The Final Meaning’ of the Pinnacle of the Vast Expanse - Great Perfection. Homage to the dimension of Kuntu Zango, the immense pure dimension of Inexhaushble qualines, the deep wide open nor-conceptual sphere without elaboration, the teacher, the loed of compasvonate method. There are two topics with respect to the path of all those Gone to Aliss of the three times, the pith advce of the great unturpastable special vehicle, the hoat that liberates from the ocean of samtara, the nectar of the heart of Kuntu Zanppo, Ihe essence of the fee Proclimations, the state af the spleliual teacher Nyachen Lchu Tagring, the panacle af immense space of the oral transmission. Now, the teaching on the th instruchons about the uncomman hase, the introduction to the actual meaning, has two parts: — Clearly establishing through signs (reasons] how the qualities of great Buddhahood (are present] in the appearance (experience] of sentient beings that have no understanding: and ~ Having established the signs pith instructions that introduce the non- dual essence. 1 The final meaning oF rgedn is mainly concemed wrth the absolute truth whereas 2h Brovacnal meaneg.or deonecion is marily concemed with the relaave truthCt The Branaciont! the Woe legate Establishing the Signs With regard to ‘dearly establishing through signs’ (the first topic), there are twenty-two great signs (through which one can} discern the connection between samsara and nirvana?: — four signs are (basxc] bls, darity, absence of thoughts and spontaneous presence = four signs are self-ansing, without birth, without interruption and nor-dual = four sgns are the four roots ~ two signs are beyond extremes ~ free signs are the [basic} five primordial wisdoms = three signs are the (basi} three dimensions. Four signs are bless, darity, absence of concepts and spontaneous presence: 1 The sign that Buddhahood abides as great bliss is the experience of bliss that occurs now in the mind-stream of sentient beings. If one liberates? this minor temporary bliss, one will achieve the final complete bliss of Buddhahood. 2. The sgn that Buddhahood abides as clarity is that in the mind-stream of servent beings the five sense objects are clear to the five senses. H one hberates the five senses now, one will achieve the clarity of Buddhahood. 3. The sign that Buddhahood abides as absence of thoughts is (the Moment that] in the mind-stream of sentient beings the antecedent thought has stopped and the subsequent thought has not (yet) come inta being. From that non-conceptual state that ane has now, one will achieve the non-conceptual state of Buddhahood'. 2 Yongdum Tendzin Namdak Rinpoche (YTNA| gives the example of milk. When we churn milk @ becomes butter but when we churn water it does not. 5 YTAR explains that m the practice of dzogchen these twenty-two basic experiences iberate by thernselves. This is the path of self-lberation. in tantric practice the twenty-two basic experiences are transformed. in sutea practice the twenty-two expenences até purified by practhung the ten paramiLas. © YENR expla:ns that introducoon is given on this basis. The pracntioner looks back to thought and to the one wha looks and thus both of them dissolve. What remains is qwateness tell.Ie bene Ueenng “ 4, The sign that the essence of Buddhahood abides as spontaneous Presence Is that depending on the perceiver one person can be considered to be a nephew or uncle, older or younger. In whatever way that person is perceived, young or old, or whatever, in essence it is the same person. Likewise, there are innumerable ways to see Buddhahood, but in essence they are never beyond Budchahood, Four signs are self-arising, without birth, without interruption and non-dual: 1. The sign that Buddhahood abides in a self-ansing way 1s the automanc arising of consciousness in the mind-stream of senvent beings. By fiberating this self-arising (conscousness) one achieves the setf-artung of the compassion’ of Buddhahood. 2. The sign that because Buddhahood is witheut Euwth® one does not feturn to samsara, is that now in the mindsteam cf senvent bemgs, appearances are interrupted without being (rejborn. When self-arisen (appearances) that are not inherent are liberated, one achieves the unborn primordial wisdom of Buddhahood. 3. The sign that Buddhahood abides without interruption is that in the mind-stream of sentient beings appearances arise without interruption, By liberating uninterrupted arising one achieves the arising of the uninterrupted primordial wisdom of Buddhahood. 4. The sign that Buddhahood abides (in a) non-dual way is that in the mind-stream of sentient beings in essence appearances are not differentiated in a dualistic way as unborn or uninterrupted. By understanding the non-duality of the unborn and uranterrupted one will obtain non-dual wisdom of Buddhahood. Four signs indicate that Buddhahood abides as the four roots: 1,2 The (twa) roots for benefitting others are method and wisdom. The Sign that they abide in unity is that both the white channel on the nght and the red channel on the left are connected to one's body. 3,4 The (two) roots of the natural state are pure dimension and pnmordial wisdom. The sign that they abide without meeting or separating is the 5 PITR explains compassion (thugs iJe) here refers to wisdom (yes shes), © khenpo Tenpa Yungdrung Rinpoche (ICTYR) explains that ‘without birth’ means that Buddhahood 1s already present in sentient beings from the beginning less begnnung.TH. | neat ef The Great iepesee presence of the five senses and five sense objects In all sentient beings without meeting of separavon. Two signs indicate that (Buddhahood) abides beyond extremes: 2 The sign that wisdom is not attached to the extreme of samsara? is that without being raught sentient beings have wisdom. It is not necessary to teach an infant not to be attached. 2 The sign that the compassion of Buddhahood is not attached ta the extreme of rurvana is the compassion that sentient beings, even hawis and wots, have for their own kind. Free signs indicate that Buddhahood abides as the five primordial wisdoms: LThe five senses and five sense objects that abide in sentient beings’ mind-stream are empty in essence, that is the sign of primordial wadom of empiness. 2 The fre sense objects are clear ta the five senses, that is the sign of rurror-lke prmordial wisdom. 3 The way in which the five senses desire the five sense objects is equal, thatis the sgn of primordial wisdom of equanimity. 4 The five senses understand the five sense objects individually, that is the sgn of primord:al wisdom that understands individuality. 5 The frve sense objects naturally exist for the five senses, that is the sign of a!l-accomptshing primardial wisdom, Three signs ind.cate that Buddhahood abides as the three dimensions: 1 The sign that dharmakaya is without characteristics is the absence of charactensucs in the mind of sentient beings. 2 The sign that sambhogakaya abides as (dharmakaya's) configuration® is the eustence of the material body of sentient beings. 3. The sign that nirmanakaya can manifest in any way whatsoever is that the speech’ of sentient beings can manifest in any way. ¥ ln general, the antidote to the extreme of samsara is wisdom and the antdate 10 the extceme of mrvana is compassion. © KIVA explains that here ngo wo ayid means configuration rather than essential nature Of empnness. + Speech tngag) refers to subtie energy (rlung phramo).‘The Funat Maguey n These are twenty{-two} types of appearance (experience) in the mind-stream of sentient beings that are signs of how Buddhatood abides therein. When these twenty types of appearance are kberated Buddhahood arises, Actually, when subject-object dualism is purified in the condition of the essential nature, it is liberated in emptiness. From (that) conditicn of emptiness compassionate energy arises without interruption. Someone for whom it arises like that is called Buddha.n ‘Whe Finnacle of (No Great fipanie Introduction of the non-dual essence Having established the signs there are three parts with regard to the introduction of the non-dual essence by way of pith instructions: = Three pith instructions to approach the method of liberation ~ Nine generally binding vital paints to correct mistakes ~ Pith instructions on the four foundations to uproot delusion. Part 1- The three pith Instructions The three pith instructions (to approach the method of liberation) are: — The pith instruction on the abiding base introduces the natural state on the basis of basic mind; + The pith instruction on application on the path (shows) how to practice the unification of meditation and post-meditation on this bass, and + The pith instruction on the final result (shows how) one completely transcends into dharmakaya, beyond extremes?°. The pith Instruction on the abiding base There are two parts to the secret Instructions an the abiding base: = The explanation of basic mind — The actual introduction to the natural state. The explanation of basic mind There are four parts (to the explanation of) basi¢ mind: — The base, the natural state of the nature of mind ~ Introduction (of the base) on tie basis of one's mind-stream — Identifying the qualities of the base ~ The difference between understanding and not understanding the base. 49° The eight extremes ave: existence and non-existence, appearance and emptiness, creation and cessation, eternalism and nihilism.The Denpl Maanng n The natural state of the base (the nature Of mind) With regard to the natural state of the base, primordial purity, the essence of primardial purity, the pure and perfect mind, the base, is the essence of authentic Buddhahoad. This primordial purty can appear as anything. If you anatyse these appearances, they do nat have any esserce whatsoever. They are empty. In esserce appearance and emet.ness are rot different, but rather while they appear (appearances) are empty and while empty they appear. Therefore, appearance and emptiness are non-dual. Furthermore, because this primordial purty anses as appearances without ceasing, the way it arises is unceasing. Because these appearances do not have inherent existence, the way they abide is unborn, These two (being unceasing and unbom) are not different, but rather while t comes into existence it ceases and while it ceases it comes into existence, Thus, orimordial purity) abides as non-dual creation! and cessation. Because primordially delusion does not exst in prmerdial punty, it is called the primordially pure base. Because all delusions are spontaneously present in primordial purity as the essence of the nazural state, it ts called unceasing spontaneous presence. Because these two (primordial purity and spontaneous presence) are non-dual, it is the primordia ly pure nature of mind. Introduction on the basis of one’s mind-stream When we introduce it on the basis of the mind-stream, as primordial punty is like a white woollen blanket, one can consider to be anythingY. There are two introductions: ~ Through logical reasoning = Through example, meaning and sign. The introduction through logical reasoning has three parts: — Three assertions; — Seven reasons; - Nine purposes. 12 Creation in the sense of coming into existence. 32 In the way that one can paint any colour onto a white woollen blanket one can consider the primordial purity to be anything.hd The Ponnacie of the Great Expense: The three assertions are: > Pure and perfect mind, the essence ofprimordial purity, is appearance; = Appearance is empty; = These two are non-dual. The seven reasons are: = Two reasons prove the assertion that primordially pure essence is uninterrupted appearance. It is appearance because everything that appears has causes and conditions», and because it appears in accordance to our concepts. - Two reasons prove the assertion that appearance is unborn empnness. It is empty because in the absolute sense this primordially pure essence is without cause and conditions, and because when you analyse it, not one thing can be established. Three reasons prove the assertion that this primordially pure essence is non-dual appearance and emptiness, unborn, unceasing, and non- dual pure and perfect mind. Because from the beginning appearance and emptiness are not in sequence they are non-dual. In the present they do not stay in different places. Finally, they abide in one and the same pure dimension. The nine purposes are: ~ The assertion that it is appearance has three purposes: it introduces those who like appearance through the unceasing aspect, It reverses the attachment of those who like emptiness and prevents the mistake of nitulism. There is no contradiction in understanding suchness through appearance. ~ The assertion that it is emptiness introduces those who like emptiness through the unborn aspect. It stops the mistake of eternalism and 49 This saises a question: Does the statement that ‘visions have causes and conditions’ contradict the statement that ‘the base is self-originated’? YTNR addresses this question; appeatances of shared visions are the display (rofpa) of the base, relabve truth. Causes and condivons operate in this relanve domain whereas the statement that the base is self-originated refers to the absolute. So, there Is no contrad:chon,The Final sep) n reverses the attachment of those who like appearance. There 1s no Contradiction in understanding suchness through emptiness. — The assertion that it is non-dual, introduces those who hike non-duality through the single tigle of the nature of mind. t stops the mistake of grasping (appearance and emptiness) as separate and reverses the attachment of those who hold on to duality. There # no cantradicoon in understanding suchness through non-dualty. As to the introduction through example, meaning and sgn there are three topics that introduce appearance, three togscs that introcuce er-puness, and three topics that introduce non-duality. Three topics introduce appearance: the variety cf appearances and existents appear in empty space, phenomena with charactenst.cs appear in the empty nature of existence, and the vanety of sertient besngs appear from the empty nature of mind. Three topics introduce emptiness: the example is space. the Meaning is the nature of eustence, and the sign is the nature cf mind. In the way that the example - the essence of space - is empty (arthout} defirung characteristics, the meaning - the essential nature of excstence - is empty of attachment, and the sign - the essence of the nature of mnd - 6 empty cf grasping thoughts. Three topics introduce non-duality: all aggearances and exstents are non-dual from space, all phenomena are non-dual from the condition of the empty nature of reality, and all sentient beings are non-dual from the condition of the nature of mind. Therefore, the nature of reality, the nature of mind and the pure dimension of space are non-dual. They are one. As they are without mherent exstence, they are one in emptiness. As they are unceasing, they are one in appearing. As they are not different, they are one non-duality. identifying the qualities of the bose Because the non-dual base is the essence, the base (that is) pure and perfect mind, pervades everything™. kt pervades the mandalas of the conquerors on 44 As the base is the essence of samsara and nirvana it pervades both.% The Pinnacle of the Great Exparee high down to the lowest fearsome hells. It pervades like sesame oil pervades sesame seeds, butter pervades milk and iron pervades ore. The way in which it pervades (is as follows): it pervades Buddhas as their essential nature, it pervades the six types of sentient beings by being present in them, and it pervades the mind of burdo beings naturally. The pure and perfect (nature of) mind is ‘pure’ because emptiness abides without birth and primordially pure, ‘perfect’ because appearances abide unceasing and are spontaneously present, and ‘the nature of mind’ because what appears as two abides inseparably. There are six ways in which the qualities (of the base) arise (completely). The Qualities base, path and fruit are complete. The qualities enlightened body, speech and mind are complete. The qualities spaciousness, vastness, and pure dimension are complete. The qualities pure dimension and wisdom are complete. The qualihes condition, nature and essence are complete. Finally, the quality percepoon liberating in the natural state is complete. = As to the completeness of the qualities base, path and fruit. The base is complete because it is great equality. The path is complete because {from the base) the six causes! become manifest as the path of great bliss. The result is complete because the result is spontaneously present (in the base). - As to the completeness of the qualities enlightened body, speech and mind. The enlightened body Is complete because (the base) is unchanging. Enlightened speech is complete because (the base) is without inherent existence. Enlightened mind is complete because (the base) is without birth and death. - As to the completeness of the qualities spaciousness, vastness, and pure dimension. It is spacious because (the base) is great clarity. It is vast because (the base} is neither wide nor narrow. It is a pure dimension because (the base) is without characteristics. — As to the completeness of the qualities pure dimension and wisdom. The base is pure dimension as (the base) is great emptiness, and itis uninterrupted because (the base) is uninterrupted wisdom. ~ As to the completeness of the qualities condition, nature and great identity’®. The base is the condition because the universal base is 43 The six causes are the sx emotions that lead to the six migrations. 44 PITA: The condition, nature and great identity refer to the empty aspect, the clarity aspect, and the aspect of inseparability of the natural state.The Bu Mearing w unfabricated, it is nature because this (unfabricated condition) is unmoving, and it is identity because these two (the condition and Nature) are non-dual. ~ As to the completeness of liberation of perception’? in the natural State. When you understand without acceptance or rejection (the base) is both everything and nothing at all. Resolve that suffering is the (empty) nature of existence. Seal thoughts as wisdom. (The base) is not high or low, it is an even vastness. [The base) is without preferences, great self-arising expancing bliss. The difference between understanding and nct understoncing As to the difference between understanding this base ard not understanding it, there are seventeen speatc views": sx deluded views of the sx kinds of beings, two wrong views of outsiders mutegpas (nidulism and eternalism), eight attached views of the lower vehides, and one correct wew. The tntroduction to the natural state The introduction to the actual view of the natural state has three pats: - Three introductions to the view, — Four signs that one has understood the view, and = Eliminating concepts about the view when one has nct understood it, Three introductions to the view There are three introductions: ~ The external introduction by way of the example (space) indicates the view through four qualities of space; = The internal introducton to the sign, the natural state, introduces by way of four qualities of the pnmordial pure nature of mind; and 47 Byung [shor literally means ‘arising - feeling, it refers to appearances and the perceptions thereof and has the connotation of sensitmity 38 PTTR: in the Magical Treasure of Space (agm-mkha" ‘phrul-mdzod} these seventeen views or ways of seeing {Ita ba bcv-Bdun) ase called the seventeen ways how things appeat [snang-ba bcu-bdun). The way things appear is different for hurnans, animals, hungry ghosts, ell beings, gods and dems gods. in fact, there are as many ways that things appear as there are begs, i.e. innumerable,‘The Para ste of Oa Greal ls eee = The introduction to the meaning, non-dual dharmakaya, introduces by way of a single quality of the view, its inscparability of the external and intemal (space and nature of mind). Thore are tour qualines of (space that introduce} the view. Uncompounded space is not created by causes and conditions; does not have colour or shape; does nox have outer, inner, centre or arcumference; and in essence it does not have past, present or future. Thus it is free from concepts. Intemalty, prmordial pure mind has four qualities. The nature of mind is not created by causes and conditions; docs not have colour or shape; does Nox have ovter, inner, centre or circumference; and in essence docs not have past, present or future. Thus, i is free from concepts. The view of the inseparability of outer and inner has one quality. Whatever is space, is nature of mind. Whatever is nature of mind, is space. The non-duality of the example - space - and the sign - nature of mind, és what we call the meaning, the (empty) nature of existence. When you understand extemal space, you understand the inner nature of mind. When you understard the inner nature of mind, you understand external space. When you understand that these are non-dual, not divided, you understand the meaning, the (empty) nature of eustence. This is called the view at which one cannat look. Four signs that one has understood There are four signs when you understand the view: ~ If you understand this natural state, as you will know everything to be me (Le. emptiness) you will experience that samsara and sifrvana are the (nature of) mind; ~ If you understand that the nature of mind is empty, you will experience the natural liberation of object-subject duality; ~ You will have experiential understanding that the nature of mind, the Single essence, is free from concepts; ~ As it is beyond speech, thoughts, and words you will experience freedom trom any assertion.The Final rene) ry Eliminating concepts about the view If you don’t have the (above) experiences, it is a sign that you have not overcome mistakes with respect to the view. Therefore, you should apply the pith Instruction on how to eliminate mental constructs about the sign (the nature of mind). The pith instruction on application on the path The pith instruction on application on the path (that instructs) how to prachce the unification of equanimity (meditanon) and subsequent knowledge (post- meditation) has two topics: the path of meditational restng m equanimity and the path of subsequent knowledge in activites. Meditational resting in equenimity There are three topics with respect to meditation: = The four qualities of the mind in meditation; — The seven signs of mastery; and - Developing familianty with meditation, ¢ you don’t have the sugrs. As to an enumeration of its names, it is called (mecitaticnal) resting in equanimity, meditation, the path of wisdom, or the resultant accumulation of wisdom. The four qualities of the mind in meditation are: - As mind has no birth or cessanon, you don't meditate on causes and conditions; — As mind has no colour, you don’t meditate on colour or shape; = As mind has no direction or preferences, you don't meditate a centre or circumference; = As mind is insubstantial, you don’t meditate on size or on the three times. This Is called meditation without meditating. There are seven signs of mastery. There are many (people) who do not combine (meditation) with the wew. Even though they may have good (calm)ao Tre Pionatio of the Great I neens abiding, their meditation does not become an antidote to the disturbing emotions. if you combine the view and meditation seven special signs will arise: = You will understand everything you see to be dharmakaya (like going toa preaous golden island); = Everything that appears will arise as wisdom (like crossed swords?9}; = Concepts will calm down in the nature of mind (like ice melting into water); = Understanding will Increase in the natural state (like fire in a wood); = Awareness will arse everywhere (like the sun rising in the sky); = Whether you sit ar stand, your contemplation will be continuous (like a prece of gold thrown in the ocean); and = You will not be mentally engaged (like a corpse or like the sky). if you don’t have the signs, this is because of a lack of familiarisation with meditation. Therefore, you should apply the pith instruction on how to Gevelop famibanty with meditation. Sudsequent knowledge in activities There are three topics with respect to the path of activities: = four qualites of activities (that are performed) in the natural state; ~ Four signs of hberation of activities; and + Retraining from activities if you don’t have the signs. As to an enumeration of its names: it is either called subsequent knowledge, or actuites, or the path of method, or the causal accurnulation of merit. You have to perform activities while in the view. ‘The four qualities of achvities: = You perform activities without fear, like a garuda-bird soaring in the sky; = You perform activities without (consideration of) pure or impure, like 2 dog of pig: = You perform activities without premeditation, like a madman; and = You perform activites relaxed without modification, like a small child. 39 Crossed swords cut through everything like scissors.We feat Meaning nH In summary activities must be harmonious, The point is that actwities should not be performed outside of the view. The four signs of liberation of actives: — The sign that you know external appearances are net real, is that you do not differentiate between your foe and your child, ~ The sign that the power of practice has hberated wines grastang, that you do not differennate between gold and a ded ef yelowcclouwed earth; = When you understand fame is (like) an echo, you don’t care whether you are praised of vilified; and = When you know happiness and suffering are in the mind, you are without desire - without acceptance and reyecticn. if you do not have such signs, your actives are net elevated above orinary activities. Therefore, you should apply the pith instructen on how to refran from activities. The pith instruction on the final result The pith instruction (that explains) the final result, how ane completely transcends into dharmakaya free from extremes, has three topes: = Identification of dharmakaya free from extremes; ~ Signs that one has achieved dharmakaya; and ~ Separation from obfuscation i one has not acheved the resuil. With respect to dharmakaya free from eatremes, if you understand that the nature of mind is empty (everything) liberates into the pure dimension, uninterrupted qualihes arise as wisdom, and space and wsdom are non-dual. This dharmakaya appears as sambhogakaya to swastika-beings on the ten levels, and as nirmanakaya to sentient beings in the three realms. They only appear this way, (but} do not move from dharmakaya, Dharmakaya is free from all extremes: free from the extremes of etemnalism and mhilism, birth and cessation, appearance and emptiness, existences and non-existence, and tejection and acceptance.w The Ivana of the Gieat Ercasie There are four signs when you have achieved this: = Objects and appearances liberate inseparably; = You do not fear death; = You don’t fear samsara because you do not differentiate between this and future lives; and = You don’t hope for nirvana, If you do not have these signs you have not brought about the result of exhaustion (of disturbing emotions). Therefore, you should apply the pith instruchon on how to eliminate mental obfuscations (that obscure] the result.The Final Meorog 7) Part II - Nine universal vital points to correct mistakes In part Il there are nine unrversal vital points and (an explanation on) how to correct mistakes, Nine universal sital points The nine universal vital points are: = When mother and son? are not in agreement, the natural state cannet be established, Therefore, ta generate trust, the mother Introduces the son through quotations from the Three Froclamations of the Word. = When the natural state of the base 1s not understood, the connecton between samsara and nirvana will be severed. Therefore, you have to know the natural state of the base, the (nature of} mind. = If you do not eliminate the dangers cn the path, your meditative experience will be contarninated. Therefore, on the path you have to develop settling in equanimity and subsequent kncwledge. — If you do not have canhdence in the result, you wiil be iest in hope and fear. Therefore, you have ta decide Frmly that the result & something that is not tobe achieved. ~ If you do not summarize into one main peint, you cannct distinguish the single essence. Therefore, you have to understand tat the eghty- four thousand teachings of bon serve to understand {the nature off mind. = If you do not understand the vita! point, which that awareness 1s Self-arising, you will depend on causes and conditions. Therefore, (you have to understand that} setf-arising (swareness} does nat depend on causes and conditions. ~ Without instructions (from a spiritual teacher) the words of the Buddha on secret mantra cannot be unravelled. Therefore, you have to make sure to unravel the transmission of the words of the Buddha through the instructions. 20 Mother refers to the Three Proclamations of the Word and sen refers to its commentary The Pinnacle of Vast Expanse - Great Perfection,aa The Prnmacle of the Great Eaipante = If you do not get the vital point that has to be understood there is no way you can eliminate contusion, Therefore, you have to thoroughly Tesolve confusions regarding the base. = If you do not have the vital point (how to counter) objections of opponents {your} arguments will be undermined, Therefore, you have to [be able to) cut the doubts of opponents. These nine vital points of secret mantra are universal, How to correct mistakes There are four types of mistakes you have to correct. They are mistakes with Fespect to view, meditation, activities and result. According to the great vehide the view is free from assertion, meditation is without thinking, activities are free trom acceptance and rejection, and the result is free from hope and fear, There are three mistakes with respect to the view, four mistakes with respect to meditation, three mistakes with respect to activities, and four mistakes with respect to the resuit. The three mistakes with respect to the view are: = Ifyou consider objects and mind te be unchanging this is the mistake of etemalism that considers everything to be eternal; « If you consider emptiness to be mind-created this is the mistake of ordinary grasping; and - If you consider emptiness to be empty only this is the mistake of degenerated nuhilsm. The four mistakes with respect to meditation are: ~ Hyou are drowsy and lethargic you will become like a babbling fool; = If you are distracted, agitated, and dispersed, you will become crazy and garrulous; ~ If it is not an antidote to the disturbing emotions one’s calm abiding will become arrogant; and ~ If you are attached to the taste of view and meditation you will go astray into one of the four formless realms?4. 43 This refers to the four formless realms of limitless space, lhmitless consciousness, nothing at all, and neither being nor not-being.The ing Meet The three mistakes with respect to activities are: — Because the five poisons are the cause of samsara, when you don't understand they are inseparable from wisdom, @ is a mistake when they enter your mind-stream, — Because it is a wrong view to (think you can) expunge positive actions, itis a mistake to disparage cause and effect; and = Because negative actions ace an obstade to likeration, itis a mistake to be caretess about avoiding negative actions. The four mistakes with respect to the result are. - To be blocked by too much hope; — To be deceived by fear (doubt); ~ Tobe bound by grasping: and — Ta be deluded by correcting.“ The Finaacle ol Ihe Great epanse Part UI - Pith instructions on the four foundations that uproot delusion These pith instructions on the four foundations that uproat delusion, come from authentic senptures. Therefore, they are authentic, The essence of the state (of mind) of the spiritual teacher is most important. Therefore, these psth instructions of the spiritual teachers are transmitted orally, This ora! transmission is the foundation of understanding the view, the foundation of experience in meditation, the foundation of conduct free fram actines, and the foundation of the result free fram achievement. Therefore, these pith instruct ons unify the four roots?2. These pith instructions teach the view that understands the natural state, the meditanon that settles in equanimity, the subsequent conduct, and the powerful result, Therefore, these pith instructions concern view, meditation, conduct and resutt. These pith instructions liberate the view fram conceptual elaborations, generate familiarity with meditation, reverse activity from conduct, and eliminate obfuscanons of the result. Therefore, they are pith instruction about these four. These pith instructions hit (make dear) the vital point of these four. Therefore, they are pth instructions on vital points. The view free from conceptual elaborations first comes the view without conceptual elaborations. To eliminate canceptual elaborahions about the view, there are pith instructions that will free you fram the extremes of nihilism and eternalism: ~ Apply sux (instructions) suitable to eliminate the six extremes; — Pinpoint five non-existences with five nails; ~ Fourfold advice to summarize four principle paints; and — Thvee signs that arise when three vital points have been understood. 31 risa bo bhi shag gi man ngog literally means that the instructions on foundation are layer upon Layer.The final Weaning oy Six Instructions suitable to ellminate the six extremes First, (comes the teaching on how) to eliminate the six extremes. The extremes are dumbness and falling, being scattered and being condensed, and mixed and single?5. To eliminate these six extreme views, you should apply six suitable (instructions). If you are dumb, apgty the instruction on (how to} speak. If you fall, apply the instruction (hove to} suppost If you are scattered, apply the instruction on (how ta) concentrate. If (your understancing is too} condensed, apply the instruction (how to) spread. If yau have mixed, apply the instruction (how to) separate. If you (practxe a] urgle (part only), apply the instruction (how to) combine. Dumbness and speaking There are two types of dumbness and (thus two types off speaksng [about the primordial}. Dumbness can be caused by nat knowing the natural state of the base or by going astray into the extreme of etermaksm or nism. One will understand the view by speaking about (how) the ermordial is free trom four extremes, or about the three ways in whuch itis, or about the three great confidences, or about (how) it is everything and (how) ris nething. — The four extremes are: existence (of the prmorcial) is not established, (the primordial) is not denied as norrexistent, it Is nct asserted to be both (existent and non-existent), and beth are not rejected a5 disappearing into non-existence. ‘Existence {of the pamordial) is not established’ because it does nat have even a speck cf real existence. “it ls not denied as non-existent’ because it arses as vanety without interruption. ‘It is not asserted to be both” because emptiness and appeatance are not different: whatever appears is empty and whatever is empty appears. ‘Both are not rejected as disappearing into non-existence’ because there is no emptiness apart from appearance and there is no appearance apart from empniness. — There are three ways (the primordial) is. Empnness is the way in which the base is (the natural state). Appearance is the way in which display anses (from the base]. Non-duality (of emptiness and appearance} is the way in which the result liberates. 2) Dumbness (Augs mtho’), faling (‘byams mtha), beng scattered (byer mtho', being condensed (dus mtha), maned {ubagi mtha ] and ungle (rkyang mtha}