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SELF-APPEARING PRISTINE CONSCIOUSNESS: THE SHORT AURAL LINEAGE

I pay homage to the guru who clearly explained

the meaning of the deep, vast, and unsurpassed essence.

Among the three aural lineages of the supreme secret tilaka,³⁹

Self-Appearing Pristine Consciousness will be set forth as a manual.

Among the three series of the Natural Great Perfection,

the intimate instructions series also has outer, inner, and secret cycles.

I shall write down the practice of the unwritten aural lineage,

which arises from the direct perception of luminosity connected with the cittatilaka.⁴⁰{348}

IN THIS TOPICAL manual of the secret tilaka of the pinnacle of all vehicles, there are three topics: (1) the chronicle of the lineage, (2) the instruction that arises from the lineage, and (3) setting the seal of the prized doctrine.

1. The Chronicle of the Lineage

First, the aural lineage was explained by Śrī Samantabhadra to Vajrasattva. The latter explained it to Ācārya Garab Dorjé, and the lineage 34continued through Mañjuśrīmitra, Śrī Siṃha, Jñānasūtra, Vimalamitra, Nyang Tingzin Zangpo, Bé Lödro Wangchuk, Dro Rinchen Bar, Netan Dangma Lhungyal, Chetsun Sengé Wangchuk, Shongpa Repa, Zabtön Chöbar, Dampa Gyerzhig, Nyantön Sherab Tsemo, the peerless Yönten Gang Tulku and his brother Guru Namkha Dorjé, the sublime guru Kumarāja, and finally, the latter bestowed the aural lineage upon Longchen Rabjam.

2. The Instruction That Arises from the Lineage

The instruction that arises from the lineage has three topics: (1) the preliminary practice; (2) the main subject, direct introduction; and (3) the conclusion, how to sustain the experience.

2.1 The Preliminary Practice

2.1.1 Guru Yoga

From the seven-part mind training, the first is training the mind on guru yoga to open the door of blessings. Be seated on a comfortable seat. Go for refuge and generate bodhicitta.

On the crown of one’s head, in the center of a sun and a moon seat, is one’s root guru [in their ordinary form], smiling beautifully, into whom dissolve all the lineage gurus. On the periphery, swirling with lights and light rays, imagine an ocean of buddhas, bodhisattvas, ḍākinīs, and oath-bound guardians. Make a mental prostration, present outer and inner offerings, and confess the misdeeds accumulated from beginningless time. Recite this verse, and so on:

Precious guru, bless me to recognize my own mind essence.

Bless me to destroy the delusion of self-grasping.

Bless me so that luminosity arises from within.

Having offered supplications from the depth of one’s heart, oneself and the guru melt into light. Rest for a moment in the state of nonduality. 35Then dedicate in the manner of a dream or an illusion. The purpose is to attain supreme and common siddhis after blessings arise effortlessly.

2.1.2 Maṇḍala Yoga

Train the mind in maṇḍala yoga to perfect the two accumulations. One should wipe the maṇḍala plate three times, place a heap in the center, and imagine a cloud bank of gurus, buddhas, and so on, in the space in front of oneself. At the conclusion of placing five or seven heaps, place a heap of flowers in the center. Present this five times while imagining that all buddhafields adorned with Sumeru and the four continents are filled with various gems, medicines, scents, flowers, and grains. Recite this verse, and so on:

This precious maṇḍala is offered as a cloud of Samantabhadra offerings

composed of medicine, incense, flowers, and grains,

filling the whole expanse of space.

May the wealth of kings totally satisfy all migrating beings.

Finally, since one dedicates in the state of nonduality of the absence of both self and other, the two accumulations are completed, and the two siddhis are swiftly attained.

2.1.3 Vajrasattva

Train the mind with the yoga of Vajrasattva to purify obscurations. In an instant, on the center of a lotus and a moon seat, one becomes Vajrasattva, who is white, with one face and two hands, holding a vajra to the heart in the right hand and a bell to the hip in the left hand. One’s feet are in vajrāsana. One is adorned with silks and jewels. On a moon in one’s heart center is a thumb-sized, white vajra⁴¹ marked with hūṃ at its center. Surrounding hūṃ is the one-hundred-syllable mantra. Its light, 36which is yellowish white like a blazing lamp flame, purifies the obscurations of oneself and all sentient beings.

Oṃ vajrasatva samaya manupālaya vajrasatvatvenopatiṣṭha driḍho me bhava sutoṣyo me bhava supoṣyo me bhava anurakto me bhava sarvasiddhim me prayaccha sarvakarma sucame cittaṃ śriyaṃ kuru hūṃ ha ha ha ha ho bhagavān sarvatathāgata hridaya vajra ma me muñca vajrībhava mahāsamayasatva āḥ⁴² {352}

After the mantra is recited as much as one can accomplish, all appearances gather into hūṃ in the heart center. Hūṃ is left in an objectless state. The dedication purifies the misdeeds and obscurations gathered during many hundreds of thousands of eons. All breaches are mended. The purpose of this is to realize the meaning of the mind essence.

2.1.4 The Yoga of Impermanence

Train the mind in the yoga of the impermanence of life with the forceful method of adjusting one’s perspective. Reflect on the condition of impermanence: Outwardly the seasons change. Inwardly the body increases and decreases, day and night change moment by moment, the older generation is passed by the younger generation, and so on. Train one’s perspective concerning the impermanence of one’s life. Since there is no permanence whatsoever, the purpose is for diligence in the Dharma to arise, like a blazing fire.

2.1.5 The Yoga of the Suffering of Saṃsāra

Train the mind in the yoga of the suffering of saṃsāra to generate weariness with existence. Reflect on the suffering of beings in the hot and cold hells; the hunger and thirst of pretas; the exploitation of animals; the birth, aging, illness, and death of humans; the conflicts of asuras; and the death and fall of devas. {353} In the past, one has repeatedly 37experienced similar kinds of suffering in saṃsāra. One will necessarily experience suffering if one does not practice dharma now. Since one sincerely reflects, “All sentient beings abiding in the dungeon of the suffering of saṃsāra are totally confused,” and since one is wearied by the suffering of saṃsāra, the purpose is to wholeheartedly accomplish liberation.

2.1.6 The Yoga of Bodhicitta

Train the mind in the yoga of bodhicitta to progress on the path of Mahāyāna. Reflect on the suffering and harm to sentient beings abiding in saṃsāra, beginning with one’s parents. Thinking of one’s parents, understand that only oneself can place them on the stage of buddhahood. Having thought, “May my virtue cause all sentient beings to be happy,” meditate on love for those like one’s parents, compassion that wishes them to be free of suffering, and the wish to place them in awakening. The purpose of that is to turn all actions into the path of Mahāyāna, destroy the great power of misdeeds, {354} accomplish a great wave of virtue, and so on.

2.1.7 The Yoga of the Natural State

Train the mind in the yoga of the natural state by investigating the meaning of the fundamental mind essence. What is the initial source of the present mentation (dran rig) arising as a diversity (sna tshogs)?⁴³ What is its producing agent? Where is it dwelling at present? What is the dwelling agent? To where does it depart in the end? What is the departing agent like?

Examine apparent objects for subtle particles. After the mind arises from an object, does it stay or go? Identify the entity by investigating the dwelling agent, a moment of one’s mind—does it exist as a sign, mark, shape, or color? As nothing whatsoever can be found with a thorough 38investigation, the inexpressible, uniform state is called “the transcendent state of original purity’s own place.” Since from this point of view the essence was seen in actuality, the purpose is to realize one’s own mind as empty and clear, after it is understood that all phenomena of the universe and beings, and saṃsāra and nirvāṇa, are unsupported and primordially liberated. {355} As such, since the mind training on the preliminaries is extremely important, it is best to seriously dedicate oneself with devotion and great diligence to each subject for seven days; otherwise, five days is medium, and three days is average.

2.2 The Main Subject, Direct Introduction

There are two topics in direct introduction: (1) introducing nonarising empty vidyā, and (2) introducing naturally perfected luminosity.

2.2.1 The Direct Introduction to Nonarising Empty Vidyā

There are four topics: (1) ascertaining the view, (2) practicing meditation, (3) removing danger with conduct, and (4) abandoning hope and fear in the result.

2.2.1.1 Ascertaining the View

One’s empty and clear vidyā is free from the extremes of existence and nonexistence, cannot be found upon examination, is not established by a cause, and is beyond a basis of expressing whether it exists or not. Though it cannot be identified by saying it exists, saying it does not exist does not cause it to become an absolute nonexistent. [Vidyā] is cognizant, clear, immediate, and vivid. This ordinary consciousness abides in its own state, like space.

2.2.1.2 Practicing Meditation

For practicing meditation, there is (1) the introduction of self-abiding consciousness as unfabricated or unadulterated, and (2) the introduction of self-arising consciousness as great self-liberation. {356}

2.2.1.2.1 The Introduction of Self-Abiding Consciousness

Relax one’s body and mind. To introduce the unceasing radiance of vidyā, which arises from within the state of the mind itself that lacks discursiveness, there are three examples, five natures, and four signs of heat.

The three examples: rest like a cloud without any support at all, either external, internal, or in-between. Since the discursive effort of conceptuality is interrupted, vidyā is entirely left in its own place, like interrupting the stream of a water mill. Since [vidyā’s] own place is recognized to be one’s essential reality (gshis kyi gnas lugs), rest without the burden of effort and practice, and hope and fear, like a man who has finished work.

The five natures: when resting like that, dwell in that state, maintain it with mindfulness, do not be moved by concepts, eliminate hope and fear, and annul lethargy or agitation.

The four signs of heat: Since one meditates in that way, one feels one has no body or mind. Having merged with space, one feels there is homogeneity. One cannot bear to be separate from the state of joy and bliss arising from samādhi. As there has never been fear of saṃsāra and hope for nirvāṇa or dualistic grasping, {357} one feels that the transcendent state of buddhahood has always existed in oneself. Even though one does not desire the qualities of the eyes—clairvoyance, the four bases of miracles, and so on—they arise.

2.2.1.2.2 The Introduction of the Self-Liberation of Self-Arising Consciousness

To introduce the self-liberation of self-arising consciousness, when resting in the single, limpid state (ngang dwangs), the immeasurable variety of concepts and mentation is introduced as self-arising and self-liberated. There are three examples, five natures, and four signs of heat.

The three examples: The limpid state arises from the play of the mind. “Resting like waves dissolving into a river” means that the limpid state arises from the play of the mind and play self-liberates within the mind itself. “Resting like ripples on water” refers to the self-liberation [of play] vanishing without a trace. “Resting like the coils of a snake” means that [play] self-liberates on its own.

The five natures: when resting like that, the arising [of the limpid state] is identified; there is no relation between concepts of before and after; [concepts] automatically vanish without a trace; [there is] unadulterated, pure clarity; and movement and stillness are nondual.

The four signs of heat from that meditation: Since concepts do not harm the stilled mind, conceptuality and nonconceptuality are the same. {358} Since the five poisons are purified as they arise, attachments are pacified, like space. Since whatever meets the mind is liberated without a trace, negative conditions are employed as the path. Since equipoise and post-equipoise merge impartially, meditation is like a flowing river.

2.2.1.3 Removing Danger with Conduct

There are two topics in removing danger with conduct: (1) when abiding in equipoise in the limpid state, train in relaxing the sixfold group, because appearances and mind are liberated without duality; and (2) since in post-equipoise appearances are understood to be false, apparent objects are liberated as false; thus, train in the eight examples of illusion.⁴⁴

The first (training in realizing the sixfold group) is when one meditates on the limpid state as liberated upon arising, because one’s mind does not arise, the objects of the six senses that grasp to form, sound, scent, taste, touch, and phenomena revert on their own. This is the direct introduction to the absence of clinging to appearances in their own place. The second (the liberation of apparent objects as false) is understanding that whatever appears is an illusion, a dream, and so on.

As such, for conduct there are three examples: as consciousness does not grasp apparent objects, behave without grasping to any trace of whatever the mind meets, like a madman; behave without clinging to appearances, like an illusion; and behave without accepting and rejecting, and without hope and fear, like a small child. {359}

The five natures: appearing in aspects, not conceiving objects, direct elimination, lacking [both] accepting and rejecting, and not being caught up in conditions.

The four signs of heat: such conduct arises without focusing on appearances, desires are exhausted, proofs and refutations are destroyed, and never going beyond dharmatā.

2.2.1.4 Abandoning Hope and Fear in the Result

The introduction of the result, the self-liberation of one’s vidyā: no matter how one meditates or investigates, the first moment of consciousness is liberated without a trace, impartially self-abiding.

The three examples: consciousness’s own place is determined to be dharmakāya, confirmed like meeting a previous acquaintance; there is no need for effort or practice, confirmed like the nature of space; and the content of the mind arises as dharmatā, confirmed like a caravan leader staying at home after receiving jewels.

The five natures are abiding directly in liberation, lacking fabrication and adulteration, exhausting activities, naturally relaxed, and deeply blissful.

The four signs of the heat of experience: one is free from a mind that aspires for anything, doubts about what is and what is not are exhausted, one is never separate from boundless dharmatā, {360} and 42one is free from a mind that affirms hope and fear. These are the foundation for practice in this life.

2.2.2 The Introduction of Naturally Perfected Luminosity

The introduction of naturally perfected luminosity is (1) the original reality; (2) the way saṃsāra and nirvāṇa separated; (3) the way pristine consciousness dwells in the body; (4) the way that pristine consciousness is introduced as the three kāyas; (5) the way sound, light, and rays and the appearances of pristine consciousness arise in the bardo; and (6) the way the benefit of sentient beings is produced once there is liberation in the original result. [These] are introduced according to the middle-length and great aural lineage.

2.3 Post-Equipoise

How to maintain appearances in post-equipoise: having made effort in practicing according to the introductions—meditating without lethargy or agitation or becoming entangled in signs through grasping and becoming confident in the transcendent state of pristine consciousness abiding in oneself—thinking that there is another bardo, train in the bardo introductions in the four sessions of day and night and recall the instructions.

3. Setting the Seal of the Prized Doctrine

To set the seal of the prized doctrine, place an image of the yidam or a torma on the head [of the disciple] and make them promise, “Each day, in each session of practice, or even if not practicing, in the end I will show the example, words, and meanings of the instruction to others.” This is also the tradition of entrusting benefit to the qualified recipient.

As such, the meaning of the essence of the most secret aural lineage

has been extracted and placed in the palm of the hand.

After fortunate migrating beings reach awakening,

may everything be pacified, and may buddhahood be accomplished.

The cittatilaka of Vimalamitra, Self-Appearing Pristine Consciousness, the concise aural lineage from the supreme secret tilaka, was completed by Longchenpa, the yogi of the supreme vehicle, on the slopes of Gangri Thökar.

39. Tib. Thig le.

40. Tib. Snying thig.

41. A five-tined vajra.

42. This mantra is presented as it is transliterated in Longchenpa’s text.

43. In Dzogchen texts, the manifold appearances in the mind are referred to as “the diversity.”

44. See Longchenpa, Finding Rest in Illusion (Boulder: Shambhala Publications), 2018.