Section Six Twenty vajra statements that summarize key points concerning distinctive view, meditation, and conduct:

: 6.1) Although some accept dharmas that originate without a continuum earth-dharmas, sky-dharmas, termas, etc. to be profound and marvelous, here it is accepted that because it is a continuum, the Dharma of the lineage is what is profound and marvelous. 6.2) It is generally accepted that all the variously-appearing appearances are not connected to the inner mind; but here it is accepted that all the phenomena that make up sasranirva appearing-existence are ones own mind. 6.3) It is generally accepted that every cause and result of sasra and nirva are associated over a long time period; but here it is accepted that all phenomena are embodiments of momentary thought. 6.4) It is generally accepted that when something has been ascertained as having a nature of one or many, how it has been viewed is how it is; but here it is accepted that when [something] cannot abide [a certain way] in the basic character, viewing [it that way] will not make it so. 6.5) It is generally accepted that even with an unqualified lama, [one] can cultivate enlightened qualities; but here it is accepted that enlightened qualities cannot be cultivated with an unqualified lama. 6.6) It is generally accepted that the methods that bring about realization are various and indefinite; but here it is accepted that there is definitely only one method that ensures realization devotion. 6.7) It is generally accepted that the Great Middle Way and the like are ultimate views; but here it is accepted that possession of realization is the preeminent-realization view. 6.8) It is generally accepted that for realization of dharmat-emptiness, only the Three Greats1 are high enough; but here it is accepted that [this] realization is untouched by the Three Greats. 6.9) It is generally accepted that realizations that come from hearing, contemplating, and meditating are realization; but here it is accepted that all these hearing, contemplating, and meditating emptinesses are where [one] gets lost and goes astray. 6.10) Although meditation is [generally taken to be] generation of bliss, clarity, nonthought, etc. in calm-abiding samdhi, here it is accepted that [it] is cultivation, habituation, the path of realization.

The Three Greats: The Great Middle Way, Mah-madhyamaka; The Great Seal, Mah-mudr; and The Great Completion, Dzog-chen. 1

6.11) It is generally accepted that the conduct free of taking up virtue and giving up vice is what goes with the view, dharmat-emptiness mahmudr; but here it is accepted that conduct free of taking up and giving up is the precious moral conduct.2 6.12) It is generally accepted that ultimate mahmudr and moral conduct are mutually exclusive dharmas; but here it is accepted that mahmudr and precious moral conduct are one and the same [this is] the highest of the Protectors special dharmas.3 6.13) Although many accept that view, meditation, and conduct are three distinct [aspects of the practice], here it is accepted that view-meditation-conduct is one [practice]. 6.14) It is generally accepted that mahmudr has no qualities of any kind, positive or negative; but here it is accepted that mahmudr is the embodiment of enlightened qualities. 6.15) It is generally accepted that enlightened qualities arise after equipoise, not within it; but here it is accepted that all enlightened qualities arise from the state of equipoise. 6.16) It is generally accepted that even if [their] causes have not been actualized, all the enlightened qualities will arise; but here it is accepted that no enlightened quality can arise without an actualized cause. 6.17) It is generally accepted that after emptiness is realized, causality is finished and done with; but here it is accepted that after emptiness is realized, emptiness arises as causality. 6.18) It is generally accepted that once [one] has become realized, [one] no longer needs the method path and the like; but here it is accepted that the method path and the like are still very much needed by those possessed of realization. 6.19) It is generally accepted that one who practices the various realization-enhancements and valid yogic disciplines wears the outfit of a yogi, frolicking in charnel grounds; but here it is accepted that holding the training in moral conduct in the highest regard is the distinctly superior, righteous conduct. 6.20) It is generally accepted that great-equipoise bhu-su-ku4 is the ultimate conduct; but here it is accepted that a bhu-su-ku without the Three Dharmas5 is indistinct from one whose conduct is serenity 6.

Moral conduct is the second pramit, the upholding of all precepts, natural and imposed. 3 The Protector is Kyobpa Jigten Sumgn. 4 Bhu-su-ku is a term derived from the Sanskrit words for consumption [of food and drink], sleep, and elimination [of liquid and solid waste], and is used to refer to someone whose life is made up of only these three basic biological needs. 5 The Three Dharmas referred to here are: A true understanding of seeing faul ts as faults; an established knowledge about the benefit of qualities; and benefaction to others which is 2

endowed with compassion. (Taken from M. Viehbecks translation of the Gongchig commentary named The Lamp Dispelling the Darkness.) 6 One whose conduct is serenity refers to one who is an arhat or pratyekabuddha one who rests in the serenity of nirva. 3