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The Root Verses of the Sublime Dharma

Same Intent

His Holiness Gyalwang Drikungpa

Translated by Konchok Tamphel

Section One
The Essential Points of the Dharma Wheels

All Dharmas reveal the innate or natural mode of existence.

The 84,000 heaps of Dharma [consist] one [method] for achieving enlightenment.

The baskets and the sets of tantra form the order of the path.

The three wheels of Dharma represent the different realizations of disciples.

One individual wheel also consists of all three wheels.

The seed of the latter [wheel] is present in the former.

The key points in ascertaining the wheels to be three

are the sutras and their meaning.

The basket of Vinaya is the Dharma wheel of the four truths.

The variegated vehicle 1is the wheel of definitive [Dharma].

The intents within the six formats 2are held as purely definitive.

The teachings of mind-only delineate the middle-way free of extremes.

Even a false conventional [phenomenon] is capable of performing functions.

All paths that exist are traversed through the ten stages.

Furthermore, [the paths are] progressed upon only gradually.

The 3rd wheel of Dharma

1. {drang don} provisional meaning 2. [nges don} definitive meaning 3. {sgra ji bzhin pa} literal
4. {sgra ji bzhin pa ma yin pa} non-literal 5. {dgongs pa can} interpretable 6. {dgongs pa can ma
yin pa} non-interpretable

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It can also be the case that the cognitive obscuration is abandoned first.

Valid cognition is Buddhas primordial awareness.

The result of valid cognition is that it reveals the profound emptiness.

All adherents of tenet systems are plebeians.

Even tirthikas 3 have many virtuous practices.

Refuge sets the distinction between Buddhist and Non-Buddhist.

Mind-generation marks the distinction between higher and lesser vehicles.

Empowerment marks the distinction between sutra and tantra.

Non-Buddhist teachers of philosophy adhering to the extreme views of eternalism or nihilism

With the lack of either one of them, complete enlightenment is not achievable.

The key point common to the three vows is to abandon the ten non-virtues.

As per the bearers evolvement there are three vows.

The utterly pure nature 4is endowed with the qualities by separation 5.

The thirty seven factors conducive to enlightenment 6are present within the
sugata-essence.

The four immeasurable 7are the very essence of the Buddha.

All vehicles are of the same family and are same to be vehicles.

The absolute nature of mind which is naturally pure

Ten Powers; Four Fearlessness; Eighteen Unmixed Attributes
6 Four Close Mindfulness; Four Perfect Renunciations; Four Miraculous Legs; Five Faculties; Five
Strengths; Seven Limbs of Enlightenment; Eight Noble Paths
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Immeasurable love, compassion, joy, and equanimity
4
5

Even the hearers, solitary realizers and those who has craving for perversion can
become omniscient.

This is the first section: the compilation of the key points of the wheels of Dharma.

Section Two
The Essential Points of Interdependence

Except for virtue and non-virtue, there is no other unspecified 8.

There is no possibility for two thoughts to engage simultaneously.

From the sub-minds, too, occurs the mind.

It is held that the body is what wanders in the ocean of samsara.

The twelve links of interdependence are stimulated solely by ignorance.

Furthermore, the twelve links are completed in one instant.

Experiences also [differ] due to different mind-sets.

Specified neither is virtue nor as non-virtue

One immediately experiences the result of whatever one performs.

The increasing and declining of time can be determined now.

That occurs primarily in this very life.

The sixteen humanitarian Dharmas 9and the divine Dharma

share the same key point.

With the mere exception of the primary and secondary, the achieving of results
continues uninterruptedly.

It is also the case that the training of wisdom occurs first.

1. Devotion to the Triple Gem 2. Seeking and practicing the sublime Dharma 3. Repaying the
kindness of parents 4. Honoring the learned 5. Respecting the higher and elders 6. Being helpful
to neighbors and people 7. Being obedient and modest 8. Being loyal in friendship 9. Following
the wise 10. Having the sense of contentment with food and wealth 11. Taking care of people
who have been helpful in the past 12. Paying debts on time and with no trickery with the
measuring units 13. Not being jealous of anyone 14. Not participating in conspiracies and being
self determined 15. Being polite in speech and speaking less 16. Being very tolerant and brave
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All stages of the path must be practiced in each one of the sessions.

Countless Buddhas may occur even in a single land.

This is the second section: the compilation of the key points of interdependence.

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Section Three
The Essential Points of Pratimoksha (individual liberation)

The sublime vinaya-dharma is common to the vehicles.

Specially, it appears explicitly in the greater vehicle.

None but it is the primordial awareness of the omniscient one.

For sure, a vow can be occurred even in someone with the obstacles.

In essence, it is an imperceptible form.

Conception is the key factor in every downfall.

The three-fold mental [wrongdoings] must be mainly abandoned.

It is also the case that a cause for breaching [vows] would not breach.

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The four defeats 10are like a wealthy in debts.

By guarding a single item, one achieves the result of nirvana.

The designated and natural wrongdoings are the same.

Harmful actions and downfalls are not different but the same.

What is prohibited is timelessly prohibited;

what is allowed is timelessly allowed.

The King of Dharma devised those for [all] beings in general.

Transgressions [of them] constitute misdeeds by any migratory being.

And also the benefit of guarding [them] comes to all.

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1. Sexual intercourse 2. Stealing 3. Killing 4. Lying

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Liturgies are exceptionally important for the teachings.

Ignorance is heavier than any other misdeed.

Animals are inferior as they have intense ignorance.

It is held that not receiving the [vow] is a heavier crime than loosing one.

This is the third section: the compilation of the key points of the individual liberation
[vehicle].

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Section Four
The Essential Points of Awakened Mind

Awakened mind and compassion are different from each other.

It is held that the Bodhisattvas vow has a base.

The vows of engaging awakened mind occur also in ordinary beings.

Any [action] can turn into the vows of engaging awakened mind.

No downfall can possibly be non-afflictive.

No non-virtue is allowed to be a non-missed.

One who acts skillfully does not take up non-virtues.

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The exchanging of self with other can possibly become a misdeed.

One is not bond with happiness by harming Bodhisattvas.

The results of virtues and non-virtues occur separately.

The awakened mind is not possibly lost upon forgetting.

The three obscurations 11are one in being obscurations of afflictions.

Every system of tenet obscures the ultimate truth.

Even hearers see the mode of existence partially.

The sixth bhumi and below are shared with the hearers and solitary realizers.

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1. Obscuration of affliction 2. Cognitive obscuration 3. Obscuration of karma

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The adherents of the mind-only school attain the seventh bhumis realization.

The selflessness of phenomena is realized on the eighth bhumi.

All bhumis and paths without exception

are traversed by way of a single realization.

There are six alternative ways in which

the qualities upon reaching the bhumis occur.

The two accumulations remain unified

with respect to the base, path and result [levels].

Choosing the field of [merit], at the higher as well as lower [levels],

is a profound point.

It is held that doing accumulations by taking possession is skilful.

Dedicate the virtues accumulated by all in samsara and nirvana.

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It is required to dedicate in favor of even the Buddhas and gurus.

This is the fourth section: the compilation of the key points of awakened mind.

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Section Five
The Essential Points of the Secret Mantra

Secret mantra occurs also in the teachings of other [Buddhas].

It is held that an empowerment is received if its meaning is generated within.

Even a deity of one [seat] suffices for conferring an empowerment.

The meaning of metaphors will not be grasped in the absence of realization.

The generation stage is perfectly established from primordial [time].

Even the naturally qualified ones require the ritual for engaging in.

All deities are endowed with the qualities of marks and examples.

Prioritize the deities mentioned in the sutras and tantras.

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One who is of the most perfect faculty requires elaborate rituals.

All elaborations constitute the natural interdependence.

It is held that the vajra-body is the heel of profundity.

Certain aspects of the mode of existence are concealed by Vajradhara.

Certain applications and sitting manners

are more profoundly [taught] in the medical tantras.

What others [consider] not profound is [considered] profound here.

Without them, one attains no enlightenment

through the instructions of channels and energies.

An experience that contradicts [Buddhas] teachings is a false conception.

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It must be understood that all intents are free from inter contradictions.

It is held that [one should adhere]

not to pith instructions but to Buddhas teachings.

The flawless samadhi is the cause of the three realms of samsara.

Each of the three bodies is replete with the other two.

Moral ethic is indispensable to the secret mantra [yana].

Desire is as disrupting in sutra as it is in tantra.

There is no situation in which a non-virtue of [secret] mantra becomes virtuous.

Likewise, a non-virtue in vinaya would not become

virtuous in the [secret] mantra.

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The result of purifying the afflictions is the [state of] sugata.

It is allowed to merely display the powers but not to use them actually.

Vajra-hell is [the hell of] uninterrupted suffering and the like.

One would be guided swiftly if the master is of higher mental level.

This is the fifth section: the compilation of the key points of secret mantrayana.

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Section Six
The Essential Points of View, Meditation and Action

The Dharma which is linked with a lineage is profound.

All phenomena of samsara and nirvana are mere projections of mind.

Causes and results are the natural expressions of momentary [states] of mind.

That which is not available in its nature

cannot possibly become that by supposition.

An unqualified [master] cannot instill qualities [in disciples].

Devotion is indisputably the sole means for generating realization.

The most excellent view is that which is endowed with realization.

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The most excellent realization is that which is not attached with the three great 12.

The emptiness [realized] through hearing,

contemplation and meditation are strayed and sidetracked.

Habituating in what is realized is meditation.

It is held that an action devoid of acceptance and rejection is moral-ethic.

The view, meditation and action are not different but the same.

The essential point is the same in mahamudra and moral-ethic;

the different is:

Mahamudra is the archetype of all qualities.

All qualities manifest from meditative equipoise.

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1. Great Seal 2. Great Perfection 3. Great Middle Way

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No quality would possibly manifest without creating the cause.

Emptiness emerges as the very [law] of cause and result upon its realization.

The methods and paths are particularly essential for even the holder of
realization.

The most excellent appropriate conduct is moral-ethics.

Lacking the three dharmas 13makes one

not different from the hearers and solitary realizers.

This is the sixth section: the compilation of the key points of the view, meditation and
action.

1. Moral Ethic 2. Application of Instructions in Practice 3. Benefits to others inspired by

immeasurable compassion

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Section Seven
The Essential Points of the Result

In the state of Buddhahood the two truths are inseparable.

The wisdom of primordial awareness is non-dual and free of extremes.

It perfectly transcends the illusion-like phenomena.

The Buddha remains non-deceptive at all times.

It is held that [the Buddha] possesses the mind of primordial awareness, which is
the result of freedom [from the obscurations].

Dharmakaya is endowed with qualities, deeds and activities.

Mind generation takes place even in the state of ultimate enlightenment.

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[Buddhass] intents manifest even in the views of eternalism and nihilism.

A Buddha performs his activities through everything that can possibly be an

object of knowledge.

It is held that one has to be enlightened in terms of the entire expanse of

phenomena.

An emanation being without cause is impossible, so it [occurs] by means of its

cause.

A Buddha refers to a form manifested by way of dependent origination.

There is also the view that aspiration and engaging [awakened minds] are the
causes of complete enjoyment and emanation bodies.

The three bodies dwell by way of not being distinct from [each other].

All Buddhas exist in the nature of sentient beings.

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This is the seventh section: the compilation of the key points of the results.

Based on Chen Nga Sherab Jung Nes work, I, a devotee of the teachings of Lord Kyopa and his
sons, arranged the vajra-statements into verses for easier approach by others and myself.
Konchok Rinchen Thinle Nampar Gyalwe De
Kham, Berithang
23rd of the 1st month of Mongolian Dog year

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Additional Verses

The teachings of the victors of all directions and times are the same.

All vehicles and tenet-systems are of interdependence.

The 84,000 heaps of teachings were taught to remedy the afflictions.

Each [heap] consists entirely of the twelve aspects of excellent speeche.

Likewise, each basket consists of the whole three baskets.

The five aspects of excellence 14includes the whole of samsara and nirvana.

The manifest knowledge is a basket of common and uncommon [discourses].

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1. The perfect Teacher 2. Perfect Retinue 3. Perfect Place 4. Perfect Teaching 5. Perfect Time

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There is no way the tirthikas and bons 15 can see the truth.

Though [they] might have some factors conducive to liberation.

Even the non-Buddhists have precepts and compassion.

The vehicle of characteristics can bring enlightenment in one lifetime.

The enlightenment attained is the same through the processes of teachings and
practices.

The three vows become stricter and stricter.

Till the ultimate bhumi one traverses within the spirit of the path of
accumulation.

Hearers and solitary realizers will be enlightened as they have its cause.
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The shamanistic pre-Buddhist Tibetan religious tradition

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Samsara is held to be never-ending as it is free of elaborations.

The whole teachings are included in each one of the three vows

The root of all classes of school lies in the four sets of [vinaya] discourses 16.

A misdeed is formed even by a impairment in dream.

There have also been some achievers of the pure bhumi

who went to the lower realms.

Even the one on the tenth bhumi can fall if created the cause.

A marvelous practice is the yoga of inner accumulation.

The entirety of samadhis is vajra-like [samadhis].

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1. Scripture on Discernment 2. Foundation 3. Requesting Teachings 4. Minor Precepts

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Mantra is the three baskets or their quintessence.

Rituals are necessary despite of being realized for the lineages profundity.

The entirety of activities can be accomplished through a single deity.

Special Deity is a title applicable of all deities.

The root pledge cannot possibly be permitted during the four moments.

Relating instantaneous to the deity is a profound essential point.

It must be known that [a deity] is produced by gathering interdependent

[factors].

Austerity is condemned for the body is leveled as ordinary.

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An extensive ritual is necessary whether it is the [case of] provisional or

definitive [teachings].

It is also held that a brief [ritual] is [all] inclusive if one is tamed by that.

The awakened mind is the most magnificent wheel of protection.

Vinaya is particularly necessary in the instructions on channels and energies.

By the power of blessings, the basic store [mind] can be seen also at other times.

The decadent age inflicted with poisons is more profound for the channel, energy
and drop [practices].

The three trainings constitute the stages of the path of the vajra-vehicle.

The six perfections are paths common to all three vehicles.

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A master and disciple are the same in terms of their mutual pledges.

Mahamudra cannot possibly be obscured by the nature of virtues.

All results by abandoning [the obscurations] have causes.

The merging of two spaces is the true realization of the Hearers.

Letting the energy loose is [more] profound than keeping it uptight.

The most excellent transference is by [unifying] the consciousness, guru and

clear light.

A Buddha is the very embodiment of awakened mind.

These verses which are additional to the Sublime Dharma of Same Intent by Drigungpa Jigten
Sumgyi Gonpo were set forth by Je Lama Dharma Surya, at the request of some devoted disciples
like Lhopon Dzogchen Tsang and the like.

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