The Art of Nakedness: Bearing it all for the single nature of mind,

a look at Buddhist salvation

Omega Point

Abstract

This paper explicates, in brief, the soteriological principles underpinning

Buddhist methodology, with weighted attention placed on Tantrayana and in
particular Ati Dzogpa Chenpo, additionally, brief philosophical and
geohistoriographical summaries are given. Taking from the author�s personal study,
experience, and practice of Buddhism, primary and secondary literature, and various
communications with qualified contemplatives, this paper, while remaining true to
Buddhism as an indivisible complex, provides examples that highlight the essentials
amongst the myriad Buddhist array, while contrasting the differences between the
various Buddhist schools, vehicles, and paths through the lens of Ati Dzogpa
Chenpo, which culminate in the ultimate consolidations found solely in Ati Dzogpa
Chenpo.1 2

Introduction

Perhaps one of the grandest collective endeavors ever undertaken by humanity,

Buddhism has often been a source of inspiration, mystery, and intrigue. Of the many
denominations of Buddhism, Indo-Tibetan Buddhism has sparked a great modern
interest in Buddhism, both in the East and West, in part due to it being a living
warehouse for Buddhist scripture, knowledge and methodology. Beyond the enormous
gift to the world that are the Tantric traditions, Indo-Tibetan Buddhism offers the
pinnacle of contemplative insight, the crest of Buddhist paths, the Ati Dzogpa
Chenpo.
Being such a complex and in-depth mammoth tradition spanning throughout varying
geographies and cultures, from antiquity to modern times, gives Buddhism a sense of
grandeur, and yet this very vastness can also lead to misapprehension,
misapplication of methodology, seeming innavigability and paradoxical
impenetrability; which will need to be rectified if Buddhism is ever to become
firmly established in the West.3 The modern world appears to be in desperate need
of contemplative wisdom, as the lack of interdependent awareness and of the wisdom
leading to the end of the individual�s experience of existential lack are key
obstacles to solving global problems such as the destabilization of the environment
and the high proportion of mental health issues. Buddhism�s teachings on
compassion, non-duality, non-self, and overcoming the existential lack can bring
much needed calmness and clarity to a sometimes chaotic, stressful, and self-
absorbed world. Indo-Tibetan Buddhism, with its use of skillful Tantric
transformational means and skillfully spontaneous transcendent means, offers
individuals the means to achieve full enlightenment in this lifetime.4 This paper
seeks to illustrate the aforementioned skillful means via examination of various
fundamental teachings, highlighting with increasing emphasis the progressively
advanced schools leading to the zenith of Buddhist soteriology, Dzogchen.

Outline of the Paths and Vehicles

The sum of all possible vehicles can be classified into (1) mundane vehicles,
generally non-relating to Buddhism, which have the aim of improving samsaric
existence, and (2) supramundane vehicles, which comprise the totality of Buddhist
vehicles and which have the aim of leading beyond samsara. The three-fold
classification used in this work is far less known and utilized in modern times,
despite it being favored by great masters such as Longchenpa, and despite it being
most consistent and relevant to our time.5 This three-fold system of classification
consists of the Path of renunciation, the Path of transformation, and the Path of
spontaneous liberation. It was originally taught in Oddiyana, then was established
in Tibet in the eighth century, and was primarily introduced through two texts, the
Kathang Dennga by Namkhai Nyingpo, which was concealed during the eighth century as
a terma, or spiritual treasure, and then discovered in the sixteenth century by
terton Orgyen Lingpa.6 7 The second text is the Samten Migdroni by Nubchen Sangye
Yeshe, and was buried in Tun Huang from the eleventh or twelfth century until 1908,
when discovered by Paul Pelliot.8 9

The Path of renunciation corresponds to the Hetuyana or �cause-based vehicle�, also

known as the Hetulakshanayana or �cause-based vehicle of the discrimination of
characteristics�, which refers to the vehicle by which one is supposed to attain
when causes are brought to their fruition and are catalyzed by the concurrence of
secondary conditions. The Path of renunciation and the Hetuyana consists of the
vehicles contained in the Sutrayana, which include the Shravakayana and
Pratyekabuddhayana of the Hinayana as well as the Bodhisattvayana and Sudden
Mahayana of the Mahayana.

Deriving from tantra, the Path of transformation corresponds to the Phalayana or

�fruit-based vehicle�, which refers to the vehicle by which one is supposed to
attain the fruit as a result of an unveiling of the accordant condition, an
unfolding of a �sample of primordial gnosis� or peyi yeshe (dpe-yi-ye-shes),
opposed to being an effect of causes.10 More specifically, the Path of
transformation is divided into the outer/lower Tantras and the inner/higher
Tantras. The outer Tantras, in of themselves called the Path of purification,
corresponds to the Kriyatantrayana and the Ubhayatantrayana, while the inner
Tantras, strictly called the Path of transformation, consist of Mahayogatantrayana
and Anuyogatantrayana. The Yogatantrayana utilizes aspects of both the outer and
inner and so is considered in the middle of the two in this schema, serving as the
transition yana.

Finally, applying the principle of Ati Dzogpa Chenpo, the Path of spontaneous
liberation corresponds to the Atiyoga, meaning �primordial yoga� or Atiyana,
meaning the �primordial vehicle�, which is completely beyond cause-fruit relation,
and so is beyond the Hetuyana and the Phalayana.11 12 The practice of this path can
only begin once an initial non-dual recognition of the true nature of all reality
has been had, called the �Direct Introduction� into the truth, presence, and awake
awareness of rigpa. This vehicle�s teachings can be divided into three series of
increasing subtlety. First, the Semde (Sems-sde) or �nature of mind series�, which
are primarily concerned with Direct Introduction, and despite being rooted in
spontaneous liberation, often are practically split into successive partitions.
Second, the Longde (kLong-sde) or �space series�, being more sudden and involving
the direct modulation of the energy-system, mainly involve methods in which revolve
around persisting in doubtlessness.13 Finally, the Menngagde or �secret oral
instruction series�, which are primarily concerned with the ways to continue in the
state of rigpa, these teachings and practices are the most sudden and abrupt, and
the ways most different from those of the other vehicles of Buddhism.

This system of classification brings a continuity to the aforementioned paths in

that one generally practices them subsequently. First practicing the Path of
renunciation, which can be practiced by anyone, leading to its point of arrival,
that of emptiness. This emptiness is the realization of the lack of self-existence
of beings and phenomena, relating to the Hinayana and Mahayana respectively. Then
practicing the Path of transformation, which has as its starting point the very
realization of voidness that is the point of arrival in the Path of renunciation
(at minimum the emptiness of beings of the Hinayana). The Path of transformation is
then undertaken until glimpsing the realization of rigpa, which serves as its
arrival point. Finally, the Path of spontaneous liberation is undertaken, having as
its starting point the direct glimpsing of rigpa found in the Path of
transformation, until the point of arrival, which is the total exhaustion of
samsara, the complete uprooting of existential lack, the subject-object duality,
the illusion of an internal and external dimension, etc., and finally one of the
four �unique modes of death� exclusive to this path. It is important to understand
that this sequence is a generality, as some individuals having the right capacity
may directly enter into the Path of transformation (realizing voidness during the
course of its practice) or the Path of spontaneous liberation (requiring a Direct
Introduction into the awake awareness of rigpa) without previously practicing any
other Path.

The Trailblazing Prince of the Shakya Clan

Prince Gautama Siddhartha, the monk who became the �Sage of the Shakya� upon his
Awakening, likely lived in the sixth and fifth centuries BC.14 Leading to his
Awakening, the Prince sought to confront and find a solution to the �problem of
life�, for he was experiencing a significant sense of existential lack. This
experience of the suffering inherent in the ordinary human condition, led him to
reject his father�s hopes for him and give up all that had been allotted to him as
prince, to instead seek answers as a wandering ascetic.15 16 The Prince sought and
found, in and for himself and others, the way putting an end to existential lack
and the meaning of human existence.

Prior to his Awakening and being titled Shakyamuni Buddha, Prince Gautama
Siddhartha sought teachings from two of the most experienced gurus of the time.17
He quickly mastered the highest states both gurus could offer and realized the
produced and conditional nature of such states, realizing that these did not
provide the answer as to how to actually solve the problem of existential lack. He
moved onward and utilizing his extraordinary levels of vivid attentional stability
to directly explore and examine consciousness itself and its movements, eventually
leading the Prince to his Awakening.18

After the beneficent Prince became the �Awake One� or Buddha of the era, consequent
to waking to the true nature of himself and the whole of reality, he declared not
that he had uncovered something completely new, unknown, and previously
undiscovered, but rather that he rediscovered the truth �of the rishi of
antiquity�.19 Owing to the mistakes of his contemporaries, Shakyamuni Buddha
distinguished the wisdom of the doctrine leading to true liberation from the
limitations of the Vedic tenants, establishing a tradition complex that would
eventually comprise the largest numbered and most detailed works on contemplative
science, philosophy, and methodology in human history.20 21
A Handful of Leaves, A Thumbnail Sketch of the Hinayana

Shakyamuni�s teachings set forth during the first period, such as the Four Truths,
are known as the �Promulgation of a cycle of teachings� or the first dharmachakra.
This cycle of teachings constitute the canonical basis of all the schools under the
name Hinayana, meaning �narrow� or �little� vehicle, including the only school of
this vehicle still existing independently, the Theravada, which abounds throughout
most of Southeast Asia and Sri Lanka.22 23 24 In Tibet, two Hinayana doctrines, of
the Vaibhashika and Sautrantika schools, have been taught in a contrasting fashion
as part of the philosophical curricula by Tibetan schools that do not adhere to the
Hinayana, however Vaibhashika and Sautrantika do not exist in an independent
fashion.25

The general aim of the Hinayana is personal liberation, as in the attainment with
regard to the cessation of the dissatisfaction and unpleasantness (duhkha) outlined
by the First Noble Truth and to the existence known as samsara that is marked by
duhkha, which is to be achieved through the termination of the basic craving
outlined by the Second Noble Truth as well as the accompanying illusion of being a
separate and substantial individual.

Authoritative reports as to the progressive unfolding of the Buddhist tradition

rooted in the first dharmachakra indicate that through successive divisions of the
original lineage. The first division produced four schools: the Aryasthavira, the
Aryasammitiya, the Aryamahasamghika, and the Aryasarvastivada. Over time the
Aryasarvastivada partitioned into the Bahushrutiya, the Dharmaguptaka, the
Kashyapiya, the Mahishasaka, the Mulasarvastivadin, the Tamrashatiya, and the
Vibhajyavada. The Aryamahasamghika gave rise to the Haimavata, the Lokottaravada,
the Praj�aptivada, the Purvashaila, and the Uttarashaila. Likewise the
Aryasammitiya subdivided into the Avantaka, the Kaurukullika, and the Vatsiputriya.
Lastly, the Aryasthavira divided into the Abhayagirivasin, the Jetavaniya, and the
Mahaviharavadin.26 The Theravada emerged within Mahasthavira or Aryasthavira,
having been established by Moggaliputta Tissa in the �Council of the Pali School�
that King Ashoka pressed him to organize, which congregated around 244 BC.27 The
Council excluded the monks opposed to Moggaliputta Tissa�s views. Then Tissa, in
his Kathavatthu, attempted to address and �refute� some of the excluded monks�
views and afterwards his text assimilated into the Abhidharma of the Theravada. The
new doctrine was adopted by the monks in Ceylon who held to the Mahaviharavada. The
Theravada then later divided into the Mahishasaka and the Kashyapiya.

In Tibet, the original eighteen schools and Theravada were not taught and thus are
not mentioned in their texts on the philosophical institutions of Buddhism. Since
Theravada isn�t listed amongst the eighteen original schools, some Indian scholars
do not consider it a separate system and thus classify it amongst the Sarvastivadin
or �realistic�. However this is mistaken, as the Sarvastivada, unlike the
Theravada, held the doctrine that arhats were imperfect and fallible.28

Of the range of views concerning the attainment of arhat, among the many doctrinal
differences between the early schools, the Bahushrutiya, the Kashyapiya, the
Lokottaravada, and the Praj�aptivada regarded arhats as imperfect, fallible, and
still subject to ignorance, while emphasizing the supermundane and transcendent
nature of Buddhas and Bodhisattvas.29 30 The Kashyapiya asserted that arhats have
not entirely eliminated desire, and so their "perfection" is incomplete, and thus
it is possible for them to relapse. The Dharmaguptaka considered arhats and Buddhas
to have the same liberation but achieved through entirely different paths. The
Mahishasaka and the Theravada considered arhats and Buddhas much more similar to
one another.

In the Theravada, the individual is entirely an illusion composed of the five

aggregates (skandha), which are form (rupa), consciousness (vij�ana), mental
formations (samskara), sensations (vedana), and recognition (samj�a). This schools
asserts that what is considered �mental� is comprised of indivisible mental events
which are not in polar opposition to the �physical� world. Following, the
�physical� world is made up of atomic dynamic processes, opposed to atoms as
concrete and discrete static units. Theravada asserts that nirvana is the only
unmade, unborn, and unconditioned phenomenon, and so it is not attainable through
producing, constructing, or applying conditioning practices. Therefore nirvana is
found through a path of dismantling and undoing the made and conditioned or
�tearing-down one� (apachayagami), �by bringing about a deficiency in those
conditions which tend to produce birth and death�.31 32

The Four Truths of the First Promulgation

A short while after his Awakening, Shakyamuni Buddha reflected deeply on and found
answers to a range of questions, of them he realized the �Three marks of
existence".33 34 The Three marks are (1) (anicca) everything is in a constant state
of change, nothing is permanent, (2) (duhkha) that "unpleasantness" exists
everywhere in samsara, and (3) (anatta) that everything is devoid of a "self".With
this knowledge Shakyamuni then delineated the �Four Noble Truths�, which comprised
the first teaching of the princely Buddha, which was first given to his former
ascetic friends and thereby establishing the first Buddhist order of monks.35 36
The normative characterization of the original presentation is as such: (1) Life is
characterized by dissatisfaction and unpleasantness (duhkha). (2) The cause of
dissatisfaction and unpleasantness is craving (trishna), such as craving for
pleasure (kama-trishna), thirst-for-existence (bhava-trishna) as in the the basic
compulsion to allege, establish, and sustain oneself as an inherently real,
valuable, isolated individual, and to fill the accompanying sensation of lack, or
when this thirst or craving shifts toward self-annihilation (vibhava-trishna). (3)
If the causes of dissatisfaction and unpleasantness are uprooted, then the
cessation of the essential craving that is trishna, and its associated
dissatisfaction and unpleasantness, end in nirvana. (4) There is marga, a way
leading to this end, to nirvana, the Path for putting an end to the basic craving
and thus to dissatisfaction and unpleasantness.

The Fourth Truth, as illustrated, is the Path that allows the first two Truths to
be overcome and the third Truth to be attained, which is explained in terms of the
famed �Eightfold Path,� consisting of: (1) right view (samyagdrishti), meaning
adhering to key Buddhist concepts and uprooting relevant false views; (2) right
thought (samyaksamkalpa), consisting in the development of an attitude focused on
following the Buddhist Way to its final haven; (3) right speech (samyagvak),
meaning to avoid harsh words, lying, slander and gossip, and to cultivate their
opposites; (4) right behavior (samyakkarmanta) consisting in the disciplined
accordance with whatever precepts one has taken up; (5) right livelihood
(samyagajiva), meaning avoiding occupations harmful to beings; (6) right effort
(samyagvyayama), consisting in doing good and avoiding evil, adopting and
maintaining the mind-set aimed at liberation from samsara, and implementing the
practices in-line with this focus; (7) right mindfulness (samyaksmriti), meaning
the persistent presence and awareness of mind governing one�s behavior by it; (8)
right meditation (samyaksamadhi), consisting in the proper capacity to fix the mind
in absorptions eventually leading to liberation.37 These eight aspects when taken
literally, apply to the Path of renunciation, or the Sutra vehicle (Sutrayana).

The Oasitic Triumphwagen, A Mahayanan Conspectus

Succumbing to King Ashoka�s political pressure to establish an official, newly-

orthodoxical taxonomy and by extension suppress neo-heterodoxy, Moggaliputta Tissa
held the �Council of the Pali Schools�, which purposefully excluded monks opposing
Tissa�s views. Due to this attempt to create a hegemonic orthodoxy, a great schism
occurred within the Buddhist community, one side of which, eventually becoming
known as Mahayana or �Great Vehicle�, rejected many of the newly-"orthodoxical�
views in favor of upholding and expanding upon the doctrines of some of the
original schools, such as the Bahushrutiya, the Kashyapiya, the Lokottaravada, and
the Praj�aptivada. The doctrinal differences related to the schism range from rules
of ethical conduct, the attainment of the arhats and its proximity to
Bodhisattvahood and Buddhahood, and the true and original nature of samsara and
mind. Ironically, the �heterodoxical� side of the schism, the Mahayana, grew to be
by far the largest branch of Buddhism, having several hundred thousand texts to its
collective name.

Mahayana, meaning �great� or �wider� vehicle, is designated this name because its
aim is to work for the liberation of all sentient beings, opposed to that of
Hinayana and its search centered around personal liberation in regards to
unpleasantness. While the latter may be considered self-centric or even selfish,
the former may be considered altruistic or self-unconcerned, as for example it is
said that there is a type of Bodhisattva that refuses to enter nirvana as long as
there are sentient beings which have not entered it. �Great� or �wider� vehicle
also refers to how Mahayana places privileged status on intentions and their nature
over acts, thereby resulting in greater personal responsibility and individual
freedom of choice. Additionally, unlike Hinayana, which is based much more strictly
on the �principle of renunciation�, where one commits oneself to a set of vows and
avoids various acts, Mahayana tempers the principle of renunciation with the
�principle of training�, which entails the commitment to break any vow, any
prohibition, and to go beyond any personal limitation when necessary in order to
benefit sentient beings. While Hinayana�s emphasis on the renunciation principle
consists of withdrawing from stimulus that provokes the passions, which is much
more easily achieved through adopting a monastic life, however, through the
application of antidotes, Mahayana places great emphasis on neutralizing the
passions that are already active. Therefore the Bodhisattva Path can be practiced
without radical changes made to one�s lifestyle, providing considerable flexibility
and ease, especially to lay practitioners. These differences in emphasis can be
understood more easily when considering that Hinayana explicitly views the cause of
unpleasantness to be due to a basic craving, Mahayana makes clear this basic
craving is due to a basic ignorance and delusion.38

Furthermore, unlike Hinayana, in which primary emphasis is placed on the cognitive

shift resulting from realizing the lack of an independent �I� or self-being, and
its corresponding attainment of personal liberation from unpleasantness, Mahayana
places emphasis on realizing the lack of independent self-being of all phenomena,
having its goal as the cognitive shift occurring upon such a realization, and by
extension, becoming aware of the nature of reality and attaining the three aspects
of Buddhahood (the dharmakaya, sambhogakaya and the nirmanakaya).39 40

The schools of the Mahayana can be classified threefold: (1) Gradual Mahayana,
primarily represented by Yogachara and Madhyamaka. In general the gradual Mahayana
is established on the progressive cultivation of the �Mind of Awakening� or
bodhicitta. Specifically, the bodhicitta of intention, which includes the training
the �four immeasurable catalysts of awakening�, and the bodhicitta of action, which
consists of training in the Paramitas.41 In this system, there generally is an
emphasis placed on training in mental pacification and then insight subsequently,
while realization here entails the manifestation of an absolute wisdom inseparable
from compassion, which has been explained by some schools in this system to be the
very realization of the emptiness of substance.42 43 (2) Sudden Mahayana, most
recognizably the Ch�an or Zen. Sudden Mahayana does not try to produce the
qualities of realization, and generally rejects gradual training and mimetic
methods, instead employing skillful means directed at promoting the sudden and
spontaneous unveiling of absolute wisdom. In this system there is no separation
between mental pacification and insight practice, for the simultaneous
manifestation of both is considered to naturally bring about the Mahayanan
qualities effortlessly. (3) Eclectic, such as the Hua-yen or the T�ien-t�ai, which
utilize teachings and methods of both gradual Mahayana and Sudden Mahayana.
However, schools explicitly rooting themselves in this eclecticism are virtually
extinct. With this being said, some of the most decisive teachers of the gradual
Mahayana, such as Nagarjuna, Ashvagosha, Vasubandhu, and other Indian masters are
suggested to have had sudden Mahayana as their inner practice.

The Mahayana upholds the Second Promulgation stemming from both Shakyamuni�s
teachings at Vulture�s Peak and the Prajnaparamita, inherited by the Mahayanan
teacher, philosopher, and mystic Nagarjuna.44 The Second Promulgation emphasizes
the fact that the trishna that was named the cause of unpleasantness and
dissatisfaction, is actually caused by a more fundamental misapprehension, a
delusion called avidya, which involves taking the insubstantial to be substantial,
the dependent to exist inherently, the relative to be absolute, the empty to be
self-existent. And so, in line with the Prajnaparamita, the Mahayana rejects three
types of �own-being� or svabhava which are cornerstones to fundamental delusion,
�essence svabhava�, meaning a property an object cannot lose or else it ceases
being that very thing; �substance svabhava�, meaning something that doesn't depend
on anything else; and �absolute svabhava�, meaning some final or true nature of
something. Thus the Second Promulgation emphasized the emptiness of phenomena as
lacking self-existence, opposed to merely the emptiness of beings. Additionally the
Mahayana contains the Third Promulgation, stemming from both Shakyamuni�s teachings
at Mount Malaya and the teachings of Maitreyanatha, Asanga, and Asanga�s brother,
Vasubandhu. Shakyamuni�s teachings here emphasized practice in the context of mind
and experience, neglecting to posit a self-existing, external material world and
its nature. Not being based in a mere intellectual theory of reality, these
teachings were based on Shakyamuni�s Awakening and practice as its basis. The Third
Promulgation is divided into lower and higher interpretations, the lower rejected a
physical world in favor of asserting that all was mind or experience, that all
phenomena of experience was illusory in that it was representation or information
only, and that they were dependent and conditioned by other factors; the higher
interpretations assert that phenomenal existence is utterly unconditioned in its
totality, that only our experience of it is conditioned by our deluded thoughts,
which we become confused by, and that through this failure of interpretation, we
come to live in a wholly conditioned sphere, samsara.45

Transmogrifatory Allotropia, A Tantric Digest

Over the stretch of time, there are and have been highly realized yogis having the
capacities sufficient to connect to other experiential dimensions, who enter into
visionary experiences and witness great manifestations of a sambhogakaya deity(s).
Upon such visionary experiences and interactions with luminous deities, wisdom
teachings are transmitted, received and then in turn usually relayed to others in
the human dimension, many of which collectively gave rise to the outer Tantras.
Similarly over time, there are and have been yogis who are struck with teachings
directly inherited from a non-dual non-visionary connection to the dharmakaya;
which generally resulted in the inner Tantras.46 Aside from the Tantric teachings
being inherited by mahasiddhas, some sources claim an unbroken esoteric Tantric
lineage extending all the way back to Shakyamuni, where teachings were passed to
select individuals to be revealed publicly much later, after having being passed
secretly from generation to generation.47

Tantrayana or �continuity� vehicle is interchangeable with the other Path of

transformation vehicles that derive from the Tantras, such as the Vajrayana,
meaning the �unalterable� vehicle and the Guhyamantrayana, meaning the �secret
sacred words� vehicle, and so the Tantrayana can also be rendered vehicle �of the
Tantras� when it designates the consolidation of these mentioned three into one
vehicle, for classification purposes.48 The general aim of the Path of
transformation Tantras is to bring about exposure to the fundamental nature of
reality, and so Buddhahood, at a highly expedited pace. The methods often involve
higher risk than the lessor yanas (Hinayana and Mahayana), but this is considered a
worthy price for Buddhahood in a single lifetime (where in the Hinayana and
Mahayana, this is by no means guaranteed). The source of this path-catalyst is the
fact that this Path is said to relate principally to the energy and modulating that
energy to modify the vision and awareness/experience in general, therefore direct
observation of the organism�s subtle energetic system is required.49 Considering
all of this, this Path and its vehicles requires a much higher capacity than the
Path of renunciation (the Hinayana and Mahayana vehicles) which is accessible to
all kinds of people, while in order to practice this path and further, to bring the
Path of transformation to fruition, one must have uncommonly high capacity and
skill, and the ability to apprehend and work with the subtle luminous dimension of
the essence of elements.

Tantric practice is rooted in the bodhisattva ideal found in the Mahayana and the
notion of Bodhicitta-Samantabhadra, which is the single and true condition of the
totality of reality.50 Despite the fact that all experiences are fundamentally
empty, in that they totally lack svabhava, experiences continue to arise, therefore
Tantric practice seeks to discovery its primordial nature, which is both empty and
simultaneously luminous (in that it manifests experience). Inner Tantras explain
the true condition of all reality in terms of two indivisible aspects, that of
�primordial purity�, which corresponds to emptiness, and �spontaneous perfection�,
corresponding to the spontaneous manifesting of experience and its functionality.
Often compared to a rosary to demonstrate the manifest luminous continuity of the
true condition in the context of time, where the beads represent experience and the
empty spaces, where there is only thread, between the beads represent the spaces
between one experience and the next. Tantrism emphasizes the continuity of
luminosity in that it words with both the succession of beads and the spaces
between, negating neither in favor of the other.

Instead of trying to renounce and reject the passions, the Tantric Path of
transformation seeks to transform them into their pure forms. The transformation of
the burden of the passions into fuel for Awakening, is compared to alchemists who
transform coarse metals into precious metals. Utilizing the �principle of method�,
it is like using a poison of passions to neutralize their root, compared to
manufacturing anti-venom serum from snake venom, to introducing the causative agent
of a disease into the body in order to induce immunity, and to using poisons in the
transformation of metals in alchemy. As mentioned, the use of poisons in this
manner always involves some risk. Every instance where passion arises contains two
rapid moments, the initial one that is �pure� and the subsequent one in which it
becomes �impure�. The Tantric Path involves stabilizing the initial moment and the
greater clarity that manifests from it, before the second moment follows and the
energy becomes unchanged and impure, which obfuscates and distracts us. In a
general sense, by visualizing ourself or others as deities to various degrees and
in different respects, we can keep the passion in its first �pure� moment, thereby
transformation the subsequent energy that would usually cause harm, obfuscation,
and distraction, instead is mobilized as fuel to both maintain the visualization
and to bring about and remain in a non-dual state without distraction. In turn the
visualization and non-duality keep further passions from arising, as passions
cannot arise without dualism, and the conception of an attitude of some sort of a
subject toward and object, therefore the passions are a function of dualism and
cannot arise when non-duality has been made manifest.51 Following in this view, the
Tantras teach that the true nature of each passion is a sort of primordial wisdom,
which is the purity into which it should be transformed. An example from one
system, is that the true nature of ignorance is the wisdom of the dharmadhatu or
all-encompassing panoramic wisdom, that of anger is mirror-like wisdom, that of
pride if equalizing wisdom, that of desire is discriminating wisdom, and that of
jealousy and envy is all-accomplishing wisdom.

The vehicles of the tantra are classified into two different groups, according to
the functional principles on which they are based. The first of these two groups is
the �outer Tantras�/�lower Tantras� which make up the path of purification and that
comprise the Kriyatantra, the Ubhayatantra (also called Charyatantra), and the
Yogatantra.52 While the second group is the �inner Tantras�/�higher Tantra�
constituting the path of transformation most properly speaking, referring to either
the Mahayogatantra and Anuyogatantra of the Nyingmapa classification or the
Anuttarayogatantra of the Sarmapa classification. The Tantric teachings are
transmitted in accordance with the four types of disciples.53 The first type as
well as those with inferior capacity are taught Kriyatantra, for the second type as
well as those with medium capacity the Ubhayatantra is taught, the third type as
well as those with superior capacity the Yogatantra is taught, while the fourth
type as well as those with supreme capacity are taught the Anuttarayogatantra.
Additionally, in general accordance with the inclinations of the four types of
disciples, those more obscured by ignorance are taught the Kriyatantra, those who
are more obscured and conditioned by anger are taught the Ubhayatantra, those who
are individuals with undefined characteristics are taught the Yogatantra, and those
who feel greater attachment and lust are taught the Anuttarayogatantra.

Outer Tantras, The Path of Purification

The Path of purification�s basis is that phenomena appearing at the relative level
are subject to being purified, and that the ultimate sphere, consisting in the
naturally pure nature of mind, is the basis of the purification aimed at.54 The
Tantras of this Path advise that one manifest an outwardly pure livelihood and
meditate on the great emptiness or �suchness� (tathata) of the deities, relating to
them in one way or another according to the specific level of outer Tantra that one
is practicing. The superiority of the outer Tantras compared to the Sutrayana Path
of renunciation lies in that the outer Tantras clearly point out the fact that our
true condition is the Vajra-nature, comprising the three kayas of Buddhahood and
that it has always been actual opposed to merely a seed of Buddhahood, that has to
sprout and mature into actual Buddhahood thanks to causes and secondary conditions.
Secondly, the outer Tantras take the deity as the manifestation on the relative
plane of the absolute nature of the dharmakaya beyond birth and cessation, here
then the relative is directly the manifestation of the unconditioned nature and the
very basis of the Path, rather than being merely an impure and conditioned vision
needing to be overcome or rejected. Therefore the practice of these Tantras is
based on the clarity aspect of direct knowledge of, and communion with, the
primordial nature, the spontaneous perfect aspect of the non-dual base of reality,
which is not utilized by the Sutrayana. Following in this line of thought, the
outer Tantras speak of, by means of ordinary insight of the Tantras, that one does
not renounce the relative and that by supreme insight one realizes that the
absolute is not something to achieve.

1. View of the Kriyatantra: According to the Kriyatantra, in the absolute there is

neither birth nor cessation. One is to recognize the absolute in the form of the
deity and that on the relative plane one is to meditate on it. The relative is
considered valuable here rather than viewed as an impure vision to be overcome.
This system asserts that in it realization is achieved mainly by means of the
combination of ritual objects and ritual preconditions together with primary and
secondary realization factors, namely the image of the deity, the symbol of the
state of non-dual awakened mind, recitation of the mantra, observing the
conventions of cleanliness, observing the astrological cycles, etc. The �entrance
gate� here, that which guides and leads to enlightenment, comes from three
purities, purity of deity and mandala, purity of ritual objects and substances, and
purity of mantras and concentration. This includes ritualistic action, including
the vows that involve reciting the mantra, not associating in various ways with
those who break the Tantric vow, and always behaving without distraction. The view
is based on the relationship between deity and contemplative as being basically
lord (deity) and subject (contemplative). Things renounced in Kriyatantra include
meat and alcoholic beverages, while one is actively promoting attachment to the
practice of concentration on the deity.

The superiority of this system over the lower vehicles is in that without deeming
the relative plane to be true, it is brought into the Path by means of
concentration. (1) Concentrations on the state of the non-dual body as the form of
deity, all phenomena of form are recognized as the deity of form. As such, without
renouncing form practitioners transcend conceptual elaboration and signs concerning
form, such as the limitations of unity and multiplicity. (2) Concentrations on the
state of the non-dual energy/voice as the essence of the seed syllable, everything
audible is recognized as the deity of sound, so all sounds become the recitation of
mantra. Each and every sound is heard as the sound of the deity. As such, without
renouncing sound, the practitioner transcends conceptual elaboration and signs
concerning sound, such as the limitations of arising and ceasing. (3)
Concentrations on the state of the non-dual mind as the symbolic attribute, all
thinking is seen to be the meditation deity, so that thoughts do not distract or
deviate from meditative stability. Without renouncing thoughts, the practitioner
transcends the limitations of that which is dependently arisen, the ordinary
relative condition, for nothing arising, originated, conditioned, and made exists
in the relative sphere here. The practitioner regards the wisdom deity
(jnanasattva) as lord, utilizing awareness that is the manifestation of the
absolute plane, the practitioner is transformed into servant in the form of the
promise deity (samaysattva), it is said that upon this, all interruptions cease and
that supreme insights and capacities are obtained.

There are mainly two types of methods of practicing Kriyatantra, that which mainly
applies purity and that which mainly applies concentration. The former focuses on
at least three cycles of ritual purification a day and higher standards of
cleanliness, consuming particular substances, and meditating on their own body as
the form of the deity. The latter method of practicing the Kriyatantra, is simply
that by utilizing methods involved with the creation stage and the subtle
completion stage, the practitioner meditates on the deity with the emphasized
visualization of the radiation and reabsorption of all phenomena, so that in this
way the contemplative comes to concentrate on thoughts, sounds, and forms as the
non-dual mind, the non-dual voice/energy, and the non-dual body of the deity.55

2. View of the Ubhayatantra/Charyatantra: The Ubhayatantra follows the Kriya in

asserting that in the absolute there is neither birth nor cessation. It also, like
the Kriya, recognizes this absolute in the form of the deity, while on the relative
plane meditating on it, which in addition is recognized as the unconditioned itself
rather than being impure phenomena to overcome. This system asserts that following
in this way, realization is attained by virtue of the concentrating on the four
characteristic conditions and of the conjoined power of the ritual objects and
requisites together with primary and secondary factors of realization (as with
Kriya) etc. The Ubhaya is called the vehicle �of the Tantra of both� as it applies
the behavior of Kriya and has the same view as Yogatantra, and so is also called
the �neutral� vehicle. Unlike the Kriya, which sees the relationship between deity
and practitioner as being like lord and subject, the Ubhaya sees the deity as an
elder brother or elder dharmic-friend. After purifying the body, energy, and mind
by virtue of ablutions and the conventions of cleanliness, by visualizing the
factors of realization etc., it practices the Sadhana of the non-dual �Supreme
Mandala�, etc.56 Supreme mandala here is the complete creation of the mandala with
the central deity fully formed, �Supreme Action� is the visualization of the
activities performed by the deity, such as the purifying the impure dimensions etc.
This process refers to two of the three phases, first being the contemplation of
preparation, including transforming oneself into the deity, and then contemplation
of the supreme mandala, which refers to the complete creation of mandala with the
summoning of the wisdom deity in front of oneself, and finally the contemplation of
the supreme action, which refers to the visualization of the activities performed
by the actual yi-dam deity, such as purifying the impure dimensions. To conclude
then, the means of realization in Ubhaya are: (1) the five factors of realization
of the Yogatantra, (2)the concentration having four characteristic conditions,
which are visualizing oneself in the form of the deity; the deity in front of
oneself; the syllables of the mantra residing in one�s heart and in the deity�s,
here symbolizing and provoking inseparability; and (3), the ritual objects and
requisites, as well as the power of the primary and secondary factors. This system
asserts that all of this enables realization of the absolute state beyond birth and
cessation.57

3. View of the Yogatantra: The Yogatantra practices without ascribing fundamental

importance to external ritual exercises, instead meditating on the male and female
deities that represent the absolute and unconditioned state beyond birth and
cessation. It practices concentration with the goal to make their own state as
wholly pure as that of the deities. The aim is the direct realization of our
original unmodified condition, to realize that one�s own mind is the deity. Put
another way, that one�s own mind is in truth the unconditioned and utterly pure
nature-of-mind, the non-dual base-awareness which constitutes the absolute
condition, which in this case manifests as the deity. This system asserts that
realization is achieved mainly through meditating on the mudras of the forms of the
realized ones. The entrance gate consists in the five factors of realization; the
non-dual view involving the initial view of the deity and oneself as being like
friends or siblings and the final recognition that one�s own mind is the deity; the
vow to be observed includes not failing the deity, not failing one�s teacher and
spiritual companions, and not failing one�s own mind; the conduct is taken to
transcend the acceptance and rejection (though in practice one still does not
engage physically in the behaviors that the Path of renunciation considers
�impure�). Considering all of this, and since the visualization includes deities
engaged in sexual union that arouse passion and at the same time providing the
means for transforming it, this vehicle clearly contains elements of both the Path
of purification and the Path of transformation. However, when considering that this
vehicle only visualizes the sexual union rather than directly participating in
sexual acts, this vehicle does not apply the methods of transformation directly.

This system can be subdivided into the system that mainly applies action and the
system that mainly applies meditation. The former performs ritual actions, such as
that of the Supreme Action and/or the the Supreme Mandala. �Supreme Action� is
subdivided into (1) minor action, in which attainment is sought by one of the
ritual practices and which thus involves assiduous worship through offerings,
tormas, fire rites, recitation of the essential mantra etc., and (2) supreme
action, in which these rituals are practiced as secondary factors for realization
of the mandala. The practitioners of the supreme mandala assert that by means of
ritual from the earth consecration rite as the base of the mandala, up to receiving
the initiation, the individual can attain non-dual Awakening. The latter, the
system that mainly applies concentration, apply the five factors of realization
after having done the initial meditation of preparation and then the meditation of
total purity. The five factors of realization are (1) of the method and prajna by
means of the sun and moon seat that emerges from meditation on the sun and moon one
on the top of the other on a lotus seat;(2) of purity of the sense bases by means
of the non-dual body-form complete with ornaments; (3) of sounds, words, and names
by means of the chakra of the non-dual voice; (4) the factor of realization in the
dimension of one�s specific Buddha family by means of the symbolic attributes of
the mind such as the vajra, wheel jewel and so on; (5) of the purity of the
ultimate nature of phenomena by means of the pure wisdom deity. This system claims
that by meditating on the above factors, that on the outer level the five
aggregates and five elements are purified, on the inner level karma and the five
emotions are purified, and on the secret level the five objects and five senses are
purified, so that one realizes the state of Awakening of the five families. Due to
meditating on the deity as a sibling or friend with the aim of recognizing that
one�s own mind is the deity, one learns not to expect anything from the deity in
light of the recognition that one�s mind posses the insights and siddhis, and that
they emerge from oneself, additionally to not expect anything bad from oneself as
one�s own mind possesses the nature of the deity and the capacity to manifest the
illusory body. Upon acknowledging non-duality between the deity to visualize and
oneself, not even the names and signs of the relative and absolute exist any
longer. As such this system has superiority over all lower vehicles. This system
asserts that by engaging in these practices along with the meditation on the four
mudras (the Samayamudra, aspect of the non-dual mind; the Dharmamudra, the aspect
of the non-dual energy/voice; Karmamudra, the accomplishment of the actions
concerning radiation and reabsorption etc.; and Mahamudra, the aspect of the non-
dual body), that it is possible to achieve the supreme state of the absolute beyond
birth and cessation.58 By means of the mudras, the true and unconditioned nature of
one�s own three doors, that of body, energy/speech, and mind, is supposed to be
realized in their non-dual essences as well as activity as the non-dual activity of
the deity.59

Inner Tantras, The Path of Transformation

Comprising the highest category of the Tantras of the Path of transformation, it is

divided into two classifications, the Sarmapa system of classification in which
contains a single category, that of the higher Tantra, called the
Anuttarayogatantra, while the Nyingmapa system of classification considers there to
be three categories of inner Tantra, two of which are the Mahayogatantra and the
Anuyogatantra, which are properly part of the Path of transformation, while the
third is the Atiyogatantra, which is not based on the principle of transformation
and therefor isn�t belonging to the Path of transformation, but constitutes the
Path of spontaneous liberation that will be considered afterwards. The the greater
two vehicles within the Nyingmapa system of classification, the Anuyogatantra and
the Atiyogatantra, are considered greater due to more thoroughly representing the
principle of spontaneous perfection.60 61

The Higher Tantra of the Sarmapa, the Anuttarayogatantra: The Anuttarayogatantra

has the following characteristics, (1) one trains to perceive the totality of
phenomenal existence as the mandala of the deity; (2) the transformation whereby
one visualizes oneself as a deity is practiced in a gradual manner; (3) it contains
a �Path of liberation� and a �Path of method�, the latter of which comprises a
generation/creation stage in which one develops the visualization of oneself as the
deity and one�s dimension to be the mandala of the deity, and a
perfection/completion stage where one contemplates �total bliss� as indivisible
from emptiness. In the generation stage, after inducing a state of undifferentiated
voidness, one gradually builds up the visualization where the inseparability of
clarity (corresponding to the visualization) and emptiness (the deity and the rest
of the transformation are visualized as being intangible, like a rainbow, and
totally lacking svabhava) is made manifest. Here one meditates on the union of
one�s (body, energy/voice, and mind) with the three vajras of the deities
(nirmanakaya, sambhogakaya and dharmakaya), with major emphasis mainly being placed
on the generation of the visualization of the mandala by means of the �three
samadhis�.62 While in the completion stage, by means of specific practices one
contemplates the inseparability of supreme bliss and emptiness, some of the
practices are applied in solitude and involve working with the energetic system in
connection with physical yoga in order to generate bodily heat, while others may
comprise erotic union with a consort in which heat is spontaneously generated.
According to this system, in the completion stage one gains access to the
primordial gnosis or primordial wisdom of absolute bliss generally by means of two
alternative trainings, which are (1) the one working with the �upper doors�, in
which total bliss is obtained by means of yantra yoga-related practices like
dynamic asanas and breath-control that generate heat in the navel chakra, which
ascends through the �central channel� and �melts� the amrita/ambrosia that is
visualized at the crown of the head, so that the molten amrita may descend
successively through the chakras and channels, giving rise to progressive degrees
of pleasure; and (2), the one working with the �lower entrances� (in which heat and
the ensuing total bliss arise spontaneously as a result of mystic erotic-union with
a Tantric consort).63 The practice of the completion stage increases the bio-
energetic volume (thig-le), causing the individual�s focus of attention to widen,
becoming more and more panoramic and permeable, and thus the insubstantiality or
voidness of all entities may more easily and thoroughly be realized. Additionally,
this system asserts that the total pleasure mitigates and relieves the
stanayogatah, the spasm-like contractions inherent craving and the illusion of
self-existence and substantiality. Most importantly, even in the briefest moment,
the impossibility to apprehend the flow of bliss that cannot be confined into
limits and therefore cannot be conceptualized, which is like space, is claimed to
allow one to realize the true meaning of the absence of characteristics equal to
space, and so achieve the final goal. The idea here is that considering the
ungraspable character of the flow of bliss and the co-emerging panoramification and
permeabilization of conscious attention and its focus, if questioning one�s
experience in the right ways, there may be a possibility that the fundamental
delusion will spontaneously dissolve, so that the illusion of selfhood and
substantiality may be overcome in the unveiling of the primordial non-dual gnosis
that discloses the unconditioned and unmade nature of our selves and of the entire
universe, the true and original purity.64

The Inner Tantra of the Nyingmapa, the Mahayogatantra: The Mahayogatantra shares in
common some of the characteristics of the Anuttarayogatantra, including: (1) that
one trains to perceive the totality of phenomenal existence as the mandala of the
deity; (2) that the transformation of involving visualizing oneself as a deity is
practiced in a gradual manner; (3) that it contains a �Path of liberation� and a
�Path of method�; etc. In the Mahayogatantra, two sections of teachings exist, the
�Section of the Sadhanas� and the �Section of the Tantras�. The former arriving
through two lineages, that of long linear transmission and that the short
transmission by means of a terma or �treasure-teaching�, and is limited to the Path
of method, while the latter is divided into both Path of method and Path of
liberation. The fruit in this vehicle is called Dzogchen and explained as the
Vajra-nature using terms that are properly Dzogchen, such as primordial purity and
spontaneous perfection. This vehicle teaches to apply gradually the three non-dual
contemplations: (1) the non-dual concentration on the essential nature, which
consists in abiding in a state of non-dual equanimity free of thoughts, in a pure
and limpid condition that is pervading like space; (2) the non-dual contemplation
of the total vision, which corresponds to the arising of an impartial compassion,
like a magical illusion, towards all beings failing to understand the essential
nature, and who nonetheless are realized to be equally illusory, staying clearly
and without distraction in this non-dual state; (3) non-dual contemplation of the
cause, which depending on the two preceding ones consists in visualizing a syllable
(such as AH or HUM) as the essence of the wisdom of the state of rigpa, compared to
fish jumping out of clear water, meditating on the three divine manifestations
(sattwa) that emanate from the syllable, one within the other. It is said that in
the Mahayoga, the entrance is the three non-dual contemplations; the view
recognizing whatever appears as the male and female deities; the basic vows include
keeping the body, speech, and mind in the view and transformation. The fruit here
is the state of method and wisdom (here the meaning of which also entails energy)
beyond union and separation (here method and prajna are not two different things
that can unite or separate), realization is attained by the meditation that creates
the mandala step by step after gradually applying the three non-dual
contemplations. Though in both Mahayogatantra and Anuttarayogatantra the training
involves building the mandala in a gradual manner, Mahayogatantra is considered by
some teachers to be utterly beyond Anuttarayogatantra. One of the reasons is that
Mahayogatantra considers that the mandala is spontaneously perfect and that this
true nature is where cause and fruit are inseparable and wherein all beings have
always been non-dually awake. The fact that all beings have always been non-dually
awake is called �Awakening in Nature�, where there are three stages of which, the
paternal and maternal causes for existence of a being, consisting of sperm,ovum,
and consciousness; the �physical� and �mental� elements that produce the body
structure; and the body-mind system as support for the the mandala of deities. Then
there is �Awakening in Understanding�, which refers to the levels of the
vidhyadharas, when one really understands the original condition and therefore the
fact that all beings have always been non-dually awake. Finally, there is
�Awakening in Realization�, which is the actual realization of the Awakened
condition beyond all interpretations in terms of concepts and therefore beyond the
subject-object duality. This last type of Awakening is taken by the Mahayogatantra
to be the manifestation of absolute truth having the characteristic of the non-dual
fruit.

The Mahayogatantra involves thirteen �levels of the bodhisattva� (bhumi) rather

than the eleven of the Mahayana. Mahayogatantrayana, despite asserting that all
phenomena and all beings are already Awake, asserts that in order to effectively
realize this, one has to train the mind in the three levels Awakening of the
Mahayoga, which respectively make up the eleventh, the twelfth, and the thirteenth
bhumi. To train for the total light bhumi, which is the 11th and in the Mahayana is
the last bhumi and considered by Mahayana to correspond to unsurpassed total
awakening (anuttara samyak sambodhi), one directly practices the non-conceptual
non-dual contemplation of the essential nature, instead of undertaking the
progressive Sutric training through the four paths and fist ten levels.65 To train
the bhumi �of the lotus�, the 12th level, one meditates on the inseparability of
prajna, energy, and compassion through the non-dual contemplation of total vision.
Finally, to train for the 13th level, the bhumi �of the chakra of letters�, one
meditates on the seed-syllable of the non-dual contemplation of the cause in order
to then gradually create and become familiar with the mandala.66 67.

The Inner Tantra of the Nyingmapa, the Anuyogatantra: The Anuyogatantra has no real
equivalent in the Sarmapa system of classification and is considered to be superior
to both the Anuttarayogatantras of the Sarmapa and the Mahayogatantras of the
Nyingmapa.68 Just like the Anuttarayogatantra and Mahayogatantra however, it has
two paths, one of method and that of liberation. In the Path of method of the
Anuyogatantra there is a generation/creation stage and a completion/perfection
stage, unlike the Mahayoga and Anuttarayoga it is more directly based on
spontaneous perfection, as transformation is instantaneous and the sensation of
being the deity has priority over the details of the visualization to a much
greater degree than in any of the three Anuttarayogatantras, which means there is a
far greater emphasis on sensation than on clarity.69 Additionally, the individual
remains indivisible from the deity, opposed to dissolving the visualization or
sensation of being the deity. The Anuyogatantrayana is better served to allow the
Path of transformation to be practiced effectively in daily life due to this, for
when passions arise in daily life, one can instantly take oneself as the deity and
use the energy of the passion for sustaining the transformation, opposed to
laboriously having to enter into meditative absorption characterized by emptiness,
then develop the visualization of ourself as the deity step by step, then to
maintain consciousness of all the details of the visualization, and then finally to
dissolve the visualization and remain in a state of emptiness free from
characteristics. In this vehicle it is said that on the absolute level one never
separates from the unborn and uninterrupted manifestation of the male and female
deities, or from the total intrinsically empty expanse of the space in which all
phenomena manifest (dharmadhatu) which cannot be understood in terms of conceptual
extremes and can only be apprehended non-conceptually. On the relative level,
through a distinct equanimity meditation while visualizing the dimension of form of
the realized ones, it is said that one attains realization. As mentioned, in the
Anuyoga, one neither constructs the visualization of the deities step by step nor
does one dissolve the visualization, Rather, at the beginning one is supposed to
instantly visualize the deities in the instant non-dual presence of awake awareness
(rigpa), that panoramic awareness being indivisible from the total empty expanse of
the dharmadhatu, with certainty concerning the fact that the deities never ceased
being there and so that one is not creating anything. Then, one does not formally
dissolve the deities into emptiness, but rather continues in the state of rigpa
while maintaining the non-dual panoramic awareness of the dharmadhatu with
certainty of the fact that the deities continue to be the embodiment of the true
nature of all reality.
This method has been transmitted for those who have the capacity to remain clearly
and wholly in the single instantaneous non-dual pure non-conceptual presence called
rigpa. All the aspects of meditation and practice established in the Yogatantra are
perfectly perfected in the same instant in the Anuyoga.70 This perfection of the
instantaneous presence of rigpa is called the �method of completion�. It doesn�t
separate from the sense that all animate and inanimate phenomena are the state of
spontaneous perfection of Awakening in the spontaneously perfect mandala of the
images, which embodies the true nature of the absolute condition beyond birth and
cessation, and not separating from the state in which the true condition of the
primordial expanse containing all phenomena, which is free from and overcoming the
extremes of all concepts, has unveiled. It is described as �without separating from
the two�, because without separating from these two, one meditates clearly on the
aggregates, constituents and sense bases on the mandala of higher contemplation,
this is called the �single clarity�. It is described as �abiding indivisibly as
one�, meaning that whatever appears and whatever one meditates on, is indivisible
in the empty dimension of bodhicitta beyond birth and cessation, the ultimate
nature of phenomena. It is also described with the statement �three clearly
distinct�, meaning (1) that even though one meditates on the mandala in which
everything is spontaneously perfect, the specific meditation is clearly distinct
from other contemplations; (2) that even though the colors and attributes etc. of
the deity manifest clearly in the mandala of higher contemplation, they are clearly
distinct from those of other deities; (3) that the manifestations of the central
deity, consort, and surrounding retinue must be clearly distinct; these are the
three clearly distinct points.71 In Anuyoga, the dharmadhatu is Samantabhadri, the
feminine aspect of primordial Buddhahood that is the mandala of primordially pure
space, while the self-arisen non-dual awake awareness, which may be said to
correspond to the mind aspect of Buddhahood (dharmakaya), is Samantabhadra, the
masculine aspect of primordial non-dual Awakening, which makes up the mandala of
spontaneous perfection and that gives rise to all phenomena, which are indivisible
in it. While, total pleasure is the �child�, which in symbolic terms, is said to be
born as a result of the union of the two non-separable aforementioned aspects, and
that corresponds to the mandala of original bodhicitta. Moreover, in the view of
the Anuyoga, the primordially pure empty expanse where all phenomena manifest is
associated with the female sexual organ and as such, from the standpoint of the
male it is seen as the cause of the flow of bliss that arise from sexual union.
Since according to the vehicle, the self-arisen non-dual awake awareness manifests
upon the realization of the non-aprehendable character of this flow of bliss,
Anuyoga views the empty expanse as the cause and the self-arisen awareness as
effect, which corresponds to the explanation of interdependent origination,
according to which contact is the cause of sensation. In the Anuyoga the bhumis are
not a result of progressive training, and it is possible to go beyond the levels
attained by the Mahayoga and the attain the fourteenth bhumi, called the bhumi �of
total pleasure�.72

Primeval Quintessence, The Ati Dzogpa Chenpo

Several centuries after the time of Shakyamuni Buddha, a lay yogi nirmanakaya named
Garab Dorje (Prahevajra), from Oddiyana and likely born 55 CE, received the
Atiyogatantrayana, transmitted to him from the dharmakaya Samantabhadra and the
sambhogakaya Vajrasattva, who in turn also had it transmitted from the dharmakaya
Samantabhadra. While the Nyingmapa system of classification also include the
Atiyogatantra, which is commonly known as Dzogchen, this vehicle isn�t part of the
Path of the transformation, instead it solely constitutes the Path of spontaneous
liberation. The Nyingmapa uses the term Dzogchen to also refer to the fruit of the
inner Tantras, of which Atiyogatantrayana utilizes Dzogchen as an independent and
autonomous vehicle by virtue of the fact that its base, path, and fruit are all
Dzogchen. As such the Path of spontaneous liberation is the only Path that consists
of a single vehicle, which is also referred to as Atiyana or the �primordial�
vehicle and Ati Dzogpa Chenpo. Additionally, the Ati Dzogpa Chenpo texts are still
correctly called Tantras, in that Tantra means continuity/luminosity and despite
the Ati Dzogpa Chenpo having spontaneous liberation as its functional principle and
not the principle of transformation, the Ati Dzogpa Chenpo texts are based on the
continuity of primordial luminosity.73 Unlike the Path of transformation, in the
Path of spontaneous liberation there is generally no generation stage where any new
reality must be created or where effort is applied to change one�s vision in order
to produce a wholly new way of perceiving oneself and one�s dimension, and then in
a completion stage using this as a basis to non-dually see through that reality
into the uncreated an and unconditioned base of reality, instead one�s visions to
be left as it is, without effort. Without effort or contrivance, one non-dually
sees the primordially pure and perfect nature, so the phenomena that appear through
perception are not to be transformed into primordially pure and total awareness
through the three contemplations, they are not to be perfected by reciting the seed
syllable of the deity, for there is nothing that is not complete and perfect. In
response to the �ten natures of Tantra� which are the ten fundamental points that
the Path of transformation is based on, the Semde series refers to �ten absences�
which are characteristic of Dzogchen: (1) there is no view on which one has to
meditate; (2) there is no commitment one has to keep; (3) there is no capacity for
spiritual action one has to seek; (4) there is no mandala one has to create; (5)
there is no initiation one has to receive; (6) there is no Path one has to tread;
(7) there are no levels of realization or bhumis one has to achieve through
purification; (8) there is no conduct one has to adopt or abandon; (9) free from
the beginning, self-arisen wisdom has been free of obstacles; (10) spontaneous
perfection is beyond hope and fear.74 The superiority of this vehicle over all
others is clear in that it involves the direct and spontaneous unveiling of the
pure vision of reality and the self-manifestation of its qualities, without having
to create or deconstruct realities, visualizations or the qualities of Awakening,
unlike the Tantrayana Path of transformation or the Sutrayana Path of renunciation.
When Guru Chowang was asked the question as to what is Dzogchen, he responded with
�not to visualize�. Despite this, there are secondary practices where such things
are utilized, specifically in accordance with the needs and capacities of the
practitioner, as Dzogchen has become an entirely independent Path tailored for
everyone and all ranges of understanding and capacity, from complete novices to
yogi�s who have gone beyond the 11th bhumi.

The Base of Ati Dzogpa Chenpo: The Dzogchen, the total plentitude and perfection
which is the indivisible original condition, is the base of the Atiyogatantrayana,
three aspects of which can be distinguished: (1) Essence aspect or ngowo (ngo bo),
which is the utterly timeless emptiness having no fixed color or form; (2) Nature
aspect or rangzhin (rang bzhin), which is the utterly timeless mirror-like clarity,
the condition that allows the reflection of forms and colors; (3) Energy aspect or
thukje (thugs rje), which is the disposition for the uninterrupted manifestation of
phenomena and the manifesting process itself, including both phenomena and neutral
moments of non-manifestation. Through the nature and energy aspects, the essence
aspect contains and manifests any color or form, like a screen, sky-horizon, or
mirror capable of showing any image because its surface has no fixed form or color.
The nature aspect is like the radiant illumination of the screen and sky-horizon or
the reflectiveness of the mirror, the very condition that illuminates and shows
forms and colors. The energy aspect is non-staining continuous flux of phenomena on
the screen, sky-horizon, and mirror, not blocking or hindering the subsequent
mirage-like reflections of form and color, and due to their utter non-
substantiality, non-externality to the base, and so total nonexistence, they in no
way alter the Base by their occurrence or their disappearance.

The three functional possibilities of the base are (1) samsara, where the true
condition of the Base is concealed and its functionality is impaired. The
manifesting of this possibility is the fundamental delusion, which in turn gives
rise to the illusory impression of the three aspects of the Base being separate.
One of the two cornerstones of this delusion is the vibratory activity that seems
to generally emanate from or concentrated in the center of the chest at the level
of the heart, which �charges� thoughts and so on with apparent meaning, truth, and
importance. The second cornerstone of this delusion is the fragmented and limited
focus of consciousness, which upon apprehending a segment of the sense-data
continuum, the continuum of the energy aspect of the Base, submerges the rest of
the continuum in some sort of a dimming, an obscuration, a sort of shrouding or
veiling, a �penumbra of consciousness�. Thus emerges the delusory valuation-
absolutization of the super-subtle thought structure known as the �directional
threefold thought structure�, giving rise to the delusory subject-object duality.
Additionally, the delusory valuation-absolutization of the subtle and coarse
thought structures determines the segment of the totality now appearing as a
perceptual object that is to be singled out, after which is established as being
inherently this or that entity. Specifically, the first cornerstone is what gives
rise to the illusory subject-object duality, and the two cornerstones in
conjunction single out segments of the objectified sense-data, giving rise to the
illusion that the singled out segments are inherently self-existing entities that
are separate from the rest of the sense-data continuum, the continuum of the energy
aspect of the Base. While caught in this delusory spell, the subject is unable to
apprehend the Base�s void essence, so the submerging of the three aspects of the
Base follows, the phenomena of energy appears not to be a manifestation of the
single essence of the Base�s emptiness, nor appears to be arising by virtue of the
nature aspect�s uninterrupted flow of manifestation. (2) The base-of-all, where
neither nirvana nor samsara are active; (3) nirvana where the true condition of the
Base is unveiled and its spontaneously perfect functionality is unhindered.

The energy aspect continuum of the Base manifests in three modes, (1) dang (gDangs)
which is explained by the simile of a crystal ball that is pure, limpid, and clear,
where there is nothing in particular and lacking the separation of an external and
external dimension; (2) rolpa (Rol-pa) is depicted through the simile of a mirror
that manifests reflections that do not seem to be either internal or external,
emerging non-dually with the mirror�s reflectiveness itself; (3) tsel (rTsal),
illustrated with the simile of a crystal prism having white light pass through,
separating the light into a spectrum that in turn is projected into an external
dimension, giving rise to phenomena that clearly appear to lie in an external
dimension/jing. When tsel energy has manifested in the context of dang energy, all
that may manifest in the dang form of energy begins to appear to lie in an internal
dimension/jing, just like with reflections of external phenomena appearing in a
crystal ball. Rolpa energy links the other two energy modes, featuring phenomena
that totally defy any attempt to superimpose dualism and place them in an internal
or an external dimension.74 The illusory subject and object duality, of an internal
dimension and an external, entail the illusory separation of the continuum of
energy. Upon such dualities manifesting, there emerges the appearance of a mental
subject that seems to lie in an internal dimension and which looks to be
essentially separate and at a fundamentally unsurmountable distance from the
external dimension, however this mental subject is nothing but an aspect of the
delusory valuation-absolutization of the super-subtle thought-structure known as
the �directional threefold thought structure�. Once the rupture has occurred and
dualities manifest, only working with the rolpa mode of manifestation of energy can
definitively put an end to the illusory separation of the continuum of energy, such
an end is the absolute uprooting of delusion.

The Path of Ati Dzogpa Chenpo: In order to transcend the confines of samsara, one
walks a path to reach the supramundane fruit of nirvana. In various teachings, like
many in the Vajrayana, assert the fruit as going beyond fear of samsara and
desire/hope for nirvana, however this does not entail the fruit not being nirvana,
for such a realization of the true nature of samsara and nirvana is entailed in the
very manifestation of nirvana. However, in the Dzogchen teachings there are radical
methods whereby samsara is totally surpassed and nirvana is uninterruptedly
manifest. The three aspects of Path in all Buddhist vehicles are tawa (lTa-ba)
normally meaning view; gompa (sGom-pa), meaning contemplation; and chopa (sPyod-pa)
meaning regulated behavior. The Atiyana however applies these aspects in very
different senses than in other Buddhist paths.

Concerning tawa, in the Dzogchen teachings it is born from direct awareness that
the true nature is absolutely ineffable and unthinkable, and so tawa is not a
merely theoretical view, instead referring to the direct non-conceptual undistorted
non-dual view of the Base, which is our original and perfect nature, the total
completeness, plenitude, and perfection. The first manifestation of the tawa, which
is the entrance to this Path, is the Direct Introduction, which is the initial
sudden unveiling of our original uncompounded condition of Dzogchen (total
completeness, plentitude, and perfection) in the state of rigpa. Direct
Introduction is nothing short of the temporary and spontaneous dissolution of
delusion, the delusory valuation-absolutization of thoughts (most critically the
directional threefold thought structure giving rise to the subject-object duality
and so the necessary condition for the arising of the discursive passions) and
other mental functions that lead to the original perfection and completeness, the
Dzogchen, to be hidden from the narrowly focused consciousness which becomes
associated and obsessed with an illegitimate mental subject.76 After the initial
spontaneous Direct Introduction, one has to apply the methods again and again that
allow the continued spontaneous manifestation of the tawa until the subsequent
emergence of delusion no longer causes doubts to arise concerning the truth of the
tawa insofar as the true nature of reality is the single undivided and non-
conceptual condition. This doesn�t mean that one has conceptual certainty or that
one has decided or concluded something concerning the nature of reality, rather
that the non-conceptual certainty attained in the state of rigpa has percolated
into the state of mind, so that there is no need to decide due to a spontaneous
absolute certitude concerning the true nature of reality.

Concerning gompa, in the Dzogchen teachings does not refer to contemplation

involving the contrived application of mind, which are activities that are
functions of delusion and so sustain and confirm delusion. Contemplation therefore
in the Dzogchen teachings doesn�t refer to meditation on an object by a subject,
but to the continuity of the state of tawa beyond the subject-object duality,
during periods of non-meditation called �sessions� (thun). During thun, as long as
we remain in the gompa and so remain in the continuity of the state of the tawa,
then all that arises and that otherwise would have concealed the Base�s true
condition spontaneously liberates itself and therefore the propensities for the
emergence of delusion are progressively neutralized, while the capacity to remain
in the continuity of the tawa progressively increases.

Concerning chopa, in the Dzogchen teachings it doesn�t refer to any types of

predetermined behavior that are contrived and applied. Applied and contrived
behaviors and conduct are functions of delusion and so confirm and sustain
delusion. Thus chopa here doesn�t refer to regulating one�s behavior with a set of
rules or even general principles, as it entails a directionality of mind, instead
referring to spontaneous and authentic �action through non-action� as well as the
prolongation of gompa beyond thun sessions and so throughout daily activities,
therefore entailing an absolute spontaneity beyond adherence to rules or
principles. The principle of chopa thus means that the dichotomy in life between a
contemplation state and a post-contemplation state must spontaneously be
transcended. However in order to carry the state of rigpa throughout all daily
activities and during sleep, one must have a state of rigpa to integrate with,
which is why sessions are had and ideally in the beginning a strict retreat is
undertaken. Initial failure and error are common in that one may first lose the
state of rigpa again and again during daily activities, falling under the sway of
delusion, however this is glorious fuel to burn away the identity-sustaining
mechanisms in which we adhere to the idea and associated pride that one is an
accomplished or talented practitioner, as this pride and identity-sustenance can
make delusion comfortable and so can act as an obstacle to the continuation of the
practice.

As such the Atiyana entails a perfect continuity between the the three aspects of
the Path, which consists of unveiling the Base in the manifestation of tawa, the
continuity of this unveiling through gompa and the continuity of gompa through
chopa. This continuity is absent even in the highest and innermost Tantric vehicles
of the Path of transformation, as for them the tawa is still conceptual and so tawa
is ultimately nothing but a conceptual view, which in turn entails a disjunct
between the Base, Path, and Fruit, while in Atiyana there is a perfect continuity
and harmony between them.

Dzogchen teachings talk of four samayas after establishing that the supreme samaya
is broken by thinking in terms of precepts, as they introduce and even sustain the
subject-object duality and the delusory valuation of concepts and judgments, and so
veiling the state of rigpa: (1) mepa or absence, meaning all is empty from the
beginning and there is nothing to confirm; (2) chalwa (Phyal-ba) or omnipresence,
meaning the clarity that manifests; (3) chikpu (gCig-bu) or single, meaning the
state of the individual as pure non-dual presence; (4) spontaneously perfect from
the beginning. In total these mean that the state of rigpa of each individual is
the center of the universe. Like the sun in that though it may be occasionally
obscured by clouds, the quality of the sun remains unchanged and continues.
Therefore the only difference between a realized one and someone who isn�t is that
they have overcome the obstacle of the clouds and lives where the sun shines. Thus
it is said that we must recognize and maintain samayas, who�s gist is that as
practitioners we should never get distracted with respect to the non-dual state of
rigpa, this being the only real commitment.

Upon his death, Garab Dorje imparted his last testament to Manjushrimitra, the main
disciple of the Garab Dorje, these precepts summarizing the whole of Dzogchen
teachings, (1) �Direct introduction�, referring to the importance of one being
directly introduced into one�s true nature; (2) �Remaining without doubt�,
referring to the attainment of certainty about this natural state; (3) �Continuing
in the state of rigpa�, referring to one continuing in liberation. On the basis of
these three phrases, Manjushrimitra classified the doctrines and instructions he
had received from the master into three series of teachings, which have been
perpetuated as the three major categories of Dzogchen traditions and teachings. The
teachings that are mainly concerned with �Direct introduction� are called the Semde
or �Nature of mind series�. Despite these teachings being rooted in the principle
of Ati Dzogpa Chenpo (spontaneous liberation, spontaneous perfection, original
purity), there are many instances where they involve practices that resemble calm-
abiding, insight practices, and begin to act on the bio-energetic system in a
manner loosely corresponding to those used in the Path of transformation. The
teachings that are mainly concerned with the means for �Not remaining in doubt�,
which are far more sudden and emphasize to a much greater degree directly acting on
the bio-energetic system, in very sudden and unique ways that have not even a loose
correspondence to the Path of transformation, are called the Longde or �Space
series�. Lastly, the teachings mainly concerned with �Continuing in the state of
rigpa� are called the Menngagde/Upadeshavarga or �Secret oral instruction series�.
These final teachings are the most abrupt and most different to all other vehicles,
having the greatest mastery over the bio-energetic system using the most sudden and
unique ways, and best embodying the Ati Dzogpa Chenpo principle.

In the Dzogchen teachings the state of rigpa corresponding to the non-dual

recognition of awake awareness that makes its original face evident, is
characterized as chikshe kundrol or �all-liberating single gnosis�, for every
moment that this non-dual recognition manifests the delusorily valued thoughts
liberate themselves in that they spontaneously dissolve into their perfectly
blatant true condition, the same true condition of reality and so oneself. The non-
dual recognition therefore puts an end to the delusion, or more properly marigpa,
in its three senses, (1) the innate be-clouding of primordial awareness or gyu
dagnyi chikpai marigpa (rgyu bdag nyid gcig pa�i ma-rig-pa), which emerges when the
contingent arising of an element of stupefaction prevents the non-dual recognition
from making evident the nature of rigpa, instead obscuring the true condition of
the Base and so obscures rigpa�s inherent non-dual self-awareness. This initial
occurrence of marigpa gives rise to the neutral condition of the base-of-all, where
neither nirvana or samsara are manifest, which is not manifested as active delusion
giving rise to dualistic appearances, which is why marigpa in the first sense
doesn�t translate well to �delusion� in that it isn�t the active delusion of
samsara found in the subsequent two senses of marigpa (it should only be translated
as �delusion� when samsara is active), though it continues to manifest after
samsara actively arises when it is accompanied by the second and third marigpas;
(2) the second type of marigpa is the compound of both lhenchik kyepai marigpa
(lhan cig skyes pa�i ma-rig-pa) or the failure to non-dually recognize the shining
forth of rigpa as the expression of the condition of the Base and the error of
taking it to be an external reality, which involves the arising of the subject-
object duality. As well as kuntu tagpai marigpa (kun tu brtags pa�i ma-rig-pa) the
fully-fledged illusion of selfhood in the individual and of a self-existent
plurality in the world, the imaginative delusion which consists of the divisive
singling out of objects within the continuum, involving the grasping at appearances
as substantial, absolute, and inherently existing. It involves the superimposition
of the idea of an �I� on the illusory subject and sustains the dualistic
consciousness and inherent drive to confirm this subject�s existence and so gratify
it by means of contact with seemingly self-existing, seemingly external entities.
Finally it involves the inversion of the Base insofar as the thee aspects of the
Base are mistakingly seen to be inherently separate from each other; (3) is the
seal of delusion that makes it impossible to realize the illusions indicated in (2)
as they actually are, consisting in ignoring or mishepa (mi-shes-pa) that the
dualistic appearances that arise by virtue of the second marigpa are false and
baseless; in normal individuals the third marigpa always accompanies the second
marigpa. While these marigpas do not negate the true condition of the Base, they
refer to the non-manifestation of the true condition of the Base, so it refers to
an unawareness of the true condition, and further refers to the subsequent
manifestation of active delusion in samsara. When the non-dual primordial awareness
is not veiled by the unawareness of marigpa, its function is similar to a mirror in
that there is no distance between the reflective capacity and the reflections it
manifests, and so there is no one to adhere to the reflections; thus the moment the
non-dual gnosis is recognized, its all-liberating nature is actualized, so that
whatever thought or phenomena is present spontaneously liberates itself into its
true nature, leaving no trace as reflections leave no traces in a mirror. If
however the basic delusion is allowed to persist and so the veiling of the
primordial awareness, there is an automatic clinging to the appearances that
manifest through acceptance/rejection attachment/aversion, which prevents their
spontaneous liberation and then results in the production of karmic trances that
can give rise to perpetual samsara.

The mind trainings used as basic practices that are most distinguished in that they
are easy for beginners to apply, generally considered even easier than those of
other systems and at the same time more effective are: (1) training the mind in the
thought that everything compounded is impermanent; (2) training the mind in the
thought that all actions are the cause of suffering; (3) training the mind in the
thought of how we are beguiled by diverse secondary causes; (4) training the mind
in the thought that all actions of this life are meaningless; (5) training the mind
by reflecting on the Fruit of supreme liberation; (6) training the mind by
reflecting on the value of the teachings of one�s teacher; (7) training the mind by
means of meditative stability of the state beyond thought.

Prime examples of the essential Dzogchen practices are �Tekcho� or �Trecko�

(Khregs-chod) and �Thogel� or �Togal� (Thod-rgal) of the Menngagde series. These
practices are subsequent stages of the same core practice, the first being Tekcho
which means the �spontaneous, instant, and absolute release of tension�, and the
second is Thogel which means �acceleration�.77 The idea behind these practices is
based on the fact that the mental subject necessarily has to adopt some attitude
toward the objects it experiences as different from itself, such attitudes are
sustained by the delusory valuation-absolutization of thought, entailing varying
degrees of tension via the illusory subject-object duality. When the delusory
valuation of thought becomes more intense and the resultant tension becomes
stronger, then it is said that one is being affected by a passion, as passions are
nothing but emotionally charged attitudes that a mental subject has toward an
object. Therefore, if upon looking at thoughts in one of the characteristic Tekcho
ways, then the intrinsically all-liberating single gnosis unveils and so all
delusorily valued thoughts dissolve of themselves, including the subject-object
duality, which is called the �spontaneous rupture of tension�. Simultaneously along
with this rupture of tension, the complex of the individual (body-voice-mind) will
completely and instantly relax, compared to a stack of firewood falling on the
ground when the cord holding it together suddenly breaks, or like feathers entering
fire. This is radically different from calm abiding which involves pacifying the
attitude of the mental subject towards its objects, and cannot result in the
absolute relaxation of rigpa found in the practice of Tekcho.78 While Thogel sets
the conditions ripe for the self-arising of thigles and other mirage-like phenomena
that initially manifest in an apparently external dimension, manifesting as tsel
energy in the external dimension, and activating the dynamic of rolpa energy and
luminosity proper to the chonyi bardo (Chos-nyid bar-do) or dharmata bardo, which
eventually does not allow the continuation of the illusion of an internal and
external dimension and a subject and an object. The conditions then activate the
basic orientations and reactions to delusion called zhedang (Zhe-sdang) causing us
to react to the phenomena of luminosity with irritation, even fear, misery, and
disgust, and so exacerbating tensions. Such tensions lead to instant conflict as
soon as the appearance of there being a mental subject in an internal dimension
that seems to be at a distance from objects that appear to lie in an external
dimension manifests. If one has sufficiently developed the capacity of spontaneous
liberation through Tekcho practice, then the dynamic of rolpa energy will lead this
dualistic delusion to immediately liberate itself spontaneously, so that the
tensions and conflicts are instantly released, which in turn catalyzes tremendously
the process of spontaneous, instant, and absolute releasing of tensions found in
Tekcho, intensifying, accelerating, and enhancing its power to neutralize delusion.
Each and every time delusory phenomena liberate themselves spontaneously, the
propensity for them to manifest is neutralized to an extent that is directly
proportional to the degree of emotional intensity and the volume of the energetic-
volume-determining-the-scope-of-awareness, both of which tend to reach their
maximum potential in the practice of Thogel and so the maximum panoramification of
awareness, leaving no more room for delusory phenomena, such as a separate mental
subject, to manifest. Thogel therefore has the power to swiftly neutralize the
propensity for the individual to experience oneself as a mental subject in an
internal dimension that is at a distance from objects that lie in an external
dimension and the capacity for the delusory valuations of thoughts and concepts to
sustain, allowing concepts to manifest with absolutely no delusory valuation, thus
distinctions are automatically made that are necessary for life, but without the
valuation or absolutization of such, so without experiencing the distinctions and
without experiencing perceptual objects, let alone perceptual objects-in-terms-of-
concepts or -as-concepts. Thogel may be regarded as the spontaneous instance of
zhitro (Zhi-khro) or �practice of the peaceful and forceful�, as in Thogel the
experiences of �total pleasure� associated with the peaceful or zhiwa (Zhi-ba)
aspect are as important as the trowo (Khro-bo) or wrathful aspect, especially in
the practice of darkness. If the practice is carried on to its limit, the rolpa
energy will blend with the tsel energy and one will never again experience oneself
as being at a distance from the continuum of the universe, and thus never depart
again from Dzogchen (total completeness and plenitude).

The most essential and direct teachings of the Menngagde series are the Nyingthik
(sNying-thig) teachings, meaning �essence of potentiality�.79 While in the
Nyingthik the practices of Tekcho and Thogel are taken to be indivisible, the
general teachings emphasize Tekcho. There is also the Yangthik meaning �innermost
essence of potentiality� section of the Nyingthik teachings which emphasize the
activation of luminosity and rolpa energy in the bardo and so emphasize the Thogel
aspect of practice. However if the Thogel and Yangthik are practiced to a
sufficient degree without the necessary capabilities in spontaneous liberation,
then the practice will result in undesirable outcomes, including psychosis. Under
the right conditions though, these practices are the most important to undertake,
so that the acceleration most rapidly develops and leads to a finale end of the
obscuration of the true condition of the Base and so the appearance of the illusory
internal and external dimensions. Lastly, the Thogel and Yangthik must be mastered
to a sufficient degree for a mass of light to manifest in the external dimension so
that the awareness integrates with it, which is required for the two highest and
most supreme modes of attainment characteristic of the Atiyoga teachings. In
addition to all the above, these teachings are superior to those of all other
vehicles in that they are designed specifically to counteract marigpa in all three
senses, including the most subtle unawareness found in the condition of the base-
of-all, which cannot be found in other paths. The condition of the base-of-all is
easily mistaken for Awakening, even by experienced practitioners, and therefore
might be considered quite a treacherous obstacle to true Awakening, in that while
under its persistent spell, which can last for extremely long periods, one�s
progress is almost always totally blocked. Jigme Lingpa predicted that in our time
many yogis would commit the grave mistake of mistaking the base-of-all for
awakening and thus the dharmakaya.80 Thus the Thogel practices and other practices
from the secret oral instructions are so critical for serious practitioners in our
time, as one of their key functions is to disrupt, destroy, and/or hijack the
condition of the base-of-all and its imitation of freedom, making apparent its
limitations and the error of taking it as refuge.

The Fruit of the Ati Dzogpa Chenpo: The fruit of the Dzogchen teachings is the
definitive stabilization and complete unveiling of the three aspects of their Base
and their indivisibility, and so it will never again be concealed. This fruit is
not achieved all at once, but by stages, first the dharmakaya manifests as the true
condition of the essence aspect of the Base. Then without losing sight of the true
condition of the essence aspect, the sambhogakaya manifests as the true condition
of the nature aspect. Finally without losing sight of the true condition of essence
and nature aspect, including that of indivisibility, the nirmanakaya manifests as
the true condition of the energy aspect. Once the total indivisibility of the three
aspects has completely unveiled itself and become stable, then the svabhavikakaya
has manifested and so the the Fruit has been achieved. However there are additional
attainments made possible by Atiyoga that go beyond even this, as the process of
Awakening can only be said to reach an actual end once the fourth vision of the
Thogel has unfolded to its ultimate degree and so the highest attainment is had,
the Total Transference or Phowa Chenpo, which is one of the four unique modes of
death solely found in this Path.

As shown, the first level of realization consists in the unveiling the true
condition of the essence aspect of the Base, corresponding to the Base�s emptiness.
In the Menngagde series this may initially occur with the methods associated with
Direct Introduction, when the ngowi shi (Ngo bo� gshis) manifests, and taking place
again and again throughout the practices of the Nyingthik, such as Tekcho, where
the practitioner deals with and non-dually recognizes the dang manifestation of
energy as the true condition of these phenomena. Thus the non-dual recognition of
the true condition of the essence and of the �inner� phenomena of the dang mode of
manifestation of energy corresponds to the manifestation of the dharmakaya, which
progressively consolidates through practices of the Nyingthik, such as Tekcho. Once
the capacity for spontaneous liberation has developed to a given degree and then
devoting to the practices of the Yangthik, such as Thogel, one gains access to the
dharmata bardo. The dharmata bardo brings about immaterial luminous phenomena that
may manifest in the external dimension as visions of the tsel manifestation of
energy. Then the spontaneous dynamic inherent in the rolpa manifestation of energy
catalyzes the repeated spontaneous liberation of the duality of an internal and
external dimension and subject and object. The luminous visions are thus non-dually
recognized as the sambhogakaya and continue to manifest, but the dualistic
perception of them liberates itself each time a manifestation takes place,
uncovering the subtlest propensities for delusion, which are progressively burned
out as the sambhogakaya gradually consolidates and one transcends the valuation-
absolutization of the luminous visions, which is the second level of realization.
Finally, when the practice arrives at the point where rolpa and tsel manifestations
of energy blend, the so-called external, objective, or physical world is no longer
experienced in an external dimension. The tsel energy then acquires characteristics
of rolpa energy and accumulate and manifest as wisdoms of quantity and quality,
upon which the nirmanakaya and the complete indivisibility of the svabhavikakaya
are then considered to be consolidated to a considerable degree, entailing the
third level of realization. However it must be said that in each of the levels of
realization, by virtue of the continuity and indivisibility of the Base, that all
three kayas are realized to various degrees. In the first level of realization,
there is the realization of the emptiness of dang energy simultaneously with its
clarity and with its unceasing manifestation, therefore in this sense the dang�s
clarity is a minor realization of the sambhogakaya and the dang�s unceasing
manifestation is a minor realization of the nirmanakaya, so that the complete
realization of the ture condition of dang energy entails a specific sense in which
the three kayas are realized. At the second level of realization we realize the
emptiness of the rolpa energy simultaneously with its clarity and unceasing
manifestation. Here then the emptiness of the rolpa energy is a minor realization
of the dharmakaya and the unceasing manifestation is a minor realization of the
nirmanakaya. Similarly in the third level of realization, we realize the tsel
energy�s emptiness simultaneously with its clarity and unceasing manifestation, so
here the emptiness is a minor realization of the dharmakaya and the clarity a minor
realization of the sambhogakaya. The minor realization aspect of the three levels
of realization drives home the indivisibility of the three aspects of the Base and
so the three kayas.

In terms of bhumi, the Atiyoga presents two angles on this. First that there is
only one single level, compared to hatching from a shell already fully developed,
as the state that manifests in the Direct Introduction that marks the outset of the
Path of Atiyoga is not different from the Awakening that is the final fruit of the
Path. However, to demonstrate that the Atiyoga consolidates Awakening far beyond
the arrival point of other vehicles, totally surpassing the separation of the
internal and external dimension, the second angle concerning bhumi suggests
additional levels attained by the Atiyoga, three beyond the levels and final goal
of the Mahayogatantra and two beyond the final goal of Anuyogatantra. The fifteenth
bhumi, called �vajradhara� and the sixteenth bhumi called �supreme primordial
gnosis�. Here, the individual does not progress gradually in a clear-cut way like
in the Mahayana, but in a way that is not possible to pinpoint the precise level
the individual is going through at any given moment.

Though the sixteenth level is considered in one sense the unsurpassable final fruit
of the Thogel practice, there are still final attainments to be had when the
Menngagde series of Dzogchen teachings is carried to its absolute limit or very
close to it, where the yogi may attain one of the four modes of death that are
unique and characteristic of Ati Dzogpa Chenpo: (1) The rainbow body or jalu (Ja-
lus), resulting from the �mode of death of the dakinis� and particular to those who
have attained the highest realization of the Vajra-bridge or Dorje Zampa (rDo-rje
zam-pa) pertaining to the Longde series of Dzogchen teachings. This realization
should not be confused with the so-called �rainbow body� resulting from the
Tantrayana Path of transformation, as they are in no way equivalent or referring to
even remotely the same thing; (2) the body of atoms or lu dul thren du deng (Lus
rdul phran du dengs), resulting from the �mode of death of the vidyadharas�, proper
to those who have attained the highest realization resulting from the Nyingthik
practices such as Tekcho which belong to the Menngagde series of Dzogchen
teachings, and compared to the breaking of a closed vase, where the internal space
and the external space fuse; (3) The body of light or okyiku (Od-kyi
sku)/ophung(Od-phung), resulting from the mode of death called �self-consuming like
a fire� and characteristic of those who have developed to a certain extent the
fourth vision of Thogel and/or Yangthik, attaining the second highest level of
realization that can result from these practices, (it should be noted that this
body is causally called �rainbow body� as well, but shouldn�t be technically
confused or conflated with the body already mentioned of the same name); (4) the
total transference or phowa chenpo (Pho-ba chen-po), which does not involve going
through the process of death and which results from the mode of ending life called
�invisible like space�, proper to those who have attained the highest level of
realization resulting from the practices of Thogel and/or the Yangthik.

Notes

1. Such as Ch�gy�l Namkhai Norbu and his close personal students, amongst others.
This text can be understood as rather derivative of their work. Ch�gy�l Namkhai
Norbu being of the few living Masters of Ati Dzogpa Chenpo.

2. This paper seeks to be structured around and intent on exploring aspects of

technical accuracy and explicating on the soteriology of the Way (the fourth truth)
itself. Stylistically differing from some of the author�s works in which the
primary purpose is for the works themselves to serve as soteriologically
progressive devices, differing from works like this which are focused on describing
soteriological devices.

3. Despite the increasing integration with western psychology, post-modernism in

general, systems-biology, system and complexity theories, physics and physics based
theories of consciousness etc. (e.g., Moacanin, 2003; Olson, 2000; Chuang, 2006;
Suzuki; Stapp, 2007-et al.; Penrose, 1989-et al.; Hameroff, 1987-et al.; Pribram,
1987; Bohm; Capra, 2010; Watson, 2001; Whitehead, 1961; Chew, 1968; Hadron, 1970;
Smetham, 2011; Allday, 2009; Barrow, 2004; d� Espagnat 2003; Schlosshauer, 2011;
Vedral 2010; Wallace, 2007, �08; Chalmers 1996; Waldron, 1995, �02, �03; Verhoeven,
2001; Yong, 2005; Padilla, 2008; James, 1902; Scott, 2000; Reed, 2006; Goleman,
2004; Kabat-Zinn, 2005; Hayes, 2002; Watts, 1975; Shenk-Masuda-Bunting-Hayes, 2006;
Jameson, 1991; to name a few).

4. Other schools of Buddhism also provide skillful means, but as will be shown, do
not lead to the most consolidated form of Buddhahood and Awakening. Further, the
methods used by other schools, even the Tantric Path of transformation, are
generally not as efficient as Ati Dzogpa Chenpo. With this said, some individuals,
even individuals with greater faculties, under certain circumstances will
experience a greater resonance and thus temporarily greater efficacy and results
with lower vehicles. Thus to those individuals, a lower vehicle will provisionally
serve as a �higher� vehicle.

5. This paper is primarily framed in the older classical system (during the first
dissemination in Tibet, though distinct from the typical non-centralized Nyingmapa
categorization) of categorizing the vehicles (which deal with the Way, the 4th
Noble Truth) will be used, as it is naturally more fluent and providing more
overall consistency. However for the sake of clarity the other systems of
categorization are mentioned numerous times to varying degrees. The other two
systems of classification are the new or Sarmapa (gSar-ma-pa) schools and the
Nyingmapa or �Ancient� tradition.

6. Oddiyana: present day valley of Kabul, Afghanistan and/or valley of Swat,

Pakistan.

7. Namkhai Nyingpo was a direct disciple of Padmasambhava.

8. Nubchen Sangye Yeshe was a third generation descendent in the disciple-lineage

of Padmasambhava.

9. The Samten Migdroni by Nubchen Sangye Yeshe was devoid of modification due to it
being entombed for so long, and who�s authenticity is attested to via exact
quotations that correlate precisely with relevant paragraphs of the terma revealed
by Orgyen Lingpa. It is clear this classification existed before the political
dominance of the Sarmapa since both texts were protected from any modification for
nearly a thousand years.

10. As a whole this vehicle can be organized as the Unalterable vehicle

(Vajrayana), the Continuity vehicle (Tantrayana) or the Secret-Sacred-Words vehicle
(Guhyamantrayana).

11. Here it is important to point out that �spontaneous liberation� is the far more
accurate translation, a correction from the rather misleading "self-liberation�.

12. Traditional titles for this vehicle include �primordial yoga� (Atiyoga),
�Tantra of primordial yoga� (Atiyogatantra) and �vehicle of the Tantra of
primordial yoga� (Atiyogatantrayana). While the concise Atiyana, meaning
�primordial vehicle� is a more recent, but well fitting, coined contraction. The
term Dzogchen can refer this vehicle as well, and has several meanings, including
�The Great Perfection�, bodhicitta, and being a reference to the fruit of the other
higher Tantras (distinct from Dzogchen qua the arrival point of Atiyana). Which
leads to from which Dzogchen is derived (as it is a contraction of), and also
referring to this vehicle and the general principle of spontaneous liberation, �Ati
Dzogpa Chenpo�.

13. It should be noted that the Semde methods also usually involve directly working
on the energetic system, often with methods similar to that of the Path of
transformation. The point of the generalization concerning Longde is that the
methods are far more direct, sudden, and emphasized by the latter, applying an
upper mastery opposed to the lower mastery of methods similar to the Path of
transformation methods.

14. Shakyamuni�s parinirvana is considered to be 880 BC according to the Kalachakra

Tantra tradition. Some accounts place it around 544 BC. Modern scholarship
estimates and rounds it to 480 BC, while precisely estimating his lifetime to be
563-483 BC.

15. With Brahmanism prominent and the mystics of the time (called �rishi"/"seers�)
accustomed to early Upanishadic and Vedic orthodoxy, predictions were made based
off astrological musings and royal Gautama Siddhartha�s caste (Kshatriya caste)
that the Prince would be either a grand and worldly monarch or an enlightened sage
who reintroduces into the world the
practices and doctrines leading to Awakening after said practices and doctrines
have been lost (a Chakravartin, which is the term that refers to this specific
duality of potentials). His father, a king, wanted Siddhartha to follow him and
become a monarch and by all means not a sage. Prince Gautama Siddhartha was thus
raised by his parents with this goal in mind, they overloaded him with sense
pleasures and isolated him from the hardships of life, intent on disallowing him
reflection as to the meaning of life and therefore turning towards a path of truth
as sage. Despite or perhaps because of this, the existential lack overwhelmed
Prince Gautama Siddhartha and he was compelled to renounce all and to seek the
sagely path of truth.

16. Giving up his family, home, and all the luxuries and privileges inherited
through his royal status, such as several hundred royal consorts.

17. Prince Guatama Siddartha�s first teacher was Alara Kalama, who taught him how
to enter what was called �nothingness�. This �nothingness� is where a luminous void
mind is disengaged with the regular senses, brought on by intensive concentration
subtler than normative meditative stabilization. Gautama, being a prodigy, achieved
�nothingness� very rapidly, saw the limitations of such a state and moved on. In
his quest to find even subtler states, he trained with another contemplative guru,
Uddaka Ramaputta, who taught him to go deeper than �nothingness�, into a state
withdrawn from the senses and phenomena in general. A state so disengaged that it
was a void space of only pure mind, upon which he taught Gautama to then drop and
disengage from even the mind.

18. Through gaining insight into many aspects of mind, such as observing the
movement of mind and its qualities, which lead the Prince to the �consciousness of
the base-of-all� or kunzhi namshe (kun-gzhi rnam-shes)/kunzhi nampar shepa (kun-
gzhi rnam-par shes-pa) and then the �dimension of the base-of-all� or kunzhi kham
(kun-gzhi khams), then abiding in this state, in which there is neither samsara or
nirvana active. Upon being awoken from said state upon the rising of the morning
star, the continuity of awareness of the unmade perfect plentitude and
unconditioned total completeness that is nirvana dawned, and so the Prince arrived
at Awakening.

19. Meaning the truth of the other Awake Seers, who also practiced the doctrines of
true liberation and absolute communion with the whole of reality, since the most
ancient of times.

20. Shakyamuni�s new doctrine (relative to Vedic tenants) taught that all that was
born or produced was impermanent, that all states produced would eventually
dissolve and thus could not provide the true salvation. His new doctrine, to
protect against wrong views and deviations like those of his teachers, was that
true liberation would be be found in the unmade, unconditioned, and un-originated.
Shakyamuni denied the true existence of an individual soul, self, substance, or
universal God. He refuted identifying with pseudo-totalities that gave the grand
impression of the destruction of the subject-object duality, which was often
mistaken as the true unveiling of the nature of reality and absolute truth (which
was a mistake of his teachers, who took the peak of existence as such an absolute
truth). He imposed a skeptical and critical attitude more in line with philosophy
(such as the Kalama Sutra), and he broke from Vedic limitations and accepted all
castes in the order he founded.
Further, as to the denial of a self or a substance, though Mahayana did assert all
was tathata or dharmata, Madhyamaka clearly denies that all substances and entities
are made up of a basic constituent substance. However, despite this being highly
protective from false views of eternalism, the extreme error and disease of
nihilism and its views were counteracted by the development of the �emptiness of
emptiness� which forms a major underpinning to Mahamadhyamaka and similar
traditions.

21. 500,000 to 650,000 surviving texts coupled with a vast heap of secondary
literature.

22. Hinayana relative to and referred to by the Mahayana. Some have mistaken the
term Hinayana to offensively mean �inferior vehicle�, "deficient vehicle", �lesser
vehicle� etc. However this does not appear to be contextually accurate, as the
seemingly pejorative use of the term by followers of the Mahayana, appears to be a
function of skillful means, to arouse and support its followers to remain diligent
in their quest for universal-salvation opposed to seeking personal-salvation only
(can be thought of similarly someone pejoratively referring to a bachelor�s degree
in order to support and motivate someone else to finish their master�s degree or
PhD). Moreover, in the eyes of the majority of practitioners of the Mahayana, (as
well as many who followed the Hinayana) the followers of Hinayana can choose to
seek universal-salvation and it�s associated attainments and is not necessarily
restricted to personal-salvation only (albeit in a less efficient manner in the
eyes of Mahayana).

23. Theravada means �which adheres to the ancient�.

24. ...such as part of Vietnam and most of Laos, Kampuchea, Myanmar, and Thailand.

25. Until modern times, as for the most part this has majorly dwindled since the
Chinese occupation of Tibet. Sautrantika is a school generally believed to have
emerged from the Sarvastivadin, likewise Vaibhashika is a sub-school of the
Sarvastivadin.

26. Therefore the original eighteen schools are: the Abhayagirivasin, the Avantaka,
the Bahushrutiya, the Dharmaguptaka, the Haimavata, the Jetavaniya, the Kashyapiya,
the Kaurukullika, the Lokottaravada, the Mahaviharavadin, the Mahishasaka, the
Mulasarvastivadin, the Praj�aptivada, the Purvashaila, the Tamrashatiya, the
Uttarashaila, the Vatsiputriya, and the Vibhajyavada. Therefore Theravada, the
Vaibhashika, and the Sautrantika are not included among the first eighteen original
Buddhist schools of the First Promulgation.

27. The Pali School considers that the schism that occurred between the
Mahasanghikas and Sthaviras to have occurred in the council prior (the Second
Council), however the schism did in fact occur during the third, the �Council of
the Pali School�.

28. In addition, some scholars have asserted that there is no historical evidence
that Theravada arose until two centuries after the Third Council.

29. �Arhats� are the �realized ones� of this vehicle.

30. As well as the Sarvastivada, the Mahasa?ghika, the Caitika, and the
Ekavyavaharika. The Sarvastivada, which though has an origin cloaked in mystery,
may have been a schism of the Vibhajyavada, the Dharmaguptaka, or the
Mulasarvastivadin. The Mahasa?ghika, which is often considered the initial
development of Mahayana and which arose during the great schism of the third
council. The Caitika, which has texts attributed to it that advocate the
Tathagatagarbha-like doctrine of the universal potentiality of Buddhahood and the
One vehicle, emerged from the Mahasa?ghika. The Ekavyavaharika, which also arose
from the Mahasamghika, held that all beings possessed an originally and
fundamentally pure mind.

31. Buddhaghosha�s Atthasalini

32. The Ati Dzogpa Chenpo critique of the Hinayana in that in its discussion of
cause and effect and the belief that by eliminating virtue and negativities that
can release themselves from the world, which can be summed up as �eliminating the
cause, the effects are cleared� they are actually showing complacency in accepting
and rejecting. Through diverse views concerning the nature of existence, there are
those (like shravakas) who deem things poison and so from this emerges the concept
of renunciation. Such as when desire and aversion arise, they deem the five sense
objects to be the cause of the passions and so of suffering, unpleasantness, and
dissatisfaction, however, by trying to eliminate them, they attempt to eliminate
precisely five natural objects that are self-arisen wisdom. As such, because it
takes so very long to eliminate them, they continue to transmigrate. Additionally,
the pratyekabuddhas renounce the idea of objects but without renouncing the
subject, and as such the implicit subject-object duality persists and strongly so,
but made covered by an unawareness of objects. Furthermore, though they understand
the absence of identity of the human being, they only have a partial understanding
of the emptiness of other, that which is much more fully realized in the Mahayana.
Lastly, the pratyekabuddhas also try to eliminate the five natural objects which
are actually self-arisen wisdom, which they take to be the cause of samsara, and
thus they are unsuccessful for a very long time, and so continue to transmigrate.
Thus, even though the fundamental nature, the pure and total non-dually awake
awareness is the sole reality and alone, the Hinayana speaks of the Noble Truths
concerning suffering and its origin. By affirming that the origin of suffering is
the cause of rebirth, they forsake the fundamental nature that is pure and total
non-dually awake awareness, so not understanding the fundamental nature, they
abandon it. So, in addition, its practitioners have a tendency to be obscured by
their attachment to the subject-object dichotomy.

33. It is often asserted that 28 days went by reflecting on his enlightenment

before Shakyamuni Buddha was persuaded one way or another to teach beings. Though
there are different accounts amongst the Hinayana sects, the most major differences
concerning the sequence of events before, during, and after his enlightenment lie
in what now is the Mahayana (another topic all together and therefore won�t be much
discussed here).

34. Also known as the �three universal truths� and the �dhamma seals� etc.

35. ..or the �Four Arhat Truths�, which can be understood as �four truths of one
who has destroyed the foes of afflictions�, or the �four truths of one who has thus
gone�. However of the last two, the latter is not considered etymologically
accurate.

36. These ascetic friends were Assaji, Bhaddiya, Kondanna, Mahanama, and Vappa, who
had rejected Shakyamuni when he was still unawakened for accepting a full meal and
therefore giving up fasting, so they considered that he had fallen back into a life
of ease, comfort, and luxury-loving. Later however, as they saw and heard from
their formerly rejected friend, they quickly dropped these opinions and saw that
Shakyamuni had indeed become profoundly enlightened.

37. Key concepts such as dependent origination, the laws of cause and effect, the
Four Truths, etc.

38. Despite Hinayana stating the root craving as a problem, it is implicitly

understood that this craving is rooted and due to a basic ignorance. Therefore the
major difference in this regard
between Hinayana and Mahayana is how they view this root ignorance at the root of
unpleasantness. Hinayana generally views it as a passive lack of knowledge or
apprehension, while Mahayana considers the root ignorance to be an active
misengagement with reality.

39. A distinction needs to be drawn between merely understanding something and

realizing it in the contemplative sense. Realization entails a cognitive and
perceptual shift, while mere understanding does not. Take for example one of the
many optical illusions, merely understanding that these are illusions, even knowing
how they operate and their origin, doesn�t make the illusion go away, the illusion
continues to function successfully. While realization would be comparable to a
situation where we have trained ourselves out of being perceptually tricked.

40. It should be noted that the Buddha-bodies, the dharmakaya, nirmanakaya,

sambhogakaya (or �rupakaya� when considering both the nirmanakaya and the
sambhogakaya), and svabhavikakaya mean different things depending on the vehicle in
question. Most generally the primary differences are between Ati Dzogpa Chenpo and
the lower vehicles.
More specifically, for the most part in the Hinayana, there little concern for the
Buddha-bodies, with scant mentioning of them. In the Theravada and Sarvastivada,
there is mention of the dharmakaya, which can be rendered as �truth-body�, and
rupakaya or �form-body� referring to the physical form of the Buddha. In the
Theravada, the dharmakaya is used as a seeming figurative term relating to the
truth of the Buddha and the manner a Buddha embodies the truth of the Dharma, later
distinguished from the physical compounded body of the Buddha. The Sarvastivada
considered the rupakaya to be impure and thus unfit for taking refuge in, and
unlike the Theravada, regarded the dharmakaya in a much more literal light,
regarding the accomplished qualities of the dharmakaya to be real and worthy of
taking refuge in. In sharp distinction to this view, virtually all other schools
and paths that mention the rupakaya, considers it to be the sum of the nirmanakaya
and the sambhogakaya, often referred to as the two �form kayas�, and are considered
to be originally and wholly pure. Additionally, unlike the former account of the
rupakaya as being impure, thus a compounded and conditioned product of samsara, the
Mahayana generally considers the rupakaya to be a product arising from the
accumulation of merit. Lastly of the Hinayana, the Mahasamghika considers there to
be essential and real Buddha, equated with the dharmakaya, which is omniscient and
omnipotent, and the manifest forms through which it liberates sentient beings
through skillful means, usually through �transformation bodies� called nirmanakaya.
The historical Shakyamuni Buddha is thus considered one of these transformation
bodies. This view of the one essential real Buddha being equated with the
dharmakaya is a theme we also see in the Mahayana (sometimes implicitly) and
explicitly in Ati Dzogpa Chenpo.

In the Mahayana and to some extent the Tantras, there generally is reference to the
two Buddha-bodies, the dharmakaya and the rupakaya (again, consisting of both the
nirmanakaya and the sambhogakaya), usually held to be the result of the
accumulations of merit in the post-contemplation state, or jethob (�after
experiencing equanimity meditation�) for the rupakaya and accumulations of wisdom
in the contemplative state or nyamshag (�remaining in equanimity meditation�) for
the dharmakaya. This accumulation view is rejected unsurprisingly in sudden
Mahayana, while it appears that the only gradual Mahayana school rejecting that the
rupakaya and dharmakaya are the results of accumulation is the Mahamadhyamaka.
Despite the view of accumulations and the rejection of the view, both poles can be
said to generally describe the dharmakaya as the ultimate uncreated essence of the
enlightened mind, completely free from the limits of conceptual elaboration,
generally considered empty of inherent existence, naturally radiant, non-dual, and
sky-like.

To clarify further and to iterate somewhat, the nirmanakaya is the physical body of
a Buddha, the created body which manifests in time and space. The sambhogakaya can
be rendered several ways, such as the �body of mutual enjoyment�, the �body of
bliss�, the �body of clear light manifestation�, the �reward-body� or �retribution-
body�, the �body of perfect-resource�, and the �subtle body of limitless form�. The
sambhogakaya is the connecting link, conceptually fitting between the nirmanakaya
and the dharmakaya. It is both the aspect of the Buddha and/or Dharma that one
meets in visionary trance and deep meditation. The sambhogakaya usually is
considered an interface with the dharmakaya and often considered to be, like the
nirmanakaya ultimately unreal in the face of the dharmakaya, having the status of a
provisional tool, providing apprehensions of the dharmakaya. It also refers to the
radiant forms of clear light accessible to the higher dimensions of practice
attained by advanced practitioners. A manifestation of the sambhogakaya according
to Mahayana and the Tantrayana is the rainbow-body, however as mentioned again
below, this is a very different rainbow-body than that of Ati Dzogpa Chenpo. The
dharmakaya is the truth body embodying the very principle of enlightenment, knowing
no limits or boundaries. It can be rendered the �body of reality�. The rupakaya is
the collection of the sambhogakaya and the nirmanakaya. The swabhavikaya or
svabhavikakaya usually rendered �essential body� is the unification of prior bodies
or kayas. It is the realization of the unity and non-separateness of the three
kayas, or used to designate either an active or passive distinction in the body of
reality. The three kayas are occasionally referred to by the literal trikaya, but
generally this rendering does not explicitly entail the non-separateness of the
three kayas, while the four bodies taken together is called the catuhkaya. In the
Gelug tradition, the svabhavikakaya is considered one of the two aspects of the
ultimate dharmakaya, it being the essence body and the other being the jnanakaya or
jnanadharmakaya meaning �body of gnosis�/�wisdom-body�. In the Tantras attributed
to the Nyingma there are five bodies, called the pancakaya. Including the
abisambodhikaya, referring to the �body of awakening� that refers to the
apparitional modes of three bodies, when the Buddha-bodies appear in various subtle
forms suitable for benefitting others. The pancakaya also includes the vajrakaya,
the �body of indestructible reality� meaning the immutable and unchanging nature of
the other four bodies, their indivisible essence. Elsewhere there is the mentioning
of the mahasukhakaya, meaning �great bliss body�, referring to the uninterrupted
and unconditional ultimate bliss arising from the unification, realization, and
associated wisdom of all the kayas, it is the essential nature of bliss, and can
also refer to the blissful awareness of the omniscient mind of ultimate Buddhahood,
in some instances this can also subsume the meaning of the vajrakaya, when
referring to the eternal changelessness and immutability of the four bodies. Though
this list is broad and covering much ground, it is not fully exhaustive, as subtly
differing renderings (such as the nisyandakaya) are to be expected throughout the
over half-million texts that comprise the great Buddhist tradition.

In Ati Dzogpa Chenpo, unlike the Tantrayana Path of transformation, which goes from
realizing the bodies in the order of nirmanakaya-sambhogakaya-dharmakaya-
svabhavikakaya, the Ati Dzogpa Chenpo begins with realization the dharmakaya, then
the sambhogakaya, and then the nirmanakaya and the svabhavikakaya. In fact, when
the Ati Dzogpa Chenpo experiences the Direct Introduction, what manifests and
glimpsed is exactly the final stage of the realization of the Tantrayana Path of
transformation, which that path calls the svabhavikakaya. What is critical in Ati
Dzogpa Chenpo is that the svabhavikakaya of the Tantrayana is considered solely the
dharmakaya, therefore the Ati Dzogpa Chenpo considers that the Tantrayana Path of
transformation entails a mistake, namely it thinks that it has accomplished the
nirmanakaya, sambhogakaya, and svabhavikakaya, when in fact it has not accomplished
these at all, it solely has realized aspects of the dharmakaya. Continuing in this,
the Ati Dzogpa Chenpo attains the actual nirmanakaya, sambhogakaya, and
svabhavikakaya, again after the dharmakaya, and so attains Buddha-bodies untouched
by the other paths. Which is why the Atiyana entails more bhumis (levels of the
bodhisattva) than other paths, for they are greater consolidations of Buddha-
nature. In the Ati Dzogpa Chenpo, the dharmakaya is the Buddha-nature�s absence of
self-nature, of its conceptualizable essence, it is the uncreated essence or
emptiness of intrinsic awareness. The fruit of which is realized when the true
condition of the ngowo or �essence aspect� of the Base is manifest and realized.
The sambhogakaya is the cognizance or clarity of Buddha-nature, the natural
expression and radiance. The fruit of which is realized, without losing sight of
the true condition of the ngowo aspect realized in the prior body, when the true
condition of the rangzhin or �nature aspect� is realized. The nirmanakaya is the
very fact that the Buddha-nature is suffused with self-existing awareness, the all-
pervasive unimpeded compassionate energy expressed in physical form. The fruit of
which is realized, without losing sight of the true condition of the indivisibility
of the ngowo or �essence aspect� and rangzhin or �nature aspect�, when the true
condition of the thukje or �energy aspect� is manifest and realized. Once the
unveiling of the indivisibility of the three aspects of the Base has completely
become manifest and stable, it can then be said that the svabhavikakaya is present.
Which may be considered the fruit, but the ultimate fruit is when following this
process of continuing Awakening that goes on until the fourth vision of the Thogel
has unfolded to its ultimate degree, achieving the ultimate consolidation of
Buddha-nature/activities, the Phowa Chenpo.

41. The �Four Immeasurables� are love/loving-kindness or jampa (Byams-pa),

compassion or nyingje (sNying-rje), sympathetic joy or ganwa (dGa-ba), and
equanimity or tang-nyom (bTang-snyoms).
While the paramitas or �transcendences�/�perfections� are grouped as six or ten,
the ten being (1) generosity or jinpa (sByin pa); (2) discipline and morality or
tsultrim (Tshul khrims); (3) forbearance or zopa (bZod pa); (4) perseverance or
tsondru (brTson grus); (5) stable mental absorption or samten (bSam gtan); (6)
discriminating wisdom or sharab (Shes-rab); (7) skillfull means or thab (Thabs);
(8) aspiration or monlam (sMon-lam); (9) effort/power or tob (sTobs); and (10),
primordial gnosis or yeshe (Ye-shes). When only six paramitas are considered, then
the 7th, 8th, 9th, and 10th, are subsumed into the 6th.

42. Insight here is associated with the movements of mind.

43.Such as by the Uma Rangtongpa Schools.

44. Nagarjuna is said to have inherited the Prajnaparamita from the Nagas, either
literally or symbolically referring to wisdom inherited via Tantric means. The
Nagas are said to have received this directly from the Buddha. Shakyamuni discerned
that the disciples of the Buddhist order were mostly unsuited for the
Prajnaparamita, as the emptiness that is posited is far more thorough and so can be
frightening, additionally this wisdom entails that actions sustain and reinforce
delusion that an inherently existing being is acting, the Second Promulgation
stresses that there is no way action could ever lead to Awakening, emphasizing
going beyond delusion. However this emphasis is not suited for lower disciples,
primarily do to the fact that it could lead them to states of apathy rather then
encouraging them to engage in the practice of the teachings, thereby the
Prajnaparamita requires more courage to digest and apply the teachings.