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Ornament of Majughoas Viewpoint
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1. CONCISE DEMONSTRATION OF THE TWO WAYS OF ABANDONMENT AND REALIZATION
Regarding this, abandonment and realization is twofold: The truth of the path and the truth of cessation. The essence of abandonment and realization is as follows: Abandonment is destroying the seeds of whatever obscurations there are to be abandoned. Realization is seeing selessness, the antidote by means of which they are abandoned. These two are (1) the truth of cessation and (2) the truth of the path.
2. ACTUAL PRESENTATION OF ABANDONMENTTHE TRUTH OF CESSATION
Ngrjuna asserted that the truth of cessation, emptiness, and the ultimate Have the same meaning; Therefore, selessness, emptiness, and the authentic limit Are just the same meaning. Thus, in the Great Middle Way tradition, the master Ngrjuna in the Collection of Reasonings asserted that, in general, the truth of cessation, emptiness, and the ultimate truth have the same meaning. For this reason, selessness, emptiness, and the authentic limit of cessation are just the same meaning. 2. WAY
OF
DIVIDING
THE
DISTINCTIVE ABANDONMENTS
AND
REALIZATIONS
This section has two parts: (1) a concise demonstration of the two purities and (2) through this, the actual way of dividing the distinctive abandonments and realizations.
1. CONCISE DEMONSTRATION OF THE TWO PURITIES
Regarding this, there are two: (1) Natural purity and (2) purity that is free from the adventitious [obscurations]. Thus, when the truth of cessation, which is the nature of emptiness, is divided by means of contradistinctions, there are two:
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Distinguishing the Views and Philosophies
(1) the distinction of the primordially pure essencethe naturally pure cessation in which the obscurations to be abandoned do not abide in the foundational nature, and (2) the distinction of being free from the adventitious [obscurations]the cessation freed of the adventitious in which the adventitious obscurations to be abandoned are relinquished by the path.
2. ACTUAL WAY OF DIVIDING THE DISTINCTIVE ABANDONMENTS AND REALIZATIONS
Within the natural purity of selessness, There is the twofold selessness: of phenomena and persons. From the ways of clearly realizing these, There are two truths of the path: Mahyna and Hnayna. Within abandonment, the purity that is free from the adventitious, There are two cessations: the abandonment of the afictive and cognitive [obscurations]. From the ways of manifestly attaining these, There are two nirvas: Mahyna and Hnayna. Thus, when emptiness, which is the essence of the natural purity of selessness, is divided by means of quality-bearers (chos can), there are two: the selessness of phenomena and the selessness of persons. As such, the ways of the direct, clear realizations of these are posited as twofold: (1) the direct realization of the selessness of phenomena, the abiding reality, which is the truth of the path that is unique to the Mahyna, and (2) the direct realization of the selflessness of persons, which is the truth of the path of the Hnayna type of realization. Likewise, [when] abandonment, which is the truth of cessation the purity free from the adventitious [obscurations][is divided] by means of what is abandoned, there are two: (1) the cessation that is the abandonment of afictive obscurations and (2) the cessation that is the abandonment of cognitive obscurations. Through the ways of manifest attainment by relinquishing the afictive and cognitive obscurations to be abandoned, cessation is posited as twofold: (1) Mahyna nirva, which is the truth of cessation that has exhaustively relinquished the cognitive obscurations to be abandoned, and (2) Hnayna nirva, which is the truth of cessation that has exhaustively relinquished the afictive obscurations to be abandoned.
Ornament of Majughoas Viewpoint 3. DELINEATION OF THE WAYS OF PERFECTING ABANDONMENTS AND REALIZATIONS
THE
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DISTINCTIVE
This section has two parts: (1) a concise demonstration of the two ways of clear realization and (2) through this, the actual delineation of the ways of perfecting the abandonments and realizations.
1. CONCISE DEMONSTRATION OF THE TWO WAYS OF CLEAR REALIZATION
This meaning is twofold: (1) the way of realization temporarily and (2) The way of perfecting abandonment and realization consummately. Thus, concerning the distinctive meanings of these abandonments and realizations, they should be ascertained as twofold: (1) the way of realization temporarilyon which ground, and in what way, and (2) the way of perfecting abandonment and realization consummatelyon which ground, and in what way.
2. ACTUAL DELINEATION OF THE WAYS OF PERFECTING THE ABANDONMENTS AND REALIZATIONS
This section has two parts: (1) the way of realizing natural purity and (2) the way of perfecting abandonment and realizationthe purity free from the adventitious [obscurations].
1. WAY OF REALIZING NATURAL PURITY
Regarding this, natural purity is seen On the Path of Seeing, from the [rst] ground of Sublime Joy. The abiding reality and authentic limitwhich is the emptiness that is the natural purity of the selessness of persons and phenomenais directly seen on the Mahyna Path of Seeing from the rst ground, the ground of Sublime Joy. From the side of the object, the twofold selessness characterized by natural purity is seen perfectly. From the side of the subject, it is the identity of the path that comprises the types of realization of the three vehicles. However, [bodhisattvas on the rst ground] not only [have not yet perfected abandonment and realization] in the Mahyna, but the
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perfection of abandonment and realization of the Hnayna is not yet complete. Hence, as in the viewpoint of scriptures such as the Daabhmikastra,243 these bodhisattvas still do not outshine the Auditors and Self-Realized Ones who have completed the activities of the four truths: knowledge, abandonment, actualization, and reliance.
2. WAY OF PERFECTING ABANDONMENT AND REALIZATIONTHE PURITY FREE FROM THE ADVENTITIOUS [OBSCURATIONS]
This section has two parts: (1) the way of the Hnayna perfection of abandonment and realization and (2) the distinctive Mahyna perfection of abandonment and realization.
1. WAY OF THE H I NAYA NA PERFECTION REALIZATION
OF
ABANDONMENT
AND
At [the seventh ground,] Gone Afar, Abandonment and realization is shared with the Auditors and Self-Realized Ones: The cessation is the abandonment of afictive obscurations and The perfection of the truth of the path is the selessness of persons. Thus, at the time of the seventh ground, Gone Afar, the abandonments and realizations shared with both the Auditors and Self-Realized Ones are completely perfected. There is the exhaustive attainment of the truth of cessation that is the complete abandonment of whatever the Auditors and the Self-Realized Ones have abandonedthe afictive obscurations. Also, there is the complete perfection of the truth of the path that is the realization of whatever the Auditors and Self-Realized Ones have realizedthe meaning of selessness. Therefore, the great bodhisattvas on the seventh ground have not only completed the perfection of the abandonment and realization of the Auditors and Self-Realized Ones, but they have gone far beyond all the activities of the Auditors and Self-Realized Ones who have completed the activities of the four truthsknowledge, abandonment, actualization, and reliance. These bodhisattvas have gone far beyond by means of abiding in the greatness of wisdom, which is the absorption in their unique domain of the authentic limitthe expanse of phenomena, the clear essential nature of all entitiesin a way that is not conditioned moment by moment.244
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Without trying to force ones lineage with hardheaded attachment, one should seek out where the viewpoint of the great stras and stras lies with an honest, discerning mind.
2. DISTINCTIVE MAHA YA NA PERFECTION REALIZATION
OF
ABANDONMENT
AND
However, since the consummate cessation and path The selessness of phenomena and abandonment freed from cognitive obscurations Have not been perfected, The Victorious Ones rouse them from cessation. When perfecting, ripening, and training have been completed, There is the consummate great freedom from the adventitious; Abandonment free from cognitive obscurations and The antidote, the selessness of phenomena, are perfected. The truth of cessation that is the perfection of abandonment Is the nature of the Essential Body; The great truth of the path of perfect realization Is the discovery of the consummate Wisdom Truth Body. This is a quintessential instruction From the matchless spiritual friend A lineage from the mouth to the ears not propagated to others. We are fortunate! As was just explained, due to the power of bodhisattvas abiding on the seventh ground having completely perfected the abandonments and realizations of the Auditors and Self-Realized Ones, on the eighth ground, the Madhyamakvatra states: They have exhausted afictive emotions and have become teachers of the three worlds; However, they are not able to attain all of the space-like qualities of a Buddha, free from extremes.245 Like the Auditors and Self-Realized Ones, they have completely transcended the three realms, and have become teachers of the three worlds. However, they have not perfected the consummate cessation
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and path that are unique to the Mahyna, namely, (1) the realization of the antidote, the complete selessness of phenomena, and (2) the abandonment free from the cognitive obscurations. Hence, as is said, However, due to compassion they are joined to existence until awakening, due to the power of great compassion, which is the inner teacherthe outer teachers, who are the victorious and perfect Buddhas, rouse them from cessation. The way of this is stated in stra: Very good! Very good! This thorough realization of the Buddhas doctrine is also the forbearance of the ultimate. However, noble child, you do not have the perfect, unshared qualities of a Buddhamy ten powers, four fearlessnesses, and so forth. In order to seek out the perfect qualities of the Buddhas, practice! Be diligent! With forbearance, do not give this up! Noble child, although you have attained the abode of peaceful liberation as such, think of the immature beings, the ordinary beings, those who are not at peace, those who are not at all tranquil, those for whom a variety of afictive emotions completely wells up, those whose minds are distracted by manifold concepts. . . . As is stated in the Daabhmikastra, they are roused from cessation. Through such a meansthrough being embraced by their special inner and outer teachersthe bodhisattvas, the great beings abiding on the three pure grounds, do not fall to the extreme of peace. Through the accumulations of the third incalculable [aeon], when perfecting, ripening, and training are completed, they completely perfect the realization of selessnessthe consummate abandonment and realization: the great purity that is free of the adventitious [obscurations]abandonment that is the complete freedom from the entirety of cognitive obscurations, and the completely perfect realization of the selessness of phenomena, the antidote This is the consummate truth of cessation, which is the perfection of abandonment, the nature of the Essential Body; and the consummate truth of the path, which is the perfection of realization, the discovery of the Wisdom Truth Body. The cessation at this time should be known as stated in the [auto]commentary on the Madhyamakvatra:
Ornament of Majughoas Viewpoint The absorption of cessation is the absorption in the authentic limit. Therefore, it is called cessation within thusness; here, the entirety of constructs has ceased.246
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In this, as was demonstrated previously, (1) the cessation that is free from afictive obscurations is the nirva that is shared with the Auditors and Self-Realized Ones, and (2) the cessation that is free from cognitive obscurations is the unique Mahyna nirva. Even though the rst of these is attained, one does not fall to the extreme of peace by merely actualizing it. Having the inner teacher, which is great compassion, and being thoroughly exhorted by the outer teachers, the Buddhas, the consummate great nirva is accomplished through training in the oceanic threefold perfecting, ripening, and training. Therefore, since the Auditors and Self-Realized Ones lack the method of the inner teacher of great compassion, they actualize merely a nirva that is a perfection of the realization and abandonment of the selessness of persons. For ten thousand aeons, they fall to the extreme of peace and even the hand of the Buddha cannot rouse them. However, having completely perfected the abandonments and realizations shared with the Auditors and Self-Realized Ones, those who are the great beings, the bodhisattvas, are liberated from existence. Even so, it is impossible for them to actualize only that [Hnayna nirva] because they accomplish nirva that does not abide in the extreme of peace; they are exhorted again and again by the outer teachersthe victorious, perfect Buddhasthrough the power of being endowed with the inner teacher, great compassion. Otherwise, [mere] peace would be taught as nirva. A stra says: If the Blessed Ones did not cause the bodhisattvas to enter the door to manifestly accomplish omniscient wisdom, then at that time itself there would be complete nirva. Therefore, at the time of explaining the fault of actualizing the authentic limit without performing the three practices,247 the great commentary on the Eight Thousand[-Stanza Perfection of Wisdom Stra] states: Actualizing the authentic limit. . . . is actualizing the nirva of the Auditors and Self-Realized Ones. Also, from the [auto]commentary of the Madhyamakvatra: By abandoning those [afictive emotions], although they have become teachers of the three realms, at that time the
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Distinguishing the Views and Philosophies bodhisattvas cannot attain the endowments of the Blessed Buddhas; in order to attain them, they must strive. How is that? Because it is said, . . . at that time, they would attain complete nirva.248
Also, the Bhk states: The domain of omniscience is the authentic limit of the nirva of the Auditors and Self-Realized Ones. Regarding this, some people say, The nirva at that time is neither the Hnayna nor Mahyna nirva because (1) it is not possible to actualize the former [Hnayna nirva] and (2) the later [Mahyna nirva] is not able to be actualized. However, formulating such statements of [absurd] consequence disregards the meaning of the impossibility to actualize mere peace, the reason that the former is impossible to actualizenamely, due to being embraced by the distinctive outer and inner teachers. It appears to be similar to the manner of the following: It [absurdly] follows that the subject, the last existence of a bodhisattva, would not need to be exhorted by the gods of the pure domain for the purpose of denitive emergence because it would be impossible for the bodhisattva not to denitively emerge. This follows because it is the bodhisattvas last existence. Also, some people say: It follows that the subject, a bodhisattva on the eighth ground, actualizes the authentic limit at an inappropriate time because of attaining the nirva of cessation. However, if [the nirva of cessation] were attained, who is able to establish the necessity of its actualization? This is just arbitrary speech. Also, some people evidently speak various irrelevant statements such as, It [absurdly] follows that at the end of manifesting the three practices, the Hnayna nirva is actualized. However, they do not understand the essential point. In short, although the naturally pure nirva is realized from the rst ground, the attainment of cessation is not expressed by merely thatthat is, a cessation shared with the Hnayna. As is stated in stras and in the root text and [auto]commentary of the Madhyamakvatra, it is obvious that many distinctions need to be made, such as: on the sixth ground, the manifest attainment through an exalted transcendent perfection of wisdom
Ornament of Majughoas Viewpoint on the seventh ground, entering and emerging in an unconditioned way through perfecting the abandonments and realizations on the eighth ground, being liberated from existence through perfecting the strength, but not actualizing the extreme of peace, and at the stage of the Buddha, actualizing great awakening through performing the three practices, but not in a manner that is the extreme of peace Thus: This is a quintessential instruction From the matchless spiritual friend A lineage from the mouth to the ears not propagated to others. We are fortunate! This is a stanza at the interlude between sections
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3. Consummate Fruition Distinguishing the Two Exalted Bodies

This section has two parts: (1) the way that the fruition is attained and (2) distinguishing the fruition that is attained. 1. Way that the Fruition is Attained This section has two parts: (1) refuting other traditions and (2) presenting our tradition. 1. Refuting Other Traditions Concerning the way of attaining the fruition, Those of the later generation explain a presentation of the path and fruition; however, They do not account for the profound meaning of [the modes of] reality and appearance Abiding purity and transformation.*
*This view is attributed to the Geluk, and Sakya scholars such as Rongtn, by Btrls student, Khenpo Chkhyap. The reason for this attribution is apparently because the mainstream within these traditions do not accept the qualities of the Buddha, such as the powers and so forth, to exist when one is a sentient being.
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Thus, concerning the way in which there is attainment of the fruitionthe completion of paththe masterly scholars of the later generation extensively explain a presentation of the path and fruition in general. However, they do not account for the presentations of the profound meaning of the modes of reality and appearance: (1) the abiding purity of the actualized fruition by means of the abiding purity of the obscurations to be abandoned and (2) the transformation of the two causal accumulations. Although they establish a slight meaning of transformation within the essence of fruition, since it is not conventionally established, these presentations are not explained. 2. Presenting Our Tradition This section has three parts: (1) a concise demonstration, (2) an extensive explanation, and (3) a summary. 1. Concise Demonstration Our tradition, the tradition of the scholars of the early generation, Asserts by means of the modes of (1) reality and (2) appearance: (1) Abiding purity, which is a freed effect, and (2) Transformation, which is a ripened effect. Our tradition, the tradition of the scholars of the early generation, asserts that by means of (1) the mode of reality and (2) the mode of appearance, there is: 1. abiding purity, which is the actualization of the fruition of the mode of realitys natural purity due to being free from the adventitious delements to be abandoned, and 2. transformation, which is the ripened effect within the essence of the nature of the two causal accumulations 2. Extensive Explanation In the explanation of the unique mode of reality By the conventional valid cognition of purity, The consummate fruition is the naturally abiding purity
Ornament of Majughoas Viewpoint The abiding purity that is the effect freed from the adventitious [delements]. In the common explanation of the mode of appearance By the conventional valid cognition of conned perception, The causal phenomena are completely transformed in time (gnas skabs) The effect is asserted as a transformation into a ripened effect.
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Moreover, like the intended meaning of texts such as the Mahyna-Uttaratantra, in the explanation according to the unique nature of the mode of reality by means of the conventional valid cognition of purity, the consummate freed effect of the Truth Bodys qualities naturally abide in the manner of purity from the beginninglike the maalas of the sun and moon freed from clouds. Due to being freed from the adventitious delements, there is abiding purity in the actualization of this as it is. In the explanation according to the common mode of appearance by means of the valid cognition of conned perception, the causal phenomena are completely transformed in time, and the identity of the effect that is attained is asserted to be a transformation into a ripened effectlike a seed transforming into a sprout. 3. Summary Due to [the modes of] reality and appearance Freed and ripened from the natures of the two causal accumulations We assert the Truth Bodys qualities as a freed effect and The accomplishment of the Form Bodies as a ripened effect. This way, in short, is the distinction between the freed and ripened [effects] by means of the modes of reality and appearance: The Form Bodies of the Buddhas Arise here from the accumulation of merit; The Truth Body, in brief, O King, Is born from the accumulation of wisdom.249 As is said, from the nature of the two accumulations of merit and wisdom, which are the causal phenomena of the path, (1) the freed effect, the qualities of the Truth Body, depends upon the accumulation
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of wisdom; and (2) the complete establishment of the ripened effect, the Form Bodies, depends upon the accumulation of merit. This is widely accepted according to the teachings from the Word and the great stras. 2. Distinguishing the Fruition that is Attained This section has three parts: (1) a general demonstration of the nature of the fruition, (2) a particular demonstration differentiating the array of the three mysteries, and (3) a summary of the accomplished meaningthe great, inconceivable transformation. 1. General Demonstration of the Nature of the Fruition This section has two parts: (1) refuting other traditions and (2) presenting our tradition. 1. Refuting Other Traditions Concerning the nature of the fruition, others say, The identity of the three exalted bodies of the Buddha Is an object of a mind of conned perception Limited to matter, cognition, and non-concurrent [formations].* Such a common locus of sentient beings and Buddhas, Which is not beyond the phenomena of aggregates and constituents, and Has not relinquished the activity of mental feeling (sems tshor), Is a disgrace! Concerning the nature of the attainment of fruition, other masterly scholars say that the great, consummate awakeningthe identity of the three exalted bodiesis an object of a mind of conned perception, limited to merely: the essence of a Buddhas Form Bodies that is the identity of the aggregate of formthe nature of matter composed of particles
*This view is attributed to the Geluk and Sakya by Btrls student, Khenpo Chkhyap. Such a claim is an implication of the lack of the valid cognition of pure vision in these traditions; their conventional valid cognition is limited to conned perception.
Ornament of Majughoas Viewpoint the essence of an omniscient Truth Body that is the nature of cognition subsumed within the aggregate of consciousness, and the identity of these as impermanent, etc.the nature of a non-concurrent formation
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However, when analyzed, the nature of a consummate fruition of great awakening that is not beyond the phenomena of aggregates, constituents, and sense-elds, nor has thoroughly relinquished the activity of mental feeling, is designating the name Buddha upon that which has the quality of a sentient being. The way that such a common locus of sentient beings and Buddhas is unreasonable is extensively taught in texts such as the Rapsel Rejoinder. 2. Presenting Our Tradition The nature of the three exalted bodies Stated in the profound, denitive meaning stras Is free from the aggregates and Transcends the constituents and sense-elds. Therefore, it is said that anyone who regards [the nature of the Buddha] As a form or as a sound Has entered into the mistaken path of conceptuality; That one does not know this nature. Therefore, the nature of the three mysteries Is the display of great wisdom; The omniscience of a perfect Buddha Is solely the nature of the Truth Body. The displays of the Guides Form Bodies Are appearances that are like forms, [but] Are not material phenomena composed of particles. View them as the self-lucidity of the expanse of phenomena. In this way, profound suchness Is not what is known by logicians. A mind of conned perception Is not able to fully know these.
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In this way, the consummate fruition of great awakening, which is the nature of the three exalted bodies, is stated in the profound, denitive meaning stras as the identity that: is free from the aggregates, which are the objects of conned perception not endowed with the constituents, and transcends the phenomena of sense-elds Due to this reason, concerning the identity of the three exalted bodies, anyone whothrough a mind of conned perceptionsees the profound mystery of the Buddhas body as an individual form, or regards the identity of exalted speech as particular sounds and words, is a person who has entered the negative, mistaken path of conceptuality. That one does not know the nature of the three mysteries. Therefore, the nature of the three mysteries, which is the consummate fruition of great awakening, is the display of only great wisdom. Moreover, the complete abandonment and realization that is the omniscience of the perfect Buddhas is solely the nature of the exalted mind, the Truth Body. Appearances that are the displays of Form Bodies, such as the Guides Body of Perfect Rapture, are not material phenomena that are composed of particles. View them as the self-lucidity of the suchness expansethe identity that arises as major and minor marks. In this way, the suchness of the profound mysteries of the fruitionthe Buddhas body, speech, and mindis not known by means of a logicians valid cognition. Even if a mind of conned perceptions valid cognition contemplated for a hundred aeons, it would not be able to fully know the profound mysteries of the Buddha. As is said: Those who see me as form [and] Those who hear me as sound Have entered the wrong path; They do not see me. The Buddhas, the Truth Body, and The Guides are seen as suchness. Suchness is not an object of knowledge; Hence, it cannot be known at all.250
Ornament of Majughoas Viewpoint 2. Particular Demonstration Differentiating the Array of the Three Mysteries
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This section has two parts: (1) the array of the three mysteries in general and (2) distinguishing the qualities of omniscience specically. 1. Array of the Three Mysteries in General Others perceptions are A limitless array of a variety of exalted bodies Simultaneously appearing in each part of every particle; [A Buddhas] own perception is the changeless wisdom body. Others perceptions are A manifold array of as many languages as there are in the six classes of beings, Simultaneously resounding. [A Buddhas] own perception is the unobstructed wisdom speech. Others perceptions are An array of a mind that knows everything instantly Simultaneously seeing objects of knowledge. [A Buddhas] own perception is the unwavering wisdom mind. The consummate fruition of supreme awakenings profound mystery of the exalted body is as follows: Although a Buddhas own perception transcends particles and momentary phenomena, from the perspective of others to be trained, on each part of every smallest particle, there are simultaneously all the appearances of the vastly immeasurable and limitless arrays of a variety of exalted bodies and [Buddha-]elds. However, [a Buddhas] own perception is the wisdom body with the nature of the major and minor marksabiding as the identity of the simultaneous knowledge of all objects of knowledge without exception through each and every pore. Likewise, the profound mystery of the exalted speech is as follows: Although a Buddhas own perception transcends the phenomena of particular sounds and words, from the perspective of others to be trained, there are simultaneously all the resonances of a limitless array of whatever variety of languages are spoken in each of the six classes of beings. However, [a Buddhas] own perception is the unobstructed
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wisdom speechthe identity with the nature of the sixty qualities endowed with the totality of all aspects.251 The profound mystery of the exalted mind is as follows: Although a Buddhas own perception transcends momentary, conditioned phenomena, from the perspective of others to be trained, there is the complete, simultaneous vision of all the vast extent of objects of knowledgethe wisdom of the omniscient mind that is an array of a mind that fully knows, directly and instantly, all aspects of knowledge comprising what is and whatever there is. However, [a Buddhas] own perception is the unwavering wisdom mindabiding as the essence of the understanding of all aspects of knowledge, with the nature of the eighteen unshared qualities.252 2. Distinguishing the Qualities of Omniscience Specically This section has two parts: (1) omniscience in the tradition of conned perception and (2) omniscience in the tradition of the valid cognition of pure vision. 1. Omniscience in the Tradition of Conned Perception When a valid cognition of conned perception Investigates the nature of the omniscient subject, Due to knowing entities, Omniscience is asserted as conditioned in the mere mode of appearance. In general, when the essence of omniscience, the nature of the subject, is investigated by merely a valid cognition of conned perception, it is asserted as conditioned in the mere mode of appearance. This is because it is a valid cognition that realizes existent entitiesthe distinctive objects known are conditioned, impermanent phenomena. As is said: There is no permanent valid cognition Because the realization of the existence of entities is valid.253 2. Omniscience in the Tradition of the Valid Cognition of Pure Vision This section has two parts: (1) the essence of the omniscient Truth Body and (2) distinguishing omnisciences domain of knowledge.
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1. Essence of the Omniscient Truth Body

However, wisdoms self-appearance is the great luminous clarity, Profound, peaceful, and free from constructs. It is self-existing, unconditioned, and spontaneously present The great freedom from the extremes of purity, bliss, self, and permanence. However, the omniscience that is the object of the conventional valid cognition of pure vision is as follows: The identity of the Truth Body, which is the essence of wisdoms self-appearance, transcends the domain of an immature minds conned perception. Hence, it is the profound, consummate fruition endowed with the twofold puritythe great emptiness free from constructswhich is the identity of the Essential Body that has completely pacied the frames of mind comprised by mind and mental states. The identity of the Wisdom Truth Body is the great nature of luminous clarity endowed with knowledge, love, and powers. It is self-existing, unconditioned, and spontaneously present; it is the nature of the great wisdom that is free from the extremes such as purity, bliss, self, and permanence posited by a valid cognition of conned perception.
2. Distinguishing Omnisciences Domain of Knowledge

Regarding omnisciences domain, the assertions: Omniscience itself does not perceive impure phenomena of delusion, and Omniscience does perceivea Buddhas own perception also has deluded perceptions, Are confusion at the core. [Deluded perceptions are seen] in the way that someone with superknowledge Sees the phenomena of deluded perceptions in anothers dream. However, they are not his own perceptions; His own perceptions are his waking perceptions. Likewise, omniscience itself sees and knows All the impure elds of others perceptions. However, they are not [a Buddhas] own perception; A Buddhas own perception is the pure eld.
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Concerning the way that omniscient wisdom knows its domain, some people say: A Buddhas omniscience itself does not perceive the impure phenomena that are the deluded perceptions of the six classes of beings. Also, some people assert: The Buddha does perceive all the impure, deluded perceptions; the Buddhas own perception also has deluded perceptions. Both of these are confusion at the core. Therefore, the way in which a Buddha knows the impure, deluded perceptions is as is shown in the great stras and stras by means of analogy: When one person fell asleep inside a bejeweled palace, another person living there with superknowledge saw, as they were, the various deluded perceptions of the dream by means of his superknowledge. However, the deluded perceptions of the dream were not the own perceptions of the one with superknowledge; his own perception was the sight of only his waking perception of the bejeweled palace. Likewise, a Buddha knows and perceives all the appearances of the impure elds that appear in the perspectives of othersindividually unmixed to omniscient wisdom. However, these are not a Buddhas own perception; a Buddhas own perception is only the pure realm of all environments and inhabitants. 3. Summary of the Accomplished MeaningThe Great, Inconceivable Transformation This section has three parts: (1) demonstrating the limitless qualities of transformation, (2) through this, establishing the innite way of knowing, and (3) advice to know the essential mystery, the profound meaning illustrated by this. 1. Demonstrating the Limitless Qualities of Transformation When perfecting, ripening, and training have been completed, And when the three realms are a manifest, perfect Buddha, The three exalted bodies are perfected in the eld of the Victorious Ones, and The viewpoints of Stra and Mantra are integrated indivisibly. The mode of appearance is the impurity of others perceptions and All the phenomena of appearance, resonance, and cognition; The mode of reality is the pure eld of [the Buddhas] own perception and The perfect array of exalted body, speech, and mind.
Ornament of Majughoas Viewpoint Objects, faculties, and awareness abide as pure and, The qualities of transformation know no end. Although it may not taste good in the perceptions of others, It appears in [the Buddhas] own perception as the supreme taste of purity.
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In short, when perfecting, ripening, and training have been completed, there is the great maala of the three realms as a manifest, perfect Buddha. The three exalted bodies are perfected in the eld of the Victorious Ones, and all the paths of Stra and Mantra are indivisibly integrated within one stream of the viewpoint. The mode of appearance is the impurity of others perceptions, those of the six classes of beings, and all the phenomena of appearance, resonance, and cognition. However, the mode of reality is the great pure realm of the Buddhas own perceptioncompletely perfected in the great array of appearances as the maala of exalted body, resonances as the maala of exalted speech, and cognitions as the maala of exalted mind. By means of objects, faculties, and awareness [naturally] abiding as pure, and through their transformation, there is the endowment of qualitiessuch as mastery over the twelve hundred qualities of the faculties254that know no end. Through this, although it may not taste good in the perceptions of others, like a horses rotten saddlebags, it appears in the Buddhas own perception as the supreme taste of purity, like food of the gods. 2. Establishing The Innite Way of Knowing The way of knowing that sees appearance and emptiness as equality Knows the pure and impure simultaneously. The one taste of knower and known Is inconceivable and inexpressible by a mind of conned perception. In short, the profound, denitive mystery of the distinctive way that omniscient wisdom knows the immense extent of objects of knowledge is as follows: objects of knowledge comprised within the two truths of appearance and emptiness are seen as equality
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Distinguishing the Views and Philosophies all the pure and impure appearances of sasra and nirva are known simultaneously the knower and known, which is the nature of subject and object, are seen as one taste
The attributes of this great identity are inconceivable and inexpressible by a mind of conned perception. 3. Advice to Know the Essential Mystery, the Profound Meaning There are two objects of knowledge: (1) what is and (2) whatever there is. Within the appearing phenomena of whatever there is, there are two: (1) [A Buddhas] own perception, which is the pure mode of reality, and (2) The perceptions of others, which are the modes of appearance of the six classes of beings. Although there are ve wisdoms that know, There are two: (1) the wisdom of what is and (2) the wisdom of whatever there is. Through this, know the innite denitive mystery of The way in which wisdom knows the objects of knowledge. In general, there are two types of known phenomena: (1) emptiness, which is the abiding reality of what is, and (2) relative phenomena, which are the modes of appearance of whatever there is. There are also two types of relative phenomenathe modes of appearance of whatever there is: (1) the own perception of a Buddha, which is the pure mode of reality, and (2) the perceptions of others, which are the impure modes of appearance of the six classes of beings. Although there is a way of abiding as the ve wisdoms, which see and know these as they are, they are complete in two when condensed: (1) the wisdom that knows what is and (2) the wisdom that knows whatever there is. Through this, know completely what is difcult to realizethe innite denitive mystery of the way that the extent of objects of knowledge are known.
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4. Concluding Meaning of the Completed Composition

This section has two parts: (1) the way in which this was composed and (2) completely dedicating the roots of virtue. 1. The Way in Which This was Composed In this way, without pollution of the poisons of attachment and aggression, This was a concise lamp that elucidates the mode of reality The distinctive essential meanings, without mixing them Distinguishing the early and later traditions of masterly scholars in the Land of Snow. In the dominion of the kingdom of the school of early translations doctrine of the great secret Which is the supreme, illustrious tradition of the Victorious One, the Lion of the kyas With the pretense of staying a long time, I held a begging bowl of the three faiths At the threshold of the vast and profound feast of doctrine. Due to this, the fortune that this inquisitive youth attained well is This fortune of food from the feast of doctrine. In order to repay the kindness of my glorious teachers, And in order to benet some honest people with discerning minds, Skya[muni]s monk from the eastern region of Dakpo, The one called Dongak Tenp Nyima,255 Wrote clearly from the path of authentic reasoning, In accordance with the scriptures of stra and tantra, and the quintessential instructions of my teacher. In just the way that was demonstrated before, without pollution in my mind from the poisoned waters of negative conceptualityintolerable attachment and aggressionI have shown a concise lamp that elucidates the mode of reality distinguishing the early and later traditions of the masterly scholars in the Land of Snowwithout
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mixing the important distinctions of the essential meanings of the ground, path, and fruition. Moreover, in the dominion of the school of early translations doctrine of the great secretwhich is the supreme, illustrious tradition of the Victorious One, the Lion of the kyasthe spiritual friends who reign over the kingdom of the doctrine gave a delightful, great feast of the immensely vast and profound doctrine to the ocean of fortunate disciples gathered. With the pretense of staying a long time, this lowly, inferior student, who was just about to cast off even the name of one of the Nyingma school of Secret Mantra, passed his life standing at the threshold of the door holding a huge begging bowl of the three faithspretending to have inspired faith, aspiring faith, and condent faith. Due to this, my cherishing mind does not want to waste the fortune that this inquisitive youth attained wellthis slight morsel of food that is the fortune of the feast of the doctrine. So in order to repay the kindness of my glorious teachers in general, and to benet the one or two people there may be who are honest and have discerning minds, kya[muni]s monk called Dongak Tenp Nyima from the eastern direction, the region of Dakpo, clearly wrote these few words through the path of authentic reasoningin accordance with the valid scriptures of stra and tantra, and the valid quintessential instructions of my teacher. 2. Completely Dedicating the Roots of Virtue By this virtue, may all beings that exist, equal to [the extent of] space, Enjoy the splendor of the seven qualities of high birth. Having completely entered the path of the three beings, May they all attain unexcelled awakening! May I also, from now until the extent of existence, Enter the realms of beings in a variety of forms And play in the sacred light, without parting from the sole refuge, The infallible youth with the top-knot [Majughoa]! May the light of the wheels of explanation and practice of the Victorious Ones teaching Pervade all the kingdoms of the vast territories and regions!
Ornament of Majughoas Viewpoint May we abide in discipline and perfect study, contemplation, and meditation, Beautifying the Capable Ones teaching with exposition, debate, and composition!
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By the virtue of this completed composition, may it be a cause of benet and happiness for the welfare of others: May all beings that exist, equal to [the extent of] space, enjoy the splendor of the seven qualities of high birth,256 which is the support of the path; and for the time being completely enter into the path of the three beings, which is the essence of the path. May all beings comprising the three types of beings257 quickly accomplish the consummate fruitionthe great, unexcelled awakening! Moreover, may it be a cause of delighting the exalted deity for the welfare of myself: May I, from now until the extent of existence, enter the realms of the six classes of beings in the manner of the four modes of birth,258 by means of a variety of forms such as birds, wild animals, and village beggar women. Without parting from the venerable Majughoa, the youth with the vefold top-knotthe infallible, sole guide and refugemay I behold the signs and marks of his face, the viewpoint of his loving mind, and completely play in the sacred light of his Brahma speech! Likewise, may it be a cause of perpetuating the teachings for the welfare of both [myself and others]: May the light of the wheels of the integrated sun and moon of explanation and practice of the Victorious Ones precious teachings pervade all the kingdoms of the vast territories and regions. May all assemblies of the spiritual community in the four directions abide in pure discipline, which is the foundation of the trainings. May we fulll our own welfare: study, contemplation, and meditation; and for the welfare of others: by means of exposition, debate, and composition, may the precious teachings of the Capable Onethe nonsectarian old and new [schools of translations]be beautied by expanding, developing, and lasting a long time! In this way, the meaning of the words of this text, Distinguishing the Views and Philosophies, was set forth as a concise exposition. Yet in general, most of the monastic textbooks of other factions do not state any distinctive claims of the scriptural tradition of the early translations other than merely the understood meanings of an old grandfather. Also, it is evident that even among those with the
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pretense of upholding our own position, many do not know any of the distinctive claims of the scriptural meanings, and there is a lot of carelessnessaccomplishing the causes of perpetuating attachment and aggression, et cetera. Based on this, with a mind without attachment or aggression, I had the pretension to disseminate merely a concise summary in the short composition. I did not at all want to write a commentary, as it would seem to be a cause of perpetuating pointless attachment and aggression. However, [I wrote it] based on the request of many sacred beings that recently came to the crown of my head with the divine substances of auspiciousnesssuch as Gyels Rinpoch, who is the lord of doctrine of Minling; the all-seeing Jamyang Chdrak (jam dbyangs chos grags); the glorious Ynten Gyatsod (yon tan rgya mtsho sde); the master of accomplishment and precious scholar of the supreme Dzokchen [monastery] with the name Padma; the renunciate and great upholder of the scriptural collection with the name Chjor (chos byor); the supreme emanation of Gojo Khalk (go jo kha legs) with the name Padma; and Tsltrim Tendzin (tshul khrims bstan dzin), the cousin of the supreme Tupten,259 the precious, great scholar. By the merit of this dissemination by kya[muni]s monk called Dongak Tenp Nyima from the eastern direction, the region of Dakpo, may it be a cause for the precious teachings of the Victorious Onethe nonsectarian old and new [schools of translations]to develop and spread in all directions, lasting a long time! May the precious teachings of the Victorious One, impartial (phyogs) and nonsectarian, Completely pacify the dukha of strife and factionalism (phyogs). May the Sages teachings, victorious in all directions (phyogs), Beautify all the kingdoms of the vast territories and regions (phyogs)! May it be virtuous! sarva mangala.
Outline
Ornament of Majughoas Viewpoint: An Explanation of the Words and Meanings of Distinguishing the Views and Philosophies: A Lamp of Essential Points 1. The Sections of Composition 1. Expression of Worship 2. Resolve to Compose 1. Manner of Composition 2. Actual Resolve 2. The Composed Scripture 1. Distinctions Between the Views and Philosophies of the Vehicles 1. Distinction Between the Buddhist and Non-Buddhist Philosophies 2. Distinguishing Between Higher and Lower Vehicles in Particular 1. The General 2. The Specic Views and Philosophies 1. Distinguishing the Views and Philosophies of the Higher and Lower Vehicles 2. Distinguishing the Views of Su tra and Mantra in Particular 2. Distinguishing the Distinctive Views and Philosophies 1. The Scriptures that Express 1. Distinguishing the Provisional and Denitive Word 1. Concise Demonstration 2. Extensive Explanation 3. Summary 2. Distinguishing the Manners of Asserting stras The Commentaries on the Viewpoint 79 80 80 82 82 87 87 87 88 92 92 94 94 95 100 100 101 104 104 107 107
287
288
Distinguishing the Views and Philosophies 2. The Scriptural Meaning Expressed 1. The Gateway to the Path of What is Expressed 1. The Foundation of the PathGoing for Refuge 2. The Gateway to the Maha ya na Path Generating the Mind [of Awakening] 2. The Actual Scriptural MeaningThe Nature of What is Expressed 1. The Delineation of the Evaluating Valid Cognitions 1. Concise Demonstration [2. Extensive Explanation] 3. Summary 2. Distinguishing the Evaluated Objects The Ground, Path, and Fruition 1. Concise Demonstration 2. Extensive Explanation
1. 2. THE NATURE OF THE SUPREME VEHICLE, THE MIDDLE WAY DISTINGUISHING ITS GROUND, PATH, AND FRUITION
111 111 111 114 116 117 118 119 123 124 124 125 125 127 127 127 127 127 128 128 128 129 129 131 133 133 134 135
1. Nature of the GroundThe Two Truths 1. Concise Demonstration 2. Extensive Explanation 1. General Demonstration of the Way of Dividing the Two Truths 1. Concise Demonstration 2. Extensive Explanation 1. Refuting Other Traditions 2. Presenting Our Tradition 1. Way of Dividing the Two Truths as Appearance/Emptiness 2. Way of Dividing the Two Truths as Authentic/Inauthentic Experience 3. Summary 1. Demonstration of the Delineations of Different Ways of Assertion in General 2. Refuting the Mistaken Conceptions of Others Whose Claims are One-Sided 3. Summary of the Essential Points of the Noncontradiction of Scriptural Meaning
Outline 2. Specic Division of the Two Truths of Appearance/ Emptiness 1. Dening Character of the Two Truths of Appearance/Emptiness 1. Refuting Other Traditions 2. Presenting Our Tradition 2. Delineation of the Illustrations of the Two Truths of Appearance/Emptiness 1. Delineation of the Relative 1. Refuting Other Traditions 2. Presenting Our Tradition
1. 2. 3. CONCISE DEMONSTRATION EXTENSIVE EXPLANATION DISPELLING OBJECTIONS
289
135 136 136 138 139 140 140 141 141 142 143 144 144 146 146 146 149 150 150 150 151 151 152 152 152 152 153 155 155 155 155 155 157
2. Delineation of the Ultimate 1. Refuting Other Traditions 2. Presenting Our Tradition 3. Essence of the Two Truths of Appearance/ Emptiness 1. Refuting Other Traditions 2. Presenting Our Tradition 4. Sequence of Ascertaining the Two Truths of Appearance/Emptiness 1. Refuting Other Traditions 2. Presenting Our Tradition 3. Extensive Presentation of the Two Truths 1. Distinguishing Ultimate EmptinessThe Mode of Reality 1. Concise Demonstration 2. Extensive Explanation 1. Arguments 1. Distinction Between Consequences and Autonomous Arguments 2. Distinctive Arguments and Views 2. What is Established 1. Refuting Other Traditions 1. Concise Demonstration 2. Extensive Explanation 1. Refuting the Constructed Extreme of Emptiness as a Nonentity 2. Refuting the Constructed Extreme of Emptiness as an Entity
290
Distinguishing the Views and Philosophies 2. Presenting Our Tradition 1. Concise Demonstration 2. Extensive Explanation 3. Summary of the Meaning Established in the Great Middle Way Free from Extremes 3. Object of Negation 1. Refuting Other Traditions 2. Presenting Our Tradition 3. Dispelling Objections 4. Delineations of Prsagika and Svtantrika 1. The Actual Delineations 1. Concise Demonstration of the Views . and Philosophies of Pra sangika and Sva tantrika 2. Extensive Explanation of These Respective Delineations 1. View and Philosophy of Sva tantrikaMadhyamaka
1. 2. CONCISE DEMONSTRATION EXTENSIVE PRESENTATION
157 157 158 158 159 159 164 166 169 169
170 172 172 172 172 172
1. 2.
PROGRESSIVE STAGES OF THE TANTRIKA VIEW SVA PRESENTING THE OBJECT OF NEGATION OF THE VALID COGNITION THAT SEPARATES THE TWO TRUTHS
173 173 174 174 174 175 175
3.
3.
WHAT IS ESTABLISHEDTHE CATEGORIZED ULTIMATE
REFUTING ITS CONCORDANT POSITIONS
2. Distinguishing the View of the . Consummate Pra sangika

1. 2. CONCISE DEMONSTRATION EXTENSIVE EXPLANATION
1. 2.
INSTANTANEOUS STAGE OF THE . SANGIKA VIEW PRA PRESENTING REASONINGS OBJECT OF NEGATION WITHOUT DIVIDING TWO TRUTHS
175 176 176
3.
3.
WHAT IS ESTABLISHEDTHE UNCATEGORIZED
PRESENTING OUR CONCORDANT TRADITION
Outline 3. Summary of the Essential Meaning of the Division in This Way 2. Supplementary Topics 1. Actual Supplementary Topics 2. Appended [Explanation] 1. Establishing the Supreme Path of Liberation 2. Refuting Misconceptions About the Continuity of the Vows of Individual Liberation 2. Distinguishing Relative PhenomenaThe Mode of Appearance 1. Concise Demonstration 2. Extensive Explanation 1. General Demonstration of the Way of Dividing Appearance and Reality 2. Extensive Explanation of the Nature of These Respective Delineations 1. Explaining the Mode of Appearance of the Impure Relative 1. The Nature of Whatever Appears 1. A Demonstration Differentiating the Distinctive Assertions 2. Respectively Refuting Other Unreasonable Positions on This 3. A Demonstration Elaborating Upon the Differentiation of the Reasonable Positions Philosophies
1. 2. 3. CONCISE DEMONSTRATION EXTENSIVE EXPLANATION SUPPLEMENTARY TOPICS
291
176 178 178 180 180
182
183 183 184 184 185 186 186 186 187
187 187 188 190
2. Appearance As Such Relies Upon Dependent Arising and the Causality of Karma 190 1. Concise Demonstration 191 2. Extensive Explanation 191 1. REFUTING OTHER TRADITIONS 191 2. PRESENTING OUR TRADITION 194 1. CONCISE DEMONSTRATION 194 2. EXTENSIVE EXPLANATION 195 3. DISPELLING OBJECTIONS 195
292
Distinguishing the Views and Philosophies 3. Whether or Not There is an Assertion of a View 4. Way of Accepting the Conventional, Dependently-Arisen Appearances 1. Refuting Other Traditions 2. Presenting Our Tradition 3. Advice to Know from Elsewhere Also 2. Explaining the Mode of Reality of Pure Appearance 1. Concise Demonstration 2. Extensive Explanation 1. Refuting Other Traditions
1. 2. CONCISE PRESENTATION EXTENSIVE EXPLANATION
196 197 197 197 198 199 199 199 199 199 200 200 201 202 202 203 204 204 205 206 206 206 207
1. 2. 3. 4.
3. 1. 2.
REFUTING THE EXTREME OF ENTITIES REFUTING THE EXTREME OF NONENTITIES REFUTING THE EXTREME OF BOTH REFUTING THE EXTREME OF NEITHER
SUMMARY CONCISE DEMONSTRATION EXTENSIVE EXPLANATION
2. Presenting Our Tradition
1. 2.
ESSENCE OF THE ESSENTIAL NATURE FREE FROM EXTREMES DIFFERENTIATING ITS NATURE
1. EMPTY ESSENCETHE INTENDED MEANING OF THE MIDDLE WHEEL 2. NATURE OF CLARITYTHE INTENDED MEANING OF THE LAST WHEEL 3. SHOWING THE NONCONTRADICTION OF THE MIDDLE AND LAST [WHEELS] AS ALL-PERVASIVE COMPASSIONATE RESONANCE
3. SUMMARY
208 208
3. Summary of the Essential Meaning of That [Mode of Reality of Pure Appearance]

1. 2. 3. DISTINGUISHING THREE CONVENTIONS OF THE MIDDLE WAY DESCRIBING THEIR WAYS OF EXPLAINING THE WORDS VIEWPOINT ADVICE TO REALIZE THE IMMEASURABLE PROFOUND MEANING
209 209 209 212
Outline 3. Advice to Realize the Profound Meaning 3. Summary 2. Essence of the PathThe Distinctive Abandonments and Realizations 1. Concise Demonstration 2. Extensive Explanation 1. Distinguishing the Nature of CessationAbandonment 1. Concise Demonstration 2. Extensive Explanation 1. Refuting Other Traditions 1. Objects of Abandonment 1. Concise Demonstration 2. Extensive Explanation 2. Stages of Abandonment 1. Refuting Error Regarding the Stage of Abandoning Cognitive Obscurations 2. Refuting Error Regarding the Stage of Abandoning Afictive Obscurations 2. Presenting Our Tradition 1. Concise Demonstration 2. Extensive Explanation 1. Dening Character 2. Illustration 1. Enumeration of the Illustration 2. Essence of the Illustration
1. 2. GENERAL EXPLANATION SPECIFIC EXPLANATION OF COGNITIVE OBSCURATIONS
293 214 214
216 216 217 217 217 217 217 218 218 218 221 221 223 224 224 224 224 226 226 226 226 227 227 227 228 228
1. 2. 3.
CATEGORIES STAGES SUPPLEMENTARY TOPICS
3. Way of Abandonment 1. Distinguishing the Gross and Subtle Ways of Abandonment and the Objects of Abandonment 2. Stages of Abandonment
1. WAY OF ABANDONING THE IMPUTED [ASPECTS]
228 229 229 229 229
1. 2.
THE ACTUAL WAY OF ABANDONING THE IMPUTED ASPECTS DISPELLING OBJECTIONS
294

2. WAY OF ABANDONING THE INNATE [ASPECTS]
231
3. Supplementary Topics: Investigating the Genuine and Nominal [Obscurations] 3. Advice to Know Elsewhere Also
2. Distinguishing the Nature of the PathThe Antidote 1. Concise Demonstration 2. Extensive Explanation 1. Way of the Antidote 1. Refuting Other Traditions 2. Presenting Our Tradition 2. Nature of the Antidote 1. Concise Demonstration 2. Extensive Explanation 1. An Overview: Delineating Meditative Equipoise and Postmeditation 2. The Topic of This Section: An Extensive Explanation of the Nature of Meditative Equipoise 1. Concise Demonstration 2. Extensive Explanation
1. 2. 3. 4. DISTINGUISHING THE OBJECT DISTINGUISHING THE SUBJECT WHAT IS ABSENT THE REPRESENTATIONAL MODE OF APPREHENSION
232 233 234 234 235 235 235 236 237 237 237 237
238 238 239 239 240 242 244 244 246 247 247
3. Summary 3. Supplementary Topics: Distinguishing With/Without Appearance 1. General Demonstration of the Delineation of Supplementary Topics 2. Distinguishing the Ways Philosophies Assert These 3. Extensive Explanation of the Natures of: (a) With Appearance and (b) Without Appearance
1. 2. DEFINING CHARACTER ILLUSTRATION
1. 2.
CONCISE EXPLANATION EXTENSIVE EXPLANATION
248 248 249 249 250
Outline
3. SUMMARY
295 252 252 252 253 253 253
1. ACTUAL SUMMARY 2. SUPPLEMENTARY TOPICS
3. Distinctive Clear Realizations 1. Refuting Other Traditions 1. Refuting the Assertion that the Types of Realization are the Same 2. Refuting Other Traditions that Assert that Although It is the Same [Realization], It is Different 2. Presenting Our Tradition 1. Concise Demonstration 2. Extensive Explanation 3. Dispelling Objections 4. Ways of Perfecting the Types of Realization 1. Refuting Other Traditions 1. Refuting Error Regarding the Lower Limit of the Maha ya na Type of Realization 2. Refuting Error Regarding the Upper Limit of the Hi naya na Type of Realization 2. Presenting Our Tradition 1. Concise Demonstration 2. Extensive Explanation 1. Concise Demonstration of the Distinctive Essences
1. CONCISE DEMONSTRATION OF THE TWO WAYS OF ABANDONMENT AND REALIZATION 2. ACTUAL PRESENTATION OF ABANDONMENTTHE TRUTH OF CESSATION
254 255 255 258 259 260 261 261 261 262 262 262 262
263 263 263 263
2. Way of Dividing the Distinctive Abandonments and Realizations

1. 2. CONCISE DEMONSTRATION OF THE TWO PURITIES ACTUAL WAY OF DIVIDING THE DISTINCTIVE ABANDONMENTS AND REALIZATIONS
264
3. Delineation of the Ways of Perfecting the Distinctive Abandonments and Realizations

1. CONCISE DEMONSTRATION OF THE TWO WAYS OF CLEAR REALIZATION
265 265
296

2. ACTUAL DELINEATION OF THE WAYS OF PERFECTING THE ABANDONMENTS AND REALIZATIONS
1. 2.
WAY OF REALIZING NATURAL PURITY WAY OF PERFECTING ABANDONMENT AND REALIZATIONTHE PURITY FREE FROM THE ADVENTITIOUS [OBSCURATIONS]
NA P ERFECTION 1. W AY OF THE H I NAYA OF A BANDONMENT AND R EALIZATION YA NA P ERFECTION 2. D ISTINCTIVE M AHA OF A BANDONMENT AND R EALIZATION
265 265
266 266 267
3. Consummate FruitionDistinguishing the Two Exalted Bodies 1. Way that the Fruition is Attained 1. Refuting Other Traditions 2. Presenting Our Tradition 1. Concise Demonstration 2. Extensive Explanation 3. Summary 2. Distinguishing the Fruition that is Attained 1. General Demonstration of the Nature of the Fruition 1. Refuting Other Traditions 2. Presenting Our Tradition 2. Particular Demonstration Differentiating the Array of the Three Mysteries 1. Array of the Three Mysteries in General 2. Distinguishing the Qualities of Omniscience Specically 1. Omniscience in the Tradition of Conned Perception 2. Omniscience in the Tradition of the Valid Cognition of Pure Vision 1. Essence of the Omniscient Truth Body 2. Distinguishing Omnisciences Domain of Knowledge 3. Summary of the Accomplished MeaningThe Great, Inconceivable Transformation 1. Demonstrating the Limitless Qualities of Transformation
271 271 271 272 272 272 273 274 274 274 275 277 277 278 278 278 279 279 280 280
Outline 2. Establishing The Innite Way of Knowing 3. Advice to Know the Essential Mystery, the Profound Meaning 4. Concluding Meaning of the Completed Composition 1. The Way in Which It was Composed 2. Completely Dedicating the Roots of Virtue
297 281 282 283 283 284
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Notes
Translators Introduction
1. Btrl, Ornament of Majughoas Viewpoint: An Explanation of the Words and Meanings of Distinguishing the Views and Philosophies: A Lamp of Essential Points (lta grub shan byed gnad kyi sgron mei tshig don rnam bshad jam dbyangs dgongs rgyan), 63. For a study and translation of Mipams text, see John Pettit, Miphams Beacon of Certainty. 2. In particular, I have in mind here Georges Dreyfuss Recognizing Reality, which contrasts Sakya and Geluk traditions of epistemology; and his more recent The Sound of Two Hands Clapping: The Education of a Tibetan Buddhist Monk, in which he contrasts Geluk and Nyingma approaches to monastic education. Jeffrey Hopkinss recent works, including Reections on Reality, compare Jonang and Geluk interpretations of the Middle Way. Also, Jos Cabezns recent translation of Gorampas (go rams pa bsod nams seng ge, 14291489) Distinguishing the Viewswhich notably has a similar title as Btrls present worksituates a Sakya interpretation of the Middle Way in contrast to Geluk and Jonang interpretations. See Jos Cabezn and Geshe Lobsang Dargyay, Freedom from Extremes: Gorampas Distinguishing the Views and the Polemics of Emptiness. 3. Btrl, Ornament of Majughoas Viewpoint, 299. 4. Ibid., 299. 5. Tupten Tsltrim Namdak ( thub bstan tshul khrim rnam dag ), Nourishment for Faith: A Short Hagiography of Btrl (rje kun gzigs bod sprul bstan pai nyi mai rnam thar bsdus pa dad pai gsos sman), in Btrl, Collected Works, vol. 1, 24. 6. Khenpo Tsltrim Lodr told me that Btrl wrote the commentary on a trip doing village rituals (grong chog) and that this is the reason why there are not many citations in the text (Btrl did not have his books with him). 7. Tupten Tsltrim Namdak, Nourishment for Faith, 23. 8. The Perfection of Wisdom Stras, for example, is an example of an early treasure text that was believed to have been hidden and later revealed when the time was right.
299
300
Notes to Translators Introduction
9. Btrl, Words of Maitreya: An Explanation of the Meaning of the Words of the Abhisamaylakra (sher phyin mngon par rtogs pai rgyan gyi tshig don rnam par bshad pa ma pham zhal lung), in Btrl, Collected Works, vol. 2. 10. Words of Candrakrti (zla bai zhal lung) and Ornament of Candrakrti (zla bai dgongs rgyan). 11. Btrl, Ornament of Master Ngrjunas Viewpoint (klu dbang dgongs rgyan), Btrl, Collected Works, vol. 3, 3229. 12. Btrl, The Fast Path to Great Bliss: An Instruction Manual on the Prayer for the Pure Field of Sukhvat (rnam dag bde chen zhing smon gyi khrid yig bde chen myur lam), in Btrl, Collected Works, vol. 3, 23284. 13. Mipam, Lions Roar: Exposition of Buddha-Nature (bde gshegs snying poi stong thun chen mo seng gei nga ro), in Collected Works, vol. 4 (pa), 563607; English translation in Douglas Duckworth, Mipam on Buddha-Nature, 14780. 14. Btrl, Notes on the Essential Points of [Mipams] Exposition [of BuddhaNature] (stong thun gnad kyi zin thun), in Btrl, Collected Works, vol. 1, 26174; English translation in Duckworth, Mipam on Buddha-Nature, 18189. 15. Btrl, Rousing Swift Blessings: A Guru Yoga for the Glorious Teacher Rigzin Chdrak (dpal ldan bla ma chos kyi grags pai bla mai rnal byor byin rlabs myur jug), in Btrl, Collected Works, vol. 3, 297300. 16. Btrl, Collected Works (bod sprul mdo sngags bstan pai nyi mai gsung bum), vols. 13. 17. Nyoshl Khenpo (smyo shul mkhan po jam dbyangs rdo rje, 19311999), Garland of Lapis: History of the Great Perfection (rang bzhin rdzogs pa chen poi chos byung rig dzin brgyud pai rnam thar ngo mtshar nor bu baiduryai phreng ba), vol. 2, 356.2357.5. 18. Tarthang Tulku also wrote a very brief biographical sketch of Btrl (misspelled as sPos-pa sPrul-sku) in his Lineage of Diamond Light: Crystal Mirror, vol. 5, 305306. 19. Nyoshl Khenpo, Garland of Lapis, vol. 2, 359.6360.4. 20. When I stayed at Larung Gar in the summer of 2006, the population there was around ten thousand. For further information on Khenpo Jikm Pntsok and Larung Gar, see David Germano, Re-membering the Dismembered Body of Tibet, in Buddhism in Contemporary Tibet, ed. Melvyn Goldstein and Matthew Kapstein, 5394. 21. For a brief sketch of Tarthang Tulkus activities in the United States, see Charles Prebish, Luminous Passage: The Practice and Study of Buddhism in America, 43. 22. I mainly draw from Tupten Tsltrim Namdaks Nourishment for Faith. Other sources for Btrls life can be found in Khenpo Pets (padma tshe dbang lhun grub, 19312002), A Short Biography of Btrl (bod sprul skui rnam thar nyung bsdus), published in lta grub shan byed rtsa grel (Sichuan: Nationalities Press, 1996); Nyoshl Khenpo, Garland of Lapis, vol. 2, 354.4357.5; Tenzin Lungtok Nyima (bstan dzin lung rtogs nyi ma), The Great History of Dzokchen (snga gyur rdzogs chen chos byung chen mo), 71518. 23. dwags po. Presently known as the district of Gyatsa (rgya tshwa) in the region of Lhokha (lho kha). 24. Tupten Tsltrim Namdak, Nourishment for Faith, 35.
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25. Ibid., 56. 26. Ibid., 7. 27. Ibid., 78. 28. Ibid., 89. 29. Khenpo Pets, A Short Biography of Btrl, 1. 30. Tupten Tsltrim Namdak, Nourishment for Faith, 9. 31. Ibid., 41. 32. Ibid., 911. 33. Khenpo Pets, A Short Biography of Btrl, 2. 34. Tupten Tsltrim Namdak, Nourishment for Faith, 12. 35. Ibid., 1314. 36. Ibid., 14. 37. Ibid., 1516. For a short biography of Chying Rangdrl, written by someone who met him, see Tulku Thondup, Masters of Meditation and Miracles, 26065. 38. Mipam, Overview: Essential Nature of Luminous Clarity (spyi don od gsal snying po), 381605; English translation in Dharmachakra Translation Committee, trans., Luminous Essence: A Guide to the Guhyagarbhatantra. 39. Tupten Tsltrim Namdak, Nourishment for Faith, 1719. 40. Ibid., 1921. 41. Ibid., 2122. 42. Ibid., 25. 43. Ibid., 2627. 44. This text apparently is no longer extant; it is not in his Collected Works. 45. Ibid., 27. 46. Ibid., 2829. 47. Ibid., 3031. 48. I borrow this term from Geoffrey Samuels book Civilized Shamans (Washington, D.C.: Smithsonian Institution Press, 1993). 49. Candrakrti, Madhyamakvatra VI.23: That which is the object of authentic seeing is thusness; false seeings are relative truths (yang dag mthong yul gang de de nyid de/ mthong ba rdzun pa kun rdzob bden par gsung). Published with autocommentary in Autocommentary of the Madhyamakvatra (dbu ma la jug pai rang grel), 104. 50. Candrakrti, Madhyamakvatra VI.97. 51. Kongtrl ( kong sprul blo gros mtha yas , 18131899) identifies the four Mind-Only Stras as: the Lakvatrastra, Sadhinirmocanastra, Avatasakastra, and Gaavyha. Kongtrl says that these are renowned as four Mind-Only Stras, but also are denitive meaning stras. See Kongtrl, Roar of the Non-Returning Lion: Commentary on the Uttaratantra (theg pa chen po rgyud bla mai bstan bcos snying poi don mngon sum lam gyi bshad srol dang sbyar bai rnam par grel pa phyir mi ldog pa seng gei nga ro), 6; see also Shenpen Hookham, The Buddha Within, 26667. 52. In his Granting Request, Dlpopa lists the ten Buddha-Nature Stras as follows: the Tathgatagarbhastra, the Avikalpapraveadhra, the rmldevsihandastra, the Mahbherhrakaparivartastra, the Agulimlyastra,
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the Mahnyatstra , the Tathgataguajncintyaviayvatrastra , the Mahmeghastra, the Tathgatamahkarunirdeastra (Dhravararjastra), and the Mahparinirvastra. Dlpopa, Granting Request (zhu don gnang ba), in Collected Works, vol. 6, 285. 53. Maitreya, Uttaratantra I.155. 54. Candrakrti, under Madhyamakvatra VI.95, in Autocommentary of the Madhyamakvatra, 196. See also D.T. Suzuki, trans., The Lakvatra Stra, 6869; Jeffrey Hopkins, Meditation on Emptiness, 61516. 55. One version of this famous verse is found in the Prajpramit Stra in Eight-Thousand Lines (Aashasrikprajpramit, phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa), D.10, vol. 33, 5.3. English translation in Edward Conze, The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary, 84. 56. See Gorampa, Distinguishing the Views ( lta bai shan byed), 3; English translation in Jos Cabezn and Geshe Lobsang Dargyay, Freedom from Extremes. 57. Tsongkhapas eight unique assertions of Prsagika can be found in his Thoroughly Illuminating the Viewpoint (dgongs pa rab gsal), 226. The eight listed there are: the unique manners of (1) refuting a universal ground distinct from the six consciousnesses, (2) refuting reexive awareness, (3) not asserting that autonomous arguments (rang rgyud kyi sbyor ba, svatantraprayoga) generate the view of thusness in the continuum of an opponent, (4) the necessity of asserting external objects as one asserts cognitions, (5) the assertion that Auditors and Self-Realized Ones realize the selessness of phenomena, (6) the assertion that grasping to the self of phenomena is an afictive emotion, (7) the assertion that disintegration is an entity, and (8) the consequent unique presentation of the three times. Tsongkhapa also lists a different set of unique assertions in his Notes on the Eight Difcult Points (bka gnas brgyad kyi zin bris). See David Ruegg, Two Prolegomena to Madhyamaka Philosophy, 14447. For a discussion of the unique assertions of Prsagika according to the Geluk tradition, see Dan Cozort, Unique Tenets of the Middle Way Consequence School. 58. For instance, Kongtrl states: Prsagikas negate the assemblages of constructs by means of many kinds of reasoning; however, they do not establish a freedom from constructs. Kongtrl, Encyclopedia of Knowledge (shes bya kun khyab), 715. Btrls language here similarly contrasts with the words of his Nyingma predecessor, Longchenpa, in his Precious Treasury of Philosophies, 812: The Prsagikas way of eliminating constructs . . . is not like the Svtantrikas, who establish the relative as false through negating its truth, and establish a lack of constructs through negating constructs regarding the ultimate. Rather, [Prsagikas] explicitly negate whatever is held onto while not implicitly establishing anything at all; thus, they avert the misconceptions of others. 59. According to Mipam, the two truths as authentic/inauthentic experience is the two-truth scheme of other-emptiness: The manner of establishing the ultimate of other-emptiness is by means of whether or not appearance accords with reality. Mipam, Difcult Points of Scriptures in General (dbu ma sogs gzhung spyii dka gnad skor gyi gsung sgros sna tshogs phyogs gcig
Notes to Ornament of Majughoas Viewpoint
303
tu bsdus pa rin po chei za ma tog), in Collected Works, vol. 22, 450.3450.4. 60. The signicance of this placement was brought to my attention by Charlie Orzech. 61. Maitreya, Dharmadharmatvibhga v. 42. 62. Btrl, lta grub shan byed rtsa grel (Sichuan, China: Nationalities Press, 1996). 63. Btrl, Collected Works (bod sprul mdo sngags bstan pai nyi mai gsung bum), vols. 13 (Sichhuan, China: Nationalities Press, 2004). 64. Btrl, lta grub shan byed gnyad kyi sgron me (Varanasi, India: Tarthang Tulku, 1963), and nges shes sgron med / lta grub shan byed rtsa grel, published in series: dpal snga gyur rnying mai gzhung lugs chen moi skor (Berkeley, Calif.: Dharma Publishing, 2004).

1. The eight bodhisattvas are: Majughoa, Vajrapi, Avalokitevara, Kitigarbha, Sarvanivaravikambhin, kagarbha, Maitreya, and Samantabhadra. 2. The six ornaments are: Ngrjuna and ryadeva (the two ornaments of the Middle Way), Vasubandhu and Asaga (the two ornaments of Abhidharma), and Dignga and Dharmakrti (the two ornaments of valid cognition). 3. The two supreme ones are the two Vinaya scholars: kyaprabha and Guaprabha. 4. The three Majughoas of Tibet are Sakya Padita, Longchenpa, and Tsongkhapa, according to the Tibetan-Chinese Dictionary (bod rgya tshig mdzod chen mo). 5. The four philosophies are Vaibhika, Sautrntika, Mind-Only, and Middle Way. 6. The four Vinaya traditions are Sthavira, Sarvstivda, Mahsamata, and Mahsaghika. 7. The three sections of the Tripiaka: Stra (discourses), Vinaya (code of discipline), and Abhidharma (philosophy/cosmology). 8. The three inner-tantras (nang rgyud) are Mahyoga, Anuyoga, and Atiyoga. 9. This is a prayer composed by Mipam, snga gyur bstan pa rgyas pai smon lam chos rgyal dgyes pai zhal lung, in Collected Works, vol. 27, 68591. 10. The Boudha stpa in Kathmandu, Nepal. 11. Mipams overview (spyi don) of the Madhyamaklakra is found in his Words That Delight Guru Majughoa: Commentary on the Madhyamaklakra (dbu ma rgyan gyi rnam bshad jam byangs bla ma dgyes pai zhal lung), 17117. English translation in Thomas Doctor, trans., Speech of Delight: Miphams Commentary on ntarakitas Ornament of the Middle Way, 9145. 12. The rituals for the three foundations of the Vinaya (gdul bai gzhi gsum) are: the biweekly ritual of the vows for individual liberation (gso sbyong), summer retreat (dbyar gnas), and the ritual for summer retreat recess (dgag dbye).
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13. The ve degenerations are: (1) degenerate lifespan, (2) degenerate afictive emotions, (3) degenerate sentient beings, (4) degenerate time, and (5) degenerate view. 14. The four seals are: (1) all contaminated phenomena are suffering, (2) all conditioned phenomena are impermanent, (3) all phenomena are seless and empty, and (4) nirva is peace. 15. The three trainings are: (1) the training in discipline, (2) the training in meditative stabilization, and (3) the training in insight. 16. Ata (9821054), Bodhipathapradpa (byang chub lam gyi sgron ma), P.5343, vol. 103. This quote is not in Atas Bodhipathapradpa. 17. Excluding properties that are not endowed is a technical phrase that distinguishes what is a necessary (but not sufcient) condition for a dening character to suitably apply to a dened term. It contrasts with excluding the endowment of other properties (gzhan ldan rnam gcod), which pertains to what is a sufcient condition. 18. See Longchenpa, White Lotus: Autocommentary of the Precious WishFullling Treasury (theg pa chen poi man ngag gi bstan bcos yid bzhin rin po chei mdzod kyi grel pa padma dkar po), 922.2926.3. 19. See note 17. 20. Gyurme Dorje and Matthew Kapstein cite this text as a section of the Heart Essence of Vimalamitra (bi ma snying thig). See Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism, 233. 21. Tsongkhapa speaks of these four qualities in The Great Exposition of the Stages of the Path (lam rim chen mo), 134. 22. Dhvajgrastra (rgyal mtshan dam pa). P.959, vol. 38, p. 285, 293a.1 293a.2. 23. The ve Mahsamata schools are among the eighteen Vaibhika schools. The ve are: the Tmrayas, the Avanatakas, the Kurukullas, the Bahurutyas, and the Vatsputryyas. For more on the eighteen Vaibhika schools, see Jeffrey Hopkins, Meditation on Emptiness, 340; 71319; and Jeffrey Hopkins, Maps of the Profound, 21018. 24. A proponent of a Buddhist philosophy that is not the Middle Way (i.e., Mind-Only, Sautrntika, and Vaibhika). 25. The two irreducibles are irreducible particles and irreducible moments of consciousness. 26. Kongtrl cites this prophecy in his Encyclopedia of Knowledge, 534. See English translation in Elizabeth Callahan, trans., Treasury of Knowledge: Frameworks of Buddhist Philosophy, 139. The prophecy is from the Svapnanirdeastra (rmi lam bstan pai mdo), D. vol. 39, 406.1473.7. 27. They may assert this, but they do not realize the complete selessness of phenomena. 28. In his Gateway to Scholarship (mkhas pai tshul la jug pai sgo), Mipam states: The minimal distinction between a Buddhist and a non-Buddhist is made through whether or not one authentically accepts the source of refuge, the three jewels, 144.
305
29. Mipam, Concise Summary of the Philosophies from the Wish-Fullling Treasury (yid bzhin mdzod kyi grub mtha bsdus pa), in Collected Works, vol. 21, 439500. 30. The seven greatnesses of the Mahyna, drawn from the Mahynastrlakra XX.5960, are: (1) great observation, (2) great practice, (3) great wisdom, (4) great diligent endeavor, (5) great skillful means, (6) great authentic accomplishment, and (7) great enlightened activity. See Longchenpa, White Lotus, 1054.21057.1; see also Mipam, Concise Summary of the Philosophies from the Wish-Fullling Treasury, 470.6471.3. 31. The Perfection of Wisdom Stras enumerate different numbers of emptiness, such as sixteen, eighteen, and twenty. See note 214. 32. The thirty-seven factors are: (14) the four mindfulnesses, (58) the four correct exertions, (912) the four bases of miraculous power, (1317) the ve powers, (1822) the ve strengths, (2329) the seven branches of awakening, and (3037) the noble eightfold path. 33. The six transcendent perfections are: (1) generosity, (2) discipline, (3) patience, (4) diligence, (5) concentration, and (6) insight. 34. Longchenpa, Precious Wish-Fullling Treasury, 104.3104.4. 35. The three Sublime Ones are: (1) the Sublime Auditors, (2) the Sublime Self-Realized Ones, and (3) the Sublime bodhisattvas. 36. Gone Afar (ring song) is the seventh bodhisattva ground. 37. Mipam wrote an important commentary on the Wisdom Chapter of the Bodhicaryvatra (spyod jug sher grel ke ta ka). Mipams two rejoinders to criticisms of his commentary on the Wisdom Chapter are: Light of the Sun (brgal lan nyin byed snang ba) and Shedding Light on Thusness (gzhan gyis brtsad pai lan mdor bsdus pa rigs lam rab gsal de nyid snang byed). 38. The four tantra sets are Action Tantra (bya rgyud, kriytantra), Performance Tantra (spyod rgyud, caryatantra), Yoga Tantra (rnal byor rgyud, yogatantra), and Unexcelled Yoga Tantra (rnal byor bla na med pai rgyud, anuttaratantra). The Nyingma tradition also speaks of six classes of tantras, which include three outer-tantras and three inner-tantras. The outer-tantras are the rst three mentioned above and the inner-tantras (Mahyoga, Anuyoga, and Atiyoga) are subdivisions of the fourth, Unexcelled Yoga Tantra. 39. Mipam, Beacon of Certainty (nges shes sgron me), 5. 40. This quote, worded in a slightly different way, is found in Mipam, Beacon of Certainty, 50. 41. See Mipam, Overview: Essential Nature of Luminous Clarity, 43738; English translation in Dharmachakra Translation Committee, trans., Luminous Essence, 41. 42. The full stanza of Sakya Paitas famous statement reads as follows: If there were a view superior to the freedom from constructs of the Perfection [Vehicle], then that view would possess constructs; if free from constructs, then there is no difference [in view between Mantra and the Perfection Vehicle]. Sakya Paita, Clear Differentiation of the Three Vows (sdom gsum rab dbye), III.255: pha rol phyin pai spros bral las/ /lhag pai lta ba yod na ni/ /lta de spros
306
pa can du gyur/ /spros bral yin na khyad par med. Published in Jared Douglas Rhoton, trans., A Clear Differentiation of the Three Codes, 308. 43. The three seats (gtan gsum) in general are the aggregates and constituents (phung khams), which are the seats of the male and female Tathgatas; the faculties and their objects (dbang yul), which are the seats of the male and female bodhisattvas; and the bodys limbs (yan lag), which are the seats of the male and female wrathful deities. 44. See, for instance, Mipam, Overview: Essential Nature of Luminous Clarity, 43743; English translation in Dharmachakra Translation Committee, trans., Luminous Essence, 4145. 45. See Mipam, Overview: Essential Nature of Luminous Clarity, 41314; English translation in Dharmachakra Translation Committee, trans., Luminous Essence, 2324. 46. The ve previous actualities (sngon byung dngos lnga) refer to the manner by which the meaning of suchness has been directly ascertained by the ve exalted bodies, ve retinues, and ve types of speech. The ve subsequent analogies (rjes jug tshul lnga) refer to (1) the ocean, (2) a reection in a mirror, (3) the sun, (4) an echo, and (5) Brahmas melody; these ve reasons are analogies for the speech of the ve exalted bodies (Truth Body, Body of Perfect Rapture, Body of Manifest Awakening, Vajra Body, and Emanation Body). See Lochen Dharmar, The Lord of Secrets Words (gsang bdag zhal lung), in Collected Works, vol. 7, 424.1426.5. 47. For instance, Kongtrl (kong sprul blo gros mtha yas, 18131899) states that proponents of self-emptiness claim that the only difference in Mantra is the subjectivity, and not the object that is free from conceptual constructs; on the other hand, proponents of other-emptiness claim that there is a difference in the object as well: Mantra distinguished by the subjectivity, [through] the method of bliss, and not the object, which is the freedom from constructs, is the tradition of self-emptiness. Proponents of other-emptiness assert that the object also is not merely the freedom from constructs, but is endowed with all the supreme aspects, [appearing] like [reections in a] divination mirror (pra phab). Kongtrl, Encyclopedia of Knowledge, 716. 48. Maitreya, Uttaratantra I.5. 49. drang nges ldeu mig. Unfortunately, this text by Btrl is apparently no longer extant; it was not published in his Collected Works. 50. See note 51 in translators introduction. 51. See note 52 in translators introduction. 52. The four covert intentions are: the covert intention of entry (gzhugs pa ldem por dgongs pa), the covert intention of the [three] natures (mtshan nyid ldem por dgongs pa), the covert intention of an antidote (gnyen po ldem por dgongs pa), the covert intention of a transformation (bsgyur ba ldem por dgongs pa); the four intentions are those which are: intended for equality (mnyam pa nyid la dgongs pa), intended for another meaning (don gzhan la dgongs pa), intended for another time (dus gzhan la dgongs pa), intended for a persons mind state (gang zag gi bsam pa la dgongs). For examples of these, see Jeffrey Hopkins, Maps of the Profound, 31921.
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53. Mipam, Sword of Insight, v. 7374, Collected Works, vol. 4, 808.4808.6. See Khenpo Pelden Sherap (dpal ldan shes rab, 19412010), Lamp of the Blazing Sun and Moon: A Commentary on [Mipams] Sword of Insight (don rnam nges grel pa shes rab ral grii grel pa shes rab nyi zla bar bai sgron me), 142. 54. The Akayamatistra states: Stras that teach an owner where there is no owner for instance, and describe objects with various words [such as] self, sentient being, living being, sustainer, being, person, human being, individual, agent, and experiencer are the provisional meaning. Stras that teach the gates of liberation, the emptiness of entities, signlessness, wishlessness, no composition, no arising, no sentient beings, no living beings, no persons, and no owners are the denitive meaning. P.842, vol. 34, p.64, 156a.4156a.7. 55. The Dhravararja states: Noble child, observe this: a person skilled in gemstones, for instance, knowing well the manner of rening gems, takes an unrened gemstone from the class of valuable jewels. After washing it in a strong astringent uid, he scrubs it with a black haircloth. However, he does not cease his efforts with just this; after that, he washes it in a strong solution containing mercury and rubs it with wood and wool. However, he does not cease his efforts with just this; after that, he washes it in a great medicinal serum and then rubs it with a ne cloth. Having polished it, the jewel is free from the various delements and is called a vairya (star-gem). Noble child, likewise a Tathgata, knowing the constituents of thoroughly impure sentient beings, by means of the disquieting discourse of impermanence, suffering, selessness, and unpleasantness, makes sentient beings who delight in sasra give rise to disillusionment, causing them to enter into the disciplinary doctrine of Sublime Ones. However, a Tathgata does not cease his efforts by just this; after that, by means of the discourse of emptiness, signlessness, and wishlessness, he causes them to realize the manner of the Tathgatas. However, a Tathgata does not cease his efforts by just this; after that, by means of the discourse on the wheel of the irreversible doctrine and the discourse on the complete lack of the threefold conceptualization (khor gsum), he causes those sentient beings to enter the realm of the Tathgatas. Those sentient beings of various predispositions and natures, having entered equality, realize the suchness of the Tathgatas; thus, they are known as the unexcelled place of offering. Dhravararja (Tathgatamahkarunirdeastra), P.814, vol. 32, 300301, 176b.4177a.3. 56. Lochen Dharmar states: Although there are a lot of discordant assertions regarding what are the denitive or provisional [meanings] of the middle and last [wheels], since there is no scripture of stra that clearly states that the middle [wheel] is the denitive meaning and the last [wheel] is a provisional meaning, and [this] also would contradict the intended meaning of the metaphors of the patients medicine and learning to read, my tradition asserts that the middle [wheel] is half-denitive and half-provisional, or denitive for the time being, and the last [wheel] itself is the denitive meaning because it is clearly explained in stras such as the Sadhinirmocanastra, the Mahparinirvastra, and the Agulimlyastra. Lochen Dharmar (lo chen dharmar, 16541717), Cluster of Supreme Intentions: Commentary on Ascertaining

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Ornament of Majughoas Viewpoint

1. CONCISE DEMONSTRATION OF THE TWO WAYS OF ABANDONMENT AND REALIZATION

Distinguishing the Views and Philosophies

Distinguishing the Views and Philosophies

Ornament of Majughoas Viewpoint

Distinguishing the Views and Philosophies

3. Consummate Fruition Distinguishing the Two Exalted Bodies

Distinguishing the Views and Philosophies

Distinguishing the Views and Philosophies

Distinguishing the Views and Philosophies

Distinguishing the Views and Philosophies

Ornament of Majughoas Viewpoint

1. Essence of the Omniscient Truth Body

2. Distinguishing Omnisciences Domain of Knowledge

Distinguishing the Views and Philosophies

Ornament of Majughoas Viewpoint

4. Concluding Meaning of the Completed Composition

Distinguishing the Views and Philosophies

Distinguishing the Views and Philosophies

170 172 172 172 172 172

173 173 174 174 174 175 175

WHAT IS ESTABLISHEDTHE CATEGORIZED ULTIMATE

REFUTING ITS CONCORDANT POSITIONS

2. Distinguishing the View of the . Consummate Pra sangika

175 176 176

WHAT IS ESTABLISHEDTHE UNCATEGORIZED

PRESENTING OUR CONCORDANT TRADITION

176 178 178 180 180

183 183 184 184 185 186 186 186 187

187 187 188 190

SUMMARY CONCISE DEMONSTRATION EXTENSIVE EXPLANATION

2. Presenting Our Tradition

3. Summary of the Essential Meaning of That [Mode of Reality of Pure Appearance]

209 209 209 212

293 214 214

CATEGORIES STAGES SUPPLEMENTARY TOPICS

228 229 229 229 229

THE ACTUAL WAY OF ABANDONING THE IMPUTED ASPECTS DISPELLING OBJECTIONS

Distinguishing the Views and Philosophies

CONCISE EXPLANATION EXTENSIVE EXPLANATION

248 248 249 249 250

295 252 252 252 253 253 253

1. ACTUAL SUMMARY 2. SUPPLEMENTARY TOPICS

263 263 263 263

2. Way of Dividing the Distinctive Abandonments and Realizations

3. Delineation of the Ways of Perfecting the Distinctive Abandonments and Realizations

Distinguishing the Views and Philosophies

266 266 267

297 281 282 283 283 284

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Notes to Translators Introduction

Notes to Translators Introduction

Notes to Translators Introduction

Notes to Ornament of Majughoas Viewpoint

Ornament of Majughoas Viewpoint

Notes to Ornament of Majughoas Viewpoint

Notes to Ornament of Majughoas Viewpoint

Notes to Ornament of Majughoas Viewpoint

Notes to Ornament of Majughoas Viewpoint