This action might not be possible to undo. Are you sure you want to continue?
Point" given by Khenpo Sonam Tobgyal Rinpoche.
THE ROOT TEXT
Homage to the guru. The view is Longchen Rabjam (Infinite Great Expanse) The meditation is Khyentse Oser (light rays of Knowledge and Love) The action is Gyalwai Nyugu (Son of the Victorious Ones) For the one who practices in this way, There is no doubt about enlightenment in one lifetime. But even if not, there is still happiness - a la la. The view, Longchen Rabjam, is as follows: To hit the vital point with the three lines, First, let your mind rest loosely. Without projecting, without concentrating - without thoughts. While relaxed and remaining evenly in that state Suddenly exclaim a mind shattering PHAT! Forceful, short and sharp - emaho! Nothing whatsoever - totally blank. A blankness which is utterly open. A total openness which is indescribable. Recognize this as the Dharmakaya awareness.
TO RECOGNIZE YOUR NATURE; THAT IS THE FIRST VITAL POINT.
After this, whether you are thinking or still, Whether you are angry, or attached, happy or sad, At all time and on all occasions Acknowledge the recognized Dharmakaya (this is our basic awareness) And let the child luminosity unite with the already known mother. Rest in the state of inexpressible awareness. Destroy again and again stillness, bliss, clarity and thinking. Let the syllable of knowledge and means suddenly strike down. No difference between meditation and post meditation. No division between sessions and breaks. Rest continuously in the undivided state. However, as long as you have not attained stability, It is essential to give up distractions. Divide your meditation into sessions. At all times and in all situations Maintain the single continuity of Dharmakaya ( basic presence of awareness) Resolve that there is nothing other than this.
TO DECIDE ON ONE THING; THAT IS THE SECOND VITAL POINT.
At this time, your likes and dislikes, joys and sorrows And all your passing thoughts without exception Leave no trace in the state of recognition. By recognizing Dharmakaya (basic awareness) in what is liberated, As in the analogy of drawing on water, There is unceasing self-occurring self-liberation. Whatever occurs is fresh food for the empty awareness. Whatever is thought is an expression of the Dharmakaya king. Traceless and naturally free - a la la. The way thoughts occur is the same as before, But the way they are freed is the most essential key point. Without this, meditation is but the path of confusion. Possessing it is the uncultivated state of Dharmakaya (awareness)
TO GAIN CONFIDENCE IN LIBERATION; THAT IS THE THIRD VITAL POINT.
This view endowed with three vital points And the meditation of combined knowledge and compassion, Is aided by the general actions of the sons of the victorious ones. Even if the victorious ones of the three times were to confer together, They would have no oral instruction superior to this. The Dharmakaya treasure revealer of awareness-display Discovered this as a treasure from the expanse of knowledge. It is unlike extracts of earth and stone. It is the testament of Garab Dorje. It is the heart of the three lineages. It is entrusted with secrecy to heart disciples. It is the profound meaning and words from the heart. It is words from the heart, the essential meaning. Do not let the essential meaning fade away. Do not let the instruction dissipate. This was the special teaching of Khepa Shri Gyalpo Translation by Tulku Thondrop and Tulku Pema Wangyal Introductory Section of the Root Text (Commentary) The text we are studying consists of a brief versified root text and an autocommentary, i.e. Paltrul Rincoche's expanded prose explanation of his own root text. He begins his commentary with the invocation,"I PAY HOMAGE TO THE KIND ROOT GURU WHO IS THE UNEQUALED EMBODIMENT OF COMPASSION." With regard to the characterization of his root guru as a supreme embodiment of compassion, in general we would say that of course no one is superior to the Buddha. But since we are unable, at this time, to meet Buddha Shakyamuni, we are unable to receive instruction from him directly. Nevertheless, we do have the good fortune to meet our personal teachers, our root gurus, and these root gurus manifest in our world in a way that allows us to communicate with them directly, to approach them personally, and it is only on the basis of such closeness that we receive instruction and are lead to buddhahood. Hence, while no one is superior to the Buddha in an objective sense, from our own subjective point of view, we would have to say that the root guru is in effect kinder to us than even the Buddha. Furthermore, when you pay homage to your teacher, as Paltrul Rinpoche does here, you do by implication pay homage to the Three Jewels as well, because your acquaintance with or exposure to the Three Jewels depends entirely on the instruction you receive from your teachers. In that sense, the guru's mind is the Buddha, his or her speech is the Dharma, and his or her body is the Sangha. What we discussed are the first words in the autocommentary, and they provide a commentary on the first line of the root text which reads, "I PAY HOMAGE TO THE GURU." The essence of all of the view, meditation and conduct of the Great Perfection is really included in the realization that one's root guru and all the lineage guru's are inseparable from one's own mind, that they are not to be found outside of one's own mind. In order to point that out, the text begins with a three-line description of view, meditation, and conduct, using the names of lineage gurus to describe the qualities of these different aspects of the path of the Great Perfection. The first of these three lines reads, "THE VIEW IS THE BOUNDLESS GREAT EXPANSE." "Boundless great expanse" in Tibetan is "Longchen Rabjam" which is the name of the Omniscient Longchenpa. The meaning of this line is that all of the appearances of Samsara are complete within, or never pass beyond, the great expanse of suchness and of sameness, which is the very nature of the awareness of each and every being, the sugatagarbha, or Buddha-nature, the nature of all things, an expanse that is totally beyond elaboration, beyond conceptualization. Because the understanding of that is the "view" of the Great Perfection, the first line reads, "THE VIEW IS THE BOUNDLESS GREAT EXPANSE." The second of these lines reads, "MEDITATION IS THE LIGHT RAYS OF WISDOM AND LOVING KINDNESS." "Light rays of wisdom and loving kindness," or "Khyentse Oser" in Tibetan, is the personal name of the omniscient Jigme Lingpa. Here again, we find that the name of the guru is used to describe the quality of meditation. The meditation is the cultivation of the view, and the view is the ascertainment of the nature of all things being beyond elaboration. The recognition of the view is an insight, or a vipashyana; it is a wisdom or a prajna, and that wisdom is
then in this life you will come to be liberated in the ground of primordial purity. sickness and emotional upheavals that may occur. that they are like weapons that kill something on the spot. "THE CONDUCT IS THE CHILD OF THE VICTORS. the text says. meditation and conduct. This defines the meditation of the Great Perfection: a cognition of emptiness. all-pervasive loving-kindness and compassion. For this to occur properly. the affect of which is compassion. must never be separated from the method aspect. and therefore. to abandon the obsessive concern that we normally have with attempting to protect our friends and subdue our enemies. "HIT THE POINT WITH THREE WORDS." the root text says." The third line reads. These will be the benefits that will accrue in this life. When someone is engaged in such meditation as was described in the previous line. just by directing your mind towards the cultivation of this view." Of course. This is just a heading that introduces an extensive explanation of what the view is." THE FIRST WORD: RECOGNIZE YOUR NATURE (the View) The first of these Three Words is the method by which the view of the Great Perfection may be identified. and you will be freed from excessive anxiety and hope with regard to the outcome of your various plans in this life." "These are the benefits of the view. Most of the explanation will be concerned with the view. the emptiness that is revealed by insight must be experienced with compassion. The term "sprout of the victors. that is of the nature of great compassion. the prajna aspect. meditation and conduct of the Great Perfection." This phrase refers to the specific manner in which the teaching is expounded in the text. of shamatha. it has a particular significance." is synonymous with bodhisattva. You will be able to not be unseated or overly disturbed by various disasters. Therefore. Gyalwai Nyugu. Earlier." is the name of Paltrul Rinpoche's root guru. first the view. and therefore. then the conduct. They are like a butcher who is expert at killing and knows exactly where to hit an animal so that it drops dead on the spot. and conduct of the Great Perfection." The image intended is that these three points are so incisive. If someone really puts the teachings of the Great Perfection into practice. you will attain the ability to take unpleasant circumstances as the path. we translated the title of this text as the "Three Words That Hit the Point. continuing from where it said. it can be used as a generic title for all bodhisattvas. "child of the Buddha. It just says. the next line of the root text reads. We are fortunate because one only gains the opportunity to encounter and implement this practice if one has gathered vast accumulations both of merit and of wisdom in previous lifetimes. "THE VIEW OF THE BOUNDLESS VAST EXPANSE:" .in English." Garab Dorje's injunctions actually are not individual words. The revelation by means of wisdom. "FOR SOMEONE WHO PRACTICES IN THAT WAY. then the conduct which is the natural outflow of that meditation in post meditation is the conduct of a bodhisattva. Both the root text and the commentary then continue to actually explain these three aspects of the path. To truly implement these teachings means to rely upon practice in solitary retreat and to totally abandon the activities of this world and this life." or "child of the Buddha. the knowledge aspect. In other words."THERE IS NO DIFFICULTY ABOUT ATTAINING BUDDHAHOOD IN ONE LIFE. we would place a colon at the end." Paltrul Rinpoche's intention in this line is to remind us how fortunate we are to possess the opportunity to practice the view. of the wisdom of emptiness as the nature of all things. is one of the two aspects of meditation that must be present. The conduct of the Great Perfection is the implementation of the six perfections of the bodhisattva path for the benefit of others. so telling in a resolution of the view. and it would be more correct to say "three points" or "three injunctions. meditation. What they kill is confusion. "AND EVEN IF NOT. THERE IS NO DIFFICULTY IN ATTAINING BUDDHAHOOD IN THIS VERY LIFE. the text says. then the meditation. if .actually revealed through the practice of meditation. Rather they are phrases. If you can in that way practice one-pointedly. then it is entirely possible that they can attain full awakening in this very life. which means that a momentum will be established by your practice so that in each life you will come closer to buddhahood until you finally attain it. of a non-conceptual. in fact. But this is not a random application. "MEDITATION IS THE LIGHT RAYS OF WISDOM AND LOVING-KINDNESS. So therefore. Even if you are unable to practice with that degree of diligence and austerity. "CONDUCT IS THE CHILD OF THE BUDDHAS. YOU WILL BE SO HAPPY. In order to express all of this. the student of Jigme Lingpa. Even though literally the title is "Three Words That Hit the Point. the upaya aspect. The next line in the root text is almost identical to one found at the beginning. The insight itself must be conjoined with tranquility. and in future lives you will go from bliss to bliss. and with so many other things. this generation of insight must be founded in a one-pointed even placement." The next two lines of the text actually have to be treated together because they form a statement in two lines which reads.
WHEN ONE IS AT REST IN THAT STATE. will be interrupted. "FIERCE. While it is the case that one's mind. Therefore. Within the various vehicles of Buddha Dharma there exist different ways of presenting their respective views. "IT IS OPEN AND YET UNOBSTRUCTED.. have always introduced the view to students by means of pointing out the dissolution of mind. the view is established by means of scripture and of reasoning and logical analysis. "OK I'm going to shout "phat" now. and there exist many different ways of doing this. The holders of the practice lineages i. even if your teacher points it out to you. In the common tradition of Secret Mantra." is. and an experience of absence of conceptuality. it is essential that one shout it in a certain way: iit has to be short. There is nothing wrong with these experiences in themselves. the various traditions connected with the sutras." This experience of the state of Dharmakaya. RESTING RELAXED AND EVENLY. then these coarse thoughts. For this to work.. but as long as one is a beginner. such as a sense of ease or bliss. so that naked awareness is displayed unobstructedly. You also do not plan it and crank yourself up. it is impossible that one not be caught by them. What is necessary is something that will break through the shell of clinging and cause the innate wisdom to be unleashed. all fixation and that is liberation. ALLOW YOUR MIND TO SETTLE IN RELAXATION. it cuts off the flow of conceptuality. unobscured experience of unobstructed awareness. If your mind is agitated by waves of confused thought. For this to be successful.e." Neither allow mind to be distracted nor attempt to fabricate anything. " AN OPENNESS THAT IS NOTHING WHATSOEVER. either meditative or non-meditative. it is the naked. HOW WONDERFUL!" This means that you do not waft the sound "phat" on the wind in a melodious way. Now why does Paltrul Rinpoche say. In order to describe this. As one allows one's mind to come to rest the various qualities of that stillness will naturally arise. established in the third stage of empowerment. the next line says. there is a flash of liberation. Something must be introduced into one's practice that would enable one to break through the clinging to these experiences that will naturally arise. sharp and fierce! Thus. "SHOUT A SUDDEN PIERCING 'PHAT'. do not try to figure it out.. continuing after the line that said. in Dzogchen neither of these two means is used. it interrupts it. the Vajrayana in general. an experience of clarity. is itself the luminous wisdom that one attempts to identify. In that instant.one has not yet recognized the view. you will not be able to identify and recognize your mind's true nature. for beginners.like thunder and lightening. and in particular. "THEREFORE. that is occurring in your mind when you shout "phat". is the wisdom that totally transcends the mind as we know it. coarse conceptuality must be allowed to be pacified naturally. And it destroys any conceptual meditation. or similitude. However. In the causal vehicles. you do not think. i. pointing out where conceptual mind dissolves or disappears. because of this obscuration by thought." that cannot be characterized in any way as "this" or "that.e. Under such circumstances. the next line of the root text says. namely to allow mind to settle completely and thereby to recognize the innate wisdom that is always present." What does shouting "phat" do. it is impossible for there not to be adulteration of some clinging to the various phenomena and experiences that arise. SHARP AND SHORT. which are your mind running after various objects. i. There has to be something that frees one from this fixation. At a minimum.e. there first has to be some pacification of coarse conceptuality. because any fixation will obscure the recognition. one will not be able to recognize the nature of the mind as long as there is any fabrication present. of the nature of things. This is described in the next line of the root text which says. Although the basic instruction is simple. Anything conceptual. your mind loses for an instant all directedness." You do not prepare yourself for it. the view is pointed out by means of the fourth stage of empowerment which depends upon the example.. and how does one shout "phat?" The function of shouting "phat" (pronounced "pay") is twofold." What is to be done is indicated in the line that follows. It should be sudden and abrupt . the next line in the root text. because one is experiencing a bliss and clarity and non-thought that one has never known before. The next line leads up to what is needed. obscure the true face of your mind. allowed to rest naturally. the lineages that have come from the adibuddha Samantabhadra down to Garab Dorje and through his lineage successors down to the present day." . "FIRST. "SHOUT A PIERCING 'PHAT' THAT STRIKES THE MIND. "How wonderful!" regarding this shouting of "phat?" What is so wonderful about doing this? When you do this. which is characterized by being without any directedness or focus or fixation.
or trying to recognize. when there is recognition. as the nature of that innate wisdom itself. there is no fabrication. TRANSPARENT AWARENESS IS INEXPRESSIBLE." The Dharmakaya awareness which abides as the ground of one's being. through maintaining it in meditation. Therefore. the next line reads. the next line of the text says. that is nonetheless an unobstructed or penetrating lucidity." "transparent. and it constitutes the view. is the very essence of the path of a practitioner of the Great Perfection." and "unobscured" or "unobstructed. The second point is concerned with the manner in which one can bring this recognition into one's experience. right at the beginning. But once one has recognized the innate wisdom. since meditation is simply not being distracted from the view. if there is the occurrence of thought within the mind. The only difference is that now one recognizes it." think of it as three words all in one . If the view has not been recognized. It is unborn and unceasing. Because what is recognized is something that has always been present within oneself. Furthermore. this recognition or identification or awareness is essential. "sang telewa. you are farther away from the practice of the Great Perfection than the earth is from the sky." and we have completed then that first of the three points. then whatever thought arises is merely the expression of that wisdom and is experienced as such." This recognition is the first of the three vital points. which is the recognition within oneself of the innate wisdom that is the fundamental nature of one's mind and the ground of all experience.I will give several translations of this line because there are no exact English equivalents of the Tibetan words in this sentence. This innate wisdom has always been there. This inexpressible. no matter how much you meditate and no matter what you practice. an absence of any kind of limitation." translated here as "open" means something like "blank. which is the primordial purity beyond elaboration. To begin with. To recognize this is the most important thing of all. the line says that this state is characterized by an openness. So therefore." Hence. There is no way to go further. the next concern is the cultivation of a meditation that is continuous and unbroken like the flow of a river. then it becomes irrelevant whether there is stillness or occurrence in the mind. as long as this recognition is not lost. a meditation that consists of simply allowing the mind to rest naturally within that which has been recognized. "THEN IT . then no matter what you do and how you do it." which we would rather think of as three phrases or three points." As to the other word in this line. one does not possess this essential point of continuous non-meditation. then it makes no difference what else is going on in one's mind. Until one recognizes this. If one does not waver from this recognition." The Second Word: Decide On One Thing (the Meditation) In the last posting we completed the presentation of the first of the Three Words." So of the "three words. Until this one thing is recognized. then the mind is manifesting as the nature of the Dharmakaya (our true nature). and therefore. "THIS TOTALLY OPEN. So therefore. but this recognition did not generate the wisdom. If the mind is active. and maintaining such a meditation in all situations and at all times. the next line in the root text says." but this does not imply obscurity. Nor is it the generation of something new within the continuum of mind. If this is not recognized. this is only the recognition of a wisdom that is innate within oneself. This unobstructed awareness totally transcends any form of elaboration and is beyond existence and non-existence. The Tibetan word "hedewa. or to attempt to get rid of the movement of thought within the mind. then there is nothing to maintain in meditation. the first is "recognition within oneself. There is nothing else to do in meditation than simply to maintain that recognition. as the "magical display" of awareness. In other words. innate wisdom totally transcends any attempt we might make to describe it or even to think of it. of uninterruptedly encountering one's own natural lucidity or luminosity. then there is nothing to meditate upon. Hence."penetrating. "RECOGNIZE THIS DHARMAKAYA AWARENESS. change or effort that one needs to make. if there has been no recognition of the innate wisdom. something outside oneself. other than resting within this recognition of the innate wisdom. this first point is called "recognition within oneself. So therefore. That recognition must occur first. it has a connotation almost of "glaring. it can never be anything other than a contrived and intellectually fabricated view and meditation. There is no need to attempt to establish a state of stillness. It is not at all like looking for. If the mind rests within the recognition of innate wisdom. It is not the case that this wisdom is not present until recognition is present. there is more distance between fabricated meditation and Dzogchen than there is between the earth and the sky.
everything is taken care of. and the various different kinds of conceptuality that can arise in the midst of this experience of alternating stillness and occurrence within the mind. the maintainance of the recognition becomes the deciding factor. jealousy and so on. it appears to you as though thoughts have solidity. such as attachment. then you accumulate karma just like everyone else. whatever thought arises in one's mind. if the recognition is not lost. because the only issue here is the presence of and absence of recognition. or the nature of these thoughts. So therefore. in the common paths within Buddha Dharma one relies upon individual remedies to tame these afflictions. The only issue here is the recognition of this. such as delight or misery. such as aversion towards that which one perceives as threatening. "CONTINUALLY RECOGNIZE THE INNATE WISDOM. the "application of one remedy which liberates everything. Thus. For example. in the absence of recognition. whether it is suffering or something that would normally cause suffering." . aversion. that is the nature of all thoughts. Hence." With regard to the mental afflictions. In the maintenance of the view that has been identified.e. in the midst of recognition. In other words. the truth of the origin of suffering. One sees that these thoughts have no nature other than the innate wisdom itself. or confusion. then while the nature of thoughts could never pass beyond being the uprising of that innate wisdom. even though you may have recognized the view. the next line in the root text says. and therefore do not themselves pose a problem. At that point. If you fall from the recognition back into ordinary confusion. Or there could be an experience of some kind of affect that is not itself particularly a klesha. then one sees the suchness.such as taming "our ridiculous attachment to the body" by contemplating corpses) One would tame aversion by means of conscious cultivation of lovingkindness. since kleshas are the origin of suffering. This ever-present innate wisdom is the true nature of the mind. or the absence of recognition. or the expression of our own innate wisdom." or "ground Dharmakaya. If something is the nature of everything in a certain sphere.. MAKES NO DIFFERENCE. have independent existence. and so on. then thoughts become independent. arrogance. and the recognition of the innate wisdom which is not always present. the truth of suffering. Therefore. bewilderment. is merely the uprising. This innate wisdom." It is also called the "mother clear light present as ground. At all times and in all circumstances. And if there is recognition." With regard to the occurrence of thought within the mind. examples of such thoughts are kleshas. At that point. one would tame attachment by means of meditation upon that which is disgusting (i. then thoughts can bind you in Samsara and actually become causes of suffering. "Independent" here means unrecognized. bewilderment." Since nothing other than resting in the recognition of innate wisdom is an issue in this practice. So... "WHETHER YOU EXPERIENCE AVERSION OR ATTACHMENT. when you are distracted from this state of recognition. In Dzogchen. or attachment towards that which one perceives as pleasant or as affording some kind of security. . the next line in the root text says. is called the "ground clear light. in which case the thoughts pertain to the First Noble truth.. in the continuing recognition of the innate wisdom. this is called." Another rendition of the Tibetan term translated here as "clear light. then anything that occurs within that sphere must partake of that nature. we do not resort to separate remedies for separate mental afflictions. then the mental afflictions are seen as being the expression of the nature. They cannot pass beyond that. your mind and Dharma have temporarily separated and are no longer keeping company. happiness or depression. you have no advantage. you are really no different from anyone else. or naked awareness. and therefore the nature of whatever arises within the mind: whatever thoughts and mental afflictions arise in the mind are not OTHER in nature than the innate wisdom. So therefore. And once you are without this recognition of thoughts as being merely the uprising of innate wisdom. the next line in the root text says. whatever occurs in the mind. recognized the innate wisdom. WHETHER YOU ARE EXHILARATED OR DEPRESSED. a practitioner of Dzogchen must never depart from this natural settling into recognition that we refer to as non-meditation. if you cannot maintain this recognition in meditation. THE DHARMAKAYA. without any exception. when you become lost in ordinary delusion. there is nothing that could possibly arise within your mind that from this point of view would require any special treatment." is "luminosity" or "luminous clarity. One would classify such thoughts as pertaining to the Second Noble Truth. In that sense." This liberation is complete.MAKES NO DIFFERENCE WHETHER THERE IS OCCURRENCE OF THOUGHT OR STILLNESS. you will not recognize them as such because you are no longer recognizing the innate wisdom. So therefore. "AT ALL TIMES AND IN ALL SITUATIONS." You will notice that there are two things that we are talking about here: the innate wisdom itself which is always present and has always been present.
and even if one does not. and we could even call them short term benefits of the practice. These experiences of bliss. this recognition of one's innate wisdom. it can be easily recognized in the bardo. The traditional analogy is that of a child jumping into it's mother's lap. YOU WILL BE SO HAPPY. At the moment of death. and when this occurs. then that is the basis for their liberation in one instant in the bardo. Because of not identifying it. an opportunity. then this brief appearance of the mother clear light in the bardo doesn't do one any good. the ground clear light manifests extremely intensely.is called the "path clear light of practice". that deserves any special attention or is considered in any way superior. However. This is an extremely significant point. then for a beginner. and it bears repeating. And even if liberation does not occur at that moment. one can attain buddhahood in this lifetime. which have come down to us in the tradition of the Great Perfection." This state. arises without any impediment in the experience of every being after their death. clarity and non-conceptuality are good. From one point of view we could say that they are signs that one is going through a process of meditation.. But. other than resting in this recognition. depend upon this single point of the meeting of the mother and child clear lights having been cultivated during one's lifetime. there is no need whatsoever to attempt to alter or control any of it. "AND LET THE MOTHER AND CHILD CLEAR LIGHTS WHO WERE PREVIOUSLY ACQUAINTED MEET AGAIN. As long as there is recognition. If one has not identified the clear light during one's lifetime. the actual experience of clear light in your present meditation practice . one's mind and body are separated. one will have the momentum to continue in future lives as well." This alludes to the fact that if the recognition of the innate wisdom has not been brought to full maturation in this life. the next line of the text says.while on the path. and non-conceptuality. This obscuration is temporarily removed in the moment after death because of the separation of mind and body and because of the temporary suspension of the chain of habit patterns caused by the shock of dying. they are not in themselves the innate wisdom. Also. and as first pointed out to you by your teacher . and therefore. other than maintaining recognition.. or to be adopted as somehow special. No matter what mental affliction or thought arises. there is no issue with regard to meditation. there will arise various experiences which are principally classified into three types: physical or mental pleasure. is the state of non-meditation. or the bardo. No matter what arises in your mind. The teaching of the Great Perfection is considered to be more profound than most Dharma for a number of reasons which principally hinge upon this direct and effective means for liberation either in this life or in the bardo. they are not bad. then as the next line of the text said. there is no problem with anything not arising. To rest in the state in which the two clear lights of ground and path are indivisible. The recognition of it. As long as one does not lose the recollection of the clear light. So there is a window. of no more separation between meditation and post-meditation. nothing that arises is a problem in any way. such as the "Great Liberation Through Hearing in the Bardo" (Bardo Thodol). the next line of the text says. For example. at the early phase of the bardo experience where the mother clear light. "This gives further meaning to what was said at the beginning about the profundity and efficacy of the Luminous Great Perfection. or the ground. So therefore. ". unobscured manifestation of the innate wisdom at the moment of death.AND EVEN IF YOU DON'T.. has cultivated the recognition of the mother clear light in their lifetime.This mother clear light is the clear light that has always been inherent as the innate wisdom in all sentient beings. the ground of all experience. it was said that through the identification of the innate wisdom. is called the "meeting of mother and child clear light. All the various teachings of liberation in the bardo. So therefore. mother and child unite. there is nothing that needs to be added. there is no need to attempt to reject anything that arises in the mind. in which path and ground have become united. if someone has cultivated the child clear light. There is no need to attempt to get rid of anything that arises or to add anything." W hen one attempts to rest for a long time in that recognition of the innate wisdom. it is an expression of that innate wisdom. While one is alive there is a certain obscuration or limitation on one's experience because of one's physical embodiment. one just reacts to it and is not liberated. they pose a problem from another point of view: while they are the natural outflow of innate wisdom. and there is nothing that could possibly arise that has any special status whatsoever. it has always been present as the ground. because there is a direct." This is they key to liberation in the interval between lifetimes." It is likened to a child because at the moment of recognition. there is nothing missing. or the "child clear light. and in a sense they are an occurrence like . cognitive or other forms of lucidity or clarity. "SIMPLY REST IN INEXPRESSIBLE AWARENESS.
you use this forceful. "CONTINUOUSLY ABIDE IN THE INSEPARABILITY. an analysis is provided of what the sound "phat!" consists of. there is nothing separate to meditate upon. and during your various activities.." the inseparability of meditation and post meditation which is beyond what . It is said that if the meditation of a practitioner is continually blown apart. but a river can collect all kinds of silt and other forms of matter. the water is never separated from the silt.everything else. So therefore. In the same way. What has to be blown apart is the craving of fixation caused by the pleasant quality of the experience." it is the method aspect." You have to take that on faith. the next line of the text says. There is a traditional analogy for this. naturally and without any kind of obscuration. BLISS AND CLARITY. "DESTROY AGAIN AND AGAIN TRANQUILITY." On the other hand. So the next line in the root text says. obviously there is a tranquility that is a characteristic of resting within the recognition of the nature. even reaching an actual feeling of cheerfulness or comfort. This tranquility then gives rise to an experience of lucidity. and it cuts. ".and they will arise because they are the natural outflow of the nature . Hence the commentary says. Because they are attractive qualities.. in this practice of maintaining uninterruptedly. it is a matter of Tibetan pronunciation. the fundamental. Whenever any of these things arise . there isn't anything to meditate upon. it gathers you altogether. Water itself in neither clean nor dirty. the recognition of one's innate and pervasive wisdom. like the constant flow of a river. this is called the "great meditation of non-meditation." "How does one actually destroy (breakthrough) these experiences? When your mind is at rest. you claim "PHAT" forcefully. they tend to obscure one's direct recognition of that which is natural. The second consonant is "tha. innate wisdom that is one's very nature. and this experience of lucid tranquility soon begins to flourish. and if it is stagnant. it scatters your fixation on the experience. in an uninterrupted manner. or what we would normally call meditation and post meditation. i. "THERE IS NO DISTINCTION BETWEEN MEDITATION AND POST MEDITATION. so that the water is churned and pounded. And "phat!" does do that." Since there is no meditation as such. like the flow of a river. When it flows violently over a precipice. Because there is no real distinction between meditation and post meditation. therefore. will be experienced from itself. and that is what is being indicated here. then they cannot adulterate or obscure your recognition of the nature. the next line says. in your post meditation as well. just as when water flows quickly over a precipice and is constantly churned. "AND THERE IS NO DISTINCTION BETWEEN SESSIONS AND BETWEEN-SESSIONS. which means the ground. if you continually blow apart these particular experiences that arise in your mind. that is good. there is not even a bit of meditation involved. then there is not even one moment of distraction... Therefore. "SEND DOWN SUDDENLY THE CONSONANTS OF METHOD AND KNOWLEDGE. then it becomes clarified. unchanging. like sudden thunder. then the innate wisdom will naturally shine. Because they obscure one's recognition. it is necessary to apply this means whenever you are beginning to get caught by an experience. Hence." Other than maintaining at all times and in all situations. If you peel off this obscuring layer of experience. It summons together. So. To blow them apart. sharp exclamation of "PHAT!" In the commentary." Never being separate from this non-meditation is a characteristic of this practice. in the midst of an experience. there is some delight that becomes a part of the content of meditation. the next line says.they could obscure the recognition of the nature. When you put them together it is pronounced "pay. if you are maintaining this recognition of innate wisdom uninterruptedly. it is traditionally said. that one be able to separate direct recognition of the nature from the husk of the various experiences which arise for a beginner. that inexpressible. it is clean.THERE IS NOT SO MUCH AS A HAIR'S WORTH TO MEDITATE ON. brilliantly and lucidly. So the first consonant summons together and the second one cuts through. the water starts to be clean and drinkable. other than resting in the recognition of the innate wisdom." it is the knowledge aspect. There isn't anything at all to which one is directing one's mind." This means that what you are meditating on in a meditation session is your recognition of innate wisdom. it is necessary that one be able to peel off the skin of these experiences. Because of that there is ultimately no distinction in this practice between even placement and subsequent attainment.. you are simply trying to maintain this recognition of innate wisdom. The first consonant is an aspirated "pha. "never engaging in meditation and never being without it.e. It consists of two consonants that when linked together form this particular sound." It is a meditation that transcends what we would normally call meditation. unobstructed awareness in direct experience.. the next line in the root text says. because there is an experience of recognition.. When.
Until one attains real stability in resting within the recognition of innate awareness in formal meditation sessions. and the authenticity of the lineage. for that practitioner." Then the other teacher asked. whether they are a brahmin or an outcast." which means to meditate with calm relaxed mind in a setting that is without distractions." From that moment onward. In the tradition of Dzogchen. there is obviously nothing to meditate upon. This is certainly true. then when the introduction is given the student will fully recognize awareness. Three conditions have to be met for this degree of realization to occur: the teacher has to have complete realization. liberation through seeing.. ordinary practitioners who still fall under the power of confusion of thoughts and conceptuality. then no matter how long you practice. the student has to have intense devotion. they are simply given the introduction. "What to you actually meditate on?" The Dzogchen teacher answered. This type of liberation is possible for the sort of person who is what is called an "allat-oncer. then at the time of the introduction of the innate nature. the wisdom of experience cannot be brought out in post-meditation. you will probably not generate much experience. ". none of these variables have anything to do with this. This mode of instantaneous full realization that may occur under the most auspicious circumstances is the literal import of the original teachings of the Great Perfection. i. If you are someone like that. the realization of the teacher. there is no gradual process to be gone through. True experience in meditation arises only when the various causes and conditions of meditative stability are present.." So. There was a famous teacher of the Dzogchen tradition who one day met a teacher of another tradition. and by hearing it they identify the innate wisdom and are liberated on the spot.. "HOWEVER. in the beginning. We have to actually engage in some effort. It has nothing to do with whether they are young or old. and for him or her there is no need for deliberate meditation or a separate meditation process. that is until one has developed meditative stability in sessions of sitting meditation.. how can one possibly experience that innate awareness when doing lots of . "I have never meditated. and we must do so until we attain stability. there will not be much of a result. This is possible when there is the perfect set of circumstances connected with the meeting of teacher and student. This is really a kind of liberation through hearing. you recognize it fully. as soon as the innate wisdom is pointed out or introduced... So therefore. So therefore... For such a person. and the lineage which the teacher holds has to be authentic and unimpaired.we would normally call meditation. the devotion of the student. whether they are male or female." We explained the instruction to abide continuously in the recognition of our innate nature in which meditation and post-meditation are inseparable.e.. it is necessary to practice meditation until one attains stability.. If these three conditions are present in their most complete form. This is called the "unleashing of realization. and you are liberated instantaneously. the next line of the root text says. in the most literal sense of the word liberation. for ordinary practitioners.. a person in fact does not even need to practice meditation. it is what you would call a classic case of Dzogchen realization. have to consciously practice meditation. Among these. An all-at-oncer never passes beyond that naturally occurring meditation. we find many instances of liberation through hearing. Everyone else. This does not depend upon the background of the person. this teaching is an example of liberation through hearing.IT IS IMPORTANT TO MEDITATE HAVING ABANDONED DISTRACTIONS. "I have never ever been distracted... there is no distinction between meditation and post-meditation. liberation through touching. It has nothing to do with whether the student comes from a family of high social status or one of low status. However. liberation through tasting.. the next line in the test says. It depends entirely on these three things. "Then you don't meditate?" And the Dzogchen teacher replied. UNTIL STABILITY IS ATTAINED." someone who all at once attains realization. If you meditate in the midst of massive distraction and disturbances. This has occurred in the past and is still occurring today. The other teacher asked the Dzogchen teacher. without any doubt. and so on. In that instant of recognition the individual attains full realization. What will occur is not a partial recognition but a full and complete and final recognition of innate awareness. You will remember that it is said that there is no distinction between meditation and post-meditation or between even placement and subsequent attainment. however. In such a case. whether they are educated or uneducated. who are not all-at-oncers but gradual progressors.
or to add anything. while meditation has to come first. "experience everything as an expression of the innate wisdom alone. You are chanting it. it is extremely important to maintain an unimpeded post-meditative awareness. Unreckoned here means that nothing unseats you." So one needs to maintain an unobstructed awareness at all times and in all situations. "AT ALL TIMES AND IN ALL SITUATIONS.. Merely having this in meditation sessions but not being able to bring it into post-meditation is not sufficient. and there is nothing else that has to be looked for or meditated upon. the text at this point says. all of your experiences." Once you have cultivated practice in sessions to the point where you are justifiably confident of being able to rest in the recognition of innate wisdom during sessions. The essence of the even placement of this meditation is not being separate from the view of the Dharmakaya. all of your thoughts. it is not enough. "FOSTER THE RECOGNITION OF EVERYTHING AS THE UPRISING." Everything without exception is just of that nature. innate wisdom or Dharmakaya. Hence. then in post-meditation you will be no different from an untrained person. that is an analogy for this type of problem. flim-flammy. then if you do not expand that into postmeditation. they become unreckoned. It does not imply that the intensity or vividness of experience is in anyway diminished. the recitation just becomes an automatic activity of mouth. of the nature of things. whatever happens is of itself evened out or relaxed.. One will not actually be recognizing it. If you cannot do this. of that which is beyond elaboration. Within that recognition you are not attempting to get rid of anything. one is likely to fall into the error that is called. shamatha and vipashyana. One of the most common metaphors for this is the experience of an eighty year old man watching the play of eight-year old children. the line says. all the varieties of things that arise. Because of all of that. Since you are maintaining an impartial." but there will not really be a recognition. your recognition of innate awareness. This practice. All your actions." as an expression of. in post-meditation there is nothing to be meditated upon. It is like cotton balls that are being blown back and forth by the wind: who cares. In other words. even recognition of this innate wisdom. or nothing other than. all of the details of your experience. the root text says. then your meditation will not serve as a remedy for adverse conditions.different things during the post-meditation period? So therefore. one will just be going around thinking. THE DHARMAKAYA. the next line of the root text says. Therefore. it has to be expanded into post-meditation. what the Tibetan expression refers to is experience without fixation. one has to begin by stabilizing meditation in formal sessions and then slowly mix it with postmeditation. are naturally freed without fixation: literally.then when you chant it. such as emotional upheavals occurring within yourself or occurring because of external circumstances. not solid." means that all one will be maintaining in post-meditation is the intention. the recognition of innate wisdom." "Losing the nature in vagueness. You are not really doing it if you are just trying to do it in post meditation. You do not have to look for anything to be aware of and recognize other than innate awareness itself. are kind of floppy. Essentially. which is the union of tranquility and insight. Kunnu Rinpoche gave an example of this deviation of losing the nature in vagueness the way Tibetans chant the Tara Mantra nowadays. if one deemphasizes sitting meditation and attempts to cultivate this recognition in post-meditation alone. this fostering of the . So therefore. if you do not gradually mix this meditative awareness with post-meditation activities. of recognizing innate awareness. undistracted recognition. you are not looking which way it is going now. So therefore. you will as easily be overpowered by upheavals as anyone else. If one does not do this. maintained during meditation. then no matter how much one tries to carry this recognition into the path of one's various activities. "Oh yes. nor are you attempting to introduce something new to it. innate awareness. or attitude. the cultivation of that which is most natural. possibly you are even doing other things while you are chanting it. In the same way as in the meditation session. will only serve as a remedy to upheavals if you can also maintain it during the upheavals. it's not a big deal. When Rinpoche received this instruction from the learned teacher Kunnu Rinpoche. OR EXPRESSION OF INNATE WISDOM. In any case. you do not think of the meaning as you chant. innate awareness. "losing the nature in vagueness. In that even.. It is possible that if you have memorized something . "DIVIDE PRACTICE INTO SESSIONS. and you are thinking of other things." "Uprising" here means "something taking a certain shape.and the Tara praises are something that almost every Tibetan over the age of four or five has memorized . nothing gets any special status that takes you away from awareness. You are not attempting to restrict your experience. nothing has to be done to your experience.
is the essence of all the various practices that have been taught in the tantras of the Vajrayana. if you do not resolve that there is nothing to pursue beyond this unfabricated and natural practice. Therefore. If in the initial stage one has a complete recognition of utterly exposed awareness. one needs to consult with an experienced teacher. is included in this second essential point. I've got the mold. you will always be looking for something better. one may be uncertain of the degree of one's recognition. In other words. the final stage of empowerment in Vajrayana. at that juncture. resolution. and that resting within that recognition is all one has to do is very important. the Nyingma. I'll have to make them out of water. both of the old translation school. it disappears and you spoil it. if you try and grab it. It is the ultimate wisdom that is presented in the fourth empowerment. nothing else to find. understand that there is nothing beyond this to search for. "THIS IS THE SECOND POINT: DIRECT SINGLE RESOLUTION. someone who has clear realization. it would disappear. attempting to contrive or create an enlightened state. and of the new translation school." Rinpoche now goes on to tell a story about a young tulku of twelve years old. is itself the Buddha that has never been confused. That puts you in the situation of someone who knows that there is an elephant hidden somewhere in his or her house but does not want to look in the house. which is quite common." To recapitulate. the next line of the text says. and that is the second essential point. "Everything in Samsara and nirvana is just like that. the Sarma. As he was doing this. I'll make as many as my years. If one attempts to resolve one's doubts within oneself. it is very important to resolve the utter primacy of unfabricated awareness. In the same way. Therefore. and often they will make tsa tsas every day. there will be complete. Hence. But every time his uncle tried to grasp it. is the second essential point. with five-colored light reflected from the water. that one has recognized. This resolution that the innate awareness is all there is to discover. one has to use the various approaches to meditation and post-meditation that have been explained in the commentary on this second point. awareness that is unadulterated by any kind of partiality. and that there is nothing beyond this to search for. " RESOLVE THAT THERE IS NOTHING BEYOND THIS. there would be an image of the deity in the water that was much more beautiful than the clay ones. Once you have determined that the elephant is in the house. and his uncle saw that every time he did this. the same number as their age. The young tulku took one of the villager's molds. On is that when this innate wisdom is pointed out. one may deceive oneself. It is the special Dharma of the practice lineages which is like a wish-fulfilling gem. There are two possibilities of recognition. The reason is that if you do not have that resolution. They came to a river and the young tulku said. but as we don't have any clay. if you still think there is something more still to be gained from fabrication. "Well. He was playing with his maternal uncle of around the same age. unfabricated nature of mind and of all things. The source of all our problems is that we are always trying to grasp at things with our mind. You will never become awakened until you give that up. and it is the genuine. . Tsa tsas are little clay images of deities or stupas and other things that are made from a mold. for some other instruction. then from that point onward there is no need to consult with or ask anyone anything. To maintain the continuity of this recognition with the understanding that there is nothing superior to this to be discovered. then you become lost in a forest of fabrication. In that situation. the first point was recognition within oneself. I guess I'll make some tsa tsas. like a jewel that bestows everything you need. Therefore. As they were playing they came across a villager who was making tsa tsas. and therefore goes outside and tries to find the elephant's footprints in the forest. final recognition of the innate wisdom. In that case one only needs to resolve that there is nothing better to be attained. the young tulku looked at him and said. In particular.innate. It is the special teaching of the Dzogchen tradition. he would still see them but he could not get a hold of them. you are only cheating yourself if you try to look for the elephant elsewhere. essential realization of all of the Indian and Tibetan Siddhas. The resolution that the innate wisdom of the Dharmakaya. together with all of their lineages. there is no other practice or realization that needs to be sought. and they went off with it to play. it is necessary for the practitioner to resolve once and for all that what they have recognized is indeed that which is to be recognized." I mention this story because it seems to make much the same point as what we have been studying in the text of the Three Words. if you do not decide on that once and for all." So he started to impress this mold onto the water in the river. There is a tradition of Tibetans doing this in order to avert obstacles. the text says. The other possibility is that when the introduction is given.
what is fundamentally occurring. "Just what Three Words have you been practicing?" The man said. and listen for a long time. and so forth. Now. Dodrupchen Rinpoche looked at him and said. that's exactly what I need. left Dodrupchen Rinpoche and went into strict solitary retreat. all he had to do was to say his Mantra. or when you become slightly intoxicated with delight over some kind of prosperity or enjoyment. such as a form you see with your eyes. or over getting what you want. an inflamed. from the point of view of this practice. "Look what you do when you pour tea. spending all his time saying. and they would get better. nicknamed Raksha Nose. the ulcer broke open. "I'm your student. spilling some tea. but he did not particularly notice it. and I will get the transmission." So he went there and went right into Dodrupchen's room. Raksha Nose!" He was overjoyed. "Who are you?" Raksha Nose said. You would see people coming and going from his residence in his retreat center saying. and I've been practicing your famous instruction of the Three Words. Raksha Nose. and he felt much better.There is a saying in this lineage." So he stayed around. actually those aren't the Three Words. is that the display of . he taught him this instruction of the Three Vital Points. or similarly when there is a strong arising of aversion toward an experience or object of the senses that is perceived as unpleasant or threatening. who was the student of Jigme Lingpa. he was nicked named Raksha Nose. Eventually that will lead to a genuine recognition of the view. or a sound you hear with your ears. again and again receiving instruction and discussing your experience with the teacher. or a smell that you smell." This teaching became so well known that a fellow who was not the swiftest person in the world heard about it and decided." If you are in doubt about the view." Dodrupchen asked. Raksha Nose. "Rely long upon a teacher. he started being able to heal the sick." Dodrupchen said. The first Dodrubchen Rinpoche. Because of his devotion and because of the intensity of his practice. Jigme Thrinley Odzer. "I am able to heal animals and humans. Look what you do when you pour tea. Raksha Nose. or something you taste. I should obviously go and heal my teacher. or when you feel miserable because of unpleasant conditions or being ill. Dodrupchen was so astonished by this that he collapsed with laughter and as he laughed." and hit him as hard as he could with his mala. and as he was a little inattentive. When he spilled the tea. and for as long as you are in doubt. Eventually he acquired quite a reputation in his locality as a healer. Dodrupchen Rinpoche became ill with an separated ulcer in his throat. He had absolutely no doubt that these were the Three Words. he was waiting for Dodrupchen Rinpoche to say some particular three phases." Eventually. When animals or humans in his region became ill. His students were concerned about this. and Raksha Nose went into retreat again and became an excellent practitioner. "Look what you do when you pour tea. He was quite devoted to Dodrupchen Rinpoche and he thought. Raksha Nose. called raksha berry. and that this was how they were to be used. There is a possibility of getting confused if you attempt to come to resolution without sufficient guidance. he did it somewhat carelessly. "Look what you do when you pour tea. Therefore. "Well. in eastern Tibet." So he went to receive this instruction. this person was distinguished by possessing a rather large and extremely red nose that was pock marked and that looked exactly like a kind of berry that grows in Tibet and India. and was widely known for his teaching this approach of the Three Words. saw him sitting there and just said to him. One day he was serving tea to Dodrupchen Rinpoche. in all of these situations. "That sounds good. So by this point he had resolved what he thought was the meaning of the teaching." because he figured it was a Mantra. this teaching in three phases that bestows liberation quickly. Then he turned to the man and said. had many students in Kham. "What do you practice?" answering with. and eventually the news made its way to this fellow. then at some point he will say those three words. you need to constantly clarify your recognition by relying upon a qualified teacher. "Oh. "If I stick around long enough and serve him. THE THIRD WORD: GAIN CONFIDENCE IN LIBERATION (the Conduct) In any situation in which strong attachment arises for an object of the senses that is perceived as desirable. The following story illustrates this possibility. the pus drained. "What I have just used to heal you: Look what you do when you pour tea. Raksha Nose" and blow on them or hit them with his mala. pus-containing swelling that would not drain. I'm meditating on the Three Words. The only reason why one would need to rely upon a teacher and listen to teachings for a long time is this need for gradual clarification or correction of one's understanding of the view. and he had genuine devotion for Dodrupchen Rinpoche. "Look what you do when you pour tea. When he heard the news he thought. and probably a lot of what he needed was taught. and he knew that everybody said Mantra. They became such a household word that everyone had heard about them. or a tactile sensation.
or sensation) it means the self-liberation of the thought. Just as the arising of the thought did not distract you from the recognition of the innate nature. Because there is a direct. Therefore. In other words. through this essential point of experiencing them as the expression of awareness. they will not leave any trace. which means it leaves no trace. This is not a heavy handed. "ALL SUDDEN THOUGHTS. What will happen then is that thoughts will be liberated upon arising...." The key point of recognition is that there is a liberation simultaneous with the arising of the thought. It is a mindfulness that is naturally present. "WITHIN RECOGNITION NO TRACE IS LEFT. including the undercurrent. all the under-currents of thought that arises in your mind. that does not manifest into full consciousness. a mere undercurrent. whether coarse or very subtle. intentional mindfulness. have to be recognized and liberated as they arise. based on your being settled in the recognition of the nature of innate awareness. Merely to recognize the presence or arising of a thought (or sound. the root text says at this point. Something similar is happening in your mind all the time.. as though you were holding some kind of hook that you use to try to pull thoughts up from the undercurrent into the field of easy recognition. DELIGHT OR MISERY ARISE." Even as the design is being drawn. This is explained in the commentary as follows. Therefore. it is extremely important to recognize the innate wisdom in what arises. then there is a natural mindfulness present in the mind that will reveal and recognize the nature of whatever arises in the mind. MUST BE RECOGNIZED. You remain in that state. including the undercurrent. even as it arises. and recognition means that there has to be a liberation of the thought as it arises. and therefore. Therefore. Selfliberation means that at the very moment at which the thought is recognized. "Whatever thought arises. but rather intensify it in such a situation. as nothing other than the display of innate awareness. it will look like a dry field of grass but actually it is full of water. one sees the face of one's own awareness. in the root text it says. you are still accumulating karma." With regard to that recognition of thought. to repeat. has to be recognized and liberated. even at the moment of its arising. It is important that you let the arising not sway you from this recognition. or sight or. totally unfiltered recognition of awareness in the midst of the recognition of the thought." This undercurrent of thought is like water that is flowing through high grass growing in a field. the recognition of the thought must also not distract you from the recognition of the nature. the root text says at this point. It is necessary to recognize whatever thought arises and not just to recognize its arising but also to recognize its nature.awareness is arising. it does not in any way change the water. WITHOUT EXCEPTION." This need for recognition is not limited only to the arising of strong afflictions such as strong attachment or aversion. you continue to recognize the innate wisdom that you have been recognizing all along. even if they do not plainly distract you from that recognition of awareness. whatever arises is nothing other than the display of this fundamental nature. whatever arises in the mind is directly seen. will accumulate samsaric karmas. it already vanishes. resting in the state of recognition.. Therefore. As long as you do not possess this essential point of simultaneous arising and liberation in your meditation. All thoughts.. and you do not experience thoughts.. as long as you do not recognize that whatever arises in the mind is the expression of awareness. For this liberation to occur. that thought. thought is liberated. The analogy for this in the text is "LIKE A DESIGN DRAWN ON WATER. or tastes. In . or sound. those thoughts. The water may be flowing around the bottom of the grass but you will not see it: if you go by the field. it means more than simply recognizing the arising of a thought (or smell. So that has to be recognized. or feeling. it does not persist. there has to be present what is called a "natural mindfulness. are not being revealed and recognized.. however." If you have recognized the innate wisdom and are resting in that recognition. and especially the undercurrent of thought that is constantly going on. That is what needs to happen with all thoughts. or leave a trace in it.etc) does not sever the production of karma by that thought. the wisdom that is the basis of liberation.. It does not produce karma. and as long as that is not exposed and liberated. As long as you are not distracted from this recognition. all of the thoughts that are flowing unnoticed beneath your meditative stability. it does not leave a trace in the mind. the self-liberation of that thought does. that does not become loud enough to really disturb us. If you are resting in a state of meditation. the undercurrent still constitutes a vague kind of confusion that adulterates the meditation. Liberation upon arising means that thought leaves no trace. thought vanishes without a trace. or sight. but there is still an undercurrent of thought that is flowing through but does not particularly bother you. "IN THAT SITUATION (MEANING AT THE TIME OF PRACTICE) WHEN ATTACHMENT OR AVERSION. Because that is the case. it does not lead to any further thought.
So therefore. we view thoughts as a source of great help in our meditation practice. the thought is self-liberated as it arises. such as fierce anger or intense desire or pride." Again. Since whatever thought arises in the mind is recognized as the play of one's own awareness. or at least one has to ameliorate their content. Because as long as there is sufficient stability of recognition. recognition means that neither the thought nor the awareness of the thought distracts you from the recognition of awareness itself. of innate awareness. is a very important point about the liberation of thought. Because of that. But in Dzogchen. "THERE IS AN UNCEASING CONTINUITY OF SELF-ARISING AND SELF-LIBERATION OF THOUGHT. the fire will burn them up and they will not put the fire out. which is nothing other than . the recognizing and liberating awareness that occurs simultaneous with it will be equally intense. Whether the grass and wood and trees that go into a bonfire are wet or dry. and as a consequence. It is experienced as having no duration and no aftereffect. not only do they not pose a problem. the more clarity and sharpness of awareness it actually brings up. when thought is recognized as being of the fundamental nature of that innate awareness. whatever arises in the mind. the text says at this point. is only fuel that will cause one's awareness to be even clearer. it is self-arisen and self-liberated. As long as you rest in the innate awareness. the text at this point says. An analogy that is given for this is a big fire. recognition of thought here means recognizing the nature. Since there has been no separation of awareness and occurrence in the mind. which includes the nature of thought. "WHATEVER THOUGHT ARISES IN THE MIND IS FOOD FOR NAKED AWARENESS AND EMPTINESS. You do not intentionally generate a thought. this thought does not obstruct the recognition of awareness. makes no difference. Some thoughts are alright and other thoughts are not. Self-liberation means that just as thought arises of itself. then the coarser and more outrageous a thought is. So therefore. whatever you throw into it just makes it burns more. Whatever for the thought takes. "WHATEVER OCCURS IN THE MIND IS THE DISPLAY OF THE ROYAL DHARMAKAYA. Because of that. the root text says. as the thought is arising. Just as for a design drawn on water there is the simultaneous appearance and dissolution of the design. Because of that. This causes the thought to vanish like a design drawn on water. and the recognition of its nature. To drive home this essential point. intense thoughts and mental afflictions that arise in the mind do not have to be chased out or censored in any way. all that thoughts do is to bring out further clarity of awareness. And that. there is no need to reject or discriminate among thoughts. When the arising of a thought is seen as an arising of awareness. this self-arising and self-liberating quality of thought is unbroken and continuous.this case. In the same way. is to produce more and more intensity of awareness. as long as there is recognition. the text says at this point. In most approaches to meditation. all thoughts are liberated as they arise. nothing that arises in the mind is experienced as other than the expression of Dharmakaya. neither the thought nor the recognition of the thought. This must be held as a very important part of meditation practice." When one uses thoughts in this way to train in the recognition of the Dharmakaya. and you do not intentionally get rid of it. "FOR EXAMPLE. of innate awareness. The mere recognition of it will not do that." This brings up a crucial point that distinguishes Dzogchen meditation from other approaches. Because you are not distracted from the recognition of the innate awareness. thought vanishes without a trace." From this it also follows that you in no way attempt to prevent thoughts from arising. no matter how intense a thought is. the root text says next. it already vanishes. Because of the fact that the arising and self-liberation are simultaneous." When thoughts are experienced in this way. WHICH IS THE SOURCE OF LIBERATION. it liberates by itself. Once a fire is strong enough. Because one maintains this impartiality in the recognition of the nature of thought. "RECOGNIZE THE DHARMAKAYA. whatever thought arises is liberated by being recognized as an expression of this nature. When thoughts are self-liberated like this. IT IS LIKE A DESIGN DRAWN ON WATER. whatever thought arises becomes an opportunity to train in the recognition of this awareness. There is no thought that is too coarse to be recognized in this way and no thought that is so good that it has any special value. one has to try to clean them up a bit. then the conceptuality of mind. one is told either that one has to get thoughts to stop altogether. Because you never waver from the recognition of the innate nature. so with thought there is a simultaneous occurrence of arising and liberation. all they will do. they actually become an opportunity for enhancement. distracts you from recognition of the innate awareness. Consequently. the text says. Even the most outrageous thought. not just recognizing the presence of thought. whether it is normally what you would consider a good thought or an unpleasant thought.
is exactly like the way thoughts arise for anyone else. the whole process of Samsara rests on that. In the same way. but in whether thoughts are fixated on or liberated. "THOUGHTS ARE PURIFIED BY THEMSELVES AND LEAVE NO TRACE. continuing from the previous line which went. As long as this recognition is maintained. therefore. In being recognized as never having a nature other than that. they in no way impede your stillness. "WHILE THOUGHTS ARISE JUST AS THEY DID BEFORE." If one lacks this liberation quality. it is clear that the experience of a practitioner and the experience of an untrained person are vastly different. clings to thought. they do not accumulate karma. the thought is liberated by itself. This is like a thief entering an empty house. that does not mean that thoughts will not arise.. and then you do not see them for a few years. and you finally heal the split between stillness and occurrence in the mind. you would recognize that person immediately. and thus do not manifest true impurity. HOW WONDERFUL!" The word for "becoming accustomed to something" in Tibetan is etymologically closely related to the word for meditation. for example. and the house does not lose anything. From all of this. a solidification.THERE IS A TREMENDOUS DIFFERENCE IN THE MANNER OF THEIR BEING LIBERATED. The first is that thoughts are liberated as soon as they are recognized. there is no preference with regard to whether the mind has thoughts or does not have thoughts. In this practice. and there is a saying in the Dzogchen tradition. A knot tied into a snake does not have to be untied by anyone because it unravels by itself. therefore. and attempting to get rid of. What distinguishes the practitioner from an untrained person is the continual self." So when you become accustomed to this approach to thought. The second aspect of the liberation of thought is that thoughts are self-liberated without one's having to intentionally free them or purify them. In this practice. that consists of trying to hold onto thoughts and states of mind that are perceived as pleasant and as creating security. As long as the fundamental recognition of innate awareness is maintained." When you are accustomed to this practice. The arising of thoughts in no way harms your meditation anymore. which is the self-liberation of thought. the variety of thoughts that arise. the stillness of course being the stillness of recognition. this purification is unceasing. the difference between the practitioner and the untrained person in not in the arising or non-arising of thoughts. and all of the various forms which that ignorance can take. the ordinary person accumulates karma and comes under the power of his or her attachment and aversion. the thief does not gain anything. The third aspect of the liberation of thought is that all thought activity is naturally liberated without any harm or benefit whatsoever. which is not from Paltrul Rinpoche's text but from elsewhere.ignorance. thoughts naturally arise. The same moment a thought starts to move. or being frightened by." then the text says. once the practitioner gains an immediate recognition of innate awareness. So. but since for the practitioner these thoughts are liberated simultaneously with their arising. This is like meeting a person you already know. there is no need to apply any additional technique at all. or present at some times and absent at other times. the text says. then thought itself arises as meditation. this third essential point. In fact. describes one's situation: . even thought the thoughts that arises for them may not be different at all. not the manner of the arising of thought itself. hope or fear. thoughts and state of mind that are perceived as unpleasant or as threatening. reacts to thought with a heavy-handedness.liberation of thought. Even when thoughts arise. and then you moved to a different city. the root text says. If you can imagine that you lived with someone for a long time. then the following quotation. whatever thought arises in the mind is in its essence empty and is experienced as the expression of that emptiness. they are purified.. "There is nothing to meditate upon.". So therefore. So therefore. but then all of a sudden you meet them again in the street. Of course. The difference is explained in the next line of the text: an ordinary person gets caught by thought. In the same way. apart from their being recognized as the display of innate awareness. Because of this reaction to thought. You would immediately know that person to be your old friend. is purified into the expanse of wisdom awareness of the Dharmakaya. It is not better at some times and worse at other times. The analogy used for this is like the knot that snakes sometimes tie themselves into.. thoughts do not leave traces. but there is a process of getting used to it. thoughts are liberated in the instant of their recognition because they are recognized as being nothing other than the display of innate awareness. The liberation of thoughts has several qualities or aspects. and the variety of thoughts that arise is the same. Thus.. for an untrained person. "THE WAY THOUGHTS ARISE IS JUST AS BEFORE. as delight or displeasure.
special feature that makes Dzogchen unique. WITHIN DHARMAKAYA. then no matter what mental affliction or thought arises in your mind. no trace. "Those who place their trust in a meditation which is merely a one-pointed tranquillity that lacks this crucial point of liberation are deviating into the meditative states of the form and formless realms. "Whatever arises is of the nature of emptiness. because they no longer pose any problem. no matter happens to you. actually be a remedy for mental afflictions. and this direct." to "make it over. or how high you think it is. once this point of liberation is gained. Therefore. since everything depends upon thought. You will not be able to withstand the test of upheaval or adverse conditions on the basis of a conceptually simulated experience of the innate nature. and no matter how deep you meditative absorption appears to be. from the Buddhist point of view. it can be referred to as liberation simultaneous with appearance. because they abide in one-pointed tranquillity. that is without the recognition and self-liberation of thought. even the most adverse conditions will assist your practice. in their being at the mercy of confused conceptuality. the root text says in the next line. "WITHOUT THIS. form and formlessness. if you try to tell yourself. There is a shift. It will not in any way serve as a real remedy for mental affliction. because the definition of a genuine path. there is no effort that needs to be applied." It is a true. liberation from tranquillity means that you totally cut through the hope of attaining nirvana." In other words. In whatever way you wish to refer to it. Therefore. The gods of the form and formless realms lead a comparatively delightful existence. This approach is equivalent to taking mental afflictions on the path. and it is no longer Samsara. the uselessness and ineffectiveness of this exercise will immediately be revealed. It will not be a genuine path. All the different terms come down to this one thing. those who think that it is sufficient merely to be able to recognize stillness and thought occurrence. as soon as you encounter any kind of upheaval. The word used here for "resolution" literally means. in what way are you different from the gods of dhyana?" The 'gods of dhyana' are the gods of the form and formless realms who abide in states of one-pointed shamatha. eventually it does end and then they are still within Samsara. is that it actually tame the mind. this will not do much good either. "IF YOU POSSESS THIS. EVEN WHEN YOU DON'T MEDITATE. any kind of circumstance. or direct liberation. the root text says. immediate. you can look at it from different angles." If you do not possess the confidence of this liberation. are not much different from untrained people. it will always arise as an expression of this (non dual)innate wisdom. then no matter how high your view is. or tranquility. whatever arises is of the nature of the Dharmakaya. it will do you mind not the slightest bit of good. previously we saw how you could not withstand adverse conditions and upheavals without having gained this point." if this is merely a programming of your own mind. "to get beyond the mountain pass. leave no remainder. If on the other hand. you cut through any hope of escape. but when you possess this point. final resolution. YOU ABIDE WITHIN THE EXPANSE OF INNATE WISDOM. But if you do possess it. or selfliberation. MEDITATION IS THE PATH OF CONFUSION. the problem only is that while they remain in that state for eons and eons. without Samsara being abandoned. merely to be able to tell the difference between there being or not being a thought. and directly experienced selfliberation of thought is the uncommon."Knowing meditation but not liberation. Liberation from existence means liberation from the realms of desire. then even if you do . Because neither a one-pointed tranquillity nor a conceptually simulated recognition is of any use ultimately. or apply different analogies to it. confused thought as we knew it has been purified and vanquished. Therefore. Earlier. if you attempt to conceptually seal your practice with some kind of contrived attitude. we saw what happens if you do not possess this crucial point of liberation. you can withstand any kind of upheaval. because everything hinges on this point of liberation. a high view and a deep meditation that lack this point of liberation are useless. It is still a samsaric state and therefore ultimately useless." With regard to this crucial point of the self-liberation of thought. For example. It is the purification in place of Samsara. It is liberation both from existence and tranquillity. As the commentary says. produce no karma. This approach is the ultimate resolution into a mode of experience in which there is nothing remaining for you to do. Again. One-pointed tranquillity without this crucial point of liberation is not the only thing that is not of much use. will arise as a friend. it comes down to one thing: the self-liberation of thoughts so that they leave no trace. then although you may get away with that while you are meditating. you do possess this one point of self-arising liberation of thought. What is being said here is that if you maintain a meditative state that does not enable you to bring about the self-liberation of thoughts (freedom from all clinging and fixations) it is of no significance. it will always arise as the innate wisdom.
One can say that. the Great Perfection. If you travel to an island on which every single thing is made of gold. body guards. the teachings of the Luminous Great Perfection can be divided into three categories which are called the mind section." which is the cultivation of primordial purity. It is from that section of the Great Perfection that Paltrul Rinpoche's text is drawn. and on the other hand. but they lead to a second thought. Since the text presents the quintessence of this practice in an unmistaken format. then no matter where you look. on one hand. it is impossible that you not be liberated from the bondage of dualistic fixation. no matter what arises in your mind. he is always accompanied by a retinue. Closing Section of the Text These three points. it was kept as an oral instruction that was passed from teacher to student. are the essence of the Natural Great Perfection. the root text says in the next line. that all Dharma is included in this. Of these three. Even if you look for independent confusion. You have thoughts that arise. when the king of Dharma. So therefore. it also includes the meditation and conduct. and the other is Thogal. the three points are recognition. Within the secret instruction section there are four subcatagories. since they all depend on this one quality of unobstructed awareness. since it is the final aim of all Dharma to bring about this realization.. The analogy that is given in the commentary is that of a king who goes to visit somewhere.and so on. While. but they vanish without a trace. and even if you do not have one atom of what you would identify as profoundity in your meditative samadhi. resolution and liberation. the outer cycle. The practice of the view that has been explained so far is the essential point of the path of primordial purity of the Great Perfection. the next line in the root text says. you will not find it because it is not there anymore. Until Paltrul Rinpoche composed this text in the nineteenth century. In the same way. They all point to the essence of the entire Great Perfection which is unobstructed awareness. this text is drawn from the supersecret cycle. his attendants. you can consider everything that has been taught up to this point as exposition of the view itself. and immediate confidence of liberation. since view. The essence of these tantras. direct single resolution. even if you look for any karmic process of confusion. the cultivation of primordial purity. recognition within oneself. there are two aspects of Dzogchen practice: one is Trekcho. In the same way. or literally the chalk line. in any theoretical exposition of Buddhism based on texts and treatises. and the secret oral instruction section. the secret cycle and the super secret or supreme cycle." which is the cultivation of spontaneous presence. This third vital point itself is the measure. It is called the view of awareness that is wisdom. And since the view. it is really the apex of the nine vehicles into which the Nyingma tradition divides all Buddha Dharma. The original textual basis for these teachings are the seventeen tantras of the supreme cycle of the instruction section. or "breakthrough. meditation and conduct are really three aspects of the same thing.e. Paltrul Rinpoche then composed the text in order to prevent this tradition from dying out. and so on. or "leapover. From among these four subcatagories. once this point of liberation is gained.not have the slightest idea of what a high view might be. . From the perspective of the Great Perfection.. So therefore. the one which is considered the most profound is the secret instruction section. together with the oral lineage instructions and all of the textual commentaries which have been composed. They are the essence all at once. This system of instructions presents the innermost essence of the practice of Trekcho. you will not find it. as expressly stated. "Independent confusion" that is actually going somewhere. can be summed up as the Three Points that Garab Dorje bequeathed upon Manjushrimitra at the time of his parinirvana. when we use the term "view" we mean the evaluation of objects of knowledge performed by the intellect using valid cognition and logical rigor. confusion in which thoughts not only arise. no matter what the thoughts consist of. i. he never travels alone." briefly then. or the slightest conceptual understanding of the view. the space section.." In general. you are never going to find ordinary rocks or trees or earth. then automatically all the other aspects of Dharma are present along with that. all other Dharma serves as an approach to this pinnacle of teaching. these three points are all really concerned with the view. As was explained at the beginning. "THIS IS THE THIRD VITAL POINT WHICH IS CALLED 'DIRECT CONFIDENCE' IN LIBERATION. not only of the view. meditation and conduct are all really the same thing. "WHEN ONE POSSESSES THE VIEW ENDOWED WITH THE THREE VITAL POINTS. However. Normally. is present in an individual. and of conduct or action. innate awareness. that decides whether your practice is going anywhere or not: it all depends on this one point. that is not what the view is in the context of the Great Perfection. the inner cycle. the view is direct realization or recognition of that unobscured and unobstructed wisdom. but also of meditation.
He says that. and they escape falling into error of what is called "peace and happiness. "THE TREASURE DISCOVERER OF THE DHARMAKAYA. your own primordially pure awareness. Because of that. Moreover. otherwise there would be no way to accurately set down these instructions in writing. the innermost essence of vajra nature." Generally speaking. then automatically the conduct of the children of the Buddhas.e. i. there burst forth from within him an understanding of all areas of knowledge that was in his day unmatched in the entire country of Tibet. and because it is the proper way to write about yourself. an arhat. the next line in the text says. which is referred to here as the self-arisen lamp. then automatically the person will engage in the practice of the six perfections of generosity. "while I have no practical experience of these things through the wisdom arising from meditation. the next line in the text says. that is not based on learning. which is the unification of th recognition of emptiness and the arising of impartial great compassion is attained. When there is the recognition of innate awareness. arises as great compassion.AND THIS IS ACCOMPANIED BY THE CONDUCT WHICH IS THAT OF ALL BODHISATTVAS. that deviation will never occur. YOU WOULD NOT FIND ANY INSTRUCTION SUPERIOR TO THIS. meditation and conduct is the quintessence of the realization of all the Buddhas of the past. which is nothing other than emptiness.." When such a path. An example of this is the omniscient Jigme Lingpa. So therefore." "Such a view. he never engaged in active scholarship.. HAS TAKEN THIS TEXT AS TREASURE FROM WITHIN THE EXPANSE OF KNOWLEDGE. then without your becoming learned in a conventional way. or heart essence. "." When you have a true recognition of innate awareness. an understanding of all things burst forth from within you. but he is immersed in a state of tranquillity and cessation such that he cannot actively benefit others. "the expanse of wisdom will over flow from your realization just like rivers bursting their banks in summer. Just as the sun and its rays can never be separated. Moreover." You will remember that this was referred to in the second line of the root text as "light rays of wisdom and loving-kindness. the Dharmakaya or innate awareness or wisdom. and there is knowledge that comes from meditation. when such a view and meditation is present. It is the very essence of the realization of all holders of this lineage. So therefore. the innate nature that is being recognized. decisive way. is attained . present and future. Jigme Lingpa was a prodigy who never really studied. diligence." which means the state of the arhat.THIS WILL BE ACCOMPANIED BY THE MEDITATION THAT IS THE INTEGRATION OF WISDOM AND COMPASSION. Because of the conduct which ensues from the realization of the Great Perfection. in the next line of the text it says. In other words. this is the unmistaken presentation of the oral instructions I have heard . He attained this understanding without having to separately study each discipline or area of knowledge... you naturally have an unconfused understanding of the nature of each and everything. morality.even such a short presentation of them as this must arise as the display of the awareness of the writer. He went into retreat and meditated and when he attained full realization of awareness. THE DISPLAY OF AWARENESS. in a final.. the natural result of that encounter is the blazing forth of what is called the "knowledge which arises from meditation. there is knowledge that comes from study and reflection. since by means of such conduct this person continually produces more and more merit. the affect of this realization is great compassion: it is a natural consequence of this realization that the person who possesses it also possesses impartial compassion. Paltrul Rinpoche deliberately puts himself down. the root text says in the next two lines. is definitely the essence of the oral instructions which have come down through the lineage . the essence of the path of the Nyingthig. Hence. ". One will be continually benefiting others and avoiding the deviation of a one-sided cessation or nirvana. the bodhisattvas. As is said in the commentary.he had no arrogance -." In his commentary. patience. An arhat is undeniably liberated from Samsara. they naturally are of great benefit to others. and the very quintessence of the essence of the final result or fruition.When you encounter. as the word implies.originating with Garab Dorje"s presentation of the three vital points . as opposed to the particular words with which Paltrul Rinpoche presents it. He does this because his personality was like that . meditative stability and knowledge. in explaining the second line. automatically its rays are present." While the meaning of what is presented in this text. "EVEN IF YOU GATHERED ALL THE BUDDHAS TOGETHER AND HELD A MEETING TO FIND THE BEST TEACHING. has conquered that which binds one in Samsara. or torch of wisdom. the apex and final destination of all vehicles. So therefore. there will be a characteristic of unimpeded knowledge or wisdom.just as when the sun has risen. as a natural outflow of the recognition of the view.
and the lineage of oral transmission from individual to individual. Jigme Lingpa's realization burst forth. On the contrary. his wisdom of hearing." "Root guru" refers to Jigme Gyalway Nyugu. Gyalwai Nyugu. this teaching is far more precious than gold or jewels. and this was something that was transmitted beyond words." The ultimate realization or essence of this instruction was passed down through the lineage.e.from my holy guru." Just as parents will give their children whatever they can. the symbolic lineage of the vidyadharas. the "lineage of the thought of the victorious ones." or the direct and full revelation of the nature of things. He engulfed Jigme Lingpa with his splendor to such an extent that realization burst forth from within Jigme Lingpa spontaneously. is the "Three Words That Hit the Point. i. and it fell to Longchen Rabjampa. with his own understanding. of buddhahood." He manifested the full realization of buddhahood." Through encountering Longchenpa's wisdom body. beyond expression or communication. but which in fact is a generic name from Garab Dorje's original teaching. Jigme Lingpa. Since these are the instructions with which the lineage was passed on from Garab Dorje to Manjushrimitra. attained the "great exhaustion of all phenomena into primordial purity. the most precious thing imaginable." i. these three statements of the view were originally expounded by the great teacher. when he says that he has no practical experience of these things in meditation. and it is equally inappropriate not to give it to those who will hold such an instruction as more precious than life itself and who." These instructions originally arose as the time of Garab Dorje's parinirvana in response to the devoted supplication of his lineage successor Manjushrimitra." Of course. "It is inappropriate to give this to those who will not practice it. to Jigme Gyalwai Nyugu who immediately and directly encountered what is called "manifest dharmata. it is the responsibility of a teacher toward those who are receptive to. and at that moment Manjushrimitra attained the same realization as his teacher. above Samya monastery in central Tibet. will accomplish buddhahood in one lifetime. and since these were also Garab Dorje's final words. and who will benefit from an instruction. just as we have received them. and the name of this system of instructions. In his lifetime during the fourteenth century. the next line in the root text says. who was Paltrul Rinpoche's root guru. Longchenpa on the basis of this very instruction. which came to be attached to this text by Paltrul Rinpoche. In the eighteenth century. He embodied the first of what are called the three lineages which are always present in the Dzogchen transmission. this instruction is the essence of the lineage of the thought of the Buddhas. he actually appeared directly and communicated his wisdom to Jigme Lingpa. The seal . exactly what Buddha Shakyamuni himself attained at Bodhgaya. in the same way. Garab Dorje presented these teachings. Garab Dorje. and pass on to them everything they possess. teach them. he is equivocating. This instruction is like pure gold. and I have also thoroughly scrutinized this material with the wisdom which arises from listening to the teachings and have composed this with the wisdom of reflection.e." or we would say. "And he (Jigme Lingpa) bestowed these teachings in an oral transmission upon our precious root guru. "As I heard these instructions from this master who abided as the glorious protector of all beings. "THIS IS THE FINAL TESTAMENT OF GARAB DORJE. practicing it." Because of that. and therefore became a full and complete Buddha in that very life. Paltrul Rinpoche then writes. who is sometimes referred to as the Omniscient King of Dharma. This transmission that occurred from Longchenpa directly to Jigme Lingpa is the second of the three lineages and is called the "lineage of symbol passed to the holders of wisdom. As was explained earlier. "I ENTRUST THIS TO THE CHILDREN OF MY HEART AND SEAL THIS. beyond any conventional transmission. i.e. " THIS IS TOTALLY UNLIKE WHAT IS FOUND IN THE GROUND OR PROCESSED FROM ORE. his own wisdom and realization. he has integrated the oral teachings he heard from his root guru. or as put in the text. and for the teachers of the lineage it is like the droplet of blood in the midst of their heart. this is the heart essence of the three lineages. Jigme Lingpa gave the pointing out instruction and oral transmission of these teachings. reflection and meditation. was in a solitary three-year retreat in the caves of Chimpu. or holder of wisdom. will talk to them. to pass it onto them without holding back. as the next line of the root text says. the next line in the root text is. So therefore. From within a massive expanse of light in the sky. Moreover. the "Three Vital Points. one would understand this to be a statement saying that in his composition of the text." In other words. Paltrul Rinpoche continues in the commentary. and to him Longchenpa manifested by displaying his wisdom body. Paltrul Rinpoche continues." which means the lineage that embodies the full realization. the vidyadhara. the great heart child of Jigme Lingpa.
by not practicing it. analysis and examination by the learned and accomplished teachers of both India and Tibet. Therefore. and it has come down to us through a process of continuous scrutiny. who has no intention to make any use of this teaching. it should not be passed on to those who would throw it by the wayside.e. it may be necessary to hold back from conceptual judgment. Paltrul Rinpoche calls. It has been refined and condensed down to this quintessence. In any case. based upon their memory of what they heard. The obvious reason is that by means of this instruction. disappears from this world. "THIS IS OF THE UTMOST PROFUNDITY. Those who practice this teaching and will treasure it. it is like the drop of blood at the center of the heart of all the Buddha's teachings and of all the holders of the lineage. then as Buddhas they will benefit not only the people of their own particular world but beings throughout the entire universe. "The Special Teaching of the learned Shri Gyalpo . then we will have lost one of the most precious resources that human beings have available for attaining awakening. Because of that. . If we consider someone who will not practice this. it is sealed in the sense that it must be passed on to them. And since what they heard was unfamiliar to them. SO PLEASE DO NOT WASTE THIS MOST VITAL POINT. that it should be taught. The problem is that someone hears this and makes no attempt to actually practice it and will rely purely upon their conceptual understanding." We need to examine this dual injunction that Paltrul Rinpoche places at the end of his commentary. THESE ARE WORDS FROM MY HEART. what is actually being transmitted.The Three Words that Strike the Vital Point. Paltrul Rinpoche also says that it is necessary to teach it to dedicated practitioners. "It is inappropriate to teach this to those who will not practice it and equally inappropriate not to teach it to those who will. "This ends a brief commentary on the special teaching of the learned Shri Gyalpo. He says. By the same token. LET SUCH INSTRUCTIONS NEVER BE LOST OR WASTED. it is difficult for us as comparatively untrained individuals to truly appreciate what this teaching represents. THESE WORDS FROM MY HEART ARE THE MOST ESSENTIAL POINT.of entrustment here is like the seal on a will of succession. So it is imperative to offer this instruction to individuals who are going to make such a profound and great use of it. If practitioners accomplish that. until you have gained some experience of what it really is. the final and true meaning of the Buddha's teachings. and since it is so beneficial. it will be lost. especially at this time. then. this completes the instruction on Paltrul Rinpoche's text. the processing of what they heard increasingly turns into a mere rationalization. this turns into a full-scale corruption of the teaching of the Great Perfection." Therefore. i. and what the consequences of that transmission are. This instruction is the ultimate statement of the definitive meaning. is a teaching that liberates merely through being heard. we would think that we would want everyone to hear it. we might think it is uncompassionate not to present this teaching to them. and therefore somewhat disturbing. this comparatively short essay. We have heard that the Great Perfection. Hence. which then develops into an adulteration of the teaching that supports their own particular reason for not practicing it. is really one and the same: the greatest danger is that this instruction may become lost. If this teaching." And he ends the commentary by saying. Then he ends both the root text and the commentary by saying. Such corruption will destroy the teaching. over time they process what they heard and adapt it to their personal view. in its authentic form. Because for this person there is no practice involved. "children of his heart." The reason why it is inappropriate to teach it to those who will not practice it and inappropriate not to teach it to those who will. practitioners can attain full and complete buddhahood in one body and one lifetime. Eventually. the way you would seal a will.