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Books/Poetic Thought, the Intelligent Universe, and the Mystery of Self: The Tantric Synthesis of rDzogs Chen in Fourteenth Century Tibet +
'''Abstract'''<br><br>
The ''rDzogs Chen'' tradition is an extremely innovative philosophical and contemplative system originating out of Buddhist Tantric mysticism within the 8th-10th centuries, and in many ways is quite unusual in the context of normative Indo-Tibetan Buddhism. While its origins remain controversial, we currently possess only a large body of canonical and exegetical literature in what claim to be Tibetan translations, as well as an extensive secondary literature that developed in Tibet from the 10th-20th centuries. The tradition is especially striking in its implicit development of a model of rigorous philosophical thought that refuses to be reduced to syllogistic reasoning (though utilizing it as a secondary hermeneutical tool) or dismissed as mere "aesthetics" as it treats Buddhist Tantra as a serious philosophical innovation that must be utilized to reinterpret previous traditional scholasticism, in stark contrast to the trend to extend traditional scholastic methodologies into Tantra, and deny the revolution of "poetic thought" they may embody. In addition, its complex evolutionary emphasis and description of a non-reified intelligence operative at every level of the Universe is strikingly similar to recent developments in modern scientific research. Finally, it would seem that the Great Perfection represents the most sophisticated interpretation of the so-called "Buddha nature" tradition within the context of Indo-Tibetan thought, and as such, is of extreme importance for research into classical exoteric philosophic systems such as Madhyamaka and Yogācāra, while also providing fertile grounds for future explorations of the interconnections between Indo-Tibetan and East Asian forms of Buddhism, as well as between Indo-Tibetan Buddhism and contemporary Indian developments such as the tenth century non-dual Shaivism of Abhinavagupta.<br>
Though this tradition is by no means homogenous, one can readily distinguish out a classical system encapsulated by "eleven adamantine topics" (''rDo rJe'i gNas bCu gCig''), which together constitute a wide ranging journey spanning the early history of the Universe to the climaxing heights of a Buddha's full enlightenment. This system is most brilliantly articulated by the fourteenth century Tibetan scholar kLong Chen Rab 'Byams Pa (1308-1363) in his ''The Seven Treasuries'' (''mDzod bDun'') and ''The Seminal Heart-Essence in Four Parts'' (''sNying Thig Ya bZhi''), which contain some of the world's most profound poetic and philosophic masterpieces. This dissertation thus bases itself on Longchenpa's corpus, and his own textual sources, namely ''The Seventeen Tantras'', ''The Seminal Heart-Essence of the Sky Dancer'' (''mKha' 'Gro sNying Thig'') by Padmasambhava, and ''The Seminal Heart-Essence of Vimalamitra'' (''Bi Ma sNying Thig'') by Vimalamitra and other early non-Tibetan figures in the tradition. In particular, it focuses on kLong Chen Rab 'Byams Pa's ''The Treasury of Words and Meanings'' (''Tshig Don mDzod'') which is directly structured on the aforementioned eleven topics, and is his most succinct yet extensive exposition of the tradition of the Great Perfection in its entirety. Part I is an overview of these eleven topics in general, as well as in the context of ''The Treasury of Words and Meaning's'' corresponding eleven chapters; Part II consists of a translation of the first five chapters from ''The Treasury of Words and Meanings'' (centering on the primordial
nature of the Universe, the early history of its exteriorization into space and time, the
origination of alienation, evolution, and a subtle analysis of the energetics of human existence);
and Part III provides a very lengthy commentary on those five chapters in the form of running
annotations (the bulk of the thesis thus occurs in Part Ill). In Part Ill, the above texts are
systematically analyzed in relation to Longchenpa's discussions of a given issue, and many lengthy passages extracted from them are translated therein, along with extensive interpretative
comments.<br>
Although some scholars have attempted to marginalize the tradition in relation to Indo-Tibetan Buddhism, in fact the Great Perfection can be understood as its culmination, since in its seamless blend of the exoteric and esoteric it overcomes many of the limitations inherent in the "normative" traditions' sterile division between "philosophy" and the esoteric practices/theory of Tantra. This dissertation clarifies the essential structure, orientation, and content of the tradition, as well as providing a very detailed explication of the first five of the eleven topics
encapsulating its overall range. The larger work from which it is drawn contains a systematic treatment of all eleven topics, along with a comprehensive translation (and independent commentary on) ''The Treasury of Words and Meanings''.
Dr. Cholvijarn and Dr. Karma Phuntsho will discuss similarities and disimilarities in debates about interpretations of the ultimate in Thai and Tibetan Buddhisms.
Potprecha Cholvijarn is the author of ''[[Books/Nibbāna_as_True_Reality_beyond_the_Debate|Nibbāna as True Reality beyond the Debate]]'', a book about the recent debate in Thailand over the nature of ''nibbāna'' (''nirvāṇa''), the unconditioned, whether it is ''attā'' (self) or ''anattā'' (not-self). Western Buddhist studies, especially of recent years, have assumed that Theravāda Buddhism straightforwardly teaches the doctrine of ''anattā'': that Theravāda Buddhism rejects ''attā'' in all respects, including in the ultimate sense. However, as the well-known debate in Thailand, which reached its zenith in 1999, has shown, there appears to be a significant minority of Theravāda monks, respected by significant numbers of Theravāda laity, arguing that ''nibbāna'' is ''attā''.
In the book, Dr. Cholvijarn compares the Thai debate to the Tibetan ''Rang Stong'' and ''Gzan Stong'' dispute and concludes that "they reveal two similar trends found in the history of Buddhist thought, one positing a substantial absolute beyond all conceptualization, and the other rejecting all kinds of substantial absolute. Both trends are found at various points in the history of Buddhism in different traditions."
'''Potprecha Cholvijarn''' holds a PhD in Buddhist Studies from the University of Bristol, in the UK. He is currently a special lecturer at the Thai Studies Centre, Faculty of Arts, Chulalongkorn University. +
In the Tibetan Buddhist tradition, there is an ongoing debate about whether the ''gzhan stong'' system was "invented" by Tibetans, in particular by Dol po pa Shes rab rgyal mtshan (1292–1361), or whether there are Indian precursors of that view. Here, I will (1) discuss evidence for a number of typical positions of the ''gzhan stong'' system in several Indian texts, (2) provide a sketch of the transmission of the five works of Maitreya from India to Tibet and the beginning of a Tibetan ''gzhan stong'' tradition preceding Dol po pa, and (3) trace some typical ''gzhan stong'' assertions in a few early Tibetan works before Dol po pa that are considered by Tibetan writers as belonging to the ''gzhan stong'' system. (Brunnhölzl, introduction, 9) +
Japanese Buddhism was introduced to a wide Western audience when a delegation of Buddhist priests attended the World's Parliament of Religions, part of the 1893 Columbian Exposition in Chicago. In describing and analyzing this event, Judith Snodgrass challenges the predominant view of Orientalism as a one-way process by which Asian cultures are understood strictly through Western ideas. Restoring agency to the Buddhists themselves, she shows how they helped reformulate Buddhism as a modern world religion with specific appeal to the West while simultaneously reclaiming authority for the tradition within a rapidly changing Japan.<br> Snodgrass explains how the Buddhism presented in Chicago was shaped by the institutional, social, and political imperatives of the Meiji Buddhist revival movement in Japan and was further determined by the Parliament itself, which, despite its rhetoric of fostering universal brotherhood and international goodwill, was thoroughly permeated with confidence in the superiority of American Protestantism. Additionally, in the context of Japan's intensive diplomatic campaign to renegotiate its treaties with Western nations, the nature of Japanese religion was not simply a religious issue, Snodgrass argues, but an integral part of Japan's bid for acceptance by the international community. (Source: [https://uncpress.org/book/9780807854587/presenting-japanese-buddhism-to-the-west/ University of North Carolina Press]) +
Media/Primordial Self Esteem - Being Confident in Our Buddha-Nature: Tsultrim Allione at Tara Mandala +
In this short clip, Tsultrim Allione relates the authentic confidence—compassion for others—that arises as a result of knowing that we are awake somewhere underneath our confusion. +
'''Taishō 2185'''<br>
'''Volume 56'''<br>
This work is a commentary on the ''Śrīmālā-sūtra'' (Taisho No.16), and is considered to be the earliest of the "Commentaries on Three Sūtras" (Jp. San-gyō-gi-sho) composed by Prince Shōtoku. The ''Nihon-shoki'' ("Chronicles of Japan") records that Prince Shōtoku gave a discourse on the ''Śrīmālā-sūtra'' for Empress Suiko. It is considered that Prince Shōtoku chose this particular sūtra as the subject of his discourse to the Empress probably because the protagonist of the ''Śrīmālā-sūtra'' is a woman, Śrīmālā, and Empress Suiko was the first Empress in Japanese history. The present work was then put together in book-form in Chinese at a later date. Be that as it may, there is no changing the fact that this was the first written work composed by a Japanese.<br>
'''Source'''<br>
Jp. ''Shōmangyō gisho'' (勝鬘經義疏), attributed to Prince Shōtoku. 1 fascicle. (Source: [https://bdkamerica.org/product/prince-shotokus-commentary-on-the-srimala-sutra/ BDK America]) +
The text presents a series of meditation practices on a particular aspect of the Buddha's teachings. They begin with one's rather coarse understanding and progresses through increasingly subtle stages until one arrives at complete and perfect understanding.
(Source: back cover) +
What is Buddhism? According to Hakamaya Noriaki and Matsumoto Shiro, the answer lies in neither Ch’an nor Zen; in neither the Kyoto school of philosophy nor the non-duality taught in the Vimalakirti Sutra. Hakamaya contends that “criticism alone is Buddhism.”
This volume introduces and analyzes the ideas of “critical Buddhism” in relation to the targets of its critique and situates those ideas in the context of current discussions of postmodern academic scholarship, the separation of the disinterested scholar and committed religious practitioner, and the place of social activism within the academy.
Essays critical of the received traditions of Buddhist thought—many never before translated—are presented and then countered by the work of respected scholars, both Japanese and Western, who take contrary positions. (Source: [https://uhpress.hawaii.edu/product/pruning-the-bodhi-tree-the-storm-over-critical-buddhism/ University of Hawai'i Press])
Learn more by watching the video interviews here: [https://buddhanature.tsadra.org/index.php/Articles/Interview_with_Jamie_Hubbard_and_Paul_Swanson Interview with Jamie Hubbard and Paul Swanson at 2018 AAR]. +
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The purpose of the present thesis is to study the origin of the RGV's tradition in Tibet, studying the earliest Tibetan commentary, ''Theg chen rgyud bla ma'i don bsdus pa'' by rNgog-lo, and to clarify the historical and doctrinal background of the transmission of the RGV from India to Tibet as well as rNgog-lo's impact upon the later doctrinal development with regard to the RGV. To avoid the kind of prejudices that sometimes appeared in the course of the later doctrinal development, we remain mindful of the gap between the original purport of the RGV, which clarified the Buddha nature teaching in line with a group of the “Buddha nature ''sūtras''” (critical successors of the ''Prajñāpāramitāsūtras''), and that of later Indian and Tibetan traditions, which sometimes integrated the Buddha nature teaching into their Madhyamaka or Yogācāra while losing sight of the RGV's original purport. One of the tasks in the present thesis is to clarify how such a gap had arisen and come to be accepted by a certain tradition of Tibetan Buddhism.
Part I, the historical and doctrinal background, consists of six chapters: Chapter 1 describes the authorship and the history of the transmission of the RGV in India, using Indian and Tibetan materials. Chapter 2 studies six different Tibetan translations of the RGV, clarifying how the RGV was transmitted from India to Tibet. Chapter 3 outlines rNgog's life and writings. Chapter 4 presents rNgog's philosophical positions taught in his RGV commentary. Chapters 5 and 6 discuss the impact of his interpretations on the later Tibetan doctrinal developments, and reactions to them. Part II is a critical edition of rNgog-lo's RGV commentary, ''Theg chen rgyud bla ma'i don bsdus pa'' (1a-46a5 and
65a5-66a4), preceded by an explanation of textual materials and an outline of the whole text. Part III presents an annotated translation of that commentary.
Appendix A presents a diplomatic edition of rNgog-lo's “topical outline” of the RGV, his other work related to the RGV (discovered at Kharakhoto and preserved in the British Library). Appendix B presents a critical edition of a versified summary of the RGV in Sanskrit, the ''Mahāyānottaratantraśāstropadeśa'' composed by the Kashmiri Paṇḍita Sajjana, a teacher of rNgog-lo. Appendix C provides another Sanskrit commentary on the RGV, Vairocanarakṣita's ''Mahāyanottaratantraṭippaṇī'', while appendix D presents translations of relevant passages from the ''Sākārasiddhi'' and ''Sākarasaṃgraha'' of Jñānaśrīmitra. Appendix E presents rNgog-lo's identification of the passages of the RGVV that refer to the Nidānaparivarta (“introductory chapter”) of the ''Dhāraṇīśvararājasūtra'', as well as a topical outline of this chapter of the ''sūtra''. Appendix F investigates the dating of Blo-gros-mtshungs-med, who among later Tibetans criticized rNgog-lo's position most severely. Appendix G presents a list of commentaries on the RGV. Appendix H lists
records of the RGV's transmission lineage from ''gsan yigs''. (Kano, introduction, 12-13)
In ''Radiant Emptiness'', Yaroslav Komarovski offers an annotated translation of three seminal works on the nature and relationship of the Yogacara and Madhyamaka schools of Buddhist thought, by Serdok Penchen Shakya Chokden (1428-1507). There has never been consensus on the meaning of Madhyamaka and Yogacara, and for more than fifteen centuries the question of correct identification and interpretation of these systems has remained unsolved. Chokden proposes to accept Yogacara and Madhyamaka on their own terms as compatible systems, despite their considerable divergences and reciprocal critiques. His major objective is to bring Yogacara back from obscurity, present it in a positive light, and correct its misrepresentation by earlier thinkers. He thus serves as a major resource for scholarly research on the historical and philosophical development of Yogacara and Madhyamaka. Until recently, Shakya Chokden's works have been largely unavailable. Only in 1975 were his collected writings published in twenty-four volumes in Bhutan. Since then, his ingenious works on Buddhist history, philosophy, and logic have attracted increasing scholarly attention. Komarovski's research on Shakya Chokden's innovative writings--most of which are still available only in the original Tibetan--revises early misinterpretations by addressing some of the most complicated aspects of his thought. While focusing on his unique interpretation of Yogacara and Madhyamaka, the book also shows that his thought provides an invaluable base to challenge and expand our understanding of such topics as epistemology, contemplative practice, the relationship between intellectual study and meditative experience, and other key questions that occupy contemporary scholarship on Buddhism and religion in general. ([https://global.oup.com/academic/product/radiant-emptiness-9780190933838?cc=us&lang=en&# Source: Oxford University Press]) +
Ju Mipham (1846–1912) stands as one of the preeminent scholars within the Nyingma tradition of Tibetan Buddhism. The objective of this study is to present Mipham’s nonconceptual nondualism by analyzing his discourse with regard to the ground (gzhi), the path (lam), and the result (’bras bu).
In the initial sections of the book, the examination centers on Mipham’s teaching on the core components of the path: view, practice, and conduct. In the first part of the book, Mipham’s interpretation of the view primarily as a form of ontological nondualism is examined within the wider context of the path. This discussion presents in detail Mipham’s utilization of an array of ascending views in his discourse on the two truths. The subsequent part delves into the interplay between knowledge and liberation that shapes Mipham’s soteriological project through the central notions of practice and conduct. This exploration sheds light on how practices rooted in cognitive nondualism facilitate the actualization of ontological nondualism. The concluding part of the book shifts focus to Mipham’s soteriological nondualism in which the ground of being taken as the starting point of the path and the result of the path itself are understood to be beyond any distinction or separation. [https://wstb.univie.ac.at/product/wstb-no-106/ (Source: WSTB)] +
Saturated with direct, pithy instructions, ''Rainbow Painting'' presents the very quintessence of the Buddhist Spiritual approach through the authentic personal experience of one of the greatest living meditation masters.
Tulku Urgyen Rinpoche expresses what he himself has undergone, instructing us in a complete manner of training. To attain enlightenment we must experience our innate nature. The ultimate object of realization, the natural state of mind, unmistakenly and exactly as it is, need not be sought for elsewhere but is present within ourselves. Stability in this unexcelled state of unity is not achieved by separating what we know from what we do.
This book contains astute instructions that address these key points of spirituality. (Source: [http://www.rangjung.com/book_title/rainbow-painting-2/ Rangjung Yeshe Publications]) +
Our friends at the Rangjung Yeshe Institute will be hosting a special online seminar with Chokyi Nyima Rinpoche, who will teach on the topic of buddha nature. Lama Tenzin Sangpo will also guide meditation sessions and there will be other sessions with lamas, khenpos, and professors. This is the 40th Annual Fall Seminar and will take place online.
For more info and registration, please visit: https://DharmaSun.org/seminars
Also see the [https://www.facebook.com/rangjungyesheinstitute/ RYI Facebook Page] for more details. +
Ayang Thubten Rinpoche’s ''Rays of Sunlight'' is a commentary on Zhedang Dorje’s ''The Heart of the Mahayana Teachings'', a detailed guide to the stages of the path to awakening. Containing all of the Drikung Kagyu tradition’s essential teachings on sutra and tantra, ''Rays of Sunlight'' is one of the most treasured works in the Drikung Kagyu tradition.
Like Gampopa's ''Jewel Ornament of Liberation'', the text ''Rays of Sunlight'' begins with a discussion of Buddha-nature, the nascent buddha within all beings, before presenting the sequential practices we must cultivate to fully awaken its transcendent qualities. With its lucid explanation of how a single individual can uphold the pratimoksha vows, bodhisattva precepts, and tantric samaya without contra-diction, ''Rays of Sunlight'' is sure to be of interest to dedicated practitioners of all traditions. And for those with an affinity for the profound path of meditation, the text closes with an extraordinary explanation of “The Fivefold Path of Mahamudra.” (Source: [https://www.garchen-stiftung.de/en/edition-garchen-stiftung-49.html Edition Garchen Stiftung]) +
Lama Tharchin Rinpoche teaches on buddha-nature at Bodhi House in Olympia, Washington, Nov. 8, 2011. +
The ''Denkōroku'' (''Record of the Transmission of Illumination''), together with Dogen Zenji's ''Shobogenzo'' (''Treasury of the True Dharma Eye''), is one of the fundamental texts of the Soto School. It is an exceptional record of the Zen ancestors that begins with Sakyamuni Buddha, extends through twenty-eight generations in India and twenty-three generations in China, and reaches to Dogen Zenji and Ejo Zenji. It provides instruction, in teisho format, about the causes and conditions whereby each awakened to the Way that was individually transmitted by the one Buddha and fifty-two ancestors. (Source: [https://www.sotozen.com/eng/library/denkoroku/index.html Sotozen.com]) +
Dakini Sukha Vajra, widely known as Sera Khandro, wrote this commentary of an account by the great Dudjom Lingpa of visions he had of enlightened beings and the teachings he received from them regarding our perception of reality.
This book contains four Tibetan texts in translation. First, The Excellent Path to Liberation explains how to give our attention to the teachings, and how to ground our spiritual practice in harmonious relationships with others and the world at large. Second, Dudjom Lingpa’s account of his visionary journey, Enlightenment without Meditation, teaches by example that as practitioners we should ask ourselves sincere questions concerning our perception of reality, and that we should not be content with superficial answers.
In the third book, Sera Khandro’s commentary, she presents Dudjom Lingpa’s work within two frameworks. She first clarifies the view on which the spiritual path is founded, the path of meditation; the ensuing conduct that reflects and enriches meditative experience; and the path’s result—awakening and enlightenment. Next she illuminates the subtleties of the great perfection view, the four tantric bonds: nonexistence, a single nature, pervasive insubstantial evenness, and spontaneous presence.
Source: [https://www.shambhala.com/refining-our-perception-of-reality.html Shambhala Publications] +
Korea has one of the most diverse religious cultures in the world today, with a range and breadth of religious practice virtually unrivaled by any other country. This volume in the Princeton Readings in Religions series is the first anthology in any language, including Korean, to bring together a comprehensive set of original sources covering the whole gamut of religious practice in both premodern and contemporary Korea.<br> The book’s thirty-two chapters help redress the dearth of source materials on Korean religions in Western languages. Coverage includes shamanic rituals for the dead and songs to quiet fussy newborns; Buddhist meditative practices and exorcisms; Confucian geomancy and ancestor rites; contemporary Catholic liturgy; Protestant devotional practices; internal alchemy training in new Korean religions; and North Korean Juche (“self-reliance”) ideology, an amalgam of Marxism and Neo-Confucian filial piety focused on worship of the “father,” Kim Il Sung.<br> Religions of Korea in Practice provides substantial coverage of contemporary Korean religious practice, especially the various Christian denominations and new indigenous religions. Each chapter includes an extensive translation of original sources on Korean religious practice, accompanied by an introduction that frames the significance of the selections and offers suggestions for further reading. This book will help any reader gain a better appreciation of the rich complexity of Korea’s religious culture. (Source: [https://press.princeton.edu/books/paperback/9780691113470/religions-of-korea-in-practice Princeton University Press]) +
Media/Revealing Your Buddha-Nature: Teaching by Khenpo Tsewang Dongyal Rinpoche at the 2012 PBC Dzogchen Winter Retreat +
On January 14, 2012, during the first teaching of the Padmasambhava Buddhist Center's Dzogchen Winter Retreat on the Buddha of Compassion in West Palm Beach, Florida, Venerable Khenpo Tsewang Dongyal Rinpoche taught on how to reveal the buddha-nature within us by using the Vajrayana methods taught by Buddha Shakyamuni, Guru Padmasambhava, Tsasum Lingpa, Venerable Khenchen Palden Sherab Rinpoche, and so many great lineage masters.<br>
<br>
In English with his direct, characteristic humor, Khenpo Rinpoche presents the "shining star" of buddha-nature in the minds of sentient beings as the same nature as the buddhas. He says, "We are always guided by this nature all the time whether we realize it or not." <br>
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Rinpoche talks about two techniques: the gradual approach and the instant approach. The sūtra approach, the causal Mahayana using of kindness, compassion, joy to achieve the result through gradual effort, and the tantra approach: the resultant Mahayana. Whether it's the causal or resultant approach, the same motivation needs to be present. +
༅༅། །བཅོམ་ལྡན་འདས་ཀྱིས། སེམས་ཅན་ཐམས་ཅད་ནི་རྟག་ཏུ་སངས་རྒྱས་ཀྱི་སྙིང་པོ་ཅན་ནོ། །ཞེས་གསུངས་པའི་སྙིང་པོའི་དོན་ཉིད་བཤད་གཞིར་བྱས། དེ་འཆད་པའི་ཚུལ་ལ་མི་འདྲ་བ་མཐའ་ཡས་ཀྱང་། ངེས་དོན་དབུ་མའི་སློབ་དཔོན་རྣམས་འདི་ལྟར་བཞེད་དེ། ཆོས་འཁོར་རྣམ་པ་གསུམ་ཀའི་ངེས་དོན་ཇི་སྙེད་པ་ནི་བདག་མེད་པ་གཉིས་སུ་འདུ། དེའི་དོན་མཐར་གཏུགས་ན་གང་ཟག་གི་དབང་དུ་བྱས་པ་དང་ཆོས་ཀྱི་དབང་དུ་བྱས་པའི་གཟུང་འཛིན་གཉིས་ཀྱིས་སྟོང་པ་ཡིན་ལ། སྟོང་ཚུལ་མེད་པཪ་དགག་པ་ཙམ་མ་ཡིན་པཪ། མ་ཡིན་པར་དགག་པའི་སྟོང་པ་རང་རིག་རང་གསལ་གྱི་ངོ་བོ་ལ་སྐབས་འདིར་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཞེས་བསྟན་པཪ་མཛད་ཅིང་། དེ་ཉིད་ངེས་པའི་དོན་གྱི་རྡོ་རྗེ་ཡིན་ལ། རྡོ་རྗེ་དེ་ཉིད་གནས་སྐབས་ཀྱི་དབྱེ་བས་གསུམ་དུ་འགྱུར་ཏེ། གློ་བུར་གྱི་དྲི་མ་མ་དག་པ་འཁོར་བའི་གནས་སྐབས་སུ་སེམས་ཅན་དུ་བརྗོད་ཅིང་དབྱིངས་དེ་ལའང་རིགས་སམ་ཁམས་བདེ་བར་གཤེགས་པའི་སྙིང་པོ་ཞེས་བྱ། དག་པ་དང་མ་དག་པ་གཉིས་ཀ་ལྡན་པའི་སྐབས་སུ་ལམ་ཞུགས་ཀྱི་གང་ཟག་ཏུ་བརྗོད་ཅིང་དབྱིངས་ཀྱི་ལྡོག་ཆ་ནས་ཆོས་དང་དགེ་འདུན་དུ་འགྱུར་ཏེ། དཔེར་ན་མཐོང་ལམ་གྱི་ཡེ་ཤེས་ཙམ་ལྡོག་ནས་དགེ་འདུན་དང་། བར་ཆད་མེད་པའི་ལམ་གྱི་ཆ་ནས་ལམ་དང་། རྣམ་པར་གྲོལ་བའི་ལམ་ཁྱད་པར་དང་བཅས་པའི་ཆ་ནས་འགོག་པའི་བདེན་པའོ། །ཤིན་ཏུ་རྣམ་དག་སངས་རྒྱས་ཀྱི་སྐབས་སུ་བདེ་བར་གཤེགས་པ་སོགས་བརྗོད་ཅིང་དབྱིངས་དེའང་ཆོས་ཀྱི་སྐུ་ཞེས་བྱ་སྟེ། དེ་ལ་ལྡོག་པའི་ཕྱེ་ན་བྱང་ཆུབ་དང་། ཡོན་ཏན་དང་། ཕྲིན་ལས་ཏེ་གསུམ་མོ། །དེ་ལ་ནང་གསེས་ཀྱི་དབྱེ་བས་རྡོ་རྗེ་གནས་བདུན་དུ་འགྱུར་རོ། །དེས་ན་བསྟན་བཅོས་འདིའི་བསྟན་བྱའི་གཙོ་བོ་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོའི་ཚུལ་ཡིན་པ་དང་། དེ་ལ་འཁོར་ལོ་གསུམ་གྱི་ངེས་དོན་མཐའ་དག་བསྡུ་བ་ཤེས་པར་བྱས་ནས། སྙིང་པོ་དེའང་གང་ཡིན་སྙམ་ན་སྤྱིར་གསུང་རབ་རྣམས་ལས་སྤྲོས་པ་དང་བྲལ་བའི་སྟོང་པ་ཉིད་དང་། སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་བ་དང་། ཀུན་གཞིའི་རྣམ་པར་ཤེས་པ་དང་། བྱང་ཆུབ་སེམས་དཔའམ་སེམས་ཅན་ཏེ་རྣམ་པ་བཞི་ལ་བཤད་དོ། ། +
