2. Vajrayana here refers to Mahamudra and Dzogchen. Tulku Urgyen Rinpoche, As It Is, Volume II (Boudhanath: Rangjung Yeshe Publications, 2000), p. 235.
3. Sogyal Rinpoche, keynote address, Buddhism in America Conference, May 1998. Published as “The Future of Buddhism,” Rigpa Journal (January 2000), p. 13.
4. From Chökyi Nyima Rinpoche, Present Fresh Wakefulness (Boudhanath: Rangjung Yeshe Publications, 2002).
5. Tulku Urgyen Rinpoche, As It Is, Volume II (Boudhanath: Rangjung Yeshe Publications, 2000), pp. 234–35.
6. Tsoknyi Rinpoche, unpublished oral teachings.
7. Sogyal Rinpoche, “The Future of Buddhism.”
8. These quotations from The Jewel Ornament of Liberation were orally translated by Erik Pema Kunsang.
9. The Light of Wisdom, Volume I (Boudhanath: Rangjung Yeshe Publications, 1999), p. 84.
10. Nangjang training—literally, “training in refining experience”—is the personal process of resolving the nature of reality and experience by means of the profound teachings of the Great Perfection. An extraordinary example of this method of practice is found in Dudjom Lingpa’s Buddhahood Without Meditation (Padma Publishing, 1994).
11. The unwholesome habitual tendencies of one’s mind are like the rigidity of a piece of wood or the unyielding quality of an uncultivated field. A “hard virgin field” means wild lands or wild meadows that are hard and difficult to cultivate. [JOKYAB RINPOCHE]
Grain free from the defects of blight, frost, or rot. [JOKYAB RINPOCHE]
12. Padmasambhava here plays on the phrase “eight wordly concerns”: concerns are synonymous with dharmas, which can also mean Dharma teachings.
13. The “transitory collection” refers to the continuity of the five aggregates—physical forms, sensations, conceptions, formations, and cognitions (consciousnesses).
14. Say your ordinary name at this point.
15. The “body of Mahamudra” refers to the rainbowlike form of one’s personal yidam. See Padmasambhava, Dakini Teachings (Boudhanath: Rangjung Yeshe Publications), “Vajrayana Mind Training.”
16. The “vehicle of mantra” means Vajrayana, while the “vehicle of philosophy” includes both Hinayana and Mahayana.
17. The seven-branch practice of prostrating to the Three Jewels, apologizing for negative actions, making offering, rejoicing in the virtue of others, requesting to turn the Wheel of Dharma, beseeching to not pass into nirvana, and dedicating the merit to the enlightenment of all sentient beings.
18. Liberating the beings in the three lower realms to a state in which they can practice the Dharma. Helping the beings of the three higher realms to cross the ocean of samsara and attain emancipation. Relieving the aspirant bodhisattvas with the attainment of the bhumis.
19. A Hindu system claiming that liberation can be attained by imitating the conduct of animals.
20. The mistaken view that an ego or self-entity is inherently existent within the continuity of the five aggregates.
21. The term “truly high” simply refers to a rebirth in the three higher realms within samsara: humans, demigods, and gods.
22. The three spheres are the concepts of subject, object, and action.
23. This refers to the two main aspects of Dzogchen practice: Trekchö of primordial purity and Tögal of spontaneous presence. These two practices must be learned through the oral instructions of a Dzogchen master.
24. The Lama Gongdü version had combined the teachings on refuge and bodhichitta into one. Here, the last lines read: “These advices on refuge and bodhichitta, known as the foundation of precious gold, are the basis of all Dharma practice. They are in harmony with all practitioners and are special instructions to be treasured by everyone. According to the oral instructions given by Padmakara, the Master of Uddiyana, for the sake of the beings of future generations, I, the Princess of Kharchen, committed them to writing and concealed them as a precious treasure. May they meet with all worthy people in the future. Samaya.”
25. An alternate spelling would render this line as: “In this state, the eminent nature,” or “the nature of which is beyond compare.”
26. To explain this quote, “From this sugata essence there is nothing whatsoever of the faults of the two obscurations to remove, since it is primordially untainted by defects; nor is there, moreover, even the slightest new to add or some new achievement to gain because of being primordially endowed with the basis for freedom through being devoid of extraneous, momentary elements as well as with the qualities of freedom and maturation. Look correctly and truly into the true and unmistaken view, the basis that is not empty of the elements of unexcelled qualities and is free from something to accept or reject, remove or add. And thus, to see the true fruition is the total and unexcelled freedom from the two obscurations.” [JOKYAB RINPOCHE]
27. To explain this quote, “I, a bodhisattva, have no such pretense as holding the individual notions of settling in the meditation state of emptiness that is like space or emerging from it during the postmeditation that is like a magical illusion. And why is this? It is because of fully realizing that emptiness is forever the nature of all knowable phenomena.” [JOKYAB RINPOCHE]
28. Jamgön Kongtrül here plays on the literal meaning of shamatha and vipashyana, “calming down and remaining” and “seeing clearly.”
29. All the extremely profound sutras state that the complete realization of the twofold egolessness, that is, not seeing any fixation on concreteness, free from extremes and utterly unbiased; that is the true seeing of the suchness of the buddhas. [JOKYAB RINPOCHE]
30. The two obscurations are the obscuration of disturbing emotions and the cognitive obscuration. [JOKYAB RINPOCHE]
The five eyes are the physical eye, the divine eye, the eye of knowledge, the Dharma eye, and the buddha eye. [JOKYAB RINPOCHE]
The six superknowledges are the superknowledge of miraculous power, divine hearing, divine sight, perceiving the minds of others, recollecting former lives, and the exhaustion of defilements. [JOKYAB RINPOCHE]
31. The seven bodhi-factors are: concentration, full discernment of phenomena, mindfulness, diligence, rejoicing, pliancy, and impartiality.
32. To explain this quote, “Having fully turned the three successive Dharma Wheels of the causal teachings of the philosophical vehicles, which apply the causes for a buddhahood that is not a fruition in the present situation, [the Buddha prophesied] that the short path of the resultant Vajra Vehicle, which applies the fruition of buddhahood in the present situation ‘will appear twenty-eight years after I have passed into nirvana.’” [JOKYAB RINPOCHE]
33. Generally speaking, the causal vehicles are so called because of being led along or journeying “by means of this,” while the resultant vehicles are so called because of being led or journeying “right here.” Thus Mantrayana is superior because of embodying both cause and result. [JOKYAB RINPOCHE]
34. The eight collections of consciousnesses are the all-ground, the defiled mental consciousness, the mental cognition, and the cognitions of eye, ear, nose, tongue, and body.
35. The paths of ripening and liberation are two vital parts of Vajrayana practice: the empowerments that ripen one’s being with the capacity to realize the four kayas and the liberating oral instructions enabling one to actually apply the insight that was introduced through the empowerments. [CHöKYI NYIMA RINPOCHE]
36. Development and completion are the two main aspects, the “means and knowledge” in Vajrayana practice. Briefly stated, development means positive mental fabrication, including visualization and mantra recitation, while completion stage means resting in the unfabricated nature of mind.
37. In this statement about the special qualities of objects, time, situation, and mental faculties in Mantrayana, “objects” means to enjoy the five sense pleasures, “time” means to swiftly achieve the fruition, “situation” means to experience everything as purity, and “mental faculties” means the methods that correspond to the person of the highest and other types of capacity. [JO
KYAB RINPOCHE]
38. The level of Great Regent refers to the tenth bhumi of the Cloud of Dharma, the level at which the regents of Buddha Shakyamuni abide, as for instance Avalokiteshvara, Mañjushri, and Vajrapani, and the other of the Eight Close Sons. [TULKU URGYEN RINPOCHE]
The defilement of the tendencies of the three experiences of transference refers to the actual obscuration of the transference of the elements during union, but to define it as just that is too small a scope. It also covers the channels, winds, and essences; body, speech, and mind; the three realms; and the outer, inner, and secret.
The phrase “three experiences of transference” means the three aspects of appearance, increase, and attainment. The initial transference from the nadi abodes during union and the final emission of transference from the body are both coarse. The coarse, as well as the subtle and intermediate, all manifest as the obscuration that prevents the meditation state from being unceasing. The three experiences occur no matter what arises, be it virtuous, evil, or neutral. This is the subtle cognitive obscuration mentioned in the teachings of Mantrayana.
The coarse version is the [process of] dying or union. The intermediate is when fainting or falling asleep. The subtle is during a sneeze or a hiccup. The extremely subtle happens unceasingly during any thought occurrence. However, the degree of subtlety between sleep and union can be reversed.
It is generally taught that this subtle defilement of the three aspects of appearance, increase, and attainment is more subtle during union than when falling asleep. The reason for this is that slight breathing still takes place during deep sleep, while it is said that the movement of breath ceases for a moment when the bodhichitta of the union transfers.
The obscuration of transference of the kunda-like bodhichitta of union is the manifest obscuration. The obscuration of the tendencies is unmanifest and subtle. The obscuration of union taught in the context of the Uttara Tantra refers to dullness, lethargy, and drowsiness, and to agitation, excitement, and thought occurrence that obscure the unified state of dhyana. [JOKYAB RINPOCHE]
39. The path connected to the fourth empowerment is the Great Perfection, including the practices of Trekchö and Tögal. [TULKU URGYEN RINPOCHE]
40. Orgyen Tobgyal Rinpoche, quoted in Tulku Urgyen Rinpoche, As It Is, Volume II, p. 28.
41. Ibid., p. 29.
42. Tulku Urgyen Rinpoche, Repeating the Words of the Buddha (Boudhanath: Rangjung Yeshe Publications, 1992), p. 39.
43. Ibid., p. 41.
44. Tsoknyi Rinpoche, unpublished oral teachings.
45. Tulku Urgyen Rinpoche, unpublished oral teachings, 1983.
46. Ibid.
GLOSSARY
AKANISHTHA (’og min). The “highest”; the realm of Vajradhara, the dharmakaya buddha. Can also refer to the highest abode of gods in the form realms.
ALAYA (kun gzhi). The basis of all of samsara and nirvana. See also Allground.
ALL-ENCOMPASSING PURITY. All that appears and exists is actually all-encompassing purity. We really should understand that everything, all world systems and all beings—whatever appears and exists, meaning the “perceived” and the “perceiver”—all takes place within the sphere of the three kayas. Everything originates from the three kayas, takes place within the sphere of the three kayas, and dissolves back again into the sphere of the three kayas.
ALL-GROUND (kun gzhi; Skt. alaya). Literally, “foundation of all things,” the basis of mind and both pure and impure phenomena. This word has different meanings in different contexts and should be understood accordingly. Sometimes it is synonymous with buddha nature or dharmakaya; sometimes it refers to a neutral state of dualistic mind that has not been embraced by innate wakefulness.
AVALOKITESHVARA. The bodhisattva of compassion, an emanation of Buddha Amitabha. One of the eight main bodhisattvas.
BARCHEY Kü NSEL, Clearing Away the Obstacles, the external practice. A cycle of teachings revealed by Chokgyur Lingpa together with Jamyang Khyentse Wangpo, consisting of about ten volumes of texts.
BARDO (literally, “intermediate state”). The general teachings outline six bardos. Two of these, the bardo of meditation and the bardo of dreams, occur within the bardo of this life, which is defined as the period following birth until the onset of death. The actual process of passing away is called the bardo of dying. The bardo of dharmata occurs immediately after death, with the cessation of the outer and inner breath. Finally, the consciousness seeking a new rebirth is called the bardo of becoming.
BHIKSHU (dge slong). A practitioner who has renounced worldly life and taken the pledge to observe the 253 precepts of a fully ordained monk in order to attain liberation from samsara.
BHUMIS (sa). The bodhisattva levels; the ten stages a bodhisattva proceeds through on the quest for complete and perfect enlightenment. These ten stages correspond to the last three of the five paths of Mahayana.
BODHICHITTA (byang sems, byang chub kyi sems). “Awakened mind,” the aspiration to attain enlightenment for the sake of all beings. In the context of Dzogchen, the innate wakefulness of awakened mind; synonymous with rigpa, awareness.
BODHISATTVA. Someone who has developed bodhichitta, the aspiration to attain enlightenment in order to benefit all sentient beings. A practitioner of the Mahayana path, especially a noble bodhisattva who has attained the first level.
BUDDHA NATURE (bde gshegs snying po). Sugatagarbha, the essence of the sugatas; the potential for enlightenment or enlightened nature that is inherently present in each sentient being. For a detailed discussion, see Thrangu Rinpoche, Buddha Nature (Rangjung Yeshe Publications).
CAPACITY. See Essence, nature, and capacity.
CAUSAL AND RESULTANT VEHICLES. The causal vehicles are the teachings of Hinayana and Mahayana that regard the practices of the path as the causes for attaining the fruition of liberation and enlightenment; the resultant vehicle is the Vajrayana system of taking fruition as the path by regarding buddhahood as inherently present and the path as the act of uncovering the basic state. The great master Longchenpa defined them as follows: “The causal vehicles are so called because of accepting a sequence of cause and effect, asserting that buddhahood is attained by increasing the qualities of the nature of the sugata essence, which is merely present as a seed, through the circumstance of the two accumulations. The resultant vehicles are so called because of asserting that the basis for purification is the [sugata] essence endowed with qualities that are spontaneously present as a natural possession in sentient beings, just as the sun is endowed with rays of light; that the objects of purification are the temporary defilements of the eight collections [of consciousnesses], like the sky being [temporarily] obscured by clouds; and that one realizes the result of purification, the primordially present nature, by means of that which purifies, the paths of ripening and liberation. Besides this, there is no difference [between the two] in sequence or quality.” (The Light of Wisdom, Volume I (Boudhanath: Rangjung Yeshe Publications, 1999), pp. 154–55.)
CHAKRAVARTIN (’khor los sgyur ba’i rgyal po). See Universal monarch.
CHANNELS, WINDS, AND ESSENCES (rtsa rlung thig le; Skt. nadi, prana, and bindu). The constituents of the vajra body. The channels are the 72,000 nadis and the 40 million minor nadis abiding in the body. The winds are the 21,600 pranas circulating within the nadis. Connected with them, the essences, which are the white and red bindus, permeate. These three aspects are the subtle bases for body, speech, and mind.
CHETSÜN NYINGTIG (lce btsun snying tig). One of the most important Dzogchen instructions, based on a transmission from Vimalamitra. Jamyang Khyentse had a vision of Chetsün Senge Wangchuk that inspired him to write the precious teaching known as Chetsün Nyingtig. Senge Wangchuk (11th–12th cent.) is among the lineage gurus in the Nyingtig transmission, which he received from his root guru, Dangma Lhüngyal, as well as directly from Vimalamitra. As a result of his high level of realization, his physical body disappeared in rainbow light at the time of death. In a later reincarnation as Ja
myang Khyentse Wangpo, he remembered the Dzogchen teachings that Senge Wangchuk had transmitted to the dakini Palgyi Lodrö and wrote them down as the terma Chetsün Nyingtig, the “Heart Essence of Chetsün.”
CHOKGYUR LINGPA. (1829–1870). A treasure revealer and contemporary of Jamyang Khyentse Wangpo and Jamgön Kongtrül, regarded as one of the major tertöns in Tibetan history. His termas are widely practiced by both the Kagyü and Nyingma schools. For more details, see The Life and Teachings of Chokgyur Lingpa (Rangjung Yeshe Publications). Chokgyur Lingpa means “Sanctuary of Eminence.”
COMMON AND SUPREME SIDDHIS. See Siddhi.
COMPLETION STAGE. “Completion stage with marks” means yogic practices such as tummo. “Completion stage without marks” is the practice of Dzogchen. See also Development and completion.
DEVELOPMENT AND COMPLETION. The two main aspects, “means and knowledge,” of Vajrayana practice. Briefly stated, development stage means positive mental fabrication. Completion stage means resting in the unfabricated nature of mind.
DEVELOPMENT STAGE. One of the two aspects of Vajrayana practice, the mental creation of pure images in order to purify habitual tendencies. The essence of the development stage is pure perception, or sacred outlook, which means to perceive sights, sounds, and thoughts as deity, mantra, and wisdom. See also Pure perception; Development and completion.
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