Herbert v. Guenther Tibetan Buddhism Without Mystification 1966

7/29/2019 Herbert v. Guenther Tibetan Buddhism Without Mystification 1966

http://slidepdf.com/reader/full/herbert-v-guenther-tibetan-buddhism-without-mystification-1966 1/174



TIBETAN BUDDHISMWITOUT

MYSTIFCATION

TE BUDDS WAYFRM RGNAL BEAN SUCES

ERBER V. GUEE

LE DENE BR



TIBETAN BUDDIWITOUT

TIIATION

THE BDDHIST YFROM ORIGINL TIBETN SORCES

BY

HERBERT V. GENTHER

DN

E J. BRLL



Coyrigh by E ] Brill Leiden Neherlands

All righs resered o ar of is book may be reroduceor ranslaed in any form by rin hoorin microlm orany oher means wihou wrien ermission from he ublisher

PRED THE SWERAD



CONTENTS

refae v

Aknowledgments x

Lst of Abbrevatons

esrpton of Plates

PART ONE

TE BUDDHST AY

Man Hs Unqueness and Oblgaton ·-

erent Types of Man . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The vne n Mans Lfe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The Path and the Goal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40Pramtyna and Mantrayna . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

PART TWO

TE TBETAN SOUES

The Goldenery brngng out the very esene of the Stra andTantra Paths . 77

The Spe Gudne o the Profound Mddle ew or the dretesage of Blobzang . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4

The Seret Manual revealng the nnermost Nature of Seengealty or the Soure of all Attanments . . . . . . . . . . . . . . . . . . 8

The nstruton n te Essene of the arayna Path or the Shortut to the Palae of Unty . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

6

ndex . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49

The Tbetan Texts . . . . . . . . . . . . . . . . . . . . . . at the end of the book



PEFACE

The exts whh are translated here for the frst tme blong to thedGelugs-pa shool of thought and in the notes to those passages whh

need further explanation for the estern reader I have drawn opouslyfrom other dGelugspa works Although t would have been easy forme to quote from texts belongng to other shools of Buddhsm n Tbet have refraned from dong so beause wanted to brng out the spemerits of the dGe-lugspa wrters the lear dstnton between thevarous phlosophal trends that were developed by the four maorshools of thought n Inda and ontinued n Tibet the reemnentinterest in epstemologia problems and their tradtonalism

In the translteration of Tbetan words I have adopted the systemproposed by Turrel yle It has the advantage o dspensng withdiaritial marks However wth personal names I have used a ptalfor the orthographi or phoneti intial as the ase may be

I wish to express my deep gratitude to His Holness the alai Lamawho lent me the texts translated here and who enouraged my workKhr-byang bLo-bzang Ye-shes in-po-he tutor to His Holiness whoas always ready to answer my questons and resolve any doubts onerning the meaning and use of tehnial terms Geshe (dgebshes) Ngagdbang

Nyima of sGomang sgrvatshan of repung (Brasspng) Monasteryand the Mongolian alaa Soo Tablaa rNargyal rorje whoboth heked the pesentaton of Buddhst ideas by having me retranslate the whole English version into Tibetan and then pointng outpreser formulations In partular am grateful to he Mongolianalaa for permittng me to reprodue the Tibetan texts whih he hadprnted n India or the benet of the Tibetan refugee Lamas

I am also gratefully ndebted to Prof r Jay Mullough of SanJos Stat ollege and Mrs J Mullough for valuable ritism andfruitful suggestons Prof r J deJong of the Natonal Unverstyof anberra for the lastng nterest in my work and the help extendedto me Prof Alen Atwell of ornell Unverty for the olour photograph of the Tbetan paintngs in my prvate olletion Mr Hans ommash edal Photographer at the Unversty of Saskathewan formrolmng he texts and last not least my wife r Ilse Guentherwho is as always the hief and patent sustainer of my eorts

Saskatoon Saskanada H G



KNOLED G:ENTS

am gatefu to te foowing pubises fo pemsson to ote atsome ength fom te designated woks pubised by ten, as folows

Geoge Aen & Unwn LtdLous Anaud Reid, Ways o Knowledge and Eerience

abe and abe Ltd

am S Haas, The Destiny o th ind. East and West

Te Mamian ompany

S otop, The eeting o East and West An nquiry concerning World Understanding

Routedge & egan aul Ltd

Boad The ind and its lace in Nature. Boad Religion hilosohy and sychical ResearchJohn Hospes, ntroduction to hilosohical Analysis

aes Sbnes Sons liam Enes Hoking, Tyes o hilosohy



LIST OF ABBREVIAIONS OF TIBAN EXTSQUOTED IN THE NOES

Bdl

Ch

GC

Khg

KsNhKtsh

Myl

Ngbl

Phbkh

SLNhSLSHSngSLh

Sl

Thks

TskhZhdm

Zhl

Byangub lamgyi im-ai dma-khid thamsad mkhyen-abgod-ai bde-lam (ommonly known as Byang-hub bde-am)

The Colleted Woks o ongsdogs bstan-ai mnga-bdag staghu yongdin e-shes mtshanan dal bango (Chu-bang gsungbum)ubmthai nam-bshad angghan gub-mtha kun dang ab-donmhog-tu gsal-ba kun-bang hing-gi nyi-ma lung-igs gya-mtshoskye dgui eba kun skongs (Gub-mtha hen-mo)The Coleted Woks o mKhasgub dge-legs bango (Tashlhunoedition)gZhii sku-gsum-gyi nambhag ab-gsal sgonmeByang-hub am-gyi ima hung-ngui in-bis blos-gsal gya

mtsho i ugngogs (Keu -tshang amim)Byang-hub lam-gyi im-ai dma-khid thams-ad mkhyen-abgod-ai myu-lam (Byanghub myu-lam)The Colleted Woks o Je-btsun bla-ma Ngagdbang blo-banghosldan dal bang-o (lCangskya ngag-hos gsungbum)The Colltd Woks o Do-je-hang Pha-bong-kha-a dal bango (Pha-bongkha-a gsungbum)Salam-gyi nam-bhag theg-gsum meles-gyanSa-lam-gyi nam-bhag gobdebai ngang-gis bshad-agSang-sngags do-je-theg-ai salam-gyi nam-bhag ino-heithem-skasThe Coleted Woks o Thubbstan yongs-dogskyi bdag-o jebtsun Blo-bang thugs-e dal bang-o (sPang-gling gsungbum)dGon-gnas stag-lung bag-tu gsung-gyun gya-bai bstansungnamskyi gte hoga bskangso ha-lag dang bas-a damandgyes-ai sbyinhungThe Colleted Woks o Tsongkhaa (Tashilhuno edition)Byang-hub bde-lam-gyi khid-dmigs skyongtshul shin-tu gsal-babkod-a dge-legs od-snang gyed-ai nyin-byed (Zhva-dma lamim)Byang-hub am-gyi im-ai khidyig Jamai dbyangs-kyi hal

lung



DESCRPTON OF PLATES

late

The Mastes o the Thee Letyles aodng to the Kiytanta)

(rigsgsummgono)

n the ente Avalokitevaa (syanrasgzigs) maste o the Lotusliestyle.

On top o him Amityu (tshedagmed) lod o the liestyle ankedby two heavenly musans

Bottom let Maugho�a (jamdaldbyangs) maste o the aioana liestyle also known as Tathgata and aasattva liestyle).

Bottom ght aapi (hyagrdor) aste o he aa liestyl.

late

Mahkla with six ams (mgono hyagdruga)

late

aabhaiava (rdorje jigsbyed) embaed by his spouse etal



PLATE



PAE



THE BUDDHST WAY



CHAPTER ONE

MAN-HS NQNESS AND OBGATON

Trougou s sory Buddsm as amed o be a pa and sne

s e naure of a pa o begn and o ead somewere, s sarng ponand goa are of equa mporane, aoug s e goa a exers adynam ee upon man's aons and n so dong dres s pa orourse of beomng Ts goa s known by varous names su as deamen from wordy and ranswordy onerns', engenmen,Nrvana', uddaood', and deverane' No doub, ese erms areambguous and wa s o be undersood by em may be onsdered fromvarou anges Te goa may be seen on e one and s someng

sa nd o be approaed n a sense of possessveness or, on e oer,as a way of beng w s ave and dynam s s derene ne goaonepon, e one sa and e er dynam, a markse rs gea dvson n Bddsm nayna and Mayna

, furer, woud be a grea error f we were o assume a apar froms dsnon e goa s someng unform Tere are onsderabederenes of opnon and expresson onernng e naure of e goa,e, engenmen, freedom, Buddaood, n paruar n one nsanedeverane means freedom from emoonay aned responses w are

fe o be e man ause for beng ed o e wod and for experennga knds o ardsps, dsapponmens and msery. n anoer ase s, naddon o e emnaon of ese emoona saes and fores, anemanpaon from e grosser forms of neeua fog Su a goaonepon s, more speay, e reognon of e deas premsea ngs exerna o e observer do no exs apar rom s experenng em Lasy, e goa s no ony freedom from emoonayupseng saes bu aso from a forms of neeua fog n s mos

sube form s s e beef a ngs reay exs nsead of reognznga e noon of ngs, o a ng, s someng dened by a se ofproposons, and a o name s no o dene em bu s merey a wayn we assgn and use meanngerms Ts derene n e goa



4 HE BUDDS WAY

onepton marks the seond great dvson n Buddhsm that betweenrvakayna Pratyekabuddhayna, and Bodhsattvayna, the sprtual

ourses of () the pous lstenes, ( of the selfstyled Buddhas, and oftose ho pass beyond the trbulene of worlness and a stat transworldly quetude respetvely n phlosophal tems Buddhsm turns outto be a dsplne that begns wth a nave ealsm and passes throughdealsm to a pont of vew whh s beyond detemnate assumptons andqualatons

Ths derene n the nature of the goal reets on the startng pontof the path hat s, the onrete human ndvdal who travels the pathn the lght of hs deas about the goal to be attaned whh, on the onehand, tells hm what he should be and, on the other, s nothng that heannot be and beome The fat that the goal s not some vague abstraton whh ultmately annot mean anythng demands a new nterpretaton of the path' The path s not a bengntself, somethng whhonnets two terms from whh t s qute dstnt, rather t s a gongtowhh pervades the whole of a omplex manfold, from ts foundaton tots end n other words, the path s a nae for mans oented beomng

Ths pervasveness brngs s lose to the onrete man hmself But

here we fae the same problem as we dd when dsussng the goal Mantoo, may be vewed from varous anglest has beome stomary to see man as a lnk n th han of lvng

thngs, ne among many, and to onentrate on the qeston of hs orgnwhh has resulted n a mass of farfethed hypotheses wth but fewsolated fats owever absorbng tese speulatons may be they leadaway from man and avod fang the mmedately present fat of hsunqueness whh annot be derved from somethng else and whh s atthe base of hs huanty, n omparson to whh evey othe form of lfeseems to be a degeneraton from man Buddhsm eognzes sx forms oflfe denzens of hell, sprts and anmals as ts negatve features, and men,demons and gods as ts postve ones Even f we are relutant to aeptsuh a onepton of lfe beause apart from en and anmals the otherforms are not physally true they are nevertheless psyhologallyso and whether we stll beleve heaven and hell, man hmself emansthe abdng entre of nterest t s man who at any moment may degenerate nto nadulterated butshness eate hells for hmself and

othes, and lead a shadowy exstene of sprtual starvaton, or may overreah hself nto state of godhood and the deonaTo onentate on man n the onrete s therefore to see hm n hs

body as he expresses hmself through t dlberately avod speakng of



MANHS UNQUENESS AND OLAO 5

an's physica aspct in this cnnctin, athugh t Bddhist txtss t ak th sa distinctin as w d whn w spak f th physica

and th nta Sch distinctins vauab as thy ar fr particardiscipins, r ftn than nt bur th dirncs in cncptin whichccur in varis cultural sttings Thy tnd t ak us vk thuniqunss f an his humanity which is ssntiay f a psychgicardr bcaus it is dnd by rfrncs t crtain kinds f mnta prcsss attituds and actins prptd by th Thught and actin gtgthr, athgh it is th attr that is r asily prcivd as it crsin a physica stting Hnc in rdr nt t rad ur catgris f thnta and physica int Buddhis and thn rashy udg that aftr

a vrything is th sa, it is bttr t rfr t that which wud klik th physica aspct as an's activ aspc as it anifsts itsf inhis bing with thrs n this way w fcs nt s ch upn what an as hw h acts At th sa ti w rcgniz his bigatn t actas a han bing. Of curs h ay nt ful his bigatin bcaus t ds wud ncssitat a thrugh awarns f is bing huan and it isuch asir t avid sch an awarnss and its inhrnt rspnsibiity bysking t ustify and ling t utwrn schs f vaus wich ar

assud t hav bn xd nc fr a by divn sanctin B this isprcisy t ls n's uniqunss, t iss n's chanc f bing huanand t sccub t th dhanizing frcs f unknwing. Hwvrnc th awarnss f bing an and f th bigatin it ntais isawaknd w nd a vau that is rvant ur cncrt xistnc hrand nw This valu rinfrcs actin and binds us t it T intiatcnnctin btwn fact and vau and its ratin t actin in thfrawrk f huan xistnc is cary satd by Tsngkapa whfwing an d traditin, dands that ightn quaitis and cnditins

ust b fuld bfr an can b cnsidrd a huan bing Of thsight rlat t th uniqunss f his bing an, whil th raining tnindicat th natur f his rsns t stiui in cnnctin with his spiritual grwth and dvlpt Tsng-khapas wrds ar

Th ightn qualitis and cnditins which cnstiut an's uniqunss and frtn st b cpt bcas ths wh iv in vi frsf if ar trntd by unbarab sring and ths wh ar ang th

These eighteen quaities have been exaine in etai in note

8 annote 3 8o

2 Tskh z 8a seq. As ths assage s extemey onse an as a ueyitea tansation (a b wou not onvey the meaning the atte has beensue om Zhdm 33b36b whih omments on Tsong-khaas issetation.



6 H UDDS WAY

gods and in the rea o the bessed have itte to be dissatised withor this reason I ust reaize enightnent at a tie when I have the

above eighteen quaities and onditions The basis or winning enightenent is th presne o these onditions whih onstitte y uniqenessand ortne I I were to think that I od win this enightenent whenI nd this unique oasion in another uture existene I ust think howard it is to nd it

The iuty reates both to the eet and t the ause As to theeet ie y present unique oasion have to think o it in reationto the diernt kinds o iving beings and o how diut it is to nd itaong those who are siiar to e In the ormer ase the very body o ahuan being appears to be a sport in omparison to the titde oania ors, and in the atter even aong en theseves the preseneo the eighteen quaities and ondtions is something exeptiona

As to the ause o y uniqueness have to thin o the diuty ingenera and in partiar In the rst ase it means that in order to nd ahuan body it is neessary to store poweru whoesome Kara and thisis very rare In the atter ase impeabe ethis and anners as theotvating power or winning enightenent ust be present as a sod

oundation iberaity and other virtues as its opanions and proresotions as the onneting inks And these aso are soething veryrare

I were to thin that athough this huan ie is dit to win ithas been ahieved and wi ast I have to nsider its transitoriness whihinvoves three preises the ertainty o death, the nertainty o thehour o death and the danger o deat oming any moment withotdeay

With singuar insight Tsongkhapa exposes the attitde o esape andeasion that nderies ost o an's ations Man is araid to ae theats and preers to thn o topian shees in whih he wi be reievedo responsibiity Tsongkha-pa aso oruates the inesapabe ats andimits o our existene whih as a rule an tries to disiss ro hisonsidrations e haenges the nqaied assption that sueringahieves dignity and is a road to godhead No dobt suering oten atsas a power stius, but there is a imit to it One it passes beyondndrane it breaks an and dehanizes him; and the inition o

suering on othes in the beie tat it has a hastening eet is aneqay perverse notion On the other hand absene o sering i nostimuus to atin there is nothing to nterere with my omrt have no inentive to at Moreover as sngkhapa points ot this



A-HS UQUEESS AD OBGAO 7

eads to a degeneraton of a ogntve funtons rst, a one's sensesbeoe bunted and ke a oo one nabe to se one's ntegene

and to dsrnate Then n abt stpdty, one s unabe to see beowthe surfae Therefore an s supero to eah for o fe, he and heavenby vrtue of that whh s akng n the one or the other, bt whh hepossesses by hsef

Athough an s n onstant danger o beong dehanzed and ofbeng heed n by death these fores need not shatter h It s aaay to thnk that an has been ast nto the word wthot rhye andreason, and that hs huanty s a rando happenng and a sad shanea soe Contnenta exstentast thnkers hod. But t s eqay abortveto attept to expan away these fores and to agne that he ves n afrendy unverse and erges hs ntude wth the nnty of an absotesprt n the anner o the deasts Both ways ot voene to an'snqeness The exstenta ts aour for an understandng and str usto edate aton and thereby so to speak, enabe us to transend the

Thereore, the ontepaton o death whh s nssted upon n thetexts after they have stated an's nqeness, s not soe orbdpreopaton Ths wod be the ase f t were an end n tsef Ths s not

so but t serves as a render that t w never do for an to postpone hsdesons that any hestaton to fu hs obgaton s to ose hs hantyAt the sae te ths ontepaton haenges or tendeny to onsderdeath as soethng unversa whh bease of ts nversaty we avodonsderng as soethng that ght onern s now Ths s bt anotherway to esape fang or hanty and the responsbtes that go wth t ang ths probe and beng aware of or obgatons, n short orantegrty, s osey onneted wth the thoght of death et death doesnot pont to the ftty of fe, but to ts ntrns portane and vaeans atve aspet on the bass of the Bddhst texts theefore an besued p as foows :

an st dede here and now ;2. an's hanty s not a shane bt the outoe of hs atons;3· an s under obgaton to at n sh a way that hs hanty s

preserved; and4· Ths s ony possbe f he s rended of hs hanty at every oent

Any postponeent therefore ay be hs ndong

Cosey reated to ths atve sde of an s the ntentonaty of a

Tskh b



8 THE UDDST WAY

his experiences That is to say in acting we are conscious of our actions asthey proceed towards the goal The end is always intentionally present

before our inds and directs our actions o also in planning and deliberating in apping out the corse of our becoing we are aware of theend in view and of the way to it. ere it wll be iportant to distinguishbetween two kinds of knowledge and awareness which we will call thepracticaltheoretical and the ysticintuitive one

We are failar with the former and have developed it to the degree thatit nites with our active endencies Much of that which many of usregard as gaanteed as pure fact is but the contribution of theory Mostof or concepts relate to a certain prpose or the thing intended and evenour sensations and feelings are full of craving and desire This practicaltheoetical awareness is engaged in orderng a world of things andartifacts t is not concerned with things as they are in theselves butonly with the as they are for a prpose It is obvios that the hoizon ofsuch an awareness is necessarily restricted and its points of view ratherbiased

The second kind of awareness is gronded in the conviction that we canknow the real nature of the world we live in withot distortion t holds

that f reality s in any sense behind the appearance there is still nothingconcealed from us We ay have a direct peception of reality as it s andsince reality ust appear to us if we are to know it its appearance isexactly as it is and not a ere shadow or seblance of soething unknowable in itself Thus there is a treendous dierence between theonception of the fnction of this ysticintuitive awareness and thedoctrine of the nknowable. This direct knowledge o the real which islaied both by intuitionis and ysticis (which has nothing to dowith ystication and the occlt of the ysterymonger s gained onlyafter arduos practice wen detachment fro all practical concernsand situations has been achieved and an nrestricted perspective beenwon owever, its attainent is of priay iportance because itsinsights give us ore accurate and adequate knowledge of the thing inqestion than the practical awareness with its relation to a restrictedpurpose is ever able to do In the last analysis even the developent ofpactical awareness does not aim at the owneship or possession of thingsrather it seeks an intentional union with the Therefore to prsue this

knowledge does not mean to realize one's oneness with the Absolute sincethe Absolute is not known objectively but is the subect of the knowerCertainly sch selfunion oes not involve any knowledg becaseknowledge implies a known and a knower The ysticintuitive aware



MANHS NQUENESS AND OLAO 9

ness, however, nvoves an obet and aways nudes an aspet of duaitywhh is transended n what s aed the noet unon Ths means that

the noet at whih s grounded n the knowng agent and exsts as anindetermnate reatona form s termnated by the obet havng ts ownground, wth whh forma dentty s aheved The myst-ntutveawareness s and reans reatona n stuture

What these two tyes of knowedge gve us s aed the onventonaytrue and the utiatey true' respetvey They never our n soatonand, n a sense, ae the begnnng of the noet enterprse of man oweveruness fuy deveoped ther unon s vage and onfused t s ony byknowng the rea through the myst-ntutve knowedge that we anknow the onventonay tre whh may enable us to at n a proper wayn other wods, intuiton and prata thought must go togethe nBuddhsm, unke n Kantianis and ertain trends n odern exstentias, the deveopment of the myst-ntuitive knowedge s of prmaryportane and that of the prata awareness s subordnate to t Thedeveopent of the former has ts eet on the atter, and t s n the areaonerned wth an understanding of that whh s meant by the onventonay tre that we eet with dierent nterpretations aordng to

the derent phosopha trends n BuddhsmThere have been our great phosophia shoos, a of whh are st(or were) studed n Tbet They are the Vaibhikas representng a naivereasm the autrntkas with a rta reas, the Vnavdns whoare very simar to the deast-entast thnkers n Western phosophy, and the dhyakas The atter dvde into two goups, thevtantrkas who st uphed the dea of an essene, and the Prsangkaswho nstead advoated a phiosophy whh superay ooks kenoinaism The three atter trends have, eah n ts own way, beenfavoured by the four great Tbetan shoos The dGe-ugs-pas adoptedthe vewpont of the Prsangkas as did the eary bKa' brgyud-pas thea-skya-pas favoured the vtantrkas and on the whoe beame veryeet; and the rNyngma-pas attempted a harmonous unty of theVjnavda and the dhyamika phosophes Aordng to thisdvson, for the Prsangkas to understand the onventonay tre meansto oprehend that the thngs we enounter do not exst apart fromour gvng them naes n the anner whh L Wittgensten woud a

the anguage game' or the vtantrkas it means that athough thngsdo not reay exst, they have a sort of apparona exstene and quaty ;and for the Vjnavdns t means that thngs do not exst as objetsexterna to the observer but experentay-propositonay uh a varety



O THE UDDS WA

o oneptons annot but have a strong eet on the way we dea wththngs and naturay on the dea we have o ourseves

Ths noet enterprse whh as at ndng an unbased pont ovew and thereore s essentay portant or ans atng as a huanbeng nstead o onderng aong aong deas about what ght beand so dong hse ore har than good onssts o three aor stepsTsongkhapa deares

The noet enterprse s subsued under the tops o () detahentro prata onerns () the deveopent o an enghtened attudeand ( an unbased otook

That whh s the postve ator or attanng deverane and onsene ust be onsdered as onsttutng these three tops or as bengsupported by the Athogh the two ast are the otvatng powers orwnnng onsene one speaks o three suh powers by assgnng thetoo a eran power Ths s so beause one detahent s n the proesso beng eeted a the eeents orng the asa stuaton o wnnngsupree enghtenent are orthwth understood I there s no eengo dsgust overpowerng the addton to the peasures and hes o theword there w be no atve nterest n deverane and hene detah

ent has to be pratsed and there s no onern or others athoughthere be detahent and an atve nterest n deverane t w notbeoe the otatng power o wnnng enghtenent ene anenghtened atttude has to be deveoped Athough these two dret thend towards onsene and deveane they are unabe to breathe bee n an ego and hene an unbased outoo has to be won Butsne there s no ertanty about the enta eve o ndvduas there saso none about the order o these tops

In addton to ths onsderaton o the reason or pratsng these threetops detahent rst o a onssts n ndng aut wth the desreor seasserton sne ths s the root o a anes Then n order tobansh the desre or the word one has to thnk o th sery o theword n genera by takng nto aount two nds that o potentasery and that o hange and n partuar that o sery tse; onehas to ee that about whh one thnks asty n order to appy oneseto good and avod ev one ust onsder the at that happness andsorrow derve ro good and bad atons and n dret experene one

ust understand the nabe reaton between the ase and eet oones atons By pratsg ths or a ong te one w ee dsgusted

bd 2 8b



MAHS UQUESS AD OBLATO

wih he word in he sense ha one wans o be separaed fro i; andonce hs eeng s presen deachen as he desre for deverane

coes by isefTwo pons have o be noed n parcuar An enghened aide isquaed as supree Ths is o ephasze he Mahyns conceponof enighenen as an acve and dynaic way of beng, and no hesac da of he rvakas and Prayekabddhas who each have herown idea of wha enghenen ay mean naey he expson of aha obsrcs inegraion and he aainen of a ha frhers i Ina very resrced sense o deveop an enghened ade eans becoe and rean goa-conscos

The oher pon o noe s he ejecon of any beef in an ego or sefThe Tibean er bdagmed) is ore oprehensive as i reaes o anyform of onooga deas be hey in connecion wh a persona sef orobjecs of naure The rejecion of an individa sef or a Pre Ego scoon o a he phiosopha schoos enioned above, for whowih he excepon of he Prsangikas he beief in a Pure Ego s hecoarse or rde for of he beef in a sef whe he sube one is beiefn a sef inseparaby conneed wh a person as a sor of sef-sien

sbsane hoding ogehe he varios consens of an ndivida'sbodymind This sbe beief is for he Prsangikas a oarse one beasehey reje any onoogica oncepon

n order o achieve a his an needs spiia frends who are anypersons fro who we can earn I is iporan ha we mee re friendswho se us on a posiive way so ha we wak owards a posiive goa haproses o hep and bene ohers To foow spiriua friend prespposesa rs whch ipies on he one hand ha i is he Bddha who speakshrough hem and ha he ore we earn and undersand he more weshare heir favos To be favoured by Bddhas eans o gain deeperundersanding of reaiy is never an neried favor o grace Onhe oher hand, hs rus is aso a readness and wiingness o foowhe advice of spiria friends in a sor of hanksgiving for a ha heyhave done and are si doing for s

So aso in geae ea n b5b 26b



CHAPTER TWO

DFFERENT TYES OF MAN

he fact that an a a concrete individa ha away been of priary

iportance in Bddhis ha prevented it fro aepting the idea thata en are eqa hi thogh often insited pon with ch retoriis obvioy fase not ony where pychoogia aptitdes and taentsare conerned bt aso where an deaings with others are invoved,partiary in the ed of edation and earning f eqaity has anyeaning it ony can sggest that an shod act hmaney and evenhere a gradation in condct i conspico

Bddhis has away favored a tripe asiation whih has been

deveoped on the basi of nowedge bon of the desire to ctivate andrene the peronaity and to achieve deiverance and spirita freedot i tre that the Bddhit casiation sees at rst gance to be of arogh and ready ort Nevertheess ts fndaenta eit ies in the fatthat it recognize thee ain type as distinct if not extree featres ofa contino variabe t therefore taes into accont the rih variabiityand niqeness of the han personaity Each an has an inferiorediore or perior natre and each bseqent deveopent or changefro an inferior to a higher nate i evoved in the corse of systeatic

training hree types of an i th a ter ephaizing the variabiityof the han individa

Not ony are there dierences in inteecta capaity the earningproe itsef ao is not entirey a atter of inteigene a narowydened for it invoves eotiona and soia qaitie o a sort his iparticary so in atter having to do with or ybo systes inethee are basic to personaity it is cear that sefinvoveent stenter into ot of or iportant at not ony in the ense that it is

neessary to be aware of how others see s bt aso of how we view orseves No proce of earning i posibe withot a sefiage withotthe idea of how we are going to be he tripe casication evoved inBddhs has thi dobe aspect n it deterination of perior



FFEE YPES OF MA 13

mediocre, and inferior natres it is concerned with how others see uswhile regarding that which is one by each tye it is concerned with how

we view oselves Inasmch as edcation and learning are graded ocesses, it will never do to ski any stes in them, nless one does no carewhether the whole edice that is going to be erected is shaky o not Itis here that the insistence of he Buddhists on their ath being a gradedcorse roves to be really sond This ath may be said to start witha ew general rinciles and gradally he frther it goes the moresecialized i becomes ntil i nds its climax in what is commonly knownas Tantrism Even this later asect is a graded rocess oen only othose whose intelligence and areciation have been sharened by thereceding corses Therefore i one rses a selfdetermined concetof training, and if one thinks hat it will be scient j ust to ick ot someitem or other which sits ones momentary whim o which tickles onescriosity, it can rest only in absurd statements which robably becaseof the lack of the roer ersective of the whole context are nevertheless held with auhoritative fervor as valid. If a erson were toractise religion on sch hahazard information sirital disaster wouldbe bond o overtake him

At the lowest level we nd he man whose sole aim is o emhasiehis own hainess Althogh he may adot a sort of eetinghour lanin the back of his mind he is motivated by hedonistic ideas and actionaterns designed to ensre great and strong hainess for the mjorart of his life as oosed to long years of boredom and frustration. incebelief in he srvival of the ersonaliy is common o most eole theabove attitude lends itself admirably to the wish to ursue hainess afterdeath owever, nlike most other srvival theories Bddhism did notfor a moment accet that srvval entails he immortality of a soulThere is nothing everlasting and the fact tha life contines does notrove that there mst be some determinate factor which will continenchanged

This continual leasrehnting can be jstied by two emirical factstransitoriness throgh death and the misery of nhay staes Transitoriness we can observe everywhere in the change of seasons, in heeeting hors of day and night in the assing away of those who aredear to us All this has an immediate eect on s None of s can avoid

death which may strike at any moment.The unhay sates, aart from hat of animals, are symbolized bythose who live in hell and he oor sirits. It is a fallacy o think thathey ae only nreal fantasies or, at best, aesthetic images. This may be



E UDDS AY

so or those o us who have deveped the auty o rst speakng wthora pathos about good and evl and then when we oght to ot

ourselves avodng the ssues and eapng to the aesthet onjrngup pctrs o usory grandeur Bt when and where the onepton ohes and sprts s ndgenous t serves to oruate exstentay experened ralty The percepton o hes and sprts eans an tve relatonbe ths a strgge aganst or a surrender to the Adttedy to s theanguage whh speaks o hes and sprts s or the ost part outoded

not even eanngess and ts haenge entrely passes us by The anobeton s tat the descrpton o hes and o the sprts speaks o thetranscendent n ters o an external and obetve word n whh tan never be expressed adequately The knowledge o hels and sprts canbe exstenta only, n ters o that whh s done to us and o ourresponses and desons We do not now beeve n hells and sprts andan objetve revva s dangerous but when we thnk deeply on attersof the sprt and of regon suh expressons as to pass through h andto have seen a sprt are not bad desrptons o ourselves and otherpeope we know when n ertan states Certany hes and sprts areeeents o a yth anguage, and we do not want to keep dead story

ptures but they are sybos by whch we can ake the ealty orelgous experence ore alve n ourselves we annot dspense wththe The anguage whh reers to hes and sprts has an essentallyateral eleent n t but ts ntenton s not nay ateral I t wereso t woud be ere doatry a sententaty ovng n aesthetptures The th Dala Laa has sunty stated the exstentasgncance o the dea o hels and sprts

The way o thnkng whh prevas nowadays onssts n lookngas t were at the sery o others ro the vewpont o an extrovertednd and n quotng a ew sptural texts; t s never a oad on onesheart or nstane when one sees the aous preparaons or theexeton a rna n the kngs ourt t ay happen that pleasedwth the thought that juste s done eelngs of dsgst and thghtsof opasson arse say however there s only joy over the spetaeBut the an who s so pleased were to be ed nto ourt, ettered byans hs joy would n a oent turn nto thoghts o unbearablesuerng and he woud ony thnk f how t beoe ree Hene beause

o ths sarty one ust turn ones nd nward and edtate on ths

Zhlzzb



DFFEE YPES OF A� IS

sery of the whoe word as aetng orseves one we have been born n any form of the sx knds of fe

When the eet of ev deeds omtted throgh hatred eads toa fe n he there s at rst the feeng of od n the body and when oneseks warmth ths state of feeng od vanshes and nstead one feeshot and s born n one of the fery hes Everywhere the grond s ogowng ron the enosure s redhot ron and n the dst of aesthat eap up a around there s the so-aed Revvng e One has to

agne onesef as beng born n suh a pae and one s body ust feeagtated a over and ones nd frghtened to exess When one fees thsone shod thnk that any bengs born there assembe and n an orgyof hatred strke eah other wth varos sharp weapons. One has to

agne ths so eary that one fees how ones body s t nto a hndredthousand pees and how one s abot to swoon Revved by a voefrom the sky whh says May yo ve one more one st edtateagan and agan on the serng of beng pered by swords When thsexperene s vvdy fet and has a rea eet on s we ose a appettefor food and drnk we do not ke de tak and bste and qte natraywe set ot to avod ev and do good n a our ways of vng Bt f as a

rest the former ode of atng and behavng s not hanged bt reansas t was egon and an beoe nopatbeere t eary has been statd that the ontepaton of the unpeasant

states of fe s not an end n tsf nor a sts to aton n the narrowsense of the word bt s soethng that renfores aton towards a goawhh s peasant Two onsderatons nter here an seeks ertanexperenes bease they are peasant and st ore so bease he needsthem eed s the key to a proper understandng of the pae whh theontepaton of sery opes n the whoe of an's fe The npeasant ay be kened to a state of tenson or dseqbru whh s soharaterst of the fntonng of needs Any for of tenson espeaywhen proonged s dededy npeasant and ts reduton by approprateaton s peasant The progress therefore s aways n the dreton of thepeasant mary as the experiene of hunger (the need for food sunpeasant the state of a denzen of he or a sprt deprved of anythngthat ght end ts serng s he reognton of a need n s a need forpeae and happness whh reinfores and spports the searh for that

whh w f the needThe fat that the whoe of anknd as far as hstora emory extends

has ved regiosy shows that reigon has been a basi need and stontnes to be so Regon as oony nderstood sees to have



I6 THE UDST WAY

been ntent on ebodyng ts trth n tangbe sybols and, n so dongpon transforng experened realty nto a syste of propostons to

be taen as lteraly tre. n ts developent t has been ontrastedwth phlosophy wh prses eetve sbjetve ertanty Regon hassybolzed the helpfl fores and powers nto gods and the evl ones ntodeons and the Devl al of wh for phlosophy s bt a edley ofdeeptve vels and seadng splatons Bddhs sees to beore on the phlosophal sde t rejets the prtve belef n gods anddeons, bt as t developed t dd not le the nelleta try to llthe prtve thn s

n delarng that the helpfl fores are fond n e Bddha, eDhara and he angha, t ds not reate a new set of gods t reognzes that an st oe to ters wth experened realty by srtnzng hself and the world h ore rtaly and wth h greaterregard for fats than for the feelngs tanged p wth the ang refgen the hree ewels s the reognton that there s a way to serehappness and peae that an an tae ths way and that on t e annd hep as an t an n oter words, n the ed of reigios thnngBddhs never loses sght of ans hanty

t s portant to note that n the whole of betan lteratre tangrefge s ned wt a rtal atttde One does not aept the Bddha ors teahng on ere redty, bt as a rest of havng exanedrtally the eanng of the ter refge. Only that whh s tself notsbjet to fear an oer serty and only that whh s not harf toothers an be a relable and satsfatory teahng leading to peae,happness, and sprtal freedo he Bddha and hs teahng flthese ondtons and n this s fond the root of the onepton of theBddha as an dea of an hself as he ay beoe, rater than as andeal whh ay brea and of the path beong a selfdspnarydevelopent of the personaty towards the goal of Bddhahoo Btths an be realzed only at a h gher level of sprtal advaneent herefore the takng refge s done at varos leves of sprtal progressand eah te the sgnane beoes ore eanngfl

Wth the ertanty that Bddhs does not deand of an tat whhe annot reasonaby do by hsef, an has fond a pont of vew frowhh he ay loo at hself and grasp the sgnane of the reaton

that holds between hs atons and hs feengs herefore, ealzng thatgood or postve atons ensre happness and hat rel deeds wl brngnhappness and serng not ony to others bt to the perpetrator ofte deed as well an sowly feels the need to avod those atons wh



DFFEE YPES OF MA J

ead to uneasant onsequenes ere are en o te, ree beongngo s body naey urder het, and sexua sdeeanour; our to

s see eng es sanderng oers, seakng words that urt, andengagng n de ak and three to s ougt, oveousness, wkednessand wrong vews suh as tose wh deny te reaion between e auseand eet o one s deeds wi dsa tat by oowng e Buddstat he goa s reaed, or w dsss te dea o he hree ewese avodane o these aons s not a assve natvy but enas adyna endeavour to at osvey nstead Nor ave tese ten osanyhng to do w oandens, w ay or ay not be brokenwt uny. ey are, rather, otents based on te reognono he dgnty o e uan erson and deey et syaty or avng beings One an begns to nk about te ossbe outoe ohs atons toug t st be srongy seentred, e has set oo on heowest se o te adder e has beoe an ineror beng, neror ne sense hat he has not ye rogressed ar n hs uan enterrse.

It needs but tte exerton to see ha e siuaon wh ods orourseves an be ade to aount or e unsasatory sate we observeeverywhere n te word o a senstive erson the suerng that exiss

n the word s aost unbearabe e iture o he word a asbeen deveoed n Buddhis, ay no be sentay true e quesonerany an never be weter soeng s sen bu ony how taets us and wha s the essage t wans to onvey o us. e truhto be brogt oe s tat tere s no end to suerng we ontnue obe drven by our assons. e ya anguage dets n ters o teatera he agones o he we exerene wen we suub to atredhe rbd ravng or tings ade unatanabe by deving ourseveso he oys o wat we have roug our greedness and iseness; hebrusness eroity and subbornness throug w we onnue ood on ike beass o burden and rey; te deonaaness o eaousyand e roud noxaon o goness, whi gos beore a a. sbeter an any oter anguage reveas e a ta un our eoionatys aed there w be no end o suering and on Bu tang oneseoonay does no ean to reress e eoons s woud onyead o a dsaeent o ter energy and ty woud rustrae us nother equay desrutive ors o ae the eans o reognze te

or wat ey are and n hs reognton they ose her ower to takeus unaware Insead o beng enees hey beoe our dearest rendshis ransoraon roess s e tee o and the trainng tat beongso te erod o oowing he graded a o anrs. On hs ower



8 HE UDDS AY

level, here it means rst o all to rcognize the emotion together withthat which makes it arise and then to conteract it by its opposite the

most eective one being to recognize that all emotions are egocentredand that they become ineectve by the analysis o the natre o the Sch an analysis necessitates a higher training o the mind and it ishere that the idea o interdependent origination nds its application stas the positive emotion o love is the best conteragent or the negativeone o hatred so the nderstandng o relativity o the concrrence omany circmstances and orces is the best means to overcome the beliein a sel as something that exists absoltely t shold be noted here thatBddhism takes a broader view o emotions than we sally do in psychology Not only are there positive and negative emotions o eelingsch as passion-lst and aversionhatred there is also an intellectal'emotion an nknowing While or the Prsangikas every nknowing isan emotion the Svtantrikas distingshed between an emotionally tonednknowing and an nknowing not so toned The content o the ormeris the belie in the ontological stats o an individal sel that o thelatter o things other than the sel Beli in an individ sel is, accordingto this distinction, plain wishlness that in things other than the sel

ntellectal og. The Prsangikas on the other hand, considered everybelie in an ontological stats be t o an indvidal sel or o things otherthan the sl as wishlness and emotivity and that only the tendencyto sch a belie represented ntellectal og

The conception o relativity is certainly an advance on the somewhatcrde ormlation o case and eect as it pertains to ones actions whenheld on the level o the inerior person As William S aas rightlyremarks u . only a spercial representation can interpret the relationbetween actions and their conseqences or between previos and actalexstences and the scceeding ones as determined by the law o casalitySince no solsbstance or anything else sbstantial is assmed to exstthere is nothing which may be called case and nothing where casalitycold take its start The relation between the karmatic tendencies or theraving which srvive death and their concrrent appearances as rebirthcannot be conceived nder the image o case and ect! t is withths world -perspective that the stats o a mediocr man has beenreached

aving now emerged ot o the most narrow connes o ego-centred

The Desiny of he Mind Eas and Wes Lonon abe an abe 1956p 209



DFFEE YPES OF MA

ness an, by taking a boade view of hisef in a wod that owesost of its existene to his arking, an set out on the spei path of

his huanity by eaizing how his very nature eahs ot to others.Therefoe whenever the Buddhist texts be they those of the dGe-ugspas ba brgyud-pas rNying-a-pas o askya-pas speak of the ousefo the supeior an they insist that the ontepation of whateverpertains to the infeio and ediore types of an ust preede anyfurther attept of sef-deveopent, fo othwise no soid foundationhas been aid

These four topis,

r the uniqueness of huan existene,2. its transitoriness through death· the eation between the ause and eet of ones ations and4 the genera unsatisfatoriness of the wod,

serve as powefu stimuants to the pratie of oving-kindness andopassion, when seen against the bakground of taking efuge in theBuddha as an idea of an and in his teahing as the path of an inner

spiitua deveopent and in the ounity of spirituay indedpesons as fiendy hepes Indeed if ife is shot and suering is inabndane an ust efrain fo adding to the xisting isery anddo whateve he an to aeviate and redue it Both oving-kindness andoassion, the one the intention that a sentient beings may fee happyand the other that a sentient beings may be reieved of sering, serveas foes sustaining an enightened attitude

This enightened attitude is ore propey desibed as a radia hangein outook and a oe arked goa-oientation rathe than a eetingthought of enightenent It is usuay quaied as supeme o preious and this deterination is speiay Mayynist nike nayna theMahyna aways eognizes the stiving of the naynist, be he a piousistener or a sefstyed Buddha and fanky adits that without theit woud neve have oe into being The eadiness of the Mahynistto take upon hisef the responsibiity of being ative fo others ndsits expression in the so-aed perfetions In a etain sense, howeverthe urrent tansation by pefetion is wrong, beause in its abstrat

sense of fautessness it suggests the attainent of an idea There anbe no doubt that ideas have been eetive and have inuened obehaviour This they have done when they were not iages of fuent,but stiui to ans desie to ise above hisef The oigina ter, both



2 HE UDDS WA

in ibetan and anskit (haroltu hyina ramit) always impliesthis eahing beynd selves and the tansending eg-ented

ness t is theefe bvis that the develpment f these tansendingfntins and peations ld have iginated nly in the Mahynawhih lealy ealized that any fm f self-entedness is a baie tmmniatin with thes and sine man an nd himsef best thghmmniation it is als the geatest hindane t gaining enlightenmentas an awaeness that is nbiased and nlimited in its ognitin

he six peetins me ppey speaking the six tansendingpeatins ae lsely elated t eah the hey ae libeality-andgenesity ethis-andmannes tleane-andpatiene stenosness

andpeseveane ntemplatinand-nentation and isenmentandappeiatin have endeed eah tansending peatin by twelated tems in de t bing t smething the ihness f its manymeanings hese peatins ae sbsmed nde the tw ideas f nessof atin and intelligene bth whih mst nite and nstittethe Mayynis path ar excellence. In this neption we lealy egnizethat nsisness is insepaable m atin attempted atin be a thinking pesn is t have intentins plans and to ty t bing

abt an eet ahieve a gal Inasmh as atin is nneted withthe develpment f an enlightened attitde maked galnsisnessit will be a help twads ndestanding the spei Bddhistoneptin when we emind seves that thee is a kind f knwledgewhih is intentinal and nnppositinal and mst nt neessaily beexpessed in veiable statements his intentinal knwledge implies aetainty abot the te se nes atins hs t wk fthes (and t knw hw t g abt it is nt a laim f any kind bta delaatin f nes intentions his is the same as saying that havemade p my mind and this implies that I have hsen between pssibleses o atin ntelligene (the iginal tem (shesrab ra}) isvey ten tanslated by wisdm as a st f wishfl thinking whihis the ntin whih appehends the eal nate things always impliesanalysis disiminatin appeiatin dsenment and that eveythingwth mentining in the pemane f an atin was intended As anseqene tness atin (thabs uya) is nt jst expedienythat is t do what seems easy bvis pleasant it signies the best

pssible se f atin in a patila imstane bease f the

On his obm n Wsn hilosohy s Suar Hams Though adAcio Lonon Chao an Wnus 1959 . 158 sq



FFERET TYES OFMA ZI

knowledge o the atual situation. he unty o tness o ation andntelligene ndiates integration whih eans that the diverse tendenes

in an ndvdual have beoe haroniously united Athough it is possbleto distingush between tness o aton and intelligene, one ust notdeal with the n isoation and orget the unity in experiene her shardly a Mahynst text n whh ths union is not nssted uponintegene alone is barren t needs a oral rae, tness o ation' and the obverse s equaly true he deveopent o an enlightenedattitude and the pratie o the sx transendng operatons belong to thelevel o the superor an t s the superior an who, he is partiularlygted, an set out on the path o the antras whih deand all that isn h and enoin the stritest selfdisipline And in a ertan sense heis bound to set ou on this path beause it is tsel a neessary part ohis reedo o thouht



HAPTER THRE

TH DIVIN IN MAN'S IF

Religios thinking as onrasted wih he philosophial qest for

knowledge and trth has often been sorned This is only jsied wheninstead of keepin he religious experiene alive it tus into mereidolaty and bloks every atempt o nderstand what the religiousexperene means to a person Bt apart from his aberraion there isnothing to show that relgios and ritial thinking onradit eahoher; rather they are mtally ompatible and omplemenary he oneprviding te rih vivid and emoionally moving maerial whih is o beinvestigated ritially and onsrively by the oher eligios insight

therefre is not the sum of he sophistiaed expressions and statementsof an established religion it is the oninuous enquiry into their meaningTo understand religos thinking needs a very sympaheti aitde nevethe fatosness of a supposed speriority and obetiviy As A Reidobserves The ndersanding of religion requires very sympahet stdy perhaps requires morerligion iself Of any human aivity whhinvolves feling and wll suh as a one ms say that in order to

understand it one mus be rather more than sympathe to it; one musto some extent be involved in it even in order (a a dierent momen

to understand it in a detaed way In trying to undersand elgion itwold seem that one has to go even frher Religion is no one speiativity like art or phlosophy ; it is a manysided and otal life Religionfrom the side of the sbjet is a ommitment a ommitmen of fathAnd here is a sense n whih one simply does not undersand wha it isal abot nless one is already ommitted and an apprehend is meaningfrom he inside Credo ut intelligam. The inteletual standing outsidereligion srtinzing wih old neutrality an in fat see very litle

Ways of Knowledge and Exeriene Lonon Geoge Alen & Unwn L. p 1 0



HE D 'S LF 23

(exept externals whh s perhaps why prtve relgons are a favorte hntng grond) of what the belever ees fro hs sde

Reds wrds apply not only to the stdy of ptve relgons, theyare of eqal fore for that of Bddhs and the elgon(s) of Tbet ngeneral Bddhs above all n ts Tantr for, s soethng that nvolves the whole an and not rely hs bran hene no nderstandngs ganed by statng a few hstoral fats (whh even ay be dobteda fats abot the relgon nder onsderaton), by falng to dstngshbetween lteralness and sybolalness as well as to be aware of therlose relatonshp, and by overlookng the ost portant pont, theadeqateness of representaton The vtal potane of relgos thnkngs that ts deas gde behavor and oer enorageent when anneeds t ost ; when he s onfronted wth obstales he has to overen order to work ot a rher and lle lfe.

The deas of relgos thnkng have a pelar qalty. The dvnewhh they attept to forlate, has, as W E. okng ponts ot

soethng n t l ke the fear of ghosts to ake early an ore trosn the world than he wold have been wthot t and jst as evdentlyt has soethng n t (lke the gardan sprts, totes, fetshes) to gve

h greater ondene n the world than he wold have wthot t.Ths doble aspet of frendlness and severty, qetnss and wrathflness, whh on the hgher levels we tnd to separate nto derentategore and enttes and therby destroy the oheene and eatyof the sybol, s onspos, n the dvne ages depted n Tbetan artand edtated pon when prsng the path of selfdeveopent Arerrent qaaton s that these detes abolsh nfavorable ondtons and brng abot favorable ones. The nfavorabe ones are essentally of an nner natre and ae, boadly speakng, all fors of eotonaldstrbanes whh wth deona veheene throw an o hs balane and prevent h fro prsng hs path of sprtal developent

Tyes of Phiosohy (Thi eiion) New Yok, Chales Scibns Sons, 18 . n Phbkh 3 3a hese oces ae secie as he ou Mas They ae

known by he Sansk names as Kleama Skanhama Myuma nevauama. Accoing o Chz 32b seq Kleama misleas senen bengsan ceaes obsacles o he asins by making hem conuse hough counlesssuble an coase emoonal uses ue o he wong bele n ha which s no sel as beng a sel Skanhama blocks he way which oes no aouse emoveesonses an mmeses bengs n he msey o he hee ealms n Sasa (hesensuous an sensual wol he wol o ue om an he wol o omlessness) by leing hem believe in he ve sychohyscal consuens as a sel an



HE BUDD WAY

hat whih is experiened in reigios thinking is say aedGod, bt this word itse does not sove any probes, bease as

C. D Broad has shown, it is sed n at east thre dierent senses, apopar, a theooga, and a piosophia one, a o whi at es overap and very ofte have assoiations and arose eotions whi are notstied by what ay be onsidered as fats Moreover, whie we aydisiss he popar sense o God' as oo naive and te theoogia oneas too dogati and dotrna even te posopia one s open toobetions It ay be sed in the deisti sense, deism being the dotrinetat there is ertain part o the Universe whih is not exisentiaydependent on anything ese, and that a the rest of te Universe is exsentiay dependent on this part o it" Anoter se is to appy the terGod to he woe Universe as having ertain harateristis ro wiha others neessariy foow is is a kind o pantheis asty he wordGod' is sed to denote tose featres o the Universe whih aaybeong to t and are not ere distortions or isory appearanes Onhis view te Universe is in reaty prey enta and atter, spae andotion are distorted appearanes of tis ind. here is nothing o showthat Bddis fas in wih any of these hree views I eshews a irst

Case as we as te mentsti preise ta e niverse n its otaityis a ind or a soiety o inds And it aso reets he thesis ta theUniverse n a its aspets is God ereore, before we speak o God orGods n Bddhis and p to the onsion hat it is soetingpoytheisti or that a theisti eeent has been introded ino it at aater phase o its deveopent we had better nd ot what the abeGod (lha deva) eans in Bddhis.

he ibetan ter lha is sed for at east two dieren onepions Onerefers o one o the six ors of ie, a o whih ae ransitory andbasiay nsatisatory. he rea o gods diers ro that o an inthe sense that the gods are happier for onger periods, athog for theost part tey are oraly inerior to an heir enoyents are h

beome nvove n Sasra hrough he aecaousng organzaon o heseconsuens. Myuma erives bengs o her le an a mroe mes anhrough eah nerrus evelomen suyng hnkng abou ha whch onesues an conemlag as bears on one's e no beng alowe o ome

o s en Devauramra omrse Cu an ohers" The ex hen connueso lassy hese ores as exerene ealy Relgon Phlosoph and Pschcal Reseac. Lonon Roulege & Kegan

au Lme 1953, . 159 seqq. bd 65



H D AS LIFE

the sae as thse in which ost of s teporarily indlge, and a sddentansition fro one real to the other wold be ardly noticed as sch

here is very lttle sense in trying t reach this paradise as it ereyblnts all nes faclties According to Bddhis the relative easewith whch life goes on n paradise is a handcap for winning enlightenent, not a state of exaltedness as in other religions

he other se of the ter h is t efer to what ay be called experiences of spirital forces In this sense, god is a ere label for soethigin which the sense of the transcendent has fond tterance and expression It does not ean that it is a ind Moreover, these forces arenthing peranent or iortal hey coe into being and wrk dringone s spirital developent and it is throgh the that we becoe awaref or transcendence and liitation And since tis aareness is soiportant for ans life, antris teaches an how t nd access tothis experience again

Al this shows that there is nothing theistic or polytheistic in Bddhisor theis in religion is, as C orthrop has shwn, the thesisthat the divine is identied with an iortal, nontransitory fctorin the natre of things, which is deterinate in character A theistic

God is one whose character can be conveyed positively by a deternatethesis is atre is descrbable n ters of specic attribtes It istre that the gods in Bddhis have any specic attribtes btthese attribtes do not exhast the natre o the god, they are passingciphers throgh which we can glean soething of the ystery of orbeing and becoing a of which can be hinted at bt never adeqatelyexpressed

Religis experience is not restricted to certain individals and occasons It can , and ofte does, pervade all phases of han life and aycoe throgh sch ordinary experiences as love, beaty, danger, fear,and crises here is a sense in which the transition for one evel to anotherin the corse of ones growth can be said to be a crisis in which a religiosexperience ay coe abot ore easily he arge variety f sitations,however, kes fr dierent characteristics and the langage and iagerynecessarily grws richer and rcher in content Bt in all these cases thesybolic langage exists and nctions less to ake cler prosa claisto trth than to articlate the emotionally oving contnt o the

relgios experience

The Meeng o Eas and Wes A n nui Concenng Wold UndesandingNew Yok The Macmillan Comany 949 401



6 TH E DDS WAY

As guiding prinipes in the urse f sef-deveopment reigious experienes upy prominent psitin in Buddhism nd t eh eve th

experiene serves to deepen the nderstnding f the situtin in whihmn nds hisef nd t remind hi f his bigtin whih is groundedin his hunity This hs been most ery eborted by Tsong-kh-pwho begins his disserttin with n unt of mn' s erning to ppreite the rih experiene Tntrism n e hi He sys

A person wh wnts t reh the pne f omnisiene qiky musthink nd pn s fows In the me wy s I hve fen int the enof trnsmigrtry existene s sentient beings who hve been nd reike my ther hve ong drifted bout in the bysm s of the isery f gng frm birth to birth The misery f existene in gener nd tht f the three evi fors f ife in prtiur is extremy hrsh nd hs eenthere sine beginningess sr this ng time sentient beingshve been nd re sti wrn ut by emtion exitbiity nd even nowthey do nt see n end o it ness they set ut on pth tht promisesthem tht they n reh ther utimte go they wi gt nwhere evenif osiny they me t highe fors f ife Mreover if they d nterdite the rt of existene their n-knowing they wi hve to rom

bot in sr through its pwer nd w experiene uniginbesuering As oly Bddhhood n deiver them from this nberbesuering the us sitution f its reztin ney the estbishednmber f ten spiritu evs nd ve pths s we s their suessionin denite grdtin hs ben expined mny times in the sripturesof the Prmityn

Morever t reh there it is neessy t stre merits nd quireknwedge over period f thitythree sven thee untess eonsThen hving prpery prepred r ind by ts rdinry pth we hvet set ut on the Guhynt pth the frd fr the frtnte nes theost exeent rse in sefdeveopent nd the spei pth providingthe knowedge of hw to reh the itde of Vjrdhr n singe ifetime

t needs the growth f spei ertinty bt this pth whih inmny Tntrs nd uthrittive writings nd by the gret mpshedsges hs bn sid t hve the pwe t mke s reize the pne fVdjrdhr in seven r sixteen existenes r in the inteedite stte

between deth nd rebirth or in this very ife As ertin pepe hve

Tskhp 307a s. S blow Cha



H DV MS F 7

eaked : f a person who s no sued for he eahng of he Tanrasspy gnores hem n spe of here beng suh a profound pah and

merey buses hmsef wh og and epseoogy he has no hane ofseng ou on hs profond pah and s ess s abe o make anexperene of And shoud he no have heard abou he s deprved oany opporuny o reah Vaadhara n nnuerabe ouness aeons

w aso no do o foow any ordnary pah fo or nd needs obe prepared by he pah of he hree ypes of man whe deahenan enghened ade and an unbased ouook hav o be uvaedespeay As o he aer we have o ry our bes o adop he vew oNgrna and hs dspe (ryadeva) boh of whom have been prededby he Exaed One n any as and Tanras And aso w no do s o se ou on he Varayna pah : f we wan o eah he ade oVaradhara quky we mus bng abou a harony beween he fefores of he pah e he Guu he ueay dey and he spruaproeors, and our am or nenon of proedure

Moreover we us know we he spe movang fores for heaanen of he wo aspes o he goa, he ognve and ounave ones and e he grow and deveop whn us Here aso ahough

s he spea feaure of he Anuarayogaanra o eah how anordnary person, bon from a wob possessng sx onsung eeenary foes 1 , and beng onsraned by ve feers an oban Buddhahoodn a snge fe-e we us un o and depend on GuhyasaaCakrasavaa and Varabharava f we wan o reah he ad ofVaradhara as quky as possbe

In a hghy ehna anguage Tsongkhapa hen desrbes he speaehnques and experene nenses whh are he sube aer of heuhyasamjatantra and he Cakrasamvaratantra The former s assedas a soaed aherTanra beause sresss he operaiona sde whe

Tey ae soliiy coeson emeaue sucue moy an ceavyAnoe casscaon is bones maow eily as evng om e aean es skn bloo as eng om e moe. nasmuc as Tansm isessenaly a ocess o sua egeneaion escbe n e symbols o eysica s ocess as been elaboae n ems o sycobioogy. See onsance KsNzh by e amous Amo Lama bYangscan gabai blogos.Tansm as anicae e ocne a moiy s e cale o e min aeoy wic now as been commonly acce n sycoogy See C JusonHeick The Evoluion o uman Natue, Ausn Univesy o Texas ess956 . 2 282 312318

Te ve ees o emoiy ae assionus aeaveson bewlemenunknowng econceieness an eaousyenvy



8 H UDDS WAY

the latter i a s-called Mtherantra becae it emhasize the neticareciative ide f the exerience t i hwever imrtant t nte that

neither f thee tw antra i in any way nesided bth featre theeratinal and netic ne intermingle 1 thi reasn ymbl reresentatin are mtly in the malefeale fr the cngal ebrace beingthe niqe way in whch a ern can achieve the clest sirital nitywith anthe ince in the atherTantra' the eratinal r ale' eleent dinate while the areciative r feale' ne is erely hinted atand ilied in artistic rereentatin the female artne wear clthesn the MtherTantra where the aeciativecgnitive r feale element i re eminent the female artner i in the nde

t i the general featre f gwth that the individal' attitdes andtrait tend t becme rganized int larger vale ytem r frae freference which hel an t adat t hi cltral and irital wrldhere are dbtless a variety f ch fndamental frame f refeencer leitmotifs which mre and re dminate and chaacterize man'whle life hght and behavir may eem niqe and articlar ta given level wthin the three tye f an bt behind this diverity liesme basic nitythee which thrght serves a an integrating and

crdinating fc fr a wide ange f secic activitie whch ay havetheir wn ecliar thgh bidiary leitmotifs his verarching nitythee i knwn as a yidam ts exlanatin i that it gie entaltability and nly in this ene ha the crrent tranlatin f this tr byttelary deity any jticatin Eentially it i the idea f what manwant t becme and achieve, all f which cme t him in an image thatare him t actin and t which he feels hiself irreistbly dawn.herefre t trn t a yidam and t deend n hi mean t be clearabt ne gal which as a leitmotif will recr in varis stage f hidevelment like the thee that gradally nfld in a ical yhny

sngkhaa then cntinesn rder t exerience the Develent and llment tage a

detailed in the Cakrasamvaratantra and the uhyasamjatantra we mtdeend n the yidam Vajrabhairava wh disel nfavrable cnditinand brings abt favrable ne and qckly grant the highest and

Tskhp V 2 7b seq 25b seq hg V 2 6oa seq The eveong age s he ocess o egeneaon an ansguaon he

ulmen age s he ee conenmen an awaeness n he eveon ageboh o whch umaey une



HE DE MS LFE 9

ommonest attainments e has ve spea featres whih are not fondwith others

u One suh feate has often been desibed in sh works as the]amdal rtsargyud (ajurmlatantra) the gSangba syirgyud(Sarvama1¢alasmnyavidhn guhyatantra) the hyagna gtumchunggi rgyud and others to the eet that if in his evil age whh is worse thanever and where one is oppessed by obsales throgh evi sprits wakngrpses spetres of the dead wiked demons temperarosing gobnsand false leaders 1 senent beings do not depend on this yidam theywill be nabe to trave the pofond path to ts end. h bengs are haraterized as azy of lte nteligene not keeping their ommitmentsknowing no restraint, harboring abomnaby fase views deded inanayzng the meaning of the sptres, irreveent owads their sprituateahers and friends havng tte ompassion nethe sefrespet nordeorm are ped p with pride in havng rejeted religion arrogantbease of their faaios vews and deepy immersed n the morass ofbad views ae drnken with the enjoyment of sensal pleasres shortved and wtho merits heefore, t s by dependng on arabhairavaand pratising medtaton for times a day that they wil get rid o these

mpedments and quikly reah their goa the iadel of ajradhara.or example when one wants to feth jewes from an sand n the seait may do to set ot in a ship bt it is m better to j oin an experienedand inteligent aptain who has traveed the rote and an be trstedhen, when one sets ot with him in a ship and trsts him on the rrentsand oor of the sea, he navgaton of the ship the distane of thepassage the sitabity of the voyage, and the oks and rivers throghhs eieny one will qky obtan the jewels, banish poverty and gewhaever one wants

he spei featre of ths yidam is that the goal or the ade ofajradhara s reahed qiky when by medtatng on him we experienethe evelopmet and ment tages

t may be asked whether the experiene as pointed o in the atherand Motherantras are not timaey vad and dreted towardsflment o whateve their nature may be I wl answer ths point as Ihave understood it by the ight of Majgho�as knowedge

<Athogh eah antra, be t the Cakrasamvaratantra the uhya

samjatantra the lacakratantra o the evajratantra has ts own

Aoing o Cz 33b seq. hese ae oes whih bng abou mena

eession an also hysa llness.



HE UDDS WAY

spea erts o uderstadng reaty arabharava sus up a thathas bee sad the atherand MotherTatras suh as the Sampua.

"(n Ths seond spe eature o utg the atherad MotherTatas s evdet ro hs sybos Ths by hodng etras n oe ohs hands ad a brazer aother he pots to the appartona natureo exstene ad the radany o the kowedge o reaty as dsussed the Guhyasamjatantra 1 .

"( The thrd spe eature s that by bradshng the Khavga(a sta wth three heads one upo the other) he ots to the bss that set as spreadg whe a roze d s eted n the re edtatoThs sybo s ot od ay atherTantra It dates the uty obss ad nothngness as dsssed the Cakrasamvaratantra

(v) s ourth spe eature s that he hods a repot rases athreateng ger ad arres a an paed o a stake These theesybos ae not oud n ay other Tantra

The repot s the sybo o hs superor dsrnato and understadng

The threateng ger orders the gods o ths word ad the onesbeyod to ste to h ad t eans that the utate essene o both the

atherand MotherTatras s wth h Thereore he a threate thegods o the words beyond why aot he oqer the deos n the tedretos, above ad beow the earth ? !

The sybo o a a paed on a stake shows that enghtenet spossbe even aong evdoers suh as those who egage the ten evdeeds rejet rego ad ot upardoabe res • et tere s aarked deree between ths sybo ad that o a reaton groundThe atter onerns ere orpse ths sybo a vng dvdua

(v) s th ad ast spe eature s the oowng It s very portat to rey on Maugho$a when oe strves or Buddhahood as hes the ather o a Bddhas Majugho$a aests the wrathu ors

Th ao bw s aaoa xsc o o haa o a aacy o h oh s ha aaoa xsc s a mo ossay. Though aayss o a homa a ssas ooshav b ua 'ssc has

b ak ou o hm us as as a

b ak ou o h boy Raacy s a m o h cogv awass o ohgss whc ca b ou vy g sma o a a baz.

Ths os o ma ha ay cima s aay a Buha o a s Howv a so as om h aus a cms h has comm a ag

hs sso aos o hm h way o sua vom s o. T ao a amao s comab w h comasso o vy bg Buhsm Comasso s vy ouao o Mahya Busm



D AS F 3I

the Red and Bak Yantaka and the terrbe Vajrabharava As arsut hs aertness and dsrnatn s h reater than t wud be

he had reaned as hse bause the anestatn Vajrabharavahas been deputzed as t were t assst the asprant drng the perds hs begnnng hs gaattanent and hs sprtua atvty

Hs tw hrns sybze the startg pnt r the tw truths (nventna and utate the path r tness atn and ntegene andthe ga r the tw exstenta patterns (gntve and unatver ang the any anestatns wh at as deputes and wh aredsssed n ther tras and Tantrs ths prtetr ren dspeng navrabe ndtns and brngng abut avurabe nes s thest prehensve ne

As t s prtant t w the graded path the three types andsussed bere the nerr an w have t thnk that sne he wnt be hee r ng he w have t take nt aunt transtrnessthrugh death the reatn between the ause and eet hs atnsthe genera nsatsatrness the wrd and the at that the nypwer that an prtet h r these vsstudes s that takng reugen the Three ewes In rder t ee that whh he s ntepatng he

ust trn t the Kng the aw Yantaka wh s as aed rd death tness gd and ev Punsher the wked Rewarder thgd the rrr reveang the reatn between the ause and eet ans atns and Kng the aw bease he dedes ardng t thatwhh s gd and ev r beause he ats n ardane wth the awHe s as aed KaraYantaka bease he s judge and wtness pstve and negatve deeds

As a ths bengs t the eve an nerr persn a an wh s nths eve has t depend n ths KaraY antaka n rder t gan avvd experene hs stuatn

The dnant dea the edre an s that t s nt ny neessaryt nd the eans r a happy state beng bt that ne ust be atvendng deverane thrgh detahent beause ne sees the nntewrds t be a ang pt The vsn the tty the wrd and thensequent aheveent the eeng dsgst wth t and detahent nese r t s the an subjet the tranng n that whh snsdered t be ethay endabe As a atter at eths and

detahent ean the sae Here ne has t turn t Kng Varavaar he s the guardan the dspnary de ang the three setns th Bddhst srpturs th guardan tranng n the thayendab



3 HE UDDS WY

The superor beg s ot oered wth dg delverae rom theworld or hsel aloe he develops a elghteed atttude order to

delver all setet begs who have bee ad are lke hs mother rothe oea o msery asra. I order to be alert or ths task ad tokow how to go about t he ust rely o the peeder the great Bakord o Trasedg Awareess (Mahkla who has sx arms ad whos a aestato o Avaloktevara (he symbol o the Buddhas GreatCompasso

{{Iasuh as the path o tess o ato ad tellgee must develop us we ust ely o ths ord order to brg to le ths elghteedatttude espeally as he s the ompassoate protetor o relgo

{{Ad order to develop dsrmato or a ubased outlook weust rely o amtaka Kg o the law beause he s the dserg'protetor o relgo a deputy o Majugho�a (symbolzg diseretas t operates o the Buddhalevel"

The varyg sybolsm o the levels desrbed ths sgat passage orrespods to ad reets our growth rst o all, o the lowestlevel we have to develop our sese o dsrato whh s the atpato o the goal o all our edeavours the realzato o ubouded

ogto pure experee The developmet o ths apaty theleads to restrat ad opes us to others through ompasso whh s theeessary prerequste or a elghteed atttude ad whh a operateoly whe ts oudato has bee lad by the experee o the prevouslevels ad the lessos they teah us

There s doubtless a osderable aout o athropomorphsm admythal thkg volved here whh s uaeptable to may aoder d who would lke to substtute or t teless truthswhh presely beause o ther tmelessess have o eag to a tme Aother objeto that s lkely to be rasd s that al these gods aredog temporal ats I t s really true as theologas am, that hevie s otemporal how a we asrbe temporal proesses ad quates to that whh s oteporal wthout beomg volved edlessotradtos Ths dulty does ot exst or a Buddhst as he doesot thk terms o thgs ad ther qualtes but ters o dyamproesses whh by vrtue o ther dyams ad varablty are vvdad thereore dve The gods are utos ad ther ormulatos

orete ors are sybols or the er experees that atted massptual growth Eve a perso may ot be able to desrbe the eelgswhh prompted the brth o these sybols they wll be tellgble toayoe who has had the experee whh alled them orth



HE DVE MA S FE 33

t is the vey natr every living sybl that, n the ne hand, ilars r an interpetatn This, in a ertan sense s an advane

n th symbl itsel inash as t bemes npta and, sine neptsare th stk we se in thinking, we thereby are enabled t nderstandrseves, r reatin t the wrld in whih we live, and r adjstmentt r ltral and spirita wrld is ailitated he danger in this press interpreting the sybl is that its mprehensive ntent beesdilted, thin and ragmentized and s lses h its etinallymving pwer As a nseqene, thinking neptally may beesterile and barren eading t tter etinal and spirital starvatin Onthe ther hand sybls, i they are genuine and nt desymblized signs,tend t pint beynd themselves and inite t rther symblthinkingand an enrihment the persnality, bease an's highest endeavrst express what he ees nt nly as a presene, but als as a eedeand sybs

Althgh it i iprtant t distinguish between the literal and theyblial, there is always an irredibe re literalness in the sybl. the divine presene is nt there and i we annt mniate withit r i it des nt speak t s, the whle basis religis symblism

and religis experiene s taken away rm nder s. On the ther hand,the sybi eleent is as irredible and navidabe as the itral neIn its dramati setting we may speak reigis angage as mythaking, and as . A eid has demnstrated, we hav t se variusrms mythgia langage bease we annt express the transendent and r sense it in any ther way We an rse t seexten d s in abstrat langage nepts But as we knw, this isextremely thin in ntent, it tends t be negative and evn abstratangage (like transendene' itse strains twards etaphr Religis(as distint r thegia and phisphial langage is essentiallyetaphrial, ythigeni, ythi and even ythmaking beausean's highest endavrs t express divine things deand all this }

Every kind thinking nsists in antiipating ne's wn atins andthse thers t has a draati harater whih is aptly desribed asan inner rm' n whih sial ats are prrmed. uh an inner rmit tehnialy knwn as a ma4ala It has a entre whih, like a pwerentre, niry spreads int al diretins the mpass and, sine

the entre is the individa hisel, ths spread int a diretins indiatesans rientatin in the wrld. On the whl r degrees have been

Was o nowledge and xpeience 3



34 UDDS WAY

ognizd and sybolizd by four dirnt olours hus whit standsfor th paiatory and quit ativity yow for an xanding and

nrihing quality rd for ajstialnss whih, howvr is attrativrathr than subjugating, and bubak for th forib aspt of ation

h varying qualitis ay ovrlap as for instan th ajsti anforib whih thn is xprssd by th oour grn

owvr iportant h ntr of th maala ay b it nvr oursin a vauu h god livs in a palatia ansion, just as an ivs ina hous and in th sa way as th lattr dirts his ations b thypaiatory or oribl, to th various parts of his world and ouniats with othrs n and won so th god xpands and dputizshis nourag of gods and goddsss h haratr of th innr foruwith its natnt of soial ats xprsss itslf in th ounion andintration btwn als and fas and th osnsss of this intration is sybolially rprsntd by th onjugal bra of th godsand goddsss his is not baus w want to lvat our ordinaryondut whih ay rang fro a asua sx attration to a tota rlationship of two prsons in whih th physial and spiritual for an indivisiblunity but baus th rvation of th divin and transndnt os

to us in arthn vsslsh arkd dirn btwn our ordinary soial ts and thos

natd within th world of h ma1ala is that th forr ar ostyonrnd with a word of things whr vn prsons hav bn dgraddinto things to b usd and anipulatd for a rtain purpos whil hrth intration taks pla btwn subjts h ontplation of thma1ala is thus a projtion of ons innr lif whih rts bak on thsubjt by bringing about th rst dawning of th fat that ans bingis not narrowly irusribd lik that of a thing but strths out ahadof hislf so that h dids th natur of th word in whih h livshis awarnss ads hi to rogniz th iportan of th vry ont ralzs that h ust at in suh a way that if dath should strikhi now his lif will hav bn signiant and worthwhil

o b opld to did hr and now is a highly draati situationwhih is not without an lnt of far h objt of this far is not aninnrworldly thrat but ans whol xistn whih ay b undon ina ont o did is thrfor nvr an isolatd vnt lokd up insid

of a subjt t rfrs to a world of things and abov all of subjts andinvovs an ordring of th world iilarly to did is also not an

Tskhp 64a



H D S LF 35

accdent added to soetng already exstng and by tself utable.o decde s te very lfe of an and fro s decsons s actons wll

spread us te ma1¢aa as te vsble and eotonally ovng expresson of te draa of decson and as te ncentve for enactng tsdraa anew s unque becase n ts naure as beng evocatve of advne world and of te dvne presence felt by te ndvdual wo turnsto te dvne for gudance and support t gves an access to a wordwc e needs and wc e yet loses agan and agan Altoug analone ust decde te course of s beng and becong e s not aloneat ts crtcal oent

t s true to say tat t s all yt to speak of antaka as ngof te law' Punser of te wcked' Rewarder of te good' or to descrbe as a deputy of Majugo�a wo s te sybol and ebodent ofall Budda-knowledge or as operatng on te lowest level of an'sdevelopent troug s fearful for of Lord of deat'. And yet watts yt wants to press on us s vtal Every growt and progress sa knd of dying but before soetng can die n us we as t were ustde wit t so tat soetng greater and rcer ay be born. A anwo passes troug ts draa ay well be sad to ave coe to possess

deeper and deeper nsgt L A Red n assessng te value of ytctnkng n relgon rearks ere s ytc tnkng ere and ts necessary t s not te end or te last word but only one way nwc we pyscally boded creatures can lve ntensely our sprtuallfe"

e stuaton canges wen te level of te ediocre an s attanedere assstance s aned fro Varavaa wose sybols wt tspredonance of yellow and wte ponts to an unfoldng of wealt. Allte gods wo are under s rule ave to do wt rces s eans tatte ood of te staton s a feelng of expanson and enrcent ratertan one of fear wc attends our decsons. nasuc as ere too teperson's growt and sprtual developent s portant enrcent sto be understood as an nner process of enanceent of values not as acravng to ake oney and grow ric. is nner enrcent s ntately related to te observance of tat wc s etcally coendables ples restrant fro evl and cotent to postve actons outof w te oblgaton to assst oters n ter sprtual quest s te

natural consequence Restrant as a stablzng eect on te personwo practses t wle te cotent to postve actons lets all tat

Ways of Knowledge and xpeience, 47



HE UDDS

whh s nessary and helful for goalattanmnt matur wthn therson Through ths ross, by whih myslf bom awar of my

own srtual needs, my understandng of th neds of othrs s asomad ossble and nstead of ngagng n sntmntal atons whh domore harm than good baus they ar groundd n the gnoran of hatual requrement am n a oston to hel others by gvng thm thhan to let that whh s neessary for thm matur n them

r too, th symbolsm of th Kng of wealth s suggestve n tsltralness The king admnstrs juste and uholds ordr and dsln and n the exerene of the bnng for of ths and oblgaton rognze a valu relevant to my onrte exstne whh an roseronly n a ondton of orderlnss n the searh of all that makes lfworthwhle and valuabl men turn to ths and moral hlosohy whhromse thm dslned hel owvr suh hl s not forthomngf gaze abstratly at standards whh are dvored from my atuallght and whh fal to aount for my feelng of beng under an oblgaton to at n a ertan way or whh, sn men try to j ustfy thmselvsas they ar as well as for what they hav don, also fal to aount forths urg for justaton as rootd n th se nature of man Th

hl whh man needs s won through th awareness and felng ofexstng n orderd atvty And ths rtanly s an enrhment of theerson just as onvrsely a lf of dsordr entals frustraton andmoveshment

Agan th suaton hangs when th lvel of the sueror man sreahd Comasson, whh s he rdomnant featur of ths tye ofman, s ssentally the ntenton that all bengs may b dlvered frommsery The fores of msry that drss man and blok hs slf-develoment ar mmens, and forble endavour has to be made morethan ever to overome them o wonder that the gudng rnlshould be the Blak Lord of Transndent Awareness', baus omasson unsuortd by knowledge s a mre sentmntalty, that ladsto nothng and leavs th erson on whom t s showerd, as desttutand msrabl as he was before

All that whh s not and annot be learly undrstood as t rses outof th deth of the syhi lfe of man and whh not only dsturbs butalso frquntly domnates hm, has been onretly formulated as

demons' Whr these dmons are not a mr gur of seeh they arthe vvd exresson of mans atv ngagemnt n xerend ralty,as t s flt n horror or stasy Ths felng that what we an sensonts to somthng hdden, unfathomabl, and dmon, strkes us



TH D MA S F 37

rresstbly But t suumb withut understandng it, leads t fragmentatin Ths haens eseally when the demns beme absluzed as

in suersttin and aesthetism where man is at the mery f hsassns and sentiments t is therefre f utmst imrtane t destrythese fragmentzing tendenes. But t d s s t regnze them frwhat they are Ths regnitn s bth srtual nurishment (fd frthught and the death f all that whih tends t starve man byreventng him frm ndng hmself n symbl reresentatns ahkla the Blak rd f Transendng Awareness , wields a aming daggerwith whh t ut the thread f life f these demns and hlds a skullbrmfull wth ther brain substane whih he urs nt his muth

Cmassn and eseally Great Cmassn, whh s nsiuusby ts absene in mst f us wh nevertheless wuld lke t be nsdereduerr tyes f man has as ts seal ause and anteedent therate f lvingkndness thrughut many aens, as ts atuality, (n ther wrds ne feels the light f any sentent beng as autely asf nes leg were hit by a shar wean As ts eet it has the aaityf develng the nble intentin f always being ready (t hel thers"

Ths massn extends t all the sx knds f beings wever, in rder

t erfrm its task it must be equa the gnn underlyng andamanyng Ts is aheved in galattainment whh s the unityf the gntve, mmunatve and manifestatn atterns realzed inBuddhahd T shw that the gal has been reahed and that thsmassn vers all sentent bengs struggling n the six frms f lfeahkla, the Blak rd f Transendent Awareness, hlds n hissend ar f hands a trdent symbl f the three atterns f galattanment and a rsary f skulls symbli f hs atn whh leads allsentient bengs ut f their sate f msery r the skull tself s a symblf transtrness thrugh death and reminds us f ur bligatn t shwmassn t thse wh are in the luthes f death

astly in hs thid ar f hands he hlds a drum summning all werst bey him and a leash wth whh t fetter thse wh might und theuniatry and develmental ress

Against the bakgrund f these diverse realms f atn and at thebase f all ur siritual atvity ne unifyng fre s wrkng This isnt t say that t exists utside f urselves r has a being f its wn

aart frm us t resides in the maintenane and develment f ths

Ksh 7o7a. Ths syols s basd on Tchks 3a sqq



THE UDDS WAY

nty Thgh n n essence sethng specal r dstnc r he nythees s ar cnsdered, s peclar eare s hat ses any shr

rn acvtes sch as hse belngng t each the hree levels persnaly, al whch hwever are dreced t the gal r lngteend wever prn he knwledge r gal ay be, t s ncncern s erely nnal r a prely ntellectal apprehensnKnwledge the gal st be el and sch a eelng s aded by hesybl, whle n the search r nes gal bh sybls and abstractrpsns st g tgeher el knwledge an's sprtal grwhthrg al ts phases, s expressed n he age Varbharava eay be cnteplaed as eng sngle r n the ebrace wh hs spse ;and the derence s tha thrgh the rer sybls he pns he cgntve ac as s gnded n he knwng sbjec, whle thrghthe later he llen hat whch n prely phlsphcal terss called nec denty' r cgntve nn and whch have spkenbere wever speak ths n the abstrac, n srcly bjecvescentc ters, s precsely leave t he eelng cpnent, henvlveent' , he exstental and el knwledge whch alne has anysgncance r an n hs nec qes The sybl represenan whch

ses the physcal and even the physlgcal as ts vehcle st beregarded n erely as physcal r physlgcal, bt always as expressve eanng Meanng s n a cnsrcted nellecal schee (bt nethers t annellecal nr antranal ; s a persnal acqstn, hegrwng and deepenng nsgh a thnkng, eelng, and acng persnhrgh nellecal, etnal, and ral experences, all whch aren s any separate tes, bt he nty a ttal le

The eanng he sybls whch gradally dawns pn h whcneplaes and erses hsel n Vajrabharava, s ha hs nneaces pnt t te nneld classcan the scrptres hs tw hrns he tw rths (cnvennal and ltae ; hs thrtyr arstgeher wth hs sprtaly, cncan and ebent n tangbler he hryseven aces enlghenent hs sxteen legs he sxteen knds nthngness 3 ; hs erect pens he nldng blss ; he han beng and he her aals n whch he stands,

Sta Gya Vykaaa Gth Udna tvttaka Jtaka Adbhutadhaaand Vaulya.

S 87 Thy a nuatd n Madhynavibhgak, . sq. s sq. Oth tts

nton twnty vats Thy all lat to ossbl lcatons of th nonstnc of thngs n tuth



T D S LE 39

the eight attainents the eage and the other birds on whih he trapesto the eight surpassing strengths his nakedness to his being undeed

by eotiona upsets and by inteetua ogs his hair whh stands onend to the itade that is beyond a worries In brie the thirtysevenaets o enightenent ar the path through whh one gains the innerexperiene o the onventiona as being ike an apparition and o theutiate being as iitess as eestia spae both o whih are the subetatter or the nineod assiation o the sriptures and provde a basisor ones setting out on the path The ain purpose o this path is theintuitive apprehension o the utiate and this is the understanding othe sixteen kinds o nothingness his however is indivisibe ro the

eeing o great biss as instruentaity he goa that is reahed bytraveing this path its essentia eature beng the oon and speiattainents is beyondness in whih neither eotiona exitabilty norinteetua og obtains "

Th ght attants and ght stngths to Buddhaqualts andBuddhaactvts Th o ndcat ntal stalty th latt unasdawanss and actvty.

2 Phbkh 6a sqq Th sa lanaton o th syol s gvn n KhgV 91 sq. Although ths dscton s to Vaahaava whn sngl talso als whn h has untd th hs sous As dtald on ol 9a o thaov ntond wok th sual syols s to th ncnt unon wthnohngnss whch hans though gat lss T latt s nv a hysologcal tnson las. Ths s lanly statd n all tts on ths suct attWhn ctan scholas sak o an otcd o o uddhs lowng thuts o ghtous ndgnaton thy ly advt th gnoanc o thsyol lnguag As s haszd n Tskhp X 12 n od to noy thlasu o slng wth a woan no nstucton y a Guu s to th sgncanco gt ss s ncssay Tho th lss s sad aout such asud thosvn thy hav n hld y vy land n th tt t s



CHAPTER FOUR

TH PATH AND H GOAL

When Buddhism delares that it is a path leading to a goa that is

realizable by mn it always insists on knowledge born of the desire toultivate and rene he personality and of th need to nd deliveraneboth of whih go together and are deeply felt as they develop and growin the individual. In reent times these two kinds of knowledge have beenpushed more and more into the bakgrond so as to gve preferene toknowledge whih aims at domination over external nature and at streamlining individual thought and ation into rigidly xed mass patterns Asa onsequene philosophers who hav been fasinated by the obvious

ahievements of siene have felt tempted to restrit knowledge to adisursive treatment of diverse subets and to barren statements thatsomething is the ase uh a narrow view (narrow beause there aremany meanings to knowledge al of whih are important as thyontribute to its unique valuableness ignores the growing sense of vitalinseurity It fals ompetely to aount for the everpresent quest forthat kind of knowledge whh even if it dos not onform to the disursivepattern and to the shalow hatter by whih anythng an be said in suha way that nothing signiant has been sad bears on human existene

as a whole makes for ontentment and happiness and enables man tolead a riher life. here is ertanly a good deal of feeing in this kindof knowledge but it would be a grave mistake to dismiss it as merefeeing somehow Inded this would be a dangerous misinterpretationand nothing but sentimentalism and emotionalism ould ome out of iteelings are never purely subjetive sensations that are pleasan orunpleasant they are transitive in the sense that they onstantly reveathe situation of whih am the entre and above all how it is gong

with me whih is so important in pursuing the path of selfdevelopmentand spritua growth he unity of feelings and ognitions is alwaysimplied by the Buddhist path' where path is a omprehensive term forwhat in abstrat language we al goalonsiousness and goaldireted



HE AH AD HE GAL

striving and deveopent owever, as has been pointed ot before,there are considerabe dierences in the ideas abot what the goa is

to be, even if a Bddhist schools of thoght agree that deiveranceand the weintegrated personaity are the ain objectives In nayna,deiverance eans freedo fro eotonal psets which are consideedto be the ain case for an becoing invoved in asra, for continosy being driven fro one existence to another with no independencebecase he is in the grip of his passions which he cherishes insead ofexaining the criticay ere the integrated personaity is the rhantor sainty sage who, as the indigenos interpretation of the word shows,has sain the foe of whishfness and eotivity s this goaconception

s extreey sefcentred it has a strong qietistic, if not negative, avorand therefore has becoe the target of the Mahynist critiqe

or the Mahynist the goal is nothing ess than the attainent oBddhahood for the sae of a sentient beings so as to be abe to hepthe to nd their way to the goa, which aways reains a personaachieveent and is never a frtitos gift or an neited favor.Bddhahood, negativey speaing, is the eiination of everythingeotonay psetting, not ony in its actaity bt, even ore iportant,

in its latency, as we as the reova of every ind of a inteecta fogPositivey speaing, it s the attainent of everything ennobng and, nparticar, the reaization of those existentia nors which are activeand dynaic ways of beng, rather than deterinate traits and properties xed once for al While the Mahynists agree on this idea of Bdhahood, there are again consderable dierences in that which is to beconted as eotiona distrbances and as nteecta fog

Bddhis has aways been a dynaic way of thnng and thereforehas rejected any static conception of an and the niverse Throghot

its history it has denied the vaidty of ontology becase it cearly sawthat, athogh ontoogy pretends to be a doctrine of being itsef as sch,it has aways trned ot to be the doctrine of a particar being withinBeing Ot of this recognition and conviction the Prsangias consideredthat any beief in an ontologica stats of a sef or of a thing other thanthe sef is an eotiona distrbance, whie the belief in any sch ontologica postate as soething existing in trth or being the last word inphiosophica thining is intelectal fog More precisey, it is the tendency

to sch a beief that constittes inteecta fog, the aca beief aready

Th contnts of ths chat a asd on SLNzh y donchog Jgsddango ; SLSp y sTana da ang and Khg V 8



4 THE UDDST WY

prtking o eotivity or the vtntris the bee in n ontoogsttus o s s wsuness nd eotvty whie nteetu og s

he bee n te ontoogi sttus o thngs other thn the se s wes the bee n nything be ths se or n objet o nture s exstingn truth And or the Vijnvdns bee n se is eotivty nd beein things s existng prt ro their beng eperiened onstitutesnteetu og

Whether we spe o the nynsts' pth s trveed by rvks(pous isteners nd Prtyebudhs (sestyed Buddhs) or o theMhynis's one s trversed by the superor type o n the pthbegins when the need to nd deverne nd sinthood or Buddhhood

s the se y be is rey et by the ndvdu In Mhyn the pthopens siutneousy wth te deveopent o n enghtened ttituderooted in unbonded opssion or the intenton tht sentient bengsy be reed ro suerng u n tttude reets the beginning o rked hnge n te personity s t indtes the sht ro seentred soton to wder ounition with others Above t s thedeison to oow hun nd une rod In nyn the pthunods when the ndvdu begns to deth hise ro his preou

pton with wordy (nd trnswordy) irs by hving seen theseprojets to b ie bzng re tht thrtens to onsue the st treo is hunity

This Buddhst pth o sedeveopent whh uintes n n integrted persoity nd in the deiverne ro outer nd nner obstesoprises ve stges eh o whh s tered pth' beuse t edsto nd erges n the subsequent pse s its go The pth is thereorenot n nert rod nng two equy nert ters but pervsve proessThe rst our phses or pths' re ed the pth o ernng Its rst

two stges the prertory pth' nd the onnetng pt beong tothe eve o the ordnry person whe the tird nd ourth stges thepth o seeing' nd the pt o ttending o the seen n ony betrveed by the dvned person who utitey sets out on the ptho no ore ernng nd rezes his go

ernng begins wth the quston o nowedge whh is wysknowedge s it bers on hun exstene This ipies the use o onesintegene (tough not in the sense o n biity to peror tests tt

n be esured quntittivey nd expressed s perentge uh onepton o ntegene rnks very ow beuse ore oten tn notpersons wt high IQ re uttery unnteigent where there hunitys invoved) Exstenti nowedge is quired in soi environent



HE PATH AD HE GA 43

and this social aspect is indicated by the acqisition of erits' Botherits and existential knowledge reinforce each other and are ftile if

the individal who sores the fails to gain insight and nderstanding ofhis hanity. The oent when we feel goal-conscios and becoeaware of or hanty is called the preparatory path becase we areready to respond perceive think and feel in a rather persistent andparticlar way towards an obect In other words since in apping otthe road of or becoing we do not becoe aware of objects bt ofproects we are ready to deal with these proects in which we objectifyorselves as we are going to be while at the sae tie being aware oforselves as acting and thinking. As a deeply felt concern wth a vale

it is an incentive to sstained action and this leads to the second stagethe connecting path'

This second stage i s so called becase it connects the initial readinessto attin a goal with the actal approach to it which is a growing insightthe object of which varies according to the goalconception of rvaksPratyekabddhas and Bodhisattvas. This connecting path is arked bya release of warer feelings which serve to reinforce ental life andcondct Altogh it is hre that the eliination of wishflness and

eotivity and in the case of the Mahynists also of intellectal fogbegins in the sense that these doinating forces lose strength this lossdoes not as is often ased lead to a state of eotional ndernorishent and intellectal blankness. Rather it prodcs a heightened perceptivity and responsiveness which is all the ore satisfactory becasethe distrbing and psetting eleents are in the corse of being eliinated. or degrees of intensity are distingished and its coparisonwith re shows that the warer feelings that re released give addedstrength to the process already nder way

As a pervasive process this connecting path initiates the path ofseeing which is the most decisive event in the corse of developentThe for intensity degrees of the connecting path are called warth'becase the frozenness of one's selfcentredness is gradally melting andas the texts declare warth is the sign that re has been kindled Beforethis warth sets in whatever there ay be of the good and wholesoeis likely to be destroyed by anger and eotional otbreaks bt whenthe peak vale (the second intensity degree of this re has been reached

no good can be destroyd One speaks of a peak vale becase like are the good and wholesoe leaps p into a tapering ae This is alsosaid to be the attainent of a level which is beyond the hazard of goodbeing destroyed. The newly won acceptance of reality wich is not afraid



44 THE DDST WAY

f its being nthingness the prfund nature f reaity is aled patientaeptane It is als said t be the attainent f a state bynd the

isery f passing thrugh unhappy frs f ife whih are reated bythe pwer f atins and etinal states ubliity is s aled beauseit is the st exated kind f wrdly gd" and it is fr here hat theindividual wh has set ut n the path is lifted fr the status f anrdinary persn t hat f an advaned ne

There is already a gd deal f psyhlgial insight in that whih isaled the nnting path as a atter f fat t deal with the Buddhistpah fr any ther pint f view than a psyhlial ne is bund take it unintelligibe It is a regnized fat that warer feeings have

a wde range f eets upn the ideas atttudes and habits f the individual and abve al serve t faiitate all srs f learning pressesThereby they prvide a sid basis fr further galdireted ativityhe der feelings f anger and hatred are denitey assiated with afrustratin f the ipuse twards a gal and they blk any ngingativity s that the individual is thrwn bak and has t start a veragain. Aeptane is a further step in the diretin f th gal althughit is nt yet an intately felt experiene whih evlves ut f the

subliity stage f the nneting path and nly happens n thepath f seeingIt is by the path f seeing hat ne expeienes nthingness diretly

and it is its visn that reeases a seris f psyhlgial presses Thisnthingness whih an be knwn by experiening it has been givendierent qualatns by the varius Buddhist shs f thught ntheir attept t nvey its eaning t thse wh wud like t havethe experiene In s ding thy al agree that this an be dne nynegaivey ne an tell what t is nt; but ne annt tel wha it sAtualy ne annt even say what it is nt beause this ight suggestthat even after all deterinate qualiatins have been negated sething deteinate is left Nt t be this r that is as st Buddhistswud assert a srt f hafhearted negatin whih es dangeruslylse t a andestine reintrdutin f ntgy int Buddhs Thatsuh an interpretatin f nthingness has happened is shwn by thewritings f nangpa Dlp hesrab rgyaltshan (rzgz-r36r ADand his suessrs While this interpretatin as been aepted by the

later bKa brgyudpas and sme f the askyapas suh as hkya

SLNzh a.2 S h valual analyss y D. S. Rugg The o na pas A School of



T AT A O 45

hogldan 48-I507 AD, generally it has been rejeted by the dGegspas (he rNyingmapas also did not favor this interpretation

but sine their philosophy shows individual traits no generalization ispossible Beause of the dilty of oneptalizing that whih an beknown only by diret experiene althogh the onept mst enter inany disssions, I have rendered the tehnial ter nyat (Tibeanstonganyid) by nothingness and hyphenated the word so as to pointto its being no thing and hene nothing from or ordinary mode ofthinking whih moves in terms of things he atempts to onvey something of its signiane are as varied as the varios shools of thoght inBddism or the Prsangikas nothingness is the nonexstene of a

self and of a thing exept for the hristening ereony whih is not theuse of the nae for the thing or self at all, bt erely the way in whihwe give it a se he vtantrikas were divided into the ograMdyaikavtantrikas (starting from the phenomenalistimentalistiinterpretaton of the Vijnavdins dislaiming the existene of objetsexternal to the observer and the atrntikaMdhyamikavtantrikas(basing themselves on the ritial realism of the atrntikas who hadritiized the naive realism of the Vaibh$ikas The former delared

that a rvaka realizes the subtle' nonexistene of a self the Pratyekabuddha the oarse' nonexistene of the things other than the self,and the Bodhsattvas or Mahynists the nonexstene of a self and ofthings as being soething existing in trth The latter delared thatrvakas and Pratyekabddhs both realize the sbtle natre of a self(and sne they aepted things as existing apart fro their being experiened, tough not as tre existents Maynists followed te generalvtantrika dotrne Aording to the Vijnavdins both rvakasand Pratyekabddas realize the subtle nonexistene of the self, whileMahynists realze te nonexstene of things apart fro their beingexperiened

e distintion between a oarse' and sbtle' nonexistene of a selfor of a thing is a arryover from te disintion ino a oarse andsubtle' idea of te existene of a self or a thing n order to aount for

Buddhis Onologiss Accoding o he Gub mha el gi me lon (JAOS vo 8 no I , Jan.-March g63 pp 73-91 ) .

Tskhp V sq Th intrtation of nothngnss y Shnich Rsatu The Chaaceisics of Oienal Nohingness in Philosophical Sudies of]apanCod y Jaans atona Coisson fo Unsco Jaan Socty fo thPootion of Scnc Tokyo 6 vo 66 sq. ngs sva asctshich a cay saatd n th Titan tadition togh



H UDDS WAY

te unty of a nd (or a self) two great groups of teores ave beendeveloped naely, CentreTeories and NonentreTeories Aordng

to CD Broad, B a entreteory I ean a teory w asres teunty of te nd to te fat tat tere s a ertan partiular exstent a Centre w stands n a oon asyetrial relaton to all teental events w would be sad to be states of a ertan ind anddoes not stand n ts relaton to any ental events w would notbe sad to e states of ts ind By a nonentre teory I ean onew denies t exstene of any su partular Centre and asrbeste unty of te nd to te fat tat ertan ental events are dretlynterrelated n ertain araterst ways, and tat otr ental events

are not related to tese n te peular way n w tese are relatedto ea oter "•

Now t s obvous tat Budds as always been favourng a nonentre teory However sne Budds, dd not develop n a vauubut was onfronted by oter pilosopial systes ts rtque of teseote teories regardng te unity of te nd was based on te subdvson of entre teories into Pure Ego teores and teores w donot assue a Pure Ego Here too I quote CD Broad, as e gves te

ost luid aount of te possble dvsons : By a Pure Ego I understanda partular exstent w s of a derent knd fro any event ; t ownsvarous events, but t is nt tself an event No doubt te oonestfor of te Centre teory as nvolved a Pure Ego But t sees onevable tat ts unty of te nd gt e due to te exstene of aCentre, and yet tat ts entre gt itself be an event " u aentralevent teory s a knd of alfway between Pure Ego teoresand NonCentre teores of te nd Tey reseble Pure Ego teoriesin te fat tat te unty of te total ental state at any oent dpends

on a oon relation n w all ts derentiatons stand to a oonCentre Tey reseble NonCentre teores n te fat tat ts Centreis tself an event and not a peuliar knd of existent substantve it sof te sae nature as te evens w t unies 3•

Tis dstnton s at te otto of te Budds dierentaton ntoa oarse and a suble' teory about te self Te oarse one is teassupton of a Pure Ego or te belief n a entre as eng derent fro

D Boad The ind and s Place in Naue ondon Routldg & ganPaul td (Sxth ssion 8.

bid bid, . 66



TH ATH AD TH OA 47

the events which t untes whie the subte' one is the beie in such acentre as beng an event o a sesucient substance' as ths event s

termed in the origna texts his atter beie was hed by the Vtsputryas who were a subdvision o the arvstvdns out o whom theVaibh$ikas deveoped Athough they beieved n a centre they weresti counted as Buddhists because they too rejected a Pure Ego ortman theory Moreover ther conception o the centre as an event didnot contradict the genera Buddhist conception o the transtorness oeverythng determnate

he coarse nonexstence o thngs is their non-exstence apart romtheir being experenced whch was the thess o the Vjnavdns who

o course dd not ca this idea a coarse' one he subte' one s thenonexistence o thngs n truth as proessed by the Prsangikas andvtantrkas

Regardess o whatever meanng may be gven to nothingness tsmmediate experence on the path o seeing nitiates the emnation oemotonay upsetting actors whch n Mahyna s suppemented bythe emnaton o nteectuaycogntivey dsturbing ones as we hepath o seeng' s a compex psychoogca process and ts beginning is

marked by a composure awareness' which s concentrated on nothingness hs ceary shows that the path' in Buddhism as a cognitve processhas an ntentiona structure nothngness beng the intentiona objecto the knowng agent who in the act o knowng achieves cogntive unonwth ths object his composure awareness brngs about the eminatono the disturbing actors by means o ts obstaceremoving phase whchs oowed by a reemovng one in whch the eimnation has beeneected Both phases are accompanied by a psychoogica process whchcannot be determined as either obstaceremovng or reemovng t is

however this process which guarantees ts continuity by etting thecomposure awareness' pass into ts subsequent 'contnua awareness'which in turn is oowed by a phase whch s neither composure norcontinua and thereby merges into the path o attendng to the seenhs atter path' s as compex a process as the path o seeng' n tsast phase t merges nto the path o no more earning' by which thegoa has been attained

he emotivty whch is eimnated by the obstaceremovng phase and

whch is no onger a danger when the reemovng phase has been reached(the rst phase is kened to the catchng o a the and the second one tothrowng hm out o the hose and ocking the door bears on the ourtrths n Buddhsm whch by seeng nothngness can be accepted



H UDDS A

wholehearedly These four ruhs are hose of misery and of he orginof misery (whih are emoively oned responses and karmi aions and

heir ounering ruhs of he end of all misery and he way o i Eahpair sands in he relaion of ause and ee bu he order has beenreversed for a speial reason. nless he fa is brough home o us haall ha o whih we are ausomed and ake for graned is unsaisfaory we will never feel alled upon o do somehing in order o endhis sae of aairs The ifh Dalai ama illusraes he four ruhs asfollows When one sands in a dry plae and i should happen haone's body lohes and oher belongings ge drenhed by waer and oneshivers wih old his is he ruh of misery. The erainy h his

waer has ome from a erain plae when one has invesigaed isapproah is he ruh of he origin of misery Ridding oneself of he feelingof old is he ruh of he end of misery The work of divering he owof he waer as a means of geing rid of he feeling of old is he ruhof he pah (o he end of misery ''

The wholeheared aepane of hese ruhs eliminaes he emoivelyoned responses o ha whih hy sum up These responses ompriseboh feeling-emoional and inelleual-emoional ones suh as passion

and hared feelng of superioriy and preoneived ideas abou hawhih we enouner Through he eliminaion of hese emoional responseshe aepane' of he ruhs beomes a direly fel ogniion' This isindiaed by he saemen ha he <aepane of he ruhs happens onhe obsale-removing pah and heir ogniion on he free-moving one

There is a marked dierene beween he rs phase or <omposureawareness' of he <pah of seeing and is subsequen one or oninualawareess The former is an immediae apprehension of no-hingnesswhile he laer is a judgmen of perepion owever his diereneholds only for he learner who sill as o ravel he pah of aendingo he seen' and he pah of no more learning' or him who is on heBuddha level from where he sees realiy as i is boh phases omposureawareness and oninual awareness are of he same naure This meansa he vividness of he experiene of seeing is kep alive hroughounly when his happens should one speak of he indivisibiliy of nohing-ness and appariionalness Things are nohing in hemselves buhis does no imply ha here is nohing urhermore for he Prsan-

Zh 36 sq2 asuch as th a Fou Tuths whch quay aly to th ow wold

of snsulty and th high wods of u fo and folssnss th a ightacctancs and ght cognitions



H AH AD H GAL 49

gikas judgent o ercetion s a vaid cognition not so or the vtantrkas who reegate a such judgents to the rea o an erring ind.

The intectua og which has to be eiinated by a Mahynist inaddition to that o eotivity and wishuness reates to the subjecobject ode o thinking which revents us ro arehending thingsdirecty as they are in and or heseves because this ode o thinkingis aways ixed u with aetance and with uroseuness Things orersons here are not ends in theselves but are there or a uroseor use (and isuse) or a denite (and osty absurd end In this subjectobject dichotoy the subject and object are bound together in such away that the one cannot be without the other ence whatever exerience resides in the whoe o this subectobject dichotoy never onlyin one ter Ordinariy we are always invoved in the objecs o ourthought and in the ojects which reate to how we are going to beThese rojects are never without aternatives. There is that which arouseseotiey toned resonses directy or indirecty or this reson theobjective oe o this subjectobject structure is divided into two aternatives one o which brings about an eotiona situation iediateyand one which reedies it In order to go beyond the subjectobect

dichotoy and to becoe ree ro the involveents in ones roectsone rst has to bring he biased roject ceary beore ones eyes or insychologica ters and as detaied by ung in is any writingsto tacke the disturbing eotional situation and in its cognition orwhat it s to be reed ro the hod it has over us. Tis in ost casesrst eans a resort to the antidote o the existing eotional situation.The antidote however i not recognized or what it is ay becoe aneotiona situation as ata as the one it attets to cobat Thereoreoth asects o the objective ole have to be recognized in their reationt ech other In becong aware o our rojects with their aternativeswe are aso aware o ourseves as rojecting. That is w ca distingushbetween our rojects and our conceiving and judgin the The subjective ole is thereore subdivided aso into two rojecng odes theone concretizing and substantiaizing the other conceuaizing andabstracting

The eination o wshuness and eotivity as we as tha o ineectua g is eected by the ath o seeng and the ath o attending

to the see By eans o the orer those dsturbing eeents arereoved which are rather extraneous inasuch as they are those towhich we have been conditioned by our u-brnging whie by the atterthos whch are co-eergent with the deveoing subjectobject dichotoy



TH UDDST WA

are abolished With the oplete reval o everything preventing theiediate apprehension reality and o eeping its vivid experiene

alive be this eotional r intelletual the path n oe learning' hasbeen reahed and the goal attainedhe path' in Buddhis is essentially the aount an's growth

ne iprtant eatre whih is the integratin o the personalityhe path depends n the onept whih the individal has o hseland so does the dvelopent o harater o religius oral and soiavaues beaus that whih a person thns hisel annot ail toaet his level o aspiration and his interation with thers at everturn. his goalonsiusness ust be reinored by a nstantly growing

appreiatin o values in ters o whih the worth-whileness o ertainexperienes and the sperial harater o others an be estiatedhis happens by develping the apaity to see ro a point viewwhih is reoved ro all presuppositions his view realizes that thingsare not entities xed ne or all that there is nt an essene throughwhih soething is what it is and in this realization it also abolishes thelast trae o the belie in soethng as existing in trth As sng-hapa delares : In order to abolish the tendeny to believe in sething

as existing in trth whih is the rt o asra not nly ust neintuit n-thingness by whih one understands that the psyho-physialonstituents o or being have no being o their wn there also st bepresent the intelletal auen whih understands this nn-existen oan essene in rder t t the etters o eotinal responses and ariations that ti us asra" 1

hus the path' leads to sel-realizatin to Bddhahood as thehighest and ost sblie idea o an (not an ideal beause idealsay brea and the vision nothingness the idde view taes th

sting ot o asra

Tsh V , 48a. At th sam ac Tsongkhaa dclas that th viwwhich ahnds th fact that th is no slf and that no ontological satus cnb assignd to anything s th sam fo th Stas and Tantas. This mans thatth obctiv fnc is th sam thoughout th two ascts of Mahyna Pamtyna and Mantayna



CAPER FE

PRAMYNA AND MANRAYNA

ahyna the Great piritua Course' is known as the spiritua

ourse of Bodhisattvas' in order to distinguish it fro the esser Courseor nayna with the two divisions rvakayna and Pratekabuddhayna both of whih are reognized by ahyna as preinarysteps rvakayna is the spiritua ourse of thos who isten to thedisourses of reigious masters have to be tod everything egarding whatto do and what not to do and are unabe to nd their way and attaintheir goa without that ontinuous guidane upon whih they thoroughydepend n the ourse of huan deveopent the raka beongs to

the infany stage Pratyekabuddhayna is the ourse of the sefreiantpersons who by their own power want to go their way and reah theirgoa Tey ay be persons of the onewof type en of the oonherd or seetive persons who arefuy hoose their opany Theoon harateristi of rvakas and Pratyekabuddhas is their sefentredness whih s ony mitigated by the irustane that in foowinga ertain disipine they ay beome iving exampes of how to pursuethe ai of sefdeveopment and in this way have a ediate eet onsoiety

The spiritua ourse of the Bodhisattvas or of those who beong tothe superior type of an in the tripe assiation of ankind and whohave reaized that the idea of an is never an iage of fument buterey a stimuus to his desire to rise above hsef oprises twoourses whih osey interminge and indeed are opeentary toeah other Praityna and antrayna

Pramityna, as its name ipies emphasizes the pratie of theperfetions of iberaity ethis and manners patiene strenuousness

editative onentration and inteigene as the funtion whih apprehends no-thingness The former ve are subsumed under tness ofation or te ora frae within whih the sixth inteigene operatesas a disriinative and appreiative funtion Preisey beause of ts



5 TE BUDDST Y

apaity t intit reaity as it is and t appreiate it by sparating it fra its adbratins de t wshfness and nritia thinking, it s a

try transending fntin and eads an t f bndage t freedas an ativ and dynai way f being This is raized by sang thten spirita evs whih mene when the path f sing reaityr nthingnss pens and ntins by the path f attending t thesee t the path f n r earning r gaattainent. It is n thseeves that the perfetins an express theseves prpry and d ntdegenerate int sentintaitis and aatins Other thgh essknn naes fr tis aspet f Mahyna Bddhism are ak$aayna(rs f phisphia investigatn and tyna (rs f spirita

trainng in whih attentin is ntred n the tiate gnitiv nr inhman xprien

Mantrayna (its f nae is Ghyamantraphaavajrayna is varisy aed Ghyaantrayna Phaayna Upyayna and VajraynaThe ter Vajrayna has beme the n nae fr this aspet fMahyna Bddhis whih has been misrepresented grssy by writersf derent prfessins sty fr tw reasns The rst is pain ignrane.The Vajrayna texts dea with inner xperienes and their angage is

highy sybia Thes sybs mst be nderstd as sybs frth piar knd f experin whih brght frth the peiar verbarespnse nt fr things whh adaty (and evn exhastivey anbe referred t by the itera angage f veryday ife Th sybs fVajrayna d nt stand iteray fr anything thy are ant as a hept ead pepe t, and nay t vke within the ertain exerienceswhih thse wh hav had th nsider t b th st wrthwhi fa experiens avaiab t han beings" 1 In brief the angage fVajrayna is mysta and athgh it has an essentiay matria eentin it, its intentin is never ateria The send reasn fr grss isrepresentatin s that writers abt Vajrayna hav arady ade p theirmnds abt the natre f Bddhis This attitde has its rt in theeiar tk that devped in the West after the Midde Ages Thereas hre a prgressive ephasis pn knwedge whih was brn frth desire t ahieve ntr ver natr tgether with a pssib transfratin f tra patterns h a knwedgnr ds nt takkindy t aepting and appriating diernt tra frs r dierent

preises f thght in their wn right It atatiay w t any

John Hoss noducon o Phlosohcal Analyss ondon Routldg& Kgan Pau td 196



PAMYA AD MAAYA 5

factual information aot something alien to it into its preconceivedschemata As a matter of fact that which is to e considered as factual

or oecive' (or whateve revised version of this now threadareastraction may e rought forward) is already a selection from the vastamount of data that eventally wll e made to suit the existing patternEverything else is pushed into the ackground or dismissed as not eingrelevant otherwise it remains unintelligile why patently asurd theoriesshould e perpetuatd

The long though unwieldy term hya-mantraphalavara-yna cane translated as a corse grounded in the ultimae strcture of the noeticas taking shape in active Buddhahood and which is the crowning result

of a procss of transformation hat remains hidden to the ordinaryoserver It ponts to every feature peculiar to this aspect of MahynaIts meaning as een given y Tsong-kha-pa as follows

Since it is hidden and concealed and not an oect for those ho arenot t for t it is secret (gsangba guhya)

The etymology of mantra is man mentation' and tra protection aslaid down in the Guhyasamjatanra (p 56) 3

Mentation wc rocee

Toug ene an eneobject name anas;Potection i meant by raTat wic iberation om worline i ai to eont o commitment an retraint To gua them wit exitentialNom i ai to be e Mantaconuct

Another explanation is that man refers to the awareness of realty a

it is and tra to compassion protecting sentent eings

oey connecte wt ti eculiar outloo te traitional reigou bacroun o te et t too over om the Semitic concetion te toy o teFall o Man an ti Biblical tale nerlie oenly or covertly al account aboutthe itory o te eveloment o Buit touht. namuc a erotc imageyi taboo in the etern taitional reigion ti ocal belie i nevertele aete bai or juging cultural atten tat ave a ierent remie an can beunertoo only om gaing them in tei own it Tantrim ut no remiumo anction on exual licence t oral coe i about te ictet tat can beeane

2 Tsh 2a qq See alo Tsh V oa



54 TH BUDDST AY

Curse (thega yna) s both ga-attanent r resut and goaapprach or causa stuatn and snce there s ga-drected oveent

ne speaks f a corseResut' ( brasbu hala) refers to the fur purtes f pace bengweath and acton ie the ctade f Buddhahod the Buddha-nrs(f cogntn and cuncatn) the Buddha-rches and the Buddhaactvtes When n antcpatn of ths goa one agnes nesef nowas beng engaged n the purcaon f the wthut and wthn by sacredtenss n the dst f gods (and goddesses) n a dvne paata ans

on ne speaks f a Phaayna (a course whch antcpates the ga) because one proceeds by a edtaton whch antcpates the resut Thus

stated n the Blamedkyi gyuddonla juga Resut becauseone proceeds by way f the purtes f exstence weath pace andacton

The Vimalarabh states : Vajra eans sub ndvsbty and ndestructbty and snce ths s (the nature f) the course ne speaksf Vajrashp Ths s t say that Vajrayna s the ndvsbty f causer Prat ethd and eect r Mantra ethd Accordng t thedBang mdor bstan

Awaren of nothnne the caueTo fee unchangng b the eectThe nvbty o nothngneAn b nown a the enghtenment of mn

ere the ndvsbty f awareness whch drecty ntuts nthgness and the unchangng supree bss s cnceved as consstng f thetw phenena f ga-apprach and goaattanment uch an nterpretatn f Vajrayna hwever appes to the Anuttarayogatantrs not

t the three ower Tntras because f ths unchangng supree bsshas to be eected by edtatve practces precedng and ncudng

nspecton snce t settes after the bss-nthngness cncentratn hasbeen reazed these causa factrs are nt present n ther entrety n thewer Tantras Therefre whe ths s crrect fr the genera dea fVajrayna s nt s fr the dstnctn n a causa stuatn curser n ne antcpatng the ga r ths reason the expanatn of thesNyimai metog w have to be added The essence f Mahyna s

the sx perfectns; ther essence s tness f actn and ntegence fwhch the essence or ne-vaueness s the enghtenent-nd nce ths t the Vajrasattvacncentraton t s Vara and beng bth Vajra and asprtua course ne speaks f Vajrayna And ths s the eanng of



PAMTY AD MAAYA 55

antrayoga Thus Varayna is synonymous with Varasattvayogawhich eects the indivisibe union of tness of action and inteigence

n it there are the two phases of a path and a goa Upyana (course of methods) means that the methods stressed inhis course are superior to those of the Pramityna As stated in themTha gnyis selba Because of indivisibiity the goa being the pathsuperiority of methods and uter secrecy one speaks of VaraynaPhaayna Upyayna and Guyha(mantra)yna respectivey

This authoritative interpretation o f te meaning o f Pratyna andantrayn needs ony a few words by way of comment. Mantraynacertainy is a hidden and secret ore not because soething that is

oensive has to be conceaed but because it is nothing tangiby concretethat one can dspay t is something which reates to hat which is mostintiate the renement of the personaty the cutivation of humanaues the iberation of man from his bondage to things and above afrom the mistaken and debasing idea that he himsef is a thing a narrowycircumscribed entity in a vast array of impersona and inhuman thingsertainy a discipine which aims at preventing ife from becoing amere vegetative function and at rescuing man from being ost in an a

devouring spiritess unspirited and inhuman mass s of no vaue tohim whose ony desire is to be ed in such a way that he beiees he isa eader t is with regard to such peope that Mantrayna has to bekept hidden and must never be dvuged A person who has not yetbecome t and matue through hving practised a that which is commono both Stras and Tantras by foowing the graded path of the threetypes of man the person who is not a suitabe receptace for nstruction ,as the texts repeatedy refer to himi s unabe to understand its signicanceand by his ck of understandng is merey courting disaster He wi at

once try to turn it into something wich it neve can be Enmeshed inhis supersttions and goaded on by rash concusions he wi dscount newnd divergent insights as aready ong famiiar and he wi eve downthe exceptiona to the average (if not the beowaverage) or he hatesto be forced to stand on his own feet afte a it is so much easer andreassuring to nd onesef supported by a prevaiing opinion, even if itshoud be a most absurd one

Every deveopmenta process is something that occurs in the secret

depths of mans being and that has to be guarded carefuy against andproected from a that might interfere wth it This s done by remainingaware of what is rea Therefore at every phase the contempation ofnothingness is an nevitabe accompaniment. Once this awareness i



TE BUDDST AY

lost man gldes o nto uncetanty and ecomes susceptle of eAlthough n Buddhsm eo neve mples culpalty t must e ove

come ecause t s a stayng away fom an nta vvdness and chnessof expeence nto a ewldeng state of dstegaton and dead conceptsuch a necessay potecton s oeed y the mantra whch as a ues ethe deced as unntellgle gesh o eleved to possess occutpowes, al of whch meely seves to mystfy the ssue The mantralke the vsualed mages of ods and goddesses s symol whchpecsely ecause t has no assgned connotaton as has the teal sgnwe use n popostons s capale of eng undestood n moe sgncantways so that ts meanngs ae fugh wth vta and sentent expeenceThe mantra opens a new aenue of thought whch ecomes tue totself than does any othe type of thnkng whch has found ts lmt nde-vtazed symols o sgns that can e used to sgnfy anythng wthoutthemselves eng sgncant.

Beng a couse (yna) of tansfomaton and tansguaton n whchthe goal detemnes the couse Mantayna demands a deent knd ofthought whch n the vey act of thnkng tansfoms me and n so dongngs me neae to mysel Ths s not so much an achevement whch

once t has een pefomed can e laeled and shelved somewheeecause as a new detemnate and naowly ccumsced state t woulde as much a fette as was the pevous one Rathe t emans a taskwhch opens ou eyes to new hozons In othe wods the goal s thepoect of myself as I am gong to e when a as due to dect andn dect ndoctnaton s aolshed and snce ou poects ae not solatedevents locked up nsde a mnd they efe to a whole wold and tsodeng The goal commonly efeed to as Buddhahood s neve axed detemnate essence t s a whole wod-vew Thee s the ctdeof Buddhahood o the dvne manson whch s not empty ut lved ny odes o moe pecsely y ody-mnds whch gve ths wold tsdvne status y eachng out to t y means of exstentals the nomsof sptualty communcaton and auhentc eng n the wold Thees the chness of communcaton as an act of woshp and lastly anenactment of Buddhahood the tansfomaton and tansguaton ofoneself and of the wod n poducng a new patten that s moe pomsngand moe satsfyng nce one acts hee n suppot of a goal as yet

unealzed ths dscplne s aptly called the couse whch makes the goalts ase. Ths does not exclude ts cause the Pamtyna whch laysthe foundaton fo an ntellectual and sptual mtuaton Ths enalesman to acque the vaues deals and pncples wth whch he can ceate



p_AMA AD MATAYA 57

for himsef those ftre forms of nderstanding whih wi impart meanngto his ife throgh a onstanty growing appreiation in terms of whih

he an estimate the worth-whieness of ertain things and ats and theftiity of othersThe indivisiiity of ase and eet is one of the many meanings of

vr n this sense Varayna is synonymos with Mantrayna and isthe name for a tehniqe or orse of ation whih is ontroed y thegoa the rest' towards whih the at is direted In other words theend ontros the means t the ation is here and now athogh thegoa to e reahed is sti at some pae the itade of Bddhahoodwhih in he pre Bddha-sphere is the Akani$haheaven and in the

hman-divne sphere the paatia mansion of the ml oth of whhare as yet ndetermined in ordinary pae and time This is not prposivein the ordinary sense of the word it is an integrative proess of a hgherorder It eads to the seond meaning of vr and ndiates the endingof ation and insight In theory we may separate awareness from ationt as phases of or eing they are osey interdependent The moreI nderstand mysef as eing a xed entty the more degraded my ationseome and onversey the ess sefentred I eome the ess iased

are my ations and reations with others The niatory proess isnamed Varasattayoga In Bddhism yog never means to e swaowed p y an Asote nor does t impy anything whih Oidentafaddism fanies it to e it aways means the nion of tness of ationand inteigene' In this proess ertain norms are reveaed whih areaways ative and dynam They have eome known y their Indiannames Dharmakya Samhogakya and Nirmakya t neer haveeen nderstood propery within the framework of traditiona esternsemantis ease of the essentiaist premises of estern phiosophies

Essene is that whih marks a thing o and separates it from otherentities of a dierent kind From sh a pont of view a of man's ationsspring from that whih is onsidered to e his intrinsi natre Its faayis that it makes s overook man's reationa eing the ata personaways ives n a word with others And in hman ife essene tesman that he is aready what he an e so there is no need to set ot ona path of spirita deveopment

Seen as existentia norms these three patterns revea their signian.

Dharmakya indiates the intentiona strtre of the noeti in man Itis the merit of Bddhism that it has aways reognzed this featre ofawareness I annot know withot knowing something st as I annotdo withot doing something Bt in ordinary knowedge whateve



T BUDST A

I know is overshdowed y eiefs, presuppositions, ikes and disikesHowever, the more I succeed in removing mysef from sef-centred

concerns nd situations and free mysef from a ias, the more I amenaed to apprehend things as they are Ths happns in dscpinedphiosophica enquiry through which one grduay approaches no-thingness and indeterminacy from the vantg point of which one can achievea view of reaty without interna warping This cognitive ndetermnacywhich underies the whoe noetc enterprise of mn is richer in contentsand rder in ts horizons thn any other awareness ecause i is anunrestrcted perspective from which nothing is screened or excuded Ifanything cn e predicated aout it, it is pure potency whch whenactuaized enaes us to se ourseves and things as we and they reayare In order to gain this cpacity we have to deveop our inteigence,our critica acumen, which is the main theme of the Pramityna andwihout which antryna is impossie But a the information wereceive throgh sch sustained anaysis is not merey for the sake ofpure awareness or contempation ut n order that we may act Everyinsight s arren f it does not nd expression in action, and evey actions futie if t is not supported y sond insght Ony when we succeed

in nderstandng orseves or roects and our word from a point ofview which is no point of vew, wi a sound direction of human actione possie ecase it is no onger suordinated to petty, sef-centredconcerns This active mode of eing s reazed through the two oprationapatterns or norms, the Samhogakya and the Nirmakya, oth ofwhich have heir raison dtre in the cognitive-spiritua mode Strictyspeaking, ony th Nirakya is perceptie, athough t woud ewrong to assume that it is of a physica ntre As a matter of fact, asordnary eings we are unae to discern whether someody emodies theNrmakya or not Ony at some ater time, after centuries and generations may we come to reaize that th person or that has een thatwhch we woud term the Nrmakya This gives the cue to an understandng of this technca term whch is eft untransated in works deaingwith Buddhism Nirmakya signies eng in the word, not so muchas a eng among things nd rtifacts ut as an ctive eing in retionto a vast ed of surroundng entities which are equay virating withife a of them ordered in a world structure As an active mode of eing

Nirmakya is the impementation of man's whoe eing the orderingof his word n the ight of his utimate possiiitesIn our everydy ife we understnd others for the most part, from

wht they do th functions thy perform, and this pears to e static



PAlA AD MAA\A 9

and mpersonal order. Anyone may perform hs funcon or ha Themain hing s ha usness goes on There s le scope for he Nrm

akya ecause ha would e somehng exceponal and he excepona s a once leveled down o he average However he orderng of onesife and of he word n whch one lives s cerany no an impersonalor depersonalzed ac Man s never alone u always reaches ou oohers He does hs hrough communcaion Usualy his happens in heverosy of everyday chaer The more words ha are uered hemore here seems o have een sad and herefore some modern philosophers hink ha a proper manpaon of linguisc symols wll solveal prolems of eng us as a world of hngs canno gve meanng o

mans eng in he world he verose dscourse nduged n y varousgroups s unale o clarfy mans eng with ohers Unversal concepsand readymade udgmens are uerly nadequae Rea eng wihohers mus sprng up on he spur of he momen and arouse us o ourposslies Tha whch does so s he Sambhogakya rounded nunresrced and unased cognon can esalsh conac wh ohersand sr hem o auhenic acon

The unon of insgh and acon of unmied cognon and s acve

framework of communicaon with ohers in a world order is referredo y he symol of Varasava Vajra s he Dharmakyc awarenessn whch hree ypes of enghenmen ener indvsly from ulmaenessand Sattva is he apprehendale form paern dervng from " Theaemp o eec his negraon of hough and acon is ermedVajrasavayoga whch is synonymous wh Varayna

There s ye anoher meanng o Varasava which s he cenralheme of he highes form of Manrayna he Anuarayogaanra orhe connuy of he uncaory process whch s unsurpassed This

ruly inward even s represened symolically y wo human odes innmae emrace Ths s so ecause he human ody s he eases formn whch we can undersand ha whch is mos mporan o us and heemrace s he mos inmae connecon ha can exs eween woderen persons This seemngly sexual symolsm has shocked many anoserver who merely read hs own pre-occupaion wh sex ino hesymol reprsenaion and compleely failed o grasp he premses fromwhch his symolsm sprang L A Reid aply remarks : There is myhc

hnkng here and i s necessary I is no he end or he las word buonly one way in whch we physically odied creaures can live inensely

Tsh I 10 b



6o BUIS AY

ou sprtua fe The same s tue of sexua ove when t s fuy humanThe ove deses phsca contact amost dentcaton and assmaton

of the eoved whch s one unqu way n whch a peson can achevecosest sptua unty wth anothe The anguage of poetry and egonwhch expresses these thngs s mystc anguage It has an essentaymatea eement n t ut ts ntenton s not nay matera or t woude mere doaty or sensuaty In ou emoded expeence the twoaspects are so terfused that the anguage of space and tme and ofactons theren s the anguage of the spt as emoded etanysuch symo anguage and representaton s more eectve than to sayastracty hat Va;ra s the symo for the noetc whch s pesent as anndetermnate reatona fom grounded n the knowng agent and thatSatva s detemnate and has appaenty ts own gound and that thsduaty whch we encounter as the suect-oect dvson s ovecomewhen the ndetemnate eatona fom s temnated o ed y theoect and thus ecomes determnate t s cod comfort to speak ofVaasattva as the symo of noetc dentty where dentty s formanot exstenta and ths ecomes st moe uncomfotae when weconsde t meey from a cogntve-nteectua aspect ecause we have

tended to sepaate feeng fom knowng and to consde them as ncompate. n Buddhsm knowng has a connotaton of ss whe unknowng s suerng Ths ss reaches ts hghest ptch when knowedgeecomes fee when nothng restrcts the ange of ts posse temsognton s thus commensurate wth ecstasy Ths expeence s techncay known as the ndvsty of ss and nothngness whch Tsongkhapa denes as foows When the suectve poe or the noetc whchhas ecome ts exstentay nherent ss undestands the oectvepoe o no-thngness wthout ntena wapng ths unon of suectand oect s the ndvse unty of ss and no-thng-ness

The recognton of exstenta categoes as dynamc ways of engcentres attenton on how man acts athe than on what he s The Strason whch the Pramtyna ases ts teachng gve us a dscpned anayss of mans cogntve capacty ut they do not or at east not wthunmstakae caty and dstnctness study he actve modes y whchths powe eazes tsef n odeng the word n whch we ve wthothers Snce we cannot ve we wth othes uness we have rst de

Ways of nowedge and Exeence p Tsh V b



PATA AD MATAY 6

veloped a decisive insigh ino ur nare and our role in esalishing aworld order he Sras are a preliminary sep in his direcion as ey

concenrae on he developmen of he cogniive capaciy which whenrough o mos clariy enales man o se ou on he Maynapah Thus Manrayna and Pramiyna, conray o he opinion ofceran scholars are no wo dieren and incompaile aspecs ofuddhism u are compemenary o each oher ecause he one concenraes on he developmen of an uniased olook and an nresricedperspecive, he oher on he implemenaion of he cogniive normhrough operaional ones in auhenic eing wih ohers and for ohersin a world ha has een ordered in he ligh of mans limae and exis

enial norms This complemenary characer of Manrayna and Pramiyna is clearly eviden from Tsong-khapas and oher Tieansages wriings Tsongkapas words are 1

Bddhahood which fulls he needs of ohers y manifesing iselfo hem does no do so hrogh e cogniive norm, he Dharmakyau hrough he wo operaional ones, he Samhogakya and Nirmakya In his respec i is he philosophical convicion of all Mahyniss ha he realizaion of he cogniive norm hrough inelligen appreci

aive discriminaion which inuiively apprehends he profound naure(or no-hingness) of all ha is ha he realzaion of he wo operaionalnorms comes hrough unonded aciviy and ha insigh and acionms for ever work ogeher ecause ey are unale o eec anyhingi hey are divrced from each oher Inelligence which apprehends eprofound naure of all ha is, is he same in Manrayna as i s in hewo lower courses (Hnayna and Pramiyna) ecause wiou undersanding exisenialiy i is impossile o cross he ocean of Sasra yexhausing our emoional reacions Therefore, he special and promnenfeaure of he Mahyna pah is e insrumenaliy of he wo operaional norms which manifes hemselves o e prepared and serve as aproecive gidance o senien eings as long as Sasra lass Alhoghe followers of he Pramiyna aend o an inner course ha corresponds o he ulimae cogniive norm y conceiving he naure of alla is as eyond he udgmens of reason and as no exising in ruhhey have no such course as e one of Manrayna which correspondso he richness of operaional modes. Therefore, ecause here is a grea

dierence in he main feaure of he pa, he realizaion of operaionalnorms for he sake of ohers here is he dvision ino wo corses hile

bd.



6 T BUDDST WAY

the dvson nto Hnayna and Mahyna s due to the means empoyedand not eause of a derene n the nature of ntegene through whh

no-thng-ness s apprehended the dvson of the Mahyna nto Pramtyna and Mantrayna aso s not due to a derene n the dsrmnatve aumen whh understands the profound nature of a tat s,ut eause of the tehnques empoyed The derentang quaty sthe reazaton of operatona norms and the transguratona tehnuewhh eets te reazaton of these norms s superor to a othertehnques used n the other ourses"

From ths t foos that the omnaton of Pramtyna and Mantrayna s more eetve than any ourse pursued aone ahough eah

ourse has ts goa-ahevement Ths too has een stated y Tsongkha-pa

It has een sad that one s erated from Sasra when one knowspropery oth the Mantrayna and Pramtyna methods ommon tooth s the dea that, fang to understand the nature of mnd as notexstng as a sef through the power of eevng t to e a sef a otheremotona upsets are generated and through them, n turn karmatons are performed and eause of these atons one roams aout n

Sasra Spe to the Anuttaryogatntra s the dea tht motvtywhh spreads from an ndestrute reatvty entre n the regon ofthe heart as a foa pont of experene ntates emotvey toned responsesy whh karm atons are performed If one does not know how thsproess omes nto exstene and nay reedes graduay nto thsentre, one s fettered n Sasra Ths means that when regardng theommon proess of rth and death one has reazed the neessty ofndng that pont of vew whh one ntutvey apprehends the nonexstene of a sef as expaned y the Mdhyamka phosophy one w

eome uttery onvned aout the eay of ths vew whh makesthe round of rth and death neetve It aso means that n regardto the spe proess of rth and death one reazes the neessty ofknowng the spe means to make neetve motty whh ntatesemotvey toned responses Ths atter method howeer s not neessaryfor merey eomng erated from Sasra eause rvakas andPratyekauddhas aso nd deverane from Sasra, athough they donot resort to ths spea method of Mantrayna It s (ommony) amed

that t s not enough to emnate overt emotona responses whh auseone to roam aout n Sasra, ut that a ther atent potentates

bd. V 3 34 sq



PATYNA AND ANAYNA

have to e eimnated in addition Yet it is the caim (of Mantrayna)that Bddhahood is found qicky and not reaized ony after many

aeons as it is stated in the Pramiyna works hen the emotiveytoned responses such as passion a version and others which fetter eingsin Sasra and which in the Pramityna have een said to arise fromthe eief in a sef have een aoished their power has come to anend This is ecase though they have not een shown to arise frommotiity, motiity aids them when they have come into existence y theeief in a sef as the organizatory case Therefore if one does not havethe discriminative acumen which apprehends the nonexistence of a sefthe rea means to stop the organizatory power of the eief in a sef

which rings aout Sasra one wi not e ae to ecome free fromSasra even if the generay aiding power of motiity has een stoppedHence oth procedres are necessary hie the former method has thecapacity to eiminate emotivey toned responses competey t does somore quicky when t comines with the atter method hence Mantraynais the qick path"

Two points deserve specia notice The one is the statement thatMantrayna is a quick method the other is the specic terminoogy of

this discipine which deas with the same sect matter as does thePramtyna The angage of the Stras whch are the asis of thePramityna, is nomina and propositiona inasmuch as that whichis stated can e apprehended inteectuay with t incdenta referencesto expeience hat the Stras say can e said again qite inteigiywithot however having any concern in that to whch it pertains Theanguage of Mantrayna on the other hand attempts to express vauaeexperiences whch are fet knowedge rather than knowedge aoutsomething Foowing the distncton y L A Reid it is impotant

aways to e aware that the anguage of Mantrayna is emodyinganguage whie that of the Pramityna is predominanty categorizing' And as it is not immediatey necessary to experience what the Strasteach they can e studied at arms ength (athough they were nevermeant to e deat with in sch a way, to e discussed at socia gatheringswhere interesting peope are inordinatey ped p with their ownimportance) It wi readiy e admitted tha it wi take a ong indeeda very ong time nti one fees what it is a aout Mantrayna, whh

is aways fet knowedge prespposes engagement and herefoe isimmediate But there ies the tremendous danger whch is not reaized

Ways f nwledge and Exeence 114 e



THE BUST WAY

by ho who cav fo ha which i lablld Tanim Unl poplyppad by havng dvlopd on nllcual acumn and havng

gaind an nicd ppciv, whch i a mo gullng poch no chanc o alz h goal naniy n mld o mo vfom ha oo ofn bn h oucom fo ho who ampd a hocu in piual dvlopmn Whl poibl o gan an unicdppcv a mddl viw, whou puung h pah of lfdvlopmn Manayna i ndiolubly conncd wh h pah fo whichh iniaoy mpowmn i a nciy. Th i o bcau h mpowmn lf la an xpinal poc whch mu b guaddby h c lfdcplin

Alhough Manayna h clmax of Buddh piual culu iman n ilf a gadd poc Thi vidn fom i dviion inoKiyana, Cayana, Yogaana and Anuaayogaana

Th wod Tana d any amp a anlaon bcau i i oocomplx o b ndd adqualy I dno all ha ohwdcibd a h gound, h pah, and h goal A h gound i ih pmal ouc fom whch vyhng ak lif and m o libyond all ha mpiical and objciv I a ligh by whch on

ah han ha whch on And n h illuminaing chaac i h gound agan which vyhing objciv and vald Iha no pcc a of own and m o b a va connuum ou ofwhch all pcc nii a hapd A h gound i h lfconcouxinc of h indivdual who hough h awan d o xphimlf n h ligh of hi poibli In o xpng himlf h avla pah ha i gadd wad an apx Th avllng along h oad oflfdvlopmn i an unfoldng of nni ch ah han a machfom on poin o anoh Unhndd by ndnc o conid goal

achivmn a a nal a h goal man an inping ouc Sinch gound ofn calld h cau and h goal h c n bwnwhich com h pah on i mpd o hnk of h caual uaon aa lina uccon of vn Bu uch an da i fogn o Manaynawhich ak h c fo way Th cainly a dciv bhavou,bu h dminaion of h pan of acon i innc o h poc Th i no xnal agn acin upon a naual poc a a eus exmachna in om myou way whch w a old w wll nv b

abl o undand Alhough h i no caualiy in h adional

Guhyasaaana aroa Orental nstitte 3 p 3 See alo my nocton to A New Tbean nheon New eh 6



PAMYA AD MAAYA

pagmac sns a gnun oogy sms o b nvovd whch s bscad h pncp of ccua causaon Th da of h nd o h goa

dmns and movas conduc bu o hav an da of h fuu sa psn ac. Thus Tana s boh mans xsnc and anscndncs bgnnng and nd Bu o sa n hs way s o pudg and omsconsu fo bgnnng and nd conadc connuy and xsncnoducs a sac mn whch s no cognzd n Buddhsm Hon ncouns an amos nsoub dcuy Mos of ou Wsn sa sacay xpc wh amos a Buddhs ms a dynamcaysuggsv Th basc da of Tana as connuy dos no mpy asuvva n anoh fom I , ah s a m-ngang mmson n ha

whch appas o man as a pah of acon connud fo v n mInasmuch as man s h cna hm of Buddhsm, has bn azd

fom h vy bgnnng ha h nds hmsf connuay n a wod andn nacon wh ohs Snc nacon s bwn psons who amn and womn s ony naua ha ma and fma symbos occuhoughou mans dvopmn Dvopmn ams a ngaon whchssnay mans uny and hamony whn h ndvdua, a hamonybwn wshs houghs puposs and acons. Th ngang pocss

sf aks on h chaac of a soca ac bcaus nvovs naconwh ohs boh dc and ndc, ov and symboc. Such naconmay mos asy b compad o h pogssv sags n coushpvy ncpn ov aonsp s o a ga xn a ma of hys Th fopay s amos compy concnad n h xchang ofgancs whch s hn foowd by sms a gaspng of h hands (whchn vaous cuus s a ac consn o pocdng owads h na sagof h ov py, and physca consummaon Coushp s hus hads symbo o usa a pocss of ngaon whch aways mans

h uny bwn dvs facos Jus as ngaon s a nd so mannds a woman Bu s an mpoan fau of hs nd ha n aocs and und a known ccumsancs woman has aways bngadd as somhng mo han h m obc fo sasfyng aphysoogca ug. Woman has aways bn a souc of nspaonwhh sh has bn an mag n mans psych o a conc pson nh pysca wod T whn and h whou nmng and sdcu o aw a dvdng n Tha whch s an nwad dama s

dpcd n ms of h aonshp bwn man and woman n hou wod as a dp and gowng consummaon n whch h bodyand h spua ndvsby bnd n h on f whch conss hunon of wo ndvduas and ha whch s an ouwad ac bcoms an



66 HE UDDS AY

nne mulu o a angued exienial uniy The fou phae ofcouhip exchange of glance an appeciaing and encouaging mile a

gaping of he hand and he conummaoy exual ac, ymbolize hegadaon of he fou Tana Kiy- Cay- Yoga and Anuaayogaana Thoe who can idenify hei deie o look a he goddeof hei conemplaion wh he pah of hei piiual developmen aeaugh he Kiyana hoe who in addiion ae able o mile a heipane bu cano do moe han hi ae given he Cayana hoewho can hold he hand of he inpiing female o deie bodily conacbu ae unable o poceed fuhe owad he conummaoy ac aeaugh he Yogaana and hoe who no only ay wih conemplaion

bu make he deie o copulae wih a eal woman he pah of hepiiual gowh ae augh he Anuaayogaana

The decipion of a pychological poce of inegaion in he ymbolof a love elaionhip whch ha miled many an uninfomed peon inobelieving ha Manayna i an eoic fom of Buddhim (a concepiona abud a he aumpion a Chiian myicim in he MiddleAge wa an eoicized Chianiy ha been pomped by he fac hahoe who e ou on he pah of Manayna belong o a enuou

and enual wold and ae moeove ap o eek enlighenmen meelyby makng hei paion fo he cham of hei female fellow-being hepah o i" Theefoe one hun n vain fo concee ex pacice"in any one of he fou Tana each of which in i own way conibueo he ealizaion of he eenal opc of Manayna he appehenionof nohingne and he anguaional echnique A Tong-kha-padeclae : The mean uilized o make he enuou and enual heway i he appehenion of nohing-ne and a angued exiencee who in ode o ealize boh hee expeience moly depend on

exenal ac of iual, a man of he Kiyana ode e who doeno cae oo much fo exenal ac and conemplaion boh of whichae equally diibued i a man of he Cayana e fo whom conemplaion gain n mpoance whle iual ac become le and le ignican i a man of he Y ogaana He who wihou caing fo iual aci capable of binging abou an unupaed inegaion i a man of heAnuaayogaana" 3 Thi gadaion of he Tana ele o heiconen ahe han o he individual who engage in hem becaue, a

SngSNh 6.2 Tskhp 38 bd



PAMTYNA AND MANAYNA

Tong-kha-pa pon ou wh h may b a ga o nn uac ac and conmpav xc pon may ao b

nd n a pah whch no ud o h capac" 1Th gadaon of h xna poc owa an apx nocd o h Buddh pah a uch no o h dvon no fouTana fo ao h na chaacc of h Anuaayogaana wh Two Sag h Dvopng and h Fumn Sag

Th F o Dvopng Sag (bsyerm, utannarama) pmnny a poc of magnaon Imagnaon h mpoymn ofpa noy and pcpua xpnc vvd a mag n a pnxpnc a h daona v In fac any pa xpnc ponay caab and hfo pob fo fng and moon aw a cognv poc o b magnd Th pn xpnchowv w no b n ny a poducon of a pvou on buconu a nw oganzaon of maa dvd fom pa xpncomm n a pan dn fom h ogna xpnc Imagnaon hu poducv a w a -poducv namuch a ugg bohmmoy and h magmakng pow I ao nch and anfomh xpnc by aby o mak u concv of ha whch n

n fagmn o on h ufac a a comp and nga whoAccodngy o h puy nuou conn h w b addd ncua mn ha va magnaon o h pan of nvnvcon ac muca ay and gou. I naua ha hga h ang of xpnc and h mo fuy dvopd h appcpv backgound bcom by dngagng onf fom puppoonand py concn h wd and ch w b h magnaon Thmpoanc of manav hnkng can nv b ovmad nomu v b undmad bcau h ony man by whcho counac h and ncapacy of modn mn b h a pcao a man n h pvnng hm fom bakng od connconand fo aowng nw and va nkag o mg Howv magnaonf unconod bcom a vhc fo cap bu f popy dcd va vau ha a va o human xnc Imagnaon hvy nau of h Dvopng Sag Th ha bn ad xpcy byTong-kha-pa

aA h Dvopng Sag an magnav poc a caon o

a poduc of h mnd no a phyca phnomnon" and Dvopng

bi 392 bi 369



68 T BUST

Sag Imainaion Sag and Pmdiad Ingaion Poss a hnams of h Fs Sag Fmn Sag Nonimaginaion Sag and

Gnin and Sponanos Ingaion Poss hos of h Sond" •Ths ms ay show ha h Dvoping Sag is ssniay haof h gnaion of a nw ndsanding and aid Howv o a nw aid and a nw appiaion and ndsanding of a siaionb bon h od on ms di In hs poss of sf-dvopmn andingaion h od onsis o sf-imposd iiy and imiaionwhih w hav asomd osvs o ak fo gand To bak hsbonds is ainy a kind of dah and is dynami asp is fdo in h xs by sh ms as immsing onsf in on s xisniaiy .

H xisniaiy and immsion in i do no man a mysia ommnionwih ansndn bing no wih an angng bing in a so ofpanhism b a poss in whih w opn osvs o a basi aiviywhih is o oa bing and whih w hav os sigh of bas whav bom invovd in h objs of o appan Th poss ofdying and of gnaion is dsibd in ms of a osmoogia myh,sin an xpin ik h on in whih od onnions a okn isaaysmi This poss h qsion of js wha is h fnion of myh

in h individa ingaiv poss Th answ whih L A id hasgivn gading h fnion of myh in igion appis h in f Hsays ha if w do say ha myhs a amps o say in imaginaivangag wha is w hav aso o af no o assm hamyhs a od diba onsions in imaginaiv fom psning h objiv wod Thy a no sini (o psiniosmoogis hy a no ik ay phiosophia osmoogis ampso dsib h oigins and posss of na on a ag sa. O aany a hy a no aways his Mh mo hy sm o b dami

and anhopomophi pojions xpssing somhing of h dp andmna nsions ons ad nons aking pa in o individaand oiv ivs Phaps mh myh anno b ndsood a ani i is ad o h inn if of man Mh myha osmoogy issponanosy (no insananosy pojd damai onsion ona osmi sa of h dama of mans if on his ah and of h iffo of h spii asssy sgging o nos and mas hinn" 3

bd, 37oa2 bd. I 7a eq h h i alrea on in he Aggaatta o the

Pa ghanka Ways f nwedge and Exeence pp 31 eq



PAMTYNA AND MANTAYNA 6g

hl h Dvlopng Sag emphaz h cav poc and hncay plmnay xpnc (h appcpv ma of Hbaan

pychology h Fllmn Sag (rzogsrm saannaraa) gnh mgnc and ecognon of h nw aon wh appcavendandng a a lfacv and fng phnomnon Th TwoSage pn a dn mnal acvy on h pa of xng yemof knowldg and h nw ndeandng of h aon vng focognon h Two Sag n h nlaon ow a can mlay wh Hbaan pychology namch a he cognv o nllecal apc mphazd hogho Howv h nllcalmnvolvd dn fom ha of Hba a nv dvocd fom an

moonally nchng qaly bca h c of he noec nBddhm ch ha nv who mov componen Thmlay wh Hba' concpon of h wokng of h mnd vdn fom h xplanaon of h laon of h Two Sage whchTongkhapa gv :

If omon who wan o njoy a banq on h oh d of a vcanno do o bca h pvnd by h v h may g no aboa and co o h oh d Smlaly f omon wan o njoy

h ch of h Fllmn Sag b nabl o do o bca h habn c o by h v of h odnay wold of appaanc andappence fo h may p no h boa of h Dvlopng Sag andco ov o he oh ho wh h odnay wold of appaancand h appanc fo hav lf bhnd J a h cong of h vby a boa on poc and h njoymn of h banq anoh oalo he Dvlopng Sag a poc ha ppae o mnd fo hbh of h Fln Sag b h njoymn of h nohngnand angd xnc of h Fllmn Sag anohe poce fowhch h xpnc of vbaoy and cav poc ncayh how ha h Dvlopng Sag m b pd o nd andha alon no cn

Inamch a h poc dcbed by h wo Sage v o bngabo a nw oenaon bad on nn hamony h ppo of heDvlopng Sag a h plmnay o h onaon pmaly hvanc of all connecon wh h odnay wod of appaance anda appanc fo . Th odnay wold of appaanc lae o boh h

who and h whn Innally h lfcomplacncy of

Tskhp III 371



7 T BUIST AY

imponaiy and i md common fconcioun. Ti fconcioun i no awa no concnd wi man umaniy bu wi

a wic M. Hidgg a caacizd a as man H on iaway ma of a iuaion, on know aady vying and fo aud by nding onf uppod by widy pvaiing opinion,bu wo o im wo da o cang i imponaiy and inion man umaniy In od o ovcom i compacncy i i ofpimay impoanc o onf and wod in wic on iv in adin ig Ti mod of ing i bo a ing and a fing, budon in uc a way a compacncy a undd if o a fingof anguaion T ia anaion of m fo i fing

lha ngargyal) woud b a God pid bu ia anaion ayconvy any maning and bcau of u of wod God in ouwod coud b no ga miundanding an o in ipoc om o of dicaion T a va a conc pon inoa upuman bing and xpc wond of im Acuay, foi i an abu of man, no an appcaion of umaniy T i anmn of poic juic in i poc of dicaion a o wodify man a o b abud by did man T fing of

anguaion on o and, i an mgnc in fdom of mindand a mo poiiv and vaing oinaion owad wod inwic on iv T aniion fom odinay mod of ing onfand ing o an appciaiv on of anguaion i a poc ofdpning inig I a bn aid a Dvoping Sag in wicon imagin wod o b a divn manion and bing in i aangud bing (god godd counac common way ofappaanc and appanc fo a by famiaizing onfwi appaanc of wod a a divin manion and of i inabian a angud bing odinay mod of appaanc i aboid and by cain fing of bing Ak�obya o aiocana o odii, common fcompacncy i f bind T aniion fomi fcompacncy o fing of anguaion i a foow : wnon a acd a knowdg fom bif concning onidniy i dicadd and ida a on i of a divin nau inSimiay wn ida of bing Ak$obya o aiocana o any o diyi abid, aniion fom common fcompacncy o fing

of anguaion a bn cd" Tongkapa n xpain a

Sein un Zei Hae Ma Nemeye Velag 193 3d d p 68 Tskhp III 375b



PAMYNA AD MANAYNA J

h conqu of fcomplacncy of pmay mpoanc and hnal fau of h poc, whl h anguaon of h wold of

appaanc com a h accompanmn of h conqu Tha uch apacc do no mply a ngaon of h wold, bu a nw onaonowad and a uch can nv b a pang whm o acaon alo caly laboad by Tongkhapa

Th common way of appaanc ha o b abandond no hwod a appa bfo ou n, bu o flng and da abou Th mhod of ovcomng h common way of appaanc and of hcomplacncy w hav owad by h Dvopng Sag nh hadcaon of h ponay of appaanc a don by h an

woldy pah, no h waknng of h ponay and habohng of h manf fom a don by h woldy pah Thconqu con n h adcaon of h common way of appaancand of h appanc fo by changng on flng and da abou whn ha whch on ha caly magnd and bfo on mnd na anpancy Th happn whn, n magnng h wold and nhaban a a maala and n flng onlf a angu, boh hcapacy fo fng angud and h maala a claly pn

bfo on mnd I no nough o bng abou a l chang fo awh mu b a ab xpnc"Alhough n h Sag of umo mpoanc o lan o

h wold a a dvn manon and h bng n a god and godd,and n o dong o b pmad by a fng of anguaon, quay mpoan no o pojc h mag of h magnaon onconc objc and pon Th pupo of a h pacc noo chang h wold no o moud h pon accodng o an mag,bu o chang on aud owad hm and o nd a nw and mo

pomng onaon W mu nv fog ha h knowldge whch vaud n h pacc, and whch accompan h poc ofonaon and ngaon, nv knowdg bon of h d odomna and conol oh o h wold n whch w v I knowdgwhch xp lf n h f of man and n an auhnc mann,bcau bon ou of h nau whch hough canno b gapdby na cago, can b vd n h lgh of uma xnalnom o h aon h conmplaon of nohngn, h mmda

apphnon of h fac ha nohng x n uh whch by o xng

bi 376 sq



7 HE UDDS WAY

migh wap and cog he fee aciiy of he noeic in man mus be _pesen a eey sep and un This has been nsised upon emphaically

by Tsongkha-pa The conempaion of nohing-ness in he Fis Sage is a mosimpoan faco The eason fo his is ha since he Fs Sag pepaeshe mind so ha he ful undesanding which maks he FumenSage can bus foh wihou his conemplaion of nohingness hsnecessay eadness canno be eeced This is so ( because i has beensaed ha he conempaion of no-hing-ness is necessay fom heey begnning inasmuch as many Tanas of he Manayna decaeha befoe one isuaizes he cice of gods one has o speak he mantawhich begins wih he wods svabha and ha he meaning of hismantra 3 is he conemplaion and appehension of he uimae nonexisence of an onoogical saus ( because in ode o make hecogniie nom he pah one's spiual deeopmen is necessay oconempae no-hing-ness inasmuch as in he Fis Sage h heeexisenial noms (of cogniion communicaion and auhenic being inhe wod ae made he pah of spiiual gowh II because in de ofamlaize oneself wih he pocess of dying one mus conemplae no

hingness inasmuch as on his Sage one has o undesand he spiiualsgncance of bh deah and he inemediae sage ; and lasly Ivbecause in many Tanas and Sas i has been sad moe han onceha eeyhing such as he isualizaion of he wold as a diine mansionand of he beings in i as gods and goddesses has o come ou of afeeling of appaiionalness"

Once he Deeloping Sage has become a sabe expeience and henecessay peiminay expeienc is pesen he Fulmen Sage can beeneed upon This passes hough e seps each of which is a puey

psychological pocess een if is descibed n ems of physical locaonsAfe deachmen fom he peoccupaion wih he body has beensablished he s sep ( is one of an awaeness of moiy which is hecade of cognizable mind om his awaeness deelops an expeience (which is likened o an empyng of he mind and which is in self nodeemned a al I is no jus nohing bu an inensi mode of exisingand acing which undelies all acual cogniion When i achiees

bi 398b A ong account on th sgncanc of ths ana s foun n 40b

4o8b bi 443a



PATYA AD MAAYA 7

deeminaion i objeive pole () i of he naue of an appaiionalbeng while i ubjeive poe () i he ogniion of i no-hng-ne

The la ep () i he uniy of appaiional exiene and no-hingneAll hi howeve i no an end in elf i i a mean o ealize Buddhahood whih i he mo ubime idea man an have of man



I .

THE TBETN OURC



CAPTER SIX

TH GOD RFNRYBRNGNG OUT T VRY SSNOF TH STRA AND TANTRA ATHS

Pras to Guu Varahara y vnrab Gurus orbarng an wthou comparWho a mankn as common mn snc n thm thy hav gathrTh compasson o a Buhas rstFor vr as a crown upon my ha

ay b watch ovr by Varahara subm Topa Nropa An h othrs ach th Guru o th nxt n sprtua succssonth thr pacu an wrathu ors ng a th rmamnts

Yt nvr partng rom th sphr o purst raancy

augho�a n whom ar manst both Guru an BuhahooA a nspng whch s conns th sptuatyO a th Buhas n th nnt Buharams,Rss or vr n th otus o my hart

Yshs rgyamtshan th tutor o th Eght Daa ama (17588o5 Aha two Guus to whom h was partcuary nbt Phurong Ngagbanbyamspa an Grubbng bobang rnamrgya

2 t : H who hos th Vara H s a ymbo or Buhahoo as t bcomsaccssb through makng an nnr xprnc o th tachng o th BuhaTh Vara s a symbo o ntgraton Varahara s th sprtua progntor oTntrsm

Topa, varousy spt Topa Tipa Taopa (88o6 A.. was th rcttchr o Nropa

Nropa aso known as Nroapa N<apa (o6oo A. s amous orhs assuty an ntctua cumn As th rct tachr o th Tbtan losv(trasator) arpa who n turn ws th tachr o a rasp (n gelugspwors otn spt as a raspa) h has bn nunta n th btan

vopmnt o Buhsm On hs a work s my The ife n Techng ofNrop Oxor Carnon Pss 196

aughoa s a symbo or Buhahoo as t xprsss ts n th morntctua orm o an unbas phosophca outoo Concv o n huma



H BEA SOUCES

If you want to emulate te fome sants in ode to make ts fewotwle as esenting a unique occason you must seek te at

n wc te Buddas delgt wtout beng attaced to te cs ofts wold

or h is th spititua forfathr of thos who dvopd th idd viw or thdirct apprhnsion of th xistntiaity of a that is as bin nothin in th snsthat a that which w prciv cannot b rducd to an ssnc by virtu of hichth thins ar what thy ar t is an athtic outoo rathr thn a thory aboutthins Athouh a th four aor phiosophica trnds in Buddhis th Vaibh�ias Sautrntias Vinvdins and Mdhyaias with thir division intoSvtantrias ad Prsanias cai to adopt a idd viw th ost stricty

unbisd viwpoint is rprsntd by th Prsanias who driv thir trditiofro Mauho�a throuh Nruna and ryadv

n payin hoa to Varadhara and Mauho�a Yshs ryatshan indicats which in of thouht h is to ucidat th hiosophica outoo of thPrsanias and th nrichnt by xprinc in Tantras

'Uniqu occasion is a coprhnsiv tr which srvs to indicat thabsnc of iht unfavourab conditions and to phasi th iportnc of aif as a huan bin with its obiation to act in a hun way Th iht unfavourab conditions which a th huan way ipossib ar thos of a dnnof h spirit an ania a od a sava a an not in th fu possssion of his

snss and facutis a an with rronous viws and a an disrrdin ththorouhy huan doctrin of Buddhis n Ktsh 73b sq w ar inford thatathouh on th who ths iht unfavourab conditions y not appy tous thy ar vrthss prsnt in our inds and attituds That is to say inspit of th fat that thr ar spiritua tachrs and brs of th Buddhistcounity w ar not dirnt ro savas bcaus w hav no car id ofwht thy stand or Athouh w ay b in th possssion of th v snss bynot usin th to practis tru rion or by acin in trust or in any othr ofth v facutis () w actuy ar not in th fu possssion of our snss andfacutis Athouh w ay prtnd to practis riion apart fro coin _undr

th sway of th t wordy concrns (b) w harbour rronous viws bcaus wdo not cutivat ra riion atr havin bco condnt about th corrctnssof th Buddhas words Athouh th Buddhas words ar thr thy bcononxistnt bcaus w do not study nd thin about th Bcus of thprsnc of rat ust and passion w do not dir fro spirits bcaus of thprsnc of intns nr and aic w do not dir fro dnins of h andbcaus of th prsnc of rat dunss w do not dir fro anias To dsira stat of concntration in which intinc is not oprativ is to a us quto a onivin od For ths rasons w shoud b apprhnsiv and ta carthat w do not dopt a way charactristic of any on of th iht unfavourabconditions"

) Trust prsvranc inspction concntration and intinc ntnc is aways 'xistntia it discriinats and pprciats nd conisthat which is iportant for ans if t is a function and not a quaty

b) Gain and oss f and disrac prais and ba pasur and pain



E GLDREFRY

A his im whn you follow h pcious aching of h PfclyEnlighnd On i is a a chanc o ha his nam vn in counlss

aons you should no dfa you good foun. Sinc h is no assuanc ha his lif which psns such a uniquoccasion onc i has bn won will no nd a any momn you shoulddismiss all hops and fas abou a fuu and pldg youslf o alizu ligion by focusing all you anion on i .

A his momn whn you can sill choos bwn () an ascn oih h high foms of lif o o fdom and () a dscn ino hdphs of vil ways and foms of lif 3 you should no main in h dakabou h chanc you hav

Sinc in his vil ag h lif of man dos no las long and sinc i is impossibl o ach h limis of all ha can b known you should siv oand o ha which is ssnial insad of dabbling in oo many hings

If you wan o follow h pah in which h Buddhas dligh you musaccp h Buddha's wods mula h u Buddhasons and follow saigh pah of h Buddha's pcps.

In so fa as in his vil ag snin bings ngulfd in u daknssofn ak o wong ways hy s mus nd cainy abou h un

ing way by xamining ciically and wih subl logic h maning ofh Buddha's wods On ah h was no ga sag han ou incompaabl ach

kyamun and sinc h also was non ga in compassion youshould sudy h Buddha's wods.

Sking uning and m cainy abou h ssnial maning of hBuddha's mssag namly h gadaion of h pah accoding o hh yps of individuals you mus fl ha upon which you concna

Accoding o Ktsh a igios ing dos no o y ingons ays o acising so chany as do soohsays and Bon iss, o conacing assions anghad and widn wihin s

2 Th high os o i a hos o a han ing a god and a don.Y si high is h aiaion o a divanc o os o i and oniscinc which is h knowdg o h xisniaiy o a ha is h idiaahnsion and ashic aciaion o nohingnss

Th ow os o i a hos o a dnin o h a sii and an ania. Bddhasons a hos ings who siv o nighnn in od o

ssis ohs in nding hi way Anoh dsignaion o h is h ndian Bohisava.

Bddhis scws any o o cdiy This i qas wih sidiyhogh a Bddhis wi hav o acc h Bddhas wos h s do socricay



BA SOUCS

Th hr yps f ndvduals ds n rfr h unrlad praccsf hr drn prsns bu h prgrssv sags n h xprncs

f a sngl ndvduaJus as a huan bng afr brh gradually grws up and n rachs h sags f chldhd yuh and d ag s as hs rhr yps f ndvduals rlas a sngl mans lvls f lwnssdcry and suprry

Furhr by srvng n a prpr way by hugh and dd sprualfrnds 1 wh ar h undspud surc f all prvns and byaccpshng wha hy ll yu d yu wl prpar h grundfr ll achvns

Whn yu bb h ncar f h nsrucn n ru rlgn whchs s prfund and s prfus srang suaby frm h lps f rusprual frnds, n dvn and sadfasnss yu bdy and mndwll fl nvgrad

Agan and agan hnkng abu hw dcu s ban hs humanlf as prsnng a unqu ccasn and bng n auspcus uncur 3

A 'sptua fd s ayo who hps us to dvop ou postv sd To

sv h by thought as to tust hs cpacty to hp us ad to b gatfuabout that whch h s dog fo us To sv hm by dds s to gv h pststo pfom v a wok fo hm but th hghst fo s to accopsh thatwhch hs tachg as at A ths pots hav b aboatd upo at gth th vast m-im (Stags o th Path) tatu.

2 'ofoud ats to th phosophca outook ad 'pofus to th Bdhsattva actvts

'Auspcous uctu fs to th v vts whch act us dcty ad toaoth v ccug though oths ad thby actg us Th fo a tob a hua bg to b bo th cta couty (.. to v aog ducatd

psos) to b th fu posssso of a os sss ot to comt o stgatoths to pptat hous cs ad to hav codc th dscpay codof th Buddha. S yewel Onment oibetion. , Rd& Compay 99pp 15 sqq Accodg to Ksh 70b th dat pot to us s that bg pst h wo foows th path thy a th codto fo hs aato of a go" .Th v vts occug though oths a th cog of a Buddha th tchgof th doct th cotuato of tat whch has b taught th adss to assstoths ad th dspsato of that whch s cssay to us compasso ad kdss. Accodg to Ksh 71a th comg of a Buddha s to d ad to cotu ghtt Fdg ghtt has a doub sgcac tay t asto ta th vs of otoa stabty ad tctua fog ad to udstadaty as t s physcay t ats to th vt of th Buddha bcog thEghtd O ud th Bodht Th tachg of th doct s both thactua tachg ad th study of t by ay foow of Buddhsm Th cotuatoof that whch has b taught mas that th path of sg s bo h who



O 8r

and hw uncain h i dah is y s cnsanly kp aivh innin n bing pccpid wih his i and cnc

ning yusl h h haWha can yu d whn yu hav bn bn in h h v s i n ng wih h pw din wh b bn whnyu di Th as lng as yu sil hav h pw chs yushud siv nd h ans cs h gas vi bihs

I yu cann sand a il ha and cd nw wha wil yu d whnyu a bid in ln ad zn in a ic bizzad Yu snd shl such vi s

Th s n h ug abl pc y han h Th Inaib

Jws 3 Th ak ug n h h dph yu ha

maks a rct xrnc of tat whch has bn taught an n artcuar t rfrsto th vvnss an frshnss of th xrnc o sng raty vst of athat w ar accustom to ha uon t Th ranss to assst othrs mans thath who has won t xrnc of aty bcoms awar of th fact that othrsk hmsf hav th caacty to wn ths xrnc an bcaus of ts awarnssh rotcts an scts othrs Th snsaton of a that s ncssary mans thrsnc of atrons Athough ths faturs ar not rcty rsnt n us thr

knss s avaab Thr s t Guu who s k th Buha h tachs usgon through h m w racts t a an unstanng of t s born n us whnths unrstanng s born w can tach oths an so w a ar an hav atrons

Ths ar to b a nzn of h a srt or an anma By ths acton manhmsf shaes hs stny Thr s n Buhsm no transcnnta hocusocusbrakng nto our f from sowhr n a mannr w cannot an ar not suosto unrstan Th Buhas cam uon th vs of mn s that as a human bngh has raz th unqunss of man hs uanty As s stat n Ksh 7b Onc w hav fan nto v forms of f vn t Buha has no chanc toxtract us Mans acton an Buhaacton ar of qua strngth

Ths s an auson to th xncs n th hot an co hs a of wchar vvy scrb n th mim tratur. Th Buha th Dhama an th Sanga Thr nfabty s not c

by som out agncy but s attst by th fact that thy rov vrythngthat s ncssary fo man to go hs way safy Ksh ab stats On has to takrfug n th Bua bcaus h has a vrtus an no fcts. On has to takrfug n th Dharma n ts asct of rvaton bcaus t has bn rocamby t Buha an n ts asct of a comrhnsv unrstanng bcaus vnth Buha achv hs goa throug t On has to tak rfug n th Sanghabcaus thy a th rsons who w az Buhahoo n thus takng rfugtwo contons must b fu W oursvs must b vry frghtn by thmsry of v foms of f an thr must b rsnt t convcton that thowr to rotct us aganst ths msy s wth th Thr Jws Th Panchnbobzang chosrgyan has stat th ncssty of ths two contons bngfu n th wors :



8z TH BTA SOUCS

Whavr hr s o happinss and srrw in h wrld has all cor your acions A all is and on all occasions you should wach

clsly h gas acin shun vil and d godWhn hrugh h ordabl poison h ponialiis o h hrbasc oonal disurbancs (passionlus avrsionhard, and unknowng bwldrn) you ac unwhlsly in body spch andhough yu us puriy yoursl by h our xpiary vows whichcorrspnd h our sas o bing arad o vl, rrid by i, ashadr i, and bing rsolvd o avoid i hncrh 1

Whn by s srving you s h hysria o h world as h ancs oa drunkard ubling ino an abyss, and whn wihou bing aachd

o hs li, hough o wha will bco yu in a uur li hasbn rly sablshd in your nd day and nigh hn h nallvl o an inrior huan bing as bn rachd

To tak ug is a tust W spak o taking ugWhn w go to sht in th knowdg thatTh pow to potct is with th Tip Gm

ths conditions a not ud it isik with naught to bun.And th who pocss is said to b as inctiv as a in a pictu." hact that th Buddha stands o th aiation o knowdg and th aboishmnto gnoanc both intctua and motiona th Dhama o that which maksths aiation possib and th Sangha o thos who dvop spiituay towadsth goa is cay xpssd in Zhdm 77ab : Fo us th unaiing sht whichibats us om ou a o Sasa and its vi oms o i is th Jw o thBuddha th Exatd On whos natu is that h has compty givn up whatis to b givn up and has undstood thooughy what is to b undstood so that

h is pct in th possssion o innit vitus and in th absnc o any dctsThis sht aso is th Jw o th Dhama which is o th natu o Tuth puiying by bcoming om that which has to b iminatd ith by singTuth o by attnding to Tuth sn ; and it is aso th Jw o th communityo sainty psons (Sangha) in whom th path towads th nd o a misydvops."

Th ou xpiatoy vows a atd to th ou pows o ( making anatonmnt () pactising good as n antidot to v { dsisting om viand (v) th pow o ianc. Athoug th od o ths pows is numatdin this way in th canonica txts (s my ewel Ornmen of ibeion p. z Tsongkhapa maks th signicant statmnt that in th pactic o igion thast mntiond pow coms st as it impis th taking ug in th Guu thBuddha th Dama and th Sangha and th dvopmnt o an nightndattitud so impotant o oowing th Mahyna way S Tskhp z s sqqTh sam od is aso insistd upon is Ksh 47a and oth woks



T GDFY

Thrugh hnking again and again ab h gnral pligh f hwrld yu s acquir a flng f dsgs wh i fr if y d n fl

disgsd wh h wrld in gnral n inrs in dlivranc fr i cangrwSinc bginninglss i y hav rad ab in his wrld wih

is hr sphrs frd by yur acins and inal sas, lckdin h irn cag f h blif-inan and harrassd by h ribulainsf h hr yps f unsaisfacrinss

Evn if nc in a whil whils hrwis carrid away by h rbulnrivrs f brh ld ag disas and dah and sinking dp in vil frsf lif yu shuld hav acqird h saus f a bing in happy frs f

lf y will fall agan hrugh h pwr f yr acins and inalsas lik an arrw sh in h sky by a by

T av baind a han lif is n a bn Firs whn in h wbyu liv n a hap f xcrn and n dradfl gly darknss arfd by badsllng and ful subsancs and ar rnd by unbarabl agnis

hn yu pass fr h wb hrugh h urin canal yu flpangs hard bar Thn whn yu hav rachd h ur wrld and

ar uchd y sur rrs as if bing ayd and carvd in picswih a daggrThrfr a child is always crying, and whn gradally h grws up

and hs uscls dvlp any disass aack hi and cninually caushi sring

Th Buddha has said ha whavr appars as a lil happinss isbu a chang f isry Thrfr hr is n ral bliss in a han lif

Our wor s suppos to cosst of thr sphrs, th wor of ssuatycomprsg th hua wor as w as th hs th rams of gos th wor

of pur fors a th wor byo fos, whr byo os ot mpyocazato

2 Bfa s of a oub atur psychoogcay t s th bf ago or sf as a tty hs bf has two forms a coas a a 'subt oh formr s th accptac of a Pur Ego, th attr that of a Ctra EvtO ths stcto str psychoogy s CD Broa The Min n is Plcein Nure Physcay ths bf assums th xstc of th tsof raty as such hs bf too s of two ks. ts coas form vovs thastcmtastc prms ts subt o assums thgs to xst truth

Th thr typs of usatsfactorss ar th msry of msy, th sryof chg a th msry of coto xstc h two attr typs a otmsry as such but rv thr sgato from thr rato to th msry ofsry whch ao s msry



T TBTA SOUCS

Als hav bn brn as a gd is n a bn Bing frd by hiacins and minal sas and urgd n by hir dsirs and luss

hy nd n rs Th srngr vrpwr h wakr h armis f hdns rubl hm and, in paricular, whn h v signs f dah

ar fl hy frs hmslvs bing brn in lw frms and flnbarab disrss, srrw and frigh ik a sh hwn n dry land

Th Buddha has dclard ha h suring f h gds aicd bh signs f dah is wrs han h agnis in hll

Evn if yu hav bcm a gd f h wd f pur frms r f hralms bynd frm y rmain rmy frd by yur acins andminal sas and vn if yu say in cncnrain fr a ng im

as if in dp dramlss slp, whn h impus fr his cncnrainhas run u, yu g dwn in h lwr frms f dnizns f hll unhappy spiris, bass dns and in srviud raing ab inhs sphrs

Whn y hav bc a dmn yur ind is rnd by unbarabl alusy abu h prspry and splndur f h gds ; yuxprinc h misry ghs quarrls, killings and uilains, andhr is n chanc s ruh bcaus f h hick vil f y acins.

Ang h dnizns f hll, spiris, and bass hr s nvr any blissThr n is always rmnd by hundrds f pains by hirs hungrha, and cld. Thr als n us carry burdns and ndr many hrhardships. Whn vn har abu his misry frighns yu, wha willy say whn yu acualy s and xprinc i

In brif, in all sains f Sasra h dcivr blifin-an- hasad his hm in h hars f all bings Dludd by h misakn idaf misry bing biss and by h fallacy f wha ds n xis in ruhapparing d s yu ar imprisnd in an ndlss cycl f brhs

Frd ighly by h craving fr and clinging bcs lik ah aracd by h ligh f a lamp yu ram abu aking dlighin placs f misry ha ar yur unding

Having nrd his prisn f h rip wrld , xnding fr hp f h univrs h hlls a h b and bing havily frdby yur acins and inal sas yu ar cninuusly rackd wihh pain f pnial misry

Thy a th go s ss bos so s gaas of ows fa pspato braks foth fo hs apts a fou s ss fo hs boy a h sssats wth hs tho S Tskhp X 38b XV 7b; Zhm 43a sqq

2 S ot p 83



H GDRRY

Trr icrius On has dcard a a siuains ars xisnc and a nyab rics wrd xpiy

Truh MisryWn yu ink us abu h saus h wrd and whn day andnig rug drad ar dsgus and a ing rpusin innin nd divranc as bn ry sabisd in yur ind v a dicr bing as bn racd.

Tn wn again and again yu nk a sinc bginnngss snin bings as inni as sky av bn yur r 1 and arindd yur d r b rad wi kindnss, y us dvp nb innin a yu sury w hav div a bings ik

yu d hr, r Sasra rug ving-kindnss and cpassinSinc ny acing ru rigin can divr bings y us

dvp ry a prcius nignd aiud wich ans a yuus ac ciad Buddad in d par suc rigin snn bings.

Wn r is prsn s wndrus riud a nb inninic as bn brug in bng by ving-kindnss cpassin and

To think of sntint bings as bing ou moth is of aticua imotancan is on of th 'Svnfo CausEct Ration toics that hav st bnfomuat by Dankaa na Ata) As Tsongkhaa in Tskhp X 8bsq. an XV 88b sqq oints out Pfct Buhahoo ivs fom anattitu ict towas nightnmnt th att fom a nob intntion thatt fom comassion th att fom ovingkinnss th att fo ayingons inbtnss th atte fom gatfunss an th ast fom sing a beingsas ons moth" H thn cas tht whi ovngkinnss an comasiono not ncssaiy stan in a ausffc ation th consiation of sntintbings as ons moth an a that which as u to ovingkinnss is causa

to th nob intntion of fing fo oths an voing an nightn attituAbov a sinc th utimat countagnt of th avsion an inienc osntint bings) is th fing of mothinss to think of a bings as mothsmmbing bing awa of an aying thi kinnss ct fininss anstm an th sut is a ovingkinnss which hos sntint bings a as amoth os h ony chi An this as to comassion" (XV ob) Tsongkhaa stsss th activ asct of Buhism whn h continus Whn it isquit sucint that on vos th si to attain Buhhoo fo th sakof sntint bings whn comassion is ft aft on has tain ons min gauayin th abov mann why shou on man a nob intntion in btwn ? Thansw is that whi th vakas o hav an unimit fing of kinnss ancomassion ict towas th si that a sntint bings mt with hainssan b f fom misy th oblgon o ak a sntint bings attain hainss an bcom f fom isy is fou ony with a Mahynist Hnc thncssity to vo a nob intntion in fitu" (b. fo ob sq)



86 H TBA SOUCS

n nighnd aid and whn i nvr waks in is ndavor odlvr snin bings fro h ocan of Sasra so ha yo conn

o ac as a son of Bddha wih farraching cs hn h lv of asprior man has bn rachdWhn yo s o on h Mahyna pah yo hav bn propd

by a prcios nlighnd aid whch nvr wakns in is car forohrs hrogh h forid of h nobl innion o considr hor iporan han yorslf orovr yo do no fal a pry oslshnss by no bing aachd o his lif And so by hinking of whawil bco of yo ar and by no bing invovd in hs world bconcrnd wih dlivranc fro sch invovns i bcos iporan

for yo o know h division ino oook diaiv pracic andcondc as wl as ino h sring poin pah and goa

In rgard o h division no olook diaiv pracic and condchr ar any variis d o h gradaion of bings according ohir prans likings ndncis and inllcal capaciis aswl as o ha of h spirial corss.

Firs of all h Bdhas and wis Bddha-sons hav xold () hviw which ss clarly all concr hings as iprann nsabl

nd prishing ach on (n) h vw which is absoly crainha al ac-arosing procsss ar rly isry bcas hy arconrolld by acions and oional sas whil hr is no Sf ringh psycho-soaic consins fr his probl has bn invsigadby car and sbl rasoning and () h corrc wordly olookwhch is h cainy ha al concr hings in gnra and whavrhr is of happinss and sorrow in paricar hav co abo hoghnhrn cass and condiions Sinc hr is no c wiho a cash raion bwn cas and c rgardng or acions is infaibl

Whn yo hav fond his crainy of so sing hings yo s wihan nswrving ind focs all or anion on hs xisnial od of

Pcous nghtn atttu ncats th Mahynst anss to b ofhp to oths Ths anss to hp manfsts tsf n th ot to bcom avng xamp o oths but not n mng wth th aas of oths n an avs phanthopc sntmntaty Th tm 'nghtn atttu has bnntpt vaousy sanga sms to h v mphas th contnt wh Nguna an oths stss atttuna anss Both ntptatons thoughfavoung th atte hav ben gvn n Ksh 171b sq 'Pcous spcs thMahynst anss

2 Tht s to say ou ba actons bng msy upon us wh ou postv actonsw hp us fowa



T GOFY

prannc unsasfacrnss and nnnavnss. Havng fundsuc crany hrugh ruswrhy rvlan and clar rasnng y

us cncnra prpl n h nar f h hry-svn lnsladng nlghnn wha hy rfr wha hr bsrvablquals ar hw wk wh h and wha hr uc s. Thyar h fu pcs fr nspcn 1 h fur aps a rcnand acqsn h fur yps f dp cncnran 3 h vcnrllng pws and h v frcs such as cndnc and hrs h svn brs f nlghnn S and h gh scs fh Nbl Pah 6

Whn yu hus pracs ulk and dan yu us wach h

hr gas acn n all yur ways f vn and rs by ansf nspcv chnqus and ran ndfagabl n avdng vl anddng gd

Our ncparabl Tachr (h Buddha) has guardd lk h appl fhs y h ls whn whch pful bngs v Hnc whn hprpr bsrvanc f h ls s by h Prk�a h fundan

nspcton stans h o kpng th pcptua stuaton as constant as

possb an nspctng th obctv consttunt o ths stuaton as qutaby aspossb Th ou obtv consttunts o such a peceptua stuaton a thawhch consttutes ou physca xstnc ng postons an that whch wca th who o aty takn nttatvy

2 Thy a to gv up th v an unwhosom that has aay asn annot to alow mo to s to cat an thn to ncas th goo an whosomen opposton

Ths a thos whch a pompte by stong ntst psvanc sposton an nvstgaton

Connc psvanc nspcton tatv scousng an ntgnc

Th att s aways scmnatv t s an appcatv uncton bang onmans xstnc wth th actv tmpoa contngncy that coms wth t Thstncton btwn v contong pows an v (stab) ocs spctvymphass th natu o mtaton as a moab pocss Th 'contongpows ct th cous o contmpaton an nom t wh th 'ocs makt contnu by pmatng t

nspcton ntlgnc ngy nthusasm axaton mtatv concntaton an quanmy

6 Rgt vw concpton speech acton l xton nspcton an concntaton

7 Boy pch an thought8 Th Ptmoka s pat o th Buhst Dscpnay Co an as wth

h nt status an obgatons o th egousmn Many svn goupsa count (th ghth o thos who kp a tmpoay vow o astng o a ayo so bng nsgncant o pactsng gon) monks an nuns ma gous



88 T TBTA SOUCS

f h achng s ad h sarng pn h xprnc f ha whchyu pracs w bc dpr and dpr bu whn yu dsrgard

hs fundan whavr yu ry w fa T hp ha h xprncw dpn and h pracc prcd s k xpcng branchs grwwhr n r has bn pand and bud a hus whu hr bnga fundan

Whn yu hav ad a r funda fr h pah yu ap achv h cnduc f h Buddha-sns whch has farrachng csh pracc f uk dan and cnduc bng as fws

As uk yu hav fw h dd pah whch s unhaprdby h xrs pnns f rnas and nhs

As dan yu hav pracs ranquiy and nsgh undsurbd by avd and sssnss

As cnduc yu hav arn abu and pracs h sx prfcns

In rdr gan hs uk whch a vds h xrs f rnasand nhs yu us wh h hlp f nsrucn by hs wh ar nh sprua radn crcay and suby xan h anng f hsSras whch va h drc anng prpundd by h Buddha af

yu hav dvdd h scrpurs n hs rvang h drc anng

stunts novcs, boh ma an ma an ay pop, aso ma an man h Tbt o toay vn bor th Communst annxaton h traton oth status o nuns an ma rgous stunts has ong snc bn xtnctTh soca nuns ar not u nuns, but ma novcs rspct or thrway o

t s mporant to no hs non, bcaus n ganng an unbas ouookan vwpon rom whch s possb to s hngs as hy ar, apar rom our

apptts an concturs th graaton o th pah or h ncua tranngo Buhsm bcoms most conspcuous To pu t somwhat smpy, Buhsmpasss rom somhng k rasm through asmmnasm to a byoniasm

2 Tsongkhapa n Tskhp XV 47b sqq quos h nton o avty nth A bhihrmsmuccy, stang tha parcpas n th natur o th bacmoona tnncy o passonust by oowng up ha whch s pasant anagrab an prvnng h mn rom comng to rst For ths rason s anobsac o tranquty

stssnss must b sngush rom hat goomnss an sponncy whchpartcpat n th basc ntctua moton o bwrmnt or h gong asray h mn ahough sssnss sprngs rom ths tat asy Wh goomnsss horoughy ngatv, stssnss may w occur n posv atus

bray, thcs an mannrs panc, srnuousns mtatv connraon an ntgnc On ths atr trm s aso abov not 4 p 87



H GDRFRY

and hs suggsing u us nd an unrring and r cranyhrwis yu wll as a rul bc cnusd and all n h abyss

wrng viws.Snc ha whch has rd h snin bings h hr sphrsin Sasra snc bgnninglss is h sraying n h bl-nan yu us rcgnz h ral vl his wandrng which cnsusha bl Having cplly dsryd h d blving nhrnn his rraic bl-nan- yu us bc crain ha h xsnialiy hings is n an naiv xsnc n ruh Whavrappars br h six snss ds s bcaus is nhrn causs andcndiins Whn yu udg his apparanc nallibl rladnss as

bing shing nnxisn yu all n h nhilsic xr andwhn hrugh h unknwing allacy h bln-an- yu akhings as hy appar xis as such yu all n h rnalsicxr Whavr yu ry will al whn yu all in h abyss hrnihilis r rnalis

Fr insanc whn yu wan cach a psnus snak yu wllsuccd yu siz by h ail and ng is vicus pisnus hadbackwards. Bu yu ndangr yursl yu grasp i by h had

Thrr whn yu ry win an unbasd ulk yu har yursli yu all in h nihilisic r rnalisic xrs.Whn yu sk h iddl pah aviding h xrs rnalis

and nihilis h vry mn yu hav und i h wrld crublsand yu ar quickly dlivrd rm h can xisnc

or Mdyamas os s wc dy xsc of gs rusa drc mag of Buddas mssag w os wc da w

varous sraa of md ar ry suggsv or Vavds s or way rod Yss rgyamsa of cours adops Mdyamavw

T xsay of gs s fac a y do o xs ru asabso s Exsay (gnslugs) s syoymous w Sasr wordnyt wc rasa by ogss ordr o brg o s caracr ofabso gao (egg) . or os of us wo ar gard o g rmsof gs da a r soud b o gs ad a w y da w m vryday f s dcu o grasp Ts rass probm as o wr g rms of gs s o a pcar d of (cuura codo a cao cmvady for a T dco bw a co-mrg b hgs ad aposuaoy dd bf gs wc s cocsy sad Ktsh 8abars a cos rsmbac o wa CD. Broad The Min n its Plce in Nturep 215 dscsss dr adg T quasBf abou Ssum ad opp 26 sq. udr T Cagorca acor SsPrcpo



90 T TBET SOUCES

Th w acs rsy ha a hings r h bgnning hav bn vd any rnal principl hrugh which hy bc wha hy ar an

scndly ha h ran bwn caus and c s inab ar ncnradicry bu uuay cpab Thrr al ha whch apparsis nhing and ha which is nhng appars. T nd his dd pahr h uniy apparanc and nhng-nss is gan h ulkpraisd by h Buddha

hn y hav hus ablshd al puans hrugh an unbasdulk y s cus yur anin ndagably n h praxisnialiy al ha is

Sinc whn dang n h xsniay ind-in-s avdy

and lsssnss ik nis cra bsacs yu us kp ry nspcn and rcn •

I y d n sp hinking in rs subc and bc and aav aiud wards bcs bvd xis in ruh yu wi n bab s h xsnaly ndn-sl This ay b illusrad aslws I a ngh whn yu k a a wa-paning h a hap is vnly shakn by h wind yu d n s h pcur carlybu h a is n srrd and shns sady yu s h gurs in h

picur clarly Th xsniay ndin-s s cary sn r ann-dichic brany car and w-cusd pn cncnranThrr durng dan hr us b nh avdiy nr lisssnss.

Whn y hav vrc prpry h sghes ndncy 3 hsw sas by pracsng a sa carnss whch is brlan nndchc and wlcusd yu ascnd gradually hrugh h nn

mpuos e bs escbe s se of poposos hch beee hemee ce geel cocep, o sce he oo of Self o PhysclObec See Tskhp XV 67 se

Avy lslessess me pope coceo mpossble The fomepeves he pope focusg of he m o he obec of coemplo hele upo s cly oe o couec hese mcl foces o pocessese ecessy These e speco eeco As s se by Tsoghp Tskhp XV 43 b se Coceo mes o hve he m el focuseFo hs pupose o pocesses e ecessy he oe o llog he m oseve fom s obec e. o eep e pecepul suo s cos s possble he ohe og hehe o o he m sees fom s obec The fomes speco he le eeco Smlly so Tskhp X 303b Ksh8ob

Accog o Ksh 8ob slgh co of slessess s fel he heesy o ees coceg o he obec of coemplo ees



gr

sags f ind As sn as yu bgin hink rssy yu pass ina sa f cpsur wiu srain r srss lik an agl rising in h

sky Thn by gradualy sablishing h cninuiy f his saus yurwhl bdy bcs pad by suppl vibrains and bdy and indbcm a as and f plasan and appy A his mn ranquiliydain sag has bn rachd On whavr psiv bcu ay cncnra i wil say unshakably and whn yu g fit i wil pass away lik a wisp f cn blwn by h wind Bdy andind ar cninually supp and blssful Suc qualiis as suprsnsiblcgniins dp cncnrains and all yps f undrsandng availabln h highr pas and lvs driv fr hs ranquiiy-diainsag

The nne stges of the mn escbe the pocess of concenttng They es explne by Tsonghp n Tskhp XV 13b se to th mnfom the oute obects n ect t tos n nne obect n e o mge;n not to lo mn to sty y but to eep t th the nne obect hen mn s bout to let the obect slp fom ts nspecton n tun to the outeobects to become e of t n te the mn to the obect of nspecton v toeepen the nspectve eness ; v to te elght n concentton by hvnghought bout ts vtues v to clm ny unhppness bout concentton byconseng stcton s fect ; (vn to clm ny tenency tos cuptyunhppness gloomness, sleepness n so on (vn to me eots to let mnpss nto stte of eotlessness n (x to contnue n eunmty hen onehs entee stte of composue

The nne stges e elte to sx poes n fou poceues The sx poese stuyng lt heng the nstuctons fom teche b thnng boutht one hs he c nspectng the oect of ones thought stuton eectng on ht one nspects e peseveng n ths ctvty n f becomngfml th the subectmtte

The fou poceues e to foce oneself to x ones mn on the obect ofcontemplton 2 occsonlly to stop the xng of the mn on ts obect s the cse my be to hve mn xe on ts obect thout nteuptonn 4 to hve mn utomtclly xe on ts obect The nne stges sx poesn fou poceues e elte to ech othe n the follong y

I

}c IV

v�} l

}e

f



92 H SURS

Whn yu hav hus wn an prurbabl ranqully yu usxan again and agan wh discrnav and pprciaiv acun

h xsnialy f indnslf and srnghn yur crainy abu .Thn whn hrugh h pwr f hs dscrnav acun physcaland nal pac hav bn wn, and whn yu hav rachd h ssuprb cncnran ha rans wllfcusd, yu acqur h undrsanding and cprhnsin f h nsghdan sag whch ssh xisnaliy f ndnislf s clarly This has bn gralyprasd by h Buddha as h dain in which ranqulliy andinsigh uni

Afr ha, by pracsing hs dain cninuusly yu rach h

hghr pahs and lvls h hr nndichic awarnss which bgnswih h pah f sng 2

Whil hus applying yurslf h pracic f ulk and dany us lad a if which xprsss islf in h fulln f h sixprfcins h uniqu way ravlld by al Buddhasns Each prfcinis subdividd in six and whils dvng n h can f h cnduc fh Buddhasns yu us adp a way f living which s sauary invry rspc

Thus h xprinc f bng prpd by an nlighnd aiud andf dlving in h cnduc f h Buddhasns, indicas h cnrad f all Buddhasns whhr hy fllw h auspicius pah f hSras r ha f h Tanras.

Whn yu s u n h arayna pah afr havng ad h abvnind rad f h Bddhasns yur saring pin h pracic ulk dian and cnduc s as flw

Ths sngushes Tben n s souce nn Buhsm fom e eccul hnese fom, he Hv shng meon s s clle n he Tben exs,hee conemlon s s o conss n sng no emy sce h blnmn

Alhough my be clme h Buhsm eches one h hs h ssubve no ve sges ech beng eme h These e he h ofeon, he h of lnng h hch one hs lene h he sueesge he h of seeng he h of enng o h hch hs been seen, nhe h of no moe enng The ls hee hs e he hghe ones Thesehghe hs ocee hough en sul levels

The mrim leue s unnmous n sseng h he Vjyn hhs o be velle, n lso nsss h he cce of he common h hso ecee he suy of Vjyn See fo nsnce Zhm 20b Tskhp 4o, 19b se The e h he Tns cn be unesoo hou s hvngsue n comehene he S leue oely clm u ow



THE GOLD-REFINERY 9

md f sing which is f fm saying in h sbcbc

dichmy wih is blif in xnal bcs as xising in h is

lk h niy f pfndnss and claiy is mdiain andndc is cald h ip dallianc ha is cnciv f y

dwlling pac y fd and clhs and whav ls y ny as agds sacd vssl clhs and nymns, nn f hm asingminay ingd nbaancing spnss

This ansgain f al ha appas in vas piis is h pacicf lk mdiain and cndc as dald in h Kiy Cay-and Ygaanas

hn mind and bdy fl invigad and whn y s u n hnaaga pah 3 h pacic f lk mdiain, and cndcis as fllws

Y hav nd cany as h Mahmd Ths is h viwin which h aliy f all niis iniially f fm h sbcbjcmd f hinking, and h naiv blif ab hings as xising in hindivisibly ni wih hi cgniin in ga biss

Mdiain has b dn by fcsing y anin n h p

adian igh In cnmplaing h diis f h vas ma1alas in whichby mny scos s s peposeous s e ssumpon one cn be n expenuce pyscs ou vng sue pyscs n memcs

Aoug s semen oos e e ess cm c enes ee e exen pysc obecs o cuse ou sensons ee s meeence beeen Bus n Wesen esm We Wesen ess nsson e concuson ey s men, e Buss o no subscbe o seoy my be ue my expeence of e o s men penomenon,bu s oes no en e o sef s men GC 76b se cey

eecs e ess cs n bes e men ony Hee oeve esemen mens one gsps e fc cey nee subec no nobjec exs n u.

Tese ee Tns e non s e Loe Tns n cen y eye pepoy of e Anuyogn, e Hges Fom of n negon Pocess n Busm yog oes no men unon Absoue sue, yog mens unon so n Busm bu s unon s eon ncognve no subsn

See e peceng noe Ts s one of e fe sen ems c ve ef unnse n

nceny gven n e Sns fom, becuse e Tben em phygrgychenpo o phyggy chen-mo mg pesen some ponuncon cues) s em fo noec unon ee e noec c s goune n e nong genn seces fo s n empy eon fom o be emne by e obecvng s on goun Tee s us exsen vesy fom un



TH GORERY 95

Wn yr aby dscrmna and apprca as bn prfcdy ms rg an awarnss wc sf s gra bss s

xsnay f a a s Ts s nng-nss n wc a ndncs wards bvng n r xsnc f a sns bcs avdsappard

Immrsng yrsf n yr xsnay y ms an yrsf o xsna nrms (rgang yr gs cmmncaon wrs and vng n wrd) f Darma- Sambga and Nrmakyas 1, wn I y da n smbanc- and rayradancs gr w xprncs k wakng p gng spand dyng and wn (n y ordnary g sp dram and wak

p aganWn yr cndc s rad by r mods : I bf n a

wc s as xsng n r n bf n a wc s as n xsngn r and (In bf n a wc s as ry nonxsng n rn fac a y av racd cad f ny and ngranndcas yr sas f gs bng cmparab a prcsw

Havng bcm gras n gra pa and frms f

Bdda-sns sray advancd prsns w ccpy msvsw Scnd Sag 2 pracs kny and nrgcay condcmnnd abv bcas garans ngnn n n sr fm drng s v ag

In dvsn n a sarng pn pa and ga r ar asmany vars accrdng nca acmn and nnns

om hch he usully tes to escpe oe to become submege oy

mous mophous mss e o ccumstces s hs Fst Stge to becosee s o cocetzto Ths s clely evet om Tsoghpsstemet Tskhp 37b se

Dhmy Smbhogy Nmy e techcl tems escbg stuctues tht e eltol the th substtl A stcto mustbe me betee the ultmte elto oms the ppehebe spectsbelogg to the pth o evelopmetl pocess They e exstetl omshch e must ty to lve up to by olog the pth Dhmy s cogtveelto Smbhogy commuctve oe Nmy s best escbe cogtotheol uthetcly

The Seco o Fullmet Sg (rzogsrim) s th felt oege theFst Stge ts Fullmet hch comes bout though ve phses oes otvolve cocetzto o tht ch hs bee evelope he go tht hs beeevelope s ot olze but, ste s cogze s tht o hch he o shest Se Tskhp 37ob



g6 THE TBETA OURES

of individuas as well as to the gradation of the spirital corses. Brieythey can be subsumed under (r) a general and (rr) a specic diison.

r) n th genera division the starting point is the unity of te twotruths the path the unity of tness of action and intelligence andthe goal the unity of a dal pattern 3

The two truths relate t ultimate and conventional truths. The Bddhahas declared that the ltimate truth is that all ntities of reality sincebeginningless time have ben void of any principle existing in truththrough which they are what they are. He also insisted hat whateverappears as an obect to the senses of the sentient beings of the threespheres is a straing into the fallacious beief abot hings as really

existing. This belief constitutes the conventional trutThe appearance of things in the accustomd way and their existential

ity as being nothing becase void of any tuth-principle, are not twoseparate facts but one. If the two truths were separat these entitiesof realty coud never have been in a stat of judgment suspension fromtheir very beginning and whatever on would see woud be make-belief.Thus he Buddha has said. And regarding this existentiaity therajpramt texts have loudy voiced the statement

Noul, sepble o o

Th auspicious pat on which tness of action and inteligence unite,s the only path to be traveled by the Buddhasons. If ever tness ofaction and inteligence part yo are unable to advance to te Buddhalevel just as a bird with only one wing cannot y up in the sky.

Ulme coeol Te fome eles o seeg gs s ey ellye, ese om ou ssumpos ppees e le s e commosese

e Lgusc sos ee e o eccl ems hbs shesrb(upy pr) by Mes Wsom Tese lgusc slo cfollo meccl coy eo compleely elbeely goe c e exs eseles e o sy Shesrb (prj) le ou ellgece,s lycl e scple becomes cpble of pusug Tu scege ges summs om ee gs my be see s ey elly e. ssese, s moe mee ellgece s scme ppece lys bes o ms exsece s ole Aboe ll s ymc fucoo sc uly Hoee, loe s useless ees mol fme. Ts sefee o by ess of co. s o mee e expeecy, s o o seems obous, sy o coee. mes o be e of e culsuo o use ellgece coceg c ees o be oe ee o

Coge eess comuce elos



H GODFIY 97

Te metod utilized to unite tness of ation and intellgene is topratise te six perfetions wen you imitate te Buddasons Tat is

to say prompted by an enligtened attitude you must pratise liberalityobserve etis and manners, sow patiene be assiduous pass into atate of omposure and ten use your sense of ritial appraisal Wateveryou do in te above pratie must be inspired by an enligtened attitudeand supported by a ognition wi sees all tat appears as but an apparition and so is indiretly aware of its nonexstene in trut If tere isno su support by an enligtened attitude tere is no ane to setout on te Mayna pat at best you will follow te Hnayna wayAnd so te lord of saints as taugt tat f we do not return te kindness

wi all sentient beings in te six modes of life ave sown to us byaving been our fater and moter we deviate into te Hnayna wayTerefore wen you strive to develop an enligtened attitude you mustdo so wit great lovingkindness

Sine you are fettered by te ties f determinate arateristis 1 ifyou do not look at tings from a viewpoint wi understands te eistentiality of all tat is as not existing in rut you are powerless tomove and to set out on te pat to freedom like a bird to wose leg a

stone as been tiedInasmu as troug tness of ation te funtional patterns andtroug intelgene te existential-ognitive pattern are realized it isneessary to travel t pat on wi tness of ation and intelligeneunite in order to nd te unity of tese patterns

Te goal or te unity of te two patterns is te unity of te reality 2

and manifestation patterns Te former is sad to be bot ultimate

and ognitive 5• Here ultimate pattern means to ave attained a status

Deemne ules, excly s he senses n specc nospecons ince,e nsoy bu beng n e cene of conscousness n s nuy cheo hem. vey chmen s fee

2 Dhky. Rpky conssng of he Smbhogky n e my Svbhvy.5 J nhmky n mos cses, especlly so n Snsk exs, he vous

ey ocuens spek of Dhmky ony. Almos lys s cognvespec s n neemne elonl fom s men Due o he fc h heexs use he o Dhmky o boh Jnhmky n Svbhvkkymny nslos om Snsk exs gve ong pcu of s cullymen by hem The Dmky s el n exsen, he Svbhvy sel bu no exsen. veyhng exsen s nsoy so s he Dmy sJ nhmk y



8 TE TBET A SOURS

ha is f he naue f ue puiy because einal insabiliy andinellecual fg hae been ablished hugh he cninued pacice f

ulk ediain and cnduc by he Buddhas whils n he pah fleaning The cgniie paen n he he hand denes heiediae awaeness f eeyhing knwable by iue f haing aelled he pah f cunless aens Bh hese paens ae efeed as he Dhaakya

The anifesain paens ae als wfld cunicaie 2 andsensible 3

The fe is he peanen pesence f an ideal endwed wih allaj and in sybls cninually icing he essage f ue eligin

which esunds as lng as he sky exiss s as ipa he ineninf he Buddha cninuusly he excellen Buddhasns wh cnlhe en spiiual leels This ideal nee leaes he pue Buddha ealswhich appea in hei ue naue (as n exising in uh as such)when hugh he pwe f he w piles f knwledge and eis,accuulaed duing cunless aens he endency wads saying inhe belief in hings as exising in uh has been ablished

The lae naely, he sensible anifesain paen is he eless

anifesain n behalf f he aspians accding epeaenslikings and ineess f cunless beings.These w funcinal paens (knwn as Sabhgakya and Ni

akya especiely) ae n sepaae eniies n d hey ce abuin successin us as hugh he cncenain called he Diandlike

he path of lenng compses the follong stages hch ae cale paths the path of lnng that hch one has leane th the pth of seeng, the path

of seeng ealty as t s an the path of attenng to an eepenng the epeenceof that hch one has seen t contnues up to the path of no moe leanng oBuhahoo ealze The obectve efeence of the cognton nvolve vaesaccong to the thee sptua couses, that of the vaas Patyeabuasan Bohsattvas Fo the vaas the obectve efeence s the nonestenceof a Self even n ts subtle fom. The tem subtle s use n oe to ecue thebelef n a Self as a Cental vent Such a Sel as ecognze by te Vtsputyasho le al othe Buhsts eecte the coase belef n a Self o a Pue goTheoy The Patyeabuhas ealze n aton to the nonestence of Selfthe fact that etenal obects o not est apat fom the beng epeence anthat theefoe subect an obect ae not eent substances The Bohsattvasealze tat nothng hatsoeve ests n tuth Whateve may be sa to estoes so by vtue of beng ene by sets of popostons

Sambhogaya Nmaya



T OLDRNRY 99

Oe, e edecy owards e belief igs as eisig i ru iscompleely overcome, so w e aame of a immedae ad

aeseically vivid awareess ese wo paers arise simulaeouslywiou ay srai Tey always sie oeer as freely as e su adis rays

Ts is e pa como o all ose wo se ou o e ges spirualcourse

() Te specic diviso o a sarg poi, pa, ad goal is asfollows

Te sarig po cosiues e ree emoively aied peomeaof br, dea ad e iermediae sae

Te pa is followed we you make e ree eiseial ormsidealy ad acually your way of developme roug a proper kowledge of e meods cocerig e Two Sages

Te goal is e eorlss realizaio of e ree ormse by your eors you ave saised your Guru wo is wellversed

i e meods ad full of grea compassio, ad upo wom depedse wole raig course of e Sras ad Taras wic i is compleeess mus be bor, coiue ad grow i e disciples md ad

we you ave become o receive e iiaios, permissios adgudaces, e you mus a your iiiaio lay e foudaio for efour orms o come o life wii you ad o dispel all impuaos iorder o grasp e essece of is experiece.

You mus keep dearer a your life e coimes ad observaceswc you ave ake upo yourself i e presece of e supreme Guruad e deiies of e

Sice paricular, your dowfall wll be all e worse if you gve upe Maric disciplie, you ave o guard agais e fouree basic

rasgressios 1 a e rsk of your life ou ave o be appreesive ad

Tose o ve lle o o nolge o e Bus p s evelopso loe o ge levels ge pocess o negon, ye conse eselves s expes enle o pss ugens no only cl e Tns cnbe unesoo ou s vng sue c s necessy o eunesnng bu lso sss e scplny cce o e Tns spon o sngus beeen Tns s no e sces scplnen e ns o ose o c e on nces o be e subsnce o

Bus Tns Te elucnc o e gelugspa eces o popge Tncos s bse on e soun pncple unless peson s o suy e esoul no be gven e To be ens no only o be enlly ue bulso cple o eepng e coens n obeyng e sc scplne en



oo TH BTAN OUR

wtcfu n gurdng gnst te egt grss nfrctns 1 becuse teyre worse tn voltn of te rules f te Prtmok� yu wll

not be ble to vod n suc oences owever muc you my tryuess you gurd yurself gnst te cnces fr trnsgressons At tesme tme you ve t tke spec precutons gnst te four cncesf wrong-dng : gnornce lstessness neggence, nd gvg wy t yourtemper Terefre yu must wys eed specton metcuusesssefrespect nd decrum

If te power of tese cntergents s wek nd tt of your emotosttes strng so tt you re kely t f you must medtte nVjrsttv 2 n wm te knwedge f l Budds s fund purfy

cumben on ny olloe o Tns . The oueen bsc nsgessons e ( ) o be sespecul os he eche; 2) o ovesep he Buhs os 3) o be ngy h ones cosuens ; 4) o l n shong lovngnness osenen bengs ; ) o ose n enlghene ue 6) o epece ones ono ohes phlosophcl ves; 7) o vulge h hch s sece o hose ho no spully o unesn ; 8 o espse ones boymn hch s o henue o Buhhoo 9) o hve oubs bou h hch s pue by nue o) o pmpe evl pesons u o hve opnons bou h hch cnno be

conen o mn n be gven nme; 1 2) o sgce hose ho us you 3) noo eep ones commmens n 14) o espse omen hose nue s nspon.

These oueen nsgessons e goss seg o he Thee Jeels n hchone hs en euge n n sense e he nesses o ou cons Tnsgesson no. 1 s ece gns he Buh om hom ou eche s nsngushble becuse he mps nolege o us n euces us n poceengos ou gol e e n nee o spul ens hom e mee n he communyo snly pesons o he Sngh. Tnsgessons nos. 3 n 2 e ece gnsue spul ens n no s o succumb o evl ens ho le us syThe echng o he Dhm sel s sege n s sec o evlon by he

Buh by nos 2 6 n 7 n s spec o beng mens o elzon n so s he ounon o he ph s concene by nos. 4 n ; n s o expeenceso he F Sge by no 8 n o he Secon Sge by nos 9 n ; n n scoolly o mng s s by no. 13 n o nng sssnce by no 14See Tskhp 1 1 Ngbl V 2 9 se Spl .

They e ) lully o e omn ho s no sue ; 2) o le oneslbe nuence by such omn 3) no o eep h hch s sece om hoseho e no o be ol ; 4) o uel n he pesence o snly pesons ; ) oech someng een om he elgon n hch someboy hs h; 6) osy o moe hn seven ys h olloe o he Hnyn 7) lsely o boso psychc cules n 8) o ech elgon o hose ho hve no h n As o he leue egng hese ncons see he peceng noe

2 As Tsongp n Tshp o 2b pons ou Vjsv s he symbol ohe uny o he noec o he Dhmy h he nsumenl o he Rpy conssng o he Smbhogy n Nmy. See noes 2 3 n p. 97



E GODEERY o

yousef of a demens and mend a boken omtments so makinghe stea of you ognitions ea and anspaent.

You have o aumuae innite good by making a foufod oingan oute inne ysti and uimate one o the Buddha-sns who youmus iagine as having assembe in the sky at you inviation fom thevast Buddhaeams

Jus as a boa without a hesan annot oss the oean so wihouhe hep of Buddhahood manifes and pesent he Tani ahievemensanno be eeed and heefoe you have o pay inensey to Majugho$a as the paton of you spiitua enepise he unique fathe ofa Buddhas though whose powe even the Buddhas of he vas eas

have atained hei ahievemensThe mditaion is as foows You beome onvesant with he poess of dying an pan he seed

fo he eaizaion o you highes spiitua nom at he time of winningyou goa of Buddhahood when you mediate on the geat aianyi. e of he nonexisene of things as entities having an essene bymeans of whih hey ae wha they ae hough whih the akness ofunknowing has been ispeed This is the indivisibiiy of he pue

sphee o no-thing-ness and is ogniion in gea bss This ognitionaises afte he appeaanes in he shape of he staionay and ovabewhih ae ike a dens mass of ouds hav been sateed and issovedin the sphee in whih sine beginningess ie thee has been no isusive hinking whih eads o the beief in things as existing in tuh

You ean about he inemediae sae and pant he seed fo theeaizaion of autheni omuniaion when you mediae on he ideaof Budhahood as it beomes manifes in a mass of spendou gowingin he ihness of is symbos in the mids of a hao of ve espenen

oous as agnieny as if a ounain of saon wee o he skythe pah o th eesias as if the ight of he sun wee o a into anoean of vemiion ; as if the uste of a he suns in he univese weeo gahe in a singe sun ; as if a goden aa wee ising highe and highein the sky o as his idea ansoms isef ino he etes of he aphabetonveying he spiituaity of a Buddhas who ae he amps of he wodshining in he vas expanse of he sky in a biian igh of geates puiy as i s he sky wih its ays o igh as i a he suns in the univese had

To cheve hs uy ess o co ellgece mus ue. cew heeoe, he meo o Vjsv s pucoy pocess s eculo o he whoe Buhs ph See lso Tskhp 13.



Z THE TBETA SOURCES

become a single sun as it dispels te spiitua dakness of sentient beingsand makes tem patake of te natue of ultimate stability as it satises

wit untainted efesing avou te assembly of tose wo popoundut 1 in te vast ealms as it gates eveyting and tuns it into amass of billiance as it emits a vecoloued jewel luste so intense tatall te gms in te wold appea as if collected and stung into a peciousnecklace o as it eveals its etenal eality in wateve symbolic fomin wic it may be conceived

You lean about bit wtout stains and plant te seed fo te ealization of an autentic life in te wold wen you meditate on tewatful fom 2 teifyng wit te unending foms of teo of Him

wo (toug His awaeness wic sees diectly all tat can be knownand looks upon sentient beings innite as te sky wit compassion)was moved by immense compassion his was all te geate because Hewas socked to see at te cowd of sentient beings in countless impueealms (wee mly fetteed by te cains of tei actions and emotionalstates and engulfed in te dakness of spiitual unknoing so tat tey)ad no cance of eaing te voice of te teacing and of seeing Hisgloious fom so ric in symbols t is He wo sows to te aspiants in

tei dakness all tat is necessay fo ifting tem out of tei pedcament and, especially, it is He wo appeas like a mountain of saonin celestial space in ode to educate te beings of tis wold and tosubdue tei deceive te beliefinan as quickly as possible byfocible means By utteing te syllable HOJ, wic esounds fa andwide in a teifying oa He figtens all wo ae poisoned by emotionalinstability Out of tis indestuctible in wic all te powes ofte po\eful Buddas gate He rises like a mountain esplendent in tecolou of lapis lazuli, clad in te gament of te e tat buns wen te

wold comes to an end weaing te stas and planets as His onaments,scatteing te impue wolds by te beat fom is nostrils and buningall te ugliness of Sasa in te ames tat leap fom te poes of Hisskin and in an instant devouing all te tee worlds by olling Histongue like a steak of igtnng ove His adiant face.

us by meditating on te watful fom of ajugo�a in is palatiamansion you puify all te stains of te impue wolds and te sentientbeings teein and tun tem into pue ealms and beings. In pefecting

The fc h hings o no exs n h s sh2 Tiben o-re gsbyed



HE GOLDREFER

the our knds o uddhaactivity (pacicatory strengthincreasng,attracting and orcibe, by using sacred utensis antras and concen

trations by speakng sacred oruas and engaging in other spirituayinored activities, and, in particuar, by cutting asunder the appetitiveweb o etters, the beieinan, with the sword o discriination andappreciation you wi uicky attain the highest achieveents

When thus you have ripened a that is positiv so that by eans othe practice o the First Stage the subie understanding o the Secondor Fuent Stage wi uicky be born you ust brng about thssubie understanding by iersing yourse in your existentiaity ateryou have prayed intensiy to your Guru in divine or whist practising

the uncatory process o the Second StageOny ro a copetent Guru who is in the spiritua tradition, can you

earn this subte instruction in the Two Stages o the poound path, hessence o the ocean o the Anuttarayogatantra, the secret essage othe spritua heroes and kas 1 in the three words, he sphere oresecret than the secret.

May the heroes and kas o the three words aways think kindyo e ike a other o her chid and not be angry with e or having

shown the door to the kas treasures by words which state cearythe secrets o their instruction

as ae symbols o o use an expesson by Kal Jaspes cpes ofanscenence Tey expess e mysey of an exsen of an occuence of anaece nom Te Tbean em mkh-gro also use n e femnne fom mkhgrom Sans kin) s enee eally sywale T e Tbean explanaon of e wo s a sy ceesa space s a em o nongness ano go means o unesan . Te a o e n s eeoe an unesnngo nongness s a ne example of emboyng language



CHAPTER VEN

THE SPECIIC GUDANCETO THE PROF OUND MD D LE VIEW

THE DIRECT MESSAGE O BLOBZAG1

Pse t ug !

etet evto pse te Guus subme 2Wo gt ttmets, te gest te cmmA , oy to te eet oe bs te e,Wpe ut te stcmgs o ts te ext.

specy b t t Tece bey cmpe

Te Cmpsste L vgess uF begs s t mge ts ev geA o te cutess ost o tose o te te pes possess •

bg t te get tesueuse oege 5Wc embes te sptu eessO evey Bu te vst sptu ems s te me beg tt c s pu

St o bbg ggsp Tsgps mstc me Te meg ots tte s tt Yeses gymts scuss te pu me veccog to te elus-p tt c bses tse tug Tsogp te tepett te pspy o Busm by Ngu yev.

See te r p · Te stoc Bu ymu Te Bus Te te pes e cgts } t s possbe t

ot; n te eto tt s betee oe s cts te esuts V} ttc s vve e expeeces mett bet cocett et, petg t te eet teectu cume setet begs te

eet teests te eet psycgc bcgus n te goso c te pts e; niX} me ves utue bts x te fcttt teve mgt use emotvey toe esposes s st ts pe t o s.

5 M ug



THE SPEF GUDAE TO THE PROOUND MDDLE VEW

To Tsogapa bo o o oug e poeOf s payes a esolves fome lvesCombe e as a Taas Tbe

Fo gae suy by e fouae.

May my ole beg b ece by eeply veeagTe gacous Guus o po o e ueg pa fom cSpgs ceay abou e ealPofou a cul o gasp.

Te real purpose of direct instruction wic is to be experienced asvaluable in tis life by tse wo ar frtunate to be uman and capableof reasning, and wic is te essence of all Budda-wrds and te pa

travelled by all true sages and saints of yore, as been stated by gruna

Toug s goo all begs soeMes a acue olegeLe em acue e o ue goalsTa fom olege a mes spg

According to tese words it is by making an inner experince f tepat complet in its unity f tness of action and intelligence 2 tat te

meaning of tis purposeful striving reveals itself as goalattacment, teentrance into te rm citadel of te unity of te two modes te cognitiverelational and te perational 3 Here, te innity of merits is necessary

See oe p. 77 See oe z p 96. Damaya a Rpaya. Te ome elaes o e oec aue o ma

e lae o s beg with oes a beg n a ol Damaya a Rpaya e lae cossg o Sambogaya a maya) ave a exseal

meag a elae o uma exsece. Tese ems ls appeag o escbee sucue of ma a fac escbg s o exsece oug o apejoave sese a so easly aaces o e o exsece bu e seseof mas ac o exsg Te moe ma ves accoace ese oms opaes e moe s uueess s empasze Te ac of exsg s mosobvous mas beg oes a e ol s oeve o somegapa om s oec eepse. vey oec ac as e Buss ave expesseue cealy s eoal sucue a smuc as oug a aco googee e pope ucog ca be guaaee oly pey coces aeelmae a a vepo as bee fou fom ee oe ca see a loo ags as ey eay ae. Hece e Bus ema o segageme om peyaas a e begg a s mus ue goalcoscousess e evelopme o a elgee aue) a a ubase ouloo. Ts ouloo ougemove fom paccal coces eveeless emas eoal sucuea beg emove fom e oay assumpos coces ca ue moe



6 TH TT SOUCES

as he cause fr he reazain f he perana des 1 jus as bundessness f awareness is a prereuise fr he cgniivereaina ne

n hs cnnecin he precius enighened aude s ike he fundainr cre f a ers and he prfund dde view 3 is he essenafeaure f a awareness. Therefre a he basic and nerpreavewriings hae saed aga and again ha an enghened aiue anda dde view have be pracsed fr a uniy f yu wan reachhe ciade f Buddhahd Bu shud eher be acking here is nchance reach i Fr insance a spru grws when such facrs as swaer eperaure and seed cbne bu n if any ne f he isabsen Siiarly regarding Buddhahd he pah i us be cpee

in ness f acin and negence Eher aspec ae is nsucienfr reachng he ga

Furherre he naure f ness f acn and ineigence us begrasped cearly and in he graded prcess f heir pracce here us ben errrs If he cause s fauy n prper resu can ce f Frnsance yu ay have heard ha a cw gves ik bu d knwfr where he ik ces erany yu w ge nne by puing hecw's hs r a.

Therefre he ehd f devepng a precus enighened aiudeis as fws :Firs yu have hink abu he unsaisfacrness f he wd n

genera and n paricuar and ike a swan yng away fr a frzenake yu have devep a srng sense f dsengagee s as becehrughy free fr he nvveens n he uifarus aars fhe wrd Then yu us fee he cnen f yur hugh whn yu

asy h acon The uny of he Dharmay an he SambhogayaNrmaya hus refers o he srucur of he noec capacy an he operaonswth ohers n a suaon. Buhahoo s neer a sac eal s an auhencac of exsng See also Tskhp 6a an s ransaon n par , p 6

Rpaya. See also preous noe.2 Dhamaya. See noe on he preceng page Mle ve" (bum ltb) : n e Mayns conex he mle

e means such more han he mere avoance of he exreme ugmens ofeernalsm an nhlsm ncaes, raher, he nenon srucure of he acof seeng Leraly ransae oul have o be renere he seeng of heme bu such a lngusc ransaon s as s he case h mos such rans

laons prm fce absur Me s a name for nohngness (stongpnynyt) hch sgnes he fac ha hngs o no exs n ruh Hence, heme ve s so o say o be nuvey aare of he fac ha here s nonghc cou be sa o exs n ruh



8 E TBEA SOURES

and ordnary bengs o your own ast uture and resent and rece nmeasurng and countng the The best way to do so s to let ths joy attanthe hghest tch and become as ervasve as the sy and as ntensve as

the eelng eerenced when one has assed beyond suerng ter thatmake oerngs to all the Buddhas, Bodhsattvas, rvaas and Pratyekabuddhas Then do the same to all other bengs Then thrce a day drect thsgood to unsurassable truly erect enlghtenment so that all sentnt bengsmay attan omnscence and all Buddha ualtes become erect Yourajesty, you do so not only wll your aars o state not suer, but allthat ertans to enlghtenment wll be accomlshed You ajesty when yourKarma ermeated by the good o a truly enlghtened atttude rens you wllbe born many tmes among gods and men and everywhere be t among godsor men you wll be a ruler But Your ajesty at resent t s unnown

whether your Krma due to the good o an enlghtened atttude s decentor relete nyhow, Your ajsty by merely attemtng an unsurassabletruly enlghtened atttude n order to delver all sentent bengs, to ree themand to mae them breathe reely and to lberate them rom suerng countlessand mmeasurable oundatons o good are accumulated What more s thereto be sad and done

Tu t a been tated epeatedly n many Sta and Tongka-paad n t onneton 1

n enlghtened atttude s the oundaton o the nest road ;The round and suot o arreachng moral conduct (or whch) the two

ccumulatons le that stone o the hlosohers,re a treasure o vrtues n whch the hghest good s oundKnowng ths the heroes the sons o Buddha treasure ths recousJ wel o a mnd as the source o true srtualty

By vtue of beng uppoted by u an atttude wateve good mayave been done even te ot mnute t wll not beome exauted but

wll gow untl te gal, Buddaod a been eaed But f tee no enlgtened atttude yu annot et out on te ayna patoweve mu you may buy youelf wt onteplatve exeeat elate to u tp a tutue motlty and eatvty Rate

Tkhp 66b se and commented uon n Ktsh 7b se The same has been stated n Zhm 6bThe medtaton tocs mentoned (structure (t, ni) motlty (rung yu)

and creatvty (thigle, binu or tilk n Buddhst Sansrt are not ends n themselves rather they are means to overcome the reoccuaton wth thngs Lngustctranslatons render these oeratonal terms by vens vtal ar and semnaldro n so dong they al to understand the ntentonal meanng o these ghlytechncal terms do not deny that these terms may sometmes mean what the



SF DA O E ROFOD DDLE VEW

your good dwindls as a rul and ofn boms xausd Bu vnif is sold no b as r s apar from olowing Hnayna

pa no an of nring Mayna fod Tis is sd in Bohicaryatra (I r z ) :

ll other goo s le a weeFor when t has born rt t aes But the tree o enlghtenment gows slown sure an oes not wther when t ruts

In atisgaraaricchstra

Dros o water allng n the ocean

re not lost as long as the sea reans So the goo recte to sureme enlghtenmentWll not lessen tl enlghtenment s won

And Ngrjuna said

How can you become a Bohsattva you ollowe the Hnayna athn have not been nstructe n hs asratonOr how he ecates hs conuct to enlghtenment) ?

Sin is as bn xprssly sad n many Sras and srasTsong-kapa dlard

quanttatve language o the hyscal worl onts to but ths reucton o techncal terms to hyscal an hysologcal counters overloos the act that terms haveno meanng n themselves but are noses use by someone to reer to somethngJust to loo n a ctonary an n that ths or that wor eans ths or that sto be navely gnorant o meanng an to be too lazy to n out what was thententon o the erso who use the term s to the systematc ambguty o theors meanng an means whch has cause so muc harm to a roer unersanng o alen tought see L S Stebbng A Moern ntroucton to Logc,ethuen & o Lonon 93 499 seqq

etale analyss o the mor o what s onte to by structure motlty an creatvty s gven n my The Lfe n Techng of Nrop 49 seqq

The metatonal boymage ncate by te term rts s racally erentrom our ornary boy-mage t ncates structure rather than anatomcalsectons Smlarly rlung relates to the vbratons that ass along the structureaths t s not entca wth breath or breathcontrol whch may assst n ocusngones attenton on boly sensatons or ther eterorzaton astly thgle s

rather a eelng o eanng an o seeng n a new lght an orer as t s eltwhen le s ulsatng n ullness an reshness eeng that can be comareonly naequately wth the eultaton o the orgasm

Tskhp X 7a XV 87b



I O THE TIBET SOURCES

t s not enough that the regon s ahynst the ndvdual hmsemust become a ahynst Snce to be a ahynst deends on an enlghtened atttude your beng one s roortonate to your understandng o ths

atttude ths atttude s comlete n al ts asects so wll be the ahynst Hence you have to strve or t

Thrfor, aordng to th statmnt n th bKa gams blosbyongwhh says that

Two thngs hav to b don n th bgnnng and th nd t s of thutmost mportan to strv to dlop a pros nlghtnd atttdat th vry bgnnng of your sprtal lf and so aso th vnrablbLobzang hosky rgyalmtshan sad

From now untl enlghtenmentWhether you ve one year one monthBut startng now ths day or nghtK the chance o there arsng the maor and attendantStates o emoton that the belenan has causedgan and agan remember to devote yoursel to ractsngThe develoment o two nds o nlghtened atttudeTher stabty and groh by deed b word by thought

That s, as soon as you gt up n th mornng yo shold as om

pltly to b onrnd with ths lf, hold rmly to an nlghtndatttud and rmnd yourslf strongly to do your work, as long as youlv, ths yar, ths month, and partularly, ths twntyfour hours,n a sprt bnttng sntnt bngs At th sam tm yo hav tonvsag larly th dsr to do vrythng for th sak of sntntbngs whthr you walk st, rst or stand hn yo do so, th wordsof th Samhrjastra apply

However much yuo thn o HmWhle wth Hm stay these thoughts n HmRests the mnd nd thus you areware o yam unWhose uates o body and o srtual nowedgeannot be measured When constanty you have ractsed thsTo t s your mnd attunedWheter you st stand or restFor the BuddhaawarenessYou yea or enghtenmet you rayDesrng to conuer the whole word

The two nds o an enghtened atttude are the conventona one o ntendngto nd Buddhahood n order to become a vng exame to others n ther attemtto set out on the ath o ntegraton and the utmate one o reang the nonexstence n truth o a that s wth the comcate o ts aartona resence



1 2 E BETA SOUCES

saton or the hghest way s the (causal seed ntelgence s the mother bearng Buddhaualtes

Here e enlgened ade s lkened o a faers seed and enellgene w ns nongness o e moer 1 Jus as o roduea ld a faer and moer are o neessary neer eg ale o doso aone so or e r of Buddaood oh an enlened audeand e mddle vew are nessary or neer an ee s alone Andso Tsongkaa sad

by ntuton one cannot understand that whch Beng sHowever much one may wthdaw rom the world and wn enlghtenmentOne never wll cut o Sasras root

Strve then to understand the relatve

Wa en s s roound mddle vew ? s e nellgene wnus nongness or e re exsenaly o all a s And how ans exsenaly (e desred) ? A Sra answers

ee eaceul beyond al judgment abstractnd radant le nectar have ound tEven onted out ne can understand tDscursvey \here you cannot sea be slen

courss ts objectve reerence s nat nothngness That whch s dscernedas nonestng s derent wth the three courses and s determned by theenlghtened atttude whch dstngushes a santy erson rom an onayman For the rvaas t s the nonestence o a Sel be ths a Pure Ego or aCentra Event or the Pratyeabuddhas the nonestence o eterna objects naddton and or the ahynsts (Bodhsattvas the nonestence n truth oal that s Ths goalconcousness together wth the readness to be there orothers s the rea derentatng actor

See Tskhp XV 88b

n Tskhp o7b se Tsonghaa says Snce the dscrmnatve acumenwhch mmedately arehends nothngness e a mother s the common causeor brngng our sons (e the our hlosohcal schools o the Vabh�asSautrntas, Vjnavdns and dhyamas nto the world one seas o tas other (um) and snce an enghtened atttude s the secc cause oBuddhahood, t has been many tmes lened to a athers ab) eed The reasonor callng a man n whose mnd that whch revents hm rom ng nto theHnayana s resent a Buddhason s recsey ths resence o an enlghtenedatttude Hence to the best o ones ablty one shoud try to have such a recousenghtened atttude come about t has not yet done so to have t contnue t has already come about and to have t deveo more and more t contnuesThen t wl have to be taen as the startngont o ones rctce ony servce s ad to t the whole ahyna becomes a arce but t s somethnggenune ahyna wl be genune"

Tskhp 3 a se



THE CFC GUCE T THE FU MLE VEW 3

And Ngrjuna sad

o-thing-ness conceived wrongly

Destroys those with little mindsLie a snake grased by the tailOr a sell when wrongly usedSince the unintelligentver nd this teaching hardBuddha was reluctantTo divulge it to them

As then the pofound existentiality of all that is s diult to understand how an people as dull as be expeted to dede that it is ths or

that Nevertheless will try to explain it a little as have heard it froy noble Gurus who ae in the spritual trdtion

Candrakrti one sad

bow down to hm who eels comassion or the beingsWho are as owerless (to act as a watermill 2•ttached to a sel by the mere index they have concretized it as a 'ine

And in hs ram1avartt he sai

there be an ' then there is a Thound rom the and Thou come lust and haterom the two togetherll evil has been bo

t is ertain that we beings of the three worlds roa about n Sasarawith no independene left, suering unberable misery This fat ultiately is reduible to the deeiver Beliefnan, and therefore t isneessary to nd a way to expose hi But as we annot do ths in theway we extrat a thorn from our esh we ave to destroy his sham

lamadhymakar XXV 2 n Tskhp XV r 3ab si reasons are given or comaing mans lie with a

watermill ( men are tightly ettered by their kamic acts and emotionalusets ( they re urged on by consciousness which s lie the man oeratingthe watermill (3 without interrution they go u and down in the well o Sasra 4 without eorts on their art they all into evil orms o lie but it is hard worto be ulled u to higher orms ; ( although the chain o interdeendent oiginationcan be divided into three sections rlating to emotional disositions karmic actsand emotively toned resonses it is imossible to say were the one ends and theother begns and (6 every day mans lie becomes disordred by three tyes omisery onsidering these three tyes o misery se note 3 8 3



I I4 T TA SUES

fortress by recgnizing the faultiness of this straying into bad thinkingand dismantle its stronghold by nding genuine certainty about reality

This is done thus f you are afraid tha there is a scorpion in your house you do not feelat ease until this fear has been removed and so you have to do sethingto dispel it However you cannot do so merely by thinking that there isn scorpion in the house You have t search all the noks and cornerswith yur eyes wide open and when you have convinced yourself thatthere really is no scorpion yur former apprehensiveness and terror areovercome. This simile points out that the beliefinan our ego hast be refuted because frm beginningless te until now our mind which

has been taken in by and desires the phenomenon of the as somethintrue with regard to our psychophysical cnstituents has brought usmisery However this belief is not refuted by sitting idl and stoppingall discursive reasoning by nt thinking at al You must becme certainthat an does nt exist in truth as a separate entity t cannot bedenied that even in our dreas we are clearly aware f ourselves as . f however we investigate this phenomenon of dreaming we ndthat the fact of the as being true in connection with the psych

physical constituents appears to be an established fact and not a roection of this wandering of the mind Having been taken in by andwanting this phenomenon the mind is hopelessly bewildred trugh thebeliefinan or f the in this process of apearing is with thepsychophysical constituents we must ask urselves whether our bdyr our mind is this r whether it exists apart from them.

f the body is the ' it should end when the body is cremated afterdeath. This is not the case as each new existence is tied up with the 1 hence the bdy is not he .

f the mind is the ' should nt be susceptible to ailments burnsand wounds because mind is not something that can be set are r beburnt t cinders But this is contrary to comon experience urthermore it would be meaningless t say: my mind just as it is nsenset say: the of te hen say my mind have the idea that am th e owner and the mind is my property f the mind were the his

n Tskhp XV 7 4b Tsonghaa declares that one holds to the vewthat the ' ends wth the crematon o the body then the aom o le contnungthrough varous orms would be meanngless The same statement s ound nKhg X 3 3b That the aom o reeatd estences does not necessarly mlythe estence o an o ure Ego s clearly tated n Zhm ob



HE SE GUA:E HE PRFUD E EW I5

could nvr appn o illustrat tis point wn you say t ornamntsof a woan, t woan appars to b t ownr and t ornamnts r

propry. t is aninglss to say tat t woman is t ornamnts f t xists apart from t body and ind, it ougt to b dmonstrabl as tis or tat aftr t body and mind av bn sparatdSinc tis is not t cas, t I dos not ist apart from t body andind

Wn, in spit of your sarc, you av bn unabl to nd an ' I , you

av bco absolutly crtain tat an I dos not xist in trt as sucby itslf apart fro bing usd as an ndx wit wic to labl tpsycopysical constitunts. is is calld t profound mdd viw.

t is possibl to tink of many otr simils to illustrat tis point andso tr ar a grat any ways to bring tis crtainty about Sinc myurus, t ords of saintly sags, av said tat tr ar many otrans to ovrcom tis blifinan or go, a fw simils ay bgivn

() f you travl ovr a wid plain and s tr scarcrows in tdistanc you may av t ilusion of ts scarcrows bing tr n.is ilusion dos not anifst itslf as a proction of your mind but as

t prcption of som prsons in t distanc f, orovr, ty apparto ov about you bco afraid tat ty ar robbrs or tak tmfor fllotravllrs. Wn you av com nar and look tm ovrproprly you s tat ty ar but stons and aps of straw, and youbco torougly convincd tat ty ar not n Siiarly, altougfor us t , ountains, fncs, palacs, and ouss appar to b tru asral obcts, by t instruction of a uru w bcom convincd tat if wsarc wit clar rason w nd tat noting xsts in trut xcpt tst of postuats in us

() Wn orss, oxn, and otr natural tings appar in our dras,not knowing tm to b cratd by our inds, w bliv tat ty artr as ral obcts and w xprnc a varity of oys and sorrows,actions and a vrsions. f w xamin tis wn w wak up w bcomconvincd tat tr av nvr bn any ors or oxn apart fro tfact of our draming Similarly t ida of an and or s , frindand nmy, ar but manfstations of our own ignorant rring inds,and w sould bcom accustomd to tink tat tr is not a singl

ntity xisting in trut as suc() Wn n t twiligt w walk along a road and s a dusty ropw may av t illusion of a snak and sinc ts illusion dos notmanifst as a proctd cration of our mind but as if a snak wr coming



I I6 THE TBETA SUES

toward s as a real object, w feel trred and worred bt if n ordeto dspe ts frgt we take a lamp and nvestgate wt or eyes open

we see tat what frgtened s s bt a dsty rope and we become convnced that apart from the lson tere s no snake at all n te sameway we have te dea of an or of or body ths dea does not come asa postlate bt as a sold objective fact. On accont of ts we developlove and ate towards tat whic sems to be acceptable or nacceptable trog love and ate we ccmlate Karma and trog te power ofKarma we wander abot in asra wit no ndependence eft andexperence many sorts of msery hen yo ave nvestgated ts matterw te ep of a Grs nstrcton and ave become convncd tat

the apart from beng a postlate or ndex does not exst as t seemsto do yo stll mst tnk frter abot it.

n order to corroborate ts matter so as to elp te development ofts certanty te folowng qotations will serve t s stated n teA �tashasr

The bele n an and a 'Mne makes sentent bengs roam n Sasra

n te commentary of te Catuataa

t s certan that 'estence due to a ostve cton and non-estencedue to a negatve one do not est as such by vrtue o an essence throughwhch they are what they are, but ony lke a cold roe labelled a snake

n te Lamrm chenmo 1

That whch ests as a substantva consttuent or an essence wthouthavng been oste by a mnd s caled 'ontoogca status or 'beng-tselts non-estence wth regard to the secc reerence ndvdual s caled'the non-estence o a sel as an absolute rncle and regardng such

reerences as eyes, ears and other hyscal consttuents t s consdered asthe nonestenc o the enttes o realty as absoute nces The belen such beng-tsel estng wth reerence to any thng can easly be underod as the bee n the two orms o an (sychoogca and hyscal

The great rGyaba dbnsapa decared

The mmedate aearance o an ' as agent s the erverse aearancerocess o ths very henomenon Snce t s ound wth a bengs o theword t s caled the comergent bele n estence beng tue n tse t saso bee n somethng nttatvey absoute as wel as a bee-n-an- t

s reerred to by the term that whch s to be reute

397b



E SPECFC UDACE TO TE POFOUD MDDE EW

Fr th lTabai nyamsmgur

hen the mnd has ben dsturbd by the demon BelenThngs

t postulates perersons and then becomes nvolved n themThouh ths power you derentate between the sel and othersThrough Karma and emotve states you wandr n Sasra the oe Belenan s not deprved o leBy the sharp sword Undersandngessentaltyn ths ocean o the world n whch t s so hardTo lve ths great round o msry wll never end

And

hen you loo nto the ace o what appears to beYou wll now t to be unstable and deceptve.hen you cognze t truths ace s revealed the mndStands naed o ts vels depred nothng as such.ll acts whether pure or delng ndvsbly doBlend together n the sphere o ultmate realtyThe path ree rom asserton and negaton wnds on as goodnd evl to be done or shunned by a dscernng mnd

nd

the enchanter Belenan- has enter onceYour heart you overestmate yoursel wthout rstrantAs to your status you are at once tormented byThose devlsh vews, eternalsm and nhlsm

rrg

You are acted by dseases the evers and chlls o love and hate;You suer rom bloodstreaed darrhoea and vomt all your evl deedsAgan and agan le rustrated s n hgher ormsAnd a vast mass o suerng met wth n the worldn vew o ths your tars should ow, despondentTo be pted you should tae rght and recol

But when you see what s as such,Laugh be happy and contented

And,

ro the tme wthout begnnng untl nowThs demon has long dwelt wthn my heartThat whch has no sel or sel has been taen.Deluded by the gules o a uc protor tmes that are countless have bued n hellToay through the Gurus avour have seenThe ral nature o mnd beyond assertonsNow that have seen the lure o Belenan- that oeAnd that enchanter the young groom called ognton Sel-arsenAnd the sweet brde Realty have met n radant blss



0 HE A SOURCS

The marrage o arecaton and ognton blendng wth blssuawareness and the real

That can be nown s the glorous rndsh that need not be

consummatd and never can be slt

An

looed at all engs and al realms as rendsnd when thought o all ther beng, my mndBecame ntocated by the wne o BeleThngs tred o wnnowng the cha, o he nonestenceO deeds and eects, but when saw they were related reoced and elt comassonate n ths round o ormsThose whom the demon Belenan ensnaresay well beeve n what aears as really trueBut when reason and revelaton clear the mndnd the eye dscerns the Real you see the objectO your desres brought le a ower n the syBy that great enchanter BelenanHavng twsted the truth o an nto truth absoluteThs old hea that s mysel causng so much regret,Today has vanshed nto the shere o nothngness

If you ae etain about existentiaity in the sense that an I o sefoes not exist in tuth al the othe entities of eaty ae easily unestoo to be of the same natue by the same og an etainty abotthe ea exstentaity of al that is is quikly won As is state in theSamhrjastra

When you now the 'Try all else to nowThat whch al thngs areLe he sy s ure

ll s nown through oneBy one all are seenWhen one thng s seen

yaeva sai

So s all the restThe nothngness o ones nothngness o all

Against this the obetion might be aise that if a things ae meetions they o not exist a a Ths is not the ase I an al the otheentties exist but not as they appea to o though the bewieing wokings of the min How thn o they exist They exist ony in so fa as



TH EF GD TO THE OFOD DD VW 2

tey are names indexes and abes For instane wen dierent pieesof wood are oined togeter in a ertain way w speak of a art and by

tis label te art is said to exist an trby xrts its ay Smlarlyt ombination of a body and a min is given te lae I or sef' andonly in tis respet does te I exst apabe of aumuating Karmaand experiening oys and sorrows as its result Tis alloation of Karmaan its result to a mere abe is very diult to understand and as ongas you are not lear about it ou ave not won te middle view Suare te words of my venerab urus Tis also is wat te Bua wantedto onvey as explained by Ngrjuna and is isipes an tis unuestionably is wat Tsongkapa and is disiples mean

e A navatataarcchstra states

That by codtos caused has eve come aoutFo t othg comes about by beg ths.ll that deeds o codtos s othg

Ngrjuna delared

Og though elatos s

The Buddhas ch ooud teasue

andrakrti asserted

Sce thgs ae caused by that to whch they ae elatedThe esece does ot stad vestgatoThs logc heet the elatveDestoys coutless webs o eoeous vews

songkapa imself delared 1

t s ot dcut to udestad whe oe ctcally eames the mattethat thee s othg whch lasts as a obect estg though a cle bywhch t s what t s ad that eveythg aeas y way o elatos smeely ehemeal le mst The eal dculty s ce the above eatues alyto the smallest tems whch have bee evealed by the dhyama hlosohy to be o-estet as begtsel s to abolsh ths (assumto o abegtsel all ts amcatos ad to have ths cetaty that the dvdual who s othg hmsel s the eetato o acts ad the eceveo the esults. Sce these two eatues oestece tuth ad aa

toal estece ae aely ealzed the mddle vew s so dcult to w

Tskhp XV 83a se



THE SECFC GUACE TO THE ROFOU E VEW

The mdde ath o unty knows ndeed no boundsThough you avou have oundThs ath you second Buddha

And

Thngs by name ae devod o tuth but n a gameO cause and eect aea as tuth and naughtBy the Guus avou (aone s ound the athWhee nothngness and causeeect unted eAh om danges o eteasm and nhsm s ths ath ee

And

n Sasa and vanaThee ae no thngs ecetThs game o namng them and soe have no ea o bth and deathhen neve ndng est used to oam but now have eachedThe home o eace nothng-ness and ambosa nectaWhen thnk o ths seey gacous Guus wokA son n st o the second Buddha sng ths song o Seeng Tuth auseyse on the ath wth ahmud

you want eedom do the same my ends

And

hen ooked at a thngs aseaances decetveThey coud not wthstand my scutnyAnd thus eveaed the doube natueAthough neve doubted ths oound bengWhen head the wodsThe wod has cumbed

Ths esoundng cy made my mnd most hay

And

Out o a ay that has no beng n tse, aeaedA many-cooued ctue o a the good and evn Sasa and vana have seen nothng that was notA mee ostuate o abe

nd,

n Sasa and vana be not caught by the aeaancesO thngs but ook at them n a the estentaty you can see the natue o aeaanc and nothngnessFom etnasm and nhsm w you be ee have



rz6 TH TTA SOS

Oy oos w wat to r tFor t ever ca be ru

Kow a thgs to be e ths you st wes to ther marrow,ou w aways a the same wayWth a wthout s othg

While here nly an utline has been given in rder t shw hw necessa it is t learn the unin f tness f actin with intelgence and hwths can be dne a re detailed accunt is fund in the precius writingsf sngkhapa and his disciples in the instructin manuals fr the

enlightenent path, in the basic wrks f the Ga lan M ahmur dealing with the ultiate in instructin and in the cmentary n it

T sum up

have wrtte ow the essece o what my Gurus taughtt cotas the core o a the Stras a a TatrasO sages subme a obes t s the essece srtua,The best etrace or the ortuate who everace esre hear t rom my Gurus, a treasure gem trasmtteBy ora teachg rom Tsog-ha-a, that seco Buha,From rGya-ba bEsaa that sat o the great Sow Moutas have omtte somethg or sa somethg that s wrog,Though have stue much, have reasoe ceary a have ooweReveato that ca be truste may a othersWho have srtua vso correct a my mstaesHow ca oe wth tte sese e meO a setos the smest owhe meag ee a har to athom oos attemt the sy to measure ? somethg goo be wrtte heres wse a saty Gurus wrote

et scerg eoe uge a say 'Ths ma has ot sgrace the TeachgFor ths goo ee a or a begs saeMay omscece be wo by aWhe, ater may uture ves ecourage by my res, shaHave travee to ts e that auscous ath utg

Th s the dge-dan bka'brgud rin-o-ei ag-en rtsa brga-ba'i gzungam by bobzag chos-y rgyamtsh 666 D together wth the

authors ow commetary the dge-dan bka-brgud rino-ei bka'sro agrga eno'i rtsa-ba rgas-ar bsada anggsa sgron-me

2 Ths s the dgadan ag-rga enoi krid-ig ambzang gsabai sgronmeby Yeshes rgyamtsha



E SE GUDAE O HE PROFOUD MDDE IEW

Ftness o acton and ntellgence ay becomehe oemost leade to lbeate all those n the endlessDead ocean o Sasa swet on by cuents tubulent

By bth llness old age and death to be downed (at last)By the lamc acts by stoms by the emotons aseday the thousand-ayed sun o aughoas teachngThe eye that sees and shows the ath to countless bengsShne o eve n the shee o Buddhas doctnend then oen wde the otus mnds o bengs



HAPTER EIGH

THE SECRET MANAREEANG HE NNERMOST NATRE

OF SEENG REATY

HE SORCE OF A ATTANMENTS

From he deph of my hear I o ith foded hands o and takerefuge in the venerae Gurus of unounded copassion he grea saintdEnsapa and his discipes as e as in their spiriua succession

I pray tha I ay e spported a a times y those ho are fu of

ove and compassion and that y heir favour I may quicky ecomespirituay maure and free.A this momen hen e have fond a human ife ith is advanages

and opportniies for enightenen so hard o nd and so signicanthen found the est eans to make ife orthhie is to exer oursevesy acion suied o he inning of supreme enightenment here aemoiona saes ithin us as e as heir aent potentiaities hae eencompetey eradicaed Moreover, it has een said ha this ord ithits hree spheres does not pass eyond a state of nsaisfacoriness

and misery hich is ike ortures experienced hen one fas naked intoa pi of ames ; and tha haever appears no as iss is ut a fancyao i, ecause some previous unhappiness has susided for the oent,and acuay is not iss Therefore uness e are ae o conquer heemotiona upses hey i doinae and haever e do i e dictatedy hem Having come nder the poer of karmc acts and emotionasaes there is no independence eft o us, and transioriness is reveaed inthe momentary changes so that a persons mind is unae to nd saiiy.

Since o roam ao poeress in Sasra is he uimae naure of

See note p 83



H SCRT MAAL I9

sr w wl b abl to undrstand that Sasra is just isr hnw sta thinkng s ndiated abov

h root of all ser n th word s th otionall upstng unrstwthin us and its rot s th blfnan Ths blf taks an apptitvobjt 1 though atuall not xistng as xstent and therb bosopltl xd up wth t As a attr of fat sn beginnnglss tiour ind has falln a pr to this strang od f unknowing and hasdvlopd th ida of an I about th aetarousng onstitunts of ourbing b th sngl or assbld vn in our dras w hav ths daof I I t s thrfor prativ to undrstand how n thnking ofth assblage of th atarousng onsttunts as an I du to th

strang od of our nd hs phenonon of xstng as suh rgardng th nsttunts has o about

t us tak an xap Whn at night b th light of a lap w sth shadow of so swepngs w a hav th lluson of a sorponoving about and fl frghtened Whn w thn xain th phnonon w nd that w do nt fl that this s a ration of our ind butthat a farful nst atuall s ovng towards us Whn w annot gtrd of this lluson trrr strkes us and unhappnss ariss Silarl it

has bn said through th pwr of kar ats th da of an I regardngth atarousing onstitunts n thir totalt though bing a rationand projtion of our nd dos not appar as suh a reaion but as fth I s fro th nsttunts plan and sipl Du to ths llusionw dvelop various otons suh as lov for ourslvs and hatrd towardsothrs hrough ths otions w prfor various atons nd t isbaus of th w roa about in Sasra wit o ndpndn lft

Buddhsm dstngushes etween ure senston a stuaton where a certansensum such as a coloured atch or a nose s ntutvely arhended ut wherethere s no eternl reerence and n ordnay ercetual stuaton where togetherwth the ntutve arehenson o a sensum, certan emotons and eengs oeectato (aettes re ected all o whch enter nto a secc nd orelaton whch gves the stuton ts eternal reeenc D Broad The Mndand ts Place n Nature . 2 5 seas n ths connecton o the uasBele aoutthe Sensum" The Buddhsts call t an 'aettve ojectve stuaton where oueectatons and our etance comne

2 Creton here does not mean tat somethng new (not estng eore seng rojected ut that there s a cogntve unon wth the oject that estsalready whch assimlates and reveals t as t already s ut n the lght o eectatons Ths ecular rocss whch does not han n ure sensaton s descredas the strayng o the mnd nto the ele o thng as sg n truth. t s adevaton rom that whch s gven actually



30 THE TBETA SOURCES

to us and experence al sorts o sery Tus on e one and e usunderstand a s ean by e saeen at n order o dspe s

lluson or bee n a sel ere us be an unbased epn andedate pracce and on te oer e us reeber te dcuta suc an unbased pure ode o seeng does no coe about toutsasng our eotons

Te etod o dsplng s uson s slar o e one gen n teexaple aboe Wen a ngt e ae e uson a tere s a scorponle ere actually s one and en t te ep o a ery brglap e sarc t our eyes open n order o see eter ere s ascorpon or no and en e a becoe ceran tat ere s none e

are connced tat apart ro e process o appearng due o unknong tere s really notng atsoeer By tat e all e earsdue to an uson and al ter atndan sery subsde and becoequet by eseles Slarly en e eye o knoedge adedby te lg o e Guru's nstrucon nestgate e lluson o teI pereang te aect-arousng consttuents o our beng e becoecertan ta ere s notng as appears and e are connced atapart ro te process o appearng due to un-knong a a te

tere s actualy notng so to appear Ts concton s caled eproound ddle e' Wen e ae s outlook al acons and eote states suc as loe and ate nstgated by ts lluson o te belen an I as ell as te sery gnerated by e subsde We a ano keen ntellect and t a preous dsposton to suc an outook lgan erely by recognzng ts bele n an I or at s and aste roo o Sasra te logca reuaon s as olos

I ts I as conceed by a nd concerned te 'I , I exsts regard to te consttuents o our beng us be eter dentcal or derent ro e Tere s no oter ernate I s I sdencal t e consuens us be ernable because te constuens ang coe ro ater and oer are nally dscarded adea Ts ere I oeer as been nternable snce begnnnglesste Te nd beng concerned t te I' as contnued o assocaet a body snce begnnngess te due to e poer o karc actsHng le one body t as taken up oter ones Snce t as taken tabody o be e I as troug te poer o ts lluson aken eac

cobnaton o e aecarousng consuents as e I and as roaedabou n Sasra Hence s ceran at e I s not dentcal t teconstuens On te oer and te I as t appears as I' s assuedto be derent ro te constuens s canno be te case because



HE SERE MAUAL

t exte apart rom hem ought t be pone ou a th the Ian hen the boy touhe by re an e have the eeng hh e

expess by sayng I eel he heat then the I an the boy ereerent rom eah oher there wou be n neety or the I to beaete when the boy touhe For ntane sne a plar an aug are two ent thngs the ug s not automatally touhe henthe pllar I thereore an establshe a that the I a t appearn the bee n an I not omethng apart rom the boy When eare thu ertan that he I neher ental th nor erent romthe pyho-phyal ontuent we evelop the rm onvton that apartrom the proess o appearng there no entty whatoever exstng n

truthFurther when a person uerng rom aune see a whte onh a

yellow t s ae o say that the yello s not n the onh but mereyappears o be there ue to the patents aete von o whle ue toour aton by unknong e have the ea o an I wih regar tothe pyhophysal onttuent e an be ully onvne an ertanthat there atually s nothng exisng so n truth

Also n the ae o other nvuals the assemblage o a phyal

aspet the esh an the bone erve rom th ertlng an matealtyproung ores o ather an moher an a mental apet onsousness appear n varou guses uh as a human beng a onkey ora hore an so on, an e take t or grane that suh an suh anaggregate o ap s a man or an anmal wthout havng th ea thatths s bu a proete reaton o our mns workng ne varousemoton suh as love an hate ars thn us wth reerene to thoseagregate an ne karm a are aumulate an perorme throughthem th root o all appearane proees trayng nto the bele n

onrete exstene mu be eraate nasmuh as t the aue o allmery

Whle we beleve our proeton to exst n truth, thnkng that a ertanaggegate o onton a man or takng a haow o some weepngsa a orpon or a tant sarero a a man we mut evelop ertantyby knong tha atualy there s nothng extng n truth.

In hort whatever omes beore our senses oe not ext n truth butappears to o o an s lke a mag show any asumpton o that whh

s not omethng to be omethng a orm o bu; the nonexsteneo any esene s lke a bubble an the sray appearane ue o unryause an onton are lke an eho Agan an agan we have to evelopth ertanty by learly an eely thnkng that whatever appears



132 THE TETA SOUCS

no does not exist in truth To put it onisely oe more e have toin the ertain knoegde that there exists nothing in truth apart from

al appearanes being but a proetion and reation by our mindWhen e have on this erain knoedge that athough not existingi ruth the appearane of peasure and sorro of good and evil is dueto various onditions suh as kari ats and emotiona staes e anattempt the path hih unites ness of ation and inteligene by reyingon the fat that appearane and nothingness are mutuay ompatibleTo onsolidate this onvition that by fooing this path the ga orthe unity of the t patterns 1 i be ahieved is the very essene ofpratising the midde vie' •

Further hen e have onvined ourseves that henever his ideaof an I arises regarding the psyho-physia onstituents there is noreason to believe in the as an I and to overevaluate the beausethis body having been derived fro father and other in the end ilbe disarded e shoud settle our ind in a ondition of seeing theexistentiality of al tha is We shoud think that he virulent poison ofhatred beoes uttey ineetive and in a moent turns into enlightenent hen by disissing our preoupations th the body fro our

ind and turning then over to ountless deons and evil spirits heseobnoxious eleents erely smel and taste the bood and esh hieeagery devouring it Then e should beome oposed in a onditionhih is ike the epty sky ith nothing to be pereived beause thismass of esh and bood of our body has been eiinaed And hen earise out of this oposure e should try to understand a that appears asdelusive and errant My urus have said that even if e think so oin a hie it needs great eort atuay to repe the attak of evi spiritsand in addition to destroy the beief in an I

When deonia fores suh as iness and others ait the body eshoud utter the antra ha and disiss the idea of our body fro ournd as if it had turned rotten Our ind hih then assues the radiantand bliss-saturated for of Heruka turns ino an oean of netar henby the anra Ot ! h the ateria body osisting of esh and blodhas been eliinated By aking this netar avaiabe to a personsordinary and sainty they i be honored by this obation Then eshoud think tha at that very oment the beings of the six fors of

Th cogitiv attn o Dhamakya and th oationa att in its divsion into bing wth oths mbhogaky and bing n th wod imakya

2 On this tm s not 3 06.



THE SERET MAUAL

if th dons nd vi spirits nd othrs hv bn stisd by thtst of his nctr nd tht s soon s it prts us, otion

upsts togthr with thir tnt potntiitis bco purifid by bingwknd to nightnnt in th rity of Hruk shoud thxprinc strong fing of oy in thinking tht our go wi b chidbcus th who of Ssr bcos pty whn w thik of i hword s divin r nd hus both h wold nd th bings i ibco trnsgurd nd pur This who vision gthrs in briintigt nd dissovs in us oursvs dissov in ight which thn gthrin th hrtrgion nd bcos trnsucnt ik pty spc withnothing ppring in it Thn crtin of th prviousy dvopd un

bisd outook, our ind rdint in co-rgnt wrnss whichitsf is grt biss tks no-thingnss, th xistntiity of tht is,s its obctiv rfrnc This xprinc ust b tkn hod of hnw co out of this coposur w shoud hv th ipicit fith thtthis wrnss in which biss nd no-thingnss r individib bingotiity nd nttion, wi ris in th shp of th f Hruk,nd w shoud f intnsy proud tht w r this corgnt grtbisswrnss of Buddhs tht thus riss in n oprtion pttrn

Hruk is th sybo for corgnt biss-wrnss nd his spousth , i s th sybo or xistntiity or nothingnss Th ningof th unon with th in cos brc is tht our ind, corgnt grt biss-wrnss, hs bco of on vu with nd insprb fro xistntiity or no-thing-nss. By bing convrsnt wihthis sybois our ind bcoing grt biss cn concntrt onxistntiity no-thing-nss. hn w ris out of this stt w ustthink of tht pprs s divin pttrn nd in ddition tht it isour ind th wrnss of nothingnss in biss, tht riss in this

divin shpTo put it concisy w ust disngg oursvs fro wordy irs

by thinking tht in his word thr is nothing to b rid upon nd thtw ch for hisf ust striv to bco b to divr bings whor ik our gd othr or this purpos w ust dvop n nightndttitud whic is th thought tht w crtiny wi rch th citd ofBuddhhood nd thn w ust dvop idd viw nd bcoconvincd tht our ind is of th ntur of grt biss by thinking tht

Me, gods, demos amals ss, ad deizes o hell s moa o oe ha hee is o swallig u o a bsolue The

ogive suao emais elaioal ad ieioal i sucue



TH SECE AUAL

My rech soon the ctde o untyWhere nserbe nd n embrce most coseLe the young groom cled The Gret Bsswreness

d Rety the brde mmcute

My the ks the three rems berend me (uckySo ht wrte clery or my own nd others goodhs essence o the nectr o nstructony Vjrdhr dbEns- ncrnte

13



CHAPTER N

THE NSTRCTONN THE ESSENCE OF THE VAJRAYNA ATH

THE SHORTCT TO THE ALACE OF NTY

At ll times I bow to and take reuge in the otusfeet of my enerableGurus who ae one with Vajradhara

I pry that they will accept me with compassion.

hte moonbeams rom the toe-nals o the venerable GurusWho releve us rom the ever o our natuatons

When on us alls the lght o ther comassonHave or ever entered the lotus o my hart

old my hands dvoutly beore ajughoaWho lls the sy wth hs vast bengn and wrathul ormsWho gves the asrant the WshFullng Gem that grantsBoons hgh and low thnng o hm wth love as hs son

ay the host o as n the three worlds watchOver me who als not n my commtmentsWhst am guded to the alace o great blss

Where the treasures o Vajradhara e concealed

For a discrminatie person who wants o achiee the aim o his nextife because h is not contnt with merely haing a good time now thesinge entrance to it is the precious teaching o the uddha Snce theral gate to this taching is taking refuge in the Three Jewels inteligenpersons rst of all wl take reuge in them with al their heart. oweer,it is not nough merely to utter the refuge ormua Aboe all you hae

to eel disgusted with the word by thinking how you hae been tormeted

The Buddha the Dharma and the Sangha See note 3 81



STRUO HE ESSEE OF THE VJRAYA PATH 3

for a long tme by the three knds of msey and have roamed about nths word wth ts three spheres wthout any ndependene beause of

the power of karm atons and emoona upsets Further thnkngthat you w suer ths msery unnterrupedly untl the emotonaltendenes have been elmnated you must feel frghtened and terred .astly havng beome absolutey ertan by way of ear reasonng thatthe power to save you from hs msery ress wh the Three ewels youmust make your dson and take refuge n hem wth full ondene

Te graded prate of the path starts after havng taken refuge Theompassonate Teaher has prolamed many ways n vew of the dsposton and the ntelleual aumen of the asprants but ultmately heyare ony a means to beome enlghtened As s stated n the mTshanyang-dagpar brjoda :

By hee ways comes dseaeme he ed of oe les es

In order to reah the tadel of Buddhahood we must have ts ausatveexperene whh s the ntegral unty of tness of aton and ntelgene Otherwse the goa annot be aheved as I have shown n my 'Specic

Guidance to the Profound Middle View 1 where I dealt wth that wh sommon to both the Stras and TantrasMahyna has been sad to onsst of the Pramtyna as the ause

and Vajrayna as the lmax and sne the latter s the most profoundand qukest way to reah the tade of Buddahood we must set outwth ertanty on the Mantrayna path after we have pratsed theommon way Tsongkhapa has sad :

f efec Buddhahood you wsh o aThee ae wo ahs of he ofoud

Ys of Vaja ad Pam bu o he lasThe Guhyamaaya is fa sueo Ths le he su ad moo s owBu he who eve es o lumbThe ofudy of hs ahJus belev s ue,Beas he bude of hs leaWoud o be shameful fo a cleve ma o leaveThs ah usuassable had fo he dull o d ?

See 1 04 seqq2 kh 2 63a Ths s aohe ame fo Vajaya See chae Pamtna and Mantana

a



TE ETA SOURES

So whe oo he oah of he Vcorous OneOn he Varayna more recous han he Buddha srove wh all my mh o wn

Th reasures of he wo aanmens. was hrouh you Majuho�a rceless em of nowledeTha houh hus and found srua sasfacon

The enane n he Manana fld s delneaed aodng oTsongkhapa

By racsn he common ah have wonSome woh. May be favoured wh an easyEnrance o he ae hrouh whch he forunae

Se ou on he Vajrayna ah sureme.

Thus we have puf ouselves b means of he ommn pah andaue a sable feelng f dsengagemen fm wldl aas of anenlghened aude and of an unbased oulook Then w have oulvae an enlghened aude and, even f on ou pa we ae ndefagable n wokng fo ohes unl Sasa has beome emp, mlmplan he dea n ou mnd ha we ae mng neae he gal wheneve

we emembe ha bengs ae fusaed b mse. In s dng we seu n he Vaana pah, he pofund sh-u ha bngs us uklo he adel f Buddhahd

The Manana mehd s uke and me pfund han hePamna beause pvdes f he speal nsuon b whhhe gal self s made he pah a pedue and ehnue no fund nhe amna Fuhe n he Manana s e Anuaagaana ha has he powe make us ealze he dual paen of exsenen a sngle menal a b medang n nohngness and n paula

s a sho-u beause podues he speal awaeness so neessafo oveomng ha sang of he mnd whh beomes he belef nhngs as exsng n uh

The mehod of makng he gal he pah s as fllws ou hav puf and ansgue whaeve appeas as he wld and s bengswhn whh ou dnal beome nvlved b ou appeane bhnkng of hem as a pue envonmen and s nhabans. Tha s osa, n lnge peuped wh u phsal aspe ou hnk of as

beng Vajasava

and he same wh ou envnmen unl beomes

Tskhp 2 3a2 See noe 2 . oo



NRCON N HE EENCE O HE VAJRYN H 139

tansged int a eal f pity Siilaly y uniatinsbee saed vessels wship anifesting theselves in thei tue

natue, and y atins asse he haae f Bddha-ativitiesThe Mantayna path in geneal and the Anuttaaygaanta path inpatila ae qik ways bease, by hinking f unliited pities inthe anne detailed abve y tw piles knwlegde and eitsappah pefetin e and e evey ent Y hen beeapable qikly evng the heavy stans y kai atins ydevelp the pwe f having the fav f the Bddhas and thei spta sns always pesent In he Anttaaygatanta path in additinthee is a speial -eegent awaeness n the sbetive side, thgh

the pwe f whih the latent dispsitin the ind t stay int thebele in things as existing in tth is qikly vee On the betiveside hweve, it is nt dieent f the the pahs, aking n-thingness the existentiality all that is as its betive eeene Ths bya single ental pess the peatinal pattens 1 as well as he gntivene ae siltanesly ealized

This aasattvayga eeting a plete fld puity 3 andniting tness atn wih intelligene in an indvisible anne is

als alled aayna halana, and Ghyaantayna

These are i he chical lauae of he Taras e Sambhoaya reresi he commuicaive orm he bei wth ohers ad he irmayaor he bei n he world See also oe 95

2 Darmaya Vajrasavayoa may be raslaed i view of he meai of Varasava

as eluciaded i oe , . 95 as a aem o live u o mas exiseial ormsThe aalysis of he humai idividual which is aricularly eerai i BuddhisTarism shows ha ma is o a selfeclosed subsace wih cerai relaiosicideally aached o i Mas whole be is ieioal i srucure ad howhe ordes is life ad he world he lives i deeds o his becomi aware orreaii uaware) of hese orms which are o deermiae rais or roeriesbu ways of bei ha are acive ad dyamic. The beer hese orms areudersood he beer is mas relaio o ohers d he more siica are hisacios Thus soud isih io he aure of ma ad acio i he li of hisowede reiforce ech oher The same is rue of heir oosies he reliioussymbolic auae of he Taras his meas ha whe we become aware of ourexiseial orms he drabess of our ordiary life which may e said o be aabsce from oes orms is rasured. These four uriies he are {) he

world we live i ad whih so ofe we are accusomed o decry as a vae of earsbecomes a Buddharealm of iie beauy ma imself isead of beiooed a ad deal wih as a hi becomes a subjec a od which is by omeas a deicaio of ma for such deicaio is bu a cofusio of he divie



TE TET SOURES

Amng h arayna Tanras hr ar h Kry ary Ygaand Anuaraygaanras Th bs amng hm sn shws h

shru whh lads h adl f Buddhahd n a ngl shrlfm durng hs vl ag, s h AnuaraygaanraTsongkhapa lls us how o s u on

hen y patising the ommon path yo ae a othy esseThen the fou initiations wi emoe you to patiseThe Two Stages whh aoish the fou kins of impuityn impat the (neee poe to e up to the ou noms

rm a mpn Guru yu hav ban h fur nary mpwrmns and whls rvng hm yu hav guard yur mmmns 4

and rsrans lk h appl f yur y n parular has bn sadha s vry dul fr viru grw n us whn w ar pllud byn kpng ur mmmns and ha hrfr w shuld sak urlf n n bmng dld by vlang hm f n h hr handh mmmns and rsrans ar kp rmly w wll ranly aannlghnmn n lss han sxn rn-arnans n ur arns srvngw hav mak h bsrvan f ur mmmns and rsrans hbass f all ur ndavur y dsardng hm ur rs hwvr gra

hy may b wll all m nugh wuld b lk xpng frus grw n a r ha has bn u a h r All sanly sags say hsam

Afr w hav mad h mmmns and rsrans ur fundanw hn mus s u n h pah f h Tw ags mus pras

ith the human n the en it sees meey as a eans to esise a othes an toinsist on thei thingness hatee one possesses o uses eomes the ehieo oship an (rv) whatee one oes is athenti ation not an esape fom

ones oigations1 These ou kins o Tantas eah ea with etain eeopment aspet asthe poee fom an oute om o itua ats an ways of ating to an innefom of pue phiosopy as a means o oganizing ones whoe ie

Tkp 74. The o noms ae Nimakya, Samhogakya Dhamakya an Sh

ikakya. As to thei meaning see note p 95, an notes an p 97· Eahinitiatoy empowement eates to one o these noms an aims at emoig thoseostaes hih peent the iniia om ing p to his noms

Thee ae nineteen ommitments hih ae istte oe the e Buhafamies o etmotf aue an ation pattens

5 Thee ae to kins those of a Bohisatta in genea an the fouteenestaints inument on eey fooe o the Tant isipine As to the attesee note pp 99 seqq

6 Deeoping Stage an Fument Stage



SRUO N E SSEE O E VR P I43

ha s hs ulmae lss and no-hngness ? ll how can asmpleon e me now dscursel wha s a horoughl msc exper

ence hen dscussed a whch s common o he Sras and Tanra saed he ulmae naure of e profound or no-hngness n a mannereasy o undersand accordng o a wch hae learned from mGurus. Bu hs grea lss he sujece facor s more secre han esecre and more sule han he sule o sa nohng of how deelopsn us. Een as an oec of ough s mos dcul o undersand

hen hroug ful concenraon he mnd has ecome sale has afeelng one of relaxed conenmen The moen hs as een acheedhe raons permeang he od from head o heel ecome supple

and e od feels pleasanl a ease Due o hs here s an nensefeelng of od pleasure and menal delgh Bu such pleasure anddelgh are nohng n comparson wh a whch has een ermedcoemergen grea ss n he Anuaraogaanras Ths concenraonnolng odl ease and menal delgh s common o oh ousdersand nsders he former use o feel on op of he world he laer oscae he hgher sprual leels wihn he hree courses n hs wa sucha concenraon ih s feelng of ease and delgh s a common feaure

of he worldl and ransworldly pahs. The fac howeer ha e coemergen grea lss has een dered from mmerson n one s exsenaly when one pracses he Fullmen Sage (followng ones maser ofhe Deelopng Sage on he hghes Manrana pah wch n urns ased on he compleon of he journey along he common pahmars hs as eng a ery hgh way whn he anrana Hence s as deren from he preously menoned ordnary concenraon asare heaen and ear Alhough has een sad ha nense ease anddelgh are fe when one pracses reah-conrol as dealed n he

rvakabhmi and he Abhidharma 3 or when one concenaes on hede of ones choce y gaherng he raons whn nsead of lenghem ecome dspersed no he wihou as descred n he Dhynottaraaalakrama and he V airoanbhisambodhitantra and oer Kry andaranras hs aso s as nohng n comparson wh he co-emergenlss of he Anuarogaanras The reason s ha howeer deep he

A moe eaoate aont i gien in ehe gyamtan Lamgi dkagnasla dogsa gcodtshul zabdon snangba o 3a e Thee he foow oeyskh V 5 eq

2 Thi one o the e iiion of the Yogcrabhm The A bhdharmasamuccaa y Aanga.



HE BEA OURCE

undersnding of he Priyn nd of he hree lower Tnrs

y be he is no single insruion in he bou he prie of he

Two Sges, he oiens nd resrins nd he iniiory epowerens king person suied for experiening he subie FulenSge spoken of in he Anuryognrs. Therefore, he dierenebeween he onenrion wih is speil feeling of ese nd delighs explined in he Priyn nd he hree owe Tnrs nd heonenrion wih he oemergen bliss feeing spoken of in henuryognrs, s s big s h beween he sky nd he plof your hnd This is sill no he ls word I hs been sed h whenfer ong prie we direly nd wihou inernl wrping inui he

exiseniiy of h is, nohingness, os rvelous feeing ofserene hppiness is born Above h, when one rehes he rs spiriulevel The oyful One of he Mhynis ph of seeing even his serenehppiness is no he o-eergen bliss of he nuryognrs Iy be poined ou h his rs spiriul leve is led he oyfulOne beuse on i os rveous feeling of ese nd deligh is fel

In his onneion i hs been sid h even he Buddhsons whohve beoe sers of he en spiriu evels by hving rved he

Priyn ph hrough uuing knowedge nd eris duringny ounless eons, when hey nlly pproh enighenen usener he Anuryog ph, reeve insruions fro opeen Gurund reiz his o-eergen gre bliss Therefore he oen we lernof his unique shor-u o he idel of Buddhhood in his brief lifend evil ge, we hve o prepre he ground by hinking of his shoru of whih i is diul o her in ouness eons

Wh, hen, is is sere hs been sid h by iersing ourselvesin our exiseniliy he ouwrd proeions of he oor iviies ese

nd vbrions ove owrds, oninue nd dissolve in he enrlph of he exiseni sruure Beuse of his he re in he nvend sex regions is kindled nd he H¥ in he hed region begins oel n onneion wih his here rises wondrous feeling of hppiness

Te Kiy Cay an ogatanta2 See note 2 92 Thi ymoim eate to a oe hi may e ai to e an attemt to

hamonize an ing aout an ntega unity o itaity an mentaity The fome ymoize y the ette A an ikene to e the atte y the HA1y hih,y the e of the fome i mae to eae it ioation an fozenne Ou onanguage ugget omethng imia y eakng of ame eeing an o o



THE TETA SOUES

Tus suc koldg is lrdy vry rr r o syo y is co-mrg gr bliss d o-igss gro i us

A propr udrsdig sms o b somig vry xcpiolW, is o b udrsood by uio o bliss i o-igss Aloug simplos lik m co sy i is ulimly isor y ccordig o bLo-bzg rdorj-cg cpo i is likis. W prcis ic pps gr bliss mks ulim o-igss is objciv cosiu civ icis m by uiig bliss i oigss i idivisibl mr.To giv xmpl W spk o prcisig ih m our mid bcoms o ur o i Similrly o ui bliss i

oigss ms our mid ic is is gr bliss bcoms mid ic udrsds oig-ss Tis is lso sid o b likpourig r io r.

Tus i ordr o rc cdl o Vjrdr gol uiy sudy o is uiy mus prcd is rlizio d i ordr o rc isgol xpric o rl rdi lig mus b d rlir Boris r mus b rlizio o ppriiol xisc bor is smblc lig 3 or uio o bliss ih oig-ss by immrsig

ourslvs i our xisiliy bor is prcic o cors dsubl orms o Dvlopig Sg bor is iiiory mporms d propr obsrvio o ll commims d rsrisbor is puricio o ourslvs by rvrsig commo pd bor is srvic o spiriul rids s sourc o cquisiio o ll is posiiv.

Tsongkhapa as one ith Vaahaa2 e mst e ae not to misea tis sttement an ashy j ge that

ee an ientiaton ith the sote is popone The Bhists, nikmany othe phosophes in the East an est, have istngishe eay eteen oma intation an an existentia one The noeti t geat iss asit is symoiay teme is thee as an ineteminate eationa om hiheomes teminate y the ojet nothingness peia type o eaionanion is ahieve hee om ientity is invove This anaysis is stikingyimia to the one given y John i Th Challng of Exisnalsm Boomingtonniana Univesity Pess 19 p 6

The istintion eteen the ea ight an the semane ight efes to the

phases o te path an the goaattainment st as patising the existentianoms sh as Nimakya an o on is not these noms themseves so aso teminos expeienes ae not the ght itse an hene ae teme semaneight



INDEX

Asoute 7 , I33 n. 2, I6 n 2aetane atint 4

o tuths 8

ation 3 7 8, 9 6I, 82, 84, I02,I0 n 3, I 29, I39 I39 n 3, Iauthenti 9ause an eet o Io seqq, I8, 3Ikami 62thee gates to 87 tnss o ation

agent extena 6aaJ I4 3Akanihaheaen 7

Akohya 70angehat 79 n IAnuttaayogatanta 27 , , 9, 62 6,

66 93, 93 n 2, I03, 38, I39, o, 12,I3 I4 I47

aaition 97 , 12aeaane 70, I, 9 n. 2, 96, II ,

I I I I8 , I22 I23 , I3o 132 , I33unity o an nothingness 90

atane 9, 68, 70 7 1 , 94 n 2 I I8 ,I29 n I I38

Ahant 1assiuity 97tman heoy 4 7attainments 39 n attiu 68, I

. enightene attitueA alokitaa 32asionhat 79 n 82aiity 88, 88 n. 2, 90, 90 n 2aaenss 7 , 9 , 62, 99, 13 3 , 12

oemegent I 39omosue 7 , 48 ontinua 7 , 48 mystiintuitie 9

aanessnonhotomi 92o nothingness

sia I38 siitual 104tansenng 32 , 36

knoege

bdagmed I IBeing 1 12

aaitiona 12ings, six kins o 4 37eie in onte xisten I 3 I

in an II6, 120 132, 134in things II9 , 122 , I39eieinanns 83 , 83 n 2, 8 89 I0 2,

I03 , I I , I I3 , I I , I I , I I6 I I] , I 9 ,I20 I29

iethings I20eimnt 79 n. I 82bndu Io8 n 2ith(s 62 99, I02 , I I , I 4 I n

y o 84gates to i 8I

iss 39 > 6o, 93, I28, 12, 14geat 39 n. 2, I33 , I 3, I46 n. 2oemegnt geat I 3 , I , 146

Bohisatta I , I I I I n. 3Bohisattayna 4oy I I4, I2 I, I30, I3 2oyimage Io 8 n 2bras-bu eathonto I3bskedrm 67, 9 n 2

Buha 6, 8o n 3 , 8 I n. 3atity 39 n. I03, I39aaeness I oamiies o n



ISO

Buhaea eve 48

noms I4Iuates 39 n. 8, I 12eams 8 sons 79, 79 n. 4 86, 92, 95, 6, 8II

Buhahoo 56

Caksavaa 27Caytanta 64 66, 93, 140, 143 144

n I 147

ausaty I8 8ausaton, ua 65ause an eet I8, 48, 57, 64 86 ,

I 22ente theoy 46

v nonente theoyhaatests etemnate 97 97 n Iogton 48 6, 73,

supesensbe unestte 59

ommtment 17 22 35, 99 I36q, q n 4 q6ommunaton 59

authent IIompasson 37, 77, 79, 85, 102 07,

I39geat 32 37, 99

omposue 97onentaton 84 87 87 n 3, n 2

n 92, 8 143, 144ente 142ou poeues n Imetatve 51 17 n 2sx poes o n

ontons I 2 I 1 3 1eght unavouae 7 8 n.

onut 92, 93 94, 95, 8oneson 124 2onsousness 3 onsttuents aetaousng 130

psyhophysa q, II5 131 , 132ontempaton 66osmoogy 68ouse 54 56

nne 6

outshp pogessve stages o 65 66eaton I29, 129 n. 2 131 132eatvty 68 8, 8 n 2

ente 62

ka 3 3 n 134 I35 136n 103 n dbumai ltaba 6 n 3eath 6 13 , 37 62, 68 8 , 1 1 , I3

I4I , I4I n Ive sgns o 83 n. 4 84o o 3I , 35poess o yng II

eson 34 , 3eoum ees 3 1

ten ev 30, 30 n 2eets o 15 , 17 I

ety 23, 70 93, 99, 4I 143tuteay 27, 28

eght 143 144eveane 4 Iemons 6 36 37 84

etahment o 27, 3dea 24eveopment sptua 57 66 72 134

n Ieveopent stage 28 28 n 2 29

v. bskdmev I6hama 6, 8 n 3 , 9 9 n I

Whee o the I 24 n 2Dharmakya 57 59, 6I , 95 95 n. r ,

97, 9 7 n. 5 , g8 roo n 2, I05 n 3 132

n. 139 n I I40 n. 3 I42 n 3hotomy 49, 50spne(s) 99 n. I

thee I I I I I n 2souse sx onnes o I47 I47 n 2sminaton 32sengagement I37, 138vne 23 32 70 94

mages 23manson 7 72eam I 33

eamualtyynam poesses 3 2



Ease 3, I 44estasy 6oego I I I I4

pue I I 46 7 I I I n 3 I n Iemae, onjugal 34 59

emotional istuanes 4 I 9, nstaiity , Ioeations 6 Iesponses , 9, 6, 93states oo, 8 , I3 psets 6 133, 37

emotionality 7 I emotions, egoente I

emotiity , 43 , 7, 49e fettes of 7 n

enlightene attitue 7 , 8 n. , 85 ,6 n. I , 97 99 n I, 06, I07, I I,I I n I I I I , I I I n 3 , I I , 1 1 n I ,I33, I38 eelopment of o , I, 3

enlightenment 3, 54, o n. 3, o8, Io,18 3, as an niase aaeness o

asis fo inning 6Mahyna oneption of 7, I Iseen memes of 87, 87 n 5thee types of 59thityseen eements leaing to 7faets of 3 39

nihment 35 , 36eo 56esene 57etenalism 88 8, Io6 n 3, II9 13

ethis 3Ian mannes 5 97 I I n . , 45

existene 6, I oappaitional 30, 30 n. I I 46ual patten of 38 human I05 n 3oot of 6tansgue 66 69tansmigatoy 6

existentialists 7

exitentiality 6I 6, 77 n 5 8 89n , 90, 95, I I , I 3 I I 7 I I , I 03 I33 I39, , I

explanation fo ays of 17, 1 7 n. 3

Faties e 7 n Ifathe I I n r

an mothe 130 I 3 I

fea 34feeling 40 4 70, 3 1

of apaitionalness 7fettes o 6

e 7 7 n tness of ation 0, I 54 57 9 95

97 oo n 105 o6, 16 I7, 39foal point I 4 , I n 3

heat Ifoes, s x onstitting elementay 7,

7 n. Ifom, malefemale

athf I o n. foum, inne 33 3feeom fom emotionally tainte es

ponses 3fom all foms of inteletual fog 3

fien, spiitual I I o, o n , 99 n ,4 , 146

flment stage 6, 95 n

rdzgsrmfntion 58 , 59

Gelgspa , 19, 45 99 n Ignaslugs 89 n goa 40 56, 6, I3 I3 3

its to aspets 7ahieement 64attainment 37 5 5

oneption 3onsiosness , 50 05 n. 3go 3, 34 70 7 78 n I 4 95

n , I39 n 3gos an goesses 56, 70, 7I, 7gon 6gsangba 53guha 53Guyamanta I 34Guyamantayna 5 53 5 55, I37

I39Ghyasama 7guiane 99gu 7 77 99 103, I0 II 3, I 4

6 I4 n I



DEX 153

ight, aiant 93 1 16semane 6 16 n 3

istessness 88 88 n. o o n. oo

ogi 1 1 7 n oe 1 16 1 17

Mhyamika 9 6 77 n 5 89 n. 1 1 1 n 1 11

Mahka 3 2 3 7ahyna 3 I9 5I 5 6I 6

I I I n 3 1 1 n I 137Mahynist 5 85 n 110Mah 93 13

man assiation of 1 7 n 1infeio type 13 18 3 1 8meioe type 1 17 19 31 35 85speio type 19 1 3 36 51

86 17oigation of 5 7stte of 105 n 3thee types of 1 7 55 8oeighteen qaities an onitions of5

misey 6 6 8 83 8 107 1 1 3 n 116 II] 18 19 130 131 137

mkagroma 103 n. 1

mothe 11 n I I33motiity 7 n. 1 6 63 7 o8 108

n I33motiity 6myth 68

¢ 108 n 1 1 negation 89 n negigene 1 oonihiism 88 89 106 n 3 1 19 I 3

Nimakya 57 58 59 6I 9 95n I 97 n 3 98 n. 3 oo n 1 05 n 3 I3 n 1 139 n 1 10 n 3 16 n 3

noeti 57 6o 69 7 oo n. 105 n 3at 9 16 n entepise onion 9

nonente theoy 6 ente theoy

nona 96

maala 33 3 57 ]I 93 99 I 1 nonexistene I I6 8 n IIMafjugho� a 29 3 0 32 , 35, 77 , 77 n. 5

II 10 I0 1 1] 136 I38 17manta 53 5 56 7Mantayna 5 1 55 56 57 58 59 6I

6 63 66 139 13metho 138

Ma 3 n meaning 38 88 89 n I o8 n means 96 n mddgag 9 n meitation 88 o, 91 9 93 95 98

II 108 III n poste 1 1 7 I I ] I I

memoy 67mentaity 1 n 3mentation 33meits 98 105 I 139 11 1metiosness 1 oomin 6 I 1 19 I I 130 13

ae of 7 n Iinitsef o 9nine stages of 91 91 n. 1

miage 15

noms ognitie 1 1 n 3existentia 1 56 61 ]I 7 95 99I39 n 3 16 n 3opeationa 6 I I n

nothingness nothingness 5 5n I 7 8 9 50 51 58 60 61 6669 ]I ] 73 95 I06 n 3 III n 3 II 113 10 1 13 133 139 113 1 I5 16 n ognitie aaeness of 30 n. Iontempation of 5sixteen kins of 38 39

nn 87 n 8 Nyingmapa 9 1 9 5

Oet 9 9 6o o 9I n I 96 1 1 1n 3 I 18 11 19 19 n 1

ostaes 9oasion niqe 78 78 n. 1 79oeing fofo 10 1

o a I3omnisiene 6ontoogy 1oientation 69 70 ] I



54

oiginaion ineepenn I 3 n eaiona I I I

ouoo 88 n I 93 98 I 30

oe oy 86uniase I 7 3 I33 I38

Pamiyna 5 54 56 58 6o 6 6 63 37 I38 4 I 44

passion 37passionus 79 n. I 8pah 6 39 40 64 3 I3 I34 37

47

ommon I 38 I40 43 46 47 n Ionneing 43mie of uniy I 3oinay 6 7pepaaoy 43pofoun 7qui 63spei 6ansoy 7 94 n I43oy 7 94 n. I4 3

Guhyamana 6Hnayna 97 09Mahyna 8o 97 08 09 III

I44Vajayna 9 9 n 3 4 7 n Iof aening o he seen 47 49 5

ness of ation an ineigene3 3eaning 4 98 98 n Ino moe eaning 47 50 5seeing 43 44 47 49 5 9 9 n

Pah Noeeight seos of 87 87 n 6To Sages

Deeoping Sage 67 69 70 7 I 7 94 94 n 03 I40 I4 I 43 46umen Sage 8 8 n 967 69 7 95 95 n o 4 43

paiene 5 I 97paten ogniie 97 98 I39 I39 n

iine I33

exisentia 3 funiona 97 98 manifesaion 98 opeationa I39 I39 n I

pefeions 9 0 5 54 88 88 n 39 97 I07

pemission 99

pesonaiy suia of I3inegae 4I

aa 54Phalayna 52, 54, 55 I39

aol-tu ina 0a 3phiosophy 40 n Iagga en-mo

eno 93 n 4poeniaiies aen 63

poes ou 56ten I04 I04 n 4 48

a 0 96 n Psangia 9 I I I8 4I 45 77 n 5 98 Payeauha 4 45 5 6 I I I n 3Payeauhayna 4 5 pie 94 9 4 n I

iine I4Ipoj e 49 56 58 pojeion I3I I 3 I33

poeo spiiua 7of eigion 3 puiaion 54 I4 33 46puiy 93 94 98 Io 39 39 n 3pupose 49

aiany II I4eaiy 5 58 I0 I 4 II9 I4 I34

35eaizaion II

ehniue 4eams

impue I0. iine

do-je jigsbed 0 n. dzogsim 69 95 n eih 8 efuge 6 3 8I 8I n 3 8 n I 36

37eaiiy 8 eigion 79 8o o n 3 98

asi nee of I 5eigious expeiene 5 6

anguage 33hining 3



55

estant 3 , 40, 40 n , 146velaton 24, 126tal 66, 24, 24 n 2, 140 n

rlung o8 n 2rtsa o8 n 2, 4 n. 2Rpakya 97 n 3, oo n. 2, 10 n 3 ,

42 n 2

kyamn 79, oSambhogakya 57, 58 , 59, 6r , 95 , 95

n , 97 n 3, 98 n 2, oo n. 2, 10 n 3,32 n , 39 n. , 140 n. 3

sampannarama 69

Sangha 6, 8 n 3, 99 n Savstvn 4 7Saskyapa 9, 9, 4satta 9, 6oSatntka 9 4 , 77 n , 2 n Satntkah yamkaSvtatka

4savage 78 n shools) o phlosophal 9, 2 n sptes nneol lassaton o 38

n sey , o, 143sel , 4, 46, 47, 62, 63, 86, n 3,

] , 9 , 2nonexstene o 63

selenteness , 20, , 8 selomplaeny 70 , 71selonsosness 70selevelopment 26 64selsplne 64selmage 2selealzaton 0selespet oosensaton, pe 29 n 2sense peepton 89 n 2sensm 89 n 2, 29 n sentments 37sex attaton 34

sexal at 66 love 6o symbolsm 9

sesrab 20, 96 n 2sphees thee 83 , 83 n , 28 , 37spts 6, 4 , 78 n

evl 32

vaka 42, 4 , 62, 8 n , n 3vakayna 4stongpand 4, o6 n. 3

stength 39 n. 1stenosness stte o8 , o8 n

sttal ays 4 , 14 n sbjet 34 , 49 6o, 90sbjetobet hotomy 93

stte 49sesson sptal 8 seng 6, 1 7, 6onat 4, 89 n 2, 06 n 3, I n.

svval 6Stas 1 24, 37, 143

langage o 63saba 72Svbhvkaya 97 n 4, , 4o n 3Svtantika 9, 8 , 42, 4, 47, 49, 77 n5 symbol 33, 2, , o, 02

maleemale 6symbolsm 44 n 3

sexal 39 n 2, 32

v Vajabhaava

Tanta(s) 64, 6, 77 n , 99 n 1 24 3 7thee loe 4 , 144FatheTant 28, 29, 30MotheTanta 28 , 29 30

Tantsm 64, 99 n , 139 n 3gae path o ], 2 1 ,

teleology 6 tems

ynam 6stat 6

teo otabs o, 6 n tamala ngargal 94 n tegpa 4thesm 24 , 2tgle o8 n thnkng, ssve o

mythal 32, 33 , 3 , 9

tlaka o8 n taton

sptal 88, 1 3 48 tanllty 91 , 92, 1 7 n , 8

Herbert v. Guenther Tibetan Buddhism Without Mystification 1966

Documents

Transcript of Herbert v. Guenther Tibetan Buddhism Without Mystification 1966