Eight Early Tantras of The Great Perfection An Elixir of Ambrosia Compress

Eight Early Tantras of
The Great Perfection
An Elixir of Ambrosia
With Tibetan Texts
Translated by
Christopher Wilkinson
Photograph of butter lamp on cover by Christopher Wilkinson.
No part of this book may be reproduced in any form or by any electronic or

mechanical means including information storage and retrieval systems, without
permission in writing from the author. The only exception is by a reviewer, who
may quote excerpts in a review.
Published by Christopher Wilkinson
Berkeley, CA, USA
Copyright© 2016 Christopher Wilkinson
All rights reserved.
ISBN: 1535406585
ISBN-13: 978-1535406581
DEDICATION
This is for all the teachers and students of the Great Perfection.
Also Translated By Christopher Wilkinson
Great Perfection Series:
The Royal Tantra on the Brilliant Diffusion of i\Iajestic Space
The Secret Tantras of the Fish \Vheel and the Nine Spaces:
Two .\ncient Scriptures of the Great Perfection
Ten Early Tantras of the Great Perfection:

.\ Basket of Diamonds
The Gods and the Demons .\re Not Two:

.\ Tantra of the Great Perfection
The Tantra of Great Bliss:

The Guhyagarbha Transmission of\'ajrasattva's i\Iagnificent Sky
Secret Sky:
The .\ncient Tantras on \'ajrasattva's ;\fagnificent Sky
The Great Tantra of\' ajrasattva:

Equal to the End of the Sky
Beyond Secret:
The Upadesha of\' airochana on the Practice of the Great Perfection
Secret Wisdom:
Three Root Tantras of the Great Perfection
Sakya Kongma Series:

Sakya Pandita's Poetic Wisdom
Jetsun Dragpa Gyaltsan: The Hermit King
.-\dmission at Dharma's Gate by Sonam Tsemo
.\n Overview of Tantra and Related Works
Chogyal Phagpa: The Emperor's Guru
. \dvice to Kublai Khan: Letters by the Tibetan ;\fonk Chogyal Phagpa

To Kublai Khan and his Court
.\t The Court of Kublai Khan:

\X'ritings of the Tibetan ;\[onk Chogyal Phagpa
CONTENTS
.-\cknowledgments
Introduction w
1 The i\Iajestic Tantra That Is Unwritten
2 The \'ajra Yogini Tantra 39
3 The Tantra of the Undisturbed .-\rali 65
4 The Tantra of the Goddess Light Rays 107
5 The Tantra of the Flawless Jewel 119
6 .-\ Tantra on the Bodhicitta: Grabbing the Peacock by the Neck 127
7 The Tantra on the One-Pointed Samadhi of .-\valokitesvara 153
8 The Tantra on the Self-Liberation ofSamsara for the Unmoving One 183
Tibetan Texts 211
The i\Iajestic Tantra That Is Unwritten 213
The \'ajra Yogini Tantra 227
The Tantra of the Undisturbed .-\rali 235
The Tantra of the Goddess Light Rays 249
The Tantra of the Flawless Jewel 255
.-\ Tantra on the Bodhicitta: Grabbing the Peacock by the Neck 261
The Tantra on the One-Pointed Samadhi of .\valokitesvara 271
The Tantra on the Self-Liberation of Samsara for the Unmoving One 279
.\bout the Translator 287

ACKNOWLEDGMENTS
First and foremost, I wish to thank my root teacher Dezhung Rinpoche for
constantly bringing out the best in me and encouraging me to pursue a
comprehension of every branch of Buddhist learning. It was he who
introduced me to Dilgo Kyentse Rinpoche, and through his
recommendations enabled me to receive full empowerments, transmissions,
and permissions in the areas of Maha, Anu, and Ati Yogas. With the highest
regard I wish to thank Dilgo Kyentse Rinpoche, Khetsun Zangpo
Rinpoche, Nyoshul Khen Rinpoche, and Khenpo Palden Sherab for their
kind instruction and encouragement in my effort to translate the literature
of the rDzogs chen. There are many individuals, too many to name here,
that have helped me over the years to become a qualified translator, in
many ways. At this time I want to remember the kindness of Ngawang
Kunga Trinlay Sakyapa, Jigdral Dagchen Sakya Rinpoche, Dhongthog
Rinpoche, H.H. Karmapa Rangjung Rigpay Dorje, Kalu Rinpoche,
Chogyam Trungpa Rinpoche, Geshe Ngawang Nomang, Carl Potter, David
Ruegg, Turrell Wylie, Gene Smith, Karen Lang, Richard Solomon, Jack
Hawley, David Jackson, Cyrus Steams, Herbert Guenther, Eva Neumeier-
Dargyay, Leslie Kawamura, Robert Thurman, Paul Nietupski, Lou
Lancaster, David Snellgrove, Jean-Luc Achard, Steve Landsberg, Tsultrim
Alione, Carolyn Klein, Rob Mayer, Jonathan Silk, David White, and Mark
Tatz. I want to make special thanks to Marcos Gonzalez Pardo for proofing
the manuscript. I also want to make a very special thanks to Robert J.
Barnhart for his ongoing and truly generous support. The Dzogchen
Translation Group, led by Jackson Peterson, has been also been an ongoing
source of encouragement and support, and it was that group that largely
sponsored the translations in this collection. The many people who have
contributed to my understanding and ability to do this work cannot be
counted. I wish to thank everyone that has taken a kind interest in these
translations, however slight, for your part in making this work a reality.
Eight Early Tantras of the Great Perfection
INTRODUCTION
The Great Perfection, also known as the Atiyoga or the Dzogchen

(rDzogs chen), is a tradition of esoteric Buddhism that propounds
instantaneous enlightenment. This tradition was brought from India to
Tibet during the Eighth Century of the Common Era by the great
translators of that period, notably Vairochana and Vimalamitra, but also
including such luminaries as Kawa Paltseg and Chogro Lui Gyaltsan. The
literature representing the original introduction of the Great Perfection has
been faithfully copied by the Tibetans over the centuries. Several hundred
titles are preserved in the collections of the Nyingma Gyubum (rNying ma
rgyud 'bum), the Hundred Thousand Tantras of the Ancient Ones.
In this book I offer you translations of eight seminal Tantras that are
preserved in the Nyingma Gyubum. The first book herein, The Great
Tantra that is Unwritten, is one of a set of seventeen famous Tantras
known as the Upadesa Instruction Section (Man ngag sde). In addition,
readers who are interested in feminine presentations of enlightenment will
find many books of interest within this volume. The Vajra Yogini Tantra,
the Tantra on the Undisturbed Arali, and the Tantra of the Goddess Light
Rays (Marici) are specifically devoted to the concerns of dakinis and
goddesses, while the Tantra on the One-Pointed Samadhi of Avalokitesvara
represents the questions of the dakini Sun Garland and the Tantra on the
Self-Liberation of Samsara for the Unmoving One represents the questions
of the dakini Lightening Garland. The Tantra on the Flawless Jewel and the
Tantra on the Bodhicitta: Grabbing the Peacock by the Neck both
represent profound and insightful instructions on the experience of
enlightened awareness.
I have included images of the Tibetan manuscript for your

convenience and to help preserve this important literature.
All the best.
Christopher Wilkinson
August, 2016
iii
iv
THE MAJESTIC TANTRA THAT IS UNWRITTEN
In the Indian language:
Maha Esaka Uk~a Radna Ratsa Tantra Niima
In the Tibetan language:
Yi ge med pa'i rgyud chen po zhes bya ba I

Rin po che rgyal mtshan gyi rgyud I
Rgyal po'i gdung rgyud I
lTa ba nam mkha'i mtha' dang mnyam pa'i rgyud ces pa'o I
In the English language:
The Majestic Tantra That Is Unwritten

The Tantra on the Victory Banner of Precious Jewels
The Tantra that is the Heritage of Kings
The Tantra on the View that is Equal to the End of the Sky
2
The Basic Scene
A·
I bow to the Blessed One,
The One Who Reveals the Vision of his Body in its Vastness.
On one occasion I revealed these words:
None of the Tantras are to be explained.

They are not to be spoken.
They have passed into the space
\'Vhere there are no demarcations,
And are not to be described.
All of the transmissions are not to be revealed.

They have passed into the space of non-contrivance,
And are neither to be sought after nor worked toward.
All of the upadesa instructions are not to be exemplified.

They have passed into a space that is not polluted,
And are not to be worked toward.
EMa!
Listen,
0 Entourage of Holy Visionaries!
The awareness of the way things are

Is unhindered within the awareness of apparent methods.
This is clear.
These words have not previously been spoken

From out of the abode of awareness.
In the present they are not being spoken.
In the future they will not be spoken.
3
A
On one occasion I heard these words:
At the time when an awareness of the force arises without hindrance

within the sky of self-apparent reality, our teacher dwells in a space in which
he is ornamented by his own invisible body. He is there in a single company
with his entourage, the majestic visionaries of the invisible. Then, and at
that time, they have ideas in their minds, and they address him with these
words:
Kye Ma!
Master of Awareness,
Listen!
What is the intent of the view of the Buddhas?

What is the meaning of their contemplations?
Please teach us a transmission!
Please make for us a method!
So the inquirers do brilliantly inquire of him.
Then, again, from out of that invisible space, the awareness that has no
teacher gives instructions:
Iy,e Ma!
Iy,e Ma!
0 Entourage of Visionaries who Seem to be Non-Existent,
Listen well!
I have no intention of delineating the view of self-originating wisdom.

There is nothing that has gone into the past. There is nothing that will
appear in the future. There is nothing whatever that is apparent in the
present.
There is no karma. There are no habitual tendencies. There is no
ignorance. There is no mind. There is no thought. There is no knowledge.
There is no samsara. There is no nirvana. Even awareness itself does not
exist. There is also nothing that is entirely visible.
Iy,e Ma!
I have no life within self-originating wisdom,
So I am beyond the limitations of virtue and evil.
4
A Ho!
I have no work or task that comes out of this self-originating wisdom,
So I am beyond both external objects and an internal mind.
EMaHo!
I do not move from the base of self-originating wisdom,
So I cut through any ideas about its appearance.
AA!
I have no joining with or separation from self-originating wisdom,
So my body is actually self-appearing.
Ha Ha!
I am beyond the limitations
Of seeing or envisioning self-originating wisdom,
So I am beyond all objectives.
EHti!
I do not calculate self-originating wisdom,
So I am beyond taking things in and holding onto them.
AAe!
I am beyond both external and internal
With regard to self-originating wisdom,
So I am truly beyond both faults and virtues.
EMa!
I am primordially cleansed
From any delusions regarding self-originating wisdom,
So I do not go beyond the extremes of being and non-being.
Ha Hae!
I have no Dharma regarding self-originating wisdom,
So I am beyond any methods.
A He!
I have not created any cause for self-originating wisdom,
So I am beyond any knowledge.
EMaHo!
I do not reject either emptiness or appearance,
So I am perfect.
5
I, for myself, do not reject either the way things are

Or the means by which they appear,
So I am perfect.
I, for myself, do not reject either objects or the mind,

So I am perfect.
I, for myself, do not reject either life or sacrifice,

So I am perfect.
I, for myself, do not reject either evil or its full maturation,

So I am perfect.
I, for myself, do not reject either a self or a grasping to one,

So I am perfect.
I, for myself, do not reject either conceptualizations or entities,

So I am perfect.
I, for myself do not hinder any vision or any doing of practices,

So I am perfect.
I, for myself, do not reject either knowledge

Or the act of holding onto it,
So I am perfect.
I, for myself, do not reject either creation or destruction,

So I am perfect.
~ye Ala!
I ha,·e no birth or death,
So I have completely perfected
1be Dharma of cessation.
I have no outside or inside,

The Dharma of transparency.
I have no emptiness or any thingness,

·n1e Dharma of appearance.
6
I have no object to visualize

The objects in my vision.
I have no body or mind,

The Dharma of self-evidence.
I have no self or other,

The five Dharmas of the awareness.
I have no reason for my creation,

The great dhyana meditations.
I have no country to which I would go,

The country that is self-apparent.
I have no position or preference,

The wisdom of transparency.
I have nothing that would obstruct my appearance,

The three Dharmas of my dominion.
I have no one or two,

The Dharma of the circle.
I have no darkness or illumination,

The Dharmas of true illumination.
I have no duality with the understanding that there is a self,

The Dharma of emptiness.
I have no duality with filth,

The five Dharmas of cleanliness.
7
I am self-evident in five bodies,

The reality of my field and domain.
I have no expansion or contraction,

The meanings of the writings.
I have no rival.
I am victorious over everyone.
I have no word that contrives me.
I am superior to everyone.
I have no objects to look at.
I pervade everything.
I have no place to live.

I am the supporter of everyone.
I have no mind that is empty.
I overwhelm everything.
I have no heart that remembers.

I am engaged in everything.
I have no real hope.
I am spacious throughout all things.
I have no crevasses.
I beam out through all things.
I have no objects of delusion.
I am a majestic appearance.
I have no cause for practice.

I am a practice that may resemble anything.
I have no place to go.
I have gone to the other side of everything.
I have neither a deed nor a doer.

I appear individually.
My mind is the origin of everything,

And is the envisioner of delusion.
It is present in all things,
So the envisioner of delusion
8
ls my own heart.
It illuminates everything,
So the appearance of delusion
ls my own body.
It echoes through everything,

So the appearance of delusion
ls my own speech.
Unhindered vision is evident,

As if it was my own form.
Unhindered hearing echoes forth,
As if it was my own voice.
Unhindered smelling is felt,
As if it was my own scent.
Unhindered experience is savory,
As if it was my own taste.
Unhindered feelings hurry around,
As if they were my own thoughts.
My secret emotional problems

Are my own miracles.
Buddhas and sentient beings
Are my own place of burial.
lam the creator of everything.

My appearance is a majestic self-luminosity.
\\'hen it was the invisible beginning of time,
The maker of the sacrifice
\Vas the unhindered six consciousnesses
\'X,'hich hurry through.
The maker of remembrance
\Vas the unhindered six senses,
Arising in abundance.
Through the movement of the five unfettered winds

The palace of unsurveyed appearance
ls stamped with a seal.
The five bodies that are primordially pure

Are neither to be joined with nor parted from.
\\'hen we do not crave for any method,
9
Appearances are beautiful in their fullness.
The five bodies have no attachments.

They have no outside or inside.
The majestic expanse has a body of purity.
The appearance of majestic emptiness is self-evident,
So we go to the other side,
Into a place where there is no going.
The field of practice for majestic emptiness is self-luminous.

We see the Buddhahood that is not a conceptualization
As being solitary.
It was not created.
We cut through the ropes of samsara's material things.
Every Buddhist is also ornamented with this one body.
The karma of wisdom is a majestic pervasion,
So it is superior.
[0eMa!
If we delight in the rites of killing and sacrificing,
A majestic illumination will be shining.
If we emancipate all living beings,
We will meet with the mother of self-illwnination.
If we cut through cause and result at the root,
We will purify the six causes and the three effulgencies.
When we cut the ropes of the continuum of virtue,

We will be close to the lineage of the lamb. 1
When we are done with outer and inner tasks,
Our vision will be stamped with a seal.
When we have no view or meditation that clings to a mind,
The embodiment of the Dharma will be a real thing.
When we have purified the three effulgencies of the view,
The things that appear will be spaces for our bodies.
When we have no distractions

That are things to be done and the doers of them,
Reality will be a state of bliss.
When we sit alone and at ease,
The three effulgencies will appear in our bodies.
When we understand that directness is a friend,
1
Lu gu rgyud
10
We will be in the unified state of contentment.

If we remain there continually,
What will we have to do there?
Majestic illumination abides perfectly within everyone.

Tbis is, indeed, the real substance of the Secret Mantra.
From the Very Secret Tantra of the Unwritten, this is chapter one: The
Basic Scene.
11
12
The Basic Promise of Our Contemplation
Then the true nature of our awareness enters into the equanimity of a
contemplation of clarity in which nothing whatever is hindered.
Then the master, who appears as if he were non-existent, addresses it
with these words:
}0'e Ma!
Please speak on the majestic purity of the illumination of the body of
the awareness, the majestic dwelling place for the contemplations on the
awareness used by the most perfect Buddha.
That is what he asks.
Then the awareness of the way things are gives instruction to the
entourage who have the methods to appear there:
~ye Ma!
0 Entourage that Appears \Vithout Having Any Cause to Appear,
Listen!
I will teach the Dharma of illumination

Which is not shadowed by any obstructing position.
Do not be distracted regarding the purport of extreme illumination.
Listen!
The magnificent root contemplation

Will be put into a system
Using an enumeration of four.
This being so, look at this:
\Vhen we teach the wisdom of the awareness without error,

There is the majestic transmission of the unchanging root.
There is the majestic illumination of spacious reality.
13
There is the majestic coordination of our self-originating views.

There is the majestic spike-letter of the unchanging.
There is the majestic protection of something that is difficult to identify.
There is the majestic mirror that is difficult to view.
There is the majestic pathway that is difficult to travel over.
There is the majestic country that is difficult to live in.
There is the majestic place that is difficult to go to.
There is the majestic appearance that appears as if it did not exist.
There is the majestic bottomlessness that is difficult to fathom.
There is the majestic primordial glow
That is not encompassed by anything.
There is the majestic conceptualization

In which majestic knowledge is without anyone
To perform the sacrifice,
Or anyone for whom the object and the awareness are non-dual.
There is the majestic illumination in which there are no material things.
There is the total pervasion in which we are unchanging.
There is the majestic subtlety that is difficult to apprehend.
There is the majestic greatness that is not to be seen.
There is the majestic roundness that has no shape.
There is the majestic commotion that has no breath.
There is the majestic clarity that is present in colors.
There is the majestic retreat on what does not exist.
There is the majestic illumination that is difficult to investigate.
There is the majestic appearance that is empty.
There is the majestic unity the vastness of which is not limited.
There is the total perfection that appears to be a duality.
There is the majestic beauty that has no ornament.
There is the majestic fullness that is empty.
There is the majestic maturation of what is not perfect.
There is the majestic resemblance to a body that does not go or come.
EMaHo!
This is a majestic contemplation that is very secret,
So we must dwell within the thusness
Of our own way of sitting.
The majestic way of being

In which our wisdom is a single solitary circle,
Is such that we will not succeed
By looking at anything in terms of a position.
14
Furthermore,
0 Child of Good Family,
This is beyond any big city.
You must live in the solitude of the majestic space of the forest.
You must be free from both outer and inner works.
If we are not without the four majestic demeanors of the view,

We will not be lost from the Buddha's truth,
.And without any bardo,
We will instantaneously attain Buddhahood,
.And so we will not block up the door of compassion,
But we will create majestic manifestations in the ten directions.
Furthermore,
You must understand these things:
There is the view in which the mountain is content.

There is the contemplation in which the ocean is content.
There are the teachings of the upadesa instructions
In which awareness is content.
There are the teachings on the methods
By which appearances are naked.
EMaHo!
The practices of the majestic Buddhas
Do not move away from these four ways of letting ourselves be content.
I teach that there is no other way for Buddhahood to appear.
_,1 A!
The view by which a mountain is content
Is truly secret.
We do not have any doubts.
We are inherently unchanging.
Moreover,
This is totally obvious when we are in the state of being the sky.
This awareness that is the essence of our purpose
\'Vas not created.
\\'here would there be anyone who is its creator?
It is not contrived.
There is no one who ordained it.
It is not a view.
It is beyond the Dharmas that make up views.
15
It is not a vision.
It is completely clear of things that make us see.
It is not an illuminator.
It is beyond the positions of things that are illuminated.
It is not written.
It pervades the ten directions without impediment.
It is not a quest.
It is beyond the Dharmas of searching and practice.
It is not singular.
It is beyond the Dharmas of plurality.
It has no outside or inside,
So it is transparent and has no inside or outside.
It is not something that makes up a view.

It is beyond both permanence and annihilation.
There is no view for this,
So there is no looking at it.
Without going beyond what it means to have a view,
We inherently have no view.
This is not something that exists.
We must be present in its state.
EAe!
As for the contemplation in which the ocean is content,
It is not something that appears.
It is not something that makes things appear.
It is not empty.
It is not something that exists as emptiness.
It is not a clarity.
It is a country of majestic clarity.
It is not a depression.
It is inherently without wildness.
It does not move.
It has not moved.
It will not move.
It is unshakable.
It does not shake.
It is beyond all shaking.
It was not brought forth by any creator.
It is a view that is a majestic means of settling ourselves.
It does not expand or contract.
It is the state of a unified contentment.
It is not something that remains anywhere,
16
And it does not leave anything behind.
Secret wisdom is like an ocean.

It is spontaneously smooth from the primordial.
Come into the dominion of the unshakable!
Through the magnificent ocean that is difficult to plumb or fathom,

See the tip of the victory banner that does not fail!
There is no mind that is empty.

The body of majestic non-contrivance has no creator,
So it is victorious over all creation!
This is self-originating from the beginning.
It is a truly uncontrived contentment.
It is not changed by appearances.
It is not contrived by the intellect.
When reality is present within the sky

It is revealed to be our true contemplation.
When the embodiment of the Dharma
Brilliantly abandons thoughts about wisdom,
There will be nothing that would make it change.
This is the inspiration of our meditation.

When we do not cling to any positions that we may visualize,
It is like the planets and the stars arising in the depths of the ocean.
The transparent aspect of our non-changing is unhindered,
So this is the way to sit for our contemplations.
OAo!
These are the upadesa instructions for the contentment of our
awareness:
This is our secret heart.

It brilliantly overwhelms our eyes.
We investigate without joining with it or parting from it.
Our dominion emerges from the two corners of our eyes.
The light is subtle.
It emerges as an entwinement.
The essence that comes from it
Manifests as in the lineage of the lamb.2
2
Lu gu rgyud
17
It appears to be accompanied by a body.
As for the contemplation

In which we cut through to a single illumination,
\X'e seek out a settling place for our awareness.
'Ibis is the greatest secret of the secrets.
Our illumination is liberated into the other side of our power.
\X'e do not clench at this out of attachment.
It is self-evident.
'lbrough this there is the body of the true Secret Mantra.

It is brilliantly clear to the lineage of the lamb.
Through taking it to be five by five,
\X'e encompass everything.
This is also described as something that arises as a multitude.
For those who are wise in the methods

Of the illumination of the awareness,
The pathways of the Secret Mantra are multitudinous.
The bodies of the Buddhas are multitudinous.
'The intellect that conceptualizes delusion is inconceivable.
The objects of our visualizations are entirely pure,

So the embodiment of the Dharma has no thoughts.
'lbe embodiment into form is revealed to include thoughts.
I myself am the self-illumination of the awareness.

The Dharmas that I demarcate are a state that is beyond speech.
Secret Wisdom is me!
I have no attachments.
'Ibe mandala of my speech is majestic.
In true contentment,
Everything is whole.
The wisdom of the awareness is pervasively encompassing,

So the five conditions for illumination
Are luminous as light.
The solitary circle is uncomplicated.
The particulars of our intellects are beyond speech,
And the clarity of their magnificent illumination
Is brilliantly majestic.
18
The single body of wisdom is revealed to be

Illuminated in all things.
It has neither any filth nor any subtlety or grossness.
The wisdom of our awareness melts into the space of our bodies.
The five unhindered lights appear as our objects.

They are perfected in their unity.
\Ve are aware that there is no plurality.
The awareness of transparency

Appears to be my own five bodies.
Secret wisdom is a space for my body.
Reality has dwelt within emptiness

From the beginning.
The luminescent aspect of awareness
Beams out into the ten directions.
Contentment is a necessity for the 0.
Our perspective is present in this way.
UO!
As for the magnificent method of letting appearances be naked,
It is the basis for every majestic appearance.
It resembles the Buddhas of the five elements.
The five great ones are, in fact,
Obvious in the appearance of our mother.
Come into the majestic non-grasping
That is in the state of non-distraction!
The majestic Secret Mantra

Is the five great wisdoms.
Use the five great ones
To come into the dominion of the unmoving!
To let the awareness of Vajrasattva be naked

\Ve reveal that everything is an appearance
Of the embodiment of the Dharma.
The appearance of pure wisdom

Appears to be naked,
So the secret method of settling things
Is the state of the method
In which we let things be naked.
19
In the appearance of our bodies,

We do not reject the five elements.
1bis is not a rejection.
Come into what it means to be in this state!
The spacious space of reality

Has been determined to be
The majestic appearance of nakedness.
Do not visualize a reason to meditate on the great perfection.

The great gathering place for our views
Is the lamp of our dominion.
The place we are carried in our meditations

Is revealed to the lineage of the lamb.
It is where we are not separated
From the great practice ground of our practice,
Where our three aspects are said to be our own essentiality.
The contemplation of the Buddha

Is a space of greatness where there is nothing to do.
We do not go beyond this.
Reality is not to be worked towards.
We do not leave this.
1bis is the view of the Secret Mantra.
From the Great Tantra on what is Unwritten, which is a majestic secret,

this is chapter two: The Basic Promise of Our Contemplation.
20
Revealing the Uncreated Dharma

To the Awareness That Is Not Deluded
Then from out of the unchanging space of the awareness, the palace
that is ornamented by reality, the magnificent embodiment of awareness,
which is an unchanging wisdom, utters these words:
EMa Ho!
This country that is a majestic total purity of natural appearance
Is blazing in its clarity,
So the palace of our body dwells within the unchanging.
The appearance of disciples who are deluded

Is an unlimited roughness,
So I bring forth a multitude of compassions
That do not do anything.
The appearance of the spaciousness of reality

Is a glorious clarity.
From a single thing that has no wisdom
There arises a multitude.
This is a majestic appearance.

There appears to be a secret country.
The majestic illumination of our bodies
Is indeed multitudinous.
Our speech is unhindered,

So we are able to do something meaningful.
The light from the Buddha's body is inconceivable.
The contraction and expansion of the circle

Blaze like rays of brilliance.
The works of the majestic Secret Mantra
21
All, with none excepted,

Beam out individually.
From the beginning,

We do not join with or part from
The four methods of settling ourselves.
EMaHo!
The Secret Mantra itself abides
Within the Secret Mantra itself.
Through wisdom itself,
We transform into a majestic wisdom.
All reality appears to be centers and peripheries.
The Buddha, who directly perceives the unborn,

Sees the appearances that are completely pure,
Without making objects out of them.
His body and wisdom,
On their own behalf,
Are inherently non-existent.
From out of emptiness

There blazes the light of the heart of wisdom.
It is not a darkness.
It is a majestic illumination.
Then there is the majestic appearance of the invisible,

So the embodiment of awareness
Is truly visible to the lineage of the lamb,
And so it asks a question with these words:
Kye Ma!
Secret awareness is accompanied by light,
So please reveal to us the vision of transparency.
That is what it asks.
Then from the majestic country,

Where awareness encompasses the sky,
These words are proclaimed:
F;ye Ma!
0 Entourage Who Are Visible,
22
Listen carefully!
I have no delusions with regard to pure awareness.

You may ask why this is so.
The awareness that embodies the lineage of the lamb

Has never experienced delusion in the past.
In the present it is not deluded.
It is not possible that it be deluded in the future.
For these reasons it is the undeluded Buddha.
The lamp of purity for this dominion

Was not created in the past.
It is not being created in the present.
It will not be created in the future.
For these reasons,
It is called an uncreated Dharma.
So it is said.
It is a majestically uncontrived excellence.

It is a majestically unpolluted base.
It is a majestically unaltered vision.
It has the identity of these three majesties.
This is called:
"Teaching the uncreated Dhanna
To the undeluded Buddha."
Now this embodiment of the lineage of the lamb,

This vajra awareness,
Has never been present in any entourage in the past.
It is not possible that it be present in any entourage in the present.
It will not be present in any entourage in the future.
This lamp of the purity of our dominion

Has never experienced separation from sentient beings in the past.
It is impossible that it be separate from sentient beings in the present.
It will not be separated from us in the future.
For these reasons,
Appearances arise from out of the invisible.
Now the embodiment of the lineage of the lamb,

This vajra awareness,
Has never experienced Buddhahood in the past.
23
It is impossible that it become a Buddha in the present.

It will not become a Buddha in the future.
'Ibis lamp of the purity of our dominion

Has never experienced dwelling within sentient beings in the past.
It is impossible that it dwell within us in the present.
It will not dwell within us in the future.
For these reasons,
When something is not presented in the scriptures,
It will be exemplified in the upadesa instructions.
So it is said.
E Ala /-lo!
The pair of Buddhas and sentient beings
Have never experienced separation in the past.
It is impossible that they be separated in the present.
'111ey will not be separated in the future.
For these reasons,
'There are no delusions in the scriptures.
Delusions appear in the upadesa instructions.
So it is said.
All sentient beings live in samsara,

But we have not seen any real samsara in the past.
\'Ve do not see it in the present.
We will not see it in the future.
For these reasons,
\'\'e may have an understanding of reality,
But we do not understand the people.
So it is said.
'Ibe vajra body of the properly perfected Buddha

\'Vas not understood in the past.
It is not understood in the present.
It will not be understood in the future.
For these reasons,
Even though the Buddha does not have any conceptualizations,
He conceptualizes the way things appear.
So it is said.
I am teaching that there are no big holidays

For Buddhas and sentient beings.
The way of being of awareness
24
Has no delusion within it,

But the methods of illuminating it
Appear as if they were deluded.
For these reasons,
The Buddhas and sentient beings do not move away
From a single base.
So it is said.
E Ma Ho!
Contemplate this!
The space of the sky is non-dual.

Vajrasattva's secret mantra is an embodiment of awareness.
It is not permanent,
And it is absolutely not annihilated.
It is not empty,
And it is not transparent, by its very nature.
It is not an accordant cause.
Illumination is pure in its own place.

It is not a way of happening.
It is the complete perfection of the ways that things happen.
It is not a way of giving birth.
The way of illumination appears to be dual.

Reality is free from both names and correctness.
The recognition of the pure sky
Is beyond everything.
The appearance of an A is unborn,

And it is unrecognized.
The non-dual wisdom of purity
Shines in the sky.
It does not hinder works and deeds.
We absolutely do not have any visualizations.

True natures do not exist.
They are like the reflections in a mirror.
This is unhindered and it has no hindrance.
It is present in the hearts of everyone.
The secret way of being is so.
25
F;ye F;ye!
The illumination of our bodies is unhindered.
The playfulness of our speech
May teach anything at all.
The works of our hearts
Do not exist anywhere.
The deeds and actions of our awareness are not hindered.
The ideas in our minds are multitudinous.
From the great secret that is the Tantra that is Unwritten, this is chapter
three: Revealing the Uncreated Dharma to the Awareness That Is Not
Deluded.
26
The Ultimate Illumination
Then again the awareness, which is not created by any cause, gives
instruction to the All Good Mother, who is of an uncreated transmission.
At this time, we use the method of unhindered illumination to listen:
~ye K;-e!
The visible lineage is endowed with a majestic wisdom.
It is beyond any visualization.
The embodiment of the lineage of the vajra lamb
Is an inestimable majestic illumination.
The body,
The circle,
The embodiment of the half-circle,
The wisdom,
The embodiment of wisdom as form,
The light,
The beaming out and reconvening of the light,
The flickering that has no breath,
The multitude of things that have no minds,
And the body that has no life,
Are gathered here.
The pure lamp for this dominion is like this:
It has its own luminescence.

It is not covered over.
It has an aspect of clarity
That does not have any object.
It has a fence,
Which was not built.
It has a circumference,
That is not drawn out.
27
It has a country,
That has not been surveyed.
It has an illumination,
That has not been organized.
Further,
We are present where our dominion and our awareness
Are neither joined with nor parted from.
This is the majestic appearance
Of a land we do not visualize.
It is lacking in any areas of filth,
And from this essence
Our cause is awakening.
Our condition is purity.
Our objectivity is unhindered.
We are self-liberated,
And are together with our own essence.
We are beyond the six objects.

The five great ones are pure in our dominion.
We are not distractible.
We have no conditions,
So we are liberated into a majestic condition.
Through having nothing to view,

We are greatly astonished.
Through having no position,
We stop creating views.
[0eMa!
Through our illumination,
Inconceivable numbers of bodies appear.
We are whole within a space in which
We do not abandon the conventionality of plurality.
The bodies of the Buddhas are brilliantly multitudinous,

So we do not move away from our essence.
We teach many things.
When we have gone beyond samsara,
We will have exemplified nirvana.
We simply do not move away from
The illumination of the embodiment of the Dharma.
We are totally luminous and bedazzling!
28
The embodiment of awareness is a great equanimity.

This is the aspect of its transparency.
We will see the great vastness of the appearance of a vajra body.
As for me,
I have brilliantly gone beyond the creator himself.
From the Tantra that is Unwritten and is a great secret, this is chapter
four: The Ultimate Illumination.
29
30
Revealing the Grounds for Deviation There Are

In Words about the Great Perfection
Then again from out of the pure space where there are no objects,
which is inclusive of the inconceivable number of heaps that do appear, the
awareness of methods gives instruction to the knowledge of power, and
because the pure sky is not in balance, it listens very well:
J<;ye!
There are no writings on the way to exemplify this illumination.
It is beyond all words.
It is inherently lacking in anything to be said.
It is inherently lacking in any differential demarcations.
There is no object.
There is no mind.
There are no writings.
For these reasons,
There is no Tantra.
There is no transmission.
There are not any upadesa instructions.
This is beyond all words.
It is empty of having anything to say.
EMa Hof
The appearance of the Dhanna
Is lacking any Ka. 1
I do not have any letters.
I do not have any birth.
From the beginning,
I have not had the letter A.
I have no abode that would be obstructed.
'The first letter of the alphabet in both Sanskrit and Tibetan.
31
I am by nature without the letter Orn.

I have neither any joining nor any parting,
So I have indeed exhausted the letter Hurn.
I am by nature empty of the names for the letters there are
In the multitudinous appearances there are in any body.
The characteristics of the Secret Mantra are brilliantly clear,

So where are the real things that are the letters?
Solitary Buddhahood is brilliantly illuminating.
It has no demarcations.
There are no writings of any kind.
Awareness itself has no cause,

So where would there be any letters to generate it?
The embodiment of wisdom is perfect in itself,
So it does not have even the perfect A.
The solitary circle is totally fulfilling,
So it does not even have a name for compound letters.
Its appearance is unpolluted and is totally perfect,
So it is proclaimed to have no combined letters.
The body of our awareness does not have any substance,
So it does not have the three syllables. 4
This awareness that is ornamented by five lights

Does not have any real color,
So there will not be any colors for the letters.
In the lineage of the lamb,
Which is spinning around,
There is nothing that would appear to be a shape,
So we do not wish that it would have the shape of a letter.
Awareness may be either substantial or insubstantial,

So we have no wish for a self that is aware.
The body of awareness is non-dual,
So where would there be any taking in or holding onto letters?
Awareness has no one or two,

So I do not believe that there are any stages or paths for letters.
The illumination of the awareness is self-perfecting,
So I do not believe there are any real compounds made of letters.
~ OfTI, .A:, and Hiirp.

32
Self-awareness does not have any substance to exemplify

Or to be used for an analogy,
So I do not see any analogies for letters.
The body of awareness has no filth,

So I am not obstructed by the filth of letters.
Self-awareness has no virtue or evil,
So it is beyond both the virtues and evils of letters.
EMa Ho!
The reality of being unwritten is pure.
Any designation for either the causes or the impacts of letters
Does not exist.
I brilliantly teach that the causes for the letters are multitudinous,
So letters in themselves are meaningless.
There are not any meanings in the letters.
My own awareness does not depend on the Dharma.

My body is not to be seen through using the meanings of letters.
The self-originating wisdom which is at the beginning
Does not depend on any causes or conditions.
I do not work toward there being any causes or conditions for letters.
From the beginning,
The three bodies are self-perfecting,
So I do not depend on bunches of letters.
The Tantras, transmissions, and even the upadesa instructions
Do depend on bunches of letters,
So the Tantras and transmissions are obstructing me.
The Highest Lord 5

Is truly stainless.
He has no rival.
He is a Buddha!
So I do not live within the meaning of some letter.
The King of Self-Originating Awareness

Does not depend on words that are exaggerations or depreciations.
\'Vords and letters are poison for me.
, Inog ma'i mGon po
33
To begin with,
In a great ground of bondage
We do not find any enlightenment through words.
I am not to be characterized by writings.
During the interim,

In a great ground of movement
We have neither hope nor fear,
So it is not correct to reject or accept letters.
The illumination of the awareness
Is not something that is calculable,
So even the forty-two letters, 6
In the ultimate intent,
Do not exist.
In the mandala of the light of the five bodies

There is not even one letter to be put up.
My appearance is pure,
So by my very nature
I am without any letters
That might be illuminated or translated.
Secret awareness is spontaneously perfected.

It does not have even a single name for any letter.
In the illumination of the Secret Mantra Ati,
Letters of demarcation do not exist.
The Ati is a majestic self-perfection.

It is lacking in the letters of delusion.
From the great secret that is the Tantra that is Unwritten, this is chapter
five: Revealing the Grounds for Deviation There Are in Words about the
Great Perfection.
6
The number of letters in the Sanskrit alphabet.
34
Revealing the Testament of the Great Perfection
Then again our awareness of reality that is neither joined with nor parted
from rises up from the great illumination that is the illumination of natural
clarity, and gives instruction to the All Good One, the continuum of
illumination:
Kye Kye!
Brilliantly abandon
All your signs,
Letters,
And conventionalities!
Look at the appearance of your own body!

Do not be attached to all your external enjoyments!
In dense forests where there are no friends,
Dwell upon this very thing!
Look right at the positionless appearance of emptiness!

If you want to apprehend the base of original purity,
Which is extremely difficult to apprehend,
Receive the embodiment of the lineage of the lamb
As your vajra family!
If you want to roll the dominion that has no birth or death

Into a unity,
Look right at the lamp of this completely pure dominion!
If you want to live alone,

Without any friends,
Do not lose the contemplation in which
We allow appearances to be naked!
If you want to see a body that is not to be seen,

Bring together the ends there are
35
In the upadesa instructions for the contentment of a mountain,

In a place where you alone are the circle!
If you want to move through the sky

\Vithout any feet,
Study and search for the upadcsa instructions
On the contentment of the awareness!
If you want to be pristine,

To have no outside or inside,
Always remain within the contemplation
Of the contentment of the ocean.
If you want to attain the inspiration of original pristineness,

Perfected into a unity,
Do not leave behind the true significance of the four contentments!
If you want to appear in a magically apparent pure realm,

Do not lose the lamp that is a true awareness of your dominion!
This has been proclaimed to be the supreme method for birthlessness.
E Ma!
.Appearances that have no substance arc most amazing,
But they are obstructed by the five gross elements.
This cannot be made evident by those who lack the transmission.
lbc essence of self-evident awareness is spontaneously bedazzling.
It is obscured by our subtle emotional problems,
So we cannot make it permanent.
The appearances we make by structuring reality

Glow in their clarity.
If we are obstructed by a multitude of various practices,
We will not perceive this directly.
Further,
It is difficult to apprehend the essence of our awareness.
We will succeed by relaxing with the effulgence of wisdom.
The dominion of the awareness is unchanging,
But we will succeed when we have exhausted
'Ibc conditions there are
For the force of our awareness.
1be true nature of the awareness encompasses all things,
36
But the embodiment of the Dharma touches on the instructions.
From the great secret of the Tantra that is Unwritten, this is chapter six:
Revealing the Testament of the Great Perfection.
The awareness of the way things are says to the entourage that has
methods to give:
The Great Tantra that is an Unwritten Secret,

The Tantra on the Victory Banner of Precious Jewels,
The Tantra on the Heritage of Kings,
The Tantra on the View that is Equal to the End of the Sky,
Is finished.
37
38
THE VAJRA YOGINI TANTRA
Vajra Yogi l)iikini Sanu Kro Kro Tantra Nama
rDo tje mal 'byor ma'i rgyud
The Vajrayogini Tantra
39
40
The Basic Scene
The Dakini spoke these words:
I bow to the glorious Vajrasattva.
Our teacher, who is called Vajrasattva, was in a single company with a

manifest entourage of the children of the Victorious One, an entourage that
was none other than himself, and an entourage of the unempowered who
had gathered out of faith. They were present in the pure land of Akani~ta
that is called Lotus Land and is also called the Land of Happiness.
On that occasion, the Bodhisattva Garab Dorje asked:
0 Teacher,
Vajradhara,
Please teach us,
We being the five kinds of dakinis,
Along with our entourages,
The correct meaning of the inspiration of the circle. 7
The Blessed One Vajrasattva gave instruction:
The female Bodhisattvas who are the cause must make a frnal settlement
with the male Bodhisattvas who are their results. There will come a time
when the holy Dharma will come up like the rising of the sun, then the
totality of the holy Dharma will fail, and it will no longer be visible. At that
time there will be what is called: "The eon of visible darkness." Then my
teachings will take the victory, and the teachings of Sakyamuni will fail. At
that point, the holy Tantras will be spread, but even after they have been
translated, they will be taken as pathways that are to be possessed, and will
become things that are from the past.
So did Vajrasattva give instruction.
From the Vajrayogini Tantra, this is chapter one: The Basic Scene.
7
Thig le
41
42
Revealing the Base
Then the Blissful ZombieK asked Vajrasattva:
How will the delusion begin?
That is what he asked.
These are the instructions:
The spontaneously formed circle is unceasing clear light.

It is unceasing in the base.
The wind is spontaneously formed.
\Vhen the wind blows,
Our own place is shaken.
We are unsettled,
We quake,
And we flicker.
Then there will be what is called: "The barren wind."

So shaking, trembling, and delusion
Will be known within our minds.
Our own experience will be empty,
But it will be known, for it will be visible.
We will not visualize anything other than that,
And a variety of flickerings will arise.
\'Ve will not see our own appearance,

But will see the appearances of others.
This great wind is the wind of karma.
Spontaneous realization comes from the letter A.

It appears as these five:
K Ro langs bde ba. This is a name for Garab Dorje.
43
Our heads, shoulders, hands, feet, and foot supports.
With the exception of an exclamation that merely indicates it,

The great circle has no letter.
The great emptiness has five letters:

A is the letter that is the best of all.
It is a letter of great significance, and is holy.
From its effulgence there is the letter Ha.
It is known as: ''The letter of effulgence."
Through its luminescence there is the letter Ma.
It is the creator that gives birth to all things.
Its playfulness is the letter 'a.
It is well known as: ''The letter that cuts things off."
The act of cutting off is unchanging,
So it is widely famed by the name of Manu. 9
In it the five lights brilliantly blaze.
The Ma beams out in white light rays.

The A beams out in dark blue light rays.
The Ha beams out in green light rays.
The 'a beams out in red light rays.
The Sa beams out in yellow light rays.
The blazing light of a multitude of colors
Is a heap of brilliance that is beautiful to look upon.
So he spoke.
lbis reveals our own place to be spontaneously realized.
From the Vajrayogini Tantra, this is chapter two: Revealing the Base.
9 lbis is the Sanskrit word for "hwnan."
44
Eight Early Tantras or the Great Perfection
Being Deluded into Being Among

The Six Classes of Living Beings
Then again he asked:
Blessed One,
Vajrasattva,
The clear light that is delusion regarding the circle
Is not understood to be anything but the barren wind,
So we are confused.
How is it with the lusts of sentient beings?
So he asked.
Again he proclaimed:
\Ve do a variety of what is called: "Karma."

At first we are born.
At the end we are set free.
As an analogy,
It is like a poisonous snake breaking out of a knot.
A majestic vision is a magnificent clarity.

The body of light and the embodiment of the mind
Are made equal,
And our marks and exemplary features are perfected.
At first we think this is an embodiment of our minds.

\X'e work on it,
And hold onto making the teachings equal.
This is also an abiding in the essence of the A.
\X'hen we proceed out of this,

It appears as a light.
45
We hold onto this body of light with our minds.

This is well known as: "The reflection of light."
We make attributions about this,

So the marks and exemplary features of our body of light
Take on their own side,
And we cling to this.
So we are deluded,
As if by the sound of the echoes off of rocks.
When we enjoy the five good things we desire,

We are deluded into being gods or asuras.
When we do not understand that things are like that,
We are deluded into attachment,
And so we are deluded into being hungry ghosts.
Further, when we do not know our own faces,

We become attached out of hatred,
And are deluded into being in hell.
In the present, we give birth to great pride,

And through this, we are deluded into being human.
Due to these things there appear the great winds of lust and hatred.
The five kinds of lust and hatred also emerge from the A.
It is the supreme cause for everything that we may talk about.
So he spoke.
From the Vajrayogini Tantra, this is chapter three: Being Deluded into
Being the Six Classes of Living Beings.
46
Recognition of the All Good One that is a Result
Then the Blissful Zombie asked Vajrasattva:
Are the measure of the All Good One's understanding

And the intuitions of the Manu of the three reahns
The same,
Or are they different?
How is it?
Vajrasattva gave instructions:
The All Good One is deluded from the base.

When our intelligence is good, we are liberated.
Vajrasattva knows the five kinds of illusion.
There are two kinds of delusion

For the Manu of the three reahns:
They are indivisible from their cause, like iron,
And they are indivisible from their cause, like gold.
The differential results occur by themselves,

So there are two kinds of All Good One.
The All Good One that is a result
Is a reflection of our minds,
And is known as a manifest embodiment.
The reflection of light is known as the embodiment of pleasure.
The marks and exemplary features
Are known as the embodiment of the Dharma.
Appearances that are beyond

Being objects of our knowledge and awareness
Have no true nature,
So we are liberated from our objects.
47
lbere are no thoughts in this clarity,

So we are liberated from our thinking minds.
\'\'hat is invisible has no true nature,
So we arc liberated from the path.
lndi,·isibility is liberated into its own place,

So it is liberated into a state of differences.
111c body of wisdom is self-originating,
So demarcations are liberated into their own place,
And there are no differences.
Ibis is what is called: "The liberation into our own place
Is the liberation into a state of differences."
'Ibis is what is called: "The realization of understanding."
This is chapter four: Recognition of the All Good One that is a Result.
48
Recognition
Then he asked:
Well then, please teach the recognition of the embodiment of pleasure.
So he asked.
Again he gave instruction:
\X,'hen our marks and exemplary features are perfected,

We play with the objects of spontaneously realized illusion.
Our bodies are like illusions.

They are bodies in which there is no true nature to their appearance.
They face everywhere,
So we see in ten directions.
To have a body of wisdom

Is to be a Tathagata.
Our speech is a speech that is like an echo.
It is like the speech of Brahma.
It echoes forth pleasantly.
Our heart is clear in being a manifest illusion.
The illusion is clear unto itself.
It is also clear for others.
This is the knowledge of how things manifest and of how they are.
To be extremely brief,
This is omniscience.
Our objects appear,

But there is no true nature to their appearance.
A blazing light of a multitude of colors
Shines out as a pure land that is like an illusion.
If we push it, it moves off.
49
If we suppress it, it sinks down.
Our entourage is a magnificent self-appearance.

The vajra cross-legged position is perfect Buddhahood.
The face in the Eastern direction is an effulgent dark blue,

And Vajrasattva and all the rest
All appear to be dark blue.
The face in the Southern direction is a luminous yellow.
Ratnasambhava and all the rest
Appear to be yellow.
The face in the Western direction is red.
Amitabha and all the rest
Appear to be red.
The face in the Northern direction is a shining green.
It looks on everything in supreme delight.
All of them are also present in heaps of light.

The blazing light of a multitude of colors
Is clear like the sun,
And luminous like the sky.
So he spoke.
We remain in the body of light

And beam out in the rays of our speech.
So he spoke.
This is the teaching that through our recognizing our embodiment of

pleasure, we are self-liberated into a totally pure land
Without any meditating,

There is the pure land that we contact with.
Without any generation,
There is the body that is born of itself.
Our body is a wheel of jewels.

Our speech is a wheel of jewels.
Our heart is a wheel of jewels.
This is chapter five: Recognition.
50
The All Good One Who Is a Cause
Then again he gave instruction:
The teachings on the recognition of the All Good One who is a cause
are that we are to recognize the analogy without mistake, the meaning
without mistake, and the signs without mistake.
There are three unmistaken analogies: The garuda, the lion, and the blue
sheep. These are the three analogies for the cause of yoga.
Baby garudas that are inside the egg

May spread out their wings,
But they do not come out.
As an analogy,
A yogin who has understanding
Will change as he changes,
But will not change.
As an analogy,
\Vhen baby garudas emerge on the outside,
The egg cracks open,
And they are equal to their mothers.
They do not worry about those that will come after them.
Without any effort or searching,
They fly into the sky.
They are equal to their mothers,
So they are not different from them.
They all have mouths that are sharp and are to be nurtured.
As an analogy,
\Ve are mistaken when we encounter what things mean.
So he spoke.
As an analogy,
There is the yoga of understanding.
51
To have unmistaken signs is like this:
The lower Dharmas are perfect in their intent.

There are no letters for the correct limits.
We open the shell of the egg of our ignorance.
Our understanding grows from within,
Till we throw off the heaps and meet with the base.
So he spoke.
Lion cubs are equal to their mothers from the womb.

They are equal,
But they are not given the title of "lion."
The awareness of those who have understanding
Is liberated from within.
It is liberated,
But this is not given the name of "an open womb."
After they emerge through the door of the womb
They are called lions.
After we have arrived at the base,
We attain a position in the line of the Buddhas.
So he spoke.
As an analogy,
The children of the blue sheep abide in the womb.
The sound of freedom does not enter into the rocks.
"Freedom, 0 Freedom" will not go in.
When they come out from their mother's womb ,
And when their mother goes into the rocks,
The children will also doubtlessly be free.
This is the Mahayoga.

Our awareness is liberated above our purposes.
Even the names of Buddhas and of sentient beings do not exist,
We may have ideas, but they do not change things.
The general areas of the Buddhas and of sentient beings,
The general areas of samsara and of nirvana,
And the general areas of realization and spontaneous realization:
The names of these things are "barren."
The name of their wind is: "The barren wind."
Their appearance is barren.
Our holding onto them is barren.
52
Our holding on is a generalization.

Through contemplation we will not arrive
At the level of Buddhahood.
The similarity of their appearance
Is a pain for our heaps.
It brings forth happiness and sorrow

In the effulgence of our hearts,
While in the objects that we understand
There is a great happiness.
This itself is the purity of the world.

%en we are liberated,
We also teach the path of liberation.
So he spoke.
This is chapter six: The All Good One %0 Is a Cause.
53
54
Teaching that the Awareness is Liberated Within
Then again Vajrasattva proclaimed:
These are the teachings on the contemplation in which awareness is

liberated within and the contemplation in which awareness is liberated into
the surface of the base:
The teachings on the contemplation in which awareness is liberated
within us are:
In the present,
This self-luminous self-awareness is not recognized,
So we take the Buddha to be our enemy.
Our awareness falls for Mara,
And we hate our self-luminosity.
\Ve are attached to this,

So our desire is non-dual with it,
While our karma appears to be a duality,
So we are ignorant.
We hold this to be an I,
So we are proud.
We hurry after this I,
And so we are jealous.
Due to this we take the Buddha to be our enemy.
Our awareness falls for Mara,
And we put the body of the Dhanna behind us.
\Ve use the manifest embodiment for deception.

\Ve use the embodiment of pleasure
As something to get us into grounds for deviation.
E Ma /lo!
Pity for sentient beings!
55
This is the liberation of the awareness

Into inner clarity:
When our own clarity is uncontrived,
That is the embodiment of the Dharma.
When it manifests by itself,
That is the embodiment of pleasure.
When it is self-liberated
That is the manifest embodiment.
When we have nothing to join with or to part from

That is the circle. 10
Self-luminous awareness is the supreme view.
When we are liberated into a core of self-illumination
That is the supreme meditation.
The knowledge that whatever appears is self-originating
Is the supreme practice.
When there is no ceasing of this continuum
That is the supreme result.
When we understand the self-evidence of the arising of the force,
Our awareness is liberated within.
From the Dakini Tantra, this 1s chapter seven: Teaching that the
Awareness is Liberated Within.
111 Thigle
56
Eight Early Tantras oFthe Great Perfection
The Liberation of Awareness

Into the Surface of the Base
Then again there is the liberation of the awareness

Into the surface of the base.
This is beyond the limitations of the body.
It is in a time which is already in the past.
Excellent yogins are of three kinds:

Those who have no remaining heaps,
Those who have joined with sound,
And the Buddhas.
The middling are liberated right here.
They are liberated by ceasing to breathe.
The inferior will dwell in the bardo for three days.
They will be liberated when they have left behind the Dharma.
The middling are of three sorts:

The excellent are the three sorts who are stamped with the seal.
They will be liberated in the bardo of reality.
The middling will be liberated in the wheel of appearances,
Within the wheels of this world.
The inferior will be liberated into the wheel of clear light,
\Vithout having any personal control.
The most excellent of the inferior

Will be liberated into a magnificent vision
After they have seen the clear light.
The middling will become Buddhas
In the wheels of clear light,
Without being personally in control.
The inferior will personally experience
The self-liberation of their awareness
Into the thirty-five,
57
In a single moment,
And they will be liberated into just this.
So he spoke.
From the Vajradakini Tantra, this is chapter eight: The Liberation of

Awareness into the Surface of the Base.
58
Revealing the Way the Rewards for the Levels Appear
Then Vajrasattva gave instruction:
The reward for being a Buddhist

Is to live like the heart of the sun.
Manifest embodiments appear ceaselessly in our rays.
Embodiments of pleasure appear ceaselessly in our light.
So it is that the solitary circle
Is obviously the radiant clarity of an embodiment of pleasure.
We are effulgent within the light,

Without joining it or leaving it.
Our manifest embodiments become an unceasing bridge,
And through a non-duality that we do not join or leave,
Our embodiment of the Dharma becomes an unceasing river.
lbrough the circle that we do not join or leave,
We take the entirety of the three realms to be a delusion.
EMa!
The karma and habitual tendencies of sentient beings,
And the body and wisdom of the Sugata
Are equal!
The yoga of understanding appears in its effulgence.
The solitary circle is self-evident.
The light rays of compassion are visible as a body.
So he spoke.
From the Vajradakini Tantra, this is chapter nine: Revealing the Way the
Rewards for the Levels Appear.
59
60
Revelation of the Symbols
Then the revered Yogini proclaimed this chapter of the Tantra of the
Symbols for the Circle to the Blissful Zombie and the inconceivable
Bodhisattvas who were in a single company with him, those Bodhisattvas
and their entourages who had everything:
Insert the staff of the hermaphrodite Rudra

Into a rosary of the three pieces of a skull.
Draw a circle with a sickle of clotted blood.
The wheel will have its own blazing pressure.
Attach jewels that are like swords.
We must mark it with a KhatvalJlga.
We cover the sky with dry tree leaves.

We use a conch to liberate sentient beings.
We use a fish to cut a path through the ocean.
\Ve use a mirror to illuminate the apparent world.
We use an umbrella to illuminate flowers.
\Ve use a vase to remove the thirst of sentient beings.
\Ve use a wheel to trim the swirl of hairs at our hearts.
\Ve use a victory banner to show the sign.
\Ve use a flag to carry them away.
So she spoke.
From the Vajradakini Tantra, this ts chapter ten: Revelation of the

Symbols.
61
62
Rejoicing
Then the Bodhisattva Garab Dorje said to the dakinis:
Take this Tantra of mine as a Tantra that illuminates everything.

It shows the inspiration of Bodhisattvas
\Vho hold to pristine vision.
Take it as a Tantra that subsumes their contemplations.
It teaches the instructions on the bardo,

So take it as a Tantra for the readiness to die at the moment of death.
Its vision is pristine.

Its holders are self-liberated.
Our minds are self-liberated.
Our wisdom blazes by itself.
We come into contact with our three embodiments.
Our wisdom is brilliantly visible.
The mouth of the womb is stamped with a seal.
\Ve escape the pit of samsara.
Our awareness is primordially pure.

The three worlds are entirely pure.
The Tantra of the Total Llberation of the Three Realms has been
proclaimed,
So the Vajra Dakinis all rejoice!
It is finished.
63
64
THE TANTRA OF THE UNDISTURBED ARALI
Arali Drikusnahi Tantra Nama
A ra li myogs pa med pa'i rgyud ches bya ba
The Tantra of the Undisturbed Arali
65
66
Great Bliss and a Perfect Store
I bow to the glorious Vajradhara himselfl
These words were expounded at one time:
The king of self-originating awareness

Is the true identity of all the Buddhas.
His profound and untroubled embodiment
Is spontaneously realized.
It is essential.
In the palace of spontaneously realized awareness,

The magnificent abode of numberless Victorious Ones,
There are naturally no disturbances.
It is present there together with all the Victorious Ones.
Then the king of awareness himself,

In his effort to release every great bliss
In its purity,
Brought everyone together
Into the purity of self-awareness.
The profound transmission of perfection is non-dual.

It is a transmission in which
The essence of the enumerated dharmas,
However many there may be,
Is perfected into a unity.
Now just as a water-moon is a precious jewel,

Arali is a majestic being 11
In her perfection.
She is supreme among the dakinis who move through the sky.
11 Tibetan: bDag nyid che, Sanskrit i\lahatrnan
67
The transmission of the wisdom that is beyond all disturbance

Cuts through all exaggerations and depreciations.
It is stainless,
For it is the three natures of the sky.
In its clarity,
It cuts through the applications of visualizations.
All of those who use the reverted dhyiina meditations of the world
Lack any lucid intelligence.
Instead of a nature of uncontrived perfection,
They are like those who would draw out yellow from a conch.
They are troubled by the three disturbances, 12
So they are stuck in the mud of a disturbed self-clarity.
In the significance of perfection there is no duality,

But they use their troubled intellects to discern a duality.
They are troubled by their disturbances,
And make blind designations.
So it is that they remain within beginningless and endless samsara.
Everything, however, is an untroubled dominion of the Dhanna.

It is the great bliss of a stainless clarity.
Uncontrived self-awareness is inconceivable.
It is naturally present, like a pristine water.
Is water naturally disturbed?

Or is disturbance the nature of the water?
Is there a difference?
Or is there not?
To the face of our understanding,

The water is disturbed,
But for a yogin who understands wisdom,
It is, of itself, its own nature.
To the unskilled intellect

There appears to be a difference,
But for an intellect that understands,
They are non-dual.
12
rNyog pa gsum
68
The great bliss that does not depend on anything

Is the very best kind of lust.
The primordial perfection that is stamped with a seal
Remains in stability.
For the unskilled,

There is a supreme bliss that has dependencies.
At first, we immerse ourselves in this way,
Then later on we will become truly perfect,
But emptiness and great bliss are not a duality.
So they are planted in the hearts
Of the fortunate children of the Victorious Ones.
We do not leave it behind.

\Ve do not move.
We remain stable.
If we do not get the meaning of perfection
\Vithin our bodies and our speech,
\Ve will use magnificent methods
For searching, practicing, and austerities,
\Vith origins and applications for demarcating our hopes and fears.
This is in contradiction to what it means
To be spontaneously perfect in our bodies and our speech.
\Vhen we have lost the meaning of the enjoyment of great bliss,

We will distort the meaning of the middle way of equanimity.
\Ve will not experience the enjoyment of wisdom.
We will lose the life of great bliss.
If we do not abide in great emptiness,

And we lack its seal,
We will become worldly beings who are attached to our own trails.
If we lack the means to be free from the three thousand,

\Ve will not be clear of the extremes
Of permanence, annihilation, and the middle way.
\Vhen we do not conceive of the great bliss of self-awareness

\Ve do not seek it.
\Ve do not move.
\Ve remain wherever we like.
All of our deeds of body, speech, and mind
Shine without disturbance,
69
Like pristine water.

We melt into the space of perfect wisdom.
We engage in what it means to be spontaneously realized.
\Vb.en all things and our own minds are non-dual,

We will be totally empty of any disturbing filth.
\Vb.en our minds themselves are naturally pure,
We will not need to meditate just for the sake of meditating.
This happens through a method,
But there is nothing else,
And even if we were to be illuminated by something else,
We are perfected within ourselves.
We are clear,
Like a clear reflection that is not disturbed,
\Vh.ile we are free from any consciousness.
We infer the experience of great bliss,
\Vhile we enter into the meaning of that supreme bliss
That is brilliantly equal to the domain of the sky.
\Vb.en we are stamped with the seal

Of an awareness of great bliss,
We will not be moved
By the pains of our conceptualizations.
We will understand clearly
The secret experience of self-originating self-awareness,
And we will comprehend it with our awareness.
Without any movement,
We will truly understand.
The apparent world is the self-luminosity of wisdom.

The essence of the way in which we are aware is clear.
From the Tantra of the Undisturbed Arali, this is chapter one: Great
Bliss and a Perfect Store.
70
Being Troubled by Disturbances
Then the Self-Originated King proclaimed:
The way in which we truly engage in this intent

Is to experience the clarity of self-awareness.
The clarity of wisdom is inconceivable.
By relying on an uncontrived method
We are able to unite with our natural purpose.
In reality, everything is one.

In the purpose of our playfulness,
There is nothing to take up or to abandon.
It is because there is unity
In the meanings that we understand
That anything we exemplify and all of our methods
Are, in fact, this very thing.
To yearn for a meaning that we will understand,

To yearn for a Dharma that holds to a position,
Through yearning for some density that we can hold to be real,
Through believing in a disturbance that is a real thing,
Through decimating the refutations of the dharmas of existence,
While yearning for some unvisualized thing called: "Emptiness:"
These extremes are not real.
They are truly disturbing.
We lose the meaning of great bliss,

And are kicked by the experience
Of the non-duality of emptiness and appearance.
Our yearnings and our consciousness do not remain.

Equanimity is a disturbance to the middle way.
A samadhi that maintains this is a low-class attitude.
When we lose it, our awareness is wounded.
71
\Ve have no permanence, annihilation, or non-abiding.

The Rishis do not fall,
Nor do they have a consciousness of falling.
This is a low-class and common consciousness.
'The body of great bliss,

The body of great emptiness,
And the body of great self-aware wisdom
Are perfected into a unity,
But there arc great differences.
At first they are non-dual,

But we see them as solid objects,
\'\bile we cling to our yearnings.
Gross matter has no awareness of wisdom,

So it turns out that it has no experience.
\'\ben there is a duality,

Non-duality is negated.
\\bcn there is an absence of wisdom,
'There is only the sky.
\'\11en we lose the truth,
It turns out that we are simply being equanimous.
This is, indeed, a reverted understanding.
In a trinity there are no dhannas of duality.

So it will turn out that
'Those who fall into the practices of yoga,
'Those who succeed at what is correct,
And the Buddhas who are beyond great bliss,
Would have an equanimity that they would not enjoy.
In the essence of the awareness of great bliss,

The three bodiesn are perfected in a single moment,
So our results are spontaneously perfected
Without our seeking them to be.
The times of brilliance and the times of corruption

Are the times when the teachings of the upadesa instructions
On recognizing the hybrid beings 14 are given.
" Tibetan: I.us
72
It is appropriate to do this with an image.

It is also appropriate without an image.
They all melt into our hearts,
So we will have an account of the great bliss of the Bodhicitta.
Great bliss swirls in the space of our awareness.

\Vhen our support is held by the winds of our karma,
A non-dual awareness will dawn on us.
This is different from our thoughts and misunderstandings,
But it is also a self-aware wisdom.
Motion made by the mudra of the wind

Moves the summits of the mounds of jewels.
It reveals their faces to be contrived.
This is truly yoga,
\X'hile the uncontrived has a true nature of secrecy.
The Mahamudra unites the Tantras that have been rejected.

\Ve are truly engaged in the river of great bliss.
The light which dawns from peak to peak,
Blazes as a light that pervades the sky.
These are applications for doctors.

They have been brought together for the truly lowly.
The transmission of union for the holy lowly ones
Is an amazing and astonishing great method.
Anyone who yearns after a position,

Using a methodical attitude and a gradual method,
Believing them to be the end of their fetters,
Is like someone who is chained.
They are obstructed by the disturbance of doing things intentionally.
\X'hen we lack a mind

That plays in its own self-luminosity,
\Ve use our dormant yearnings,
And so we do not actually move,
But we remain in strife.
Non-conceptualization is disturbed by its very nature.

\Vhen we do not grasp at anything at all,
1
~ Tibetan: 'Phra men. These arc hwnanoid beings who have animal heads.
73
We also reject the middle way.
To be without taste
Is to be without any experience or feeling
Of happiness and sorrow.
To be without clarity,
To be without abiding,
And to be free of causes,
Is to believe that equanimity is itself a disturbance.
The wisdom that is free from disturbances

Is a perfection that is free from everything,
Without giving up anything.
That is how we unite with the mudra of awareness!
From the Tantra of the Undisturbed Arali, this is chapter two: Being
Troubled by Disturbances.
74
The Recognition of Wisdom

And the Removal of Disturbances
Then the Self-Originating King himself

Stamped the seal of great bliss,
The relaxed mind in which our awareness shines,
\X,'ithout being bound and without being liberated,
A brilliant attitude,
And he rested in it.
\Vhen there are conditions

Within the pristine waters,
Then until we part with them,
We are intermingled with them.
\'<,'hen we settle into non-disturbance,
We are pristine.
It is the same with the jewel of a perfected mind.

One who uses his body, speech, and mind to search
Is disturbed,
And so he loses his pristine intellect.
\Vhen we do not move from the self-awareness of great bliss,

\Ve will experience a settling of ourselves,
Without our seeking it.
At first we maintain an uncontrived intent,

Then we settle into our own natural state, 15
Without seeking to.
\Vhen everything is luminous wisdom,
There is the peace that we have been talking about.
i; Tibetan: Gyi na
75
The vision of playfulness is unmoving.

It is not a recognition.
It has no position or class.
%en we know everything without confusion,
We will naturally pacify our troubles.
The non-duality of great bliss
Joins our self-aware wisdom into a unity.
The mind that is of the interim

Is not to be demonstrated.
Equanimity is the removal of disturbances.
Self-aware wisdom perfects the three embodiments.
Non-conceptual non-contrivance is the embodiment of the Dharma.
The experience of great bliss is the perfection of enjoyment.
The playfulness of wisdom is the manifest embodiment.
The seal of the great bliss of awareness

Is spontaneously perfected
Without being stamped,
And in the same way that dualistic vision is an attitude of grasping,
Wisdom is self-evident as a unity.
We eliminate the filth in a single moment.

The first time it will be at the end of our dawn session.
All our disturbances in equal measure are totally cleared away.
We have the three bodies, 16
So we are perfect.
We are undisturbed,
Like water,
Without seeking to be.
We settle into the uncontrived mindfulness of great bliss.
Any consciousness of demarcations that may appear

We see as being the perfection of wisdom itself.
We have a brilliant peace that is not distracted.
We totally wash away the filth of searching.
We are encompassed by a light of jeweled luminosity.
The clear light of self-aware wisdom

Illuminates all things as being within the heart of wisdom.
16 Tibetan: Lus
76
The time in which we are undisturbed,

The time in which we are spontaneously realized without a search,
And the time in which our playfulness manifests without position,
Must be definitively detennined and ascertained.
At first we must do the practices for the stupid. 17

Then, as if we were kings of some consequence,
We do the practices of madmen,
Which have no planetary referents.
We use the practices of self-originating methods
To unite at the first moment.
At times that we are disturbed,

This is, in fact, our path of practice.
Those who are in the class of hybrid beings
Demonstrate this with certainty.
So it has been said.
To be without a search,
Without distractions,
And without engagement
Is dear.
The mind that is settled into non-truth,

And whatever it likes,
Has a natural perfection,
Without our making anything of it.
On the side of the end of time,
We will truly understand.
A is the emptiness of all the unborn dharmas.

Ra is the mind of lust and great bliss.
Li is self-aware wisdom itself.
The three are perfected in the one.

They are spontaneously realized.
The astounding embodiment of the Dharma
Is Arali.
Undisturbed wisdom is a pristine mind.

It is through a method in which we are present,
17
gLen pa'i spyod pa
77
Like a mandala of the sun,

'Ibat this is taught.
It is our minds that understand.
I have proclaimed this for the sake of a single fortunate one.
From the Tantra of the Undisturbed Arali, this is chapter three: The
Recognition of\'{'isdom and the Removal of Disturbances.
78
Revealing the Three Transformations
Then the King of Awareness himself,

Being the nature of the uncontrived great perfection,
Taught this heart-essence that subsumes every Dharma:
It is through the special qualities of a magical jewel

That by understanding a single meaning,
\Ve understand the meaning of everything.
Great bliss manifests as playfulness.

We use the key of a magical jewel
To tum back our yearnings for designations.
\Vith the very first word that we say,
\Ve transform dharmas into the Bodhicitta.
Our ordinary yearnings are made pure.

Our very minds are designated to be perfect circles.
Through the intervening signs
In the words and the language that we speak,
And through the unspeakable mudra that has no objects,
We totally cut through our thoughts of exaggeration and depreciation.
Our own minds become the meaning of reality.
Using the common signs

From the words in the language that we speak,
\'\'e cut through our yearnings for a common reality,
Then we are stamped with the seals
Of permanence, emptiness, and supreme bliss.
Our reality is bedecked with great bliss.
A person who enters into the three mandalas

\Vill have three seconds
79
For a path the intent of which is to be met in a single second.

To be undistracted and be without disturbance
Is the space of reality.
We do not reach any end.

We are naturally with the other.
Our hearts are a self-originating perfection,
So we see everything as the perfection of wisdom.
The stainless and self-originating Ara.Ii

Is one with the sky that is our perfect heart.
She is the wisdom that moves through the sky.
She is famed by the name of Ara.Ii.

She has no obstructions,
And she is undisturbed.
We take her to be like the stainless sky.
She pacifies our ideas and our practices.

She is the pathway of the sky.
In the sky of the stainless mind,
We are aware of great bliss.
So she is especially noble.
She is perfect and encompassing.

She abides in emptiness.
She is not a thought.
She is inconceivable.
She is united.
In the stainless heart of perfection,

We are naturally cleansed from the filth of disturbances.
Self-luminescence does not conceptualize an object,
So rises the sun that is the heart of self-awareness.
The light of wisdom,

Which has no position or classification,
Arises in a natural and total pervasiveness.
The unborn Mahamudra

Teaches the intent of the Victorious Ones
To perfection.
Any filth from disturbances that may appear
80
Is seen with the eye of wisdom's purity.
The mudra of uncontrived perfection

Dissolves appearances into the heart of wisdom.
Our playfulness and our vision of playing
Have no positions or preferences.
\Ve must do a dhyana meditation on stainless clarity.
It is like the autumn sky.
The perfection of our own minds is non-dual.

We dwell upon immersing ourselves in it,
Without being distracted.
From the Tantra of the Undisturbed Arali, this 1s chapter four:

Revealing the Three Transformations.
81
82
The Instructions of the Aural Lineage

Taught the inspiration of the Maharnudra,
The inconceivable dominion of the Dharma:
The secret of non-duality

Has its own taste.
We must use a consciousness that is beyond thought and speech
To understand its unspeakable true nature.
We must melt into the dominion
In which all the appearances that occur,
That we feel,
And that we demarcate
Are uncontrived.
Self-originating peace is primordial Buddhahood.

We maintain a mere idea of it,
But it is spontaneously realized.
When the things we must know are to be perfected

In a search through our awareness,
Then we may lose the transmission of the oral advice,
And use distortions of language and words for our demarcations,
And so we will go into the pits of the reverted evil existences.
Our own mind is the identity 18 of all wisdom.

It is connected to all the great and profound transmissions.
Once we follow along the trails of the transmission of the aural lineage,
We will, right away, experience the definitive meaning
Arising by itself from our hearts,
Without our searching for it.
It will come in plenty,
IK Tibetan: bDag, Sanskrit: .\tman
83
From the objects of our senses.
Dharmas and reality are indivisible.

Our own minds are the great bliss of clear light,
So searching for it,
And working on it,
Are the reverted Dhannas of samsara.
Our own minds are uncontrived great bliss.

Their faults, virtues, exhaustion, and perfection
Are spontaneously realized,
So the mind itself is the lord of all the Buddhas.
It is born by itself,
From the primordial,
\X'ithout our seeking it.
Our own minds are the souls 1'J of all the teachings.
Through the door of unspeakable awareness
'The teachings on blessings are taught in their vastness.
The teachings are born of themselves.
This is the transmission of perfection.
1ne perfect nature of our own minds

Is beyond the intellect that is joined with thoughts.
The way it is with these things is certain.
There is nothing above them.
'Ibey are not engaged in anything.
They do not expand or contract.
\X'e arc perfected in our hearts.
The true nature of unceasing visions

Is undisturbed.
\X'e settle into happiness,
Without seeking it.
This is the understanding of our own true natures.
\Ve are perfected in a single instant,
And we remain so.
Our settling into the way it is without contrivance,

Our undistracted state that we do not join or leave,
l'J Tibetan: bDag, Sanskrit: .\tman
84
And our spontaneous realization of the removal of disturbances,

\Vithout our seeking to,
Are natural ways of settling ourselves,
And so we are settled.
Great bliss, emptiness, and the self-aware mind:

These are the three holy things that we do not leave behind.
Our paths of practice are our own minds.
Our contemplations are pure,
\Vithout contrivance.
Our own minds melt into our hearts.
They shine,
And are beyond all disturbances.
\Ve have no consciousness of this,
So we are perfected in our own dominion.
We have given up on origins and applications,
So we are not distracted.
This is obvious in a single instant,

So there are no stages.
From the Tantra of the Undisturbed Arali, this ts chapter five: The
Instructions of the Aural Lineage.
85
86
The Disturbance of Filth
Then the Self-Originating King

Clearly explained the unspeakable true nature
Of the spirit of the Victorious Ones of the three times,
The non-duality of their perfected true natures:
Why are we troubled by disturbances?

Even entities are disturbed.
Without this,
This would be the same as that.
To be beyond the extremes of both of these
Is, in fact, a disturbance.
All grasping, none excepted,

Is a disturbance.
Filth is the true essence of disturbance.
Great bliss is clear,
Like the domain of the sky.
It is undisturbed,
So it also does not possess its own clarity.
It has no enemies.
Its way does not reject fear.
In the past we have pleased our gurus,

And so we have recognized the stainlessness of our own minds.
\'Ve must not disturb this essence of perfect wisdom
By searching through it casually.
As we seek, due to a wish for pristineness,

\''Ve are disturbed.
In the same way,
\'\,'hen we make something great
Out of the nature of this stainless and precious mind,
87
We disturb it by searching for it.
The teachings on the methods to be free of these things

Are that stainless clear light will be spontaneously realized.
One who uses the pervasive taste of great bliss
Has a mind that works on origins and applications for this clarity.
One who does not seek,
Settles into their natural state. 20
This is the jewel of a non-dual mind.

The clear light of self-awareness is totally pure.
In the spontaneous perfection of wisdom
There has never been any filth to disturb us,
Since the primordial.
So it is that this is spontaneously realized.

It does not come about by being adulterated from the outside.
This is like the mandala of the sun and darkness.
Disturbances are visible to reverted ideas.
Just by knowing this,
We tum away from them,
And just by making this real,
We are clear.
If we lack such defmitive methods,

Then no matter what we do
Through our yearning for a quest,
We will not find a spontaneously realized reward,
Even in bounteous thousands of eons.
Like a fool in a pit,

Due to our reverted views,
We are obstructed by disturbances,
And we fall into the crevasse of reversion.
We lose the treasure of blazing jewels.
By doing things intentionally,

We are thrust into the meanness of our yearnings.
By doing things for ourselves intentionally,
We are thrust into the meanness of our yearnings.
By doing things intentionally for ourselves
20
Tibetan: Gyi na
88
We destroy ourselves by ourselves.
We are forced into hoping,

And we cleanse ourselves with visualizations.
We travel over levels,
And we depend on paths.
We purify with purifications,
But we do not accomplish anything.
It is not possible that the impure will become pure.

Purity is like the pristineness of the sky.
We must know the non-duality of our own minds.
From the Tantra of the Undisturbed Arali, this ts chapter six: The
Disturbance of Filth.
89
90
Abiding with the Way Things Are and Practicing
Then the King of Self-Originating Awareness

Used signs to teach the unborn heart-essence
Of the great wisdom of Arali,
The secret heart of undisturbed and supreme bliss:
All of the weaknesses in designated appearances

Are purified by the power of an awareness of wisdom.
Self-awareness is not born and it does not cease.
It is the exhaustion of all our thoughts.
It has no outflows.
\Ve dwell within a space where we are immersed in wisdom.
The blessings of compassion are pervasive like the sky.

Our wisdom is united with the dominion of the Dharma.
\'Ve cut through all our yearnings,
None excepted,
And wisdom dawns on us in its clarity,
Without any position.
Tr 1
is the clarity of the transmission of awareness.
We engage in it as a follow up,
So we are naturally liberated.
Not being bound
Is the methodical pathway of liberation.
No matter what we may think,

We will be wrong.
No matter what we understand,
Our path is reverted.
Through having no fetters,
We will not be liberated.
21
Thar is rhe second syllable in .-\ri.
91
1brough an awareness of our true nature,

We will not be liberated.
When undisturbed wisdom becomes clear,

Our practice of wisdom will have nothing to reject,
And nothing to take up.
The practice of compassion has no position or classification.
The Dhannas that everyone in the world rejects,

When practiced by a person who has the methods,
Are one with supreme wisdom.
This is why wisdom is described as a practice of perfection.
When we understand the meaning of real power,

Just as it is,
We will not be sure that we have the ability
To control the mudra of our thoughts.
This being so,
Anything is possible.
We may be sure that the playfulness of wisdom is supreme.
From the Tantra of the Undisturbed Arali, this is chapter seven: Abiding
with the Way Things Are and Practicing.
92
Not Moving Away from Great Bliss

Dwelt perfectly within Arali:
The transmission in which all the Dharmas
Are perfected in our own minds.
The reality which has no beginning or end

Is totally clear,
Like the cloudless sky.
Our true selves are stamped with the seal of wisdom,
So we must be aware of just this engagement into equanimity.
The pristine wisdom that is beyond disturbances

Is the great encompasser,
The embodiment of the Dharma.
\Ve abide in an equanimity that is like the end of the sky.
First, we recognize wisdom,

Then later on we settle into a self-originating motionlessness.
Our true natures are not distracted.
\Ve abide in them spontaneously.
This is perfection.
Unobstructed wisdom sees all things

Within its self-originating heart.
The supreme bliss that is beyond our searching
Is the Bodhicitta.
\Ve may settle into anything we like,

But we do not move.
One who is imparted empowerment
Into self-originating and unmoving wisdom,
This great bliss that is a field of practice for everyone,
\Viii have received its method.
93
Thereafter, it is, in fact, spontaneously realized.

One who understands undistracted wisdom
Does not engage in any consciousness of extremes or middles.
There is nothing other than the mind.

This is wisdom.
%en we are spontaneously present,
We have nothing to search for.
We must settle into the path that is undisturbed,
And where there are no obstructions,
Without joining it or leaving it.
In this way we will be naturally at peace,

And we will cut the movement of consciousness
That is in our thoughts.
We will have no consciousness of shrinking,
Or of our stomachs.
Regarding such things as equanimity, emptiness, and intentional action,

The magnificent wisdom of perfection
Is entirely empty of all of these things.
Anyone who engages themselves along these trails
Will have, in fact, a reverted dhyana meditation.
Anyone who meditates on, thinks about, analyses, or makes attributions

Will be bound in the irons of reverted meditations.
%en we understand our true natures,
We do not need to meditate.
We may settle into whatever we like,

But we do not move.
This is the measure of the warmth of self-originating perfection.
We abide in the clarity
That is within the perfected essence of the three times,
Just as it is.
Like a river of butter lamps that we do not search for:

That is how true Buddhahood is.
It is not something that we clear things away for.
%en we are distracted and we make attributions,

We are sentient beings.
94
We have been perfected since the primordial,

So we are without those things.
This is why we do not contemplate any extremes, middles, or essences.
However things are,

That is how they are.
A lucid mind is beyond all appearances and attributions.
%en we are undistracted and clear,
That is dhyana meditation.
The essence of uncontrived perfection

Is unadulterated,
So our awareness arises into its own nature.
We do not engage.
We do not emerge.
We are beyond any objects.
We do not expand out of,
Or contract into
The true circle.
In this way we are undistracted through the three times.

We perfect our great bliss,
So we are Buddhas!
The magnificent land of bliss is a blazing light.

We understand this with a method that is beyond causes and results.
We are relaxed within the knowledge of dependencies and connections,
So we are liberated.
For those who are chained into an enclosure,

There is nothing else.
Those who are darkened through cessation,
Are simply at an end.
Through our yearnings we have only ordinary consciousness.
Disturbed equanimity is not in the class of happiness.
These things lack clarity,
So we continue without them.
Through meditating and seeking,
We move through a disturbed quest.
Without seeking them,

We find three truly ordinary islands:
The abodes of dhyana meditation,
95
'lbe formless,
And the animals.
'These are totally pure by their very natures,
Yet all of them must also be brought properly into maturity,
Just like pure water that is undisturbed.
From the Tantra of the Undisturbed Amii, this ts chapter eight: Not
Moving Away from Great Bliss.
96
Living in U ncontrived Happiness

Dwelt on the meaning of undisturbed happiness.
The true heart that is innately amazing

Must remain where there is neither pristineness nor corruption.
For one who either moves or does not move,
Attitudes about pristineness and corruption will clearly arise.
The jeweled mind that is beyond conceptualizations

Dwells in an unchanging dominion.
\Vherever it is sent,
\Vherever it is placed,
And unmoving happy mind
Will be beyond being sent or being placed,
No matter how we may settle into it.
No matter what we designate

As being disturbed or being undisturbed,
These things do not exist for a mind without contrivance.
In clarity,
\Ve are obviously in an unmoving circle.
Without emerging or engaging,
We abide in clarity.
This is profound.
The mind is difficult to designate.
The way of non-contrivance
Is the way in which we abide.
Through the blessings of self-originating compassion,

However we desire things to be
Is the way that they appear.
97
The things that we desire,

That we see and feel,
Appear to us in their playfulness.
The visions that appear within our own minds
Are pure wisdom.
They accommodate themselves to anything,
And bedeck the secret treasure of jewels.
So without any effort,
We are liberated.
We send out and take in,

And settle wherever we please.
When we are perfected in a single instant,
We will be liberated.
The embodiment of the Dharma

Is the purity of Arali.
Her blessings are perfected,
Without being generated.
Where she is present,

Everything is perfect,
For she is present from the beginning.
Where she is absent,
We lose the treasure of jewels,
And we are not distracted away from that treasureless condition,
But the mind that settles itself
That is beyond sending and taking,
Has an unmoving blessing that beams out like light.
Without our seeking it,

The mind of natural perfection
Dissolves into a heart that has neither pristineness nor corruption.
It mixes in,
And so we are encompassed by pure light.
The mind of great bliss is beyond secrecy,

And is beyond disturbance.
It may dwell on anything it likes,
But it does not move.
The true nature of a mind that depends on nothing

Is that the dependency and the depender are not separate from it,
98
While great bliss shines on through the domain of the sky.

For eons without beginning or ending,
It goes where is pleases,
Without being distracted.
All our habitual tendencies made of karma and filth

Are clearly within our own hearts,
\Vhich are pure in themselves and are spontaneously perfected.
From the Tantra of the Undisturbed Arali, this is chapter nine: Living in
Uncontrived Happiness.
99
100
Living Without the Problems of Limitations
Then again the Self-Originating King of Bliss

Dwelt on the meaning of the true self that is beyond our seeking,
The uncontrived and perfect Arali,
The magnificent space where everything is secret:
In the pristine heart that is beyond disturbance,

There is no unity or difference of any kind.
The intent of the contemplations
Of the Victorious Ones of the three times
Is to release the words for the contemplations of the aural transmission,
So that the magnificent space of our understanding
Will be entirely pervasive.
The profundity of the great perfection of the awareness

Has no dharmas of deviation or obstruction.
It is pure and without disturbances,
As if it was pristine.
Everything is happening,
But this is different.
That which is the true nature of these things
Is stamped with a seal
That is evident within indivisible time.
The many things and Buddhahood are indivisible.

It is because we understand them or do not understand them
That differences in our intellects obviously occur.
Undisturbed supreme bliss is stable in its presence.
Through just this, it is perfect.
Undisturbed awareness is a happy mind.

To settle into happiness without being constrained
Is equal to being oneself.
IOI
The way in which we immerse ourselves,

Settling ourselves effortlessly,
Is a transmission of instructions that do not change,
They are like gold.
Through seeking we will be constrained.

\X'hen we let go we are liberated.
Everything is present in just this way.
When we join our borders into the circle of great bliss,
And remain without distraction,
1ben we are spontaneously realized.
Our true selves are fully liberated.

We move through the sky.
'!nose who desire to properly receive the instructions

Will offer up heaps of jewels.
The meanings of the symbols will be released to them,
And they will be placed in the line of the Victorious Ones.
lbey will be mighty masters of great bliss
\Vith perfect stores.
First, we acquire the definitive meaning,

'Then through the stages of the tip of the nose of our precious guru,
On the path of the precious mind that we do not travel over,
'I11e symbols will be revealed to us,
And whether there is or is not anything to meditate on,
\X'e will be joined onto the straight path of the middle way.
\X 1e must be serious about following

According to the instructions.
If we do not have the strength for the precious path,
Or if it turns out to be the same as an ordinary place,
Then it will be a path of this world's travels and quests,
But there is no contradiction,
For we are joined with what it means to be natural.
\Ve must be without obstructions,

.\nd do a dhyana meditation that is stainless and clear.
Our higher considerations are for a fi.lthless mind.
\X'hen we are present in uncontrived plentitude,
1
\X c are perfect.
102
Any of our senses that there may be will fail,

And the stages of our experience will be inconceivable.
\Vhen we have understood the meaning
That we have not sought for from the primordial,
We will be liberated from the ordinary,
And nothing will stop us in our perfection.
We will be beyond the extremes of cessation and annihilation.
\Vhen we get what it means

To experience great bliss,
All of our equanimities will be clear.
\Vhen our self-awareness is stamped with the seals
Of emptiness and compassion,
It will be beyond the limitations of our minds.
It is because we have not dwelt on positions and classifications

Since the primordial,
That we spontaneously realize a positionless clear light.
We do not seek,
And so we are one.
\Ve are instantaneously beyond the faults
Of travelling over levels and paths.
\Ve must not transgress the meaning of being uncontrived.
From the Tantra of the Undisturbed Arali, this is chapter ten: Living
Without the Problems of Limitations.
103
104
These Teachings Are Instructions for Holy People
Then the Self-Originating Arali,

The perfect embodiment of the undisturbed circle,
The mind-transmission of the Atiyoga,
The space of our minds themselves,
Cutting through our exaggerations and depreciations,
The heart of the teachings,
\Vas instantaneously perfected.
This perfect Tantra of stainless dhyana meditation,

\Vhich liberates everyone,
\Vb.en they just hear it,
Joins us on the level of effortless and spontaneous perfection.
\Vb.en the meanings of the symbols are unlocked,

\Ve cut through our fetters.
\Vhen we see great bliss,
We are perfect Buddhas!
\Vb.en we are without fear,
\Ve overcome the Maras.
This unspoken teaching is the space of the ocean.

Awareness that moves through the sky
Is perfect wisdom.
This spontaneously perfected heart of jewels

Is a treasure of secrets that must be opened
For those who have faith and who have samaya,
\'\'ho have no positions or classifications regarding the Dhanna,
\X'ho hold to their guru as they do to their lives,
\Vho are not impoverished in regard to their bodies, lives, or things,
\Vho arc perfect in their samadhi and in their knowledge,
\Vho hold to the upadesa instructions as a treasure,
\Vho are not distracted away from their holy intent,
105
Who have pacified their exaggerations and depreciations,

Who understand,
And then meditate on what things mean.
Those who impart the secret empowerment

Of the investiture of royalty,
Who give the heart transmission of the aural lineage,
And who explain the Tantra of the Nine Spaces of the Great Perfection
To students who lack any virtue,
Who have faults and who are not holy,
Who are critical and who do not understand the samaya,
Will fall down into the chamel grounds
In the land of the lowland swamps,
Where the dakinis will seem to gather
To listen with their ears.
Their lives will be cut off,
And they will rot.
From the Tantra of the Undisturbed Arali, this is chapter eleven: These
Teachings Are Instructions for Holy People.
The Profound Tantra of the Undisturbed Arali is finished.
106
THE TANTRA OF THE GODDESS LIGHT RAYS
Dewi Maritsyeta Tantra
Lha mo 'od zer can gyi rgyud
The Tantra of the Goddess Light Rays
107
108
Light Rays Manifests in the Embodiment of the Dharma
I bow to the Blessed One,

The glorious Vajrasattva,
The one who manifests as the true spirit
Of the three embodiments and the five wisdoms,
And to the Goddess of the Bodhicitta,
Lamp of Clarity,
Our One Mother,
Who is crowned by Dipaf'!lkara, the Lamp Maker.
The Embodiment of the Dharma

Is beyond any object that may be demarcated,
Yet the Embodiment of Form is manifest in reality.
To make us see the truth of the Buddha,
So I must release this Tantra of the Goddess Light Rays.
The six classes of sentient beings

Have the five natural luminosities of the embodiment of the Dharma,
For they dwell in the limitless light
That is within perfectly perfected Buddhahood.
They dwell in a limited number among the Bodhisattvas.
They dwell among the gods in a measured way.
They dwell among the humans in a way that may be exemplified.
They dwell among the three horrible existences
As being merely the self-clarity of the mind.
0 you who have the knowledge

Of the unceasing light rays of the uri;iiikosa, 22
Protector Avalokitesvara,
I bow to you!
22 This the spot just between and above our eyebrows.
109
'lb.is Tantra of the Goddess Light Rays is to be presented in three

chapters. The first chapter teaches that light rays occur within the
embodiment of the Dhanna. The second chapter teaches the total purity of
these light rays. The third chapter teaches that all sentient beings have a
light of demonstrable wisdom on their own behalf. These are the three that
are to be presented.
Then the Great Vajradhara, who holds the Tantras, dispatched five light
rays from the cavity of his urQakosa, and made the realms of the world
luminous. Through the blessings of these light rays there appeared there in
front of him the Protector of the Happy Buddhas called Avalokitesvara. His
body was white in color. He was surrounded by a circlet of light rays. His
right hand was in the mudra of granting refuge. His left was supported on
his knee. He sat on a lotus throne. He was one who is self-apparent. He
proclaimed:
~e~e!
Great Compassionate One,
Please tame the five poisons
That are the emotional problems of sentient beings!
If you would make the realms of the world luminous,

By beaming out five kinds of light rays
From the cavity in your urQakosa,
Why would you not send out these five light rays
For the sake of sentient beings?
What is the cause,

And what are the conditions,
That the completely perfect Buddhas
Beam forth the five lights of their pure embodiment?
If the Embodiment of the Dharma is naturally empty,

How could it be that the Embodiment of Form
Manifests as an embodiment of illusory wisdom?
Then the Blessed One rose up from out of his samadhi. He made a
smile with his face, and five light rays beamed out from the lotus of his
tongue:
110
0 Great Bodhisattva,
Your asking me these three questions is good.
The manifestation of the fully perfected Buddhas in a pure embodiment

that is wisdom, and is like an illusion, is the dawning of the unceasing
effulgence of the five wisdoms. Moreover, unceasing profound knowledge
is empty, but is obviously a heart of wisdom. Our knowledge does not
move, but dwells in equanimity. The flow of our knowledge is unceasing,
yet we know the differences in its particulars. Our knowledge has no
outflows, and is spontaneously realized. Our knowledge is unchanging, and
is completely pure by its very nature. These five are a selfhood that is not to
be worked on or to be sought.
This is the true body21 of all the Buddhas.

It is one:
The most magnificent god.
It is present in the way of the sun and the sky.
In the vajra-like samadhi
\Ve dwell forever,
With no joining and no parting.
Thus did he give instruction.
So it is that by the three questions he asked, we saw the truth of Lord

Avalokitesvara, and we kept its meaning in our hearts.
From the Tantra of the Goddess Light Rays, this is chapter one: Light
Rays Manifest in the Embodiment of the Dharma.
111
112
Teaching that Light Rays are Totally Pure
Then that great Bodhisattva joined his palms together there before
Vajradhara in the way of receiving instructions, and he asked him this
question:
Great Compassionate One,

If the essence of a completely perfected Buddha and his true nature are
beyond the limitations of measurement, is the way that his compassionate
manifest body appears in the form of light rays true? On the other hand, his
ways of appearance are beyond reckoning, so if they are beyond reckoning,
will this negate or not negate his manifesting in a compassionate way? I do
not understand, and have not looked into this. So how is it?
Blessed One, please teach me!
Then the Blessed One arose from his samadhi. He made a smile with his
face, and raised his eyebrows 24 upwards. He beamed out five light rays from
the lotus of his tongue, and proclaimed:
0 You Bodhisattva,
Listen!
In times of yore, before I had come along, there was the highest
Buddha, Unchanging Light. He lived in a grand and self-originated palace
that he did not enter or leave. He dwelt in the heart of enlightenment. He
embodied the dwelling in a heart of enlightenment. He was present in the
base as a heap of light rays. He was unceasing, but this heap of light rays
was itself not eternal. It was also not impermanent. This light emerged,
however, from the embodiment of the Dharma, while the embodiment of
the Dharma neither properly exists nor is it non-existent. In the same way,
this heap of light rays is neither visible nor is it invisible. It is beyond the
limitations of being visible or invisible.
You may ask why this is so. These light rays have no true nature, so they
2~ Brik.Jila. The Sanskrit word is used in the Tibetan text.
113
are the same as the ends of the sky. This light is not polluted, so it is present
in complete perfection. As an analogy, it is present in the way that the sky
and a painting arc present. For this reason, enlightenment itself, in the true
nature of its heart, is luminescent as light. This pure heart is called the clear
light of wisdom.
Furthermore, at the moment compassion manifests, five rays of light
emerge from each of our doors. This heart-essence that we teach to sentient
beings emerges for each of them.
0 Mahasattva, I teach the inconceivable compassion of the three
embodiments for the sake of sentient beings, but if we say that this
Dharma, the meaning of which is unspeakable, is a space where there is no
Buddha, and if we do not teach that there is no joining with or separation
from the three aspects of generation, perfection, and the great perfection,
then even the Buddhas will stop up the door from which compassion
emerges. As an analogy, we would be teaching in the way of the udumbara
flower. 25
\X'e may present our embodiment in this way, but if we do not
summarize it into a single summery, then the Sutras on all the Dharmas will
also not be compiled. For this reason, this is beyond any division into five
families.
lbe five embodiments excel into the essential embodiment. The five
consorts excel into the purity of the space of the sky. The five wisdoms
excel into that magnificent wisdom that is not static. The five elements,
both external and internal, excel into the magnificent sky. "Ibe five lights
excel into the great light of self-origination. The five rays excel into the
effulgence of compassion. All of the Tantras excel into the Great Root
Tantra of the ;\ll Good One, the Unwritten Tantra. All the transmissions
excel into the Bodhicitta heart-essence. All of the upadesa instructions excel
into an absence of effort or quest.
All of these things are also dharmas. All dharmas excel into the space of
the wisdom of total liberation. All Buddhas excel into the space where there
are no Buddhas. "These words that say "excel" are all elaborated into being
ornaments for the Dharma. \X'c may transcend even these.
Child of Good Family, all dharmas are the designations of words.
Child of Good Family, the heart of enlightenment is beyond the
limitations of there being or not being any heart.
The teachings that arc given about the three embodiments are also
insubstantial, so their natural effulgence is not to be confused with
something that we must know.
~; Ir is said that the udumbara flower blooms only once in three thousand years.
114
So who is questioning whom?

That is the one that is teaching this!
That is the one who is fully liberated!
He attains it.
He sees it.
\Vhile it is not present.
It liberates him,
And through it he understands everything.
Even when it is absent,
It is evident.
From the Tantra of the Goddess Light Rays, this 1s chapter two:
Teaching that Light Rays are Totally Pure.
115
116
Teaching that the Buddhas have Bodies of Wisdom
Then that Bodhisattva Mahasattva questioned the fully perfected

Buddha:
If an embodiment that is like an illusion and the light rays of

compassion do appear, then how are these light rays present for the
sentient beings of the three realms? If we are one in the heart of the
Bodhicitta, will the flow of compassion not be severed when there are no
light rays? If they exist, please teach us how it is that they are there. Please
explain this.
Then again the Blessed One arose from the samadhi of the five heaps of
light rays, and he proclaimed:
Child of Good Family, this embodiment of the heart of enlightenment,

this stainless wisdom, is not something that is separate or different. It
encompasses the vastness of sentient beings. For this reason, it is just as
power and fearlessness are present in the Tathagatas that they encompass
the vastness of sentient beings. An analogy is that a person has his own
countenance, but if he is not shown a mirror, he will not see what he looks
like. In the same way, we have power and fearlessness, but we are like lion
cubs that are born into our mother's womb but cannot get out. \Ve have
become afraid of the appearance of wisdom, so we must be shown it by
someone who is wise in methods.
Listen, You!
The five measurable light rays are present in a Bodhisattva, on his own
behalf, but there are obstructions in the things that we must know within
the measure of our own knowledge. The five countable lights are present
within the gods, on their own behalf. They are formed from the merits in
their practice of devotion, so they are visible in reality. The five lights that
are to be exemplified are formed within humans, on their own behalf.
\,'hat is more, profound knowledge is difficult to teach. The heart that
has no residue is the Bodhicitta. In the mandala of light that is exemplified,
117
the embodiment of our heart's Bodhicitta is deep. Its subtle parts are
unceasing. It is naturally luminous, and so it appears.
Just as lion cubs will wander when separated from their mother, when
we are separated from our self, we will shine in the dominion of wisdom.
So he said.
There is self-originating wisdom in the three horrible existences, but we

cannot extract it. A path that will accommodate self-luminescent knowledge
appears to us, but because the strength of our merit is small, we are not able
to practice it in truth. 0 Mahasattva, a wisdom that has no residue abides in
all the Buddhas, just as the sun is present in the sky. The limitations of our
ideas lack any nature of wisdom, and we must know this. The distinctions
in our compassion are like the flow of the Ganges River. They are not
dammed. We must know that they are like the rays of the sun. They
pervade sentient beings like the encompassing light of the sun, so those
who are happy have a perfect store.
Thus there is the presentation on how light rays emerge within the
Buddhas and how light rays emerge within sentient beings.
The teacher who taught this was Vajrasattva.

The requestor who requested this was Avalokitesvara.
The compiler who compiled this was Garab Dotje.
From the Tantra of the Goddess Light Rays, this 1s chapter three:
Teaching that the Buddhas have Bodies of Wisdom.
The Indian Master Vimalamitra and the Tibetan translators Kawa

Paltseg and Chogro Lui Gyaltsan translated, edited, and published this.
The Tantra of the Goddess Light Rays is complete.
118
THE TANTRA OF THE FLAWLESS JEWEL
MaQi Virnala Tantra Nama
Nor bu dri ma med pa'i rgyud
The Tantra of the Flawless Jewel
119
An Elixir or Ambrosia
120
The Tantra on the Contemplations

Of the Buddhas of the Three Times
I bow to the glorious Secret \Visdom!
I heard these words on one occasion:
In the palace of the dominion of the Dharma in the abode of Akani~ta,

a perfect location, an infinite palace of wisdom, the vastness of which is
entirely unlimited, a location that has neither exterior nor interior, that is
filled with wisdom, there was our perfect teacher, the Secret Manjusri, and
his perfect entourage, the Sugatas of the five families, and there were
perfect practitioners: The sixteen Bodhisattvas. The Dharma was perfect. It
was the five secret Tantras, and the heart-essence of all of them had been
condensed into the so-called Tantra of the Flawless Jewel of the Bodhicitta.
It was non-dual with the inspirations of the Buddhas.
Then our teacher, the Secret Manjusri, explained things to those Sugatas
of the five families, but he explained them with samadhi. They listened, but
they listened with samadhi.
Then, in the mandala of the vajra dominion, the Sugatas listened to and
taught the entourages of their disciples, according to their families, by
means of samadhi.
Then Vajrasattva generated an enlightened attitude with regard to the
Bodhisattvas who were on the ten levels and were the entourage of
Vairocana in the mandala of the vajra dominion. Then he used the
awareness of wisdom to look upwards. He saw the faces of the Sugatas of
the five families in the palace of the dominion of the Dharma. Then he
entered into equanimity along with the Sugatas of the five families. Then he
received the transmission of the immortal vajra.
He asked:
King of Equanimity,
Totally Aware One,
121
Lord of the Dhanna!

In the mandala of the vajra dominion of Aka~ta
Vajrasattva must understand his own mind,
For this majestic Buddhahood is unsurpassed,
And is amazing.
It is a miracle,
And it cuts through to the roots,
For our Buddhahood emerges from our own minds,
So please teach me the holiness of the mind.
From out of the dominion of self-origination,

Awareness dawns by itself.
For living beings, it is the mind
And what appears to be the mind.
The great effulgence of awareness
Is Jiitina Paiica Kara A.
For anyone who wishes to understand

The holiness of the mind,
The mind and wisdom are like water and turbulence.
\Vb.en we settle down without agitation,
The pristineness and the pollution seem to be separate.
If we desire to be happy.
Dhyana meditation and samadhi are dear.
The mind and wisdom are like water and milk.
They are separated when we do not settle with stability,
Like the beaks of geese.
The mind has wisdom,

But it is adulterated by our habitual tendencies.
For living beings,
Wisdom is adulterated by our minds.
If we desire a reliable enlightenment,

We are like water and turbulence.
If we desire a wisdom that understands,
We are like water and milk.
I am teaching you the upadesa instructions on the mind and wisdom.
From the Tantra on Flawless Wisdom, this is chapter one: The Tantra
on the Contemplations of the Buddhas of the Three Times.
122
Laying out the Instructions for Buddhahood
Then the Blessed One, the glorious Vajrasattva, there in the palace of
Willow Leaves in Akani~ta, expounded with a voice that was like a lion. The
enquirer was Vajradhara. There in the charnel ground of the Playfulness of
Majestic Secrets, in a place that is known as "Blazing Volcano," where
smoke pours out during the day and fire blazes during the night, where
witches, 26 the lords of the dead, 27 and a multitude of harmful beings gather,
he listened there.
0 Vajradhara,
Listen!
I will pierce the space of the heart
Of all the Sugatas of the ten directions and the three times!
I will teach this Tantra of the upadesa instructions of the flawless jewel!
To do this, I will firstly present a Dharma that goes beyond

transmissions, the way of being of the base. Secondly, I will present a
Dharma that uses transmission and upadesa instructions to make you
believe, the way of being of the three embodiments. Thirdly, I will present a
topic that unifies the upadesa instructions of the Tantras. I will use the five
lineages of the Buddhas to bring to an end the doubts in your intellect and
in your knowledge.
The recognition of the embodiment of the Dharma has four aspects.
The knowledge of the base is the embodiment of the Dharma. Its result is
the embodiment of perfect pleasure.
The recognition of the embodiment of perfection has four aspects.

The recognition of a manifest embodiment has three aspects.
The upadesa instructions for these things have six letters:
2<, l\Ia mo
27 gShin rje
123
Non-recognition,
Disbelief,
Indecision,
Recognition,
Belief,
Decision.
These six letters have two translations. They contain the mudras of the
Tathagatas. When we transcend them, we are totally liberated.
The river transcends into space.

The transmission is subsumed into space.
The upadesa instructions transcend into space.
Do not obstruct awareness!

Do not work on appearances!
Do not obstruct sentient beings!
Do not work on Buddhahood!
Do not obstruct the five poisons!
Do not work on wisdom!
Do not give up the good things you desire!
Do not practice the Dharma!
Do not obstruct what there is!
Do not deeply yearn for what there is!
Do not obstruct creation!
Do not look for faults in what is created!
Do not work on what does not exist!
Do not generate longing desires for what does not exist!
Recognition and the acquisition of understanding

Come at the same time.
The attainment of understanding and the throwing off of the Dharma
The cessation of breath and Buddhahood
Buddhahood and the rise of compassion
From the Tantra of the Flawless Jewel, this is chapter two: Laying out
the Instructions for Buddhahood.
124
The Extract of the Elixir

Of the Heart-Essence of the Tantra
On the Heaps of Precious Jewels
Of the Holy Lineage of the Heart
Then the organizer, who was the head of the Vajra Dharma, Garden of
Light, there in front of the Bodhi Tree, where the Buddhas come forth,
asked about the four kinds of gathering:
0 Great Vajradhara,
Please explain the four things that gather.
So he did ask.
Child of Good Family, Listen! In perfect Buddhahood there is no

duality of a Buddha and sentient beings. Buddhas alone are gathered there.
The Bodhisattvas have such things as four magical feet and immeasurable
powers and fearlessness, but they do not know the thusness of all Dharmas,
so they are gathered into the group of sentient beings. \X,'hen they meet with
the special conditions for being sentient beings, they have a method for
being born in a single instant, so they are gathered into the group of the
Buddhas. This Tantra of the Tathagata's Flawless Instructions is being
taught by the teacher Vajradhara. 28 It is being requested by the inquirer
Vajradhara. 29 It is being gathered by the compiler Vajra Dharma.
Kye kye! Vajradhara, this is the supreme method! It is good! It is good! So
has it been compiled!
0 Compiler,
Vajra Dharma,
2K rDo rje 'chang

29 rDo rje 'dzin pa
125
Listen well!
The Dharma of samara is not to be cut off in its vastness. The great
bliss of the embodiment of the Dharma is to be cut off in its vastness.
However, if samsara is not to be cut off in its vastness, we will not reach
any end. If we understand that the embodiment of the Dharma is to be cut
off in its vastness, there will be no change. The wisdom of the Buddha is
beyond the limitations of ideas about and clingings to its own appearance.
The non-duality of samsara and nirvana does not envision the purposes
of sentient beings. Once sentient beings appear to be objects, Buddhahood
will have outflows. The Bodhisattvas travel from level to level, so they do
not give up on things to seek and to purify. Even though they travel from
level to level, their wisdom is self-evident. \\'hile they are travelling, there
will be sounds and the earth will shake. So it is that living beings will see
their perfect Buddhahood.
Buddhahood is totally beyond the objects of our demarcations, but it is
evident to our own knowing intellects, so our gurus speak of it, and so it is
that living beings see perfect Buddhahood.
So he spoke.
0 Compiler Vajra Dharma, when someone makes their understanding

real, their own realization is evident to the intellect that demarcates things,
and the moment it appears, it is actually associated with outflows. If, at the
moment it is realized, we do not hold onto its appearance, our wisdom of
awareness pervades our own self-originating dominion. This is dear.
So he spoke.
From the Tantra of the Flawless Jewel of the Bodhicitta that was
brought forth from the space of the heart of the glorious Secret Manjusri,
this is chapter three: The Extract of the Elixir of the Heart-Essence of the
Tantra of the Heaps of Precious Jewels of the Holy Lineage of the Heart.
The Great Vajradhara has made of this a supreme method. It is good. It

is good.
So it has been compiled.
It is finished.
126
A TANTRA ON THE BODHICI'ITA:
GRABBING THE PEACOCK BY THE NECK
127
128
Revealing that Our Base Has the Nature

Of an Embodiment of the Dharma
I Bow to the Blessed One,

Glory Without Sorrow!
The Bodhicitta is a reality that has no base or root.

It is profound and subtle.
It is beyond the things that can be measured.
It is spacious and pervasive.
It is equal to the end of the sky.
It is dense and rough.
It brings the apparent world under its control.
The embodiment of the Dhanna that is so

Is unexcelled.
It is the Bodhicitta.
Without origin and without birth,
It has a heart-essence of light.
The Glorious Lord of the entirety of those who live

Is the Bodhicitta.
This is not in the fields of practice
Of language or of conventional words.
It has no measure.
It is beyond our thought.
It is a nirvana that is not static.
The unexcelled heart-essence of our purpose

Is the Bodhicitta.
It is not to be spoken of, contemplated, or expounded upon.
Our awareness reaches the other side.
It is not born and it does not stop.
Self-awareness is the Bodhicitta.
129
It is not present.
It is not a self.
It is totally pure from the beginning.
It is not contrived.
It is spontaneously realized.
It is the supreme heart of great bliss.
It appears to everyone in common.
It is the embodiment of the pleasure of great bliss.
Self-originating wisdom is the manifest embodiment

Of the Bodhicitta.
Selflessness is not complicated.
It is the spontaneous perfection of the ultimate truth.
Unceasing solitude is the heart of the Bodhicitta.

It self-originates from out of an unborn dimension.
It encompasses all things.
It is insubstantial like the sky.
It is peace.
It is famed for being one.
The heart-essence of the sun is insubstantial.

It is nirvana.
It is self-originating and has no end.
There are many enumerations of the constellations of the stars,

But the great spirit'0 is unchanging.
It is the embodiment of our true selves. 31
Those who are wise in the methods of compassion

Are like the clouds in the sky.
Their heart-essence is enlightenment,
Whether or not they are helpful or harmful.
Karma and compassion are like the clouds and the sky.
Without hatred or purification,
Our reality is the Bodhicitta.
30 Tibetan: bDag nyid chen po. Sanskrit : Mahatman

1 1 Tibetan: bDag nyid. Sanskrit: .\tmata
130
The great effulgence of our awareness is unceasing.

Self-awareness is entirely pervasive.
The compassion ofVajrasattva is a majestic light.
It is like a cloud of camphor on top of the sun.
This is the sole testament ofVajrasattva.
Garab Dorje,
Who is the best man among the wise,
Brought this unto a lineage of hearts
Who were fortunate and had the karmic inclinations.
So hold onto this jeweled treasure,
For it is not to be suppressed or diminished,
And bind this as a holy thing
Upon bad recipients and students of evil lineages,
As if they had the necks of crocodiles.
Thus did he give instruction.
Then the Bodhisattva Mahasattva

Asked six questions ofVajrasattva,
For his lineage is pure:
0 Great Compassionate One,

All the sentient beings in the three realms are like sick ones. They are
like poison. They are like darkness. They are like defiled drinks. They are
like thorns. They are like rotten corpses.
0 Vajradhara,
Listen!
I will certainly teach you the vow of the three words. Keep it well in
your mind!
We have liberated the great distance of the ocean of samsara into a

completely pure realm. We have built a vajra fortress in the swamp of
samsara. We have transformed our particular sorrows into precious jewels.
These are the three.
Child of Good Family, everything in the world that is our external vessel
is made up of the five elements.
131
In times of yore, there was a Buddha field that was entirely pure. It
appeared without being created. It was pleasant and expansive. There was
no pain. Its vastness was not limited. It was not a topic for words or for our
senses. It was beyond all speech.
\\'hat we call "the past" is also just the enumeration of a name. This was
also not something that was just a name. 'Through it we have liberated the
great distance of the ocean of samsara into a completely pure realm.
The sentient beings of the three realms have been shoved into boats of
sorrow. "Ibey have been enveloped in an ocean of ignorance, and they live
in sorrow, but the Bodhicitta of their hearts is self-originating, and their
own light shines, without any causes or conditions. It is primordially pure,
so it is fitting that they may live in a vajra-like samadhi.
It is not the case that those who have material form lack a heart of
wisdom. All the sentient beings of the six classes live within a stainless
embodiment of the heart-essence of a vajra, so it encompasses them
entirely, yet they fall under the power of others, even though their vastness
is not limited by residues or stains.
"Ibe king of methods, an awareness of power, dawns on them, and
samsara itself is primordially pure in that it is a self-originating wisdom. The
swamp of sorrows is itself pure as being a great bliss, so we have built a
vajra fortress in the swamp of samsara.
Child of Good Family, listen! All sentient beings are to be understood as
having three bodies.' 2 Their body of wisdom liberates them from the
limitations of sorrow. Their body that is a maturation of their habitual
tendencies is their material body of flesh and blood. The body that connects
these two maintains both the happiness and the sorrow that is in their
minds.
"Ibe knowledge of the base is the embodiment of the Dharma. It does
not have the illnesses of habitual tendencies, but the body of the conceptual
mind manifests as the illnesses of our habitual tendencies. So the King of
Medicine that is a healer heals them with the medicine that will heal them.
So it is said.
Ignorance is the disease of samara. Our awareness is healed by nirvana.
Our sorrow is a disease that is like a swamp. It is healed by the great bliss of
wisdom that has no outflows. Stupidity is a disease that is like darkness. \X'e
are healed by a knowledge that is like a butter lamp that is not moved by the
wind. Our habitual tendencies are a disease that is like a defiled drink. It has
no true nature, so we are healed by the fact that it resembles a crystal. The
pain of our coarse and subtle understandings is a disease that is like a thorn.
It is healed by an equanimity that is like an unmoving ocean.
12 Tibetan: Lus.
132
These classifications of sorrow are the ways that it is transformed into

precious jewels.
From the Tantras on the Bodhicitta: Grabbing the Peacock by the
Neck, this is chapter one: Revealing that Our Base Has the Nature of an
Embodiment of the Dharma.
133
134
The Base and the Path
Then that Bodhisattva Mahasattva again asked:
~yema!
Blessed One,
Vajradhara!
To use the Tathagata's dhyana meditation to consecrate the path that
has no outflows is a non-dual application of our real intellects. It is the
inspiration of the Buddha himself! Please teach us how to be skilled in this
method!
Vajradhara,
You!
Listen!
It is good that you ask this question. The inspiration of the Tathagatas
has no measure, but it is applied to the differentials in the intellects of
sentient beings with the intentions of having our minds rest in the Dhanna,
just as it is. We dwell in the uncontrived, just as it is, as if we were touching
the shaft of a butter lamp. In this way we are solitary. So it is said.
It is also in the scriptures: If we have both something to teach and
someone to teach it, why would we not have something to meditate on and
someone who meditates? So it is said.
In the heart-essence of enlightenment we teach the heart-essence of
enlightenment. In order that we may teach this heart-essence, we must
forever remain within this heart-essence. The thing we call "knowing the
meaning of what we understand" is unceasing, but for so long as the
grandmother of the oral transmission is not clear in our own personal
continuum, we must establish clearly the things that we must know, and we
must abide in samadhi.
135
The heart essence of enlightenment

Is the unchanging embodiment of the Dharma.
We do not seek this from others.
Our own minds are the real Buddhas.
This is an intent that is present within ourselves.
The mind looks at the mind.

With no origin and without being born,
The embodiment of the Dharma is self-originating.
So may we have a great equanimity
That does not move and does not change.
In this clarity there are no conceptualizations.

This is the unchanging embodiment of the Dharma.
We settle ourselves into a state of uncontrived great bliss.
The display of the spontaneously realized three embodiments

Is an embodiment of ornamentation.
We settle ourselves into a stage of great bliss
Which we do not join with or separate from.
The true nature of the single solitary circle
Is beyond any complications.
Many things may be evident to us,
But we meditate on just this singularity.
This is like the sun of clarity
Rising up over the firmament of the sky.
A self-originating clear light

Appears from out of an unborn dimension.
We meditate that light rays of manifest compassion
Are beaming forth.
From out of a lotus mandala of the entirely pure apparent world,
The three aspects of generation, perfection, and the great perfection
Are spontaneously perfected,
Without our seeking them to be.
The pure embodiment of our great accumulation of merit and wisdom

Is a meditation which understands the deeds and practices
Of the All Good One.
Without cleansing away the two obscurations,
Our two accumulations are spontaneously completed.
136
Like a crystal, we are flawless and pure from the primordial.

We are free from the problems that are in our ideas.
Our wisdom is spontaneously realized.
We meditate that we are the heart-essence of a self-originating vajra.
The uncontrived embodiment of the Dhanna

Is the basis of all things,
The Bodhicitta.
We do not dwell on a pathway that moves through levels and paths,
But we meditate until our conceptions tum into resolution.
The lone Buddha does not dwell within the Dharma,

But in order to be rid of our delusional concepts,
We meditate on the Dharma itself.
In being the five wisdoms,

The five poisons are Buddhahood,
But we meditate that our liberation
Is evidently the five absences of residue.
The five elements are Buddhahood,

In being the five goddesses,
But we meditate clearly on the manifest embodiments
Of beautiful goddesses.
The apparent world is beyond even a very pure statement,

But we meditate on a state in which our fields
Are a very pure embodiment of the Dharma.
Bodhisattvas have no birth or death,

But we meditate on a vehicle of continuity
That we do not join with or part from.
The face of our desire is a very pure entity,

A vessel and its contents,
But we meditate on a samadhi that is not attached to anything.
Our entourage and luxuries

Are clusters of stars with many ornaments,
But we meditate on a natural purity
That is not attached to anything.
137
111c illusory heaps are the abode of wisdom,

But we meditate on a great equanimity
That is not attached and is not static.
l11e consciousness that is the base of all things

Does not revolve around our bodies,
So self-originating wisdom is a selfless nirvana.
This is beyond the words there are for permanence and annihilation,
So we refute it,
And then we are evened out within the spaces that are high and low.
In a great equanimity we do a meditation that is beyond equanimity.

\\ben we brilliantly understand that this is beyond the conventionalities
Of words that may be spoken,
·n1at is the meditation
Of the completely pure dominion of enlightenment.
From the Tantra of the Bodhicitta: Grabbing the Peacock by the Neck,
this is chapter two: The Base and the Path.
138
Teaching How to Reach the End of the Three:

The Base, the Path, and the Result
Then that Bodhisattva Mahasattva asked:
0 Teacher,
You are compassionate.
You are a protector for those who live.
You are a Sugata.
Please explain the results we will get
From a path where the basic path and its results are non-dual.
Child of Good Family,

Listen!
It is good that you have asked this question. The precious instructions
of the fully perfected Buddha are insurmountable statements and are
difficult to teach. I will, however, say a few words to exemplify them.
You may ask who it is that receives the empowerment into their mind.
This is how it happens, so hold this well in your mind:
Child of Good Family, the unsurpassed fruit does not occur from
someone else. The moment when the base and the path are non-dual is
called: "The dhyana meditation of the Tathagata." Once our peaceful
abiding and our higher perception are non-dual, our self-originating wisdom
will be like a butter lamp that is not moved by the wind. \\'hen we have the
experience of what we must know, we reach the conclusion of the base, the
path, and the result. TI1is is called: "Unified Buddhahood."
\"\,'hen our wisdom shines out from its dominion

That is our solitary result.
\"\,'hen our dominion dawns on our awareness
139

When the Embodiment of Form is evident as light
When our great bliss has no outflow
When the apparent world is taken under control
When we are not attached to the flavor of our samadhi
When samsara has no true nature
When we have overwhelmed our demarcations

The result is a great bliss.
This is the meaning of what I said:
The result that is the two Embodiments of Form comes from the cause
that is the Embodiment of the Dharma, yet there is no blockage in the
channels of our bindus. What is more, at the moment that the inseparability
of the cause and the result is understood in its effulgence, the wisdom of
the three embodiments, which is the ultimate result for our bodies, speech,
and minds, is evident in its self-origination.
When our wisdom becomes visible in these three embodiments, form is,
itself, naturally pure. When we transcend our demarcations, our result is
realized to be wisdom. The appearance of our true essence is one in which
the measure of its appearance is the measure of our repute. This is taught to
be like cleaning the tarnish off of a mirror. In the ultimate reality, however,
it is free from any complications, and it is naturally clean. This is called:
"The majestic wisdom that does not dwell on any results."
The embodiment of the Dharma that is free from any demarcations is
beyond all of our efforts. This is called: "The unsurpassed result."
The grandmother of the oral transmissions of the ascertained

transmission that does not turn back proclaims:
As it has been since the primordial, the Great Vajradhara appeared to
the Vajradhara that was of pure lineage, and at that time he was called: "The
Self-Originating Blessed One who does not Discriminate Causes from
Results."
Then from that dominion of pure lineage, a mandala of the wisdom of
the result became self-evident, and at that time he did not discriminate any
dharmas as being causes or results, so he became known as: "The Precious
Crown Crest of a Thousand Buddha Lamp-Makers."
140
He had reached his ultimate result, and at the very moment that he had
reached the end of the things he personally had to know the demons and
the Tirthakaras no longer had a chance. He was no longer friends with Luck
or with Isvara. He was like the tip of a victory banner that never falls down.
He was like a precious jewel that is never exhausted.
At the moment he was imparted empowerment into the things that he
personally had to know, into the essence of the things that he personally
had to know, he became known as: "Noble One of Stainless Crown Knot."
At the moment his Bodhicitta was in the Bodhicitta, he was like a
tributary that had been gathered into the great ocean, and through all the
time in which the subjects of the Dharma appeared to be demarcated within
the unborn space of reality he was naturally and totally pure, so he was
called: "The Bodhisattva All Good One."
He did not discriminate any Dharmas and did not look at them in terms
of being good or bad. He did not understand things in terms of self and
other, and at that moment he was like the sun in the sky, and he became
known as: "The Bodhisattva Maitreya who Sees All Things."
He did not take up any Dharma at all. He did not reject any Dharma at
all. He was not obstructed by anything, and there was no one whosoever to
liberate him. He did not depend on anyone. He did not deviate in any way.
He was by nature completely pure, so he had none of the limitations of
permanence. He was not obstructed in the essence of what he had to know,
so things were totally clear to him. So he had none of the limitations of
annihilation. So he became known as: "The Noble Heart of the Sky."
From the Tantra on the Bodhicitta: Grabbing the Peacock by the

Neck, this is chapter three: Teaching How to Reach the End of the Three:
The Base, the Path, and the Result.
141
142
Understanding Practice
Then the Bodhisattva Mahasattva again asked him:
0 Youthful Manjusril
Supreme Hero!
When we have reached the end of the base, the path, and the result
We will have cut through
The continuum of samsara's emotional problems.
We will be purely liberated into a pure realm.
This is because we will have overwhelmed our conceptualizations.
Please explain the rule of the way for our practice!
0 Vajrasattva,
Listen to me!
Practice is always of three kinds:
There is the practice of entering onto the path of the ox,
The practice where we scatter our hearts without mindfulness,
And are mad,
And there are its close friends,
Which are the practice of being a lotus flower in the mud,
Of being a black bird entering its nest,
And of being like the mother of an only son.
Now these are the practices of the Great Yogas.
Then there are the practices of the heroic austerities of the tiger,
The austere practices of the pigs,
The practices of the mindless bees,
The manipulative practices of the Tirthakaras,
And the practices in which we put our happiness into sessions.
These are the practices of the Middling Yogas.
143
Then there are the inferior practices of sweeping up in the marketplace,

The practices of experiencing things that are demonstrable,
The practices of enacting our desires,
And there are the instructions given by the Blessed Ones.
These practices in which our views tum into space
Are the Common Yogas.
This is how I have described them even to my heart lineage.
The practice where reality turns into space is not to crave or to be

attached to anything at all. The practice where we give birth to experiences
within our spirits are applications for a bridle. The practices where we
practice austerities are like mountain birds. 11 They are not reliable. So I have
said.
Tbe limits of a Bodhisattva's practice are not to be contrived. In that
time which is naturally and totally pure, a practice that does not crave for
anything in general is completely pure.
At that time when great bliss manifests as an object, the limitations of
our pain arc naturally stopped. In particular, at that time when we are born
into causes, we will be born into a practice in which our great compassion is
excessive.
At the time when we are present within the abodes and nations of the
six classes of living beings, without any desire to be there, we will give birth
to a practice of any of the Dharmas, whichever it may be.
At the time when the entirely pure Buddha Fields appear to us as
objects, we will be done with any ordinary entities and we will have no
consciousness of shame or guilt. \Ve will have a practice in which words are
shown to be holes in the sky, where our eyes look into the sky, and our
finger is pointed into the sky.
At the time in which the Embodiment of the Dharma presents itself as a
manifest experience, there will dawn on us a self-originating practice in
which our bodies are not cold or warm, and in which we have no pain,
while our practice is to be naked. We emerge from out of a hole within a
painting of the sky.
At the moment we experience the taste of samadhi that has no outflow,
our considerations for food will be small and we will not be attached to
friends. A practice will be evident to us in which we scurry through
trenches in the mountains alone, as if we were wounded deer.
At the moment our minds arc brought under the control of wisdom and
what appears to us is brought under the control of reality, we will come into
11
Bya ri skcgs
144
the practices of moving through the sky, of walking on the water without
sinking, and an effulgence in which we are invisible to others.
At the moment we dawn into the dominion of awareness, visions of
other lands will dawn on us.
At the moment our minds are fit for the work, we will know the minds
of others and the lies that are spoken about every entity.
At the moment our reality is fit for the work of emptiness, we will be rid
of the external elements and all the voices of non-human beings.
These very pure practices are apparent to Vajrasattvas who are pure in
lineage. \Vithout throwing off their bodies, they are actually perfect
Buddhas.
Namo Buddhayii I Tadyathii I Dharma Sarpghari I Manjusri I Aprabra

I Bhagavati I Suka A I
Then that Bodhisattva Mahasattva rejoiced with joy and delight. He
joined his pahns at his heart toward the Blessed One, then he placed his
hands, feet, and head on the ground, and proclaimed:
~ye fe:ye!
It is good, 0 Glorious Great Lord!
It is difficult for this to come out from a mouth!
\Vhat you have spoken with your mouth is the supreme intent!
You have opened the mouth of the darkness in my intellect!
The fire-light of the visible clarity of your compassion

Has made a refuge for all sentient beings.
Lord, you are an embodiment of stainless wisdom.
You have manifested in a body for the sake of living beings.
You are the self-originating Buddha.

You are everything.
Lord of Friendship,
You have cleansed away our reverted beliefs about the Buddha.
In the way of my devotion,
I take refuge in you.
Thus did he speak and make praises.
From the Tantra on Grabbing the Peacock by the Neck, this is chapter
four: Understanding Practice.
145
146
The Unsurpassed Vehicle

And the Rewards of the Great Perfection
Then that Bodhisattva Mahasattva again asked a question:
0 Manjusri,
You who are forever young,
0 Compassionate One,
The question and what was said were well spoken
By the protector of living beings, Vajrasattva.
Please teach us how these light rays emerge
From the crest of glory at the Buddha's heart,
From the knotted crown at the Buddhas head,
And from the fine tongue in the Buddha's mouth.
That is the question that he asked.
Vajradhara,
You,
Listen!
It is good that you have asked this question.
The things that are brought forth by the compassion of all the Buddhas
of the ten directions and the three times cannot be taken up in speech.
They are inconceivable. Still, I will teach a mere summary, for the sake of
the sentient beings of the future.
Listen, You!
There are many ways to divide up compassion,
But its effulgence does not stop.
As an analogy,
It comes forth like the clouds and the rain in the sky.
147
The spot of the crest of glory of a precious heart

Brings forth the one called:
"The Buddha Maitreya, Our Unfailing Lord,"
And he teaches the Dhanna that is naturally pure.
From the crown knot of his head there comes forth the one called:
"Manjusri, the Stainless Heart,"
And he teaches the Dhannas of the relics of physical remains.
From the tongue of his mouth he brings forth the one called:
''Vision of Ten Million Buddhas,"
And he teaches all the Dhannas of cause and result,
With none excepted.
The virtues of a thousand Buddhas

Are brought together in just one Buddha.
The Dhanna, which is brilliantly visible in its unity,
Is naturally present in all living things.
So it is said.
The inconceivable virtues of all the Buddhas of the ten directions and
the three times manifest as one. They also appear as the effulgence of the
great Buddha Amitabha. The Buddha Amitabha himself manifests within
the heart of every living thing, and in every living and sentient being the
purity of their heart is a perfect wisdom.
So he spoke.
The five crown crests of all the Buddhas

Are present like the tops of a victory banner.
The five greatnesses of all the Buddhas
Are present pervasively, like the sky.
The heart-essence of a vajra is unsurpassed.

The jeweled crown-crest is stainless.
They clear away the problematic understandings
That we are so sure about.
The light at the heart of a lotus blazes.

We do not abide in any extremes.
This is the Mahamudra.
148
Our Lord's stainless embodiment

Manifests as a heart that has every virtue.
He is the master of the power of methodical compassion.
He is the supreme hero
\Vl10 has overcome the four Maras.
We have been properly liberated into a pure realm.

The river of his compassion flows without break.
He liberates us with the boat of his wisdom.
He has a garland of giant clouds and lightening.
He is the lord of the vajra,

Whose compassion is continuous.
His heart is not a self,
For it is insubstantial.
To follow the trail of the heart

Is to exemplify our practice.
Just as the sun is in the sky,
He is self-originating and is not complicated.
There is resolve in his mouth.

From out of the dominion of the pure Tantras
The mandala of wisdom that is our reward
Appears by itself,
And at that moment
The totality of this vessel and its contents
Pervades our reality.
Our uncreated view is equal to the sky,

So we sever the inclinations of hope and fear.
Wisdom that has no outflow is self-apparent,
So it takes us to the end of our purposes,
And those of others.
The power of our knowledge is unstoppable.
It overwhelms demons and monsters.
0 Vajradhara, listen!
A Bodhisattva who is wise in methods
Has parents who are sentient beings,
So he must have a meaningful presence,
And be stainless for them.
149
We dwell without distraction,

And one-pointedly,
Upon the meaning of what we understand.
This is called: "The dhyiina meditation of a Bodhisattva."
I, Maiijusri of Stainless Heart,

For the sake of sentient beings,
Have brought forth from my heart
The three secret Tantras,
And the Tantra of my most secret heart,
And I have presented their instructions.
In my effort to bequeath them into the hands of the Buddhas,

I have made a stainless Tantra from the jewels that are in my heart.
It is called: "The Total Victory of the Crown Crest of the Buddhas." 14
In my effort to differentiate the vehicles,

The results of which are either surpassed or are unsurpassed,,
From the lotus of my tongue I have brought forth:
"'lbe Buddha who Sees Ten Million Things," 15
And then I wrote:
"The Bodhicitta: Grabbing the Peacock by the Neck." 1<,
It is because the manifest embodiment of the Buddha

Is present within a body of wisdom
That I have beamed forth five light rays
From out of the hairs of my urQakosa,
And they became the blissful Buddha
\Vho is known as Lord A valokitesvara,
1ben I wrote the Tantra of the Goddess Light Rays. 17
In my effort to discuss the absence of any virtuous or evil karma,

.Any high or low,
I brought forth from the wind box of my nose
The Lord of Force and Power,
The Glorious Vajrapani,
And I released The Effortless and Unsought Wisdom Guru Tantra. 1H
11
· Sangs rgyas gtsug pu<l mam par rgyal ba
15
· Sangs rgyas bye ba mam par gzigs
I<, Byang chub kyi sems rma bya mjing bsnol
1
~ Lha mo 'o<l zer gyi rgyu<l
18
Bya btsal med par ye shes hla ma'i rgyud
150
Then I presented the complete perfection of my embodiment,

For it transcends even the Dharrna.
From the Tantra on the Bodhicitta: Grabbing the Peacock by the Neck,
this is chapter five: The Unsurpassed Vehicle and the Rewards of the Great
Perfection.
The Tantra that is called: "The Bodhicitta: Grabbing the Peacock by the
Neck" was presented by Manjusri Garbha 19 to the Bodhisattva Blissful
Zornbie.4<'
19
'Jam dpal sn)ing po. This is probably a name for ;\laiijusri ;\litra.
10
Ro langs bDe ba. This is another name for Garab Dorje (dGa' rab rDo rje).
151
152
THE TANTRA ON THE ONE-POINTED SAMADHI

OF AVALOKITESVARA
Aryabalokirtisvara Samati Eka Tantra Nama
'Phags pa spyan ras gzigs ting nge 'dzin rtse gcig gi rgyud ces bya ba
The Tantra on the One-Pointed Samadhi of Avalokitesvara
153
154
The Question and the Answer
I bow to the All Good One.
I heard these things on one occasion:
The Blessed One, the All Good One, was brilliantly surrounded by
Avalokitesvara, the Playful Lion, and by the dakinis.
It was a time when self-originating blessings were being revealed,

A time when the blessed wisdom was on the rise.
The teaching was detennined by the force of its self-evidence.
The transmission was a one-pointed samadhi.
Then in the palace of pervasive reality

The dakini Sun Garland asked the Blessed One:
\Vhat is it to be competent over the conditions of the view?

\Vhat is it to be competent over the conditions of dhyana meditation?
\Vhat is it to be competent over the conditions of practice?
\Vhat is it to be competent over the conditions of falling asleep?
\Vhat is it to be competent over the conditions of dreaming?
\Vhat is it to be competent over the conditions of the bardo?
\Vhat is it to be competent over the conditions of wisdom?
\Vhat is it to be competent over the conditions
Of the knowledge of certitude?
\Vhat is it to be competent over the conditions of the result?
\Vhat is it to be competent over the conditions of habitual tendencies?
\Vhat is it to be competent over the conditions of delusion?
155
Our teacher gave instruction:
Listen,
0 Dakini Sun Garland!
I will teach you!
So he spoke.
From the Tantra on One-Pointed Samadhi, this 1s chapter one: The

Question and the Answer.
156
Recognition that the View has no Conditions
The All Good One gave instruction:
Listen,
0 Vajra Dakini!
There are both competence and incompetence

Over the conditions of the view.
This is how we must understand competence over these conditions.
In the magnificent space of the self-evident circle

There are no causes and there are no conditions.
There is no external or internal.
This is the resolve of our view.
It manifests pristinely,
And has no adversary.
The unborn vajra is self-evident.
There are no circumstances under which
It would be defeated by any adversary.
The magnificent space of the view

Is liberated from seeking and practicing.
The primordially liberated circle dawns on us.

It is not created.
Our own door has the finest view.
It is unborn and totally pure:
A space that brings everything together.
It has no exterior or interior,

So it is like a crystal.
157
It has no rival or peer,

So it is like the sky.
It has no cause or conditions,
So it is like the sun.
It is totally perfect,
So it is like a jewel.
Our view turns out to be hidden.

It is a maker of emptiness.
When we study it in the present,
We throw it into a future time.
The one who puts their Buddhahood
Into a future time
Loses their view to the face of conditions.
To be competent over conditions is to be liberated

From these very conditions.
The non-dual view is evident to us.
That is what being competent over conditions is.
So he spoke.
From the Tantra on One-Pointed Samadhi, this 1s chapter two:

Recognition that the View has no Conditions.
158
Competence over the Conditions for Final Liberation
The teaching by the Blessed One,

The All Good One,
To the hosts ofVajra Dakinis
On competence over the conditions of dhyii.na meditation
Is that there is a magnificent dhyii.na meditation
In a single session.
Dhyii.na meditation removes the darkness and depression at our doors.

Through the experience of self-origination we are liberated.
We are liberated through the experience of one-pointed wisdom.
The elixir of our experience,
Our habits, our jealousy, and our subtle ideas
Is pure in its own place.
The core of our awareness is undisturbed.

Without being distracted,
We hold to it one-pointedly.
\Vhen we understand that all our depression,

Darkness, wildness, and wrath
Are also our friends,
That is a one-pointed competence over the conditions of meditation.
\Ve do not need to summon or to hide

Our depression, darkness, wildness, or exuberance.
Self-evident wisdom may be depressed or wild,
But it goes to the pinnacle of the wholeness of self-liberation.
The length of our session,

\Vhen we are taking this in,
Is compressed into a unity.
159
lbis meditation on a single solitary idea

Is beyond our experience.
Our wisdom is not a meditation.
In the meditation of wisdom
Nothing is evident to our intellects.
Through meditating on what is evident to our intellects,

We will not be competent over our conditions.
The essence of what is evident to our intellects
Is our own doors.
The samadhi in which wisdom dawns on us personally

Is a competence over conditions.
From the chapter on the One-Pointed Private Door, this 1s chapter

three: Competence over the Conditions for Final Liberation.
160
Competence over the Conditions of Practice
The teachings of the Blessed One,

The All Good One,
To Vajra Dakini and her entourage
On competence over the conditions of practice
Are that self-originating practice that elicits the force 41
Is a knowledge in which we touch and meet with the apparent world.
It is a practice of wisdom and method.
It is not a practice that was created.
It appears by itself.
We practice in a community of good ideas and bad ideas.

The wholeness that appears by itself,
Without any practice,
Is a knowledge of equality that has no object.
Our practices are not competent to face the conditions

Of rejecting and accepting things.
The five poisons appear by themselves,
So we practice them happily.
They appear by themselves and manifest as friends,
So we are competent over any conditions.
The clear light that appears

Is competent over any external conditions.
The self-purity of the six collections 42
Is competent over any internal conditions.
The brilliant awakening of a flickering
Is competent over any secret conditions.
~1 Shugs
~2 The six senses: sight, hearing, smell, taste, touch, and thought.
161
Self-liberated playfulness
Is competent over any essential conditions.
So he spoke.
From the Tantra on One-Pointed Samadhi, this 1s chapter four:

Competence over the Conditions of Practice.
162
Sleep is the Self-Evidence of the Bindu

The All Good One,
On competence over the conditions of falling asleep:
Listen,
0 Vajra Dakini!
The root of this is that there is the sleep that is unpredictable,

And there is the sleep of reality.
The root sleep is like this:
It starts out when our bodies are just made.

Our habitual tendencies sleep at the door of our urQakosaY
The wisdoms of our father and our mother are the root of this.
A consciousness of a flickering makes us sink into it.
The instructions for sleeping are to be known as these:

To fall asleep is to have no conceptualizations.
This is a spontaneously formed eye.
In sleep we are liberated into the space of the bindu.
If we recognize the emptiness of the bindu
That is what is called:
"Competence over the condition of falling asleep."
The sleeping that is unpredictable

Is where we do not understand our own ignorance,
But leave our consciousness dormant,
So our wisdom does not arise
~, This is the point just between and slightly above our eyebrows.
163
And it does not appear to be any delusion.
The unpredictable is not conscious of its own self-liberation,

So there come these three:
Falling asleep,
The appearance of a path,
And dreaming.
Dreams are the habitual patterns of our delusions.

The essence of this delusion
Is a flickering that occurs by itself.
The foundation of our sleep reverts into the urQakosa.

The king of nerves has a crystal vault. 44
Then there are the warmth of our blood
And the winds of our bindu.
These three join together to be the cause of our sleep.
This nerve goes into our hearts,

So our essence of natural compassion
Tums into an essence of delusion.
This happens by itself.
Once it has flickered on the secret path of flickering,
Our sleep is thrown down onto our url)akosa.
Then these three are present

The blood vessel in our lower heart,
The channel for the bindu in our upper heart,
And the three channels for the winds at the center.
The blood vessels push down on the wind channels.

The flickering that is above the bindu reverts.
Our dhyana meditation in its own place
Pushes down on the wind channels,
And when we recognize that knowledge and wisdom
Are in the winds,
The non-dual bindu is self-liberated.
This is what is called:
"Competence over the conditions of falling asleep."
So he spoke.
~~ sBug pa
164
From the Tantra on One-Pointed Dhyana Meditation, this ts chapter

five: Sleep is the Self-Evidence of the Bindu.
165
166
Competence over the Conditions of Dreaming Dreams

The All Good One,
On competence over the conditions of dreaming dreams:
Listen,
0 Vajra Dakini!
Our path is the secret door of the UrQakosa.

Our knowledge and wisdom do not appear
To be pathways for our winds.
These are the four kinds of dreams:
The sleep that is our habitual tendency

Is an agreeable dream.
The sleep of delusion arises from the first moment.
The sleep of five lives,
\Vhich unites what was separated,
Is a dream.
To be competent over the conditions

Of recognizing the sleep of wisdom
We liberate the sleep of our delusions with the wind of wisdom.
The joining of what was separated is liberated by the dream of five lives.
The dream of our habitual patterns
Is an attachment to self-originating wisdom
Which we encounter in a magnificent self-origination.
The dream of wisdom is an encounter

With the wind of its own greatness.
The wind of brilliant knowledge is the wind of pristine wisdom.
Our habits are the white and red bindus.
167
Our tendencies are our flickering bindus.

'Through them we are liberated from self-occurring conditions.
So he spoke.
From the Tantra on One-Pointed Dhyiina, this 1s chapter six:

Competence over the Conditions of Dreaming Dreams.
168
Competence over the Conditions of Dreaming Dreams

And Competence over the Conditions for Cleansing
The Bardo

The All Good One,
On competence over the conditions of the Bardo:
Listen,
0 Vajra Dakini!
One who is competent over the conditions of the four recollections,

The six recollections of supernatural cognition,
And the six follow-up recollections
Sees the lights of the bardo.
\Vhen our own light appears to us ourselves,

\Ve are competent over its conditions.
The flickering is the wind of wisdom.
This is also called: "Competence over the conditions of wisdom."
Because it is a recognition of knowledge
That engages our intellects,
This is also called: "Competence over the conditions of recognition."
There are the recollection that this is a bardo,

The recollection that we have passed away from our lives,
The recollection that the six classes of living beings are self-evident,
And the recollection that the All Good is our level.
The six supernatural cognitions are as follows:
The flickering eye sees the past and the future.

It sees the appearance of the lights in the bardo.
169
We see the results of virtuous and evil karma.

We see the level of the recognition of Buddhahood.
We see those who are of related families with a pure divine eye.
We see the elements, non-human beings, and the world.
In general, we see the six classes of living beings

As embodiments of enjoyment.
The six follow-up recollections are as follows:
We recollect the cessation of our consciousness.

We recollect the failure of our five elements.
We recollect the cutting off of our lives and our breathing.
We recollect the loss of our body in the bardo.
We recollect that the flickering has no support structure for our lives.
We recollect our guru's instructions on recognition.
The six recollections are self-evident,

So while we do not go beyond the level of Buddhahood
We are taught what is called:
"Competence over the conditions of the bardo."
So he spoke.
From the Tantra of Pristine One-Pointedness, this is chapter seven:

Competence over the Conditions of Dreaming Dreams and Competence
over the Conditions for Cleansing the Bardo.
170
Competence over the Conditions of Wisdom
The teaching of the Blessed One,

The All Good One,
To Vajra Dakini and her entourage,
On competence over the conditions of wisdom:
There is a great difference between wisdom and wisdom.

Pristine wisdom has no conditions.
The five elements are the five wisdoms.
\Vhen we have no lusts or hatreds,
Our wisdom is destroyed.
This is our competence over the conditions
Of our abode and of emptiness.
The five doors of the heaps are the five wisdoms.

Self-originating wisdom by itself is competent over these conditions,
For they come from the four: Birth, age, sickness, and death.
They are primordially pure.
The five poisons appear to be the five wisdoms.

There is no augmentation or detraction from self-evident wisdom.
It is competent over the conditions of lust and hatred.
Its self-evidence is clear.
The five self-originating nerves are the five wisdoms.

The nerves are made from the five colors.
The central one is dark blue.
The right is white.
The left is red.
The front and back are yellow and green.
171
The five threads are also the five wisdoms.

They are brilliantly made beautiful by the five eyes of the illuminator. 45
This is also called: "A crystal cavern."
It is also called: "The clear light of an embodiment of enjoyment."
It is also called: "The Brahmanic thread."
It is also called: "The passage of the river of wisdom."
This is the magnificent path of secrets.

Within it there are the five transcendences:
The white pearl is stainless.
The red brass is exceedingly luminous.
The yellow that is like gold is vast in its wonders.
The dark blue vaif/urya reveals the unchanging.
The green ni/a glows brilliantly.
Inside the Brahmanic thread there is clarity.

Inside the wisdom that is made from the five kinds of jewels
There are no Dharmas.
This is competence over the conditions of secret wisdom.
It has no obstructions,
So its flow is undammed.
It was not made by a creator,
So it is not compounded.
There is no damming the river of our wisdom.
So we are competent over its conditions.
Wisdom that has no conditions is self-evident.

It is dear.
So he spoke.
From the Tantra on One-Pointed Samadhi, this 1s chapter eight:

Competence over the Conditions of Wisdom.
~5 Usually refers to the SWl.
172
Competence over the Conditions of Wisdom

The All Good One,
To the hosts of dakinis
On competence over the conditions of ascertained knowledge:
The base is sure.

We know it to be the basis of Buddhahood.
The path is sure.
The knowledge of the base is a supreme Dharma.
The result transcends the base.
Recognition does not turn back.
The causeless self-arising of ascertained knowledge is self-originating.

The view is our own view.
We view the apparent world with ascertained knowledge.
The meditation of ascertained knowledge has no position or preference.
The practice of ascertained knowledge is self-originating.
It has no causes or conditions.
The result of ascertained knowledge does not turn back.
We touch on our own level.
The unborn ascertained knowledge

Is the self-origination of the apparent world,
So self-originating wisdom is self-evident.
It dawns upon itself.
Self-originating ignorance blazes

Where what we take in and what we retain
Are the only things that there are.
173
The knowledge that is ascertained at the base

Is a non-dual pristineness.
'The knowledge that is ascertained on the path
Is the enjoyment of what we take in and what we retain on the path.
lbe knowledge that is ascertained as a result
Is the liberation of the wisdom there is
In what we take in and what we retain.
To be competent over the conditions of wisdom

Is to be pure in the white and the black
Of what we take in and what we retain.
So he spoke.
From the Tantra on One-Pointed Samadhi, this 1s chapter nme:

Competence over the Conditions of Wisdom.
174
Competence over the Conditions of our Result

The All Good One,
To Vajra Dakini and her entourage
On competence over the conditions of our results
Has three parts:
The external,
The internal,
And the secret.
Of these, the teachings on competence over external conditions

Are that our external results are the five elements.
Their self-evident embodiment of enjoyment's flow
Does not cease.
The five goddesses have no birth or death.
This is our competence over the conditions of our external results.
Our inner results are the five heaps.

Our indivisible embodiment of the Dharma's flow
Does not cease.
The five wisdoms have no birth or death.
This is our competence over the conditions of our internal results.
Our secret results are our five lusts and hatreds.

Self-originating wisdom, self-awareness,
Higher vision, omniscience, and the five wisdoms
Have a flow that does not cease.
This is our secret result.
Our most secret result is our five nerves,

For which there are the winds, the bindus, and the channels,
And for which a synchronously born wisdom and a bindu
175
Are not dhannas,

For they are not to be joined with or separated from.
This is our competence over the conditions
Of a result we do not join or leave.
To be without joining or separation is the supreme result.

Its flow does not cease,
So we are competent over its conditions.
To have no obstacles is the king of results.

To have no turning back is the ascertained knowledge of the result.
So he spoke.
From the Tantra on One-Pointed Samadhi, this 1s chapter ten:

Competence over the Conditions of our Result.
176
Competence over the Conditions

Of our Habitual Tendencies
Then there are the teachings of the All Good One

On competence over the conditions of our habitual tendencies.
There are three kinds of habitual tendencies:

There are the habitual tendencies of the light at the beginning,
The habitual tendencies of our bodies in the interim,
And the habitual tendencies of delusional situations in the end.
As for the habitual tendencies of the light from the beginning,

They are self-originating and dawn upon themselves,
So we are competent over the conditions of our habits,
For their flickering is a luminous wisdom.
During the interim there are the habits and tendencies of our bodies.
\Ve are competent over the conditions of our habits,
As our own bodies are embodiments of the Dharma.
\Vhen we understand that our tendencies are self-originating
\Ve are competent over our habits and tendencies.
Finally, our delusional situation is the Dharma.

\Vhen our reality is a blazing wisdom,
\Ve are competent over the conditions of our abode.
Our own conditions dawn on themselves,
So they have no tendencies.
\'\-'hen their non-duality dawns on us,
\Ve are competent over the conditions of our habits.
\'\'hen the conditions of our habitual tendencies
Do not appear anywhere,
Our self-originating wisdom shines.
177
To be competent over the conditions of our habitual tendencies

Is to clear away existences that are self-originating.
So he spoke.
From the Tantra on One-Pointed Samadhi, this is chapter eleven:

Competence over the Conditions of our Habitual Tendencies.
178
Competence over the Conditions of Delusion

The All Good One,
On competence over the conditions of our delusions
Are that at first, our delusions are deluded by the winds.
During the interim, our delusions are deluded by lust and hatred.
In the end, we are deluded into being a self-evident light.
A spontaneously realized neutrality empowers our delusion,

For everything is formed by the winds.
The result is the maturation of a variety of delusions.
The wisdom beings of this wind are not stoppable,

So it is called: "The wind."
In the mandala of the wind that is our own bodies,
Within the Brahmanic thread of the five nerves,
The causal winds are the heat that is in the winds,
And there is vapor in the windows of Brahma.
In a single day there moves through eighty-four thousand.
When the mirror of reality is clear,

Our winds are unstoppable,
And they move in clarity.
In the upper areas there are the winds of nirvana.

They move through the purity of our knowledge.
In the lower areas there are the winds of samsara.
They move through both the white and the red bindus.
At our navels there is a wheel of wind.
There are also the doors to the three horrible existences.
At our hearts there is the wheel of the Dharma.
There are also the doors to the three kinds of high status.
179
1be nine vehicles have nine doors,

While there are three in the higher areas.
111e three vehicles appear in purity to be our three eyes.
·me single vehicle is a single eye that has no filth.
'Ibe urQiikosa is a self-illuminating lamp,
But its recognition is our competence
Over the conditions of our delusions.
The three doors to the horrible existences,

The white and the red,
And the doors of the big stink are manifest.
lbe white is hell.
The red is the door to the hungry ghosts.
The anus is the doorway to being an animal.
Both men and women have all three of these.
\~11en the time is ready

1bese will originate of themselves.
So he spoke.
From the Tantra on the One-Pointed Samadhi of Avalokitesvara, this is

chapter tweh·e: Competence m·er the Conditions of Delusion.
180
Brilliantly Bequeathing this to the Entourage of Dakinis
The teacher was the Dhannakaya, the All Good One.

The compiler was Avalokitesvara, the Playful Lion.
The requestor was the dakini Sun Garland.
From the Great Tantra on the One-Pointed Samadhi of Avalokitesvara,

this is chapter thirteen: Brilliantly Bequeathing this to the Entourage of
Dakinis.
The Great Tantra on One-Pointedness is complete.
181
182
THE TANTRA ON
THE SELF-LIBERATION OF SAMSARA
FOR THE UNMOVING ONE
In the Indian Language:
Arya Botta Lokatrata Tantra Na.ma
'Phags pa mi gyo ba 'khor ba rang grol gyi rgyud ces bya ba
The Tantra on the Self-Liberation of Samsara for the Unmoving One
183
184
The Basic Scene: The Question and the Answer
I bow to the glorious All Good One,

The King of Self-Originating Understanding.
I heard these words on one occasion:
The Blessed All Good One,

The Unmoving One,
The keepers of the chamel grounds:
Woman of Long Face,
The demoness Total Delight in Giving Hundreds,
The dakini Lightening Garland,
Avalokitesvara,
Manjusri,
Vajrapani,
Garab Dorje,
And all the lineage holders who dwell upon the earth
Made a circle in the visible presence of the Blessed All Good One.
They surrounded him, making prostrations,
And offered the flowers of their awareness.
In the palace of the dominion of the Dharma

They sought to request the self-originating and self-evident Dharma.
That is what they asked for.
The Blessed One gave instruction:
0 Lightening Garland dakinis,

Retain this well!
0 Dakinis,
In the spontaneously realized majesty of the basis of appearance
185
'There is the self-evident self-liberation of the five lights.

There is the self-evident self-liberation of the six classes of living beings.
'There is the self-evident self-liberation of the five embodiments.
There is the self-e,·ident self-liberation of the five consorts.
There is the self-evident self-liberation of wisdom.
'There is the self-evident self-liberation of the Dharmakaya.
'There is the self-evident self-liberation of the three eyes.
111cre is the self-evident self-liberation of the bindu.
TI1ere is the self-evident self-liberation of the three realms.
So he spoke.
From the Tantra of the Self-Liberation of Samsara, this is chapter one:

The Basic Scene: The Question and the Answer.
186
The Self-Evident Self-Liberation of the Base
Then there was the teaching of the All Good One on how the base itself
is self-evident:
The total luminosity of our essence

Is naturally empty.
Its compassion does not stop and does not change.
Its good works are not hindered by anything.
The five bases are self-evident.

They have one essence.
This unity that is totally evident is the basis of all things.
How does it appear?

It dawns on us from our base.
We are wise in the significance of this self-evident base.
This is the majestic clarity of a great wise one.
A self-evident essence teaches annihilation.

An empty self-nature teaches permanence.
Our compassion is unstoppable and self-originating,
So we teach that playfulness will be happening no matter what.
Our virtues are unchanging,
So we teach that they are inexhaustible.
Our good works are not hindered,
So we teach that they are self-evident.
Our teacher is the grandmother

Of the basis of all things.
To know the core of the self-evident
Is the resolve of the base.
187
So he spoke.
From the Tantra of the Self-Liberation of Samsara, this is chapter two:

The Self-Evident Self-Liberation of the Base.
188
The Self-Evident Self-Liberation of the Five Lights
The All Good One gave instruction:
Listen,
0 Dakini Lightening Garland!
Self-evident spontaneous realization manifests as light.

Our essence manifests as a radiance of white.
Our true nature manifests as a radiance of dark blue.
Our compassion manifests as a radiance of red.
Our virtues manifest as a radiance of yellow.
Our good works manifest as a radiance of green.
The base itself manifests as the essence of these five lights.

By knowing the manifestation of the base
We are liberated from the lights.
The delusion of the lights is self-evident to us,
So self-evident self-liberation is a great surprise.
So he spoke.
From the Tantra of the Self-Liberation of Samsara, this is chapter three:

The Self-Evident Self-Liberation of the Five Lights.
189
190
The Self-Evident Self-Liberation of the Five Poisons
Then the Blessed All Good One proclaimed:
Listen,
0 Dakini Lightening Garland!
One who is wise in the significance of the base

Is not entirely common.
The teachings on the self-evident five poisons

Are that our essence is the self-evidence of hatred.
Our true nature is the self-evidence of stupidity.
Our compassion is the self-evidence of desire.
Our virtues are the self-evidence of pride.
Our good works are the self-evidence of anger and jealousy.
The knowledge of the self-evident base is a great surprise.

This self-evidence is pure in the presence of the five poisons.
We are pure in this presence,
So we are liberated into our own place.
This self-evidence from our base

Is not due to any transformation.
When we are wise in the base in general,

We are wise ones.
When we are wise in words,
We are like parrots.
So he spoke.
191
From the Tantra of the Self-Liberation of Samsara, this is chapter four:

The Self-E\'ident Self-Liberation of the Fi\'e Poisons.
192
The Self-Evident Self-Liberation

Of the Six Classes of Living Beings
Then there are the teachings of the Blessed All Good One
To the dakini Lightening Garland
On the self-evident self-liberation of the six classes of living beings:
Our self-evident essence is the hatred of the hells.

Our self-evident true nature is the stupidity of the animals.
Our self-evident compassion is the desire of the hungry ghosts.
Our self-evident virtues are the pride of the humans.
Our self-evident good works are the wrath of the asuras.
Our self-evident good works are the jealousy of the gods.
The self-evident base is, in fact, the lights of the five elements.
The self-evident levels for these
Are the effulgence in our base of knowledge.
The base is, itself, self-evident within the doors of the five poisons.
Our essence is our ears.

Our true nature is our eyes.
Our compassion is our tongue.
Our virtues are our nose.
Our good works are evident in our two lower doors.
The base is, itself, self-evident.

It was not made by any creator.
The absence of a base is also self-evident.
This is a great and astounding surprise.
So he spoke.
From the Tantra of the Self-Liberation of Samsara, this is chapter five:

The Self-Evident Self-Llberation of the Six Classes of Living Beings.
193
194
The Self-Evidence of the Victorious Ones:

Male and Female
The teachings of the All Good One

On the self-evidence of the five embodiments
And the five consorts:
Our essence is the self-evidence of our embodiment of enjoyment.

Our true nan.ire is the self-evidence of our embodiment of the Dharma.
Our compassion is the self-evidence of our manifest embodiment.
Our virrues manifest as our vajra embodiment.
Our good works manifest as our embodiment of true awakening.
Our essence manifests as Buddha Eyes.

Our true nan.ire is the Mistress of the Dominion of the Sky.
Our compassion manifests as the Lady in \Vhite Robes.
Our virrues manifest as Mamaki
Our good works manifest as Samaya Tara.
The self-evidence of our base is, in fact, a great surprise.

It is not necessary to work on it.
It is self-evident.
Just as the sun is self-evident it its light,

Our basic mother manifests as the Victorious Ones:
Male and female.
This self-evident liberation is a great surprise.

\'Vithout working on or seeking anything,
\'Ve are wise at base.
The dhyana meditation for these self-evident virrues

Is of the length of a single session.
195
So he spoke.
From the Tantra of the Self-Liberation of Samsara, this is chapter six:

The Self-Evidence of the Victorious Ones: Male and Female.
196
Wisdom is Self-Evident and Self-Liberating
The teachings of the Blessed All Good One

On self-evident wisdom:
Our essence is luminous and is not an entity.

This is the self-evidence of the mirror wisdom.
Our true nature is empty and has no object.
This is the self-evidence of the wisdom of the dominion of the Dharma.
Our compassion cuts through the many things.
This is the dawning of the wisdom that discriminates things individually.
Our virtues are equal in all things.
This is the wisdom of equanimity.
Our good works may appear as anything at all.
This is the wisdom that gets things done.
Our base is, itself, indivisible and is self-evident,

So the wisdom of our essentiality dawns on us.
That it is primordial means that we are wise
In the significance of our mother base.
That it is knowledge means that we have the qualities of the base.
The knowledge of the majestic appearance of the base

Is that our wisdom is self-evident
And that we are liberated into our own places.
If self-liberating wisdom does not dawn on us,

We will be casting some hidden wisdom into a future time.
Once we understand that wisdom is self-evident,
We will be freed from the illness of meditation.
197
This is not something that we desire that it appear.

It has been self-evident from the beginning.
Self-evident wisdom is a great surprise.
So he spoke.
From the Tantra of the Self-Liberation of Samsara, this is chapter seven:

Wisdom is Self-Evident and Self-Liberating.
198
The Dhannakaya is Not Created

By Searching and Practicing,
But Is Self-Evidently Self-Liberated

On the inspiration of the Dharmakaya's self-evident self-liberation:
Our basic mother is pristine from the beginning,

So the Dharmakaya is self-evidently pristine.
Our basic mother was not generated by any cause or condition,

So the Dharmakaya is self-evidently without any support structure.
Our basic mother is not a compounded thing,

So the Dharmakaya is evidently not compounded.
Our basic mother has been unceasing from the beginning,

So the virtues of the Dharmakaya have no position.
Our basic mother was not made by any search or effort,

So the Dharmakaya is self-evident without any search or practice.
Our basic mother is self-evidently without a position.

Her vastness is not limited.
The vastness of the Dharmakaya is not limited.
This lack of position is self-evidently magnificent.
Our basic mother is non-dual,

So she is evidently the non-dual Dharmakaya.
The base has no shape or color.

It is cvideritly the Dharmakiiya,
\Vhich is non-dual and is shapeless.
199
The base is whole in its virtues,

So its essence is taught to be light.
In light, our virtues are unceasing,

So the embodiment of our enjoyment
Self-evidently appears as form.
The basic mother that is the Dharmakaya is unceasing,

So her manifest embodiment is self-evidently real.
Our demarcations for the base are self-liberating,

So our three embodiments are self-evident and self-liberating.
So he spoke.
From the Tantra of the Self-Liberation of Samsara, this is chapter eight

The Dharmakaya is Not Created by Searching and Practicing, but Is Self-
Evidently Self-Liberated.
200
The Self-Evident Bindu
Then there are the teachings

Of the Blessed All Good One
On the self-evident bindu:
The base manifests as a drop of pristineness.

This is evident in the chapter on unceasing compassion.
Natural emptiness manifests as a solitary unity.
This is the bindu of the base.
The virtues of the base manifest as light.

This is evident in the chapter about light.
The clear light of the essence manifests as a drop.
It manifests as a single solitary pristineness.
This is the bindu at the beginning.
This is evident in the chapter on the six classes of living beings.
The essence of the appearance of the base manifests as a drop.

This is itself evident as a single solitary pristineness.
It is evident in the chapter on unceasing appearance.
The self-luminescence of awareness manifests as a drop.

This is the self-evidence of the bindu in the middle.
It is evident in the chapter on the threads of the five nerves.
Insubstantial flickering manifests as a drop.

It manifests as a single solitary essential emptiness.
This is the final self-evidence.
It is evident in the chapter on unceasing self-evidence.
201
The self-liberation of thusness manifests as a drop.

It manifests as a single solitary indivisible self-appearance.
So he spoke.
From the Tantra of the Self-Liberation of Samsara, this is chapter nine:

The Self-Evident Bindu.
202
The Self-Evident Three Eyes
Then there are the teachings

0 f the Blessed All Good One
To the Dakini Lightening Garland
On the self-evident three eyes:
The base itself is a magnificent self-luminosity.

This manifests as the eye of the Dharma.
The base itself is a ceaseless compassion.
This manifests as the eyes of method and knowledge.
The nature of the base is emptiness.
This manifests as the eye of wisdom.
This is the self-evidence of the base.
The five lights manifest as the eye of the Dharma.

The knowledge of their flickering manifests as an eye.
Our three conscious minds 46 manifest as the eye of wisdom.
These are the three eyes of the path.
Our ears manifest as the eye of the Dharma.

Our hearts manifest as the eye of knowledge.
Our eyes manifest as the eye of wisdom.
These are the three symbolic eyes.
Flickerings manifest as the eye of the Dharma.

The conscious mind manifests as the eye of knowledge.
The ur1Jakosa 47 manifests as the eye of wisdom.
These are the three eyes in their significance.
6
~ Yid gsum
7
~ This is the spot between and a little upward of our eyebrows.
203
A crystal jewel is pristine.

It manifests as an eye of wisdom.
Its luminescent essence is the eye of the Dhanna.
Its unceasing rays are the eye of knowledge.
These are an analogy for the eye of the base.
Light is an analogy for the eye of the Dhanna.

The bindu is revealed to be the eye of knowledge.
The rays are revealed to be the eye of wisdom.
·n1ese are the three eyes in their significance.
So he spoke.
From the Tantra of the Self-Liberation of Samsara, this is chapter ten:

The Self-Evident lbree Eyes.
204
The Flickerings of the Conscious Mind are Self-Evident

And Do Not Depend on Anything

To the Dakini Lightening Garland
On the self-evidence of the three realms:
The empty basic mother is self-evident.

She manifests as the formless realm.
The compassion of our basic mother is unceasing.
It manifests itself as the form realm.
The five lights manifest themselves as form.
Their flickering manifests as the realm of desire.
The conscious mind manifests as the formless realm.

This is the self-evidence of the path.
The preferred abodes in the realm of form are bountiful,
So those who have bodies of light are changed.
The preferred abodes in the realm of desire are bountiful.
The flickering leaves there are self-evident.
The formless is not limited in its generative forces.
The flickerings of the conscious mind are self-evident,
And do not depend on anything.
This is the self-evidence of our result.
So he spoke.
From the Tantra of the Self-Liberation of Samsara, this is chapter

eleven: The Flickerings of the Conscious l\find are Self-Evident and Do
Not Depend on Anything.
205
206
Discriminating Problems and Virtues
Then the Blessed All Good One proclaimed:
Vajra Dakini Lightening Garland,

You!
If you do not understand the self-evident basic mother,

You are like a guide who has no knowledge of the road.
If you do not understand that the basic mother is self-liberating,

You are like someone who uses camphor for the sickness of a cold.
If you do not understand

The problems and the virtues of our basic mother,
You are like a blind man who works in the northern desert.
If you do not cut down to the roots of the basic mother,

You will be like a leaf from a rotten root.
%en you are wise in the significance of our basic mother,

You will be like someone who has found a precious jewel.
So he spoke.
From the Tantra of the Self-Liberation of Samsara, this 1s chapter

twelve: Discriminating Problems and Virtues.
207
208
Rejoicing
From the Great Tantra on the Self-Liberation of Samsara for the Noble
Unmoving One:
The teacher is the All Good One.

The requester is the Unmoving One.
The inquirer is the Dakini.
1bis is chapter thirteen: Rejoicing.
The Tantra on Self-Liberation is finished.
In Lho sTag tsang Seng ge, 48 this was transmitted to lDom bi Chung
ram, and by him to Myang sTon. He transmitted it to the teachers from
Central Tibet.
4
H This is the name of the cave near Paro, Bhutan where the famous Taktsang
(Tiger's Nest) temple was built. It is said to be one of the caves that
Padmasambhava once dwelt in.
209
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THE TIBETAN TEXTS
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National Library, Royal Government of Bhutan, Thimpu, 1982. 46 Vols.
Volume 11, pp. 298-322
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Volume 9, pp. 70-81.
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Eight Early Tantras or the Great Perli:ction
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Eight Early Tantras of the Great Pertection
THE TANTRA OF THE UNDISTRUBED ARALI
Volume 8, pp. 79-102.
235
236
II
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238
Eight Early T antras of the Great Perfection
239
An Elixir of Amb ros1a
.
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Eight Early Tantras of the Gri.:at Pi.:rlcction
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An Elixir of Ambros1a
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THE TANTRA OF THE GODDESS LIGHT RAYS
Volume 9, pp. 437-446.
249
250
251
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Eight Early Tantra s of the Gn:a1 Perfection
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THE TANTRA OF THE FLAWLES JEWEL
Volume 9, pp. 64-70.
255
256
257
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Eight Early Tantras or the Great l'erl'ection
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A TANTRA OF THE BODHICITTA:
GRABBING THE PEACOCK BY THE NECK
Volume 4, pp. 158-175.
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OF AVALOKITESVARA
Volume 9, pp. 896-908.
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THE SELF-LIBERATION OF SAMSARA

FOR THE UNMOVING ONE
Volume 9, pp. 921-931.
279
280
281
i\n Elixir of Ambrosia
282
Eight Early Tantras ol'thi: Great Pcrlcction
283
284
\ 11:S
285
286
ABOUT THE TRANSLATOR
Christopher Wilkinson began his career in Buddhist literature at the age of

fifteen, taking refuge vows from his guru Dezhung Rinpoche. In that same
year he began formal study of Tibetan language at the University of
Washington under Geshe Ngawang Nomang and Turrell Wylie. He became
a Buddhist monk, for three years, at the age of eighteen, living in the home
of Dezhung Rinpoche while he continued his studies at the University of
Washington. He graduated in 1980 with a B.A. degree in Asian Languages
and Literature and another B.A. degree in Comparative Religion (College
Honors, Magna Cum Laude, Phi Beta Kappa). After a two year tour of
Buddhist pilgrimage sites throughout Asia he worked in refugee
resettlement programs for five years in Seattle, Washington. He then
proceeded to the University of Calgary for an M.A. in Buddhist Studies
where he wrote a groundbreaking thesis on the Yangti transmission of the
Great Perfection tradition titled "Clear Meaning: Studies on a Thirteenth
Century rDzog chen Tantra." He proceeded to work on a critical edition of
the Sanskrit text of the 20,000 line Perfection of Wisdom in Berkeley,
California, followed by an intensive study of Burmese language in Hawaii.
In 1990 he began three years' service as a visiting professor in English
Literature in Sulawesi, Indonesia, exploring the remnants of the ancient Sri
Vijaya Empire there. He worked as a research fellow for the Shelly and
Donald Rubin Foundation for several years, playing a part in the early
development of the Rubin Museum of Art. In the years that followed he
became a Research Fellow at the Centre de Recherches sur !es Civilisations
de l'Asie Orientale, College de France, and taught at the University of
Calgary as an Adjunct Professor for five years. He has currently published
seventeen volumes of translations of Tibetan literature, and is currently
engaged in further translations of classic Buddhist literature.
287

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Eight Early Tantras of

The Great Perfection

With Tibetan Texts

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Published by Christopher Wilkinson

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Copyright© 2016 Christopher Wilkinson

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Ten Early Tantras of the Great Perfection:

The Gods and the Demons .\re Not Two:

The Tantra of Great Bliss:

The Great Tantra of\' ajrasattva:

Sakya Kongma Series:

Jetsun Dragpa Gyaltsan: The Hermit King

.-\dmission at Dharma's Gate by Sonam Tsemo

.\n Overview of Tantra and Related Works

Chogyal Phagpa: The Emperor's Guru

. \dvice to Kublai Khan: Letters by the Tibetan ;\fonk Chogyal Phagpa

.\t The Court of Kublai Khan:

1 The i\Iajestic Tantra That Is Unwritten

2 The \'ajra Yogini Tantra 39

3 The Tantra of the Undisturbed .-\rali 65

4 The Tantra of the Goddess Light Rays 107

5 The Tantra of the Flawless Jewel 119

7 The Tantra on the One-Pointed Samadhi of .-\valokitesvara 153

Tibetan Texts 211

The i\Iajestic Tantra That Is Unwritten 213

The \'ajra Yogini Tantra 227

The Tantra of the Undisturbed .-\rali 235

The Tantra of the Goddess Light Rays 249

The Tantra of the Flawless Jewel 255

The Tantra on the One-Pointed Samadhi of .\valokitesvara 271

.\bout the Translator 287

The Great Perfection, also known as the Atiyoga or the Dzogchen

I have included images of the Tibetan manuscript for your

All the best.

In the Indian language:

Maha Esaka Uk~a Radna Ratsa Tantra Niima

In the Tibetan language:

Yi ge med pa'i rgyud chen po zhes bya ba I

The Majestic Tantra That Is Unwritten

The Basic Scene

On one occasion I revealed these words:

None of the Tantras are to be explained.

All of the transmissions are not to be revealed.

All of the upadesa instructions are not to be exemplified.

The awareness of the way things are

These words have not previously been spoken

At the time when an awareness of the force arises without hindrance

What is the intent of the view of the Buddhas?

So the inquirers do brilliantly inquire of him.

I have no intention of delineating the view of self-originating wisdom.

I, for myself, do not reject either the way things are

I, for myself, do not reject either objects or the mind,

I, for myself, do not reject either life or sacrifice,

I, for myself, do not reject either evil or its full maturation,

I, for myself, do not reject either a self or a grasping to one,

I, for myself, do not reject either conceptualizations or entities,

I, for myself do not hinder any vision or any doing of practices,

I, for myself, do not reject either knowledge

I, for myself, do not reject either creation or destruction,

I have no outside or inside,

I have no emptiness or any thingness,