Sde snod bcud bsdus man ngag gi snying po
One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, this was composed in Narthang at the behest of Sonam Dar, a descendent of Kyide Nyima Gön and at the request of Geshe Gönden Ö and Yönten Ö. The text contains concise lamrim instructions starting with (1) instruction on the contemplation on precious humanhood, impermanence and the law of cause and effect, and the practice of taking refuge for the inferior individuals, (2) contemplation of defects of cycle of existence, renunciation and non-self for those following the path of the hearers and solitary realisers for the middling individuals, and (3) finally the cultivation of bodhicitta and meditation on non-conceptuality and luminous nature of the mind which is free from all elaborations for superior individuals. This brief teaching underscores the importance of eradicating conceptual thoughts and abiding in the non-conceptual luminous nature of the mind.
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Recensions of This Text
|Tibetan||Skyo ston smon lam tshul khrims. སྡེ་སྣོད་བཅུད་བསྡུས་མན་ངག་སྙིང་པོ།, (Sde snod bcud bsdus man ngag snying po). In Bka' gdams gsung 'bum phyogs sgrig thengs gnyis pa, Vol. 50: 395-404. Chengdu: Si khron mi rigs dpe skrun khang, 2007.|
Description from When the Clouds Part
Actual reality is viewed as it really is—
If actual reality is seen, one is liberated.
Though this luminous and naturally empty mind exists intrinsically within one, one wanders in saṃsāra due to not knowing this. The means to put an end to this wandering are that one’s guru demonstrates the true nature of one’s mind as it is. Through that, one sees that the preceding moment of mind is no more after it has ceased, the next one is not there either as it has not arisen yet, and if one searches for the present one, it is without abiding. Nor does one find any shape, color, or essence of this present moment of the mind, but it is empty and transparent. Then, one relaxes and settles within that state. If one rests in that way, one realizes that one had tainted one’s own natural condition before. During subsequent attainment, out of the state of realizing that everything lacks real existence, one solely engages in activities for the welfare of others and dedicates all this to great awakening in a nonreferential manner. (pp. 321-322)
Philosophical positions of this text
|Other Titles||~ sde snod bcud bsdus kyi man ngag|
|Text exists in||~ Tibetan|