Longchenpa's Treasury

[Anderson]

"A treasure Trove of scriptural Transmission"

 

 

Can this be used as a practice manual ?

How is that done?

 

I always wanted to know what is the purpose of this work since most of the chapters up until the "decisive experience" are more about philosophical speculations on the nature of awareness and how this is in itself.

 

What is confusing to me is that very often he would use expressions like "and you would come to an understanding that the nature phenomena is indistinguishable from the nature of awareness....." giving the impression that one goes through a process of reasoning and analysis which no teacher of mine , or any current teacher of dzogchen ever advises their students to go through or use reasonings to reach or discover rigpa

 

So is this approach mixed with intellectual analysis ?

 

Like in the following paragraph..:"In showing that all phenomena are thus subsumed within awareness, pure in its very essence, it can be demonstrated initially that all things, alike in suchness-their true nature-are subsumed within the context of being unborn..."

 

or...."similarly , you should understand that there are no levels of realization on which to train or other such factors..."

 

 

Up to a point this looks to me more like a process of refining the view through reasoning and analysis rather than through the simplicity of direct looking .

[idiot_stimpy]

But are you reasoning and analyzing through direct looking?

[Anderson]

But are you reasoning and analyzing through direct looking?

 

What i mean by direct looking is something like the method of G.Y. taught by CNNr where mind is only used very briefly and as a stepping stone .

Methods where one passes very swiftly from mind to the nature of mind rather than methods that ascertain the view through ideas and various other types of reasonings...

[Anderson]

Bump

[idiot_stimpy]

Maybe through the simplicity of direct looking, it will just dawn on you that the nature of phenomena is indistinguishable from the nature of awareness, after seeing it for yourself.

 

Is seeing it different from reasoning and analyzing it?

[Simple_Jack]

Up to a point this looks to me more like a process of refining the view through reasoning and analysis rather than through the simplicity of direct looking .

 

These posts from DW can help clarify this matter:

 

http://www.dharmawheel.net/viewtopic.php?f=48&t=15577&start=40

 

Malcolm: ...For example, in the Zangs Yig Can, Vimala writes:

 

What is that “vidyā?”

Vidyā with knowledge obscurations is knowing and lucid.

 

Here it is clearly stated that Vidyā can possess obscurations of knowledge.

 

And:

 

1) Characteristic is called “the vidyā which designates general phenomena and just its own names.” Its action is just-that-itself being a clear non-conceptual awareness, which is polluted by many cognitions.

2) Appropriating the basis*: when all cognitions are created when abiding in one’s body, and existing within its own clarity; this is called “the unripe vidyā.”

*basis here refers to the body.

 

There are three more:

 

the vidyā present in the basis

the vidyā of insight

the vidyā of tögal

 

 

He concludes:

 

Are those vidyā’ the same, or are they different?

There is nothing other than a single essence.

 

Therefore, vidyā has different modes depending on whether or not you have received instruction or not. The essence of the vidyā does not change. But the context of how it is understood changes depending on whether you are on the path or not. This is why it is termed "contaminated by many cognitions", and so on.

...

 

Mutsuk: If that can help understanding, the concept of unripened Rigpa (ma-smin-pa'i rig-pa) is pretty simply explained by Longchenpa in his Tshig-don-mdzod (I'm translating back from JL's translation and transcripts):

 

 

de yang gzhi nas ’phags pa’i rig pa sa bon lta bu grol ’khrul gang byed ma nges pas ma smin pa’i rig pa zhes bya ste/ /sangs rgyas su smin par byed pa ni rtogs pa’i shes rab kyis byas te

 

Furthermore, since the Awareness that arises from the Base is like a seed, uncertain to produce either freedom or delusion, it is called “unripened Awareness” : that which will mature it into full Buddhahood is the Sublime Knowledge of realization.

 

In other words, following Khenpo Jikphun (transcript from JLA) :

« — You have the Base (gzhi) of the natural state. That state has a knowledge (rig pa) which, owing to the dynamism of the state (which is not static), flashes out of the Base. The mode (tshul) in which it arises or flashes (‘phags pa) out of the Base is uncertain (ma nges pa) since the nature of this mode will vary according to realization [and non-realization]. Therefore this state of Rigpa is styled as “unripened” (ma-smin-pa) because it has not yet been “brought to maturity” through the Prajna or Sublime Knowledge that realises its very nature. In case, one does not recognize the nature of the epiphany (sounds, rays and lights) of the Base, one enters the mode (tshul) of ignorance (ma-rig-pa) and one errs into delusion (‘khrul pa). If one recognizes the nature of this epiphany (sounds, rays and lights as being our own natural manifestations [rang-snang]), then one enters the mode of Rigpa and that of freedom (grol ba). This is why "uncertainty (ma nges pa) is associated with the notion of unripened Awareness (ma-smin-pa'i rig-pa). When that Awareness is clearly experienced for what it is, then there is no uncertainty anymore.»

...

 

asunthatneversets: The point is that vidyā, while in essence is undefiled, can become associated with the contamination of non-recognition, karmic traces and habitual tendencies which cause it to become confused, and when that occurs vidyā becomes one's mere clarity [cognizance] of mind.

 

"General delusion [avidyā] is caused by the stain of vidyā [rig pa] not recognizing the manifest basis, through which vidyā itself becomes polluted with delusion. Though vidyā itself is without the stains of cognition, it becomes endowed with stains, and through its becoming enveloped in the seal of mind, the vidyā of the ever pure essence is polluted by conceptualization. Chained by the sixfold manas, it is covered with the net of the body of partless atoms, and the luminosity becomes latent."

- Longchenpa

 

It is true that these afflictive traces are empty from the very beginning, however that doesn't mean we are innately in recognition of this, and even after recognition of wisdom has occurred, traces still continue to surface. This is why the nature of mind is not equivalent to primordial wisdom, because the nature of mind is endowed with traces which must be exhausted through familiarization with the view.

 

The 'gradual improvement' or refinement of vidyā is the entire path of Dzogchen. Beginning with the ignorance [avidyā] of a sentient being where vidyā appears as the mere indeterminate clarity of mind, one then seeks to recognize the nature of mind. Once recognition of the mind's nature has occurred avidyā is then overturned, but karma is still arising incessantly and habitually. It is true that while resting in the view, those karmic propensities arise as wisdom, but in the beginning the individual will eventually succumb to those propensities, distraction will ensue and the view will be temporarily lost (just as you said, this is the point where rigpa doesn't last). As a result of this oscillation between distraction and vidyā, practice is divided between meditation (effortless resting in the natural state) and post-meditation (everyday relative experience). Meditation and post-meditation are not fully intermingled until the path of no more learning, which is essentially buddhahood.

 

Dharmakāya (as unobscured buddha mind) only becomes fully evident once obscurations and traces are cleared. The less one's knowledge of wisdom is obstructed, the more 'refined' one's vidyā becomes:

 

From the Necklace of Precious Pearls Tantra:

"The dharmakāya is the exhaustion of contamination."

 

and

 

"When divested of this mind, one is expansively awakened into buddhahood."

[Anderson]

Maybe through the simplicity of direct looking, it will just dawn on you that the nature of phenomena is indistinguishable from the nature of awareness, after seeing it for yourself.

 

Is seeing it different from reasoning and analyzing it?

When you see it you have knowledge of it and all the efforts involving time and analysis are exhausted.

 

While reasoning implies that one uses thoughts and thinking in order to ascertain the nature of it.

[C T]

The issue that often troubles practitioners who have tasted the essence of mind is that the taste does not last. Thats where the 100k/million recitations and repetitions of ordinary preliminary practices and mantras come into the equation.

 

The recognition is immediate, but the gradated sustaining of this recognition needs to be conceptually directed towards stable awareness.

[Anderson]

The recognition is immediate, but the gradated sustaining of this recognition needs to be conceptually directed towards stable awareness.

Can you provide a reference where it says that we need to use our conceptual mind in order to stabilise awareness or rather rigpa ?Unless you mean mind training like shamata.....

Since conceptual dualistic mind and rigpa are mutually exclusive...

[C T]

Can you provide a reference where it says that we need to use our conceptual mind in order to stabilise awareness or rather rigpa ?Unless you mean mind training like shamata.....

Since conceptual dualistic mind and rigpa are mutually exclusive...

Not just shamatha, but that in tandem with vipassana is my understanding. Alternating short moments of intensified visualizations, mantras, prostrations, and then with a sudden "PHAT" rest in the ensuing naked awareness. Short moments, repeated many, many times. In Tibetan they like to say, 'Gom' to describe the meditative process. Gom means 'getting used to'. In this sense, the student is encouraged to get used to those short moments of recognition.

 

All the conceptual work to be done in the relative field, and the moments of simply resting and release are 'taste/glimpses/recollection' of rigpa. With time given to practice, a sort of conjoining between conceptual efforts and resting in rigpa happens. It is said that the dharmakaya begins to dawn at that stage of one's progress.

[Apech]

Not just shamatha, but that in tandem with vipassana is my understanding. Alternating short moments of intensified visualizations, mantras, prostrations, and then with a sudden "PHAT" rest in the ensuing naked awareness. Short moments, repeated many, many times. In Tibetan they like to say, 'Gom' to describe the meditative process. Gom means 'getting used to'. In this sense, the student is encouraged to get used to those short moments of recognition.

 

All the conceptual work to be done in the relative field, and the moments of simply resting and release are 'taste/glimpses/recollection' of rigpa. With time given to practice, a sort of conjoining between conceptual efforts and resting in rigpa happens. It is said that the dharmakaya begins to dawn at that stage of one's progress.

 

 

I've just been reading through this interesting work and I think this quote might be relevant to this discussion ...

 

 

As explained earlier, Gampopa identified the "essence" as the uncontrived mind. It is the innate (gnyug ma) reality – unborn yet unceasing without interruption. It is known as original awareness (tha mal gyi shes pa), which is co-emergent gnosis (lhan cig skyes pa'i ye shes). Gampopa further explained that while the essence of the mind is clear and unobstructed, the defining character (mtshan nyid) of the mind consist in conceptualization or conceptual thinking (rnam rtog), which occurs variously. The idea of conceptualization thus plays an important role in Gampopa's doctrine.

 

Responding to Dus gsum mkhyen pa, Gampopa defined conceptualization as having four elements: a mental sense (yid), because it apprehends its objects; knowledge

(rig pa), because it knows the object; mind (sems), because its objects are clear and uninterrupted; and vital energy (rlung), because it exercises a controlling function with regard to channel and vital energy. Elsewhere, he repeatedly speaks of conceptualization as an aid (grogs), and thus as a positive force. He warns that the non- conceptual could cause birth in the formless realm (gzugs med khams).

 

Discussing his Kadampa teachers' position, Gampopa explains three types of conceptualization (1. "destroying-at-contact", 2. "chasing-after" and 3. "not-existing- [yet]-manifest")425 and discusses how conceptualization can be helpful for those who have gained some awareness. Further, when Gampopa explains Milarepa's point of view, he affirms that conceptualization is not only beneficial and necessary but also originates from the mind as such, which the dharmakāya. Thus all qualities of enlightenment emerges from within one who takes conceptualization as a path, without abandoning it.

 

Gampopa, the Monk and the Yogi : His Life and Teachings

A thesis presented

by

Trungram Gyaltrul Rinpoche Sherpa

to

The Department of Sanskrit and Indian Studies in partial fulfillment of the requirements for the degree of

Doctor of Philosophy

in the subject of

Tibetan and Himalayan Studies

Harvard University Cambridge, Massachusetts September 2004

[C T]

I've just been reading through this interesting work and I think this quote might be relevant to this discussion ...

Good article, and definitely relevant, Apech.

 

I like the point which says that those who get stuck in the non-conceptual states ending up in the formless realms. Its quite a vital point too. Truth is, such a tendency (to get lodged in those states because its quite spaciously, enticingly pleasant) is quite common among those who venture into meditative work. This is a factor addressed by my teachers who encouraged alternating between relative practices and dissolving same in order to rest the mind in the absence of meditative activity, and then returning to the former, and so on. Doing this is a good way to ensure that one does not get stuck (spaced out) in formless absorption only. I know of a few dzogchen students who struggle with this issue due to their misunderstanding which causes aversion to conceptual practices to arise and overtake their minds.

Edited February 17, 2014 by C T

[Apech]

Good article, and definitely relevant, Apech.

 

I like the point which says that those who get stuck in the non-conceptual states ending up in the formless realms. Its quite a vital point too. Truth is, such a tendency (to get lodged in those states because its quite spaciously, enticingly pleasant) is quite common among those who venture into meditative work. This is a factor addressed by my teachers who encouraged alternating between relative practices and dissolving same in order to rest the mind in the absence of meditative activity, and then returning to the former, and so on. Doing this is a good way to ensure that one does not get stuck (spaced out) in formless absorption only. I know of a few dzogchen students who struggle with this issue due to their misunderstanding which causes aversion to conceptual practices to arise and overtake their minds.

 

 

Yes its also interesting and little ironic that those who talk of non-conceptual states spend a lot of time talking a highly conceptualised language.

 

I am reminded of that line in the Kagyu lineage prayer which says 'all thoughts are the dharma-kaya'.

[asunthatneversets]

Yes its also interesting and little ironic that those who talk of non-conceptual states spend a lot of time talking a highly conceptualised language.

 

I am reminded of that line in the Kagyu lineage prayer which says 'all thoughts are the dharma-kaya'.

 

Yes, however...

 

"The Dagpo Kagyüpas designate thoughts and emotions as the dharmakāya; we Dzogchen practitioners do not make that designation."

- Namkhai Naljor Lhatsün

[Apech]

Yes, however...

 

"The Dagpo Kagyüpas designate thoughts and emotions as the dharmakāya; we Dzogchen practitioners do not make that designation."

- Namkhai Naljor Lhatsün

 

 

And yet some of you attempt to claim Gampopa as your own.

 

I am not a Dzogchenpa so this is not a problem to me.

[Anderson]

Patrul Rinpoche about the seven treasuries:

 

"You don't need to scrutinize the meaning of words with

precision,

as is the case with pedantic treatises that are difficult to

understand.

In the naturally settled state, mingle your mind with these texts

and it will instantly become expansive and nakedly

unobstructed.

That is direct introduction.

That is genuine timeless awareness.

That itself is the spiritual advice of the omniscient lama.

That is the main teaching as well as the real bestowal of

empowerment.

That practice of the heart essence is sufficient in itself.

Whether or not you elucidate the definitions of the literal

meaning,

whether or not you understand the profound meaning of

the content,

whether or not you discover the innermost sanctuary of

enlightened intent-

read these texts in an undistracted state, cutting through doubts

and expectations.

Read them again and again; read by bringing them into your

expenence.

Mingling your mind with these texts, seal their marrow in

your mind.

From the state of inseparability, chant melodiously, joyful in

your experience.

In the blazing dynamic energy of devotion, timeless awareness

born of realization will arise."

[C T]

A practitioner of Secret Mantra Vajrayāna and particularly of the Great Perfection will

study and practice the Bodhisattva-caryāvatāra as an enhancement [’bog ’don gyi tshul

du] for his practice and also as a method for clearing away obstacles [bgegs bsal gyi tshul

du] that arise in the course of his practice. Thus, the gradual path of sūtra and the

instantaneous path of Secret Mantra can be practiced as a perfect unity, seamlessly

integrated with one another. The teachings of the Great Perfection train you in the

perfect view while at the same time the Bodhisattva-caryāvatāra educates you in the

perfect conduct of the six transcendental perfections.

Sūtra or Sūtrayāna is also called the ’causal vehicle of (the six) transcendental

perfections’ [rgyu pha rol phyin pa’i theg pa], while tantra is called the ’resultant vehicle

of mantra’ [’bras bu sngags kyi theg pa]. The Buddhist tradition actually speaks of ’three

causal vehicles’ [rgyu mtshan nyid kyi theg pa]. These refer to the śrāvakayāna, the

pratyekabuddhayāna [rang rgyal ba’i theg pa], and the bodhisattvayāna.

The followers of the causal vehicles [rgyu’i theg pa / rgyu mtshan nyid kyi theg pa]

practice as their path the causes (for enlightenment), which are the six transcendental

perfections [phar phyin drug rgyu lam du byed pa]. The followers of the resultant vehicle,

also called the ’vehicle of secret mantra’ [gsang sngags kyi theg pa], practice the fruition

as the path [’bras bu lam du byed pa].

As Düjom Rinpoche explained:

Therefore, in the vehicle of attributes [mtshan nyid kyi theg pa], mind nature

is merely perceived as the causal basis for buddhahood. Since it is held

that buddhahood is obtained through the condition that the two

accumulations increasingly multiply, and since the purifying teachings

[rnam byang gi chos] which form the causal basis of nirvāṇa are made into

the path, it is called the causal vehicle. Therein, a sequence in which cause

precedes result is admitted.

According to the vehicle of mantra, on the other hand, mind nature abides

primordially and intrinsically as the essence of the result [’bras bu’i ngo bo],

endowed with kayas and wisdom [sku dang ye shes kyi bdag nyid can].

Since the aim [thob bya], (mind nature), thereby exists within oneself from

the very present moment, it is the ground. By recognizing it, temporary

and momentary stains are removed. Thus, the recognition is the path [ngo

shes par byed pa’i cha nas lam]. When this ground is actualized [mngon du

gyur pa’i cha nas], it is the fruition. Since the sequence in which cause

precedes result is not really distinguished therein, it is called the resultant

vehicle.

After genuninely recognizing the essence of one’s own mind,

practicing the commitment [dam bca’ ba] of bodhicitta becomes a reality. Growing

increasingly confident in one’s bodhicitta commitment also greatly enhances one’s

practice of the buddha nature. One’s bodhicitta commitment and the recognition of

buddha nature mutually enhance one another.

Genuine recognition of buddha nature is the practice of knowledge [shes rab] or

wisdom [ye shes] and gives rise to a natural compassion [snying rje]. Knowledge and

compassion inspire and enhance one another. This mutually enhancing quality of

knowledge and compassion sets in motion the natural turning of the wheel of dharma.

Great compassion allows knowledge [shes rab] to dawn; great knowledge [shes rab]

allows genuine compassion to dawn. This illustrates very clearly the interdependent

nature [rten ’brel] of knowledge and compassion.

The teachings of the Buddha all point to emptiness, and emptiness [stong pa nyid] is

recognized by wisdom [ye shes]. Yet within this recognition of emptiness, there is no

distinguishing or focus upon any subject [yul can] or any object [yul]. It is a non-dual

wisdom [gnyis su med pa’i ye shes], a wisdom unconditioned by perceptual constraints

of a subject-object dichotomy. As long as a perceptual dichotomy of a subject and an

object exists, emptiness [stong pa nyid] has not been recognized.

A teacher of sūtra must know the distinction between the provisional meaning [drang

don] and the definitive meaning [nges don]. Düjom Rinpoche provides a very clear

definition of these two levels of teachings:

The reality of all phenomena, the expanse of just what is [de bzhin nyid

dbyings], the luminous realization of mind-nature—naturally pure and

unchanging, beyond birth, arising, ceasing, and abiding—this space-like

essence is the definitive meaning. All the teachings [bka’] and treatises

[bstan bcos] which reveal it are subsumed [khongs su bsdu ba] within the

definitive meaning.

All apparitions of reality [chos can snang tshod] that appear dream-like and

manifesting as diverse, successive forms such as those of arising and

ceasing, coming and going, purity and impurity, aggregates [phung po],

elements [khams], and sense fields [skye mched], which are all appraised

and exaggeratedly indicated [sgro btags] by a succession of words,

thoughts and expressions are called the provisional meaning. All the

teachings and treatises which reveal them are subsumed within relative

truth [kun rdzob]. For example, those which boast in words, expressions,

and thoughts that mind-nature is space-like are relative truth, whereas the

fundamental nature [gshis] of ultimate reality, the definitive meaning, is

genuine [yang dag pa].

If one asks what are the sūtras of definitive meaning and what are the

sūtras of provisional meaning? Then those sūtras which are taught in

order that one might enter the path [lam] are called the provisional

meaning, and those sūtras which are taught in order that one might enter

the result [’bras bu] are called the definitive meaning.

The sūtras which teach of emptiness

[stong pa nyid], of that which is signless [mtshan ma med pa], aspirationless

[smon pa med pa], not manifestly conditioned [mngon par ’du mi ’byed pa],

uncreated [ma skyes pa], unoriginated [ma byung ba], insubstantial [dngos

pa med pa], without a self [bdag med pa], without sentient beings, without

life itself, without individuals, without an owner [bdag po med pa] and

without any properties even as far as the approach to liberation [rnam par

thar pa’i sgo] are called the definitive meaning.

In short, the fundamental natural state [gshis kyi gnas lugs] and the sūtras

which reveal it are said to be the definitive meaning and the sūtras of this

(definitive meaning), while all those teachings which guide the intellect of

sentient beings by many methods to the means of entering that

fundamental nature [gshis], revealing the impure bewilderment [’khrul pa],

its classifications and so on, are called the provisional meaning and the

teachings of the provisional meaning.

(Excerpts from Khenpo Chogal's Oral Explanation of the Bodhisattva-charyavatara)

[Anderson]

 

A practitioner of Secret Mantra Vajrayāna and particularly of the Great Perfection will

study and practice the Bodhisattva-caryāvatāra as an enhancement ..............

(Excerpts from Khenpo Chogal's Oral Explanation of the Bodhisattva-charyavatara)

This has nothing to do with the text i asked about "the Treasure trove os scriptural transmission "

Also for a practitioner of dzogchen is not necessary to get involved with sutra and mantra.

When it comes to preliminaries to help discover , get rid of doubts, stabilise and integrate rigpa , dzogchen has its own preliminaries and methods to help in those circumstances.

However lots of teachers of dzogchen practice mantra to help their relative circumstances of this human condition.

[C T]

This has nothing to do with the text i asked about "the Treasure trove os scriptural transmission "

Also for a practitioner of dzogchen is not necessary to get involved with sutra and mantra.

When it comes to preliminaries to help discover , get rid of doubts, stabilise and integrate rigpa , dzogchen has its own preliminaries and methods to help in those circumstances.

However lots of teachers of dzogchen practice mantra to help their relative circumstances of this human condition.

You can take this issue up with Khenpo Chogal Rinpoche if you like, since the article above is, if you read the first line clearly, specifically directed to practitioners of secret mantra, or Great Perfection, aka Dzogchen.

 

I was merely presenting some points which may bring some clarity to your query, however indirect they may be.

 

As for the unnecessariness of involvement in sutra and mantra for a dzogchen practitioner, i think the view you hold is very much misplaced.

 

Until a practitioner has perfected non-distraction in the View, he or she will still have to traverse the path from the 1st vehicle up (to the 9th) by utilising Ngondro as the provisional practice to gradually clarify the definitive View. Of course there will be some teachers out there who tell their students to disregard the Ngondro, but its clear this creates quite a bit of confusion in the students. This is normal due to the lack of emphasis on first developing a strong foundation, which is basically what i think Longchenpa was hoping to achieve with his 'Treasure Trove of Scriptural Transmission'.