- Mountain Dharma
- Cover Page
- Title Page
- Table of Contents
- List of Illustrations
- General Editor’s Preface
- Translator’s Introduction
- Technical Note
- Mountain Dharma: An Ocean of Definitive Meaning: Consummate, Uncommon Esoteric Instructions
- Preface
- Part One: A Brief Presentation of the Ground, Path, and Result
- Part Two: Extensive Explanations of Each of Those
- One: How the Ultimate Buddha Is Primordially Present as the Basic Ground
- I. Showing the profound true nature to be the universal-ground primordial awareness
- II. Carefully establishing that by means of pure scripture
- A. How all the deities of the basic element and awareness indivisible reside pervading all that is static and mobile
- 1. How the characteristic of the cause is stated in the Vehicle of the Perfections
- 2. How the characteristic of the result is stated in profound secret mantra
- B. How just what is present in that way is all the ultimate Three Jewels of the true nature
- C. Also, how just that is the sugata essence, presented with many examples and meanings
- D. Also, just that is shown to have the same meaning as the naturally abiding family
- E. Also, just that is shown to have the same meaning as the categories of the families stated in the tantras
- F. Also, how just that is present as the continuum of the profound true nature and as the vajra family
- G. Also, how just that is present as the continuum of the indivisible essence of ground and result, like space
- H. Also, how just that is present as the three phases of the ultimate dharmakāya
- I. Also, how just that is present as the three phases of thusness and so on
- J. Also, how just that is present as the many mantra families, such as great affliction
- K. Also, how just that resides as the nirvāṇa, dharmakāya, and so on of the indivisible ground and result
- L. Also, how just that resides as the fully established true nature of the indivisible ground and result
- M. Also, how just that resides as the ultimate dharmakāya and the collection of all its qualities
- N. Showing that the noble father Nāgārjuna and his spiritual sons also accepted that meaning
- III. Advice to reject bad views fabricated by those not expert in scripture
- A. Rejecting the evil view that confuses [the teaching of the sugata essence] to be of provisional meaning because the purpose is presented
- 1. Rejecting the evil view that confuses [the teaching of the sugata essence] to be of provisional meaning because the purpose is presented in the Uttaratantra
- 2. Rejecting the evil view that confuses [the teaching of the sugata essence] to be of provisional meaning because the purpose is presented in the Journey to Laṅkā
- B. Establishing proof of the extremely absurd consequences that would occur if the sugata essence were actually nonexistent
- C. Establishing proof of the extremely absurd consequences that would occur if the pure self and so on were actually nonexistent
- D. Showing the reasons the existence and nonexistence of self, and so on, appear to be contradictory but are without flaw
- E. Showing that the pure self, ahaṃ, and so on have the same meaning
- F. Showing that the basic element of the pure self and the perfection of wisdom have the same meaning
- G. Refuting those who are not expert about the abiding state, and then showing exactly how the ground is present
- H. Showing the intent of saying the sugata essence is the seed
- I. Therefore, briefly showing how the ultimate qualities are completely present
- J. Showing the reason [the sugata essence] is always present as the basic ground in that way, but does not appear to consciousness
- K. Refutation by means of the extremely absurd consequences that would occur if it were not present in that way, because the ultimate would also not exist
- IV. Advice to avoid the disadvantages of not having faith in that [sugata essence]
- A. Advice to avoid the many disadvantages
- B. Advice to respect the means for that
- V. Advice to take up the advantages of faith in that [sugata essence]
- A. The immense advantages to be obtained
- B. Advice to be diligent in the means for that
- VI. Rejecting various deranged misconceptions about that
- A. Rejecting the absurd consequence that the abandonments and realizations would be complete in all sentient beings
- B. Rejecting the absurd consequence that all sentient beings would have accumulated the two assemblies
- C. Rejecting confused misconceptions about the ground of purification, the object of purification, and so on
- VII. Summarizing the meaning of those and offering praise and homage
- Two: Relying on the Sublime, Profound Path by Which That Can Be Obtained
- I. General presentation of the classifications of the Mahāyāna path
- A. Presenting the reasons a pure path is necessary
- B. Presenting the pure view for realizing the emptiness of self-nature
- C. Presenting pure nonconceptual meditation free of elaborations
- D. Presenting the key points of esoteric instruction necessary for that
- E. Pure, common meditation and conduct, which will both be presented elsewhere
- F. Here, carefully distinguishing and recognizing existence, nonexistence, and so on
- G. Showing that understanding the meaning of the three wheels and mantra is necessary for that
- H. Showing through an example how the three wheelspurify three layers of stains
- I. Carefully distinguishing and determining the differences of the three Dharma wheels
- J. Clearing away many confused misconceptions about that
- II. Explaining the uncommon view in particular
- A. The promise to explain the uncommon view in particular
- B. The actual meaning to be explained
- 1. How statements about empty and nonempty, existent and nonexistent, and so on, establish the profound emptiness that is other than this emptiness of self-nature
- 2. How the true nature other than this emptiness of self-nature is established by reason of the many synonyms stated for the ground of emptiness
- 3. How an ultimate other than the emptiness of self-nature is established by statements about the pure forms of the true nature, up to the knowledge of all aspects
- 4. Clearing away various misconceptions about those and then establishing the meaning just as it is
- 5. In that way, how all mistakes are rejected by the correct view of realization in accord with reality
- III. Summarizing the meaning of the explanation, and offering advice and a prayer
- Three: Explanation of the Results of Separation and Production by Means of That Path
- I. General presentation of the Mahāyāna results
- II. Extensive explanation of those
- A. Explanation of the excellence of the wonderful kāyas
- 1. Divisions of the kāyas renowned in the common Mahāyāna
- 2. Division of the kāyas in uncommon secret mantra
- 3. Just how those are stated by noble Mañjuśrī
- 4. Division of the sambhogakāya and the nirmāṇakāya into the two truths
- 5. How ultimate truth itself is present as the four kāyas of the abiding state
- 6. Showing the difference of delusion or no delusion about the five kāyas and the six families of the true nature
- B. Explanation of the excellence of wonderful primordial awareness
- 1. Brief presentation of self-arisen and other-arisen primordial awareness
- 2. Individual division and extensive explanation of those
- 3. How their differences accord with scripture
- C. Explanation of the excellence of wonderful qualities
- 1. The actual explanation, condensing the qualities of a buddha into the two truths
- 2. Distinguishing and presenting the profound intent by means of replies to objections stemming from that
- 3. Presenting the proofs and qualities of the three kāyas commonly renowned in the Mahāyāna
- 4. Further presentation of other marvelous distinctions of the qualities
- 5. Showing those all to be inconceivable and amazing
- D. Explanation of the excellence of wonderful activities
- 1. Brief presentation of the activities and their source
- 2. Extensive explanation, together with examples
- 3. Fully extensive explanation by means of very many examples
- E. Presenting the distinctions of the fields and the settings of the discourses
- F. Extensive presentation of other further distinctions
- 1. Rejecting an objection to the indivisible essence of ground and result, and showing how the two kāyas are obtained
- 2. Brief presentation of how the stains are purified and how the levels and paths are traversed
- 3. Showing that to traverse the levels and paths, the flow of breath must cease
- 4. How the profound, consummate transformation is achieved through its cessation
- 5. Showing that the stains to be purified are extinguishedwhen that is achieved, but the essence that is the ground of purification is not extinguished
- 6. Showing that, of the examples of those that are extinguished and not extinguished, space itself is sublime
- 7. Showing that, by establishing that the ground of purification is not extinguished, claims that the stream of primordial awareness is interrupted, and so on, are also refuted
- 8. Showing that this confused appearance does not arise to primordial awareness in which confusion has been extinguished
- 9. Showing that the fault of the view of annihilation is also not entailed by merely that
- 10. Showing that it is not contradictory for these [three realms] not to appear to those who have extinguished confusion, but to appear to those who have not extinguished it
- 11. Showing that what appears to primordial awareness does not appear to consciousness, and what appears to consciousness does not appear to primordial awareness
- 12. If that primordial awareness did see these actually nonexistent three realms, the extremely absurd consequence would be that it would not see theactually existent true nature
- 13. If these three realms that are not beyond consciousness did appear [to primordial awareness], the extremely absurd consequence would be that it would not be beyond consciousness
- 14. If these unreal three realms did appear, the extremely absurd consequence would be that it would not be primordial awareness that sees reality
- 15. If these sufferings and their origins did appear [to primordial awareness], the extremely absurd consequence would be that the seeds of cyclic existence, and dualistic appearances, would not have ceased
- 16. In regard to those, eliminating misconceptions in which the flawless is seen to be flawed
- III. Homage and a concise summary
- Part Three: A Concise Summary and Advice about Those
- Appendix 1. Outline of Mountain Dharma
- Appendix 2. Tibetan Transliteration
- Notes
- Bibliography
- Index
- About the Translator
- Copyright
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Mountain Dharma
An Ocean of Definitive Meaning
