. a.~31 i"l ~z:. ~; q iz:. ; ~~i::i~ i::i Dł; q~1~z:.~q ~ "1~ ~1 1~&tJ~z:.~r:i~ 1 ::.z:. i::i~ ii1 qa ~; 4lł 31~ q::_ i::i~ q~ 31ria. ~31 i::ii~ ~ ii::iz:. ~~::. ;~~::. ~~~ "~~i::i & ~~ ~ ~1 ;~i::i(i::i::. i! ~~ i1 1~~ ~z:. t::. 1fq.-31 q i~ 1 S&t]''"l~i~~g i::i~i ~~1 ~31 ~ i::iei (;i q~~ 4lł~~"l q~~::. ~1 1"1ą~q a.aiara.~i::i ~~& 5"1~~ 1 ~ ~;i~~~ ~ ~ ~; ~~Dł 1 i::i~; i! ~~ i::ia ~z:. a.~; ~~::. ~t i::i iz:. 1 ;31 31ri::. ~,"z:. ~1 ~1;:. ~~~q i&t]~ 31 ~~q:;.,z:. ;1 ~~a."la. ~ i&4lł ~~"l ~z:. ~ s~~ ii::. ~ ~"l qa i::i::. ~a.~~1:3 ~;i~ ;~ 1 ~~4lł ~ i; ~ ;i::. ~~i::i,31~ s i::i i~ 1 i::i~~ t;;ja ri ~i::i~; 1 j ii1 a ~~ lł11rbł&tj i::i~~ q ~ ~"lzą q~~~ 1"1 qa:~;i ~~::. ~ q::. ~::. ~1 1"1~;i z:rił ~::. "l~~ i::ia 5~~~1 ~~ 4c:. i::i~ ~::. ~c:. ~c:. a-31~"1 i::i ~ ~!ri"l::. 1~~~::. a.i il" r:i "c:. 1

147 YESHE LAMA I IJ7 obstaclcs of maras, che signs of cxpcricnccs incrcasing and diminishing, and the signs of the unchanging sccret. First, somc practitioners with dull faculties will grasp at visions and fixatc upon them as real. Vcrbally proficicnt yct lacking the dcpth of undcrstanding, thcy will be ablc to cmanatc bodics of various colors, in the mirror of thcir own shadow a second rcffcction will appcar, thcy will be ablc to undcrstand the minds of othcrs, and so forth. Whcn that occurs, [ 167] thcy should clcansc thcir body by anointing it with frankinccnse and ncctar from head to toe or by smearing old clay on thcir limbs so that the color changes. 76 Furthermore, hindranccs can cake the form of the dcity. Although pure wisdom <Jakinis will not enter the world, c;łakinis of various activitics do revcal thcir forms in the sky and prcdict that common siddhis will be achicved. The indication of a dcviation will be that the mind changcs to bccomc totally diffcrent and gives risc to sdf-dcfincd attachmcnt-fixation, avcrsion, refuting, and proving. Bccoming more and morc opposcd to the dharma in this way is [ 168] rcferrcd to as "oncsclf ovcrcome by the <Jakinis." lt is as statcd in the Naturally Arising: If a prophccy from the c;łakinis is receivcd, since that is to test [ one's] expcriencc, focus on the view. Tuus, it is as taught. By maintaining equipoise in the meaning of nonexistcnce, one will be ablc to ovcrcome the c;łakinis and there will be no potentia! to be dcccivcd or lurcd by cnticing, inauthentic siddhis. Furthcrmorc, in generał, mcditating upon wrathful dcitics, rcciting wrathful mantras, mclodiously reciting hung, and meditating upon bodhichitta will bring about revcrsal. Second, the signs of increasing and diminishing cxpcrienccs arc as follows. By the circumstance of the way the win ds and mind combine, a suddcn sense of unrcliablc samadhi will dcvclop. [ 169] In addition, if unccrtain visions of forms of deities, light formations, and so forth appear in the sky, perform the following activities. Somctimcs soak the body in water, othcr timcs place two picccs of fiat wood sixtecn finger-widths in lcngth undcrncath the chin as a support and massagc the body with sandalwood oil. Partakc of cooling foods and rccitc the csscntial sound of the unbom naturc-ah. The pcrfcctly correct pach will again be sccurcd. lhird, the. signs of the unchanging sccrct arc as follows. The body bccomcs light like cotton, the complcxion fair, and white hair and wrinklcs

148 138 I YESHE LAMA!f~~ 9 r;:ia,c!\ ~ r;i 1~1 9~~ r;:i 1::. 1 ~~ar~9~~a s9! 1" t~9~b) 9a ~oi r;i 9~ 4 ~~ 4~!'i"12:.'C!\9'q~ ~x. C!\~ ~~! r;:i ~~~ ' ~~ 43il? ~r:;.~cia ai<!\ ~~ ~ 1r;:i::.-ir;:i 1:1~1 1:1~~ 11~9~ arr43i 1:1 1z::1 1~ r;:i~ ~r:;.9 ~ r;:i~31 1:1 ~q ~~ qa ~~ ~ ~r::~~:i~~ ~~x.r::~~ ~4~1:1 1" 1 9~ ~; 1" 1r~; ~ ~~4~1:1 1" 1 ~9~~9 ~ ~ 1t ~1 4~1:1 1" 1 ~ i~1~:~r:;. ~z:.~!~sr:;. ~ ~oi~11:1a 9~z:. i~ 4r:;. 1~~~s 31r:;. ~, r;:i il1 1:1 ~ if9~1:1~11~oi~ ~z:.~1:1~!1~~~ ~ i~~ 4z:. 1 'z:. ~ ~~3i armx. r;:i531 1:1 1::.-1 ~ 9r:;. 971 ~~z:.~cr;z:. 1 ~1~oi ~z:.~& ~oi ~9 ;~ 1:1~s qa ~9~ ~~9~ci ;~1 ~z:. ~ ~ il; r:ix. 9 ~z:. ;; ifr:;.~ci x,r:;.,; ~~ ~ r;:i if9~oi~x. 31 r;:i11z:. ~ 9r:;. ~~r:;. ~ ~9~~ OIEl~ ~z:. r;:ia 199~łl,q & i~oi 9~1:1 931; 1M1:1~11 9'~1;1 ~ ~ ~&1 ~~ q~r:;. r;:i ~l ~~r:;. r;:i lt,l ~~l ~r;:i ar~ ;r:;. ~r:;. ~ 4~1 lel'oi'~~ r;:i ~~ 1:1 ~1 ~~1r;:ir:;.?i~C!\ 21-;::.-r;:if<!\ ~~x.r;:i ~ ~~ r:i ~oi~~~;~qqr ~~~ ~~ q ~ t::i ~~,; ~ ~"! r;:ia:;;~~~~ ~oi is"~~ 19 <!\~9,; ~1 9~~ ~~x.1 ~oi~ r:i ~~r:i ~~r;:ix. ~~ ~!1 ~sz:. ~ ~oi ~ ~ ~oi ~4~1:1!l~ qcx. ~ El oi r;:i~ ~~ ~ r:ia ~ ~oi,c!\ ~ C!\~ - ~ ~ ~:r,..~ - -?:1!11''1:1'4'~9'~'ff?:l'1'X.Z:.'t::l11'!1,~'QX,'i~9~ ~<!\'Cl~119~oi r:i E1r;:i'C1' llj~ol ~ 9ix. ~1 ''clf'aj~,

149 YESHE LAMA I IJ9 disappcar. Hair and nails stop growing, [ 170] and the mudris and syllablcs of the fivc familics appcaron onc's body. The skin bccomcs youthful, white hair tums black, and new tccth grow in. One gains the mastery of a ffcxiblc, supplc body. Likcwisc, by the accomplishmcnt of the truth of speech, whatcvcr is said bńngs bcncfit to othcrs. Words that causc confusion arc ncvcr spokcn, and many aspccts of the dharma arc naturally undcrstood. One comes to know various ancicnt histońcs, languagcs, and dialccts of the bcings of the six classcs. The speech of the shravakas, pratyckas, and bodhisattvas can be hcard, the movcments of the brcath arc curtailcd, and so forth. (171] Having clcansed the mind, one no longcr nceds food and clothing and can remain in samadhi for months or ycars. The winds [mind] can be dirccted at will. By puńfication of the concepts of the past and future, stagcs of activitics cease; and, giving ńsc to immeasurablc compassion, passions no longcr arisc in the mindstrcam. In short, the crucial point is to remain unsullicd by the intcllect that cncouragcs rcfuting and proving cxtrcmc vicws bascd on positivc or negativc hopc and fcar. Second, the cxtcnt of accomplishment recognizcd in the dream state is as follows. lt statcs in the Secret Sound Tantra: For the suprcme, [ dreams] will ccasc; for the middling, [ drcams] will be lucid; and for the infcńor. [drcams] will be transformcd. Tuus, for all of thosc with kccn facultics and cnthusiasm, the conncction with karma and habits will be scvcred. (172.] An indication that buddhahood will occur in that vcry lifctimc is whcn drcams arc purificd in the dharmakaya and sleep ariscs as elear light. For the middling. drcams bccome lucid and. through familiarity with dream transformation. buddhahood will occur in the bardo. For the infeńor, the continuum of ncgative habits in the dream state is scvercd and, by expcriencing only positivc dreams. rebirth will be takcn in the realm of the natura! nirmij;iakaya. Strileing with the 1hree Attainmmts lhird, striking the nau of the threc attainments is as follows. The quotc continucs:

150 140 I YESHE LAMA ifq ci 9~~rś~9i~ q~r:rci~1 p19 qq~l{l,c:. Zf"~ ~c:. ~1 1~ ci~~ ~~a.~ars9~~0\ ~9 arq9~ m-~~c:. uic:. ~ s~o\ % ~ ~ ci~1 ś ~c:. q ~ 1qc:. ifq ci~!o\ ~r;-~c:. ~~~~~1 ~r;- ~~ar1qc:. ifq ci~ ~~ ~~ ~1 111~~ ~19 19~c:. q ~z:. ~~~ ~ 1qz:. ifq q~~~~ ii1 'f! 1c:. ~~ cia ~~ ci~ 4~ ci ~z:. ~9 q 971 ci~a.sc:.~ci~1 lq~ q 9~z:. q~ ~1 ~~ tr ~ ~z:.~rci~1 ~ ~~ ~ qa 9~z:. ~ q~l 1~ ~cii ~ 4~c11 3z:. q~z:. 1 '~q~ ~ ~z:. 9~~ ~ ~~ q~~ 1z:. ~ ~ ~ ~9~ q {~3:::~z:. ~111~1 0\~~~ ~ 4~ cia if 9~ q~ ~9 4~ s ~ ~ ~1 q~ ~9 i1 ci~ ~ ~z:. ~ q~ ~ c1 qa cii~r::1 ~~ ci cii~ if ~ u atq~q ~ ~~ q ~z:. ~~ ~a.z:. ~ ~q q~ł a.:i~~~ ii~ ~ ~ ~ qa 9~z:. 1 '~'1 & ~~~ a.~ ~~ ~~ ~~ a.~ ~ ~q~~~~ cia sz:. a.1~ ~z:. ~~ ci ii1 ci~ ifq s ~ ~ q ii 1 cia cii~z:. 1!~ qa ~~~~ iii'o\?i ~ ii1 q~ if~3r;-~r;-~~9 ci '1ł~ El 11 cia ~z:.~!~ł ~a ~ if~ ~a.z:. ii1 ci ~~if ~ u aiq~ci~1~a. s1 ~';ll'q',1'~19'qa 9~r;-~1 ~~ q q~~~ ~q1~ 0\~5 ~ ~~ a.1~qa ~z:. ~~ 1~ ci~ ~cii ci ~ 1 ~ ~ ~oi~1qa ~r;-~ ii arz:. ~ ł1 ~~1

151 YESHE LAMA I 141 By striking the nail of the three attainments, the contaminatcd body vanishes. Tuus, if words that convey the same meaning arc not continually repcatcd, that meaning may not be fully understood. Once mastery over outer appearances is gai n cd, circumstantiał phenomena arise as pure lands. [ 173] lnternally, once mastery over the magical body is gained, the corporeal body is purified in elear light. Secretly, once mastery over the wind-mind is gained, even a consciousness that has committcd the five heinous nonvirtues can be guided by focusing awareness. Revea/ing the Status of Liberation with the Four States of Confolence Fourth, the four states of confidencc arc as statcd in the Heap of Precious Jewels: With the unchangingview of the four states of great confidencc, the full extent of irrcversible wisdom will be recognizcd. Tuus, cven though one hcars of the suffering of the thrce łower realms, the finitude of life span and so forth, one detcrmines that it is impossible for bliss and suffcring to independently cxist in onc's own naturc which has ncvcr bcen confuscd from bcginningłess time. The confidencc of not fcaring the lowcr realms is arouscd; and, when awareness arrivcs upon the ground, cven the name "sarpsara no longcr cxists. [ 17 4] This is why thcrc will be the confidcnce of no longcr anticipating the ripening of causc and result. In this way, through liberation in the innatc nature of phcnomcna, the thought "this is happincss" no longer occurs. Since thcrc is no independent state bcyond sorrow, thcre will be the confidence of not hoping for anything to be obtaincd. Evcn though hearing about the immeasurable qualitics of the victorious oncs, cxccpt for encountering one's own true naturc, one will know that thcre is not cvcn a hair tip's worth of somcthing elsc that bccomes buddha. By encountering this vcry nature, therc will be confidence that joy and sorrow arc pure in the naturc of cvcnness. O nec one has pcrfected thcsc four states of confidcncc, the instructions for cntcring the citadel of cnlightenment arc as follows. lt statcs in Vajrasattva 's Mirror of the Heart Tantra: a rdo rjt smu tlpa'i snyinggi me bmggi rgyuj

152 2! ll Jl 8l JJ Ja...łł Ul{ ~!t!t et.q 2!, <!; ł ~ 'W Jllr. ~ av...j'! >1...łł :::ł?:!' Jl' _Q -"...:;,,_9ł ~ JJ JJ ~ll ~ ~ ~ ;j zj{.a --!.a. -: Jb ~ ~ ~I'! ~ ~ _9ł Jl ~ "!"'\ _9ł >1 ()!)....., ~~ i;t ii~.jl' ~t ~t~ t.& ~ _Jt~~ ~-f ~~ ~ ~...Bt~ Ul' ~t~~ ~ ~.Q )ł.d _oi ~ n _Jl ~ ~ -: ~ ~. >1 JL.a ~ Ja llłl! ~ ~ JJ _,..,,. - CJ Ja!t! I! _!:i...łł I! _!:i ei &I Jl{...J'! J1..e - _i,-" :11 ~ ~ ~ ~.ą ~...J'! ~ ~ Jl :::JM 2! -" _9ł - J4 ll ll -" C!H ~ - ~.2i ~ ~ 2;'.a~~~~~ Ja Jl ~ ~ "'}i.a _j, J4 ~ rl!91!!4 ~ ~ BC>...,...łł ~ ~.ą~ n~~ I'! il' -" et - "'111! I!~-.a...:I...,...łł 2!. JJ '"":\ 2! - JJ.JV I'! 8łt~::r~'1l _%~ 1~~ ~ ~ ~ J!ł.!t! JJ~~ ~.~}'!-I'! JJ ~:::ł?:!' zj ~t~ ~ ~ ~~ { j{~ ~ w ~ j, -11 ~ I! ~' )ł av - n n -11 -" ~...,. )t?~.2!..-0i~ >1 >1..., zj~~t ~~~~tł' zj{~~t~ ~ ~ ;j -!t! J.Jl.J IP.: Jł..e - J4 Ja!t! ll Ja :::::Qt ~ ~.ą )1 (;'A'! --"'! ~ JJ rl 11 >1-_.!:i...,~~ ll_oi ~...łł )ł )ł ~ ~_,.~~ ~n-...łii.ąta ~~ ~~~~_!:i _!:i~~.q.q ~ ~ JJ J4 _g,h.q ~.ąt ~' ~ c=v 2!.ą et..ji ~~-11.q Jł.Q~_Q{ ~_!J JJ I'!...,..9łł ~.Qt 2! 2!... ' >< Ili Ili :i: Ili I"' > ~ >

153 YESHE LAMA I 143 Thcrc arc two statcs of cnlightcnmcnt: [175) the state of fully pcrfcctcd buddhahood and the state of fully manifest buddhahood. h Fully pcrfcctcd buddhahood mcans to achicvc cnlightcnmcnt without any tracc of the corporcal body rcmaining; whcrcas, whcn the state of fully manifest buddhahood is attaincd, various signs having to do with light, sound, physical rcmains, kayas, the motion of the carth, and so forth will occur. Thus, conccming the first, this includcs the grcat Chctsun and all thosc who prcccdcd him who wcrc famous for thcir actual accomplishmcnt. The lattcr case includcs the Sovcrcign of the Victorious Oncs-Drirncd Odzcr-who, in the grcat charncl ground forcst of Chimpu, manifcstcd among the ewo lights, circular; of the ewo sounds, loud roaring; and of the cwokayas, wrathful. [176) He manifcstcd both the sacrcd rcmains and rdics that cannot be dcstroycd by the clcmcnts, whilc a grcat carthquakc thundcrcd, roared, shook, trcmblcd, hammercd, and poundcd with grcat force. Thesc six signs were repcated scvcn timcs as he rcvcaled the state of fully manifest buddhahood. Without a single sign lcfi: incomplete, he dcparted for the ground of original purity. FOR THOSE OF MIDDLJNG FACULTY The second scction, for those of middling faculty, is a precise cxplanation of the instructions on liberation in the bardo as statcd in the Reverberation of Sound: If defincd by catcgorics, thcrc arc four. Thus, the natura! bardo, 4 the moment of death: the narurc of phcnomcna/ and cxistcncc' arc the four dccisivc boundarics that dclincatc the bardos. a yang '4g p11r rdzog.s p11r Sllng rgjlls p11 b mngon p11r rdug.s p11r ung rgjlls p11 c le~ btsun chm po; Chctsun Scngc Wangchiik d r11ng lnhin b11r Jo c 'chiltha bar Jo f chos nyij b11r Jo g srij pa b11r Jo

154 144 I YESHE LAMA 1z::?J-~z::q~ i q~-~~1 ~~~Q~ ~ F~~i ~ '1ł \i~ 9~a-~z:. ~~iiz:.~,-~~q~ ~:11~rq9 ci9~l s ~ qs1 cia = ~~~2S';1 '1ł~~r11 i:ia 1qz:. ~~-9~~~9~q~ q 1z:. 1 ~9 q,'1ł1 q~ q '1ł ~9~, ~ r9~~ a.~~ cia ~~Di'1 i:i~1 ~~ci ~~ g-q ~ ~9 ci 9%9 ~~ 9~z:.-a.~; f;l 11 ~qa1 i:ia a.s~~-'1ł~~~~ i~= ~~ ~q~ i:i~(~~ a.~q ~9 {i ~"~"' ~~ aiz:.-1~~9%9 '1ł ~~~~ ~z:. ~z:. ~ '1ł~a 1q"'1ł~ ~9%9 ~ '1 11ła.z:. ~~-q~1 «1 ~~ ~1 ~1 a.~~~ q1 ~ 19~a ~9 ~9 11tJl1ł. q~~ ~19 ~ ~ ~~iz:. aiz:. ~'1ł ~~q~; ~q'{i ~1 i:i ~1 f 1'~9"'1ł~1 ~9~q!)9~~9~ ~~~s~11~-~~~ 19 9z:. '1ł~~"11~ a.s ~ 19 f;l~~q1 ~11~9 ~~~ '1ł9~i:i~ flq i:s~9~z:.~11~9~z:.~i:i q~ ~11 ~a s~ F~~9~~ i:ia ~z:. t:j q;-1 i:i ~ ;~ ~z:. q~ i q~ ~~-~1 r:i 11ł~1 a.~~ ~z:.-q9 a.~'-q ~ ~~~~ ~z:.?j-~~~:~a ~c;. q '1ł qiq~1 F~~ lz:. a ~i1 a~1~~a. ~~:9~ '1ł qiq~1 '1ł~1c:. ;; ic:.~c1~ k'1 a ~z:.oz:j"11ł'cliz:j~cl~1 ~a q~ ~9 ~z:. ~~ r:i 11ł'f 1'%z:. 1 s ~a ~1 i:i a.s~ r:i 11ł~~~ ~1 i:ia ~c6z:. ~ rs-a.~ 4~i:i~ s~;~ ~ '1ł~~9 Cla f;!q~ ~z:. q~ i~q~ ~a.~~ 4~sa f a.~9~9i1 ~9~1et~ ; ~ s ~ a.1q ci9~qz:. 4~Cl~1z:. cr~ c6z:.'ama. ~~~~ ~~~ '1ł'~9~i:ia 9~1 Cl ai9~ Cl~ q?9~, q~ ~~ qq~ ~ ~~s~ c6z:. ~~~ ~9 ~z:. śrl3! ~1 CI~ ~9 r::rq~1 1 ~,1 ~~!!!z:. 1~ q.'1ł.clj'1ł ~a,~ t:l~rfl~~ ~ ~1 ci1 i~i:i ~ ~9 ~~-~'1ł 1~ ~-~~,

155 YESHE LAMA I 145 THE NATURAL BARDO First, the natural bardo is as follows. The generał condition of scnticnt bcings [ 177] is such that the habit of prcvious passions is imprcsscd upon the basis of all: bccoming the sccd that crcatcs future habits. By the power of individual karma, thcrc is a force that propcls bcings to talce rcbirth in various cnvironmcnts and classcs and statcs of happincss, suffcring, and indiffcrcncc. That which is called "potcntial" mcans that, through the single causc of ignorancc, the distinctions of duali ty arc crcatcd and, bascd on the aspccts of the corrcsponding rcsults, the bcings of the six classcs appear. Conccrning this, a single substancc is pcrccivcd diffcrcndy by cach scnticnt bcing through the power of thcir individual karma. For instancc, the substancc watcr is pcrccivcd by gods as ncctar, humans as watcr, animals as a drink to qucnch thirst, dcprivcd spirits as pus and blood, and by hcll bcings [ 178] as mol ten lava. Although pcrccivcd in thosc ways, [ watcr] has no truc, inhcrcnt cxistcncc. In The Bodhisattva s Way of Lift it statcs: Who has crcatcd the ground of the carth as an iron-hot inferno? Whcrc docs this firc arisc from? The Buddha taught that this and evcrything likc it is the rcsult of the ncgativc mind. So, it is as taught. In this way, the moment that the arrangement of appcaranccs constituting the thrcc rcalms dawns, that is entrancc into the natural bardo. For thosc of us who arc human bcings, the fivc aggrcgatcs obscurc the appcarancc of fivc kayas. The clcmcnts and sense organs obscurc the luster of elear light. Karma and passions obscure the appcarancc of the naturc of phcnomcna. Conscqucntly, thcrc come to be the prcscnt independent [179] cxpcricnccs of happincss and sorrow. Knowing that this lcads only to faultcd statcs of future rcbirth, the mcthod to reverse it is dctcrmincd by undcrstanding the way of the natural bardo in order to scvcr the cord of doubt. For example, among birds, the finch is cxtrcmcly clcvcr sincc bcforc building a ncst it carcfully chccks to sec if thcrc is any dangcr or thrcat from humans. Oncc the nest is dctermincd safe, whcncvcr [the finch] cntcrs the ncst, thcrc is no hcsitation. Similarly, at this moment of the narrow passagcway, the unsurpassablc, indispcnsablc guide is callcd me lamp

156 146 I YESHE LAMA ~ r:rar~9~rr:ia ~~ arlq1 ~q ~ 9~~~i~ q~~r~~{a.~9~~~r:i~ ~ r:i 9~~,, ~a.1''~1''~1' ~~& ~1 r:i 1" f r::i ~ l9~ r:i~9~=-~ r::i~ ~1'' r;ia &~ %9 ~~ ~~ cr-i~1 f ; r;i~clł r;i q!l~ ~~ ~ar~ ai~ ~q ~ 4 ~9 s;1 ~" ~ '1ł~~1~ ai ~a ~9~ ~ 1"1 ~~ r:i~ ~is; r:i~9;1 ~a.~r;ia i~ ~~ 9~ if~ l1ł~ ~ ar1 r:r~9 ~~~~'1ł q tq; ~~ 1 1 ~a ~~ ; '1ł~ ~l;j!l1''qa_"'1"1a.''1ł1 ~~ ~9 ~"~ ~"r;i~f ~r:i 9%9 ~~i~;r:ia.1' ~1 ~i!a. ~f9~r:i ~ '1ł~1 ~'1ł q \1; i~q~ s9~il1 ~1" 1iif ~ '1 1. ~a ~" '9 a.~a r;i~~ r:ia ~i!a. ~ if ~r:i~f 1 r:ia ~~ s q clł ~i:i~r:ia ~ą1 e1 r:i~ ~9~"r;i ~ cra.~ \.l; ~ g Mtqi r:i~~z;:i~ r;i~~ i l1ł 4~~q 1" ~arr;i ~~ ~ 9~~ t!~a.~a ~; ~9~~ ~1 t!a &~ ~9 t! a.~~ ~9't!''1ł'i~t:J~~ i q ~9 q~; 1iif ą1 ~'1"'1 ~9't!~ ~q 1q-; ~ '1ł~ ~ ~~ i:i 19~ '1 ~~ ; ~~r;i~; ~ ~~ r;i clł a.!qa 9~ 1~ cr i~i:i~~! i q ~~ ~, 1~ ~ i:i! r::ia a.~r::i '1ł"4; ~ r::ig r;i~ 91~~ t! ;q; ~1 19,~ t! ~ "la r::i~ ~~1,.~r~ 1~ '1ł~1

157 YESHE LAMA I 147 of hcaring that dispcls the darkncss of ignorancc. Holding the mcaning of this in mind, [180] it is important to scvcr all doubts with ccrtainty dcrivcd from hcaring and contcmplating. Ncvcrthclcss, sincc in the prcscnt time most bcings arc tormcnted by various dcgrecs of discouragcment and dcgcncracy, it is as statcd in the [Trtasury oftht] Prtcious Genuint Mtaning: During the Age of Excellence, cvcn all gurus werc only mahasiddhas. Bascd on the individual's karma and the guru's compassion and omniscicncc, libcration would occur soldy through the potcncy of dharma according to personal karmie conncctions and aspirations. Convcrscly, nowadays, it is difficult to be cndowed with such forrunatc karma. With coundcss concepts prolifcrating, it is almost impossiblc to cut through cven a single thought. That is why it is esscntial for all ordinary individuals [181] to thoroughly train through hearing and contcmplating. Once one arrivcs at the time of the conclusion of this heart-csscncc doctrine, practice is then rcferred to as dcvotionbascd: Given that this king of sccrets is the pinnacle of all doctrincs, exccpt for thosc who arc capable of grcat hearing and contemplating and whosc wisdom and fortune arc suprcmc, it is impossiblc for this mcaning to be rcalizcd. Thcreforc, to enter this vchiclc it is ncccssary to largcly dcpend upon the cultivation of hearing and contcmplating. Thus, and the quotc continucs: In particular, the guru must know the unmistakcn path, for if not, whatcvcr is taught will be mistakcn. Thcrcfore, vast hcaring and contcmplation must be dcvclopcd first. Thus, thesc arc my hcartfdt words of advicc for the beings of the fivc-hundrcd-ycar period [of dcgcneration]. [18i.] THE BARDO OF THE MOMENT OF DEATH Second, the bardo of the moment of death is as follows. In the Conjunction oftht Sun and Moon it statcs:

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159 YESHE LAMA I I<f.9 Life is impcrmanent, likc a travclcr on a journcy who ncvcr stays in one place. Thus, oncc therc is birth, death is naturally looming. In the Conjunction of the Sun and Moon and all upadcsha litcraturc thcrc arc extcnsivc explanations on how the signs of death occur and how to dcccive death. By understanding this, one can reverse suddcn obstacłcs. Othcrwisc, it is as the quote statcs: There is no dircction on this earth whcrc anyone has cvcr bccn spared the arm of death itsdf. Thus, as taught, according to the tcachings givcn in the Sutra of Advice to the King, the actuał boundary dcfining the time of death [183] bcgins when the illness causing the circumstancc of death strikcs until the inncr brcath stops. During that period of time, it is crucial to know the orał advice so that whatcvcr is vague bccomcs as vivid as a damscl's image of hcrsclf in a mirror. In the Conjunction of the Sun and Moon it statcs, This is the time that all upadeshas from the guru must mcrge with the disciplc's stream of mind. Thus, if the dying individual is a Grcat Pcrfcction practitioncr-like a carcfrce child not keeping track of dccails-hc or shc will be unconcemed with the signs, place, or time of death. If that is the case, thcse instructions will not be neccssary. The bcst of middling capacity will be indiffcrcnt to the circumstances or place, whether death occurs on a road or an interscction in a city. This is how a homcless vagrant would die. [184] An avcrage practitioner's death would be beyond concem for extcmal circumstanccs, likc a wild animal such as a lion who dies in the mountains, in a cave, or in an cmpty valley. Engaging with the kayas and wisdom, this is referred to as "cntcring the innatc elear light" or cntcring the pure rcalms through powab instructions.9 In both cases [of entcring] success dcpends upon the power of a rgy11l po Li gt'4mrp11 'i mjo b 'phob11

160 ISO I YESHE LAMA Cll~~ C111'rr.ia, 3ł ~,,.~rrrf ~ ~~, i 1r;-at 4~~Cll.~Cll~r~t t ~~ r.i a.~ ~~ ~~ r.i~ s11~~?1-~"'~a,~ ~~~a~11~~ r.i '". ~ 3)111 ~ Cl1'111tq1 ~3ł t::j~ ~~ ~3ł ~st t1s~~1~ ~Cll r.i ii ~~ C!\l l 3) ~ 1:3~ ~.il1 r.i~ ~11~! 1:3 ~~ l;r.il111~r.ia ~C!\ 1:3~~~~~~ 111~3ł ~3ł1 ~~ ~a,~ ~111~~ 111<!\~ r.i~ 4~r.i iic11 ~ i1~ 1s~ ~~ ~ ~71 C!\~1 1~ ~ q;;.. ~ i1:3~.il" "'a q:;..-c!\~ 4'1:3a ~s" 1:3~ 1:3~~1 %111 ~~~ 1:3~ ~~ =:1 1a.~ ~C11~~ ~3ł"~i1 ~~ s ~ 4~~ ~C!\1 t:j r.ia s~ " ~a.~ C!\3ł ~~a. "~~ r.ia ~ ~~ r.i 1s~~~911 ~1 '319 ~~ r.i~ ~ Qa ~~~ r;:ir.:j~r.i tqc!\ q~l~cr.il1 qa ~r;-~9 ~-~~a.1a. r.:j~ s~~3ł'~ita9~s~ a.~~~qa s ~ 4~Cl ~~ i11 ~a.~~ r.i 4C!\ ~,~ 1:3a ~~ ó1c!\ ~1 1s 3ł ~ ~" ~~1 'S~'9C!\~i9 ~ ~9 ~~~~1 ~~ a.~!f~ ~9 913ł~r.i ~11~3ł 4~~ ~~ C!\~ 1~ 11~ cq~ ~~ ~a.s~~ q ~~1 1~C11 z:s t:j~""'~~~~z:i ~~11~ ~"'~r~~a.~~~ r.i~1 3ła ~ ~ ~9 1~,1 a1,~~"'~~ (1 3ł s~ a.~~~ ~r;-9 C!\ ~9 r.i 11-r""'~?T-~ ~ t::l~3ł~r.i ~ 'ac!l'c!\~ai~!~ ~~ar~ Q~ t::3~3ł r.ia ;r1 ~'9, ti!'c11~111 z:jg9~3ł~ r.:jl\r.i~~~ ar1 1~ ai~.t1 & ~ i1c!\ ~ ~:~~ 'l~c!\ z:i 1:3~ 1 ~ C!\~a.S~~r.i '1l9~ar1 19C!\1 ~ ~ ta'1"'~c!\ z:i ~~~~ ~3ł ~3ł ~ ~~ r:r~ 3) f ~z:i~ s~ ~ ~~~1r.ia 1ra9~a.~~111~19 ~ 9 ~ ~~a.;a. z:j ai~ ~1 ~11a.~a ~ %9 ~ 1~r.i~9~ a.~z:j~c!\1 ~z:j~ ~ 3ł~,.il; C!\~~a ~~ ~~ 13ł ~ ~ ~~.il1 r.i %9 ~~ ~~~1 ~1

161 YESHE LAMA I familiarity. The visuałization for the first is as statcd in the Conjunction of the Sun and Moon: JSJ The way to cngagc the union of kayas and wisdom is to direct awarcncss as follows. With the body in the sleeping-lion posturc, direct awarcncss to the cycs. Allow the gazc to rest momcntariły in space. If space and awarcncss [ 18 s] arc stable, the person will havc no bardo and buddhahood will surcly be achicvcd. lhus, assuming [one of] the thrcc posturcs or rcmaining in the slccpinglion posture, focus awarencss on the cycs. With cycs dircctcd to the space of awarcncss, rclinquish the prescnt life and rclax uncontrivcd within originał purity. In an instant libcration will occur. lhis is ałso called introducing the sccret path." Since this is an cxtrcmcly profound key point, cvcn whilc one is alivc, whcn the sky is pristinc, direct awarcncss into space and think, The moment of death has arrivcd. Now I must pass into the pcaceful unclaborate expansc." (186] Exhałc the brcath and follow that by allowing the rnind to rcmain without focus. lhis path is cxtrcmcly swifi:! For the lattcr, it states in the tantras: The way of entcring into various rcalrns is as follows. The tcachings for rcanimating the dcad and transfcrring consciousness arc practiced by the consciousncss mounting the wincls. For that, it is important to havc prcvious cxpcricncc through training. lt is also irnportant to conccntratc and transfer awarcncss. lhcn, with hik, [the consciousncss] is cjcctcd. lhis dcpcnds upon the guru's orał instructions. lhus, during the finał rnomcnts of the last brcath, awarcncss as a white ah in the hcart is cjcctcd dircctly up through the crown aperrurc. By rcciting hik twenty-onc timcs, libcration will occur. [187] Just as mcntioned in the tantras, it is irnponant to train while stili alivc! lhosc cndowed with this key point nccd not dcpcnd upon the stages of dissolution. lhrough the bodhisattva's manncr of transfcrring breath, thcy will pass bcyond sorrow. At this time, if clarification through vcrbał claboration is ncccssary, it is bcst to rcccivc this from onc's guru. If that is not possiblc, a vajra rclativc with undcfilcd samaya should rccitc as follows:

162 152. I YESHE LAMA 3 ~9~ra ~1 ~ ~a ~1 9~~ ~~ ::.c:.,c:. 9 Dł 4~ ~~~&1~ ~~~a c:.c:. ~ ~~~cll ~~ ci::. ~ ~z:.-1 ai::. "ilc:. ~~ ~~~ ~z:.~!~1 l~~ ~ i~~rcll ~9 ~ ~~ ::.z:. 9 ~9 ci~ ~i::. ~ ~cll ci::. ~~ ~9 ~~ ~ci9 ~ ~~cll1~ ~~"~ ci Q~ aic:. ~ ~c:. 9 s-9 ~ ~ ~cll cll~~ ~cll ci::. 19 cia ~~9,~ ar1 ~ 1 ~ ~ ~cll ~~ ~cll cll~a ~ q~~ s q ar1 &~ 1 ~ ~ ~9 ~ a ~ ~1 cll ~~9~ ci::. ~ qa 9~~ ~9~ "9 ~ ci ~ 2f9~ ~qz:.-ar~ a ~qz:. ~ ~~~ ~ '~ a 9~ ~i:.-~ q~ %9,~a ~!1 i ~9 ~ ~~ ~"~i q::. ~::. ~1 19~ 7 ~::. cj1 ~~ ~ M,1 q::. ~ ~z::. q ~cll~ ~~ ::.r;. ~c;. ~~4~ci::. ~ 49 1 ::.r;. ~4~cll ~9 ~ ~sz:.~~q~ q::. ~9~491~~ ~~ 9~cll r:i(1 ~ ::.c;.,1 ~z:. cll~ ci::. q~ ~,~~ ~ (9~ci ::.r;.,z:. ~9~ ~~Q~ ci &1~ ci~cj1iqr~ ~~9~ci~1 1 ~ cqz:. cll~ z:.9 iq ~c:. 9~c:. 1i:. il ~~ ci~ 1 ~ cll~ qa ~cll ci ~ ~ ~~i:. 9 ~qa s~ ci~ś ~c:. q q~' ~i:.-~cll cll~~ ~ ~ ~c::. 9~z::. q ~9 ~1 t11c:.~~9~ ~z:. ~9 cll, ~J~z:. q~~ z:i~ t1cll"~9~s q ::.z:.-"'l::. ~~1 ~~ ~ ci::. Q~~ ~c:. 1 ~~::. ~~ ~~9 ~~ Qa ::. ~z::. qa acll ~ 1c:. 1 ~c:. 9~~~~ ~ ~, ar~ f ::. ~~1 ~~ ~~ ::.c:. acll ~~, 1~~ ~z:. ~z:. il ~~ 1 1 ~i:.~~~ ~~qa ~q~\i~ :a 11 1~~ ~ ~ acll cia ~1 1 ~ ~~ ~~1(9 ci::. s~ 1,~.Q~ ~ ~ ~ acll ci~ 1 1

163 YESHE LAMA I JS3 O fortunate child! This elear light is actuał wisdom that originates from itsclf. Let your mind remain in this nature without contrivance, and you will unimpededly arrive [ 188] in the state of buddhahood. If through this the mind is stili unablc to do away with concepts, eject awareness as a white ah out of the crown aperture like a fłung arrow. In the upper direction is the realm of perfecdy pure space. lt is there that the conqueror known as King of Space dwells. Endowcd with the empowerment of the ground-the fundamental narure of the Great Perfection-fortunate one, fcarlessly receive it! Depart for the appearance of the ground of the nature of phenomena and you will achieve buddhahood in the ground of original purity. If by chance liberation does not occur, recognize all appearances of the bardo of the nature of phenomena to be your own. [189] At the moment you recognize your own nature, joyfully depart for the space of original puńty. Tuus, having repeated this three times, [the instructor] should also remain in equipoise. These instructions arc exceptionally sublime becausc they arc drawn from the Naturally Occurring Great Pnftction and other texts. Herc, dcspite having received upadesha, if one docs not have full confidence, as with all ordinary individuałs, retraction of the channcls and winds begins with the four outer clemcnts, with the five inner aspects of space, and with the five secret life forccs. All additional twenty winds will dissolve according to the subde stages of decomposition. Although this is explained in detail in the tantra NaturaUy.Arising. that which is presented herc is so that ordinary individuals can easily understand. [190] The way the clements dissolve and the winds depart is stated in the Conjunction of the Sun and Moon: When the earth element dissolvcs back into earth, the body becomcs heavy, unable to rise. The ability to stand and rnove diminishcs. When the watcr element dissolves back into water, fłuids issue from the mouth and nostrils. Similarly, when the fue a rtkogs µ r1111g byung

164 IH I YESHE LAMA ~ ~ 19 ~ x.r::l"fi~;i1 1~~a ;iila. ~ s1 ~~~4x.1 1~ ~~ ~ clt ~ i;i ti~, 11~9~ ~ c.x. ::.x. ai~ clt9 a.s111l"l ~~i~ Qf~9 Q~11;9~ ~ ~clt ~::. ~ ~1 1a.~ cll 1!9 ~~~ ~clt'q,~1 1~~ 1::. 1 ~::. 111~clt'clt~1 a.~9~s''l~i!\ i ~s~ti~1 1~~~ 1! ~9 t1 ti t"l 1ai~ clt9 ~ ~~ 11 ~" 1,a.1 1~9 ~111 1~9~~ s ~a.~cll, 1Q~"l ;i1::.~r::lt1 cia ~ s~ci~1 1~~~~~~ ~ Qclt ~1 ~~1 14 '1 ~ ~ ~~ 5 (;i1 t 1c.~~9~a.S1 Qa ~~:s~ti~t 1r:;raa. ~~ ~~ ~~ f r:j~42'l 1~ 1c. ;i~ cia ~ s-~ci~1 1~~a s" ~ ;itla. ~~42'1 1~~ a r:j~9 1~ 9i ;i"c.~~~, tr:j~clt Q clt~a ~s~ci~1,~~~lf!l' 51 s":~c. 1, ~!!!~ 1?!111 ~!9 ~:1\ ~~1 1~~1~1 ~ ~ ~c. r:j a.~ ~x. ~1 1s ~ 1r:J~?fs~ s1 ~~~1,~~ ~~Q~ ~~ a~ ~1 1~111 ci ~c. ~ 1aclt ~~~1 1 1rai~11 4~ s~ Q ~~1 1~~~~~ ~ ~ ~ r:ja ~~~ ~r; ~;i~~~? arc. Q ~ ~a ~ ~~~9 ~1~~%, r:ja a; Qf~;i~ ~Q~~Qa ~~ti s~,.~9'91c.~~~9a-~~ cr1l a.sł{ a.s ~ ari~1 ~~ ar~ ~~ci ~1 ci 1'112''~"l ~ cll;i'~'f~ ~x. a.{~,,

165 YESHE LAMA I ISS element dissolvcs back into firc, the mouth and nosc complctcly dry up. The body loses hcat from the extrcmitics inward. Likcwisc, whcn the wind element dissolvcs back into wind, brcath bccomcs erratic, the limbs struggle, and the cycs roll back in the head. Whocvcr cxpcriences thcsc signs is dcparting from this world. Tuus, and in the Clear Expanse it states: Whcn the wind that mobilizcs the body departs, [191] the body can no longcr raise itself up and the hamstrings trcmblc. The limbs will not contract, and speech becomes difficult. The cycs roll back, and the brcath is exhalcd. When the wind that givcs the physical complexion luster departs, the entirc body-as wcll as the area around the mouth and nose-becomcs a gray color, li.kc smoke. Pain shoots through the muscles, and a foul stcnch issucs from the mouth and nosc. Whcn the wind that scparatcs impurc substances from pure departs the body, one can no longcr car or drink and the strcngth of the body diminishcs. Whcn the wind that distributes heat throughout the body departs, the warmth of the body escapes from the exrremitics. The splendor and luster of the body fades. When the wind of the karma of the con cscapcs, the body rrcmblcs uncontrollably and the blood in the veins and capillaries retracts into the aorta. Tuus, and the quote continucs: At that time, [19z.] appcaranccs dissolvc as follows. All outcr sensory pcrccptions and recollcctions dissolvc, so that evcrything becomcs like the darkncss of night. Awarencss dissolvcs into the center of the hcart, mcmory fadcs, and speech no longer functions. Tuus, at this point, the so-callcd mind is the racliancc of awarencss carried by the wind-mind in the lungs, likc a blind horse. When this combination [ wind-mind] scparates and the radiance of awareness dissolves in to awarcncss in the hcart, it is likc a cripplcd man. All winds without exception pass through the path of the windpipc to flow out the mouth and nosc. Whcn

166 .S n.2!1 ~ X>...Jl...=tl -~ l! Jdl Q3 2! l! Il Jl Il...!I...!I ~ ~ 2! --'!!.!...!I Il.J! ~ )ł G'.9l )1 J! Q!..!.!! _.ri R.!.!! -...!))' _.11 ~ - >f _.11.fł l! ~' -ł! J"!.m( >1 ct!b...ri...ri li R J"! l1 ~ -ł!...!i _.11.1 Jl( J"! ID J1 --'! ~' ~ -9!.IJ ~ I!...!I W.>ł( 8ł ~h i! -...jt) -ł! M. ~ 2! --'! ~ 1l c::zi... l! 'l ~ 1l ui ew!( i! Il...;.i.v ;l..23 l! 8tt ~ {!i!.!.!! )1- ~il ~...!3 ~i! J1.ri( -ł!_!l R ~ J1~~.I::\ e_, rl _.li{ <1t? -i...!! ~ - ~ rl Il 2b <ił' J1 2! CL'! :...Jl.!.!!.q &1ł J1 ~.e ~ 1l ~'--'! ~ M. li 21 ~ ~.tj(~ Jr.ri i! _j;i') ~.e fli...j1ł...!3 ~.J>łi 8tt ~.e...!3 ml!. J1 aj!...s ~ ~ J"! ~- "'fl.94! % ~ ~ ~ ~ ~ ~ ~ ~ ~ ~(!~alj~g.~.1ja~14~l~~ł1 -...!))' _]V - n CU0 -ł! 11 ~ li~ !3 )ł ~ni( l!. ~~Il~ M.~ ~ l!d( 2! ~j~~~jjłl~~l~łi~~~~ ~ 21 ~...Ili{ ~ ~(...!I Ji( Jl ~ I!.d! ~ jl'.b( ~ Ji, Ji.ą, _.11 /..El....!.!...9M UV - V )llv...::l2l ~...ri( ~ 14-2]...il? li 1l 2! ~ ~...!3 i! I! ~ l! 8!t ~.Jl) -...s.fł 2! - _Jl llł I! _Jl..ą.Jl) i! --=i...s ~ Jl'.rl ~ )1 Jl.ff 2! il' )ł.s. Jl.!.!.!.!/'!.(... ~ ~ ~ 1( i ~ lli( ~ Jr.JJ( ~ ~ jf ~ ti.j ~ ei. -=...Jl( a;j -...jt) E i! I'! l!...,.m> 2! l! ~.n..j)ł 1l...&? ~..J)ł ~ "il'.a.:. -Ą ~ ~.!.! M....s 1l.ri Jl' l!...:;;a.ri( (!V...S ID W Uł...;;.JJJ.JV c.. ~ <Jt J1 il'~..!.! ~~~~,~~~~,~~a~~~~ł~ J1..J)ł s 2! l! Jl -...!)),.!.!! J"! łV.ri.ri< I!.ri.!.!! ~ li Jł ~ '3! ~ - ~ ~ -tj,..ą ~~.fł ~, M. ~_li (li ~~~~~ li-f~_!(li~~~ ~-ti,~~~~...oe <Jt I'! ~ M. Il Jl' J1 ~ w ~. "'":l" "'! ~ ~-9! Jł~ ~~)IH(Ji-Ą'~(S,~~.e ~~~~~ 2;!~~ li1; ~~ ~_z;i(~l!jj~ui-{j ~(~ Rjf ło I'! ~ ~ -.!.!.fł 2! J.a --'! -.q. J"! -i )1 ~ -9! ~ Jl. 2!. ""'i ~ ' -"'... o( "' Cl> :i: "' I"" > a:: >

167 YESHE LAMA I 157 [the wind] can no longcr return, this is callcd the "scparation of mind and wisdom or the time of death. At that time, it is bcncficial to rcly upon the thrce prccious upadcshas of the grcat, profound tantra Conjunction of the Sun and Moon: [193] Joining onc's mouth and nostrils with the pcrson's whosc rccollection has diminishcd, 77 forccfully cxhalc threc long brcaths of air. With the first breath, imagine a white om; with the second, a red ah; and, with the third, cxhale and abidc in emptincss. With cach inhalation imaginc that the individual's consciousncss rcturns to thcir body as a blue hung and in the same instant rccitc hung with such force that the intcstincs rctract to touch the spine. The cycs of the individual should then fły open. At that time, introducc the luminosity of the cmpty vital essence [194] callcd pointing-out instructions: o fortunate one, this is the elear light of your own naturc. At this time of scparation from your body, the thrcc doors arc no longcr an obstruction so, although the bardo of the naturc of phcnomcna-including all the sounds and lights-ariscs in all its glory, it is not othcr than your own appcaranccs. You must recognizc this! Since this prcscnt naked awarcncss is acrual liberation itsclf. do not dcviatc! Do you sec the appearanccs? Do you hcar thcsc insuuctions?" Thus, if thcrc is a rcsponsc or a sign bccomcs apparcnt, the transmission was succcssful. If thcrc arc indications that the [individual's] consciousncss is elear [195] or the sense organs arc vagucly alert, shapc paper into a conc or usc a piece ofbamboo and place your mouth at one end whilc inscrting the othcr into the individual's car, saying, o forrunatc child! Don't be attached to anything! You havc scparatcd from your corporcal body of fłcsh and blood. lt is poindcss to be afraid of the bardo of the naturc of phenomcna's radiant light and sound! Rccognizc that your own appcaranccs do not actually cxist and scizc the immutablc resting place. If you arc unablc to abidc thcrc, bring to mind the pure rcalm of Great Bliss. Gcneratc dcvotion and depart! Have no doubt that you will mcct with the Buddha

168 JS8 I YESHE LAMA ~ ~~ z:sa z:.ąr9~r::i("1 Ą~ ~ ~&J.~&3 ~ 3.1~ ~ z:s ~&J ~~rr::i(~;~i::.- 4~ fi ii?zf1~z:s~ ~~ ~, 1~ 1Z11 ~ cic:. Zll~~Zlllr::i z:s ~wzll~l 15" z:s~ ~~ ~~ ~1 9~ ~~' arri 1~ ~~1 il ~ "~9~"c:. 3.1 s~ ~1 1~ 9 'V~.9w1z:. ~~c.r~~1 1iJ lcli cl!1 z:s~ 9~~ ~wf i::.~1 l~i'~ ~~a łf &J"&Jl~z:ia ~~z:i r:ci~ ~ i s s1 ;~~ ~~~~z:sa ~ ~~! 9~~ &~~~z:s 9~~ z:ia s" ~ 19 ą;c:. ~~ a;i:. ~~CJ\ z:sa f!i::rw~ 1~9~ Ą~i::r~ 13.1 z:i ~wą&j 4~ &J i~ z:s ~~ ~~ '1 ~1 ~ ~~~i::. ~ 1 r1i~ afr::i~3.11 ~z::.-~ ri ~a i 9~9'fi 9'1 ~~1 i(z:. 9 ar~c:.~1i::. ~~z:sa'tlł ~~ ai 1~ r::i ~ s~ Ą~i:i 1i::. r::ig~ ~~ 1~ ~i:. 1 1~9~~9 9 ~ z:iqp.11 a;1 3.1 f!9 z:sa~z:i~ ~1'ł ą ~! ~9 i::r(1 z:s~~~z:s ~ ~~~c:. ~t ~Zll ~~ A)~ azz::. 3.1{ ~~ ~ ~z:.~~1 z:i~ ~~" Ą~~ z:i ~&J~ ~z:. ~w~~~~z:.~ ~1 1~~ 5 "5~ z:i" t i:ia ;9~ ~ ~~ ~ 3.1" ~ az:. f!~19zfl z:ia s~ 1~Z11w1i:. ~ai i::ia ~ ~ ~~4w~i::.-ri-' ~-' 9~~ i::r~r::ia:r,~:ai'tlł i::rł\z:i ;z:. ~C!\ ~~ ~1 'ł!" cll" ~~~z:i 1z:. 4.i::. ~3.1~r;:i.!f ~, 3.1~ z:i~ r::i"'1 z:s~ ~~ z:s 2"~9~z:r3.1i'9 1~~~ ~ ~ ą3.1 4~~i::. i:i~ ~~ ~1 Z11~~ ~ ar1 z:ia s~ 1r::~,1 & i::r~~ z:s ~i::. ~1 ~~~~z:sa 9~1 is1 z:s" ~~ ~ ai\z:s?j9 z:ia!c11 zr Ą~a 151 k~1 1a.~ 1Z11 9 ~!~ zr91~ ~ z:i~~ z:i c11 ~~ ~ f 9~~ Ą~9 z:ia 121 " r::i~~ ~~~~& i:s9 ~3.1~f Zfl!~ ~~ z:sa s1 c11~1 i:s9 ~~~ ~3.1 z:i 9~3.1!i::r z:i~1~9w~i::. ~~~c:. ~ ą&j z:i~~&j z:i 9~3.1 ~~ sa 3.l-' s 1~9~ ~1 ~ ~;q z:s" 4~z:i ai e3.1 ~~

169 YESHE LAMA I IS9 of Boundlcss Lighr. 71 Tuus, mdodiously recite. Ir is cxcellent if this is recited when the [196] stages of dissolution begin. This is an exccptional key point known as "the consummatc introduction: Furthcrmorc, it statcs in the Conjunction of the Sun and Moon: If the dying individual is stili breathing, thcrc is no doubt that [the individual] will be led from that state by the syllables, brcath, and so forth. Thus, most ordinary bcings who have ncvcr hcard this dharma beforc will indicatc thcir future place of rebirth through body language and other signs. The method to lead them to higher states from the time the death proccss bcgins until the consciousness dcparts is as follows. Visualizc a white ab in the individual's heart. Place your mouth dosc to thcir crown apcrture. [ 197] As thcy cxhale, slowly and melodiously rccite ab as many timcs as the age of the dying person. When it is apparent that the person's last brcath has cxpired, at that very moment recite ab twcnty-one times. If secam emits [from the crown], cvcn though the individual may havc committed many nonvirtues, they will be led to a higher rcalm. Thosc already destined for a higher rebirth will be able to be led to an cven higher state. If by chance an individual displays the signs of a hell-rcalm rcbirth-in order to prevent their direct dcsccnt-at the moment the person separatcs from their breath, visualizc the consciousncss in thcir heart as ab and, while rcciting ab, simultaneously imagine chat this mcłts into 6ve lights. Mingle [198] this with your mind and rest. If the guide posscsscs high realization, because the consciousncss of the deceascd is by naturc elear light, this will unite with the truth of the nature of phcnomena. As an exceptional key point for guiding the consciousncss, this is a sublime feature of the king of vehides. Like the example of a king on his horse struck by a cannonball 6red by the minister, all the blood in the body condcnscs into the aona as pools of blood surge into [the aorta] in thrcc stages. The length of the breath is also different [at cach stage] during the three cxhalations. Finally, whcn the outer brcath ceases, and the winds dissolve into the consciousncss, [199] awarencss momentarily falls unconscious in the center of the heart. lt is

170 160 I YESHE LAMA 1 ~9 ~9 z=i ~c;. 1~~ ~r::i~ ~~s~ z=i ii1 z=ia ~ ~" 1~9~~1 z=ia ~r::i~,, ~" 9~11l l1l~, ~ ~~~~& ~9 ~~~~1 1~9 ga ~c;. ~~ 1E9 a9~!ql 1~ 19 ~9 9,~e ar9 a.~1 11~9~ ~ ~9c;. Q'~ ~~11 ~ ~~1E9 a9~ 9'~!q z=i~1 1~~~9 1~9~~ ~1a. 9c;. ~1 1~ ~~ 1E9 a9~ 9~~!q z=i~1 1~9 ~~1~9~~ a.~~~ 9c;.-~11~ ~~ & 1~9~~ 1=1 1c;. 11~9 cr~c;. 1&11l r::i!'1l C!\~~11 ~1 C!\~11i~r~1 q ~a,a; r::i a)c!\l l~.c!\~c!\" ~ 1~9~ 1~~119~~ cr~,1 & r::i._ ~~1 ~c;.-ij' r::i19 a.~~ i ~C!\ 2! r::i~ c;.-~c;, a)~ ~9~& ~1 9~11l ~c;, q ~1 ~a ~ c;.-~c;. 11l c;, a)1 ~~cr~ z=ic;. ~~ ~9 z=i ~ ~a 91~~~9 1~~' ~ ~ ~ a..sl1l 31 q q ~ l~~ 1r::i" l1l~~s~~i~~ ~9 z=i~ ~" " ~ ~ lll ~c;. rra;9~q ~~a)1 9,~ii1 z=i ~r::i r::i~1 ''r19 ~ ey~ ~ 9~~q ~ ~9~ ~ a~~9~ 11l1 9~ ~9 z=i ~ey ~ 11l~ 9~ ~" ~~~ qa_ gl1l ~ ~c;. r::i ~~ ~ 1 ~1 ~11l'~~9~~ q~, " ~ i? - " - -- c;. q 1c;. c;. gl1l 9'?~'t::I. " ~ ~ ~ 1c;.-~ c;. Q~ ~ c;. ~c;. 11l~'9~ ~~ a)~ r.i ~~4~~"~ r.i~~ r.i~ ~~ ~9 r.i ~ s s9 s1 ::.ia 3f1 11l Q.~ " Q~ ;i1 r.i ~"~! l:j~, 1~ 11l 9 ~c;.-!1l~ is1 r.i -o~ a.~ ai\~l ~~r::i-o~a~ ~c;.~ r.ia ~~ ~~ ~~~-01 (9~ <!\~

171 YESHE LAMA I 161 during that state of unconsciousncss that the inncr brcath ccascs, as statcd in the Clear Expanse: As the blood in the body condenses, whcn the [first] pool of blood strikes the aorta, both the mouth and eyes become pale. Breath is exhalcd the length of a cubit. When the second pool of blood strikcs, the head falls forward and hrcath is fłung the distance of an arrow. Whcn the third surge ofblood strikcs, with the sound of ilt the brcath shoots out the lcngth of an arm span. lhen the outer breath ceases, awarcncss falls unconscious in the hcart, and, whcn the inncr breath ccascs, that is when the bardo of the naturc of phcnomcna dawns. [ 2.00] So, it is taught. THE BARDO OF THE NATURE OF PHENOMENA lhird, the bardo of the naturc of phcnomcna is as follows. Oncc the support of sclf-fixation-thc hcap of aggrcgates-has bccn discardcd, the elear-light manifcstation of onc's own innatc naturc appcars. At that time, it is ncccssary to posscss the oral instructions in order to trust onc's own appcaranccs likc a child joining his mothcr's łap. lhis analogy rcfłccts the profound conncction bctwecn mothcr and child. Not only that, just alter birth cvcn animals arc capablc of knowing thcir mothcr among many through thcir karmie connection, singling her out to sucklc without hcsitation. The practicc of trckcho imbucs realization of the ground of awarcncss as the grcat naturc of original purity abiding likc the mothcr. From that, phcnomena that arise from the appcarancc of the ground arc likc the child. Bccomingfamiliarwith that through togal, [2.01] like achild rccognizing his mother and joining her, in the bardo one rccognizcs that both the naturc and its own strcngth arc likc the sun and its own rays. Gaining certainty that this is not othcr than onc's own appearanccs, at the moment of disccmment buddhahood occurs without a bardo, likc a child uniting with his mothcr. Moreovcr, [the mcthods] on this cxccptional sccrct path arc as follows. Whcn all stagcs of dissolution of the rcstrictcd corporcal body arc complctc a llhig

172 161 I YESHE LAMA ~lłf~~lłf~s~ z:i ~ qa 9~1łf~z:ilłf~1 \\~ 9~ ~~ q;z;:4lłft;s s~ q "z::5~ s" ii" q ~ ~~ ~~~ ~ i~ qa i! ~" a~ "; "~ q2' k& 1si:.lłf~i~ qa ~1 ~9 ~ 2'i:. z:i~ ~ Ą" 9~-f ~,a ;~ ~~~ 1J; s~ z:i ~ ~1! 92' ~" ~ ~1 s91łf9i:. ~~z::~ iz::f z::9~~ mz:i 9~9lłf1" s~z:i2' am2' z:i~ ~ ~lłf ~ r:i2' slłf' 94lłfi9~ ~lłf~!łfii1 q2' z:i~ r:i~ 1 91'1 ~a ~~9~ ~?j ~s ~1 ~~ 9~ ~lłfe" k~9 ~lłf5 s9 s1 r:ia i "9 ~ ~i:. 1 i:.lłf~?j2' z:i~~ i!z:ilłf~~~ z:i Q~ ~1 1~~2' ~-~~~!~1 31z:i "~! ~r2\ ;~ ~~~ Ą1 9~~ ~ i~ qa~z:i~ ~~~lłf~~ z:i~~ r:i ~1 ~1 ~9 ~ 1z::?T2' ~lłft;sa %9 ~ Ą9 ~ ~ ~~12' ;1łfz=i;" r:i Q; ~ ł'~~ 1s1 r:i (9lłfqa ~; i:.9~ ~ 91~~ a!łf z=i~~ r:i ~lłf~~ 9~" a 1; ii ~ {91łft:11łf 41łf{11~2'.!lłfZ:J~lłfa ~1 q 1i:. 1 9z=i slłfa ~1 r:i ~ {9lłf~i!~ ~9 1i:. ~ z:i~~~q 19 ~ ~z::z:i'91'z::9"' a 4lłf s &l ~9 qlłf~~ "9 ~ ~z::f 2' 1z::~9 r:ia,9 s; ~-." ~~~ r:i2\ i"~" ~~ ~ ~~ i:.9 ~ Q ~ Q; q~ 1'; ~ ~; r:ia ~ ~lłf%9 ~r:. 2f ~ ~~lłf~1 1~2' ~ ~~ ~ ~~ ~~~ Ą1 9~~ ~ i~ r:i ~s ~1,.~rrrf 2\ ~~1!lłf~~~lłf a ~~ ci2\ 4lłft;S Ą1 9~~ ~~ r:i ~s ~1 1~9lłfs ~i:. ~ ~~i!9 ~ ~ i!9 ~ 2'r:. ~ 1z:ir:. ~~~lłf a ~ ~~ 1"E:!łfcr2\ ~z::z:i ~ ii1 ~1 ai\~~ r:ia 41łfr:i ~ ~r:. ~ 1 1~lłf~lłf a ~lłf~~ it ~z::~ Ą1 a ~lłf~9 ~~ ar1 1 ~a ~-f 1 '!~ ~~2\ ~ ~ Ą"-i2' ~a 1a~ ~2' ~~" ~11

173 YESHE LAMA I 163 and the conncction bctwccn body and mind has cndcd, the consciousness of the basis of all-dcvoid of memory and thought processes-although said to dissolve into space actually dissolves into the basie space of phcnomcna. In that instant, the natural elear light dawns likc a eloudless autumn sky. [i.oi.] With no boundaries whatsocvcr, having not fallcn to any extremc, cmpty dari ty arises free from the veil of obscurity. Rccognizc and rest in this vcry naturc, without contrivancc. This is rcfcrrcd to as the ground of the grcat original state oflibcration." The distinction of the six spccial fcaturcs sets this apart from the ground of confusion so libcration is immediate in the great inncr space of original purity. Concerning this, it statcs in the Omniscienc Onc's Octan of Profound Mtanin~ that the place wherc liberation occurs when space dissolves into elear light is called me first instant." This phrase prcsents the conncction with what follows [the second and third instants]. Nevcrthcless, the complctc upadeshas that rcprcsent aconelusivc analysis [103] through orał instructions can be undcrstood in the Lamp 1hat 11/uminatts tht Kty Points of Practici'.,, and othcr tcxts. In addition, the concisc and cxtcnsivc cxplanations, as wcll as those given on the obscurcd and hiddcn mcaning prcscnced through the six limitations and the four modcs, 80 arc not casily comprchcnded. Although I am inelined to shoot the arrow of scriptural rcfcrcncc and rcasoning conccrning all of this, givcn that this is an upadesha tcxt and the main cmphasis is on the meaning, I havc takcn carc not to we an abundancc of words. If libcration docs not occur at that time, that which is refcrrcd to as the dissolution of space into elear light" occurs. lt states in the Conjunction of tht Sun and Moon: This is rcfcrrcd to as an ordinary individual's consciousncss [104] dissolving in to elear light: At the moment the continuum of brcathing ceascs, cxccpt for the aspcct of onc's own organs, substantial appcaranccs havc ccased yct the thought that they arc thcrc still occurs. When the corporcal body is no longcr visiblc, the body oflight bccomes cvidcnt. Thcn the cntirc field of cxpcricncc appcars as the mai:i4ala of fivc-colorcd light rays. a :ub "4n 'D" mtsho b ny11m len gnad /cyi sgrrm m11

174 -'V ~ ~ 2:! ~{ ll 11 ~ I:! ~ 4!ł> ~ Ul?.2!> ~ _9ł -23 Ol? 4!ł> _Jl) ~ _Jl) <ił ll!!j.2111 ~ J!..fe...,; sil n ~ aa ~ J! sit :2:1.>i' ~ llł n...,;.!ą zł...,; n li il ~ 2; ~ li ;:i{ ~ ~ ~ li ~ n ~.2! ~ -: El _.Jl J! J1 -.- El L! - 6l ll -.- J! ~ Jł.2!>..:.!I...!3 >! Jl.2! _N! 8ł Jl' c::t! "D ll dł 8V ~Jl~~~~~{ ji{;:31 ~ ~1{ ~~{-1 ~ ~ zj ~ Jl,_.!i ~~ni{~~~ 2 1t1 ~..Dl!! B, w~ ~Jl~ stjil~~11 li%.~~{_b{~~~~ ~.2! 1t1 ~ ll.>i~~--'!~ -.!ą ~_.!:i>! &y <'.Ji e, (.q.ii _j} Jl IV - El 2{ -% ~ ~'.Sł )łll ll!.! _.Jl ~ ~ ll ll.2! il.n. J.11) Jl~..-Oi _;l n ~ - ~.!ą &) ~ "D n.s{ Jr "V >!.-04!! -!Id! ~'%~~~~~~1 ~~~~ji ~ ~ ~ tf,~ zj...,;jl,- ~-a~_j- >!~n~~~ zj ~~_.,;~'-'V>!.q I! Jf ~..!li~ zj ~Jl ~ ~ ~ "D ~ ~ _Jl _jp ~.Q zj Ji' ~ _.,;{ ll - ~ ~ ~ ~{~~{Ji ~-a _ł ~ ~ J'!'~::ł'~ ~ ~ ~ ~ ~ 2 4:1, -.>i zj 1t1 ~ ~ ~ - ~ Jl!{ ~ _..11 ~{...: n J! -!Id! -23 n n -e -23{.4{ - n...re» ~ m n >1 - n ~' ~..:1H".2!.2! il.q.!ą ui n.n.ił~~ )ł.a.q ~n~ I:!.!ą J!~ in~~ W li ~ Ji ::2:1 ~. ~ ji ~{ -.ił' ~ zj ~ ~ n ~ )ł )ł. J! _..., '!. :IJl~tait.Jl ~ J).w~ ai _.,;{ ~ t:3i. ~ ~.a ~ j].!ą -..ą ~ ~ UV ~ ;:i{ Jl 2! ~~~ -~~~~ ~dł!~~~~~:1ł 1 Jf ~ ~ ~ jj ~{ ~{ ~ _j, ~ ~ ~ 1 ~ ~ ~ ~ -V..::U: n _91 8łt n -23 ~ """"'ft. -. J! "'. _,...,j\ł) _.Jl J! ~ - :::IN _.Jl El ~ i:! _91~.. _.Jl -,.._ - ~'. n -='. - ' ""'... -< Ili Ili :z: Ili I"' > il:: >

175 YESHE LAMA I 16S Tuus, although time docs not change, appearances do change, so the cxtcrnal earth, stones, mountains, cliffs, forcsts, the sun, moon, and so forththc cntire support of the univcrsc and inhabitants-will fade. Whercver one looks, it will seem as though a bolt ofbrocadc silk. was unfurling or as though covered by a chin piece of rnuslin while look.ing at the rays of the sun. All appearanccs [1os] will be extrcmcly bright and colorful, dcvoid of distinctions such as outcr, inner, widc, or narrow. Everyching will seem as though buoyant and shimmeringwich a dazzling radiancc. At that time, to che cxtent chat one is familiar with toga! praccice, thcse appearanccs will be supportivc aspects of awareness enduring for extended pcńods of time. For those who arc unfamiliar, they will disappear as swifily as a shooting star. The manncr in which awarcness sustains its own place is as stated in the root tantra: At that time, when the appearance of light is spheńcal, thosc who arc knowledgeahle will sustain che arising of the visions. Tuus, as the visions arise, chose wich naturally rclaxed conccntration will rccognize them to be thcir own. In che first instant, [ 10 6] one will havc the confidcncc ofknowing onc's appcaranccs lack cruc cxistcnce. In the second instant, chcy will be liberated in their own place. In the third instant, the immucable state ofliberation will be sccurcd. From chat moment onward, there will be no visions at all. lhen, elear light dissolving into nonduality is as stated in the Conjunction of the Sun and Moon: Thcn, for ordinary individuals, chat which is referred to as elear light dissolving into nondualicy is as follows. All appcaranccs arisc only in che form of kiyas. The kiyas arc not too large or small, arc che same proportion, arc adorncd wich ornaments, and havc their own colors, posturcs, chroncs, and mudras. Tuus, when che visions arise in che form of wrathful deitics, thosc kayas within the pałace of the cranium, although no largcr chan mustard secds, [ 107] will sccm so colo ssał in che bardo chat it will be as chough thcy cncornpass the univcrsc. Converscly, thcy will also appear as minute as mustard sceds while remaining perfcctly proponioncd. In all cases, the way chat their hcads and mannerisms appear will be unpredictable. Brandishing

176 166 I YESHE LAMA ~~ ~ ~ ~~ r:.ia ~~ ~~ s~~"ą, nr~ąatt r:.ia ~"~~!att r:.i ;r; 1 ~att f r; ~~ E:l ~~ ~i ~a 1rił ~il,.e:l~,"~r:.i,"1 ~~ M ~~ r:.i~ ~att r:.iai~ s~a.~att r:r~1 f "att~~ ~~1 ~ ~ 11 ~; ~ ~~att~11 (as~~" ~~!att r:.i~ s; 1,~~i1 1~ ~ ~r; ~a atti'=r~i"~~~cir; ~att~~~~att r:.i ~~ ~"~"~ ~att it a ~a att~" ;~~, 1 ~~ ii"e:la att" att E:J r; cr-,att 3r; a.~ ~~~att r:.ia ~~~ ~ ~r; ;~z;.~~~1 att~"~a E:J;att?r1 ; ~ ~~~, ~ ~~ 11.E:l ~ ~ s~3"~"~~!~11 atti~~l;.att'i"~ s; r:.i~ą; &~a.i.att~i1 111~,z;.~i11 ~ s~!att ~ 1att1~~r:.ia att~1~~ ~; ~ 1 Ą; ~ att~~ ~~ ~~r:.i~~~ E:l~ ~ ii11~~i1 te ~~ ~~~c1f~~ i~ ~,; ;att ~~E:l~ ~ ~~arz;.~,~ ~"~a ~; ~~ ~~~ ii; ~1 ~ ;att ~~ "att ~,; ~ &1~ r:.i~~"~~ ~~ ~~ & ~"~ 1 ~ ~~ r:.i a.~ atte:j ~1 ~".~"ar~,~ 4 ~ ~a ;sz;.~~~fi ił ~~r:.i~ ~r; E;J ~"~~ E;l~ ~~ r:.i ~~k a.rąatt~e;ią,,~~; ~~"aatt E:1~1 ką; ;att r:.ia ~~ ~1"11as ;~ ~ &1 ~~att~i 1a.s ~a.s ~~~ ~ ~11 &

177 YESHE LAMA I 167 various magieal wcapons, thcy will be striking out, causing panie and fcar. Thcir roar will be so łoud and tcrrifying that it will rcscmblc the unccasing sound of a thousand dragons. Thcir radiancc will imbuc fcar likc pcncuating wcapons. It statcs in the C/ear Expame-. At that time, sounds and lights will gathcr, and the appcarancc ofkayas will be uttcrly tcrrifying. Herc, as if this wcrc a stuff cd lion, it is ncccssary to be fcarlcss and gain confidcncc not to rcact to onc's own appcaranccs. (208] The way in whieh cvcn all ordinary individuals who arc cxccllcnt practitioncrs could stili rcvcrt back [to sarpsara] is as statcd in the Upadesha of the Essmtia/ Wisdom lntent: Alas, hołdcr of the sccrct! If the naturc is not rccognizcd now, buddhahood will not be attaincd no mattcr how much mcditation has bccn practiccd. Having not cncountcrcd the key upadcsha, the łights will producc fcar, the sounds will bring panie, and the glarc will bring terror. If you do not cncountcr the key point of the instructions, you will fail to rccognizc the sounds, lights, and glarc-thcsc thrcc-so you will oncc again wandee in cxistcncc. So, it is. All the tanuas of the Grcat Yoga rcvcal-to a ccrtain dcgrcc-thc illusory body in the bardo arising as the sambhogakaya; but bccausc thcy arc not the tanuas of upadcsha, [ io9] the actual aspcct of the appcaranccs of natural spontancous prcscncc is conccalcd. This is morc subłimc than holding to independent appcaranccs and ncvcr knowing that cnłightcnmcnt occurs in the space of onc's own appcaranccs as the sambhogakaya. It is as taught in the Sixfoltl Expame: The bardo of the pure naturc of phcnomcna and the magical body of the mcditation dcity arc so similar that thcy can be mistakcn. a 1IWll ng g snying tlgrmgr

178 168 I YESHE LAMA ~~11 ~ z:i~ ~~ z:ia ~~ cr~1 ~ f~ ~~1 (~ \1; 3~ ~ ~a ~~ 9~ iaz:i r:i1 ~ ~ ~ ~ ~1 a ~~1 1""z:i0 ~ t:11 ~z:i a a; a.~; r:ia ~9~ 1~ 1 ~~r a; a.~; t:1a ~9~1~ 1 ~~~1t:1a. 1"'1 ~~~~ 1~ 1 ia~ ~~ ł;!~~01 9~9 ~ (9~ t:1~ 9;~ ~1 1~~~9~~ ~z:i ~~ i ~ ~a ~~ z:i ~ ~ ~~ i~1; i;;i a.s~a 1.~ t:1 ~~ z:i~~ 97 i i ~ ~~ ~~ t:1 z:i~ ~ z:ia ~ ~ 1~ 'f~ ~~ t:1~ ~r:. ~<1 ~~ 1~ ~~ci 9~21~ q~~t:1a ~ ~1 9ą~t:1 ~ ~ z:ie1~ ~1 z:i~ r:i~ ~~ z:i ~~a. tq~l 9~~ r:i ~ ~; i; ~~ ~;1 ~ z:i~ ~; ar1 ~z:i i;;i 9icr~ z:i~111~t:1a ~ ~ ~1 ~ ~ z:i~~ 9?; ~ ~ ~ 1 ~,~ ~ a.~; ~ ~ ~~ 9;~r:ia ~; ~~ ~~ ~; ~1 1~~ ~~ 9;1 9~~ i~~~ z:i ~, ~ ~~1 ~a ~ ~"'9 ~~ 9 ;~ ~1 4;~ s z:i ~ a.a;~ '1 ~ ~ ł;!~~01 & ~9~ i" a.s~ z:i" ~ ~1 ł ~ ~ ~~ 9 ~~ci i; ; ~ ~9 i;;ia z:i~ 97 i ~ ~ z:i~ ~9;~~1 1~ ~ ~9 t:1 ~1 ~ ~9 cr~ s~1 1~~ z:i ~ \li'"z:i {? ~9 t:1 ~~ t:1" ~~ '1 ~r; 9a ~ ł;!111 ~ ~~3~ ~9 ai ~rif ~r;~ ~1 1:1~ a.a;~ ~1.1~ ;~~~ 9 ~"'9 ;~~1 ł;!9 r; ~1 m~ z:i ~~ ~9 ~ ~1 ~"'9 ~~~ ~~ 1:1 ~~ s1 t:1a ~r;;z:i ~ ~1 1~ ;~' ~ 19 ł;!~~01 ~ ~ ~1 ~111 1:1 ~ ~ ~9 i;;i ~~s~1 1~a ~!~ ~ ~~~a ~r; ~r; ~ ~ 1 ~ 1:1 ~ cir; ~~~111 1:1 ~ ~a ~z:i~~icrtl? s; ti~ s~l 1

179 YESHE LAMA I 169 Tuus, it is. Likcwisc, the pcaccful appcaranccs arc as follows. ln the Conjunction [of the Sun and Moon] it statcs: Evcn all the kayas appcar in a group formation of fivc, cach with consort, and cach group formacion of live is surroundcd by rings oflight. All the m:u:u;lalas of the familics of the małe, the familics of the fcmale, and the małe and fcmalc sactvas [ i.1 o] abide as one. Tuus, thcse visions of the group formations of the male/female five families gradually dcvclop. The way they arise according to stagcs for the duration of the five days of samadhi-like shoots from a sccdling-is as follows. On the first day, Vairochana with consort and assembly appcar as the principal family surroundcd by a group formation of five. On the second day, Vajra Ak~hobhya appcars. On the third day, Ramasambhava; on the fourth day, Amicabha: and on the fifih day, Amoghasiddhi appears as the principal in group formation. Refercnce to "a day of samadht corrcsponds to the duration of time that the dcccascd was able to rcmain in samadhi. [ 2.11] Herc, liberation occurs through the thrcc key points as quotcd bcforc [ from Conjunction of the Sun and Moon]: At this time, a very subtle shaft of light will emerge from one's hcart and conncct to the hearts of all the buddhas. lf one can ascertain that, one will naturally abide in nonconccptual concentration. This is referred to as "awarcness cngagingwith light: When all thesc appcaranccs manifest and complctcly intermingle, countless subtle vital csscnces will emcrge from the shafi: of light in the heart. Then, from onc's hcart a twisted, multicolored filament of light will issue forth. As appearanccs arise, one will think that all kayas arc dissolving in to one's body. [i.u.] This is referred to as "light engaging back into awareness: At that time, all individuals with confidence in their own appearanccs must rccall the supremc method, like a child joining its mother's łap. Thus, it is.

180 170 I YESHE LAMA ~~~l 1~ 111 CJ5; q &ricj'if ~r::; ~~ ai 4~111 E&r"l:f"~S ~ cll 4~CJ~ f :c. ~r:. r::i~ ~ ił&r~~qa j!i'r:::iłr::; 9 111&1 ~ &1 r::i!!jai ~r:::~r;-9~~cjf,.~r ~"f :c. ai2'łf ~r::. :c.r::. 9 ~r::. crr;~ri\ f3crrr~r4; {? rfr::i ~ ~ ~1 ~ ~ ~r::; 9 ;&1 &1~a. ai ~; ~~9 r;i:c. ~r::. r::i ~r::. ~1 ~ ai :c.r::. 9 ~9 &1 clir::.~r;i:c. r::i~~t;12'ł"~r::. r::i ~ 9~ ~r;-&1 a.s~q:c. 4; {?! i r::i:c. ~:c. ~1 ~ ~z:. &1~r::. ~a-~&r ~a ~i::. ~~9 at i:c. ~r::. ~;,~ril ari::. ~ ~Q r;i ~&rf '\2f:c. ; ~ il; i~?4:c. q ~ ~r:;i q ~ ~ai cll i1~& 9~&1~r::.~~r::. ~; q ~; {?"92'łai ai ~:c. q ~-~r::. :c.r::. r::i~ i ~9 ci1 ~ ~2'ł r::i!; Q~1 i~r:. ~a ~z:. ~~,:c. cra. ~~-~a ~z:. ~~9 ci1 4; {? 92'łai z:r~2l:c. ; 4ai?4:c. q ~ ~CJ Q ~ ~ cli"~~9~ &l~r::.2'ł ~r:.-r::i-o2'ł Cl! &l ~:c. ~ ~1 1~r:.-~a ~r:. ~ił:c. ~ ~&l ~a ~r:. ~ ~a:c. ; 9ił:c. i ~:c. i::i ~ ~Q q ~ ~ as ~z:. ~r:::a_s CJ:c. ~ ~1 1~r:::~a ~r::. ~ ~~ g&1 rr 4; {? 92'łai r::i ~ sa 9~9~~ ~ ~ ~1 1~ ~9 ~z:. ai 4~'i!a ~r::. r::i ~ s r::i ~r::i r;ia c11 4~!ai &1 (92'ł i::i~~ ~r::. ~1 1~ ~ (q 42'ł r::i~ f :c. ~z:. r::i ~ s ~1 ~ ~ ił&l~"qa j!i'r::. iłr::. 9 ai&r ~~s~1 1 ~a ~ ~ ~:c. r::i 9ił:c. ~:c. &1 ~ ~a f3r::i~&i~ {? s; i::i:c. s~1 l~9~r::.2'ł i::r~ ~z:. r::i :c.z:. :c.r::. 9 f3~ 1:c. ~9 i::ia :c.z:. ~&1 atz:.~i::i:c. CJ~i::i2'łf ~a:c. ; 1; r;i &l~~i::i~~r::. ~ a.s; i::ia ~ ~r::. ~:c. r::i~~r;i :c.r:. 2'ł ai2'ł ~ ~ &i 9ar~qa 9;~ &~~r::. ~ :c. 5z:.~;~9~r:rCJ~ ~9 i::i :c.r:::~ai~&1 9af~i::i2'ł ~ai r::i &); ~1 '

181 YESHE LAMA I 171 If stability in this is not achicvcd, thcn it is rcfcrrcd to as nonduality dissolving inro wisdom: Although I will not be elucidating the vision of the unio n of the four aspects of wisdom-the inncr path of Vajrasattvathis can be understood in the quotc from the Conjunction of the Sun and Moon, whcrc it statcs: Oncc again, from onc's heart a vcry subdc filament oflight will emergc. This will appcar to be projected upward into space. If one looks at this without allowing the cycs to bccome distractcd, (113] thcn it will sccm cnormous and unminglcd with any othcr appcaranccs. Thcn, upon a blankct of blue light, radiant vital cssences will appcar like ovcrturned mirrors.' 1 Appearing likc a sapphirc cup turncd over, cndowed with the inncr radiancc of wisdom, this is cxcecdingly bright and dazzling and naturally adomcd with vital cssenccs of fivc, cach adorncd with fivc. Abovc this, upon a blanket of white light similar to an ovcrturncd cup, appcar cxtrcmcly radiant vital essences arising as before, induding the inncr radiance of wisdom. Then, above this, upon a blankct of golden light likc an overturned goldcn cup, [:z.14] cverything arises just as beforc. Above that, upon a blanket of red light like an overturned ruby cup, the appearanccs will arise just likc the preceding oncs. Above that will appear an extremcly elear orb oflight like the fan of a peacock. Although this is the appearance of the five aspccts of wisdom, the manifcstation of the wisdom of all-accomplishing activity has not becn perfccted, so it will not be apparcnt. This is called the "vision of the union of the four aspeccs of wisdom and is also rcfcrred to as the inncr path ofvajrasattva: lt is herc wherc one must rccall the suprcme method, like that which employs the unwavering golden needle.u Thus, just as it is taught-in the face of cach appearance-by resting in the unwaveringequipoise offrcsh and prcsent awarcness, [:z.is] it is analogous to how a skillful physician drains fluid surrounding a patient's heart. During the insertion of the golden needle, the key point is to cnsurc that the needle will not waver cven a fraction of a hair so that the fluid can be easily drained from the heart. Similarly, herc, libcration occurs when awarencss ncver wavers from

182 J1~~~~~~~]~~~~~~~~~~.;,! ii li~~ )1 ii-~ łą~.q"' ~ ~.ti~ ct!!';i' j:; i~-!-{ ii ~ ~ ~l~~ ii _z_:~ Jl ~ł-3f ~ :::ł 2:!-.J;V - -..v:: ll ~... ll..jv ~ ~ I! di łą Jł _.11 = ~ :~ ~Ji~~~11_f ~Jł~ tl! ll~ ~"'.2i> "'i _.11 Jt n.ti Jł...!:i ~ w...!:i n /1n..JN ~ ~..Ji ~ I"'..;. ~ 41 ~ li Il. JJ1 ll ~ IJ A...9i ~ ~.ti ~ 4Dl!l..2:1{ W :: CJ,.. >l IJ JJI. "'""ct!łł...;;;ii- 2:!.u...;;;ii )ł!o!... ~ Jb UV ~ ~...2:1 ~' _..11 Jł >ll ~, Al,,;. ;i Jł!o! ~ ~ _jil > "'"" _.11 A...;.w I! ' ~ ll..2:1 a, l1 _.,. w ~.ti...: n aij li '! Jł ~ >1.94l!i ~...9i >1 14 -"! 2:! :.Jl >ll ll :::al )1!o! >l{~ IJ.n~ I'! Jł ~~ 1J.ti w- ::łat. ll - - )1 dlij I! JJI li ~ Jf -"! ~l.ą' ~.Ji - ~ ~ 2:! _j:- ~ fi ll ~ 2t' ~ >J' )ł ~ ~ dit ~..2:1{ -i' - 2:! ~ Ji~ ~~..2:1~~~~~.ą.Ji ~~ ii~~l~~ n >1 O!'-'!~ - ~ - li....!! w~~.q ~dit>~~ n.11! n~ BJ-~...9i>~ A --5>!'~ I!~ ~ ~ ~ Jil _91-3V ~ ~ _!j.ą ~l _>) ~ ~ ~ 1J ~.n ~!h ~ I'! ~ Jł -"! ~ ~ n!.! al...9i ci> --'! Jł..2:1 Jt:> dit ~a,~ s~11: ~.:~~:;f~1~l~; ~ ~~~4~1~~~1r~~~~~j~ ~ ii Jl -~ i1 ~ li ~t ~ ~ ~ -.oel'! ~ ~ B,..Ji ~. _.11 IR..2:1 "IC...,...H! Jł A n n!.!..2:1.,.f -"!.! Ji ~ n ~ ~ w li ~ Jl ~ ~ c:t1 1 c:;,; ~ w.j jl >1 11 Jl A, =i, ~l ~...B ~ Jf Jł ~l.q ~l ~ -"! >1.ti ~~n~' --'!~..JV~.tj~~ Jf ~ Jł?4' ~ ~ * ~ jj ~ ~ ~ ~ ~ Jl '1ł' Jł{ Jl, ~ _J' ~ )1 11{ -!o! Jł Jł ~.Ą'.-!:!.e ~ ~ ŚJ A.J1 ~Jł - l!i!.-. "'.

183 YESHE LAMA I 173 its own place. At this point, the statement "since the noble qualities of basie space havc not been brought to complerion, their full potentia! is not yet perfected must be understood as referring to the union of the four aspects of wisdom: As the Omniscicnt One statcs: Herc, when liberation in the state of original purity has stili not occurred, it is posited as the union of the four aspects of wisdom: The assenion of those with inferior intelligence that the wisdom of all-accomplishing activity does not cxist is uttcrly unacceptable! So, as taught, when the actual resułt is pcrfccted, [2.16] that is the appearance of all five wisdoms. This is why it is nccessary to know the dcpth and breadth of the tantra's wisdom in tent. Then, what is refcrred to as "wisdom dissolving into spontaneous prcsence" occurs as follows. From the thought that all previous visions and awarencss dissolve into the upper orb ofłight, original purity arises above li.kc stainłcss space. Bclow this, the wrathful m:u;ujala of the sambhogakaya is extremcly vast and rich; bclow that, the peaceful sambhogakaya maqqala of radiant light and in the surrounding regions the natura! nirm~akaya pure realms arc all perfectly arranged. Further below those, the confused appearances of six classes [ 2.17] of beings, including the six sages as thcir tamers, appear. One's own appearances arise as a refłection, referred to as the appcarancc of the ground that ncver wavcrs from the ground: The eight ways that these appearanccs arisc arc as follows. By [appcaranccs] arising as compassion, with the force of the energy of compassion that cngages in sarpsara, therc is no diffcrcntiation betwccn sarpsara and enlightcnmcnt. By [ appcarances] arising as light, the aspcct of appearancc is radiant within. By arising as kayas, appearanccs arc complctcly undivided. By arising as wisdom, they arc unimpcded. By arising as indivisiblc, awarcncss abidcs singlc-pointcdły. By arising free of boundarics, appcarances arc cleansed within the nacurc as it is. By arising impurcly, the origin of cxistencc rcmains unccasing. By [ appearances] arising purcly, the primordial mothcr and child unitc. [2.18] At this time, as if rcuniting with an old acquaintance, thcrc is confidencc free from doubt that the appcaranccs arc onc's own. As in the analogy of the unhesitating thrust of the golden needle, rcmain confident without distraction and scize the immutable resting place. As in the example of

184 174 I YESHE LAMA 1Q~ ~ ~ J.11~ ~ '1ł ~ ~~ Qa 121~r::i~ ~~" r::ia ~~'1ł ~ ~arr::i:z:. r::i~ q~~11ł't::1'&1; ~11~ ~:z;. a.a;:z;. ~~~t::lfj1'~t::l~; Q~r:_ ~:z;. ~1~~ ~ ~~ ~~ ~29 q 1r:. J.l ~~"~" ~s'1ł r::i ~:z:. ~~~Qa J.l~ r::i~; qa ~ :z:.r:. r::i~ ~1r::i~:cr-~~ '1ł ~J.1 4~~~~,~ f;r11 Q:z:. ~~ q ~ ~a 121~~r::ia ~;t ~~ cri ~r:.~qa ~~ ;~~rr~sr:.~i '1ł Q.f;1 1 q~~~'1ł r::i:z:. Q~~ qa ~r:.~~~cria ~; arir:.~q:z:. ~:z:. ;~1 ~; ~r::i ~; cria ~r:. r::i ~11ł :z:.r:. J.1~ q r::i!1 ~r::i~r:. Qa ~'1ł ~ J.l~crij" r::i ~ ~ 1:."t:3'&t; '1ł1 ~ J.l~ ~~~ ~~ ~; cri:z:.1 rr-~~~r:. ~~,1 '1ł~11~r:. ~ ~ ~~1 ~~ q ~J.1~~1 q lq~ ~~:z:.r:. Q~ ai~~q:z:. ~~J.l~qa ~; '1ł ~~ q ~r:. ~r:. air:. ~~ ~ (~~ q ~?ia Q~; q, ~ ~J.l ~~~~~J.l'~~~" r::i ~; q '1ł' J.1~~ ~1 1~~a ~Q~~ ~r:. ~~'1ł '1ł~1 ~ ~ ~~~& ~ ~ '1ł11J.l~ q:z:. 4~q ~~ c'w\?11~~~~"~q ~ ~J.1 q:z:. C\s1 ; ~; ~r::i ~ ~" r::i ~?ia ~'1ł'11łJ.1'~11ł't::l'i;'Zf''~ '1ł~~rf~~ ~~~ q~~; J.1i~r::i:z:. 4~;~1 ~~:z:. ~~ r::i?"'~.j.1~ ~~~ ~" ~~ s; ~ ~J.l q ~~'1ł i; ~~ cri ~~~ i s" r::ia ~a;-~q ~~ 1 ~ar~ 1r::i" '1ł~~~s~l~ '1ł~~" r::i ~1 ' m '1ł~1 'ij ~~~s; q~~,1 ~&f 1J.1 'i)a ~arj.1i~r::i 1" 1 '1łJ.1"~J.1~ ~~~ s; q~ r::i:z:. J.1 ~ ~,~ '1ł 1r::i" Qc:z:. r::i ~r:. 1 1 ~;~ ~~~s~ q~ 1Q"' q.~ J.1 ~J.1~:z:." t:3~ ~'1ł't::l'!!a ~" FJ.1~~l~~~~~ q lr:. 1 r::i~ zri;; ~J.J~ ~~ ~s~ q~ ~ ~:z:. r::i~ ~;; ar~;~ q ~" l

185 YESHE LAMA I 175 the irrcvcrsiblc thrust of a Aung arrow, scizc the immutablc ground and libcration will occur by unwavcringly resting in the innatc naturc. Although this rcvcals the cight modcs of arising, thcy arc unsullicd by the mind that discngagcs from s:upsara and cngagcs in cnlightcnmcnt. Ncvcrthclcss, the way of rcvcaling the faults associatcd with what sccms to be a conncction [bctwccn the cight modcs and the mind) is similar to the way a single consciousncss sccms to cngagc the six organs individually. The mcaning is undcrstood through that example. In the Htap of Prtdous ]twtls tantra [ z.19] it is clcarly rcvcalcd that the naturc is in accord with grcat space; howcvcr, thosc who arc dcludcd about the profound mcaning of this crucial point cxplain in many ways that the visions of prccious spontancous prcscncc arc cight independent objcctivc appcaranccs. Thcsc arc all mistalccn. For that rcason, in the Prtdous Gmuint Mtaning it statcs that from this, cven I [Longchcnpa himsclf] havc discovcrcd ccrtainty about the key points of the hcart essence: Thinking over thcsc gcnuinc cxplanations, I am cxtrcmcly plcascd to cxprcss the grcat joy I fccl in knowing that the doctrinc of the Grcat Pcrfcction stili cndurcs cvcn nowin this world, much like the sctting sun. Morcovcr, it statcs in the Cltar F.xpanst: [2.2.o] At this time, fortunatc child, ninc statcs of clairvoyancc will arisc. Tuus, as statcd, if one thinks carcfully, one will undcrstand that [the statcs of clairvoyance] arc not othcr than the magni6cent potentia! or energy of the grcat visions of spontancous prcscncc. Gencrally, herc, the way of intcmalizing the fivc statcs of clairvoyancc and the stagcs of pure rccollcction is according to the wisdom intcnt of the grcat commentary callcd the Prtdous Go/Jen Rosary. Bascd on that, pure rccollcction initially occurs as statcd in the Sun ana Moon: By recalling the mcditation dcity, at that moment one will sec the face of the deity. By rccalling all the paths, one will achicvc mastery in the bardo of the naturc of phcnomcna. By recalling the place of rcbirth, [ 2.2.1] all thosc of infcrior facultics will brcathc the brcath of rcbirth in the natura! nirmil)altiya pure rcalms.' 3 By rccalling all statcs of mcditative conccntration, one will abide for 6vc days in conccntration. By recalling the

186 ...s n ~ n X> n 2! 11!1...sHt 2! 81( i! il( lł:i( 2!.en..21 ~.en ~>!di(~..21.jim-a~~( I! I! --3!.2! ~li.2! ~ ~..21 ~ 14 I! ~, n ji ~ ~' ('!.!I...B ~ Jł.2! ~ )Ili! Ą' 1~t~ijłJ~~t1łJ1łJ}]jJ u...jh).,21...sn n i! w _.11 i!(.n - ~ _.11 ~ JllV I! ~c::ji ~ Ja~~ Ja I! ~ : 2! 23 I!~ Ci!' i Ja )ł ił zv ~ - ;i. _]{ Ja - -: """... Ji,łJ ~ ~<_l ~ ~jta ~-f Jj~~~ f~~ '! B, ::..Jl _ł!( -ł' 14 ~ >! c::ji ~ ~(.q JL Jj.fi ~ ~ &, n i!...ą-~n-c.ą.ji"' a..ą l4.a>n--3! 2! Ji!l Ji!I ~~~~~~~~1~~1~~~~1~~ - J!ł ~ Ji'.Ji - Cl:> i! n -. ~ -" l4.fi..9łł ~(I!.li_!]~ ~Jł, ~~Ja~ ui ~ ~ 2!( ~ df-1i Jj ~~.l].21 >!...B...: ~ n-a~jj.fi ~IR.Il ~r~~~1~.fl~~.ji~~~~.ji~~ - n ::::N I!.21 ~ ~ W...sN.fi_!] - 14 l4 iił ~.q l4 ~r.li~=ji!l~~~~~r~~~~-~ ~ ~ ~ ~ ~ Ji ~ ~ ~ _l'-l' n ~JL~ '14 Cf-4, a ~ ~' ~.m...!l a '! >! a u' ~...!:i Ą' _3i{!:Q n< Ja -...,..., ".2!.Il ew czv.. -łv. 1ilJJtłi1tr1~1J~Jł ~u Ą' Jj ~.Ji ~c::ji...: ~~_!]fi a.>~.2! ~ >! AL '1. ~( Ą' ~ ei jl B( }ł i!( Jj /,!) Jj ~ ~( ~ ~ ~ ~~~,~~~1Jij~l~iJ~j ~ "' - l4..ą' _!] _!]... '... -< Ili Ul :i: Ili I"" > ic >

187 YESHE LAMA I 177 tcacher's upadesha, one's phenomena will be indivisible. By recalling the view, this will be like recognizing an old acquaintance from the past. Tuus, as stated. by rccalling the wisdom dcity, at that moment a vision of the dcity will occur. All thosc with yearning dcvotion for a supremc guru will, at the moment of recalling the guru with fervent rcgard, sec the guru arriving in the space bcfore them to rcveal upadcsha instructions. [:z.:z.:z.] In order to be libcrated from the city of the bardo through the force of rccalling the tcachings, it is crucial to bccomc familiar in the immediate prcscnt. lt is similarly statcd in the C/ear Expanse: Thcrc arc six srates of clairvoyancc, cach with six. Tuus, this quotc rcfcrs to functionality with the facultics and mind. mastery of prajńa, pure pcrccption of wisdom, uncrringly sccing the naturc of phcnomcna. and uncrringly sceing as a buddha. Each of thcsc six has six dcgrecs of purity: pure, cxtrcmcly pure, cxccptionally pure, suprcmcly pure, [:z.:z.3] and so forth. Thcsc catcgońes, which total thirty-six, arc to be undcrsrood according to the tcachings of the suprcmc vchiclc. lt starcs in the Conjunction of the Sun and Moon: The six statcs of clairvoyancc will arisc for thosc who arc fortunatc oncs. Thcy will bccomc awarc of the immediate past lifctime, where death occurred, and wherc the ncxt place of rcbirth will be. They will acquirc the ability to know what is in the minds of othcrs, ro understand all mystcrious appcarances, and to sec the six rcalms of sarpsara. lhcsc six statcs of clairvoyance will ańse with all faculties pcrfcctly pure. lhus, this synthcsizcs the mcaning. Similarly, all spiritual transmissions receivcd in the past will simultancously come to mind, [:z.:z.4] and cven dharma instructions that wcrc ncvcr hcard bcforc will arisc without limitation within the mind. lhis is the power of total rccall. The quote continucs: At rhat time, cven the power of total rccall ańscs in the mind and all prcviously rcccived dharma transmissions simultaneously

188 178 I YESHE LAMA i'~ i k~~~ f3~~q1 ~1 '1ł ~~~~ '1ł ~ ~11~ q~ ~!'~ ~r i~t:1a k~~~ ~~ ~ q~~ ~ ą1 & q?{~~s~11~~1~ 1 ką1 q~~ i~~ 13q t:1a ~~ ~~ ~~ t:1 ~ q~~~?;~~~ '1ł Z11~~ t:1a ~ Dł~ 1 r:i f., '1ł~1 ~~ ~ ~~ a. ~~ ~1 '1ł ~q~ ~4 q~1 ~~ t:14.'~~ t:1 ~ t:1 ~ ~;; ~~il j ~~l l~q~~~ 1Z11'{1'1q~ ~ ~~ t:1~1:;14,'~'~'1ł'~'~'~ ~~t:1 af1 ~1,~~ ~'!'1ł'~~~'1ł~~''!1 \Z11~~ ~q q '1ł~~1 %Z11 ~ 'e!'1~ 1 ' m r:i'f., '1ł~l ~ ~ ~ 1q~ ~~ Z11~~~1 4,1:;1'&~~1 %Z11 ~ Z11i~ '1ł'~'1ł'1::14.'~4, ~1 1~~~ 'fl '!''1ł'l::l;~ t:1 {q t:1 0i1 ~1 1f;1 ~~ ~1 %~ ~, ~J!'~Z11 ~ t::1;~ t:1 iit::1't:l4.' ~~t:1 Uł~ ~1 1~~1~ 1 ~ 4 '1ł~11q~ ara s s~ ~ ~ ' ti ~~%~ ~r; ~1 %~ 1 ~~ ~1 %Z11 ~ 1~ q~~ Z11;; i ~ 4~ ~ s1 t:1 ~~ {i lj't::l'1z11''1ł'~~ ~ 1q~ :sa. ~~ ~Z11 ~ ~ J.i'~r::i~1 t:14.'~4,''1 1~ q~~ ~~ r::i '1ł 4~r:r4 ~~~ ~~ ~ ~~ ~~'1ł'~Z1l t:1a ~~ '1ł ~~ ~'1ł i ~1 ~~ {1 s1 '1ł1 s r::i (Z11~t:1a ~1 %Z11 ~ ~ r::i~~~ ~~ r::i ~11q ~ 1r::i~ ~~'1ł''1ł ~1 t:1 1~1 ~r::i~ 4~t:1 1~1!'1ł'~Z11~t:1 '1ł w~t:1a 13~ t:1 ~1 1~ ~ Dł~ 1,.4 r::ia ~~ ~r::i i ~~ r::i ~"~~1 t:1a ~ ą~ ~Z11~r::i!1 ~~~%Z11

189 YESHE LAMA I 179 dawn. Likewisc, cven dharma that has ncver bcen received comes to mind. Thcrefore, this is refcrred to as the bardo of the nature of phenomena. Tuus, the continuity of the mind is purified in the inconceivable nature of phenomena, so the manner in which one pcacefully abidcs in samadhi is as statcd in the Conjunction [of the Sun and Moon]: Whcn the continuity of samadhi naturally ariscs within the stream of mind, ncgative thoughts arc pcnnancntly put to rest. [ 2.2.S] Tuus, at this juncrurc, the signs of liberation occurring in the bardo arc uncertain due to the degrces of the facultics. According to the Perftcted Ski/I of the Lion, it takcs fivc days; according to the Blazing Body Re/ie, it is but five seconds. 14 In the Conjunction of the Sun and Moon it statcs: Thcrefore, according to facultics, therc arc thrcc levcls. The superior arc liberated in thrcc scconds, the middling achicve stabilization afi:cr fivc days, and it is ccrtain that the infcrior achicvc stabilization afi:cr twenty-one scconds. In addition, the Naturally Arising statcs: According to individual capacities, afi:er twcnty-one days... Although thcsc cxplanations arc givcn, herc thosc who fail to discern a second and a day'" of samadhi, counting them as the same, [2.2.6] will be wounded by the claws of the scripturał intelligence of the Sovcrcign of Speech [Longchcnpa]. Based on that, whcn awarencss of an appearancc occurs, the time it takcs to think that this is an objcctive pcrccption is a second of complcte frccdom. A second" of a complctcd action is cvcn longer than that. For example, it is li.kc the diffcrcncc betwcen the sense organs asccrtaining an object, knowing the characteristic [of the object], and the complction of the proccss. Rcgarcllcss, whcn the prcviously arising visions of spontancous presence dissolvc within, the manncr in which the eight modcs of dissolution occur

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191 YESHE LAMA I 181 simultancously is as statcd in the Naturally Arising: Compassion dissolving into compassion rcscmblcs the rays of the sctting sun. [2.2. 7] Thus, bccausc the appcaranccs of the six rcalms no longcr cxist in this naturc, the namc confusion" is noncxistcnt. Wisdom dissolving into wisdom is likc a child joining his mothcr's łap. Thus, wisdom is not ocher than the mingjing of the mother and child nature of phenomcna. Light dissolving into light is Jike a rainbow vanishing in the sky. Kayas dissolving into kayas arc likc the vasc cmbodiment.ks Thus, the meaning is that wisdom is inwardly radiant without cstablishing specific characteristics such as hcads and arms. Nonduałity dissolving into nonduałity is Jike a river merging into a rivcr. Frecdom from extrcmes dissolving into frecdom from extrcmcs is likc [2.2.8] space dissolving in space. Thus, by the mingling of the object dissolving and the dissolution-with emptiness as the objectłess focus-this is the manner in which one abides in the wisdom intent, the great state beyond thoughts. The cntranccway of pure wisdom dissolving into the nature of original puricy is like a snow lion poised on a snow peak. Thus, this indicates the mcasure of fcarlcssncss and lack of anxiety that is achicved bccausc awarencss has arrivcd in its own place. The im pure cntranccway of sarpsaradissolvinginto the cntranccway of pure wisdom is like gathcring up the ropcs chat stake down a tent.

192 182. I YESHE LAMA ~ r:i ~1 iqp~,9 ~9 ar~~r:ia 1ai ~;?1 ~ 19l?!farQ~ s1 r:ia 9;1 ~9 r:i ~i:.,1=ac;;~arq~'qł:l ~~a.1~ r:i i 19 ~ ~::.~~ ~9 Q~~~~ ~9 ~!f~ ~~~ ~if::, A); Q ~::. i9 ~ ~~~ 1~~1 A); if 9 ~ t19 i1 1~~1!f~ if 9 ~ 9~::. r:jqq.'"~~1 ~t:.'q~ ~::, Q ~ rci~ Q~~ ~::. ~~ Qa~1 ~9 ~ ~; r:ia ~::. ~ ~9 1s1 3l1 Q ~ 9~1 ~a ~~ ~rq~ ~Q~ Qa 9;11 ~9~~ ~~ ar~ ~~ ~Zll 3::.-~,1 & ~~~ r:jq11 ;::. ~~'19Zll'Q~ 4~ ~ ~ i~ ~Zll ~~Q~'Q~, ;r;-q~ 3l1 & 4~Q' ilc:.'~~ cil t.:l~q~ ~ ~r;-q ~9 ~1~~~::. 1Z11 ;~ ~~ ~~~ ~i::. ~ ~4~r:ia 9;1 ~::. ~ ~ ~Zll~'' Z11i1 9~~ ~; ::.Zll a.~ xi; ~~; ai ~~~Qa Q~~~ ~Q~ ;~~~~~s;z11~a ~~ ~1 ~s; Q A); '1 a.~ ~1 ~1 ~ ~~~~ i1 i Q1 ~~~~~ i::.~i'ql Zlli1'!1Q'~ 9~ i Q1 ~::. ~ ~~iqr1z11 ~~Z11~ ~ 9~::. Qa m~z111q Qa ~; ::.Zll ~ 1 ~~Q"1a. 9~Zll & sz11!~q~ ~::. xi; ~~Zll~Q~ 1ia. Qa.::. 1 a.~ ~,1 a ~~a 9;~~~~c:. ~~~1 Q ~1 a.~ 1c:. 9~ ~c:. cr19 ~c:. ~~ ~Zll~3"'Zll~'~'~1'r:J~~ ~ ~ 'Q~; r:i~~ ~ ~Zll~l ~Q'r:J'!'~l~~~tfQQ~r:i ~~ ~ ą1 ~~~ r:i Q~'~l ; ~tla. ai~3c:. 1 ~ Q~~; 9~9 3::. 3l1 Q~1 3l1 ~~~ Qa a.~; Q ai::. ~~ ~r;-~ ~~ ~r; 1~~ Z11~C:.~Q ~1 ~~~ Q~;1 ~ ~~ 1; ~Q a ~::. Qa a; ~~ ~9~Q!1 ~Q~; r:i ~Zll~Q~

193 YESHE LAMA I 183 Tuus, this is analogous to gathering [cverything] within the sole vital essence. The key point for achieving liberation in this way is to abide in unimpcded empty awarcness, as the narurc of original purity, bcyond thought and [ 2.2.9] cxpression. Having actually realized the ultimate ground ofliberation, it is then necessary to encounter that which already is, decide upon that alone, and have confidence within libcration. 16 Appearances by naturc, whcn observed objectivcly, sccm to be limitless; but, when observed subjectivcly, nothing whatsocver cxists. Howcver, cven fixation upon the thought of noncxistence is naturally liberated in the first instant that onc's own nature is nakedly revealed without mcntal analysis. lhis is the key point clearly defining the original ground of liberation. In whatcver way compassion engages with objects, do not try to stop this pursuit or hold this within. With awareness placed preciscly upon its own source, (i.30] unimpeded cognition is without the distinctions of outer, inner, and betwccn. In this way, the bardo appearanccs will be naturally pure in the radiance of awareness. lhis is a key point of the quintcssential heart essence for recognizing the state oflibcration with precise awareness. lhese three key points of upadesha wcre lcft bchind as my share of good fortune by the Omniscient Guru on the occasion when he went to the forcst of Chimpu. lhcy arc: Cryptic and patent, concise and pithy, profound and of great import: except for heart disciples, this upadcsha musc otherwise be sealcd in sccrccy! So, sealed with the weight of his command, it will be difficult for others to undcrstand this. Having discovered this from the vajra tantras-(i.31] although I have realized this [ meaning] and many others-ifl try to explain it to other beings, they will be incapablc of comprchending or realizing this. Once again dissolving back into me, this will vanish like waves emerging and dissolving in to the ocean. lhus, he spoke. In brief, these rcvclations on the visions of spontaneous prcsence dissolving in eight ways and so forth apply at any time in the bardo whlle

194 184 I YESHE LAMA 9r::. ~a.~:~2f "~'f ~ r;i ~a ~1 ~9 r;i 1r::. Zia ~'1J 9~ 11J~r~ a.rą9~1 "r::. ~ ''f'1 ~ 9~ai1 ~~"~~9 qa s s9 ~ s11 ~ ~'f3 ~1 ~ai ~~ajl l7.s'f~9~,r::. 9 ~~ ai "9 ~ 31 ~~l łl1'"1a k,1'z::j~31 i'f ~'f ~J9~ arrątj~q 9r::. ~~ q ~ ~ 9~1 31a ~11J ~ ~ q. ~'fs'~l "::. 4" ai~1 ~11J''fi9 31 9r::. ~~ q~11~~ 9~::.~ ai1 "~ l::j~'cl(1 ~1 q f~,a~ 25'1 s:l\ 9~ari 31~~ ~ 4'1J ~1 ~::.-~~Q'Cl'~" ~31 ai 31 1fl'f "~Q~ 9~ai ai ~ ~9 z:r~9~(9,lłf3 ~ 9~1 ~9~ ~a ~9 r:r~ l::j~ 9492'ft;l'fl 31~ Q1 3 ~9~r::. ~92'f~ il1 r:i!~ i af:l\ iiia k,1 9~ai sa ~31~ ai ~(1 ~ ~ ar1 z:rai ~ 9~92'f~ ~1 ~~ l::j"'~2'fq ~ k& 1s~9~ ~~31 qa,a Q~92'f~ ~ ~r::. 9~ai ~~1 ~2f~::. 9~'1J ~ 42'f,l l:l\::.-cj~ ~92'f~ s9~ ~2'fil111 1s" i11 ~ ~" ~ ~::.~r!~l l~2'f~11~ ~ ~a ' "r::. 2'f~2'f1J.'1J' r::i ~ ~i ~r::. 1 9~ ~::. ~~~CJ & g11j'11j'f9~9~ ~" a.a;" CJa 9~; ~r:r 3łłla. a.~ a.~~ r:i ~31~ &~ ~~ 1iif 2'r,!artla 1r::ir::. cr~1 ~ tq~ 19 9 :l\::. 2'f~ ~~!ai z::r~ ~1 ~1, 1~~ 4~a ~r::. l::j "9~ Cl 11J2'fa.12'fCla ~ ~~ r:ia s:l\ ~11l~ z::j tqi:;. tq~ 31 :1\ ~1 Cl ~ 31 ~Q~ 1'('f3 ~~ s1 r:i ~, 19 11J2'f~~ ~i::r& 9~ ~::. 4" l::j ~~ s1 ~1 '1J3ł ~~~1 r:i 11J a.?4-z::j ~ Zia ~~ Q~::_'Q'i::. 1

195 YESHE LAMA I 185 sccuring the ground of onc's own naturc. Awarcncss is morc cxaltcd than the initial basis of confusion. Onc's own naturc of phcnomcna is elear. The dcfining fcaturcs of onc's own disccrning awarcncss arc known. Liberation occurs in the domain of wisdom. [2.32.] The rcsult is not dependent upon the circumstancc of anothcr sourcc. Whc:rcvcr the inconceivablc naturc of phcnomcna is dircctly asccrcaincd, that is known as me grcat ground of original libcration." In the Naturally Arising it statcs: The ground of liberation is whcrcvcr the original ground ab i des. So, it is taught. lf this is cxplained according to the naturc, the aspcct of outcr clarity is likc the light of a crystal dormant within. Having dissolved, yct not bcing obscurcd, is the naturc of the dharmakaya. The intrinsic naturc, elear and nonconccptual, is the basis for the arising of both aspccts of rupakaya. The cngaging of compassion is the incxhaustiblc ornamcntal whccl of the naturc of cnlightcncd body, speech, and mind of all sugatas. This naturc of phcnomcna is ablc to arisc in the minds of thosc to be tamcd likc how the rcfłcction of the moon is ablc to appcar in howcvcr many [2.33] vcsscls arc filled with watcr. This is the way the cvcr-youthful vase embodimcnt of the dharmakaya abidcs. lt statcs in the Ckar Expanse: The naturc of cmpty radiancc is the kaya of wisdom. The intrinsic naturc of compassion is without bias or direction. Great inseparabilicy is the primordial buddha. 17 So, it is. Although manifcstations do not divcrgc from the state of the ground of original purity, the rupakaya ariscs from the energy of the spontancously prcscnt ground of appcaranccs. Thosc who bdicvc in thcsc tcncts must undcrstand this key point. The Sovcrcign of all Victorious Oncs" also said that cmanations do not manifest from the state of original purity, bc:causc the ground transccnds the coarsc appcaranccs ofkayas and wisdom manifcstations. [2.34] The cmanations that manifest appcar to actually accomplish the welfare of scnticnt bcings. This will manifest from original purity as the arising of the appcarancc of the ground of spontancous prcscncc. Whcn thcsc manifcstations occur on the path, therc arc two: the body

196 186 I YESHE LAMA ~1=;:r:i~ l~ r:i2::t:l~1 1;1 zii,~a ~~~~ ~r;. ai~~,~izii~ ~~~ a ~; ~1 r:i~ ~~~ r:i ~~i~ ~; ~r:i & if ai~~~~r; ~~ r:i~ ~r;. r:i ~a ~" s1 q~ ~z::~1 ~ ~~ ~~~~~; ~ ~" s~ 3r;. ~i:;. ~r;. ~ ai~zii~ ~~ ią; i;i ~ ~~r:i 1r;. ~ r:i~ ~~q~ s~11zii~~ą~ (zii~ q ~ 27a is1 q~ ~ ~r::i ~saą zii%irr/q~ q~ ~"'i!1 ~9~1"lĄ r::i~ s1 ~1 1 ~~~1 1r::i~ q ~1 1;1 r::i~ ~ ~1 s ~~ a ~1 q /q1 ~~1r::iz:. cr \.\" ~r;. izii~ il1 ~ łt ;i:;. ~~~a ~1 q ~~ s1 a ~~ q~ ~9 1;1 ~ ~ ~ /q1 ~9' ~~~~~9,~ ~~ a ~1 q ~~a 91" 1z:. 1 ~a ~r;.ai, ~; 9'~~ ~ 9~~9~~Ąz:. i9~ il1 ~~9 ~r;. r::i9 ~z:. 1 Ą~~! 9~ ~~a 91" ~ a~ r:i~~ r::i r:i=ar;. 2ia ~z:.~!~~~~a ~~ J.lr;. ~~"! r:ia ~<1 q ~~ qa 9;~ ~~i9 fi 9~~ il!r~1 a1 ~ ~ f1 ~ai ~~~ ~~ ;1 19 1z:. ~ 19 ~ Ą!f r:i zą~ - 9z:. ~r:i~~ q ~~ ~1 ~9 ~ r:i~ai r:ia r:i~ ~. ~ ~.~ ~ 1 ~~~ ~ ~~~ ~ 1~ es9~1;1ą 199 s '0 19 ui11 ~~~ ~ i;i~ ~ /q; i~ ; ~z:. ~ ~ ~~9~1~:n ~ i9~3z:::r:i9 ii ~ r:i~, r:ia s~ 1r:i" cr Ał1 a ~9~~; ~~ i9~ qa ~ ~~ 9~uiz:. il11 i;ia ~~~~~ i;i~ ~~r:ia ~ari9 ~1 ~a &~ 19 s 1z:. ~; ~~ a ~~~~a 9 9;~~ i9~i;i~ ~" zii,~27a ~~Ą~" Ą~ ~~ Ą~1 ~!ai r:ia 1r:iz:. ~q~ ~~ ~~ i~1 ~ ai f r:i 1ij'; ząai 19 ~ ~a 1111;! 111~ i ~ ai ~~Ą~~ aiz:. 1 Ą~~ '11'19. ii ~~ r::ia ;z:. 1s~~r;.~ti~es~~~";~z:.~! r::ia 111;~ ~~ 19 1;1 6 ~ ~~Ą1~qa -~ ~~ q ~ ~Ą~1 ai1 ~a ~z:.ai ~ ~ 19 1;1 apr~ r:ia if Ą~~9 ~ a 9;~ 9z:. ~F~.Ą~1 1;1 /q; i;i~t!f ~ r:i~; i;i ~ tq~ i;i~ 4~ q~ s~1 t~~~f f 9~'UIZ:.'Ą~~ ~~' r:i~ ~ ~l q ~;

197 YESHE LAMA I 187 of the grcat transfcrcncc and the natura! nirmiqakaya, both of which appcar to be othcr than the bcings they arc taming. One must rccognize that, whencvcr cmanations appcar in the bardo, thcy benc6t onc's own appcaranccs arising as sarpsara through the cntranccway of spontancous prcscncc. Although the purposc of bcings sccms to be accomplishcd cvcn in the dream state, it occurs mcrcly as onc's own appearanccs without actually benc6ting othcrs. Since this is a key point conceming the cxccptional tencts of the Grcat Perfection approach, [23s] it is somcwhat difficult to comprchcnd. THE BARDO OF EXISTENCE Fourth, the bardo of existcncc is as follows. The outer body is now a mental body with all the sense organs and the abiłity to move about without obstruction. The inncr mind has many notions that engagc with anything. The combination of both body and mind can cngagc anywhcrc unimpcdcdly with the exccption of two placcs: the vajra scat and the mother's womb. Herc, in generał, the vajra scat of India" is the undcniably grcar, suprcme power spor whcrc the dccd of cnłighrcnmcnt will be rcvcalcd by all rhc buddhas of rhis forrunarc age. [236] If this place is obvious to most pure and impurc bcings, why would a magical body in the bardo that instantły arrivcs at any płace that comes to mind be prcvcntcd from going thcrc? If the answcr is bccausc of ncgativc karma, thcn why can cvcn groups of hcrctics and barbarians wandcr thcre thcsc days without any difficulty? Thcre is no cause or circumstancc why the mental bodics spokcn of herc should be obstructcd; yet bccause thcrc is an objcct to be puri6cd, the ground of libcration is obscurcd. The mothcr's womb is obstructcd through the force of karma. The way of asccnaining the two placcs according to the asscrtion of the Sovcrcign of all Victorious Oncs, Pcma Lcdrol, 90 (137] is that, although somc ordinary tcachcrs rccognizc the vajra scat to be Bodhgaya, lndia, herc it rcfcrs to the inncr space of unchanging original purity-the suprcmc place wherc all buddhas will be cnlightened. This is the pure cntranccway to cnlightcnmcnt. The womb of the mothcr is the im pure cntranccway to sarpsara, induding any birthplacc of the six dasscs of bcings. One should, thcrefore, know that thcsc placcs arc not mcant to be takcn łiterally. Furthcrmorc, it can be undcrstood that the bcings of the bardo of

198 188 I YESHE LAMA ~ ą1 ~ s~ ai ~~łłfr:r~i::r::r91'aiąz:. i~łłf~1 ~~9 z:ia ~!łfr:i iii\z:iłłf s~ ~ fif z:. 1 ~~ ~a ;z:. 1 jf z:. 1z:. 1 4"~ ~ci!łf ai ~~!łfr:i~ cqz:. ~ 31 łłf~ ~z:. ci ~ ~iz:. cia iłłf Qi 1 ~ Ul z:. 4 9~~!łf1z:. 1ciz:. cr-~";i~ ~m\; ~1 ~łłf1"ą9nrci~ ~~, ~z:. ~ ai ar1 ar1 ~ ci ~ ai;i ~ ~z:. ci ~ ~~ CW\'Cl!łf= ai ci;~!łfr:i~ 1 ~ Ą~~1 ~1 ł'; ~z:. ~1 r:ia 4 9%~łłf~1 i 1ciz:. cr\ri,z:. i9~r~1 ~;11~9~ ~~; ~ ~9 19 r:iłłf~i"l 1~ {9 ~ ~ s ~11~!łf~z:. 1z:. ~9łłf31~; r:i ~1 ~a ~9 ici r:i ;i 9'9!łf111~ ~!łf r"cl~ ~ ;iiz:. ~"1 ~!łf~~ ~;i!łf~'~'9iłłf ~~~ ~~łłfq1'~iz:. ai1 ~z:. ci~ ~~ z:ia ~z:.?l ai~ ~ ~!łfc:ii1 r:i~1 9z:. ~Ąz:. ~z:.!łf ~ i; %z:. s f ~~lłł s~ c:i ~ ~1 4!łfr:i s1 s1 c:i; ~;,~ c:i!łf5; r:i c:i~; ~~ ~ ~ 9~nrc:ia Z:.Z:.'iłłf1'~ 4 c:i~~~ ;łłf f~ ~ ~1 r:i ~ ~ ~9 ci,ai 5~ ey~z:. ~11 ~ cqz:. ci~ ~~ ~ ~31 9;łłf1~!łft:la cq~ s1, ~a ~~ a ~~ q Q; 1"1 ~~ s1 ;~ s ~ 111c:. ~a ci ~a ~!łf1z:. ~;i ~~ ~ ~~";Ąz:. ~;i~ ~"31 ai'9'l~łłf~l r:iłłf~31 z:i ~~ ~ ~1 ~ % cqz:. ~1 z:ia ~"S1'& ~z:. ci CW\ c:i~ 4~ 1qy!łfai1 cr-~!łft:l!łf~~a 1aai c:i 1z:. 1 cqz:. 9~z:.,9!łf& -~ ~9łłf;łłf~(a ~ ~ ai 131 ~ i; ~cml!łf~1 ai ~9!łfr:ia ~z:. ~iłłf!lz:.!łfr:ia ai~ a!łf31;~ ~1 ~a c:i ~ ~~ ~ "~ai 1 ~~!łfq~ ~ai c:i ~ t11~ ~ z:. ~ai 1 Ą?ic:i ~~Clłłfj'~i~'91'~ĄZ:.&IZ:.'~aj'c:J!łft::l~'~~l ai1 Ą~ci ~~ k Ą~a ~ ;i ~iz:. ci~1 ~iz:. cqz:. ~1 ~ i!łfr:i 1z:. 1~ ~ ~ 1~ r:i 1z:. 1 ~!łf ~;i ar~z:i ~;i~ ai i!łf'1 c:i~ ~~; ~z:. c:i!łf ~ai c:i arz:. ar1 ~;i 4~1

199 YESHE LAMA I 189 cxistcncc arc capablc of cntcring anywhcrc unobstructcdly, be it mountains, crags, or any of the elcmcnts. That beings can enter crags, bouldcrs, cggs, [ 2.38] the trunks of trccs, and so forth is obvious to cvcryonc. If thcy wcrc to actuałly possess independent Acsh bodics and organs, it would contradict the mcaning of a mcntał body: Ncvcrthelcss, this is rcfcrrcd to as a "men tal body" bccausc thcy think thcy cxist according to thcir own phcnomena likc the arising of dream appearanccs. lt is taught:... thosewho [arc men tal bodies] who havc the corporcal form of their prcvious existencc, with facultics compłctc, who arc unimpcdcd, pcrccivcd by the same class and by thosc with the pure vision of the gods, and who arc gandharvas unablc to return. Tuus, except for other bardo bcings of the same class and thosc who havc achicvcd the cyc of the gods, bardo beings cannot be scen by anyonc elsc; yct thcy can sec all othcr bcings in thcir respective placcs. [ 2.39] In bodics that arc a collcction of four namcs 91 propcllcd by karmie winds and likc fcathcrs carried by the brcczc, thcy arc unablc to find thcir own place to rest. Thcir state of mind is uncontrollablc and unccrtain, yct thcir power of mcmory is scvcn times kcener than bcforc. In that state of mind, they think, "I am dcad"; and that thought alonc is an ovcrwhclming sourcc of miscry. At that interval, for howcver long the rcmaining time in the bardo is, the first half will be in the image of the body left bchind and the second half in the expression of the body of the future rcbirth. Howcver, if the place of rcbirth is to be the formlcss realm, it is important to know that, bccausc thcrc is no form that will appcar, nothing ariscs cxccpt cmptincss. [2.40] In addition, cvcn though one may havc entercd the path of Secret Manua, if the grcat samaya with the vajra master has been corrupted, rcbirth will be takcn in vajra heli. Through the karma of having accumułatcd any of the hcinous nonvirtues, including rejccting the dharma and so forth, one will dircctly dcsccnd [to the lowest rcbirth]. If liberation occurs due to realization, thcre will be a direct asccnt. Those who have accomplished powa will be able to take rebirth anywhere unimpededly, and the bardo will cease. Others who wcrc never introduced to this dharma 92 or who wcre but had no confidence, impaired samaya, or failed to practicc will cxperiencc the bardo of the nature of phenomena only brieff y; and the opportunity for liberation will not occur.

200 190 I YESHE LAMA S'\i!."~"" ~~~" i:ia c:i~ ~ ~" ~~Clł"'~~ ~~ c:ia ~ 1 ~9 c:i~~ t:j~~ ~ s ~ ~r:;. z:i ~ '"l~ ~~~~Q ~9 c:i!.~ c:i~"~ c:ia fc:i~ a.~9~ 1;1 ~a.r:;. t;j~~ ~~Z'4~ ar~ i c:ia ł ój~ ~l t!~ t:j~"~" & ~ ~r:;. cjjea. 'fl z:i~ ~g-'\~i ~r:;. cjj~a. c:i~~ ~~" z:i ~! cjj~ ~ '\z:i"'~s~ ~1 9~ "~ t:ja f c:i~ &~~~~ ~a.?4-c:i ""'' ~~a.clla. ~9 ~~~ ~~ ~r:;.-z:i~ ~" z:ia.r:;.-~" q at~,, "2l~ ~ ~ aft:j~ c:i ~ ~9~~~& ~ ~ ~~ i:i ~~-~" ~r:;. a.~" 1;1a ~ój~ ~ ~~cjj at~ i:ia ~ z:i~~ c:ia."'ar" ~ 1 ~" ai~ ~c:i r:i~~"'cr~ 4-c:ia."'ar" i:i c:i~ ~1,~.~~ ~"'~~~a ~ ~~ c:i ~" ~ r:i ~ 1r~9~i:i ~ ~a "a~9" ~z:i~ z:ia ~~ ~~'\ ~9 ~~ ~c:i~ r:ia ~~~ ar" 1;1a ~~~~ ka.~a ~cjji1' t:j ~ój~& c:i~ ój ~ 4~ r:i ~~~ r:ia if " ~ s-9~~,~ c:ia ~tą" ~s~ 1;1~ s~t ~.z\ a.!' c:ia ~~ ci s9?r-9"' r:i~~" ci c:i~ ~~ ~" 9~ a.~~i:ia z:i9 ~~"9 1 '~'" c:i~~ r:ia s~ ~~c" ~ ~~ci1~r~" i:i a ;i~ c:ił" cia ~~ tr.".~' "9 cia ~r:;.-~ '" ~1~~~ ~ ~,,~" k~a.~a ~~~ i:i ój cjji"" cqr:;. ~~ a.s~ ~ ~ ~~ ~ ~ój~ q af " ~" ~ k&!~ ~~"'"l~ ~~ c:i~1 9ą" "ój ~ c:ia 1{" 9~ ~9~ ~9 ut 1~~ Clłr:;. ój~ i:i ~~ 9~ ~ój 4~~~, 'at"''" ~9 ~~ ~f:nt:l~~ ~ój'~ój~, '"c:ir:;. ~~~ ~at'\' & ~~~c:i i:i1 1~ cjj~~c\ ~9 cjj~ 5r:;.! ~~~l '"" Zia cjj~~ ~ci19~z:i~ c:i1" r:ia ~1 1c:i~ ~ ~~nr"~t~ ~r::.-c:i~ 49 1~~i:ia ~ s~ i:i~ s ~ 1 ~~ ~"'"c:i"'~ ~z:i 9r:;. ~ s 9~~~ cia~ój i:i c:i,9~ '

201 YESHE LAMA I 191 For thosc in a state of pcrpctual rcaction and fcar, ( 2..iłJ] the way in wh ich thcy will rclcntlcssly wandcr in the bardo of cxistcncc is as follows. Evcry scvcnth day, the phcnomcna of rcbirth and death will arisc, causing intcnsc suff cring. That is why the strcngch of virtuc through practicc is incrcascd cvcry scvcnth day and the ccrcmonics pcrformcd for the dcccascd arc so cxtrcmcly bcncficial.' 1 In generał, it is taught that the longest period one remains in the bardo is forty-ninc days, whilc the shortcst is sevcn. Otherwisc, it is also taught that, by force of virtuc, a suddcn transfcrcnce may occur and, according to individual karma, the time in the bardo may be longcr than usual. For instance, although the prcdctcrmincd life cxpcctancy may be one hundred ycars, in the dcsire rcalm thcrc is also the uncxpccted circumstance of untimcły death. [ 2.42.] By ingcsting pills that cnhancc the life force, it is also possible to cxtcnd the life cxpcctancy. Ncvcrthclcss, analogous to the rcstoration of a dcfcctivc irrigation canal by the inscrtion of a spout, at this time in the bardo with the miraculous abiłity to instantly arrivc whercvcr wishcd, thosc who havc scen this dharma 94 will rccognizc the bardo; and, in thar instant, the nirmil;lakaya pure realms of the ten directions wm be brought to mind. Then, by directing the mind [to thosc realms] with intense concentration, the habit of holding to the bardo of cxistencc as a true cxpcricncc will be purified. By the blcssings of the truth of the nature of phcnomcna entcring the stream of mind, the potentia! to take future rcbirth (in sarpsara] will be cxhaustcd. (2.43] By taking rcbirth in thcsc pure rcalms, enlightcnmcnt will be achicvcd! Othcrwisc, cvcn if the truth of this dharma is not rcalizcd, as long as the bardo bcing is familiar with the wisdom kayas of the Great Yoga, thcn as Shantapun-fl-who posscsscd the cyc of dharma-statcd: By the rcvcrsal of the elear light of sleep or death, oncc again the consciousness of the basis of all emergcs only as the arising of mcntal activitics, the mind of the dream state. A mcntal body complete with all sense organs is attaincd similar to the instan tancous generation of the fivc fully purificd states. 96 In the manncr of gcncrating the original protector, may the magical bardo body arisc as the sambhogakaya! Tuus, one most bring this to mind. [144) At this point, for thosc who lack frccdom, the signs that indicatc a

202 19z. I YESHE LAMA a,snrq ~Q1 Cla ~1 ą ~ ~ j2' ~~1 ~ 1c::il ~ ~ ~~ ~1112\11~ ~ ~~ lc::s~ ~c:. ~2\, 1~ 19~ ~1 ~ ~q ~1115~ q ~c:. ~~ ~ ~ ~1, ~c::~ q~ ~9 9'1łc:.~z:r~11s~ ~c:. ~c:. ~ i:s~ r:j~q~11~ ~~ ~ ~ a.qq"q'r:j~t l~iz::1 ~~ ~ s-~~~, ą~ ~~, ~ ~ ~ ~ a.~ ~ ~11 ~ 1c::~ ~ ~ ~ ~1 1~ ~~ s~ ~c::~ q~ s11 1~ 19~l5~ r:r~2\ ~~11 a.~ 1~i q ; j qa 1r:Jc:. 11~~ a.~ q ~~ ~ 9~~~1 qa1 j qa,9~ Ą1 1c:. 9~9~ r:j~ ~ ~9~Cla~~ Cl Q~ ~~2\ r:j ~ a.~ ~ ~1 Ąl'i"]l\'iCl9'*i ~ ~9~~ q ~c;:~~~c::~~ ~ f ~ ~c::1 ~i ~~ ~ ~'i9'cl ~ a.~ 9~~~ Q 19~~ ~q, i5~"r:j'nf~c:. ~;r~~ q~ ~9 9~i ~ ~ ~, 'ar~c:. ~ i:s9 r:j~t ~ ~~ ~ ~ a;x. ~~~~~c:. ~c:. 1 a:iqyaic:. ~ ~~ 1r:. s~ ijr:. s11 15~ z:ric:. tq 1~~~x. ~ ~ qa 15i Clx. ~9~ Cl2\ q~9~4""9~ ~c:. a:i~ ~x. ~~ ~a 9~~~ic::q~1 ~ q~ ~~~;a.~~ ~9~~;c:: a:ilfilc:. 1 i5~ r:j 1r:. Q 19~ija Ą~;sx. a:i~~",~r~9~cll~x. ~ a.~1 Clx. 5 q ~oi~~~ ~ i9a. 9~c::1 9~9~~1 q ~oi~ ~i ~ 19a. 9~c::1 9~9~ij1 ~9 r:j ~ air:. if1 r=ia ~oi~~~~~ 1~a. ~~c::a.a;x. ~r:. 1 1a 9~~Q1 ~~9 Clx. Ąc:. ~c:. 9~c:. r:j a.ai~ ~~q~x. s~ "~1!l~~ ~c:. q~ ~; Cl~, ;~ ~ aq~ ~oiic:. ~~ 9c:. a.~9~

203 YESHE LAMA I I9J conncction with ncgativc rcbirth must be scvcrcd as statcd in the Conjunction of the Sun and Moon: [Bardo bcings who arc dcstincd to bccomc] gods and humans will sec the color white; titans and animals, yellow; dcprivcd spirits, light that looks likc smokc; heli bcings will sec somcthing similar to logs or shrcddcd black wool; othcrwisc, animals will sec what looks likc blood, and titans a downpour of rain. The oricntation of the head is as the quotc continucs: At this point, the head will be likc this: gods and humans will face upward; titans and animals will look straight ahcad; and dcprivcd spirits and heli bcings will face downward. Thcsc arc the signs of the future place of rcbirth. [1+s] Tuus, the indications of the future place of rcbirth in the six classcs will arisc as light, imagcs, and othcr substantial appcaranccs in the following way. If rcbirth is to be takcn in the highcr rcalms, the bardo bcing will sec white light about a mile long and his or her head will be facing upward. lhose who will takc im pure rcbirth in a lowcr rcalm as dcprivcd spirits will sec smokc. Hcll bcings will sec what appcars to be a log or shrcddcd black wool. Animals will sec dark-colorcd blood, and titans will sec a downpour of slcct. The hcads of [ thosc dcstincd to bccomc] titans and animals will be oricntcd horizontally. Thosc of heli bcings and dcprivcd spirits will face downward. The diffcrcnccs should be carcfully considcrcd. Furthcrmorc, the [hardo bcing] who will bccomc a god or human will actually sec that future place of rcbirth. [146] Similarly, animals will sec forcsts and islands, heli bcings and dcprivcd spirits will sec dazzling fłamcs of firc, and soforth. In brief, all thosc who will takc rcbirth in the dcsirc rcalm will cxpcricncc a ycarning for objccts. Thosc who will takc rcbirth in the form rcalm will fccl a ycarning for light. Thosc who will be born in the formlcss rcalm will cxpcricncc a ycaming towards the mind in a state of nothingncss. Whcrcvcr rcbirth is to occur, the mind will constantly return to that place; and the ycarning will continuc to cscalatc white the consciousncss gocs thcrc to takc a look. Haunrcd by ccrrifying appcaranccs, the consciousncss will sec the place as a rcfugc; and the mind that wants to cake shcłtcr will, in a

204 194 I YESHE LAMA zitq z:ia ~3l~ 1" zit%zit ~~i:i ~~! q ~; i:i~1 "~~ i:ia ~~~~ it1 i:ia ~~ ~~~~4~ q ~ ~1 i:i ~ ~" a.ai~ oi~zit~~~ ~ ~~~~ ~~ q ~ ~ilq~ i:i2' S~1 1~ ~%;a 111~~& 3l~ a.~2' 3l~~ i:i 1r::. ~q z:i2' ~111~ i:ia ~1 ~111 ~3l~~~~~~1 ~~ i:ia ~~ ~1 3l ~111 i:i,1 3l q~1 i:il\1 t\ ~!\ -"--!':. ~~il~ q~ ~~ ~ ~ ~~ ~~~r::. 1 ~ a.i; ~'Q.1'3'~2' ~1 a.i ~ ~::. 3l~~ ~~~q~~ i:i ~ ~" q" ~~' ' ~r~ 1" ~~1 a.111~ 31 ~3l ~ a)" q~, 1~ q~ ~r::. q ;3l ~111~i:i1 1i rs-~~i:ia Q ~1r::. 1 1~ ~::. ~ ~ Dłr::. i~ ~3lf 1iiir::. ~ 1~ ~ ~zit~q"'3lir::. 1 1~ ~:;. ~3l~~ ~~ ~~, 1~zit~~zit~ ~111 Q-~r::. q2' 3lir::. 1 1a.~ 1zit 3lr::.~ ~~ i:ia ~~n ~Ql\'"'~" ~r::.!~~3l~~, tizit~q,1 1::. ~~q~,,~~q~ zit~~ nr1 1~; ~~i 3lii~ ~r::. ~~ ~2' zit~r::.~ i:i ~ ~ Cf1 ' "q~z:i 1~ ~~ & ~a ~~~~r::.~i:i ~1 ~2' ~ ;~~"'Q.2"12' qa!lr::.~~zit~~ is1 i:i2' ar1 i:i r;:i~ 1s1 z:r(zit~i:ia 3l~ r::.~ ij~ 3l~ ~; Q-~2' ~ ~" "~ ~~3l q~ i:ia s2' ~, 1~~ oi~~1 ~ s is1 i:i2' ~ %~ ~1 ~~ Q.2"1~~ ~2'! ~ r::.~:i:i1! ~ ~~,, q :nr::. f l ~:n~1 a.(3l ~ ~~~~?.fjf~~z:i f 1'i:i2' 3l{~Q~, ~ ~ l\t:1'&~a)111~~r::. 1r::. ~~ ~2''!1~ "~-~q l;j~~ it1 ~1::. 1 Q.s~~~1qr::. ~~a.,3l~ ai~ ~~ i:i~ ~ 3l ~ tq 13l ~q ~3l ~~3l ~~

205 YESHE. LAMA I 19S split second of attachmcnt, be rcbom thcrc. Bccausc of the lack of a coarsc physicał support, [ 2.4 7] the dcsirc to scarch for a body will be prcdominant; but no mattcr how strongly that incrcascs, grcat carc must cnsuc so as to not enter a ncgativc rcalm. Conccrning the shortcomings of the future place of rcbirth, in many of the commcntarics writtcn by wcll-known scholars and accomplishcd mastcrs, thcy do not cxplain that the signs just mcntioncd pcrtain to the future rcbirth but rathcr that thcy arc signs that occur aftcr conccption such as gods feeling that thcy arc in a ccłcstiał pałace, titans in a whccl of light, humans in a lovcly dwclling place, and so forth. Undcrstand that this is incorrcct! lt statcs in the Conjunction of the Sun and Moon: A firc whccl, a rainstorm or coldncss, mist, many pcoplc noisily crowdcd togcthcr, a tempie or a multi-lcvclcd house, and a tall house bcing constructcd will be scen; [2.48] thosc dcstincd for the lowcr rcalms will sec a thatchcd hut, a hole that dcadcnds, and a dry wcll. Thcsc arc signs that a womb will be cntcrcd. Although wishing to procccd, [the consciousncss] is scalcd, trappcd, and obstructcd. Tuus, this darifics that point. Similar cxplanations givcn in the Ocean of Cloud Banks" [by the Omniscicnt One] tcnd to follow the works of prcvious scholars. Ncvcrthclcss, just as thcrc arc diffcrcnccs in the rcałization and abandonmcnts whilc travcrsing the grounds, according to the pcrfcctcd upadcsha of the prccious Treasury of the Supreme Vehic/e," thosc asscrtions [of prcvious scholars] arc not acccptcd in the same way. Furthcrmorc, according to somc othcr cxplanations, if rcbirth is to be takcn in the eastern contincnt, the form of a goosc will bccomc apparcnt; [ 2.49] if in the northcm contincnt, a fish. If rcbirth is to be takcn in the western contincnt, a cow; and, if in the southcrn contincnt, the [consciousncss] will sec a małe and fcmałc copulating. The bcst [practitioncrs] will abandon attachmcnt, avcrsion, and jcałousy and train to sec that thosc appcaranccs havc no truc, inhcrcnt cxistcncc. Middlingpractitioncrs will rccałl the practicc duringthc time of cmpowcrmcnt and, mcditating upon the guru or mcditation dcity in union with a rgya mtsho sprin phung b thtg mchog mtkotl

206 196 / YESH.E LAMA ~~::. lt:jz:.'~ ~~ ~~~i::. ~z::4~ ;t;jz:;~'ft;j~'f t:.''11~1'~~::. 1 ~ ~ól' i ~ ~'<;::. ii ~~ ~ 5::. ~ ~ó1'<ir:ia ~ ~1 as~~~::.~r:ia a.~1 ~'< 111 ii ~~z:. r;ia ~4~i~ ~"l~~ ar~ ~ ~~~ zrt:j~~ ~::. i~ ::ia ~z:. ~1.~5~ ::i~ ól::.111 ~ ~~~' ól~ ;~a. i::. t:j~ r::i ~ ar~~'f::i~ z:i~ ~Q'f'1J~~'f''''Q'at~1 t:jg~ ~~~ ::i~;r::i::. i5"~'ól2''t:j~'3z:.'1 1~~ & ~ ~'f '1Jól'i'~ii"~'ft:l'i~ ~ ~ól~~~ ~;"i ~; 111 1~~~r;:i ir::i ::ia ~; ei ::i2' ~; a.<ól ~a ~z:.-111~& '<::ia ~~"~S2''ió!'t:l'~ i"' 2'"''i'a.S2' r::ia ;r:i111 'e! ~2' r::ia ól::.'11'~~ ~2' ~~ z:ia ~ 4 ~ ~ ~ t:j~ 1 r::i2' ~ ~~~ ól Q ól::.111 ~~' 1~'f~i"'cról~; zrii r::if ; r:ia11t"111'< ~~ ::ia ~~a ~ól~r::i!i.~"'' 1~ as'f~~1&111 r::i1if ". ~z:.-~~~ó1 i~ 1 s; i~ r;:i~~ 4z:.-~ól'f".t:l"-'~ól't::ig~'f~11s~~~~~ ;ia a.~"' ar; ~ól ~as cia1 1~ ~z:.-a ~ ci2' ~ ~ól~a.s'f&~1 1a e~r~clł ~a ~ar a.s2' aról'si ~~ 1~'f::ia ~~r:i ar i ~ ~~ ~~ r:i2' 5 ~ ~'f~a ~ ar~ ar ł2'' r:i2' s~1 1i! ;ia i! 4ar i''f & ci~ ~~ it; r:i 1~ ~ łi'ar~1 l21 ~ ~ ł'<~ ij a.~~ "'::. 1 1~ t:j~ a.1cjj i'<~~ a.~~ 1::. 1 1ól~a. a.~a.~i t:1a ;r;i::. ~'<~1 l'<~::. ~'fr:ia ~'f~; ~2'11~z;ii:. it1 ~'fr.ia ~~a.~; '1 1 ~ 1"S cjła ~cjł'<~~ ~'<~'fci~ ~; & ~cjł'<~ a.a:; z:ia 1r::i::. as'fr4"ii" ats~ ~rr:i~; z:ia cjj::.ar ~2' 1s~ i 4 ~~ar~::. cjł ~1:3 ~2' r:i2' ~; s r:i ;r:i~ it;

207 YESHE LAMA I 197 consort, by experiencing the secret cmpowerment, will embrace the path of empty bliss through the prajńa empowerment. If they Jack this potential, then in accordance with the ceachings of the sutra classifications ofbodhisattvas, they will rely upon the antidotes for rcversing fixation such as the nine states ofimpure recognition towards desire and the rest. By bringing the pure realms to mind, [ 2.SO] the entrance to the womb will be błocked and miraculous rcbirth will occur within the heart of a lotus flower in the reałms such as Manifest Joy, Great Bliss, and others. Although possessing weak diligence and considered to be of infcrior facułties, from the standpoint of prajńa, those who arc abłe to recognize the key point of the path will scek rebirth in the support of the six clements," a human rebirth in the southern continent which is an cxceptional support for attaining siddhis. The way one cntcrs a womb endowcd with the five głorious personal endowmcnts and the five prccious circumstantiał endowments is as Shantapuri states: The way the bardo body enters the mother's womb is to first enter the body of the protector Alqhobhya. Through generation of the vajra mind [2.S ] and the body's arrangement as a maq~ala, the three doors arc purified and błessed. Meditating on the arrangement of the three sattvas, the dcsirable quałities of the consort arc partaken of. Through familiarity during the time of being awake, birth, death, and the bardo, may the nirmiqakaya rebirth be achicved! Thus, by gaining familiarity with this meaning at the present time, apply it when the time arrives. For inferior practitioners of the lowest capacity who have no dharma habit, it is as stated in the tantras: For inscance, like dry grass caught by fire, like being sucked into quicksand, or tricked and trapped likc a bird who alights on the ground in pursuit of food, [the consciousness] is powcrlessly trapped through its own attachment. [2.S2.] Thus, duc to the power of being caught as a bardo consciousness in the trap of the scxual union of fathcr and mother, thcir act of copulation becomcs the support for entering the womb. Of the limitlcss beings in the

208 ~ JW( ~ w.d.2! ~.D ~ 2!:> Jl ~ el!!i ~ I.li.2!.ll 2! Il il - ~ ~...Dl'..Mi JR ~ 11!1 i+'.2! sit i+' li li!i!ł -"! ~ C[9ł l1 ()!! J,'! ':,... li ii J'! li J'! /l)ł ~...Ji ~ ~!> Il.D ~ _5. ~ ~ ~ ~ ~...& Sł.D Jl /l.2! J! o 0 J1'!i!ł Z: '-IV I'!..,;;;a:(.D -1i{~~~~,1~:1 ~1~ :r~~~1'~~-%~ ~ ~4=V~~~~!4 ~ t~i t~~_g~ B:>li._Żir'" -"! ~ ~' ~ :11,...: ~( li ~ li & jj ]. Ili -"! ~ ~ ~ n U1V ~ ~~~~4~~~J!l~~~~~~~t~~~~!4 ~ -i ~ _sn :.:n.2! B, J'!.q!4. Jl.-li l.!3'» ~.D.a.2!.q J1,..Il ~ 2! a! ~.D ~ w ~..e' ~.ll >1!i!ł ł ;i~ ;11~_.S)t ~»~~~~ 4 ~ ~~(j1 -!, JV ~ >1 Ji!ł.D _1i ~ Ji!ł.JV - -1{' il _1i ID!Q(.q( ;i _fe ii J.IM B.:> ~ Ji' ~ ~ '1 ~ ~t ~( ~ a ~( _!i ~ ~ ~ ::Q' ~ J ~ ~' ~ J'! _!3 11!1 ~ ~.tj ~ J!( :ro lu! Ii -1f _g ~~~~~4~~1~~~~~~~J!i!łn!ł~~~Jł,f~!(~Ji1~ ~ ~~~ ~ ~~IU!~~ft~~-~ft~_.!3~~:11,li--~ ~!4 ~ w~ -Jl t ~ il -1 ~(~~-n Ji R,~ ~ ~ ~ ~ ~ 1~ ~ _1 ~ ~ ~ ~~ ~ ~!ii ~ a _g, ~ ~ -n )ł J1'!4!4...Dl' a Jl 9( I'!!! ~ ~.ll -4'.:łi'.s!i!ł J!!..!Ili!( I!.Ji...,j\ł( ~ ~ ""'i..e (lv ul li. -t >1 Jl 11!1 I'!.ł!( 211! 2!.ll ~ ~ I'! -i;; ~ >i -"!..e (Il(.q li Jl _,..a, U I'! ~ _.S)t ~ >1 ~ ~ ~ ~.D.w.$1!.ll jl( ~ ~.:11' 11!1 ~ ~ -i:( >1.tj ;i(}! aijd! ~.I~.s ~~~;i~~ ii~ >1 -:i ""'.....:!3-9! ~ I'! ~.ej I'!, :..., - ~ - ~.D( --.ll -- V!\ >1 >1

209 YESHE LAMA I 199 bardo of cxistcncc, thosc with karma will be likc fłics attractcd to soiłcd mcat in the summcr and will enter through the lowcr orificc without any control. At that time, by praying to be rcborn in a pure rcalm and taking rcfugc, the bardo bcing can closc the cntranccway to ncgativc rcbirth. By choosing and dirccting the mind to an cxccllcnt rcbirth, the bardo bcing will obtain a prccious human body with cightccn qualifications. Thcn, by mcctiflg a virtuous spiritual tcachcr who acccpts one as a disciplc, [ 1s 3] libcration will be attaincd. This brief cxplanation and illumination of the proccss of the bardo is intcndcd for thosc fcw individuals who, by the power of merit and time, havc dcvotion for the hcart essence and arc inclincd to practicc. Knowing that it is rarc for beings to fławlcssly rcalizc the fundamcntał naturc and to havc confidcncc that thcy will be libcratcd during thcir life or at the time of death, it is my fcrvcnt praycr that thcrc is stili somc chancc for libcration during thcsc occasions. FOR THOSE OF LESSERFACULTY The third generał topie is the tcaching on how to rclcasc the brcath in the natural nirmil)akiya pure rcalm for thosc of łcsscr facułtics. Dcspitc having dircctly cncountcrcd elear light in this way, thcrc arc thosc who squandcr thcir human life in a state oflcisurc, grow old and fail to intcmalizc practicc, [1s4] arc ncvcr under the guidancc of a prccious guru whilc cngagcd on the path, stili consider thcir own point of view superior to othcrs, and cxpcricncc nothing othcr than mcntał dation. [Such individuals] will rcccivc no signs of progrcss on the path or any incrcasc of the visions. Since thcir facultics arc infcrior cvcn though claiming to practicc the lincagc of the Grcat Pcrfcction, the individual has not attained the lcvcl of the Grcac Perfcction so there is limited potential. Howcvcr, if therc is stili faith in the dharma and a thin laycr of nonvirtuc and one still posscsscs the karma to be able to transform a dream into a virtuous experiencc, thcn when arriving in the bardo of cxistence, whcrc appcaranccs arc drcamlikc, one will rccognizc them and think, 1 have died. With faith and fcrvent regard for the guru as the foundation, [z.ss] by bringing the guru to mind, the tcachings receivcd will be recalled. Since the bardo of the naturc of phcnomcna was not prcviously rccognizcd and the power of truth undiscovercd, one will rccognizc that one is stili wandcring in the bardo of cxistcncc. At the moment of thinking, Now I

210 (!ft Jl.JN...!I Je>..:li! ~ (,.ł!3...!i (lj...&i Jl Jl IJ Jl ~ ~ 11...&I ~...&:> )ł.ą ~ ~ -ł ~t ~ ~ lł -ł A ~ Ii ~ 1t jf ~t.ą _J;- ~t ~ :Q ~ ~ g ~ S( J!!.S 8V I! --"'! ~.S -"' ~ ~ ~ I! ~ IJ B, ~( --"'! j D Jl? '.J'! Ii J!!...iii Jl IJ( ""1i ~.ri. >l JV...Ji..&, --9 IJ --9 J!! ~ ~ >< ~ d).' ~ ""1i.ą ~ ay ~ n ::ł' _Jt ~ B, ~ ~ ~t Ji ~' Jl ~ ~ -1r ~ :;:...!I -"' D I! 2..JN..3:i> I!. d).'.a....!i ~.JN,,,_....:.a.n.d.d :z: J!J.JV.I.li { ~...s..., Jl). Jl or.-: =...,. 2!lt "' >! ~ ~ 1'? ~...lł ;i.d.st ~ ~ ~ l! ~ -.&{ :j} L!!t 1-2, ;i lłt M ~! I"' ~.I.li = ew.:> ~ JJI _il?.jn...!i 2. )ł ~ Il ~. Jl L.:::I\ ~.m...»&' >.JN ~ ~ >i? ~ ~t ~...li ~ ~.d C!!t.St >l 4!3'.ą Jł -:rj ~...!I ~ ~.J.l a::.ji ~ W 2! ""! Jl ~.n 34 IJ M...!I.JN...!I J!! ~ W Jł.n Jl..9łi JJ1 or.-: >.11~ ~~.ą=:::'~~...ji m~ ~:jl a~.d ~(~.tj~ JjGi~t,.; Jl R( -.JN lj 2! M W.,.. M...ei -9ł'..., Mi _... atł..e...!i J!!J D...!I J!! _j = ~.ti ~.n ' di:> Jł v:. Jl ~i1i~,~~~fł~~d~~~j~::ł'~~i..i...!i n.jn >! --"'! Jl w 2! '3lV IJ -?..., ~ Jl Jl.n 2!I al!/ ' ~.JN.n Jr ID lłt D Ja ~.JN --9i?.JV IJ 2. a'! tb --: -". n ~ ~~~~*ą~~~~~~~~*~~f~~~~ D ~ ~ -"'! n' Jl '-l1! d).' ~ iii ~ ~.ą -"'!' -!j1 ~ ~,ea ~ ~- ~ ~ ~ ~ ~ A ~ JV ~ 2.Jl. ~ ~ ~ ~ ~ ~ ~ ~.ą, ~ ~' Ii J1. --: ~ ~ Jl ~..e. - Je>...!I IJ IJ Jl.i:::.n St,...&:>.al.li ~ ~A B> ne...lł ~ -1l 11 Jl A'J)>~ il >! Jt 11 _m~ ~ 11 ~ ~t ~~~..o:j!!j~~~~--"!t~ ~~~(~ ~ ~ ~.q]~t~ ~~~(~~~~~~(~~Ji~ ~1~ ~Jlłjf~ ~4i, I! M.aa ~ >! - JJ1 W lł ~ ~, Jł IJ ~.n, Jl. (.lj "!.JN( Jl - W Jl....,...!I.JN...,.JN n J!!, av Jlt ~ -=, ~ = - ~ Ua'!' ~ J!! l1v...!i M...Ji.JN.JN - n( I! M -..li/ ;i..j1j 21 --"'! ~ ~-1j ~'~ ~ ~--9 IJ ~ Dt:JV >! ~ Ji-' >ł~ ~ ~ ~Ji. ~ 2! ~LO...i:iJ.JN ~ il' ;i Jl~ l! J1 D &, J!! -; ~ ~ >i ~ Jl ~.ą J, -l' ~ cl'ji >ł -1ł ~ _!V _j, ~ ~ ~ J1IV ~ Ą'8V. Jl )ł I! cit 2..JN ~ I! ~--=...: ~..., ~ Jl' -_,. J!!- Jl ~ _,.JN ~.

211 YESHE LAMA I 101 must go to a natura! nirmaj)akaya pure rcalm; through the blcssings of the naturc of phcnomcna, one will be miraculously bom in the hcart of a lotus ff ower as it statcs in the Conjunction of the Sun and Moon: By rccalling the place of rcbirth, all thosc of lcsscr facultics will cxhalc thcir brcath in a naturał nirmaj)akaya pure rcalm. Thus, this orał instruction lcavcs nothing uncovcrcd, is casily applicd, and is cndowcd with grcat potentia!. In order to accomplish this, one must-in the prcscnt lifctimc-havc ycaming faith for the guru from whom one has rcccivcd upadcsha, [2.s6] couplcd with dircctly obscrving onc's own appcaranccs during the daytimc. Evcn whcn falling aslccp at night, with intcnsc conccncration one must think, 1 am dying so I must rccognizc the stagcs of dissolution and go to the natura! nirmaj)akaya pure rcalm! Thcn, one will fall aslccp cnvisioning the arrangement and qualitics of the ninnaj)akaya rcalm. Bctwccn [practicc] scssions, as mcntioncd carlicr, it is csscntial to havc dcvclopcd the skill of training the consciousncss that ridcs the winds. This hcart advicc is givcn to thosc who havc fcar towards sarpsara and the lowcr rcalms. The cxplanation of the qualitics of the nirmar:iakaya pure rcalms is as follows. [2.S7] In the grcat tantra NaturaOy Arising Awareness it statcs: From herc, in the eastern dircction of this world system, is the pure rcalm known as Manifest Joy. In this ninnar:iakaya pure rcalm dwclls the ninnaj)akaya Vajrasanva. In this place, whcrc all of the sugatas havc rcccivcd sacrcd cmpowcrmcnt, the qualitics of the cclcstial pałace arc boundlcss. The pałace itsclfis composcd of prccious crystał, with four cntranccways that posscss jcwclcd staircascs. Evcn the ground is made cntircly of prccious crystał. lt is cxtrcmcly plcasing and bcautiful to bchold. [ 2.S8] Thcrc arc windows and skylights at the four cntranccways through which rays of the sun strikc the precious crystał, crcating an unccasing array of fivc-colorcd rainbow-light prisms throughout the daytimc. Around the pcrimctcr of the pałace is a moac containing watcr with the cight attribuccs of puricy that has the power to cure the discasc or illness of anyonc who drinks ie. Along the pcrimctcr of [the moat] arc cight lagoons with many varictics ofbirds singing mclodiously. Among them, the sovercign bird is

212 ~$~~J~~~~~~~~&~~~~~~J'! - 7! ~ ~ _$)ł!.! ~.a..rn( n _$)ł U!> n _$)ł -" ~ ew I! -"....ID ;:i( li - w -1'! J'! -23 ~ Jlłi( -1'! Jl' ~...ri( I! ~ w - I! ~!4 I! ~ '2!!4 _$)ł.id!.!.q n ! ~ aij- ~.a,a,-.c:.lj.q la ~' Q1!ł! ~ -1'! ~!4 -'* -23.H!i ::;v ~ }li!( a:i -1'! ~ -1l ll1ttl~~iłj1~ł1jf11~!4 _;i.a ~ ~ _j di -23( = ;:i!4 Ji!.! Jl ~ ~ --9! ~ ~ ~ IN Ji J! ;j li.2f ~ -"' ID CUi1?.ll (li.}(?!.!( I! -" etą -"' -"...Ji:> /! l JJ1 J.:l 0 A.Il.I Aa" ( Jf JJI ~ "' JJ1 t\a -7J _...ID I! Jt? /! -.2! J'!, Jl'.2! ~._.,...a. """i ~( "'! """i --i a - li _..: ~.2! jt( ~ ~ I! :1ł ~ ~ ~ E:> ~ ~ Ji( etą!4 ~ 1ł~~~~.qJi.jj~W1$1i~1.J -9!' ~ n -23 li ~ li ~ ~ ew li d!( :::::!!'!4 ~ ~ _.Il...!i ~ etą -1'! ~~li~_.11fi~ll~~~~l~~~)ł!.!j~~~ ~ _$)ł li ;:i - dl! -ll si( "'!' _.11' _ji._.,.... )ł -=- _.11!4 I! _.ri ~ ~..31 ~ ~ ~ ""!4 *' J.:i li J Jl Jl 4!!>~ ~.ą!]( ~ - 7! :::::!!' ~ ~ --9! li(.2! I 14 Jl, Jl ~ ~ ~ -"!( >i> ~ -1l...ID...Ą Jl _$)ł - ł1ł _ji _$)ł ] '...Pt!4 )ltt) _.11 Jl' _..: J~~~~~~~~~~~~~~~~~~ ~ ~ ~ ~ -1'! -1'! ~ ~ - si( ~ Ai ~ ~ %. ~ Dl! Jr ~ ~ ~ li -ł!.!j ~.2! ~ ~!4.a --9! d!( ~ Ji(!4.q!4 _.ri _,; _,; ~.a ~.2! ~..21 I'! I ~.ą - li..21.a -1l '1111( I! --9! Jl,!%!4 ~( _jl( ~ ~ ~ -'!( ~ ~ ~ ~ ~ ł!i( _..: J.i ~ _j, ~ ~] ~G:':ri. w ui.wd!!4~.2!cf!j,jl1 ~~I! ~( %.!J -% _1( Jt Ji.tj l:i( ~ ~ ::;v ą, t ~ ~ 2i( ~ ~ fi llil! BI '1,li..Hl! ;j I! ~ ~ ~ ~ ~ ~ ~.q 2ł ~ -1'!.:::::.:' ~ Jl..!4. _.11 J'! a: - 'Jl? _..:. - ~ )ł - ~ o... o( "' :z: I"' > 2: >

213 YESHE LAMA I 103 the goldcn swan, joincd bywild ducks, kati birds, parrots [159] who spcak human languagcs, cuckoos, crancs, wild phcasants, and the likc. In total, thcrc arc somc cighty thousand classcs of song birds. The typcs of birds that arc plcasing to bchold arc vulrurcs, hoopocs, phocnixcs, and the birds of the gods, whosc voiccs sound like pcaling bclls. The vulturcs' bodics rcscmblc goldcn vajras. Somc arc blue likc turquoisc, whilc somc arc white likc a conch. Somc arc red likc coral, whilc othcrs arc green likc cmcrald. lhcir charming, mclodious songs arc inconccivably wondrous. Encircling the pcriphcry [ 160] is an iron fcncc made of scvcn prccious jcwcls. In the center of all this is a dharma-tcaching dais made of scvcn prccious gcms, complctc with cushions. lt is herc whcrc the nirmat:iakaya Vajrasattva is scatcd. In the cvcning, he tcachcs the causa! path" to an asscmbly of disciplcs; whilc at midnight, he tcachcs the dharma of outcr Secret Mantra. In the carly hours of dawn, he tcachcs inncr tantra; and, at high noon, he tcachcs the doctrinc of the unsurpasscd rcsultant path of the Grcat Pcrfcction. In the coursc of a day thcrc arc four tcaching scssions, and thosc in attcndancc arc bodhisattvas who will dcfinitcly be libcratcd in thcir ncxt łifctimc. lhcir life cxpcctancy is fivc hundrcd and fifty ycars. In this pure rcalm [161] the dcsirc for food or drink is satisficd by the merc thought of it. Free of discasc, it is a place of suprcmc bliss; and, cvcn if an illncss docs occur, it is dispcllcd by drinking the watcr of the cight attributcs. Thcrc arc multitudcs of.fłowcrs which cveryonc is offcring in grcat abundancc to the nirmaj:lakaya. In the four corncrs of the pałace arc srupas made of pcarls. Connccting thesc four arc bclls with hanging ringcrs linkcd togcthcr by łatticcwork cords. Whcn the breezc blows the cords, the various chimcs of ringing bclls can be heard. In the four dircctions arc four banners made of various silks. [161] Whcn the brcczc movcs them, the fłags cmit a blend ofluscious fragranccs.

214 2.04- I YESHE LAMA 9~ Ul~~r:.-~ ~ 4~ s9~; 1t19 ~ ~ q! ~1~r"a ~~ ; iii'1 ~1 1~~ a~r:ia s~ ~ ~~~1t1~ ~ 19 ~~ ~~ ~! 9~~ i 'i) 1~ ar~~ ~1 ~~ r:i 4 ~9 ~ 14~ s9~a?łarq ia ~~ ~~~~ ; ~ q~ ~iii'1 ~1 1 ~~r:i~ s9~9~ 9~~ i q;1 t1 1~ ~ c11 1r:.-1 ar~~~1 ar~9~ r:ia e1 t:1~ ~~!11 ~ 9~9~4~ t:1l\'~l\ ar5; 1~ q5; r;ia ~~ q~1 a ~1 t:ll\'9~ ~~, q;-1 r;i i; ey~~1 lt:1~ 1~ ~; 1~ t:1~ qg9~r:i 1~ 1 1 ~~ l\q,1 ~ ai'~ ~(9~ r:ia ~:::. 1 1~; i; ~~ ~; r;i~ 9l\ 1qr; 51 1 ~; ai'1 ~q r:i~4~sa mq t:1lr; 1 11"1l\ ~~ 1~l\ 1~ ~~ ~a ~ ~9 9~~1 1~ 1r:.-1 ~ 19 ~ 1~~; q~~ ~; ~1~ 9~9~a r ~ 'ij r9~i ' ~ 1a~ ~~ ~ ~~ t:1~ q~~ t:1a ~ Ulr; ~r:.-4~ ~~1 ~~~~ 19 ~ ~~; ~ q~ ~r; ~ 11~ qa ~i ' ~ ~ ~~~ iii'1 ~1 i; eyil ~ ~q~ q ~~5 q Uj'1 ~1 ~ Ulr:.-9~i11 ai~~r:;~~ ~ ~ai'1 ~1 ~r; ~~ i '1 i1 t:1a ~r; r;i ~ q~ 1r; ~; r:i iii'1 ~1 ~ air; ~~ ~ ~1 i1 t:1 ~~ ar~ ~~ ~s~r;i1 4 ~~ iii'1 t:1~!9 t:1 s~ t:11 ~t ir; ar~ ~~~ q1 s~t:11!' 1r; 1t1~~~1t1 11pJil1 ~1 9;~ ~9~a 9i~ q1r3 "1 ~~a ~ ~ ~qq t11,.ma, 91; s~"1 ~ ~; ~a, 9~s~"1 'ij i; aj q!1 9~r:. ~s~t11 ~~ i; ~ ~q q7r; q Uj'1 ~1,~ if~r; ~~"' ~~ iril ~q~ q1 9"rl'Ul~ (Ełr; ~a ~ q~ ; ~~ i; ~ 9~9~~q r:i1

215 YESHE LAMA I 2.0S This ccłestial pałace is located to the cast about fivc hundred miles abovc [this carth] in a place where the bodhisattvas who arc bom thcrc cnjoy endowmcnts equal to the thirty-third levcl of the gods. This is a description of the nirm~alcaya pure rcalm of the eastern direcrion. Thus, likewise, the pure realms of the other three directions arc undersrood to be similar cxcept for a few subclc diffcrences in terms of arrange ment, łife cxpcctancy, abundancc, and so forth. Other epithets for the support and supportcd pure rcalms arc mentioncd in the Great Arrangement of Atf as follows: Endowed with Glory, [i.63] Lotus Arrangement, and Pcrfcccly Complctc Activity arc the fully pcrfcctcd rcalms of Ramasambhava, Padma Garwang as Hayagriva, and Amoghasiddhi and thcir retinucs, whosc cognitivc-bascd obstructions havc been clcanscd. The colors arc white, yellow, red, and green. Thus, and in the center of all of thcsc is the conqueror Sovereign ofform 99 abiding in the aspcct of the maq4ala of the wrathful deities, as it statcs in the Naturally Arising: In the region of space in front of these pure realms is the wrathful nirm~alcaya pure realm known as the Grcat Charnel Ground of the Blazing Ring offirc.b The cclcstial pałace appcars as follows. [ i.64] Ir is squarc and composcd of skulls. The base is made of dricd skulls, the walls of sharari skulls. 100 The roofis composed of ovcrturncd skulls complctc with scalp and hair. The width and height of the pałace arc mcasurclcss. The nails arc made of mcte oritcs, and blood dcsccnds from the roof guttcrs. The sun and moon form the bascs of the pillars. The capitals arc malcaras, 1 1 and the bcams arc the cight grcat gods. The bcams supporting the comicc arc the Grcat Suprcme Onc. 101 In the daytimc, the wind wails; and, in the nighttimc, fircs blazc. In the four dirce tions of this ccłcstial pałace arc parasols of fłaycd humans. The a Ali bl:od pa chm po b dur lthrotl chm po me ri 'bar ba

216 z.06 I YESHE LAMA ~ ~ '! 9~ s1 r:i1 lłł 9~ 1aa.1~~1 ~z:. ~~a li ~z:. ~9 r:i~1 19~ai <qfłł ~z:. ~a ;r:. ; t:j~os ~; a.11łł 9~ ~ir:ia. ~ ~t:jlłł'~; ~s r:i1 ~9~~ r:i ai~a.1 9af ~~z:. 1 (~~ a; 5i ~q~e!i r:i1 a.i~a. a.~ ' 1z:. 1 ~~ 1'9~ ir:i9l? ii1 r:i~t:j~~ ;~ari ~1 ~ ~z:. a.~ ~ ~1 a.ifa. a.~ ' ~ ' t:j~ ~ r:i 1z:. 1 ~z:.~r:i ~z:. '~<!i ~; iz:. 1 sz:. ~z:. m ~1 9~ ~1z:., ~z:. ~~ ~ a.ifa. a.~ ' ~, ~, ~; a9 1r:.-1 ~a s; ~~ t:j~ 1z:. 1 9ar9 ~'! ~ g t:j~1 ir:. 1 <qz:. 9ar9 ~ ' a ~ ' ~r:. ai ~9~,, ~~a. a.~ 'a a.rr~ ir:i9 u ii1 r:i~t:j(~ t:j~, ~ ' ~; a.i~~a ~9'łł'ailłł'laf't:Ja a.rr~ s9 ; ~~ ai ~9~,, ~~ 1aai ~~ t:jlłłol ~~il 5t:3 r:i!łł'~~ t:j 1 19a. ~q~~ ai i9~, iia ~~ 1r:i9 u ii1 r:ilłł't:j~~ q~, 1 a.rr~ ~ '!łł'ai a.s!łł'~9 ~"' '91łł'~ ~ ili r:ia ~~ ~~ arq(~ q~~ q ~ai t:ja ~a sz:. ~ ~os!łł' ir:ia. ~~!łł'~ai q~ s1 r:i1 faol'łł'~1 ~r:. ~tia. 9,~ ' 1r:.-~; r:i 4 ~9 ~ ' 9~ <Qfłł'fr:. ~ ~ 4; u ~r:.1łł'r:i 1r:. ~; r:i~,,~~ ~, 'a.~ ~~ ~ ' ~ai 1~9'łł'i; a.s; cia ~r:. f '~'! ~ ~ ' ~; a.11łł'~~ a.a;c:. 9 s; ~~ ai!łł'~z:. q~ ~q;1 r:i!łł'; ~r:.-t:j~ '!ai-t:ja ~z:. f 'lłł'~~s q 1 ai!łł'a.n ~; ~lłł'~,1 ~~ ~~z:. t:ja ł~ fos~t:j~ 949~ ~z:. ~ 1Sq s1 & ~z:. f <!i ii arz:. ~ ~ai ~9!łł'r:ia Dł 41łł t:j~ ~r:. 9 ~ai qa 9~ ~z:. ~; ~t:j ~; rr-ia ~arc:.!łł'~a 59 ~t:j~ ~9~1 oi '1 ;!łł'aios ~ ~z:.-q~ ar1 r:ia ~z:. q~ ~ 9~ q ai 4~ ai i91łł'r:ia t:j~lłł't:j59~ r:i,1 ~; ~r:. t:j f %9 ~~ s9'łł'9 41~ ar1 r:i~ ~ ii t:j~~l l

217 YESHE LAMA I 2.07 fivc goddcsscs dance, and the cntirc ground of the support is a turbulcnt ocean of blood. [165] Within this palacc is the conqucror Youthful Mighcy Warrior. Although his wisdom intcnt ncvcr wavcrs from cnlightcnmcnt, he displays all the aspccts of a wrathful kaya. He is surroundcd by countlcss 4alcinis and asscmblics of wrathful deitics. Thcy includc the cjakini Complctcly Pcaccful,b the Brahmin Conch-Ncckcd One,~ the nhi Youthful Moonłight,' and thcir rctinucs of cµkinis, Ekadzap and her six siblings, the fourtecn attcndants, and the fifiy-cight fcmalc scrvants. In addition, thcrc arc countlcss dikinis in Ekadza~i's rctinuc, including one trillion attcndants. [166] Mcmbcrs of the rctinuc who havc cmanatcd from the conqucror's hcart includc inconccivablc wrathful maqc;łalas such as Vajrapil)i and countlcss humans such as Garab Dorjc and othcrs. Turning the whccl of the rcsultant doctrinc of the unsurpasscd Secret Mantra for the rctinuc, all pcaccful nirm3.qakaya bodhisanvas achicvc libcration. All of the dcitics posscss the cxprcssions of wrath, and the cclcstial palacc is immcnscly cxpansivc. Thus, it is. [167] The fivc pure rcalms whcrc the grcat brcath of libcration is takcn arc as follows. Givcn that this is naturally arrangcd from the blcssings of the conqucror Vajradhara, it is rcfcrrcd to as a natural nirmil)akaya pure rcalm. The causc for thosc of forcunatc karma to pcrccivc this dircctly is within the hcart of the all-pcrvasivc essence of the sugatas. lhat is the cntranccway of the prccious, spontancously prcscnt, radiant appcarancc of the ground, the four wisdoms such as mirrorlikc and the rest. As with the sambhogakaya, this has ariscn as the natural elear light of the appcaranccs of the path sincc bcginninglcss time and is dcsignatcd as "cast and the othcr dircctions. Howcvcr, one should not considcr that this cxists as an ordinary dircction according to the common way of thinking. [168] If one thinks that cxplanations in terms of distancc contradict this, the answcr is that the distancc is far bcyond the naturc of the phcnomcna of the thrcc rcalms. This is the rcason for the rcfcrcncc [to dircction]; howcvcr, it is not to be takcn a gz.hon nu tlpa' bo stobs Uu. b micha' 'gro ""'pur"" nyt bar zhi ba c tsanp pa Jung mgrin can d tlrang srong %14 'oj gz.hon nu

218 108 I YESHE LAMA iqqr~ a ~~q ~i q~~cl1clł ar-~~r;1 ~ f 31 ~ ~ iell'f 31~9~31 ~ ~,i Clł~!~~r::. tr,i ~~~Ell~q~ ~ ~i.~i q~ m ~ c:i~ q ~ Bi; Clł ~ q~ ~~ 25'a i&'1j afii2''~c:. ; c:i~ell~q ~r::. ~r::. fr::.'~/ '25'a ~ lell~~ ;~c:i~~qa ~~ a) nj~ 42\ c:i Bi; ~l qa!~e11;~ qa 2'r::. c:i~!1'1j q ir::. 1 1 ~ us~g2' 2'r::. c:i~ ~~ E11~"~ qa 2\r::. c:i~ 9,~ ~s c:i ~~,i ~ ~;jr::.~ i ~1 'f~a ~ 9~r::. c:i ~i q ~25'; ~ ~i '1J~1 ~~ 'i & ~~Q''1Jl 1~ ~,i & (42' c:i1 1i21 2' ; 2'r::.'i~Ell~9~ c:i~ c:i~ 1 ~~~s~~a arr::.~ (si ~ ~nj~~,i & arr::.~(ii ar~~~ell~ c:i~ 42' c:i ~ ~ ~~~ ~; ~ 31~ ~i'nj'c:i2' ~ nj~ ~~r::. c:i ~~9~nJ 5a ~~ l~~~s1 qa 52\ s1 11Clł air::.~,a ~~ q2\'q~ '1J1 a~ z:ia ~ ~Ell'\t~'l?'~1 a ~a ~r::. c:i ~, s ~ ~ ~ ~nj {? """'1J~ i sr::. ~ ~~~ 1q~ ~~~~r::.~!~& Ell~" ~ i~clł1 4~sa ic:i q~ c:iic:i~;~(~ ~ ~ir::. ~1, ~31 ~ir::. c:i ; 4~sa ic:i q 1 ;~~r::.~! c:i~ ~~1 qa a~ ~1 ~c:i qa ~i!~ ~~ ~~; q ~31~a~4~q~ s C3a 9;~~Ell l? ar~ z:i~~r::. C3iE11' '1 & ~~ ~" ~9~q ~ cra c:i~~ qa ~r::. c:i, ~ ~ ~r::. c:ia ~~c:i~i ~s~q ~ 1 ~~ ~ i, Ell~~ 'łl~ i~~c3 qa ~~~a ~Clł aiell~q2' f 2' c:ia ~31 ~ c:i~~ ; '1J 1 ~Ell z:i~ ~~1 qa 4~~c:i ~; ai\;1 ~r::. c:i~ ~ ~31 q2\ c:i~ q 1s~s~ qa ~i!~ Clł" ~ c:i~ 94Ell~ q~aie11~q2' 9~~ qa Ell;~9 ~Bi; q ~; c:i r::. tr1 ~9 ~c:i r::. tr1 ~ ~~ q Clł ~9~,. 9~r::. ~ 9~r::. c:i c:i~ ~~ isz:j qa ar; ~ ~ ~~~r::. ~~ q.jt1 q2\ arr::.~ ~'r::. c:i~ s~ i~c:i~~qa c:i,~ i1 q.jt1 %r::. 1 ~~!j~ {tjnj ~~ ; ~r::. 5 ~ tr ~,c:i & 9~~~ 4~f c:i a ar; ~ 9,~1r::. ~~ ~r::.

219 YESHE LAMA I 109 łiterally. Sirnilarły, ałthough [it is stated that] the wrathfuł maqc;łała cxists in the "upper rcgions," since the assembly of wrathful dcitics prirnordiałly abidcs in the pałace of the cranium, that is whcrc they arise. Furthcrmorc, that which is callcd "inttinsic naturc" rcfcrs to the intrinsic naturc of abiding, which is an emanation, and the intńnsic naturc of cnumerations forwhich thcrc arc two. This holds profound import. In the first case, this is as statcd in the Sttd of Secret Conducf tantra: Within the appcarancc of the naturc as it is, the kayaof thc naturc as it is arises, [ 169] rcscmbling oncsclf and onc's rcfłcction. Thus, from the rcsultant sambhogakaya which is likc the face, the sambhogakaya of the naturc of phcnomcna-likc a rcfłcction appcańng in a mirror-ańscs as the path of the bardo pcrccivcd by all bcings. Since this dircctly accomplishcs the airn of the objects to be tamed, it is positcd as the aspcct of partial sambhogakaya. In terms of the latter, the appearancc of the transcendent clcvcnth bodhisattva ground of Always Light is such that all bodhisattvas who arc on the path hcar the speech of the Buddha; but, bccausc of thcir cognitivc-bascd obsuuctions, thcy arc still unablc to sec the kaya. Whcn thcy arc ablc to sec the kaya, the cognitivc-bascd obscructions arc fully cxhausted so it is assertcd that thcy will thcn achicvc buddhahood. [170] This is a key point to be known by thosc who uphold the tcncts of this lineagc. Thcsc days, when the presencc of the doctrinc of the Grcat Perfection rcscmbles the last rays at sunsct, I havc synthcsizcd the csscntial points which illuminate the way ofbcing lcd to the ground of the resultant, spontancous prcsence of the thrce kayas. If one posscssing prajńa truły aspircs to comprchend the dcscription of the intńnsic nature in its entircty, it can only be understood through the cxcellent speech of the Buddha, the words and syllablcs of which arc superior and without any dclusion. The sccrct naturc of cnlightcncd speech [171] is the sum total of all inconccivablc qualitics, and the blcssings of this Wordb arc undisputcd. For a time in this land oftibct, teachings likc that of the grcat chariotecr Nagarjuna-posscssing the two quałitics of protecting and guarding-as a ping b11 spyoj P" Sii bon b bu'

220 110 I YESHE LAMA 1qyz;;21r~~ar! ~ia g fi:z:. &~ z:i~~21r~~ ~ ~~ z:i ~:z:. z:i ~ ąa!z;; e:z:. ~ ~1 z:ia ~~~~~ 4z;; 5 1~"~ ~~aj 1z;; ~~ z:i 1r., ~~9~~ ~ r;:i ~~21ra (9~z;; 149~ari3i ~ s~ ~~1)!11 z:i!~ ~~ iiia ~~1 ~ zr:z:. ~~ 1~ z:i~ 1«3i ~ ~r;:i ~"' ":z:. ~ ~~ z:ia ~ zr:z:. ~r:ia~~ r;:i ~ z:ia ~ 19~ 1z;; ~ ~ ~q ~~~ ~z;; 1z;; ~Zll z:ia ~~ ~ ~:z:. Z11~1 z:i ~ a ~9 ~ z:ia 1:;1~aJ ~~~ 111 CJ~~~ zr i ~ 1:;1~; ~ ~21r~ z:i11z;; zr21rni9 ~ CJ:z:. r;:i~z;;21rz:i 1Z11 ~~ 4~CJ~ s r:i fi ~~, 1~~~"~ ~q ~a ~~aj Z111~21rz:i~1,, m '- 1:;1~ ~~Zll~z:ia ~~ ~21r ~~~~~1:;1a ~!~s ~ i11 CJ'Zll"11'11921r9~z;;~ ii; ~ ~i'~ {l! ~ ~; ~921r~~~ ~~~~~ 114 :z:.a i1 ~ r:i~11~~ i~~~ 1:;1~; ai9~ CJ~ 421r;21r:g1r;:iz;; 9~9 ~~ ~~ ~ ~ ~~ ~~~ CJa ~Z11~1 1~9~ CJ ~ Zia ~1 ~i'z11 ~1 ~ ~1 CJ ~ ~a s" ~ ~~~ 1z:i~ ~Z11~CJ Q~1 1~~ ~~ 1:;1~ ~~ Zll~z;;~i~Qi; ~ & ~a ~~~5~ 1:;1~~ i! ~~111:;11~ ~~~ ~~~ ~~~'{l ~~ zr~ \\~ ~z;;'9'1 ~~~~ 1:;1 Q;1 1~1~CJa ~~ af9~ ~~arr;:i~ ~z;; is~ z:i~ D121r~ti ~11 Q~aJ qa ~ ~~~~~ z:i ~ Dl; ~~ Q~Q~~ CJa ~~ ~~ Q~' 1 ~ ~21r ~"l q!ars9 ~"~1 ~J.r1~ 1~ z:ia ~~; 1~ ~<~ z:i 1);1,~ ~21r 1) ~~~~z:r&11 CJa i'łlf & 1)9 ~ m 1:;121r9~z;;21rz:ia z:i~r;:i~ ł f 1ClaJ 1::. ~~ 1:;1a ~ ~21r~r. Zf ~c::~1 a ~1 z:rz:i"l ~,~ ~~"121rCJa 5; ł 1~~~ :gr. ąa ~z:, 1:;1~ 4~;~

221 YESHE LAMA I 2.11 well as many oceanłike wisdom commentaries, cxcelłed to the highcst peak, leading all those who remained embodied to the citadel of great liberation. The chariot of the three categorics, the wisdorn commentaries, and so forth arc ultirnatcly spontaneously prescnt as a great trcasury of the incxhaustiblc ornamcntal whccl of the cnlightcncd body, speech, mind, qualitics, and activitics of the victorious oncs of the thrcc times. Subsequently, when the king of all vchicles [ ] became thrcatcned by the cncroaching philosophical tcncts of the unfortunate barbarians who rcscmblc wijd animais, in order to annihilatc them with the wcapons oflogic and reasoning the cxcellcnt ddinitivc words of the Sevcn Precious Jcwcls 101 offercd total protection, likc the suprcme fearlcss conduct of the master Dharmakirti. Thus, I entrust this to all of my disciplcs. A followcr of the cxalted path, likc the sun and the moon, whosc intelligence is stainless, Givcs cxcellcnt teachings which hold the ultimatc rcsult of supremcly vast qualitics like an udumwara flower. One who hears and fully undcrstands this profound import will chcrish it likc the crown jcwcl of the naga king's head. [2.73] Such a person is a suprcmc vcsscl for the Great Perfection, a bodhisattva for whom rcbirth in s;upsara has come to an end. Bascd on the happincss and sorrow of this lifc's phcnomcna, it is unbcarable to considcr the ncxt life's cxistcncc-likc the fłashing tonguc of a cobra. In the cxtremcly dcnse forcst of self-fixation, the one who slumbcrs in ignorance will rcvolvc on the whecl of cxistencc whcrevcr he gocs. The one whosc mind conccptualizcs cxistcnce cannot hopc to cross to the shore bcyond the four rivcrs. Although the wcight of many miseries is borne upon onc's shouldcrs, jadcd and without feeling, therc is no commonality with the sacrcd guidcs. Lacking the dharma cyc of the threc timcs, likc a lotus lacking the moon, [ ] cvcn the long trunk of glory and wcalth will support and provokc dormant tendcncics chat perpetuate s;upsara. Whocver comes to know the nature of this clcphant and gocs a u Jum /Ja ra

222 111 I YESHE LAMA icll ~,c:i Q ~ &) ;r::; ~ cll~ ~ 1~ ~"~ ~a ~9 Q ar1 ~; i9 9~~ s ~ Qm9 ~;1 1c:i~1 1r::cll~ Qa 1,a. ~r:j % ~9 a.~ ~ si::. ~ ~cll~ 1i:;ia ~~1 ii::. ~~1 11il9~i:;i i1~ Qa 4~"c:i ~ii9~ s; ~9 f 1'Qa ~9~ ~; ~ ~ c:ia ;9~~a.5c:i 5~~~ ~ i::.i::. ~ ~9~119i::. are cr~\l; ;~ ~"~Qa s9 ~a ~"c:i 31 i::. c:ii!f1 ai9~4"11i9~ i~ ii ~ a.r:jc:i ~ 11 t:36~c:i19 ~ 1r:J c:i!l~ c:i c:i~ 1 1s 1i::. ~ 19~if c:i i11 9i::. "'~Qa 9;~Q c:i~ &) ~;11~9 1i::. ~~i:;ia ~~~ ~" 9ar "i::. ~; ~~ Q.1\'S"'~Q 49 l~" ~~ cll,cll'qa a.5a.~a \l; ~9! clll'~ aia ~~ ~ Q~11~ ~1 ~~ Qa ~~! clll" Q19 9 s; ~~1Q~ a.c:i" ;~11 ~~~Q; cll ~~i; Q" s1 Q~r~ c:i! clll'cll'~ s~,1 l~" 01i::. 9~1 clla ;"1S"~! ~r" ~~ c:i i11 1:;1" ~9 ~" %9 1~ a.~ i"fi'i 1r:;ia. ~ 1c:ii::. ~9 {9~1 11cll Qa ~9~~ a.9a. &)~,; Q!1~ 01 i::. 11~ ~9 ~~ c:ia ~~~ cll c:ir:j Q~11cll~a. a.5! cllk~i::. 9~! c:i~~~ {11;cll ~9,9~& c:i19 AA 01 i::. ~~ ~11~i::.!i::. r~a 1c:ii::. ~ ~ ~i::. cll~11',a c:ic;1 11 9arc:ia ~i::. r:j~; c:i6~l 1i~ra.~~a.5~ t'4; Qa 9'"':ii" ~i::. 1 1~ i11 ~ ~ fi"; cll~ clli~ 11 c:i~; cll~~ar; ;; (9 ~Qa c:i~; ~; ~~ 1 1 ~; i; 4~ ~ s" r:rr:j! g 1i::. 119~" ~ i1 ~ ~~Qa c:p11~c:i~~ ;~1 1

223 YESHE LAMA I 11J on to accomplish the prccious dharma will be the bcst among humankind! Thcrc is no nonvirtuc that cclipscs anger; try to reverse it at the cost of your life. Since there is no practicc harder than paticnce, that is the bodhisattvas' path. By befriending the conduct of the si.x paramitis, such as nonconccptuał prajńa and the rest, it befits a great being to depart for an excrcmdy peaccful forcst. There, in an uninhabitcd place with a naturałly formcd cave and [ 2. 7S] in a forcst of fłowers where the sound of a cascading waterfall can be hcard, a sense of rcnunciation is invokcd from within. The birds and wild animals arc harmlcss likc the place of Brahma of the four supports. 104 May my body and mind abidc in this way to accomplish the personal aim of actuał awakcning. Beings, cqual in number to the particlcs in the world system, havc conccpts cqual to the sand in the great oceans. Likcwisc, the taming powcrs of the dharma ocean arc in harmony with this. By the blazing glory of my activity, bringing all bcings without cxccption to maturity, Having plcascd the ocean of victorious oncs, May I cffortlcssly mcrgc with the ocean of the ońginal inncr space! Although this trcatisc was originally requcstcd by the Crazy One from Kong, Holder oflmmcasurablc Qualities: [ 2. 76) and other sublimc tcachcrs, sincc the time for its disscmination had not yet arrived, it was scaled in the cxpanse of the ocean of Qikinis. Whcnever the cmanation of the femalc keeper of mantra-powcrful 4akini Guardian oflmmortałity, Tscringmab-proclaims the prophecy with the laughing sound of hi hi, the time for this dharma to benefit beings will have arrivcd. At the Mountain of Immortałity, the lcamed scholar of perfect qualities, Vcnerablc Tcndzin {Upholder of the Docuine), offered a precious crystał mała of 108 beads and a golden flower to request [ this tcaching]. In a lwng smyong Jpa' bo I Jbang phyug b zhing sltyong Ja :ł lei I tlbang mo tshe ring""'

224 2.1-4 I YESHE LAMA sz:. ~ {; z:ia ;9~~1 ~ ~z:. {z:.~1 19i:. ; z:iija %9~~,~ i::i~; z:i1 1 ~i:. iji:. ~~ ~~9~~1 mi:. i::i~i::i;111i1 31 r~ ~i::i z:ia 01!'; 2f1~9~ ~; s~1 1~~ ~i:. m i::i ~i:. ~~ ~ z:i ~ ~~ ~; t? 9ar i::i 9r:. 11s~z:i ~01~ ~ ~ 1i:. ~~ ~~; ~; ij'~s sąrs1 z:ia 9?0111m i::i 9ar~; ~r:. ~~ ~e i t:1a:~~ r;rz::i(1 ;~ari::ia 1~~1 1i::i~; ~~ ~ z::i ~ U1r:. (9~t:1a sr:. ~z::i i~'1ł ar1 oi ~~ 11 ~ a~ ~ z::ia ~9 ~oi~ ~~ i::ia ~oi~~; ~oi~& 9~ 1i::ii:. ~~ U1r:. ~ Q.~a ~r ~ cr-, z::i~ ai; ~~~9 ~~ '1 1oiir:.-z::ia 3!1 '1ł ~ ~; ~";s1 ~~9 ~a 1m1r:.-9r:. ::a9 9,~,a 'f ~~z::i z::i~01 ~~~ isi::i (9~z:i ~ ~ 1sr:.~ ~ ;~1 1'f! z::i a ~ 01 ~ 4; ~ z::i~r:. 1"l~!'1ł i::ia s; '1ł~~1 ~ 9~; z:ia i::i!!j ~~ 49 1~~ 01~ di < ui~n '\~~, \'\~~, '"~~, ' n

225 YESHE LAMA I 2.IS the Forest ofbodhi Trccs callcd TscringJong,' [z.77] this was writtcn by one who totally rclics on the blcssings of Padma, Rangjung Dorje Jigmcd Lingpa, so that cxhaustcd wandcrcrs struggling in the ocean of s:upsara can inhalc the brcath of frccdom. Thcre arc those who claim that, whcn the wind movcs the rcflcction of the moon in a pond, childrcn think the re.ffection is rcally the moon. Adułts detcrminc that it is not the moon moving but rathcr the wind. Thcy claim that the watcr moon docsn't rcalły cxist. [Such a view] docs not cxist in the dharma tcachings of the state of perfect awakcning. [z. 78] Thcrcfore, during the time of dcgcncratc vicws, cvcn though senticnt bcings arc controlled by thcir minds, at the moment thcsc tcachings arc encountercd, the unscrupulous mcntal activity of the pcrpetual mouncainlik.c view of cxistence will collapsc; and the interdcpcndent cxistence of both the person and phcnomena will be pacified in the inconccivable space of the Great Pcrfection! During the time of the fivc dcgcncrations, may there be the auspiciousncss of nevcr squandering the difficułt-to-guard cnlightcned activity of the victorious oncs! Sarwa Manga/am Dzayantu Geo Geo Geo! a byang chub!ion pa'i nags lrhtrjj tsh~ ring!iongs

226

227 EKADZATi Rcprintcd from 1he Gm11 Colkction of Dntia ftom the Tibetan Lineaga ofbujdhist Tuchings {Xining, China: Qinghai Pcoplc's Publishing House, 1001).

228 IUHULA Rcprinccd from 1bt Grtat Colkaion of Dtitits ftom tht Tibttan lintagts of Butitłhist TtachingJ (Xining. China: Qinghai Pcoplc's Publishing Housc, 1001).

229 DORJELEKPA Rcprintcd from 7be Gm1t Colkction of Dritus fom the Tibetan Lineages ofbujjhist Te«hings (Xining. China: Qinghai Pcoplc's Publishing House, 1001).

230

231 Biography of Rigdzin Jigmed Lingpa M BY THE VENER.ABLE TOLKU THONDUP RINPOCHE D IGDZIN jigmed LINGPA 106 was the incarnation {tiilku) ofboth King 1, Trisong Detsen ( ) and Vimalamitra. He is also known as Khyentse Odzcr, Rays of Wisdom and Compassion. He discovercd the vast and profound Longchm Nyingthigcycle of teachings as mind ter. In the Stert/ Prophtcy of Lama Gongdu, 107 discovered by Sangye Lingpa { ), Guru Rinpoche foretoldjigmed Lingpa's comingscven hundrcd years hcnce as follows: In the south [oftibet], there will come a tiilku named Odzer. He shall liberate beings through the profound tcachings of Nyingthig. Whocvcr is connccted to him will be led to the pure land of the vidyadharas. Jigmed Lingpa was bom in the early morning of the eighteenth [ day] of the twclfih month of the Earth Bird Year of the twclfih Rabjung { 1730) in a village in the Chongye Valley of Sou them Tibet, not vcry far from the royal tombs of the Chogyal dynasty, known as red tombs." Although his parents carne from significant families in past history, they were of simplc means, which Jigmed Lingpa acknowledges as a blessing that allowed him to undertakc his religious life without being forced into social obligations or aristocratic pomp. From childhood, he remembered his prcvious incarnations, such as being the great terton Sangye Lama { ?). One of his ceeth was marked with the Buddha's speech syllable ah, known as the sign of his bcing the rcincarnation ofvimalamiua. Also, as indicatcd in a prophetic writing, he had thirty small rcddish-colored molcs in the form of a vajra

232 I YESHE LAMA at his heart, about thirty small red moles at his navcl in the form of a ritual bell, and lincs in the form of a haya or hri letter-the seed syllablc of the deity Hayagriva-on his right thumb. From childhood, his mind was detached from worldly enjoyments, and he was cxtraordinarily compassionate, intelligent, and courageous. He acknowledged being the thirteenth incamation of Gyalse Lharje, 1 08 the receiver of the Kadu Chokyi Gyatso teachings from Guru Rinpoche, all of which incarnations were tertons. Also, in his lineage prayer which he wrote for his disciplcs,jigmed Lingpa mentions many of his past and one of his future lives as he saw them: 1. Samantabhadra, all-pervading lord of saipsara and enlightenment, the continuum of the basis, the very essence ofbuddha narure, 1. Then, [the union of] compassion and emptincss arose as Avalokiteshvara, and 3. Prahcvajra, to you I pray. 4. Then manifcsted as the son of King Krkri in the prescnce ofbuddha Kashyapa, 5. Nanda, the younger brother of the Buddha, 6. Akarma[tishila], a manifcstation of [King] Songtsen Gampo, 7. [King] Trisong Detsen, to you I pray. 8. [Mahasiddha] Virvapa [oflndia), 9. Princess Pemasal, 1 o. Gfalse Lharje, the lord in person, I I. Drimed Kiinden [oflndia], I 1. Yarje Orgyen Lingpa (I313-?), 13. Da'od Zhonnu {Io ) [ofkagyu), and I4. Trakpa Gyaltsen {1147-u.I6) [ofsakya], to you I pray. I 5. Then, Longchen Rabjam ( ), the manifestation of the very mahapai)c#ta Vimalamitra, 16. Ngari PaI)chen (I487-I541), I7. Chogyal Phiintsok (sixteenth century) [son of Drikung Rinchen Phiintsok], 18. [Changdak] Tashi Tobgyal (I ?), 19. Dzamling Dorje [ofkongpo]. and 10. Jigmed Lingpa (I789-I798), to you I pray. 1I. Alter this, through manifestation ofycshe Dorje (I800-I866). 10 '

233 BIOGRAPHY OF RIGDZIN JIGMED LINGPA I U.3 At the age of six, as an ordinary novicc, he cntered Palri (Shriparvata) Monastery in Chongye Valley, the scat oftrangpo Tcrchen Sherab Odzcr (1s17-1s84). Tsogyal Tulku Ngawang Lobzang Pcma gavc him the namc Pcma Khycntse Cdzer. From the ages of six to thirteen, he spent morc time, as he says, playing dust with noviccs of his age chan on his studies. He livcd the life of a poor novice with littłe to facilitatc learning and faced very strict disciplinary tutors ycar afi:er year. Howcvcr, the intcnsity of his zcal for the dharma, his spontaneous dcvotion to Guru Rinpoch~. and his innate compassion for all living bcings-especially toward animals-sustained him and made his childhood cxtremdy joyful and meaningful Although he sccmed an insignificant novice, his inncr life was full of richness. His days were filled with mcditative attainmcnts and inspiring pure visions. His nights mcrged into drcams of spiritual experienccs and visions. In such circumstances, he mastcrcd grammar, logic, astrology, poetry, history, medicine, and many scriptures of sutra and tantra. Apart from rccciving the transmissions of csoteric empowerments, he fdt no nccd to havc a master or study an intcllcctual subjcct in dctail, as ocher studcnts were doing. He learned various subjccts merdy by ovcrhcaring bits of the dasscs of ocher studcnts or glancing at the texts. Many masters became lcamed by studying and chen rcalizcd by mcditating. Jigmed Lingpa was bom lcarncd as the rcsułt of awakcning the wisdom rcalization within himsclf. Howcver, the outward manifcstation was chat his finał and full bursting forth ofboundless wisdom took place much łatcr, when he had the visions of Longchen Rabjam, at the age of thirtyone. He writes: By nature, I fclt very happy whcn I was ablc to study any [subjcct such] as languagc, sccular writings, canonical scriptures and thcir commentarics, or the Vajra[yana] teachings on the ułtimatc naturc. I would study them with great rcspcct, both by daylight and lamplight. But I hardly had the opportunity to devclop the knowledgc by studying with a master, cven for a single day. Howcvcr, at the glorious Samye Chimpu, by bcholding the wisdom body oflongchenpa thrcc timcs and by rccciving the blessings through various signs, my karma [of the 1eaming-wisdom was] awakcncd from [the dcpth of] the Great Pcrfcction. 110

234 :1.14 I YESHE LAMA From Neten Kunzang Odzer he received his first major transmission, the transmission of Trolthig Gongpa Rangtrol teachings discovered by Trengpo Terchen Sherab Odzer (also known as Drodul Lingpa), the cycle of Lama Gongdu discovered by Sangye Lingpa ( ), and the Sevtn Treasures and Three Chariots by Longchen Rabjam ( ). At thirteen Jigmed Lingpa met the great terton Rigdzin Tukchok Dorje 111 and instantły expcricnced a strong dcvotion that awakened his wisdom mind. From the terton he rcceived transmissions and instructions on Mahamudra and other teachings. Tukchok Dorje became his root teacher, and he reccived blcssings from him in visions cvcn afi:er the master's death. Jigmed Lingpa also received transmissions from many other masters, including Tckchen Lingpa Droton Tarchin (also known as Drimed Lingpa ), his uncle Dharmakirti, the Scventh Chakzampa (Tendzin Yeshe Lhundrup ), Tangdrok Tulku Pema Rigdzin Wangpo of Kongpo!' 2 Trati Ngakchang Rigpe Dorje (also known as Kong-nyon} of Kongpo, and Mon Dzakar Lama Dargye. At the beginning of his twenty-eighth year, he started a three-year strict retreat at Palri Monastery, with seven vows to be observed for the whole of scven years. Thcse vows show us the importance of perfecting oncsclf before going out to help others to fulfill the goal of life. His scven vows were as follows. ( 1} He would neither enter any layperson's house nor enjoy any entertainment. (1) Even if he were living in the midst of a community, he would abstain from receiving many people (in his cell) or leading any gathering that fostered hatred or attachment. (3) He would not corrcspond with anyone; neither would any word from outside come in nor any words from inside get out. ( 4} He would maintain a life of austerity and would refrain from cxchanging dharma teachings for any materiał gain. (s) He would refrain from any distracting activities, dedicating his etforts only to the ten activitics thar concem dharma uaining.m (6) He woułd live with simple sustenance and not carclessly enjoy any materials otfered with faith. ( 7) He would not perform any of the four activities 114 and would dedicate all activities to liberation from s:upsara. He concentrated his meditation on the dcvclopment stage and the perfection stage, based on Trolthig Gongpa Rangtrol. His mindful awarencss enabled him to secure his mind from distractions in meditation, cven for the duration of a snap of a finger. When he read the Sevm Treasures by Longchen Rabjam, they answered all the quc:stions he had about his inner meditative experienccs.

235 BIOGRAPHY OF RIGDZIN JIGMED LINGPA I 2.1S As he progressed through the stages of realization, he experienced numerous physical and mental signs of attairunents. He experienced the visions of many lamas and divinities, induding Guru Rinpoche, Yeshe Tsogyal, Mańjushrimitra, and Hiu:pkara, which awakened various stages of his inncr wisdom. Suddenly, he found that within himscłf the point of reference of all his mental experiences had been uprooted. He had gained dominion over the process of his karmie encrgies. All the caves of dcłusory appearances (i.e., the objects on which conceptual mind rełics to forge the dualistic saipsara) had totally collapsed. Through the strength of awakencd realization he could review many past lives dcarly. But all those experiences and visions were in the nature of oneness in his realized mind. Through yogic trainings he achieved control over the channcłs, cnergies, and essence of his vajra body. As a result, his throat opened as the "cycłe of wealth" of teachings. His physical channcłs transformed in to the "douds ofłetters." All the phenomenal appearances rurned in to "signs/ gestures of dharma." His speech became the songs of profound realization. His writings bccame treatises of great wisdom power and scholarship. An inexhaustible ocean of teaching phenomena continued to burst forth for him and from hirn. Then he composed his first major writing, Khymtse Melong Odur Gyawa, an explanatory treatise on the Lama Gongdu cycle. Guru Rinpoche, appearing in a vision, gave hirn the name Pcma Wangchen. In a vision, Mańjushrimitra gave him blcssings which caused him to realize the rneaning of symbołic wisdorn: Thcreatter, he changcd his maroon monastic robes to the natural garb of an ascetic, uncolored white robes and uncut long hair. At twcnty-cight, he discovered the extraordinary rcvcłation of the Longchm Nyingthig cyclc, the tcachings of the dharrnakaya and Guru Rinpoche, as mind ter. In the evening of the twenty-fitth day of the tenth month of the Fire Ox Ycar of the thirtcenth Rabjung cycłe (17s7), he went to bed with an unbearable dcvotion to Guru Rinpoche in his hcart; a stream of tears of sadncss continuously wet his face because he was not in Guru Rinpoche's presencc, and unceasing words of prayers kept singing in his breath. He rernained in the depth of that rneditative experience of elear

236 116 I YE.SHE LAMA luminosity" for a long time. Whilc bcing absorbcd in that luminous darity, he cxpcricnccd fłying a long discancc through the sky whilc riding on a white lion. He finally rcachcd a circular path, which he thought to be the circumambulation path of Charung Khashor, now known as Bodhnath Stupa, an important Buddhist monument of giant strucrurc in Nepal. In the eastern courtyard of the stupa he saw the dharmakaya appcaring in the form of a wisdom 9akini. Shc cntrustcd him with a bcautiful woodcn caskct, saying: For the disciplcs with pure mind, you arc Trisong Dccscn. For the disciplcs with impurc mind, you arc Sengc Repa. This is Samantabhadra's mind trcasurc, The symbolic scripts ofrigdzin Padma[sambhava], and The great secret treasures of the c,łakinis. The c,łakini vanishcd. With an cxpcricncc of grcat joy, he opcncd the caskct. In it, he found fivc rolls of yellow scrolls with scven crystal beads. At first, the script was illegiblc, but thcn ie rurncd into Tibccan script. One of the rolls was the Dug-nga/ Rangtrol, the Sadhana of Avalokitcshvara, and anothcr was Nechang 1hukkyi Drombu, the prophctic guide of Longchm Nyingthig. Rahula, one of the protcctors of the tcachings, appearcd beforc him to pay rcspcct. As he was cncouraged by anothcr c;łakini, Jigmcd Lingpa swallowed all the yellow scrolls and the crystal beads. lnstantly, he had the amazing cxperience that all the words of the Longchm Nyingthig cyde with their meanings had been awakened in his mind as if they were imprintcd thcre. Evcn aficr coming out of that mcditativc expcrience, he remaincd in the realization of intrinsic awarcncss, the great unio n of bliss and emptincss. Thus, the Longchm Nyingthig tcachings and rcalization, which wcrc cntrusccd and concealed in him by Guru Rinpoche many ccnrurics earlier, wcre awakened; and he bccame a tcrton, the discovercr of the Longchm Nyingthig cyde of tcachings. He gradually transcribcd the teachings of the Longchm Nyingthig cydc, starting with the Nechang 1hukkyi Drombu. He kcpt all his discovcrcd tcachings sccrct from cveryonc for scvcn ycars, as the time had not yct matured to tcach them to othcrs. lt was also esscntial for the tcrton to practice the tcachings himsclf first.

237 BIOCRAPHY OF RICDZIN JIGMED LINCPA I 2.17 Although he was maintaining the life of a hidden yogi, respect for and faith in him grew spontaneousły in the people around him, and he becamc a source of benefit for many peoplc, as he had perfccted the power of the four actions without necding to work to acquire them. At thirty-onc, he started to obscrvc a second three-year retreat at Chimpu near Samye. First, he startcd his retreat in a cave known as Upper Nyang Cave. Then, he discovcrcd another cavc and rccognized it as the Sangchcn Metok Cave, or the Lower Nyang Cave, where King Trisong Dctsen had received the Nyingthig tcachings from Nyang and mcditated on them. For the rest of his retreat he livcd in the Sangchen Cave. During his retrcat at Chimpu, the highest rcalization of the Grcat Perfcction was awakcned in Jigmed Lingpa, and that awakcning was causcd by three pure visions of the wisdom body of Longchen Rabjam { ), the dharmakaya in pure manifestation. In the Upper Nyang Cave he had the first vision, in which he reccived the blcssing of the vajra body of Longchen Rabjam. Jigmcd Lingpa obtained the transmission of both the words and the meaning of Longchen Rabjam's tcachings. Afier moving to Sangchen Phuk (the Great Sacred Cave), he had the second and third visions. In the second vision he receivcd the blessing of the speech of Longchen Rabjam, which empowercd hiln to uphold and propagatc the profound teachings oflongchen Rabjam as his representative. In the third vision Jigmcd Lingpa received the blessing of the wisdom mind of Longchen Rabjam, which awakcned or transferred the inexprcssible power of enłightcned intrinsic awarcncss of Longchen Rabjam to hiln. Now, for Jigmed Lingpa, becausc there was no objcctive reference point, all the cxternal appcarances had bccome boundlcss. There was no scparate meditation or meditative state to pursue. As thcrc was no subjectivc designator in his inner mind, all became naturally free and totalły open in oncncss. He composcd Kunkhytn Zha//ung and somc other writings as the truc mcaning of the Sevtn Treasures of Longchen Rabjam, which had awakcncd in his wisdom mind. He cxprcssed his wisdom power in vajra songs to his dcvotcd hcrmit companions conccrning various situations: The nature of the mind is łikc cmpty space, but it is superior, as it posscsscs the wisdom. Luminous dari ty is likc the sun and moon, but it is superior, as thcrc arc no substances.

238 2.:1.8 I YESHE LAMA And: And: lntrinsic awarcncss is likc a crystal bali, but it is superior, as thcrc arc no obstructions of covcrings.m Son, mind watching mind is not the awarcncss of the innatc naturc. So, in the prcscnt mind, without modifications and wavcrings, just rcmain naturally. Son, apprchcnding [anything] with your rccollcctions lacks crucial skills of mcditation. So, in the natural and frcsh state of the intrinsic awarcncss, remain without any grasping. Son, people think that [one-pointed] dwelling [of mind] is meditation, but it lacks the union of tranquility and insight. So, without acccpting and rcjccting either dwellings or projcctions ofthemind, Let the intrinsic awareness dwcll freeły without any refcrence point. 11 ' Son, the rigid, elear, and stable visualization is not [perfect] Mahayoga. Dissołving the ( mind of] grasping at the faccs and arms [of the deities], dwell in the vastness, The Great Perfcction of the cvcnncss of intrinsic awarencss and cmptincss. Son, clinging to the cxperiences of fuur joys is not [the perfect] Anuyoga. Having admittcd the mind and energy into the central channcł, rcmain in [the union of] bliss and cmptincss, the great frecdom from thoughts...

239 And: BIOGRAPHY OF RIGDZIN JIGMED LINGPA I 119 Son, merc understanding of the spontaneous accomplishment of the three kayas is not the ultimate Atiyoga. In the nature of vajra-chain insight, łet the falsehood of men tal analysis collapse. 117 Sickncsses arc the brooms sweeping your evil deeds. Seeing the sickncsses as the teachers, pray to them... Sicknesses arc coming to you by the kindncss of the masters and the Three Jewcls. Sicknesses arc your accomplishments, so worship them as the deities. Sickncsscs arc the signs that your bad karmas arc bcing exhausted. Do not look at the face of your sickncss, but at the one [the mind] who is sick. Do not place the sicknesses on your mind, but place your naked intrinsic awareness upon your sickncss. lhis is the instruction on sickness arising as the dharmakaya. The body is inanimate and mind is emptiness. What can cause pain to an inanimate thing or harm to emptincss? Search for where the sickncsscs arc coming from, where they go, and where they dwell. Sicknesses arc merc sudden projections of your thoughts. When those thoughts disappear, the sicknesses dissolve too... lherc is not better fucl [ than sicknesses] to bum off the bad karmas. Don't get into entertaining a sad mind or negative views [over the sicknesses], But sec them as the signs of the waning of your bad karmas and rejoice over them. 111 lhen, he received the transmissions of the Seventetn Nyingthig Tantras, Vima Nyingthig, Lama Yangthig, and some other Nyingma transmissions and teachings from DrubwangOrgyen Palgon (Shńnatha) ofmindroling Monastery, who was ałso a distant rdative of Jigmed Lingpa's. Earlier, he had also received the transmissions of Nyingthig teachings and Longchen

240 1JO I YESHE LAMA Rabjam's writings from lhangdrokpa and Nctcn Kunzang. Howcvcr, the absolute and short line of transmission of the ultimate Nyingthig tcachings carne to him from Longchen Rabjam dircctly in the three pure visions. When he carne out of his retreat, he found that his body had totally cxhausted its strength because of scarcity of food and lack of propcr clothing during years of cave living. He writcs: Because of having little food and being exposed to a harsh environment, all the residucs of bad karma and karmie debts of my prcvious succcssive lives had started to ńpcn upon my body. Becausc of the humors of the winds, my back hurt as if someone were hitting me with a r~. As the rcsult of the stirńng up of winds and blood circulation, my chest was in pain, as if someone were dńving nails into my body. Because of bam ailment [ elephantiasis], my body was too heavy for my legs to hold up. Like a hundred-ycar-old man, I had worn out all my physical encrgics. l didn't have much appctitc for food... lfl took thrce stcps, my body would start shaking. [But I thought], 1f 1 die, I will be fulfilling the advice givcn by the carly masters, which says, 'Enuust your mind to dharma. Entrust your dharma practice to the life of a bcggar: As I had attained confidence in the rcalization of the Great Perfection, no thought of worry was cvcn a possibility in my mind, but it arouscd in me a grcat compassion for those who arc [suffcńng from] old age and sickncsscs."' Then, he had a pure vision of Thangtong Gyalpo, a sage oflongcvity; and, for Jigmed Lingpa, all the happcnings mcrged in to the unio n of bliss and emptincss. Thercupon, he sang the power of his realization in the following words: I how to the lord, the Great Sage [lhangtonggyalpo]! I have rcalizcd the summit of the vicws, the Great Perfection. Thcre is nothing on which to meditate, as all is liberated as the view. I havc unfurled the banner of meditation, the king of activitics. Now I, the bcggar, have no repcntancc, even if I die.. I, the beggar, who knows how to turn sickncsscs into the path; a rbmg

241 BIOGRAPHY OP RIGDZIN JIGMED LINGPA I 131 Visualizing the lama. the source of the vinucs, At the blissful chakra of my head, Mcditate on the profound path of guru yoga. Since sickncsscs and pain arc the brooms for sweeping the cvil karm as, By rcalizing sickncsscs as the blcssing of the master, I mcditate on the sickncsscs as the lama and receive the fourfold empowerments from them. Finally, by realizing the lama as my own mind, I relcase [all] into the true nature of the mind, which is primordially pure and free from any referencc point. 120 He realized the face of the ultimatc Samantabhadra, the dharmakaya. and all the sickncsscs dissolved into ultimate space. Quiddy, his physical body also gained suength without any morc pain or obstructions. Then, the time for rcvealing the Longchm Nyingthig tcachings to the disciplcs arrived, atter scven ycars of sccrccy. Although no one had a clue of the discovery of Longchm Nyingthig, his teacher-disciplc Kongnyon Bcpe Naljor,1 21 bccausc of his clairvoyancc, bcscechcd Jigmed Lingpa to transmit his mind ter teachings. As an auspidous sign, he also received requcsts to rcvcal the tcachings with offcrings from threc important tiilkus from Southem Tibet. On the tenth day of the sixth month of the Wood Monkey Ycar (176s). for the first time Jigmcd Lingpa confcrred the cmpowermcnts and cxplanations of the Longchm Nyingthig cyclc on fifi:een disciples. Gradually but swifily, the Longchm Nyingthig teachings reachcd cvcry corner of the Nyingma world; and they became the hcart core of mcditation instructions for many realized meditators and for ceremoniał liturgics to this day. At thirty-four Jigmcd Lingpa movcd from Chimpu to TseringJong, the Long-Life Land in Tónkhar Valley of Chongyc in Southcm Tibet. Thcre, with the patronagc of the house of Depa Pushu, 1 22 he built a hcrmitagc with a meditation schooł and named it Tharpa Chenp0 Trongkhycr Pema Od Ling, the Garden of Lotus Light of the City of Great Liberation. He did not want to havc a big institutional structure and frequendy quotcd the verse from 1hirty Piects of Essmtial.Advict by Longchen Rabjam as his guide:

242 131 I YESHE LAMA To asscmblc numcrous associatcs by various mcans, To havc a monastery with comfortablc accommodations If you try. it will come about for a whilc, but it distracts themind. So my advice from the hcart is to rcmain alone! 23 Tsering Jong bccamc the rcsidcncc of Jigmed Lingpa for the rest of his life. A stream of grcat disciplcs carne to this vcry simple hcrmitage to rcccivc the profound, ncctarlikc teachings and transmissions from the grcat master of the Great Pcrfcction, Rigdzin Jigmcd Lingpa, but the disciplcs rcturned to their own placcs to sharc the teachings with othcrs. So TscringJong rcmaincd a simplc hcrmitage and Jigmcd Lingpa a simplc hcrmit. He took no intercst in wealth or power and spcnt all that was off cred to him for rdigious purposcs. Also, throughout his life, he was activc in ransoming the livcs of animals from the hands of huntcrs and butchcrs. He said: 124 I carc not for any activity of business or harvcst. I do not roam about pcrformingccrcmonics in towns [for donations]. I keep no morc than ten khals 125 ofbarlcy [as livingsubsistcncc] withmc. As long as I am alivc, I vow to continuc this ascctic life. Somctimc aficr Jigmcd Lingpa's time, TscringJong hcrmitagc bccamc a nunncry, and it rcmaincd so until around 1959, whcn evcrything disappcarcd in the political turmoil. Since the beginning of the 198os, once again TscringJong has bccn recstablished as a nunncry. Jigmcd Lingpa's charactcr was profound, forccful, and direct; but he was also loving, simplc, and easy to be with. He writcs: My pcrccptions havc becomc like thosc of a baby. I evcn cnjoy playing with childrcn. Whcn I cncountcr pcoplc with serious shortcomings, I throw thcir personal faults in thcir faccs, evcn if thcy arc rcspcctcd spiritual lcaders or gcncrous dharma patrons... In cvcry action of sitting, walking, sleeping, or cating, I sccurc

243 BIOGRAPHY OF RICDZIN JICMED LINCPA I 2.H my mind [in the state that is] ncver dissociated from the brilliance of the ultimate nature. If it is the service of the dharma, I dedicate mysclf to its complction, cvcn if it is thought to be an impossible task.' 26 At forcy-thrce, he gathcred togcther and commissioncd the copying of the Nyingma tantras in twenty-fivc volumcs, and he composed the Bistory of Nyingma Tantras.' 27 Latcr, on the advice of Jigmed Lingpa and Dodrupchen, the king and queen-regent ofdergc commissioncd the wooden blocks of his Nyingma tantra collection, and those blocks arc stili in usc for printing. At fifty-scvcn, at the invitation of Ngawang Paldcn Chokyong, the Sakya Trichen, he went to Sakya and gave teachings and transmissions to the Trichen, his brothcr, and Ananda Shribhava, the sitting khcnchcn of Sakya, and many othcrs. On his return from Sakya, Lama Sonam Choden, who later became known as Dodrupchcn { ), carne from Kham to rcccive tcachings from Jigmed Lingpa. 121 Dodrupchen saw him as Thangtong Gyalpo, and Jigmcd Lingpa in tum recognizcd Dodrupchen as the tiilku of Lhase Murum Tsepo and gave him the name Jigmcd Trinley Odzer. Though Dodrupchen, the Third Dzogchcn Rinpoche, and the king of Derge sent messengers to invite him to Kham, he refu sed to go because of his age and hcalth, as well as his conccm for the hardship for the horscs during the arduous trip. Barchung Gomchen Rigdzin and Mangc Pema Kunzang from Kham carne to receivc tcachings and transmissions. Pema Kunzang later became Jigmcd Lingpa's renowncd disciple Jigmcd Gyalwe Nyuku ( ). Whilc Rigdzin and Pema Kunzang were in Lhasa, bcforc thcy reachcd TscringJong, somconc stole a piece of silver, the only materiał thcy had for thcir living and travcling expenses. Jigmed Lingpa wrote a poem to console them: If you know how to talce [ suffcrings] into the path of equal taste, All unfortunatc circumstanccs will arise as the support of virtues. So refrain from entcrtaining rcverscd views. If you practice as I teach you, Your minds and my mind will unite as one.

244 2.}4 I YESHE LAMA There will arise the rcalization that transcends all the concepts, And you will remain in the vast narure of dhannakaya, in which there is no duality. May all your wishes be fulfilled. 1 2' In 1788, when he was sixty,' 30 Jigmed Lingpa gave teachings and transmissions to the king and queen of Derge at Samye. Thcy became his dcvotees, and the queen became one of the main patrons. At sixty-two, at the requcst of Gon tse Ttilku, he visited Gon tse Gon pa of Tsona in Mon and gave teachings and transmissions. At that time, Jigmcd Lingpa had an cyc problem. 131 Tcxtual transmissions' had to be givcn by Dodrupchen on his behalf to his disciples, who induded Gotsang TtilkuJigmcd Ten pe Gyaltsen. They scntjigmed Gyalwe Nyuku to get a doctor, who performed a succcssful operation. When he was sixty-three, in 1791, military forces of Nepal attacked Westem Tibet, and many people suffered. Jigmed Lingpa pcrformed a number of ceremonies and sent offerings to various templcs for pcace and protection. Whcn he was sixty-five, he and his consort, Gyalyum Drolkar from the house of Depa Pushii,m had a son called Gyalse Nyinche Ódzcr (1793-?). Jigmed Lingpa was unable to accept the numerous invitations offered to him. Howcver, through Gyantse, he went to Thekchok ChOling Monastery in Tsang and gave tcachings and transmissions to many disciples headcd by Khenpo Orgyen Palgon and at many places on the way. This monastery became a follower of the Longchm Nyingthig lineage. At Dorje Trak Monastery, he gave a serics of teachings and transmissions to Rigdzin Chcnmo and others. He reccived mcssages of prayers and offerings from the Mongolian king, Chogyal Ngawang Dargye ( ),m a disciple of Dodrupchcn and the teachcr ofzhapkar Tsoktruk Rangtroł ( ). M Meanwhile, based on a communication between the last Dzogchen Rinpoche and Jigmed Lingpa, the lamas of Dzogchen Monastery were strongly inquiring whether his son could be the tiilku of the Third Dzogchen Rinpoche, but Jigmed Lingpa didn't indicate any possibiłity. Gyalse himsclf remembered his past life and had kept saying, 1 am going to Dria lung

245 BIOGRAPHY Of RIGDZIN JIGMED LINGPA I 13S kung, since he was small. 135 Then Sakya Trichen recognized him as the tiilku of Chokyi Nyima (11ss-1791), the Fourth Chungtsang, 136 one of the two hcads of the Drikung Kagyu tradition. At si.xty-ninc, with hugc ceremoniał pomp arrangcd by Drikung followcrs,jigmed Lingpa travclcd with his son to Drikung for the son's cnthronement. lt was an amazing opportunity for pcoplc at differcnt placcs along the way to sec and hcar him, the grcat master. But, it was physically exhausting for the old and frail master to travcl for days and perfonn cndlcss rcligious activitics. Soon, because of the change of water and environment, he fell scriously ill: and, for a whilc, people cvcn lost hope for his recovcry. Thcn unexpcctedly, a disciple of his brought a Tibetan medicinal pill called karpo chikthup from the sacred place of Yama Lung: and, ańer taking it, he miraculously rccovcrcd and cvcn appcarcd younger, likc a new person. At seventy, he rcturncd to Tscring Jong from Drikung, stopping at a grcat number of holy placcs on the way and performing ccrcmonics, mak ing offcrings, and giving tcachings. His hcalth appcarcd good, but he carcd litdc about cating or sleeping. Day and night, he rcmained sitting up in either the Vairochana posture or the sagc posture. His cycs didn't blink. He said that his body rcmained alivc owing to his control over his lifeforcc energy. Many timcs, he gave hints that he would die bcforc long. But, when his disciplcs becamc overwhdmed with grief. he would change the subject or somctimes would cvcn say, oh, therc will be no danger to my life. He told a closc disciplc in private that he was dying and that he would rcincarnate, but therc was no need to scarch for his new incarnation. They should hold a sim ple funcral cerernony, but he hintcd that thcy should pre scrvc the body by cxplaining the ways that it is donc. Whcn his disciplcs cxprcsscd thcir wish to bring a doctor, he would say, Yes! If you wish, you can bring one; but as thcrc is no sickncss in me, what is thcrc for a doctor to do? Anyway, don't gct one from a far distancc; it will only cause hardship for pcople and animals. Still, in a quict way, he kcpt sccing pcoplc and giving blessings and teachings as rcqucstcd. For days, therc was a rain of fłowers around his residcncc and mild earthquakes again and again. One day he movcd to Nam troi Tse, the new upper hcnnitagc, and cxprcsscd his grcat joy at bcing thcrc. He cntertained some visitors and gave tcachings. On the very ncxt day, the third day of the ninth rnonth of the Earth

246 z.36 I YESHE LAMA Horse Ycar (1798), he gavc a tcaching on White Tara mcditation. From carly morning, a strong, sweet fragrance filled the wholc hcrmitagc. The sky was totally elear and thcre was no touch of wind, but a gen tle rain sprinkled continuously from the blue sky. All were amazed but worried. Then, in the early part of the night, he asked for new offerings to be arranged on the al tar. As he sat in the sagc posture, all expressions of his manifcstation merged into the primordial narure. His disciples discovered two differcnc testaments, hidden at differcnt places. They included meditativc teachings to his disciples and instructions about his funeral ceremony and reincarnation. One of them included the following lines: I am always in the state of ultimate nature; For me, therc is no staying or going. The display of birth and death is merc relativity. I am enlightened in the grcat primordial lib~ration! 137 Afier months of ceremonies at Tsering Jong and at many monasteries and tcmples in Central and Eastern Tibet and Bhutan, his body was placed in a small golden stiipa in TscringJong hennitage; and it was prcserved thcre until Tsering Jong nunnery was destroyed a couple of decadcs ago. Afier his death, his well-known incarnations included: Do Khyentse Ycshe Dorje { ), known as his body incarnation; Paltrul Rinpoche ( ), the speech incarnation; and Jamyang Khyentsc Wangpo { ), the mind incarnation. 131 Jigmed Lingpa produced nine volumcs of written treatises and discovered ter tcxts. The prominent oncs among them arc Longchm Nyingthig, a collection of meditation instructions and ritual tcxts in two {or three) volumcs, which were discovercd as ter teachings; Phurba Gyuluk, one volumc oflirurgy on Vajrakila, considered as both ter and canonical; Yontm JUnpocht Dzod with its two-volumc autocommentary, his most famous scholarly work; and Ytsht Lama, which has bccome the most comprehensivc manuał of Great Perfection meditation in the Nyingma tradition. The Longchm Nyingthig remained as an imponant ter tradition; and, with his scholarly writings, Jigmed Lingpa's lineage bccame one of the most popular subschools of the Nyingma School until the prcsent. In the Longchen Nyingthig lincage, all the disciples and grand disciplcs were equally great adepts, as Jigmed Lingpa himsclf prophcsied:

247 BIOGRAPHY OF RIGDZIN JIGMED LINGPA I Z.J7 In the lincagc of my Nyingthig of Luminous Clariry, there will come children [ disciplcs] who arc grcatcr than thcir fathcrs and grandchildrcn who arc grcatcr than thcir grandparcnts. m Arnong his many great disciplcs, the main oncs arc prophcsicd by Guru Rinpoche in Nechang Thukkyi Drombu, the prophctic guide of Longchm Nyingthig: By the incarnations ofnamkha'i Nyingpo, Nyang, Chok-yang, And the Divinc Prince, the door of the tcachings will be opcncd.1" The disciplcs are 141 Nyangton Trati Ngakchang Rikpc Dorjc ( also known as Kong-nyon Bcpc Naljor), 142 the incamation of Namkha'i Nyingpo: Lopon Jigmcd Kiintrol of Bhutan, the incarnation of Nyang Tingdzing Zangpo: Thckchcn Lingpa Droton Tharchin (Drimcd Lingpa, ), the incamation ofngcnlam Gyalwa Chok-yang; and Dodrupchcn Jigmed Trinlcy ódzcr, the incamation of Prince Murum Tscpo. Thckchcn Lingpa, Thangdrokpa, and Trati Ngakchang wcrc both tcachers and disciplcs of Jigmed Lingpa. Arnonghis disciplcs, the mastcrs who wcrc most cffcctivc in propagating the Longchm Nyingthig tcachings wcrc the following. The First Dodrupchcn,Jigmcd Trinlcyódzcr (17 4s ), was the principal docuinc-holder" of Longchm Nyingthig. Dodrupchcn built thrcc monastcrics: 1.., Drodon Kunkhyaop Ling at Shukchcn Tago in Do Valley, Ogmin Rigdzin Phclgrc Ling at Gctsc To in Dzachukha Valley, and Yarlung Pcmako in Ser Valley. Jigmcd Gyalwc Nyuku of Kham Dzachukha rcmained in Tramalung hcrmitagc for many ycars and latcr moved to Dazgya monastic hcrmitagc.jigmcd Kuntrol of Bhutan built the Dungsam Yonglha Tengyc Riwo Palbar Ling Monastcry.w in Eastern Bhutan. Today, it is known as Yongla Gon undcr Pcma Gatsal District in Eastern Bhutan. Among his main patrons, Depa Pushu sponsorcd the building of his hcrmitagc at Tscring Jong, and the king and cspccially Queen Tscwang Lhamo of Dcrgc, who was prophcsicd as the incarnation of Phokyongza Gyalmotsun, the queen of King Trisong Dctscn, 145 commissioncd woodcn printing blocks of old tantras,b many volumcs of Longchcn Rabjam, and a rtsll ba 'i chos btł.ig b mying ma rgyud 'bum

248 138 I YESHE LAMA the nine volumcs ofjigmed Lingpa. Also, Tarsak Tenpe Gonpo (d. 1810), the regent of Tibcr, and the Thirrecnth Karmapa, Dudul Dorjc ( ), with grcat rcspccr, consulrcd hijn through corrcspondcnce. Although disciplcs who wcre prominent mem bers of Tibctan socicry Aocked ro Jigmcd Lingpa. he was only conccrncd ro find rruc lincage holdcrs, who come mosdy from pcoplc of simple background. Quoting past masrcrs, he cxprcssed his view: lt is bcttcr to havc a single bcggar who can hold the lincage than to havc a thousand prominent pcoplc as your disciplcs. 1 4' Jigmcd Lingpa's life was full of miraclcs, but he kept his mystica! power hiddcn and his rich life sijnple. He was a bom scholar who didn't train in traditional disciplincs, but all his cxprcssions rurncd inro rcachings. and all his activitics wcre in the service of othcrs. He rcmained hidden as an ascetic in an isolared place in Tscring}ong, but the light of his wisdom rcachcd all comers of the Nyingma Buddhist world; and it stili shincs in many open hcans around the world. He was bom with physical marks of auspi cious signs, an ab lctter on his rooth, 147 a haya lctter on his thurnb, a vajra design at his hcart, and a ritual bell image at his navd. He had visions of the buddhas, dcitics, and lineage mastcrs and rcceived rcachings and blcssings as from person ro person. From his rooth and his hair carne ringscls as the sign of his high Grcar Perfccrion attainmcnts. The most irnportant irnprint rhar he lefr for us arc the words of the dharrnakaya; the ultimate rruth, in the form of his writings and discovcrcd ter reachings.

249 Glossary oftranslation Equivalents ENGLISH TIBETAN SANSKIUT actual attainmcnt dngosgrub siddhi acrual rcalization of the naturc of phenomena appcarancc chos nyid mngon sum snangba awarcncss ńgpa vidyi bardo bcing {lit. smelł cater) driza gandharva bardo of cxistcncc bardo of the moment of death bardo of the nature of phcnomena basdcss from the root srid pa bar do 'chi kha bar do chos nyid bardo gzhi med nsa brał basisof all kungzhi ajaya channcls rtsa na(łi dari ty dvangs dcarlight 'odgsal prabhisvara cognition shcs pa compassion, compassionate thugs rje/snying rje karw,a concepa mamrtog vikalpa consciousncss mamshcs vijńina consciousncss of the basis of all kun gzhi'i mam shcs ajayavijńana crossing over thodrgal vyukrintaka crossing over with lhun grub thod rgal anibhogavyu spontancous prcscncc kran taka

250 140 I YESHE LAMA crystal kati channcl cutting through ka ti shcl gyi shu gu can khrcgschod demon (spirit) bd ud mara dcprivcd spirit yi dvags pre ta disccrnmcnt bctwccn sarpsara and cnlightcnmcnt 'khor 'das ru shan cnlightcncd cmbodimcnt sku kaya cnlightcncd cmbodimcnt longs spyod rdzogs sku sambhogakaya of complctc abundancc cnlightcncd cmbodimcnt gzugssku rupakaya of form cnllghtcncd cmbodimcnt sprulsku nirmil;iakaya of manifcstation cnlightcncd cmbodimcnt chossku dharmakiya. oftruth cxhaustion of the nature chos nyid zad pa of phcnomcna cxpansc class klongsdc cxpcricnce (mcditativc} nyams foc dcstroycr dgrabcompa arhat four modcs of placement cog b:z.hag mam pabzhi full cxtent of awarcncss rig pa tshad phcbs fundamental nature gnas lugs Grcat Pcrfcction rdzogs pa chen po Atiyoga ground, basis gzhi ashraya hcarcr nyanthos shravaka hcart essence snyingthig chittatilaka incisivc knowlcdge shcsrab prajńa increasing apericncc nyams gong 'phcl intcrmediate period bardo antarihhava intrinsic narurc rangbzhin svabhava light 'od

251 GLOSSARY I :z.41 long-life god lha dcva lwninosity, lamp lwninosity of sclf-cmergent prajńa luminosity of the empty vital essence luminosity of the fłcsh heart luminosity of the fundamental narurc of the ground lwninosity of the space of awarencss magica! body manifutation, energy sgronma shcs rab rang byung gi sgron ma thig le stong pa'i sgron ma tsitta sha'i sgron ma gnas lugs gzhi'i sgron rig pa' i dbyings gi sgyulw rcsal meditative concentration bsamgtan dhyana meditative stabilization ring nge 'dzin samadhi mental activity scmsbyung chaitasika mind (ordinary} scms chitta mindclass scmssde monument to the nature of mind mchodncn stupa natura! abiding narural bardo natura! Great Perfection natura! radiance nature of mind rangbabs rang bzhin bar do rang bzhin rdzogs pa chen po ranggsal semsnyid nature of phenomena chos nyid dharmati nonrecognition ( ignorance) marigpa avidya one gonc to bliss bdcgshegs sugata one's own appcaranccs rangsnang one's own awarencss rang gi rig pa svasatpvedana original ground of basie space original purity gdod ma'i gzhi byings ka dag

252 14:r. I YESHE LAMA ońginating from itsdf rangbyung phenomcnon, phenomena chos dharma pith instructions manngag upadcsha radiance resting in tranquility rcstoration gdangs rnaldudbab sorgzhug rirual calce gtorma balingta sky-gocr mkha''gro Qakini sołitary realizer rang sangs rgyes pratyekabuddha space dbyings dhitu space of phenomena chos kyi dbyings dharmadharu spontaneous prescnce lhungrub anabhoga transcendent qualitics pha rol tu phyin pa paramica transfercnce of consciousncss 'phoba sankranti vajra chain of aw:ll'encss rigpa rdo rjc'j lu gurgyud vchicle thegpa yana vision snangba vital essence thigle bindu water lwninosity of the far-rcaching lasso rgyang zhags chu'i sgronma win ds rlung pclr}a wind-mind rlungscms wisdom yeshes jnana

253 WorksCited StiTllAS Compendium, sdud pa, tiryapr11jńaparamitasańch11y11gtitha Hcan Sutra, shes r11b mying po, pr11jńaparamittihrd4y11sutr11 Sutra of Advice to the King, rgyal po Ja gdams p11 I mt:l8 Sutra of the Spccial Rcqucst, lehy11d p11r zhus p11 I mt:l8 TANTllAS Adorncd by Direct lntroduction, ngo sprod spr11s pa Arrangement of Colorful Jcwels, nor bu phra bleod" Blazing Body Rdic, sleu gdung 'b11r b11 Chamel Ground That Panak.cs of the Aggregatcs, dur /ehrod phung po rol pa Clcar Expansc. /dong gsal Conjunction of the Sun and Moon, nyi zla leha sbyor" Garland of Pcarls, mu tigphrmg b11 Great Arrangement of Ati, ati bleod pa chm po Great Garucja, lehyung chen ltling b11; one of the eightccn Dzogchen tantras of the mind class, one of the 6ve earlier translations by Bcrotsana Heap of Precious Jcwels, rinpoche spungs pa Heart Essence Tantra, mying thigrgyud Lamp That Illuminatcs Appcaranccs, sgron 1114 sn11ng bytd Lamp That Illuminatcs the Key Points of Practicc, nyam Im gnad /cyi sgron 1114 Last Testament, "'4s rjts Magical Manifcstation Matrix of Mańjushri, jam dpal sgyu 'phrul drua ha Naturally Arising Awarencss, rig pa rang shar" N aturally Occurring Great Perfcetion, rdzogs pa r11ng byung Ocean of Cloud Banks, rgya mtsho sprin phung Ocean of Profound Meaning, ub don rgya mtsho Pcrfcctcd Skill of the Lion, smg~ rtsal r~

254 144 I YESHE LAMA [Precious] Golden Rosary, [rin chen]gserphrmg Rcaliiation of Empowermenr, dbang nyt bar rtogs pa Rcverberarion of Sound, sgra thai gyu,.. Secret Conduct. gsang ba spyod pa Secret Sound Tancra,gsang ba sgra rgyud Seed of Secret Conducr, gsang ba spyod pa sa bon Sixfold Expansc, klong drug pa Sole Heir of the Buddha, sangs rgyas sras gcig Sun, Moon, Planets, and Stars, nyi z/a gza' skar Tan tra of the Single Child of the Doctrine, bstan pa bu gcig rgyud The All-Creating Monarch, kun bytd gyal po The Staircase to Akani~hęha, og min bgrod pa 'i thnn sleas U padesha of the Essential Wisdom In tent. TT111n n gag mying dgongs Vajrasattva' s Mirror of the Hcart Tan tra, rdo rjt snns Jpa 'snying gi me long' Whccl of Time, Jus /ryi 'Ichor Io, ltalachakra TREATISES Discerning the Middle and Limits, dbus mtha 'mam 'bytd, madhy.intavibhaga: Maitrcyanatha Entering the Middle Way, dbu ma '4 Jug pa, madhyamaltavatara; Chandrakini The Bodhisattva's Way of Life, byang chub snns dpa'i spyod pa '4 Jug pa, bodhisattvachary.ivat.ira; Shantidcva [Treasury of the] Precious Genuine Meaning. tshigdon rin po cht'i [mdzod]; Longchenpa Treasury of the Supreme V ehicle, thtg mchog mdzod; Longchenpa One of the scventeen upadesha tantr.as.

255 Notes 1 In chis inuoduction, che term stong pa is translatcd by Tulku Thondup as "opcnncss: In che translation of the ten itsclf. we havc translatcd stongpa as "cmptincss. 1 Sec folio 6:.a/ 4, chos Jbyings mauj 'grtl lunggi gtn-maujby Longchcn Rabjam (Adzom Edition). 3 Folio 4-lb/ 4,yon tan rin po cht'i maud by Jigmcd Lingpa (Adzom Edition). 4 Folio 7b/ 4, rtkogs chm (thor bu) by Jigmcd Ten pa' i Nyima (Dodrup Sangyc Lama). s This passagc is summuizcd &om folios 18b/ 4 and 19b/6,yt shes bla ma by Jigmcd Lingpa (Adzom Edition). 6 Sec folio 3b/ 1, ltlmgs choj zin bris snyan brgyuj chu bo i bcuj 'Jus by Khcnpo Pcma Lcgrd Tsal (Ngawang Palzang) (publishcd by Zcnkar Rinpoche). 7 Folio 44b/ 4.yon tan rin po chti mtkoj by Jigmcd Lingpa (Adzom Edition). 8 Folio 4sa/1,yon tan rin po che'i mautlby Jigmcd Lingpa (Adzom Edition). 9 Folio 4sa/1,yon tan rin po cht'i mautlby Jigmcd Lingpa (Adzom Edition). 1 o Kunruzangpo, Samantabhadra. 11 This rcfcrs to the narurc of all appcaranccs as che naturc of che dhumakiya. 11 Anothcr cpichct for Kunruzangpo. 13 Tibcc. 14 Herc che auchor, Jigmcd Lingpa, pays homage to his root guru. che Omniscicnt Longchenpa, rcfcrring to him by one of the many cpithcu for his namc. 1 s Omniscicnt One and Drimcd Odzcr arc boch cpichccs for Longchcnpa. 16 Vajrayina. 17 The cight lowcr vchiclcs [Slct. yana). namdy, shravaka, pmycb, bodhisanva, kriyaranm, upatantra, yogatanna, mahayoga, and anuyoga. 18 Whcn a tcaching such as this is writtcn, it is traditional for che author to first pay homage, followcd by his statcmcnt of commitmenc. Thcsc two stagcs uc now completc, and che acrual body of the tcaching bcgins herc. 19 In che third mdition of complctc cntrustmcnt to the rravder who is "crossing over the mounrain pass:' chis is a mctaphor for one who has rcachcd che dmc of cheir death and will be mnsidoning at any moment. 10 This rcfcrs to che awakcning of dormant kannie tcndencics chat cxist in the stream of mind duc co prcviously accumulated merit. Thcre is a force or a sccd to chis kannie "causc" which will ripcn in future lifctimcs with che onsct of ccnain stimułating condidons. 11 The term that we have ttanslatcd herc as "in order to discovcr is Sll4 khritl pa, which litcrally mcans "co lead. Our translation is bascd upon che mcaning in chis contcxc.

256 14(; I YESHE LAMA 11 The term ijas, which mcans to uansccnd; is uanslatcd herc as cntightcnmcnt since that is the goal of this lcvd of practice. Othcrwisc, this may rcfcr to the state transcending sorrow or nirvil;la. J.J Among the scvcntecn upadcsha tantras of the Grcat Perfcction, the Rnltrbtrtllion of SounJ is the root tantra. 14 Root tantra rcfcrs to the Rnm1JtT"1ion of Sound. J. S Om, llh, and hung. 16 The thrcc upper points arc the head and the two anns extended above it to rcscmble the thrce prongs of a vajra. Nature corrcsponds to dharmakaya or emptincss: intrinsic nararc to sambhogakaya or dcar light; and compassion to ni.nniiµk.aya or the quality of unobstructcd compassion. The thrce!ower polnts arc the solcs joined togcther and the two knees extended. 17 The fivc aggrcgatcs arc form, fcding, rccognition, rcaction, and consciousncss. 18 Manifest Joy (mngon p11r Jga' bll!.abhirtlli} is the pure rcalm of Buddha Vajrasattva or Ak$hobhya to the cast; Endowcd with Glory (JpJ Jang IJ.in pa!sbrinwt) is the pure rcalm of Buddha Ratnasambhava to the south; Lotus Arrangement (p.jma bkoj pal P""1naku111) is the pure rcalm ofbuddha Amitibha to the wcst: and Perfecdy Complete Activity (Lu r11b grub pa/l.,,,,.prasu/jb11 is the pure rcalm ofbuddha Amoghasiddhi to thenorth. 19 This passage was translatcd cxacdy as it was prcscntcd in the pecha. Gcncrally, in the context ofmahayina, thcsc arc prcscnted as two differcnt divlsions. JO The vidyadharajigmcd Lingpa rcfcrs to himsclf. J 1 This ref en to the fuurth vision of togał. chos nyij ud p11. J :i. This rcfcrs to rclative truth that is bascd on convcntional analysis. J J The Tibctan term sor gjiugwas cxplained by Nyoshul Khen Rinpoche to mcan the proccss of rccngaging in the path of virtuc. We have choscn to uanslatc the term as rcstoration, which also convcnicndy implics that one is rec:ntering the path to rcstorc onc's virruc. J4 The fuur dogmas arc cxistcncc, noncxistcncc, both, and neithcr. The cight limitations arc origination, ccssation, pcrmancnec, ncgation, going, coming, identity, and scparatcncss. J s Herc, the term tempie is rcfcrrcd to in the ten as 'phrul S11Ang, which is a way of n:fcrring to the central cathedra) in Lhasa called the Rasa Tsuglabng. This tempie contains the famous riipa ofjowo Shiltyamuni 36 The term fur total confidcncc is Li &i IM, which, according to Lama Chonam, mcans having total confidcnce in the one naturc of the view bcing the sole vital essence (thig le). J7 lhis rcfcrs to the accomplishmcnt of rainbow body (Ja 'Ius). 38 Although the term spang. which mcans to n:ject or to abandon; is uscd in the tcxt, Dungsci Rinpoche (Thinlcy Norbu) aplaincd that, according to the path of the Grcat Pcrfcction, thcrc is no rcjcction. lt would. thcrcforc. be bctter to translate the term as purified or dcanscd, which implics that attachmcnt will not rccur. lf somcthing is mercly rcjcctcd. it is possible that it may rcemcrge or return. J 9 The six groups of consciousncss: visual, audial. olfactory, gustatory, tactile, and mcntal. 40 For the fuur cxucmcs, sec note J4 on the four dogmas. 41 The live winds arc the lifc-suscaining, upward-moving. all-pcrvasivc, heat-assimilating. and downward-moving winds. 4:1. This rcfcrs to the outcr schools ofvajrayana, namdy, hiya-. upa-, and yogatantta. 4 J Longchcnpa.

257 ENDNOTES I 147.u Padmasambhava. 4S This is the Sanslcrit namc for the wisdom channcl 46 The jcwcl" rcfcrs to the hcart and me ocean to the cycs. 47 The thirticth day of the lunar month. 48 This corrcsponds to the cranial protrusion (gtsug tor, "łht)i/ha), which is one of the thirty two major marks of a buddha. 49 The sun and the moon. so Oncc the scpuation rcfcrrcd to herc occurs, the practitioncr no longcr nccds to rcly upon the objccu of support, so the gazc is in the oppositc dircction of the objcct. s 1 Clouds, fug, and mist. s z. Essence of the sugaw rcfcrs to the prccious buddha narurc. s) As statcd latct In this tcxt, Ah (pronounccd likc the a in fathcr ) is the syllablc of non origination, the sound of the unbom narurc of phcnomcna. S4 The 6vc cycs arc flcshly cycs, the cycs of the gods. dharma cycs, the cycs of prajna, and buddha cycs. s s Enlightcncd cmbodimcnts of form, sambhogakiya and nirmii;iakaya. s6 The phrasc wisdom, aruorbcd yct unobscurcd (yl' sha thim 14""' rmugs p ) was apli catcd by Dungsci Thinlcy Norbu Rinpoche as follows. Herc, wisdom rcfcrs to the six 6dds of consciousncss, including both subjcctiviry and objcctivity, as being unconfuscd. This is likcncd to the natura! condition of a crystal in which light is inhcrcnt or indwclling. The naturc of the six consciousncsscs is sclf-containcd within primordial awarcncss. In this way, it is sclf-absorbed. Likc the spontancous prcscncc of all cnlightcncd qualitics of the buddhas (kiyu and wisdom) abiding u the naturc of wisdom, it is unobscurcd. 1his is likcncd to light pcncuating a crystal such that the indwclling light becomcs natu rally radiant (unobscurcd). s 7 1his rcfcrs to the mirrorlike aspcct of primordial wisdom. The othcr four aspccts will follow. sb Of the 6vc buddha familics, this rcfcrs to the vajra family. The rcmaining four will be dcfincd. S9 This rcfcrs to the color of the vajra family. The colon of the othcr four familics will follow. 60 This is the 6rst of the 6vc root winds to be dc6ncd. 61 The ten toples arc (1) the view of the narurc as it is, (z.) conduct, (J) the arrangement of rnal)4ajas, ( 4) the stagcs of cmpowcrmcnt, (s) the maintcnancc of samaya, ( 6) the display of miraculous activity, (7) the accomplishmcnt of siddhi, (8) unwavcring samadhi, (9) the maldng ofoffcrings. and ( 10) mantra rccitation and mudri. 6:1. The Ahtung is the sourcc of the 6crcc wisdom 6rc in the shapc of an English syllablc A without the horizontal bu bctwccn the lincs. 63 Mcaning untimcly death. 64 Until this lcvd of pro6cicncy occurs, the togal practitioncr vicws space and the vital csscnccs as vcry dosc, if not COMcctcd. to the cycbrow arca. At this sugc of the incrcasing cxpcricncc of the vision, the practitioncr is ablc to dcarly sec the vision at a distancc. This cxplanation is bascd on oral instructions givcn by Khcnpo Munscl (Tsultrim Gyats0). 6s Asian stylc palaccs with slantcd roofs. 66 According to the Jatab accounts of the Buddha's lifctimcs beforc his cnlightcnmcnt, he was oncc an animal known as a sharaiµ-a pcaccful. noncunivorous bcast that movcd vcry slowly and carcfully. According to oral commcntary givcn by Yangthang Tullw Rin pochc, the sharaąa could also be intcrprctcd u rcfcrcncc to a rivcr.

258 :z.48 I YESHE LAMA 67 Vimalamitra and Padmasambhava. 68 The temporary gadicring of die constitucnu refcrs to die live aggregates, die six sense organs. and thcir 6dds of pcrccption. 69 This mcans die practitioncr can no longer be hanncd by any disturbanccs of the dcmcnts. In an ordinary sense, die passagc literally refcrs to die clcmcnts being out ofbalancc. 70 The rainbow light body. 71 This rcfers to die account in die Lift and Libmuion of Padnuuambhaua in which die head of King Trisong Octscn actually passcd dirough die body of Padmasambhava, which was noncxistcnt duc to die guru's accomplishmcnt of die fourth vision of togal. Stili, the guru could be pcrceived by odiers according to dicir lcvd of awarencss. lt sccms mar. becausc of his profound fai di, die king cxpcricnccd this ttudi die moment his head touchcd die cushion instead of die guru's body. 7:z. On mis lcvcl, one can enter die six rcalms in order to bene6t beings. 73 Vimalamitra. 74 This passage is intcnded to prcvent any misintcrprctadon oflongchcnpa's words.jigmed Lingpa assurcs w diat die dirce thousand bardo beings who will be liberated through die aspiration of one who achicvcs rainbow body include human beings. who arc in thcir own bardo, die natural bardo. 7S J<umbhanda is die Sanskrit term fur a rnember of die yak~ha class. an occan-dwelling crearurc widi a human form and die hcads of dilfercnt crcaturcs. lts namc is oficn invoked in poctry becausc ofics bcautiful singing voice. 76 According to orał commentary given by Yangthang Tulku Rinpoche, the term lchra bor in Tibetan may be a spclling error. Somc tcachcrs say mat mis should rcad lchro wo, which mcans a wrathful dciry. lf diat wcrc die case, die scntence would thcn rcad,.. so mat wrathful dcities can be scen. 77 This first mediod sccms somcwhat similar to die modem mcdical emcrgency mediod of moudi-to-moudi rcswcitation. 78 Amiubha. 79 This tcxt is one of die "dirce lamps in die Lama Yangdiig. Bo The six limitations and die fuur modcs arc indispcnsablc kcys for unlocking the mcaning of die tanttas. The six limits arc die vicws of die convcntional meaning, die dcllnitivc mcaning, die implied mcaning, die unimplicd mcaning. the liter:il, and die nonlitcral mcaning. The four modcs arc die literał, generał, concealed, and ultimatc. 81 Tibetan mirrors arc shapcd lilcc a shallow bowl 81 This refcrs to die golden nccdle uscd by skillful Tibetan physicians to pierce die sac of Auid surrounding die hcan of a paticnt in order to drain die Auid. lt is said to be "unwavcring9 becausc cvcn die slightcst dcviation of die instrument at die time ofinscnion could be fatal. 8 J "Brcadic die bream rcfcrs to giving a sigh of relief when one is 6nally ablc to rest. Spcci6cally, it rcfcrs to taking birdi in a pure rcalrn so mat rcbinh in 5a1Jlsira nced not occur again. 84 "Oays" and "scconds rcfcr herc to the duration of samadhi. 8 s Herc, "vasc cmbodimcnt rcfcrs to an embodimcnt widiin a vasc diat one cannot sec diough one knows it is merc. Similarly, kiyas abide in die dharmakiya, aldiough they may not be pcrccived. 86 Thcsc arc die lhrce Statcrnents That Strike die Crucial Point;' the cxccptional dharma of the leamed Shri Gyalpo Garab Dorjc. 87 Herc, Jigmed Lingpa refers to emptincss. compassion, and their grcat lnscparability or

259 ENDNOTES I 149 union (as opposcd to essence, naturc, and qll2licy) as the thrce aspects of enlightened mind. 88 Padmasambhava. 89 Bodhgayi. 90 Padmasambhava. 91 The four names arc the aggrcgates offccling, rccognition, reaction, and consciousncss. 9:z. Secret Mantra. 9J Tradirionally, qualified gurus perforrn spccial rccitations cvery scven days to hdp the bardo consciousncss through this difficult time. 94 1his tcxt, the Ytsht Lima. 9 s Also known as Sherab Odzcr. 96 This rcfen to rneditation on the form of the dcicy in gcncration-stage practicc. The five fully purified statcs arc the moon scat, the sun scat, the sccd syllablc, the hand irnplcrncnt, and the cornplctc kiya of the dcicy. 97 A hwnan bcing who posscsscs the six clcmcnts is a suitablc vcsscl for accornplishing the Secret Mantra vchidc. The six arc space, vital energy, fire, water, carth, and primordial wisdorn. 98 Spccifically, the causal vehiclc of characteristics, the siitra divbion ofmahayina Buddhbm. 99 BuddhaA!qhobhya. 1 oo A sharari skull is a skull with somc flesh stili attached. lt is rcfcrrcd to as a scmi-frcsh skull.. 1o1 Sca monstcn. 1 o:z. The dharma protector IUhula. IOJ Thc&um Trt4SurtsofLongchenpa. 104 The essence of the path of sarpsira as practiccd by the god Brahma-who abidcs in ordinary bliss-is the four ways of abiding in compassion, love, joy, and cquanirnicy. 105 Frorn lulku Thondup,M4Stm of MeJitalion Ana Mir11cks: 1bt Longchm Nyingthig LintAgt oftibtlan BuJJhism (Boston: Shambhala, 1996), pp JS Rcprinted by pcrrnission of the publisher. (For a key co the bibliognphical abbrcviations uscd in the following notes, the rcadcr is rcferrcd to pp. JSl JS7 in the original publication.) 106 This life is bascd on LYN and also on DSC, TCG, NTG, KNR 6JS/16, LNG J1ob/:z., PKO 1:z.4b/s, RD 6b/6, RBP 119a/J, NN, and KKR 4ob/:z LK 101a/ LYN 7a/1 and othcn rccognizc Khyentsc Wangpo, an incamation ofjigmed Lingpa, as the thinccnth one. 109 KS. Sec KNN. 110 LYN 9a/J. 11 I Sec KNR sb/:z.o for his life. 1 n KNR 6J8/ls. LNG JUa/ 4: lhang 'brog dbon patima mchoggrub. 11 J Copying scripturcs, małing offcrings. giving charicy, listcning to tcachings, rncrnorizing them, rcciting scripturcs, ccaching dharma, saying praycrs, and pondering the rncaning of the dharma and rncdicating upon it. 114 Pcaccful, incrcasing, powcrful, and wrathful. us L YN 4:z.a/ LYN +4a/6. u7 LYN 45a/:z LYN 46b/i. 119 NYR68b/s.

260 2.SO I YESHE LAMA no NYR 69bh. 111 KZ 38b/i, KNR 714/17: he is also known as Trati Ngakchang. 1 u. KNR 638/i LYN 109b/i. 114 LYN81b/5, 1 z.s A khal is twcnty tres and a trc is about tw0 pinu. 116 LYN n8b/ lhatisokg. I z.8 LYN 164a/ GL ua/1, LYN 168b/ According to GNP 93/ + I} I LYN 191b/i., OGN 79b/5, GL 6sb/s. 131 KZ 33a/1and39a/i. KNR 641/ /7. 1 H Oates arc bascd on TKT 173/3. 1 H Oates arc bascd on SB, TKT, and LS. For Zhapkar's (Shabkar's) life, rcad LS. 135 LYN i.z.oa/i. 136 KNR 715/i, KZ 38b/i, NPG 9a/ LYNi4ob/ OB6bl+ 139 NGR57b/ NTG 3b/ KKR41b/i. 14z. KNR 714/i'J, KZ 38b/i, LYN 8ob/ KNR644/ LYN io3a/ LYN io+a/3, NTG +ais. KGT-1, 350/19. Shc rcigncd Her hwband was SawangZangpo {or kun 'gruhbtledg11 'bungpo), r Her son Oorjc Rigdzin (also known as by11ms P kun tit ' 'ljas bst11n pai rgy.j mtsh.n). 146 LYN 105a/ LYN ioia/1.

261 Index bardo 2.1, 67, 97, 109, 117, lll, 13!1. 143, 14s, 1s1, 161, r6s. 167, 177, 179, 183, 187, 189, 191, , 199, 2.09 bardo of aistencc 187, 191, 199 bardo of the moment of death 14 7 bardo of the narure of phenomena ISJ, 1s7. 161, 17s. 179, 189, 199 ba.sclcss from the root 39, 61 basie space 1, 1, s. 6, 7, 17, 61, 73, 99, 101, 111, 119, 119, 161, 171 basis of all 39 4s, 14s. 163, 191 channds 7, i.9, 6s. 67, 71, 7S 77, , 101, 111, 113, 113, IJJ, lls ISJ, 1:1.S darity 1, J, 5, 6, 53, 6s , 111, 113, us. 119, 163, 185, u6, u7 elear light i.7, 31, 1s. 61, 6s. 69, 71, n 75, 81, 85, 91, 93, 97, 99, 101, 105, 107. us. 117, 119, ri.s.117, 119, 139, 141, 145, 149, 153, 1s7, 159, 161, 163, 165, 191, 199, 107 cognition 6, 33, 49, 89, 111, 183 compassion 1, 3, 4, 31, 67, 69, 83, 85, 135, 139, 147, 173, 181, 183, 185, 111, u3, 1}0 completion stage 19, 63, 69, 101, 117 concepts 3, s. 6, 8, JJ, JS, 37, 39, 41, 43, 4S S3. S7 63, 75, 79, 85, 107, 12.7, IJJ, 139, 147, IS}, 113, 134 consciousness 6, 19, 51, 63, 113, 133, r 3S. 141, 151, 157, 159, 163, 175, 193, 19s.197, 2.01 consciousncss of the basis of all 39, 163, 191 crossing over 19 crossing over with spontaneous prcscnce 19 cutting through s 4ikini Il, 19, 99, 137, 107, 113, 116 dhannakaya 3, 11, 39, 49, 57, 75, 77, 81, 91, 9S 109, 1i.1, 117, 139, 18s, 115, 116, 117, 2.19, 2.31, Z.34' z.38 disceming saipsara and cnlightcnmcnt z.1, 13 entering the path JJ, 35 equipoisc in. 1s cvcnncss 53, ss. 63, 97, 141, z.z.8 cxhaustion of the naturc of phenomena 41, 103, 109, rz.7 cxpansc class 5, 63, 67 fcarlcss conduct 45, 89, 135, z.u four luminositics 6, 65, 67, 13, 97, 109 four modcs of placement s. 61 four sutcs of confidencc 131, 141 fourvisions 7, 73, 89, 101, 103, 109, us, 119 full extent of awarencss 7, 109, 117, 119 fundamental naturc 19, 37, 39, 55, 69, 101, 1os. 153, 199 generation suge ros. 131 ground 7, 11, 41, 43, 4s. 47, S7 63, 6s. 67, 69, 7J, 77, 87, 91, 9S 97, 101, 103, 107, rz.5, 131, IJJ, IJS, 141, 143, 14S 153, 161, 163, 173, 175, 183, 185, 187, z.07, z.09 hcart essence 4' 39, 47, 49, 8s. 147, 175, 183, 199 intrinsic nature J, 17, 19, z.9, 31, 39, 59, 67, 97, 113, 119, 185, z.09

262 2.S2. I YESHE LAMA lwi 71 kiya 1, J s. 6, 7, 17, 11, 17, 19, Jl, 4S 47, 69, 7S 81, 97, 99, 101, 103, ros, 109, us, 117, 119, ns. 117, n.9, 131, 143, 14s. 149, 1s1. 16s, 167, 169, 173, 181, 18s, 191, 107, 109,119 luminosity 6, 71, 79, 87, 89, 131, 116 luminosity of sclf.emergent prajńa 6, 87 luminosity of the cmpty vital essence 6, 73, 87, Ili, IS7 luminosity of the flcsh heart 67 luminosity of the fundamcntal nature of the ground 69 luminosity of the space of pure awarc:ncss 6 magical body 141, 167, 187 medicative conccntration ss. 17s mind class s. 63, 67 nakcd awarcncss n. 1s7 natural bardo 143, 14s natural radiancc 39, 53, 115 naturc of mind 19, 33, 47, SJ. 67, 93 naturc of phcnomcna 7, 17, J9. 41, 49, S3 SS S7 S9 61, 63, 6s, 67, 7S 77, 79, 81, 89, 9S 97, 101, IOJ, 109, Ili, 113, 119, 117, n.9, 'H 141, 143, 14s.153, 157, 1s9. 161, 167, 175, 177, 179, 181, 1Bs. 189, 191, 199, 101, 109 nirmar,akiya J, 11, 41, 77, 79, 81, 93, 9S , 119, 131, 1J9, 173, 11s. 187, 191, 197, 199, 101, :Z.OJ, :Z.OS, :Z.07 nonconccptual emptincss 65 Omniscicnt One 17, Jl, 49, si, 65, 71, 77, 89, 117, 131, 163, 173, 195 one's own appcaranccs 19, 57, 61, 91, 161, 167, 173, 187, :Z.Ol one's own awarcncss 57, 9S opcnncss 1, 1, J, 4, 6, 8, 61, 8s original purity 11, 19, 3J, 111, 117, 119, 135, 143, 151, 153, 161, 163, 173, 181, 183, 185, 187 piramita S9. 109, 113 posturcs z.j, 17, 77, 85, 97, 105, 151, 165 prajńa 6, S9 61, 65, 67, 71, 73, 81, 87, 89, 91, 99, 111, 113, 113, 117, IJS, 177, 197, 109, 113 radiance J9. SJ, 61, 65, 67, 69, n. 79, 83, 8s. 87, 89, , , 11s. 117, 119, 1J1, in. 1ss.16s. 167, 171, 183, 18s rcalization :z., 3, s. 6, 7, n. J9. 47, 75, 119, 1s9, 161, 189, 195, 113, 11s, 116, 117, 130, 134 resting in tranquility J7 43 rcstoration 43, si. 191 rupakaya 9s. 11s. 18s samadhi ss. s1. s9. 111, 119, 113, 137, 139, 169, 179 sambhogakaya J, J7. 41, 1s. 77, 81, 93, 109, 117, 119, 11J, 131, 167, 173, 191, 107, 109 scaling n sceking flcxibility 33, JS siddhi 11, 137, 197 space 1, 1, s. 6, 7, 11, 17, 11, 45, 49, s1. 61, 6s, 73, 7S 79, 83, 8s, 87, 89, 93, 95, 101, loj, 107, 111, 115, 117, 119, 111, 113, 115, 1:z.7, 119, 131, 133, 151, 153, 163, 167, 171, 173, 175, 177, 181, 187, 105, 113, 11S, 117, :z.31 space of phcnomena 19, 63, 99, 113, 163 spontancous prcscncc 11, 33, 167, 173, 175, 179, 183, 185, 187, 109 three attainments 131, 139, 141 thrce motionlcss scatcs 131, 133 thrce ways of abiding 131, IJJ tomu 13, 91, 105 mining z.. 3, 4, 7, 8, :z.1, 19, Jl, 33, JS. 37, 41, 4J 69, 79, IOJ, 109, 151, Z.Ol, 114> us truc sccing 89, m two truths 63 upadcsha 19, 49, 61, 67, Bs. 91, 117, 131, 149, 153, 157, 163, 167, 177, 183, 19s, 101 upadcsha class 4, s. 11, 19, 63, 67 vajra chain of awarcness 89, 101, 103, 111 vajra posture 1s. 31, 33, 51, 9S vision :Z., 7, 7J, 75, 87, 89, 91, 99, 101, 103,

263 INDEX I , Ili, UJ, 115, 117, 119, 12.l, 12.5, ll.7, 12.9, 133, lj7. 165, 169, 171, 173, 175, 177, 179, 18J, 189, 199, l.l.j, l.l.4, l.l.5, 117, ljo, l.38 vital essence 6, 59, 71, 7J, 87, 89, 97, 101, l05, u1, us, 119, u3, 157, 169, 171, 183 water luminosity of the far-rcaching lasso 71, n 83 winds Jl, 33, 61, 65, 67, 7J, 75, 77, 79, 81, 85, 99, 101, 105, 107, 111, ll.j, 12.7, 13}, ljs, lj7, IJ9, 151, ISJ, lss 159, 189, 2.01, 2.30 wind-mind 19, 69, 77, llj, ljj, 141, ISS wisdom l, 1, s. 6, 7, 8, u, 17, 19, 17, i.9, 31, 4J. 49, 53, 55, 59, 61, 6J, 65, 67, 69, 71, 73, 77, 81, 83, 85, 91, 95, 97, 99, 101, 103, 105, 107, 109, Ul, 113, US, u7, 119, llj, us. 12.7, 131, 135, 137, 141, 147, 149, 151, 15J, 157, 171, 173, 175, 177, 181, 185, 191, 107, 111, 113, , 2.2.6, 117, 138

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