DRIKUNGPA LORD JIGTEN SUMGON RATNA SHRI

1143 - 1217
ORIGINAL THANGKA EARLY 13
TH
CENTURY
COMMEMERATING RATNA SHRIS BUDDHAHOOD
FOUNDER
DRIKUNG KAGYU GOLDEN ROSARY LINEAGE
www.drikung.org
1

An Outline of the Sublime Dharma, the Holistic
Enlightened View (Gong-chig)

Translated by Acharya Kinley Gyaltsen and Terence Barrett

The Holistic Enlightened View (Gong-chig)
1. A presentation of the teaching
1.1. The deeds of the teacher
1.1.1. The twelve deeds that you know
1.2. The way the teachings spread
1.2.1. Peace was discovered, and spread throughout India
1.2.2. And spread throughout Tibet
1.2.2.1. How the translation occurred
1.2.2.2. How many virtuous masters nurtured [the teachings]
1.2.2.3. How our own lama became superior
2. The actual dharma of the enlightened view
2.1. Lineage
2.1.1. View
2.1.2. Meditation
2.1.3. Conduct
2.2. The dharma that arose from the [lineage]


2

2.2.1. Ground: view/meditation/conduct teaching
2.2.1.1. Determination of appearance-mind
2.2.1.2. Teaching on view/meditation/conduct
2.2.1.2.1. Teaching on the method of understanding
2.2.1.2.2. Determination of suchness
2.2.1.2.2.1. Determination of view and meditation
2.2.1.2.2.2. Distinctive conduct
2.2.1.2.2.3. Teaching on understanding with all
enlightened qualities
2.2.1.2.2.4. Distinctive teaching on the method of
not discarding cause and result
2.2.2. Path: detailed explanation of the practice, the three trainings
2.2.2.1. First, key points of the Vinaya
2.2.2.1.1. Teaching on the Vinaya vehicle
2.2.2.1.2. Teaching on vows
2.2.2.1.3. Teaching on the nature of what is to be
practiced and what is not
2.2.2.2. Three in the middle
2.2.2.2.1. Teaching on the re-arising of obstructers
2.2.2.2.2. Teaching on the entity of the vows
2.2.2.2.3. Teaching on consciousness as principal
2.2.2.3. Three about what is to be practiced and what is not
3

2.2.2.3.1. Whether imposed or un-imposed, the results of
virtue and vice are the same
2.2.2.3.2. Cherishing the liturgies of the teaching
2.2.2.3.3. The heavy fault of ignorance
2.2.3. Fruition: teaching on perfection, [with] enlightened qualities
and activities
2.2.3.1. Key points of bodhicitta
2.2.3.1.1. Teaching on the difference between compassion
and bodhicitta
2.2.3.1.2. The arising of the vow as engaged by
individualized beings of different families
2.2.3.1.3. Teaching on abandonment and realization
2.2.3.1.3.1. Teaching on cause and result
2.2.3.1.3.1.1. Teaching on the unstoppability of the
result of afflictions by bodhicitta
2.2.3.1.3.1.2. The fault of over-reaching conduct by
one who is insecure
2.2.3.1.3.1.3. Teaching on the capabilities of
bodhicitta
2.2.3.1.3.1.4. Teaching on cause and result as un-
mixed
2.2.3.1.3.2. Teaching on the manner of traversing
the bhumis
4

2.2.3.1.3.2.1. Teaching on the paths and bhumis by
way of the three: abandonment and
realization, enlightened qualities, and tenets
2.2.3.1.3.2.2. How conventions always obscure virtue
2.2.3.1.3.2.3. The method by which those with
distinctive means collect the accumulations

2.2.3.2. Mantra
2.2.3.2.1. Path
2.2.3.2.1.1. Realization path
2.2.3.2.1.2. Liberation path
2.2.3.2.1.2.1. Completion stage
2.2.3.2.1.2.2. Generation stage
2.2.3.2.1.2.2.1. Way of abiding
2.2.3.2.1.2.2.2. Characteristics
2.2.3.2.1.2.2.2.1. Characteristics of the
actual deity
2.2.3.2.1.2.2.2.2. Practice liturgy
2.2.3.2.1.2.2.2.3. The profundity of the
lower vehicles
2.2.3.2.2. Result
2.2.3.3. Provisional result
2.2.3.3.1. Mistaken provisional qualities
5

2.2.3.3.2. Not discarding virtue and vice, and so forth
2.2.3.3.3. Final result
2.2.3.4. The enlightened activity result
2.2.3.4.1. Key point: wheels
2.2.3.4.1.1. Dharma
2.2.3.4.1.1.1. Teaching on self-streaming tenets
2.2.3.4.1.1.2. Vehicles
2.2.3.4.1.1.2.1. Distinctions of vehicles
2.2.3.4.1.1.2.2. Teaching as one
2.2.3.4.1.2. The stages of the path of practicing the
[Dharma]
2.2.3.4.1.3. Result
2.2.3.4.2. Key point: interdependence
2.2.3.4.3. The way the result dawns
2.2.3.5. Result
2.2.3.5.1. Being Dharma itself, the enlightened qualities
of ground/path/fruition
2.2.3.5.2. The single end of all paths
2.2.3.6. Key points concerning interdependence
2.2.3.6.1. Forward sequence
2.2.3.6.1.1. Teaching on unspecified non-virtue
6

2.2.3.6.1.2. Teaching on momentary mental events
2.2.3.6.1.3. Teaching on the propensity body
2.2.3.6.1.4. Completion of the twelve links from
fundamental non-knowing in a single moment
2.2.3.6.2. Reverse sequence
2.2.3.6.2.1. The manner in which outer appearances
arise from inner mind
2.2.3.6.2.2. Practice
2.2.3.6.2.3. Result
2.2.3.7. Key points concerning the result, the state of
buddhahood
2.2.3.7.1. The non-dual beyond rational mind
2.2.3.7.2. Abiding as a collection of all enlightened
qualities
2.2.3.7.3. Having abandoned forgetfulness and peace,
striving continually for the benefit of sentient beings

This is the outline for the holistic enlightened view of every buddha
throughout all time.
18 Nov 2012
1


Gongchig Teachings at Drikung Kagyu Institute:
First Week

At Drikung Kagyu Institute in Dehradun India, a teaching has commenced on
the subject of the Gongchig ("The Holistic Enlightened View"), the core
philosophy of the Drikung Kagyu lineage of Tibetan Buddhism. This teaching,
by Kyobpa Jigten Sumgn, the founder of the Drikung Kagyu lineage,
organized and written down by his direct disciple Chnnga Dorje Sherab as
"The Lamp of Wisdom Illumination", and currently being taught by
Khenchen Knchog Gyaltshen Rinpoche to more than two hundred
participants, presents a revolutionary approach to actualizing a direct and
authentic perception of reality and to engaging in a path of practice that brings
about the best possible benefit for oneself and all others.
This first week of the teaching started by setting up a stark contrast between
the way that the philosophy and practice of Buddhism is typically presented
and this Gongchig style of teaching. In general, the Buddha, "The Thus Gone
One" (Sanskrit tathgata), is presented, either explicitly or implicitly, as a kind
of Buddhist God, similar to the all-powerful creator God of Hinduism,
Christianity, and other traditions. This religious style of presentation,
understanding, and practice of Buddhism brings about much benefit, and is
vitally important to the tradition. Here though, the Gong-chig style of
presentation, that of the Holistic Enlightened View, starts with non-dual
reality, as it is, and opens up from there, naturally and comprehensively
unfurling into whatever level of detail is required for each practitioner to come
to engage authentically with reality. This style of presentation is a scientific way
of approaching reality, from first principles, and is one that does not require
any need for blind faith and accords well with the modern mind.
18 Nov 2012
2

The first Gongchig presentation of reality was a single sentence: "It is generally
accepted that the Thus Gone One is the God of 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 of the buddhadharma reveals solely the mode of abiding of the basic-
character / disposition (reality as-it-is)."
Next, the Gongchig opened up to a seven-fold presentation as:
1) Wheels of Dharma
2) Interdependence
3) Vowing for Individual Liberation
4) Training as a Bodhisattva
5) Tantric Accomplishment
6) View, Meditation, and Conduct
7) The Result, Buddhahood
This seven-fold presentation was illustrated by the example of an umbrella with
seven ribs: From the top it is seen as a unified whole, but look underneath and
the seven supporting ribs can be seen distinctly and individually, but
interdependently, working together to make the umbrella useful. In addition,
these seven ribs come together into a single handle so that the whole thing may
be grasped as once.
The practice aspect of the Gongchig was presented by corresponding these
seven to the pinnacle practice system, the Five-Fold Path of Mahamudra:
1) Bodhicitta Motivation: (4) Training as a Bodhisattva
2) Yidam Deity: (5) Tantric Accomplishment
3) Guru Yoga: (6) View, Meditation, and Conduct
4) Mahamudra: (1) Wheels of Dharma and (2) Interdependence
5) Dedication: (7) The Result, Buddhahood

Supporting all five aspects of the practice: (3) Vowing for Individual
Liberation
18 Nov 2012
3


The seven-fold presentation of the Gongchig then opened up further into one
hundred and ninety "vajra statements" (one hundred and fifty main statements
and forty supplementary statements) divided into seven sections. These were
introduced this week, and will begin to be explained one by one in the second
week of teachings.
"The Lamp of Wisdom Illumination" is the earliest of the ten or so
commentaries on the Gongchig, and was written down by a direct disciple of
the founder, and so the teachings this week have included a wealth of detail
about the founding teacher Kyobpa Jigten Sumgn, his life and teaching style,
and how the Gongchig presentation of reality as-it-is and its path of practice
are truly a non-dual pair.
The teaching is progressing well, with Khenchen Rinpoche energetically
presenting the Holistic Enlightened View, as well as adding many engaging
insights, stories, and advice. A number of sponsors have contributed to offer
support to all the monastics in attendance, and morning tea and a complete
lunch is being offered daily to everyone by Khenchen Rinpoche so all are well
contented and participating with full attention and interest.

Acharya Kinley Gyaltsen and Terence Barrett, 18 November 2012
The Office of HH the Drikung Kyabgon Chetsang


1

A Teaching of Jigten Sumgn [known as]
The Forty [Statements]

Clarified by Chn-nga She-rab Jung-ne
Organized and written down by Chn-nga Dor-je She-rab
Taught by Khenchen Knchog Gyaltshen Rinpoche
Explained by Acharya Kinley Gyaltsen
Translated by Terence Barrett

I pay homage to the peerless Dri-gung Rin-chen
The omniscient Dharma Lord
Who perceives all things as unmixed objects of knowledge
In the mandala of stainless, luminous, enlightened mind.

All Guides of the ten directions and the three times, exalted due to a full array
of qualities, are the Timeless Teacher. Throughout the Dharma sphere, all
these Conquerors continually proclaim the sounds of accumulated qualities;
the renown of their enlightened forms, with the [seven] qualities of greatness,
pervade throughout the physical universe; each have a realm of miraculous
display, at the limit of objects of knowledge, that is like nothing else
throughout all of space; and they will always abide, throughout the ten
directions and until the end of time.
And thus it was that the Lama of all samsara and nirvana, the Ruler of all
phenomena, the Lord of precious moral conduct in the training of what is to
be practiced and what is not, the great wheel-wielding King, the unequalled
2

Lama, the Protector of the three realms Dharma Lord Dri-gung Ling-pa taught
[the following]:
It is generally accepted that the Teaching of every Conqueror of the ten
directions and the three times is dissimilar, different, and varied; but here it is
accepted that the disposition of the Teaching and Dharma of every Buddha is
the same.
1) Some say that the Dharma of Buddhas is different but the tenets are fixed;
but here it is accepted that the vehicles and tenets are buddha-interdependence.
2) It is generally accepted that the count of heaps of Dharma is that of a back-
load of a strong elephant or the like, but here it is accepted that it is eighty-four
thousand antidotes of the afflictions.
3) It is generally accepted that the twelve branches of the Excellent Speech are
separate, distinct, and unmixed; but here it is accepted that each branch is
replete with all twelve.
4) It is generally accepted that the five 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 five excellences.
5) It is generally accepted that the three baskets are separate and without any
points of contact between them; but here it is accepted that they were taught
together, as mutually related, and that each are replete with all three.
6) In general it is said that the narrative teachings of the Excellent Speech do
not have the complete excellence [of the] Dharma; but here it is accepted that
all of the Instruction has every one of the five excellences.
7) There are many acceptance-traditions concerning the three of vinaya, sutra,
and abhidharma, but here it is accepted that the Instruction that teaches mind
only and common sutras [belong to] the basket of abhidharma.

3

8) It is generally accepted that those engaged in the way of the Bn

1
or
Trthika
2
[traditions] perceive truth; but here it is accepted that those engaged
in the way of the Bn or Trthika [traditions] have no such perception.
9) Furthermore, it is generally accepted that Bn-po and Trthika have nothing
conducive to liberation [from samsara]; but here it is accepted that it is not
contradictory [(with the former statement) to say] that Bnpo and Trthika
have some things that are conducive to liberation.
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 of vows.
11) It is generally accepted that buddhification using the casual, characteristic
vehicle [requires] three "limitless" [kalpas]
3
, but here it is accepted that
buddhification using the casual, characteristic vehicle can [be accomplished] in
a single lifetime.
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.
13) It is generally accepted that the three vows get progressively looser, here it
is accepted that the three vows get progressively tighter.
14) It is generally accepted that the thirty-seven factors in accord with
enlightenment are the dharmas of the path and that the state of buddhahood
comes after that [path], but here it is accepted that traversal up to and
including the final state, buddhahood, is by a path of accumulation.

1
Bn is the pre-Buddhist religion of Tibet; those who practice Bn are known as Bn-po.
2
Trthika is a Sanskrit word referring to people who follow other enlightenment-oriented
traditions besides Buddhism.
3
A limitless kalpa is the period of time required for the life cycle of one universe for it to
come into being, expand, abide, and then be destroyed.
4

15) It is generally accepted that hearers and solitary realizers are cut off from
the mahayana family and so will not attain buddhahood, but here it is accepted
that hearers and solitary realizers have the cause of buddhahood and so will also
attain the final, great enlightenment.
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.
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 free of elaboration.
18) It is generally accepted that the eighty-four thousand or so heaps of dharma
are each an antidote to one of the things that are to be abandoned, but here all
dharmas are subsumed in each of the vows of individual liberation
4
.
19) It is generally accepted that the four [early] schools each had a different
sublime dharma Vinaya, but here it is accepted that the four sections of
teaching at the root of the four schools are one entity.
20) It is generally accepted that seed-infraction during dream incurs no fault,
but here it is accepted that for those without the ability to practice such
infraction in dream incurs fault.
21) It is generally accepted that after attaining the first bhumi there is no fear
of a bad rebirth, but here it is accepted that those on the bhumis can go to the
lower realms.
22) It is generally accepted that the collections of the bodhisattva are
accumulated in reference to lower [beings], but here it is accepted that
marvelous practice accumulates the meditators collections.

4
Here, vows of individual liberation means the three levels of Vinaya vows (layperson, novice
ordained, fully ordained) and well as the three overall levels of vows (vinaya, bodhisattva, and
secret mantra).
5

23) It is generally accepted that if illness or harm occurs while practicing,

outer-inner interdependence is beneficial, but here it is accepted that the
supreme method with which to dispel these is to take them onto the path.
24) There are many acceptance-traditions concerning the secret mantra being a
fourth basket or the like, but here [secret mantra belongs] to all three baskets
and is the essence of the three.
25) Concerning secret mantra empowerment, [some] accept that it cannot be
received even when bestowed and [some] accept that it can be received even if
not bestowed, but here it is accepted that those of high, medium, and low
capability all require [empowerment] with the profound rituals of the lineage.
26) It is generally accepted that the deeds of 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.
27) It is generally accepted that each deity has its own certain characteristics,
but here it is accepted that the characteristics of every deity will be held by
[ones] principal deity.
28) It is generally accepted that [non-conformance with] the root samayas is
allowed during the four occasions
5
of secret mantra, but here it is accepted that
there is no circumstance in which [non-conformance with] the root samayas is
allowed during the four occasions.
29) Some say that one becomes the deity in stages, from the first [aspect] to as
[many aspects as one] is able, but here it is accepted that instantly becoming
the deity is the profound way [to practice].
30) It is generally accepted that for making the generation stage firm 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.

5
Here, four occasions refers to the four stages of empowerment.
6

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.
32) It is generally accepted that the first three of the four levels of tantra are of
provisional meaning and so not profound and that the unsurpassed [level of]
tantra alone is profound and so is of definitive meaning, but here it is accepted
that for all provisional [and] definitive meaning [to be included] extensive
rituals are required.
33) It is generally accepted that for the capable, engaging by way of an
extensive ritual from the beginning is required, but here it is accepted that for
those who have been tamed [by the extensive ritual], the abbreviated [ritual] is
also [appropriate].
34) It is generally accepted that fierce [deities], a vajra fence, and the like
[make] a profound wheel of protection, but here it is accepted that the
magnificent wheel of protection is the armor of enlightenment
6
.
35) It is generally accepted that for the uncommon, marvelous practice of
secret mantra the oral instructions on the channels and winds are most
profound, but here it is accepted that a key point more important even than
the channels and winds is the Vinaya.
36) It is appropriate to say that channels, winds, and drops made impure by
the actions of the three poisons require purification, but here it is accepted that
channels, winds, and drops with poisonous impurities are especially profound.
37) It is generally accepted that the disciples samaya is very tight and the
masters samaya not tight, but here it accepted that the mutual samaya of the
master and disciple are equally [tight].

6
Armor of enlightenment refers to bodhicitta.
38) It is generally accepted that even tenth-bhumi bodhisattvas do not fully
perceive the alaya consciousness, but here it is accepted that due to the power
of blessing, the alaya consciousness may be perceived at other times [as well] .
39) It is generally accepted that after perception of the dharmata-reality
[comes] the path of the white multitude, but here it is accepted that non-
virtuous conduct will drop even those on the tenth bhumi to the lower realms.
40) It is generally accepted that the three-trainings secret-mantra vajra vehicle
and the stages-of-the-path vinaya/paramita/secret-mantra path are different,
but here it is accepted that the six paramitas are the three-vehicle path.
41) It is generally accepted that mahamudra is obscured by both virtue and
non-virtue, but here it is accepted that it is impossible for the dharmakaya to
be obscured by that which is virtuous.
42) It is generally accepted that the results of separation have no cause, but here
it is accepted that causeless results are impossible.
43) It is generally accepted that the non-dual meditator / meditated mix of two
spaces is the final [state], but here it is accepted that it is [only] the free-of-all-
elaboration manifest realization of the hearers.
44) It is generally accepted that the four-fold yoga of directed wind and the like
are profound, but here it is accepted that resting at ease without retaining the
wind is what is really profound.
45) It is generally accepted that phowa is transference to the heart center of the
lama or yidam by way of the hung or seed-syllable, but here it is accepted that
the supreme phowa is consciousness-lama-luminosity.
46) It is generally accepted that buddhahood is passing beyond sorrow, and like
a fire running out of fuel, I is gone when the fire is gone, but here it is
accepted that [buddhahood] is the unlimited embodiment of bodhicitta.
8

By this virtue as pure as a stainless snow-mountain

May the teachings of Rin-chen [Pal] spread in the ten directions
And the un-aware, deluded [beings of] the world
Attain the final, completely free buddha-wisdom!
1

1
Skt. tathgata; an epithet for the Buddha.
2
Literally, the "Dharma hvara ". hvara, more commonly known as hiva, is all-
powerful God in the Hindu context in which Buddha Shakyamuni lived and taught. For
people raised in Jewish, Christian, or Muslim contexts who practice Buddhism, the
equivalent concept here is Yahweh as all-powerful God.
2

3

4


3
Self-streamer is a pejorative, seemingly coined by Kyobpa Jigten Sumgn, with a
meaning akin to dogmatist.
5


4
The mindset for complete enlightenment is Skt. bodhicitta.
6

Jigten Sumgon's Footprint Left in Rock
1

2


1
[Karma] of [self-]seen phenomena refers to karma that is created and experienced in the
same life.
3


2
Liberation through discernment is a translation for Tib. so sor thar pa (Skt. prtimokha),
that attempts to follow Kyopa Jigten Sumgns explanation of how the term should be
properly understood and applied. This term is generally understood as individual
liberation, and the vinaya basket of teachings is usually described as the Buddhas
teachings on taking and maintaining one of eight vows of individual liberation that have
the goal and result of liberating oneself from sasra. Kyopa Jigten Sumgn taught that
this term means something else: liberation [to nirva or buddhahood] through
discernment [of what is to be practiced and what is not] and that it applies to all three
levels of 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 specific to each level.
Furthermore, the vinaya basket is where this liberation through discernment is taught and
so practice of the vinaya is accepted by Kyopa Jigten Sumgn as necessary to attaining the
desired result of any of the three levels of practice, making the vinaya a vehicle shared by
all practitioners of buddha-dharma, the shared vehicle of the first vajra statement of this
section.
4

3
The seven abandonments are refraining from the three non-virtues of the body (killing,
taking what is not offered, and sexual misconduct) and the four non-virtues of the speech
(lying, divisive speech, harsh words, and heedless talk); the abandonment of the three
mental aspects refers to refraining from the three non-virtues of the mind (covetousness, ill
will, and wrong view).
5


4
Other migrators refers to beings who have not taken an individual liberation vow.
6

1


1
Mindset for enlightenment is Skt. bodhicitta.
2

3

4

1

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 of other
[buddhas], here it is accepted that mantra does arise in the teachings of other
[buddhas] according to the distinction of [each buddhas] 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] if the meaning of the empowerment, bestowed by a qualified lama,
arises in [ones] mind-stream.
5.3) It is generally accepted that if [all] the different families [of deities] in a
maala circle are not complete, bestowal of empowerment will not occur; but here
it is accepted that bestowal of empowerment will occur with even a single-side
deity.
5.4) Many teach that the analogous [wisdom of the] third empowerment is
incompatible with the actual [wisdom], but here it is accepted that until realization
of [both] analogous and actual [wisdom] has occurred, the meaning [of 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 of imaginary [character]; but here it is accepted that the
generation stage [deity] is of wholly-established [character].
1

5.6) It is generally accepted that for those in whom the samdhi of awakened
former actions automatically arises, and for those like them, engagement rituals are
not required [their] experience of suchness is sufficient; but here it is accepted that
engagement rituals are especially important for these automatic ones.
5.7) It is generally accepted that mantric deities, [with their] different [numbers of]
faces and hands, are like the trainees [that practice them]; but here it is accepted that
all [mantric] deities have the enlightened qualities of the major and minor marks.
5.8) Many take visions of the forms of 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.

1
In this statement, two of the three characters of phenomena described in the
Mind-Only system are referred to. The three characters are: imaginary,
phenomena that consist only of conceptual labels; other-powered, phenomena that
exist substantially outside the mind; and wholly established, phenomena as they
really are. The first two characters are relative reality and the third is ultimate
reality.
2

5.9) It is generally accepted that [practitioners of] the highest capacity have
instantaneous-recall perfect visualization and so the many liturgies, [meant] for
those of lower [capacity], are not of great account; but here it is accepted that all the
detailed liturgies are particularly important, and required for, [practitioners of] the
highest capacity.
5.10) It is generally accepted that all detailed liturgies were taught for those who
prefer the elaborations of interpretable meaning; but here it is accepted that all
elaborations are the arising of dispositional interdependence.
5.11) It is generally accepted that the vajra-bodys mode of abiding is as channels,
winds, and bodhicitta-drops; but here it is accepted that the vajra-bodys mode of
abiding is as the wheel of profundity.
5.12) It is generally accepted that the mode of abiding of the channels, winds, and
bodhicittas is completely explained in the textual tradition; but here it is accepted
that some [aspects of their] mode of abiding is concealed by Vajradhara.
5.13) It is generally accepted that the only profound [information] on the channels
and winds [is that found in the teachings of] secret mantra; but here it is accepted
that [for] some [aspects concerning their] condition and treatment, medical [science]
is more profound.
5.14) It is generally accepted that the quintessential instructions and related advice
on the channels and winds are more profound than the three vows and the like; but
here it is accepted that what is not profound to others is profound [here].
5.15) It is generally accepted that the kaya-result actualized through [practice] of
the profound channels and winds is complete; but here it is accepted that without
[having practiced] the non-profound instructions, [practice of] the profound
channels and winds will not result in buddhahood.
5.16) It is generally accepted that an experience or realization of something not
mentioned in the Instruction or Treatises
2
is a special dharma; but here it is
accepted that experiences that contradict the Sugatas Instruction are mistaken
realizations.
5.17) It is generally accepted that understanding [the teachings of] interpretable
meaning and definitive meaning to be distinct, and [practicing] them accordingly, is

2
The Instruction and Treatises are the two collections of teachings that together
make up the Buddhist canon: the collection of instructions, or teachings, of the
Buddha, and the collection of treatises on those teachings that are considered
authoritative.
3

sufficient; but here it is accepted that [one] needs to proceed [along the path] without
contravening any of the Instruction enlightened-view.
5.18) It is generally accepted that [one should] always follow profound instructions
exclusively, regardless of whether positive or negative qualities of the practice arise;
but here it is accepted that [one] should not always follow the instruction, [but]
always follow the Instruction.
5.19) It is generally accepted that the three kyas cause is faultless samdhi; but
here it is accepted that the three faultless samdhis are the cause of the three realms
[of] sasra.
5.20) Although the three kyas are described as distinct, as the kyas that emanate
to the twenty-four places and the like, the enjoyment-kyas, and so on, here it is
accepted that each of the three kyas are the embodiment of all three.
5.21) Although many accept that since mantra is the enlightened view of
Vajradhara, vinaya, the enlightened view of 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 of transforming the
three-poisonous-afflictions basis; but here it is accepted that there is never an
instance of 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 of 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 afflictions are the families or lineages of the
buddhas; but here it is accepted that the result of purifying the afflictions is the
sugata.
5.26) It is generally accepted that the enlightened activities of secret mantra
manifest conduct are not vice, but virtue, and so are prescribed; but here it is
accepted that other than [as] display of mantric power, manifest 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 fact Unrelenting Torment and similar [hells].
4

5.28) It is generally accepted that [one] will not be released [from vajra hell] until
space collapses; but here it is accepted that a vajra master of superlative mental
capacity can get [one] out.







1

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 sasra-
nirva 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
Greats
1
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, non-
thought, etc. in calm-abiding samdhi, here it is accepted that [it] is cultivation, habituation,
the path of realization.

1
The Three Greats: The Great Middle Way, Mah-madhyamaka; The Great Seal,
Mah-mudr; and The Great Completion, Dzog-chen.
2

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-ku
4
is the ultimate conduct; but
here it is accepted that a bhu-su-ku without the Three Dharmas
5
is indistinct from one
whose conduct is serenity
6
.

2
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 faults as faults;
an established knowledge about the benefit of qualities; and benefaction to others which is
3



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.
1

Section Seven Fifteen vajra statements that summarize key points concerning the
result, buddhahood:
7.1) Although some accept that the state of buddhahood has both realities
1
, here it is
accepted that at the state of 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 from nirva [appear here in sasra]
they [appear as] super-phenomena, illusion-like, and so therefore [such] illusions exist; but
here it is accepted that [the state of 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] of buddhahood, [all] obscurations to
objects of knowledge have been abandoned, mental engagement ceases; but here it is
accepted that the result of separation is a wisdom-mind being.
7.6) It is generally accepted that because the dharmakya is beyond all dualisms, [it] is
finished with causes and conditions; but here it is accepted that the dharmakyas 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 final
result; but here it is accepted that even at buddhahood there is generation of the mindset [of
enlightenment].
7.8) It is generally accepted that the inexhaustible ornamented wheel of buddha body
speech and mind is mere manifestation; but here it is accepted that enlightened mind, and
only [enlightened mind], reaches as far as the views of permanence and nihilism.
7.9) It is generally accepted that buddhas perform the benefit of migrators using buddha-
emanations, and not [using] anything else; but here it is accepted that [buddhas] perform
[their] buddha-activities using every knowable thing in existence.
7.10) It is generally accepted that when [one] attains buddhahood, [one then] buddifies in
each different [buddha-]field; but here it is accepted that until one buddifies throughout the
dharmadhtu, one is not a buddha.

1
Both realities refers to relative and ultimate reality, also known as relative and ultimate
truth.
2

7.11) It is generally accepted that even though the sending out of infinite buddha-
emanations is without cause, there are sufficient emanations; but here it is accepted that
because causeless emanation is impossible, [emanations must be of] their own continuum.
7.12) It is generally accepted that the two [form] kyas and the [buddha-]wisdoms are
appearances [for] others; but here it is accepted that buddha is an interdependent kya.
7.13) It is generally accepted that the result of aspirational [bodhicitta] is emanation kyas
and the enjoyment kyas arise from engagement [bodhicitta]; but here it is taught that it is
also [possible] for enjoyment kyas to arise due to aspiration [bodhicitta], and emanation
kyas to arise due to engagement [bodhicitta].
7.14) It is generally accepted that the three kyas abide separately, have different 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.

Root Text of The Lamp of Wisdom Illumination
by Chnnga Dorje Sherab
Translated Irom the Tibetan by Terence Barrett

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.





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