The Essential Points of the Primordial Wisdom in the Continuity of the Mother (ma rgyud ye shes thig le)

62 Pages·2003·0.42 MB·English

by  Lopön Tenzin Namdak, Gerd Manusch(ed)

Primordial Wisdom in the Continuity of the Mother

Clarification upon the Path to Liberation

Annotation and Commentary on the Essential Points
of Primordial Wisdom in the Mother Tantra

Oral Commentary by

Lopön Tenzin Namdak Rinpoche

Compiled and edited by Gerd Manusch

for
Naldjor

Institute für Movement and Tibetan Yoga

Copyright Naldjor, Landshut 2003-2008

Copyright Lopön Tenzin Namdak & Gerd Manusch

For Personal Use Only

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Primordial Wisdom in the Continuity of the Mother

Clarification upon the Path to Liberation
Annotation and commentary on the Essential Points
of Primordial Wisdom in the Continuity of the Mother
(ma rgyud ye shes thig le'i mchan 'grel thar lam rab gsal)

Oral commentary by Lopön Tenzin Namdak Rinpoche
2003, January, 12th to 21nd, at Triten Norbutse Monastery, Kathmandu, Nepal

Transcribed, edited and introduced by Gerd Manusch
Editing of the Tibetan by Jean-Luc Achard

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I. Indroductory Remarks

Yongzin Rinpoche, better known as Lopön Tenzin Namdak Rinpoche, accepted our small group
as his students when we had the most intimate contacts with him during his European visit in 1998. As a
consequence he accepted to give initiation, oral and textual transmission and oral teachings as direct
introductions and personal heart advice from master to student systematically from January 1999 in Triten
Norbutse Monastery, Kathmandu, Nepal. Since the year 2002 we are facing a critical phase in our lifes
which we resolved. As I was not able to follow his call to Kathmandu, nor to France everybody else was
talking to him personally and asking for the continuation on the Mother Tantra1 and with Dzogchen in
January 2003. It was not before our meeting in October at the auspicious interrelated Cycle of Time, opened
by His Holiness the XIV. Dalai Lama, that Rinpoche spoke out that it would be most important to meet
together and study the Magyü Yeshe Thigle together with its commentaries. In my translation this reads
The Essential Points of the Primordial Wisdom in the Continuity of the Mother, and this is what it
truly is, as Rinpoche not only taught quite difficult subject matters of different philosophical views in the
context of the primordial knowledge according to the Mother Tantra, but gave direct access and personal
introduction into the most essential points. Essential as the single sphere of primordial wisdom,
primordially pure and spontaneously perfected, which is the base of all. Pointing it directly out as the
natural state of our own mind within the innermost essence of the heart, always present and clear as the
radiating luminous vast expanse it is the continuity of the mother. As a joyful contineous arising I further
studied what I could grasp of his teachings and put it into writing for the benefit of us all and dedicated to
our master´s long life.

In the radiating light of the early morning,
within the vast space of the early spring queen,
may the lion´s roar penetrate the within and without,
finished in the luminous abode of the radiant pentagramme,
at the dusc of the space traversing lady companion at the end of the year,
by the one known as the arrogant naldjorpa; Landshut 2003, February 27th.

According to the wish of Yongdzin Lopön Tenzin Namdak this transcript was checked and
corrected again and is, because of its importance for clarification of the individual practitioner´s view and
eventual corrections of one´s practice, to be published first as a prereleased version in advance of his
summer teachings in Europe 2005. He will finish the instructions on this chapter and accordingly the
transcript will be finished and released as final publication. All comparisons with the view, meditation and
result according to the various vehicles of all the ancient great spiritual traditions of India, Tibet and
Zhangzhung are meant for one´s personal understanding and practice only. They are not at all to be
understood as a judgemental positions of a school or based on the clever intellectual view of an individual.
All misunderstandings are due to the editor and are not part of the origional teachings.

Corrected and annotated with the precious help of Jean-Luc Achard; 2005, corrected by naldjorpa at March 20th,
additional corrections and annotations, 2005 October 15th.

1 In this edited transcript I have put Tibetan and Sanskrit words in italics when it is a title or I felt necessary
according to the context. However in general I left most of the expressions like Magyü, Dzogchen, Mahamudra,
Madyamaka, Sutra, Tantra as well as Buddha, Bön, Vedanta and Shivaism, nirvana, samsara, as otherwise there
would be too many italics. In general also the personal names are left in ordinary typoscript.
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I. Introduction2

The cycle of the Mother Tantra is known as The Sun of Compassion (ma rgyud thugs-rje nyi-ma'i
skor). The root texts of the cycle are the three Buddha Tantras:

I. The Tantra of the Base (gzhi yi rgyud) which is entitled The Tantra of the Primordial Buddhahood of
the Base (ma rgyud thugs-rje nyi-ma gzhi ye sangs-rgyas-pa'i rgyud),
II. The Tantra of the Path (lam gyi rgyud) which is entitled The Tantra of the Manifest Buddhahood of the
Path (ma rgyud thugs-rje nyi-ma lam mngon sangs-rgyas-pa'i rgyud), and
III. The Tantra of the Fruit ('bras-bu'i rgyud) which is entitled The Tantra of the Perfect Buddhahood of
the the Fruit (ma rgyud thugs-rje nyi-ma 'bras-bu rdzogs sangs-rgyas-pa'i rgyud).

This part of the teaching belongs to the second chapter of The Tantra of the Base of the Secret
Mother Tantra. The second chapter of the root text is entitled The Spontaneous Prefected Gnosis (or
primal awareness) of the Basis of Everything, belonging to the Great Mystery Mother Tantra wherein is explained
the Primordial Buddhahood of the Base (gzhi ye sangs-rgyas-par bshad-pa/ gsang-chen ma rgyud/ kun-gzhi ye-
shes lhun grub gyi le'u ste gnyis-pa).
And the commentary to this chapter, also found in the collection, is entitled The Commentary on the
Essential Point of Gnosis which teaches the Spontaneous Perfected Gnosis (or primal awareness) of the Basis of
Everything (ye-shes thig-le'i 'grel-pa kun-gzhi ye-shes lhun-grub bstan-pa). The title of the subcommentary
composed by Lopön Tenzin Namdak is Illumination upon the Path to Freedom, annotation and
commentary on the Essential Points of Gnosis in the Mother Tantra (ma rgyud ye-shes thig-le'i mchan 'grel thar
lam rab-gsal).

The prologue which opens this second chapter consists of a dialogue between the
Primordial Buddha Kuntu Zangpo and the Primordial Wisdom Kuntu Zangmo, wherein the later requests
teachings from the former: “The gnosis of the philosophical tenets of all the teachings (bon rnams
kun gyi grub-mtha' ye-shes) is the basis (gzhi) of all doctines and standpoints (thams-cad gnas bstan gzhi);
therefore, please explain to us the Essential Point of this Gnosis (ye-shes thig-le)!” Thereupon Kuntu
Zangpo issues an edict, proclaiming: “This Essential Point of Gnosis is supreme among what
is correct and clear” (ye shes thig le yang dag gsal ba'i mchog).
In the Ma Gyud text, an essential point (thig-le) is expressed in five key words, each of
which in turn is expanded into a commentary. According to the commentary, in terms of
teaching and demonstrating the spontaneously perfection of the Base which is the Total Gnosis
(ye shes chen po'i gzhi lhun grub bstan pa), there are five topics:

1. ye shes (gtan dbab), systematically establishing the Gnosis,
2. thig le (ngo-bzung), recognizing the real meaning of the Unique Sphere,
3. yang dag (shan-dbye), distinguishing among various views or systems of philosophical tenets,
4. gsal ba (dmigs), focusing of the clarity of the senses (as valid cognitions), and
5. mchog (rang gzhung 'chad), explanation of our own scripture, the Mother Tantra, which is the
supreme system among philosophical tenets.

2 This introduction, as well as parts of footnotes, is taken from John Myrdhin Reynolds´ paper, prepared for and
as result of his talk at the IATS, Leiden, 2000 and will be part of a forthcomming publication. We are very
grateful for sharing his paper which he provided for the teachings of Yongzin Rinpoche as study guide only. We
are aware that it is not the final version and that the entire content is subject of his copyright. As his work is of
great value for understanding the text and teachings we consider this spontaneous open attitude as a privilege.
But for a few spelling corrections, and setting the Tibetan transliteration in italics, this part is entirely unchanged.
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II. The Single Point of Primordial Wisdom or Yeshe Thigle3

In the teachings of the Secret Mother Tantra or Magyü (ma rgyud gsang chen gyi rgyud) there are 45
Thigles or `essential points´ concerning the base, path and fruit; there are 12 Thigles explaining the
base, 23 Thigles explaining the path and 10 Thigles explaining the fruit. As the individual chapters
of the commentaries contain one or more of these essential points there are 8 chapters of the
base, 11 chapters of the path and 6 chapters of the fruit4.
If we compare the Secret Mother Tantra with the Tantras of the Primordial Practice (ye gshen gyi
rgyud) of the five principal Yidams of the Father Tantras (pha rgyud lnga)5 we can easily see that the
Magyü is a very complex and therefore a less popular system of teaching and practice. If we
compare it with the cycle of Phurba (phur ba) there is only one session, the Trowa (khro ba)6 have
many activities, the Shitro (zhi khro) are for preparing and practicing during this lifetime in order
to be prepared for the bardo (bar do) time, integrating the bardo´s visions in our perception,
explaining the funeral rites and the changchog (byang chog)7.
The Magyü does not do any of these buisiness. It has explanations how to get into the
tantric view and practice with its preliminaries and main practices. These explanations are very
general and its practices are common to all Tantras concerning the refuge, bodhicitta and prayers.
There are several explanations about the general and particular issues of the Higher Tantras or
the Tantras of Total Primordial Practice (ye gshen chen po´i rgyud). At the beginning [after the general
historical commentary entitled The Mandala of the Sun (nyi ma´i dkhil `khor)] follows the Essential
Point of Primordial Wisdom or Gnosis (ye shes thig le). This chapter of the Secret Mother Tantra and
its commentary on the primordial wisdom of the chief deity Sangchog Gyalpo (gsang mchog rgyal po) is
actually quite complicated. Therefore I have written this commentary, called Clarification upon the
Path to Liberation, annotation and commentary on the Essential Points of Primordial Wisdom in the Mother
Tantra (ma rgyud ye shes thig le'i mchan 'grel thar lam rab gsal)8 which I will try to explain today and in
the following days. There are five subdivisions in the text, which are:

Yeshe, Thigle, Yangdak, Salba and Chog.

1. Yeshe (ye shes) is the Wisdom of Self-awareness (rang rig ye shes), which is common to the
teachings of Dzogchen and Tantra;

3 All headings are inserted by the editor. Here I try to follow the oral translation of Yongzin Rinpoche as he
translates Yeshe Thigle (ye she thig le) as Wisdom of the Single Point, sometimes indicating the ye in yeshe to be
primordial. This correlates with John´s translation as `primal awareness´; however he prefers `gnosis´ in his
writings. For easy understanding in most cases we adhere to Rinpoche´s term `wisdom´. `Single Point´ is his
most frequently used translation for Thigle Nyacig (thig le nyag cgig); being aware of the multidimensional
meaning of both thigle and nyacig we will study its many meanings with joyful enthusiasm. The teachings
started in the early afternoon 2003, January, 12 in Rinpoche´s room in Triten Norbutse Monastery with clear and
bright sunlight; only the small group of us, consisting between six and nine people had the opportiunity to follow
through, being joined in the end by John. For the sake of study and for clarifying doubts about our practice and
relization of the spontaneous perfect natural state these notes are prepared in the shortest time possible according
to my capacity. Many thanks to Helmut, Wolfgang, Markus, Florens, Martin, Jean-Luis, Gesar Maria Cyril,
Cristina, Waltraut and Sodis.
4 This, as many other details, have to be checked again.
5 For those see note 52.
6 `Wrathful´ or `Energetic Ones´ refers to the five Yidams of the Father Tantra, see note 52.
7 Changchog (byang chog) is the ritual of the Changbu (byang bu), where the consciousness of the deceased is
summoned into a drawing of a person, symbolizing the deceased´s body (byang bu) to which all further steps of
the ritual techings and introductions, culminating in the burning of his karmic seeds, are adressed to. Commonly
the rituals performed in Triten Norbutse and Menri Tashi Ling are according to a compilation of texts known as
Longche (klong rgyas) or Vast Expanse which was the subject of teachings by Khenpo Tenpa Yungdrung.
8 Published as: sMen ri slob dpon bstan ´dzin rnam dag, ma rgyud ye shes thig le'i mchan 'grel thar lam rab gsal,
New Delhi and Dolanji, India, Tibetan Bonpo Monastic Center, n.d.
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2. Thigle (thig le) or the Essential Point is the Single Point [or Unique Sphere (thig le nyag gcig)];
3. Yangdak (yang dag) means pure [or correct9 (dag pa)] as the opposite of the impurity (ma
dag pa) of wrong views; the unique sphere of the primordial wisdom is the state of
Kuntuzangpo, which means `always good and pure´ in opposition to the wrong views of
different schools of Hinduism for example. Even if the same words are used in the
different teachings, their meaning is quite different;
4. Salwa (gsal ba) means clear and explains how this self-awareness is clear and;
5. Chog (mchog) means excellent and explains why it is important to explain it (according to
our own scripture, the Mother Tantra, which is the supreme system among philosophical
tenets.) There are many explanations and all of them say that their own teaching is the
supreme. Here it explains why in our teaching the view is actually supreme to all other
views (lta ba, drsti, darshana)10.

In short the Essential Point of the Primordial Wisdom or Yeshe Thigle explains in five
subdivisions of 1. how to recognize this primordial wisdom which is our natural state and its
recognition of the self-awareness, 2. how it is single (nyag gcig), 3. pure (yang dag) and 4. clear (gsal
ba), especially concerning the five `schools of Hinduism´ like Vedanta and how these `schools´
have established their own views; therefore it is 5. excellent (mchog)11. It is most important to
understand this thoroughly because if this basic nature is mistaken all is mistaken. This basic
nature is common to both Dzogchen and Tantra. It is the base for both Dzogchen and Tantra
but it is not the real state (gnas lugs) itself if it explains not the perfected state (lhun grub) at the
same time.

III. 1. Explanation of the Great Primordial Wisdom or Yeshe Chenpo

The first point to explain is the Primordial Wisdom or Yeshe (ye shes), which is called the Great
[Totality of Primordial Wisdom or Yeshe Chenpo (ye shes chen po)]; in order to make it clear to you there
are seven points. This wisdom is (p. 5):

1. Rangjung (rang byung), self orignated;
2. Drima mepa (dri ma med pa), pure (or without any stains, immaculate);
3. Lobur gyi Nampar Magöpa Mepa (glo bur gyi rnam pas ma gos pa), not integrated with any kind of
sudden appearance (or unattired in adventitious or accidential aspects or not covered by adventitious
aspects);
4. Thogmanyid ne Nepa (thog ma nyid nas gnas pa), without beginning it is always the nature (or abiding
from the very beginning);
5. Madzepa (ma mdzad pa), not created (or done) by the Buddhas;12

9 For study and comparison I have inserted alternative translations found in other teachings of Yongzin Rinpoche
or in the paper of John, herafter abbreviated as JMR, as well as Tibetan terms in Wylie transliteration and some
important philosophical terms in Sanskrit.
10 The view is the first of the tryad of view, meditation and action (lta ba bsgom pa spyod pa, drsti, bhavana,?)
of the path (lam) in the main subdivision of base, path and fruit (gzhi lam ´bras bu, sthana marga phala).
11 In general compare the introduction p. 3 supra; this concerns mainly the notion of `oneness´ of Advaita
Vedanta and Kashmir Shivaism. Although the same word may be used within these traditions its meaning as
being the `unique primardial state´ (gzhi gyi gnas lugs nyag gcig) in Dzogchen is completely different from the
oneness of a creator god, the `Great One´, etc.. As it is too easy to be confused by following to the lexical
meaning of these words we have to look for its real meaning in order not to misconstrue the entire Dzogchen
teachings confusing them with our inhereted cultural understanding based on the biblical traditions in
Christianity and Judaism, and eventually mixed with modern Hindu thought and somewhat montheistic belief .
12 Yondzin Rinpoche repeated the points 5. and 6. two times quite similar as “Neither created (or done) by the
Buddhas nor by sentient beings, neither adultered by the Buddhas nor changed by clever sentient beings.
However the text (p. 5) distinguishes points 5. and 6. very clearly by reading: “Not created by the Buddhas, not
adultered by the cleverness of sentient beings. (sangs rgyas sgam ste ma mdzad pa/ sems can sgron te ma bcos
pa).” I am grateful to Jean-Luc Achard for this clarification.
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6. Machöpa (ma bcos pa), neither adultered (nor changed) by clever sentient beings. They cannot do
anything to this nature;
7. Döndampa´i Rangzhinno (don dam pa’i rang bzhin no), this great wisdom (ye shes chen po) is the
absolute13, but it is rangshin medpa (rang bzhin med pa), without cause (or without inherent existence);

Rangjung (rang byung) This Great Wisdom is the absolute as it has no cause (rang bzhin med pa)14,
there exists not any secondary causes (or substance (dngos med)15. It is not dependent on anything
whatsoever as it is already the self-originated wisdom. Therefore there is no new thing. Although
things are arising from it it exists in itself.

Drima mepa (dri ma med pa) This Great Wisdom has no possibility to integrate or to be
integrated with obscurations - either the emotional obscurations or the intellectual obscurations
(nyon mongs dang shes bya’i sgrib pa). As there are no obscurations due to the emotions or knowledge
it is pure from the beginning or Kadak (ka dag).

Lobur gyi Nampar Magöpa Mepa (glo bur gyi rnam pas ma gos pa) If this Great Wisdom has
never been integrated with any obscurations it is not possible for them to arise suddenly (glo bur
med). There is no possibility for emotional obscurations (nyon mongs kyi sgrib pa) to appear as
something as these obscurations have never been integrated within this nature. The same is true
for the obscuration of knowledge (shes bya’i sgrib pa).

Thogmanyid ne Nepa (thog ma nyid nas gnas pa) As this Great Wisdom is existing from the endless
beginning (ye nas srid) it has no beginning and no end. Therefore it is not possible to explain any
beginning but it exists always as it is right from the beginning. There is no possible limitation to it
even when it is called `from the beginning´ (ye, ka).

Madzepa (ma mdzad pa) This Great Wisdom is not possibly to be created16 by enlightened
beings and Buddhas. It does not matter how wise and clever they are they cannot change anything
in regard to this wisdom. This nature cannot be changed.

Machöpa (ma bcos pa) This Great Wisdom is unaltered or unchanged by clever beings (sem pa ´din
po)17. It is impossible to change anything related to this nature.

Döndam Yeshe Chenpo (don dam ye shes chen po) This Great Wisdom is the nature of absolute truth (don
dam pa´i rang bzhin). It is the essence of existence without inherent existence or Rangshin medpa
(rang bzhin med pa). Beyond this nature nothing is useful. Whatever there is in regard of being
useful and with respect of the final (don) knowledge is known by this great wisdom [or primordial
knowledge (ye shes chen po)]. The rest of the knowledges (shes pa, shes rig) is only provisional and for
temporal use. Therefore it is excellent (dam pa). Whoever knows this is worthwhile and has

13 The meaning of this expression (don dam pa’i rang bzhin no) could be translated as “having the ultimate
nature” or “being the ultimate nature” or “expressing the ultimate nature”.
14 This expression rang bzhin med pa does not appear in the commentary which says: “This Great Primordial
Wisdom abides naturally within oneself as the Nature of the knowable [or consciousness], not depending on any
cause or circumstance and therefore arises out of itself” (gzhi yi ye shes chen po de/ rgyu dang rkyen gang la ma
ltos pa shes bya’i rang bzhin du rang chas su gnas pas rang ‘byung ngo).
15 There are many terms for `cause´ or `base´; fundamentally there is the gyü (rgyu, hetu) which is an
abbriviation for `causual condition´, gyükyen (rgyu rkyen, hetupratyapa) and `sustaining base´, ten (rten,
asraya), also known as primary cause and secondary causes.
16 Yondzin Rinpoche says: “It cannot be grasped or changed, neither by enlightened beings and Buddhas nor by
clever sentient beings.” Compare note 11 supra.
17 Yondzin Rinpoche says: “It is unaltered by the Buddhas and unchanged by clever beings.” Compare note 11
and 15 supra.
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reached the final purpose because the result is the achievement of the fruit of Dharmakaya (bon
sku)18.
Why is it excellent? Because it is the `final and the perfect thing´ to know (don dam). You
may ask who knows this final wisdom? It is the self-awareness who knows itself. Self-awareness
wisdom (rang rig ye shes) knows itself (rang rig, rang gi rig pa); this is the excellent. Any other
knowledge as subject of knowledge cannot possibly be compared with this self-awareness
without an object. This is a very special knowledge because it knows itself, the nature knows
itself. There is no subject recognizing this nature. Anybody who `desires´ to see this Yeshe Thigle
can only see it through this self-awareness. No other existence can see it. Therefore this self-
awareness is excellent. Then you may ask about the future of your own nature in respect to this
aspect of being excellent? According to the result whenever you are becoming familiar with this
excellent self-awareness you will realize the Sambhogakaya [(longs spyod) rdzogs pa´i sku]19.
In order to explain this wisdom or primordial knowledge [of the absolute truth or nature
(don dam pa´i rang bzhin kyi ye shes)], Yeshe is explained according to the two parts of the word, Ye
(ye) and She (shes); Ye means the nature [of Bön (ye bya ba bon nyid kyi dbyings)20] and Shes means the
knowledge [of the recognitition of the nature of mind (shes bya ba sems nyid kyi rig pa)21].
It is further explained that Ye is the self originated wisdom or rang jung yeshe (rang byung ye shes) and
She is the self-awareness wisdom or rang rigpe yeshe (rang rig pa´i ye shes).22 This two have no
seperation, they are inseperable (dbyer med). This is the aspect of clarity. Itself is clear (rang gsal).
Explaining this in ordinary terms according to the view of an ordinary practitioner is very difficult
because usually in explanations there is always a subject and an object. However here the nature
itself is clear (rang gsal). The example used is that the nature is clear to itself like litting a
butterlamp (mar me).
Another explanation for this (absolute) nature and this (individual) clarity is that Ye is
empty (ngang stong) and She is clear [in its nature (rang bzhin gyi gsal)] and these two are inseperable
[or unconditioned (ngang dang rang bzhin ´du ‘bral med pa)]. The example for this is like the clear
space in daylight. They are not exactly the same but given as example in order to help our
understanding.
Yet another example is explaining the Wisdom as Thigle Nyagcig (thig le gyag gcig) or single,
unique sphere, where Thig is empty and Le is clear, Nyagcig is one.

18 Generally there are two realizations of the two accumulations of merit and wisdom, but here both results are
included in the Great or Total Wisdom (ye she chen po) without any accumulation. Both wisdom and bodies (sku
dang ye shes) are realized. As this Great Wisdom is spontaneously perfectet in the base (ye shes chen po´i gzhi
lhun grub) both are inherently there. The achievement of the Dharmakaya or Bönku (bon sku) is due to the
aspect of the absolute or final (don) of the primordial knowledge (ye shes). This absolute aspect is coresponding
to the primordially existing (ye) in Yeshe, from the beginningless beginning which is beyond birth and death.
19 The achievement of the Sambhogakaya (longs spyod rdzogs pa´i sku) is the main Rupakaya (gzugs sku) and is
due to the aspect of being excellent (dam pa) of the primordial knowledge (ye shes). This aspect of being
excellent is corresponding to the self-awareness (rang rig) which is the aspect of knowing itself (rang gi rig pa),
(she) in Yeshe, without any inherent existence (rang bzhin med pa).
20 This nature is the Dimension of Bön (bon nyid dbyings) is corresponding to Dharmadhatu or Chöying (chos
dbyings) in the Buddhist context.
21 Later on this wisdom will be distinguished from other wisdoms and the mind (sems) and its supreme
knowledge (shes rab) from the nature of mind (sems nyid) and its self-awareness (rang gi rig pa).
22 Later on Yondzin Rinpoche explains these two pairs as equivalent to emptiness and clarity (stong gsal), which
is corresponding itself to the aspect of emptiness (stong cha) and the aspect of awareness (rig cha); the latter
being the inherent clarity (rang gsal) of the nature of mind (sems nyid kyi rig pa).
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1.1. The Perfection of the Great and Total Wisdom (ye shes chen po)23

All these explanations of Ye and Shes in Yeshe, this nature of the Great Primordial
Knowledge (ye shes chen po´i gzhi) is through explaining and teaching the spontaneous perfection of
the base which is this total primordial knowledge (ye shes chen po´i gzhi lhun grub bstan pa). However
for this aim you have to understand it with ones own nature. You don´t look to another nature of
someone or something else. It is important to look back to your own nature. Once you have
achieved complete realization of your nature, which is achievement of the Buddha, you also can
know others´ natures as well. The nature we are talking about is the basic nature (rang bzhin gzhi)
which is also called Basic Buddha (gzhi gyi sangs rgyas) in Dzogchen. When you realize your own nature
or the nature of mind (sems nyid rang bzhin) and know, cultivate and train it you will achieve the
Fruit Buddha (´bras bu´i sangs rgyas). Therefore (first of all) it is important to look back to your own
nature. How do you do that? When a thought arises you look back from were it arises. If you
look back you cannot find anything, the thought dissolves into the nature. This nature is always
explained as being empty (stong pa). This is the conclusion. This `empty´ is only a name or
designation in order to explain something. The real emptiness is the empty aspect of your mind
(sems nyid stong cha), your nature. All these names are nothing but symbols for showing you the
path. Usually symbols are very much used in our ancient tradition just as road maps (are used in
modern society).

Then there follows a quotation from the Gyaldo, the Tsenma of Lishu Taring:24

The Dzogchen view is the view of great perfection (rdzogs pa chen po).
All the existences are encompassed by this great perfection,
But you cannot say that all phenomena are Dzogchen.

You cannot say that all phenomena like water, earth, fire, pillar, roof ect. are totally
perfected, but from the viewpoint of Dzogchen all is equally encompassed by the nature of
Dzogchen. Everything is the Dharmakaya Samantabhadra (bon nyid sku kun tu bzang po), where Kuntu
means all and therefore everything and Zangpo means the best or wonderful; thus you can
translate `All the Best, All the Wonderful´. Because it is the best and most wonderful in all
individual beings (kun tu), from the Buddhas to the sentient beings it is good (bzang po). For this
the following example is given; A person who follows not his own interests but looks after other
beings is respected as leader, someone who is selfish is not respected. In the same way as the
leader cares equally for every indvidual, the Dzogchen nature encompasses equally all phenomena
and all beings.
However in order to recognize this totally perfected nature individually for yourself you
have to look at your thoughts. First one thought appears, but it does not stay for very long. Soon
after it disappears into its nature. If you don´t `do´ this but keep on being agitated by thoughts
you follow the wrong way. It is your personal choice and your personal view. It is up to you. The
nature is always there, it is not just temporarily.

23 The first chapter explains the first of the five keywords, Yeshe (ye shes); in this chapter Yongzin Rinpoche
explained all five keywords, beginning with Yeshe, which he called `The Great or Total Wisdom´ (ye shes chen
po). Thus, the five keywords are not only the five main chapters of his commentary but also subdivisions of the
first chapter explaining the Yeshe itself. This chapter is the longest of all and systematically establishes the
Wisdom.
24 This is gTan tshigs gal mdo rig pa´i tshad ma by Li shu stag ring (8th cent.) reprinted in rDzogchen Teachings
of Bon, New Delhi, published by Tenzin Namdak, Tibetan Buddhist Monstic Center, n.d.
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1.2. The Totality of the Single Sphere

This is called Thigle Chenpo (thig le chen po)25. This clarity which is self-aware is always there.
You don´t need to do anything, the nature is there. And the nature is always self-aware, always
with clarity. Many people do not see this nature but it is always there. Then, in the individual
mind there arises very much doubt. Therefore many people go through hell. Usually it is always
clear like a lamp lit up in an empty house. But the thing is that nobody looks into this empty
house. Because of this `not looking into the empty house´ there is no use for this clarity. Still the
nature with its clarity has always been there. Your own nature is always clear but it is not useful
for yourself as you do not look at it. Therefore it is neccesary to show it to yourself by reading,
studying and practicing at the beginning.
There is no other consciousness who can see this nature, It is only seen by self-awareness.
Remember the example for being self-clear (rang gsal): litting up a lamp. It shines and is clear
itself. This clarity, this self-clear is not knowing (something), not trusting (someone), not facing
towards (a teacher or a teaching). As long as you look towards clarity it does not help you. You
can only see it through searching the nature of your own mind. You have to introduce yourself. It
is like you know a family well by name but did never meet the members of the family. Therefore
it is also said:

It is too close to see it.
It has always been with you, you are so familiar but you don´t recognize it.
It is too simple to know it.

All these explanations point in the same direction that you have to know your nature
yourself and by itself.

1.3. The Totality of Purity

Now follows the Yangdak Chenpo (yang dag chen po). It seems to be very easy but it is
actually very difficult to trust its knowing. In Madhyamaka (dbu ma pa)26 we have to proof the
wrong side. You have to arrive at emptiness and perceive it by following the ignorance (ma rig
pa)27. How can you hold and grasp this emptiness? Through following the ignorant mind and
consciousness you look if the phenomena, beings and self are truly what you perceive. You look
and check if they inherently exist. If they have some inherent existence they should have fruits
and results. In this way you follow your mind and check everything with your consciousness. But
this is following the ignorance and therefore you cannot have results. According to this view of
ignorance it cannot exist. This not-existing28 is ignorance (ma rig pa, avidya) and not awareness (rig
pa, vidya).

25 Yongzin Rinpoche clearly used Chenpo (chen po), great or total, for the first three subdivisions of the first
chapter on the keyword Yeshe. This means there are five Great Ones (chen po lnga) which is invoking the
famous classification as Five Great Qualities (che ba lnga) in the ancient Dzogchen texts, such as spyi rgyud Ye
khri mtha` sel gyi lo rgyus chen mo skos kyi mchog by Dran pa Nam mkha` (8th cent.), published in the Bönpo
Kanjur (bKa` `gyur), vol. 101 and the sGom gyi gnad gsal bar phye ba bsam gtan mig sgron by gNub chen
Sangs rgyas Ye shes, Leh 1974 in the Buddhist context. However there is no explanation connecting these with
the points here.
26 For important philosophical terms I try to give Sanskrit and Tibetan equivalants and v.v. as often in books they
are given in one or the other language only. In general Madhyamaka (dbu ma) is the school of the `Middle Way´
whereas Madhyamika (dbu ma pa) is an adherent or follower of this view.
27 Sometimes spellt ma rigs pa being the equivalent of Sanskrit avidya. This spelling is simply a mistake,
something which occurs quite frequently in Tibetan manuscripts in general and in Bönpo texts in particular.
According to Jean-Luc Achard the confusion between rig and rigs is quite frequent.
28 There are several expressions for non-existence; rang bzhin gyis stong pa (nyid), svabhavashunya(ta),
empty/emptiness of inherent existence or rang bzhin med pa, nisvabhava, noninherent existence or lack of
inherent existence or simply bdag med, anatman, selflessness.
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