现观庄严论创古仁波切注释

Ornament of
CLEAR REALIZATION
Ornament of
CLEAR REALIZATION
A Commentary on
THE PRAJNAPARAMITA
of
MAITREYA
T H E VENERABLE KHAB]E
KHENCHEN T H R A N G U RINPOCHE
Oral Translation by
Ken and Katia Holmes
Y\nal Translation by
Dr. Cornelia Weislyaar-Gunter
Zhyisil Chokyi Ghcttsctl Charitable Trust

Publications
ACKNOWLEDGMENT
We would like to thank the many persons who helped make

this book possible. First and foremost, Khenchen Thrangu
Rinpoche for his great compassion and wisdom in presenting
these teachings.
We would like to thank Ken and Katia Holmes for providing

an oral translation for this teaching. We would also like to thank
Tomiko Yabumoto for her excellent work of transcribing this
translation. Also we would like to thank Dr. Cornelia Weishaar-
Giinther for going over the tapes and retranslating this
commentary and Kai Jensen for editing and proofing.
In particular we would also like to thank Clark Johnson of Namo

Buddha Publications without whose ongoing dedication and
effort these publications would not be possible and David Fuqua
for his advice comments and checking of the text.
Special thanks also goes to Nitartha Institute (director: Dzogchen

Ponlop Rinpoche) and Karl Brunnholzl for permission to use
their translation of the root text.
Cover picture:
Prajnaparamita wall painting in Tholing Monastery, Western Tibet.
May this supreme, peerless teaching.
The precious treasure of the Victorious Ones,
Spread and extend throughout the world
Like the sun shining in the sky.
Copyright © 2004 Khenchen Thrangu Rinpoche &
Zhyisil Chokyi Ghatsal Charitable Trust
Copyright for the translation of the root text of the Abhisamayalankara by
Nitartha Institute and Karl Brunnholzl, 2001.
This book is copyright. Apart from any fair dealing for the purpose of private
study, research, criticism or review as permitted under the Copyright Act
1968, no part of this book may be stored or reproduced by any process without
prior written permission. Enquiries should be made to the publisher.
This publication is a joint venture between

Namo Buddha Publications
P. O. Box 1083
Crestone, CO 81131
Phone: (719) 256-5367
E-mail: cjohnson@ix.netcom.com
Visit Khenchen Thrangu Rinpoche's web site: www.rinpoche.com
and
Zhyisil Chokyi Ghatsal Charitable Trust Publications
PO Box 6259 Wellesley Street, Auckland, New Zealand
Email: inquiries@greatliberation.org
Website: www.greatliberation.org
The root text is reprinted with permission from
Dzogchen Ponlop Rinpoche and Karl Brunnholzl.
National Library of New Zealand Cataloguing-in-Publication Data
Thrangu, Rinpoche, 1933-
The ornament of clear realization : a commentary on the
prajnaparamita of Maitreya / by venerable Khabje Khenchen
Thrangu Rinpoche ; oral translation by Ken and Katia
Holmes ; final translation by Cornelia Weishaar-Geunter.
(The five works of Maitreya)
Includes index.
ISBN 1-877294-34-9
1. Maitreyanatha—Criticism, interpretation, etc.
2. Abhisamayala?kara—Criticism, interpretation, etc.
I. Thrangu, Rinpoche, 1933- II. Holmes, Ken. III. Holmes, Katia.
IV. Weishaar-Giinter, Cornelia. V. Title. VI. Series.
294.3923—dc 22
Note
Technical words have been italicized the first time that they are used to alert
the reader that they may be found in the Glossary of Terms. The Tibetan
words are given as they are pronounced, not spelled in Tibetan.
TABLE O F C O N T E N T S
Foreword by Tai Situ Rinpoche 13

Preface by Venerable Choje Lama Shedrup 15
Biography of Thrangu Rinpoche 17
Summary of the Topics 19
Root Text of The Ornament of Clear Realization 27
CHAPTER O N E
An Introduction to the Prajnaparamita 155
CHAPTER T W O
Introductory Verses of the Text 161
CHAPTER T H R E E
Bodhichitta 173
TOPIC I. The Knowledge of All Phenomena 173
A. The First Condition: Bodhichitta 174
CHAPTER F O U R
Practice Instructions 183
B. The Second Condition: Practice Instructions 183
CHAPTER FIVE
The Path of Application and Buddha-essence 191
C. The Third Condition: The Four Stages of Separation 191
(Path of Application)
D. The Fourth Condition: Buddha-essence,
The Basis of our Practice 196
8 The Ornament of Clear Realization
CHAPTER SIX
The Objects of Focus for the Bodhisattva 203
E. The Fifth Condition: The Objects of Focus 203
F. The Sixth Condition: The Purpose of Studying the
Prajnaparamita 206
CHAPTER SEVEN
The Meditation Practices and
The Practice of Accumulation 211
G. The Seventh Condition: Armor-like Practice 211
H. The Eighth Condition: Applied Practice 213
I. The Ninth Condition: The Practice of Accumulation 222
J. The Tenth Condition: The Practice of Certain Release
(Definite Emergence) 226
CHAPTER E I G H T
The Hinayana Paths 231
TOPIC II. Knowledge of the Path 231
A. The Foundation of the Path 231
B. Knowledge of the Shravaka Path 234
C. Knowledge of the Pratyekabuddha Path 237
CHAPTER N I N E
The Bodhisattva Path of Insight 241
D. The Path of Insight of the Mahayana 241
CHAPTER T E N
The Bodhisattva Path of Cultivation 247
E. Functions of the Path of Cultivation 248
F. The Aspiration of the Mahayana Path of Cultivation 249
G. Three Kinds of Praise on the Path of Cultivation 251
H. Dedication on the Path of Cultivation 252
I. Rejoicing on the Path of Cultivation 256
J. The Achievement of the Path of Cultivation 257
Contents
K. The Purification on the Path of Cultivation 258
CHAPTER ELEVEN
Knowledge of the Foundation 263
TOPIC III. Knowledge of the Basis (or Foundation) 263
A. Not Remaining in Samsara Because of Wisdom 264
B. Not Remaining in Peace Because of Compassion 264
C-D. Remoteness and Skillful Means of Bodhisattvas 265
E. Unfavorable Things (Obstacles) 265
E Remedying Forces (Remedies for the Obstacles) 266
G. The Application of Emptiness 267
H. The Equality of Emptiness and Form 269
I. The Path of Insight of Shravakas 269
CHAPTER TWELVE
The Application of Realization 277
TOPIC IV. The Application of Realization of All
Aspects 277
A. Aspects 278
B. Application of Practice 279
C. The (Positive) Qualities 283
D. The Faults (The Problems in Practice) 284
E. The Characteristics of Prajnaparamita 286
F. In Agreement with Liberation 290
CHAPTER THIRTEEN
The Path of Application 299
G. In Agreement with Definite Emerging 299
H. Irreversible Paths 303
I. The Application of the Equality of Samsara and
Nirvana 307
J. The Application of Purifying the Worlds 309
K. The Application of Skillful Means 310
CHAPTER FOURTEEN
The Application when Reaching the Peak 313
TOPIC V. Application when Reaching the Peak 313
A. Signs of the Application of the Peak 314
B. Increase of Merit 314
C. Stability 315
D. Perfect Abiding of Mind 316
E. The Application of Peak of the Path of Insight 316
F. The Peak of the Path of Cultivation 324
G. The Peak of the Absence of Obstacles 327
H. Mistaken Concepts Which are Removed 328
CHAPTER FIFTEEN
Gradual Application of the Stages of the Bodhisattva
Path 333
TOPIC VI. Gradual Application of the Stages of
the Bodhisattva Path 333
A-F. The Six Paramitas 334
G. The Recollection of the Buddha 334
H. The Recollection of the Dharma 335
I. The Recollection of the Sangha 335
J. The Recollection of Right Conduct 336
K. The Recollection of Giving 336
L. The Recollection of the Divine State 336
M. The True Nature of Phenomena 337
CHAPTER SIXTEEN
The Instantaneous Practitioners 339
TOPIC VII. Instantaneous Application 339
A. The Accumulation of Merit 341
B. The Accumulation of Wisdom 341
C. The Simultaneity of the Two Accumulations 342
D. The Simultaneity of How Things Are and How
they Appear 342
Contents 11
CHAPTER SEVENTEEN
The Dharmakaya 345
T O P I C VTIL The Dharmakaya 345
A. The Svabhavakakaya 347
B. The Jnana-dharmakaya 348
C. Sambhogakaya 352
D. Nirmanakaya 358
APPENDIX
The Six Realms ofSamsara 354
The Five Paths 365
The Bodhisattva Levels 366
Transforming Consciousness into Wisdom 367
Notes 369
Glossary of Terms 385
The Five Works ofMaitreya 405
Index 407
13
T H E TWELFTH T A I SITU PA
leoreword
T he great Indian Mahapandita Arya Asanga, due to

his great aspiration and realization, was able to
c o m m u n i c a t e directly with Arya Maitreya, Buddha
Shakyamuni's regent and the future Buddha. From this
encounter, the Five Great Shastras of Maitreya came into this
world, which I am delighted to know are being published by
Zhyisil Chokyi Ghatsal Publications under Venerable Lama
Shedrup.
These great teachings from Maitreya constitute one of the major

foundations of the bodhisattva path, providing teachings on
both the relative and ultimate truths and elucidating the second
and third turnings of the Wheel of Dharma, the Prajnaparamita
and Tathagatagarbha.
In order to understand the profound and vast meaning of these

texts, one of my own philosophy teachers, the erudite Kagyu
scholar and supreme abbot of the lineage, Khenchen Thrangu
Rinpoche, through his great wisdom and compassion has
elucidated these texts with profound clarity and simplicity.
I pray that these publications, which give a clear understanding

of the Teachings of Lord Buddha, guide limitless sentient beings
swiftly to supreme enlightenment.
Yours in The Holy Dharma
The Twelfth Ken ting Tai Situpa

5 December 2003
15
VENERABLE C H O J E L A M A K A R M A
SHEDRUP C H O GYI SENGE K A R T U N G
Preface
I t is with great joy that Zhyisil Chokyi Ghatsal now offers

this third edition in our series on the five great works of Arya
Maitreya — The Changeless Nature {The Uttaratantrashastrd), a treatise
on Buddha-Essence; Differentiating Dharma and Dharmata
{Dharmadharmatavibhaga), a text also discussing the Buddha-essence;
The Ornament of Clear Realization (Abhisamayalankara), a text on the
Prajnaparamita; Differentiating the Middle from the Extremes
{Madhyantavibhagd), a text on the Middle-way school; and The
Ornament of the Mahay ana Sutras {Mahayanasutralankara).
These works, transmitted from Arya Maitreya — the fifth and
future Buddha of this fortunate age — to Arya Asanga some time in
the third century, comprise one of the major foundations of Mahayana
Buddhism, the unbroken transmission and practice of which
continues today.
The focus of this text is the Prajnaparamita teachings. There are
two main ways of approaching the meaning of the Prajnaparamita,
the direct and indirect approach, with both approaches revealing the
meaning of emptiness. Many students these days are familiar with
the direct approach to understanding emptiness as shown in texts
such as those by Nagarjuna. However, the indirect approach is perhaps
less familiar and is what Maitreya is focussing on in this text. The
indirect approach to emptiness reveals the hidden meaning of the
Prajnaparamita sutras by examining the five paths and spiritual levels.
Through this approach one understands how emptiness is realized,

how this wisdom is developed and what is removed by this wisdom.
Maitreya received the full transmission and meaning of these
teachings directly from the Buddha and is therefore able to convey
the meaning clearly and directly for us. This was his main motivation
for composing this particular work and also that by understanding
the Prajnaparamita teachings beings would be able to accomplish
Buddhahood.
Through the great blessing of the Kagyu lineage, in particular
through His Eminence Tai Situ Rinpoche, an emanation of
Maitreya, and Khenchen Thrangu Rinpoche we are able to receive
these teachings and have produced these works for publication in
order that they be available worldwide for dharma students. We
pray that through this all beings swiftly accomplish enlightenment
and that it be a cause for the long life and the flourishing activity
of the great masters.
Lama Karma Shedrup

Auckland, N Z
29 October 2004
17
KhlENCHEN T H R A N G U R l N P O C H E (b. 1 9 3 3 )
A Brief
T he lineage of the Thrangu Rinpoche incarnations began

in the fifteenth century when the Seventh Karmapa, Chodrak
Gyatso, visited the region of Thrangu in Tibet. At this time, His
Holiness Karmapa established Thrangu monastery and enthroned
Sherap Gyaltsen as the First Thrangu Rinpoche, recognizing him as
the re-established emanation of Shuwu Palgyi Senge, one of the
twenty-five great siddha disciples of Guru Padmasambhava.
Khenchen Thrangu Rinpoche is the ninth incarnation of this
lineage and was born in Kham, Tibet in 1933. When he was four,
His Holiness the Sixteenth Gyalwa Karmapa and Palpung Situ
Rinpoche recognized him as the incarnation of Thrangu Tulku by
prophesying the names of his parents and the place of his birth.
Entering Thrangu monastery, from the ages of seven to sixteen
he studied reading, writing, grammar, poetry and astrology,
memorised ritual texts, and completed two preliminary retreats. At
sixteen, under the direction of Khenpo Lodro Rabsel, he began the
study of the three vehicles of Buddhism while staying in retreat.
At twenty-three he received full ordination from the Karmapa.
When he was twenty-seven, Rinpoche left Tibet for India at the time
of the Communist invasion. He was called to Rumtek, Sikkim, where
the Karmapa had his seat in exile. At thirty-five, he took the geshe
examination before 1500 monks at Buxador monastic refugee camp
in Bengal, and was awarded the degree of Geshe Lharampa. On his
return to Rumtek he was named Abbot of Rumtek Monastery and
the Nalanda Institute for Higher Buddhist Studies at Rumtek. He
has been the personal teacher of the four principal Karma Kagyu
tulkus: Shamar Rinpoche, Situ Rinpoche, Jamgon Kongtrul Rinpoche

and Gyaltsab Rinpoche.
Thrangu Rinpoche has travelled extensively throughout Europe,
the Far East and the United States. He is the abbot of Gampo Abbey,
Nova Scotia, and ofThrangu House, Oxford, in the United Kingdom.
In 1984 he spent several months in Tibet where he ordained over
100 monks and nuns and visited several monasteries. He has also
founded Thrangu Tashi Choling Monastery in Boudhnath, a retreat
centre and college at Namo Buddha east of the Kathmandu Valley,
and has established a school in Boudhnath for the general education
of lay children and young monks. He also built Tara Abbey in
Kathmandu. In October of 1999 he consecrated the college at Sarnath
which will accept students from the different traditions of Buddhism
and will be open to Western students as well.
Thrangu Rinpoche, a recognised master of Mahamudra
meditation, has given teachings in over twenty-five countries and is
especially known for taking complex teachings and making them
accessible to Western students. More recently, because of his vast
knowledge of the dharma, he was appointed by His Holiness the
Dalai Lama to be the personal tutor for the recently escaped
Seventeenth Karmapa.
19
A S U M M A R Y O F T H E TOPICS
Topic I. The Knowledge of All Phenomena

A. Bodhichitta [1st condition]
1. Its characteristics
2. Its categories
B. Practice Instructions [2nd condition]
1. Practice
2. The truths
3. The three jewels
The Three Types of Diligence
4. Overcoming harmful activities
5. Overcoming spiritual fatigue
6. Overcoming faintheartedness
7. The five kinds of visions
8. The six clairovoyances
9. The path of insight
10. The path of cultivation
C. The Four Stages of Separation [3rd condition] (Path of
Junction)
1. Warming
2. Peak
3. Forbearance
4. Highest worldly dharma
D. Buddha-nature, the Basis for our Practice [4th condition]
1-6. The six dharmas of realization
7. Achieving remedies
8. Achieving abandoning
9. Achieving completions of two
10. Achieving wisdom with compassion
11. Achieving extraordinary disciples

12. Gradually achieving benefit of others
13. Achieving jnana without effort
E. The Objects of Focus [5th condition]
1. Virtue
2. Non-virtue
3. Neutral actions
4. Worldly understanding
5. Transcendental understanding
6. Tainted phenomena
7. Untainted phenomena
8. Created phenomena
9. Uncreated phenomena
10. Ordinary phenomena
11. Uncommon phenomena
F. The Purpose [6th condition]
1. Great mind
2. Great abandoning
3. Great realization
G. Armor-like Practice [7th condition]
1. Generosity
2. Discipline
3. Patience
4. Diligence
5. Meditation
6. Wisdom
H. Applied Practice [8th condition]
1. Formless meditations
2. Six paramitas
3. Paths
4. Four limitless meditations
5. Having no object
6. Purity of the three circles
7. Purposefulness
8. Six clairvoyances
9. Knowledge of all phenomena
A Summary of the Topics 21
I. The Practice of Accumulation [9th condition]

1. Great compassion
2. Giving
3. Discipline
4. Patience
5. Diligence
6. Meditation
7. Wisdom
8. Tranquility
9. Insight
10. The path of combining the two
11. Skillful means
12. Jnana
13. Merit
14. Paths
15. Dharani
16. Bodhisattva levels
17. Remedies
J. The Practice of Certain Release [10th condition] (Definite
Emergence)
1. Purposefulness
2. Sameness
3. Accomplishing the benefit of beings
4. Effortless, spontaneous, accomplishment
5. Transcending eternalism and nihilism
6. Achieving meaning of the three vehicles
7. Knowledge of all phenomena
8. Being in possession of the paths
Topic II. Knowledge of the Path

A. The Foundation of the Path
1. Removing pride
2. Certainty of the object
3. Encompassing
4. Nature
5. The functions (of the preceding)
B. Knowledge of the Shravaka path

C. Knowledge of the Pratyekabuddha Path
D. The Path of Insight of the Mahayana
E. Functions of the Mahayana Path of Cultivation
1. Complete pacification
2. Respect for all beings
3. Victory over the defilements
4. Not being subdued by negative influences
E Aspiration of the Mahayana Path of Cultivation
1. One's own benefit
2. The benefit of others
3. The benefit of others
G. Three Kinds of Praise on the Path of Cultivation
H. Dedication on the Path of Cultivation
1. Special dedication
2. Endowed with the non-objectifying aspect
3. Having the unerring characteristic
4. Isolated
5. Being mindful of nature of Budddhas
6. Accompanied by skillful means
7. No characteristics
8. Pleasing to the Buddhas
9. Not belonging to the three realms
10-12. Lesser, middle, great dedication
I. Rejoicing on the Path of Cultivation
J. The Achievement on the Path of Cultivation
K. The Purification on the Path of Cultivation
1. Causes
a. Conducive causes
b. Obstructing causes
2. Purification itself
Topic III. Knowledge of the Foundation

A. Not remaining in Samsara Because of Wisdom
B. Not remaining in Peace Because of Compassion
C. Remoteness Because of Not Being the Skillful Means
D. Not Being Remote Because of Being the Skillful Means

E. Unfavorable Things
E Remedying Forces
G. Application
1. The basis of characteristics, form and so on
2. The characteristics such as impermanence
3. Whether it is the support of qualities
4. All one does
H. The Equality of This
I. The Path of Insight of Hearers and So On
1. The truth of suffering
a. Impermanence
b. Suffering
c. Emptiness
d. Selflessness
2. The truth of origination
a. Cause
b. The origin of all
c. Thorough development
d. Condition
3. The truth of cessation
a. Cessation
b. Peace
c. Excellence
d. Definite emergence
4. The truth of the path
a. The path
b. Intelligence
c. Accomplishment
d. Definitive emergence
Topic IV. The Application of Realization of All Aspects

A. Aspect
B. Application of practice
1. The practitioner
a. Vessel for hearing
b. Vessel for adoption

c. Vessel for integration
2. The actual practice
C. The Qualities
D. The Faults
E. The Characteristics of Prajnaparamita
1. Nature
2. Superiority
3. Knowledge
4. Function
F. In Agreement with Liberation
1. Essence
2. Qualities needed
a. Faith
b. Diligence
c. The very best attitude
d. Non-conceptual samadhi
e. Wisdom which knows the nature of everything
G. In Agreement with Definite Emerging
1. Equality in a loving attitude
2. Equality in wishing to benefit
3. Equality of mind in having no hatred
4. Equality in doing no harm
5. Equality in no harsh speech
6. Regarding beings as fathers and mothers
7. Regarding beings as brothers and sisters
8. Regarding beings as sons and daughters
9. Regarding beings as relatives and friends
10. Regarding beings as kin
H. Irreversible Paths
I. The Application of Equality of Existence and Peace
J. The Application of Purifying
K. The Application of Skillful Means
Topic V. Application when Reaching the Peak

A. The Application of the Signs of the Peak
B. Increase in Merit
C. Stability
D. Perfect Abiding of Mind
E. The Application of the Peak of the Path of Insight
1. That to be removed
a. Concept of object
b. Concept of a perceiver
2. The application of the summit of the path of insight
E The Application of the Summit of the Path of Cultivation
G. The Application of the Peak of Absence of Obstacles
H. Mistaken Concepts Which are Removed
Topic VI. Gradual Application of the Bodhisattva Path

A-G. The Six Paramitas
H. The Recollection of the Buddha
I. The Recollection of the Dharma
J. The Recollection of the Sangha
K. The Recollection of Right Conduct
L. The Recollection of Giving
M. The Recollection of the Divine State
N. The True Nature of Phenomena
Topic VII. Instantaneous Application

A. Showing the Accumulation of Merit
B. Showing the Accumulation of Wisdom
C. Showing the Simultaneity of the Two Accumulations
D. Showing the Simultaneity of How Things are and How
They Appear
Topic VIII. The Dharmakaya

A. Svabhavakakaya
B. Jnana-dharmakaya
C. Sambhogakaya
Possessing the five certainties
1. Certainty of place
2. Certainty of form
3. Certainty of teachings
4. Certainty of entourage
5. Certainty of time
D. Nirmanakaya
T h e Treatise of Q u i n t e s s e n t i a l Instructions
O n the Perfection of K n o w l e d g e
called
Tlye Ornament of
CLEAR REALIZATION
By Maitreyanatha
R o o t Te^ct
The Root Text 29
In Sanskrit: Abhisamayalankara-prajnaparamita-upadesha-shastra
In Tibetan: She rab kyi pa rol tu chin pay men ngaggi den ch'6 neon
J I 1 J 0 00 C>
bar dog bay gyen che cha wa
I bow down to all Buddhas and bodhisattvas.
She is the one who — through the all-knowledge — guides the hearers
who search for peace to utter peace.
She is the one who - through the knowledge of the path - enables
those who promote the benefit of beings to accomplish the
welfare of the world.
Since they are perfectly endowed with Her, the Sages proclaim this
variety endowed with all aspects.
I bow down to Her — the Mother of the Buddhas as well as the
assemblies of hearers and bodhisattvas. [1]
The path of the knowledge of all aspects

Is what the teacher explained here.
What is not experienced by others,
And has the character of the ten dharma activities — [2]
The meaning of the sutras - is placed within one's mindfulness.

Then those with intelligent insight will see.
Therefore, "realization in a convenient way"
Is the purpose of this composition. [3]
Under the guidance of The Dzogchen Ponlop, Rinpoche andAcharya Lama Tenpa
Gyaltsen translated from Tibetan into English by Karl BrunnhblzU Aarhus and
Gampo Abbey, July 2000.
The Root Text 31
The perfection of knowledge

Is perfectly explained through the eight topics.
The knowledge of all aspects, the knowledge of the path,
Then the all-knowledge, [4]
Completely perfect realization of all aspects,

Final culmination, gradualism,
Actual complete enlightening in one single moment,
And the Dharma Body are the eight aspects. [5]
The mind-generation, the instructions,

The fourfold branches of definite distinction,
The foundation of accomplishment -
The nature of the expanse of dharmas, [6]
The observed objects, the objective,

The armor, the activities of engagement,
Accumulation, and definite emergence:
These are the knowledge of all aspects of the Sage. [7]
Eclipsing and so on,

What is the path of disciples and rhinoceroses,
The greater benefit through the qualities
Of this [life] and others - the path of seeing - [8]
The Root Text 33
Function, devoted interest,

Eulogy, veneration and praise,
Dedication, and rejoicing —
The unsurpassable mental engagements - [9]
The accomplishing path of meditation,

And the one that is this "extraordinarily pure one."
The skillful bodhisattvas'
Knowledge of the path is explained as such. [10]
Not abiding in existence through knowledge,

Not abiding in peace through compassion,
Distant due to non-means,
Not distant due to the means, [11]
Discordant and remedial factors,

Training, its equality,
And the path of seeing of the hearers and so on.
The all-knowledge is asserted [through] such. [12]
Aspects, trainings,
Qualities, faults, defining characteristics,
Partial concordance with liberation and definite distinction,
The assembly of irreversible learners, [13]
The Root Text 35
The equality of existence and peace,

And unsurpassable pure fields.
These are the completely perfect realization of all aspects,
Including this [last] one that is skill in means. [14]
Its signs, full increase,

Stability, complete abiding of the mind,
The paths called "seeing" and "meditation,"
Which are for the respective [15]
Fourfold conceptions
The fourfold remedies,
Uninterrupted meditative concentration,
And wrong accomplishment [16]
Are the culminating clear realization.

The gradual one [has] thirteen aspects.
One single moment is fully and completely enlightening:
Through defining characteristics it has four aspects. [17]
Essence, involving Perfect Enjoyment,

Another one like this — Emanation —
And the function of the Dharma Body
Perfectly express it in four aspects. [18]
' £ ; q ' ^ |I
The Root Text 37
Chapter 1: The knowledge of all aspects
The mind-generation: For the welfare of others

To wish for completely perfect enlightenment.
According to the sutras, the one and the other
Are expressed briefly and in detail. [19]
As for this: earth, gold, moon, fire,

Treasure, jewel mine, ocean,
Vajra, mountain, medicine, friend,
Wish-fulfilling gem, sun, song, [20]
King, treasure-vault, highway,

Steed, spring,
Lute, river, and cloud:
Thus, these are the twenty-two aspects. [21]
Accomplishment, the realities,

The three jewels, such as the Buddha,
Not clinging, completely untiring,
Completely embracing the path, [22]
The five eyes, supernatural knowledge's

Six qualities, and what are called "the paths of seeing
And meditation": these instructions
Should be known as having a tenfold character. [23]
The Root Text 39
Weak faculties, sharp faculties,

Confidence, attainment through seeing, within the families,
A single interval, intermediate, after birth,
Application, without application, going to Akanistha, [24]
Three leaps, going to the final point of the peak of existence,

Vanquished attachment to form, peace amidst
Visible phenomena, direct physical manifestation,
And rhinoceros: these are twenty. [25]
Through observed objects, subjective aspects,

Causes, and the mentor,
A protecting bodhisattvas
Character of heat and so on accordingly [26]
Depends on being associated with all four conceptions about

apprehender and apprehended.
The lesser, medium, and great ones
Are far more noble than those of
The hearers and rhinoceros-like ones. [27]
The observed objects are impermanence and so on,

Which involve the support of the realities.
The subjective aspects of these are the cessations of clinging and so on.
[Such] is the cause for the attainment of all three vehicles. [28]
The Root Text 41
Form and so on are free from dissolution, establishment, and abiding.

They are abiding, labeled, and inexpressible.
Form and so on are not abiding,
They are non-existence as the entities of these by nature. [29]
The single nature of these is single.

They are not abiding as impermanence and so on.
They are empty [of] their entities.
The single nature of these is single. [30]
That which consists in not apprehending phenomena,

Because these are not seen as characteristics,
And thorough examination through knowledge
That all [of this] is not observable. [31]
[It is] the very non-existence of entityness [in] form and so on.
The very non-existence of this is the very entity.
There is no arising of these and no definite emergence.
They are purity and the non-existence of characteristics. [32]
Since there is no dependence on characteristics of these,

It is non-inclination and without discriminations.
[They are] the meditative concentrations, the very function of these,
Prophecies, and termination of presumptions. [33]
The Root Text 43
All three mutually are a single entity.

Meditative concentration is non-conceptual.
In this way, the partial concordances with definite distinction
Are lesser, medium and great. [34]
Through the basis and its remedy,

The conceptions about the apprehended are of two types.
Through the particulars of ignorance, the aggregates and so on,
They are of nine types each. [35]
Through involving substantial and imputed supports,

[The conceptions about] the apprehender are also asserted as two types.
Based on the entities of an independent identity and such,
And the supports of the aggregates and so on, these are analogous. [36]
Those whose minds are not cowed and such,

Who teach the non-existence of entityness and so on,
And who cast aside the discordant factors for these
Are the mentors in all aspects. [37]
The foundation of the six dharmas of realization,

The remedies and the relinquishment,
Their thorough consumption,
Knowledge, compassion and loving kindness, [38]
'q-^gj 11
The Root Text 45
Exactly what is not in common with the disciples,

The sequence of the welfare of others,
And effortless engagement of wisdom.
This is called "disposition." [39]
Because the expanse of dharmas is not differentiable,

The disposition is not suitable as different [types].
Through the particulars of the phenomena that are founded on it,
Its classification is expressed. [40]
The observed objects are all phenomena:

These are positive phenomena and so on,
Worldly realizations,
[The realizations of] those who wish for passing beyond the world. [41]
Contaminated and uncontaminated phenomena,

Those that are conditioned and not conditioned,
Phenomena in common with the disciples,
And the uncommon ones of the Sages. [42]
The mind for the most supreme of all sentient beings,

Relinquishment, and realization: All three
Should be understood as this objective,
Self-origination of the three greatnesses. [43]
The Root Text 47
They are contained as six aspects —

Such as generosity — in each one among them.
By this, what is armor-like accomplishment
Is explained accordingly through six sets of six. [44]
Engaging accomplishment of meditative stabilities

and formlessnesses, generosity and such,
Paths, love and so on,
Involving no observed objects,
Complete purity of the three spheres. [45]
Objective, six supernatural knowledges,

And the mode of the knowledge of all aspects.
One should know that these
Are the ascent on the great vehicle. [46]
Loving kindness, the six such as generosity,

Calm abiding, superior insight,
What is the unified path,
What is skill in means, [47]
Wisdom, merit,
The paths, the retentions, the ten grounds,
And the remedies. One should know that this is the sequence
Of the accomplishment of the accumulations. [48]
The Root Text 49
Through tenfold thorough purification,

The first ground is attained.
Intention, the very thing that benefits,
Equality of mind towards sentient beings, [49]
Giving away, relying on friends,

Searching for the observed object of the genuine dharma,
A constant mind of definite emergence,
Longing for the bodies of a Buddha, [50]
Teaching the dharma, and true words,

Which is asserted to be the tenth.
Through not observing their nature,
These are to be understood as thorough purifications. [51]
Ethics, repaying what has been done, patience,

Utter joy, great compassion and loving kindness,
Service of honor, respecting the gurus and listening,
As well as the eighth, exertion in generosity and so on. [52]
Insatiable desire for hearing,

Giving the dharma without [expecting] material goods,
Purifying all Buddha fields,
Being not at all weary of cyclic existence, [53]
The Root Text 51
As well as shame and embarrassment. Those [just] mentioned

Are the five aspects of the essential character of lacking presumptions.
Dwelling in forests, little desire, contentment,
The foundation of the vows of perfect training, [54]
Not at all abandoning the trainings,

Despising what is desirable,
Having passed beyond cyclic existence, giving away all material things,
Not being faint-hearted, and lacking any view. [55]
Close relations, emotional attachment to households,

Places of hustle and bustle,
Praising oneself, disparaging others,
The ten paths of negative actions, [56]
Presumptuous arrogance, mistakenness,

Inadequate mental states, and forbearance with afflictions.
If these ten are completely relinquished,
The fifth ground is perfectly attained. [57]
Generosity, ethics, patience, vigor,

Meditative stability, and knowledge are completely perfected.
Thus, being fond of disciples and rhinoceroses,
As well as a frightened mind are relinquished. [58]
The Root Text 53
If requested, one is not faint-hearted. Even if all material goods

Are given away, there is no dislike.
Even if one is poor, beggars are not rejected.
Thus, the sixth ground is perfectly attained. [59]
Apprehension of a self and sentient beings,

Life-force and person, extinction and permanence,
Characteristics, causes, aggregates,
Constituents, sources, [60]
Abiding in all three realms, attachment,

A completely faint-hearted mind,
Clinging which views
The three jewels and ethics as such, [61]
Disputing emptiness,
And contradicting it.
The one for whom these twenty flaws have become completely extinct
Attains the seventh ground. [62]
Knowing the three doors to liberation,

Complete purity of the three spheres,
Compassion, no presumptions,
Equality of phenomena, knowing/the single mode, [63]
The Root Text 55
Knowing non-arising and endurance,

Teaching the dharmas as a single aspect,
Entirely vanquishing conceptions,
Relinquishing discriminations, views and afflictions, [64]
Definitely engaging the mind [in] calm abiding,

Being skilled in superior insight,
A disciplined mind, wisdom
Unimpeded in every respect, [65]
Not the ground of attachment,

Going together to other [Buddha] fields wherever one pleases,
And the very display of one's own entity at all [times]:
These are twenty. [66]
Knowing the mental cognitions of all sentient beings,

Manifesting playfully through supernatural knowledge,
Accomplishing superb Buddha fields,
Relying on the Buddhas because of thorough examination, [67]
Knowing the faculties, purifying

The fields of the Victors, abiding illusion-like,
And assuming existence at will.
Activity is explained as these eight types. [68]
The Root Text 57
Infinity of aspiration prayers,

Knowing the languages of gods and so on,
Self-confidence like a river,
Supreme entering into the womb, [69]
Family, ancestry, maternal line,

Retinue, birth,
Definite emergence, enlightenment trees,
And excellent qualities. [70]
Having passed beyond the nine grounds, this wisdom

By which one abides on the Buddha ground
Should be understood as being the tenth
Bodhisattva ground. [71]
In order to utterly pacify

Conceptions about the apprehended and the apprehender
On the paths of seeing and meditation,
"The eight types of remedies" are declared. [72]
The objective, equality,

The welfare of sentient beings, effortless,
Definite emergence beyond extremes,
Definite emergence of the defining, characteristics of attainment, [73]
The Root Text 59
The knowledge of all aspects,

And definite emergence of the subject of the path.
What has the character of these eight aspects
Should be understood as being the accomplishment of definite
emergence. [74]
This is the first chapter of the knowledge of all aspects from The Treatise
of Quintessential Instructions on the Perfection of Knowledge, called "The
Ornament of Clear Realization. "
The Root Text 61
Chapter 2: The knowledge of the path
Eclipsed by light
In order to make the gods suitable,
Definite object, inclusion,
Nature and its activity. [75]
Within the scope of the knowledge of the path —

Through not observing the aspects
Of the four realities of the noble ones —
This path of the hearers should be known. [76]
As for the path of the noble hearers:

Because form and so on are empty,
The emptinesses are indifferentiable.
Thus, this is heat. Through not observing these, [77]
This is asserted as having reached the peak.

Something that abides in them in the form of permanence and such
Is negated. Thus, this is endurance.
Beginning with the ten grounds, [78]
It is extensively taught that they do not abide.

Thus, this is explained as the supreme dharma.
One might wonder, "Why?" Because the Buddhas
Did not see phenomena with their knowledge. [79]
^ e\c\
The Root Text 63
Because they realize the self-originated essential character,

They do not even need teachings from others.
The wisdom of those who are like a rhinoceros
Is expressed to be definitely more profound. [80]
In certain people, who wish to listen to

Certain subjects in certain ways,
These certain subjects
Will appear accordingly even without words. [81]
Because conceptions about apprehended objects are relinquished,

Because the apprehender is not relinquished,
And through the support, the path of those who are like a rhinoceros
Should be known to be perfectly summarized. [82]
Heat is the subjective aspect that reveals

That the very nature of what is labeled is not contradictory.
Having reached the peak is distinguished by
Form and such being without decrease and so on. [83]
Since through emptiness of the internal and so on

Form and such are not apprehended, these are endurance.
The supreme dharma involves the subjective aspects
That form and such are without arising and so on. [84]
..^-
The Root Text 65
Through the four subjective aspects — the moments of

Endurance of realities and cognition of realities —
This path of seeing is explained together with its benefit
Within the context of the knowledge of the path. [85]
Suchness and Buddhahood

Are not a support and something supported in a mutual way.
Thus, they are not accepted as enumerations.
Greatness, no valid cognition, [86]
No measure, no extreme,
Form and such that abide therein
Are definitely identified as the Buddha,
Nothing to be adopted and nothing to be discarded and such, [87]
Love and so on, emptiness,

Attaining Buddhahood,
Fully containing all that is completely purified,
Eliminating all fears and diseases, [88]
Apprehending nirvana [as] peace itself,

The Buddhas' protection and such,
Oneself abiding in the mode of the knowledge of all aspects -
Such as not taking life — [89]
The Root Text 67
And establishing sentient beings,

As well as dedicating generosity and such
For complete enlightenment.
These are the moments of the knowledge of the path. [90]
Utterly at peace, bowing down to everyone,

Victory over the afflictions,
Not troubled through harm,
Enlightenment, and venerated support. [91]
Devoted interest is to be understood as threefold in terms of

One's own welfare, the welfare of oneself and others,
and the welfare of others.
These in turn are asserted as
Lesser, medium, and great. [92]
Thus, they are threefold each.

These are [again] subdivided into the lesser of the lesser and so on,
Which makes them threefold too.
In this way, [devoted interest] is asserted as twenty-seven aspects. [93]
It is asserted that the phases of devoted interest

In the perfection of knowledge
Are eulogized, venerated, and praised
Through three sets of nine. [94]
The Root Text 69
Complete dedication is special:

Its function is supreme.
It entails the subjective aspect of non-observation,
And its defining characteristic is unmistakenness. [95]
It entails absence and the subject that experiences mindfulness about

the nature
Of the accumulation of merit for Buddhahood.
It involves means, being without characteristics,
Rejoicing by the Buddhas, [96]
And is not included in the three realms.

Lesser, medium, and great
Dedication are three other aspects.
Their character is origination of great merit. [97]
Through means and non-observation,

One rejoices in positive roots.
It is stated here that this is the meditation of
Mental engagement in rejoicing. [98]
Its entityness, supremacy,

Non-formation of everything,
Conferring that phenomena are not observable,
And the great welfare as such. [99]
«\
The Root Text 71
Relying on the Buddhas, generosity and such,

As well as skill in means
Are the causes for devoted interest in this.
The causes for being destitute of the dharma are: [100]
Being under the obscuring influence of demons,

No devoted interest in the profound dharma,
Clinging to the aggregates and such,
As well as being completely seized by negative friends. [101]
The result is pure, and form and such

Are the very purity. You wonder why?
Since these two are not different
And indistinguishable, they are stated as pure. [102]
Afflictions, knowable objects, and those of the three paths fall away.
Therefore, these are the purities of
The disciples, the rhinoceroses, and the children of the victors.
The Buddha is extraordinary in all aspects. [103]
Pure is the path that is

The lesser of the lesser remedies and so on
For the greater of the great stains and so on
On the nine grounds. [104]
The Root Text 73
Controversy about this is eliminated:

Therefore, the path is asserted as the very remedy
For the three realms through the equality
Of both the ascertainer and the ascertained. [105]
This is the second chapter of the knowledge of the path from The
Treatise of Quintessential Instructions on the Perfection of Knowledge,
called "The Ornament of Clear Realization. "
The Root Text 75
Chapter 3: The knowledge of the bases
She is not within the extremes of this side or the far side,
And does not abide in between of these.
Because the times are understood as equality,
[This] is asserted as the perfection of knowledge. [106]
Due to the observation of characteristics,

This is not the means. Thus, it is distant.
Through skill in means,
The [other] is explained as perfect closeness. [107]
The discordant factors are discriminating notions which are entertained

With respect to the aggregates — such as form — being emptiness,
Phenomena that are contained in the three times,
And the factors of enlightenment — such as generosity. [108]
Lacking the apprehension of "me" with respect to generosity and such,

And connecting others with this
Stops the extreme of attachment.
Thus, attachment to the Victors and so on is subtle. [109]
Since the path of qualities is absence

Of nature, it is profundity.
Through knowing that phenomena are of a single nature,
Attachment is relinquished. [110]
The Root Text 77
It is explained that this is difficult to realize

Through negating what is seen and such.
Form and the like are not known.
Therefore, she is asserted as inconceivable. [ I l l ]
Thus, within the scope of the all-knowledge,

The entire classifications of
Discordant and remedial factors
Should be known here as they were explained. [112]
The trainings that cease engagement in

Form and so on, their impermanence and so on,
What is incomplete and fully complete,
And non-attachment to these, [113]
The trainings in no change, no agent,

The three types of difficult activities,
The wishes for results,
Since results are attained according to karmic dispositions, [114]
Independence of others,
And understanding the seven aspects of appearance.
Its equality consists of the four subjective aspects of
Not presuming form and so on. [115]
^ I ^
-q-^i i
The Root Text 79
With respect to the realities of suffering and so on,

There is dharma cognition, subsequent cognition,
Endurance, and cognition. This essential character of moments
Is the path of seeing in the scope of the all-knowledge. [116]
Form is neither permanent nor impermanent,

Beyond extremes, completely pure,
Not arisen and not ceasing and so on,
Like space, unburdened by attachment, [117]
Released from apprehension,

And inexpressible by its very entity.
You wonder why? Through expressing the meaning of this,
It cannot be bestowed upon others. [118]
No observing activity,
Utter complete purity, non-origin of diseases,
Extinction of unpleasant migrations,
Non-conceptuality with respect to manifesting the result, [119]
Not being connected with characteristics,

And no arising of consciousness
[That is based] on things, names, or both.
These are the moments of the all-knowledge. [120]
The Root Text 81
Thus, [the three knowledges] are the two [above],

And also this [last] one. These three types
Are the complete and thorough teaching
[On] all three levels. [121]
This is the third chapter of the all-knowledge from The Treatise of

Quintessential Instructions on the Perfection of Knowledge, called uThe
The Root Text 83
Chapter 4: The complete training in all aspects
The particulars of the knowledge of the bases

Are the defining characteristics that are called "the subjective aspects."
Because omniscience is threefold,
They are asserted as threefold. [122]
Beginning with the aspect of non-existence

Up to the aspect of immovability,
Four for each one of the realities,
And fifteen of them for the path are explained. [123]
The cause, the path, suffering,

And cessation - in due order -
Were declared [to have] "eight, seven,
Five, and sixteen [aspects]." [124]
Beginning with intense application of mindfulness,

The final aspects of the Buddhas
Are classified as three [fold] omniscience
In concordance with the reality of the path. [125]
Thus, with respect to the disciples, the bodhisattvas,

And the Buddhas — in due order —.
They are asserted as thirty-seven, thirty-four,
And thirty-nine [aspects]. [126]
II
27*? Root Text 85
The ones who have treated the Buddhas excellently,

And have created positive roots in relation to them,
Are endowed with protectors who are spiritual friends.
They are the vessels for listening to this. [127]
They have relied on the Buddhas, asked everything,

And have engaged in generosity, ethics and so on.
Through that, the genuine ones asserted that they are the vessels
Who accept, apprehend and so on. [128]
Because it is non-abiding in form and such,

Because it ceases training in it,
Because its suchness is profound,
Because they are difficult to fathom, [129]
Because they are measureless,

Because realization is long and with great hardships,
Because it is prophesied, irreversibility,
Definite emergence, uninterrupted, [130]
Close to enlightenment, swift,

Others' welfare, because there is no increase and no decrease,
Not seeing phenomena or non-phenomena or any such,
Not seeing the inconveivability of form and such, [131]
The Root Text 87
Not conceiving form and such

As their characteristics or their entities,
Bestowing precious results,
Their purity, and entailing limitation. [132]
Having vanquished the power of demons and so on

Constitute the fourteen types of qualities.
The faults are to be definitely realized
As four sets often plus six. [133]
What defines should be known

As the defining characteristics. They are threefold:
Knowledge, distinctiveness, and function.
What is this entityness is also the definiendum. [134]
Emergence of the Thus-Gone Ones,

The world, imperishable in its essential character,
The mental conduct of sentient beings,
Its withdrawal or outward focus, [135]
The aspect of non-termination,

Involved in attachment and such, vast,
Greatness, no size,
Consciousness cannot be shown, [13.6]
The Root Text 89
Mind cannot be watched,

Consciousnesses that are called "expansive and so on,"
Those that are other than that,
Are known as the aspect of suchness, [137]
And what is called "the Sages realize

Suchness and teach it to others."
These comprise the defining characteristics of knowledge
In the context of the all-knowledge. [138]
Emptiness, signlessness,
Complete relinquishment of wishes,
No arising, no ceasing and so on,
The completely unconfused nature of phenomena, [139]
Non-formation, non-conceptualization,
Thorough distinction, and no defining characteristics.
These are asserted as the defining characteristics of knowledge
In the context of the knowledge of the path. [140]
It abides in dependence on the feature of just those,

Is something to be respected,
The very highest, to be pleased,
Glorified, no creator, [141]
The Root Text 91
The knowledge that thoroughly engages,

Teaching what was not seen,
The world [as] an aspect of emptiness,
Expressing, making known, making directly manifest, [142]
Teaching inconceivability and just peace,

Cessation of the world and discriminating notions.
These are explained as "the defining characteristics of knowledge"
Within the scope of the knowledge of all aspects. [143]
The subjects that perceive the realities are distinguished

By the distinctive features of inconceivability and such.
Through the sixteen moments,
The defining characteristics of the distinctive features are explained. [144]
Inconceivable, unequalled,
Completely beyond evaluating and being countable,
Accumulating all that is noble, object of awareness
Through skill, the very knowledge not in common, [145]
Swift knowledge, no decline and abundance,

Accomplishing, being perfectly accomplished,
Observing, involving support,
Purity of extremes, mentor, [146]
The Root Text 93
And no relishing. The distinctive features

Are to be known [through] the essential character of these sixteen.
Through these, the path is far more noble than others.
Thus, it is the distinctive path. [147]
It is called benefit, bliss, and protection,

The refuge of human beings,
The abode, the friend in battle, the island,
And the perfect leader. [148]
It is spontaneously present, possesses the character

That the results through the three vehicles are not manifested,
And, lastly, it is the supporting activity.
These are the defining characteristics of the function. [149]
Absence of afflictions, signs, characteristics,

Discordant factors and remedies,
Difficulties, definite,
Objective, non-observation, [150]
Having ceased manifest clinging,

What is called "observed object,"
Discordant, unobstructed,
No basis, no going, no arising, [151] •
O 5cy 1 1
The Root Text 95
And not observing suchness.

Since the essential character of these sixteen entitynesses
Defines something like a definiendum,
It is asserted as the fourth defining characteristic. [152]
Full generosity and so on with no characteristics

Are the skill in perfect accomplishment.
This realization of all aspects
Is asserted as the partial concordance with liberation. [153]
Confidence that observes the Buddha and so on,

Vigor in objects of engagement, such as generosity,
Recollection as excellent reflection,
Non-conceptual meditative concentration, [154]
And knowledge that knows

Phenomena in all aspects are the five aspects.
It is asserted that perfect Buddhahood is easy to realize
By those who are sharp, and difficult to realize by those who are
dull. [155]
The observed objects of heat here

Are praised as being all sentient beings.
They are explained as ten subjective aspects,
Such as an equal mind towards these. [156]
c\ c\
The Root Text 97
One turns away from evil oneself,

And, through abiding in generosity and so on,
One establishes others in that,
Expresses praise, and [makes them] conform. [157]
Just like peak, endurance

Knows the realities associated with the support of oneself and others.
The supreme dharma is likewise
To be known through ripening sentient beings and so on. [158]
Starting with the branches of definite distinction,

[And including] the paths of seeing and becoming familiar,
The bodhisattvas who dwell on these
Are the irreversible assembly here. [159]
By stating twenty aspects of

Signs, such as turning away from form and so on,
These are the defining characteristics of irreversibility
Of those who dwell on the branches of definite distinction. [160]
Turning away from form and so on,

Termination of doubt and non-leisure,
Oneself abiding in what is positive
And establishing others in that, [16.1]
MI
The Root Text 99
Generosity and so on of those with another support,

No indecision even with respect to the profound actuality,
A body full of love and so on,
Not being associated with the fivefold obscurations, [162]
Completely vanquishing latencies,

Mindfulness and alertness,
Cleanness of garments and so on,
The body is not befallen by parasites, [163]
A mind without crookedness, adopting

Purification, no miserliness and so on,
Proceeding by being endowed with the nature of phenomena,
Searching the hells for the welfare of sentient beings, [164]
Others being unable to lead one astray,

When demons intensely teach other paths
One realizes "these are demons,"
And the conduct that the Buddhas take delight in. [165]
Through these twenty signs,

The ones who dwell on heat,
Peak, endurance, and the supreme dharma
Do not revert from perfect Buddhahood. [166]
The Root Text 101
The sixteen moments of endurance

And cognition on the path of seeing
Should be known as being the defining characteristics
Of irreversible bodhisattvas. [167]
Turning away from discriminations of form and so on,

A stable mind, completely renouncing inferior vehicles,
Complete termination of the branches
Of meditative stabilities and so on, [168]
Lightness of body and mind,

Skill in means of dealing with what is desirable,
Constantly pure conduct,
Completely pure livelihood, [169]
The aggregates and so on, those that interrupt,

The accumulations, the battle
Of the faculties and so on, and miserliness and so on:
Involvement and subsequent involvement in these [170]
In which one abides have been ceased one by one,

Observing not the tiniest phenomenon,
Certainty about their own ground [or]
Dwelling on the three grounds, [171]
The Root Text 103
And giving away ones life for the sake of the dharma.
The sixteen moments of this kind
Are the signs of irreversibility
Of those with intelligent insight who dwell on the path of seeing. [172]
The path of meditation is profound:

Profound emptiness and other such
Profundities are the very release
From the extremes of superimposition and denial. [173]
During the branches of definite distinction,

The path of seeing, and the path of meditation itself,
One reflects again and again,
Evaluates, and definitely realizes. [This is] the path of meditation. [174]
Because it is a continuity,
The lesser, medium, and great
Are classified as the lesser of the lesser and so on.
Thus, it is asserted as ninefold in type. [175]
What was taught as countless and so on

Does not endure on the ultimate level.
[But] on the seeming level, the Sage asserted
The concordances with the cause, loving compassion. [176]
The Root Text 105
"In the functional entity, which does not exist as an expression,

Decline and increase are not appropriate.
Through this path called 'meditation,'
What should decline, and what should be obtained?" [177]
In the same way as enlightenment,

This accomplishes the intended objective.
Enlightenment is the defining characteristic of suchness,
And this is also asserted [as having] its defining characteristic. [178]
That the mind could become enlightened through an earlier one

Is not suitable, nor that it could through a later one.
In the same manner as in the example of a lamp,
The profound nature of phenomena is eightfold. [179]
Profundity in arising, ceasing,

Suchness, knowable object,
Knowledge, conduct, non-duality,
And skill in means. [180]
Because phenomena are like a dream,

They are not conceptualized as existence or peace.
The answers to the objections that there is no karma and so on
Are sufficient as they have been explained. [181]
The Root Text 107
Just like the worlds of sentient beings,

The environmental worlds are impure.
Through accomplishing purity in those,
The Buddha fields are purity itself. [182]
Those who are endowed with the object and the training
Go beyond the enemies,
Do not abide, [have] corresponding force,
And defining characteristics not in common, [183]
They are not attached, and not observing,

Have exhausted characteristics and aspiration prayers,
[Have] their signs, and no limit.
These are the ten aspects of skill in means. [184]
This is the fourth chapter of the completely perfect realization of all

aspects from The Treatise of Quintessential Instructions on the Perfection
of Knowledge, called "The Ornament of Clear Realization. "
y
• -, *fr
c\ <r\ ^
The Root Text 109
Chapter 5: The culminating training
Even in dreams all phenomena

Are regarded like a dream and so on:
The signs of the training that has reached culmination
Are asserted as twelvefold. [185]
By using examples in many ways,

Like the positive action of worshipping as many Buddhas
As there are beings in Jambudvipa and so on,
[This] has the character of sixteenfold full increase. [186]
Unsurpassable thorough perfection

Of the attributes of the three Omnisciences
Without ever abandoning the welfare of sentient beings
Is clearly expressed as "stability." [187]
By using the examples of a four-continent [world],

A thousand, the second thousand, and the third thousand,
Meditative concentration is declared
Through the very abundance of merit. [188]
Each one of the conceptions about the apprehended

In terms of engaging and disengaging
Has a ninefold character. Their corresponding objects
Should be known as not having this character. [189]
*\
The Root Text 111
Classified by ordinary beings and noble ones,

Conceptions that sentient beings exist substantially or imputedly
Are asserted as [the ones about] the apprehender.
They each have a ninefold character. [190]
If they, like the apprehended objects, do not exist,

As the apprehenders of what could they then be asserted?
Likewise, their defining characteristic is
That they are empty of the entity of an apprehender. [191]
Entityness, disposition,
Perfect accomplishment of the path,
Unmistaken observed object of knowledge,
Discordant factors and remedies, [192]
Realization by themselves, acting,

Its function, and the result of activity.
Conceptions entailing the support of these factors of engagement
Are asserted as ninefold. [193]
"Inferior realization,
Because it falls into existence or peace,
No mentor,
The aspects of the path not complete,. [194]
The Root Text 113
Proceeding through another condition,

Turning away [from] the objective,
Limited, variety,
Being ignorant about dwelling and introducing, [195]
And subsequently proceeding."

The character of these nine conceptions
Is what entails the support of the factors of disengagement:
They originate from the minds of the hearers and so on. [196]
Apprehending and rejecting,

Mental engagement, constitutions
Closely connected with all three [realms],
Abiding, clinging, [197]
Imputed phenomenal things,

Attachment, remedy,
And impairment of proceeding just as one wishes.
These should be known as the first apprehensions. [198]
Definitely not emerging in accordance with the objective,

Definitely apprehending the path as not being the path,
Ceasing as well as arising,
Having and not having things, [199] .
The Root Text 115
Abiding, destroying the disposition,

Striving, non-existence of the cause,
And observing opponents.
These are other conceptions about the apprehender. [200]
Others are pointed out to be enlightened,

The cause for this has been thoroughly entrusted,
And the uninterrupted cause for attaining it
Has the defining characteristic of an abundance of merit. [201]
Wisdom of the termination of stains and non-arising

Is expressed by "enlightenment,"
Because there is no termination and no arising.
These should be known according to their order. [202]
Through the path called "seeing

The nature of no cessation,"
What kinds of conceptions should be exhausted,
And which aspects of no arising should be attained? [203]
That the phenomena of others should exist,

While at the same time the teacher's obscurations
With respect to knowable objects should be exhausted,
Such a statement I consider as amazing. [204]
The Root Text 117
In this, there is nothing to be eliminated

And there is not the slightest to be established.
Actuality is to be viewed as actuality -
The one who sees actuality is completely released. [205]
That in which generosity and so on

Are mutually included in each other,
And what consists in endurance of one single moment
Is the path of seeing here. [206]
Then, the absorption in the meditative concentration

Of the lion's majestic air is entered,
And dependent origination in forward
And reverse order is examined. [207]
After ascending and descending

Through the nine absorptions including cessation,
One seizes the intermediate period of not being in meditative equipoise
[With] a consciousness that belongs to [the] desire [realm]. [208]
Then follows absorption in the manner of crossing in one leap:

By crossing one, two, three, four, five,
Six, seven, and eight,
One proceeds up to cessation in dissimilar ways. [209]
The Root Text 119
Concise, detailed, not thoroughly adopted

By being abandoned by the Buddhas,
No qualities of the three times,
And the three types of excellent path. [210]
These conceptions about the apprehended are just the [first] ones:
They entail experiential objects that are the aspects of the training.
It is asserted that the second ones are subjects
That are engaging minds and mental events: [211]
Non-arising of the mind, not mentally engaging

In the heart of enlightenment,
Mentally engaging in the inferior vehicles,
Not mentally engaging in perfect enlightenment, [212]
Meditating, not meditating,

The opposite of these,
And what is not actuality as it is. These conceptions
Should be known on the path of meditation. [213]
Experiential objects of imputed sentient beings,

Imputed phenomena, non-emptiness,
Attachment, the character of supreme distinction,
Formation as things, the three vehicles, [214]
The Root Text 121
Offerings not being pure,

And completely jumbled conduct.
These first apprehensions
Were declared to be known. [215]
Imputation [of] sentient beings and the subject

Which is the cause for that are completely vanquished by this.
Thus, these are the other ninefold discordant factors
Connected with the path of meditation. [216]
The three types of obscurations of the three

Omnisciences of the essential character as it is,
The path of peace, suchness and so on
Being congruent or not congruent, [217]
Not equal, suffering and so on,

The nature of afflictions,
And non-duality. Utter ignorance about these
Is asserted as the last [set of] conceptions. [218]
When these contagious diseases have become exhausted,

They breathe freely again after a long time.
All the excellent qualities that accomplish
Sentient beings' happiness in all aspects are just like that. [219]
The Root Text 123
Just like rivers on the great ocean,

The aspects are always based
On the great bodhisattvas
Who are embellished with the supreme fruition. [220]
It is compared to the examples of the positive actions that establish

The individuals of a trichiliocosm
In the excellent realizations of the hearers and the rhinoceroses,
Or on the bodhisattvas' flawless [ground]. [221]
Through the very abundance of merit,

There is nothing between [it and] Buddhahood itself.
The uninterrupted meditative concentration
Is the very knowledge of all aspects. [222]
It is asserted that the observed object of this is the non-existence of

things,
And that the principal is mindfulness.
The subjective aspect is peace itself.
This is continuously disputed by those who talk very much. [223]
Justified observed object,

Definite identification of its entityness,
Wisdom of the knowledge of all aspects,
Ultimate and seeming, [224]
The Root Text 125
Training, the three jewels,

Means, the realization of the Sage,
Mistakenness, the path,
Remedies and discordant factors, [225]
Defining characteristics, and meditation.

The wrong conceptions of those who state these
Are asserted as the sixteen aspects
Based on the knowledge of all aspects. [226]
This is the fifth chapter of the culminating clear realization from The
Treatise of Quintessential Instructions on the Perfection of Knowledge,
called "The Ornament of Clear Realization. "
The Root Text 127
Chapter 6: The gradual training
Generosity up to knowledge,
Complete mindfulness of the Buddha and so on,
And the entityness of phenomenal non-existence:
Through these, it is asserted as gradual activity. [227]
This is the sixth chapter of the gradual clear realization from The Treatise
of Quintessential Instructions on the Perfection of Knowledge, called uThe
The Root Text 129
Chapter 7: The momentary training
Because each one, such as generosity,

Contains all uncontaminated phenomena,
This realization of the Sages
In one single moment should be known. [228]
When a person moves a water wheel

At one single proper point,
The entire [wheel] turns simultaneously.
Similarly, the knowledge in one single moment is just like that. [229]
When all bright phenomena's

Nature — the perfection of knowledge,
The completely ripened nature of phenomena - has arisen at this
point,
Then it is wisdom in one single moment. [230]
Through being involved in generosity and so on,

All phenomena abide like a dream.
The very non-existence of defining characteristics of phenomena
Is realized in one single moment. [231]
The Root Text 131
A dream and the very seeing of it

Are not seen in the manner of being two.
Likewise, the true reality of the non-duality of phenomena
Is seen in one single moment. [232]
This is the seventh chapter of the clear realization of one single moment
from The Treatise of Quintessential Instructions on the Perfection of
Knowledge, called "The Ornament of Clear Realization. "
The Root Text 133
Chapter 8: The Dharma Body
As for the Essence Body of the Sage:

The uncontaminated qualities
That are attained and completely pure in all aspects
Entail the defining characteristics of its nature. [233]
The factors concordant with enlightenment, the immeasurables,

The complete liberations, the character
Of the nine gradual absorptions,
The character of the ten totalities, [234]
The sources of outshining

Classified as eight types,
Lack of afflictions, knowledge through aspiration,
The supernatural knowledges, the individual perfect
awarenesses, [235]
The four purities in all aspects,

The ten masteries, the ten powers,
The four fearlessnesses,
The three aspects of nothing to protect, [236]
The three types of intense application of mindfulness,

The very nature of never being forgetful,
Having perfectly vanquished latent tendencies,
Great Compassion for beings, [237]
The Root Text 135
What makes up the explanation of the eighteen

Unique qualities of only a Sage,
And the knowledge of all aspects:
These are stated as "the Dharma Body." [238]
The hearers' lack of afflictions is to watch

And just completely avoid the afflictions of human beings.
The Victors' lack of afflictions severs the continuum
Of the afflictions of city-dwellers and so on. [239]
It is asserted that the Buddhas' knowledge through aspiration

Is spontaneously present, has relinquished attachment,
Is unobstructed, remains forever,
And answers all questions. [240]
Once the causes have fully ripened,

They appear to whomever,
At whichever time, as beneficial activity
For whomever. [241]
Although the king of gods sends down rainfall,

Unsuitable seeds will not grow.
Likewise, although the Buddhas have arrived,
Those without the karmic disposition will not experience the
excellent. [242]
The Root Text 137
Because the activity is vast in that way,

It is definitely stated that Buddhahood is encompassing.
Because it is inexhaustible,
It is also stated as "permanent." [243]
Because [the body with] this essential character of the thirty-two

major characteristics
And the eighty minor marks
Intensely enjoys the great vehicle,
It is asserted as the Body of Perfect Enjoyment of the Sage. [244]
It is marked with wheels on hands and feet, and has tortoise feet.
Fingers and toes are joined by webs,
Hands and feet are soft and supple,
The body has seven protuberances, [245]
Long fingers, broad heels, and is tall and straight.

It has non-protruding ankles, body hairs that point upwards,
Antelope-like calves, long and beautiful arms,
And the supreme sexual organ is withdrawn in a sheath. [246]
The Root Text 139
The skin has a golden hue and is delicate.

It has well-grown body hairs, which each curl to the right,
The face is adorned with the treasure-hair, and the upper body is
lion-like.
It has round shoulder joints, broad shoulders, [247]
And even unpleasant tastes appear as the most delicious tastes.

The body is well-proportioned like a nyagrodha [tree],
Has a protrusion on the crown of the head, a long and beautiful
tongue,
A melodious voice like Brahma, jaws like a lion, [248]
Pure white teeth of equal size and well-arranged

In a complete set of exactly forty,
Dark-blue cyesy and eye-lashes like those of a magnificent heifer.
These are the thirty-two major characteristics. [249]
Because of full completion of the respective

Causes that accomplish
The respective major characteristics of this [body],
These major characteristics are perfectly accomplished. [250]
The Root Text 141
Escorting the Gurus and so on,

Stability of what has been perfectly adopted,
Relying on attraction, giving
Magnificent things, liberating [251]
Those to be killed, increasing

The positive that has been perfectly adopted and so on.
The defining characteristics of accomplishing causes
Are just as they appear in the sutras. [252]
The Sage's nails are copper-colored,

Glossy and prominent. Fingers and toes are
Rounded, compact, and tapering.
The veins do not protrude and have no knots. [253]
The ankles do not protrude and the feet are equal in size.
The stride is in the manner of a lion, an elephant,
A bird, and a chief bull, tends to the right,
And is elegant and upright. The body has an impressing
good build, [254]
Looks as if it were polished, is well-proportioned,

Clean, gentle, and pure.
The genitals are thoroughly perfected.
And the body is athletic and excellent. [255]
The Root Text 143
The steps are even, the two eyes

Are pure, and the flesh is tender.
The body is not sunken, it is broad
And very firm. [256]
The limbs are well-proportioned,

The vision is unblurred and pure,
The hips are round, [the waist] is well-shaped and slim,
[The belly] is even, and the navel [257]
Is deep and winds to the right.

[The body] is beautiful to behold from all sides,
The manners are clean, and the body
Is free from moles and black discolorations. [258]
The hands are as soft as cotton wool,

The lines of the palms are radiant, deep, and long.
The face is not too long,
The lips are red like a bimba berry, [259]
The tongue is supple, slender,

And red. The voice is like thunder,
Soft, and gentle. The eye-teeth are round,
Sharp, white, equal, [260]
c\ c\
The Root Text 145
And tapering. The nose is prominent

And supremely pure.
The eyes are wide, the eye-lashes well-developed,
[The eyes] are like lotus petals, [261]
The eyebrows are long, smooth,

And shiny, and their hairs are of equal length.
The arms are long and muscular, the ears are equal in size
And completely without defect. [262]
The forehead is well-proportioned

And very broad, and the head is large.
The hair is as black as a black bee,
Thick, smooth, untangled, [263]
Not unruly, and of fragrant smell

That captivates the minds of beings.
[Hands and feet show] endless knots and auspicious [signs]
And are ornamented with svastikas.1
These are asserted as the excellent minor marks of a Buddha. [264]
The body that equally performs

All the varieties of benefiting beings
As long as existence remains
Is the perpetual Emanation Body of the Sage. [265]
/. This line is omitted in some versions of the root texts such as in the root text in
Mikyo Dorje's commentary.
The Root Text 147
It is asserted that the activity of this is perpetual as well,

As long as cyclic existence remains.
The activity of pacifying beings,
Establishing in the four types of attraction, [266]
Realizing thoroughly afflicted phenomena

And completely purified phenomena,
The actuality of the welfare of sentient beings exactly as it is,
The six perfections, [267]
The path of the Buddhas, natural

Emptiness, termination of duality,
Symbols, non-observation,
Thoroughly ripening living beings, [268]
The path of bodhisattvas,

Reversing clinging,
Attaining enlightenment, completely pure
Buddha fields, certainty, [269]
Immeasurable welfare of sentient beings,

The qualities of relying on Buddhas and so on,
The branches of enlightenment, actions
Not becoming lost, seeing reality, [270]
The Root Text 149
Relinquishment of mistakenness,
Its mode to be without basis,
Completely purified phenomena, the collections,
Conditioned and unconditioned [271]
Not at all understood as different,

And establishing in nirvana.
The enlightened activity of the Dharma Body
Is asserted as twenty-seven aspects. [272]
This is the eighth chapter of the Dharma Body from The Treatise of
Quintessential Instructions on the Perfection of Knowledge, called "The
The Root Text 151
Summary
Defining characteristics, their training,

Its climax, its order,
Its termination, and its complete maturation:
This is another summary of the points in six aspects. [273]
The object, the threefold cause,

The essential character of the four trainings,
The result — the Dharma Body and enlightened activity —
This is another summary of the points in three aspects. [274]
This completes The Treatise of Quintessential Instructions on the Perfection

of Knowledge, called "The Ornament of Clear Realization," which was
composed by the Lord Maitreyanatha.
The excellent final [Tibetan] edition was prepared by the Indian Pandita
Amaragomi and the fully ordained monk and translator Loden Sherab
who translated and refined it.
Tye Ornament of
CLEAR REALIZATION
Commentary
155
C H A P T E R O N E
An Introduction to t(?e Ymjmpammita
The Buddha taught in three main phases called the three turnings of
the wheel of dharma} The first turning of the wheel of dharma took
place in Sarnath, India. In these first teachings the Buddha taught
the Four Noble Truths: the truth of suffering, the truth of the
origination of suffering, the truth of the cessation of suffering and
the truth of the path which leads to the cessation of suffering. By
accustoming ourselves to these truths, by meditating upon them, we
can achieve the state of a shravaka or a pratyekabuddha, who are
individuals who achieve the fruition of the Hinayana. In the third
turning of the wheel of dharma the Buddha taught on Buddha-nature
or Buddha-essence which is present in all beings.
The teachings on the Prajnaparamita belong to the second turning
of the wheel of dharma. The principal topic of the second turning is
the exploration of voidness or emptiness 2 of phenomena, and these
teachings were mainly taught at Vulture Peak Mountain, which to
this day can be visited at Rajgir in India.
The Buddha taught the Prajnaparamita very extensively. He
taught it in depth in a text called The One Hundred Thousand Verses^
in an intermediate text called The Twenty-five Thousand Verses, and

in a concise text called The Eight Thousand Verses. These teachings
on the Prajnaparamita also exist in an extremely concise and pithy
form called The Heart Sutra, which is often chanted each day in
Mahayana Buddhist centers. Finally, these teachings can be summed
up in an even shorter form by the mantra of the Prajnaparamita,
which is OM GATE GATE GATE PARAGATE PARASAMGATE BODHI SWAHA,
and in its shortest form in the letter AH.
The Two Approaches to the Prajnaparamita
There are two main ways of approaching the meaning of the

Prajnaparamita. The first is through a direct exposition of the meaning
of emptiness and the second is through the indirect exposition
revealing the hidden meaning of emptiness by discussing the paths
and the spiritual levels. Within the direct exposition of the nature of
emptiness, we are dealing with the understanding of emptiness that
is the principal concern of the practice of a bodhisattva. In a more
detailed method, if we approach it in an analytical way, one can
examine the sixteen aspects of emptiness 3 , which are, for example,
the emptiness of externals, the emptiness of internals, the emptiness
of externals and internals together. Another direct approach is to
examine emptiness in terms of the relative level and the ultimate level.
The second method, the indirect exposition of emptiness, is to
approach emptiness by studying spiritual progress on the five paths
and the ten bodhisattva levels. The five paths are: the path of
accumulation, the path of application, the path of insight, the path
of cultivation, and the path of no more learning. By examining these
five paths we can begin to understand emptiness by contemplating
what takes place on each of these five paths in terms of a gradual
increase in wisdom (Skt. prajna). We begin with wisdom based on
simply hearing the teachings. This is followed by the wisdom that
comes from contemplation of what we have learned through study.
Later we actually meditate on emptiness to gain direct insight into
emptiness.
The direct enumeration of emptiness comes mainly from the

great masters Nagarjuna and Dharmakirti, who described emptiness
in terms of logical reasoning. The indirect meaning of emptiness
was presented by the great Arya Maitreya in this text on the
Prajnaparamita and is called the Abhisamayalankara. In this teaching
he gives the indirect meaning of emptiness by explaining the five
paths and the ten bodhisattva levels.
The Cultivation ofPrajna
To begin with, we are living in samsara and samsara contains a great

deal of suffering, hardships and difficulties. A closer examination
shows that these difficulties and suffering spring from ignorance.
Now the main way of removing ignorance, which is the cause of all
these problems, is to cultivate wisdom, specifically, the wisdom that
realizes emptiness.
We begin with just limited wisdom, and eventually through our
practice this matures into a vast wisdom ovjnana which is the wisdom
of the Buddha. The most effective way to remove our negative states
of mind is through wisdom. The classical example to illustrate the
elimination of our suffering through developing wisdom is the
example of the rope and the snake. If there is a rope which is coiled
up in a dark room and we look at the rope not knowing it is a rope,
we can mistake it for a snake. If we think it is a snake, then we panic,
become frightened and experience much anguish. The mistaken idea
is the cause of our suffering and is itself caused simply by our
ignorance. We are ignorant of the true nature of the rope and believe
it is a snake. The solution for eliminating our anguish is to actually
know that it is really a rope and our belief that it was a snake was just
a delusion. It is through this wisdom of seeing the true nature of the
rope that we can eliminate our suffering in this situation.
In a similar manner, the great suffering and problems in our life
all spring from not knowing the nature of the delusion which is our
perception of the world. We don't really need to resort to aggression
or anger, yet we do. We don't really need to give rise to desire or
wanting, and yet we do. Our anger and desire cause many problems
and difficulties. Now the very best way to remove the problems
and suffering of life is to attack the very root of the problem, by
understanding the delusion and the ignorance which have created
the whole situation. We can see through this delusion by cultivating
wisdom, and this shows us how important cultivating wisdom is
for us.
When we talk of the Prajnaparamita4 we are talking about this
perfection of wisdom, the wisdom that carries us to the other shore.
This is precisely because there is nothing to equal this wisdom of
emptiness. Cultivating prajna is the very best manner to eliminate
the suffering of samsara and from it we can get a direct and true
insight into the way things really are.5
Unfortunately, because we have so many obscurations of mind,
we cannot suddenly switch to a state of a very bright and vivid prajna.
So we need to study the scriptures of the Buddha and the various
Buddhist commentaries of the great masters {shastras). Having studied
them, we can then contemplate and reflect very deeply about what
we have read and heard. It is in this way that we can progressively
cultivate prajna.
The Study of the Sutras and Shastras
It is very beneficial to study the discourses given by the Buddha,

which cover many areas. We can study those of the Hinayana and we
can study those of the Mahayana. However, in Tibet, which was the
land rich in Vajrayana teachings, there wasn't a great emphasis placed
on the teachings given by the Buddha himself; rather, an emphasis
was placed upon the study of the discourses and commentaries
(shastras) given by the great Buddhist masters living after the time of
the Buddha. There is a good reason for the shastras being studied
intensively in Tibet. When the Buddha was teaching, a disciple would
ask a particular question and the Buddha would give an answer. Then
another disciple would ask another question and the Buddha would
answer that particular question. Throughout his life that is how the
Buddha taught. He didn't give long and structured discourses on
one particular topic and then move on to the next topic in a sequence.
As a result, after the Buddha \ paranirvana, some of the great Buddhist

masters systematically arranged the various teachings according to
the topics. Their works were entirely based on what the Buddha taught
and not their own personal theories; yet they organized the Buddhist
teachings in a systematic way. If we were to read the many sutras of
the Buddha, because there are so many of them it would take a very
long time to build up an organized picture of what the Buddha
taught. 6 It is much easier if we start by examining the shastras, which
present the very pith of the teachings, summing up the teachings of
the Buddha very concisely. Once we have a picture, we can then read
the actual sutras of the Buddha and know that a particular one accords
with a particular topic, and thus we can understand the teachings of
the Buddha much better. This is why in Tibet much more emphasis
was placed on the shastras.
We can take the example of the Prajnaparamita literature, which
were actually teachings given by the Buddha in 100,000 stanzas
consisting of four lines and comprising twelve Tibetan volumes.
There is also the 25,000 stanza Prajnaparamita teaching in three
volumes. Then there is the 8,000 stanza teaching in only one
volume. So we can study the sixteen volumes on the Prajnaparamita
taught by the Buddha or we can study the Ornament of Clear
Realization which summarizes the entire meaning of these teachings
in a few pages only.
161
C H A P T E R T W O
Introductory Verses of tv)e T e x t
The Abhisamayalankara was written by Maitreya and is a very concise

shastra on the Prajnaparamita. In the title, it is called an upadesha-
shastra (Tib. men ngak gi ten cho), which in a few words gives the
pith insight into a whole topic. In this text, Maitreya7 begins by
describing this work as one that touches the very nerve of the
Prajnaparamita and which conveys it in these very precise terms.
The author of this text, properly speaking, is the great protector
of beings, Maitreya. We have received this text through Arya Asanga,
the great Buddhist master who through his own spiritual realization
was able to visit the pure realm of Tushita, where he received the
teachings from Maitreya personally. Actually, of the five main works
of Maitreya, the Abhisamayalankara is the first of these works. We
know this is the first of the five because it begins with a homage and
the other four do not.
Homage*
I bow down to all Buddhas and bodhisattvas.
She is the one who — through the all-knowledge — guides the

hearers who search for peace to utter peace.
She is the one who — through the knowledge of the path —
enables those who promote the benefit of beings to
accomplish the welfare of the world.
Since they are perfectly endowed with Her, the Sages proclaim
this variety endowed with all aspects.
I bow down to Her — the Mother of the Buddhas as well as the
assemblies of hearers and bodhisattvas. [1]
The introduction to the text begins by paying homage through

prostrations to the mother of all Buddhas. The mother of the Buddhas
is wisdom (Skt. prajna) because this very highest wisdom will
eventually lead to Buddhahood. Without the wisdom of prajna one
cannot become a Buddha. Therefore this wisdom is like the mother
who gives birth to the Buddhas. Wisdom also gives rise to higher
states other than Buddhahood, which are mentioned in the homage.
The homage praises the wisdom which gives rise to the shravakas, in
their state of peace, and the wisdom which gives rise to the great
bodhisattvas.
In general there are three kinds of prajna. The first prajna is
basic knowledge of phenomena, the second is the knowledge of the
path, and the third is knowledge of omniscience. These three types
of prajna give rise to all of the enlightened qualities of the Buddhas.
The shravakas and pratyekabuddhas cultivate prajna to understand
suffering in samsara and the qualities of peace which pacifies suffering.
Their main concern is to cultivate the first prajna. The qualities of
the bodhisattva spring mainly from the prajna of the path. The main
concern of the bodhisattvas is to help other beings develop and mature
and the actual ability to do so comes from their extensive study of
the path. The third prajna of omniscience is the complete knowledge
of all phenomena and it is the ability of the Buddhas to guide and
lead beings. The wisdom of the path and the qualities of Buddhas,
their goodness, comes from their omniscience. The very essence of
these three states therefore is prajna, and because it gives rise to all
qualities, then this homage praises wisdom, the mother of the
Buddhas, the bodhisattvas, the shravakas and pratyekabuddhas.
The Necessity for Composing the Text
The path of the knowledge of all aspects

Is what the teacher explained here.
What is not experienced by others,
And has the character of the ten dharma activities — [2]
The meaning of the sutras — is placed within ones mindfulness.

Then those with intelligent insight will see.
Therefore, "realization in a convenient way"
Is the purpose of this composition. [3]
The first introductory verse was concerned with the homage, praising
the mother in relationship to the three types of prajna. The next
section deals with the necessity for composing this text.
In Buddhism, if someone wants to compose a new text, the person
needs to be qualified to do so. Generally speaking, there are three
types of authors. The very best type of author of a shastra has the
realization of the dharmata or universal essence. The next best kind
of author is someone who has had a direct realization of the deities,
such as Avalokiteshvara, Manjushri or Vajrapani. By realization we
mean that someone has met in their meditation with one of these
deities face to face, which gave rise to composing a shastra. It's not
quite as good as having the realization of dharmata, but it is the
second best. The minimum qualification for someone to write a
shastra is having at least accomplished the five branches of study.9 If
someone is very erudite and understands the implications of the
terminology and the ramifications of various branches of study, they
will be able to compose meaningful shastras; but without a very vast
and widespread breadth of learning nobody is really qualified to

compose a shastra.
We should study those texts that were written by authors who
had most or all of these qualities. If all three prajnas are present, it is,
of course, best. If these qualities are missing, we may become confused
and be led astray in our practice. So we need to seek out texts that
are properly composed. The Abhisamayalankara is very rewarding
because its author, Maitreya, was not just very skilled in the five
branches of learning, nor only someone who had a direct meeting
with a deity, but he was exceptional because he had a direct and true
realization of the dharmata.
The realization of dharmata is present in practitioners who have
reached the first bodhisattva level. Maitreya had not just achieved
the first, second or third bodhisattva levels; he had reached the
tenth and last bodhisattva level and had the richest, most purified
experience of the dharmata. Among all the bodhisattvas who
attended the Buddha when he was alive, it was Maitreya who was
asked by the Buddha to be his regent in this present time; so
Maitreya is the representative of the Buddha himself and is called
"the Protector Maitreya."
When we know that it was Maitreya who composed this text, we
can have great confidence in it. If we put these teachings into practice,
the fruition will enrich us. Maitreya did not make up this text; it was
based entirely on the Prajnaparamita teachings given by the Buddha.
If we don't have the key of the very essence of these profound
Prajnaparamita teachings, then it will be very difficult for us to grasp
their meaning. So Maitreya wrote this text to give us this key which
will enable us to open the door to the meaning of the Prajnaparamita.
In the present we cannot directly meet with the Buddha or listen
to his teachings. But Maitreya who wrote this text received these
teachings directly from the Buddha and they were transmitted to
him in their full meaning. It is because of this that Maitreya was able
to explain these teachings so clearly and directly. The main reason
for his writing this particular text in the way he did was to clearly
present the meaning, the overall content, the main point of the
Prajnaparamita. He wrote this shastra so that the Prajnaparamita
teachings could easily be understood and, with this understanding,

it would help individuals reach Buddhahood.
When we study the larger Prajnaparamita in 100,000 stanzas,
we find that there are eight main sections. In the 25,000-stanza version
there are also eight main sections; there are also eight sections in the
8,000-stanza version. In this shastra, there are also eight main sections
or principal topics.
Nagarjuna also wrote on the Prajnaparamita, but in his direct
exposition he used logic to explore, for example, what the Buddha
meant when he said, "form is empty," by explaining the inner, the
outer and the combined aspect of emptiness.
In the direct expositions of emptiness by Nagarjuna, we learn
in which way various phenomena are empty, how form doesn't exist,
how there is no ear faculty for hearing and that there is no arising
of auditory consciousness, etc. Essentially it is an exposition of the
emptiness of everything. But implicitly, it is thereby also shown
how this emptiness can be realized, how the wisdom realizing
emptiness is developed and what it is that this wisdom overcomes.
This hidden meaning of the Prajnaparamita sutras is what Maitreya
concentrated on when he explains the paths and bodhisattva levels
in eight main topics.
The eight main topics of the Abhisamayalankara can be divided
into three main sections. The first section covers the first three topics
concerned with the ground or foundation of reality (Tib. ne luk).10
The second section covers four topics concerned with the practice
called the four applications (Tib.jor wa zhi). The third section only
deals with one topic describing the fruition of practice, realization
of the dharmakaya.
The Eight Topics
The perfection of knowledge

Is perfectly explained through the eight topics.
The knowledge of all aspects, the knowledge of the path,
Then the all-knowledge, [4]
Completely perfect realization of all aspects,

Final culmination, gradualism,
Actual complete enlightening in one single moment,
And the Dharma Body are the eight aspects. [5]
The first topic expounds the very highest form of knowledge or jnana,
which is the knowledge of all phenomena possessed by the Buddhas.
The Buddhas possess two main types of jnana: the jnana of the nature
of phenomena and the jnana of the variety of phenomena. With
these two kinds of jnana, the Buddhas have the most complete and
deepest prajna. This is the highest form of wisdom and its name is
the wisdom and knowledge of all phenomena.
The second topic is on the knowledge of the path and shows
how to obtain the wisdom of the Buddhas, with the prajna which
emerges and increases more and more as one progresses along the
bodhisattva paths.
The third topic is on the knowledge of the basis and explains
basic prajna. It is from this prajna that the wisdom of the bodhisattvas
on the path and the wisdom of the Buddhas eventually emerge. This
topic concerns the study of the wisdom of ordinary beings, shravakas
and pratyekabuddhas, which is the cause for the other kinds of
wisdom to emerge. These first three topics deal with the foundation
of prajna, which are the three types of knowledge.
The fourth topic deals with how to actually apply these types of
knowledge on the path step by step. The fourth topic is called the
application of the realization of how to fully perfect the knowledge
of phenomena. It is a discussion on how to start practice and the
benefits of meditation.
The fifth topic describes what happens as a result of the previous
stages of practice. It is called the application when reaching the peak.
The sixth topic is called the application of gradually going on. It
shows us the further step-by-step progress of this path.
The seventh topic demonstrates how, because of the gradual
application, in the end there is an instantaneous application of our
practice and how, in that one instant, there is the complete
culmination of prajna through the vajra-like samadhi. Then all prajna
becomes present in a single step. This is called "the application of

full enlightenment."
So, these first seven topics discuss the three kinds of knowledge
and the four applications.
The eighth and last topic discusses the dharmakaya itself and is
called the dharmakaya.
The mind-generation, the instructions,

The fourfold branches of definite distinction,
The foundation of accomplishment —
The nature of the expanse of dharmas, [6]
The observed objects, the objective,

The armor, the activities of engagement,
Accumulation, and definite emergence:
These are the knowledge of all aspects of the Sage. [7]
Eclipsing and so on,

What is the path of disciples and rhinoceroses,
The greater benefit through the qualities
Of this [life] and others - the path of seeing — [8]
Function, devoted interest,

Eulogy, veneration and praise, •
Dedication, and rejoicing —
The unsurpassable mental engagements — [9]
The accomplishing path of meditation,

And the one that is this <(extraordinarily pure one. "
The skillful bodhisattvas*
Knowledge of the path is explained as such. [10]
Not abiding in existence through knowledge,

Not abiding in peace through compassion,
Distant due to non-means,
Not distant due to the means, [11]
Discordant and remedial factors,

Training, its equality,
And the path of seeing of the hearers and so on.
The all-knowledge is asserted [through] such. [12]
Aspects, trainings,
Qualities, faults, defining characteristics,
Partial concordance with liberation and definite distinction,
The assembly of irreversible learners, [13]
The equality of existence and peace,

And unsurpassable pure fields.
These are the completely perfect realization of all aspects,
Including this [last] one that is skill in means. [14]
Its signs, full increase,

Stability, complete abiding of the mind,
The paths called "seeing" and "meditation,"
Which are for the respective [15]
Fourfold conceptions
The fourfold remedies,
Uninterrupted meditative concentration,
And wrong accomplishment [16]
Are the culminating clear realization.

The gradual one [has] thirteen aspects.
One single moment is fully and completely enlightening:
Through defining characteristics it has four aspects. [17]
Essence, involving Perfect Enjoyment,

Another one like this — Emanation —
And the function of the Dharma Body
Perfectly express it in four aspects. [18]
As we go through these topics, we will find that each topic can

be further subdivided and this actually yields seventy-one shorter
subtopics in all.
Questions
Question: Is the Diamond Sutra part of the Prajnaparamita?

Rinpoche: T h e Diamond Sutra does indeed concern the
Prajnaparamita. Generally when we talk about the various texts
dealing with the Prajnaparamita, we usually mean the 100,000, the
25,000 or the 8,000-stanza version of the Prajnaparamita teaching.
But there are actually seventeen principal works on the Prajnaparamita
called The Six Mothers and Eleven Sons or Daughters and one of
the eleven daughters is the Diamond Sutra.11
Question: Are shravakas and pratyekabuddhas the only persons who

have this first type of prajna?
Rinpoche: It's not just the shravakas and the pratyekabuddhas who
have this basic prajna. All prajna wisdom, which is not the deepest
wisdom understanding dharmata, is considered basic wisdom.
Everything but this deepest wisdom is called basic prajna, so it covers
much more than t h a t cultivated by the shravakas and
pratyekabuddhas.
Question: What is a shravaka?

Rinpoche: The term shravaka is a general term for those who are
following the Hinayana teachings. The Buddha taught the Mahayana
to those with a greater capacity and he taught the Hinayana to those
with a lesser capacity. Generally, all of those who enter the Hinayana
path are called shravakas.
Question: W h a t is the difference between a shravaka and a

pratyekabuddha?
Rinpoche: The word shravaka means a hearer. That gives us a good
description of them. They are those who listen to the teachings of a
spiritual friend, who realize the value of those teachings and work
very hard to understand, develop and put them into practice. The
shravakas are dependent on living at a time when the Buddha teaches
or his teaching is given. The pratyekabuddha or solitary buddha is
one who awakens or who develops on his own. It doesn't mean a
class of Buddha, as such. Through the power of former karma and
former study and understanding, they usually take birth in worlds in
which there are no teachings. All by themselves, through the power
of their karma and former understanding, they start to understand
the nature of the Four Noble Truths, they understand that the world
entails suffering, they understand the causes of that suffering by their
own observation, they understand the twelve links of interdependent
origination and how to meditate, all through the power of their former
conditioning. For that reason they resort to solitude and progress
further. So that is the main difference.
Question\ Why is Maitreya the regent in Tushita?

Rinpoche: Before the Buddha came to our world to teach dharma
and enact the last stage of his enlightenment, he was dwelling in a
very pure realm called Tushita. At that time the Buddha's name was
Dampa Tok Kar (Sacred White Banner); he had a divine existence
and was teaching divine beings there. When he saw that the time
had come to teach the dharma in our world, he knew that he had to
leave that realm and predicted at that time that the Buddha who
would appear after him would be Maitreya. So before he left Tushita,
he appointed Maitreya to be his representative in Tushita to continue
the teachings there. This is why we call Maitreya the regent or
representative of the Buddha.
Question: What is the difference between prajna and jnana?

Rinpoche: These two words are based upon the same root syllable
jna in Sanskrit. Sometimes their meaning overlaps. The syllable jna
in both jnana and prajna means "wisdom." The syllablepra in prajna
means the very best. There are many different kinds of knowledge,
but prajna is the highest knowledge. From all these different kinds
of knowledge, the knowledge that allows us to realize the universal
essence, to cultivate love and compassion and to help us help others

is the highest knowledge which is called prajna, with pra meaning
the best zn&jna meaning wisdom or knowledge. Prajna in Tibetan is
sherab in which the first syllable she is equivalent to thejna in prajna
and the syllable rab is equivalent to pra in prajna, meaning the very
best. Prajna covers quite a variety of things, but principally it means
the wisdom that arises through thinking, the wisdom obtained
through conceptually reflecting and contemplating very deeply.
When the Tibetan translators translated jnana the syllable jna
was translated simply as she in Tibetan and then the translators added
ye to this syllable to makeyeshe. They added the syllable^ to denote
wisdom which arises from meditation, which transcends concept, so
that as one cultivates meditation there is a very profound
understanding which is non-conceptual and which is close to the
wisdom of the Buddhas. Also, because the wisdom of the Buddhas
and the great bodhisattvas has always existed, the translators added
this syllable ye which means ever; this wisdom has always been there.
Actually in this particular text, sometimes when it says prajna, it
really connotes jnana. So these words are often used interchangeably,
showing they are not strictly different terms.
Question-, What is the meaning of sutra?

Rinpoche: The word sutra is used in two ways. Sometimes it is used
to cover all of the teachings given by the Buddha himself. At other
times it is used more precisely to mean one of the three sections of
the dharma called the Tripitaka or Three Baskets. In the Tripitaka
there are the Sutras, the Vinaya and the Abhidharma. The sutras are
mainly concerned with meditation or samadhi, the Abhidharma is
mainly concerned with the d e v e l o p m e n t of wisdom and
understanding and the Vinaya is mainly concerned with discipline
and the rules of morality and conduct. In the narrow sense sutra
refers to one of these three sections of the Buddha's teachings, and in
its broad sense it means all of the teachings given by the Buddha.
In Tibetan we say that ka is the original canon, the words of the
Buddha. In Tibetan we say ten ch'6 or shastra in Sanskrit, which means
an explanatory text. We could apply the word shastra to the Buddha's
teachings because they explain the Buddha's teachings to us, but

actually this word is used for the texts that are commentaries on
the words of the Buddha and that were composed by Buddhist
adepts. The shastras elaborate and categorize the teachings of the
Buddha, but they are not the direct words of the Buddha himself.
So the main distinction is that the sutras are the words of the Buddha
and the shastras are the later commentaries explaining the words of
the Buddha.
173
C H A P T E R T H R E E
T O P I C I.
T H E KNOWLEDGE OF ALL PHENOMENA12
The Prajnaparamita has eight main topics, which are clearly defined
by Arya Maitreya in this text. The first topic deals with the
knowledge of all phenomena. Within this first topic there are ten
subtopics, which are the causes or conditions for attaining
Buddhahood. They are:
A. Bodhichitta
B. Practice Instructions
C. The Four Stages of Separation
D. Buddha-essence, the Basis of our Practice
E. The Objects of Focus
F. The Purpose [for Studying the Prajnaparamita]
G. Armor-like Practice
H. Applied Practice
I. The Practice of Accumulation
J. The Practice of Certain Release
A. T H E FIRST C O N D I T I O N : BODHICHITTA
The first condition needed to attain Buddhahood is bodhichitta. The

subtopic of bodhichitta is divided further into two main points: the
characteristics of bodhichitta and the categories of bodhichitta.
1. T H E CHARACTERISTICS OF BODHICHITTA
The mind-generation: For the welfare of others

To wish for completely perfect enlightenment.
According to the sutras, the one and the other
Are expressed briefly and in detail. [19]
The first characteristic of bodhichitta is having the highest

motivation, which has two aspects. The first aspect is the wish to
help all other beings. This doesn't mean helping just one person or a
hundred or a thousand, but it means being concerned with helping
absolutely all beings throughout time and space. What happiness do
we wish to give these beings? We realize that no one wants to suffer
and that everyone wants happiness, but no one in samsara has it. So
we wish to give all sentient beings the very best happiness and this
happiness is the state of perfect Buddhahood. So helping all beings
without exception and helping them reach Buddhahood constitutes
the highest motivation, which is a characteristic of bodhichitta.
Bodhichitta 175
We can also look at the characteristics of bodhichitta in terms of

wisdom and compassion, which must be present for there to be true
bodhichitta. Compassion is being concerned with not just one's
friends or relatives, but being truly concerned with the happiness of
all sentient beings throughout space and time. True compassion is
also being aware that all sentient beings want to be free from suffering
and that they all are trying to achieve happiness. This concern for all
beings is compassion, but compassion by itself is not enough, because
the kind of happiness that beings seek and the way they choose to
eliminate their suffering are often very limited. It is through wisdom
that we begin to understand that true and eternal happiness can only
be achieved by reaching Buddhahood. With wisdom we realize that
without achieving Buddhahood there is no permanent happiness.
So wisdom is the second aspect, which is the focus upon
enlightenment. And we can only definitely help sentient beings when
we ourselves have achieved enlightenment. Therefore, we must wish
for enlightenment.
Maitreya in the root text says that the sutras explain in both very
concise and also in very detailed ways how all sentient beings can
achieve Buddhahood. When the Buddha taught, he sometimes found
it was necessary to elaborate on a subject very extensively so that
people understood and at other times he taught in a very concise
way. The purpose of Buddhist commentaries is to teach vast and
profound topics concisely. Commentators also sometimes expanded
concise sayings of the Buddha so that we can comprehend them better.
That is why it is useful to study not only what the Buddha taught
but also the Buddhist commentaries.
2. T H E CATEGORIES (SIMILES) FOR BODHICHITTA
As for this: earth, gold, moon, fire,

Treasure, jewel mine, ocean,
Vajra, mountain, medicine, friend,
Wish fulfilling gem, sun, song, [20]
King, treasure-vault, highway,

Steed, spring,
Lute, river, and cloud:
Thus, these are the twenty-two aspects. [21]
A more detailed explanation of the various types of bodhichitta is

made through twenty-two similes. These similes are arranged
according to the gradual development of bodhichitta.
The first simile is the example of earth. When we first awaken
our bodhichitta, we need a great longing and wish to achieve
Buddhahood. When we desire to help others, our bodhichitta will
flourish. If that aspiration is lacking, then it will be extremely difficult
for us to make spiritual progress. So aspiration is the first quality of
bodhichitta. This is compared to the earth because upon the earth
one can build houses, plants can grow in it and so on. If there is no
earth, then there is no foundation for these things to appear and be
stable. When bodhichitta is accompanied by very good aspiration,
then we can think of it as being like the solid earth.
The second simile shows us how this initial aspiration to help
beings achieve Buddhahood needs to become firm, very stable and
present all the time. This stability is compared to gold. We need to
make our aspiration into something that will never change from now
until Buddhahood. We cannot be very concerned to help everyone
one day, and the next day forget all about it. We cannot practice one
year and the next year not. Instead we need to have a very good,
continuous motivation which is much deeper than our initial
aspiration. This motivation is compared to gold because gold has a
quality of immutability, of changelessness. When gold is still in the
ore, it has a golden luster. When it is mined and polished, it still has
its golden luster. Gold is not like brass or other metals which blacken
and tarnish with exposure. Because gold has this changelessness, it is
compared to this very stable, healthy, continuous aspiration.
The third simile concerns the bodhichitta motivation becoming
even deeper. We need to make it much deeper, richer and more
powerful. We do this through great diligence in our practice and
improving the quality of our aspiration. Carrying out this
Bodhichitta 177
refinement and improvement of bodhichitta is compared to the

waxing moon. The very new moon from the first day has a fine
crescent. Then each day it gradually grows and grows until it reaches
a full moon. This is similar to our motivation which can become
better and better all the time.
The fourth simile is that of a fire that consumes everything
placed in it. Similarly, we should use our bodhichitta to work on
ourselves to remove all our obstacles. When we remove obstacles,
in particular the negativity of bad relationships and feelings towards
other people by reducing our aggression through practice, then we
can truly progress.
The fifth through tenth similes are concerned with the six
paramitas. The first four similes deal mainly with what inspires us to
practice, the inspiration of achieving the good of beings using the
examples of earth, gold, the moon and fire. However, just removing
our obstacles is not enough; we need to act and practice so that the
wish to help all beings becomes a reality through the development of
the six perfections or paramitas}5 The first paramita is generosity,
which is compared in the fifth simile to a very great, inexhaustible
buried treasure because when we practice generosity in the present,
it will cause inexhaustible wealth and goodness that will benefit others
in the future.
The sixth simile is for the second paramita of discipline or
morality. The first paramita of generosity when combined with our
bodhichitta helps us to give to others. The second paramita of
discipline helps us to purify ourselves. It is through controlling and
purifying ourselves that all of the qualities of our own existence will
emerge in the future. It is therefore compared to a mine of jewels
from which will spring great treasures.
The seventh simile relates to the paramita of patience. When
patience becomes a factor in our bodhichitta it is compared to a
great ocean. Patience is concerned with not being swayed by hardships
and aggression against us which we may experience. The ocean is
compared to this because the ocean is very stable, large and unperturbed.
When we have patience, we are like the great ocean which is unaffected
by usual disturbing factors of aggression and suffering.
The eighth simile relates to the fourth paramita of diligence,

which is the joyous perseverance in our cultivation of bodhichitta.
This perseverance or diligence means that we are striving to improve
our bodhichitta all the time. This paramita is therefore compared to
a vajra (Tib. dorje), which has the quality of indestructibility.
The ninth simile concerns the fifth paramita of meditation. When
we have the power of this samadhi meditation, our realization
becomes very stable, unshakable and therefore is compared to the
king of all mountains, because of its great solidity.
The tenth simile concerns the sixth paramita of wisdom, which
is compared to medicine. When we have wisdom, we have the
necessary tools to remove suffering, to remove the obscurations
blocking our mind and our mental conditioning. Our blockages and
incorrect thinking are like an illness and wisdom is the medicine
that has the power to completely remove this illness.
The eleventh simile concerns the presence of the seventh paramita
of skillful means (Skt. upaya). Through wisdom we develop certain
skillful means which enhance our spiritual practice, and this benefits
ourselves as well as others. The simile for these methods is our spiritual
friend (Skt. kalyanamitra), from whom we also derive benefit.
The development of the union of wisdom (Skt. prajna) and
skillful means (Skt. upaya) produces real power in our practice and
this is achieved at the level of the eighth paramita or bodhisattva
level. The presence of that power is compared to a wish-fulfilling
jewel in the twelfth simile. When we actually have the ability to do
what we would like to do to help beings, it is like having a wish-
fulfilling jewel which makes our dreams and aspirations come true.
The thirteenth simile concerns the ninth paramita of the power
of prayer. There are two kinds of prayer: prayers which are suitable
because they deal with something that could happen, and unsuitable
prayers which deal with something that could never happen. For
instance, if we were to pray that a flower would sprout from a table,
then that would be an unsuitable prayer because such a result is not
possible. However, praying to help many others is a suitable prayer
because it can actually come true. The power of prayer is compared
to the sun because when the sun shines, it allows the flowers, the
Bodhichitta 179
forests, the harvests and so on to flourish. So when we pray for the

development of our own virtue and wisdom, it is like the sun which
makes things grow and brings them to their full maturation.
The fourteenth simile relates to the tenth paramita, the
completion of transforming prajna into jnana. When our bodhichitta
is accompanied by the presence of this most excellent wisdom (Tib.
ye shephun sum shogpd), it is compared to a beautiful melody because
when there is a beautiful song, everyone who listens to it feels
delighted and pleased. Similarly, when our bodhichitta is combined
with the presence of this excellent wisdom, then anyone we meet
becomes graced by our bodhichitta, so our presence will always have
a very beneficial and pleasing effect on those around us.
The fifteenth simile deals with combining our bodhichitta with
the six kinds of extraordinary perceptions (Tib. ngon she) and the
five kinds of visions (Tib. chen nga).14 When we possess these
supernormal faculties, we can really accomplish exactly what we want
to do. For this reason, this is compared to a great king because a
great king has the power and status to accomplish whatever he wants
to do.
The sixteenth simile is the combining of our bodhichitta with
the power of tranquility (Skt. Shamatha) and insight (Skt. Vipashyana)
meditation. When Shamatha and Vipashyana accompany our
bodhichitta, it is compared to a king's treasury from which all wealth
can be distributed.
The seventeenth simile is that of a great highway. Our bodhichitta
follows the path that has been followed by those who achieved
realization before. This is the five-fold path of accumulation,
application, insight, cultivation and meditation. By going along this
path step-by-step, the Buddhas of the past have reached enlightenment
and the present bodhisattvas who are becoming Buddhas are also
following this great path. In the future other beings will also find
their way on this path to enlightenment because it is the one highway
that leads to enlightenment.
The eighteenth simile is about combining very powerful
compassion with our bodhichitta. When our compassion is
completely unlimited and unbiased, then it is compared to a steed.
It is like a powerful, fast horse that carries us to our destination

without straying from the path in the slightest degree. When we
have this universal compassion, it is the mount which takes us
unerringly to our goal of enlightenment.
The nineteenth simile concerns combining our bodhichitta with
an excellent memory and being confident. When we are able to always
remember the teachings that we have assimilated completely and when
we have the confidence to pronounce these teachings at any time,
then our bodhichitta is compared to a natural spring. A natural spring
can provide nourishing water continuously without exhaustion.
When we have perfect memory and this great confidence, we can
teach properly forever.
The last three of these twenty-two similes deal with the state of
Buddhahood, whereas the previous nineteenth similes dealt with the
development of a bodhisattva.
The twentieth simile refers to the Buddha's speech and is
compared to the music of a lute or harp. The speech of the Buddha
is concerned with helping sentient beings to mature and this speech
is continuous. 1 5 This is compared to a harp, which is a highly
respected instrument that brings a beautiful melody to everyone
who listens to it. In a similar fashion, the Buddha's speech helps all
who listen.
The twenty-first simile refers to the Buddha's body, which is
compared to the flow of a river. Water always flows naturally along
the lay of the land, doing this effortlessly and automatically along
the contours of the land. The appearance of a Buddha takes place
effortlessly and his work flows effortlessly according to the needs
and aspirations of the disciples. So that is why it is compared to the
flow of a river.
The final simile, the twenty-second, refers to the Buddha's mind
which is compared to a cloud because a cloud creates rain and this
rain makes it possible for all things on earth — the flowers, trees and
food — to grow because of the natural activity of the cloud. The
Buddha's mind, with its inherent spontaneous motivation to help all
beings, is the very source from which all of the benefit which comes
Bodhichitta 181
from Buddhahood flows. The individual raindrops signify the various

manifestations of a Buddha's activity to help other beings.
We can see through these twenty-two similes that we can progress
from being a beginner in dharma practice to being a Buddha, with
our bodhichitta becoming stronger and stronger in this process. These
examples also give us an idea of what we ourselves need to do as our
bodhichitta grows.
183
C H A P T E R F O U R
Practice Instructions
The Abhisamayalankara is divided into eight main topics, of which

the first discusses the knowledge of all phenomena, or omniscience.
Here, however, this omniscience of the Buddhas is not explained,
but rather we are given what we need to know to make Buddhahood
obtainable. This is explained through ten subtopics. The first is
bodhichitta, because this is the most .important quality to direct our
mind towards supreme enlightenment. Now, the second subtopic is
about the instructions we need when we practice, and this has ten
main points.
B. T H E SECOND C O N D I T I O N : PRACTICE INSTRUCTIONS
Accomplishment, the realities,

The three jewels, such as the Buddha,
Not clinging, completely untiring,
Completely embracing the path, [22]
The five eyes, supernatural knowledges

Six qualities, and what are called "the paths of seeing
And meditation": these instructions
Should be known as having a tenfold character. [23]
Weak faculties, sharp faculties,

Confidence, attainment through seeing, within the families,
A single interval, intermediate, after birth,
Application, without application, going to Akanistha, [24]
Three leaps, going to the final point of the peak of existence,

Vanquished attachment to form, peace amidst
Visible phenomena, direct physical manifestation,
And rhinoceros: these are twenty. [25]
Once bodhichitta has become an integral part of ourselves, we develop

the strong desire to achieve Buddhahood in order to help all beings.
Just wishing for Buddhahood, however, is not enough, because we
don't have the knowledge required to liberate ourselves from this
vast ocean of samsaric experience that we find ourselves in. If we just
try to work out how we can become a Buddha by ourselves, we will
never manage. What we need to do is to realize that there have been
great beings in the past who have gained liberation, and we need
their instructions to reach liberation.
Gampopas Jewel Ornament of Liberation^ clearly shows the need
for a spiritual friend through three examples. The first example is of
someone crossing a great expanse of water who needs a ferryman
skilled in crossing the water and controlling the craft. The second
example is that of a strong bodyguard accompanying one when
traveling in a dangerous land. The third example is of a guide when
traveling in a completely foreign area. In a similar way, we need a
spiritual friend to give us advice and guidance on the difficult road
to enlightenment.
1. PRACTICE
We cannot just study and contemplate the meaning of dharma, we

have to actually practice it. There's a very vivid example of this given
by the great dharma teacher Shantideva. He compared spiritual
practice to the need of actually taking medicine when we are sick.
When we are ill, we can read all about medicine in the various medical
books and learn everything about our condition and what medicine
we need to take. But without actually taking the medicine, we cannot
be cured. It is the same with dharma. There are so many texts that
clearly show us what we need to give up and to acquire to gain
realization. But just reading the books is of little benefit without
actually practicing what is indicated in the dharma texts.
2. T H E TRUTHS
Second, there are instructions on the truths. Once we are determined

to practice, we must be sure we don't practice something which has
been created just to please people, but something which is really true
in the sense of being in accord with reality. Therefore the Buddha
gave instructions on the truths, on the Four Noble Truths and on
the two truths. If we practice in accord with how reality is, we can be
sure to have a positive result, otherwise we will not.
3. T H E THREE JEWELS
The third point concerns the Three Jewels. The first jewel is the
precious Buddha. Understanding the truth of phenomena and how
to actually put things into practice depends upon the Buddha, who
is the teacher of the very best path we can follow to obtain liberation.
Once our mind is set upon liberation, we need to find a way to
achieve this. This begins, first of all, with the very best teacher of the
most supreme path, and this is the Buddha. If we ask what we should
practice and how we can find the truths, we receive the instructions
on the Three Jewels and learn to see how the Buddha is the teacher,
the dharma is the path and the sangha are the friends on the path.
This enables us to find an authentic path.
We first turn to the jewel of the Buddha, and the way we relate
to the Buddha is not the same as in many other religions. In some
religions, for instance, we have the idea of an all-powerful or almighty
being to whom we can turn, and if we place our trust in this being
and give ourselves completely to that almighty being, then in return
he or she will be pleased and will liberate us. Under this theistic
concept if we turn away from or invoke the wrath of this being, we
will never become free. So everything depends upon the power of
this being. The Buddhist tradition is not like this at all. We take
refuge in the Buddha and turn ourselves toward the Buddha, but it
is not with the belief that the Buddha will be able to eliminate our
suffering through the power of his blessing. No, the Buddha simply
shows us what we need to do, what we need to give up and what we
need to meditate on by giving us a whole range of practices; he tells
us that if we can do these things, we will eventually reach the same
state of liberation as he achieved. This is how the Buddha shows us
the path.
The second jewel is the path or the dharma, which are the
teachings of the Buddha. It is the Buddha's teachings which are the
most important. The dharma is his gift through which we can attain
liberation. We need to completely absorb these teachings and make
them part of ourselves.
The third jewel is the sangha, who are our friends and are also
on the path of the Buddhas. Because of our circumstances we cannot
meet the Buddha personally nor listen to his teachings or ask him to
clarify our questions. Because we really need a friend to help us on
the path, we turn to the sangha for help, who carry on the Buddhas
teachings and hold the real meaning and experience of those teachings.
The jewel of the sangha to whom we turn are people who have
understood and assimilated the teachings of the Buddha, who actually
put them into practice and through their practice have gained some
result and realization. Even though the sangha haven't gained the
ultimate achievement, they do possess some realization and experience
from their practice. It's because of this that the sangha are so capable
of helping us. They can show us how to develop the skills very
precisely and help us discover what needs to be eliminated and just
how to do it.
4-6. T H E THREE TYPES OF DILIGENCE
Having (1) received the instructions on practice, (2) learned the

truths, and (3) taken refuge in the Three Jewels, we are now able to
apply ourselves to the dharma, free from faults, which will benefit
us. But this depends not only on the Three Jewels outside us but also
on our own effort. Therefore, the instructions on diligence are
important.
There are three main types of diligence to overcome the three
kinds of spiritual laziness. The first type of laziness is involvement
with activities that are negative and harmful. If we don't do what is
useful and helpful nor eliminate what is negative and harmful, then
our practice won't progress. We need to have the diligence to eliminate
our bad habits and preoccupation with what we know is harmful to
us and other people. These can be any kinds of misconduct based on
aggression or any behavior based upon desire. So the first kind of
diligence is called the diligence of cultivating non-involvement.
The second type of laziness is spiritual fatigue, meaning that we
see the benefits of doing practice but it seems to be too much for us
to face because we feel exhausted mentally or spiritually. As a result,
we don't do as much as we could. The remedy for this is to cultivate
the diligence of indefatigability. We tell ourselves, "How else am I
going to progress if I don't practice? If I do this now, tremendous
goodness will accrue for myself and others." By thinking this way we
can increase our inspiration to practice.
There is a very wonderful example of this diligence of
indefatigability in the biography of Jetsun Milarepa. After Milarepa
had been accepted as a disciple, his guru, Marpa, gave him instructions
on how to practice and Milarepa went into retreat. In this retreat he
walled himself up and sat with a butter lamp on his head in meditation
posture. He would meditate until the lamp went out, doing many,
many hours in each session. For eighteen months he meditated with
incredible diligence in this manner. After this time Marpa came and
said, "You've really practiced meditation diligently and now it would
be good for you to relax a little bit, to come out and walk around."
But Milarepa thought how wonderful it was to be able to meditate,
what a joy it was and he really didn't want a break. This sort of
attitude is a wonderful example for us.
The third type of laziness is faintheartedness. The remedy for
this is called the diligence of thoroughly applying oneself to the path
of practice. We might appreciate the great qualities that can come
from the path and what can come out of practice, but we have this
feeling that it is not really meant for us. We believe that other people
can achieve enlightenment, but we believe that we will always be
stuck and won't eventually be like the Buddha. This belief holds us
back, so to overcome this lack of enthusiasm for our own
development, we need to really believe that we can achieve
Buddhahood. Believing we can achieve this goal, we will apply
ourselves continuously to the path.
7-8. T H E FIVE KINDS OF VISIONS AND SIX CLEAR PERCEPTIONS
The next points deal with spiritual accomplishments. With practice

we develop our meditation and through the power of Shamatha
special powers of the five kinds of visions and the six extraordinary
perceptions or kinds of clear cognitions will arise in us.17 We will
develop these five kinds of vision and will acquire these special powers
of seeing. We will also gain the six supernormal abilities or
perceptions. As we acquire these, they will make our practice advance
very swiftly, because these exceptional powers equip us much better
to progress on the path.
9-10. T H E PATH OF INSIGHT AND T H E PATH OF CULTIVATION
Next there are the instructions on how we must gradually enter on

the path of insight, when the meaning of dharmata can be directly
seen. We are shown what is to be abandoned and what is to be realized
there. This is followed by instructions on the path of cultivation. All

of these have to be practiced in time.
Question
Question: We only have to pray to some powerful being in some

schools of Buddhism to achieve enlightenment. We may pray to
Amitabha and nothing more is required than faith in Amitabha
because of Amitabha's vow. I think it is called Pureland Buddhism
and that seems to be different from what you have been teaching.
Rinpoche: There is indeed some truth in what you say. However,
when one prays to Amitabha or Tara to achieve liberation there is a
difference between this and the way one relates to a god in other
religions. The difference lies in the fact that when we do those prayers,
the emphasis is more on what comes from ourselves. We are not just
praying to Amitabha to please him because he is almighty and we are
powerless. It is simply not like that. It is true that when we do
Amitabha practice, for instance, we are supposed to pray with great
faith, we do the prayer in a certain way and generate over and over
and over again this one-pointed wish to achieve the state of Sukhavati
(Tib. Dewachen). We do this because it produces the cause which
will actually create the future experience of Sukhavati. Even though
this appears quite similar to praying to a god, we must understand
that to obtain liberation is not about pleasing or displeasing some
higher power but it is developing true longing and devotion to create
the conditions necessary for liberation.
191
C H A P T E R FIVE
Vati) of Application and Buddha-essence
Having developed bodhichitta (condition 1) and having practiced

the instructions (condition 2), we arrive at the second path, the path
of application as a result of our meditation. The third condition for
reaching enlightenment is the four stages of this path of application.
C. T H E T H I R D C O N D I T I O N :
T H E F O U R STAGES OF SEPARATION (PATH OF APPLICATION)
Through observed objects, subjective aspects.

Causes, and the mentor,
A protecting bodhisattvas
Character of heat and so on accordingly [26]
Depends on being associated with all four conceptions about

apprebender and apprehended.
The lesser, medium, and great ones
Are far more noble than those of

The hearers and rhinoceros-like ones. [27]
The observed objects are impermanence and so on,

Which involve the support of the realities.
The subjective aspects of these are the cessations of clinging
and so on.
[Such] is the cause for the attainment of all three vehicles. [28]
Form and so on are free from dissolution, establishment,

and abiding.
They are abiding, labeled, and inexpressible.
Form and so on are not abiding,
They are non-existence as the entities of these by nature. [29]
The single nature of these is single.

They are not abiding as impermanence and so on.
They are empty [of] their entities.
The single nature of these is single. [30]
That which consists in not apprehending phenomena,

Because these are not seen as characteristics,
And thorough examination through knowledge
That all [of this] is not observable. [31]
[It is] the very non-existence of entityness [in] form and so on.
The very non-existence of this is the very entity.
There is no arising of these and no definite emergence.
They are purity and the non-existence of characteristics. [32]
Since there is no dependence on characteristics of these,

It is non-inclination and without discriminations.
[They are] the meditative concentrations, the very function
of these,
Prophecies, and termination of presumptions. [33]
All three mutually are a single entity.

Meditative concentration is non-conceptual.
In this way, the partial concordances with definite distinction
Are lesser, medium and great. [3 4]
Through the basis and its remedy.

The conceptions about the apprehended are of two types.
Through the particulars of ignorance, the aggregates and so on,
They are of nine types each. [35]
Through involving substantial and imputed supports,

[The conceptions about] the apprehender are also asserted
as two types.
Based on the entities of an independent identity and such,
And the supports of the aggregates and so on, these are
analogous. [36]
Those whose minds are not cowed and such,

Who teach the non-existence of entityness and so on,
And who cast aside the discordant factors for these
Are the mentors in all aspects. [37]
The actual insight into the nature of phenomena or, we may say into
the universal essence (Skt. dharmata), takes place in the third path,
which is called the path of insight. When we reach the path of insight,
we receive the direct, definitive realization of dharmata. The second
path of application, then, concerns learning about the dharmata,
and in this stage we prepare ourselves and practice in such a way that
we can obtain the realization of the path of insight. So it is as if we
join with that insight, which is why sometimes it is called the path
of junction or the path of preparation.
1. WARMING
The first of the four stages of the path of application is called warming.
At this point we begin to warm to the experience of this insight into
the universal essence. The wisdom or jnana which emerges on the

path of insight is like a great fire and the analogy of this is that as we
approach a great fire, we are warmed.
The name in the text that is applied to the path of application is
definite separation. We achieve complete separation or release on
the path of insight when we receive the actual insight into dharmata.
The term "definite separation" is used here because everything that
takes place on the path of application is to give us this separation,
this release.
2. SUMMIT
The second stage of the path of application is called the summit or

the climax. First, we warm to the experience of emptiness; we don't
actually have it, but we practice it through aspiration. We know that
there is this experience of dharmata and we wish to gain it. So first
we warm to it and then through coming closer and closer to the real
experience, we reach this summit stage.
3. FORBEARANCE
When our meditation improves further, we reach the third stage called
forbearance, which means that we are no longer afraid, that our mind
no longer shrinks away from the realization of the dharmata.
4. HIGHEST WORLDLY DHARMA
The fourth stage of the path of application is called the highest worldly
dharma because we are on the threshold of this experience of true
reality. When we gain the understanding of true reality, then from
that time onwards we become a realized individual (Skt. arya). This
is the point between being an ordinary person on the tainted path
and being a realized person on the untainted path. At this stage we
would never return to what is tainted and we have reached the highest
realization of all worldly phenomena.
On the path of application there are four principal obstacles to

be removed. The root of these obstacles will only be removed when
the stage of insight and the stage of cultivation have been achieved.
But already on the path of application we are removing the actual
manifestation that would come from these different things that we
need to eliminate in ourselves so they no longer manifest their effects.
In general, there are two types of obscurations that need to be
eliminated: the obscuration of emotional defilements (Tib. nyon drib)
covering attachment, aversion, ignorance, jealousy, pride and so on,
and the obscurations of knowledge (Tib. shes drib), which impede the
realization of emptiness, such as our concept of the subject, an object
and action. The four obstacles that are to be eliminated on the path
of application are the obscurations to knowledge.
The first obstacle is called the concept of objects. This is believing
that what is perceived, such as visual forms, sounds, odors, tastes or
objects that we can touch, are external objects outside ourselves. We
believe these to be solid and outside of us. On the first stage of the
path of application, the stage of warming, we manage to overcome
this concept of an external reality.
The second obstacle is the concept of a subject or perceiver. This
concept is the belief that the perceiving mind that experiences these
outer objects is separate from outer objects. This is removed on the
second stage of summit.
The third obstacle is called the concept of substantiality. Whether
it be the outer world with all of those things which seem so real and
so solid or whether it be the inner mind, which we take to be a thing
with definite qualities, we manage to break through these misguided
beliefs in the reality of mind and external objects. This takes place
on the third stage of the path of application, which is the stage of
forbearance.
The fourth obstacle is the concept of projected reality. On the
third stage we manage to eliminate our belief in the concrete reality
of the outer world and the inner perceiver. This stage goes further
because we develop an understanding of how these apparent outer
and inner phenomena are only definitions, labels and projected
realities. We understand, for instance, that our body is just a
projection of our mind, so on this last stage we eliminate the belief

in the mind's formulations of reality and we have won the insight of
what these really are. This obstacle is removed on the fourth stage of
the highest worldly dharma.
The path of application of the bodhisattvas is superior to the
path of application of the shravakas and the pratyekabuddhas. The
reason the path of application for bodhisattvas is superior is that in
the lesser vehicles the practitioners do not manage to eliminate all
these four incorrect beliefs, whereas on the bodhisattvas path, the
practitioner manages to eliminate them.
D. T H E FOURTH CONDITION:
BUDDHA-ESSENCE, THE BASIS OF OUR PRACTICE
The foundation of the six dharmas of realization,

The remedies and the relinquishment,
Their thorough consumption.
Knowledge, compassion and loving kindness, [38]
Exactly what is not in common with the disciples,

The sequence of the welfare of others,
And effortless engagement of wisdom.
This is called "disposition. " [39]
Because the expanse of dharmas is not differentiate,

The disposition is not suitable as different [types].
Through the particulars of the phenomena that are founded
on it,
Its classification is expressed. [40]
There are ten causal conditions for realizing dharmata. The first was
bodhichitta, the second the practice instructions, the third was the
path of application which eliminated the four incorrect concepts.
Now we will look at the fourth condition, which is the basis for our
practice. The word basis in Tibetan is ten and literally means that
which one can rely on; it can also be translated as the foundation of
our practice.
The foundation of our practice is Buddha-essence, the potential
within all beings that allows them to achieve Buddhahood. If the
potential is there, then it's worth working on it, but if there's no
potential then no amount of effort will bring about any results. The
great master Nagarjuna explained this by saying that if we take a
rock and we know there's gold inside it, then by making an effort we
can make the gold that is contained in that ore appear. But, of course,
if there is no gold in the rock, no matter how hard we work, we will
never obtain any gold. For sentient beings, if we didn't have this
potential for Buddhahood, there would be no way that we could
make Buddhahood manifest. But because all beings are endowed
with Buddha-essence, then the effort is worthwhile.
The attainment of Buddhahood comes about through the work
and meditation that we do on the fourth path of cultivation. The
very profound meditation at this stage is what brings about
Buddhahood. This is possible because of the preceding stage of
application. Once we have had lasting insight into the universal
essence, we can work on the stage of cultivation. As we have seen,
the path of insight depends upon the fourth stage of the path of
application, the stage called highest worldly dharma. This stage of
highest worldly dharma comes as a result of the third stage of
forbearance, which in turn comes from the second stage of the
summit, which in turn comes from the first stage of warming. We
begin this whole chain of events because of the presence of the
Buddha-essence within us. Through the stages of the path and
Buddha-essence we can make enlightenment a reality. By working
on the stages of the path of insight, we reach the path of cultivation
and eventually Buddhahood.
1-6. T H E SIX DHARMAS OF REALIZATION
There are thirteen points discussed in this section on Buddha-essence.

We have already discussed the first six of these, called the six dharmas
of realization, which are the four stages of the path of application,

the path of insight and the path of cultivation. These come about by
eliminating the obstacles such as the disturbing emotions which block
our realization. To eliminate these defilements we need to apply a
remedy. We need to directly realize the true nature of dharmata. To
do this we need to cultivate samadhi, and to cultivate samadhi we
need to control our life and practice discipline. All of the remedies
spring from Buddha-essence, the potential present in all beings.
Therefore Buddha-essence is called a remedy. As we cultivate the
various remedies to our obstacles and put them into action, we will
eventually manage to give up the obscurations of the defilements
and the obscurations of knowledge. If these obscurations were truly
part of our mental continuum, we could never abandon them. But
as these can be overcome, we conceive of the potential in terms of
the possibility of abandoning.
7-13. T H E SEVEN ACHIEVEMENTS OF THESE DHARMAS
Our mind makes it possible for the application of remedies and the
removal of obscurations because there is Buddha-essence and essence
(Tib. nying po) of mind. If we return to the example of a person
going into a dark room, seeing a coiled rope and thinking it is a
snake; if there really were a snake, it would be very hard for us to get
rid of our belief in the existence of a snake. But if the coil really is a
rope, it is possible for us to give up the concept of the snake. Likewise
in our analogy, Buddha-essence, not the obscurations, is the real
foundation of the mind, and this allows us to give up the obscurations
and achieve the fruition.
How do wisdom and compassion relate to Buddha-essence?
Wisdom is what really enables us to eliminate the things we need to
get rid of and develop the qualities of realization. This wisdom enables
us to remove obstacles, and this wisdom springs from compassion.
Because we really want to help all beings to achieve Buddhahood, we
cultivate wisdom and then use that wisdom to work on ourselves.
But compassion also automatically develops because of this wisdom.
The wiser we are, the more powerful our compassion. Both of these
qualities of wisdom and compassion are also part of the causal ground,
Buddha-essence.
The next point is that working directly on Buddha-essence as
the bodhisattva does on the Mahayana path is far superior to working
as a shravaka on the Hinayana path.
The following point is that in the Mahayana path, when we
practice the various stages to the path of application, we are able to
help beings a little. As that matures, we reach the path of insight and
then we can help beings even more. As that matures into the path of
cultivation, we can help beings in an even more profound and vast
way. Finally, when our Buddha-essence fully manifests and we become
a Buddha, we can benefit sentient beings the most. So we can see
that this stream of practice involving the Mahayana path working
with Buddha-essence is superior to the methods of working on
ourselves on the Hinayana path.
Finally, when Buddha-essence is fully manifest at Buddhahood,
it creates the wisdom (Skt. jnana) which is present completely
naturally and spontaneously without the slightest need of any effort
on the part of a Buddha. At Buddhahood, Buddha-essence arises
naturally as the highest wisdom.
Summary
In summary, there are thirteen points in the study of Buddha-essence.

The first six concern what is to be realized: the four stages of the
path of application, the path of insight, and the path of cultivation.
In these six stages we saw that Buddha-essence gradually manifests
more and more. The seventh point concerns applying the remedies.
The eighth point was about eliminating the obstacles. The ninth
point was about wisdom or prajna. The tenth point was about
compassion. The eleventh point was on how the Mahayana is superior
to the other paths. The twelfth point showed that we benefit others
gradually through these various paths. The thirteenth point is that at
Buddhahood there is effortless jnana.
Those familiar with the Uttaratantra may think there is some
contradiction here, because the Uttaratantra states there are absolutely
no divisions in Buddha-essence. Therefore, these thirteen divisions

may seem to be contradicting this, but there is no contradiction,
because in the Uttaratantra Buddha-essence is described as it appears
on the ultimate or absolute level. At the ultimate level there are no
differences or separation of qualities of Buddha-essence. Here we are
considering the presence of Buddha-essence at the relative level, where
there are divisions. So there is no contradiction.
Questions
Question: Could you say more about the path of application and the
four stages?
Rinpoche: We should understand that on the path of application we
don't actually realize emptiness. We are working towards the
realization of emptiness or the true nature. On the path of application
we are trying to cultivate certainty within ourselves about emptiness,
to become more and more definite and convinced and appreciative
of what emptiness means. To do that we need to get rid of the things
within us that are contradictory to this truth of emptiness.
The four kinds of thoughts that we work with are concepts within
us which block that realization, because they are contradictory to
the truth which enables us to actually realize the emptiness on the
path of insight. What we do in these four stages is to work with and
reduce those four kinds of thoughts. We make them diminish and
diminish and not manifest in an obvious way. But the seed of those
thoughts, the subtle root of those thoughts, can only be removed
later through insight and the development of that insight. So on the
path of application we are taking away the blockages to emptiness,
in particular blockages to our absolute confidence in emptiness.
Question: Rinpoche, can you explain a little more about the third
and fourth stages of the path of application, the stages of courage or
forbearance and the highest worldly dharma?
Rinpoche: On the third stage of application, our courage really means
never letting any sort of doubt about emptiness develop. In the whole
path of application we are coming close to understanding the true

nature of phenomena. This courage means that we follow up what
we know to be right and we don't let any doubts develop that would
impede our realization of emptiness. It is very determined, very
courageous development of understanding of this true nature, which
is emptiness. It is through this determination that we realize the
genuine experience of emptiness. The very first instant of truly
realizing the nature of phenomena is the last stage of the path of
application, the highest worldly dharma. The succeeding instant is
what we call the next stage and is insight, properly speaking.18 The
highest worldly dharma is so called because it is the last moment, the
end of our worldliness and we can never ever return to worldliness,
which is why it is called the highest worldly dharma.
Question: In relation to the things which one gives up on the four

stages of the path of application, could you explain the fourth stage,
which is belief in apparent reality?
Rinpoche: In the third stage we give up our belief in a concrete reality.
Ordinary persons believe that the outer, apparent world is very real
and solid and has its own existence. Likewise, they think that the
mind also has some substantial existence and is a thing. At the third
stage we are overcoming the belief in the outer world and inner mind
as being solid things.
The fourth stage is subtler because we can realize that everything
that manifests either without or within oneself is just a fabricated
reality. We can realize that we have created it by our conscious labeling
and definition of reality. The fourth stage is the process of undoing
these labels, this projecting, which is the main concern here, rather
than the actual belief in reality. It's working on eliminating the
conscious process that we use to create outer and inner ideas.
203
C H A P T E R SIX
Objects of ¥ocus for t(?e Boblyisattva
E. T H E FIFTH C O N D I T I O N : T H E OBJECTS OF FOCUS
The observed objects are all phenomena:

These are positive phenomena and so on.
Worldly realizations,
[The realizations of] those who mish for passing beyond
the world. [41]
Contaminated and uncontaminatedphenomena,

Those that are conditioned and not conditioned,
Phenomena in common with the disciples,
And the uncommon ones of the Sages. [42]
This fifth condition for realizing dharmata encompasses the eleven

different items we need to focus on in our dharma practice. As we
study the Prajnaparamita and cultivate our wisdom, the focus of our
attention is absolutely all phenomena whether they are good and
useful things or whether they are bad or useless things. No matter
what they are, we need to apply the Prajnaparamita to them. So

generally speaking, our focus is on all phenomena.
1-3. THREE TYPES OF ACTIONS
When we consider the various phenomena, we must engage in three

actions: we must adopt virtuous actions, and we must abandon non-
virtuous actions and neutral actions. The nature of virtue is that it is
the causal condition for fortunate events to arise in us, and virtue
also benefits others. The very nature of virtue is that it helps us and
it helps others. So virtue is to be adopted. Second is non-virtuous
behavior, which, of course, should be eliminated. The nature of non-
virtuous behavior is that it hurts us because it is the cause for future
suffering. Besides harming us, it also harms other beings. Third are
neutral actions, which are neither positive nor negative in terms of
virtue, neither useful nor harmful.
When we use these words — virtue and non-virtue — they have a
certain feeling or flavor to them; so when we say virtue, then it makes
us think of what is good, what is wholesome, and we get a feeling of
happiness and goodness. When we think of non-virtuous actions,
then it gives us the feeling of unwholesomeness, of not being good,
of being harmful. There's good reason for this. What we call virtuous
activities are actions that produce the most fortunate results for us
and will create all that is good and all that is admirable and beneficial
for other people. Non-virtuous actions will bring only suffering and
harm. So those words are very rightly used and often we can easily
see for ourselves what is virtuous and what is non-virtuous by nature.
The way the Buddha taught what is virtuous and what is non-virtuous
was in terms of long-term effects. When we act in a way that creates
positive karma, it will produce happiness, and these are virtuous
actions which will cause happiness and bring benefit. When we
manipulate situations and act in a way that causes harm to others,
then this will eventually create suffering; these are what we call non-
virtuous actions. This is the way to understand this subject.
4-5. WORLDLY AND TRANSCENDENTAL UNDERSTANDING
We can also think of things in terms of our way of understanding,

which may be either worldly understanding or transcendent
understanding. If our mind is embraced by the thought of "I" and
an ego, our thinking is embraced by various defilements, feelings,
desires, attachments and so on. This is worldly or mundane
understanding and will lead only occasionally to virtue, for instance,
when we have the correct worldly view and confidence in the law of
karma and so on. But generally, this worldly thought is to be
abandoned. The transcendent understanding, that is, the thinking
that transcends the self, is found in the noble beings and doesn't
have those defilements embracing it. Transcendental understanding
is conducive to the path to enlightenment and is to be adopted.
6-7. Focus ON THE TAINTED AND UNTAINTED
We can also examine phenomena in terms of tainted and untainted

phenomena. We use the term tainted to mean that which leads to
activities that will cause us to take birth in samsara and the lower
realms. In Tibetan the word for tainted is zak che. Tainted activities
are rooted in the belief in a self, an ego. Arising from this belief in
self are three main disturbing emotions (desire, aggression and
ignorance) and all of their subsidiary ramifications. Once these
defilements are present, then we will always continue on and on in
samsara or the cycle of existence.19 So what is tainted belongs to
samsara. The untainted activities are those activities that are not
permeated by the idea of a self. Untainted phenomena are those things
that will help us achieve liberation from the cycle of samsara.
8-9. CREATED AND UNCREATED PHENOMENA
We can also examine phenomena in terms of created and uncreated,

which are also sometimes called compounded and uncompounded.
Created phenomena are all things that must be assembled, be
produced through causes and conditions in order to exist. Once we
have things that are created or compounded, they are always subject
to impermanence and change, which almost always leads to some
sort of suffering.20 Uncreated phenomena means the opposite, that
is, they are not due to the compounding or bringing together of
other objects. Uncreated phenomena are permanent and not subject
to impermanence and therefore not subject to suffering.
10-11. ORDINARY AND EXTRAORDINARY PHENOMENA
We can also examine phenomena in terms of ordinary phenomena

of the disciples or the extraordinary phenomena of the bodhisattvas.
The ordinary phenomena of the disciples refers to the activities
common with the shravakas such as meditating on the selflessness of
the personality, meditating on suffering, on our own benefit and so
on. The other aspect is the focus of attention on the extraordinary
phenomena of the bodhisattvas great wisdom, the jnana of the
Buddhas, the special powers and so on. This is the wisdom of the
bodhisattvas on the Mahayana path.
In summary, there are eleven things that the bodhisattvas focus

upon in their study of the Prajnaparamita. The first three were virtue,
non-virtue and neutral actions. The fourth was worldly phenomena.
The fifth was transcendent phenomena. The sixth was tainted
phenomena, the seventh was untainted phenomena, the eighth was
compounded phenomena, the ninth was the uncompounded
phenomena, the tenth was ordinary phenomena and the eleventh
was extraordinary phenomena.
E T H E SIXTH C O N D I T I O N :
T H E PURPOSE FOR STUDYING THE PRAJNAPARAMITA
The mind for the most supreme of all sentient beings,

Relinquishment, and realization: All three
Should be understood as this objective,
Self origination of the three greatnesses. [43]
The sixth condition for attaining Buddhahood deals with the purpose
for studying the Prajnaparamita, for cultivating the bodhisattva path
and for achieving the results of the path. This section gives three
major reasons for studying the Prajnaparamita.
1. GREAT M I N D
The first reason is having the most noble attitude, which is not just
trying to achieve one's own happiness and eliminating one's own
problems and suffering, but eliminating all problems for all sentient
beings. Of course, it is a very worthy thing to find peace and happiness
for oneself and to get rid of our problems. But this is a rather limited
approach. It is like a wealthy person who has many poor relatives
and keeps his riches for himself. This is shameful and not the best
thing to do. The natural thing for that person to do is to think in
terms of helping more people around him. When we talk about having
this most noble attitude, we mean thinking beyond ourselves. The
way to do that is to think of others as being like us, to think of giving
them happiness just like we want for ourselves and to think of
removing others' problems and suffering just as we would like to
remove these from ourselves. That is the noble state of mind.
This most noble attitude is without limit or scope. To think of
helping a hundred people to achieve happiness and eliminate their
suffering is not enough, because there are many more individuals
who need help. To think of helping 10,000 or 100,000 people is still
not enough. When we develop this most noble attitude, we think of
absolutely every single sentient being who has ever existed, because
all of them have always wanted to find happiness and to get rid of
their suffering. Our task is to think of ourselves as a friend and to
support them in their work of finding happiness. This means not
leaving out even one person because there's not even one who doesn't
want or need the support of our attitude.
2. GREAT ABANDONING
We need to work in two areas to fulfill our wish of really helping

sentient beings. First we need to eliminate the improper actions of
body (physical actions), of speech (improper communication) and
of mind (improper attitude and thought).
We also need to eliminate the causes of improper actions of body,
speech and mind, which are the disturbing emotions (Skt. kleshd).
The subtle root of these improper actions and defilements is the
inaccurate cognitive belief concerning the nature of phenomena. So
we need to eliminate both our obscurations of emotional defilements
and obscurations to knowledge.
3. GREAT REALIZATION
Next we need to develop our realization. Basically, we wish to go

from our present state of knowing a few things to a state of
understanding absolutely all phenomena. To develop that realization,
we need to develop the aspiration to embark on the path. This causes
us to eventually develop moments of insight. Through the path of
insight we will then develop the realization of the path of cultivation.
Eventually, we will have the complete realization of Buddhahood,
which involves knowledge of the nature (Tib. ji tawd) of phenomena
and the knowledge of the variety (Tib. ji nye pa) of phenomena,
which are the two types of jnana.
Questions
Question: Could you please explain a little about the neutral actions?
Rinpoche: As the name implies, there are those things that are in
themselves neither virtuous nor non-virtuous, such as walking, sitting
or lying down. These actions in themselves do not have an effect of
happiness nor do they cause us to fall into the lower realms. In
particular there are classically four types of neutral action: (a) going
to places, such as making journeys, (b) moving around, such as

walking within a small area, (c) sitting, and (d) resting.21
Question', Could you give a more detailed explanation of the sixth

section on the purpose?
Rinpoche: In the section on the purpose of studying the
Prajnaparamita, what we are looking at is to understand why we are
practicing dharma, why we are developing this knowledge of the
Prajnaparamita. The purpose first of all means we decide what is the
purpose, the meaning of it all, the object of what we are doing. That's
why there were three main subsections: having a most noble attitude,
having the very best renunciation and having the very best realization.
When we think about why we practice dharma, we can understand
the need for not just being concerned with ourselves, or even with
our own nation, or our own race, or our own friends, but working
for absolutely everybody. Because we know Buddhahood is the best
kind of permanent happiness, then we can be certain that there is
great value in bringing everybody to Buddhahood. It's not as though
enlightenment is good for just a few. So the first point is to develop
this most noble attitude of working for absolutely everyone.
Next we must realize that we can never really help everyone reach
a state of enlightenment unless we remove our various obstacles,
blockages and impurities first. This leads to the great wish to get rid
of everything that limits us and makes our mind impure. What will
get rid of the impurities is actual insight. As we contemplate that, we
see that insight is born in the wisdom of the Prajnaparamita. So
through the study of these three things, we develop an understanding
of what our purpose is in practicing dharma. That's why the section
is called the purpose or purposefulness.
211
C H A P T E R S E V E N
Meditation P r a c t i c e s and
P r a c t i c e of Accumulation
In the last chapter we looked at the objects of focus in our practice

and the purpose of our practice. In this chapter we will examine the
actual practice itself. The first part of this is the armor-like practice
which deals with our motivation, followed by the practice of actually
entering the corresponding actions. Also in this chapter we'll look at
the practice of gathering the accumulations and the practice of certain
release, which brings it all to perfection.
G. T H E SEVENTH C O N D I T I O N : ARMOR-LIKE PRACTICE
They are contained as six aspects —

Such as generosity — in each one among them.
By this, what is armor-like accomplishment
Is explained accordingly through six sets of six. [44]
Armor-like practice deals with the development of our motivation.

It involves how we can turn our ordinary motivation into a vast
motivation through diligence.
The development of motivation is mainly done through the
practice of the six paramitas (generosity, moral discipline, patience,
diligence, meditation and prajna). It is vast because these are not just
isolated paramitas, but within each of the paramitas, we need the
presence of all the other paramitas. So the practice of the paramitas
becomes very extensive and interwoven.
The Sanskrit word paramita means perfection or transcending
quality. The first paramita of generosity implies the highest kind of
generosity. First we create a mind which is open and benevolent, a
generous mind, the thought of wanting to give. Next the paramita of
discipline must also be present in that we make sure there is not the
slightest strain of avarice or of any other defilement associated with
it. We also need to be unaffected by any harm that may come from
the practice of giving. We need to be able to put up with these adverse
circumstances by practicing the paramita of patience. When we give,
we do it with great energy so we are willing to work through difficult
and strenuous tasks that may arise in this giving, so we need the
paramita of diligence also. The act of giving can also be a support for
our meditation. When giving, our mind should be one-pointed,
requiring the paramita of meditation. Also, everything that takes
place at the time of giving must be done by transcending the giver,
the gift and the receiver, the so-called three spheres.22 To do this we
must apply the paramita of wisdom. So we can see how within the
perfection of generosity all the other paramitas need to be present.
In a similar way, the paramita of moral discipline also needs all
the other paramitas to be present within it. This is true also for the
paramita of patience, the paramita of diligence, the paramita of
meditation and the paramita of prajna. All paramitas need to have
the other paramitas present in them to really be perfect. The firm
intention to practice like this, with each of the paramitas within it, is
called the armor-like practice.
The Meditation Practices and the Practice of Accumulation 213
H . T H E E I G H T H C O N D I T I O N : APPLIED PRACTICE
Engaging accomplishment of meditative stabilities and

formlessnessesy generosity and such,
Paths, love and so on,
Involving no observed objects,
Complete purity of the three spheres. [45]
Objective, six supernatural knowledges,

And the mode of the knowledge of all aspects.
One should know that these
Are the ascent on the great vehicle. [46]
The second step of practice is called applied practice. Whereas before

we were concerned with our motivation for practice, now we are
actually engaging in it. The application of the practice is first of all
concerned with the development of meditation or samadhi in terms
of cultivating the four dhyanas and formless meditations. If we want
to overcome samsara and gain the qualities of the Buddha, then the
most important thing to do is to tame our mind. The mind is the
very root of phenomena. We really need wisdom and meditation to
tame our mind. This wisdom springs from meditation, so the
development of meditation will actually bring about what we are
seeking. That comes about through our cultivating the dhyanas and
the formless contemplations.
1. T H E DHYANAS AND FORMLESS MEDITATION
The main point of our text is the development of complete wisdom,

the Prajnaparamita, which is the complete understanding of the true
nature of phenomena. When we have understood the true experience
of that nature, then our prajna becomes clearer and clearer until it
becomes jnana, the highest wisdom of the Buddha. That process can
only take place if our mind is very stable and sure. When the mind is
stable and sure, we can quickly achieve results that we choose to
meditate on. If the mind is unstable, changeable and unreliable, then
we will not be able to achieve good results. So we need to get the

mind under control to make it something which is very stable.
Therefore it is said here that we should first of all apply ourselves
to meditation.
In general, there are different kinds of meditation taught in
various Buddhist transmissions. The spread of Buddhism can be
categorized into three main movements. The Buddha lived in the
world and taught the dharma in India in the fifth century BCE. A
few hundred years later, largely through the activity of the son and
daughter of the great Indian king, Ashoka, one movement of
Buddhism went to Sri Lanka (Ceylon) and then spread to Burma
and Thailand. This became what we know today as the Theravada
tradition. Within the Theravadan tradition there is a certain style
and system of meditation.
The second evolution of Buddhism was called the Mahayana
and moved from India in the direction of China. This system of
dharma placed a great emphasis on meditation. The word for
meditation in Sanskrit is dhyana, which became chan when it was
translated into Chinese. These Mahayana teachings spread even
further to Japan where the name dhyana was translated to zen.
The third evolution was called the Vajrayana and went from India
to Nepal, from Nepal to Tibet and from Tibet further north to
Mongolia and Siberia.
Of course, all of these traditions came from the teachings of the
Buddha and they are all fair representations of his teachings, but
there is some difference in the content, how meditation was taught
and presented, a difference in technique. Whether it is in the
Theravada or the Zen tradition, one begins directly with meditation
without many other techniques. In contrast, it is a particularity of
the Vajrayana that there are an extremely wide range of techniques.
Sometimes we may meditate on our yidam, sometimes we may recite
mantras, sometimes we may cultivate the visualization stage of
practice and sometimes we simply do straightforward one-pointed
concentration. What makes the Vajrayana system a very good way to
practice is that there is such a wide range of techniques making it
easier to tame the mind. We can apply the various techniques rather
than striving very, very hard with just one technique.
For the newcomer to the dharma, this vast range of meditations
and visualizations may seem a little strange - sometimes one deity
and sometimes quite complex deities with many arms and many faces,
sometimes peaceful or wrathful deities. It seems like such a vast
panorama that we may wonder why. The reason for this vast choice
is simply that all of these practices are various skillful means suitable
for taming the mind. So we may sometimes meditate on one deity,
sometimes on another, but as they are all means to tame the mind,
the mind can definitely be tamed this way.
2. T H E PARAMITAS23
This text shows many techniques that we can use to train our mind.
We can meditate on the six paramitas, or the five stages of the path,
or the four immeasurables or limitless meditations of love,
compassion, joy and impartiality. These are all some of the various
means for taming ourselves.
Generosity is the first paramita. In cultivating generosity, there
are three areas in which we can expand our generosity. The first is
material generosity, which means providing food, clothing, money
and things we have that others need in order to reduce their sufferings
and to help them in an ethical and healthy way. The second area of
generosity is to give protection and support to those who are in need
of that sort of help. Sometimes, because of physical or mental
suffering, people need our comfort; sometimes people need helpers
and guardians when they are in fear. Whatever we can do to help the
needy, generosity means actually doing it. The third area is the gift
of dharma, the most sublime teachings, whereby we give the timeless
teachings of truth to others so that they can help themselves.
Moral discipline is the second paramita. This also can be
explained through three areas. The first is the right conduct of
commitments and vows. The main point here is to give up what is
harmful, what is negative, described as the ten non-virtuous actions.24
The second area of right conduct is that of cultivating skill in virtue.
This means developing everything, which is presented through

Buddhism as virtuous in general and our skills in altruism in
particular. The third area has specifically to do with developing good
conduct in terms of a skill in benefiting others, whether this concerns
temporary improvement we can help others with or whether it means
bringing them to the ultimate benefit of total realization. Whatever
it is, we develop the skill and possibility of right conduct.
Patience is the third paramita, often termed as forbearance; this
means being able to cope. It again has three aspects. The first aspect
of forbearance is non-retaliation. This means training ourselves not
to retaliate in the face of aggression and harm, principally coming
from other beings. It means learning not to become angry, not to be
malevolent and retaliate. The second aspect of forbearance is learning
to cope with our own suffering and not to become overburdened
with our suffering, but on the contrary, to turn our physical and
mental trials into something positive and useful for ourselves and
others. The third aspect of forbearance is learning to cope with
dharma. Sometimes practice is hard going when we do not yet have
the wisdom and inspiration to practice diligently. In order to get
wisdom we need to work at it again and again; in order to get the
results of practice we need courage and the ability to cope with the
load we have. This forbearance mainly concerns dharma practice.
Diligence is the fourth paramita. Since the paramita of diligence
has a flavor of joy to it, we will call it enthusiasm. There are various
ways of presenting this, summarized in two main areas. The first
area is called armor-like diligence. This means a very determined
and forthright courage, whereby we do not become disheartened or
discouraged by small problems and tribulations in practice. We have
a far-reaching determination. We are convinced that we will carry
through our dharma practice to the end, no matter what happens. It
is far-reaching, deeply rooted and will not be put off by small and
temporary circumstances. So this is a bodhisattvas protection, the
reason it is called armor-like diligence.
The second area of diligence is applied diligence in practice.
The first point is the diligence of consistency which does not succumb
to the on and off, up and down types of practice. Here practice is
consistent, continuous and productive. Within applied diligence there

is what is called diligence as insatiability: i.e., we do not stop at a
certain level but always want to improve, to go further, to make it
better. We are never really satisfied with how far we have gone and
always see room for improvement.
Meditation and wisdom are the fifth and sixth paramitas. These
two paramitas have been described in detail elsewhere quite well so
I will not deal with them here. In short, meditation is in terms of
contemplating and Shamatha; wisdom is in terms of insight into
the mind.
The first four paramitas of generosity, moral discipline, patience
and diligence mainly help us to improve the quality of the relative
experiences we have. The paramitas of meditation and wisdom help
us to understand the ultimate truth of reality.
3. T H E FIVE PATHS
At the first of the five paths, the path of accumulation, twelve of

the thirty-seven branches of enlightenment are practiced: the four
types of mindfulness (sustaining mindfulness of body, feelings, the
mind and phenomena) which occur during the lesser stage, the four
types of perfect abandonment (abandoning non-virtues that have
been created, not allowing new non-virtues to be produced, producing
the virtuous remedies not yet present, and assuring the increase of
those virtues that have already arisen) which occur during the middle
stage, and the four feet of miraculous powers (the absorption of strong
aspiration, perseverance, intention and investigation) which occur
during the greater stage of the path of accumulation.
The path of application follows on from the perfection of the
path of accumulation. There are four stages that correspond to the
understanding of the Four Noble Truths. During the first two stages
there are five powers (five of the thirty-seven branches of
enlightenment) to be practiced: the power of 1) faith, 2) diligence,
3) mindfulness, 4) absorption and 5) wisdom awareness. During the
second two stages there are five strengths (five of the thirty-seven
branches of enlightenment) to be practiced: the strength of 1) faith,

2) diligence, 3) mindfulness, 4) absorption and 5) wisdom awareness.
From a basis of calm abiding we gain insight into the Four Noble
Truths at the third path of seeing. There are four insights that
correspond to each of the four truths, giving sixteen in total. These
sixteen are direct realizations of the truth of the Four Truths, as
opposed to an intellectualized or limited understanding of them that
we have prior to this stage. At this stage one is endowed with seven
of the thirty-seven branches of enlightenment: the perfect 1)
mindfulness branch, 2) discrimination branch, 3) diligence branch,
4) joy branch, 5) relaxation branch, 6) absorption branch and 7)
equanimity branch.
At the path of cultivation there are two types of meditation,
worldly (meaning the result is better worldly rebirth as opposed to
liberation) and beyond the world. The worldly consists of meditative
concentrations and formless absorptions; these suppress the
disturbing emotions, establish the special qualities of the four
immeasurables and create the foundation for the meditation beyond
the world. The beyond the world meditation consists of furthering
tranquility and insight focused on the two aspects of primordial
wisdom (jnana). At this stage one is endowed with eight of the thirty-
seven branches of enlightenment: 1) perfect view, 2) perfect
conception, 3) perfect speech, 4) perfect action, 5) perfect livelihood,
6) perfect effort, 7) perfect mindfulness and 8) perfect absorption
(more commonly known as the eight-fold right path).
The fifth path is that of no more learning or Buddhahood.
4. T H E FOUR LIMITLESS MEDITATIONS
In the Buddhist teachings we have the four infinite or limitless

meditations. One is impartiality. When these are expressed in the
prayer impartiality is the last of the four in the sequence of love,
compassion, sympathetic joy and impartiality. But in the actual
practice of these four, impartiality must come first. It is by developing
the quality of impartiality that afterwards the love we develop will
be good; impartial love is a consequence. The compassion and
sympathetic joy we develop will also be impartial compassion and

sympathetic joy. They have the quality of impartiality. The Tibetan
word for impartiality means equanimity, evenness, balance.
Impartiality: To have love for other beings and compassion for
them is very, very good. But not every form of love and compassion
is necessarily good. In particular, if love and compassion are limited
and partial then in the end they can actually be harmful because if
we only love some then we exclude others and in the end they become
enemies. Some people have great love for their "own" family, their
"own" country, their "own" race and their "own" religion. The very
fact of this partial love means that "other" families, "other" races,
"other" religions and countries are excluded from our mind and
eventually they can be persons or groups we believe we need to harm
in order to benefit those we love. For this reason, love and compassion
need to be impartial. Love and compassion should not be passionate
and involved. The Buddha himself taught that when we develop love
and compassion it should not be passionate, highly involved, partial
love, rather it should be an even and all-embracing compassion.
So, only wishing to help a specific group of one hundred people
and excluding the rest, not caring, is not all-embracing compassion.
When our love, care and compassion are partial and involved then
we help some very much and our specific help in one direction
increases, while by the nature of partial love, often our harming
others increases too.
Love and Compassion: As we actually develop our practice of
dharma then love and compassion need to increase greatly. Besides
developing in their strength and breadth, they need to be accompanied
by wisdom. If our love, compassion and care for others are not
accompanied by wisdom, then it is quite possible that the things we
will do to try to help others will not be of benefit to them or perhaps
they may even be harmful to them; this is quite possible if it is unwise
love, unwise compassion. So in terms of the four infinite meditations
and wisdom, we recognize in our prayer and in our loving and
compassionate wishes that just being happy is not enough. The
definition of love is to long for other beings to be happy. Wisdom is
recognizing that in order to find lasting happiness living beings need
to create the causes of future happiness. It is a recognition of the

process of interdependence. The wisdom aspect is not only longing
for beings to be happy but also generating the causes of future
happiness. The same applies to our development of compassion. The
definition of compassion is to long for beings to be free from their
sufferings, feeling that they really must get out of all the suffering.
But just that wish is not enough. It needs to be accompanied by
wisdom, in which case we recognize that compassion is not only
longing for others not to suffer now but also recognizing that they
should not create any more causes for suffering, that they need to
free themselves from the causes of suffering.
As we cultivate love and compassion, wisdom in terms of prajna
and jnana, excellent wisdom and profound wisdom, are necessary. If
wisdom is present in our love and compassion, those qualities will
be very beneficial for ourselves as well as for others. If wisdom is not
present, then it can be quite harmful because we can start with a
loving and compassionate wish and become easily discouraged
because we see that beings cannot actually be happy, that we cannot
do anything about the suffering they experience. So many
circumstances can cause us to lose heart. This leads us on to the
fourth infinite meditation, which is infinite joy.
Infinite joy: This has a lot to do with the presence of wisdom
because through wisdom and a greater perspective on a matter we
realize that even if we cannot get rid of suffering now we can bit by
bit help by removing the causes of suffering. Gradually, suffering
will be removed to some extent. Even if we cannot bring happiness
to others in the present, we can do our utmost to establish the causes
of future happiness in others' minds and hearts. So this confidence
through the wisdom of impartiality can bring a feeling of great joy
rather than a feeling of despondency and discouragement. Infinite
joy reaches out to all beings in all circumstances, the fourth of the
infinite contemplations in this order.
5-6. HAVING N O OBJECTS AND PURITY OF THREE CIRCLES
The meditation on the Prajnaparamita concerns understanding

emptiness. To do this we sometimes choose objects on the relative
level, such as love or the paramitas. At other times, we concentrate
on the ultimate level, where there are no objects, just the empty nature
itself. Sometimes we also meditate on the purity of the three circles
(Tib. khor sum nam par dak pa), by abandoning all clinging to the
notions of perceiver, perceived and the act of perception.
Sometimes we meditate with an object and sometimes we
meditate without one. Sometimes we meditate with a percept in our
meditation, sometimes without a percept. To tame our mind,
sometimes we need to contemplate the meaning of objective reality,
to think about the paramitas, the various stages of the path and the
four immeasurables or limitless meditations. But if we were to do
that all the time, then it's quite possible we could become involved
with the idea of doing something in order to achieve a certain result,
which becomes too solid and causes us to become too preoccupied
with what we are doing. Because we may become too involved, it is
sometimes very healthy to meditate without an object, meditating
on emptiness itself. So there are meditations with an object and
meditations without an object, which we should alternate.
7 - 9 . PURPOSEFULNESS,. SLX CLAIRVOYANCES

AND KNOWLEDGE OF ALL PHENOMENA
The whole purpose of our practice as bodhisattvas is to be able to

benefit others and to do so in a really vast way. So we should not be
satisfied with doing these practices for our own benefit alone. To
help others extensively, we gradually also develop the six clairvoyances
(the extraordinary perceptions) and finally the knowledge of all
phenomena, the state of Buddhahood. And even now, as we have
not progressed that far, we can listen to this explanation and cultivate
the idea that, for the sake of others, we'll develop them.
Summary
This section has covered the actual application of practice which

consists of nine points: (1) the dhyanas, (2) the paramitas, (3) the
paths, (4) the four limitless meditations, (5) the absence of an object
in meditation, (6) the absence of the three-fold aspect of perceiver,
percept and act of perception, (7) the purpose of the path, (8) the six
clairvoyances and (9) the wisdom of all phenomena. If we actually
practice these, then our practice will really evolve from the stage of
accumulation to the stage of application, to the stage of insight, to
the stage of cultivation and eventually to the stage of complete and
perfect Buddhahood.
I. T H E N I N T H C O N D I T I O N :
T H E PRACTICE OF ACCUMULATION
Loving kindness, the six such as generosity,

Calm abiding, superior insight.
What is the unified path,
What is skill in means, [47]
Wisdom, merit,
The paths, the retentions, the ten grounds,
And the remedies. One should know that this is the sequence
Of the accomplishment of the accumulations. [48]25
We have discussed armor-like practice concerning motivation, and

applied practice concerning the bodhisattva actions; now we will
discuss the ninth condition for achieving enlightenment, the
accumulation of merit.
There are two accumulations: the accumulation of merit or virtue
and the accumulation of wisdom. We know, of course, how to develop
our virtue, but the idea here is to show us how to develop a very vast
amount of virtue. We also know how to accumulate wisdom, but we
want to cultivate the very deepest, most profound wisdom. So this

section focuses on how to achieve the very highest virtue and wisdom.
1. GREAT COMPASSION
Unbiased compassion is the root for the vast accumulation of merit.26

But compassion cannot flourish in the presence of adverse factors
such as anger and aggression or the wish to harm others. So if we
believe that someone is an enemy, then that idea will gradually
produce thoughts of anger and hostility. This will then produce a
cumulative effect, because anger creates a situation that leads to
negative reactions from other people. We can see in a very obvious
way that there is absolutely no benefit in being angry or hostile. As
long as we are hostile, it will lead to harming others, and this harm
will return harm for us also.
The best way to overcome anger and hostility is to employ
compassion, which is the remedy for aggression. The reason
compassion is the antidote to hostility is that our life is actually like
a mirror. When we look into the mirror making a grimacing, angry
face, then in the mirror we will see a hostile and grimacing reflection.
If we make a beautiful, smiling face, then when we look in the mirror,
we will see a beautiful, smiling face. It is like that with life. If we
generate hostility and aggression, then life will be very hostile and
aggressive towards us. On the other hand, if we love other people,
are concerned for their well-being and treat them with respect and
appreciation, we will find great love, friendship and comfort in our
life. Once this happens, it is a process which accumulates. The more
we love, the more we can learn how to love, and the more harmonious
our lives will be. The very root of having this good relationship with
the reflection of life is the cultivation of compassion. It is from having
compassion that all the good qualities of relationships emerge.
2. GIVING
Having cultivated compassion, we need to engage in the six paramitas.

We have seen how these are very important in our practice. When
we are practicing the paramitas, such as generosity, we can see that

they take place in relation to the external world. But it is not so
much what takes place on the outside that is important, but the
inner way in which we relate to the situation. For example, Shantideva
in the Bodhisattvas Way of Life said that the paramita of generosity is
not so much trying to remove all of the poverty in the world, because
that is impossible. Rather, the paramita of generosity concerns the
inner aspect of our motivation, the mind. When we think, "Through
this act I will remove poverty" or "I will remove hunger and famine,"
what is really important is the desire to help. Whether it works or
doesn't is not really important, but it is the state of mind which
determines whether we have the actual perfection of generosity. It is
compassion that is the key factor for developing the actual perfection,
because it is compassion which gives us the correctly motivated mind.
3. MORAL DISCIPLINE
It's the same with the second paramita, skillful conduct or moral
discipline. Moral discipline is concerned with right action of body,
speech and mind. When we cultivate the paramita of skillful conduct,
it is not that we are concerned with eliminating killing throughout
the universe or that we could stop all the animals from devouring
each other. The perfection of skillful conduct means developing
within ourselves the impossibility of ever harming and killing others.
It means becoming someone who never lies, steals or engages in any
non-virtuous action with our body, speech or mind. If we have
mastered this in ourselves, not in the external world, then we have
mastered the paramita of skillful conduct.
4-7. T H E OTHER PARAMITAS
Of course, it's the same with the paramita of patience. The perfection
of patience doesn't mean removing all the outer difficulties and
aggressive circumstances, but mastering the mind so that they will
never give rise to negative reactions in us such as anger. Similarly,
with the other three paramitas of diligence, meditation and prajna,
we can understand that the development of their perfection comes

from the mastery within ourselves, the perfection of our own mind.
The great master Shantideva gave a very vivid example for this,
when he said, "To avoid pain to our bare feet, we can either cover the
entire road of thorns and stones with leather, or we can cover the
soles of our feet with leather." To cover the whole external world
with leather is, of course, impossible. If, however, we just take a very
small piece of leather and make shoes to cover our feet, then wherever
we go, we are protected with leather. This shows very clearly how we
relate to the paramitas. We do not engage in the paramitas by
transforming the objective world, but we master our own mind.
Having mastered our mind, wherever we go there will be the
perfection, the smoothness that we seek.
8-10. TRANQUILITY AND INSIGHT AND THEIR COMBINATION
The next points concern tranquility (Skt. Shamatha, Tib. Shinay)

and insight (Skt. Vipashyana, Tib. Lhaktong) meditation. Tranquility
meditation is the cultivation of peace or calmness and stability of
mind. Relying on a peaceful mind, we apply insight meditation to
actually experience the world as it really is (Skt. dharmata). To gather
the two accumulations of merit and wisdom, a bodhisattva needs
to meditate.
A beginner in meditation learas various techniques for calming
the mind which are the techniques for Shamatha. We then learn
the various techniques for cultivating our penetrating insight or
Vipashyana. As this m e d i t a t i o n progresses, Shamatha and
Vipashyana become more unified so that our insight improves our
tranquility and our tranquility improves our insight. So there is
first Shamatha, then Vipashyana, and then the union of these two
forms of meditation.
11. SKILLFUL MEANS
The next point deals with all the various means that we would employ
to gather the accumulation of the six paramitas, compassion,
Shamatha and Vipashyana and their union. We can use all of these
on the path to enlightenment.
12-17. Six MORE POINTS
The next three points in this section summarize the practice aspect
and review what has already been said. First, we must practice
jnana or the experience of the dharmata. Second, we must practice
the accumulation of merit by means of the six paramitas and so
on. Third, the five paths are to be traversed progressively in order.
Then there are three points which belong to the wisdom aspect.
The fourth point is called dharani, that is, the development of certain
dharani which will enable us to have total recall and to be able to
bring very clearly to mind what we have studied. The fifth point
concerns the ten bodhisattva levels we'll gradually traverse.27 The
sixth point deals with the various remedies we must apply to first
subdue and then eliminate the various obstacles we have encountered
consistently: i.e., the obscurations of defilements and knowledge.
J. T H E T E N T H C O N D I T I O N :
T H E PRACTICE OF CERTAIN RELEASE ( D E F I N I T E EMERGENCE)
The objective, equality.

The welfare of sentient beings, effortless,
Definite emergence beyond extremes,
Definite emergence of the defining characteristics of
attainment, [73]
The knowledge of all aspects,

And definite emergence of the subject of the path.
What has the character of these eight aspects
Should be understood as being the accomplishment of definite
emergence. [74]
The tenth condition for reaching enlightenment is the practice of

certain release or, translated as definite emergence, which is explained
in eight different points.
Covering these briefly:
$• The first point is that the purpose of certain release is the
same as the practice of accumulation, namely, great mind, great
abandoning and great cultivation. With these in mind we can achieve
this practice.
$• The second point is that samsara and nirvana are identical
in relation to the true nature of phenomena.
$• The third point is that by relying on certain release, the
helping of others becomes completely effortless.
^ The fourth point is, to quote from Mikyo Dorje's
commentary: "The certain release that transcends the extremes of
eternalism and nihilism is the producer of non-abiding nirvana."
According to the Indian Acarya Haribhadra: "The distinction of the
situation of the essence that is free of eternalism and nihilism."28
$• The fifth point is freedom from limited ideas because the
result achieved is measureless. It is not something that can be
understood conceptually.
$• The sixth point deals with how all the Buddha-qualities are
already present when one attains the actual state of Buddhahood.
$• Seventh, upon reaching Buddhahood one has omniscience,
the total knowledge of everything..
$• The final point, the eighth, is that the reason for attaining
the state of omniscience is progress along the five paths.
At this point we are have reached the end of the first principal
topic of the text, the knowledge of all phenomena, giving the ten
causal conditions for attaining Buddhahood.
Questions
Question: In which paths do the five kinds of visions and the six
clairvoyances emerge?
Rinpoche: Mainly, they emerge with the path of insight and the path
of cultivation, but they can also emerge in the path of application,
because the path of application is preparation for those higher paths.
The clear cognitions and the different visions are a supporting or
helping factor in our development. They begin to emerge on the
path of application to some degree and reinforce our practice. The
more they develop, the more they enhance the practice. But they
don't emerge totally on the stage of application.
Question: Is taming the mind the most important thing in the

development of the paramitas, and then how does that fit in with
the activity of the bodhisattva, which is very much concerned with
helping other people in the outer world?
Rinpoche: There is, of course, a difference between the way in which
the mind works for the Hinayana practitioner and the way the mind
works for the Mahayana practitioner. Even though taming the mind
is the most important thing, if we do not have the bodhisattva
motivation to develop the paramitas, we will not have the wish to
really help others and engage in bodhisattva activity. If we are only
concerned with our mind, then we don't have the motivation to
develop the paramitas. Even though there is such a vast array of things
in the outer world, the inner mind is very important in relation to
any particular action, and not the outer world. One vivid example
comes from the life of the fifth Gyalwa Karmapa, who went to China
where he was one of the spiritual teachers of the emperor of China.
The emperor had great faith in and devotion to the Karmapa and
made very lavish offerings of gold, silver and brocade. On his way
back to Tibet, the Karmapa received some offerings from an old
lady, who gave him a goat with a broken leg. The fifth Gyalwa
Karmapa said that he had never received such a great offering as that
goat, meaning that all of the marvelous offerings he had received
from the emperor did not equal the offerings given by this old lady.
Of course, people found this amazing because everyone was so
impressed by all the vast riches given by the emperor. The point is
that although the emperor gave many things, he didn't give everything
that he had. The old lady, however, had only this goat with a broken
leg, so her generosity was complete. Because of her thought, her

generosity exceeded that of the emperor.
231
C H A P T E R E I G H T
Hmayana
T O P I C II.
KNOWLEDGE OF THE PATH
In this chapter we move on to the second main topic of the eight

topics of the text, which deals with the knowledge that the
bodhisattvas have of the path. We will study the path through eleven
subtopics.
A. T H E FOUNDATION OF THE PATH
Eclipsed by light
In order to make the gods suitabley

Definite object, inclusiony
Nature and its activity. [75]
Understanding of the path is understanding the essence of the path

that the bodhisattva travels, and the way in which this path can be
accomplished is the foundation of the path itself. The basis or
foundation from which the path arises is the first subtopic. This has
five points.
1. REMOVING PRIDE
The Buddha taught the dharma to many different kinds of beings.

When he taught the Prajnaparamita, there were many, many gods
who came to hear about the Prajnaparamita and to see the Buddha.
These gods had magnificent and resplendent bodies, radiant with
light, very beautiful and very subtle. However when they came to
hear the teachings with their radiant and beautiful bodies, they were
completely o u t s h o n e by the splendor of the Buddha. T h e
magnificence of the Buddha's physical radiance put the radiance of
the gods to shame, reducing the pride of those gods. The reason that
the Buddha had such a magnificent body was that before he was the
Buddha, he had studied the teachings and put them into practice
with an absence of pride. As a result, he was by far the most
resplendent being, causing the gods to respect him.
When we practice there are some things that we must eliminate:
desire or attachment, aggression, stupidity, jealousy and pride. Because
these are the roots of negative actions, they are also the roots of
suffering. In particular, when we study and practice the dharma it is
most important to eliminate pride. As long as we have pride, it is
very hard for the good qualities to emerge. Our pride means we are
concerned with our external appearance, possessions and also our
inner mind. As long as pride is present, the real qualities cannot
grow. In the sutras, there is an example of pride, which says that
having pride is like an overturned pot. If a pot is the right way up,
whatever is poured into it is retained, but if a pot is turned upside
down then whatever is poured into it just runs off. So when we

study, if we have pride then we never really receive the essence of
the teachings.
2. CERTAINTY OF THE OBJECT (PRACTICE)
After removing pride, the root for proper practice, we must develop
certainty about the object. If we are a casual practitioner, then
sometimes we don't follow the path and sometimes we intend to
practice and rejoice in the practice and sometimes we just let it drop
for a while. If we are a casual practitioner, then we'll never really
carry our practice through to the end. Of course, any good that we
do will have favorable results. But with a casual attitude, we can
never achieve full fruition. Therefore, we need complete conviction
about the goodness of what we are doing.
3. ENCOMPASSING (ALL PRACTICE)
Besides having a certain commitment towards what we are doing,

we need a complete commitment by really applying ourselves to the
totality of the practice. For example, rather than being selective, we
must practice all of the paramitas, not just a few of them.
4-5. T H E NATURE AND THE FUNCTION
The fourth point is developing the realization of the true nature of

phenomena. The true nature is a vital topic in our meditation. Along
with the removal of pride, the definite commitment to our practice
and the totality of the commitment, the study of the true nature
needs to be put into action. Making these first four points a reality
in terms of our practice is the fifth point. These five points are the
foundation for the path.
The remaining ten subtopics concern the path itself. In this section
we will study the main ways shown by the Buddha. We will see the
path of the shravakas, the pratyekabuddhas and the great path of the
bodhisattvas; we'll look at the path of insight, the path of cultivation

and so on.
B. KNOWLEDGE OF THE SHRAVAKA PATH
Within the scope of the knowledge of the path —

Through not observing the aspects
Of the four realities of the noble ones —
This path of the hearers should be known. [76]
As for the path of the noble hearers:

Because form and so on are empty,
The emptinesses are indifferentiable.
Thus, this is heat. Through not observing these, [77]
This is asserted as having reached the peak.

Something that abides in them in the form of permanence
and such
Is negated. Thus, this is endurance.
Beginning with the ten grounds, [78]
It is extensively taught that they do not abide.

Thus, this is explained as the supreme dharma.
One might wonder, "Why?" Because the Buddhas
Did not see phenomena with their knowledge. [79]
The only way to Buddhahood is the Mahayana path. There are some
people who are capable of practicing that way and some people who
are not yet capable. Rather than leaving out those who can't yet
practice the Mahayana path of a bodhisattva, the Buddha taught the
Hinayana path. This is a path they will be able to practice, and it will
bring about very good results. For their sake the Buddha taught that
the result of the lesser way can be achieved.29
In the Hinayana path, the students learn about the Four Noble
Truths of the Buddha and meditate upon the meaning of these Four
Truths. The goal of the practice is to eventually gain direct realization
of the meaning of the Four Truths. There is a very good example to
help us understand the Four Noble Truths. When we are sick, we
first need to understand just what the illness is or which part of our
body is sick and we need to make a good diagnosis to understand the
illness. To effectively cure the illness, secondly, we need to understand
the cause of the illness. Third, we need to think of how good it is to
be healthy, how we really need to recover from that sickness. We
need to know the value of health. Fourth, we need to know what
medicine to take to bring back our state of health. If we understand
these four steps in medicine, it is easy to understand the Four Truths
in relation to a spiritual malady.
While in samsara, we need to know the very nature of our
existence. We need to know that it is impermanent and there is always
suffering in samsara. Suffering is a very inherent part of samsara. As
we study, this becomes very clear and we become aware of the truth
of the nature of suffering, which is part and parcel of our present
condition. The First Noble Truth is the knowledge of the truth of
suffering, which corresponds to diagnosing an illness. But knowing
about suffering is not enough; we need to get rid of it. We cannot
immediately annihilate suffering; we must remove the causes of
suffering and the causes of future suffering. Therefore we need to
know what those causes are, which is karma. We need to know that
karma stems from the disturbing emotions (Skt. kleshas), so karma
and the defilements are the very cause of suffering. The knowledge
that karma and the defilements must be eliminated is the Second
Noble Truth, the origination of suffering. This corresponds to
knowing the cause of the illness in the example. Next we need to
know how eliminating suffering leads to lasting happiness. Knowledge
of the value of cessation is the Third Noble Truth, the cessation of
suffering. This corresponds to wanting to become well in the given
example. In order to eliminate the causes of suffering, we need to
practice the path of dharma which is the Fourth Noble Truth, the
truth of the path. This corresponds to actually taking medicine in

the example.
The Buddha taught the Four Noble Truths to the followers of
the Hinayana path. They learned about the Four Truths, then
contemplated their meaning and then meditated on these Four Truths,
which leads them to the results of the path of the shravakas. But the
Four Noble Truths are also the principal topic for those following
the Mahayana path as well, because this path leads to liberation and
the knowledge of all phenomena (Buddhahood). Therefore, mastering
the Four Noble Truths is suitable for those of the Hinayana as well as
the Mahayana. But even though the object is the same, there's a
difference in their approach. In the Hinayana, the Four Noble Truths
are very real; being the truth of reality, so suffering is understood to
be very real and substantial. Likewise, the cause of suffering, karma,
and the defilements are seen as truly existing things. Cessation is
also seen as something that really exists; the path too, is seen as a
truly existing phenomenon.
In contrast, bodhisattvas approach the Four Noble Truths from
their understanding of emptiness, knowing they are in themselves
not solid, independently existing things. Of course, they know that
in the relative world suffering is real, but they also realize that when
they look at the very essence, the very nature of what is taking place,
there is nothing but emptiness. It is the same when they study the
causes of suffering: they understand how these causes have their
relative reality, but they also understand how these causes are in
themselves no more than emptiness. So their approach to the Four
Noble Truths is different.
When we compare the two main approaches of the lesser and
the greater vehicle, we can neither say that they are completely the
same nor that they are completely different. It is not as though
everything that concerns those two paths is different. Many factors
about these two approaches are the same. In both of these paths we
are trying to find out the real nature of phenomena. Whoever applies
the teachings of either path properly can achieve the final result of
liberation, which is their great similarity. On the other hand, they
are not exactly the same because in the lesser vehicle, the teachings
are quite limited. They are very skillful teachings given by the Buddha
for people of a certain capacity. These teachings are easier to practice
and their result is easier to achieve. In the Mahayana, as we have
already discussed, the Four Noble Truths are seen in the context of
profound emptiness, and all aspects of the bodhisattva path are
included. By practicing this all-embracing path, we can achieve
the ultimate goal of Buddhahood. So we could say that from a
preliminary point of view, the paths of the lesser and greater vehicle
have a different nature, whereas from the ultimate point of view,
their essence is the same. Therefore, a bodhisattva needs to know
the shravakas' path as well.
C. KNOWLEDGE OF THE PRATYEKABUDDHA PATH
Because they realize the self-originated essential character,

They do not even need teachings from others.
The wisdom of those who are like a rhinoceros
Is expressed to be definitely more profound. [80]
In certain people, who wish to listen to

Certain subjects in certain ways,
These certain subjects
Will appear accordingly even without words. [81]
Because conceptions about apprehended objects are relinquished,

Because the apprehender is not relinquished,
And through the support, the path of those who are like a
rhinoceros
Should be known to be perfectly summarized. [82]
Heat is the subjective aspect that reveals

That the very nature of what is labeled is not contradictory.
Having reached the peak is distinguished by
Form and such being without decrease and so on. [83]
Since through emptiness of the internal and so on

Form and such are not apprehended, these are endurance.
The supreme dharma involves the subjective aspects
That form and such are without arising and so on. [84]
In the last section we examined the shravaka path. Now we will look
at the higher path of the pratyekabuddhas, who are called solitary
Buddhas, because they realize the truth by themselves. In former
lives, they studied with a Buddha or other teachers and learned how
to practice the dharma. Then later, in order to bring this to fruition,
they are born in a world where the dharma teachings are not known.
Because of the power of their former karma, they have an inquisitive
mind that wants to know what life is about, where they come from
and what will happen to them in the future. They find themselves
propelled by the power of karma to go to places such as funeral
grounds, where they see bones and rotting flesh and they start to
think, "What does all this mean?" They think those bones are a token
of death and that death with its suffering comes about because of
birth. When they think about where birth comes from, they realize
that birth itself comes about because of karma. As they contemplate
this, they realize that karma comes from the defilements. Then they
investigate even further into this understanding and realize where
those defilements come from, the belief in a self or ego. In the light
of what they understand, they decide they must practice and so they
go and do their practice. They meditate and feel very comfortable by
themselves; they don't feel the need to find a teacher or companions.
They understand things all by themselves and meditate all by
themselves. They're lovers of solitude and because of this in the text
they are referred to as rhinoceros-like practitioners. A rhinoceros has
a very big single horn on its nose, an attribute compared to the
pratyekabuddhas because solitude is a key factor for them.
Pratyekabuddhas don't particularly want to teach the dharma or
what they've understood to others. But if someone happens to come
along and realizes the pratyekabuddhas qualities and wants to learn
how to do that for themselves, then the pratyekabuddha will help
them. But they don't teach in terms of words and ideas.
Pratyekabuddhas don't formally accept students or give oral teachings;

rather, they would lead the other person by what they actually do.
They use their very subtle bodies that they gain from their practice
to demonstrate miracles. By seeing these extraordinary things, others
will gain some understanding.
The pratyekabuddha practitioner in his or her renunciation
manages to realize the non-existence or emptiness of external
phenomena and of the self. On the path of application, there were
four things that were to be eliminated: the idea of the percept, the
perceiver, objective reality, and the belief in the reality of mental
formulations. Of these, the pratyekabuddhas manage to rid
themselves from the first concept; they really understand the true
non-existence of external objects. They achieve this and they also
understand of course the non-existence of the personal self.
Although pratyekabuddhas understand the non-existence of external
objects and the personal self, they still don't realize that the mind,
which is the perceiver, has no true existence. They still feel the true
existence of the e x p e r i e n c i n g m i n d . 3 0 This path of the
pratyekabuddhas is a very worthy object of knowledge for the
bodhisattvas because it is a genuine path leading to liberation from
samsara. For this reason, the bodhisattva needs knowledge of the
shravaka path, the pratyekabuddha path and the bodhisattva path.
They are all genuine paths.
Summary
In our study of the knowledge of the path, we first examined the

foundation for the path, which enables us to enter upon the path.
Second, we examined the shravaka's path and saw what constitutes
their approach and their practice and also what sort of results will
emerge from that. We also saw how the bodhisattvas are not ignorant
of this path; they understand the path of the shravakas. Not only do
they understand that path, they understand how that path is empty
of any true nature in itself. They understand it is not something that
solidly exists. Third, we examined the more extraordinary path of
the pratyekabuddhas. We saw again what they practice and discussed
the results which spring from their practice, and that the bodhisattvas
understand the path of the pratyekabuddhas; they know it, they
understand it, they understand how it is not truly existent.
241
C H A P T E R N I N E
Bobfcsattva ?at(p of
We have studied the path of the shravakas, the path of the

pratyekabuddhas, and now we come to the Mahayana or bodhisattva
path. Here we will concentrate particularly on knowledge gained
on the third path of insight and knowledge gained on the fourth
path of cultivation.
D . T H E PATH OF INSIGHT OF THE MAHAYANA
Through the four subjective aspects — the moments of

Endurance of realities and cognition of realities —
This path of seeing is explained together with its benefit
Within the context of the knowledge of the path. [85]
Suchness and Buddhahood

Are not a support and something supported in a mutual way.
Thus, they are not accepted as enumerations.
Greatness, no valid cognition, [86]
No measure, no extreme.
Form and such that abide therein
Are definitely identified as the Buddha,
Nothing to be adopted and nothing to be discarded and
such, [87]
Love and so on, emptiness,

Attaining Buddhahood,
Fully containing all that is completely purified.
Eliminating all fears and diseases, [88]
Apprehending nirvana [as] peace itself,

The Buddhas*protection and such,
Oneself abiding in the mode of the knowledge of all aspects —
Such as not taking life - [89]
And establishing sentient beings,

As well as dedicating generosity and such
For complete enlightenment.
These are the moments of the knowledge of the path. [90]
The first aspect deals with the knowledge of wisdom of the path of
seeing or path of insight. Presently, we and most other beings do not
have a clarity of perception of the true nature of phenomena. With
our ignorance, we project our present reality, which we call samsara.
The problem with this is that as long as we are living in ignorance
produced by this delusion, there will always be suffering, hardship,
fear and so on for us. Obviously, we need to be able to remove this
ignorance from our being. To eliminate ignorance we need, first of
all, to perceive clearly the true nature of phenomena. Once we have
this clear vision, we can meditate again and again until the reality of
the dharmata manifests. On the path of insight this first vision of
the true nature occurs.
The insight into the true nature begins on the path of insight
and becomes clearer while proceeding on the path of cultivation. To
obtain a clearer idea of what is taking place, we can return to the
example of the rope which is mistaken for a snake. When we see a

rope and mistake it for a snake, then we have a deluded perception.
Of course, as far as the rope itself is concerned, it has nothing at all
to do with our perception of a snake. It's just a rope. But because of
our deluded perception, we develop fear, anguish and suffering. Now,
to remove our anguish and panic, we could take snake venom antidote
or make a snake trap. But those remedies won't work. What we need
to do is to realize that the rope is just a rope and seeing it as a snake
was a delusion. So the path of insight, where one attains the true
vision of what is really taking place, is like seeing that the rope is just
a rope. One sees the true nature. On the previous path of application
we gradually came closer to this realization of what is really there by
thinking and reflecting on the nature of reality and again and again
trying to meditate on it. On the path of insight, this meditation
results in actually seeing reality as it is.
When we realize that the rope is just a rope, then that is enough
to eliminate the illusion that it is a snake. We don't have to do anything
further because this removes the delusion. In that respect, it's the
same when we have reached the path of insight. The insight into the
true nature of phenomena is enough to remove the various mental
defilements that are shed on the path of insight. We don't particularly
need to work on these disturbing emotions because the vision of the
truth automatically dispels them, just as the true perception of the
rope dispels the idea of the snake. There is a difference, however,
between the example of a rope and insight into things as they are.
The rope is very temporary but our delusion of samsara goes back
to beginningless time. Because samsara is such an ingrained habit,
even though we have seen the true nature, flashes and flickers of
this deluded samsara will return again and again. So we need to
cultivate the true insight again and again until the realization is
completely perfect. We do this on the next path, the path of
meditation or cultivation.
We saw that the shravakas and pratyekabuddhas concentrate on
the Four Noble Truths as their main object of study and
contemplation. On the bodhisattva path, the insight is also into the
Four Noble Truths. The Four Noble Truths deal with two main areas:
the deluded state of samsara and freedom from the delusion. There
is the cause and effect relationship between samsara with its delusion
and liberation from this delusion of samsara. In the First Noble Truth,
we study the way that the deluded mind produces all of the suffering
and the manifestation of the samsaric world as an effect. The Second
Noble Truth looks at the very root or cause of that suffering. The
Third Noble Truth studies the effect of liberation from delusion,
that is the state of cessation of perfect Buddhahood. In the Fourth
Noble Truth we understand the causes that will liberate us from
delusion. So we can see cause and effect between the effect of deluded
samsara and the cause of deluded samsara. Then there is the effect of
liberation and the cause of liberation. This cause and effect are the
principal topic of the path of insight.
In more detail: First of all, samsara is suffering, the First Noble
Truth. Sometimes we are suffering and having difficulties, sometimes
we feel happiness and joy and at other times there is a neutral aspect
to samsara, when we are neither suffering nor particularly joyful. So
at first it would be rather exaggerated to consider the whole of samsara
to be suffering. But when we look from an absolute point of view,
which is much more subtle and profound, we realize how the whole
of samsara is riddled with suffering and is full of suffering. We see
that even if there is some happiness, it is always temporary. Maybe it
will last for ten or twenty years, but the person who experiences
happiness must inevitably be subject to the conditions of aging,
sickness and death. For that reason alone we can see that living in
samsara is not the very best happiness; it is not lasting, but is so
fragile and superficial. The Buddha has taught that all things and
encounters with people must end one day. All composite objects will
disintegrate. Everything that is gathered together will be dispersed.
Everything that is born must die. So when we know that, we can
understand how it really is true that samsara is suffering. The
understanding of the truth of suffering means that we appreciate
how the whole of samsara is intimately and inseparably bound up
with suffering.31
The Second Noble Truth deals with the origination of suffering
by understanding that it is a result of karma, of our actions. We see
that karma (literally action) is in itself created by our mental

defilements, which induce us to act, and the actions produce samsara.
So the defilements and karma are the two main topics of the Second
Noble Truth or the truth of origination. Under the sway of our mental
defilements, we sometimes act virtuously, sometimes non-virtuously
and sometimes neutrally. All of these actions create other causes for
a later interwoven manifestation of samsara. On the relative level,
the bodhisattva understands the first two truths: what suffering is
and its causes. But more than this, the bodhisattva understands these
two truths in their ultimate sense too. The bodhisattva understands
how suffering has no true independent nature of its own. He or she
understands also that the causes of suffering have no true independent
reality of their own. The bodhisattva goes far beyond the appearances
of things to the ultimate truth, and so develops jnana or the deepest
wisdom with regard to those two truths.
The second set of cause and effect concerns the cessation of
suffering and what brings it about, the Third and Fourth Noble
Truths. If we really think about what goes on in samsara, we see
many different kinds of suffering. Some people have different kinds
of physical suffering, some people have no work and that brings
them anguish, and so on. What makes it even more complex is that
it is not just one person's problem because we live in the great ocean
of suffering of samsara. So we are part of a whole web of humanity
and other beings' suffering. The way to get out of this is not to work
on each specific suffering but to gain definite liberation from samsara
in its entirety. So to eliminate suffering, which is an effect, we need
to eliminate the very causes of suffering. We need to eliminate any
cause of karma, and the cause of karma is the defilements. So to stop
suffering, we need to eliminate the defilements. When we manage to
completely eliminate the defilements, we gain a real cessation of
suffering. The way we can actually eliminate the defilements is
through the various skillful means of the path. How to go about
eliminating all the suffering within us is dealt with in the Fourth
Noble Truth of the path. The cause and result of cessation then are
as with the first two. A bodhisattva not only sees how things take
place in a relative way but also has this profound understanding that
cessation is itself empty and that the path itself is also empty. This is
a very deep insight and occurs on the path of insight. The bodhisattva
gains insight in a way that has been described as the Four Noble
Truths: suffering, its cause, cessation and its cause. Therefore, the
path of insight is called the path of seeing the Four Truths.
When we reach the path of insight, we achieve the first
bodhisattva level, called overwhelming joy. The reason that it is called
overwhelming joy is because when we realize the truth of emptiness,
there is such joy of realizing that we have really achieved what we
have been hoping for, to benefit ourselves and others. For so long we
have been working towards achieving some definitive realization,
hoping and hoping for real insight into the true nature of phenomena.
Suddenly it is there, in the very palm of our hand. It is something
very real that we won't lose. It has been so long awaited that we are
overwhelmed with joy. It brings great joy for oneself because before,
when we had not reached this level of realization, we wished very,
very much to help other beings, but we did not have much power or
ability to help others. When we reach this level of insight, then suddenly
we will have the power to help others. We will have the ability, the
vastness, and the wisdom to really perform a vast wave of activity to
liberate other beings. Because we can at last do what we have wished
to do for so long to help others, we are filled with spontaneous joy So
that is why it is called the stage of overwhelming joy.
247
C H A P T E R T E N
HodfcsatWa Yat[) of Cultivation
We are in the second topic of the text that is knowledge of the path.
So far we have studied the first four subtopics, the first of which was
showing the foundation of the path, which was for instance concerned
with giving up pride. Then we saw something about the shravaka
and pratyekabuddha paths and about the bodhisattva's path of insight.
Now we will look at the bodhisattva's path of cultivation.
There is a good reason for calling this fourth path the path of
cultivation rather than the path of meditation. The Tibetan word
that is translated as cultivation is gom, which also means meditation.
This word has the sense of getting used to something encountered
on the path of insight, namely, dharmata. But experiencing dharmata
is not enough, because there's still something that needs to be worked
on to make that experience more and more familiar so that it becomes
more and more perfect. This is why this path is called the path of
cultivation, because one cultivates the realization that starts with
insight, and one meditates on it more and more until realization is
complete. Returning to the example of the snake and the rope, all
the fear and anxiety of thinking that the rope is a snake is removed
by simply knowing it is a rope. Mistaking a rope for a snake is a

temporary misconception with little conditioning involved. However,
the delusion we have that covers our perception of dharmata is much
more difficult to remove because we have clung to it since
beginningless time. Even when we see the true nature on the path of
insight, through the tremendous power of habit, the delusion will
return. This is why on the path of cultivation we need to cultivate
the pure experience until it is all-embracing.
There are two main aspects to the path of cultivation: the
untainted and the tainted aspect. The untainted aspect concerns actual
meditation, when we are absorbed in the realization of the dharmata.
This is the very pure and complete absorption into the true nature.
On the path of insight, we were only concerned with the untainted
dimension of seeing ultimate reality. But on the path of cultivation,
we also have a tainted dimension during post-meditation, when we
are not completely absorbed in that experience. In post-meditation,
we work on the development of the power of the roots of our own
virtue, on benefiting others, on removing illusory stains. Because we
are working on these on the relative level, it is called the tainted
dimension. We will now look at various aspects of the path of
cultivation, the first being the functions, what can be achieved while
on the path of cultivation.
E. FUNCTIONS OF THE PATH OF CULTIVATION
Utterly at peace, bowing down to everyone,

Victory over the afflictions.
Not troubled through harm,
Enlightenment, and venerated support. [91]
3& The first point is complete pacification. By meditating on

the path of cultivation we will, first of all, develop efforts in pacifying
our own defilements, ego-clinging, obscurations of knowledge and
whatever else needs to be abandoned.
& The second point is respect for all beings. We will have lost
our arrogance and will not engage in enticing everybody but naturally
feel respect towards others.
$ The third point is victory in the battle over the defilements.
By the power of pacifying our mind and being respectful to everyone,
we will be able to suppress and eventually completely eliminate our
defilements.
3& The fourth point is not being subdued by negative influences.
Besides defeating the maras and kleshas within our mind and stream
of existence, we also gain victory over the outer manifestations of
the maras, which are the various negative forces and even the demons
that seem to appear. The reason for this is because there is an intimate
relationship between the inner aspect of the maras and the appearance
of seemingly outer, negative influences and obstructing forces.
Therefore, once we have crushed the power of the maras within,
then automatically the negative influences that manifest outwardly
are crushed and are no longer effective. So the next part of this
section on the path of cultivation teaches that one overcomes
harmful influences.
All of these qualities arise gradually by the bodhisattva's practice
of the path of cultivation. Therefore this subtopic is called the
functions or actions related to the path of cultivation (Tib. yedpa
gom lam).
E T H E ASPIRATION OF THE
MAHAYANA PATH OF CULTIVATION
Devoted interest is to be understood as threefold in terms of

Ones own welfare, the welfare of oneself and others,
and the welfare of others.
These in turn are asserted as
Lesser, medium, and great. [92]
Thus, they are threefold each.

These are [again] subdivided into the lesser of the lesser and
so on,
Which makes them threefold too.
In this way, [devoted interest] is asserted as twenty-seven
aspects. [93]
Bodhisattvas who are traversing the stage of cultivation have great

diligence and aspiration, which is the very root of their actual progress.
Their aspiration is three-fold:
$• First they are inspired by the most profound realization of
the nature of phenomena, they hope to achieve for themselves the
highest goal possible for a being.
$• Second, they are inspired to achieve the greatest benefit for
others.
$ Third, they have great determination to achieve the
simultaneous benefit of self and others. It is this determination which
spurs them on.
On the path of cultivation, we are continually developing our
learning won on the previous path of insight. We are working on
removing all of the blockages and flickers of previous conditioning
still left. We are also trying to develop all the good qualities that
enhance our insight. The key to all this is really to have diligence,
and it is the degree of our diligence that will determine the emergence
of the result. So just to rest in that level of realization is not enough.
In general, there are two types of diligence mentioned in the texts.
The first is the diligence of continuous application. This means that
instead of making effort for say a month or a year and then letting
go, we continue and continue with the development of our spiritual
realization. The second is called the diligence of inspiration, meaning
not being half-hearted in what we are doing. Rather, we are full of
inspiration for what we are doing and we will just work at realization
with as much love as possible. There is a very good example for this
latter sort of diligence in the life of Jetsun Milarepa. We can see from
his biography that his appreciation and respect for what can emerge
through practice made him work so hard on his own development.
An example of the first kind of diligence, continuous diligence, is

Asanga who for three years meditated on Maitreya. He didn't get
much tangible result, so he meditated for another three years, then
another three years and then another three years. In the end, from
the time he started his retreat until the time he actually had the vision
of Maitreya, he had meditated incessantly for twelve years. These
two sorts of diligence help us swiftly traverse the stages of cultivation.
To summarize, our diligence is focused on benefiting ourselves,
upon benefiting others and benefiting simultaneously ourselves and
others. So this concern with our own achievement and helping others
is the reason for applying diligence. Whether we will actually achieve
great or little benefit for ourselves and others is intimately dependent
upon the kind of spiritual inspiration that we have to help others. It
is for this reason that these three topics on aspiration are a
fundamental aspect of the path of cultivation.
We begin dharma practice with only a small aspiration to help
others. It can be developed until we have a medium degree of
aspiration. In the text, it mentions three levels of aspiration, small,
larger and great. When we apply these to the three areas of our activity,
it makes nine kinds of aspiration. For our own benefit, we can either
work on enlightenment with a lesser aspiration, a middling aspiration
or a very great aspiration. Working on the simultaneous benefit of
oneself and others can also be done with a lesser aspiration, a middling
aspiration or a greater aspiration. And, working specifically for the
benefit of others can be with a lesser, middling or greater aspiration.
This makes nine possibilities. These are important in very practical
terms in bringing about the different realizations and overcoming
the obstacles and karmic traces which are still left.32 It is once again
stressed how important the aspiration is in the actual activity that
we do on the path of cultivation.
G. T H R E E K I N D S OF PRAISE O N THE PATH OF CULTIVATION
It is asserted that the phases of devoted interest

In the perfection of knowledge
Are eulogized, venerated, and praised

Through three sets of nine. [94]
As discussed, on the path of cultivation there is a tainted aspect and

an untainted aspect. The tainted aspect covers five points: function,
aspiration, praise, dedication and rejoicing (subtopics E, F, G, H
and I). As we have seen, aspiration is an important factor for progress
through the stage of cultivation, because with it we will be diligent
and apply ourselves to the development of this vision of the true
nature that we have had. It is through this diligence that we will
actually make progress and achieve the results. With this aspiration
we have such an appreciative mind to praise the Three Jewels.
The praise bodhisattvas make because of their great aspiration is
a key factor in their development. These are not blind eulogies
addressed to just anything. They are very meaningful prayers,
expressions of the joy a bodhisattva on the path of cultivation
experiences. The object of prayers of bodhisattvas is to the most
perfect Buddha, the most perfect state of Buddhahood and to other
great bodhisattvas. They engage in praise in order to be able to
generate more spiritual energy to help others. What they praise and
the way in which they make their aspiration is most skillful and
appropriate because this really develops a great benefit to themselves
and to others. Ordinary people, when they praise something or are
praised, tend to develop more pride and this gives rise to more
problems. However, bodhisattvas are so pure that the giving and
receiving of praise does nothing but enhance their wisdom and their
understanding. It's very wonderful. Just as we had three different
levels of aspiration - lesser, middling and greater - we have three
degrees of praise: praising (Tib. tod pa), more respectful praise (Tib.
kur ba) and very profound praise (Tib. sngagspa).
H . DEDICATION O N THE PATH OF CULTIVATION
Complete dedication is special:

Its function is supreme.
It entails the subjective aspect of non-observation,

And its defining characteristic is unmistakenness. [95]
It entails absence and the subject that experiences mindfulness

about the nature
Of the accumulation of merit for Buddhahood.
It involves means, being without characteristics.
Rejoicing by the Buddhas, [96]
And is not included in the three realms.

lesser, medium, and great
Dedication are three other aspects.
Their character is origination of great merit. [97]
Of the five points of the tainted path of cultivation — (E) functions,

(F) aspirations, (G) praise, (H) dedication, and (I) rejoicing - the
three key points are aspiration, dedication and rejoicing. As we have
seen, aspiration is the inspiration from which everything takes place.
Through aspiration, we make progress and generate a great deal of
energy. Dedication is what channels the energy we developed through
aspiration into the bodhisattva paths. We can compare this to gold.
Through aspiration we are on the path of cultivation and this is like
the gold being worked into the beautiful ornament we wish to have.
When we study this aspect, of dedication on the path of
cultivation in more detail we will find that it has twelve particular
attributes.
$• The first attribute is that on the path of cultivation, the
activity of dedicating, the power of our practice, is very special and
quite unique. It is called the supreme action. Normally, if we do
something good, then we create something virtuous. If we just leave
it at that, then the power of that virtue can rapidly be corrupted
because immediately afterwards we spoil it with pride and all of the
normal negative feelings. Or we might simply do something of minor
benefit and thereby the positive energy is exhausted, making the virtue
only temporary. Generally speaking, we need to dedicate or channel
that virtue immediately towards the most perfect enlightenment. In
that way, not a drop of it is lost and it is turned into a cause for the
very best of all things. So this dedication makes the maximum use of
everything we do. Dedication to Buddhahood for the sake of others
is the supreme activity because it is endowed with a special need and
a special result.
$• The second attribute is that the dedication of the roots of
virtue of the bodhisattvas on the path of cultivation is made rich
because it is done without any objectifying of what takes place. It
transcends the three circles: that which is to be dedicated (the roots
of virtue), the one who dedicates (the bodhisattvas) and the one to
whom they dedicate (all sentient beings). Those three things are not
mistaken for real entities because bodhisattvas know that these things
are empty of a nature of their own.
$ The third attribute of the dedication is that it is completely
unerring. When we gather some power through practice, we could
channel that power into something harmful by using that power to
increase the defilements which would be harmful to others. The
dedication made by bodhisattvas on the path of cultivation is
unerring, because what they achieve is always dedicated to the good
of all beings. They dedicate so that dharma practice may be achieved
in the most perfect way, so there is never anything but the very best
wish of dedication.
$• The fourth attribute is that the dedication is isolated. This
means it has nothing to do with selfishness. The dedication is only
for the good of all other sentient beings without the slightest trace of
wishing that the results of one's practice in some way benefit oneself.
It transcends any trace of selfishness.
^ The fifth attribute is that their dedication follows the example
of the Buddha. In the past, the Buddhas and bodhisattvas have created
roots of virtue and have dedicated these to the good of all beings.
In the present, Buddhas and bodhisattvas are doing this and in the
future they will do this also. Bodhisattvas on the path of cultivation
dedicate in just the same way as all the Buddhas of the past, present
and future.
•& The sixth attribute is that a bodhisattvas dedication is
accompanied by skillful means. Their dedication of virtue is not an
empty wish. They dedicate the actual power they have acquired
through their practice of the six paramitas, so their generosity, skillful
conduct, forbearance and so on are what is actually dedicated. So
the dedication is associated with their skillful means.
$• The seventh attribute is that the dedication has no
characteristics. This means the dedication is made in the light of
understanding emptiness. If the person who is dedicating clings to
the idea that there is something to be dedicated, someone who is
dedicating and someone the dedication is for, the dedication is
impure. Instead, bodhisattvas on the path of cultivation make their
dedication in the true knowledge of emptiness, so they don't fall into
the trap of intellectual solidification.
$• The eighth attribute is that the dedication is pleasing to the
Buddhas. This is a sign of its quality and great purity. Therefore it is
pleasing to all of the Buddhas and generates great joy and rejoicing
in those who have achieved full enlightenment.
$• The ninth attribute is that the dedication is not an instrument
of the three realms.33 We could channel the power of our practice to
obtain some sort of samsaric reward, in which case it would fall
somewhere within the desire realm, the form realm or the formless
realm. This dedication, however, channels the power of practice
towards liberation and enlightenment.
The tenth, eleventh and twelfth attributes are called the lesser,
the middling and the great dedication.
$ The tenth attribute is that the first three stages in the path
of cultivation, which are the second, third and fourth bodhisattva
levels, are a dedication of a lesser power.
$• The eleventh attribute is that because of the higher realization
and purity of the bodhisattva on the fifth, sixth and seventh
bodhisattva levels, the dedication has a middling power.
$• The twelfth attribute is that on the eighth, ninth and tenth
bodhisattva levels, which are also called the very pure bodhisattva
levels,34 there is the most superior form of dedication.
With these twelve attributes we can understand the particularity
of dedication of bodhisattvas on the path of cultivation.
I. REJOICING O N THE PATH OF CULTIVATION
Through means and non-observation,

One rejoices in positive roots.
It is stated here that this is the meditation of
Mental engagement in rejoicing. [98]
The next characteristic of the path of cultivation concerns rejoicing

in our virtue and attuning to others' virtue. We have seen that the
fact of dedicating our virtue changes it into the bodhisattva path.
Rejoicing increases that power and makes it something very vast
and encompassing.
First of all, the attunement is associated with skillful means.
When bodhisattvas practice spiritual development, not only do they
dedicate their own spiritual realization and power and rejoice in it,
but also they attune to everything accomplished by other great
bodhisattvas and Buddhas. Because of this attunement, the power
automatically increases.
The rejoicing in virtue or attunement takes place beyond any
objectification: i.e., it is beyond the three circles of there being
someone doing it, something that is done and someone receiving the
act; this is not objectively solidified, so their rejoicing is very pure.
The attunement of virtue is usually the remedy for jealousy. We
should understand what a negative and destructive poison jealousy
is. Jealousy has in it all the other poisons and promotes them. Jealousy
is associated with desire for great personal qualities and is intimately
linked to aversion to the qualities in others. It is also intimately
connected to pride because we feel we deserve what others have. So
we can see that jealousy contains all the other disturbing emotions
and reinforces them. Once we fall victim to jealousy, it is very
destructive because it causes us to do harm to others and causes harm
to our own development. It causes all the goodness that we have
accumulated to disperse.
On the other hand, if we do this attunement we are overcoming
any tendency we will have for jealousy. Because jealousy is so innately
related to the other disturbing emotions or kleshas, we are eliminating
these five kleshas from our existence. Just by doing that, we are doing
something very important and useful in our task to help others. That
is why attunement is so vital for us.
Generally speaking, on the path of cultivation, in the post-
meditation stage, the bodhisattva is practicing the six paramitas and
through this is accumulating a great deal of virtue and wisdom. These
two accumulations are done primarily through the three practices of
aspiration, dedication and attunement. Everything we do in the post-
meditation stage becomes the cause for a vast and powerful practice
that is beneficial for self and others. That completes the discussion
covering the five points or subtopics on the tainted aspect of the
path of cultivation.
J. T H E ACHIEVEMENT OF THE PATH OF CULTIVATION
Its entitynesSy supremacyy

Non-formation of everything,
Conferring that phenomena are not observable,
And the great welfare as such. [99]
We now come to the subtopics covered by the untainted aspect of

the path of cultivation. The first of the untainted aspects is the
achievement of the path of cultivation.
In general, on the path of cultivation, we are cultivating the
insight that has been gained on the preceding path and are trying to
perfect that insight. Because this achievement is working on the cause
of Buddhahood, this key insight of the true nature of phenomena is
called the most supreme thing.
The achievement of the path of cultivation is very meaningful
because it is just by our resting in this realization of the universal
nature that all the stages of accomplishment will emerge of their
own accord. We do not need to focus the mind on one particular
aspect or another. Just by resting in emptiness, which is the nature of
all phenomena, then automatically everything will emerge. So we
can see the great importance of that meditation.
K. T H E PURIFICATION O N THE PATH OF CULTIVATION
The second point of the untainted aspect of the purification on the

path of cultivation is closely linked to the aspect of achievement we
talked about in the previous section; it is like looking at the other
side of the coin. We will study the things that will produce and also
that will hamper purification.
Relying on the Buddhas, generosity and such,

As well as skill in means
Are the causes for devoted interest in this.
The causes for being destitute of the dharma are: [100]
Being under the obscuring influence of demons,

No devoted interest in the profound dharma,
Clinging to the aggregates and such,
As well as being completely seized by negative friends. [101]
There are three positive causes for the purification on the path.
The first key cause is to resort to the supreme teacher. The great
bodhisattvas turn to the very best teacher for guidance. When they
do this they feel a great inspiration to continue and develop their
meditation and practice. From that inspiration will come diligence.
From diligence will come the actual result of being able to help others
and ourselves. So the root of this is to turn to the very best teacher.
The second cause is to cultivate the six paramitas and the third is to
develop great skillful means. These three bring about purification
on the path of cultivation.
To really achieve utter purity we must overcome four obstructing
causes which block us from achieving this utter purity. The first
obstacle is to be subject to the influences (Skt. maras) that will not
allow our mind to turn to the dharma. The second obstacle arises
when we have been able to enter the dharma but lack the particular
interest in going very deeply into understanding the nature of
phenomena, not wanting to find the deepest truth. The third obstacle
is having a strong attachment to our skandhas, our body and so forth.

The fourth obstacle is to enter into a close relationship with people
who lead us to do non-virtuous activities.
The result is purey and form and such

Are the very purity. You wonder why?
Since these two are not different
And indistinguishable, they are stated as pure. [102]
Afflictions, knowable objects, and those of the three paths fall

away.
Therefore, these are the purities of
The disciples, the rhinoceroses, and the children of the victors.
The Buddha is extraordinary in all aspects. [103]
Pure is the path that is

The lesser of the lesser remedies and so on
For the greater of the great stains and so on
On the nine grounds. [104]
Controversy about this is eliminated:

Therefore, the path is asserted as the very remedy
For the three realms through the equality
Of both the ascertainer and the .ascertained. [105]
When we actually achieve utter purity we must consider what it

is we are eliminating: it is the obscurations of defilements, the
obscurations of knowledge and the obscurations of the lower paths
which are concerned with one's benefit alone and which are present
in the shravakas and pratyekabuddhas. For a bodhisattva, these three
types of obscurations must be removed progressively as he or she
moves on from the second up to the tenth bodhisattva levels.
Questions
Question: Could you talk a little bit on the role of the lineage gurus?
Rinpoche: We pay homage to the root guru and to the lineage gurus.
The lineage gurus are the gurus of the line of transmission of what
we study. These transmissions date from the teachings of the Buddha
himself, but they don't go back beyond that directly. Even though
the Buddha had previous lives and even though he had teachers then,
our transmission of the lineage gurus now comes from the time that
he taught the dharma in our world onwards and they were
uninterruptedly transmitted to the present.
We are familiar with the Buddha as a teacher from his teaching
at Varanasi. This is what we call the highest or supreme nirmanakaya
of the Buddha. The nirmanakaya is one of several aspects of the
Buddha once he manifests enlightenment, the aspect in the world,
the historical aspect.35
If we consider our own Karma Kagyu lineage, we see that it goes
back to the great master Tilopa. He did not meet Buddha in his
nirmanakaya form, but he had contact with another aspect of Buddha,
the dharmakaya Vajradhara, which is inseparable from the essence of
Buddha's mind. So he also received teachings directly from the
Buddha, but from the dharmakaya aspect. Beside this direct
transmission from Buddha's dharmakaya, Tilopa also received similar
teachings indirectly through a lineage that came from the Buddha
also, through the great masters Saraha and Nagarjuna and so on. 36
He assembled all of these teachings, either through direct transmission
or through indirect transmission. He handed them to his student
Naropa. Tilopa and Naropa were both great Indian masters. Then
the transmission was brought to Tibet by the great master Marpa;
they were then given to Milarepa and Gampopa, then handed down
to the first Gyalwa Karmapa and successively through the lineage of
the Karmapas and their gurus up until the present day. Now all of
the line of gurus in that transmission from the Buddha, who first
gave the teachings, up until the present time constitute what we call
the lineage gurus. When we take refuge and pay our respect, it is
towards them that we address our prayers.
Question: I understand that if one has this text in front of one and
one is studying it day after day carefully, one can digest it. But I can't
begin to digest it and the effect it has on me is confusion
Rinpoche: There is a very great benefit for us studying the way that
we are doing, even though it seems too much, doesn't it? Because it's
too much, we don't feel that we get anything in the end, but that isn't
quite the case.
In Tibet, one's spiritual evolution came about through a mixture
of different things. One could just specialize in Prajnaparamita and
study it in very thorough detail, then meditate on it and achieve
results that way. Or one could specialize in something else like just
Vajrayana practice. But what was found to be most beneficial was to
unite the sutra level of practice with the tantra level of practice. It
was discovered that there was really a great benefit to this so that, as
we get an introduction to the Prajnaparamita (as we are doing in this
text), we get some idea of what Prajnaparamita means rather than
just having some vague idea. With study at the sutra level we know
just what the Prajnaparamita implies. Even a little knowledge really
enhances our tan trie practice, because it throws the light of wisdom
onto everything the tantric practice symbolizes and why we are
actually working with the tantric practice of the Vajrayana. It also
applies the other way around: The practice of tantra in Vajrayana
will shed light on understanding the Prajnaparamita. So when we
study, we will say, "Yes, it's indeed true, it's just like that." Even though
we don't go to the very bottom of everything, the introduction to
various topics, the bare bones of the sutras, is very useful.
263
C H A P T E R ELEVEN
Knowieb0e of t(?e F o u n d a t i o n
T O P I C III.
K N O W L E D G E O F T H E BASIS ( O R F O U N D A T I O N )
The first main topic of this text dealt with the knowledge of
omniscience and the second main topic dealt with the knowledge
of the path. These have now been discussed. The third main topic
deals with the knowledge of the foundation or basis (Tib. zhi) and
this covers knowledge and understanding not discussed in the first
two sections.
We are dealing here with the wisdom of those who have not yet
realized the knowledge of all phenomena or the knowledge of the
bodhisattva path. Some of this knowledge is to be accepted and some
is to be rejected, depending on whether this wisdom is helpful to the
bodhisattva path or in contradiction to it. Even though some of this
knowledge of the foundation has to be rejected by a bodhisattva, its
essence is still wisdom (Tib. sherab). It is still wisdom, even though
it is not the wisdom concerned with the path and its results.
Therefore it belongs to the knowledge of the foundation. This has
nine subtopics.
A. N O T REMAINING IN SAMSARA BECAUSE OF W I S D O M
She is not within the extremes of this side or the far side,
And does not abide in between of these.
Because the times are understood as equality,
[This] is asserted as the perfection of knowledge. [106]
The causal condition that makes us remain in samsara is ignorance

or confusion. 3 7 The bodhisattvas realize the Prajnaparamita
(perfection of wisdom) and this enables them to understand the nature
of all phenomena, thus overcoming ignorance and its result, samsara.
In the same way, the shravakas and the pratyekabuddhas, because of
their wisdom, are able to leave samsara behind. 38
B. N O T REMAINING IN PEACE BECAUSE OF COMPASSION
Shravakas and pratyekabuddhas achieve their goal of individual

liberation and are content to be arhats. Only bodhisattvas, driven by
their compassion, do not to remain in that peaceful state but help all
beings. A bodhisattva is not absorbed in samsara nor absorbed in the
peace of nirvana because in the accumulation of wisdom of the path,
he or she sees the equality of samsara and nirvana. The bodhisattvas
go beyond these extremes of worldliness and transcendent peace

because they realize that they are both equally empty. This is very
subtle and since it transcends both samsara and peace, we call it the
supreme perfection of wisdom.
C-D. REMOTENESS AND SKILLFUL M E A N S OF BODHISATTVAS
Due to the observation of characteristics,

This is not the means. Thus, it is distant.
Through skill in means,
The [other] is explained as perfect closeness. [107]
Generally, all the levels of dharma practice help us develop wisdom.

This u n d e r s t a n d i n g is good, but there are many kinds of
understanding that we must develop. Some of these paths lead us
quickly to Buddhahood (the near path), and other paths lead us more
slowly, which we call the remote path. In particular, the wisdom
coming from the shravakas and pratyekabuddhas is called the more
remote wisdom. The wisdom of the bodhisattvas, however, is the
most effective and is called the direct wisdom because it carries us
more rapidly to Buddhahood. The bodhisattva unites wisdom and
compassion, wisdom and skillful means, and it is through this that
they can traverse the path rapidly. For bodhisattvas the remote wisdom
is not adopted because it takes so much time to traverse the path.
E. UNFAVORABLE T H I N G S (OBSTACLES)
The discordant factors are discriminating notions which are

entertained
With respect to the aggregates — such as form — being emptiness,
Phenomena that are contained in the three times,
And the factors of enlightenment — such as generosity. [108]
There are a number of unfavorable things in our practice, particularly,

the five skandhas of form, feelings, concepts, formations and
consciousness. If we have attachment to them and solidify them as
intellectual realities, we have succumbed to what is unfavorable to
our spiritual development. Once we solidify emptiness into a concept,
we slow down our development. Similarly, if we solidify the three
times of past, present and future, it also becomes unfavorable. This
is true for all the realizations that we have, the practice of the six
paramitas and the meditation that we engage in. If we solidify these
and are attached to them, they will become obstacles to our practice.
E REMEDYING FORCES (REMEDIES FOR THE OBSTACLES)
Lacking the apprehension of "me" with respect to generosity

and such,
And connecting others with this
Stops the extreme of attachment.
Thus, attachment to the Victors and so on is subtle. [109]
Since the path of qualities is absence

Of nature, it is profundity.
Through knowing that phenomena are of a single nature,
Attachment is relinquished. [110]
It is explained that this is difficult to realize

Through negating what is seen and such.
Form and the like are not known.
Therefore, she is asserted as inconceivable. [ I l l ]
Thus, within the scope of the all-knowledge,

The entire classifications of
Discordant and remedial factors
Should be known here as they were explained. [112]
After identifying the obstacles we must identify the remedy for these
obstacles. When we practice the paramitas, we practice them with
the light of great wisdom and don't fall prey to this solidification
and involvement in intellectualization. For example, when we practice
moral discipline, we don't become involved with the idea of someone
who is keeping the discipline. When we practice patience, we don't
become involved with the idea, "I am practicing patience." So
enlightened wisdom that realizes the actual nature of reality keeps us
from falling into these traps.
When helping others, we must also develop this impartial
attitude. We must practice generosity without an idea of a giver,
something to give and someone receiving the gift. We must also help
others to cultivate their own generosity and help them to practice
beyond these three aspects of giving by realizing their emptiness.
When we teach others moral conduct of the paramitas, we must
teach them not to become involved with "I." As soon as there is
attachment or a crystallization of an idea, we are faced with an obstacle
to our practice and this obstacle must be removed in order for us to
progress. This applies to all ideas, including the idea of perfect
Buddhahood, that is, to become too attached to this idea. Attachment
must be removed with the remedy of very profound wisdom and
understanding. Even if our practice is well established and we are in
a very good place of practice, we don't need to capitalize on the idea
of "I am purifying this."
G. T H E APPLICATION OF EMPTINESS
The trainings that cease engagement in

Form and so on, their impermanence and so on,
What is incomplete and fully complete.
And non-attachment to these, [113]
The trainings in no change, no agent,

The three types of difficult activities,
The wishes for results,

Since results are attained according to karmic dispositions, [114]
Independence of others,
And understanding the seven aspects of appearance. [115]
How do we apply ourselves to emptiness and to the Mahayana path?

This has four points: the basis of characteristics, characteristics such
as impermanence, whether it is the support of qualities or not and
all one does.
$fr The first is how we are to apply ourselves to emptiness. We
do this by not focusing on form and so on. Normally, in the dharma
we define form as the object that can be perceived by our various
consciousnesses. Forms are the objects of visual consciousness, sounds
are objects of our hearing consciousness, odors the objects of our
olfactory consciousness and so on. We really need to relate properly
to them to be able to integrate ourselves with emptiness. The proper
relationship is that we don't consider them as truly existent: i.e., we
see that they are empty.
$• Second, we also don't think, "That is suffering" or "That
has an impermanent nature" or "That is selfless and empty." We just
realize the empty nature without any clinging whatsoever.
$fr Third, to integrate ourselves with true emptiness is a
question of resting in the essence of phenomena called dharmadhatu.
It does not matter if the object is known as empty nor not. Its true
nature is changeless and unaffected by our interrelationships with
it. It is by integrating ourselves with that empty essence that we
achieve the realization.
£& Fourth, what we need is complete absence of attachment.
Whether there is realization or not, whether the object is empty or
not, we should let go of all attachment which distorts our application.
H . T H E EQUALITY OF EMPTINESS AND FORM
Its equality consists of the four subjective aspects of

Not presuming form and so on. [115]
The next aspect is the equality of form and emptiness. We realize the
empty nature of form and other sensory experiences so that they are
no longer crystallized into something substantial having an
independent nature. Once we go beyond that, we realize the empty
nature of the form which manifests. So form is emptiness.
This emptiness is not only the emptiness of form, but it is the
emptiness of the nature that manifests as form. We need to know
that the emptiness is not a thing that exists by itself. Second, there is
no form that doesn't have this empty nature. There is no emptiness
which manifests as form. All these points can be summarized in four
simple statements: Form is emptiness; emptiness itself is form;
emptiness is no other than form; form is no other than emptiness.
When we realize this sameness of form, we can see that this
manifests in all of the five skandhas of form, feeling, concepts,
mental formations and consciousness. We see this sameness in all
manifestations.
I. T H E PATH OF INSIGHT OF SHRAVAKAS
With respect to the realities of suffering and so on,

There is dharma cognition, subsequent cognition,
Endurance, and cognition. This essential character of moments
Is the path of seeing in the scope of the all-knowledge. [116]
Form is neither permanent nor impermanent,

Beyo nd extremes, co mpletely p u re,
Not arisen and not ceasing and so on,
like space, unburdened by attachment, [117]
Released from apprehension,

And inexpressible by its very entity.
You wonder why? Through expressing the meaning of this,
It cannot be bestowed upon others. [118]
No observing activity,
Utter complete purity, non-origin of diseases,
Extinction of unpleasant migrations,
Non-conceptuality with respect to manifesting the result, [119]
Not being connected with characteristics,

And no arising of consciousness
[That is based] on things, names, or both.
These are the moments of the all-know ledge. [120]
Thus, [the three knowledges] are the two [above],

And also this [last] one. These three types
Are the complete and thorough teaching
[On] all three levels. [121]
The next subtopic concerns the path of insight in terms of the

skandhas. This is the third time we have looked at the path of insight.
In the first topic of this text, the ninth subtopic was the path of
insight and was discussed mainly as a causal condition for omniscience
to emerge. In the second topic, the fourth subtopic we looked at was
the path of insight as knowledge of the path. In this third topic, the
path of insight is discussed in relation to the shravaka level of insight,
which is the foundation.
The shravakas have one focus of attention, which are the Four
Noble Truths. Whether it is the path of accumulation, application,
insight, cultivation or the final path of no more learning, each is
related to the Four Noble Truths for the shravakas. The insight of
the shravakas is a very genuine insight into the meaning of the Four
Noble Truths. When we look in more detail into the path of insight
we see that it has sixteen stages, which are called moments. These sixteen
are divided into four insights into each of the Four Noble Truths.
1. T H E TRUTH OF SUFFERING
The First Noble Truth is the truth of suffering, which has four
main insights: impermanence, suffering, emptiness and the nonself
of phenomena.
The first insight is to understand the impermanent nature of
conditioned things. We see how everything is in a state of flux,
how nothing lasts, how nothing is stable, how even suffering is
impermanent.
The second insight is focused on the actual suffering, which has
three kinds of suffering: the suffering of suffering, the suffering of
change and inherent suffering.
The third insight is into the empty nature of phenomena. The
shravaka's understanding of emptiness is not the same as emptiness
from the viewpoint of the Mahayana path, but it is an authentic
understanding because shravakas see how everything is composite
and therefore has no essence. They understand that things that we
perceive are but a conglomeration of smaller things. So a hand, for
example, is nothing other than a collection of fingers, skin, flesh,
etc. So everything is made up of smaller components and therefore
nothing has an independent existence.
The fourth insight is the nonself of phenomena.
2. T H E TRUTH OF ORIGINATION
The Second Noble Truth is the origination of suffering, which has

four main insights: cause, origination, thorough development and
condition.
The first insight is to understand the main types of causes. The
primary cause is the direct cause: for instance, the primary cause of a
flower is a seed. A more subtle cause is that a rose can produce the
sensation of happiness (because of its beautiful flowers) or the
sensation of pain (because of its thorns). Every situation in our life
has causes, and our projection of the world and the relationship we
have with this world is caused by the karma of our own activities.
We also know that the cause of negative karma is the various
disturbing emotions we possess. So the first insight into the Second

Noble Truth is to see the causes of what is presently taking place in
our life.
The second insight of the second truth is called the universal
origin of all phenomena. This realization increases until we see the
entire manifestation of the universe, that everything we see in the
universe is generated by karma and the kleshas. We do not just see
that things are a product of karma and kleshas, but we can see that
the inner cause within ourselves has created the seed for the whole of
the universe.
The third insight of the second truth concerns the generating
force, meaning that the various manifestations that we experience
do not emerge very slowly. We see the tremendous power of karma
and how it works simply and powerfully. Once the karma is there,
we see how it is able to produce immediate results and products.
The fourth insight is the understanding of the actual present
conditions that will cause the karmic power to manifest. So we see
how a present circumstance will bring out the karmic consequence
and the full development of suffering inherent in that.
3. T H E TRUTH OF CESSATION
The Third Noble Truth of cessation also contains four insights:

cessation, peace, excellence and definite emergence.
The first insight is into cessation itself, in which case cessation
means stopping the disturbing emotions forever. When all the
processes of causality have been eliminated, then there will cease to
be suffering.
The second insight is to know that as soon as the impurities
have ceased, through the absence of the defilements, there is
tremendous peace and calm.
The third insight is that it is not just another state, but it is the
most supreme and excellent state.
The fourth insight is that when one really manages to put a stop
to the kleshas and achieve that peace, one truly emerges from the
ocean of samsara. It gives one definite liberation.
4. T H E TRUTH OF THE PATH
There are also four insights into the Fourth Noble Truth of the path:
the path, intelligence, accomplishment and definite release.
The first insight is to understand that the path is the way to
liberation.
The second insight is intelligence, to understand what is the
correct way and what isn't, what is suitable and a good path and
what isn't. It confirms that it is the perfect path.
The third insight, accomplishment, means that this power can
manifest all the qualities.
The fourth insight is called definite emerging, because we can
see that the path does allow us to be released from everything that is
negative or samsaric, and that release is a lasting release, not temporary.
These are the four insights of the Four Noble Truths and these
then make up the sixteen insights which make up the shravaka's
accomplishment of the path of insight.
These sixteen m o m e n t s make up the foundation for a
bodhisattva's insight. But the bodhisattva goes beyond what the
shravakas do because the shravakas take these things as too real and
take them as having too much substantiality or reality. The
bodhisattvas avoid both errors of asserting too strongly or denying
too strongly.
If we take the first insight of the truth of suffering as an example,
the shravaka understands the impermanence of phenomena, which
contrasts with ordinary beings who believe that things are real, solid
and permanent. What the bodhisattva does is transcend the idea of
permanence and impermanence. If we take the second insight,
whereas the shravaka sees the suffering of samsara, ordinary beings
do not see this suffering but believe that happiness can be fulfilled in
samsara. The bodhisattva, however, neither crystallizes suffering too
much nor does he or she crystallize happiness too much in the
worldly sense. We can apply this logic to all the sixteen points and
appreciate that the bodhisattva, because of not doting too much
on reality with these sixteen points and the sixteen points of remedy
to these points, has an attitude which transcends the thirty-two

possible areas of thought.
Questions
Question: How can we practice without developing this involvement

that has been discussed?
Rinpoche: The key to not getting involved is to try to cultivate our
understanding of the three circles: the doer, something being done
and a receiver of the action. As ordinary beings we cannot do that
totally, but at the same time if we try to understand the three circles
through logic and try to go deeper into it, we will be able to
understand it and then we will be able to practice transcending this
very strong idea of solidification that we have.
At first it may appear contradictory that we want to develop
aspiration to practice and that we also want to try to reduce our idea
of practice as being something real and solid. But when we examine
it closely, rather than being contradictory, we find that these two
things work very nicely together. The whole problem is one of
suffering, and we are suffering because we are deluded. Delusion
comes about because we are ignorant. When we want to understand
what is taking place and we want the delusion and consequent
suffering to finish, that is the inspiration to practice. As we begin to
understand delusion, we see that it is due to ignorance that is
intimately linked with the solidification of the idea of our delusions.
We can see that our efforts are directed at removing the solidification
and we don't want to make that solidification even stronger. We can
see also that our striving can work hand-in-hand with trying to
understand what is taking place.
Question: I don't see how we can develop such a pure motivation

when our mind has impure ideas.
Rinpoche: When we examine our motivation, especially at the
beginning, we find most of the time we are uninspired and there is
not much to rejoice about. Even though that is true, it is extremely
useful to examine ourselves and then to change our way of thinking
for the better. If we don't examine our mind, learn how it works and
discover what is drawing us to do negative things, we will never
change. It is therefore important to see if our motivation is good or
bad and to think and try to change our motivation. If we do this
without getting lost in a constant analysis of self, then we will progress
from one level to the next until our useless habits can be left behind.
At the same time, we receive advice from friends, advice from
our lama and meditate on karma and results. The advice these people
give us should help that first process of looking at our mind. Also
examining our self helps us understand how we can help others.
Question: How does this fit with working with one's children?
Rinpoche: When we are trying to cultivate our understanding and
also to bring up our children, then we are trying to reduce our
attachment. But we have to make a judgment of involvement and
love and compassion. When we get rid of our involvement, it doesn't
mean we get rid of our love and compassion. In practical terms, we
have great love and sympathy for our children, and when we are
trying to reduce involvement we know not to solidify that reality.
Because of our great love and compassion, we teach our children
whatever dharma we can and set an example of love and compassion
in the context of not being over involved.
277
C H A P T E R T W E L V E
Application of Realization of All Aspects
T O P I C IV.
T H E APPLICATION OF REALIZATION OF A L L ASPECTS
The first three topics concerned wisdom, with the first topic having
ten subtopics, the second eleven subtopics and the third nine
subtopics, making thirty in all. The next four topics will deal with
application. The fourth topic is the application to realization of all
aspects. This has eleven subtopics.
A. ASPECTS
The particulars of the knowledge of the bases

Are the defining characteristics that are called "the subjective
aspects."
Because omniscience is threefold.
They are asserted as threefold. [122]
Beginning with the aspect of non-existence

Up to the aspect of immovability,
Four for each one of the realities.
And fifteen of them for the path are explained. [123]
The cause, the path, suffering.

And cessation — in due order —
Were declared [to have] "eight, seven,
Five, and sixteen [aspects]. " [ 124]
Beginning with intense application ofmindfulness,

The final aspects of the Buddhas
Are classified as three[fold] omniscience
In concordance with the reality of the path. [125]
Thus, with respect to the disciples, the bodhisattvas,

And the Buddhas — in due order —
They are asserted as thirty-seven, thirty-four,
And thirty-nine [aspects]. [126]
The first subtopic of this topic is called the aspects and refers to the
first three topics of this text: knowledge of omniscience, knowledge
of the path and knowledge of the basis, but from a fruition standpoint.
The first major topic, the knowledge of omniscience, is analyzed in
three parts comprising thirty-seven points for the first part concerning
the fruition of the shravaka, thirty-four points for the second part
concerning the fruition of the bodhisattva and thirty-nine points for
the third part concerning the fruition of Buddhahood. The second

major topic, the knowledge of the path, is made up of thirty-six
points. The third topic, the knowledge of the foundation, contains
twenty-seven points on the Four Noble Truths, four each for the
first, second and third truths and fifteen for the fourth truth. Adding
these together, we have a total of 173 points, and these are actually
listed under this section called aspects.
B. APPLICATION OF PRACTICE
Next is the actual application of practice and it lists twenty different

approaches to practice. But before we look at these actual modes of
practice, we must first consider the person who is able to listen to
the Prajnaparamita teachings, secondly adopt them and thirdly
maintain them.
1. T H E SUITABLE VESSEL (THE PRACTITIONER)
The ones who have treated the Buddhas excellently,

And have created positive roots in relation to them,
Are endowed with protectors who are spiritual friends.
They are the vessels for listening to this. [127]
They have relied on the Buddhas, asked everything,

And have engaged in generosity, ethics and so on.
Through that, the genuine ones asserted that they are the vessels
Who accept, apprehend and so on. [128]
We have three vessels: the vessel of listening to the teachings, the

vessel of adoption and the vessel of integration. In the vessel of the
person listening there are three points, the vessel of adoption two
points and the vessel of integration one point, making a total of six
points. It is through these six points that we understand the actual
person who is applying him or herself to the practice.
The three points for a suitable vessel for listening 39 to the

Prajnaparamita are, firstly, that we must have strong faith and
devotion to the Buddha and really rely on him. This conviction in
the Buddha will make our mind receptive to the Prajnaparamita
teachings. The second point is that we will accumulate virtue and
gather goodness ourselves because of the inspiration. The third point
is that since the Buddha's passing away, we can't meet the Buddha
personally and so we receive the practice advice from a spiritual friend.
So resorting to the Buddha, accumulating virtue and turning to a
spiritual friend are the three necessities for us to become a suitable
vessel for listening to the teachings.
Next is the vessel of adoption of the teachings. First we need to
adopt the teachings by placing our trust in the Buddha. Secondly,
after placing our trust in the Buddha, we need to think about the
teachings and question them and resolve our doubts so that we can
develop an unambiguous result.
The vessel of integration is that we need to integrate these
teachings by making the six paramitas a living part of our life and
putting those paramitas into practice.
2. T H E ACTUAL PRACTICE
Because it is non-abiding in form and such,

Because it ceases training in it,
Because its suchness is profound,
Because they are difficult to fathom, [129]
Because they are measureless,

Because realization is long and with great hardships,
Because it is prophesied, irreversibility,
Definite emergence, uninterrupted, [130]
Close to enlightenment, swift,

Others' welfare, because there is no increase and no decrease,
Not seeing phenomena or non-phenomena or any such,
Not seeing the inconceivability of form and such, [131]
Not conceiving form and such

As their characteristics or their entitiesy
Bestowing precious resultsy
Their purity, and entailing limitation. [132]
There are twenty things we need to do in our practice.

$• First, we have to apply ourselves to emptiness by
understanding that form and all the other aspects of apparent
existence do not have a true and stable reality of their own. In this
first point of application, we come to understand their emptiness.
$ In the second point of application, we come to understand
that emptiness, which is the true nature of things, is quite profound.
Sometimes we have to meditate on something, sometimes we have
to meditate without something. Sometimes we consider that things
are there, sometimes that they are not there. It is not straightforward
where we can say that the true nature is this and this. Rather, we
approach it in many different ways, which often seem contradictory,
but actually there is no problem because there is a certain amount of
work on the relative level and that is why we do all these modes of
practice, while on the ultimate level there is nothing to achieve. When
we understand we have these two levels of relative and ultimate
working together there is no problem.
3& The third application is that we must understand that
emptiness is even more profound than it seemed at first.
3& The fourth application is that emptiness is even more subtle.
So the second, third and fourth applications are that we arrive at a
more and more profound understanding.
$• The fifth point of the twenty modes of application is that in
order to gain actual insight into that which is so profound, we need
to practice for a long time and extensively.
$• The sixth application deals with the prediction concerning
our own enlightenment. When we have practiced long and extensively,
we develop such a profound state that we see the Buddha and the
Buddha predicts our enlightenment. 40
& The seventh application is that, having received the

predictions from the Buddha, we are placed on a path that we cannot
fall from. This is the non-returning aspect of the practice.
$• The eighth application is that through extensive efforts of
the first seven applications, we will obtain release from samsara.
^ Ninth, because of the certain release of the eighth application,
there will no longer be any obstacles that have the power to interfere
with our progress.
$• The tenth application is called closing in because when we
reach this level of application, we are closing in on Buddhahood.
$• The eleventh application is swiftly obtaining the end result,
meaning that at this point Buddhahood comes about quickly.
$• The twelfth application is perfecting our beneficial activities
for other beings.
& The thirteenth application is there is no increase, meaning
that there is no increase in the good qualities and abilities of an
enlightened person. Obviously, on the relative level of reality, there
is a tremendous increase of good qualities and powers at these high
levels and a great decrease of the negative qualities at this level of
practice. However, on the ultimate level there is no increase in these
qualities taking place.
& The fourteenth application is that there is no decrease,
meaning there is no decrease in the good qualities and abilities and
this parallels the thirteenth application.
$fr The fifteenth application is no longer seeing dharma or
non-dharma. This means that at this level we no longer see things in
terms of what is most desirable or excellent (dharma) and what is
inferior (non-dharma). Because of the insight we have into the true
nature, which transcends ideas of dharma and non-dharma, our vision
no longer crystallizes ideas in that way.
$• The sixteenth application is understanding how inconceivable
form and the other skandhas (feeling, discrimination, formation and
consciousness) are. In the light of the true nature, we experience the
manifestation of form and it is inconceivable because in the
indiscriminate there are discriminate things which appear.
$• The seventeenth application deals with how we no longer

intellectually perceive any characteristics for form and the other
skandhas; we no longer ascribe intellectual labels to the other skandhas
as being this and that quality.
& Because of the previous seventeen applications, we attain
the most precious result and reach the end of our evolution in the
eighteenth application.
& The nineteenth application shows how pure what we are
achieving actually is in terms of being free of mental or emotional
alloys that could be spoiling it.
$• The twentieth application shows how things go from better
to even better. Particularly, through the profound bodhisattva levels,
we obtain this amazing purity going from excellent to more excellent
to even more excellent.
C. T H E (POSITIVE) QUALITIES
Having vanquished the power of demons and so on

Constitute the fourteen types of qualities. [133]
When we reflect on the qualities, it is of vital importance to open

ourselves to the blessing of the Buddha. The Buddha with his great
love and care is universal and embraces all beings. It is not as though
the mind of the Buddha was just directed towards a few of his students
and he cared only for them, and they were the only ones capable of
following him. But, as we know, the Buddha's love, concern and care
spread out to touch all beings, who are endless because they go to
the very ends of space.
So from the Buddha there is the ever-present radiation of his
blessing, and to open oneself to it depends not on what the Buddha
can do but what we can do. So even though the Buddha's blessing
touches everyone, it doesn't have in itself the power to mature them
just like that nor to help beings whether they wish it or not. Receiving
the Buddha's blessing depends on our own openness and receptivity.
Our openness depends very much on the amount of aspiration and

faith we have and the amount of confidence that we place in the
Buddha and his teachings. If we have great confidence in the Buddha
and his teachings and aspire to be like him, then this will cause us to
become more and more open and receptive. This receptivity will
then enable the wonderful meaning of the Buddha's teaching to
become part of us, and it's through that inspiration that we will
practice the six paramitas and so forth. An example illustrating this
openness is the sun. When the sun shines, its light falls everywhere
on the earth and on the planets. If you have a cave that has an entrance
which faces south, it will receive the fullness of the sun's heat, light
and warmth. But if the mouth of the cave faces north, then even
though the sun is shining all the time, it will always be in the shadow.
Similarly, even though the sunlight of the Buddha's blessing is always
there, whether it benefits us or not depends on how receptive we are.
After first opening ourselves to the Buddha's blessing, there comes
an actual penetration, so that we are actually embraced by the
Buddha's qualities, let us say, so that what takes place is that we need
confidence in the Buddha and his teachings and through that we
will practice. As a result of the practice and cultivation of the
paramitas, we will receive an actual contact with the powerful qualities
of the Buddha and his teachings. They will become a manifest part
of our own practice and experience. We then have a much deeper
contact with the power of the Buddha to teach and the qualities.
This is a much deeper level of quality than, first of all, opening
ourselves to the authenticity of the Buddha's teachings.
Although there is a list of fourteen different qualities of the
application mentioned here, such as that we get close to Buddhahood,
that there is great meaning, that there are untainted qualities and so
on, I will not discuss them individually.
D . T H E FAULTS ( T H E PROBLEMS IN PRACTICE)
The faults are to be definitely realized

As four sets often plus six. [ 133]
In our practice there are all kinds of problems and these depend very
much on each individual concerned. Some people are slow and dull-
witted and they have particular kinds of problems to overcome in
their practice. Some people are sharp-witted, maybe even too sharp-
witted, and they have a problem to overcome. Some have physical
difficulties and some have mental problems they need to overcome.
All of these different aspects need to be addressed. For instance, the
dull-witted will take a long time to grasp the point, mature and
progress. The only way they can manage to progress is through a
tremendous amount of diligence, to apply themselves again and again
and go through even greater hardships in their practice. If they do
so, they will achieve the result. So what they need is very intense
application. More sharp-witted people may have great understanding
and generally speaking they can progress very quickly, but sometimes
such persons will become proud and lazy. Because they understand
things quite easily, they will slow down and become very proud,
thinking "I have this quality and that quality." Such traits also
present a problem that needs to be overcome by working very
diligently on oneself.
Sometimes we may feel quite ill at ease or have a physical problem.
Because of that we feel no inclination to practice and so don't practice.
These problems constitute an obstacle to our development and need
to be overcome. There are also mental obstacles which can arise that
stop us from penetrating to a very clear meditation, a very clear state
of understanding and realization. Sometimes this comes about
through agitation or through torpor or through distraction; our mind
is not very flexible and peaceful, just not as workable as it should be.
These physical or mental conditions are obstacles, inasmuch as they
stop us applying ourselves to an understanding of Prajnaparamita in
the twenty ways that we discussed in the section on application.
Because they take us away from practice, they are faults which need
to be removed.
These various problems, whether they are mental or physical,
need to be eliminated. The first step is to be very clear-minded about
what does actually constitute a problem to our practice, so that we
know what has to be eliminated. So when physical uneasiness or
mental distraction or lethargy comes about, then it is very vital not

to consider it as being good but as being a fault. Sometimes we can
become involved with those states and it seems like it's the right
thing. This is a very big mistake, interpreting what is really a fault to
be a positive quality. So we need to recognize a fault as a fault, know
that it's a problem that has to be eliminated and then strive to do so.
The same applies to the positive qualities. If we are in a wrong state
of mind, we can mistake good qualities as negative. We need to be
very clear about qualities and then work very hard at increasing them.
When they finally do emerge we should feel very joyful.
E. T H E CHARACTERISTICS OF PRAJNAPARAMITA
What defines should be known

As the defining characteristics. They are threefold:
Knowledge, distinctiveness, and function.
What is this entity ness is also the definiendum. [134]
Emergence of the Thus-Gone Ones,

The world, imperishable in its essential character,
The mental conduct of sentient beings,
Its withdrawal or outward focus, [135]
The aspect of non-termination,

Involved in attachment and such, vast,
Greatness, no size,
Consciousness cannot be shown, [136]
Mind cannot be watched,

Consciousnesses that are called "expansive and so on,"
Those that are other than that,
Are known as the aspect of suchness, [137]
And what is called "the Sages realize

Such ness and teach it to others. "
These comprise the defining characteristics of knowledge
In the context of the all-knowledge. [138]
Emptinessy signlessness,
Complete relinquishment of wishes,
No arising, no ceasing and so on,
The completely unconfused nature of phenomena^ [139]
Non-formation, non-conceptualization,
Thorough distinction, and no defining characteristics.
These are asserted as the defining characteristics of knowledge
In the context of the knowledge of the path. [140]
It abides in dependence on the feature of just those,

Is something to be respected,
The very highest, to be pleased,
Glorified, no creator, [141]
The knowledge that thoroughly engages,

Teaching what was not seen,
The world [as] an aspect of emptiness,
Expressing, making known, making directly manifest, [142]
Teaching inconceivability and just peace,

Cessation of the world and discriminating notions.
These are explained as "the defining characteristics ofknowledge>f
Within the scope of the knowledge of all aspects. [143]
The subjects that perceive the realities are distinguished

By the distinctive features of inconceivability and such.
Through the sixteen moments,
The defining characteristics of the distinctive features are
explained. [144]
Inconceivable', unequalledy
Completely beyond evaluating and being countable.
Accumulating all that is noble, object of awareness
Through skill, the very knowledge not in common, [145]
Swift knowledge, no decline and abundance,

Accomplishing, being perfectly accomplished,
Observing, involving support,
Purity of extremes, mentor, [146]
And no relishing. The distinctive features

Are to be known [through] the essential character of these sixteen.
Through these, the path is far more noble than others.
Thus, it is the distinctive path. [147]
It is called benefit, bliss, and protection,

The refuge of human beings,
The abode, the friend in battle, the island,
And the perfect leader. [148]
It is spontaneously present, possesses the character

That the results through the three vehicles are not manifested,
And, lastly, it is the supporting activity.
These are the defining characteristics of the function. [149]
Absence of afflictions, signs, characteristics,

Discordant factors and remedies,
Difficulties, definite,
Objective, non-observation, [150]
Having ceased manifest clinging,

What is called uobserved object,"
Discordant, unobstructed,
No basis, no going, no arising, [151]
And not observing suchness.

Since the essential character of these sixteen entitynesses
Defines something like a definiendum,
It is asserted as the fourth defining characteristic. [152]
This subtopic is called simply characteristics, meaning the

characteristic of the Prajnaparamita itself. The Prajnaparamita is the
object of our study and it needs to be integrated into our own existence
and made part of our realization. Actually, the Prajnaparamita has
really only one characteristic, it has one nature. But because
Prajnaparamita is of such importance in our development, it is treated
here through four principal characteristics. Once we know the
characteristics, these key features of Prajnaparamita, we'll be able to
work on them and get a very proper and balanced picture or
appreciation of Prajnaparamita to integrate into ourselves. Then we
will get a very good result.
3& The first characteristic of Prajnaparamita deals with the
very essence. We find that the Prajnaparamita is concerned with the
very essence of phenomena. We know that all of the suffering, the
problems, hardships and the confusion of samsara, the root of all
those problems can be traced to one thing, ignorance. Because of
ignorance, there is delusion. Once there is delusion, then the whole
complex process of samsaric problems emerges. When we try to
become free of that, then we try to understand what is happening, to
understand how the illusion can happen, what the illusion is. More
than that we need to find what it is that is not deluded, what is clear
and proper within ourselves. It is the Prajnaparamita which helps us
to discover that. In particular, it helps us to find the very essence, the
very heart nature which is free from delusion. So the first point is
that it is intimately concerned with this very essence of things.
$fr The second characteristic of Prajnaparamita is its excellence;
it shows us the superiority of the Prajnaparamita. When we act in
this world of objects and things and ideas, which are already the
product of delusion and our ignorance, then whatever we achieve, if
we look in a very global way, is not really that worthwhile. It doesn't
have any essence to it, it doesn't have much meaning. However, when
we cultivate Prajnaparamita, we are going beyond the delusion and

ignorance and are coming to terms with the truth. Truth has a lasting,
useful result, because the Prajnaparamita is such an excellent and
superior teaching. If the Prajnaparamita is present in what we do,
then the result is really worthwhile. If it's not there, then it is fairly
worthless.
$• The third characteristic of the Prajnaparamita is knowledge.
The Prajnaparamita is not dull or unclear, but rather it is seeing
clearly the way things are. Through the power of Prajnaparamita, we
actually understand things, because it has the quality of knowing, of
realization.
^ The fourth characteristic of the Prajnaparamita is that of
the most complete function. It is through the Prajnaparamita that
we can achieve our own benefit, that we can understand and get rid
of suffering, the kleshas and so on and develop the different qualities.
Prajnaparamita wisdom will also enable us to achieve the benefit of
others, to help and guide them. It is mainly through wisdom, through
understanding how things are, that we develop the motivation to
help others. So at the very root of all these, we can say the
Prajnaparamita has the very best function.
E I N AGREEMENT WITH LIBERATION
Full generosity and so on with no characteristics

Are the skill in perfect accomplishment.
This realization of all aspects
Is asserted as the partial concordance with liberation. [153]
Confidence that observes the Buddha and so on,

Vigor in objects of engagement, such as generosity.
Recollection as excellent reflection,
Non-conceptual meditative concentration, [154]
And knowledge that knows

Phenomena in all aspects are the five aspects.
It is asserted that perfect Buddhahood is easy to realize

By those who are sharp, and difficult to realize by those who
are dull [155]
The sixth subtopic deals with the first path of accumulation. The
stage of accumulation is sometimes called the stage that leads to or is
in harmony with liberation. This is liberation from samsara, liberation
from our defilements. Final liberation, of course, only occurs at
B u d d h a h o o d . From the viewpoint of the shravakas and
pratyekabuddhas, liberation is when one becomes an arhat. But on
the second path of application, we have already attained some
preliminary liberation. Defilements will have lost their power and
we will be free from the sufferings of the lower realms. What makes
it happen is the first stage of accumulation. It's what we do on that
level that really sets the wheels in motion for us to overcome our
negativity, our ignorance and our defilements, to get out of the very
tight mesh of samsara. So that is why the path of accumulation is
called in agreement with liberation.
1. T H E ESSENCE OF THE PATH OF ACCUMULATION
On this first path we are trying to understand the emptiness of

phenomena in order to free ourselves. So in the beginning we are
very involved with things, we are very attached to our ideas of reality
and to the apparent realities themselves. To break through this
attachment, we need to understand the three circles of subject, object
and their relationship. On the path of accumulation we already
studied what that means, we became familiar with the idea and we
contemplated quite deeply the meaning of the absence of the three
circles. Through that we became able to understand the absence of
characteristics and saw that the heart of that is wisdom. As we become
more familiar with this way of acting beyond subject, object and
their relationship, we achieve the six paramitas. When we have the
understanding of the three circles, then in the light of that
understanding, we will practice generosity, moral ethics, patience,
diligence, meditation and cultivate our wisdom. Because we no longer
believe things to be solid, we can practice the paramitas very much

better than before. Because of this understanding, we can practice
much more vastly and much more effectively. Through that
understanding, we gain realization of all 173 principal aspects of
the Prajnaparamita. It's because of our very skillful practice that
we come to grips with all of those various aspects; they begin to
become familiar.
2. T H E QUALITIES NEEDED FOR LIBERATION
Next we look at what qualities are needed to proceed on the path of

accumulation. Here, there are five qualities.
The first quality is to have faith in the Three Jewels: confidence
in the Buddha, because we appreciate just what a rare and excellent
state Buddhahood is. We come to understand the magnificence of
that state, we long to achieve it and we gear the whole of our existence
towards liberating ourselves. Likewise we turn to the dharma, which
is the teachings of the Buddha and to the sangha, who are the friends
on the path. If we really don't have faith in Buddhahood, we will not
have much feeling for the dharma that the Buddha gave. Likewise, if
we don't have very much confidence in the dharma, we won't have
much confidence in the teachers who hold those teachings or friends
who show us the path.
However, if we do have very strong faith in the Buddha, then we
will realize the great value of the teachings and assimilate them. Then
we will turn to those very rare friends, who enable us to understand
the teachings and open the meaning of the teachings to us. This
faith is not blind faith but a faith based on understanding and
appreciation. So faith in the Three Jewels is the seed from which will
sprout all of the other qualities.
The second quality is diligence. The text says that we need to
have diligence in the object, meaning that rather than just practicing
the most excellent path of the dharma from time to time, we need to
apply ourselves wholeheartedly to the practice of dharma. Of course,
if someone does bits of practice here and there, there will be some
result from it, and there may even be some tangible result that we
can see in this very life. But practically, the situation in which we
find ourselves is that we are stuck with the backlog of karma and
mental conditioning that we have been creating for many, many lives.
There is a lot of work to do, many obstacles to remove, so we need to
apply ourselves fully to the excellent path of the dharma.
The third quality we need is the best attitude, which means that
our motivation should be the very highest, most noble quality, which
means that the motivation behind what we do needs to be very
beneficial and not harmful. We should also have a very large view, a
motivation that is naturally good, vast and on a grand scale. Of course,
we cannot change our conditioning and our entire motivation
overnight. But as much as we can, we can bear in mind the nobility
of such an attitude and motivation, and through mindfulness, try to
integrate this and make it part of us.
The fourth quality is non-conceptual samadhi. We all feel that
we have control over our own mind, but really when we look at the
situation, we don't have control over our own mind. If we had, if we
wanted to practice what is good and achieve the qualities, then we
could simply do so. If we wanted to get rid of all of the bad things
and the obstacles, if we had control over our mind, then we could
simply do so. Of course, the real situation is not like that because we
don't have control over our mind. If we want to rest in meditation,
then we don't have enough control to simply do it. So we really
need to get to the heart of the problem, to be in control of our
mind. What helps us to do that is to rest in non-conceptual
meditation or samadhi.
The fifth quality we need is omniscience. We are still talking
about the path of accumulation and it is on this path that we begin
to acquire such wisdom; we acquire the wisdom of hearing, of
contemplation and of meditation. First, we hear (or study) the
teachings of the sutras and shastras and we become familiar with the
ideas of the dharma. This first stage is called the stage of listening. In
the next stage we think very deeply about the meaning of what we're
studying, trying to come to a much deeper understanding. This is
called the contemplation stage of wisdom. As we familiarize ourselves
with the true meaning, particularly through meditation, we come to
the meditation stage of wisdom. These three steps of listening,

contemplating and meditating give rise to the wisdom of the true
nature of phenomena.
Those five qualities support a bodhisattva's progress through the
stage of accumulation: confidence in the Three Jewels, diligence,
mindfulness or the very best attitude, samadhi and wisdom. For
someone who has these five qualities it is relatively easy to gain
realization of the Buddha's teachings. Someone for whom these
qualities have not yet manifested will require much more work in
order to progress and gain realization.
People with sharp faculties find it relatively easy to achieve
realization, and those with blunt faculties find it much more difficult.
But sharp or blunt faculties shouldn't be understood too solidly or
absolutely. We may examine ourselves closely and find that we have
very good faith and confidence in the Buddha's teaching, that we are
very diligent, we are very mindful of what is a noble attitude, we are
to a large extent a master of our mind and can enter into meditation
and cultivate wisdom. In this case one is a person described as having
sharp faculties. On the other hand, if we examine our mind and
existence and find that we have little confidence in the Three Jewels,
with only a smattering of diligence, not very much nobility of mind,
not much power to meditate and not much wisdom, we are described
as having blunt faculties. However, we are not stuck with blunt
faculties forever and will not always be like that. It's not so solid a
situation because we can transform ourselves from a blunt person to
a sharp-witted person. It is quite feasible to develop more and more
confidence, to increase our diligence, our mindfulness, our nobility
of attitude, meditative power and understanding. We can transform
ourselves from being quite a dull and blunt person into a very sharp
and workable person.
This chapter has covered the path of accumulation, which in the
text is called the path well in accord with liberation.
Questions
Question: Can't this detailed analysis suffocate any insight we might

have on the path?
Rinpoche: Later on in the path, when we reach profound realization,
then things will happen on their own accord and there will be a
natural evolution in our practice. To get to this high level, however,
we need to understand the Prajnaparamita very well. To understand
the Prajnaparamita, the best thing we can do is to understand the
path extremely clearly, which is what we are doing here. If we meditate
and study these points, then gradually there will arise clarity about
the Prajnaparamita and our understanding will increase. This in turn
will help our meditation and realization to develop naturally. But if
we just wait for them from the very beginning to arise on their own
accord, they will never arise.
Question: I still wonder at the use of learning the text in this way. It
is so hard to digest because there is so much information in such a
concentrated way, so many points and subtopics. How was the
Prajnaparamita taught in Tibet?
Rinpoche: This is a very good question because that question can
help us understand what really is the use of this sort of study. In
Tibet, there was a union of the vast tradition of the sutras and the
profound tradition of the tantras. These two worked hand-in-hand
and reinforced each other. These days people associate Tibet more
than anything else with the Vajrayana, just as they associate Ceylon
with the Theravada tradition. Even though Tibet was such a perfect
home where the Vajrayana was kept intact and pure, we should know
that in Tibet there was a joint practice of the tantras and sutras. The
tantras contain very profound techniques, so the tantras are usually
called the profound approach to dharma. The sutras contained all of
the possible information and discourses and they are very vast and
comprehensive, so they are called the vast approach.
We should never underestimate how much these two traditions
can benefit each other. It is through what we understand of the vast
sutra tradition that our Vajrayana practice really becomes meaningful,
and it is through the Vajrayana techniques and skillful means that

we can actually traverse all these stages of understanding, the path
that we read about in the Prajnaparamita.
Here we are going through the whole Prajnaparamita very quickly.
The actual Prajnaparamita is in 100,000 verses and if we were to
work our way through it very thoroughly in terms of academic
understanding and deepening that to an actual realization through
practice, it would take years. So instead, what we do is get some idea
of the Prajnaparamita through this extremely condensed form. We
cover the various points of what the development of this wisdom is
and then, when we practice Vajrayana, those very skillful means will
enable us to develop quickly. This teaching is to give us the means to
gain the realization, gain the understanding, rather than just doing
the technique in the dark, not knowing why we're doing it or what
the results will be. This study helps our tantric practice because we
know there is a very great meaning behind it. It's not just something
we do because it's there to be done. It is very good to grasp the
essence of Prajnaparamita through this sort of study, even though
it is so concise.
Question: Why is the Vajrayana also called the Secret Mantrayana

path?
Rinpoche: The word in Tibetan that we translate into English as
Vajrayana is sangngak. The first syllable is translated by many scholars
as being secret. The second syllable ngak means mantra so people
translate it as the Secret Mantrayana tradition for the Vajrayana. I
believe this word secret doesn't really give the right impression, because
it gives the impression of something very esoteric that cannot be
passed on to others. That's not really the point. The tone of the syllable
sang implies much more, something which is vital, that is a key factor
rather than something which is secret.
If you've got a car, for instance, then the vital point in the car is
the motor, because it's the engine which determines how quickly
you get to the place you're going. With the Vajrayana, then, what
we're doing is developing and awakening the most vital factors for
quick progress, so that we develop in the most effective way the very
essence of the creation and completion stage of meditation; we learn

how to work with things in the very best way. It's this feeling of
getting to the pith of things, generating the very best of all things,
touching the nerve of what is most useful to our practice that this
first word sang conveys, much more than some sort of esoteric sense.
299
C H A P T E R T H I R T E E N
of Application
G. I N AGREEMENT WITH DEFINITE EMERGING
The observed objects of heat here

Are praised as being all sentient beings.
They are explained as ten subjective aspects.
Such as an equal mind towards these. [156]
One turns away from evil oneself

And, through abiding in generosity and so on,
One establishes others in that,
Expresses praise, and [makes them] conform. [157]
fust like peak, endurance

Knows the realities associated with the support of oneself and
others.
The supreme dharma is likewise
To be known through ripening sentient beings and so on. [158]
In our efforts to help all beings, we are studying in particular the

Prajnaparamita because it is the main element that will bring about
enlightenment. When there is the presence of the Prajnaparamita,
there is the main cause for reaching enlightenment, but if something
is not enriched by the presence of Prajnaparamita, then it cannot
lead to enlightenment. This is why the study of Prajnaparamita is
very important and necessary. Since the Prajnaparamita gives rise to
the Buddhas' enlightenment, it is called the Mother of all the Buddhas
or "the Great Mother," because wisdom is what gives rise to all the
Buddhas. The Prajnaparamita is also what causes the emergence of
all the good qualities of the shravakas and the pratyekabuddhas, so it
is the Great Mother that gives birth to all the dharma qualities,
including the highest one, B u d d h a h o o d . So we study the
Prajnaparamita so that we can achieve Buddhahood. To do this, we
need to get some idea of the significance of the Prajnaparamita, we
need to establish its meaning properly and that we can do through
first studying and then contemplating, through thinking very deeply
about the meaning of our studies and what the implications are.
The whole foundation of the Prajnaparamita is the most
immaculate teaching of the Buddha. But because the Buddha's
teachings are so vast and comprehensive, we are studying here a very
concise form of the Prajnaparamita, namely, the Abhisamayalankara
of Maitreya. It gives us point-by-point a first introduction so that
we can have a clear picture of the overall meaning of Prajnaparamita.
So we should think that by studying the Abhisamayalankara we are
here studying the Prajnaparamita as a vital part of our own progress
toward Buddhahood.
In the last chapter we covered the path of accumulation. In this
chapter we will look at the path of application. We have already
studied the path of application in each of the first three chapters. We
may wonder why we are repeating ourselves, but in fact it is not the
same as before. In the first topic, the knowledge of omniscience, the
path of application was treated mainly as a cause, a foundation. In
the second topic, knowledge of the path, we looked at the path of
application in a practical way, the way it applies to practice. In the
third topic, knowledge of the foundation, we also studied the path
of application, but in terms of the shravakas' path of application. In

this fourth topic, we will look more comprehensively at the way the
bodhisattvas approach and work on the path of accumulation.
While bodhisattvas are progressing through these stages, they
are not just concerned with those who are very close to them, their
own family, their brothers, sisters, loved ones and friends in the same
town or in the same country, or the same race or even the same
species as themselves. Rather, bodhisattvas are concerned with helping
all sentient beings. We may think that a bodhisattva should help
everyone they meet, for instance, but that would still only cover a
few beings they experience within their own subjective reality. There
are many fish under the water, many birds and animals in remote
places one will never meet. Besides that, there are many beings beyond
our realms of perception (such as hungry ghosts and hell beings).
We should know very clearly that the focus of the bodhisattvas'
attention, the object of the reason that bodhisattvas are so devoted
to the practice is because they are concerned about every sentient
being. They work for all sentient beings because they love them and
they have great compassion for them. Besides having love and
compassion for every sentient being and being concerned for them,
their love and compassion is equal for all sentient beings. The
bodhisattvas see all beings as equal and love them all equally. For
that reason, they are working for all of them. So they do not give
their love and compassion more to some and less to others, but give
the maximum of their love and compassion to absolutely all sentient
beings. That is the main object of their attention as they go through
the stage of application. This even and impartial attitude towards all
beings will be examined through ten aspects.
$• The first aspect of this stage of application of a bodhisattva's
love is the equality (Tib. nyam pa)41 of the love. A bodhisattva helps
beings as much as possible, helps them achieve happiness and helps
them to become free from suffering. This is the same towards each
and every being.
$• The second aspect is equality in their desire to benefit others.
The way the bodhisattvas help others is to protect them from harm,
from fear and to give them shelter and positive aid. They do this
very evenly with the same attitude towards everyone, not favoring
some or excluding others from the way that they benefit and protect.
$• The third aspect is that a bodhisattva has no aggression or
hatred, whether someone is friendly or whether someone is trying to
hurt them. Obviously, they would feel no hatred towards those who
are sympathetic, but even though someone is very difficult, they still
have this same even mind in which hatred doesn't arise. Hatred,
wishing to harm others and thoughts of revenge would only produce
more suffering. This helps no one and is therefore pointless. It only
gives rise to problems. Therefore, bodhisattvas do not develop hatred
towards anyone. Because they have no hatred, they do not harm
beings by either physical or verbal actions, and this is shown in the
next two aspects.
& The fourth aspect is their equality of nonviolence, not
harming. So this is a physical aspect of not doing harm to anyone,
either for selfish reasons or in retaliation.
& The fifth aspect is not saying anything damaging with either
angry or harsh or bad speech of any sort of speech aimed at hurting
others. Bodhisattvas neither speak nastily nor wish to speak nastily.
So those are the first five of the ten ways in which bodhisattvas are
even or impartial towards other beings.
The following five aspects show how the bodhisattvas on the
path of application relate to beings.
$ Sixth, they consider all beings as just as kind as their own
mother and father.
& Seventh, they think of them with very great affection, as
one thinks of one's brothers and sisters, so they feel a brotherly bond
with beings.
$• Eighth, through developing their love, they consider beings
to be like their own children, so in the same way that one cares for
one's children, bodhisattvas cultivate love to care for other beings.
$fr Ninth, they love other beings like close friends and family,
have the feelings of sameness, this sort of family link, this general
oneness.
•& Tenth, they have a constant and unrelenting care for
everyone, just as one has for one's kin. In the same way that one
never abandons one's kin, one has this feeling of obligation, feeling
of wanting to help no matter what, Bodhisattvas also have this
feeling for all sentient beings.
With those five types of ideas, then, they have equality of love: it
shows their equality of thinking for beings. Altogether, these are the
ten ways in which we consider the sameness of the bodhisattva's love
and approach on the level of the path of application
H , IRREVERSIBLE PATHS 4 2
Starting with the branches of definite distinction,

[And including] the paths of seeing and becoming familiar,
The bodhisattvas who dwell on these
Are the irreversible assembly here. [159]
By stating twenty aspects of

Signs, such as turning away from form and so on,
These are the defining characteristics of irreversibility
Of those who dwell on the branches of definite distinction. [ 160]
Turning away from form and so on,

Termination of doubt and non-leisure,
Oneself abiding in what is positive
And establishing others in that, [161]
Generosity and so on of those with another support,

No indecision even with respect to the profound actuality,
A body full of love and so on,
Not being associated with the fivefold obscurations, [162]
Completely vanquishing latencies,

Mindfulness and alertness,
Cleanness of garments and so on,
The body is not befallen by parasites, [163]
A mind without crookedness, adopting

Purification, no miserliness and so on.
Proceeding by being endowed with the nature of phenomena,
Searching the hells for the welfare of sentient beings, [164]
Others being unable to lead one astray,

When demons intensely teach other paths
One realizes "these are demons,"
And the conduct that the Buddhas take delight in. [165]
Through these twenty signs,

The ones who dwell on heat,
Peak, endurance, and the supreme dharma
Do not revert from perfect Buddhahood. [166]
The sixteen moments of endurance

And cognition on the path of seeing
Should be known as being the defining characteristics
Of irreversible bodhisattvas. [167]
Turning away from discriminations of form and so on,

A stable mind, completely renouncing inferior vehicles,
Complete termination of the branches
Of meditative stabilities and so on, [168]
Lightness of body and mind,

Skill in means of dealing with what is desirable,
Constantly pure conduct,
Completely pure livelihood, [ 169]
The aggregates and so on, those that interrupt,

The accumulations, the battle
Of the faculties and so on, and miserliness and so on:
Involvement and subsequent involvement in these [170]
In which one abides have been ceased one by one,

Observing not the tiniest phenomenon.
Certainty about their own ground [or]
Dwelling on the three grounds, [171]
And giving away ones life for the sake of the dharma.
The sixteen moments of this kind
Are the signs ofirrever sib ility
Of those with intelligent insight who dwell on the path of
seeing. [172]
The path of meditation is profound:

Profound emptiness and other such
Profundities are the very release
From the extremes of sup erimposition and denial. [173]
During the branches of definite distinction.

The path of seeing, and the path of meditation itself,
One reflects again and again,
Evaluates, and definitely realizes. [This is] the path
of meditation. [174]
Because it is a continuity,
The lesser, medium, and great.
Are classified as the lesser of the lesser and so on.
Thus, it is asserted as ninefold in type. [175]
What was taught as countless and so on

Does not endure on the ultimate level.
[But] on the seeming level, the Sage asserted
The concordances with the cause, loving compassion. [176]
"In the functional entity, which does not exist as an expression,

Decline and increase are not appropriate.
Through this path called 'meditation,'
What should decline, and what should be obtained?" [177]
In the same way as enlightenment,

This accomplishes the intended objective.
Enlightenment is the defining characteristic of suchness,
And this is also asserted [as having] its defining characteristic.
[178]
That the mind could become enlightened through an earlier one

Is not suitable, nor that it could through a later one.
In the same manner as in the example of a lamp,
The profound nature of phenomena is eightfold. [179]
Profundity in arising, ceasing,

Suchness, knowable object,
Knowledge, conduct, non-duality,
And skill in means. [180]
The eighth subtopic deals with the way in which bodhisattvas are
non-returners, meaning they do not fall back from this path. This
applies to the path of application, the path of insight, and the path
of cultivation.
When we reach the path of application, we will never fall through
the power of karma into the lower realms, so there is already a
definitive stage of progress. We have gone beyond the possibility of
being born into the lower realms through our own karmic power. It's
something that's quite automatic, because to reach that level of
application, we need to remove the results in terms of karma, which
would normally cause us to be reborn in the lower realms. Also, on
that level we have removed the worst kleshas, the mental defilements,
which are in themselves the cause for being reborn in the lower realms.
So in terms of cause and effect, we have gone beyond the possibility
of rebirth in the lower realms through karma, although through great
love and compassion in order to help other beings bodhisattvas might
take birth in a lower state in order to be of benefit there, but it's not
through the uncontrollable power of karma.
When we reach the stage of insight, then at that level we gain the
real understanding into the true nature of phenomena. Because of
that, automatically, we join the ranks of those called the realized

beings or very noble beings who understand the true nature. Because
that experience is lasting and awakening, we can never fall back to
the state of an ordinary being. The term ordinary being applies to all
those who have not had the realization of the true nature. So we have
the state of non-returning, with this path of insight. Then, on the
path of cultivation, we cultivate this insight, we meditate on it to
make it all-embracing and we traverse the bodhisattva levels. With
each progress through the levels, we get rid of an even more subtle
level of blockage and we will obtain more qualities. As we progress,
each step is a non-returning step, so we keep the qualities. We never
fall back to a coarser level of things to be eliminated. So we can see
how bodhisattvas on those three stages are non-returners.
I. T H E APPLICATION OF THE EQUALITY

OF SAMSARA AND NIRVANA
Because phenomena are like a dream.

They are not conceptualized as existence or peace.
The answers to the objections that there is no karma and so on
Are sufficient as they have been explained. [181]
The next subtopic concerns the equality of existence and peace, which
are two epithets for samsara and nirvana. When we are progressing
through the irreversible paths, there will be certain signs. One of
these is that we will understand the equality, the sameness, of samsara
and nirvana. This sameness means that they have the same nature.
Before the path of application it was very important to work within
the relative level of samsara and nirvana. As long as we are under the
power of delusion and are experiencing that delusion, then it is of
prime importance to want to become free of samsara, which has the
very nature of suffering. It is very important to aspire and work for
nirvana, which is freedom from suffering. But when we have gone
beyond the grip of the delusion, then we need to know that there is
a sameness of the manifestation of samsara, which is the suffering
aspect of mind, and the manifestation of nirvana, which is the peaceful

aspect. We should not project on samsara too solid and immutable a
suffering of reality and dote on nirvana as a thing in itself. It is to
understand how they are both equal in terms of their actual nature.
We can go back to the example of mistaking the rope for a snake.
When we mistake the rope for a snake, we are under the grip of
delusion, and panic and suffer. It's very important to get out of that
panic, to reach a state of sanity and to realize what is really there.
Also it's really important to appreciate the suffering of being under
the delusion and the release of seeing the truth. But as far as what is
really there and what's been there all the time, the rope itself, as far as
this is concerned, then the projection of the delusion and its suffering
and the later release through understanding, these really are something
quite superficial. They are not really a part of what is the true nature.
Both are concerned with delusion and release from delusion. So
coming back to beings on the superior levels, the ones who are non-
returners, they realize the sameness in terms of the quality of
experience of samsara and nirvana. In realizing this equality of samsara
and nirvana, they then see how all phenomena are dreamlike.
The text now deals with a doubt we might have about the
inseparability of samsara and nirvana. We might be led to think,
"Oh well, if they are basically the same, then what is the point of
striving to obtain liberation, to get rid of suffering, to work on karma
and to cultivate meditation?" We need not entertain such doubts if
we understand the interrelationship between the relative and the
ultimate truth. When we talk about the sameness of nature, we are
looking from an absolute point of view. We're going to the very
deepest nature of phenomena. There we are looking at what has always
been and what has never really ever been. Using the example of the
rope, we know that it has always just been a rope. On the relative
level, we are looking at what takes place through delusion and how
to get rid of it. We're seeing the relative truth and the truth of what
takes place on the relative level of delusion: what needs to be done
and how to do it. If we look at the example of the rope and the
snake, we can see that very well. There has only been the rope there,
and the whole process of delusion and the liberation from delusion
takes place on the relative level, in terms of a relative subject relating

to that rope. We can eliminate our fear because there was never a real
snake there (on the ultimate level). It's only because it is a delusion
on the relative level of thinking it's a snake that we can eliminate
our fear. Delusions can be removed and that results in subsequent
liberation. If there were a real snake there, then it's a very different
story. It's the same when we consider our work in the relative area
of existence.
Samsara is the delusion that we've experienced for so long. If
samsara had authentic existence, an independent existence, and was
not just in relation to ourselves, then it would be very difficult, maybe
impossible to work with. We would have to physically change the
whole world in order to remove suffering. But samsara is related to
our deluded approach and that makes it a very workable situation.
The relative truth means working with the truth of what takes place
on the relative level, the delusion, the products of delusion. Within
the relative world, it is most meaningful to work on the purification
of karma, which is related to that process of delusion, by developing
meditation, which has the power of eliminating that delusion. But
at the same time, if we thoroughly understand the ultimate level and
understand what has really always been the backdrop for this relative
process, then we will see the equality of samsara and nirvana in terms
of the quality of their manifestations being products of the mind. So
these two fit together. The whole point is not to fall into doubt or
debate the validity of our relative activity, because we understand
this absolute relationship.
J. T H E APPLICATION OF PURIFYING THE W O R L D S
Just like the worlds of sentient beings,

The environmental worlds are impure.
Through accomplishing purity in those.
The Buddha fields are purity itself [182]
The tenth subtopic deals with the purification of the worlds.

Normally ordinary beings are much more subject to that which is
negative and unwholesome than to the good qualities, so there is a
predominance of desire, aversion, jealousy, pride, stupidity and so
on. Usually there are only a few of the good qualities, such as love
and compassion, aspiration, diligence and so on. When the inner
mind is like that, being mainly poisoned and with only a few good
qualities, then this causes the outer world to be experienced as a very
impure place. The way the outer world appears is intimately related
to the way the inner mind is conditioned. So according to beings'
conditioning and their karma, they perceive the world, the
environment in a certain way. The bodhisattvas are different because
through their activity of cultivating all the good qualities of love,
compassion, diligence and so on, they are removing more and more
of the poisons. When their inner mind is pure, then the outer
environment manifests as very pure. This is where we have the pure
dimensions of experience, pure lands and so on. We appreciate how,
through their practice, bodhisattvas are helping to purify the world.
Obviously it's not a question of environmental conservation or
change, but a question of training their mind and through their
activity helping others to purify their mind. Depending upon the
state of the mind of beings, the worlds will appear in a different way.
So generally speaking, bodhisattvas are purifying the worlds.
K. T H E APPLICATION OF SKILLFUL M E A N S
Those who are endowed with the object and the training
Go beyond the enemies;
Do not abide, [have] corresponding force,
And defining characteristics not in common, [183]
They are not attached, and not observing,

Have exhausted characteristics and aspiration prayers,
[Have] their signs, and no limit.
These are the ten aspects of skill in means. [184]
Skillful means in this context are understanding the kinds of activity

in which we need to engage our mind and practice. They deal with
the work of understanding the nature of things. Skillful means involve
conquering the various obstacles, blockages and negative forces.
Skillful means are developed in order to increase our own positive
qualities of practice. Skillful means are cultivated to help us quickly
achieve the goal; skillful means are cultivated in order that we can
really be of use to others and bring them to maturation.
Through these eleven subtopics we have now come to the end of

the fourth main topic of the book, which is called the actual realization
of all aspects.
313
C H A P T E R F O U R T E E N
Application wyen R e a c h i n g t(?e
T O P I C V.
APPLICATION W H E N REACHING T H E PEAK
The fifth main topic of this text is called the climax, peak or the
summit (Tib. tse mo), which is part of the second group of topics
called the four applications. As we apply ourselves to the path and
practice, we will traverse certain stages of improvement. Each of these
paths has its highest point or peak. So what we see is that the path of
application comes to a peak. Similarly, the paths of insight and
cultivation have their peaks or fruition. This topic has eight subtopics
that explain these peaks.
A. SIGNS OF THE APPLICATION OF THE PEAK
Even in dreams all phenomena

Are regarded like a dream and so on:
The signs of the training that has reached culmination
Are asserted as twelvefold. [185]
The first subtopic is the signs of reaching the peak in the path of
application. First, we experience the things of life to be like a
daydream. This way of relating to things is the sign that our actual
meditation on emptiness in combination with an understanding of
the twelve links of interdependence has matured to a certain point.
We really will understand all manifestations to be like a dream.
Another sign of reaching the peak, particularly on the path of
application, is that we have a dislike for the self-centeredness of the
Hinayana; we have no inclination for a state of peace and bliss for
ourselves because we are interested in helping other people. Another
sign of reaching the summit on the stage of the path of application is
that we will actually have visions of the Buddha, seeing the Buddha
face-to-face. There are several other signs of attaining the peak of the
path of application, for a total of twelve.
B. INCREASE OF M E R I T
By using examples in many ways.

Like the positive action of worshipping as many Buddhas
As there are beings in Jambudvipa and so on,
[This] has the character of sixteenfold full increase. [186]
The second subtopic after the signs of achieving the peak is that of
the increase of qualities. The sign of reaching the peak is that the
positive qualities will emerge in a very strong way. This is particularly

a result of a powerful accumulation of virtue in our existence. One
example of this is to imagine that everyone in the world is making
offerings to the Buddha. This would be a very vast offering, but this
is the scope of virtue that we can think of when we think of a
bodhisattva having a very great deal of virtue. To be able to generate
such qualities is a sign of having reached the climax of the path of
application. But we have to be a little careful, because on the path
of application there are four stages: warming, the peak, forbearance
and highest worldly dharma. This is the sign of attaining the end
of the path of application, the stage of the highest worldly dharma
or attainment.
C. STABILITY
Unsurpassable thorough perfection

Of the attributes of the three Omnisciences
Without ever abandoning the welfare of sentient beings
Is clearly expressed as "stability. " [187]
The third subtopic deals with stability, firmness or solidity. The first
three topics of this text dealt with the wisdom of omniscience
(referring mainly to the result), the wisdom of the path (which
highlighted the bodhisattva path) and the wisdom of the foundation.
The bodhisattvas who are on this path of application gain to a large
extent those three areas of wisdom. They understand the qualities of
the result, of the path and of the foundation. Because of their deep
and vast understanding of these, they will teach and help other beings.
They help other beings unflinchingly because they realize the quality
of the result, the path, the basic qualities and teachings which are
there. Through that wisdom they never refrain from helping other
beings. They help beings in a way that is not mixed up with anything
that is negative. Because of that, their activity is very firm and stable,
rooted in knowledge and unflinching. 43
D . PERFECT ABIDING OF M I N D
By using the examples of a four-continent [world],

A thousand, the second thousand, and the third thousand,
Meditative concentration is declared
Through the very abundance of merit. [188]
The fourth subtopic is called perfect resting of mind or perfect mental

abiding. This is particularly related to having a remarkable power of
samadhi. At this stage the sort of virtue that is generated is compared
to the amount of virtue that could be generated using an illustration
of the cosmos.44 First we imagine all the virtue in the cosmos made
up of the four continents and sub-continents. Next we imagine that
all the virtue in the cosmos has been increased a thousand fold. Then
we imagine all the virtue in this kilo-cosmos being expanded another
thousand-fold. Then we imagine the virtue of this mega-cosmos being
expanded a thousand-fold to make a giga-cosmos. When we then
think about such a vast image of cosmos and the amount of virtue
that could be generated by all of the beings in them, it gives us some
idea of the virtue which the bodhisattvas at this stage are generating.
The reason that they are capable of producing such goodness is
because of their power of samadhi. Their samadhi is quite remarkable
and quite stable. It is very firmly rooted in what is true. With that as
a foundation in the activity of virtue, it can be as powerful as has just
been described. So in the list of subtopics, this subtopic is called
proper mental abiding and the key to that is the remarkable samadhi
that they have.
E. T H E APPLICATION OF PEAK OF THE PATH OF INSIGHT
Now we want to look at the peak qualities of the path of insight. We

can look at this from several angles.
1. WHAT IS TO BE REMOVED
Each one of the conceptions about the apprehended

In terms of engaging and disengaging
Has a ninefold character. Their corresponding objects
Should be known as not having this character. [189]
Classified by ordinary beings and noble ones,

Conceptions that sentient beings exist substantially or imputedly
Are asserted as [the ones about] the apprehender.
They each have a ninefold character. [190]
If they, like the apprehended objects, do not exist,

As the apprehenders of what could they then be asserted?
Likewise, their defining characteristic is
That they are empty of the entity of an apprehender. [191]
Entityness, disposition,
Perfect accomplishment of the path,
Unmistaken observed object of knowledge,
Discordant factors and remedies, [192]
Realization by themselves, acting,

Its function, and the result of activity.
Conceptions entailing the support of thesefactors of engagement
Are asserted as ninefold. [193]
"Inferior realization,
Because it falls into existence or peace,
No mentor,
The aspects of the path not complete, [194]
Proceeding through another condition,

Turning away [from] the objective,
Limited, variety,
Being ignorant about dwelling and introducing, [195]
And subsequently proceeding."

The character of these nine conceptions
Is what entails the support of the factors of disengagement:
They originate from the minds of the hearers and so on. [196]
Apprehending and rejecting.

Mental engagement, constitutions
Closely connected with all three [realms].
Abiding, clinging, [197]
Imputed phenomenal things,

Attachment, remedy,
And impairment of proceeding just as one wishes.
These should be known as the first apprehensions. [198]
Definitely not emerging in accordance with the objective,

Definitely apprehending the path as not being the path,
Ceasing as well as arising,
Having and not having things, [199]
Abiding, destroying the disposition,

Striving, non-existence of the cause,
And observing opponents.
These are other conceptions about the apprehender. [200]
Others are pointed out to be enlightened,

The cause for this has been thoroughly entrusted,
And the uninterrupted cause for attaining it
Has the defining characteristic of an abundance of merit. [201
Wisdom of the termination of stains and non-arising

Is expressed by uenlightenment,"
Because there is no termination and no arising.
These should be known according to their order. [202]
Through the path called "seeing

The nature of no cessation, "
What kinds of conceptions should be exhausted.
And which aspects of no arising should be attained? [203]
That the phenomena of others should exist.

While at the same time the teacher s obscurations
With respect to knowable objects should be exhausted.
Such a statement I consider as amazing. [204]
Firstly, it is necessary to consider what we get rid of on that path of

insight, which is particularly concerned with the cognitive
obscurations. Actually, through the path of insight and the path of
cultivation, we are continually working on an ever more subtle
removal of the obscurations of emotional defilements and the
obscurations to knowledge. On the path of cultivation we are
concerned with the concomitant blockages, meaning those that arise
with us simultaneously. Simultaneously arising means that they are
simultaneously there with us and not really dependent on an external
influence or conditioning. When we look at the various blockages,
we can see that first we have the emotional obscurations such as our
desires, aversions, pride and doubts, which are the grosser level of
mental blockages. We also have the cognitive obscurations or
obscurations to knowledge, which is to think of things as real and
truly existent and experiencing things in that way. These concomitant
blockages don't come from outside or from the environment, they
are not conditioning adopted from outside. They are conditioning
that comes from beginningless time. For so long we have been
accustomed to these bad habits of thinking and feeling, so when we
are born and grow up, they are a part of our make-up and are the main
things that the practice on the path of cultivation is focused on.
In contrast, the main things that are given up on the path of
insight are mental fabrications that are the products of our
conditioning, particularly, those that have no root in actual reality.
In other words, they are the ideas and feelings that we've created,
because of the way we thought before, because of the way we've been
conditioned, then labeled reality and defined in a certain way, so

that we created a certain artificiality. This artificiality covers many
things. It covers mental fabrications that are naturally shed by gaining
the insight of the path of insight. It covers the emotional defilements
that we created by the way we thought previously and built up our
emotions, and the way we feel, and the way we define ourselves in
the world. It covers the cognitive obscurations that are these artificial
ideas and ways of relating to things, to the truth, to the idea of the
self and so on; a large body of very subtle thought processes are
removed by the stage of insight. When we have a religion or a
philosophy that is mentally fabricated, then we condition ourselves
to believe in certain ideas. These ideas become a part of our reality.
It's the undoing of these artificial and incorrect ideas, in particular
our doubts about things that are actually truths. It's those things that
are shed on the path of insight.
We should also understand that on the path of insight, there is a
mutual relationship between the faults that we cast aside and the
realization that we gain. What we have just been looking at is how
the artificial constructs and concomitant conditionings, these
conditionings which are born as part of us, are cast aside. On the
positive, what we gain (which is the wisdom aspect, the jnana aspect)
is realization. These two depend on each other. Through getting rid
of those age-old blockages wisdom emerges and through the
emergence of wisdom, we can actually get rid of the mental
fabrications on the path of insight, enabling the wisdom of the
path of insight to emerge. T h e n t h r o u g h overcoming the
concomitant blockages, the wisdom of the path of cultivation arises
ever more clearly, and the other way around. So they rely very much
upon each other.
At the peak of the path of insight, we become free from any
wrong attitude or understanding concerning the Four Noble Truths;
we no longer have distorted views of the meaning of the Four Noble
Truths, we no longer have doubts or hesitations and we understand
them clearly. From the point of view of the cognitive obscurations,
we get rid of our way of relating to things triplistically, the three
circles of subject, object and action, which were dealt with on the
fourth stage of highest worldly dharma on the path of application —

the concept of the percept, the concept of the perceiver, the belief in
concrete reality and the belief in the apparent reality — where these
were being worked on.
Looking at the first two, what we get rid of first is concept, the
concept or the idea of a percept, of an outer world, of an object of
our consciousness. Before this stage we believed and felt that the
outer world was real and existed of its own accord. Up to that stage
we were working on the idea that this is not true. But it is on the
path of insight that we actually eliminate this false concept of a
separate external reality that exists of its own accord. So the concept
of a percept goes. Second, the concept of perceiver is gradually
eliminated by realizing that the inner mind which perceives that
world, the experiencer, is also not existent as a thing. Up to this
point we had been working on that realization, but at the path of
insight, we actually break through and the deep-rooted feeling of a
perceiver is shattered.
The first concept of a percept (associated with the concept of
the percept of the outer world) has two divisions. One is called the
entering aspect and the other the reversing aspect. The entering aspect
is that we can approach the outer world as being that which makes
us enter into samsara. The reverse aspect is that the external world is
associated with what gets us out of samsara. So there are two ways of
relating to the outer world in terms of samsara, one in terms of how
we get into it and one in terms of how we get out of it. All of these
ideas go at this stage of insight.
As far as the idea of a perceiver is concerned, there are also two
areas removed. One is the belief in a concrete reality, which is different
from just the idea of someone who perceives or a mind which
perceives as a thing. Here we are talking about attributing to that
idea of a mind, existence in any sense, with any solidity, any
independent reality, any substantiality; that is removed. Then even
more subtle than that, we remove the belief in apparent reality, where
even the idea of mind or perceiver, just as an idea, is also dispelled.
For instance, when we are watching the cinema or television, we
may see an elephant. We can first of all overcome the idea that the
elephant is real, but even more subtle is just the mental image and
concept of elephant in any way, even just a television elephant, just
an apparent elephant. So it's those two areas that deal with a perceiver,
the solidification of a perceiver and even the belief in the apparent
reality only of a perceiver. All of these things are transcended on the
path of insight.
2. T H E ACTUAL APPLICATION OF THE PEAK
In this, there is nothing to be eliminated

And there is not the slightest to be established.
Actuality is to be viewed as actuality —
The one who sees actuality is completely released. [205]
That in which generosity and so on

Are mutually included in each other,
And what consists in endurance of one single moment
Is the path of seeing here. [206]
Then, the absorption in the meditative concentration

Of the lions majestic air is entered,
And dependent origination in forward
And reverse order is examined. [207]
So far we have looked at the various stages reached on the path of

application and in regard to the path of insight we have looked mainly
at the things that we have to eliminate on this path. There are two
aspects of the path of insight: what to eliminate and what to realize.
Now we will begin to look at what actually takes place on the path of
insight in terms of achievement and realization.
The first quality of the peak of the path of insight is the way in
which the six paramitas are completely interactive and mutually
supportive. This is a topic that we have already touched on and it
deals with the way we practice, for instance, generosity, when we are
skilled, automatically our generosity is supported by correct moral
ethics, it has the power of patience, the power of diligence, meditation
and wisdom. Even more than that, generosity doesn't just exist by
itself because each paramita in itself contains the qualities of the
other paramitas. In each of the six paramitas, the power of all six are
present, so there are thirty-six ways of interacting (six times six). In
fact what happens on the path of insight is that in the skillful action
of the bodhisattva, there is simultaneously the presence of these thirty-
six categories of the paramitas.
When we talk about the path of insight it is a term which in
general we use for both the Hinayana and Mahayana paths. When
we study both phases, the progress that one makes in the Hinayana
and the Mahayana, we apply the system of the five paths and they
have different implications. So there are two different ways that
Hinayana and Mahayana practitioners go through the five paths.
On the path of insight of the Hinayana, what takes places happens
quite quickly. We could say that, as soon as the insight has emerged,
the Hinayana practitioner moves immediately onto the path of
cultivation; the path of insight for them consists of the meditation
phase only, there is no post-meditation. When bodhisattvas develop
insight on the path of insight, it's not the same, it is a little longer
lasting. Rather than moving instantly into the path of cultivation,
the bodhisattvas engage in two types of absorption: absorption and
post-meditation of that absorption. The actual absorption is called
the lion-like majesty absorption because when we have insight into
the true nature, we then feel a tremendous confidence. This
confidence is compared to that of a lion, who is not scared of any
other being and therefore is sure of itself, of its ability and of the
majesty of its situation. Because the bodhisattva gains that very
definite, unmistakable insight into the truth, then he or she is no
longer shaken by the power of doubt or worry about samsara or
about ignorance concerning the true nature. It is a very powerful
confidence that automatically accompanies realization. That is the
main characteristic of the samadhi. The after-effect of that samadhi
deals with relative truth. We then realize the way in which origination
takes place, in particular the twelve links of interdependent
origination. 45 We understand very clearly the twelve-fold process
whereby, because of ignorance of truth, we create karmic formations,
and how through that there will be consciousness, the next link and
so on. We realize the way situations evolve and how to reverse the
cycle. Taking away any one of these twelve links automatically stops
the arising of the next link. If we can uproot ignorance at the
beginning, then there can be no more karmic formations and none
of the rest of the links. So we see the process of samsaric development
and see the process of nirvana, by reversing the samsaric process or
taking it apart, step by step in reverse order. Besides understanding
that, as an automatic after-effect of this samadhi we also can appreciate
the nature of samsara, which is produced, and nirvana, which is release
from samsara. One is a one-way process, the other is the reverse order
process. It becomes very clear how those two sides of the coin, as it
were, are not really things existent in themselves. We understand
how they are mutually dependent, how by reversing the delusion,
the release, which we call nirvana, depends on the fact that there was
delusion in the first place. We see the relative interdependence of
samsara and nirvana.
E T H E PEAK OF THE PATH OF CULTIVATION
After ascending and descending

Through the nine absorptions including cessation,
One seizes the intermediate period of not being in meditative
equipoise
[With] a consciousness that belongs to [the] desire [realm]. [208]
Then follows absorption in the manner of crossing in one leap:

By crossing one, two, three, four, five,
Six, seven, and eight,
One proceeds up to cessation in dissimilar ways. [209]
Concise, detailed, not thoroughly adopted

By being abandoned by the Buddhas,
No qualities of the three times,
And the three types of excellent path. [210]
These conceptions about the apprehended are just the [first]

ones:
They entail experiential objects that are the aspects of the
training.
It is asserted that the second ones are subjects
That are engaging minds and mental events: [211]
Non-arising of the mind, not mentally engaging

In the heart of enlightenment.
Mentally engaging in the inferior vehicles.
Not mentally engaging in perfect enlightenment, [212]
Meditating, not meditating,

The opposite of these,
And what is not actuality as it is. These conceptions
Should be known on the path of meditation. [213]
Experiential objects of imputed sentient beings,

Imputed phenomena, non-emptiness,
Attachment, the character of supreme distinction,
Formation as things, the three vehicles, [214]
Offerings not being pure,

And completely jumbled conduct.-
These first apprehensions
Were declared to be known. [215]
Imputation [of] sentient beings and the subject

Which is the cause for that are completely vanquished by this.
Thus, these are the other ninefold discordant factors
Connected with the path of meditation. [216]
The three types of obscurations of the three

Omnisciences of the essential character as it is,
The path of peace, suchness and so on
Being congruent or not congruent, [217]
Not equal, suffering and so on,

The nature of afflictions,
And non-duality. Utter ignorance about these
Is asserted as the last [set of] conceptions. [218]
When these contagious diseases have become exhausted,

They breathe freely again after a long time.
All the excellent qualities that accomplish
Sentient beings happiness in all aspects are just like that. [219]
fust like rivers on the great ocean,

The aspects are always based
On the great bodhisattvas
Who are embellished with the supreme fruition. [220]
Now we move on to look at the path of cultivation, still in this main

topic dealing with the summit or peak. This subtopic describes the
signs of achievement of the path of cultivation. Generally speaking,
what we are doing throughout the path of cultivation is working on
what we have gained on the path of insight. We are cultivating it and
bringing it to its fullest maturity. That takes place mainly through
development in meditation: particularly we focus on the progression
through the various stages of meditation (Skt. dhyana): the form
meditations, the formless meditations and then the meditation
without any meditation (non-meditation). We need to perfect the
first dhyana, and then move on to the second dhyana, which we
perfect and then go on to the third and fourth dhyana. The first four
dhyanas are degrees of absorption with form. Then after the fourth
dhyana, we move on to the first formless absorption. When that's
perfected, to the second formless absorption, the third and the fourth.
Finally, we move on to what is called no-mind meditation. Having
practiced by going to the end of the first and then to the beginning
of the second, we can then gain the flexibility of mind to be able to
leap through the first one or two, then to zoom through the first
four, five, six and seventh, all the way up to number eight. Besides
gaining the power of being absorbed into one after the other, we
gain a great workability with our meditation, so we can rapidly move

through all of those states with ease.
G. T H E PEAK OF THE ABSENCE OF OBSTACLES
It is compared to the examples of the positive actions that establish

The individuals of a trichiliocosm
In the excellent realizations of the hearers and the rhinoceroses.
Or on the bodhisattvas flawless [ground]. [221]
Through the very abundance of merit.

There is nothing between [it and] Buddhahood itself
The uninterrupted meditative concentration
Is the very knowledge of all aspects. [222]
The next subtopic speaks about the absence of obstacles, and this
concerns what is called vajra-like samadhi. The vajra-like samadhi is
very special and powerful. It is given this epithet because it really
clears away any remaining obstacle to enlightenment. This samadhi
is so powerful that there is nothing which can break or disturb it.
Neither the obvious nor the very subtle emotional or cognitive
obscurations are able to shake the vajra-like samadhi. By resting in
the vajra-like samadhi, one obliterates the power of those obstacles
and one breaks through even those very, very hard to remove, long-
lasting, extremely subtle mental habits that we have. By resting in
vajra-like samadhi, these are automatically dissipated. This samadhi
or deep meditation is compared to a vajra because a vajra is said to
be unbreakable and able to pierce any other substance. It is vajra-like
samadhi that enables the final realization to come simply because it
will remove any remaining obstacles.
H . MISTAKEN CONCEPTS W H I C H ARE REMOVED
It is asserted that the observed object of this is the non-existence

of things,
And that the principal is mindfulness.
The subjective aspect is peace itself
This is continuously disputed by those who talk very
much. [223]
justified observed object.

Definite identification of its entityness,
Wisdom of the knowledge of all aspects,
Ultimate and seeming, [224]
Training, the three jewels,

Means, the realization of the Sage,
Mistaken ness, the path,
Remedies and discordant factors, [225]
Defining characteristics, and meditation.

The wrong conceptions of those who state these
Are asserted as the sixteen aspects
Based on the knowledge of all aspects. [226]
From the summit of the path of application all the way through to
the vajra-like samadhi, which is the threshold of actual liberation,
we have extreme confidence because we see the true nature of
phenomena. Because of that confidence, we are completely unshaken
by anything that is contrary to the truth. We have constant perception
of this truth, with great confidence, so nothing can shake our
understanding. The very key to being unshakeable in the face of any
obstacle or others' doubts is our peace. This peace means to be rooted
in the true view. Because of that, we have the natural pacification of
anything which is apparent, anything which is heretical, through
which other beings or different situations might try to throw us from
our path.
Questions
Question: What is the difference between these terms non-conceptual

samadhi, meditation on emptiness, and resting or meditating beyond
triplicity?
Rinpoche: There are some differences between these three. When we
talk of non-conceptual samadhi, we're mainly referring to Shamatha
meditation, when the mind rests in a state of great peace and
equanimity. In that state thoughts don't arise very much so the mind
is at peace without thoughts. We're really not concerned whether
there is an awareness of the true nature or not, whether we have
actually understood emptiness or not. We're just talking about peace
or freedom from the troubling power of concepts.
When we use the term meditation on emptiness, we are talking
about the realization of the true nature of phenomena. This means
that through analysis and direct penetration we get to the true nature
of things, perceiving how things really are rather than how things
seem to be. When we talk about meditating on emptiness, we really
mean to meditate on the emptiness or absence of the formerly
projected characteristics.
When we talk about meditating beyond triplicity, or the three
circles of acting beyond the doer, the doing and something done
(object, subject and action), this mainly refers to post-meditation,
when we cultivate the paramitas. So in post-meditation, when we
practice generosity, we do it without the idea of a giver, somebody
receiving, and what is given. When we practice skillful conduct, we
do it without the solidification of somebody keeping conduct, a
conduct to be kept and the act of keeping it and so on. In fact,
when we talk about meditating on emptiness, that is more concerned
with the actual meditation phase itself, the penetration into the
true nature, whereas resting beyond triplicity refers mainly to the
post-meditation phase.
Question: Is there a correspondence between the four stages

mentioned in the Mahamudra system, stages of one-pointedness,
freedom from concept, one-taste and no meditation, and this classical

system of the five paths that we find in the Mahayana?
Rinpoche: There is indeed a correspondence. When we analyze the
four stages of Mahamudra, we find three sub-stages in each one, so
that in the first one, which is one-pointedness, there are the lesser,
the middling and the greater stage. In the next one, freedom from
concept, then there are also a lesser, middling and greater stage and
so on. We have these twelve aspects, sometimes called the twelve
yogas of Mahamudra. The first stage of one-pointedness refers mainly
to one-pointed tranquility meditation. The lesser and middling stages
of one-pointedness would be more or less associated with the path of
accumulation. The greater stage of one-pointedness would be more
associated with the path of application because one is joined to the
true meaning. The second Mahamudra stage of freedom from concept
is associated with the path of insight. The stage of beyond concept
means that first of all we have developed the power of Shamatha and
then through that tranquility meditation we develop Vipashyana.
Because of the insight of Vipashyana, we realize the true nature, which
corresponds to the path of insight.
The third Mahamudra stage of one-taste corresponds to the path
of cultivation and the fourth Mahamudra stage of non-meditation
corresponds to the fifth path of no-more learning. The one-taste
stage corresponds to the second to the seventh bodhisattva levels.
The eighth bodhisattva level corresponds to the lesser aspect of non-
meditation. The ninth and the tenth bodhisattva levels correspond
to the middling aspect of beyond meditation level. Then the state of
Buddhahood would be the highest of the twelve sub-sections, the
highest point of the no-meditation level.
When we reach the twelfth stage, the highest stage of no-
meditation through Mahamudra practice, then the qualities of mind
that we achieve are the same as those of Buddhahood, those achieved
through the classic, long Mahayana path. But the speech and the
physical qualities are not quite the same. This is because when we
traverse the ordinary Mahayana path, then for many endless kalpas
we are taking birth again and again and generating virtue. This is an
extremely powerful thing, even though it is a much longer process.
In that long process we accumulate such vast virtue that this will
lead, at the end of the ordinary Mahayana path, to the tremendous
physical and speech qualities that we associate with the thirty-two
and eighty marks of the Buddha. 46 When we go through the very
profound and rapid path of Mahayana, we won't necessarily get those.
If we look at the life of Jetsun Milarepa or the life of Gampopa, they
didn't manifest the thirty-two signs and the eighty marks like the
Shakyamuni Buddha did. This is because, for instance with Milarepa,
he was born into an ordinary body and quickly perfected the
Mahamudra. So the mind quality of realization is exactly the same,
but the body and speech qualities that manifest for others are not
the same.
333
C H A P T E R FIFTEEN
Gradual Application of tlye

Stages of t ^ e Bodlyisattva
T O P I C VI.
GRADUAL APPLICATION
O F T H E STAGES O F T H E B O D H I S A T T V A P A T H
Generosity up to knowledgey
Complete mindfulness of the Buddha and so on,
And the entityness of phenomenal non-existence:
Through these, it is asserted as gradual activity. [227]
In our study of the Prajnaparamita, we now move on to the sixth

main topic of the book. As stated, the fourth through eighth main
topics of this text are the four topics on application. This sixth topic
concerns the gradual application to the bodhisattva practice and
contains thirteen stages.
We saw in the preceding two topics, the fourth, which dealt
with application to actual realization, and the fifth, which dealt with
the summit of each of the paths concerned, the way a bodhisattva
actually goes through the development and his or her practice. This
sixth topic will show us how they gradually apply themselves. Basically
we are thinking of two sorts of practitioners. There are the
practitioners who have dull faculties, and they need to work their
way step by step through the thirteen stages. Then there are those
who have the sharpest faculties, called one-instant learners, who will
be discussed in the next chapter. We will see how the steps through
which they develop can be applied in one instant.
A-E T H E SIX PARAMITAS
The first six subtopics in this chapter deal with the six paramitas of
generosity, moral ethics, patience, diligence, meditation and prajna.
They constitute the first six subtopics. They have already been
extensively discussed so I will not go over them again here.
G. T H E RECOLLECTION OF THE BUDDHA
Next are the recollections or mindfulness (Tib. drenpa)?7 especially

of the Three Jewels. The first recollection is the recollection of the
Buddha. We should always recall the most perfect being, who is the
Buddha, so that when we are practicing, then we think that whatever
we do, then the Buddha, who is omniscient, is fully aware of what
we are doing. So we should therefore always practice what is very
good, and feel that the Buddha is fully aware of that. Our practice of
Gradual Application of the Stages of the Bodhisattva Path 335
the paramitas becomes an offering that we make to the omniscient

and perfect Buddha. If we make mistakes and become lazy or heedless,
we also need to be mindful of the Buddha and his omniscience and
to feel a sense of regret. Then we should apply our effort to remove
such actions from our being. So this point really means to keep the
omniscience of the Buddha always in our heart and life.
H . T H E RECOLLECTION OF THE D H A R M A
The second recollection is the recollection of the dharma. Recollection

of the dharma means to always have in our mind an awareness of the
value of the dharma, to remember that the teachings given by the
Buddha will enable us to reach the state of complete liberation and
omniscience, and to know that these teachings will enable us to get
out of the suffering of samsara. The dharma will give us the real
means to help all other beings. So we always keep that in mind; and
the dharma also points out to us those things that are good for us to
do and those things that are useless and harmful. So having a constant
recollection of dharma will let us know that "I should develop dharma,
I should do more, and if negativities are present, then I should get
rid of them because it is useless."
I. T H E RECOLLECTION OF THE SANGHA
The third recollection is the recollection of the sangha. This means

being aware of the great value of the arya sangha in one's own
existence. The arya or noble sangha are our friends and our guides
who will help us to enter into the perfect paths and to progress from
the stage of accumulation to the stages of application, insight,
cultivation, and eventually to the complete liberation of our whole
being. They can do this because the arya sangha have wisdom and
the many qualities of abandoning and realization. These recollections
of the Three Jewels were from the point of view of result. Then there
are three recollections from the point of view of cause.
J. T H E RECOLLECTION OF R I G H T C O N D U C T
The fourth recollection is the recollection of right conduct. It is by

constantly bearing in mind the need and value of right conduct that
principally we will get rid of the things that need to be removed
from our confused existence. By being aware of the ten virtues to be
adopted and the ten non-virtues that must be given up we will act in
a proper way, physically and verbally. We also know that we will not
create more negative karma, and thereby we will reach the very highest
results. It's quite vital to our practice, and we should keep this
awareness of the meaning of right conduct present and very alive all
the time.
K. T H E RECOLLECTION OF GIVING
The fifth recollection is the recollection of giving. This means to

keep in mind, all the time, the welfare of others. There are different
types of giving to help others: one can give material things, give
protection to those in fear and dharma teachings. Wishing beings to
be free from suffering, we keep in mind to always strive for the benefit
of others in this way.
L. T H E RECOLLECTION OF THE D I V I N E STATE
The sixth recollection is called the recollection of the divinity. Of

course, the ultimate fruition that we will get from our practice is to
achieve Buddhahood and to attain the Three Jewels. Those were the
subjects of the first three recollections. But from now until our final
attainment of liberation, because we are acting in a good way and are
always trying to be better and more subtle, then there will be good
results that will come from it, and life after life we will gain good
births, either in a human or a divine form, and that is very useful
and beneficial. So this recollection of divinity is to be aware of the
Gradual Application of the Stages of the Bodhisattva Path 337
good temporary state, which exists as a product of our practice

between now and our final liberation.
M . T H E T R U E NATURE OF PHENOMENA
We have gone through the six subtopics of the six paramitas and the
six recollections, making twelve subtopics so far. The thirteenth and
last subtopic concerns realization of the true nature. With this and
the other twelve, then we see the twelve main things to contemplate
in this chapter which deals with the gradual application.
339
C H A P T E R SIXTEEN
Instantaneous Practitioners
T O P I C VII.
INSTANTANEOUS APPLICATION
The seventh main topic ofthe Abhisamayalankara concerns the fourth

application, called the instantaneous application. In the previous
chapter we saw that those individuals with lesser abilities can gradually
progress through generosity, moral ethics, patience and so on to reach
realization. However, if we can practice in a completely untainted
way, practicing what are called the untainted six paramitas, then
within one instant, we can realize it all. Once they've been mastered
gradually by somebody who is very supreme, then in one instant

they are all present.
One example of the instantaneous realization is that of a water
wheel. You can have a very big wheel with lots of buckets around it.
By the simple movement of the one wheel, all of the other parts of
the wheel are set in motion and perform the activity of lifting water.
This is to show that because of pushing that one part, everything
else also moves automatically and fulfills its function, so that by
functioning on one particular area of goodness, all of the other
paramitas and other good qualities will manifest, and will be
developing and progressing.
We can understand what takes place in terms of the two
accumulations of merit and wisdom. When we reach the state of
such clarity of action, then when we just do one virtuous action, we
do something that will gather the accumulation of virtue, then
through the power of that, there are so many other virtues which
automatically come along. In particular when we develop
understanding, then through progress in one area of understanding,
there will be so many other wisdoms which will emerge at the same
time. W h e n we open up our awareness and integrate the
Prajnaparamita into our mind, then we are touching the central nerve
of our existence, because the Prajnaparamita works on the very root
of all the problems. The root of all our problems is ignorance, and
ignorance causes all the defilements of desire, aversion, pride and
jealousy, as well as the various cognitive obscurations in terms of
postulation of an object, the feeling of a subject, the solidification of
reality and the belief in apparent reality. By working on the
Prajnaparamita, we dig out the very root of all of those problems. By
digging out the root of those problems, then automatically the many
qualities of wisdom will emerge. So by working on the Prajnaparamita
to eliminate these five main obstacles — ignorance, desire, aversion,
jealousy and pride — we will automatically manifest the five wisdoms
because these wisdoms are already within us. With sharp faculties
we can work on our ignorance and the many wisdoms will emerge
automatically. If we apply ourselves to virtue then just by doing this
one thing, a tremendous outflow of virtue will happen. This all takes
place simultaneously. It all very naturally will be present in one action.
A. THE ACCUMULATION OF M E R I T
Because each one, such as generosity,

Contains all uncontaminatedphenomena,
This realization of the Sages
In one single moment should be known. [228]
When a person moves a water wheel

At one single proper point,
The entire [wheel] turns simultaneously.
Similarly, the knowledge in one single moment is just like
that. [229]
The first key point is concentrated on the instantaneous production

of virtue, that is, how one virtue produces many virtues
simultaneously. The second point is how in the accumulation of
wisdom, one development of wisdom can bring about an opening of
many other kinds of wisdoms. The third point is the simultaneous
and instantaneous production of virtue and wisdom; we understand
how in one action we can mature in a vast way both of the
accumulations. For instance, if we are practicing generosity well, it
contains all of the other paramitas. So when generosity is practiced
correctly, it is enhanced by moral conduct and patience and so on.
B. THE ACCUMULATION OF W I S D O M
When all bright phenomena's

Nature — the perfection of knowledge,
The completely ripened nature of phenomena — has arisen
at this point,
Then it is wisdom in one single moment. [230]
At the same time as practicing the simultaneity of the six paramitas or

even the thirty-six subdivisions, we also do that in the light of wisdom,
which means we know that what is taking place is beyond triplicity.
We know that our practice of those paramitas takes place like a dream.
What is happening does not have any true or ultimate existence.
C. THE SIMULTANEITY OF THE T W O ACCUMULATIONS
Through being involved in generosity and so on,

All phenomena abide like a dream.
The very non-existence of defining characteristics of phenomena
Is realized in one single moment. [231]
By engaging in one of the six paramitas, let us say generosity, which

is one of the accumulations of merit, we are mainly developing virtue.
But in the same instant as developing our merit we are also improving
our accumulation of wisdom. It's that simultaneity of the two
accumulations which is this third subtopic.
D. THE SIMULTANEITY OF
How T H I N G S A R E AND H O W THEY APPEAR
A dream and the very seeing of it

Are not seen in the manner of being two.
Likewise, the true reality of the non-duality of phenomena
Is seen in one single moment. \231\
The fourth subtopic deals with the simultaneity of the way things
appear to be and the way things really are. This continues from what
has just been discussed, because through wisdom we understand how
the practice or the way things manifest are like a dream. But actually
in this example, there is a definite state of dreaming and a definite
state of being awake, and there are some differences between these
two. What the bodhisattvas realize is that the way phenomena appear
and the way they truly exist are not two separate things, so in a single
instant they experience this without any differentiation between the
relative world (like a dream) and the way things really are (the true
or ultimate nature). But the bodhisattvas make no distinction between
those two and see the complete oneness of those two without being
confused by them. They know that the relative world manifests as
the relative world and the absolute manifests as the absolute. It's a
very subtle point to realize these two for what they are and to realize
them as being completely inseparable.48
That takes us to the end of the seventh chapter. We've looked at
the application which takes place gradually towards the goal and the
instantaneous application. That now concludes the four topics on
application.
345
C H A P T E R SEVENTEEN
T O P I C VIII.
T H E DHARMAKAYA
T h e final effect of p r a c t i c i n g the correct paths and the

Prajnaparamita is to attain the dharmakaya. Within the dharmakaya,
we actually look at four kayas: the svabhavakakaya, the jnana-
dharmakaya, the sambhogakaya, and the nirmanakaya. It's those
four aspects of the main result that we study, along with the five
profound wisdoms or five jnanas of the Buddhas, which are also
the result, and form part of those, which are inherent to those kayas.
The five wisdoms are the dharmadhatu wisdom, the mirror-like
wisdom, the wisdom of sameness, the discriminative wisdom, and

the wisdom of accomplishment.
The first three wisdoms — the dharmadhatu, mirror-like, and
the wisdom of sameness — form the wisdom of how-it-is. The fourth
wisdom of discriminating and the fifth wisdom of accomplishment
are mainly concerned with the wisdom of variety. Through these
two wisdoms - how-it-is and variety - we have the twofold
categorization of all the Buddha's wisdom, seeing the very nature of
everything and seeing things the way they manifest. Through the
kayas and the wisdoms, then there is full value for oneself and full
value for others. This means that there is nothing that we can achieve
that would be better for ourselves and there is nothing that we could
achieve that would help others more. The svabhavakakaya and the
jnana-dharmakaya are related to our own benefit, and the
sambhogakaya and the nirmanakaya are related to the benefit of others.
The Kayas
This word kaya literally means "bodies," but it really means more
like aspects or dimensions of Buddhahood. The first kaya is the
essence kaya or svabhavakakaya. "Svabhavakakaya" means "very
essence." T h a t is really p o i n t i n g us to B u d d h a h o o d . T h e
svabhavakakaya brings us to liberation, which is the integration with
the very essence of everything, the true nature of everything in the
universe. That integration is not like some big voidness devoid of
any knowing quality. It is endowed with incredible clarity and wisdom
and as we've seen it has the five wisdoms. It is something very alive.
That is what we are talking about, in terms of the Buddha himself,
when we use the term jnana-dharmakaya. Of course, "dharma" in
English is close to the word meaning the very pith or core essence of
everything, which is this wisdom.
When we say essence kaya, we're talking about resting in the
very essence. When we're talking about dharmakaya, we're looking
at the nature of that essence in terms of its wisdom. These two kayas
constitute the highest thing that we could ever achieve for ourselves.
Other beings who have not reached that state can't appreciate that
The Dharmakaya 347
it's beyond the scope of their own awareness. They need something
in terms of form with which to relate, in order to appreciate the
meaning of Buddhahood. So we have the other two kayas, which are
the way that the actual state of Buddhahood manifests to beings that
have not reached that degree of purity. So then we have the
sambhogakaya, which means the aspect of perfect enjoyment. That
enjoyment doesn't mean enjoyment in the everyday sense. It means
enjoyment in the etymological sense of having the use of or access to
something, one could say the aspect of perfect expression of
Buddhahood. That is what is experienced by the very pure beings,
the great bodhisattvas. Then there is the nirmanakaya, the emanation
aspect, and this is what is experienced by less pure beings. So those
last two constitute the very best thing to help others.
A. T H E SVABHAVAKAKAYA
As for the Essence Body of the Sage:

The uncontaminated qualities
That are attained and completely pure in all aspects
Entail the defining characteristics of its nature. [233]
The essence kaya, or svabhavakakaya, is the aspect which is the very

essence of everything, the very nature of everything. This nature is
completely indivisible, has always been there, and it is something
which in itself is immutable and ever-present everywhere. But when
we say the essence kaya as part of Buddhahood, we mean that when
we reach Buddhahood, we return to an integration with that state,
because we have become unaware of it through our ignorance and
delusion. When we return to it, then it is an aspect of Buddhahood,
even though it has always been there. What happens is that we first
ignore the essence which has always been there, and then we generate
delusion and its products which create samsara. Eventually, through
practice, we will remove all of the delusion and ignorance and then
see the essence just as it is, just as it's always been. This is the essence
aspect or the essence kaya of the Buddha.
We can again return to the example of the rope and the snake. In
fact, in the example, the rope was always just a rope, but because
there was this delusion, and the delusion caused panic, fear and
suffering, then when we work through the delusion we come to an
understanding that it is just a rope. So then it is worthy of mention
that we have returned to the understanding of what was always there
in the first place.
B. T H E JNANA-DHARMAKAYA
The factors concordant with enlightenment, the immeasurables,

The complete liberations, the character
Of the nine gradual absorptions,
The character of the ten totalities, [234]
The sources of outshining

Classified as eight types,
Lack of afflictions, knowledge through aspiration,
The supernatural knowledges, the individual perfect
awarenesses, [235]
The four purities in all aspects,

The ten masteries, the ten powers,
The four fearlessnesses,
The three aspects of nothing to protect, [236]
The three types of intense application ofmindfulness,

The very nature of never being forgetful,
Having perfectly vanquished latent tendencies,
Great Compassion for beings, [237]
What makes up the explanation of the eighteen

Unique qualities of only a Sage,
And the knowledge of all aspects:
These are stated as "the Dharma Body." [238]
The Dharmakaya 349
The hearers lack of afflictions is to watch

And just completely avoid the afflictions of human beings.
The Victors' lack of afflictions severs the continuum
Of the afflictions of city-dwellers and so on. [239]
It is asserted that the Buddhas* knowledge through aspiration

Is spontaneously present, has relinquished attachment,
Is unobstructed, remains forever,
And answers all questions. [240]
Once the causes have fully ripened,

They appear to whomever,
At whichever time, as beneficial activity
For whomever. [241]
Although the king of gods sends down rainfall,

Unsuitable seeds will not grow,
likewise, although the Buddhas have arrived,
Those without the karmic disposition will not experience the
excellent. [242]
Because the activity is vast in that way,

It is definitely stated that Buddhahood is encompassing.
Because it is inexhaustible.
It is also stated as "permanent. " [243]
The wisdom aspect of the dharmakaya is the jnana-dharmakaya (or

wisdom-dharmakaya) in the text. The dharmakaya can be explained
in many different ways. Some explanations are very lengthy, and some
are more concise. In the Uttaratantra there is a fairly detailed
explanation of the dharmakaya, which points to just some of the
qualities, for instance, the ten powers, the four fearlessnesses, the
eighteen distinctive qualities making thirty-two qualities.49 In the
Prajnaparamita, there is an even more extensive explanation of
dharmakaya with twenty-one qualities. The ten powers of the Buddha,
for instance, would form one point. The four fearlessnesses would
make one point, the eighteen distinctive qualities another point, and
there are another eighteen different points to help us understand the
dharmakaya and its qualities.
In the twenty-one qualities of the wisdom-dharmakaya we see
the qualities of the Buddha, we see the wisdom, the concentrations
of the Buddha and so on. These twenty-one areas of knowledge can
be summed up in two main areas, the wisdom inherent to
Buddhahood itself and the most loving compassion which is inherent
to Buddhahood. Through the wisdom of Buddhahood and the
tremendous development of the love which has taken place before
on the path there are then so many skillful ways of helping beings.
This gives us two main areas through which we analyze what takes
place in the dharmakaya at Buddhahood.
The activity of the Buddhas is completely spontaneous and
completely without effort. For example, to propagate the philosophy
of Communism took the training of millions of soldiers and hundreds
of millions of dollars was spent on arms and weapons in order to
spread the idea of Communism. Soldiers were engaged in battle with
a bloody conflict for years and years, all with the idea of implanting
that ideal in the mind of other people. But for all of those millions
of dollars, the training of so many people, and so much effort, they
were unable to conquer the whole world.
However, the Buddha never even spent one dollar on arms in
order to spread his philosophy. He carried just a begging bowl and
taught the truth. It was a very spontaneous and natural flourishing
because of the very nature of the Buddha and his teachings. Those
ideas spread through millions of people for over 2,500 years, and the
Buddhas teachings went from India to Tibet, China, Japan, Ceylon,
Burma, and Thailand. These days the teachings are touching many
people in the Western world. It gives us some idea of this effortless
and spontaneity that takes place through the very nature of the way
the Buddha and his teachings are.
Of course, from time to time the dharma in a certain country
does decline. For example, the spread of Islam caused Buddhism in
India to almost completely disappear. But if we look very carefully,
we can see that whenever there is readiness and acceptance of the
The Dharmakaya 351
dharma, we see a very natural spread of the dharma to that place and
its growth. It is something very spontaneous. You may doubt this,
but if you think about it you may see that's just how it happens. The
Buddha's activity is very spontaneous and natural. As soon as there's
a benefit that can spring from it, and a receptivity, then automatically
it will flourish and manifest.
The Buddha's activity is continuously available, but it doesn't
mean that all of the time everyone is benefiting from it. Receiving
benefit from the Buddha's activity depends upon our openness and
our karmic situation. The Buddha's activity is like the rain which
falls from a vast cloud, then those raindrops are available. If there is
a seed of a plant in the ground, then once the rain falls, that seed can
grow and develop and come to its fruition. But if the seed is on a
rock with no soil, it will never grow. The rain may fall for hundreds
of years, but still nothing will come of it. So we should know that
the Buddha's activity is not intermittent, but that what makes it more
or less effective is our readiness to receive it.
The Form Kayas
The four kayas are the svabhavakakaya, the jnana-dharmakaya, the

sambhogakaya and the nirmanakaya. The first, svabhavakakaya, is
the aspect of the very essence of the dharmakaya and the second is
the wisdom-dharmakaya. Now we will look at the other two kayas
or aspects of Buddhahood. These two fall into the group we call the
form kayas, because they manifest themselves in form. So we have
the dharmakaya and the form kayas.
The form kayas are the sambhogakaya and the nirmanakaya. They
are called the form kayas because they take a certain manifestation;
they appear in a certain way in order to help other beings. They can
be seen, be heard, be understood, they are something which can
communicate the qualities of Buddhahood. It is not as though when
Buddhas achieve realization that they achieve an understanding only
for themselves which is completely incommunicable to others. The
realization of the Buddhas forms the basis for the manifestations in
the realms of other beings. So the Buddhas manifest in the form
realms to communicate the dharma to other beings of all levels of

understanding. One of the qualities of Buddhahood is to be able to
manifest all of the form qualities of the Buddha. Also Buddhahood
can manifest activity, so that from Buddhahood there is the
manifestation in the relative levels of the mind of beings to act in a
way that will inspire them to reach the highest realization.
The form manifestation of the Buddha that takes place is
determined by the nature of the people who experience the Buddha.
Bodhisattvas who have reached the levels of very profound realization
we call mahabodhisattvas; they have purified the gross levels of karma,
and because of that, their perception is very pure and open. They
perceive the Buddha in a very pure way in the sambhogakaya or the
aspect of perfect expression. That is one way. Second, even impure
beings, those we call ordinary beings, who have not yet reached the
path of insight, can experience the Buddha if their karma is good
enough. They see the Buddha in a form that appears in their reality.
That form is emanated from the sambhogakaya so we call it the
emanation aspect or nirmanakaya in Sanskrit. Even fairly impure
beings can meet the Buddha if their karma is good enough, and they
can receive the teachings of dharma from that aspect. So we have
two main areas of form manifestations, the sambhogakaya for highly
realized bodhisattvas, and the nirmanakaya, in particular the supreme
nirmanakaya, for so-called ordinary beings.
C. SAMBHOGAKAYA
Because [the body with] this essential character of the

thirty-two major characteristics
And the eighty minor marks
Intensely enjoys the great vehicle,
It is asserted as the Body of Perfect Enjoyment of the Sage. [244]
It is marked with wheels on hands and feet, and has tortoise

feet.
The Dharmakaya 353
Fingers and toes are joined by webs,

Hands and feet are soft and suppley
The body has seven protuberances, [245]
Long fingers, broad heels, and is tall and straight.

It has non-protruding ankles, body hairs that point upwards,
Antelope-like calves, long and beautiful arms,
And the supreme sexual organ is withdrawn in a sheath. [246]
The skin has a golden hue and is delicate.

It has well-grown body hairs, which each curl to the right,
The face is adorned with the treasure-hair, and the upper body
is lion-like.
It has round shoulder joints, broad shoulders, [247]
And even unpleasant tastes appear as the most delicious tastes.

The body is well-proportioned like a nyagrodha [tree],
Has a protrusion on the crown of the head, a long and beautiful
tongue,
A melodious voice like Brahma, jaws like a lion, [248]
Pure white teeth of equal size and well-arranged

In a complete set of exactly forty,
Dark-blue eyes, and eyelashes like those of a magnificent heifer.
These are the thirty-two major characteristics. [249]
Because of full completion of the respective

Causes that accomplish
The respective major characteristics of this [body],
These major characteristics are perfectly accomplished. [250]
Escorting the Gurus and so on,

Stability of what has been perfectly adopted,
Relying on attraction, giving
Magnificent things, liberating [251]
Those to be killed, increasing

The positive that has been perfectly adopted and so on.
The defining characteristics of accomplishing causes
Are just as they appear in the sutras. [252]
The Sages nails are copper-colored,

Glossy and prominent. Fingers and toes are
Rounded, compact, and tapering.
The veins do not protrude and have no knots. [253]
The ankles do not protrude and the feet are equal in size.
The stride is in the manner of a lion, an elephant,
A bird, and a chief bull, tends to the right,
And is elegant and upright. The body has an impressing
good build, [254]
Looks as if it were polished, is well-proportioned,

Clean, gentle, and pure.
The genitals are thoroughly perfected
And the body is athletic and excellent. [255]
The steps are even, the two eyes

Are pure, and the flesh is tender.
The body is not sunken, it is broad
And very firm. [256]
The limbs are well-proportioned,

The vision is unblurred and pure,
The hips are round, [the waist] is well-shaped and slim,
[The belly] is even, and the navel [257]
Is deep and winds to the right.

[The body] is beautiful to behold from all sides,
The manners are clean, and the body
Is free from moles and black discolorations. [258]
The Dharmakaya 355
The hands are as soft as cotton wool,

The lines of the palms are radiant, deep, and long.
The face is not too long,
The lips are red like a bimba berry, [259]
The tongue is supple, slender,

And red. The voice is like thunder,
Soft, and gentle. The eye-teeth are round,
Sharp, white, equal, [260]
And tapering. The nose is prominent

And supremely pure.
The eyes are wide, the eye-lashes well-developed,
[The eyes] are like lotus petals, [261]
The eyebrows are long, smooth,

And shiny, and their hairs are of equal length.
The arms are long and muscular, the ears are equal in size
And completely without defect. [262]
The forehead is well-proportioned

And very broad, and the head is large.
The hair is as black as a black bee,
Thick, smooth, untangled, [263]
Not unruly, and of fragrant smell

That captivates the minds of beings.
[Hands and feet show] endless knots and auspicious [signs]
And are ornamented with svastikas
These are asserted as the excellent minor marks of a Buddha.
[264]
The sambhogakaya form, which manifests for the bodhisattvas, is

the result of all of the Buddha's former work while on the path to
Buddhahood. In that long evolution before reaching Buddhahood,
then for so many lives the being who was to become a Buddha
developed a very pure and noble motivation. He or she performed

so much virtue and so much profound and vast activity in previous
lives that they can manifest the magnificent form of the
sambhogakaya. The sambhogakaya has thirty-two very special
characteristics called the thirty-two major marks, such as the mound
on the head, the dharmachakras on the soles of the feet, and so on.
All of those are the symbols of the perfection of qualities that the
Buddha reached on the path, the fruition of all of the virtue that had
been accumulated on the path when the Buddha was a bodhisattva.
So the final physical manifestation of the Buddha will be the very
special symbols of what happened before. Besides the thirty-two major
marks, there are eighty minor marks; these are more detailed, special
characteristics only found on the Buddha, which are also the result
of his former practice and former goodness. The sambhogakaya form
is the most excellent, but we should also know that what we call the
supreme nirmanakaya also manifests these thirty-two and eighty
marks. We should realize that because of what takes place on that
level, the experience of the sambhogakaya is the most excellent, and
that's normally associated with the thirty-two and eighty marks.
Sambhogakaya in Tibetan is longcho dzokpay ku.50 By analyzing
the meaning of the word, then we can understand more about the
sambhogakaya itself. The first two syllables are longcho, meaning the
"wealth" or wealth of experience, then dzok which means "perfection,"
and ku means the kaya or "body" or "embodiment." So we can say
the aspect of the perfection of the wealth of experience. It's rather
long-winded, but the meaning of that is that the wish of beings who
aspire to Buddhahood is to be able to in the end help everyone else
to achieve liberation and the perfection of Buddhahood themselves.
When we reach Buddhahood, then we will have the fullest ability to
help others and guide them on the path and so on. So it means our
wealth, in those terms, the great wealth of being able to give the
teachings and to give help to other beings. It is the various students
and disciples who form the object of this gift of wealth, to whom we
give the wealth of experience. That wealth of experience is utterly
complete and perfect. It is not a relative or limited ability to help,
but all of the qualities are there perfectly. One who achieves
The Dharmakaya 357
Buddhahood will at all times and in every circumstance be able to

help beings in whichever way is necessary according to their own
openness. This is why we say not just the wealth of experience but
the utterly perfect wealth of experience, and it's that aspect of the
Buddha. We use this term for the sambhogakaya because it's on that
level that the wealth of Buddhahood can be manifested to the very
pure beings who experience it. T h a t is the meaning of the
sambhogakaya or longch'6 dzokpay ku What happens is that in
particular through this great wealth and perfection of experience,
the Buddha can turn the wheel of dharma for beings and in that way
give them the teachings most perfectly.
We look at the utter perfection of wealth that these sambhogakaya
Buddhas have in terms of what we call the five certainties.
$• The first of these is called definite place, meaning that on
the sambhogakaya level they only manifest the various pure-lands of
the Buddhas. It's not a level of impure or relative manifestation, but
the pure-lands.
$ The second certainty is the definite form that they take.
These are the thirty-two marks and the eighty minor marks, these
completely exceptional qualities that only the Buddha possesses in
his form. That's how they appear to the beings on that level.
$ The third certainty is the dharma that they teach. To those
bodhisattvas, the sambhogakaya form of Buddha only teaches the
Mahayana dharma. That is taught completely and there's no teaching
of the Hinayana and there is no provisional truth employed. So only
the definitive truth of the Mahayana is taught.
$• The fourth certainty concerns the entourage of the Buddha.
On the sambhogakaya level his audience is only bodhisattvas in the
ten deep bodhisattva levels. The Buddha teaches these bodhisattvas
in order that they progress from the first to the second to the third
level and so on.
$ The fifth certainty is that the Buddha on that level is
constantly teaching. It's not like where we can listen to teachings in
the daytime but we sleep at night. On that level there is the continuous
teaching of the wheel of dharma.
These five certainties show the utter perfection of wealth, this

splendid way of manifesting that there is on the sambhogakaya
through the state, through the form it takes, through the dharma
taught, through those who listen, and through the time in which it
takes place. In the text, the sambhogakaya is treated mainly by
focusing on these thirty-two marks and eighty signs.
D . NlRMANAKAYA
The body that equally performs

All the varieties of benefiting beings
As long as existence remains
Is the perpetual Emanation Body of the Sage. [265]
It is asserted that the activity of this is perpetual as well,

As long as cyclic existence remains.
The activity of pacifying beings,
Establishing in the four types of attraction, [266]
Realizing thoroughly afflicted phenomena

And completely purified phenomena,
The actuality of the welfare of sentient beings exactly as it is,
The six perfections, [267]
The path of the Buddhas, natural

Emptiness, termination of duality,
Symbols, non-observation,
Thoroughly ripening living beings, [268]
The path of bodhisattvas,

Reversing clinging,
Attaining enlightenment, completely pure
Buddha fields, certainty, [269]
The Dharmakaya 359
Immeasurable welfare of sentient beings.

The qualities of relying on Buddhas and so on,
The branches of enlightenment, actions
Not becoming lost, seeing reality, [270]
Relinquish mentofm istakenness.

Its mode to be without basis,
Completely purified phenomena, the collections,
Conditioned and unconditioned [271]
Not at all understood as different,

And establishing in nirvana.
The enlightened activity of the Dharma Body
Is asserted as twenty-seven aspects. [272]
The fourth kaya is the nirmanakaya. The nirmanakaya manifests to

beings on the impure level, wherever they may be. All of the time the
Buddha is manifesting in the nirmanakaya. With each of the kayas
there is a different sort of constancy. The dharmakaya is the aspect of
resting in the very essence of things, which is the Buddha's own
experience. This is completely changeless, so we say the dharmakaya
is changeless. The sambhogakaya isn't changeless, because it manifests
different forms to the different beings, according to what is
appropriate. What we can say is that it is constantly manifesting
those forms, as we have seen through the five certainties. There is
always the turning of the wheel of dharma taking place, so we say
that the sambhogakaya has permanent continuity. The nirmanakaya
doesn't have this permanent continuity because sometimes the
nirmanakaya appears in one world, and then that teaching after awhile
declines, and then it will appear again in another world. But we
should know that all of the time, in one place or another, the
nirmanakaya is manifesting. So we say there is an unbroken activity,
we talk about the constancy of the three kayas. The sambhogakaya
has permanent continuity. The nirmanakaya has unbroken continuity.
The nirmanakaya form will manifest in whichever way is
necessary to help beings gain understanding and progress. In that
sense it is not like the sambhogakaya, which always manifests the

form teaching the Mahayana in a certain way, because beings on the
impure level have such differences of understanding, and aspiration.
To those who are ready for the Mahayana teachings and who can
most benefit, then there will be the teaching of the Mahayana. To
those who are psychologically not prepared to accept the Mahayana,
then there is the teaching of the Hinayana. For those who can
understand there is the teaching of what we call the definitive truth,
and for those who cannot yet grasp that definitive truth, there is the
teaching of the provisional truth which will eventually bring them
to a state of greater certainty. So if somebody aspires to the lesser
vehicle teachings, then the Buddha will take on form that would
teach the Hinayana. There are some individuals who can only conceive
of themselves and external reality as being a solid reality, and for
these individuals the Buddha will teach the Hinayana teachings. For
those who can understand the absence of ego, the Buddha can teach
them egolessness. For those who cannot comprehend the meaning
of emptiness straight away, the Buddha teaches in terms of the way
things are on the relative level that that person experiences. When
they are ready to understand emptiness, then the Buddha shows how
things are not truly existent. So in many different ways, the
nirmanakaya teaches the various vehicles, the various truths, and so
on. There are in fact many different forms of nirmanakaya. The chief
one that we focus on is called the supreme nirmanakaya.
The way the nirmanakaya chiefly helps beings is by teaching the
dharma, and by presenting the skillful means for accomplishing
enlightenment. We can see this in the way in which the Buddhas of
the past, the present and the future have manifested. If we consider
the former Buddha, Kashyapa, when he came into our world, the
Brahmin caste in India was viewed with the very greatest respect. So
he took birth as a Brahmin so people had the respect that would give
great power to his teaching when he turned the wheel of dharma. In
the time of Shakyamuni Buddha the royal caste had the most sway,
and so Shakyamuni was born as a prince in a royal family. That way
people had a very great respect for his teaching. It's a very skillful
way of being born. In the time of the future Buddha, Maitreya, it
The Dharmakaya 361
will be a time of more democracy, so Maitreya, will be born in a way

more suitable to democratic civilization. The reason the Buddhas
take these births is because they see which sort of existence will be
able to convey to other beings the teachings in the very best way.
Questions
Question: We always have this example of a rope we mistake for a

snake. But what happens if the opposite is true: i.e., that we mistake
a real snake for a rope?
Rinpoche: Of course it's a very different situation if there's really a
snake there. When we use the example, we're using the example of
the situation where there is a rope there and what happens when we
mistake a rope for a snake. The reason that example is used is to
show us the nature of delusion. Once we understand that sort of
setup where there is something really taking place that we're not aware
of and there is a delusion, which is causing a lot of trouble, then that
makes it a very workable proposition to get rid of the delusion and
go back to what's really there. As we've seen many times in the
examples, because we don't realize the true nature of everything we
make the delusion of samsara. The Buddhas and the teachings show
us that this is what has happened and how to get out of the delusion
and reach Buddhahood. It's the fact that it is a delusion which makes
the whole process of achieving Buddhahood possible. If it wasn't
just a question of removing a delusion but of changing the way things
are, it would be impossible to achieve Buddhahood. It's only because
of the fact that we have an inaccurate perception that we can work
on the situation. So if a snake were really there, then it would be a
very different setup. There would be a solid, truly existent external
world in samsara, and to get free of it would be an almost impossible
task. What we have is the guidance and the indications given by the
teachings that show us that it is a situation where we are subject to a
delusion. We already have the initial advice in pointing out that it is a
rope there. We've mistaken that rope for a snake and once we know
that's so, we can work on it. We don't need to sort of test it in that way.
Question-, Is Buddha more like a god, something outside or does he

have to do with our own inner being or mind?
Rinpoche: The best way to understand the Buddha is in terms of the
teacher. When we talk about the Buddha, we are talking about the
person who in the past achieved realization and then taught the
dharma. We follow what he says, so he is very much like a teacher for
us. But, of course, through mastering those teachings ourselves, in
the future we will become a Buddha. That is something that is very
much a part of us, so it's like any time we go to a teacher. First of all
we relate to that teacher as a teacher, but when we've learned
everything, we ourselves become a teacher, so what was outside us
has become inside and part of us in the end process. In that way
when we think of Buddha or Buddhahood, then we can get the best
appreciation. First we look to Buddha as a teacher, and eventually
we ourselves will become Buddha.
Question: What is the inception of this world in which we live?

Rinpoche: The explanations that we see in the sutras are not the
same style that we have in modern science. As far as the scientific
conjecture about the actual rising of the physical universe is
concerned, we are quite accurate. We say so many thousands or
millions of years ago this must have happened, and before that this
must have happened, and we've built up one sort of picture of how
this world as a planet came into existence. In the sutras we see a
slightly different picture. First of all, in general, the world of human
experience comes into being. Then we see how the defilements emerge
and increase. Then because of the need to help beings, the Buddhas
appear in that world of existence. This particular eon, which is called
the "good kalpa," is a period of time covering the duration of our
particular universe. Next described is the gradual solidification of
the universe, in terms of it becoming a more and more solidified
reality. We see the appearance of just over one thousand Buddhas.
For instance, the Shakyamuni Buddha, who was the last Buddha to
come to our world, was the fourth in that series of a thousand
Buddhas. Then Maitreya will be the fifth, the future Buddha. In that
way there will be a thousand Buddhas who come as the world evolves
The Dharmakaya 363
and progresses, sometimes deteriorating also. Eventually, after the

thousand Buddhas, this physical universe that we know and the beings
in it will all disintegrate for a long time. The outer environment of
the universe will be dispelled. It's in those sorts of terms that the
sutras explain the universe, much more than in geophysical terms of
how this planet came about.
T H E SIX REALMS OF SAMSARA
Name As pictured in thangkas Obstacle
HIGHER REALMS
God The celestial paradises are Pride

(Skt. devd) shown
Demi-god Demi-gods are involved Jealousy

(Skt. asura) in conflict with the gods.
REALM EASIEST T O ATTAIN ENLIGHTENMENT
Human realm Human beings in their houses The five

practicing the dharma disturbing
emotions
LOWER REALMS
Animal realm Animals on earth Ignorance
Hungry ghost Beings with large bellies and Desire

(Skt. pretd) very small mouths and necks
Hell beings Beings being tortured in hot Anger

and cold realms
Appendix 365
T H E FIVE PATHS
1. Path of Accumulation Practice four mindfulnesses,

recognize the four marks of
existence (impermanence, absence
of a self, suffering and peace).
Practice four renunciations
Practice four concentrative absorptions
(strong interest, perserverance,
attentiveness, and investigation)
2. Path of Application Practice five controlling powers

(confidence, sustained effort,
mindfulness, samadhi, and prajna).
These powers become "unshakable" at
the end of this path.
3. Path of Insight/seeing Attain the first bodhisattva level of

perceiving emptiness.
Develop true awareness of the Four
Noble Truths and their 16 aspects.
Develop seven factors of enlightenment
(memory, investigation of meaning and
values, effort, joy, refinement and
serenity, samadhi, and equanimity).
4. Path of Cultivation One goes through the 2nd to 10th

(Meditation) bodhisattva levels.
One practices the eight-fold Noble Path
(right view, right intention, right speech,
right action, right livelihood, right
effort, right mindfulness, and right
meditation).
5. Path of Fulfillment This is Buddhahood.

T H E BODHISATTVA LEVELS
1. The Joyous One Emphasis on generosity

(rab tu dga ba) (sbyin pa)
2. The Stainless One Emphasis on discipline

(dri ma med pa) (tsultrim)
3. The Illuminating One Emphasis on patience

('od byed pa) (bzod pa)
4. The Flaming One Emphasis on exertion

('od 'phro ba) (bzod pa)
5. The One Difficult to Conquer Emphasis on meditation

(shin tu sbyang dka ba) samadhi
6. The Manifest One Emphasis on wisdom

(mngon du gyur ba) (sherab)
7. The Far Going one Emphasis on skillful activity

(ring du song pa) (thabs la mkhas pa).
8. The Unshakable One Emphasis on future projection

(mi gyo ba) (smob lam)
9. The One of Good Discrimination Emphasis on efficacy

(legs pa i bio gros) (stobs)
10. Cloud of Dharma Attaining enlightened wisdom

(chos kyi sprin) (yeshe)
ORGAN CONSCIOUSNESS WISDOM KAYAS
Eye l.Eye consciousness

Ear 2. Ear consciousness
Nose 3. Nose consciousness All-accomplishing wisdom Nirmanakaya
Tongue 4. Tongue consciousness
Body 5. Body consciousnes
6A. Non-conceptual mind consciousness
6B. Conceptual mind consciousness Dharmadhatu wisdom Svabhavikakaya
Mind 7A. Immediate mind consciousness Discriminating wisdom

Sambhogakaya
7B. Afflicted mind consciousness Wisdom of equanimity
Appendix
8. Alaya consciousness Mirror-like wisdom Dharmakaya

367
369
NOTES
1. Technical words are italicized the first time to alert the reader that they may
be found in the Glossary of Terms.
2. This is shunyata, which we prefer to translate as "emptiness" because it is

not completely void, as it also contains luminosity (Tib. salwa). We reserve
"voidness" for something that is completely empty.
3. There are sixteen different kinds of emptiness: inner [ayatanas], outer

[ayatanas], both, emptiness, and so forth. These are the first four kinds
of phenomena that serve as a basis for emptiness. If you wish to speak of
them in a more concise form, you can speak of the four kinds of emptiness,
which are called the emptiness of a thing, a non-thing, of nature, and
other ['thing'].
The way these sixteen are explained in the great vehicle, the
Prajnaparamita Sutras, according to explanations given to one of the
Buddha's disciples named Subhuti, the sixteen kinds of emptiness are
given in the following way. The commentary states: 1. emptiness of the
inner [ayatanas]; 2. emptiness of the outer [ayatanas]; 3. emptiness of
the inner and outer; 4. emptiness of emptiness [the first three emptinesses];
5. emptiness of what is great [the ten directions]; 6. emptiness of what is
ultimate [nirvana]; 7. emptiness of what is conditioned; 8. emptiness of
what is not conditioned; 9. emptiness of what transcends extremes; 10.
emptiness of what is without beginning or end [samsara]; 11. emptiness
of what should not be thrown away [completely pure phenomena]; 12.
emptiness of the true nature; 13. emptiness of all phenomena; 14.
emptiness of self-characteristics or defining attributes; 15. emptiness of
what is non-existent [the three times]; and 16. emptiness of an essence in
the non-existence of a thing.
From the perspective of emptiness itself, there are no divisions within
it. It is like our planet floating in space. There is the moon and the sun
and the various constellations of stars and because of these, we are able to
get a sense of direction. Without them, if it were just empty space, we

would not really know what is up and down and so forth. These various
points of reference give us a sense of division. Therefore, in relation to
emptiness, it is through the phenomena that are empty that sixteen
divisions are made. Actually, empty phenomena are infinite, but sentient
beings' habitual patterns of clinging to things as truly existent can be
summarized into these sixteen divisions, which are then seen to be empty.
- Khenpo Tsultrirn Gyatso Rinpoche
4. Prajnaparamita is Sanskrit; in Tibetan it is Sherab kiparoldu chinpa. Through

the Tibetan sentence we can understand roughly and essentially what
this subject means. Many times when we say Prajnaparamita most people
think we are referring to emptiness. Of course there is a connection — all
dharmas have connections — but emptiness is only one aspect of this
subject.
This sentence, Sherab kiparoldu chinpa, describes the Mahayana aspect
of Lord Buddha's teachings, the essence of these teachings.
She(-pa) means "knowing." Rab means "the best," "the most profound,"
"the most accurate," so sherab means "the best and most accurate
knowing." Pawl means "other side" or "other shore." Chinpa means
"reached," "got there," "achieved," "accomplished." If somebody has
reached the other side of the river, that is chinpa. These three words sherab^
pawl, and chinpa have these distinctive meanings.
When you use the grammatical particles with them, the sentence
becomes Sherab ki pawl du chinpa. What do the two particles do to the
three words? It brings to them the meaning, "the best understanding, the
most accurate understanding reaching the complete accomplishment, the
other side of the river of the perfect understanding."
In this context, the word sherab has two meanings, both objective and
subjective. The subjective meaning of the best and most accurate
understanding is "wisdom." How and why would you have accurate
understanding? Because you have wisdom. The objective sherab is the
"accurate understanding." In this context it says, "The complete
accomplishment of wisdom." So, this is how the sentence Sherab kiparol
du chinpa should be understood from a Tibetan linguistic point of view.
In order to understand the word sherab more deeply, however, we need
to develop an understanding of the word yeshe. We never say yeshe ki
parol du chinpa nor do we call a particular sutra by this name, but when
we learn about the ten paramitas the sixth — the prajnaparamita or sherab
Notes 371
— is elaborated into four, one of them belngyeshe (jnana). The six paramitas
are: generosity, moral ethics, diligence, patience, meditative concentration
and wisdom (prajnd). The ten paramitas are the above six and skillful
means, aspiration, strength and primordial wisdom {yeshe). From this
point of view, the last of all ten paramitas is yeshe. She-rab includes ye-she,
but when we learn about it, we must know what these words mean
separately. There is a similarity between the words she-rab and ye-she —
the she. In she-rab the she is at the beginning, in ye-she it is at the end. In
ye-she, she is the abbreviation of she-rab and ye is an abbreviation ofye-
wa, which means "forever" or "existent since beginningless time." This is
translated beautifully into English as "primordial wisdom." "Wisdom" is
she, and ye is "primordial," so "primordial wisdom." By understanding
this, we understand that sherab does not only mean intelligence - the
ability to know something - but also primordial wisdom, the potential
for wisdom, the essence of wisdom. When we say Sherab ki pawl du
chinpa we understand that all of this is included. - Tai Situ Rinpoche
5. In Buddhist philosophy there is "the way things appear," which is the way
ordinary (that is unenlightened) beings perceive phenomena, and "the
way things are," which is the non-deluded, enlightened view of
phenomena.
6. The Pali Text Society has published many of these teachings of the Buddha,
and these run to well over fifty volumes.
7. There is a long debate about who wrote the Five Works of Maitreya. Western
scholars who do not believe in hidden treasure or terma transmissions
tend to say that Asanga wrote the five works of Maitreya and that he had
a teacher called Maitreyanatha. However, in our present day, Trungpa
Rinpoche received the Shambhala teachings directly from Padmasambhava
in a matter of a few hours, and Dudjom Rinpoche received numerous
teachings "from the sky," that is, the sambhogakaya. So if these
transmissions could occur in modern times, why could they not have
occurred in the fourth century? Thrangu Rinpoche, who has studied and
contemplated these teachings for half a century has said that these
teachings definitely came from Maitreya, not Asanga. Asanga just wrote
the transmissions down.
8. The Homage appears in the Tibetan text, but not in the Sanskrit version.
This is one of the few divergences between the Tibetan version, which
appears in theTengyur, and the existent Sanskrit versions we have of this
text.
9. The five main branches of learning are the five areas to be studied to develop
our knowledge as Buddhists. The first branch is the most important and
is called "inner knowledge" (Tib. nanggir rig pa). It deals with how to
meditate and practice so one can realize the universal essence. This branch
is the study of the meaning contained in all of the three collections of the
Buddha's works that will bring us to that realization. The second branch
is mainly concerned with the terminology that is used in these three
collections of the Buddha's works. It is the study of terms and the use of
language in order to convey these ideas. The third branch is the study of
logic and shows us what is valid cognition and what isn't. It shows us
what is a valid way of thinking and what is an illogical way of thinking.
The last two branches are mainly concerned with learning how to help
others. The fourth branch is the study of arts and crafts so one is capable
and skillful in doing things to help others. The fifth branch is mainly
concerned with the art of healing the physical ills of others. - Thrangu
Rinpoche
10. Buddhism, unlike conventional thought, believes that the external world
that we perceive as solid, permanent and independent is an illusion.
11. The distinction between works defined as mothers and those defined as
daughters is whether they have all eight aspects or topics of the
Prajnaparamita or not. The eight topics are clearly distinguished by
Maitreya in this text. If the work has all eight it is a mother, if not then it
is a son or daughter. The six mothers are the 100,000, 25,000, 18,000,
10,000, and 8,000 stanza works, the sixth is actually the eighty-fourth
chapter of the eighty-seven chapters in the 18,000 stanza work. The Heart
Sutra is counted as one of the daughters. — Tai Situ Rinpoche
12. We have used small caps to show the reader where the commentary is in
relation to the outline. A few separate sections that are not part of the
outline are headings which are not in small caps. In order to make the
text clearer, we have changed some of the headings to reflect the material
they cover, not the literal headings in Tibetan. Their literal headings are
given in the text outline at the beginning of the book.
Notes 373
13. Following the path of the bodhisattvas and practicing the six perfections
deals with engaging in the actions of a bodhisattva, called "paro du chin
pa" in Tibetan. Paro du is "across" and chinpa is "gone," so it means "gone
beyond." Therefore the six perfections do not point to the usual qualities
we speak about. Although a particular individual may practice great
generosity by doing an immeasurable amount of good this has nothing
to do with "perfection." Of course, the more generosity one performs the
better it is. Yet the perfection of going beyond means beyond the mundane,
beyond the dualistic notion of generosity. The giving of generosity must
be free from the concept of the three reference points of subject, object
and the act of giving. Perfection of generosity occurs with the
understanding and realization of emptiness, defined as "freedom from
the three circles." -Jamgon Kongtrul Rinpoche
14. The six extraordinary perceptions are: 1) the power to display miracles, 2)
the power to hear sounds from countless realms, 3) the knowledge of
what is going on in the mind of every sentient being, 4) knowledge of the
past and future birthplaces of all beings, 5) knowledge of the births,
deaths, along with actions and their results, of sentient beings, 6) cognition
from which all obscurations and impediments are gone because they do
not inhere in the very essence of mind.
The five kinds of visions or eyes are: fleshly eyes, divine eyes, prajna
eyes, dharma eyes and Buddha eyes. The first of these is described in
sutras as thefleshlyeyes of bodhisattvas, which can see over a great distance,
increasing as they progress to higher bodhisattva levels. The second, the
divine eyes of bodhisattvas can see the circumstances of the transitions
from death to birth of all sentient beings of all directions. The third,
prajna eyes, behold the lack of self-identity. The fourth, according to
Vasubandhu, are the nine powers left of the ten when you subtract the
power to know what is in place and what is not. The fifth, that of Buddha
eyes, is the Buddha's omniscience.
The divine sight in the extraordinary perceptions is different from the
divine sight of the five visions. The first arises from meditation, whereas
the latter is from complete maturation. This also indicates that the eyes
and perceptions are generated on the path and so are present for
bodhisattvas while in Buddhas they are fully developed and perfected.
15. Speech here means more than talking, obviously, because what the
Buddha said has been preserved in writing and so it continues on to
this present day.
16. Pages 44-46. The Jewel Ornament of Liberation, commentary by Khenchen

Thrangu Rinpoche with root text summary, Namo Buddha and Zhyisil
Chokyi Ghatsal Publications, 2003.
17. Refer to note 14.
18. The last instant of highest worldly dharma and the first instant of the path
of insight can happen in one meditation session.
19. The root of all habitual tendencies is the erroneous idea that the self exists
as an "I" although it lacks true existence. Failing to realize that all things
are empty, one identifies the apprehending consciousness as a self; failing
to realize that all things are empty, one identifies the apprehended objects
of mind's clarity as other. The fundamental delusion is failing to realize
the inseparability of the two truths or the inseparability of emptiness and
luminosity. Clinging to a self, which is empty, and to other, which is
clarity, is the habit bringing on delusory attachment to the notion of a
self and aversion to the notion of others. Reactions arise in reliance upon
attachment and aversion and emotional conflicts ensue. As a result, you
develop a personal history of karmic patterns. Indulging in emotions
that come from attachment and aversion, the causes for suffering increase
and the effects are expanded. —Jamgon Kongtrul Rinpoche
20. For example, a fine statue of a Buddha or a nice house or some magnificent
tree outside one's house, or even a loving relationship will eventually
disintegrate or cease and that loss will cause much unhappiness or what
is known as the "unhappiness or suffering of change."
21. Most teachings say little about neutral actions. Generally this is because
they do not leave any strong karmic residue.
22. This refers to the absence of the three thoughts, for example, when we
give something we do not introduce the ideas of someone giving
something, of someone receiving the gift, and of the action of giving.
Once we do not introduce this three-fold division, which comes from
thoughts and concepts then generosity, or any action, is extremely pure.
23. The section on the paramitas, and the following sections on the five paths
and four limitless meditations, have been taken from a separate talk by
Thrangu Rinpoche.
Notes 375
24. The ten non-virtuous actions are killing, stealing, sexual misconduct, lying,
slander, abusive words, idle gossip, covetousness, ill will and wrong views.
Acts are non-virtuous or unwholesome when they result in undesirable
karmic effects. Thus, this list of ten unwholesome acts occurs generally
in discussions of the functioning of karma. The first three are actions of
body, the next four of speech, and the last three of mind. The ten virtuous
actions are the opposites of the ten non-virtuous actions. The three of
body are, to protect the lives of others, practice generosity, and to maintain
moral ethics. The four of speech are, to speak the truth, harmonize those
who are unfriendly, speak peacefully and politely, and to speak
meaningfully. The three of mind are, to practice the reduction of
attachment and the development of contentment, practice loving-
kindness, and engage in the perfect meaning.
25. Rinpoche does not comment on verses 49-72. Briefly, these cover the
training necessary to move from one bhumi to the next in verses 49-70,
the nature of the 1 Oth bhumi in verse 71, and the accumulation of remedies
in verse 72.
26. There are three types of compassion. The first is with reference to other
beings, the second is compassion with reference to the nature of things,
the way in which things are, and the third is compassion without a
referential object.
27. The stages or bodhisattva levels in the Mahayana path are: 1) The Joyous
One with an emphasis on generosity, 2) The Stainless One with an
emphasis on discipline, 3) The Illuminating One with an emphasis on
patience, 4) The Flaming One with an emphasis on exertion, 5) The
One Difficult to Conquer with an emphasis on samadhi, 6) The Manifest
One with an emphasis on wisdom, 7) The Far Going One with an
emphasis on skillful activity, 8) The Unshakeable One with an emphasis
on future, 9) The One of Good Discrimination with an emphasis on
efficacy, 10) Cloud of Dharma with an emphasis on accomplishing
enlightenment. In the tantric (Vajrayana) literature there are three more
stages of manifesting enlightenment, making thirteen in total.
28. The Buddhist view is a view free from false notions concerning the two
extreme assumptions: believing things exist forever or of their own accord,
and believing that things do not exist at all; eternalism and nihilism. This
does not mean that a system of belief is the foundation for Buddhism,
rather, freedom from the extreme views means seeing things as they are.
Freedom from nihilism doesn't mean believing in eternal existents and
freedom from eternalism doesn't mean believing nothing exists whatsoever.
The Buddhist view is free of both false assumptions. The correct view
must apply and accord with practice, where no contradiction is ascertained.
—Jamgon Kongtrul Rinpoche
29. The Hinayana liberation, or nirvana of a shravaka or pratyekabuddha, is

not the final nirvana. Their nirvana is a state of unafflicted meditative
concentration that they believe to be nirvana. Such paths are taught to
help beings that would be discouraged and frightened by the path to
Buddhahood: they believe accomplishing Buddhahood is a great hardship.
So, for those not interested in entering this path or who would otherwise
turn back, the Buddha taught the shravaka and pratyekabuddha paths as
a sort of intermediate step. Once they have reached this stage and are
well rested, the Buddha encourages them on to the final goal of
Buddhahood, advising them that their nirvana is not the final one.
30. In more technical terms, the shravaka only realizes the selflessness of the
individual. The pratyekabuddha realizes the selflessness of the individual
and the perceived object, which means that they realize half of the
selflessness of phenomena, so they are said to realize one and a half
selflessnesses. The bodhisattva realizes the emptiness of the perceived and
the perceiver, or fully realizes the selflessness of both the individual and
phenomena.
31. In the Jewel Ornament Gampopa explains that all the suffering of samsara
has three forms. First is what as known as the all-pervasive form of
suffering, which is the suffering inherent in the very process of existence.
The second form of suffering is the suffering of change. The third is the
actual pain of suffering.
The point is that sometimes in conditioned existence things are quite
good and sometimes things are quite bad. But on the whole, the nature
of our existence is unhappiness because we can never find the type of
happiness that is not subject to change, in other words true happiness
that never ceases. This is the reason why we must try to accomplish
liberation by entering the path of dharma and practicing properly. -
Thrangu Rinpoche
Notes 377
32. The first bodhisattva level begins at the path of insight, the third of the
five paths. The last traces of karma and klesha causing rebirth are
eliminated just prior to the first bodhisattva level. On the following nine
levels (the fourth path) until Buddhahood (the fifth path) the realization
of emptiness is refined and subtle obscurations are purified. These subtle
obscurations are still present as habitual thoughts but are not strong
enough to cause rebirth.
33. The three realms are the desire realm (this includes the six realms of hells,
craving spirits, animals, humans, demi-gods and gods), the form realm
(gods of subtle form), and the formless realm (beings in high meditative
states of absorption).
34. From the eighth level onwards one enters what are called "the pure levels."
It is because from this point onwards almost everything that needed to be
eliminated has been eliminated; all negative aspects of the mind, in
particular the belief in "I" and "others," have been eliminated. The eighth
level itself is called "unshakeable" because at this point one is no longer
shaken, moved or swayed by thoughts. For a detailed description of the
bodhisattva levels see Gampopas The Jewel Ornament ofLiberation.
35. Fully enlightened beings, Buddhas, and their manifestations are often
understood by way of the three kayas: the dharmakaya is enlightenment
itself, wisdom beyond any reference point which can only be perceived
by other enlightened beings; the sambhogakaya, often called the
enjoyment body, manifests in the pure lands, which can only be seen by
advanced bodhisattvas; and the nirmanakaya, which can be seen by
ordinary beings as in the case of the historical Buddha, who was a supreme
nirmanakaya, meaning that he displayed all the physical signs and marks
of perfection, but nirmanakaya can also be any type of being or relative
appearance to assist ordinary beings.
36. It is generally accepted that Nagarjuna, the founder of the Madhyamaka

school, lived in the second century and Tilopa lived in the ninth century.
Rinpoche says however that mahasiddhas, unlike ordinary beings, have
the power to appear at different times and different places.
37. The failure of the mind to recognize its own true nature is what is meant
by the term ma rigpa, or ignorance, the first level of obscuration or
defilement in the mind. As a result of this ignorance, there arises in the

mind the imputation of an "I" and an "other" (the other being something
that is conceived as something that is other than the mind). This dualistic
clinging, something that we have had throughout beginningless time and
that never stops (until enlightenment), is the second level of obscuration,
the obscuration of habits (habitual tendency).
Based upon this dualistic clinging arise the three root mental afflictions:
mental darkness (variously rendered by translators as ignorance,
bewilderment, confusion, etc.), desire and aggression. Based upon these
three afflictions there arise some 84,000 various mental afflictions
enumerated by the Buddha, all of which together comprise the third
level of obscuration, called the obscuration of mental afflictions (variously
rendered as klesha^ emotional affliction, disturbing emotions, etc). Under
the influence of these, we perform actions that are obscured in their nature,
which result in the fourth level of obscuration, called the obscuration of
actions or karma. This is the process that keeps us in samsara. - Khabje
Kalu Rinpoche
38. Generally referred to as "liberation," the word used to define the state of
being free from the cycle of samsara. This occurs when one has removed
the obscurations of defilements, such as desire, anger, etc.; however, subtle
obscurations still remain. This state is accomplished by arhats and eighth
level bodhisattvas. The term "Buddhahood" or "enlightenment" is used
to distinguish the complete and final realization of a Buddha.
39. The literal word is listening, but Rinpoche has said that in this day and
age, this means "studying" since much of the dharma is written down.
40. When beings have reached the pure eighth, ninth and tenth bodhisattva
levels, the Buddha predicts their future enlightenment. He will say, "Later
on in such and such a time cycle (Skt. kalpa), you will become a Buddha
with the name of so and so, and have disciples by the names of so and so,
your teachings will endure for such and such duration of time, and your
Buddha-field will be called such and such."
41. The Tibetan word for this treating everyone equally or in the same manner
is nyampa, which has the meaning "like, alike, same, equal," and we use
"equality," which seems to be the closest to what is meant, rather than
"sameness."
Notes 379
42. Verse 159 is a brief overview. Verses 160-166 are for Path of Application,
167-172 Path of Insight and 173-180 Path of Cultivation.
43. In some texts this particular point, if you're following the Tibetan text, is
mistakenly written bstan pa, meaning teachings. This is wrong; it must
be brtanpa, that which is firm and stable. - Thrangu Rinpoche
44. This is the traditional cosmology of India and Tibet in which the center of
the world is Mt. Meru and it is surrounded by four continents (east,
south, west, and north) of which our world is actually the western
continent. This is visualized in the mandala offering of Ngondro practice.
45. The twelve links of interdependent origination are 1. Ignorance. 2. From

ignorance we create the mental formations of the karma of virtue and
non-virtue, called "mental formation conditioned by ignorance." 3. This
seed of karma, which is carried by the mind, is called "consciousness
conditioned by mental formation." 4. The power of that karma forces
the mind into the mother's womb, called "name and form conditioned
by consciousness." 5. This development gives rise to all the senses of the
eye, ear, nose, etc., known as "six sense fields conditioned by name and
form." 6. The interaction of the sense organs such as the eye with their
corresponding objects and consciousness is "contact conditioned by the
six fields." 7. From contact we experience feelings of happiness, suffering
and indifference, called "feeling conditioned by contact." 8. When there
are feeling and happiness there is attachment called "craving conditioned
by feeling." 9. From attachment our craving increases due to not wanting
to be separated from the object of attachment, which is called "grasping
conditioned by craving." 10. From grasping, we create more karma and
existence by body, speech and mind, called "existence conditioned by
grasping." 11. From that karma come the five aggregates (Skt. skandhas),
which are called "birth conditioned by existence." 12. After birth the
aggregates increase, ripen (aging) and cease (death), which is "aging and
death conditioned by birth." Ignorance, craving and grasping are the
afflictive mental states; mental formation and existence are karma; and
the remaining seven are suffering. For a detailed explanation of this see
Thrangu Rinpoche's The Twelve Links of Interdependent Origination,
available from Zhyisil Chokyi Ghatsal Publications.
46. The thirty-two marks are: 1) The palms of his hands and soles of his feet
bear the signs of a wheel, 2) His feet are well set upon the ground like a
tortoise, 3) His fingers and toes are webbed, 4) The palms of his hands
and soles of his feet are smooth and tender, 5) His body has seven
prominent features: broad heels, broad hands, broad shoulder blades,
and broad neck, 6) His fingers are long, 7) His heels are soft, 8) He is tall
and straight, 9) His ankle-bones do not protrude, 10) The hairs on his
body point upward, 11) His ankles are like an antelope's, 12) His hands
are long and beautiful, 13) His male organ is withdrawn, 14) His body is
the color of gold, 15) His skin is thin and smooth, 16) Each hair curls to
the right, 17) His face is adorned by a coil of hair between his eyebrows,
18) The upper part of his body is like that of a lion, 19) His head and
shoulders are perfectly round, 20) His shoulders are broad, 21) He has
an excellent sense of taste, even of the worst tastes, 22) His body has the
proportions of a banyan tree, 23) He has a protrusion on the crown of
his head, 24) His tongue is long and thin, 25) His voice is melifluent,
26) His cheeks are like those of a lion, 27) His teeth are white, 28) There
are no gaps between his teeth, 29) His teeth are evenly set, 30) He has a
total of forty teeth, 31) His eyes are the color of sapphire, 32) His eyelashes
are like those of a magnificent heifer.
The eighty minor marks similarly describe the perfect physical form
and gait of a Buddha.
47. The Tibetan word used is drenpa which can mean "memory," "recollection,"
or "mindfulness." It is often translated as mindfulness because mindfulness
is being aware of something all the time without becoming distracted.
"Actually the word in Tibetan is more than recollection. It'sjessu dran
pa, which means to recall but also to recall in such a way that one follows
up on what one recalls."— Thrangu Rinpoche
48. What does indivisibility point to? Relative and ultimate reality. What is
relative reality? The fact that there are phenomena truly arising in
dependence upon causes and conditions in many different ways. What is
ultimate reality? The fact that all dependent phenomena are devoid or
empty of inherent existence and only arise in dependence upon
appropriation. Therefore, both truths are inseparable. In short, since
phenomena appear, they are in essence empty of inherent existence; since
phenomena are empty of self-supporting existence, they naturally appear.
The inseparability of the relative and ultimate truth is in fact the ultimate
truth. -Jamgon Kongtrul Rinpoche
Notes 381
49. The thirty-two qualities are referred to as qualities of freedom because the
dharmakaya is free from all obscurations.
The ten powers are: The first power that the Buddhas possess is the
ability to perfectly discriminate the possible and the impossible (or the
appropriate from the inappropriate). The second power of the Buddhas
is the ability to foresee the eventual outcome of any action. The third
power is the ability to determine exactly how intelligent individual beings
are. The fourth power is the ability to know the various temperaments of
beings. The fifth power is the ability to determine the interests of beings.
The sixth power is the knowledge of the path that leads everywhere. The
seventh power is the knowledge of meditative stability that is completely
pure. The eighth power is the ability to remember former states. The
ninth power is divine vision. The tenth power is the ability to determine
whether or not all impurities have been eliminated.
The four fearlessnesses are: First, the Buddhas are fearless because
they can say that they have reached perfect purification with nothing
more to purify. They can say they have perfect knowledge without any
fear of contradiction because they know everything without exception.
The second fearlessness is related to the way they teach others. The
Buddhas have no fear that they may be contradicted. No one could ever
prove the Buddhas to be wrong when they show the obstacles on the
path. The third fearlessness is that the Buddhas put into practice the
removal of impurities through the five stages of the path of practice and
the complete thirty-seven factors of enlightenment. The Buddhas are
perfectly sure that the path can lead to enlightenment. They are not
worried that anyone might contradict them because they know that the
path being taught is the path that is complete and can provide complete
enlightenment.
The second and third forms of fearlessness develop directly out of the
relationship with other beings. They are acquired on the path before the
Buddhas actually became enlightened. As they practice, the bodhisattvas
strive to behave virtuously in every possible way and continuously
eliminate even very small impurities. As a result they develop the two
kinds of fearlessness: the ability to relinquish obscurations and the ability
to guide themselves on the correct path to enlightenment.
The fourth fearlessness is related to the development of the Buddhas
themselves. The Buddhas can state that they have overcome all impurities
with no fear that anyone will contradict them because as they practiced
and taught, they never allowed pride to mislead them.
The eighteen distinctive qualities are: The eighteen qualities of the

Buddhas are divided into three groups: behavior, understanding, and
those related to activity.
The first six qualities are concerned with the Buddhas physical behavior.
The first is that whenever the Buddhas engage in an activity, it is completely
free of mistakes. Most of the time the behavior of the arhats is impeccable,
but they do occasionally make mistakes. So for this reason the ability to
behave correctly in every situation is a quality that belongs only to the
Buddhas. The second quality is related to the speech of the Buddhas who
do not speak in a meaningless or useless way. The third quality is related
to the mind of the Buddhas whose mindfulness never decreases. Ordinary
beings and even arhats will be distracted from time to time, but it is
totally impossible for the Buddhas to ever forget anything. The fourth
quality is related to the Buddhas mind, which always rests in meditation.
The Buddhas never think of deceiving others. This is the fifth quality.
They always have a loving disposition, a very truthful disposition, without
being encumbered by uncompassionate thoughts. The sixth quality of
Buddhas is that they never act casually without first examining their
behavior carefully. Their behavior is never frivolous.
The next six qualities are qualities of realization. The seventh quality is
the aspiration to benefit beings. This aspiration never degenerates. In the
same way the diligence of the Buddhas never degenerates. Their memory
never fails. There is never any degradation of their understanding. There
is never any change in their perfect liberation, it is continuous. They
never lose their perception of perfect jnana; their wisdom never fails.
The third group of qualities describes the activity of the Buddhas.
These are again subdivided into three distinctive qualities that characterize
their activities and three distinctive qualities that characterize their jnana.
The thirteenth is, Buddha activity means that whenever Buddhas act,
their physical actions are preceded by, accompanied by and followed by
jnana. The fourteenth, likewise, their speech, and fifteenth, their thoughts
are also preceded and followed by jnana.
The activities of the Buddhas are carried out with great care and are
always preceded by a precise examination of the relevant situation. Before
they act, they see the outcome with their jnana and act accordingly. After
the action has been accomplished, the Buddhas will examine it in the
light of their jnana to ensure that it was properly completed.
The three qualities that describe the jnana are: sixteenth, this jnana is
unhindered by the past. Seventeenth, it is unhindered by the present,
Notes 383
and eighteenth, in the same way unhindered by the future. This means
that their practice is unhindered by any emotional or cognitive
obscurations. It is completely free and fluid and can know everything
without hindrance.
50. The Sanskrit is sambhogakaya and this literally means "enjoyment body"
which is the most common translation of this word. However, enjoyment
body doesn't really convey an emanation of the Buddha in the purest
realms so Thrangu Rinpoche has chosen to explain this word using the
Tibetan which seems closer to its actual meaning.
385
GLOSSARY OF TERMS
Abhidharma. (Tib. chb ngbn pa) The Buddhist teachings are often divided
into the Tripitaka: the sutras (teachings of the Buddha), the Vinaya
(teachings on conduct,) and the Abhidharma, which are the analyses of
phenomena that exist primarily as a commentarial tradition to the
Buddhist teachings.
Abhidharmakosha. (Tib. ngbn pa dzod) An authoritative scripture on Buddhist
metaphysics according to the Hinayana tradition.
Amitabha. One of the five Buddha family deities known as "Buddha of
boundless light." Usually depicted as red.
Arhat. "Free from four maras." The mara of conflicting emotions, the mara
of the deva, the mara of death and the mara of the skandhas. The highest
level of the Hinayana path. Arhat is male and arhati is female.
Arhatship. The stage of having fully eliminated the klesha obscurations.
Asanga. (Tib. thok may) A fourth century Indian philosopher who founded
the Cittamatra or Yogacara school and wrote the five works of Maitreya
which are important Mahayana works. Also brother of Vasubandhu.
Avalokiteshvara. (Tib. Chenrezig) The bodhisattva embodying the compassion
of all the Buddhas. Depicted holding the wish-fulfilling gem between
folded hands. One of the eight main bodhisattvas. The mantra associated
with this bodhisattva is known as the king of mantras, OM MANI FEME
HUNG.
Ayatanas. The six inner ayatanas are the five sense faculties: the eyes, ear, nose,
tongue, the body as a whole, and the sixth is the mental faculty. The six
outer ayatanas are the six objects of the various sense faculties: form,
sound, smell, taste, touch and objects of conceptual thinking.
Blessings. (Tib. chin lap) Splendor wave, conveying the sense of atmosphere
descending or coming toward the practitioner. Ones root guru and lineage
are said to be the source of blessings. When the student can open
themselves with uncontrived devotion, the grace of the lineage manifests
as blessings, which dissolve into them and awaken them to a sense of
greater reality.
Bodhichitta. (Tib. chang chup chi sem) Literally, the mind of enlightenment.
There are two kinds of bodhichitta: absolute bodhichitta, which is
completely awakened mind that sees the emptiness of phenomena, and
relative bodhichitta which is the aspiration to practice the six paramitas
and free all beings from the suffering of samsara. In regard to relative
bodhichitta there is also two kinds: aspiration bodhichitta and perseverance
bodhichitta.
Bodhisattva. (Tib. chang chup sem pa) "Heroic mind." Bodhi means blossomed
or enlightened, and sattva means heroic mind. Literally, one who exhibits
the mind of enlightenment. Also an individual who has committed him
or herself to the Mahayana path of compassion and the practice of the six
paramitas to achieve Buddhahood to free all beings from samsara. These
are the heart or mind disciples of the Buddha.
Bodhisattva levels. (Skt. bhumi, Tib. sa) The levels or stages a bodhisattva goes
through to reach enlightenment. These consist often levels in the sutra
tradition and thirteen in the tantra tradition. The ten are: 1.
Overwhelming Joy, 2. Stainless, 3. Radiant, 4. Luminous, 5. Difficult to
Practice, 6. Obviously Transcendent , 7. Far Gone, 8. Unshakeable, 9.
Excellent Discriminating Wisdom, 10. Cloud of Dharma.
Buddha. (Tib. sang gye) An individual who attains, or the attainment of,
complete enlightenment, such as the historical Shakyamuni Buddha.
Buddha Shakyamuni. (Tib. shakya tubpd) The Shakyamuni Buddha, often
called the Gautama Buddha, refers to the fourth Buddha of this age, who
lived between 563 and 483 BCE.
Buddhafield. (Tib. sang gye kyi zhing) 1) One of the realms of the five Buddha
families, either as sambhogakaya or nirmanakaya. 2) Pure personal
experience.
Buddhahood. (Tib. sang gyas) The perfect and complete enlightenment of
dwelling in neither samsara nor nirvana. Expression of the realization of
perfect enlightenment, which characterizes a Buddha. The attainment of
Buddhahood is the birthright of all beings. According to the teachings of
Buddha, every sentient being has, or better is already, Buddha nature;
thus Buddhahood cannot be "attained." It is much more a matter of
experiencing the primordial perfection and realizing it in everyday life.
Buddha nature. (Tib. de shegs nying po) The essential nature of all sentient
beings. The potential for enlightenment.
Clarity. (Tib. selwa) Also translated as luminosity. The nature of mind is that
it is empty of inherent existence, but the mind is not just voidness or
completely empty because it has this clarity which is awareness or the
knowing of mind. So clarity is a characteristic of emptiness {shunyatd) of

mind.
Co-emergent wisdom. (Skt. sahajajnana, Tib. Ihen chik kye pay yeshe) The
advanced realization of the inseparability of samsara and nirvana and
how these arise simultaneously and together.
Cognitive obscurations. There are two types of obscurations that cover one s
Buddha nature. The obscuration of the afflictive or disturbing emotions
and the obscuration of dualistic perception, or sometimes called the
intellectual obscurations or cognitive obscurations. The cognitive
obscuration is the subtle obscuration of holding onto the concepts of
subject, object and action.
Cognizance. (Tib. selwa) The mind s inherent capacity for knowing.
Commentary. (Skt. shastra, Tib. tan cho) The Buddhist teachings are divided
into the words of the Buddha (sutras) and the commentaries of others on
his works {shastras).
Common tradition. A way of referring to those teachings held in common by
all traditions of Buddhism, which are the teachings on personal liberation
of the Hinayana or lesser vehicle.
Common vehicle. The Hinayana.
Completion stage. (Tib. dzo rim) In the Vajrayana there are two stages of
meditation: the creation/development stage and the completion stage.
Completion stage with marks is the six doctrines. Completion stage
without marks is the practice of essence Mahamudra, resting in the
unfabricated nature of mind.
Conditioned (cyclic) existence. (Skt. samsara, Tib. khor wd) Ordinary existence
which contains suffering because one still possesses attachment, aggression,
and ignorance. It is contrasted to liberation or nirvana.
Creation stage. (Skt. utpattikrama, Tib. che rim) In the Vajrayana there are two
stages of meditation: the development and the completion stage. The
creation stage is a method of tantric meditation that involves the
visualization and contemplation of deities for the purpose of purifying
habitual tendencies and realizing the purity of all phenomena. In this
stage visualization of the deity is established and maintained.
Definitive truth. The Buddha's teachings that state the direct meaning of
dharma. They are not changed or simplified for the capacity of the listener,
in contrast to the provisional meaning.
Desire realm. Comprises the six realms of gods, demi-gods, humans, animals,
hungry spirits and hell-beings.
Dharani. A particular type of mantra, usually quite long.
Dharmadhatu. (Tib. choying) Dharma is "the truth" and dhatu means, "space
free from a center." The all-encompassing space, unoriginated and without
beginning, out of which all phenomena arises. The Sanskrit means "the
essence of phenomena" and the Tibetan means "the expanse of
phenomena," but it usually refers to the emptiness that is the essence of
phenomena. Dharmadhatu and dharmakaya are essentially the same; they
are two indivisible aspects of the same thing. The dharmakaya emphasizes
the wisdom aspect while dharmadhatu emphasizes the emptiness aspect.
Dharmakaya. (Tib. cho ku) One of the three bodies of Buddhahood. It is
enlightenment itself, that is, wisdom beyond any point of reference, (see
kayas, three.)
Dharmata. (Tib. cho nyi) Dharmata is often translated as "suchness" or "the
true nature of things" or "things as they are." It is phenomena as it really
is or as seen by a completely enlightened being without any distortion or
obscuration, so one can say it is "reality." The nature of phenomena and
mind.
Disturbing emotions. (Skt. klesha, Tib. nybn mong) Also called the "afflictive
emotions," these are the emotional afflictions or obscurations (in contrast
to intellectual obscurations) that disturb the clarity of perception. These
are also translated as "poisons." They include any emotion that disturbs
or distorts consciousness. The main kleshas are desire, anger and ignorance.
Eight-fold right path. Right view, right thought, right speech, right action,
right livelihood, right effort, right mindfulness and right concentration.
Eightfreedoms &ten opportunities. {Taljor) Tails often translated as "freedom"
and jor as "endowments," "qualities," "resources," and "opportunities"
which constitute a precious human birth to practice dharma. The eight
freedoms are traditionally enumerated as freedom from birth as a hell
being, a hungry ghost, an animal, a barbarian, a long-lived god, a heretic,
a mentally handicapped person, or living in a dark age (here meaning
when no Buddha has come, in other contexts, according to the teachings
on five degenerations we are living in a dark age). Of the ten conjunctions
or resources, the five personal conjunctions are having a human body,
being born in a land to which the dharma has spread, having all of one's
senses intact, not reverting to evil ways, and having confidence in the
three jewels. (Having one's senses impaired to the extent that one's mind
could not function properly in the study and practice of dharma would
constitute the loss of one's precious human birth.) The five conjunctions
that come by way of others are that a Buddha has been born in this age,
that the Buddha taught the dharma, that the dharma still exists, that
there are still followers who have realized the meaning and essence of the
teachings of the dharma, and there are benevolent sponsors.
Eight mental constructs or complexities are mental formulations that phenomena
have such attributes as arising and ceasing, being singular or plural, coming
and going, and being the same or being different.
Eight worldly concerns. (Tib. jik ten chb gysh) These keep one from the path;
they are attachment to gain, attachment to pleasure, attachment to praise,
attachment to fame, aversion to loss, aversion to pain, aversion to blame
and aversion to a bad reputation.
Emotional obscurations. There are two types of obscurations that cover one s
Buddha nature. The obscuration of the afflictive or disturbing emotions
and the obscuration of dualistic perception, or sometimes called the
intellectual obscurations or cognitive obscurations. The emotional
obscurations prevent liberation and consist of the kleshas. (see kleshd)
Emptiness. (Skt. shunyata, Tib. tongpa nyi) The Buddha taught in the second
turning of the wheel of dharma that external phenomena and the internal
phenomena or concept of self or "I" have no real existence and therefore
are "empty."
Enlightenment. (Skt. bodhiT'ib. jangchub) According to the Buddhadharma,
theistic and mystical experiences of all kinds still fall within samsara, as
long as they confirm the experiencer or solidify the experience, even in
the most subtle way. Buddhist norms of experience are: universal
impermanence, existence as suffering, selflessness, and peace as absence
of struggle to attain or maintain anything.
The Hinayana tradition defines enlightenment as the cessation of
ignorance and of disturbing emotions, and therefore freedom from the
compulsive rebirth in samsara. Its degrees of attainment were enumerated
as four levels: stream enterer, once returner, non-returner and arhat.
According to the Mahayana tradition, Hinayana nirvana is a way
station, like an illusory city in the desert created by the Buddha to
encourage travelers. Enlightenment requires not only cessation of
ignorance but also compassion and skillful means to work with the
bewilderment of all sentient beings. The arhat does not attain complete
enlightenment because of their undeveloped compassion.
According to the Vajrayana tradition, Hinayana and Mahayana
attainment are necessary, but they contain dogma. It is necessary for the
yogin to develop complete partnership with the phenomenal world and
to experience a more penetrating unmasking of the root of ego. In
presenting the final fruition, the Vajrayana teaches either four or six yanas.
The term nirvana can have the utmost positive sense when referring
to enlightenment, or it can have a limiting or pejorative sense when
referring to a limited goal of cessation.
Eternalism. (Tib. rtag ltd) The belief that there is a permanent and causeless
creator of everything; in particular, that one's identity or consciousness
has a concrete essence which is independent, everlasting and singular.
Experience and realization. (Tib. nyam togs) An expression used for insight
and progress on the path. "Experience" refers to temporary meditation
experiences and "realization" to unchanging understanding of the nature
of things.
Five actions of immediate consequence. Killing one's father, killing one's mother,
killing an arhat, intentionally wounding a Buddha and causing them to
bleed, and creating a schism in the sangha. They are called actions which
have an immediate result in that they are the cause for one's very next
rebirth to be in a lower realm.
Five Buddha families. (Tib. rigngd) These are the Buddha, Vajra, Ratna, Padma
and Karma families.
Five degenerations. 1) Of the times, meaning the outer events of the world
such as wars and social unrest are becoming worse, 2) of beings, meaning
their mind-streams are becoming coarser, 3) length of life is becoming
shorter, 4) increase in the disturbing emotions of beings, causing instability
in their minds, 5) and degeneration of view, meaning people's
understanding of reality is growing further from the truth. Based on these
five degenerations we are now living in a dark age.
Five paths. (Tib. lam nga) According to the sutras there are five paths; the path
of accumulation, the path of application, the path of seeing/insight,
(attainment of the first bodhisattva level), the path of meditation, and
the path of no more learning (Buddhahood). The five paths cover the
entire process from beginning dharma practice to complete enlightenment.
Five poisons. (Tib. Idug nga) Temporary mental states that inhibit
understanding: ignorance, pride, anger, desire, and jealousy. The three
root poisons are ignorance, desire and anger.
Five wisdoms. The dharmadhatu wisdom, mirror-like wisdom, wisdom of
sameness, discriminating wisdom and all-accomplishing wisdom. They
should not be understood as separate entities but rather as different
functions of one's enlightened essence.
Fixation. (Tib. dzin pa) The mental act of holding on to a material object,
experience, concept or set of philosophical ideas.
Form realm. God realms of subtle form.
Formless realm. (Tib. zugmedkyi kham) The abode of an unenlightened being

who has practiced the four absorptions of: infinite space, infinite
consciousness, nothing whatsoever, and neither presence nor absence (of
conception).
Four extremes. (Tib. tha shi) Existence, non-existence, both and neither.
Four foundations of meditation. (Tib. tun monggi ngon dro shi) These are the
four thoughts that turn the mind toward dharma. They are reflection on
precious human birth, impermanence and the inevitability of death, karma
and its effects, and the pervasiveness of suffering in samsara.
Four immeasurables. Love, compassion, emphatic joy, and impartiality.
Four kayas. Nirmanakaya, sambhogakaya, dharmakaya, and svabhavakakaya.
Four Noble Truths. (Tib. pakpay den pa shi) The Buddha began teaching with
a talk in India at Sarnath on the Four Noble Truths. 1) All conditioned
life is suffering. 2) All suffering is caused by ignorance. 3) Suffering can
cease. 4) The eight-fold path leads to the end of suffering: right
understanding, thought, speech, action, livelihood, effort, mindfulness
and meditation. These truths are the foundation of Buddhism.
Four seals. The four main principles of Buddhism: all compounded phenomena
are impermanent, everything defiled (with ego-clinging) is suffering, all
phenomena are empty and devoid of a self-entity, and nirvana is perfect
peace.
Four truths. The Buddha's first teachings. 1) All conditioned life is suffering.
2) All suffering is caused by ignorance. 3) Suffering can cease. 4) The
eight-fold path leads to the end of suffering: right understanding, thought,
speech, action, livelihood, effort, mindfulness and meditation.
Four Yogas of Mahamudra. (Tib. phyag chen gyi nal byor zhi) Four stages in
Mahamudra practice: one-pointedness, simplicity, one taste and non-
meditation.
Gampopa. (1079-1153 C.E.) One of the main lineage holders of the Kagyu
lineage in Tibet. A student of Milarepa, he established the first Kagyu
monastic monastery and is known also for writing the Jewel Ornament of
Liberation.
Graded path. This refers to being guided through the path to enlightenment
through the three principle paths, 1) renunciation, 2) enlightened motive
of bodhichitta, 3) and a correct understanding of emptiness (wisdom).
Guru. (Tib. lama) A teacher in the Tibetan tradition who has reached
realization.
Habitualpatterns. (Skt. vasana. Tib. bakchak) Patterns of conditional response
that exist as traces or tendencies stored in the alaya-vijnana, the eighth
consciousness sometimes called the store-house or all-base consciousness.

So called because it is a repository of all karmically conditioned patterns.
All dualistic or ego-oriented experiences leave a residue, which is stored
in the alaya-vijnana until a later time when some conscious occurrence
activates the habitual pattern. The pattern then generates a response in
the form of a perception or an action. This response leaves its own karmic
residue, stored again in the unconscious repository, and the cycle
continues. The explanation of this system is a central teaching of the
Cittamatrin tradition of Mahayana Buddhism.
Heart sutra. (Skt. Mahaprajnaparamita-hridaya-sutra) One of the shorter sutras
on emptiness.
Higher realms. The three higher realms are birth as a human, demi-god and
god.
Hinayana. (Tib. tekpa chung wa) Literally, the "lesser vehicle." The first of the
threeyanas> or vehicles. The term refers to the first teachings of the Buddha,
which emphasized the careful examination of mind and its confusion. It
is the foundation of Buddha's teachings focusing mainly on the four truths
and the twelve interdependent links. The fruit is liberation for oneself
Hungry ghosts. (Tib. yid dvags) One of the six classes of sentient beings. Such
beings are tormented by their own impure karmic perception causing
them to suffer tremendously from craving, hunger and thirst. It is said
that even if they came upon a lake of pure fresh water, due to their heavy
karmic obscurations, they would see it as an undrinkable pool of pus.
Pretas are depicted with very large bodies and very thin necks.
Idiot compassion. This is the desire to help others but it is not accompanied by
sufficient wisdom, so that what one does may not really be beneficial. An
example is teaching someone who is hungry to fish, yet the person receives
negative karma for killing the fish.
Interdependent origination. The twelve links of causal connections which binds
beings to samsaric existence and thus perpetuate suffering: ignorance, karmic
formation, consciousness, name and form, the six sense bases, contact,
sensation, craving, grasping, becoming, rebirth, old age, and death. These
twelve links are like an uninterrupted vicious circle, a wheel that spins all
sentient beings around and around through the realms of samsara.
Jnana. {Tib. yeshe) Enlightened wisdom that is beyond dualistic thought.
Kangyur. The preserved collection of the direct teaching of the Buddha.
Kagyu. (Tib.) Ka means oral and gyu means lineage; the lineage of oral
transmission. One of the four major schools of Buddhism in Tibet. It
was founded in Tibet by Marpa and is headed by His Holiness Karmapa.
The other three are the Nyingma, the Sakya and the Gelugpa schools.
Kalpa. (Tib. kalpa, Skt. yuga) An eon that lasts in the order of millions of
years.
Karma. (Tib. lay) Literally "action." The unerring law of cause and effect,
e.g., positive actions bring happiness and negative actions bring suffering.
The actions of each sentient being are the causes that create the conditions
for rebirth and the circumstances in that lifetime.
Karma Kagyu. (Tib.) One of the eight schools of the Kagyu lineage of Tibetan
Buddhism which is headed by His Holiness Karmapa.
Karmapa. The name means Buddha activities. The Karmapas are the head of
the Kagyu school of Buddhism and were the first to implement the
tradition of incarnate lamas. Karmapas are thought to be an emanation
of the bodhisattva Avalokiteshvara.
Karmic latencies or imprints. (Skt. vasana^ Tib. bakchak) Every action that a
person does has an imprint which is stored in the eighth consciousness.
These latencies express themselves later by leaving the eighth consciousness
and entering the sixth consciousness upon being stimulated by external
experience.
Kayas, three. (Tib. ku sum) There are three bodies of the Buddha: the
nirmanakaya, sambhogakaya and dharmakaya. The dharmakaya, also
called the "truth body," is the complete enlightenment or the complete
wisdom of the Buddha that is unoriginated wisdom beyond form and
manifests in the sambhogakaya and the nirmanakaya. The sambhogakaya,
also called the "enjoyment body," manifests only to bodhisattvas. The
nirmanakaya, also called the "emanation body," manifests in the world
and in this context manifests as the Shakyamuni Buddha. The fourth
kaya is the svabhavakakaya, which is the "essence body," the unity of the
other three.
Lama. (Skt. guru) La means nobody above himself or herself in spiritual
experience and ma means expressing compassion like a mother. Thus the
union of wisdom and compassion, feminine and masculine qualities. Lama
is also a title given to a practitioner who has completed some extended
training.
Liberation. See enlightenment.
Lineage gurus. The lineage gurus are the gurus of the line of transmission of
what we study and practice. These transmissions date from the teachings
of the Buddha himself. All of the line of gurus in that transmission from
the Buddha, who first gave the teachings, up until the present time
constitute what we call the lineage gurus.
Lower realm. The three lower realms are birth as a hell being, hungry ghost
and animal.
Luminosity. (Tib. selwd) In the third turning of the wheel of dharma, the
Buddha taught that everything is void, but this voidness is not completely
empty because it has luminosity. Luminosity or clarity allows all
phenomena to appear and is a characteristic of and inseparable from
emptiness (Skt. shunyata).
Luminosity. (Tib. osel) Literally "free from the darkness of unknowing and
endowed with the ability to cognize." The two aspects are "empty
luminosity," like a clear open sky; and "manifest luminosity," such as
colored light images, and so forth. Luminosity is the uncompounded
nature present throughout all of samsara and nirvana.
Mahamudra. (Tib. chaja chenpo) Literally means "great seal" or "great symbol"
meaning that all phenomena are sealed by the primordially perfect true
nature. This form of meditation is traced back to Saraha (tenth century)
and was passed down in the Kagyu school through Marpa. This meditative
transmission emphasizes perceiving mind directly rather than through
rational analysis. It also refers to the experience of the practitioner where
one attains the union of emptiness and luminosity and also perceives the
non-duality of the phenomenal world and emptiness; also the name of
Kagyupa lineage.
Mahasiddha. (Tib. drup thop chen po) A practitioner who has a great deal of
realization. Maha means great and siddha refers to an accomplished
practitioner. These were particularly Vajrayana practitioners who lived in
India between the eight and twelfth century and practiced tantra. The
biography of some of the most famous is found in The Eighty-four
Mahasiddhas,
Mahayana. (Tib. tekpa chen po) Literally, the "Great Vehicle." These are the
teachings of the second turning of the wheel of dharma, which emphasize
shunyata (see shunyata), compassion and universal Buddha nature. The
purpose of enlightenment is to liberate all sentient beings from suffering
as well as oneself. Mahayana schools of philosophy appeared several
hundred years after the Buddha's death, although the tradition is traced
to a teaching he is said to have given at Rajgriha, or Vulture Peak Mountain,
Maitreya. The Loving One. The bodhisattva regent of Buddha Shakyamuni,
presently residing in the Tushita heaven until becoming the fifth Buddha
of this kalpa.
Manjushri. One of the eight bodhisattvas. He is the personification of
transcendent knowledge.
Mantra. (Tib. ngags) 1) A synonym for Vajrayana. 2) A particular combination

of sounds symbolizing the nature of a deity, for example OM MANI PEME
HUNG. These are invocations to various meditation deities which are recited
in Sanskrit. These Sanskrit syllables, representing various energies, are
repeated in different Vajrayana practices.
Mara. (Tib. du) Difficulties encountered by the practitioner. The Tibetan
word means heavy or thick. In Buddhism mara symbolizes the passions
that overwhelm human beings as well as everything that hinders the arising
of wholesome roots and progress on the path to enlightenment. There
are four kinds: skandha-mara, which is incorrect view of self; klesha-mara,
which is being overpowered by negative emotions; matyu-mara, which is
death and interrupts spiritual practice; and devaputra-mara, which is
becoming stuck in the bliss that comes from meditation.
Marpa. (1012-1097 C.E.) Marpa was known for being a Tibetan who made
three trips to India and brought back many tantric texts, including the
Six Yogas of Naropa, the Guhyasamaja, and the Chakrasamvara practices.
His root teacher was Tilopa, the founder of the Kagyu lineage and the
teacher of Naropa. Marpa initiated and founded the Kagyu lineage in
Tibet.
Mental consciousness. (Tib. yidkyi namshe) The sixth consciousness is the faculty
of thinking which produces thoughts based upon the experiences of the
five sense consciousnesses or its own previous content.
Mentalfactors. (Tib. semyung) Mental factors are contrasted to mind in that
they are more long-term propensities of mind including eleven virtuous
factors such as faith, detachment, and equanimity, and the six root
defilements such as desire, anger, and pride, and the twenty secondary
defilements such as resentment, dishonesty, harmfulness.
Milarepa. (1040-1123 C.E.) Milarepa was a student of Marpa who attained
enlightenment in one lifetime. Mila, named by the deities and repa means
white cotton. His student Gampopa established the (Dagpo) Kagyu lineage
in Tibet.
Nagarjuna. (Tib. ludrup) An Indian master of philosophy. Founder of the
Madhyamaka school and author of the Mula-prajna and other important
works. (2nd - 3rd century)
Naropa. (956-1040 C.E.) An Indian master best known for transmitting many
Vajrayana teachings to Marpa who took these back to Tibet before the
Moslem invasion of India.
Ngondro. Tibetan for preliminary practice. One usually begins the Vajrayana
path by doing the four preliminary practices, which involve 111,000
refuge prayers and prostrations, 111,000 Vajrasattva mantras, 111,000

mandala offerings, and 111 ,000 guru yoga practices.
Nihilism. (Tib. chad ltd) Literally, "the view of discontinuance." The extreme
view of nothingness: no rebirth or karmic effects, and the non-existence
of a mind after death.
Nirmanakaya. (Tib. tulku) There are three bodies of the Buddha and the
nirmanakaya or "emanation body" manifests in the world and in this
context manifests as the Shakyamuni Buddha, (see kayas, three.)
Nirvana. (Tib. nyangde) Literally, "extinguished." Individuals live in samsara
and with spiritual practice can attain a state of enlightenment in which
all false ideas and conflicting emotions have been extinguished. This is
called nirvana. The nirvana of a Hinayana practitioner is freedom from
cyclic existence, an arhat. The nirvana of a Mahayana practitioner is
Buddhahood, free from extremes of dwelling in either samsara or the
perfect peace of an arhat.
Obscurations. There are two categories of obscurations or defilements that
cover one's Buddha nature: the defilement of disturbing emotions (see
five poisons and emotional obscurations) and the defilement of latent
tendencies or sometimes called the obscuration of dualistic perception,
or the intellectual/cognitive obscurations (see cognitive obscurations). The
first category prevents sentient beings from freeing themselves from
samsara, while the second prevents them from gaining accurate knowledge
and realizing truth.
Paramita. "Transcendental" or "Perfection." Pure actions free from dualistic
concepts that liberate sentient beings from samsara. The six paramitas
are: generosity, moral ethics, patience, diligence, meditative-concentration,
and wisdom-awareness. The ten paramitas are the above six and, skillful
means, aspiration, strength, and primordial wisdom.
Partial compassion. The desire to feel sorry for and want to help others, but
only if they are of a certain gender, race, ethnic group, social status, etc.
Paranirvana. After the Buddha Shakyamuni passed from this realm: Buddhas
are not said to have died, since they have reached the stage of deathlessness,
or deathless awareness.
Prajna. (Tib. she rab) In Sanskrit it means "perfect knowledge" and can mean
wisdom, understanding or discrimination. Usually it means the wisdom
of seeing things from a high (e.g. non-dualistic) point of view.
Prajnaparamita. (Tib. she rab chi pawl tu chinpa) Transcendent perfect
knowledge. The Tibetan literally means, "gone to the other side" or "gone
beyond" as expressed in the prajnaparamita mantra, "Om gate gate
paragate parasamgate bodhi svaha." The realization of emptiness in the

Prajnaparamita Hridaya or Heart Sutra made possible by the
extraordinarily profound dharma of the birth of Shakyamuni Buddha in
the world and the practices that came from it, such as the Vajrayana
tantras, which make use of visualization and the control of subtle physical
energies.
Prajnaparamita sutras. Used to refer to a collection of about 40 Mahayana
sutras that all deal with the realization of prajna.
Pratyekabuddha. "Solitary Awakened One." These are the body disciples of
the Buddha. One who has attained awakening for himself, and on his
own, with no teacher in that life. Generally placed on a level between
arhat and Buddha. It is the fruition of the second level of the Hinayana
path through contemplation on the twelve interdependent links in reverse
order.
Provisional truth. The teachings of the Buddha which have been simplified or
modified to the capabilities of the audience. This contrasts with the
definitive meaning.
Relative level or truth. (Tib. kunsop) There are two truths: relative and absolute
or ultimate truth. Relative truth is the perception of an ordinary
(unenlightened) being who sees the world with all his or her projections
based on the false belief in "I" and "other."
Root guru. (Tib. tsa way lama) A practitioner of Vajrayana can have several
types of root guru: the vajra master who confers empowerment, who
bestows reading transmission, or who explains the meaning of the tantras.
The ultimate root guru is the master who gives the "pointing out
instructions" so that one recognizes the nature of mind.
Sacred outlook. (Tib. dagsnang) Awareness and compassion lead the practitioner
to experience emptiness (shunyata). From that comes luminosity
manifesting as the purity and sacredness of the phenomenal world. Since
the sacredness comes out of the experience of emptiness, the absence of
preconceptions, it is neither a religious nor a secular vision: that is, spiritual
and secular vision could meet. Moreover, sacred outlook is not conferred
by any god. Seen clearly, the world is self-existingly sacred.
Samadhi. (Tib. tin nezin) A state of meditation that is non-dualistic. There is
an absence of discrimination between self and other. Also called meditative
absorption or one-pointed meditation; this is the highest form of
meditation.
Samaya. (Tib. dam sig) The vows or commitments made in the Vajrayana to a
teacher or to a practice. Many details exist but essentially it consists of
outwardly, maintaining a harmonious relationship with the vajra master

and ones dharma friends and inwardly, not straying from the continuity
of the practice.
Sambhogakaya. (Tib. longchb dzok ku) There are three bodies of the Buddha
and the sambhogakaya, also called the "enjoyment body," is a realm of
the dharmakaya that only manifests to bodhisattvas (see kayos, three).
Samsara. (Tib. kor wd) "Cyclic existence." The conditioned existence of
ordinary life in which suffering occurs because one still possesses
attachment, aggression and ignorance. It is contrasted to nirvana.
Through the force of karma motivated by ignorance, desire and anger
one is forced to take on the impure aggregates and circle the wheel of
existence until liberation.
Sangha. (Tib. gen dun) "Virtuous One." Sang means intention or motivation
and gha means virtuous. One with virtuous motivation. One of the three
jewels. Generally refers to the followers of Buddhism, and more specifically
to the community of monks and nuns. The exalted sangha is those who
have attained a certain level of realization of the Buddha's teachings.
Saraha. {circa 9th century) One of the eighty-four mahasiddhas of India who
was known for his spiritual songs about Mahamudra.
Selflessness. (Tib. dag me) Also called egolessness. In two of the Hinayana
schools (Vaibhashika and Sautrantika) this referred exclusively to the fact
that "a person" is not a real permanent self, but rather just a collection of
thoughts and feelings. In two of the Mahayana schools (Cittamatra and
Madhyamaka) this was extended to mean there was no inherent existence
to outside phenomena as well.
Selflessness of person. (Skt. pudgalanairatmya) This doctrine asserts that when
one examines or looks for the person, one finds that it is empty and
without self. The person does not possess a self (Skt. atman, Tib. bdag-
nyid) as an independent or substantial self. This position is held by most
Buddhist schools.
Selflessness of phenomena. (Skt. dharma-nairatmya) This doctrine asserts than
not only is there selflessness of the person, but when one examines outer
phenomena, one finds that external phenomena are also empty, i.e. they
do not have an independent or substantial nature. This position is not
held by the Hinayana schools, but is put forth by the Mahayana schools,
particularly the Cittamatra school.
Sentient beings. With consciousness; an animated being as opposed to an
inanimate object. All beings with consciousness or mind who have not
attained the liberation of Buddhahood. This includes those individuals
caught in the sufferings of samsara as well as those who have attained the
levels of a bodhisattva.
Seven limbs of awakening. The virtue of faith, insight, samadhi, joy, diligence,
mindfulness, and equanimity. Externally they are represented by the seven
articles of royalty.
Shamatha. (Tib. shinay) See tranquility meditation.
Shamatha with support. (Tib. shinay ten cas) The practice of calming the mind
while using an object of concentration, material or mental, or simply the
breath.
Shamatha without support. (Tib. shinay ten med) The act of calming the mind
without any particular object, resting undistractedly. This practice serves
as a prelude for Mahamudra and should not be mistaken for the ultimate
result.
Shantideva. A great bodhisattva of classical India, author of the
Bodhicharyavatara: The Guide to the Bodhisattvas Way of Life. - (late 7th
century - mid 8th century CE.)
Shariputra. One of the Buddha's ten main disciples. He is known for his
intelligence and when the sutras say, "Thus I have heard..." it is Shariputra
who recited this sutra.
Shastra. (Tib. tan cho) The Buddhist teachings are divided into words of the
Buddha (the sutras) and the commentaries of others on his works, the
shastras.
Shravaka. "Hearer" corresponds to the level of arhat, those that seek and attain
liberation for oneself through listening to the Buddha's teaching and
gaining insight into selflessness and the four truths. These are the Buddha's
speech disciples.
Shunyata. See emptiness.
Siddha. (Tib. drup top) An accomplished Buddhist practitioner.
Siddhi. (Tib. ngodrup) "Accomplishment." The spiritual accomplishments of
accomplished practitioners. Usually refers to the "supreme siddhi" of
complete enlightenment, but can also mean the "common siddhis," eight
mundane accomplishments.
Six realms. (Tib. rikdruk) The realms of the six classes of beings: gods, demigods,
humans, animals, hungry ghosts and hell beings. These are the possible
types of rebirths for beings in samsara and are: the god realm in which
gods have great pride, the jealous god realm in which the jealous gods try
to maintain what they have, the human realm which is the best realm
because one has the possibility of achieving enlightenment, the animal
realm characterized by stupidity, the hungry ghost realm characterized
by great craving, and the hell realm characterized by aggression.

Skandha. (Tib. pungpd) Literally "heaps." The five aspects which comprise
the physical and mental constituents of a sentient being: physical form,
sensations, conceptions, formations and consciousness. These can also
be seen from the perspective of the five basic transformations that
perceptions undergo when an object is perceived. First is form, which
includes all sounds, smells, etc., everything that is not thought. The second
and third are sensations (pleasant and unpleasant, etc.) and their
identification. Fourth are mental events, which actually include the second
and third aggregates. The fifth is ordinary consciousness, such as the
sensory and mental consciousnesses.
Skillful means. Ingenuity in application.
Sukhavati. (Tib. Dewachen) The pure realm of Buddha Amitabha, "The Land
of Great Bliss."
Supreme siddhi. Another word for enlightenment.
Sutra. (Tib. do) Literally "Junction." The combination of the Hinayana and
Mahayana, or the combination of wisdom and compassion. Texts in the
Buddhist cannon attributed to the Buddha. They are viewed as his
recorded words, although they were not actually written down until many
years after his paranirvana. They are usually in the form of dialogues
between the Buddha and his disciples. These are often contrasted with
the tantras which are the Buddha's Vajrayana teachings and the shastras
which are commentaries on the words of the Buddha.
Sometimes "sutra" is used to cover all of the teachings given by the
Buddha himself. At other times it is used more precisely to mean one of
the three sections of the dharma called theTripitaka or Three Baskets. In
the Tripitaka there are the Sutras, the Vinaya, and the Abhidharma. The
sutras are mainly concerned with meditation or samadhi, the Abhidharma
is mainly concerned with the development of wisdom and understanding,
and the Vinaya is mainly concerned with discipline and the rules of
morality and conduct. In the narrow sense sutra means one of these three
sections of the Buddha's teachings, and in its broad sense it means all of
the teachings given by the Buddha.
Sutrayana. The sutra approach to achieving enlightenment which includes
the Hinayana and the Mahayana.
Svabhavakakaya. (Tib. ngo bo nyid kyi sku) The "essence body." Sometimes
counted as the fourth kaya, the unity of the first three.
Tantra. (Tib. gyu) Literally, tantra means "continuity," and in Buddhism it
refers to two specific things: the texts (resultant texts, or those that take
the result as the path) that describe the practices leading from ignorance
to enlightenment, including commentaries by tantric masters; and the
way to enlightenment itself, encompassing the ground, path, and fruition.
One can divide Buddhism into the sutra tradition and the tantra tradition.
The sutra tradition primarily involves the academic study of the Mahayana
sutras and the tantric path primarily involves practicing the Vajrayana
practices. The tantras are primarily the texts of the Vajrayana practices.
Tarn. (Tib. drol ma) An emanation of Avalokiteshvara, she is said to have
arisen from one of his tears. She embodies the female aspect of compassion
and is a very popular deity in Tibet. Her two common iconographic
forms are white and green.
Ten non-virtuous actions. Killing, stealing, sexual misconduct, lying, slander,
abusive words, idle gossip, covetousness, ill-will, and wrong views. Acts
are non-virtuous or unwholesome when they result in undesirable karmic
effects. Thus, this list of ten unwholesome acts occurs generally in
discussions of the functioning of karma. The first three are actions of
body, the next four of speech, and the last three of mind. The ten virtuous
actions are the opposites of the above ten non-virtuous actions.
Ten bodhisattva levels in the Mahayana path which are: 1) The Joyous One
with an emphasis on generosity, 2) The Stainless One with an emphasis
on discipline, 3) The Illuminating One with an emphasis on patience, 4)
The Flaming One with an emphasis on exertion, 5) The One Difficult to
Conquer with an emphasis on samadhi, 6) The Manifest One with an
emphasis on wisdom, 7) The Far Going One with an emphasis on skillful
activity, 8) The Unshakeable One with an emphasis on future, 9) The
One of Good Discrimination with an emphasis on efficacy, 10) Cloud of
Dharma with an emphasis on accomplishing enlightenment. In the tantric
(Vajrayana) literature there are three more stages of manifesting
enlightenment, making thirteen in total.
Tengyur. Commentary on the Kangyur; also tantras of meditation, healing,
scientific and technical instructions etc.
Theravada. (Tib. neten depa) A school, sometimes called the Hinayana, which
is the foundation of Buddhism and this school emphasizes the careful
examination of mind and its confusion.
Three jewels. (Tib. kb'n chok sum) Literally "three precious ones." The three
essential components of Buddhism: Buddha, dharma, sangha, i.e., the
Awakened One, the truth expounded by him, and the followers living in
accordance with this truth. Firm faith in the three precious ones is the
stage of "stream entry." The three precious ones are objects of veneration
and are considered "places of refuge." The Buddhist takes refuge by

pronouncing the threefold refuge formula, thus acknowledging formally
to be a Buddhist.
Three realms. These are three categories of samsara. The desire realm includes
existences where beings are reborn with solid bodies due to their karma
ranging from the deva paradises to the hell realms. The form realm is
where beings are reborn due to the power of meditation; and their bodies
are of subtle form in this realm. These are the meditation paradises. The
formless realm is where beings due to their meditation (samadhi), have
entered a state of meditation after death and the processes of thought
and perception have ceased.
Three sufferings. These are the suffering of suffering, the suffering of change,
and pervasive suffering (meaning the inherent suffering in all of samsara).
Three vehicles. Hinayana, Mahayana and Vajrayana.
Tilopa. (928-1009 C.E.) One of the eighty-four mahasiddhas who became
the guru of Naropa who transmitted his teachings to the Kagyu lineage
in Tibet.
Tranquillity meditation. (Tib. Shinay, Skt. Shamatha) One of the two main
types of meditation, calm abiding, the meditative practice of calming the
mind in order to rest free from the disturbance of thought activity; the
other is insight or Vipashyana.
Tripitaka. The three collections of teachings; Vinaya, Sutra and Abhidharma.
Tushitaparadise. (Tib. gan dan) This is one of the heaven fields of the Buddha.
Tushita is in the sambhogakaya and therefore is not located in any place
or time.
Two accumulations. (Tib. shogs nyis) The accumulation of merit with concepts
and the accumulation of wisdom beyond concepts.
Two truths. Relative truth and ultimate truth. Relative truth describes the
superficial and apparent mode of all things. Ultimate truth describes the
true and unmistaken mode of all things. These two are described differently
in the different schools, each progressively deeper leading closer to the
way things are.
Ultimate level or truth. (Tib. dondarn) There are two truths or views of reality:
relative truth which is seeing things as ordinary beings do with the dualism
of "I" and "other" and ultimate truth, which transcends duality and sees
things as they are.
Upaya. (Tib. thabs) Skillful means. Generally, upaya conveys the sense that
enlightened beings teach the dharma skillfully, taking into consideration
the various needs, abilities, and shortcomings of their students. Upaya is
an expression of compassion. In the bodhisattva's discipline, it corresponds

to the first five paramitas and to relative bodhichitta. By prajna alone,
without upaya, the bodhisattva is fettered to a quietistic nirvana. By upaya
without prajna, one remains bound to samsara. Therefore the practitioner
must unify them.
In Vajrayana, upaya arises from shunyata. It is joined with prajna and
represents the male, form aspect of the union of form and emptiness.
Vajra. (Tib. dorje) Usually translated "diamond like." This may be an implement
held in the hand during certain Vajrayana ceremonies, or it can refer to a
quality which is so pure and so enduring that it is like a diamond.
Vajradhara. (Tib. Dorje Chang) "Holder of the vajra." Vajra means
indestructible and dhara means holding, embracing or inseparable. The
central figure in the Kagyu refuge tree, and indicating the transmission
of the close lineage of the Mahamudra teachings to Tilopa. Vajradhara
symbolizes the primordial wisdom of the dharmakaya and wears the
ornaments of the sambhogakaya Buddha, symbolizing its richness.
Vajrapani. (Tib. Channa Dorje) A major bodhisattva said to be lord of the
mantra and a major protector of Tibetan Buddhism.
Vajrayana. (Tib. dorje tek pa) Literally, "diamond-like" or "indestructible
capacity." Vajra here refers to method, so you can say the method yana.
There are three major traditions of Buddhism (Hinayana, Mahayana,
Vajrayana) The Vajrayana is based on the tantras and emphasizes the
clarity aspect of phenomena. A practitioner of the method of taking the
result as the path.
Vasubandhu. (4th Century C.E.) A great fourth century Indian scholar who
was brother of Asanga and wrote the Hinayana work the Abhidharmakosha
explaining the Abhidharma.
Vinaya. One of the three major sections of the Buddha's teachings showing
ethics, what to avoid and what to adopt. The other two sections are the
sutras and the Abhidharma.
Vipashyana meditation. (Tib. lhak tong) Sanskrit for "insight meditation." This
meditation develops insight into the nature of reality (Skt. dharmata).
One of the two main aspects of meditation practice, the other being
Shamatha.
Wheel of dharma. (Skt. dharmachakra) The Buddha's teachings correspond to
three levels which very briefly are: the first turning was the teachings on
the Four Noble Truths and the teaching of the egolessness of person; the
second turning was the teachings on emptiness and the emptiness of
phenomena; the third turning was the teachings on luminosity and
Buddha nature.
Yana. Means capacity. There are three yanas, narrow, (Hinayana) great
(Mahayana) and indestructible (Vajrayana).
Yidam. (Tib.) Yi means mind and dam means pure, or yi means your mind
and dam means inseparable. The yidam represents the practitioner's
awakened nature or pure appearance. A tantric deity that embodies
qualities of Buddhahood and is practiced in the Vajrayana. Also called a
tutelary deity.
405
T H E FIVE W O R K S OF MAITREYA
1. The Changeless Nature (Skt. Uttaratantrashastra, Tib. rgyud bla ma). This
work is written in verse and has seven vajra points. It is mainly a
commentary on the Three Jewels, the seed, of Buddha-essence which is
inherent in all sentient beings, and the attributes and activities of the Buddha.
It particularly deals with the subject of Buddha-essence and the development
of the realization of the nature of phenomena through the purification of
the disturbing emotions.
2. The Ornament of Clear Realization (Skt. Abhisamayalankara, Tib. mngon
rtogs rgyan). This work is a verse commentary on the Prajnaparamita
literature (which comes in the 100,000, 25,000 and in 8,000 verses etc.)
and like that literature is divided into eight vajra topics. This text is studied
in all four Tibetan lineages and is used in the study of the sutra system.
3. Distinguishing the Middle from the Extremes (Skt. Madhyantavibhaga, Tib.
dbus mtharnam cbyed). This work is a commentary expounding primarily
on the Cittamatra school of Buddhism and especially the Shentong school.
The text explores eternalism and nihilism and why these are not part of the
Middle-way.
4. Distinguishing Dharma and Dharmata (Skt. Dharmadharmatavibhaga>
Tib. chos dang chos nyid mam cbyed). This is a commentary on the
tathagatagarbha doctrine and the Cittamatra and Madhyamaka schools
of thought.
5. The Ornament of Mahayana Sutras (Skt. Mahayanasutralankara, Tib. theg
pa chenpo mdo sde rgyan). This work consists of twenty-one chapters and
is written in verse. It covers a discussion of Buddha-essence, refuge in the
Three Jewels, the Mahayana paths, and the doctrine of emptiness.
407
INDEX
348, 349, 351

Wisdom-dharmakaya 349-351
Abhidharma 171
Dharmakirti 157
Asanga 161,251,371
Dharmata 163, 164, 169, 188, 193,
Aspiration 57, 107, 133, 135, 176,
194, 196, 198,203,225,226,
178, 180, 194,208,217,249,
242, 247, 248, 403, 405
250-253,257,274,284,310,
Dhyana 213,214,222,326
348,349,360,371,382
Disturbing emotion 198, 205, 208,
B 218,235,243,256,272,378
Bodhisattva level 156,157,164, Klesha 208, 235, 249, 256, 257,
165, 178,226,246,255,259, 272, 290, 306, 377, 378
283, 307, 330, 357, 365, 366,
373, 375, 377, 378
Ego 172, 174, 175, 205, 214, 238,
Buddha-essence 155, 174, 191, 193,
248, 323, 346, 360
195-201
Eight-fold right path 218
Buddha Kashyapa 360
Eternalism 227,375,376
Buddha Shakyamuni 331, 360, 362
D
Five certainties 25, 357, 358, 359
Dedication 33, 69, 167, 252-255,
Five paths 15, 156, 157, 217, 226,
257
227, 323, 330, 365, 374, 377
Definitive truth 357, 360
Path of accumulation 156,179,
Desire realm 255, 377
217,270,291-294
Dewachen 189
Path of application 156,191,
Dharani 226 387
193-201,217,228,239,243,
Dharmadhatu 268, 345, 346, 366
291,300-303,306,307,313-
Dharmakaya 165, 167, 260, 345,
315,321,322,328,330
346,348,349,350,351,359,
Path of insight 156, 188, 193,
377, 381
194, 197, 200, 208, 228, 234,
Jnana-dharmakaya 345, 346,
241-244, 246-248, 250, 270, J

273,306,307,316,319-323,
Jewel Ornament of Liberation 184,
326, 330, 352, 374, 377
374, 377
Path of seeing 31,33,65,79,
Jnana 157, 166, 170, 171, 179,
101, 103, 117, 167, 168,
194, 199,206,208,213,218,
218,241,242,246,269,
220, 226, 245, 320, 345, 346,
304, 305, 322
349,351,371,382
Path of cultivation 156,189,197-
199,208,218,228,234,241, K
242,247-258,306,307,319, Karmapa 228, 260, 393
320, 323, 326, 330 Klesha 208, 235, 249, 256, 257,
Path of fulfillment 365 272, 290, 306, 377, 378
Path of no more learning 156,
270
Five powers 217 Liberation 33, 53, 95, 133, 168,
Five strengths 217 184-186, 189,205,218,236,
Five wisdoms 340, 345, 346 239, 244, 245, 255, 264, 272,
Form realm 255,351,377 273,290,291,294,308,309,
Formless contemplation 213 328, 335, 336, 337, 346, 348,
Formless realm 255,377 356, 376, 378, 382
Four feet of miraculous powers 217 Lineage guru 260
Four immeasurables 215, 218, 221 Lower realm 205,208,291,306
Four Noble Truths 155,170,185,
217, 239, 257, 259, 260, 268, M
271,295,319,323,325,329, Mahamudra 329,330,331
363 Mahayana 156, 158, 169, 199, 206,
Four types of mindfulness 217 214,228,234,236,237,241,
Four types of perfect abandonment 249,268,271,323,330,331,
217 357, 360, 370, 375
Maitreya 151, 157, 161, 164, 165,
170, 173, 175,251,300,361,
Gampopa 184,260,331,376,377 362,371,372
H Mara 151,249,258
Marpa 187, 188,260
Heart Sutra 156,372
Milarepa 187, 188, 250, 260, 331
Hinayana 155, 158, 169, 199, 228, Motivation 174, 176, 177, 180, 211-
231-237,239,314,323,357, 213,222,224,228,274,275,
360, 376 290, 293, 356
N R
Nagarjuna 157, 165, 197, 260, 377 Relative level 156,200,221,245,
Naropa 260 248,281,282,307,308,309,
Nihilism 227,375,376 352, 360
Nirmanakaya 260, 345, 346, 347, Root guru 260
351, 352, 356, 358-360, 366, 377
S
Supreme nirmanakaya 260, 352,
356, 360, 377 Samadhi 166, 171, 178, 198, 213,
Nirvana 65, 149, 159, 227, 242, 293,294,316,323,324,327,
264, 307-309, 324, 359, 369, 376 328, 329, 365, 366, 375
Non-meditation 326, 330 Vajra-like samadhi 166, 327, 328
Sambhogakaya 345-347,351,352,
O
355-360,371,377,383
Obscuration of emotional defilement Samsara 157, 158, 162, 174, 205,
195 213,227,235,239,242-245,
Obscurations of knowledge 195, 264, 265, 272, 273, 282, 289,
198,248,259 291,307-309,321,323,324,
Omniscience 83, 109, 121, 162, 335,347,361,369,376,378
163, 183,227,263,270,278, Shamatha 179, 188, 217, 225, 226,
293,300,315,325, 335,373 329, 330
Shantideva 185,224,225
Shastra 29, 158, 159, 161, 163,
Paranirvana 159 164, 165, 171, 172,293
Post-meditation 248, 257, 323, 329 Shravaka 155, 162, 163, 166, 169,
Prajna 29, 156, 158, 162-164, 166, 170, 196, 199,206,233,236-
169-171, 178, 179, 199,212, , 239,241,243,247,259,264,
213,220,224,334,365,370, 265,270,271,273,278,291,
371,373 300,301,376
Prajnaparamita 155-159, 161, 164, Sixparamita 177,212,215,223,
165, 169, 173, 174,203,204, 225, 226, 255, 257, 258, 266,
206,207,209,213,221,232, 280,284,291,322,323,334,
261,264,279,280,285,286, 337, 339, 342, 371
289, 290, 292, 295, 296, 300, Six perfection 147, 177, 358, 373
334, 340, 345, 349, 369, 370, Skandha 259, 266, 269, 270, 282,
372 283, 379
Pratyekabuddha 155, 162, 163, 166, Skilful means 178,215,225,245,
169, 170, 196,233,237, 238- 254-256,258,265,296,310,
241,243,247,259,264,265, 311,360,371
291,300,376 Spiritual friend 85, 170, 178, 184,
279, 280 Tushita 161, 170

Sukhavati 189 Twelve links of interdependent
Svabhavakakaya 345,346,347,351 origination 170, 323, 379
Two accumulations 222, 225, 257,
T
340, 342
Tantra 199,200,261,295,349 Accumulation of merit 69, 222,
The four applications 165, 167, 313 223,226,253,341
Theravada 214, 295 Accumulation of wisdom 222,
Thirty-seven branches of 264,341,342
enlightenment 217,218 Two truths 185,245,374
Four types of mindfulness 217 Provisional truth 357, 360
Four types of perfect abandonment
U
217
Four feet of miraculous powers Ultimate level 103, 156, 200, 221,
217 281,282,305,309
Five powers 217 Uttaratantra 15, 199, 200, 349
Five strengths 217
Seven perfect branches 217
Eight-fold right path 218 Vajradhara 260
Thirty-two major marks 356 Vajrayana 158,214,261,295,296
Eighty minor marks 137, 352, 375
356, 357, 380 Vinaya 171
Three circles 20,221,254,256,274, Vipashyana 179, 225, 226, 330
291,320,329,373 W
Three spheres 47,53,212,213
Three Jewels 37, 53, 125, 183, 185, Wheel of Dharma 155,357,359,
187,252,292,294,328, 334, 361
335, 336, 405 Y
Tilopa 260, 377, 395, 402, 403
Transmission 214, 260, 371 Yidam2l4
Tripitaka 171
411
KHENCHEN THRANGU RINPOCHE'S CENTRE
NEPAL NEPAL
Thrangu Tashi Choeling-Monastery Thrangu Tara Abbey (Nunnery)
P.O. Box No. 1287, Boudha P.O. Box 1287,
Kathmandu, Nepal Kathmandu, Nepal
TIBET INDIA
Thrangu Gompa - Monastery Vajra Vidya Institute
Kham,Tibet Sa. 13/70-4-G, Kajoohe,
Yusho Jekundo, Sarnath-221007
Chinghia Province 815000 Varanasi, U.P.
Republic China India
ENGLAND USA
Thrangu House Vajra Vidya Retreat Centre
42 Magdelen Road, Oxford P. O. Box 1083
OX4 1RB, Crestone CO 81131
Great Britain USA
MALAYSIA HONG KONG

Thrangu Dharma Society Thrangu Vajrayana Buddhist
29,Jalan 12/21 A Centre
46200, Petalingjaya Flat A, 5/F., Lomond Mansion
Selongor Derul Ehsan, 149 Argyle Street, Kowloon
Kuala Lumpur, Malaysia Hong Kong
For more information and a complete list of Rinpoche's centres and

activities contact Gloria Jones: gloriaj@mail.com.np
or visit Thrangu Rinpoche's website at: www.rinpoche.com
412
NITARTHA INTERNATIONAL:
ANCIENT WISDOM FOR THE MODERN MIND
Nitartha international, founded by The Dzogchen Ponlop Rinpoche

in 1994, provides technological and educational resources to bring
the living wisdom of the East to the world community. We bring
together traditional scholars, adepts, software developers, and
professionals from varying fields to preserve endangered Asian texts,
art, and educational systems. Our main focus is to support traditional
Tibetan Buddhist institutions. Nitartha has digitized some 120,000
pages of Tibetan texts, inputting them into computers at the Nitartha
internationalDocument Input Center in Kathmandu. Certain of these
texts have been edited and republished already, and the remainder are
being worked on by Tibetan scholars. Gradually, Nitartha publishes
specific Tibetan text as translations into English. Nitartha also provides
various educational and technological tools, such as the online Tibetan-
English dictionary and the Nitartha-Sambhota Tibetan language word
processing system. Currently, a compendium of the terminologies of
the eight major schools of Tibetan Buddhism is compiled. Further
resources include the calendar project and the Tibetan scroll painting
(thangka) project.
For more information: www.nitharta.org

413
NITARTHA INSTITUTE;
TRANSPLANTING DHARMA TO THE WEST
Nitartha is the Sanskrit word for "definitive meaning." At Nitartha

Institute, everyday thought and speech serve as tools for discovering
the "definitive meaning," the unconditioned wisdom and compassion
of the buddha-dharma. Combining a systematic course of study with
training in Buddhist forms of meditation and debate, the Institute
preserves and introduces Western students to the ancient Tibetan
Buddhist science of mind.
Nitartha Institute was founded in 1996 by The Dzogchen Ponlop

Rinpoche and its principal senior advisers are Venerable Khenchen
Thrangu Rinpoche and Venerable Khenpo Tsultrim Gyatso Rinpoche.
The Institute is modeled on the Tibetan tradition of monastic colleges
(shedra), which combine Buddhist scholarship and practice in an
atmosphere of lively dialogue. It provides a unique blend of in-depth
teaching, study and analytical meditation to give Westerners a sound
basis for understanding both basic and advanced Buddhist views and
practices. Through the ongoing transmission of teachings and
translations of key texts and their commentaries, the Institute is helping
to transplant this ancient oral and philosophical tradition to the West.
Under the guidance of eminent teachers of the Kagyii and Nyingma
lineages of Tibetan Buddhism, study, practice and question what they
learn in an atmosphere of generosity, quick-witted good humor, and
gentle yet rigorous analysis. Nitartha Institute convenes for annual
programs each summer in North American and Europe, as well as for
shorter programs throughout North America.
For more information: www.nitarthainstitute.org

CARE OF D H A R M A BOOKS
Dharma books contain the teachings of the Buddha. They have the
power to protect against lower rebirth and to point the way to liberation.
Therefore, they should be treated with respect.
These considerations may be also kept in mind for Dharma artwork,

as well as the written teachings and artwork of other religions.

现观庄严论 创古仁波切注释

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

现观庄严论 创古仁波切注释

Uploaded by

Copyright:

Available Formats

Ornament of

Zhyisil Chokyi Ghcttsctl Charitable Trust

We would like to thank the many persons who helped make

We would like to thank Ken and Katia Holmes for providing

In particular we would also like to thank Clark Johnson of Namo

Special thanks also goes to Nitartha Institute (director: Dzogchen

This publication is a joint venture between

Foreword by Tai Situ Rinpoche 13

K. The Purification on the Path of Cultivation 258

T he great Indian Mahapandita Arya Asanga, due to

These great teachings from Maitreya constitute one of the major

In order to understand the profound and vast meaning of these

I pray that these publications, which give a clear understanding

Yours in The Holy Dharma

The Twelfth Ken ting Tai Situpa

SHEDRUP C H O GYI SENGE K A R T U N G

I t is with great joy that Zhyisil Chokyi Ghatsal now offers

Through this approach one understands how emptiness is realized,

Lama Karma Shedrup

T he lineage of the Thrangu Rinpoche incarnations began

tulkus: Shamar Rinpoche, Situ Rinpoche, Jamgon Kongtrul Rinpoche

Topic I. The Knowledge of All Phenomena

11. Achieving extraordinary disciples

I. The Practice of Accumulation [9th condition]

Topic II. Knowledge of the Path

B. Knowledge of the Shravaka path

Topic III. Knowledge of the Foundation

D. Not Being Remote Because of Being the Skillful Means

Topic IV. The Application of Realization of All Aspects

b. Vessel for adoption

Topic V. Application when Reaching the Peak

Topic VI. Gradual Application of the Bodhisattva Path

Topic VII. Instantaneous Application

Topic VIII. The Dharmakaya

The path of the knowledge of all aspects

The meaning of the sutras - is placed within one's mindfulness.

The perfection of knowledge

Completely perfect realization of all aspects,

The mind-generation, the instructions,

The observed objects, the objective,

Eclipsing and so on,

Function, devoted interest,

The accomplishing path of meditation,

Not abiding in existence through knowledge,

Discordant and remedial factors,

The equality of existence and peace,

Its signs, full increase,

Are the culminating clear realization.

Essence, involving Perfect Enjoyment,

Chapter 1: The knowledge of all aspects

The mind-generation: For the welfare of others

As for this: earth, gold, moon, fire,

King, treasure-vault, highway,

Accomplishment, the realities,

The five eyes, supernatural knowledge's

Weak faculties, sharp faculties,

Three leaps, going to the final point of the peak of existence,

Through observed objects, subjective aspects,

Depends on being associated with all four conceptions about

The observed objects are impermanence and so on,

Form and so on are free from dissolution, establishment, and abiding.

The single nature of these is single.

That which consists in not apprehending phenomena,

Since there is no dependence on characteristics of these,

现观庄严论创古仁波切注释

现观庄严论创古仁波切注释