In Praise of the Dharmadhatu

7/28/2019 In Praise of the Dharmadhatu

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In Praise of the Dharmadhatu

By Arya Nargarjuna

Analysis of verses from Shenpen sel

The Clear Light of the Buddha's Teachings Which Benefits AllBeings

In Praise of the DharmadhatuThe protector Nargarjunas commentary on theintention of the third turning of the wheel ofdharma, which is called Praise of theDharmadhatu*.*Editors note: This term, which literally means"space of phenomena," has something like eightessential meanings and so is difficult to translate.Most translators wisely elect to use the originalSanskrit.

i.e. rsum:To see the real nature of the mind, is to see thereal nature of everything, is to see everything aspure and feel the Nirvana right here right now.The Path is to seek the real nature of the mind.

Using self-awareness to transmute theignorance into liberating wisdom realizing the truenature of the mind and of everything; totransmute the causes of suffering into purity.

When one understand how its own mindoperates, by seeing it in action through self-awareness and deep concentration, then oneunderstand the true nature of everything, thateverything is merely labeled by the mind. Fromthis one sees that the source of all suffering isthose illusions, this belief in inherent existence.

One then becomes free from any attachment tothose illusions, and free from the causes of all

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suffering. Then everything becomes pure: themind is again radiant clarity, and the world ispure. The mind is no longer covered by the beliefin those illusions, and all the associateddefilements. The self and the world are no longer

seen as in opposition. The impure body, speechand mind are transformed in the pure body,speech, and mind of a Buddha.

The gradual path is seen as a process of mind'spurification, or discovering the real nature of themind and of everything: removing the ignoranceand its consequences though self-awareness andrealizing emptiness. It consist of a doubleaccumulation of merit (the five first paramitas, themotivation of Bodhicitta) and wisdom together;one supporting the other. When one finally "see,"

then everything is seen as pure; the potential isrealized; the Dharmadhatu is finally seen. What itis-is inconceivable, beyond all conceptualization,beyond all dualities, beyond all karma formation.

"The true nature of things, the dharmata, isknown.The Dharmadhatu, primordial awareness, theclear light nature of mind, is known."

The Dharmadhatu is

the mind after thepurification process, orthe way it really works.

It is beyond concepts,beyond karma...

A. Homage and Short Description of the Dharmadhatu. (verses 1-2)

i.e. The Model Of The Purification Of The Mind: removing this ignorance,those illusions, the causes of suffering

1. There is something which as long as leftunknownResults in lifes three planes of vicious circle.Beyond all doubt, it dwells in every being.To the Dharmadhatu I devoutly bow.(i.e. Ignorance of the real nature of the mind, and

of everything, is the root cause of samsara, of the

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three realms. This real nature is common toeverything (the Buddha is everywhere). Meaningeverything is empty of inherent existence becausedependently arisen, depending on the actual fiveaggregates, and conditioned by past karma.

The goal of life should be to know the real natureof the mind and of everything. Discovering theway the minds (and karma) works, directly seeingthis real nature of the mind and of everything, isenough to reach Nirvana.)

2. When that which forms the cause for allsamsaraIs purified along the stages of the path,This purity itself is nirvana;Precisely this, the Dharmakaya, too.

(i.e. Solution: purification of the mind, removingthe veils, the causes of samsara, using thegraduated path. Removing this ignorance isenough to reach Nirvana.Purifying the mind can be generalized intopurifying the five aggregates, or purifying thebody, speech and mind. The problem is not onlyconceptualization and the mind, it is the wholekarma formation, the causes of the making of thefive aggregates. Suffering is the five aggregates,not just conceptualization. The goal is totransform / transmute our impure body, speechand mind, into the body, speech and mind of aBuddha. And this is done using the gradual pathcombining both method and wisdom, using theMiddle Way: not accepting, not rejecting.Primordial awareness, Dharmadhatu and Nirvanaare synonyms.)

B. Dharmadhatu Described as Radiant Clarity. (verses 3-11)

B.1. The analogy of butter and milk. (3,4)

3. As butter, though inherent in the milk, (i.e.Analogy #1)Is mixed with it and hence does not appear,Just so the Dharmadhatu is not seenAs long as it is mixed together with afflictions.(i.e. Solution: a purification process; removingafflictions, the veils; the core has always been

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pure; the potential has always been present; it isjust a matter of perception, of purification, of self-awareness.When the veils are removed, we see the realnature of the mind, how it really works, and we are

not fooled by its creations. We know the realnature of everything at the same time, becauseeverything is dependent on the mind, and onaccumulated karma.)

4. And just as the inherent butter essenceWhen the milk is purified is no more disguised,When afflictions have been completely purified,The Dharmadhatu will be without any stain at all.(i.e. Solution: a purification process; removingafflictions, the veils.

When the mind is purified, it becomes primordialawareness, radiant clarity, the Dharmadhatu. Byseeking the very subtle nature of the mind, oneremoves the veils one by one, and when onefinally see the real nature of the mind, there is nomore veils, no more ignorance, no moreproduction of the causes of suffering, no morekarma formation.)

B.2. The analogy of the butter lamp. (5-7)

5. As a butter lamp that burns inside a vase (i.e.Analogy #2)Would not even be slightly visible,As long as left inside afflictions vase,The Dharmadhatu is not visible.(i.e. Solution: a purification process; removingafflictions, the veils; the core has always beenpure.Until there is ignorance, we cannot see theDharmadhatu, the mind's real nature, its radiantclarity. And this way we are fooled by its owncreations.).6. If one perforates the surface of the vase,Whatever holes are made in whichever directions,Through those and in precisely those directionsLight will shine, as is its nature to.(i.e. Solution: a purification process; removingafflictions, the veils; the core has always been

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pure.When one finally see the real nature of the mind,one also understand the real nature of everything.It also means that there are many paths to help usseek the real nature of the mind.)

7. At the moment when the vajra-like samdhiIs able to obliterate the vase,At that very moment the light burning insideWill shine throughout the reaches of all space.(i.e. Solution: developing the vajra-like samdhiThe final breakthrough is in Insight meditation,when we finally see the real nature of the mind inthe present. When one finally see the real natureof the mind, one also understand the real natureof everything. Everything becomes pure.

It is taught here by analogy that the vajra-likesamdhi, which occurs on the tenth level ofbodhisattva realization and ushers inBuddhahood, obliterates the vase of adventitiousand fleeting emotional and mental obscurations,allowing the radiant clarity of primordialawareness to blaze un-impededly throughout theinfinite expanse of space.*)

8. The Dharmadhatu was never born,Nor will it ever cease.At all times it is free of all afflictions;At the beginning, middle, and end, free from stain.(i.e. Solution: a purification process; removingafflictions, the veils; the core has always beenpure.The real nature of the mind is right here, rightnow, to discover, to unveil. Nirvana is not aboutacquiring external knowledge; going somewhere,dropping something, ... it is about seeing the realnature of the mind and of everything. It is a matterof perception or self-awareness.)

B.3. The analogy of the sapphire in the stone (9,10)

9. As sapphire, the precious gem, (i.e. Analogy #3)Shines with brilliant light all the time,But when confined within a grosser stone,We do not see its bright light shine,(i.e. Solution: a purification process; removing

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afflictions, the veils; the core has always beenpure.To discover the real nature of the mind is to purifyit from all the defilements. It becomes theprimordial awareness that it has always been,

radiant clarity (the clear mirror).)

10. Just so, although obscured behind afflictions,The Dharmadhatu has no trace of flaw.While samsara blocks its light, it does notilluminate;Nirvana gained, its light will brilliantly shine.(i.e. Solution: a purification process; removingafflictions, the veils; the core has always beenpure. Through this purification process of themind, through seeking the real nature of the mind

and of everything, through finally seeing the realnature of the mind, one transforms the samsarainto Nirvana.)

B.4. The analogy of pure gold (11)

11. If the fundamental element is present,Work will yield the sight of purest gold; (i.e.Analogy #4)If the fundamental element were lacking,The labor would produce no fruit but woe.

(i.e. Solution: a purification process; removingafflictions, the veils; the core has always beenpure.If the very subtle mind was not already pure, itwould not be possible to purify it or to produceNirvana.)

i.e. The Potential Has Always Been There

C. Answers to Arguments Raised in Debate. (verses 12-25)

C.1. Answers to Arguments Raised in Debate. If the Dharmadhatu werepresent, beings would be Buddhas. -- Refuted by means of the riceexample. (12,13)

12. As kernels are not considered to be riceAs long as they are enveloped in their husks,Just so the name of "Buddha" is not givenTo all of those whom afflictions still enfold.

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The stage of Buddhahood will be attained.(i.e. So to be able to become a Buddha, wecertainly have this potential already within. We

just have to purify it using the gradual path.)

i.e. A Process Of Purification Using Self-Awareness, UnderstandingEmptiness

C.3.a Answers to Arguments Raised in Debate. Any antidote that clearsobstructions to realizing the Dharmadhatu would also clear away theDharmadhatu. Refuted in three parts: a. How the Dharmadhatu andobstructions can coexist. -- The example of the clouds, which obstruct thesun and moon. (18,19)

18. Although the sun and moon are unstained,Five veils exist which manage to obscure them.

These consist of clouds and fog and smoke,The face of Rahu and dust as well.(i.e. Solution: a purification process; removingafflictions, the five veils, the five obscurations, thestains -- in order to make the original purityvisible.)

19. And so it is, as well, for minds clear light.Five obscurations manage to obscure it:Desire, laziness, and ill intent,And agitation too, as well as doubt.

(i.e. Solution: a purification process; removingafflictions, the five veils, the five obscurations, thestains -- in order to make the original purityvisible.)

C.3.b Answers to Arguments Raised in Debate. Any antidote that clearsobstructions to realizing the Dharmadhatu would also clear away theDharmadhatu. Refuted in three parts: b. Why the Dharmadhatu would notbe cleared away by clearing obstructions.-- The example of fire cleaning soiled cloth. (20-21)-- The example of teaching emptiness. (22)

20. And just as fire can clean a soiled clothmis-colored with various marks and stains,And just as when submerged within the fireThe marks are burnt away but not the cloth,(i.e. Solution: a purification process; removingafflictions, the five veils, the five obscurations, thestains -- in order to make the original purity

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visible.)

21. In just this way the mind, which is radiantclarity,Is soiled by desire and the other stains,

But the fire of primordial awareness burns upthese afflictions,Without, however, burning away the radiantclarity.(i.e. Solution: the fire of primordial awareness; apurification process; removing afflictions, the fiveveils, the five obscurations, the stains -- in orderto make the original purity visible. -- Primordialawareness is the very subtle nature of the mindwhen it is purified from all the veils. It is alwayspresent but its functioning is handicapped by all

of those veils. But it is always possible to use it toprogressively become aware of those veils and toremove them progressively from gross to moreand more subtle. Until the end of all veils it is thisOriginal awareness that is making theaccumulation of wisdom possible. At the endthere is only this primordial awareness left. It isbeyond all karma formation, beyond all concepts.We cannot describe it. It is conventionally calledthe Dharmadhatu, the primordial awareness, theradiant clarity.)

22. In the sutras of the Teacher, (i.e. ThePrajpramit Sutra)In whatever ways the Victor described emptiness,All of these ways can rectify afflictions;None can diminish the potential.(i.e. Solution: the various methods to realizeemptiness. -- I think it also means that, althoughthe very subtle mind is empty of inherentexistence itself, it is not non-existent. it is notexistent, not non-existent, not both, not neither.What it is is beyond all conceptualization, beyondall views, beyond all dualities, beyond all karmaformation. Purifying the mind will not make itdisappear.)

23. Just as water deep inside the earthLies untouched and perfectly clean,Just so can primordial awareness rest within

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afflictionAnd remain completely free of any flaw.(i.e. The potential is always there; it is alwayspossible to recover the pure nature; it is neverdestroyed.

I think the important message here is that we "canchange" and purify our self. The core isessentially pure, and the taints can be removewithout altering the purity of the core.)

C.3.c Answers to Arguments Raised in Debate. Any antidote that clearsobstructions to realizing the Dharmadhatu would also clear away theDharmadhatu. Refuted in three parts: c. Why the Dharmadhatu is not thesame as self.-- The example of the Dharmadhatu not being male or female. (24,25)

24. The Dharmadhatu is not the self.It is neither man nor woman either;And being beyond everything perceivable,Just how could it be thought of as oneself?(i.e. But Warning: This Original nature is not anOriginal self; nor it is something we canconceptualize. Meaning that there is nopermanent self, no permanent consciousness, noreal very subtle mind. The Dharmadhatu is notitself inherently existing while everything else isempty of inherent existence. To think that we are

purifying something real is just a skilful mean, ananalogy. What the Dharmadhatu is is beyond anydescription; but it is not non-existent either.)

25. Within phenomena, all free of passion,Male and female cannot be seen.For the sake of taming those that desire blinds,Terms like male and female are taught.(i.e. Against the wrong conception that one needsto be a male to become Liberated. Thediscrimination between male and female is usedonly to help those who are blind because of theirdesire; a temporary skilful means.)

D. The Remedy That Removes Obstructions. (verses 26-35)D. The Remedy That Removes Obstructions.D.1 The remedy for the afflictions: the wisdom that realizes theselflessness of the individual. (26)D.2. The remedy for the cognitive obscurations: the wisdom that realizes

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the emptiness of phenomena. (26)D.3. The remedy for both the afflictions and the cognitive obscurations:realization of the emptiness of phenomena. (26)

26. "Impermanent" and "suffering" and "empty:"

Three designations purifying mind;But what refines the mind unto its utmostIs the teaching that nothing has any self-nature.(i.e. Solution: It seems to mean that the Hinayana(with the Trilogy of Anicca, Dukkha and Anatt) isa skilful means to help to purify the mind, but thatthe real purification is done with the Mahayana,the Middle Way, the realization that all dharmasare empty of inherent existence. --, and the finalantidote -- emptiness.)

i.e. With Self-Awareness One Purify His Perceptions And See ThatEverything Is Empty Of Inherent Existence Because Dependently Arisen, OrMerely Imputed By The Mind.

D.3.a The Remedy That Removes Obstructions. The remedy for both theafflictions and the cognitive obscurations: realization of the emptiness ofphenomena.a. The reason that it is necessary to understand that phenomena are empty.-- Why kleshas must be cleared away. (27)-- Why thoughts must be cleared away. (27)

27. As a child in a pregnant womans wombIs there and yet is not yet visible,Likewise when covered by afflictions,The Dharmadhatu is not visible.(i.e. Solution: a purification process; removingafflictions, the five veils, the five obscurations, thestains -- in order to make the original purityvisible. -- Things and phenomena are seen purewhen the veils of ignorance are removed; whenwe see both together, the phenomenon and itsultimate nature, emptiness; when we see thateverything is merely labeled by the mind; whenwe see that all perceptions are dependent on theactual five aggregates, conditioned by pastkarma; when we do not hold on to them thinkingthey are inherently existing on their own, orabsolute. When we see both together at the sametime then the perception is said to be pure.)

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This-That, no absolute causality.So the problem is not just sur-imposing

concepts upon pseudo pure non-conceptualperception; the problem is assuming that anyassociation we make, using concepts or not, are

real, absolute. And the solution is not merely bydropping all conceptualization, but by beingaware that we are doing this kind of mistake andby transcending the limits of those with pureawareness.

So we have to be aware not only of the limitsand pitfalls of conceptualization, but of all karmaformation.)

D.3.b. The Remedy That Removes Obstructions. The remedy for both theafflictions and the cognitive obscurations: realization of the emptiness of

phenomena.b. The reason that it is possible to understand that phenomena are empty.-- ii. An explanation of how it is possible to understand that thoughts ofnirvana are empty. (29)

29. The Buddhas do not perceiveAny characteristics of their aspiration prayers,Because the Buddhas are of the nature of self-awarenessAnd have their own permanently pure being.(i.e. One problem is discrimination, believing in

real characteristics.)(i.e. The "permanently purebeing" is referring to the theory of "pureperception" after being purified from all "taints". Ithink this pure perception means that, whileperceiving something using old karma, one is"aware" of this, and do not take those perceptionsas being absolute. Knowing everything isdependent on past karma, one does not grasp onanything, or discriminate thinking these areabsolute characteristics. So it is being constantlyaware of this that makes every perception pure. Itis seeing the "thing" (perception) and being awareof its emptiness (its dependence on past karma,dependence on the mind) at the same time, in thesame moment that makes the perception pure.They call it "direct perception withoutsuperimposed conceptualization", but is is morethan that.When perception is free of grasping to anything,

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its basis is not consciousness of the externalobject, but the self-awareness itself. It becomespure self-awareness, Original awareness.)

D.3.b. The Remedy That Removes Obstructions. The remedy for both the

afflictions and the cognitive obscurations: realization of the emptiness ofphenomena.b. The reason that it is possible to understand that phenomena are empty.The remedy that removes obscurations.-- iii -- Abstract thoughts are all imaginary. (30)

30. Just as the horns on rabbits headsDo not exist except in the imagination,Phenomena are all precisely like that,Merely imagined, having no existence.(i.e. But, everything is merely labeled by the mind.

I think it also means that there is no pureperception, no direct perception, the perception ofall phenomena are always conditioned by pastkarma, filtered by the actual five aggregates.)

D.3.b. The Remedy That Removes Obstructions. The remedy for both theafflictions and the cognitive obscurations: realization of the emptiness ofphenomena.b. The reason that it is possible to understand that phenomena are empty.The remedy that removes obscurations.-- iv -- Uniquely characterized phenomena do not exist. (31)

31. Because they are not made of solid atomsThe horns of oxen cannot be seen, either.Since not even tiny atoms exist,How could one imagine that something made ofatoms exists?(i.e. No elementary components.I think it also means that there could be no directperception because such perception would haveto be based on perceiving some raw reality, someelementary forms. But there is no elementarycomponents, no atoms, no elementary mentalprocess, ... Everything is empty of inherentexistence, everything is perceived through thefilters of the actual five aggregates, conditionedby past karma.)

D.3.b. The Remedy That Removes Obstructions. The remedy for both theafflictions and the cognitive obscurations: realization of the emptiness of

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phenomena.b. The reason that it is possible to understand that phenomena are empty.The remedy that removes obscurations.-- v -- Why sentient beings are confused. (32)

32. Since arising is a dependent occurrenceAnd cessation is a dependent occurrence,There is not one single thing that existsHow could the naive believe that there is?(i.e. No real origination, no real cessation, no realduration; no inherent existence. Everything isempty of inherent existence because dependentlyarisen.I think it also means that there could be no directperception because everything is empty ofinherent existence because everything is

dependently arisen. How could we directlyperceive things that are not real. Direct perceptionmeans: perceiving reality without the viels ofignorance, by being aware that those perceptionsare conditioned, by not being fooled by themthinking they are absolute, direct, raw.)

D.3.b. The Remedy That Removes Obstructions. The remedy for both theafflictions and the cognitive obscurations: realization of the emptiness ofphenomena.b. The reason that it is possible to understand that phenomena are empty.

The remedy that removes obscurations.-- vi -- The Buddha teaches the nature of phenomena to be freedom fromextremes. (33)

33. Using examples like rabbits and oxens horns,The Thus Gone One has provenThat all phenomena are nothing other than theMiddle Way.(i.e. The middle way is the transcendence of theduality "dependent origination / based onexistence and causality / the ordinary truth" and"emptiness / the ultimate truth". Avoiding bothextremes of existence and non-existence. Usingboth the method (dependent origination, the path)and wisdom (emptiness) as antidotes, fighting thebad side of the other one, to stay in the middle. Soall phenomena are not existing, not non-existing,not both, not neither. Existence and non-existence are not the same, not different.

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In the frame of reference of "direct perception",the Middle Way, means seeing the phenomenausing the actual five aggregates, but through selfawareness. Knowing that the perception itself isdependent on the actual five aggregates,

conditioned by past karma. It is seeingconventional truths and knowing they are emptyof inherent existence at the same time. It is calledThe Union of The Two truths.)

D.3.b. The Remedy That Removes Obstructions. The remedy for both theafflictions and the cognitive obscurations: realization of the emptiness ofphenomena.b. The reason that it is possible to understand that phenomena are empty.The remedy that removes obscurations.-- vii -- It is impossible to describe this freedom. (34-35)

34. Just as one seesThe forms of the sun, moon, and starsReflected in vessels of perfectly clear water,So is the consummation of signs and characteristics.(i.e. Meanwhile everything should be seen like a magically- conjuredillusion, like a mirage, like the moon reflected in water, like empty space,like an echo, like the city of the Gandharvas, like a dream, like a shadow,like an image in a mirror, and like a supernatural transformation. -- FromPrajpramit.It means that not only are all phenomena empty of inherent existence

because dependent on the actual five aggregates, conditioned by pastkarma, but also are all signs and characteristics. This means that all labelsand all qualities are merely imputed by the mind, completely relative, neverabsolute. That means that all discrimination are relative, based on emptycharacteristics. It does not mean we should drop all discrimination. Butthat we should be aware while doing discrimination with the motivation ofBodhicitta that the basis for those discrimination are all empty of inherentexistence. Not accepting discrimination as absolute, not rejectingdiscrimination because they can be skilful means; the Middle Way.)

35. That which is virtuous in the beginning,middle, and end (i.e. the Dharmadhatu; see verse8)Is undeceiving and is marked by constancy,And is free from self in this very way.How could that be thought of as "I" or "mine"?(i.e. Describing the dharma. This is not itself athesis, a position, an attachment: it is a tool todestroy all thesis. A negation without affirmation.

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It is not just a temporary antidote, a temporarymethod along the path. It is the final antidote.)

E. Dharmadhatu Called by Different Names. (verses 36-43).

E.1. Dharmadhatu Called by Different Names.-- According to Stages: sentient beings and Buddhas. (36-37)

36. Just as water, during the summertime,Is spoken of as being something warm,And the very same water, throughout the winterseason,Is spoken of as being something cold, (i.e. Nopermanent characteristics. So no absolutediscrimination or labeling.)

37. Those ensnared in the net of the afflictionsAre referred to by the label, "sentient beings;"The very same when freed of states afflictedAs "Buddhas" are revered.(i.e. Even the duality sentient beings in samsaravs Buddha in Nirvana, has to be transcended.They are also merely concepts. There is noabsolute characteristics as "sentient being" or"Buddha".)

E.2. Dharmadhatu Called by Different Names.

-- According to Different Modes of Completely False Appearance: the fivesense perceptions and the mental perception. (38-43)

38. When eye and form assume their rightrelation,Appearances appear without a blur.Since these neither arise nor cease,They are the Dharmadhatu, though they areimagined to be otherwise.(i.e. Purification of the perceptions. With self-awareness we come to understand the real role ofthe five aggregates in all perception, and theempty nature of all objects perceived. So we stopbelieving in real independent objects andphenomena, and on real perception with realsense organs, and real consciousness resultingfrom the union of those three. There is no realdirect perception of real objects; all perceptionsare conditioned by past karma. Pure perception is

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a key word for perceiving reality without the veilsof ignorance. It is perceiving things andphenomena and knowing their real ultimate natureat the same time. This is done by being constantlyaware of how the actual aggregates, and past

karma, condition all perception. So we are notfooled by the illusion. We do not grasp at thoseillusions. We do not suffer when they change,because we know their real nature.)

39. When sound and ear assume their rightrelation,A consciousness free of thought occurs.These three are in essence the Dharmadhatu, freeof other characteristics,But they become "hearing" when thought of

conceptually. (i.e. Purification of the perceptions.We stop believing in the reality of concepts. Westill use concepts, but we know their Ultimatenature at the same time. We use conventionaltruths but we are always self-aware, and know theemptiness of inherent existence of those.)

40. Dependent upon the nose and an odor, onesmells.And as with the example of form there is neitherarising nor cessation,But in dependence upon the nose-consciousnesss experience,The Dharmadhatu is thought to be smell. (i.e.Purification of the perceptions)

41. The tongues nature is emptiness.The sphere of taste is void-ness as well.These are in essence the DharmadhatuAnd are not the causes of the tasteconsciousness. (i.e. Purification of theperceptions)

42. The pure bodys essence,The characteristics of the object touched,The tactile consciousness free of conditionsThese are called the Dharmadhatu. (i.e.Purification of the perceptions)

43. The phenomena that appear to the mental

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consciousness, the chief of them all,Are conceptualized and then superimposed.When this activity is abandoned, phenomenaslack of self-essence is known.Knowing this, meditate on the Dharmadhatu.

(i.e. Purification of the perceptions.Of the five aggregates, the mental consciousnessis special for beings that have self-consciousness. Being conscious of something isalways a comparison between a perception andsome stored mental image or concepts. It is theresult of the mind trying to find invariants in theflow of stimuli in order to be able predict andcontrol the environment. But the stored image, orconcepts, or view, or theory, is just a model,never an exact representation of reality. It is a

simplification reducing the number of variables toa minimum. Once this model is stored in the fiveaggregates it is used to filter the incoming stimuliand to recognize or be conscious of things. Butthose things do not really exist like we think theydo. It is our models (five aggregates) that makethose things seem to exist independently. Bybeing self-aware of this we are not fooled by theillusions. We know that those phenomena or thatthe concepts we use are all dependent on the wayour five aggregates are, conditioned by pastkarma. See in those phenomena, or using thoseconcepts, and being aware of their real nature isenough to be liberated from them.With primitive sentient beings without thecapacity of conceptualization as us, theconsciousness is a simple association between astimuli and an acquired reaction.)

End Of Rinpoche's Commentary.

44. And so is all that is seen or heard or smelled,Tasted, touched, and imagined,When yogis and yoginis* understand these in thismanner,All their wonderful qualities are brought toconsummation.(i.e. Purification of the perceptions.When one sees, through self-awareness, the waythose illusions of things being perceived are

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fabricated by his own mind, dependent on hisactual five aggregates, conditioned by pastkarma, then one knows the real nature ofeverything: the dependent origination, theemptiness of inherent existence. Things and

phenomena do not exist as we think they do, arenot non-existent either, are not both existent andnon-existent, and are not neither existent nor non-existent. When one purely sees like this, then onehas reached the end of the path.)

*Editors note: Here and in five other places in thistranslation, we have added the words in brackets"and yoginis" because it is clear from the Tibetantranslation of the original text that Nargarjunasintention is to describe the experience of both

female and male practitioners.45. Perceptions doors in eyes and ears and nose,In tongue and body and the mental gateAll these six are utterly pure.These consciousnesses purity itself is such-ness defining characteristic.(i.e. The purification of these is itself the goal ofthe path. So it is a matter of perception, not amatter of going somewhere, or droppingsomething. The Middle way is not acceptingthings, as they seem, not rejecting everything. Itis seeing through all of those illusions, it isunderstanding how the mind, and the fiveaggregates worked, how they filter everything,how all perceptions and thoughts is conditionedby past karma. Being constantly self-aware of thisand not being fooled by those illusions is thegoal. it is called The Union of The Two truthsbecause we still use the conventional truths orperceive things and phenomena, but we know atthe same time their ultimate nature. Both togetherat the same time always.)

i.e. So Self-Awareness Is The Cause And The Result Of The LiberatingWisdom.

46. See how the mind has two aspects:It can be worldly it can transcend the world.From clinging to a self comes samsara;

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When there is self-awareness, there is Suchness.(i.e. Solution : A mind can be impure or pure;ignorant or wise / self-aware. When the mind seehow it operates, how it creates itself all of thoseillusions, the causes of all suffering, then it can

transcends those limits and become free of allthese illusions.)(i.e. So the mind is either self-aware of itsfunctioning or not. When it is not, then it is fooledby its own illusions; that is samsara. When it isself-aware, then it is not fooled by its own illusion;that is Nirvana.)

47. The ceasing of desire is nirvana,As is stupiditys and angers end.For these to cease is Buddhahood itself,

The refuge of ennobled beings.(i.e. Solution : ceasing of the three poisons:desire, anger, ignorance -- When the mind, notbeing self-aware, is fooled by its own illusion,then there is feeling for them, craving, clinging, ...,suffering because of them. When this ignorance isremove, through self-awareness, there is no moredesire or hatred for those illusions, no moresuffering.)

i.e. So It Is A Matter Of Seeing, Or Not

48. One either proceeds with knowledge orproceeds withoutSamsara and nirvana both have their source inthe body.Either you are bound by your own thinking,Or, if you know the true nature, you are free.(i.e. The solution is a matter of perception, self-awareness of how our own mind works. Knowingthe true nature of everything -- merely labeled bythe mind. -- So it is just a matter of knowing thereal nature of everything, the way the mind andthe body (the five aggregates) work, the waykarma works, the way we create our own illusionsand causes for suffering. And this knowledge, thiswisdom is acquire by developing self-awareness.)

49. Enlightenment is neither near nor far.It does not go away nor come to you.

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Right there within the cage of your afflictions,Either you will see it or you will not.(i.e. The solution is a matter of perception, self-awareness of how our own mind works. Knowingthe true nature of everything -- merely labeled by

the mind.)

i.e. To Be Able To "See" One Needs To Accumulate Enough Of Both MeritAnd Wisdom.

50. Abiding in the lamp of prajaWill lead to peace, the most sublime there is;Examining for self is the way to abide.This is taught in scores of sutra texts.(i.e. The solution is a matter of perception, self-awareness of how our own mind works, praja.

Knowing the true nature of everything -- merelylabeled by the mind. -- To develop this LiberatingWisdom one has to understand how his own mindworks, how karma works. This is done withexamining how one's won mind works in thepresent. It is not enough to understand thetheory; one has to directly see this to be convinceand to be able to change. One cannot "see" justby reading or understanding the theory. Thisdirect observation is done in VipassanaMeditation, or Insights Meditation.)

51. The strengths, all ten, assist the immatureWith a blessing force like that of the full moon.But as long as they are caught up in afflictions,Beings will fail to see the Thus Gone Ones.(i.e. Those who do not see. Even if one has all themundane strengths and qualities, he will not"see" unless he goes through the gradual path,examining for himself, on himself, the Buddha'steachings.)

52. Just as those in hungry spirit realmsSee the sea as dry before their eyes,Just so with those in ignorances gripWho think the Buddhas dont exist. (i.e. Thosewho do not see.).53. For lesser beings and those with lesser merit,No matter what transcendent conquerors do,

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It is like placing a precious jewelIn the hands of someone never known to see. (i.e.Those who do not see.)

54. For beings who have amassed sufficient merit

The signs are radiant with shining light.All thirty-two ablaze with brilliant gloryBeings like these in Buddhas presence dwell.(i.e. Solution: Accumulate enough merit. -- Forthose who do see, the signs and teachings areright there to see, and the purity of everything ishere to see.)

55. The protectors inhabit forms of bodilydimensionFor many kalpas, and many yet to come;

However, in order to tame disciplesThey demonstrate different activities in theexpanse that tames. (i.e. For those who do see,the signs and teachings are right there to see.)

56. On definitely targeting its goalConsciousness engages in its object,Within the purity of self-awarenessThe bodhisattvas grounds all inherently abide.(i.e. For those who do see, the signs andteachings are right there to see. The Bodhisattva'sLand are right here.) (i.e. The solution is a matterof perception, self-awareness of how our ownmind works, praja. Knowing the true nature ofeverything -- merely labeled by the mind. -- Whenseeing with self-awareness, everything becomespure. The Bodhisattva's Lands are right here, rightnow for the ones who see with self-awareness. --The Bodhisattva still use conventional truths,perceive objects and phenomena, but isconstantly self-aware and always see the UltimateNature of everything.)

57. The mighty lords magnificent abode,The beautiful domain of Akanistha,And consciousness, the three of these togetherCan be blended into one, I dare to say.(i.e. For those who do see, the signs andteachings are right there to see. The Bodhisattva'sLand are right here.) (i.e. The solution is a matter

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of perception, self-awareness of how our ownmind works, praja. Knowing the true nature ofeverything -- merely labeled by the mind.)

58. For the immature it renders total knowledge,

For noble ones affords variety,To the mighty gods it grants long life,It is the cause for life spanning kalpas longmarch.(i.e. I think "it" is for "self-awareness" or"praja".)(i.e. Solution : Accumulating both merit andwisdom. The sources of all happiness here andnow, and the causes of Nirvana.)

59. It is that which guards the outer realm of

beings,And preserves their lives as well throughcountless kalpas,It is that which makes it possible for lifeTo persevere within all living beings;(i.e. Solution: Accumulating both merit andwisdom. The sources of all happiness here andnow, and the causes of Nirvana.)

60. This the very cause that knows no end;The results of such a cause are endless too;When imperceptibility is realized,Prajna becomes the condition for nirvanasdawning.(i.e. Solution : Accumulating both merit andwisdom. The sources of all happiness here andnow, and the causes of Nirvana.)

i.e. Transmutation : Awareness Transforms The Causes Of Suffering IntoPurity, Into Nirvana

61. Enlightenment should not be thought far offNor should it be considered close at hand;When objects, six in kind, do not appear,The genuine is known just as it is.(i.e. Solution : Nirvana is a matter of perception, ofself-awareness. When the objects of the sensesare no longer thought as inherently existing, thenthat is right perception.)

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62. Just as milk and water mixed togetherAre present in the very same containerBut a crane would drink the milk and not thewater,The case of transformation is like this:

(i.e. Solution: Self-awareness, primordialawareness, watching the mind in action, isenough to transmute the causes of suffering intoBuddha's teachings, into purity, enough totransform samsara into Nirvana.)

The Gradual Path: turning inward, purifying the mind, seeking the truenature of the mind and of everything, the two accumulations, the sixparamitas, the two Bodhicitta, the ten Bhumis

63. There is primordial awareness, there are

covering afflictions,Where both are found together in one body.But the primordial awareness is what yogis andyoginis choose to takeAnd leave the ignorance behind.(i.e. Solution : Instead of believing in the inherentexistence of objects, the yogi turns inward withself-awareness and see the true nature ofeverything. He chooses to purify his mind fromthe veils of ignorance. What is left when all thetaints are removed, when all the objects and

phenomenon are seen at the same time as theirUltimate Nature, when all consciousnesses aretranscended, is this pure awareness. I think it isan awareness of the flow (dependent origination)without seeing anything in the flow (emptiness),both together; without seeing a flow, without notseeing a flow ... What it is beyondconceptualization, beyond karma formation...)

64. For as long as "I" and "mine" are held to existAnd the outside is imagined as well;When both forms of selflessness are seenThe seed of existence is destroyed;(i.e. Solution: When the objects of the senses areno longer thought as inherently existing, then thatis right perception. Both sides of this duality areillusions, created together in dependence: the selfand the world. They come together; they gotogether.

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It seems to point to a path where the first stepsare to relax the gross attachments andpreoccupations about the ego. It seems to saythat we should try to take care of the no-self first.That would be done by developing the Four

Immeasurables, and the Bodhicitta. That is byreplacing the self-preoccupations by exchangingself with others. A great skilful means. See bellowfor more.)

65. The Dharmadhatu is the groundFor Buddhahood, nirvana, purity, andpermanence;The immature impute the two kinds of self,And yogis and yoginis abide without these two.(i.e. Solution : When the objects of the senses are

no longer thought as inherently existing, then thatis right perception. Both sides of this duality areillusions, created together in dependence: the selfand the world. They come together; they gotogether.Seeking the real nature of the mind is the path toNirvana, to Buddhahood.It also means that the yogis see everything asillusions and try to exchange self for others. Thatwould be Bodhicitta.)

66. In giving one endures a range of hardships,And ethics gathers in the benefit of beings,Through patience one performs the good of all,These three will cause the potential to unfold.(i.e. Solution : A gradual path. Accumulating bothmerit and wisdom. The sources of all happinesshere and now, and the causes of Nirvana. The sixparamitas. Skilful means to create the properenvironment, relaxed the self-preoccupation,bring enough tranquility to be able to developconcentration and then wisdom.)

67. Through being diligent in all the teachingsAnd steeping mind in meditative samdhi,Through thorough reliance on praja,Enlightenment will grow and flourish.(i.e. After moral discipline and renunciation, comethe development of concentration, meditation andinsights.)

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68. Prajna endowed with skillful means,Prayers of aspiration that purify,The mastery of strengths, and thereby wisdom,These four will cause the potential to unfold.

(i.e. Solution : Accumulating both merit (usingskilful means) and wisdom. The sources of allhappiness here and now, and the causes ofNirvana. We need both method and wisdomtogether. One support the other. They have to bedeveloped like in a spiral.)

69. "Do not commit yourselves to bodhicitta";There are some who speak such dire word.But were there no bodhisattvas to develop,The Dharmakaya would be out of reach.

(i.e. Solution : Accumulating both merit(motivated by Bodhicitta) and wisdom. Thesources of all happiness here and now, and thecauses of Nirvana. -- Among the skilful means tohelp relax the attachments to the self, theBodhicitta is the chief. The less veils there iscovering the real nature of the mind, the easier itis for this primordial awareness to shine andbring insights. So any method that we can use torelax the self preoccupations, the better it is.Exchanging self for other with Bodhicitta, orreplacing the self with the personality of a deity asin Tantras, are both efficient means to do that andaccelerate the progress.)

70. One who throws away the seed of sugarcaneBut wants to taste the sweetness its fruit yieldsWill, without the seed,Have no sugar at all.(i.e. Solution : Accumulating both merit(motivated by Bodhicitta) and wisdom. Thesources of all happiness here and now, and thecauses of Nirvana.An important point here. It is not by rejectingeverything that we will gain Buddhahood. Wecannot reject the method (the skilful means, theaccumulation of merit, the Bodhicitta), and takeonly wisdom (or the emptiness) and think we canreach Nirvana. We need both together.The Middle Way is not accepting things as they

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appear, not rejecting everything because they areempty of inherent existence. The Middle Way isusing both: using a raft to cross the ocean ofsamsara, and knowing that the raft is empty ofinherent existence. So we use skilful means

(exchanging self with others, Bodhicitta,tantras...) but we know they are empty. TheBuddha also use adapted skilful means to helpout of great compassion all sentient beings, buthe always see the Ultimate Nature of everything atthe same time. That is enough to reach and be inNirvana.)

71. When someone values seed from sugarcane,Maintains them well, and works to make themgrow,

A crop of sweetest sugar can be harvested.And just as what has come about like this,(i.e. Solution: Accumulating both merit (motivatedby Bodhicitta) and wisdom. The sources of allhappiness here and now, and the causes ofNirvana.)

72. Through valuing the bodhicitta fully, (i.e.Aspiring Bodhicitta)Maintaining it, and working with it well,The Arhats and Pratyekabuddhas ariseAs so the perfectly enlightened Buddhas.(i.e. Solution : Accumulating both merit(motivated by Bodhicitta) and wisdom. Thesources of all happiness here and now, and thecauses of Nirvana. -- So it is important to valuethe skilful means of Bodhicitta, and otherexpedient means.)

73. Just as seeds of rice and other plantsAre treated by the farmer with great care,Aspirants who wish to make the greatest journeyAre treated by their guides with greatest care.(i.e. Seems to be a message for the teachers, theway they should practice their Bodhicitta, havinggreat loving-kindness and compassion for theirstudents, using adapted skillful means.)

74. Just as on the fourteenth day of waning,The moon is barely visible at all,

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For aspirants who wish to make the greatestjourneyThe kayas are but barely visible.(i.e. Solution: a progressive purification processthrough the path using the six paramitas;

removing afflictions, the five veils, the fiveobscurations, the stains -- in order to make theoriginal purity visible.-- Seems to be a message for the teachers, bepatient with the students because they do not"see".)

75. Just as the moon when it is newVisibly grows larger bit by bit,Those who have reached the BhumisSee the Dharmakaya more and more.

(i.e. Solution: a progressive purification processthrough the path using the six paramitas;removing afflictions, the five veils, the fiveobscurations, the stains -- in order to make theoriginal purity visible.-- Only those students who have reached the firstbhumi "see" enough.)

76. Just as on the fifteenth day of waxingThe moon has reached completion and is full,Just so for those whove reached the Bhumis endpointThe Dharmakaya shines complete and clear.(i.e. Solution: a progressive purification processthrough the path using the six paramitas;removing afflictions, the five veils, the fiveobscurations, the stains -- in order to make theoriginal purity visible.-- But the student will completely "see" only at theend. Only then do they see the real nature of themind and of everything. Only then have theyremoved all the veils. They might think longbefore they have done the job; but that would justbe another illusion based on the ego.)

77. The bodhicitta, perfectly engendered, (i.e.Engaging mind of bodhicitta)Through stable and consistent dedicationTo the Buddha, to the dharma, and to the SanghaDoes not decrease, and develops more and more.

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(i.e. Solution: a progressive purification processthrough the path using the six paramitas;removing afflictions, the five veils, the fiveobscurations, the stains -- in order to make theoriginal purity visible.)

78. When the four meaner deeds have beenrelinquished,And the four better deeds have been embraced,Just then is that-ness definitely realized.This is what "the joyful" thoroughly signifies. (i.e.First bhumi: The first is called the Very Happystation because in this first stage the Bodhisattvahas recognized the Sunyata not only by thinkingor just by visualization, but he has exactly andtruly realized the Sunyata. Because he recognized

the Sunyata, he is in another world, a world ofSunyata, not a world of ignorance or selfishness.So he feels very happy, and feels joy at havingovercome the former difficulties. So it is called theVery Happy Station.)

79. "The stained" are those whom shiftingpatterns markWith the constant stains of desire and the rest;Whoever has grown free of flaw is pure,And this is what "the stainless" signifies. (i.e.Second bhumi: The second bhumi is Vimala orRenounce the Defilement because as aBodhisattva he knows how to get the Sunyata andabide in the Sunyata more and more. Within theSunyata he knows everything is pure, whileoutside everything is defiled. Actually it may seemthat the Renounce the Defilement stage should beeven before the first bhumi, but here Renouncethe Defilement means the very subtle, not thegross one. So the second bhumi is the stage ofpurity when the Bodhisattva experiences freedomfrom all possible defilement.)

80. Once afflictions net is rent asunder,A flawless wisdom shines, and with its lightPurifies all darkness past all limit,Removing it, and hence "illuminates." (i.e. Thirdbhumi: The third bhumi is called Prabhakari orShines Light Stage because as the Bodhisattva's

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meditation goes deep, his Samadhi shines light,so this is called the Shines Light or EnlightenedStage or Emanate Stage because a lot of lightshines out from his Samadhi.)

81. It shines with light that is always pure;Primordial awareness, which eliminates diversion,Is steeped in light which shines on every side.This bhumi hence is known as "radiant." (i.e.Fourth bhumi: The fourth bhumi is Arcismati orBurning Wisdom. The Bodhisattva has burned upall sorrows in the fire of wisdom so this is calledthe burning or glowing wisdom stage.)

82. Since awareness, feats, and crafts aremastered here,

The range of meditative concentrationsthemselves,And kleshas difficult to purify completely havebeen vanquished,So "difficult to overcome" is its name. (i.e. Fifthbhumi: The fifth bhumi is Sudurjaya or VeryDifficult to be Victorious by Others. That meansthat few others can suffer such a difficult practiceand get to this victory stage. It indicates masteryof utmost or final difficulties.)

83. With enlightenment of all three types included,And everything perfected and complete,With birth no more, disintegration finished,This level is "directly manifest." (i.e. Sixth bhumi:The sixth bhumi is called Abhimukhi orAppearance Stage. The appearance referred to isnot something very common but something veryspecial, which appears: It is the Sunyata itself.

You know there is Sunyata conception, Sunyatathoughts, Sunyata visualization, Sunyata ofHappiness, there is Sunyata of Light, of Sun, ofFire, but here is the Sunyata itself which appearsin its very embodiment. This means from anabstract idea comes a concrete countenance.)

84. Since the bodhisattvas web of brilliant lightwith its displayReaches every point in their surroundings,And since they have crossed Samsras swampy

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ocean,They are called "the ones who reach far." (i.e.Seventh bhumi: The seventh bhumi is the Farfrom the World Journey Stage or Duramgama.This means the Bodhisattva keeps going further,

far from the habitual karma, far from sentientbeings, far from the Bodhisattva of the sixthstage. He is getting above ideas of self in order tosave others.)

85. Definitively guided by the Buddhas,In contact with primordial awarenesss sea,Spontaneous and free of any effort,"Unshaken" by the Maras echelons. (i.e. Eightbhumi: The eighth bhumi is called Acala, or NoMoving Stage. Such a Bodhisattva cannot be

moved by any kind of sorrow, by any kind of falseview, by any kind of love of money, of fame, orreputation, by anything, good or bad; he cannotbe moved and is calm and undisturbed.)

86. Since yogis and yoginis at this level haveperfectedThe dialectics used to teach all pointsConnected with precise correct awareness,It takes the name, "select intelligence." (i.e. Ninthbhumi: The ninth stage is Sadhumati or VeryGood Wisdom Stage because whereas in thefourth stage he attained wisdom of fire, here theBodhisattva has the wisdom of goodness alsowhich means he can speak very well, he canpromote the Dharma very well and can get verywide wisdom. In the Chinese language "Fa-Shih"means a teacher of Dharma who should reach thisstage. When a Bodhisattva gets the goodnesswisdom, the ninth stage, then he can begin to talkwith others and give lectures for he then hasobtained the finest discriminatory wisdom andknows where and how to save others.)

87. The body at this point is made of primordialawareness,Is equal to an unpolluted sky;The vigilance afforded by the BuddhasForms the "cloud of dharma" everywhere. (i.e.Tenth bhumi: The tenth bhumi is called

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Dharmamegha or Dharma Cloud. At this stage aBodhisattva is not only able to talk to promote theDharma but really can make Dharma rain, so thisis the tenth Bhumis name.)(i.e. At this point the mind is purified, all

consciousnesses transcended, the only thing leftis this primordial awareness, pure as the sky.Note: this Dharmadhatu is beyond description ...All descriptions and analogies of the sky are justthat, not the sky itself.)

88. The ground of the qualities of Buddhas,The fruits of training fully held in hand,The transformation, when perfectly completed,Is given "Dharmakaya" as its name.(i.e. The result: Dharmakaya -- the transformation

of the impure body, speech and mind, into thepure body, speech and mind of the Buddha isaccomplished.)

i.e. This Simple Awareness Gives Inconceivable Results, Transcendence OfAll : Subject And Objects

89. Samsras tendencies are ponder able,Freedom from tendencies is not;

You are completely inconceivable.Who could ever have the power to know you?

(i.e. But Warning: This Original nature is not anOriginal self; nor it is something we canconceptualize. With self-awareness we cantranscend all objects of knowledge, allconceptualization, all karma formation, alldualities: the self and the world. The absolutenature of everything is beyond all this.)

90. Beyond the pale of speech entirely,And not an object senses powers grasp,Realizing you takes the minds awareness.I bow in praise of all that you embrace.(i.e. But Warning: This Original nature is not anOriginal self; nor it is something we canconceptualize, or model. With self-awareness wecan transcend all objects of knowledge, allconceptualization, all karma formation, alldualities: the self and the world. The absolutenature of everything is beyond all this.)

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91. The illustrious heirs of the Buddhas,By following the path step by step,With the primordial awareness that attends the"cloud of dharma," (i.e. The tenth bhumi.)

Can see emptiness, the pure mode of being.(i.e. Solution : Self-awareness, primordialawareness, watching the mind in action, isenough to transmute the causes of suffering intoBuddha's teachings, into purity. Reaching the endof the gradual path, the impure body, speech andmind are transmuted into the pure body, speechand mind of a Buddha.-- Seeing emptiness, the pure mode of being,means seeing the conventional truths and theirUltimate Truth (emptiness) at the same time.

Using skilful means to help all sentient beingsand knowing that they are empty at the same time.The "pure mode of being" includes both: thebeing (conventional truth) and the purity(emptiness).)

i.e. Result: Buddhahood -- pure being, seeing everything completely pure,inconceivable powers, helping all sentient beings with adapted skilfulmeans out of the great compassion

92. As soon as mind has utterly been cleansed,

Samsras caged confinement broken through,These will then assume their rightful place,Upon a wondrous lotus flower seat,(i.e. Once the "illustrious heirs of the Buddhas"have completed the job they will be Buddhas.)

93. Utterly surrounded on all sidesBy lotus flowers, many tens of millions,Each endowed with tantalizing anthers,Their leaves alight with many precious gems.(i.e. They will have all the powers and qualities ofthe Buddha.)

94. The Buddhas with ten powers are replete.Their fearlessness sets others minds at ease.Their qualities are inconceivable.From simplicitys domain they never fall.(i.e. Those powers and qualities areinconceivable, beyond any description, beyond

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causality space time, beyond all karma formation.)

95. Through excellently practicing all paths,Theyve gathered merit, garnered wisdom full.So they are like the harvest moon on high

Surrounded by its court, the clustered stars.(i.e. The results of accumulating both merit andwisdom: inconceivable powers, omniscience,living in a world of purity; Nirvana.)

96. With a hand like the sun,Buddha holds a flawless gem with light ablaze.With this the Enlightened One empowers the mostsenior heirs,This abhisheka greatest of them all.(i.e. With these powers and qualities they can help

the most advanced students and all other sentientbeings without discrimination.)

97. The mighty yogis and yoginis living on thisplaneLook with god-like eyes on worldly beings,Inferior because of mental blindness,Whom suffering can frighten and distract.(i.e. Even the most advanced students, the GreatBodhisattvas, have inconceivable powers to helpall sentient beings out of compassion. But they donot have all the powers and qualities of aBuddha.)

98. And having seen them, light rays from theirbodiesShine, without the slightest strain at all,And open up what gates there are for allWho wander in their own confusions dark.

I.e. Superiority Of This Vehicle

99. Those who have reached nirvana withremainderBelieve they have reached nirvana thats without;The nirvana that is reached in this traditionIs a freeing of the mind of any flaw.(i.e. Superiority of Mahayana over Hinayana.)

100. Sentient beings essence free of substance

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Is the sphere that is encountered on this plane.Seeing this is the royal bodhicitta,The Dharmakaya free of every flaw.(i.e. All dharmas are empty without exception. Sothe Buddhas and Great Bodhisattvas help all

sentient being while knowing that they are allempty of inherent existence. Emptiness of thedonor, the gift, and the receiver. No Karmaformation here.)

101. When the Dharmakaya is seen in all its purityThis is transformation, wisdoms sea,And from its depths a wealth of precious jewelsFulfill beings needs as they have always wished.(i.e. The Buddha is everywhere for those able tosee. The teachings are everywhere for those who

can see.)In Praise of the Dharmadhatu composed by thegreat Acharya Nargarjuna is hereby completed.

In cooperation with the Indian Khenpo, Krishna Pandita, it was translated(from Sanskrit to Tibetan) by Lotsawa Tsultrim Gyalwa. Based on teachingsgiven by Khenpo Tsultrim Gyamtso Rinpoche, it has been translated fromTibetan into English by Jim Scott, April 1997, and edited by Ari Goldfield,September 1998.

AnalysisNote: Of the five transcendental knowledges, or wisdoms.

The first of these transcendental knowledges isthe knowledge of the Dharmadhatu, whichcorresponds to the Buddha Vairochana. Theknowledge of the Dharmadhatu is the knowledgeof things as they are in reality, the knowledge ofthe quintessential nature or character of things. Inother words, the Dharmadhatu is that essential

nature of all phenomena which is their emptiness,their non-duality. Thus the transformed aggregateof form is the Buddha Vairochana, and thistransformation similarly implies a transformationfrom the affliction of ignorance to thetranscendental knowledge of the true nature of allthings, or emptiness. (the transformation ofignorance; The wisdom of the universal law /

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Indivisible Wisdom; Being's meaning-rich fieldOriginal awareness)

Different Names

The Dharmadhatu

The Dharmakaya

Minds clear light

Radiant clarity

The potential

Primordial awareness

Beyond Conceptualization / Inconceivable Nature

The Dharmadhatu is not the self

Beyond all dualities (male vs. female)

Being beyond everything perceivable

When covered by afflictions, The Dharmadhatuis not visible

The name of "Buddha" is not given To all ofthose whom afflictions still enfold.

Not ponder able

Not conceivable

Not an object senses powers grasp

Purity It dwells in every being

The Buddhas are of the nature of self-awarenessand have their own permanently pure being.

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All these six are utterly pure. (i.e. But the fiveaggregates are the Dharmadhatu when rightlyperceived)

See how the mind has two aspects: It can be

worldly it can transcend the world. From clingingto a self comes samsara; when there is self-awareness, there is Suchness.

The Middle Way

All phenomena are nothing other than the MiddleWay

The consummation of signs and characteristics

A Purification Process

It is compared to purifying ore, or extracting agem out of rock, but nothing real is being purified.There is no Original self.

There is an, Original awareness, but it is itself adependent process, or the flow itself.

The veils are like the karma that is conditioning

all subsequent perceptions.

The veils are "transcended" when they are seenfor what they really are. Then they loose theirpower. We no longer believe they really representan independent reality.

Original awareness is like a mirror; itsfunctionality is still dependent on everything thatit is reflecting. But a pure awareness, not taintedby karma, would not filter those reflections.

The Way Out / The Gradual Path

(i.e. self-awareness, knowing how the mindscreated those illusions, the causes of allsuffering; knowing the real nature of everything:merely labeled by the mind.)

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When that which forms the cause for all samsaraIs purified along the stages of the path, Thispurity itself is nirvana; Precisely this, theDharmakaya, too.

When the vajra-like samdhi Is able to obliteratethe vase

But the fire of primordial awareness burns upthese afflictions, without, however, burning awaythe radiant clarity.

In whatever ways the Victor describedemptiness, all of these ways can rectifyafflictions; none can diminish the potential.

"Impermanent" and "suffering" and "empty":Three designations purifying mind; But what

refines the mind unto its utmost is the teachingthat nothing has any self-nature.

When there is self-awareness, there is Suchness

The ceasing of desire is nirvana, as is stupiditysand angers end. For these to cease isBuddhahood itself,

The refuge of ennobled beings. One eitherproceeds with knowledge or proceeds without Samsara and nirvana both have their source inthe body. Either you are bound by your ownthinking, or, if you know the true nature, you arefree.

Abiding in the lamp of praja will lead to peace,the most sublime there is; examining for self isthe way to abide. This is taught in scores of sutratexts.

For beings who have amassed sufficient meritThe signs are radiant with shining light.

(i.e. Solution : Accumulating both merit andwisdom. The sources of all happiness here andnow, and the causes of Nirvana.)

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The case of transformation is like this: (i.e.Solution: Self-awareness, primordial awareness,watching the mind in action, is enough totransmute the causes of suffering into Buddha'steachings, into purity.)

When objects, six in kind, do not appear, thegenuine is known just as it is.

The six paramitas. (accumulating both merit andwisdom)

Bodhicitta

Gradual path, Through the ten Bhumi

Realizing you takes the minds awareness

The illustrious heirs of the Buddhas, Byfollowing the path step by step, With theprimordial awareness that attends the "cloud ofdharma," (i.e. Tenth bhumi) Can see emptiness,the pure mode of being.

Other texts:

How to Become a Bodhisattva, Yogi C. M. Chen

(About the ten Bhumis)

The Model Of Dropping Superimposed Conceptuality Upon Pure DirectPerception:

(i.e. A model insisting on conceptualization. Idon't like it at all; it confuses people more that ithelps them. The real problem is karma formation,not just conceptualization. So you may skip thismodel.)

The perceptions of the five senseconsciousnessessight, hearing, smell, taste,and touchare pure and un-obscured, whichmeans that they are free of any form ofconceptuality. But unenlightened sentient beingsdo not experience that non-conceptual purity.Every moment of direct non-conceptual senseconsciousness is followed instantly by a moment

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of direct non-conceptual mental consciousness,which is then instantly followed by a mentalreplica or image of that particular direct mentalconsciousness, which is not a direct experience,but has been called a vague approximation. We

would probably call this vague approximation aprojection, as in, "You are projecting." It is thisvague approximation or projection that forms thebasis of the subsequent conceptuality thatrecognizes it as such and such, or good or badand so on, which immediately ensues. In thewords of Thrangu Rinpoche, this ". . . sixthconsciousness . . . recognizes things, it bringsconcepts to bear upon experience and therebyconfuses the experiences with the concepts aboutthose experiences, including the confusion of a

present experience with a past experience ofsomething similar or apparently the same. So thesixth consciousness, which is conceptual, notonly experiences the present, but brings theconcepts of the past and the future to bear uponthis present experience."

The consequence of this process isdevastating. It means that we are neverexperiencing accurately what is happening; weare always involved in some degree of conceptual

misperception. And therefore our reactions andresponses to what we experience are alwaysgoing to be, even in the most ideal ofcircumstances, somewhat skewed. In less thanideal circumstances, our reactions can becatastrophic.

The whole purpose of dharma study andpractice is "the abandoning of this activity,"which results in our recognition of the true natureof things, the dharmata. When we recognize thetrue nature of things, our responses to life areaccurate, helpful, intelligent, and compassionate.But this recognition is not easy to come by. Onemust, in fact, deconstruct ones experience pieceby piece. This process begins first by coming tounderstand the dilemma we are in. Once we havecome to understand that our problems, andindeed the worlds problems, result from ego-

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clinging, the next step is to develop the wisdomand the courage to recognize that there is noother purpose in life that even approaches inimportance the deconstructing of ego and ego-clinging. Once one has developed that courage,

one can gradually eliminate distractions andsimplify ones life sufficiently to make the practiceof dharma ones main concern.

The deconstruction of ego proceeds in stages.

First we must let go ofacting out our emotionalreactions to events;which is to say, we mustpurify the veil of karma,

the push-buttonreactivity of ourbehavior. In order to doso we practice ngndro.

Next, we must allow theemotional confusion ofour minds to subside,which means we mustpractice shamatha or themeditation of calm

abiding.

Next we must developthe clear seeing, or thesuperior seeing ofvipashyana; we mustcome to see the truenature of our experiencefor what it is, and thenwe must meditate,resting in that state until

all confusion and rootsof confusion have beeneliminated. Seeingthrough confusion is tosee through the processof conceptualizing andsuperimposing ourconceptual version of

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things onto ourexperience and thentaking that as real. Trulyknowing the truth of thisprocess sets one free

from it, andinstantaneously"phenomenas lack ofself-essence is known."

The true nature ofthings, the dharmata, isknown.

The Dharmadhatu,primordial awareness,

the clear light nature ofmind, is known.

Knowing this, wemeditate on theDharmadhatu, and thismeditation leads directlyto the full realization ofBuddhahood. This is theimport of this issue ofShenpen sel.

The conceptuality that we superimpose uponour experience like plastic overlays in an anatomytext are better understood when we understandthat there are four types of thoughts:

The thought of "I,"

The thought of "mine,"

The thought that

names,

And the thought thatattributes characteristicsto what is named.

It is our clinging to these that is the source ofour problems. If we have a row with a friend, part

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of our suffering comes from the identification ornaming of the person as our friend, and theexpectations that this person will manifest thecharacteristics that we attribute to friends.Friends love you, they share your interests, and

are supportive of you. Our anger with our friendduring our row arises from the fact that theirbehavior is not consonant with thesecharacteristics. If we did not think of the personas "friend," their behavior would not be sodistressing to us.

Deeper even than this level of conceptualdesignation is that we have identified this personas "our" friend," "my" friend. If someone else ishaving a row with "their" friend, it may not bother

us at all; in fact it may even become a source ofamusement and delight. If "our" childrenmisbehave, we suffer; if someone elses childrenmisbehave, we may think it regrettable and bemildly sorry for it and concerned, but we will notsuffer in the same way. If a salesperson drops anexpensive Rolex watch on the floor, we willprobably not suffer. But if we drop the samewatch after having bought it, then we are likely tosuffer considerably. Yet the watch is the samewatch, the children and our friend are just people.

The source of our suffering with respect to all ofthese objects is the fact that we think of them as"mine." If we hear that a school bus has gone offthe road and several children have been killed,one of which might be our own, we suffertremendously. But the instant we discover thatnot our children, but someone elses childrenhave been killed, the greater part of our sufferingis over. The identification of things as "mine" setsus up for suffering.

But without "I" there can be no "mine," andwithout the fundamental misperception that splitsour experience into two poles, a perceiver and aperceived, and the subsequent identification ofthe subjective pole of our experience as being ofparamount importance, there can be no "I," andthus no clinging to "I." Without clinging to "I"there is utterly no suffering. Without clinging to

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our conceptual versions of perceiver andperceived, there is no misperception, and wherethere is no misperception, there is the clear lightnature of mind and reality; there is happiness andall positive qualities.

The benefits to an individual of letting go of theactivity of conceptualizing and superimposing areapparent. But the benefits to society at large arealso immense. Where there is no conceptualoverlay, where there is no conceptual confusionand no ego-clinging, the confused energies ofkarma and klesha are transformed naturally,spontaneously, and effortlessly into the energiesof wisdom, which radiate outward as warmth andlight and blessing to all sentient beings. In the

words of Chgyam Trungpa Rinpoche, wherethere is no ego-fixation and no conceptualmisperception, there is "radiation without aradiator." This radiation of blessing, which issometimes called the power of compassion,pacifies emotional affliction, enriches the mindsand experience of sentient beings, magnifies theirattention so that they can be taught the path topeace, and destroys their obstacles. Thisradiation strikes beings deep in their hearts andinspires them to drop their small-mindedness and

to concern themselves with the benefit of others.For those who have been involved in socialmovements and politics and still aspire to bringpeace, harmony, freedom, prosperity, andhappiness to the world, the profoundest politicalact is, therefore, to meditate upon and realize theDharmadhatu. For in the words of Lao Tsu, "Thewise person accomplishes everything by doingnothing, and the people think that they did itthemselves."

A Song of Meaningful Connections, Milarepa (1)

At your feet oh Marpa from Lhodrak I bow down.Grant your blessing that this beggar will stay innatural retreats.

That you stalwart benefactors are so fondlygathered here

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Makes the right connection for fulfilling the twoconcerns.When this body hard to get that so easily decaysGets the nourishment it needs, it will flourish andbe full of health.

.When the pollen from the flowers growing in thesolid groundAnd the honeydew of raindrops falling from thedeep blue skyCome together, this connection is of benefit tobeings.But what gives this link its meaning is whendharma is included, too.

When a body thats illusion by its parents nursed

to lifeAnd the guiding instructions from a lama whosreliableCome together, this connection brings thepractice of dharma to life.But what gives this link its meaning is whenpersevering heart bone beats.

When a cave in the rock in a valley with no humanbeingAnd someone really practicing without hypocrisyCome together, this connection can fulfill yourevery need.But what gives this link its meaning is whatsknown as the emptiness.

When a Milarepas practice of endurance inmeditationAnd those from the three realms who have thequality of faithCome together, this connection brings about thegood of beings.But what gives this link its meaning iscompassion in a noble heart.

When a skillful meditator meditating in thewildernessAnd a skillful benefactor providing thewherewithalCome together, this connection leads to both

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gaining Buddhahood.But what gives this link its meaning is to dedicatethe merit.

When an excellent lama endowed with

compassionate heartAnd an excellent student with endurance inmeditationCome together, this connection makes theteaching accessible.But what gives this link its meaning is the samayait brings about.

When the gift of abhisheka with its blessing thatworks so fastAnd the fervent trusting prayer where youre

praying it will come to youCome together, this connection gets your prayerwell-answered soon.But to give this link its meaning a little bit of luckmight help.

Oh master Vajradhara, the essence of Akshobhya,You know my joys and sorrowsand what thisbeggars going through.

Ultimate View, Meditation, Conduct, and Fruition, by Milarepa (2)

"In the first one Milarepa sings of how the true nature of mind is originalwisdom or primordial awareness. He sings, "The view is original wisdom,which is empty." Original wisdom and primordial awareness in Tibetan arecalled yeshe, which is the same as the Dharmadhatu. The same term isused in Praise of the Dharmadhatu by Nargarjuna."

The view is original wisdom, which is empty (3);Meditation, clear light free of fixation (2);Conduct, continual flow without attachment (1);Fruition (4) is nakedness stripped of every stain.(i.e. The Three: Morality, Concentration, Wisdom,and the Dharmadhatu.)

This view, the original wisdom which is empty (3),(i.e. Wisdom)Risks getting lost in just being talk and no more.If certainty which is in touch with whats meantdoes not follow,

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The words will not manage to free you of clingingto self.And thats why definitive certainty means somuch. (i.e. This wisdom is not like ordinaryknowledge; it has to be seen directly. An Original

awareness free of concepts and karmafabrications.)

The meditation, clear light free of fixation (2), (i.e.Concentration)Risks getting lost in just being settling.If original wisdom does not emerge from withinyou,

You might settle steadily but this will not set youfree.But wisdom does not come of dullness and

agitation.And thats why non-wandering mindfulnessmeans so much. (i.e. Temporary conditioned deepconcentration, Dhyanas, are not enough; youneed insight meditation, wisdom.)

This conduct, continual flow without attachment(1), (i.e. Morality)Risks getting lost in only being a pretense.If the view and meditation are not included,The eight worldly dharmas may mix with youryogic pursuits.And thats why the freedom from clinging andveils means so much. (i.e. The goal of morality isto create the proper conditions for meditation andinsights. Wrong views have to be controlled too.Otherwise morality is mere convention.)

Fruition (4) as nakedness stripped of every defect(i.e. The Dharmadhatu)Risks getting clothed in the garments ofattributes.If delusion is not overcome from its source on theinside,

Your practice may aim very far, but fall very shortAnd thats why correcting delusion means somuch. (i.e. The final result, Nirvana, is attainedonly by totally removing this ignorance, the rootcause of all suffering. Transcending all illusions,seeing through all taints. This is done using self-

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awareness, seeing our own mind in action, seeinghow it creates those illusions and how they arethe sources of all suffering, seeing the real natureof everything: emptiness of inherent existence, allmerely imputed by the mind. The Dharmadhatu is

beyond all views, all conceptualization, alldualities, all karma formation.)

The Profound Definitive Meaning Sung on the Snowy Range, by Milarepa(3)

Here, Milarapa teaches that the true nature of mind is radiant clarity, whichis the same view expressed in Nargarjunas Praise of the Dharmadhatu. It isimportant for us to see what Milarepa is talking about when he is singingabout the true nature of mind as being either original wisdom or radiantclarity, and important to understand how this type of view is in harmony

with Nargarjunas view.For the mind that masters view (3 - Wisdom) theemptiness dawns.In the content seen not even an atom exists. (i.e.Realizing emptiness is a progressive process,from realizing the emptiness of gross objects Andsubject to more and more subtle objects, untilthey are all gone. When one sees the origin ofviews in one's own mind, one sees the emptinessof the objects.)

A seer and seen refined until theyre gone: (i.e.The perfection of wisdom: Transcending theduality seer, object seen)This way of realizing view, it works quite well.

When meditation is clear light (2 - Concentration)river flow,There is no need to confine it to sessions andbreaks. (i.e. When meditation is perfect self-awareness without obstructions from past karma,then one sees the flow but no objects in the flow.)Meditator and object refined until theyre gone:(i.e. The perfection of meditation: Transcendingthe duality meditator, object being purified)This heart bone of meditation, it beats quite well.(Note: Meditation is radiant clarity, clear light, andwithin this radiant clarity there is no object ofperception or meditation, and there is noperceiver meditating. It is radiant clarity that is

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without reference.)

When youre sure that conducts work (1 -Morality) is luminous light (2 - OriginalAwareness),

And youre sure that interdependence isemptiness, (i.e. When you are sure that theperfection of morality is continuous self-awareness, and that things are empty of inherentexistence because dependently arisen, merelylabeled by the mind, then ...)A doer and deed refined until theyre gone: (i.e.The perfection of morality: Transcending the doerand the karma)This way of working with conduct, it works quitewell.

When biased thinking has vanished into space,No phony facades, eight dharmas, nor hopes andfears, (i.e. When one has dropped all graspingonto those illusions, then ...)A keeper and kept refined until theyre gone: (i.e.The perfection of keeping vows: Transcending thekeeper and the vows)This way of keeping samaya, it works quite well.

When youve finally discovered your mind isDharmakaya (4 - Final Result),And youre really doing yourself and others good,(i.e. When you have finally seen that the mind isempty, but not non-existent; when you havefinally seen its true absolute nature; when youhave realize the Union of both method(compassion, skilful means) and wisdom(emptiness), then ...)A winner and won refined until theyre gone: (i.e.Nirvana: Transcending The Two Truths / TheUnion of The Two Truths. Transcending thenotion of a self reaching Nirvana.)This way of winning results, it works quite well.

Auspiciousness that Lights up the Universe, by Rinpoche (4)

It is important for us to sing this song because the twentieth century is acentury that has seen tremendous scientific advancement, tremendousachievement in terms of the increase in material prosperity and advance in

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technology, and it is very important for us to make aspiration prayers thatall of these developments be boons to world peace and happiness and notadversaries to it. This will only come about if we aspire that it come about.And so it is important for us to sing this song.

Namo Guru Hasa Vajra Ye!You see that everything in samsara and nirvanaIs merely dependently arisen.

You see the dharmata, the true being,That is the essence of all dependent arising.The power of your great insightFills the universe with auspicious light.Oh mighty Shepa Dorje,Please rise up now from within my heart.

Grounds basic nature transcends conceptuality,

And like water-moons, appearances arisedependently.May everyone realize that this is trueAnd dispel the darkness cast by doubt and wrongview.And may their realizations auspiciousnessLight up the whole universe!

The vision of your wisdom is amazing.You see just how things are, you see everything.As parents love their children, so you love all

beings.You bring us benefit and happiness.Your power makes disciples out of your enemies.May your auspiciousness light up the universe!

For Samsras cause, clinging to "I" and "me,"The dharma realizing selflessness is the greatestremedy.May all beings use it to pacifyTheir confused belief that there is an "I."And by the power of this great happeningMay auspiciousness light up the universe!

The ways of ordinary beings, you have left behindNoble ones who realize reality, the true nature ofmind.May you lead all ordinary beings,Who have not yet entered, to the path of peace.

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And by this may auspiciousnessLight up the whole universe!

May the yidams who bestow the siddhisAnd the protectors who clear obstacles away

Eliminate all harmful conditionsEverything adverse to the path.And by this may auspiciousnessLight up the whole universe!

May the noble path of nonviolenceFlourish in all the worlds there are.When beings meet and interact,May the connections they make be filled with love.And by this may auspiciousnessLight up the whole universe!

At the twilight of this century,That has been one of such prosperity,May struggle over wealth and gainDisappear and not be seen again.Free from strife and violence,May all enjoy great abundance.And by this may auspiciousnessLight up the whole universe!

This has been a centuryWhen science has advanced incredibly.Amazing and wondrous, these new machinesThat have brought the gods enjoyments tohuman beings.May they be used with skill supremeTo end violence and cause peace to reign.And by this may auspiciousnessLight up the whole universe!

May the sciences that explore outsideBe joined with the inner science of the mindTo excellently put an endTo mistaken views and confusion.And by this may auspiciousnessLight up the whole universe!

The source of all this auspiciousnessIs the true nature of mind, so luminous!So may realization of mind, just as it is

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Set the universe ablaze with auspiciousexcellence!

Through all of this auspiciousness,Wherever its light may be seen,

With the love and the compassionThat make bodhicitta mind supreme,May this thought arise in everyone:"Other beings happiness is as important as myown."And may excellent virtue and auspiciousnessAlways increase, never diminish!

On December 29, 1997, in the Garden ofTranslati

Documents

In Praise of the Dharmadhatu