The Introduction Extracted from:

Clearly Revealing Primordial Wisdom An Extensive Commentary

By the Town Yogi Gaga Abhye Namkha Jigme

On the Completion Stage's Completion of All Primordial Wisdoms From the Sublime Dharma's Extremely Profound Intention

Composed by Padmasambhava and Revealed by Rinchen Phüntshog

I pay homage to the glorious lineage endowed vajra garland! Expanse of the completely pure nature of all phenomena, Uncompounded luminosity of the vajra of mind, Reflections of spontaneous presence lasting until the liberation of wanderers, I pay homage to all the Gurus of the three lineages! Force of the power of all Buddhas' love and compassion, Uddiyāna Guru, wielder of their energy gathered as one, And those endowed with the six lineages, who have brought the nine great things together, Hundred treasure revealers, I offer you the crown of my head! The prince and king Mutig Tsepo In order to cause the doctrine to flourish again Cunningly manifested as an awareness mantra holder. I offer prostrations of devotion to the supreme lord of victorious ones! His discovered treasures remain profound and vast. These unify the essence of the completion stage in a single drop. The heart of these is the Completion of All Primordial Wisdoms of the four empowerments. I shall elaborate upon this in an extensive commentary, a single ornament to luminous primordial wisdom. Although the nature of phenomena, as it is, is beyond the intellect And it is difficult to realize the deep and changeless ocean of the meaning of the tantras, To explain this in accord with the transmissions of the Gurus, May the lord of the family along with the dharma protectors grant their permission! After that welcome, here is an explanation of the completion stage itself as it occurs in the treasure words of Gyalwang Rinchen Phüntsog. This has three sections: the section of the virtuous introduction in the beginning, the section of the virtuous main text in between, and the section of the virtuous conclusion in the end. 1. Virtuous Introduction in the Beginning This has three parts: stating the title, expressing reverence, and explaining the subject matter. 1.1. Stating the Title The title is: From the Sublime Dharma's Extremely Profound Intention: The Completion Stage's Completion of All Primordial Wisdoms Dwells Herein —From the Red Dharma Collection of the Copper Scrolls. Generally, there is much to be had by engaging with even just the sound of the dharma. Still, here it is called "sublime dharma". What is called the Sublime Dharma possesses the qualities of virtue so that for whoever perceives it, all the sufferings of saṃsāra of all embodied beings together with their causes of the two obscurations and habitual tendencies without exception are cleared away. As it is said: As for what purifies all suffering

And clears away all obscurations, it is the sublime dharma. Although there are inconceivable teachers of various ways of guiding one to the ultimate meaning, this is the ultimate cavern of the mind of the Intention of all Buddhas. This is also in accord with the classes of tantras of innate methods of showing how to bring the actual fruition of the Intention of the uncompounded three kāyas which naturally dwells within us onto the path. Through the stages of the sūtras, the outer, inner, father, mother, and non-dual tantras, the cycles of the mind, expanse, and the outer, inner, and secret cycles of the pith instruction teachings, the intentions of the later teachings become more and more profound and difficult to fathom. Beyond those here the unsurpassed quintessence single syllable heart bindu cycles' key points of the generation and completion stage have been combined into a single Extremely essential potent drop of nectar. Since it also clears away the faults of hidden twisting and mixings, this cycle is more Profound than the profound. It is called the "Completion Stage's Completion of all Primordial Wisdoms" from within the excellent dharma teachings conferred upon the prince Mutig Tsepo. In the completion stage in general, there is the completion stage with appearances and the completion stage without appearances. In the completion stage with appearances through adhering to the key points of the nāḍīs, prāṇas, and bindus one focuses more on the nature of those and the ground for accomplishing the marks and signs of the three vajras. In the completion stage without appearances, there are the special methods of symbolic and actual luminosity of the two concentrations1

Also, since the luminosity of the ultimate accomplishment of the cause and light is brought onto the path through the second stage,

that transcend ripening and liberation. One can see that for both the cause and light of all the lower and supreme stages to be actualized there are many circumstances that are generally needed for the completion stage. However, this here is the natural great completion. Its specialty is accomplishing the union of the cause and light of the ultimate luminosity of the maṇḍala of the coemergent primordial completion. In other systems that is generally accomplished through a support. Further, since the accomplishment of the self-fruition of the body of prāṇa and mind and the mere symbolic luminosity also dwell in [what is called] the Completion Stage, this is [differentiated by calling it] the great completion stage.

2 it is the second of the second.3

Rongzompa taught:

Here, the natural great completion is the second stage of the second stage. The objects defined by this completion stage are: the three primordial wisdoms of calm abiding in the enlightenment of the inseparable ground and fruition of the innate mindstream, five primordial wisdoms that retain attributes, two primordial wisdoms that pervade objects, and so forth. [First,] this is the Completion of All ocean-like Primordial Wisdoms . [Second,] by truly seeing the meaning of this, All Primordial Wisdoms of the four joys of the appearances of the path of the four empowerments, the four appearances, and the four emptinesses are upwardly subsumed, it is their Completion in entirety. Through these pith instructions that generate the circumstances to attain the wisdoms of those two things, there is a Completion of All Primordial Wisdoms of the teachings of the stages of the nine vehicles. For those reasons these teachings received such a title. Furthermore for those topics in order: it says in the Garland: As for the nature of primordial wisdom, see this: There are the primordial wisdoms of pure calm abiding, Those of retaining attributes, and those pervading objects. It says in the Completion of Deep Primordial Wisdom:

In short, the five types of primordial wisdom and the rest, Because they are subsumed within the great self-arisen primordial wisdom, They are subsumed in awareness, the root of all phenomena. The inexhaustible primordial wisdom of self-awareness is the mind of dharmakāya. It says in the Tantra of Awareness of the Unborn Dharmakāya: The high and low forms of generating the mind [of enlightenment], Together with calm abiding and insight, The powers of the ten perfections, and the rest, Are all complete in the conduct of mantra. It says in the Display of the Bindu: From every direction of my meaning The individual wishes of the eight vehicles are proclaimed. I have power over all things. In my meaning, I do not waver. It says in the Great Display: The completion of one, the completion of two, the completion of all. In that way, all those profound and vast topics Dwell or exist Herein inside this text. Furthermore, from within the six great scrolls this comes From the [Red]4

Although this is the title given, usually an authentic text has a requester, an author, an example, and many other things attached. However, this text was given a title by those of superior qualities. These [other] necessities are the general way.

Dharma Collection of the arrangement of the ḍākinīs' secret symbolic scripts of the Copper Scrolls. Samaya is the commitment that the meaning of this title will be attained and that worldly ignorance will be dispelled.

1.2 Expressing Reverence The expression of reverence is: I pay homage to the glorious transcendent endowed conqueror Samantabhadra! Therefore, if one asks, what is the object of the homage? It is the knowledge of the ground, Samantabhadra, the original Buddha. Having purified the three types of unawareness,5 the four māras6

It says in the All Illuminating:

were conquered within the expanse. Having truly become endowed with the ten powers of the knowledge of how things are and of their extent, the great dharmakāya of primordial wisdom that is transcendent beyond the extremes of both [something] grasped and [one] grasping was attained. Through great activities of the lamp displayed in the world by the forms of the two rūpakāyas, mastery was accomplished. Thus cyclic existence was stirred from its depths.

Through the wisdom of realization, one becomes a well-realized conqueror of māras and endowed with the power of knowledge. When one is transcendent beyond the extremes of grasped and grasping, one is a transcendent endowed conqueror.

It says in the Commentary: Illuminators of the web of discursive thoughts, Masters of the profound and vast kāya, Light rays of Samantabhadra I pay homage to you who emanate from everywhere! Samantabhadra is one who has attained the glory of the self in the realization of the meaning of the spontaneously present extremely pure nature of dharmatā and the glory of others in the form of compassion of the spontaneously present rūpakāya. Since there is no moving from the dharmatā intention and since the realms of activities are completely pure, there is Samantabhadra ("goodness in all"). It says in the Secret of Primordial Wisdom: Spontaneously complete unmoving nature and "Goodness in all" realms of activities. There is Samantabhadra the teacher and moreover there are all the Buddhas of the essence of the five types of "goodness in all" phenomena of the ground, path, fruition that are paid homage to. The suchness of dharmatā is the Buddha beyond elaboration. This is the Samantabhadra of the ground. The Buddha within the primordial wisdom of the three kāyas endowed with the self-arisen enlightened mind is the Samantabhadra of awareness. Awareness is adorned by emptiness. Emptiness is adorned by primordial wisdom. From the adornment of the primordial wisdom kāya there is light. From the adornment of light there is the appearance of the adornment of the stacked three purities7 of the pure realms and so forth. Within that, by grasping to a self, there is a time of confusion within the stacked three impurities.8

Concerning those furthermore, it says in the Mirror of the Heart of Samantabhadra:

However, the essence of that does not move from the Samantabhadra of adornment. Nothing exists on an impure ground. That is the Samantabhadra of adornment. The mindstream of this is Samantabhadra the teacher. This is as before. By familiarizing the realization of the way things abide, the boundaries of cyclic existence and beyond are delineated. This is the Samantabhadra of realization or the path.

You should understand that all phenomena have the nature of the five Samantabhadras. If one asks, "What are they?" See this: they are the Samantabhadra of the nature, Samantabhadra of adornment, Samantabhadra the teacher, Samantabhadra of awareness, and Samantabhadra of realization. Fortunate child, understand that the intention of all Buddhas has the nature of the five Samantabhadras. Padmākara, who came in the past, having truly seen things in that way, paid homage with the motivation of awareness. Thesedays, although we meditate in order to realize things in that way, it is not habituated. Still, we pay homage with devotion. Alternatively, first there is homage of mixing inseparably. It says in the Important Garland of the Peaceful and Wrathful Ones: In the way that water is put into water And likewise butter is put in butter, Through non-dual awareness, there is homage of mixing. Second, there is homage of the means of accomplishment. It says in Hevajra:

For whoever has met with realization All undertakings are paying homage. Also, there is the homage of excellent conduct. It says in the Fine Conduct: I pay homage with clear body, speech, and mind!9

In those ways, seek to connect with the reach of your intellect. 1.3. Explaining the Subject Matter This has two parts: the basis of what is to be discussed and the manner in how one takes up that discussion. The explanation of the subject matter is: The nature of all the phenomena of cyclic existence and beyond is beyond sorrow. From the beginning there is not confusion. Primordially it is the manifest cleared and expanded one (Buddha). The nature of the primordial wisdom of complete purity is originally pure. The great energy of the primordial wisdom of ceaseless spontaneous presence blazes. In order to teach the self-intention of the primordial liberation of appearance and existence, The stages of instruction of the heart bindu's profound path shall be taught. By not realizing the way the disposition of the true ground abides, we uninterruptedly cycle throughout the upper realms of the gods and so forth and the lower realms of hell and so forth like the ring of a water wheel. However, through realization and wisdom, we authentically move beyond the extremes of existence and compassionate peace. As for the way that the phenomena relying on those arise, the lower phenomena of cyclic existence (saṃsāra) have twenty aspects: the five poisons, five aggregates, five senses, and five objects. The resulting phenomena beyond sorrow (nirvāṇa) have twenty five aspects and so forth. Since the nature of all these are calmed from all elaborations and are free from the pain of change, they are recognized as primordially liberated in the dharmakāya of the essential nature of the expanse of great bliss that is beyond sorrow. This is not like a momentary and subsequent liberation. Since in the essence from the primordial beginning, the cause of confusion, agent of confusion, and confusion resulting from confusion are not experienced, confusion is primordially pure and is the manifest complete Buddha (cleared and expanded one). Unawareness the cause of confusion and the ground of grasped and grasping is cleared, and the state of the great bindu of the unchanging dharmakāya that is cleared is expanded. It says in the Gathering of the Definitive Meaning: As for "cleared", the grasping of confusion is cleared. As for "expanded", the undeviating dharmatā is expanded. From limitations and boundaries and from the faults of afflictive there is complete, untainted in even the slightest way, purity. Without becoming a dull blank emptiness, upon the primordial ground the wisdom of the abiding union of awareness and emptiness. This is the primordial wisdom dharmakāya. This is not a concept of the three realms of grasped and grasping. However, due to the

ceaseless aspect of knowing, a symbolic name is given. In that way, the expanse and primordial wisdom are non-dual in nature originally. There is the nature of accomplishment within the great purity that does not rely upon compounded phenomena of effort from the beginning. Thus, within the precious inner space of the spontaneously present ground, there is ceaseless self-radiance beyond form, primordial radiance beyond light, and awareness-radiance beyond the mind. Within that is self-arisen primordial wisdom of inner luminosity dissolved without becoming obscured. On the ground, the abiding wisdom possesses the essence of the five prāṇas. The innate energy of all pervading compassion is beyond coming together or separating like the light rays of the sun. Free of analytical thoughts, in a manner of individually [discriminating] self-awareness, the embodiment of ground abiding self-arisen observation of the great primordial wisdom of how things are and their extent blazes. As for that blazing, it is called "moving throughout the space of wisdom". From that, the innate energies of the primordial wisdom of outer luminosity are individually realized. The blazing that occurs to liberate the movements of the three types of enterers and so forth is called "outward compassion". Also blazing is a symbol of fire. In the same way that fire flares up when substances and so forth are placed within it, wisdom also grows and flares when placed into the ultimate meaning of knowable things. For that reason the language of that symbol was used. In that way, dwelling in the primordial wisdom of the emptiness of the essence is the dharmakāya. Dwelling in the primordial wisdom of the luminosity of the nature is the saṃbhogakāya. Abiding in the primordial wisdom of all pervasive compassion endowed with the energy of wisdom is the nirmāṇakāya. It says in the Tantra of the Infinite Great Expanse: The essence is primordially pure primordial wisdom. The nature is spontaneously present primordial wisdom. The compassion is the self-appearance of primordial wisdom. They are inseparably one, abiding without partiality. It says in the Luminosity of the Expanse: To the ceaseless unobstructed primordial purity The name "dharmakāya awareness" has been fixed. To the ceaseless spontaneously present nature The name "saṃbhogakāya awareness" has been fixed. To the unceasing self-arisen manifestations The name "nirmāṇakāya awareness" has been fixed. These are complete within the maṇḍala of the self-appearing spontaneous presence endowed with the five certainties of the inner space of light which is beyond coming together or separating. Due to time [or rather temporal circumstances], one's own face arising through the eight gates is not recognized. From that, by grasping to the three dharmas10 of coemergence as having a self, the dharmatā passes into realms, colors pass into bodies, and awareness passes into the ground of mind's confusion. By accomplishing the three inner spaces of habitual tendencies, there is the appearance of the worldly vessel of cyclic existence phenomena and the existence of sentient beings as the contents. Although there is a time [or temporal circumstance] where both these appear, in the three kāya maṇḍala of the primordial essence Buddha their liberation is captured. In the way of appearing emanations of the enlightened mind, these appear as cyclic existence (saṃsāra). However, these are not subject to changing from beyond sorrow (nirvāṇa).

Therefore, if one is aware the way of entering into liberation from the very nature of the temporary appearances within confusion, then one appears as a Buddha. If one is not aware, then one appears as a sentient being. Thus, the subject of the way of the self abiding of dharmatā, making the wheel of primordial wisdom of the intention expanse the path, and the dharmatā wheel of the three vital points are taught. Since there is a necessity and vital need to instruct [individuals to travel] suddenly without stages to the bhūmi of the indivisible vajra Samantabhadra through the power of realizing and familiarizing these [teachings], since [these teachings] are like a extracted bindu of the heart of an elixir of all the sets of tantras of the extremely profound path, since [these teachings] are also like a bindu of the blood of hearts of all the awareness holding ḍākinīs, and since in particular the subject to be explained is the very nature of how the ground of accomplishing the inseparable three vajras of the secret essence of the abiding enlightened mind dwells in the form of an indestructible bindu in the hearts of all sentient beings forever, [these teachings] shall be directly clarified in the manner of the Buddha's pointing of the finger. Alternatively, to condense the meanings of all the heart bindu tantras' pith instructions, the stages of the paths with effort and without effort are taught. In that way, these [lines] have been explained. As for the points and reasons, in short, if appearance and existence is not primordially liberated, then the action of liberation could not be undertaken in the same way that charcoal can not be turned white. If it is not reasonable that the point of the uncompounded three kāyas could be brought about anew through causes and conditions, one may think that it is enough to merely rest in the state of having realized the meaning of how the fruit of the primordially liberated three kāyas exists within oneself. Therefore, even though the way of appearing [or rather the way of how the fruit of three kāyas exists] appears in cyclic existence, there is a commitment here to explain and teach the subject matter of accomplishing the way of abiding in dharmatā. Furthermore, with realization three things are acceptable. It says in the Tantra of the Intrinsic Buddha: Since all the phenomena of Buddhas are beyond sorrow (nirvāṇa), it is acceptable for them to recognize their own face without meditation, recitation, or any other effort. Since the kāyas of Buddhas are free from defects, it is acceptable for them to do whatever they like. Since awareness dwells in a mass of light, it is acceptable for it to arise as primordial wisdom. Thus first, there is the intention of freely resting of the effortless self-liberated path of cutting through. After that, second, there is the true definition of space and luminosity of the effortful path of direct crossing. These subjects are extremely essential. There is the subject basis of the teachings of the excellent essence of the three kāya maṇḍala of the Buddhas and then there is taking up the subject of the intention of those. It says in Vima's Short Commentary: For the highest, the name is taught. For the medium, there are the divisions. The least are liberated by pursuing words. Therefore, for those of medium capacity, the topics are divided. There is an explanation of how the nature of the primordial ground abides. Below that, there is an explanation of how the lamps abide in the body. As for establishing the ground of cutting through, it is [first] called "abiding on the temporary ground". Since it is not the primordial original ground, it is not continuous (bzlos pa). It says in the Luminosity of the Expanse:

At first or secondly there is shown The primordial original way of abiding and The way self-awareness abides. It says in the Tantra of the Razor Lamp: There is the pervasive ground and the abiding ground. Thus, since there is both the ground of the very essence of the way of abiding and the section of how that abiding is pervasive, the first will be taught at this point. Samaya signifies that it will be impossible to stray at all from the commitment to plant the stake of mahāmudrā of the primordial liberation of the three realms of existence. This concludes the introduction.

This introduction was translated into English by Eric Fry-Miller in 2009. This is just an early draft of the introduction and should not be widely reproduced.

Copyright © 2009 by Eric Fry-Miller. All rights reserved. Version 0.1 May awareness blaze in the minds of all beings!

1 The two concentrations (bsam gtan gnyis) in this context are: the concentration of final dissolution (rjes su gzhig pa'i bsam gtan) and the concentration of holding entirely (ril por 'dzin pa'i bsam gtan). They refer to completion stage methods used in the context of the practice of luminosity. 2 The second stage referred to here is the completion stage. 3 This refers to the second stage of the completion stage or rather the great completion stage. 4 In the commentary the word Red (dmar po) is not included. 5 The three types of unawareness (ma rig rnam gsum) are: unawareness that is the same as the cause (rgyu bdag nyid gcig pa'i ma rig pa), coemergent unawareness (lhan cig skyes pa'i ma rig pa), and completely labeled unawareness (kun tu btags pa'i ma rig pa). 6 The four māras (bdud bzhi) are: the māra of afflictive emotions (nyon mongs pa'i bdud), the māra of the aggregates (phung po'i bdud), the māra of the lord of death ('chi bdag gi bdud), and the māra of the child of the gods (lha'i bu'i bdud). 7 The three purities (dag pa gsum) in this context are: the purity of the vessel (snod dag pa), the purity of the contents (bcud dag pa), and the purity of the mindstream and components (rgyud rnams dag pa). 8 The three impurities (ma dag pa gsum) in this context are: the impurity of the vessel (snod ma dag pa), the impurity of the contents (bcud ma dag pa), and the impurity of the mindstream and components (rgyud rnams ma dag pa). 9 This version uses the word clear (dvangs pas). Other versions of this text have "I pay homage with faithful (dang bas) body, speech, and mind!" 10 The three dharmas of coemergence (lhan skyes kyi chos gsum) are: essence (ngo bo), nature (rang bzhin), and compassion (thugs rje).