Quote from Primordial Purity

Primordial Purity: Oral Instructions on the Three Words that Strike the Vital Point

Root text by Garap Dorje, instructions on it by Patrul Rinpoche, modern commentary by Dilgo Khyentse Rinpoche, translated from the Tibetan by Ani Jinba Palmo, compiled and edited by the Nalanda Translation Committee 

Shambhala Publications, Boulder, Colorado © 2016.  100 pp.

" 'In order to lead to the state of perfect buddhahood all sentient beings whose number is as vast as the sky, may I listen to the profound holy dharma.' Thus we should arouse the supreme thought of enlightenment and listen to the dharma in such a way as to remember everything properly. With respect to the stages of the teachings, the supreme secret mantrayana is superior to the vehicle that examines characteristics. According to the Nyingma tradition, the teaching can be divided into nine yanas, the ninth of which is the atiyoga yana. The atiyoga yana can be divided into the outer division of mind (Tib. semde), the inner division of space (Tib. longde), and the secret division of key, or oral instructions (Tib. men-ngag-de). The teachings I am going to give here belong to the secret division of key instructions. Within this, there are two sections: the path of trekcho, or "cutting through," which is for liberating students who are very diligent; and the path of thogal, or "direct crossing," which is for effortlessly liberating students who are lazy."  (p. 1)

"According to the causal vehicle of characteristics, when emotions arise, one should apply an antidote. When passion arises, one should meditate on ugliness. When ignorance arises, one should meditate on dependent origination. When anger arises, one should meditate on patience. What is to be abandoned and the antidote are like two armies meeting in battle. This is what is called regarding emotions as enemies. Regarding the emotions as negative and applying an antidote, one constantly struggles to conquer them. 

In the bodhisattva yana, emotions are brought to the path and transformed into emptiness. If emotions occur, we definitely have attachment or aversion to the five sense objects, regarding them as good or bad. If we look to see if that attachment or aversion is in the outer object, the inner senses, or the consciousness in between, we will definitely come to understand that the emotion by nature is without origin, location, or cessation. When that has become clear, the wisdom of emptiness is resolved. By resting in that state, the emotion will be liberated."   (p. 39)

submitted by Jennifer Knight

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