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SIX LAMPS

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sgron-ma drug - the 6 lamps (aspects o light in !hodgal"
#phro-$a - to emanate% to pro&ect% to di'use% to prolierate
sgra #od (er - sounds% lights% and ra)s
dkar cha - *hite essence
dkar lam - *hiteness e+perience
dkar #&am rtsa#i sgron-ma - the lamp o the smooth *hite
ner,e
SIX LAMPS......-E,er)thing that arises as maniest
phenomena% consisting o sounds% lights% and ra)s (sgra #od
(er gsum"% *hether as pure ,ision or as impure karmic
,ision% is part o one#s o*n potentialit) (rang rtsal"% the
maniesting o the energ) o one#s intrinsic A*areness (rig-
pa#i rtsal" in e+ternal space (ph)i d$)ings". !his energ)% in
the orm o light% originates in the ph)sical heart (tsit ta"o
the indi,idual. .rom the interior space *ithin the heart this
inner light (nang #od% Sanskrit/ antara)otih" proceeds up*ard
through a translucent channel called the 0ati% or smooth
*hite ner,e (dkar #&am stsa" and then e+its the $od) $) *a)
o the gate*a) o the ph)sical e)es....!his internal
luminosit)% pro&ected outside the heart% maniests in e+ternal
space as something apparentl) real and su$stantial% like a
cinema sho* pro&ected onto a great screen surrounding the
indi,idual. 1ne then $ecomes lost in the ascinating displa)
o the sho*% as i one *ere caught up in a dream *here
e,er)thing seems o$&ecti,e% solid and real....!he indi,idual
*anders around in circles% $ecoming lost in this
pro&ection....!hus one comes to li,e in one#s pro&ections and
not in their source. !his process o pro&ection (#phro-$a" is
descri$ed in terms o SIX LAMPS or lights (sgron-ma drug"/
2. Lamp o the dimension o A*areness (rigpe d$)ings k)i
sgron-ma"
3. Lamp o the 4esh-like heart (tsit ta sha#i sgron-ma"
5. Lamp o the smooth *hite ner,e (dkar #&am stsa#i sgron
ma"
6. Lamp o the *ater (glo$elike e)e" that lassos e,er)thing
at a distance (rg)ang (hags chu#i sgron-ma"
7. Lamp o the empt) tin) spheres o light (thig-le stong-pa#i
sgron-ma"
6. Lamp o sel-originated *isdom (shes-ra$ rang-$)ung gi
sgron-ma"
.rom/ !he Second Statement o 8ara$ 9or&e....-In the state
o immediate A*areness one directl) disco,ers that all o
one#s :nal ,isions (the tin) spheres o rain$o* light" are
actuall) arising rom *ithin onesel.-......;ohn M)rdhin
<e)nolds....#!he 8olden Letters#....Page 27=
!he second aspect to the !ogel practice% the si+ lamps% the
main part o the !ogel practice. !he si+ lamps are the
training or amiliari(ation to achie,e li$eration at the time o
death in the $ardo o dharmata. !hrough the amiliari(ation
*ith these practices in this lietime the present $ardo% the
practitioner *ith the a$ilit) o some recognition o his or her
minds nature% can gain the a$ilit) not to $e o,er*helmed $)
the appearances during the $ardo o d)ing. !his recognition
is *hat is kno*n as the merging o the luminosit) o mother
and child> their pre,ious recognition *ill mi+ *ith their
identi:cation o it. !he mother is the luminosit) o the
ground *hich is recogni(ed and the child is the e+perience o
dharmata *hich one pre,iousl) culti,ated.
?amo @uddha Pu$lications A !hrangu <inpoche
!he .our !Bgel Cisions
are kno*n as the -our ,isions o tBgel-% these are/
the ,isionar) e+perience o a$solute realit)
the increase and intensi:cation o ,isionar) e+perience
the ripening o rigpa a*areness to its ullness
the :nal consummation and e+haustion o phenomena
!he :rst o the our stages occurs *hen ,ision $egins to
arise and *e ha,e direct insight into the nature o realit).
!his e+perience corresponds to reali(ation o the Sutric path
o accumulation. !he second stage occurs *hen the arising
,ision approaches de,elopment and *e ha,e more
e+perience. !his corresponds to the path o endea,our. !he
third stage is the de,elopment and ripening to perection o
a*areness o ,ision and corresponds to the path o seeing
and the path o meditation. .inall)% the ourth ,ision% *hich
corresponds to the path o no more training% is the stage o
complete ,ision. Dere% on the dissolution o illusor)
phenomena% *e integrate completel) *ith the ,ision o
totalit).
More speci:call)% during the :rst stage there are t*o lights%
one internal and one e+ternal. Ehen *e start to practice% *e
eel as i a light *ere coming out o us. Dere the s)m$ol o
the light is the -tigle o the rigpa o the color o glass-% *hich
means one eels as i one *ere looking through the $ottom
o a glass. !he tigles are ,er) luminous and can ,ar) in si(e>
the smallest can $e the si(e o a pea% others can $e much
$igger. Also man) tigles can appear &oined together in
,arious *a)s% hori(ontall)% ,erticall)% etc.% orming strands or
chains% in *hich case the) are called the -thread o
compassion- or the -sil,er thread- as the) are *hite and
luminous and resem$le sil,er. !here are no limits to the
possi$ilities o ,ision.
At times the colors appear separatel)% :rst red% then $lue%
*hite% etc.> at other times s)m$ols appear *ith ,isions
re4ected inside them. 1ten these ,isions are 4uctuating%
like a lightning 4ash that disappears *hen *e look at it.
Sometimes *e can see a *hole cit)> sometimes an entire
countr) complete *ith mountains can appear in a small tigle.
@ut *e should not $e surprised at this since *e can see
man) $ig things *ith our small e)es. At times *hen *e look
at the ,ision that arises% it disappears immediatel)% or it can
remain a ,er) short time and then disappear% like in a ,ideo
game. It is diFcult to de:ne or e+plain% *e can see man)
things in man) di'erent *a)s.
!his :rst stage is the oundation% the $asis% in *hich the
ra)s% lights% tigles% and threads o tigles ne,er remain still in
one place. !he) are like a *aterall pouring do*n rom a ,er)
high mountain or like drops o Guicksil,er that are constantl)
mo,ing. E,er)thing mo,es at this stage. Ehen the inner
mo,ement maniests *hile *e are practicing in the state o
presence% *e ma) ,er) *ell $egin $) looking in one direction
and :nish looking in another. !his is not like ga(ing at a still
o$&ect *ith the e)es :+ed on one point in space as in (hine
practice. It is descri$ed as $eing like a mirror and an arro*>
*hen the mo,ement is ,er) ast and diFcult to stop% it is
diFcult to e,en understand *hat is mo,ing. At times it
seems it is the ,ision that is mo,ing% at other times *e might
think it is our e)es% or that the mo,ement is internal% the
inner energ) o rigpa. In act% in tBgel e,er)thing is
connected/e+ternal ,ision% the e)es%and the internal energ)%
and in the :rst stage e,er)thing mo,es together. @ut it is
important to understand that once presence is adeGuatel)
sta$le *e can stop the mo,ement. !his is *hat is descri$ed
as -catching the :sh in the net o darkness%- :+ing the
mo,ement through sta$le presence.
At this point the presence concentrates in a single point and
the inner e+perience $ecomes pure and clear% *ithout
mo,ement. Ee remain in the union o emptiness and the
clear rigpa% the mother and the son are united and happ). H
!his gi,es rise to a particular &o)% and at this point our
consideration o ha,ing limited sessions o practice :nishes
so there is no longer an) gap $et*een practice and
nonpractice. !he end o the :rst stage corresponds to the
third or ourth da) o the lunar month% *hen the moon is
starting to *a+.
At the second stage% ,ision $egins to de,elop. At :rst *e
might see clear light in all directions% see e,er)thing as light.
!hen *e start to distinguish the rigpa tigles% as no* *e ha,e
a closer and more precise e+perience o the elements% e,en
though the) are not )et under ull control. In the second
sage the elements are $alanced% so no* *hat appears in the
,isions is completel) di'erent/ *e see the :,e lights% tigles%
round rain$o*s% and lights in the orm o tents. !he ,isions
are ,er) pure and clear.
!he $est and easiest *a) to de,elop these ,isions is to do a
dark retreat% or do practice looking at the ra)s o the sun
( $ut not directl) at the sun " at sunrise or sunset% holding
the hands so that the :ngers :lter the ra)s o light% to make
a connection $et*een the inner light and the outer light.
Ehen *e o$ser,e the outer ra)s in this *a) *hile in the
state o presence% these ra)s act as secondar) causes to
produce the pro&ections o the inner light onto the palm o
the hand. At the $eginning *e do not see much% $ut then
,ision de,elops and in this *a) it $ecomes ,er) eas) to see
the lights. 1ther *a)s are to practice looking% at the ra)s o
light coming through *indo* shutters% or sitting on a
mountain an looking at the point *here mountain and space
meet. 1ne ad,antage o the dark retreat is that *e can
practice *ithout an) reGuirements ( such as ra)s o the sun "
or distractions rom the outside *orld% so it is easier to
integrate.
Ehen the mo,ement stops% *e must tr) to concentrate
more.
In the third stage the ,isions ma) $e sta$le and still% or the)
ma) mo,e. 9i'erent s)lla$les or parts o the $od) ma)
appers and ,isions o @uddhas and mandalas arise. !here is
no longer an) di'erence $et*een e+ternal ,isions and
internal e+periences% su$&ect and o$&ect% nir,ana and
samsara in this empt) realit).
!Bgel teachings inthe Ihang Ihung ?)an 8)ud descri$e the
clear light and naturall) arising ,isions% as *ell as ho* these
arise and ho* these are $rought into the path. !hese ,isions%
*hich are o luminous points or seeds o light and o *e$s o
light in con:gurations o @uddhas% mandalas and so orth%
are ormed rom the inherent structure o light% the energ)
e+pression o the clarit) o the primordial state. Speci:c
tBgel practices include the dark retreat in *hich *e spend
time practicing in complete darkness% or ga(ing at the sun%
at the moon% or into the sk). All these techniGues are used to
make it possi$le or ,isions spontaneousl) to arise rom the
recesses *ithin our mind. Ee then *ork *ith these.
.ICE 8AIES A<E JSE9 !1 E?DA?KE CISI1? I? !L8EL/
the *rathul ga(e% *ith the e)es turned up*ards% is useul i
*e are eeling dro*s)
the peaceul ga(e% *ith the e)es turned do*n*ards% is useul
i our mind is too agitated
the $odhisatt,a ga(e% *ith the e)es looking straight or*ard%
is used *hen the mind is calm
the ga(e o method% *ith the e)es turned to the right%
de,elops method
the ga(e o *isdom% *ith the e)es turned to the let%
de,elops *isdom
!hree urther t)pes o ga(e used in tBgel practice are/ the
*heel ga(e% the lion ga(e% the secret ga(e.
Mandalas% tigles (points o luminous light"% *hite points%
circular rain$o*s%images o @uddhas% deities% and @uddha
dimensions all ma) maniest. !he) are the natural
maniestations o our Sam$hogaka)a and arise through the
*isdom channel that links our heart *ith our e)es. Ehen
these arise the practice is intermittent% like the sun seen
through clouds/ at times *e are in the state o presence% at
other times *e ollo* the lights. At times it seems *e are
practicing% at other times not% so man) dou$ts can arise that
*e ha,e to clear up *ith our master.
In this *a) *e come to e+perience directl) and kno* the
seeds that are the $ase or origin o pure ,isions% *hich are
like the stars in space. Ehen *e start to practice tBgel% the
mo,ement is more intense. It is like un,eiling a multicolored
Khinese silk/ suddenl) *e see man) colors in space% like
seeing rain$o*s e,er)*here.!his is the main ,ision% the $ase
o :,e colored lights% rom *hich all ,isions arise. !his is the
importance o the :,e lights% *hich gi,e rise to nir,ana and
samsara.
Eorking *ith the mo,ement o light in tBgel practice is
easier than *orking *ith the solid o$&ects *e see and sounds
*e hear normall) in e,er)da) lie% things *ith *hich *e are
alread) amiliar. !he tBgel ,isions arise as the outer
maniestation o inner e+periences.
9i'erent names are gi,en to the di'erent ,isions. .or
e+ample% the -:sh o the ra)s in mo,ement- reers to the
mo,ement o the ,isions and descri$es ,isions as mo,ing in
the same *a) a :sh mo,es in *a,es o *ater. !he te+t
e+plains that *e must tr) to -catch the :sh o the ra)s in
mo,ement in the net o darkness- and descri$es the -dart-
state o presence that *e must shoot at the target% *hich in
this case is the :sh. Cision is the :sh and the dart> the
instrument or capturing it is presence.
Ld-nga !he .i,e Pure Lights
.rom the :,e pure lights o the natural mind arise !he
unchanging dimension o the $od)% the unceasing pure
maniestation o speech% and the undiluted enlightened
mind.
!he Klear Light
!he pure state o the mind% the $ase o @uddhahood% has a
Gualit) o clear light% *hich de,elops into the pure light o
the natural state. !his light is -rain$o* light-% not material
light. It is the natural energ) o the primordial state and the
cause o samsara and nir,ana. !hrough the mo,ement o
this pure light% *hich is the inner rigpa energ) in the
dimension o the primordial $ase% the :,e pure lights
de,elop and $egin to appear.
!he pure lights o the :,e colors constitute the second step
in the production o e+istence% the) are the source o the :,e
elements that are the underl)ing structure o $oth the
e+ternal e+istence o the *orld and the internal e+istence o
the indi,idual.
!his clear light energ) resides in the heart% rises through the
channels% and is pro&ected through the e)es. It is the $asis o
all ,ision and mo,es rom the inner to the outer dimension.
According to the traditional e+planation% e+ternal e+istence
is constituted $) the *orld in its unction o outer mandala or
-container- o the indi,idual. !he internal e+istence o the
sel or indi,idual is di,ided into internal% e+ternal% and secret.
!he e+ternal e+istence o the indi,idual consists o the :,e
sense o$&ects percei,ed $) the :,e sense consciousnesses.
Internal e+istence is the si+th sense consciousnesses% the
mind% together *ith proprioception or the inner
consciousness o the $od). Secret e+istence is the mo,ement
o thoughts.
In the true condition there is no distinction $et*een internal
and e+ternal since the same empt) space gi,es rise to
internal and e+ternal e+istence alike% &ust as the air inside
and outside a &ar is the same.
!*o 9(ogchen !eachings on the .i,eLights
Jnion o the .our Khakras
Mirror o the Luminous Mind
!he -Jnion o the .our Khakras-
!he :rst chakra is the chakra% or *heel% o the primordial
$ase. Jnless *e understand the chakra o the primordial
$ase% *e cannot understand ho* the three dimensions o
reali(ation (ka)as" are perected in the primordial $ase and
so cannot o$tain reali(ation. !he second chakra is the *heel
o reali(ation and illusion. Jnless *e understand this chakra %
*e cannot reali(e ho* samsara and nir,ana are perected in
the primordial state% ho* samsara originates rom distraction
$) delusor) thoughts and nir,ana arises rom correct
preception. !he third chakra is the *heel o the points o the
$od)% ,eins% channels% and energ) centers. Jnless *e
understand ho* the points in the ph)sical $od) are related%
*e cannot o$tain reali(ation in this particular $od) and
achie,e li$eration in this ,er) lietime. !he ourth chakra is
the *heel o the intermediate state. Jnless *e understand
this% *e cannot maintain presence ater death and
reali(ation in the clear light $ardo.
Cision and o$&ecti,e realit)
In dail) lie *e see orms% hear sounds% and generall)
percei,e e+ternal realit) and o$&ects through our senses. I
*e percei,e these *ith a*areness% present in the
insepara$ilit) o emptiness and clarit)% *e see them as our
o*n maniestation. as the sel-maniestation o the energ) o
our primordial state. It is ,er) good or a tBgel dark retreat.
It is crucial to distinguish $et*een ollo*ing ,isions and
accepting $ut not ollo*ing ater them. Accepting them
means allo*ing them to arise and o$ser,ing them *ithout
attachment or a,ersion.
In this *a) it is possi$le to recogni(e outer realit) as
ultimatel) our o*n pro&ection% there$) uniting -inner- ,ision
and -outer- o$&ecti,e realit)% *e de,elop inner *isdom. Ehat
is important is not the content or orm% $ut ho* *e o$ser,e
it. It is ,er) important to o$tain this reali(ation in the dark
retreat in order to learn ho* to recogni(e the ,isions o the
peaceul and *rathul deities that arise as our o*n
pro&ections in the $ardo. I *e recogni(e the ,ision o the :,e
pure lights% the process o nir,ana $egins.
Ehen ,ision is an o$stacle% $e careul%
Ehen ,ision $ecomes )our riend% li$erate )oursel%
!hen e,er)thing $ecomes a $ene:t to )our practice.
Ehen )ou act according to cra() *isdom%
Mou are a real ,essel o the 9(ogchen teaching.
!his is arri,ing in the gold dimension.
!here are no acti,ities to accept or re&ect. !his is the
ultimate *a) to relate *ith energ) in terms o the ,ariet) o
e+perience.
9ark retreat - Secret place o sound
Another practice is to $lock our ears or a *eek% until a loud
inner sound starts to arise. !hen *e can integrate *ith the
sound o an element or com$ine the practice *ith light $)
pressing the e)es% in order to enter into a state o sel-
presence. !his is called the -secret place o sound- or the
-sound o rigpa-.
,er) good or dark retreat - integrate sound and ,ision
*e $egin $) holding our $reath % then *e release the $reath
and remain present
!hrough our e+perience o the presence that remains ater
releasing the $reath% *e understand presence in purposeul
tension and the di'erence $et*een presence and this
tension% so that *e can appl) presence outside the situation
o the deli$erate intentions *e ha,e during a practice
session
Sound% Light and <a)s in Practice
$lock ears *ith :ngers and *e hear the natural sel-sound N
connection $et*een sound and emptiness
close e)es and press e)e$alls slightl) *ith :ngers so that *e
see the natural% sel-arising light - this is the inner light.
Ehen *e pro&ect the light out*ards% it maniests as the
,isi$le orms (houses% people"% *hat *e see.
looking at the sun
ga(ing into the natural
doing the dark retreat

9(ogchen as @od)% Coice% Mind% Oualities and Acti,ities.
?or$u% et.al. (August 2P% 3PP2" related that/
QE,er)one has the condition% *hich is called $od)% speech
and mind. @od) means the ph)sical le,el% *hich *e can
touch and see. Ehen *e sa) our ,oice or speech. !hat
means our energ) le,el. Eh) do *e use speech or ,oiceR
@ecause ,oice or speech is sound. Ehen *e sa) speech or
,oice *e produce that sound through our air% our $reath. 1ur
$reathing is related to our prana% our ,ital energ). So *h)
then is sound importantR @ecause *hen *e speak o our real
nature ST3U% the source o e,er)thing is ho* sound maniests
rom emptiness.
Ehat *e :rstl) maniest is sound and sound maniests light
and ra)s. !hese three are called our primordial potentialit).
Sound doesnVt mean ordinar) sound% *hat *e hear *ith our
ears. Ehen *e speak o sound immediatel) *e think o that.
!hat is outer sound% *hich *e can hear *ith our ears. !here
is also inner sound *e can eel onl) through ,i$rations> *e
donVt need ears or hearing or disco,ering inner sound. Still
more important is secret sound. Secret sound *e disco,er
onl) *hen *e disco,er our real nature. Ehen *e disco,er
our real nature and ho* it is related *ith this energ) and
ho* it maniests% then *e disco,er secret sound. Ee canVt
disco,er secret sound *ith ,i$rations% so or that reason *e
sa) speech or ,oice instead o sa)ing our energ) le,el. !he
mind is eas) to understand. Mind is *hat *e al*a)s use to
think and &udge.W
.i,e Pure Lights
.rom Eikipedia% the ree enc)clopedia
!his article pro,ides insuFcient conte+t or those unamiliar
*ith the su$&ect. Please help impro,e the article *ith a good
introductor) st)le.
!he .i,e Pure Lights (!i$etan/ #od lnga" is an essential
teaching in the 9(ogchen tradition o @Bn and !i$etan
@uddhism. .or the deluded% matter seems to appear. !his is
due to non-recognition o the :,e lights. Matter includes the
mahX$hYta or classical elements% namel)/ space% air% *ater%
:re% earth. 0no*ledge (rigpa" is the a$sence o delusion
regarding the displa) o the :,e lights. !his le,el o
reali(ation is called rain$o* $od).
@asis (g(hi"
In the $asis (!i$etan/ གཞཞ% E)lie/ g(hi" there *ere neutral
a*arenesses (sh shes pa lung ma $stan" that did not
recogni(e themsel,es. (9(ogchen te+ts actuall) do not
distinguish *hether this neutral a*areness is one or
multiple." !his non-recognition *as the innate ignorance.
9ue to traces o action and aZiction rom a pre,ious
uni,erse% the $asis $ecame stirred and the .i,e Pure Lights
shone out. Ehen a neutral a*areness recogni(ed the lights
as its o*n displa)% that *as Samanta$hadra (immediate
li$eration *ithout the perormance o ,irtue". 1ther neutral
a*arenesses did not recogni(e the lights as their o*n
displa)% and thus imputed QotherW onto the lights. !his
imputation o QselW and QotherW *as the imputing ignorance.
!his ignorance started sentient $eings and samsara (e,en
*ithout non-,irtue ha,ing $een committed". Met e,er)thing is
illusor)% since the $asis ne,er displa)s as an)thing other
than the :,e lights.
.or the deluded% matter seems to appear. !his is due to non-
recognition o the :,e lights. Matter includes the mahX$hYta
or classical elements% namel)/ space% air% *ater% :re% earth.
!he illusion o matter includes e,en the ormless realms and
the minds o sentient $eings. .or e+ample% the $eings o the
ormless realms are made o su$tle matter. And the mind o
a human is merel) matter% speci:call) ,a)u (*ind% air".
!he .i,e Pure Lights are essentiall) the .i,e Eisdoms
(Sanskrit/ pa[ca-&[Xna". !en(in Eang)al holds that the .i,e
Pure Lights $ecome the .i,e Poisons i *e remain deluded% or
the .i,e Eisdoms and the .i,e @uddha .amilies i *e
recogni(e their purit).
In the @onpo 9(ochen tradition% the .i,e Pure Lights are
discussed in the Ihang Ihung ?)an 8)ud and *ithin this
auspice t*o te+ts in particular go into detail on them as !he
Si+ Lamps (!i$etan/ སསན་མ་དདག་% E)lie/ sgron ma drug" and !he
Mirror o the Luminous Mind (!i$etan/ འསད་གསལ་སསམས་ཀཞ་མས་ལསང་% E)lie/ #od
gsal sems k)i me long".
!e+ts
!he .i,e Pure Lights are also e,ident in the terma traditions
o the @ardo !hodol (8)urme% et al. 3PP7" *here the) are the
-coloured lights- o the $ardo or e+ample% associated *ith
the di'erent -amilies- (Sanskrit/ gotra" o deities. !here are
other e,ocations o the rain$o* lights as *ell in the @ardo
!hodol literature such as ?amkha Khok)i 8)atso (2\P6-
2\32R"% the 5rd 9(ogchen Ponlop#s -Supplement to the
!eaching re,ealing the ?atural E+pression o Cirtue and
?egati,it) in the Intermediate State o <e$irth-% entitled
8ong o 9i,ine Melod) (!i$etan/ སཏཞད་པའཞ་བར་དསའཞ་ངས་སསད་དགས་སཞག་རང་གཟགས་སསན་པའཞ་ལན་ཐབས་
དབངས་སན་ལའཞ་བཎཞ% E)lie/ strid pa#i $ar do#i ngo sprod dge sdig rang
g(ugs ston pa#i lhan tha$s d$)angs sn)an lha#i ga?9-IS6U"%
*herein the -mandala o spiralling rain$o* lights- 8)urme et
al. (3PP7/ p. 55]" is associated *ith Prahe,a&ra. 9ud&om% et
al. (2]]2/ p. 55=" ground the signi:cation o the -mandala o
spiralling lights- (!i$etan/ འ!སའ་འསད་འ"ཞལ་བའཞ་དཀཞལ་བ#སར% E)lie/ #&a# #od #khil
$a#i dk)il khor" as seminal to the ,isionar) reali(ation o
tBgal.
Eilliam Eords*orth
!DE PIL8<IM#S 9<EAM
1<% !DE S!A< A?9 !DE 8L1E-E1<M
I distinctl) recollect the e,ening *hen these ,erses *ere
suggested in 2\2\. It *as on the road $et*een <)dal and
8rasmere% *here 8lo*-*orms a$ound. A Star *as shining
a$o,e the ridge o Loughrigg .ell% &ust opposite. I remem$er
a critic% in some re,ie* or other% cr)ing out against this
piece. -Ehat so monstrous%- said he% -as to make a star talk
to a glo*-*orm^- Poor ello*^ *e kno* rom this sage
o$ser,ation *hat the -primrose on the ri,er#s $rim *as to
him.-
A PIL8<IM% *hen the summer da)
Dad closed upon his *ear) *a)%
A lodging $egged $eneath a castle#s roo>
@ut him the haught) Earder spurned>
And rom the gate the Pilgrim turned%
!o seek such co,ert as the :eld
1r heath-$esprinkled copse might )ield%
1r lot) *ood% sho*er-proo.
De paced along> and% pensi,el)%
Dalting $eneath a shad) tree%
Ehose moss-gro*n root might ser,e or couch or seat%
.i+ed on a Star his up*ard e)e>
!hen% rom the tenant o the sk)
De turned% and *atched *ith kindred look%
A 8lo*-*orm% in a dusk) nook%
Apparent at his eet.
!he murmur o a neigh$ouring stream
Induced a sot and slum$rous dream%
A pregnant dream% *ithin *hose shado*) $ounds
De recognised the earth-$orn Star%
And #!hat# *hich glittered rom aar>
And (strange to *itness^" rom the rame
1 the ethereal 1r$% there came
Intelligi$le sounds.
Much did it taunt the hum$le Light
!hat no*% *hen da) *as 4ed% and night
Dushed the dark earth% ast closing *ear) e)es%
A ,er) reptile could presume
!o sho* her taper in the gloom%
As i in ri,alship *ith 1ne
Eho sate a ruler on his throne
Erected in the skies.
-E+alted Star^- the Eorm replied%
-A$ate this un$ecoming pride%
1r *ith a less uneas) lustre shine>
!hou shrink#st as momentl) th) ra)s
Are mastered $) the $reathing ha(e>
Ehile neither mist% nor thickest cloud
!hat shapes in hea,en its murk) shroud%
Dath po*er to in&ure mine.
@ut not or this do I aspire
!o match the spark o local :re%
!hat at m) *ill $urns on the de*) la*n%
Eith th) ackno*ledged glories>--?o^
Met% thus up$raided% I ma) sho*
Ehat a,ours do attend me here%
!ill% like th)sel% I disappear
@eore the purple da*n.-
Ehen this in modest guise *as said%
Across the *elkin seemed to spread
A $oding sound--or aught $ut sleep un:t^
Dills Guaked% the ri,ers $ack*ard ran>
!hat Star% so proud o late% looked *an>
And reeled *ith ,isionar) stir
In the $lue depth% like Lucier
Kast headlong to the pit^
.ire raged/ and% *hen the spangled 4oor
1 ancient ether *as no more%
?e* hea,ens succeeded% $) the dream $rought orth/
And all the happ) Souls that rode
!rans:gured through that resh a$ode%
Dad heretoore% in hum$le trust%
Shone meekl) #mid their nati,e dust%
!he 8lo*-*orms o the earth^
!his kno*ledge% rom an Angel#s ,oice
Proceeding% made the heart re&oice
1 Dim *ho slept upon the open lea/
Eaking at morn he murmured not>
And% till lie#s &ourne) closed% the spot
Eas to the Pilgrim#s soul endeared%
Ehere $) that dream he had $een cheered
@eneath the shad) tree.
!he !hree Jnreasona$le Points o 9(ogchen
!he Sutra 1 Including All Phenomena In @odhicitta% !he
8reat Perection states/
!he three unreasona$le points e+plained to $e reasona$le/
the ull a*akening that does not come rom the mind
is an unreasona$le point that is e+plained to $e reasona$le.
!he result that does not come rom a cause
is an unreasona$le point that is e+plained to $e reasona$le.
!he intimate instruction that does not come rom scripture
is an unreasona$le point that is e+plained to $e reasona$le.
I it is asked ho* that is so/
the ull a*akening that does not come rom the mind is
is the dimension o S$odhiUcitta itsel in the space o
dharmatX.
!he result that does not come rom a cause is
the $odhicitta result.
!he intimate instruction that does not come rom scripture is
the meaning o dharmatX $odhicitta.
!he ortunate emanated person#s
kno*ledge and understanding o &ust ho* that is
is the intimate instruction that does not come rom scripture.
Also these three reasonings o the unreasona$le points
are reasona$le *hen e+plained through intimate
instructions.
!rekchB - 0adag - 9harmaka)a - !higle - Essence - Sounds
!hBgal - Lhungru$ - Sam$hogaka)a - Lung - ?ature - Lights
Mermed - !hug r;e - ?irmanaka)a - r!sa - Energ) - <a)s
samapatti> ,i_huddhi% dharmakX)a%tilaka`$indu% s,a$hX,a%
_a$da
+++++ > nira$hogana`ana$hogana% sam$hogakX)a% ,X)u%
prakriti% X$hXs,arXa% pra$hX
asab$hedaa% karuna% nirmanakX)a% nXcd% kXra% ra_mi
Se,enteen !antras o Ati Moga 9(ogchen
Jpadesha ....-e+planation a$out sound`light`ra)s as *ritten
also in the @ardo pra)er $) 8uru Padmasam$ha,a.<inpoche
e+pained /
Q!he @ase means three primordial *isdoms / essence%nature%
energ)eSound`light`ra)s N potentialit) . 0hadak N
primordial purit) o ,oidness f potentialit)`Lhundrupe
9(ogchen is called Ati)ogae Ati N primordial state. ..
Kontemplation in Ati)oga is practiced *ith open e)es%
$ecause seeing is ornament o natural state.W <inpoche also
taught Jpadesha o si+ Guali:cations /
2.the @ase is primordial) pure (0hadak"% maniesting
potentialit) (Lhundrup"
3.$e at ease in the @ase (Shi or Xi"
5.Lhundrup (potentialit)" maniests as *isdom
6.9harmaka)a maniestations are :,e Eisdom lights
7.natural) li$erated state is instant presence% primordial)
pure
6.our real nature (instant presence" is 9harmaka)a. Inner
clarit) (nang-tsal" is like the lamp in the ,ase% not shining
outside. Ad(om 9rukpa used e+planation o thing-tsal / deep
clarit) (the same meaning as nang-tsal".
!his deep clarit) is Samanta$hadra @uddha o dark $lue
light. Dis consort Samanta$hadri is light $lue`*hite light.
.rom them in:nite lights shine% maniesting 63 peaceul and
7\ *rathul maniestations o Sam$hogaka)a. <inpoche
e+plained a$out three primordial potentialities /
Sound`Light`<a)s . !here is outer sound% inner sound and
secret Sound. In Ati)oga instant presence means presence o
secret Sound *hich is state o 9(ogchen. ...-
<ain$o* @od)
!ranscription o an 1ral !eaching in @arcelona Spain
1cto$er 5% 3P2P $) KhBg)al ?amkhai ?or$u
!hen there is another *a) o seeing energ)% or e+ample
*hen *e do Ca&ra)ana practice. Ee close our e)es% think
e,er)thing is emptiness and graduall) the elements de,elop
and our dimension $ecomes like the pure dimension o the
mandala. E,er)thing de,elops *ith the :,e colours o the
elements. !hen our maniestation o the deit) de,elops at
the centre o the mandala and *e ha,e a ,er) precise idea
o *hat it looks like.
Ee do this ,isualisation *ith our mind $ut *hen *e open our
e)es% *e cannot see the mandala or elements like lights% *e
can see ordinar) ,ision $ecause *e are onl) doing that
,isualisation in our dimension. Ehen *e de,elop it% *e use
channels% chakras% aspects related to our ph)sical $od)% and
*ith prana energ)% *ith kundalini energ) *e graduall)
coordinate this transormation *ith our e+istence and
integrate it at the end *ith the mantra o the practice. !his is
called the Accomplishment Stage. Ehen *e do the
,isualisation *ith closed e)es this is called the 9e,elopment
Stage% *hich is de,eloped internall).
.inall) *e can ha,e the realisation o $eing in the state o
Mahamudra% that means no longer remaining in the dualistic
state *ith these t*o stages. In Ca&ra)ana% that is called
realisation. So )ou see ho* *e de,elop e,er)thing *ith
s)m$ols% such as mandalas% deities etc.% *hich are
de,eloped internall)% *ithin our dimension.
<olpa
An e+ample o this is a mirror/ i there is a small mirror%
re4ections o gigantic mountains can maniest in it and *e
can e,en see the si(e and colour o the re4ections ,er)
precisel). !his $reaks our limitations. In general *e ha,e the
limitations o the material *orld% so that i there is a small
$o+% *e cannot put a gigantic thing inside it $ecause it is
small. Ee li,e in this t)pe o dualistic ,ision and *e ha,e
these kinds o strict limitations. @ut *hen *e ha,e a small
mirror and *e can see a gigantic mountain in it% this is an
e+ample o ho* *e can $reak these kinds o limitations.
In:nite kinds o maniestations al*a)s maniest inside the
mirror% not outside% &ust as all Ca&ra)ana transormations
maniest inside us% not outside. !his *a) o maniesting
energ) is called rolpa% and this is the characteristic o this
t)pe o energ). Ee cannot translate these kinds o S*ords to
descri$eU energ) so *e use and learn the !i$etan *ords%
other*ise i *e use a translation% the meaning is limited and
doesnVt correspond. <olpa is more related to our energ) le,el
and *hen *e speak a$out our three e+istences *e sa)
g,oiceV.
!sal
!hen there is the energ) o the aspect o the material le,el%
*hich is called tsal. Do* does it maniest and *hat is its
characteristicR Ee ha,e in:nite potentialit)% and *hen it
maniests like su$&ect and o$&ect% *e do not kno* that it is
our real potentialit) maniesting and immediatel) all into
dualistic ,ision and think that *e are seeing something ,er)
nice. Man) people sa) that *hen the) *ere ,er) )oung the)
oten had antastic ,isions like lights etc.% $ut later on the)
didnVt maniest an) more. Some people ha,e e,en asked me
or methods in order to ha,e those ,isions again. I
understand ,er) *ell *hat it means $ecause e,er)$od) has
in:nite potentialit) rom the $eginning. !hat is our real
nature. 1ur potentialit) can maniest *hen there are
secondar) causes% ho*e,er secondar) causes do not al*a)s
e+ist or maniest. Sometimes in our lietime some secondar)
causes maniest and in that moment *e can ha,e something
like antastic ,isions. @ut *e immediatel) all into dualistic
,ision h Q1h% ho* nice^ I can see this light% this ormW h that
$locks Sthe ,isionsU and the) no longer repeat. !his is the
reason *h) *e ha,e these kinds o ,isions.
Ehat should *e do in order to ha,e these kinds o ,isions
againR Ee should understand the *a) I e+plained chBn)i
ngBn sum ,isions. Ee kno* that these kinds o ,isions are
maniestations o our real nature. 1ur potentialit) maniests
like su$&ect and o$&ect and *e do not all into dualistic ,ision.
Ee kno* that it is a maniestation o oursel,es and then
there is no reason to $lock that. Ehen there are secondar)
causes% it can al*a)s maniest. @ut *hen *e are using
practice methods% like 9(ogchen thBgal or )angti% *e donVt
need to *ait or secondar) causes. Ee can create them *ith
our position% our *a) o $reathing% etc.% and in that *a)
e,er)thing can maniest like ,isions and *e $ecome more
and more amiliar and also ha,e more possi$ilit) to
integrate.
8reat !ranserence
Ehen )ou are ollo*ing 9(ogchen teaching% this is
something important in order to understand *h)% or
e+ample% *e ha,e <ain$o* @od). Man) people do not
$elie,e it *hen *e sa) *e can ha,e reali(ation o the
<ain$o* @od).
!here are t*o kinds o <ain$o* @od)/ one is called the 8reat
!ranserence i Padmasam$ha,a and Cimalamitra are
amous or this kind o maniestation. !here are also some
stories a$out 8ara$ 9or&e maniesting that kind o <ain$o*
@od) called the 8reat !ranserence. Ehat does g8reat
!ranserenceV meanR It means that *e $ecome ,er) amiliar
*ith doing this ,ision o our potentialit) in ront o us. !hink
a$out *hat I ha,e said a$out chon)i ngon sum% like the
maniestations o the thigle% *hich represents )our primar)
potentialit)% $ecoming ,isi$le. !his is the method% the
transmission and the potentialit) o the teachings o
9(ogchen. Ehen )ou ha,e this kno*ledge% )ou do not all
into dualistic ,ision% $ut e,en though )ou do not all into
dualistic ,ision% )ou are not totall) integrated into that. Mour
$od) is still here. Mour ,ision is in ront o )ou.
!hog)al
In the 9(ogchen teaching o thog)al% *hat does thog)al
meanR !ho means orehead. Mour orehead is in ront o
)ou. In )our head% )ou ha,e t*o e)es% t*o ears% t*o nostrils%
all the organs o the senses are on the head. !he unctions
o all the senses% *hat I call the goFceV o the mind% are in
the head. Some people sa) that mind is in the head% $ut it is
not in the head% it is in the centre o our dimension $ecause
it is the essence o our e+istence. !he essence o e+istence
is al*a)s at the centre% not at the $order $ecause it has its
dimension. Mind has the dimension o our ph)sical $od)% $ut
the organs o the senses are all on the head.
Ehen *e li,e in dualistic ,ision% *e cannot ha,e an) contact
*ith o$&ects i *e do not open our e)es% our ears% etc. .or
that reason% *e recei,e all Ssensor)U inormation through the
head.
Ehen *e talk a$out the :,e senses% *e sa) gsu$&ectV and
go$&ectV. gSu$&ectV means our organs such as our t*o e)es%
*hile go$&ectV reers to *hat *e are seeing such as orm%
colour% etc. Ee ha,e gsu$&ectV and go$&ectV or all our senses.
@ut *e also talk a$out the consciousness o the :,e senses.
Ehat does gconsciousnessV meanR It doesnVt mean
consciousness such as &udging and thinking *ith the mind
$ut simpl) recei,ing all inormation% *hich is immediatel)
communicated to our mind. !his unction is called the
gconsciousness o the sensesV e,en though *e usuall)
consider consciousness connected to our mind% to &udging
and thinking. So tho% the orehead% is related to all these
unctions.
8al means gpassingV and in !i$etan it is a ,er$. Ee sa)
chu*o gal% *e are crossing a ri,er. Ee are crossing rom
here to there. !his is the real meaning o thogal. Do* can
*e passR Ehen )ou learn 9(ogchen teaching such as
thogal% there are our ,isions% in succession% *ith ,er)
precise instructions connected *ith )our position% $reathing%
the *a) o ga(ing and the *a) o using )our senses. Ehen
)ou ollo* these instructions precisel)% )ou can eel them%
)ou can ha,e these ,isions. !hat means )ou are integrating
)our e+istence in this thigle% in chon)i ngon sum% )our
potentialit) o sound% light and ra)s that maniests in ront o
)ou. !he ourth stage means that )ou ha,e completel)
succeeded in totall) integrating )our e+istence in this thigle.
In that moment )ou ha,e the reali(ation o the 8reat
!ranserence. Mou no longer ha,e death $ecause in general
it is our ph)sical $od) that dies and in the 8reat
!ranserence our ph)sical $od) has alread) $een transerred
into the thigle. !his is reali(ation &ust like 8uru
Padmasam$ha,a SmaniestedU.
<ain$o* @od)
It is not so eas) and *e should ha,e completel) :nished this
ourth le,el So the our ,isions o !hogalU. @ut it is not so
diFcult to get into the ourth le,el. Practitioners *ho get to
the ourth le,el% e,en though the) do not complete it% kno*
the) *ill maniest the <ain$o* @od) *hen the) die. !he
<ain$o* @od) ne,er maniests *ithout the practitioner
kno*ing. It is not something that takes place &ust due to
circumstances. !he practitioner has kno*ledge% has some
kind o signs% is present in the ourth le,el. .or e+ample% i
)ou put )our :,e :ngers like this S<inpoche opens his :ngers
*idel)U and look at them% e,en though )ou see them at the
material le,el% theses :,e :ngers are all connected *ith light
$et*een them. Mou can see that concretel). Ehen )ou can
see this% perhaps )ou can ha,e the <ain$o* @od) *hen )ou
are d)ing. !hat is one o man) signs. Some people think
that since the) ha,e done man) )ears o practice in retreat
that ma)$e the) *ill maniest the <ain$o* @od) *hen the)
die% $ut the <ain$o* @od) does not come a$out in that *a).
So )ou can understand ho* the <ain$o* @od) comes a$out
and also the 8reat !ranserence.
Ehen a person has that reali(ation o <ain$o* @od) then
their ph)sical $od) slo*l) disappears and other people
cannot see it. It seems as i that person has disappeared%
$ut in the real sense he`she is ali,e and continuing their
acti,ities acti,el) in the <ain$o* @od). !he) can continue
doing $ene:t% $eing acti,e in the <ain$o* @od) or centuries
and centuries% &ust like 8uru Padmasam$ha,a. I the) *ant
to renounce that% the) dissol,e into the 9harmaka)a% then
all o the Guali:cations o the 9harmaka)a maniest &ust like
e,er)one else *ho has maniested in the same *a). !he)
can also ha,e in:nite Guantit) and Gualit) o *isdom $ut are
no longer acti,e. People can onl) recei,e *isdom *hen the)
ha,e a relationship% SeitherU good or $ad *ith that person.
<ain$o* @od) toda)
!he <ain$o* @od) is not &ust some t)pe o ancient histor).
!oda) there are still man) maniestations o <ain$o* @od).
!here are methods% there are teachings% there is
transmission% e,er)thing is ali,e and or that reason it e+ists.
@ut it is not so eas) to ha,e reali(ation o the <ain$o* @od)%
particularl) or teachers *ho are gi,ing and transmitting
teachings to man) people.
.or e+ample% in the 9(ogchen Jpadesha% there is a lineage
o teachers *ho maniested the <ain$o* @od). !here *as
once this teacher o the 9(ogchen lineage called 9(ing
9harma$odhi *ho *as a ,er) amous teacher. @ut 9(ing
9harma$odhi didnVt gi,e teaching to &ust 3 or 5 people. De
had hundreds and hundreds o students that he ga,e
teaching to% &ust like me. @ut there has ne,er $een a
teacher *ho has gi,en 9(ogchen teaching like I do/ *hen
*e ha,e teaching and *hen *e sign the Song o the Ca&ra
and do 8uru)oga% *e all do it at the same moment% all
around the glo$e. !his is ,er) good and ,er) useul or
man) sentient $eings in order to ha,e kno*ledge o
9(ogchen% to de,elop and to ha,e reali(ation. @ut i I Sact in
aU limited *a) *hile gi,ing teaching% and I am reall)
interested in the <ain$o* @od)% then it is not good. !here
*ere man) generations ater 9(ing 9harma$odhi that did
not maniest <ain$o* @od)% the reason $eing that 9(ing
9harma$odhi ga,e teaching in a pu$lic *a). .rom that
period% the) continued in that *a) or man) generations. So
it is good or teachings and man) sentient $eings $ut not or
the <ain$o* @od).
I )ou *ant to ha,e something like the <ain$o* @od)% )ou
need to do practice secretl)% personall)% not talking a$out it
too much% then )ou can ha,e reali(ation and )ou can also
ha,e <ain$o* @od). It is also ,er) important to understand
this.
!EELCE 9I18KDE? @J99DAS ๑۩۞۩ ๑ $ $ $
A li,e !eaching at the DE<I!A8E 1.
MA?0I?9
Ma) this essential and Ali,e 9harma :nd
)ou in good health and prosperit) . ?o*
*e are re4ecting a$out !*el,e 9(ogchen
@uddhas as descri$ed in the 8reat
Distor) o the Deart Essence o
Cimalamitra . !here are also links to
important @uddhist e,ents around the
*orld . Ma) pure 9harma prosper and
$ene:t man) $eings ๑۩۞۩ ๑ $ $ $ ๑۩۞۩๑
1.1.!EELCE 9I18KDE? @J99DAS
j!hus% or the sake o an inconcei,a$le num$er o disciples .
Ca&radhara% the 8reat% the trul) and completel) a*akened
conGueror % magicall) con&ured orth guides in orms that
corresponded to those to $e guided . And these emanations
*ere all endo*ed *ith :,e perections in the ollo*ing *a)
in order to puri) the :,e aggregates o their retinues .
.irst % the perect teacher 8reat Ca&radhara appeared in the
realm A$undant 9elight% in the perect palace o a lotus
4o*er . Dere% as the teacher Mouth o Inconcei,a$le Su$lime
Light% he taught the 9<A !DAL 8MJ< h the tantra that
precedes all others% the root o all teachings h to a retinue o
thousand and t*o $uddhas . !he tantra Ts compiler *as the
celestial )outh Might) @ringer o ;o) *hose companions
included the de,a @rilliant Sun . !his *as during the time
*hen a lie span could last an incalcula$le num$er o )ears .
j
An e+cerpt rom the 8reat Distor) o the Deart Essence / Part
1ne $elonging to the Instruction SectionTs K)cle o the Deart
Essence o Cimalamitra .
Eellsprings o the 8reat Perection / the li,es and insights o
the earl) masters % compiled and edited $) Erik Pema
0unsang % <ang&ung Meshe Pu$lications% 0athmandu% ?epal%
3PP6 .
Kommentar) $) !ara !ulku 9rimed 9rolkhar <inpoche /
D1MA8E !1 IMMAKJLA!E @J99DAS
9(ogchen master Cimalamitra taught Ati Moga 9(ogchen in
!i$et and dictated this 8reat histor) to no$le !i$etan
translator 0a*a Paltseg % at the second 4oor o the Sam)e
temple .
Let us stop here and re4ect on the a$o,e essential 9harma .
!*el,e is al*a)s important num$er in ?)ingma @uddhism % it
represent complete c)cle % like t*el,e signs o the Iodiac .
!his essential 9harma has outer% inner% secret and most
secret meanings . Most readers understand it as outer
meaning % that is / outside o themsel,es / once upon a time
there *as Ca&radhara the great *ho sent orth magical
emanations in order to guide disciples e. Ehen *e are on
the Ati Moga 9(ogchen path o sel-li$eration % *e graduall)
transcend time and space % e,en or a moment in the
Samadhi o Sound has immeasura$le merit or oursel,es and
others . Master Cimalamitra taught Samadhi o Sound *hile
?)ingma scholar All-kno*ing Longchen <a$&am classi:ed all
!*ent)-one Semd(ins into three groups . Samadhi o Sound
$elongs to the second group o Semd(ins .
Eith 9irect introduction to our <eal nature (9harmata%
Khon)id " o SoundTLightT<a)s % represented $) !higle
<ain$o* sphere *ith *hite letter A $ *e come closer and
closer to secret and innermost secret o 9ra !hal 8)ur !antra
T Penetration o Sound . 1ur :,e aggregates or skandas
$ecome more and more puri:ed . Ee understand that
Ca&radhara the 8reat % appearing in the <ealm o A$undant
delight % in the perect palace o the Lotus .lo*er % is $e)ond
time and space . !here is no limination o the PE?E!<A!I1?
1. S1J?9 T 9ra !hal g)ur % it is unimpeded continuit) e..
Duman $eings *ithout e+periences o their real nature
(9harmata% Khon)id" or @uddha nature as it is called in
Maha)ana % need historical accounts % other*ise the) *ill not
$elie,e . this *as clearl) pointed out $) master Cimalamitra .
!hose o us *ho practice Ati Moga 9(ogchen can also
understand 8reat histor) rom outside to inside % like pilling
o onion skin and coming closer and closer to our <eal nature
. Khog)al ?amkhai ?or$u <inpoche oten e+plains on open
*e$cast a$out outer% inner and secret Sound . 9ue to his
immense de,otion to teach 9(ogchen Ati Moga lineage to
present generations around the *orld % these sacred
teachings $ecame more and more A-li,e . Man) )ears ago I
said to e* English speaking @uddhist teachers / 9o )ou
kno* the meaning o Khon)id k)i rangdra R 9o )ou kno* the
meaning o ?atural Sound o 9harmata R ?o$od) o them
kne* . eI came $ack to this *orld to uphold this endangered
Lineage . j !hereore I practice Ati Moga 9(ogchen since ;une
2]\] % that is 37 )ears *ith guidance o Khog)al ?amkhai
?or$u ($orn / 2]5\" . .rom 3PPP-3PP7`6 I recei,ed man)
9(ogchen instructions rom 0)a$&e !hinle) ?or$u <inpoche
(2]52-3P22" *ho transmitted Ati Moga essence lineage to me
in Spring 3PPP. I am immensel) grateul to these 9(ogchen
masters or all their kindness and precious !eachings . Since
this dream I encouraged Khog)al ?amkhai ?or$u in e*
emails and letters% to teach rom 9ra !hal 8)ur root tantra o
9(ogchen Jpadesha . Ma) the secret SoundTLightT<a)s $e
present in unimpeded continuit) in all and ma) *e ha,e
sta$le recognition o our <eal nature (9harmata% Khon)id" .
2.3. Do* did 9(ogchen 9harmas reach our human realm /
๑۩۞۩ ๑ $ $ $ ๑۩۞۩๑
?o* in Ma) 3P26 *e could listen to open *e$cast o Khog)al
?amkhai ?or$u / 9or&e Sempa ?amkhai Khe T !otal Space o
Ca&rasatt,a . !hese ,erses *ere recited $) :rst 9(ogchen
master in human realm % 8uru 8ara$ 9or&e *ho *as
emanation o @uddha Shak)amuni . As Khog)al ?amkhai
?or$u pointed out /k Shak)amuni @uddha practiced
Kontemplation`Samadhi or si+ )ears % sitting under the
@odhi tree in @odhga)a . 9ra !hal 8)ur is the essence o all
@uddhist teachings .k Ehen *e contemplate secret Sound in
oursel,es % *e kno* this <oot or the @ase (Xi" .
2.5. Kontinuation o Ati Moga Essence lineage ๑۩۞۩๑$ $ $
๑۩۞۩๑
All true 9(ogchen masters are contemplating the secret
Sound or ?atural Sound o 9harmata o their real ?ature
(9harmata% Khon)id" or @uddha nature . ?atural Sound o
9harmata (Khon)id k)i rangdra" is immensel) important .
๑۩۞۩๑$ $ $ ๑۩۞۩๑
!his lineage / KhBn)id k)i rangdra or ?atural Sound o
9harmata has origin in 9ra !hal 8)ur root tantra o
9(ogchen Jpadesha . Master Cimalamitra is the onl) one
*ho *rote commentar) on 9ra !hal 8)ur tantra or
<e,er$eration o Sound .Cimalamitras commentar) is
preser,ed at 0hatok monaster) in East !i$et .
<ECE<@E<A!I1? 1. S1J?9 is the root o all @uddhist
9harma . <e,er$eration o Sound (9ra !hal 8)ur" is
connected to 26 other 9(ogchen Jpadesha tantras . Ee
need to see this displa) diametrical as a circle % not
hori(ontal . 9<A !DAL 8MJ< tantra in the centre and names
o 26 other Jpadesha tantras around .
๑۩۞۩๑$ $ $ ๑۩۞۩๑
Q!he Mind transmission o the $uddhas o three times is
kno*n as a transmission through $lessings h naturall)
perect $lessings o all $uddhas o the past and the uture
and o those *ho reside in the present. Independent o
articulated *ords this transmission is understood and
reali(ed through the natural Sound o 9harmata.W Eellspring
o the great perection h !he li,es and insights o the earl)
masters % compiled and edited $) E.P. 0unsang% !he !*el,e
9(ogchen @uddhas % An e+cerpt rom the great histor) o the
Deart Essence % part 1ne $elonging to the instruction section
K)cle o the Deart Essence o Cimalamitra % pg 22].
<ang&ung Meshe Pu$lications.
Sound is ,i$ration h energ) o Light % non-dual / primordial
purit) o ,oidness in oursel,es (Skt. Shun)ata % !ongpa n)id "
spontaneousl) maniesting as secret Sound o sacred *hite
letter A in rain$o* sphere T !higle .
Kh?? on 8ara$ 9or&eVs !hree Statements
Posted on August 35% 3P2P $) prdeepak H Lea,e a comment
E+cerpts rom Khog)al ?amkhai ?or$u <inpocheVs recent
teachings in London England on 8ara$ 9or&eVs amous
Q!hree StatementsW. .or more% go to the Mirror site (see
Links on side".
!he !hree Statements are/
T 9irect Introduction
T 9o not remain in dou$t
T Integrate into e,er)da) lie
1n 9irect Introduction
!his reers to our instant presence% rigpa that *e ha,e
disco,ered. 1ur understanding. ?ot understanding in an
intellectual *a) $ut disco,ering it. Jnderstanding in an
intellectual *a) and disco,ering are t*o completel) di'erent
things. Ehen I *ent to recei,e teaching rom m) teacher%
Khangchu$ 9or&e% he asked me *hat I had studied. I told him
sutra% tantra and in particular Madha)mika% Mogacar)a% this
$ook% that $ook% logic% and I *as also ,er) proud at the time
$ecause I thought I kne* e,er)thing ,er) *ell.
!hen one da) I remem$er that m) teacher said to me% QMour
mouth is Madh)mika and )our nose is logicW. De *as &oking a
$it *ith me% I thought% $ecause although he *as a
practitioner% he had ne,er studied *hereas I had studied
e,er)thing and that *as *h) he said that. I *as proud
$ecause I had studied and I $elie,ed that I kne* e,er)thing
$ecause that is the mental aspect% mental kno*ledge. @ut I
did not kno* that the real sense o the teaching is something
*e need to disco,er. I had ne,er heard that $eore.
I also remem$er *hen I *as in college. !his is a ,er)
important e+ample. I *as stud)ing the gPra&naparamita
AlamkaraV a te+t originall) $) Maitre)a% a ,er) important te+t
e+plaining kno*ledge o Pra&naparamita. !he :rst time I
studied it% it didnVt seem to $e diFcult% $ut the second time I
studied it *ith the commentar) it *as much more diFcult.
!he third time I studied it% it *as reall) ,er) diFcult and at
the end I reall) didnVt kno* *hat the conclusion *as. I *as
,er) surprised $ecause *hen I had studied other $ooks once
or t*ice the) $ecame reall) eas).
1ne da) I *ent to m) teacher and asked him *h) I ound
this te+t more and more diFcult to understand. De said that
:rst o all this $ook e+plains kno*ledge% Guali:cations%
Gualities o Arhats in more o a Dina)ana st)le *ith le,els%
secondl) it e+plains Maha)ana and then the third le,el is
Guali:cations o Enlightened @eings% o 9harmaka)a%
Sam$hogaka)a and 9harmaka)a. M) teacher% *ho *as also
a 9(ogchen practitioner and a student o Shenga <inpoche
(g(han dgaV rin po che"% told me to tr) to understand it not
thinking onl) o the Gualities o @oddhisatt,as% Arhats and
@uddhas $ut to turn a little *ithin m)sel and o$ser,e and
think and ma)$e it *ould help the te+t $ecome a little
easier. I didnVt understand *hat he meant. I *ent $ack home
and read the te+t again $ut didnVt :nd an)thing that I could
relate to m)sel and it didnVt help at all.
!hen man) )ears passed and later *hen I recei,ed teaching
rom m) teacher% Khangchu$ 9or&e% I ound that it is
necessar) that *e disco,er our real nature. !his is the
principle o the 9(ogchen teaching and I $ecame a
9(ogchen practitioner.
Later I arri,ed in Ital) and *orked *ith Pro. !ucci. !here
*ere a lot o $ooks in his li$rar) and one da) I sa* that he
had this te+t that I had studied at college and I $rought it
home. I read it or one or t*o *eeks% $ut no* *hen I read it%
it *as ,er) eas) and I understood *hat m) teacher at
college had meant *hen he told me to o$ser,e *ithin
m)sel. ?o* I kne* ho* to o$ser,e. @eore I didnVt. I didnVt
e,en kno* that *e ha,e to disco,er our real nature. So *e
do not disco,er an)thing in intellectual kno*ledge% *e onl)
stud)% &udge% think% do anal)sis and *e $elie,e that *e kno*.
@ut disco,ering is something ,er) di'erent. In the 9(ogchen
!eaching the most important thing is disco,ering our real
nature. !his is *hat it sa)s here.
!he Secret ?ature o the !eachings
Sometimes people think that 9(ogchen is ,er) secret $ut it
is not like that. !here is also an e+planation o 8ara$ 9or&e/ i
people are interested and are searching or kno*ledge o
9(ogchen% e,en i there are 2PP people% *e can talk and gi,e
that kno*ledge. I people are not interested and donVt *ant
to kno* a$out it% *e should not gi,e SteachingU% should not
talk a$out it% *e should keep it secret% $ecause there is no
reason% it has no $ene:t. In this case% e,en i *e speak to
one person% it is too man). Ee gi,e 9(ogchen teaching to
people *ho participate% *ho are interested. Ee do not talk
a$out it in the street *ith loudspeakers so *h) should *e
keep it secret rom people *ho are interestedR
Ee oten sa) that 9(ogchen teaching is secret $ecause it is
not eas) to understand% its nature is secret. I I sho* )ou this
o$&ect Sa ,a&raU% it is not secret $ecause )ou can see it and
touch it. I tell )ou that it is called ,a&ra and )ou understand
that. @ut *hen I talk a$out our real nature% e,en though I use
man) *ords% it is not eas) to understand. I cannot e+plain
and *e need to do the direct introduction *ith method%
e+periences and the teacher hopes that ma)$e those
participating ha,e disco,ered. !his means the nature o the
teachings is secret. !he nature o the Ca&ra)ana teachings is
also secret.
9o ?ot <emain in 9ou$t
ཐག་ག%ཞག་ཐསག་&་བ%ད་པ་དང་'
means *e are completel) amiliar *ith
*hat *e ha,e disco,ered. !his is not so
eas). !his is the second statement o
8ara$ 9or&e. In general it means *e can
decide something in an intellectual *a)%
*e can decide that this is the onl) *a).
Ee can decide e,er)thing h toda) *e
decide something% $ut ma)$e tomorro*
*e disco,er it is not real. !his is normal
in our intellectual *a).
.or e+ample% in the @uddhist
philosophical tradition *e ha,e the
Mogacar)a and the earlier 9odepa (mdo
sde pa" Sutra s)stem. Ehen these t*o
schools o thought de$ated% most
scholars *ere con,inced that Mogacar)a
*as superior *hich meant that Sutra *as
lacking a lot o kno*ledge e,en i the)
had decided that this *as the :nal goal.
@ut then the) disco,ered. !hen the
Mogacar)a school $ecame ,er) di'used in
the Maha)ana. Later on the) de$ated
*ith the Madh)amika school and in the
end Madh)amika *as considered
superior to Mogacar)a $ecause some
understanding *as lacking in Mogacar)a.
!hat is an e+ample.
Ee can decide man) things intellectuall)
toda)% $ut there is no guarantee. Eith
our intellectual mind% *e &udge% *e think
this is logic% that things must $e in a
certain *a) and then *e $elie,e. @ut that
does not mean that *e are disco,ering.
!hen later *e kno* that something is
missing. .or that reason *hen the
teacher gi,es )ou the introduction% )ou
ma) think )ou ha,e understood% ha,e
disco,ered )our real nature. Sometimes
)ou can ha,e this in a perect *a). @ut
man) times )ou disco,er something% $ut
)ou ha,e a little dou$t. !hen *hat should
)ou doR I )ou are reall) in )our real
nature% it must $e in a perect *a). I )ou
remain in dou$t that is not a perect
$ase.
Semde% Longde% Jpadesa
!here are man) 9(ogchen !eachings o
8uru 8ara$ 9or&e and *hen he
maniested the <ain$o* @od)% his most
important student% Man&usrimitra%
collected all his 9(ogchen teachings and
di,ided them into three sections
according to the !hree Statements o
8ara$ 9or&e. All the sections or ha,ing
precise direct introduction% or
disco,ering our real nature% are called
9(ogchen Semde and there are man)
,olumes% man) tantras $elonging to this
9(ogchen Semde. In the 9(ogchen
Semde *e *ork in a ,er) precise *a)
*ith e+periences and at the end *e can
ha,e more precise kno*ledge o our real
nature. @ut sometimes that is not the
:nal goal% something ma) $e lacking% *e
ma) ha,e dou$ts. !hen there are man)
other methods% *hich are a series o
8ara$ 9or&eVs teachings and tantras
called the section o the 9(ogchen
Longde. Long means space% *hile sem
means mind% mind to nature o mind% *e
disco,er this and are in that state. 9e
means series o teachings. !he Semde is
the :rst group related to the :rst
statement o 8ara$ 9or&e.
!he second series is called Longde. Long
means space. Space is the dimension in
*hich *e can ha,e di'erent kinds o
maniestations. 9i'erent maniestations
are ,er) important or integrating in our
real nature. In the practice o 9(ogchen
Longde% there are di'erent kinds o
methods and *e can ha,e ,isions. In the
teachings there are mainl) three kinds o
e+periences *e al*a)s use. In general
e,er)thing in our lie is e+perience $ut
*hen *e relate this to our $od)% ,oice
and mind there are three e+periences.
Ehen *e do the introduction% or
e+ample% *e use one e+perience% the
e+perience o emptiness or clarit) or
something like that. @ut in the 9(ogchen
Longde *e use three e+periences
together in the same moment and uni)
that state/ this is called )erme% *ithout
distinctions. Ee are in that state. Ehen
*e are in that state our real nature o the
state o contemplation is naked. Ee do
these kinds o practices to $e 2PPl sure
o our real nature. .or that reason% there
are man) series o practices in the
9(ogchen Longde.
!hen lastl) there is the 9(ogchen
Jpadesa *hich means the more secret
methods. !he main practice considers
that *e alread) ha,e kno*ledge% that *e
ha,e alread) disco,ered our real nature
and *hen *e ha,e that% ho* *e
integrate our $od)% speech% mind% our
lie% e,er)thing in that state. I *e
succeed in integrating e,er)thing% *e are
reali(ed. <eali(ation means *e are not
conditioned $) dualistic ,ision% *e are
totall) in our real nature% that moment
our potentialit) o sound% light and ra)s
that *e ha,e had rom the ,er)
$eginning maniests nakedl)% in its real
condition.
<eali(ation is not $uilding something that
*e did not ha,e $eore. In Sutra teaching
and in lo*er tantra% the) ha,e this idea
that *e are $uilding% de,eloping% and
then one da) *e *ill ha,e a
maniestation o reali(ation. @ut in the
9(ogchen teaching reali(ation means
totall) maniesting our potentialit)
*ithout ha,ing an) o$stacles. All
o$stacles are puri:ed *ith that
potentialit) o the state o contemplation.
!his is the supreme puri:cation. !his is
the real meaning o ཐག་ག%ཞག་ཐསག་&་བ%ད་པ་. It doesnVt
mean that *e decide something *ith our
mind.
Ehen *e ha,e $ad *eather *e sa) toda)
there is no sunshine% $ut that is not true.
!he sun is al*a)s in the sk) $ut *e do
not see it $ecause there are thick clouds%
&ust like o$stacles. In the same *a) *e
accumulate a lot o negati,e karma%
potentialit)% emotions% thoughts related
to our mind% and the) all $ecome
o$stacles so that *e do not see% *e do
not disco,er our real nature. @ut *hen *e
puri) them% then our real nature
maniests. Ee do not $uild or produce
something ne*. !here is nothing to
produce. Ee kno* that and *e are simpl)
in that state as much as possi$le and
then our real nature maniests.
!his is the ,er) essence o the !hree
Statement o 8ara$ 9or&e.