Section One Thirty vajra statements that summarize key points concerning the Dharma wheels: 1.1) It is generally accepted that the Thus Gone One is the God oI the Dharma; and held to be like that, is taught as like that, and so becomes just that; but here it is accepted that all oI the buddha-dharma reveals solely the mode oI abiding oI the basic-character / disposition oI reality. 1.2) It is generally accepted that eighty-Iour thousand heaps oI Dharma were taught, and that by entering into any one oI these doors oI engagement, the great enlightenment will be obtained; but here it is accepted that the eighty-Iour thousand heaps oI Dharma are a single comprehensive method with which to actualize buddhahood. 1.3) It is generally accepted that the three baskets oI stra and Iour divisions oI tantra provide Ior various paths, according to trainees' interests; but here it is accepted that the three baskets oI stra and Iour divisions oI tantra are stages oI a single developmental path. 1.4) It is generally accepted that the three wheels oI Dharma were taught to separate Iamilies oI practitioners; but here it is accepted that the three wheels oI Dharma are taught according to the understanding oI the audience. 1.5) It is generally accepted that the three wheels oI Dharma express diIIerent things and so are separate and unmixed; but here it is accepted that each oI the wheels oI Dharma are replete with all three wheels. 1.6) It is generally accepted that any seeming connection between Dharma wheels is not clearly demonstrated in their words; but here it is accepted that seeds oI the later Dharma wheels abide in the earlier wheels. 1.7) It is generally accepted that the three wheels are divided by distinctions oI place, time, and the like; but here it is accepted that stras and points oI meaning make certain that there are three wheels. 1.8) It is generally accepted that the Dharma wheel oI the Iour truths is in the abhidharma basket and not in the vinaya basket; but here it is accepted that the vinaya basket is the Iour truths Dharma wheel. 1.9) Most accept that the revealer oI the variegated vehicle is the second wheel oI Dharma and that Ireedom Irom characteristics is what reveals deIinitive meaning; but here it is accepted that the actual revealer oI the variegated vehicle is the deIinitive meaning Dharma wheel. 1.10) It is generally accepted that the Instruction was given as interpretable meaning, ultimate meaning, or the like, and so sometimes the Thus Gone One skillIully taught lies; but here it is accepted that everything that was taught, all six limits, was solely deIinitive meaning. 1
1.11) It is generally accepted that middle-way Instruction and mind-only Instruction are separate; but here it is accepted that the Instruction that teaches mind only also teaches middle way. 1.12) It is generally accepted that perverted relative phenomena are unable to perIorm Iunctions; but here it is accepted that perverted relative phenomenon also are able to perIorm Iunctions. 1.13) It is generally accepted that the path oI the characteristic, pramit vehicle is traversed by the ten bhmis, and that those who 'engage at once' do not Iollow that path; but here it is accepted that all paths are traversed by the ten bhmis. 1.14) It is generally accepted that there are two ways to engage: 'by stages' and 'at once'; but here it is accepted that all paths are engaged by stages. 1.15) It is generally accepted that the obscurations oI karma are abandoned Iirst, Iollowed by the obscurations oI mental aIIlictions, and Iinally the obscurations to objects oI knowledge; but here it is accepted as also possible that the obscurations to objects oI knowledge be abandoned beIore the others. 1.16) It is generally accepted that valid cognition is shared with trthika logicians and so is not buddha-dharma; but here it is accepted that valid cognition is buddha awareness-wisdom. 1.17) It is generally accepted that the concept oI valid cognition is Irom a bad tenet system that has been repudiated, and so there is no result oI valid cognition; but here it is accepted that the result oI valid cognition reveals dharmat-emptiness. 1.18) It is generally accepted that repudiation oI the various tenet systems was needed only Ior the trthika oI India and those like them; but here it is accepted that all holders oI tenet systems are selI-streamers` 1 . 1.19) It is generally accepted that all trthika views, conduct, and practices are always to be avoided; but here it is accepted that the trthika as well have many ways oI actualizing basic- character virtue. 1.20) It is generally accepted that there are various ways to distinguish between buddhists and non-buddhist trthika, such as the Iour seals oI Dharma and the like; but here it is accepted that buddhists and non-buddhists are distinguished by whether or not they go Ior reIuge to the Three Jewels. 1.21) It is generally accepted that the greater and lesser vehicles are distinguished by the way their paths are traversed by way oI the six pramits or by way oI the thirty-seven Iactors in accord with enlightenment respectively; but here it is accepted that the greater and lesser vehicles are distinguished by generation oI the mindset Ior complete enlightenment 2 . 1.22) It is generally accepted that the characteristic, pramit vehicle and the secret mantra are separate, and that they are distinguished by their causes and results, how their paths are Iollowed, and the like; but here it is accepted that mantric and characteristic practice are distinguished by empowerment. 1 SelI-streamer` is a pejorative, seemingly coined by Kyobpa Jigten Sumgn, with a meaning akin to dogmatist`. 2 The mindset Ior complete enlightenment` is Skt. bodhicitta. 2
1.23) It is generally accepted that enlightenment may be obtained by either the pramit vehicle or mantra; but here it is accepted that complete enlightenment is not obtained without both mantric and characteristic practice. 1.24) There are many acceptance traditions oI how the three vows relate to the practice oI virtue and non-virtue; but here the objects oI abandonment oI all three vows share the same key point the abandonment oI everything non-virtuous. 1.25) It is generally accepted that incongruent reasons Ior protecting each vow is what drives a division into three vows; but here it is accepted that the three vows come about through changes in the owner. 1.26) It is generally accepted that the Iully-pure buddha-nature element is revealed as emptiness; but here it is accepted that natural puriIication oI the element leaves the enlightened qualities, the results oI separation. 1.27) It is generally accepted that the thirty-seven Iactors in accord with enlightenment are taught only as the path oI the three vehicles; but here it is accepted that the thirty-seven Iactors in accord with enlightenment are in the buddha-nature. 1.28) It is generally accepted that the Iour immeasurables are only worldly samdhis; but here it is accepted that the Iour immeasurables are the buddha-nature and the buddha itselI. 1.29) It is generally accepted that there are three diIIerent vehicles, established by three diIIerent causes, paths, and results; but here it is accepted that all vehicles are one Iamily, one vehicle. 1.30) Although it has been Taught that hrvakas and degenerates will not obtain buddha- hood and that the hrvaka result is a permanent hindrance, here it is accepted that the Sage knows that even degenerates and hrvakas will attain the Iinal, great enlightenment.
Section Two FiIteen vajra statements concerning the universally applicable interdependence: 2.1) It is generally accepted that there are three types oI action virtuous, non-virtuous, and indeterminate; but here it is accepted that when virtue and non-virtue are examined, there is nothing indeterminate. 2.2) There are many who say that multiple thoughts, or separate dharmas, can arise simultaneously, but here it is accepted that two thoughts cannot occur simultaneously and that mental accompaniment` does not happen. 2.3) It is generally accepted that mind-states serve as the basis Ior distinct dharmas, the mental events; but here it is also accepted that mind-states can arise Irom mental events. 2.4) It is generally accepted that it is only the mind that cycles in sasra; but here it is accepted that it is the body that cycles in sasra. 2.5) It is generally accepted that Iundamental non-knowing is one oI the twelve links oI interdependence; but here it is accepted that the twelve links oI interdependence are Iluctuations oI Iundamental non-knowing. 2.6) It is generally accepted that the twelve links oI interdependence are completed in three parts or three sections; but here it is accepted that the twelve links oI interdependence are complete in a single moment. 3
2.7) It is generally accepted that varying dimensions oI the physical world and diIIerent descriptions oI how it came to be were taught; but here it is also accepted that diIIerent minds experience diIIerent appearances. 2.8) It is generally accepted that all happiness and suIIering comes solely Irom karma generated in Iormer lives; but here it is accepted that the result oI whatever is being actualized right now is utilized right now. 2.9) It is generally accepted that times oI increase and decrease oI liIespan occur naturally and that trying to change this is Iutile; but here it is accepted that dilation or contraction oI time can be made to happen anytime. 2.10) It is generally accepted that karma experienced aIter rebirth` and karma experienced aIter multiple rebirths` is what arises now and karma oI selI-seen phenomena` 3 is not; but here it is accepted that karma oI selI-seen phenomena` is chieIly what arises in this liIe. 2.11) It is generally accepted that the sixteen secular dharmas and the like are secular dharmas that diIIer Irom the holy dharmas; but here it is accepted that the sixteen secular dharmas and the like are the same as the holy dharmas. 2.12) It is generally accepted that attainment oI the result can no longer occur since the period oI results (Irom the ten Iive-hundred time periods oI the Teaching) is over; but here it is accepted that attainment oI the result occurs uninterruptedly, albeit to a greater or lesser degree. 2.13) It is generally accepted that the training in higher moral conduct (Irom the three trainings) comes Iirst; but here it is accepted that the training in higher intelligence can also come Iirst. 2.14) It is generally accepted that all Teachings and stages oI the path are to be practiced by stages; but here it is accepted that all stages oI the path are to be practiced in a single session. 2.15) It is generally accepted that no more than one buddha appears in a single buddha-Iield; but here it is accepted that many buddhas uninterruptedly appear in every buddha-Iield.
3 Karma oI selI-seen phenomena` reIers to karma that is created and experienced in the same liIe. 4
Section Three Twenty vajra statements that summarize key points concerning vinaya, liberation through discernment 4 : 3.1) Many accept that the sublime Dharma vinaya basket oI others` traditions is a lesser vehicle, but here it is accepted that vinaya is a shared vehicle. 3.2) Many accept that vinaya is assigned solely to the lesser vehicle, and so is not a part oI the great vehicle, but here it is accepted as obvious that vinaya is especially important in the great vehicle. 3.3) It is generally accepted that the moral conduct oI training in what is to be practiced and what is not` is hrvaka-dharma; but here it is accepted that precious moral conduct` is only Iully practiced with omniscience-wisdom. 3.4) It is generally accepted that a vinaya vow will not arise Ior those with any oI the obstructing dharmas; but here it is accepted that these dharmas are not obstacles to the arising oI a vow, only obstacles to the attainment oI the results oI its virtuous practice. 3.5) Many accept, with worthy acceptance-traditions, that the vow-entity is the mindset oI abandonment, accompanied by its seeds, or the like, but here it is accepted that the vow-entity is imperceptible Iorm. 3.6) It is generally accepted that Ior all downIalls either cognition is principal or the thing involved is principal; but here it is accepted that because it sets them all in motion, cognition is principal Ior every downIall. 3.7) It is generally accepted that vows oI individual liberation are the seven abandonments and what goes along with them; but here it is accepted that the required abandonments oI the vows oI individual liberation are principally the three mental aspects. 5 3.8) It is generally accepted that the individual liberation vow is lost through death- transmigration or the like; but here it is accepted that these causes oI losing the vow do not necessarily result in loss oI the vow. 4 Liberation through discernment` is a translation Ior Tib. so sor thar pa (Skt. prtimokha), that attempts to Iollow Kyopa Jigten Sumgn`s explanation oI how the term should be properly understood and applied. This term is generally understood as 'individual liberation, and the vinaya basket oI teachings is usually described as the Buddha`s teachings on taking and maintaining one oI eight 'vows oI individual liberation that have the goal and result oI liberating oneselI Irom sasra. Kyopa Jigten Sumgn taught that this term means something else: 'liberation |to nirva or buddhahood| through discernment |oI what is to be practiced and what is not| and that it applies to all three levels oI vowed practice, be it the so-called 'individual liberation, bodhisattva conduct, or secret mantra, with the 'what is to be practiced and what is not speciIic to each level. Furthermore, the vinaya basket is where this 'liberation through discernment is taught and so practice oI the vinaya is accepted by Kyopa Jigten Sumgn as necessary to attaining the desired result oI any oI the three levels oI practice, making the vinaya a vehicle shared by all practitioners oI buddha-dharma, the 'shared vehicle oI the Iirst vajra statement oI this section. 5 The seven abandonments` are reIraining Irom the three non-virtues oI the body (killing, taking what is not oIIered, and sexual misconduct) and the Iour non-virtues oI the speech (lying, divisive speech, harsh words, and heedless talk); the abandonment oI the three mental aspects` reIers to reIraining Irom the three non-virtues oI the mind (covetousness, ill will, and wrong view). 5
3.9) It is generally accepted that iI a deIeat arises the entire individual liberation vow is destroyed and one is no longer suitable Ior ordination; but here it is accepted that in this situation one is like a wealthy debtor. 3.10) Although it is said that iI a downIall arises the Iault incurred can have but one outcome downIall to the lower realms in one`s next liIe, here it is accepted that the result oI maintaining even one precept oI the individual liberation vow is attainment oI nirva. 3.11) Many accept that the actions restricted by inherent precepts are neither sanctioned nor Iorbidden and that the actions restricted by imposed precepts are sometimes sanctioned, sometimes Iorbidden, but here it is accepted that inherent and imposed wrong-doing are the same. 3.12) It is generally accepted that vice (natural or not) and downIalls are diIIerent; but here it is accepted that there is no diIIerence between vice and downIalls, they are the same. 3.13) It is generally accepted that imposed precepts are imposed only on those who serve as a support Ior such imposition, the novice and Iully ordained; but here it is accepted that all imposed precepts are imposed generally, on all six classes oI migrators. 3.14) It is generally accepted that when other migrators 6 transgress imposed precepts, there is no Iault; but here it is accepted that any migrator oI the six realms who transgresses an imposed precept will experience negative consequences. 3.15) It is generally accepted that those who take up the training and maintain imposed precepts will experience positive beneIits, and those who don`t will not; but here it is accepted that any migrator oI the six realms who maintains imposed precepts will experience great positive beneIit. 3.16) It is generally accepted that certain circumstances result in the imposed precepts being imposed and the actions involved with them Iorbidden, and that at other times, when the actions involved with them are sanctioned, no Iault will arise; but here it is accepted that it is impossible Ior proscribed actions to not bring Iault, and so all general proscriptions are always proscribed and all general prescriptions always prescribed. 3.17) A well-known saying is 'Maintain precepts without a vow ceremony and some will accept it as suIIicient; but here it is accepted that in the Teachings, the rituals, skill in means, are oI particular importance. 3.18) It is generally accepted, concerning all Iaulty actions, that attachment and aversion, particularly the latter, are greater, with ignorance being explained as lesser; but here it is accepted that deluded ignorance is a greater Iault by Iar. 3.19) It is generally accepted that oI the lower realms, the hell realm is the lowest and the animal realm the highest; but here it is accepted that the animals are the most deluded and so their realm is the lowest. 3.20) It is generally accepted that Iaulty conduct by one who has taken up the training is a serious oIIense and that the same conduct by one who has never taken the vow incurs no Iault; but here it is accepted that the great Iault incurred by the one who has not taken the vow is more serious than the inIraction-Iault incurred by the vow-holder. 6 Other migrators` reIers to beings who have not taken an individual liberation vow. 6
Section Four Twenty Iour vajra statements that summarize key points concerning the bodhisattva training: 4.1) Many accept that the great vehicle is made distinctive by compassion, and so the mindset oI enlightenment 7 is included in compassion, but here it is accepted that compassion and the mindset Ior enlightenment are diIIerent. 4.2) It is generally accepted that because the mindset Ior enlightenment does not have a birth-restriction it does not require the individual liberation vow as a Ioundation; but here it is accepted that because it is the experience oI enlightened mind, the vow oI bodhisattva conduct does require this Ioundation. 4.3) It is generally accepted that the vow oI engagement bodhicitta can arise only aIter attainment oI the Iirst bhmi; but here it is accepted that the vow oI engagement can also arise in individualized beings. 4.4) It is generally accepted that until the complete set oI three vows is obtained, the vow oI engagement cannot arise; but here it is accepted that the vow can arise with any oI the proper conduct. 4.5) It is generally accepted that there are two types oI bodhisattva downIall aIIlicted` and non-aIIlicted`; but here it is accepted that there are no non-aIIlicted downIalls. 4.6) It is generally accepted that non-virtues that become virtues are prescribed Ior great bodhisattvas; but here it is accepted that there is no prescription oI Iaultless non-virtue. 4.7) It is generally accepted that the skill in means` oI the bodhisattvas reIers to non- virtuous conduct; but here it is accepted that there is no non-virtue in their skill in means` conduct and iI there is, they will experience the result oI that non-virtue. 4.8) It is generally taught that those with great compassion are to make aspirations Ior others` beneIit and to take on the suIIerings oI others; but here it is accepted that iI one is unskilled in means, exchanging selI and other can itselI become, in some situations, a Iault. 4.9) It is generally accepted that a cause, harming a bodhisattva, connects one to a result, happiness; but here it is accepted that it is impossible Ior the cause, harm, to make a connection between happiness and a bodhisattva`s injury. 4.10) It is generally accepted that cause and result can be separated, as in impelled by the impeller, virtue, and completed by the completer, non-virtue`; but here it is accepted that causality arises as individuated deIinite results oI virtue and non-virtue, un-mixed. 4.11) It is generally accepted that the mindset Ior enlightenment is lost through deIeat- like Iaults such as the Iour black dharmas; but here it is accepted that the mindset Ior enlightenment may be Iorgotten, but cannot be lost. 4.12) It is generally accepted that there are three distinct types oI obscurations; but here it is accepted that the three obscurations are all aIIlictional obscurations. 4.13) It is generally accepted that dharmat-reality is realized by repudiating bad tenets and internalizing good tenets; but here it is accepted that all tenets obscure reality. 7 Mindset Ior enlightenment` is Skt. bodhicitta. 7
4.14) It is generally accepted that hrvaka tenets are incorrect; but here it is accepted that even the hrvaka tenets realize an aspect oI the dispositional mode oI abiding. 4.15) It is generally accepted that dharmat cannot be realized through mind-only; but here it is accepted that mind-only is Gone AIar, maniIest realization oI the seventh bhmi. 4.16) It is generally accepted that realization oI the both selIlessnesses starts at the Iirst bhmi; but here it is accepted as non-contradictory that the selIlessness oI phenomena is made maniIest at the eighth bhmi. 4.17) It is generally accepted that the paths are traversed in distinct stages, such as the maniIest realization oI the path oI seeing and the samdhi known as Going Heroically; but here it is accepted that all paths and bhmis without exception are traversed by the same realization. 4.18) It is generally accepted that as soon as one is on the bhmis, twelve thousand enlightened qualities and so on arise; but here it is accepted that the trained-bhmi enlightened qualities arise in six possible ways and so Iorth. 4.19) It is generally accepted that a cause, an accumulated collection oI merit, leads to a result, the collection oI wisdom; but here it is accepted that in all circumstances cause, path, and result the two collections are engaged together. 4.20) It is generally accepted that hrvakas and pratyekabuddhas do see even the Iirst bhmi; but here it is accepted that the maniIest realization up through the sixth bhmi is shared with the hrvakas and pratyekabuddhas. 4.21) It is generally accepted that there is a diIIerent collections-accumulation Iield Ior the greater and lesser vehicles; but here it is accepted that choosing to oIIer upwards with any Iield, low or high, is a proIound point oI practice. 4.22) It is generally accepted that one should abandon selI-Iixation, because without selI-Iixation, sasra is transcended; but here it is accepted that iI, Ior the purpose oI accumulating the collection oI merit, one takes Ior oneselI and accumulates the collection, this is skill in means. 4.23) It is generally accepted that one should dedicate whatever roots oI virtue one has made; but here it is accepted that one should dedicate all roots oI virtue in sasra and nirva. 4.24) It is generally accepted that one does not need to dedicate to sublime lamas and buddhas; but here it is accepted that because it goes toward the completion oI their enlightened activities, one needs to dedicate to lamas and buddhas as well.
Section Five Twenty eight vajra statements that summarize key points concerning vowed secret-mantra knowledge-holders: 5.1) Although it is taught that mantra will not arise in the teachings oI other buddhas, here it is accepted that mantra does arise in the teachings oI other buddhas according to the distinction oI each buddha`s trainees. 5.2) Although bestowal with a ritual does produce a comprehension that one has received secret-mantra empowerment, here it is accepted that empowerment is obtained only iI the meaning oI the empowerment, bestowed by a qualiIied lama, arises in one`s mind-stream. 8
5.3) It is generally accepted that iI all the diIIerent Iamilies oI deities in a maala circle are not complete, bestowal oI empowerment will not occur; but here it is accepted that bestowal oI empowerment will occur with even a single-side deity. 5.4) Many teach that the analogous wisdom oI the third empowerment is incompatible with the actual wisdom, but here it is accepted that until realization oI both analogous and actual wisdom has occurred, the meaning oI the empowerment will not be internalized. 5.5) It is generally accepted that the generation stage deity, upon examination, is not there, and so is oI imaginary character`; but here it is accepted that the generation stage deity is oI wholly-established character`. 8 5.6) It is generally accepted that Ior those in whom the samdhi oI awakened Iormer actions` automatically arises, and Ior those like them, engagement rituals are not required their experience oI suchness is suIIicient; but here it is accepted that engagement rituals are especially important Ior these automatic ones`. 5.7) It is generally accepted that mantric deities, with their diIIerent numbers oI Iaces and hands, are like the trainees that practice them; but here it is accepted that all mantric deities have the enlightened qualities oI the major and minor marks. 5.8) Many take visions oI the Iorms oI tathgatas, bodhisattvas, and the like as principle, but here it is accepted that the deities and the like described in the stras and tantras need to be given priority. 5.9) It is generally accepted that practitioners oI the highest capacity have instantaneous- recall perIect visualization` and so the many liturgies, meant Ior those oI lower capacity, are not oI great account; but here it is accepted that all the detailed liturgies are particularly important, and required Ior, practitioners oI the highest capacity. 5.10) It is generally accepted that all detailed liturgies were taught Ior those who preIer the elaborations oI interpretable meaning; but here it is accepted that all elaborations are the arising oI dispositional interdependence. 5.11) It is generally accepted that the vajra-body`s mode oI abiding is as channels, winds, and bodhicitta-drops; but here it is accepted that the vajra-body`s mode oI abiding is as the wheel oI proIundity`. 5.12) It is generally accepted that the mode oI abiding oI the channels, winds, and bodhicittas is completely explained in the textual tradition; but here it is accepted that some aspects oI their mode oI abiding is concealed by Vajradhara. 5.13) It is generally accepted that the only proIound inIormation on the channels and winds is that Iound in the teachings oI secret mantra; but here it is accepted that Ior some aspects concerning their condition and treatment, medical science is more proIound. 8 In this statement, two oI the three characters` oI phenomena described in the Mind-Only system are reIerred to. The three characters are: imaginary`, phenomena that consist only oI conceptual labels; other-powered`, phenomena that exist substantially outside the mind; and wholly established`, phenomena as they really are. The Iirst two characters are relative reality and the third is ultimate reality. 9
5.14) It is generally accepted that the quintessential instructions and related advice on the channels and winds are more proIound than the three vows and the like; but here it is accepted that what is not proIound to others is proIound here. 5.15) It is generally accepted that the kaya-result actualized through practice oI the proIound channels and winds is complete; but here it is accepted that without having practiced the non-proIound instructions, practice oI the proIound channels and winds will not result in buddhahood. 5.16) It is generally accepted that an experience or realization oI something not mentioned in the Instruction or Treatises 9 is a special dharma`; but here it is accepted that experiences that contradict the Sugata`s Instruction are mistaken realizations. 5.17) It is generally accepted that understanding the teachings oI interpretable meaning and deIinitive meaning to be distinct, and practicing them accordingly, is suIIicient; but here it is accepted that one needs to proceed along the path without contravening any oI the Instruction enlightened-view. 5.18) It is generally accepted that one should always Iollow proIound instructions exclusively, regardless oI whether positive or negative qualities oI the practice arise; but here it is accepted that one should not always Iollow the instruction, but always Iollow the Instruction. 5.19) It is generally accepted that the three kyas` cause is Iaultless samdhi; but here it is accepted that the three Iaultless samdhis are the cause oI the three realms oI sasra. 5.20) Although the three kyas are described as distinct, as the kyas that emanate to the twenty-Iour places and the like, the enjoyment-kyas, and so on, here it is accepted that each oI the three kyas are the embodiment oI all three. 5.21) Although many accept that since mantra is the enlightened view oI Vajradhara, vinaya, the enlightened view oI the Sage, is not needed, here it is accepted that mantra is powerless without moral conduct. 5.22) Although secret mantra has been taught as accomplishment through practice with the desires`, here it is accepted that the teachings on the hindrances caused by desire predominate. 5.23) It is generally accepted that secret mantra is the path oI transIorming the three- poisonous-aIIlictions basis; but here it is accepted that there is never an instance oI mantric non-virtue turning into virtue. 5.24) It is generally accepted that in the secret mantra, even non-virtue when it is the conduct oI those skilled in means is virtue; but here it is accepted that virtue in vinaya is also virtue in secret mantra, and non-virtue in vinaya is also non-virtue in secret mantra. 5.25) It is generally accepted that the aIIlictions are the Iamilies or lineages oI the buddhas; but here it is accepted that the result oI puriIying the aIIlictions is the sugata. 9 The Instruction and Treatises` are the two collections oI teachings that together make up the Buddhist canon: the collection oI instructions, or teachings, oI the Buddha, and the collection oI treatises on those teachings that are considered authoritative. 10
5.26) It is generally accepted that the enlightened activities oI secret mantra maniIest conduct` are not vice, but virtue, and so are prescribed; but here it is accepted that other than as display oI mantric power, maniIest conduct is not prescribed. 5.27) It is generally accepted that vajra hell is worse than the other hells; but here it is accepted that vajra hell is in Iact Unrelenting Torment and similar hells. 5.28) It is generally accepted that one will not be released Irom vajra hell until space collapses; but here it is accepted that a vajra master oI superlative mental capacity can get one out.
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 proIound and marvelous, here it is accepted that because it is a continuum, the Dharma oI the lineage is what is proIound 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 sasra-nirva appearing-existence are one`s own mind. 6.3) It is generally accepted that every cause and result oI sasra and nirva are associated over a long time period; but here it is accepted that all phenomena are embodiments oI momentary thought. 6.4) It is generally accepted that when something has been ascertained as having a nature oI 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 unqualiIied lama, one can cultivate enlightened qualities; but here it is accepted that enlightened qualities cannot be cultivated with an unqualiIied lama. 6.6) It is generally accepted that the methods that bring about realization are various and indeIinite; but here it is accepted that there is deIinitely 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 oI realization is the preeminent-realization view. 6.8) It is generally accepted that Ior realization oI dharmat-emptiness, only the Three Greats 10 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 Irom 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. 10 The Three Greats`: The Great Middle Way`, Mah-madhyamaka; The Great Seal`, Mah-mudr; and The Great Completion`, Dzog-chen. 11
6.10) Although meditation is generally taken to be generation oI bliss, clarity, non-thought, etc. in calm-abiding samdhi, here it is accepted that it is cultivation, habituation, the path oI realization. 6.11) It is generally accepted that the conduct Iree oI taking up virtue and giving up vice` is what goes with the view, dharmat-emptiness mahmudr`; but here it is accepted that conduct Iree oI taking up and giving up is the precious moral conduct. 11
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 oI the Protector`s special dharmas. 12 6.13) Although many accept that view, meditation, and conduct are three distinct aspects oI the practice, here it is accepted that view-meditation-conduct is one practice. 6.14) It is generally accepted that mahmudr has no qualities oI any kind, positive or negative; but here it is accepted that mahmudr is the embodiment oI enlightened qualities. 6.15) It is generally accepted that enlightened qualities arise aIter equipoise, not within it; but here it is accepted that all enlightened qualities arise Irom the state oI equipoise. 6.16) It is generally accepted that even iI 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 aIter emptiness is realized, causality is Iinished and done with; but here it is accepted that aIter 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 oI realization. 6.19) It is generally accepted that one who practices the various realization-enhancements and valid yogic disciplines wears the outIit oI a yogi, Irolicking 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-ku` 13 is the ultimate conduct; but here it is accepted that a bhu-su-ku without the Three Dharmas 14 is indistinct Irom one whose conduct is serenity` 15 .
11 Moral conduct` is the second pramit, the upholding oI all precepts, natural and imposed. 12 The Protector` is Kyobpa Jigten Sumgn. 13 Bhu-su-ku` is a term derived Irom the Sanskrit words Ior consumption |oI Iood and drink|`, sleep`, and elimination |oI liquid and solid waste|`, and is used to reIer to someone whose liIe is made up oI only these three basic biological needs. 14 The Three Dharmas` reIerred to here are: 'A true understanding oI seeing Iaults as Iaults; an established knowledge about the beneIit oI qualities; and beneIaction to others which is endowed with compassion. (Taken Irom M. Viehbeck`s translation oI the Gongchig commentary named The Lamp Dispelling the Darkness.) 15 One whose conduct is serenity` reIers to one who is an arhat or pratyekabuddha one who rests in the serenity oI nirva. 12
Section Seven FiIteen vajra statements that summarize key points concerning the result, buddhahood: 7.1) Although some accept that the state oI buddhahood has both realities 16 , here it is accepted that at the state oI buddhahood, reality is non-dual. 7.2) Typically there only two options, to accept that the buddha-wisdoms exist or to accept that they do not exist, but here it is accepted that the buddha-wisdoms are exclusively non- dual wisdoms. 7.3) It is generally accepted that when phenomena Irom nirva appear here in sasra they appear as super-phenomena, illusion-like, and so thereIore such illusions exist; but here it is accepted that the state oI buddhahood completely transcends such illusion-like phenomena. 7.4) It is generally accepted that buddha-mind is a valid cognizer` until the second moment; but here it is accepted that buddhas abide always as valid cognizers`. 7.5) It is generally accepted that when, at attainment oI buddhahood, all obscurations to objects oI knowledge have been abandoned, mental engagement ceases; but here it is accepted that the result oI separation is a wisdom-mind being. 7.6) It is generally accepted that because the dharmakya is beyond all dualisms, it is Iinished with causes and conditions; but here it is accepted that the dharmakya`s qualities are accompanied by enlightened activities and deeds. 7.7) It is generally accepted that a buddha cannot engage in causation because it is the Iinal result; but here it is accepted that even at buddhahood there is generation oI the mindset oI enlightenment. 7.8) It is generally accepted that the inexhaustible ornamented wheel oI buddha body speech and mind is mere maniIestation; but here it is accepted that enlightened mind, and only enlightened mind, reaches as Iar as the views oI permanence and nihilism. 7.9) It is generally accepted that buddhas perIorm the beneIit oI migrators using buddha- emanations, and not using anything else; but here it is accepted that buddhas perIorm their buddha-activities using every knowable thing in existence. 7.10) It is generally accepted that when one attains buddhahood, one then buddiIies in each diIIerent buddha-Iield; but here it is accepted that until one buddiIies throughout the dharmadhtu, one is not a buddha. 7.11) It is generally accepted that even though the sending out oI inIinite buddha-emanations is without cause, there are suIIicient emanations; but here it is accepted that because causeless emanation is impossible, emanations must be oI their own continuum. 7.12) It is generally accepted that the two Iorm kyas and the buddha-wisdoms are appearances Ior others; but here it is accepted that buddha is an interdependent kya. 7.13) It is generally accepted that the result oI aspirational bodhicitta is emanation kyas and the enjoyment kyas arise Irom engagement bodhicitta; but here it is taught that it is also possible Ior enjoyment kyas to arise due to aspiration bodhicitta, and emanation kyas to arise due to engagement bodhicitta. 16 Both realities` reIers to relative and ultimate reality, also known as relative and ultimate truth. 13
7.14) It is generally accepted that the three kyas abide separately, have diIIerent retinues, and teach distinct dharmas; but here it is accepted that the three kyas are without separation. 7.15) It is generally accepted that all buddhas reside in places such as Akaniha; but here it is accepted that all buddhas reside in the sentient-being-element continuum.
The supplemental vajra statements: S.1) Some say that the Dharma oI Buddhas is diIIerent but the tenets are Iixed; but here it is accepted that the vehicles and tenets are buddha-interdependence. S.2) It is generally accepted that the count oI heaps oI Dharma is that oI a back-load oI a strong elephant or the like, but here it is accepted that it is eighty-Iour thousand antidotes oI the aIIlictions. S.3) It is generally accepted that the twelve branches oI the Excellent Speech are separate, distinct, and unmixed; but here it is accepted that each branch is replete with all twelve. S.4) It is generally accepted that the Iive excellences do not pertain to that which is not Instruction; but here it is accepted that everything in samsara and nirvana is subsumed by the Iive excellences. S.5) It is generally accepted that the three baskets are separate and without any points oI contact between them; but here it is accepted that they were taught together, as mutually related, and that each are replete with all three. S.6) In general it is said that the narrative teachings oI the Excellent Speech do not have the complete excellence oI the Dharma; but here it is accepted that all oI the Instruction has every one oI the Iive excellences. S.7) There are many acceptance-traditions concerning the three oI vinaya, sutra, and abhidharma, but here it is accepted that the Instruction that teaches mind only and common sutras belong to the basket oI abhidharma. S.8) It is generally accepted that those engaged in the way oI the Bn 17 or Trthika 18
traditions perceive truth; but here it is accepted that those engaged in the way oI the Bn or Trthika traditions have no such perception. S.9) Furthermore, it is generally accepted that Bn-po and Trthika have nothing conducive to liberation Irom samsara; but here it is accepted that it is not contradictory (with the Iormer statement) to say that Bnpo and Trthika have some things that are conducive to liberation. S.10) It is said that non-Buddhists have no vows and no compassion, and that all Trthika practices are to be avoided; but here it is accepted that non-Buddhists also have compassion and the keeping oI vows. S.11) It is generally accepted that buddhiIication using the casual, characteristic vehicle requires three "limitless" kalpas 19 , but here it is accepted that buddhiIication using the casual, characteristic vehicle can be accomplished in a single liIetime. 17 Bn is the pre-Buddhist religion oI Tibet; those who practice Bn are known as Bn-po. 18 Trthika is a Sanskrit word reIerring to people who Iollow other enlightenment-oriented traditions besides Buddhism. 19 A 'limitless kalpa is the period oI time required Ior the liIe cycle oI one universe Ior it to come into being, expand, abide, and then be destroyed. 14
S.12) It is generally accepted that characteristic-buddhas and mantric-buddhas are not the same, but here it is accepted that the buddhahood is the same whether gained in the dharmic- manner or experiential-manner. S.13) It is generally accepted that the three vows get progressively looser, here it is accepted that the three vows get progressively tighter. S.14) It is generally accepted that the thirty-seven Iactors in accord with enlightenment are the dharmas oI the path and that the state oI buddhahood comes aIter that path, but here it is accepted that traversal up to and including the Iinal state, buddhahood, is by a path oI accumulation. S.15) It is generally accepted that hearers and solitary realizers are cut oII Irom the mahayana Iamily and so will not attain buddhahood, but here it is accepted that hearers and solitary realizers have the cause oI buddhahood and so will also attain the Iinal, great enlightenment. S.16) It is generally accepted that there are various uncertain vehicles and tenets, but here it is accepted that all vehicles and tenets are buddha-interdependence. S.17) Samsara is accepted by some to be limited and by others to be limitless, but here samsara is accepted to be both limitless and Iree oI elaboration. S.18) It is generally accepted that the eighty-Iour thousand or so heaps oI dharma are each an antidote to one oI the things that are to be abandoned, but here all dharmas are subsumed in each oI the vows oI individual liberation 20 . S.19) It is generally accepted that the Iour early schools each had a diIIerent sublime dharma Vinaya, but here it is accepted that the Iour sections oI teaching at the root oI the Iour schools are one entity. S.20) It is generally accepted that seed-inIraction during dream incurs no Iault, but here it is accepted that Ior those without the ability to practice such inIraction in dream incurs Iault. S.21) It is generally accepted that aIter attaining the Iirst bhumi there is no Iear oI a bad rebirth, but here it is accepted that those on the bhumis can go to the lower realms. S.22) It is generally accepted that the collections oI the bodhisattva are accumulated in reIerence to lower beings, but here it is accepted that marvelous practice accumulates the meditator`s collections. S.23) It is generally accepted that iI illness or harm occurs while practicing, outer-inner interdependence is beneIicial, but here it is accepted that the supreme method with which to dispel these is to take them onto the path. S.24) There are many acceptance-traditions concerning the secret mantra being a Iourth basket or the like, but here secret mantra belongs to all three baskets and is the essence oI the three. S.25) Concerning secret mantra empowerment, some accept that it cannot be received even when bestowed and some accept that it can be received even iI not bestowed, but here it is accepted that those oI high, medium, and low capability all require empowerment with the 20 Here, 'vows oI individual liberation means the three levels oI Vinaya vows (layperson, novice ordained, Iully ordained) and well as the three overall levels oI vows (vinaya, bodhisattva, and secret mantra). 15
proIound rituals oI the lineage. S.26) It is generally accepted that the deeds oI the three kayas are ascertained as three, but here it is accepted that although this is the case, all enlightened activities can be actualized with a single deity. S.27) It is generally accepted that each deity has its own certain characteristics, but here it is accepted that the characteristics oI every deity will be held by one`s principal deity. S.28) It is generally accepted that non-conIormance with the root samayas is allowed during the Iour occasions 21 oI secret mantra, but here it is accepted that there is no circumstance in which non-conIormance with the root samayas is allowed during the Iour occasions. S.29) Some say that one becomes the deity in stages, Irom the Iirst aspect to as many aspects as one is able, but here it is accepted that instantly becoming the deity is the proIound way to practice. S.30) It is generally accepted that Ior making the generation stage Iirm the approach- enumeration is principal, but here it is accepted that what is required is awareness that the deity has been actualized with interdependent collections. S.31) It is generally accepted that austerities and the like mistreat the deity, but here it is accepted that they are disparaged because they impute an ordinary body. S.32) It is generally accepted that the Iirst three oI the Iour levels oI tantra are oI provisional meaning and so not proIound and that the unsurpassed level oI tantra alone is proIound and so is oI deIinitive meaning, but here it is accepted that Ior all provisional and deIinitive meaning to be included extensive rituals are required. S.33) It is generally accepted that Ior the capable, engaging by way oI an extensive ritual Irom the beginning is required, but here it is accepted that Ior those who have been tamed by the extensive ritual, the abbreviated ritual is also appropriate. S.34) It is generally accepted that Iierce deities, a vajra Ience, and the like make a proIound wheel oI protection, but here it is accepted that the magniIicent wheel oI protection is the armor oI enlightenment` 22 . S.35) It is generally accepted that Ior the uncommon, marvelous practice oI secret mantra the oral instructions on the channels and winds are most proIound, but here it is accepted that a key point more important even than the channels and winds is the Vinaya. S.36) It is appropriate to say that channels, winds, and drops made impure by the actions oI the three poisons require puriIication, but here it is accepted that channels, winds, and drops with poisonous impurities are especially proIound. S.37) It is generally accepted that the disciple`s samaya is very tight and the master`s samaya not tight, but here it accepted that the mutual samaya oI the master and disciple are equally tight. S.38) It is generally accepted that even tenth-bhumi bodhisattvas do not Iully perceive the alaya consciousness, but here it is accepted that due to the power oI blessing, the alaya consciousness may be perceived at other times as well . 21 Here, 'Iour occasions reIers to the Iour stages oI empowerment. 22 Armor oI enlightenment` reIers to bodhicitta. 16
S.39) It is generally accepted that aIter perception oI the dharmata-reality comes the path oI the white multitude`, but here it is accepted that non-virtuous conduct will drop even those on the tenth bhumi to the lower realms. S.40) It is generally accepted that the three-trainings secret-mantra vajra vehicle and the stages-oI-the-path vinaya/paramita/secret-mantra path are diIIerent, but here it is accepted that the six paramitas are the three-vehicle path. S.41) It is generally accepted that mahamudra is obscured by both virtue and non-virtue, but here it is accepted that it is impossible Ior the dharmakaya to be obscured by that which is virtuous. S.42) It is generally accepted that the results oI separation have no cause, but here it is accepted that causeless results are impossible. S.43) It is generally accepted that the non-dual meditator / meditated mix oI two spaces is the Iinal state, but here it is accepted that it is only the Iree-oI-all-elaboration maniIest realization oI the hearers. S.44) It is generally accepted that the Iour-Iold yoga oI directed wind and the like are proIound, but here it is accepted that resting at ease without retaining the wind is what is really proIound. S.45) It is generally accepted that phowa is transIerence to the heart center oI the lama or yidam by way oI the hung` or seed-syllable, but here it is accepted that the supreme phowa is consciousness-lama-luminosity. S.46) It is generally accepted that buddhahood is passing beyond sorrow, and like a Iire running out oI Iuel, 'I is gone when the Iire is gone, but here it is accepted that buddhahood is the unlimited embodiment oI bodhicitta.
Growth Mindset: 7 Secrets to Destroy Your Fixed Mindset and Tap into Your Psychology of Success with Self Discipline, Emotional Intelligence and Self Confidence
ChatGPT Side Hustles 2024 - Unlock the Digital Goldmine and Get AI Working for You Fast with More Than 85 Side Hustle Ideas to Boost Passive Income, Create New Cash Flow, and Get Ahead of the Curve