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Lama Gongdu. Mahamudra. Instructions on the three: Mixing with the final level, Transference, and illusion

Lama Gongdu

Collection of thoughts of a teacher-guru

The stage of completion, Mahamudra "the Vast expanse that is free from edges"

Secret box precious treasures of the mind

Instructions from the bag of three, mixing with the final level, transference and illusions

"Rays of Compassion"

     Praise the guru, deva, dakini!
     Everything arises from the unborn! The body of the born and the unborn manifests like an illusion and [unity] of manifestation and emptiness! I bow to the lotus feet of compassion and primordial wisdom!
     All living entities are not liberated from the four great rivers of birth, old age, disease, and death, and are overwhelmed by suffering. All of them reach an intermediate state without stopping [the flow of these rivers] and rotate in three spheres.
     The oral instructions that are released from there are shown in the bag of three, mixing with the final level, transference, and illusion.
     Also, all beings in this period of birth, death, and intermediate existence form numerous acquisitions and bestowals, passion and anger, and clinging to truth in relation to various manifest objects. On this basis, the habitual tendencies in the intermediate state of sleep are held as having the characteristics of emerging manifestations of delusion. And they do not understand the absence of their own nature in the various manifestations of delusion on the basis of an intermediate state of becoming. Clinging to the thoughts in the night and connecting with the period of the day as another existence, they again rotate [in the world] like the one shown earlier. [And manifests] samsara as the absence of boundaries in the flow and chain of delusions.
     So, here is an extensive explanation of the method of realizing liberation from the fears of such an intermediate state and a concise [explanation].

1 Extensive explanation

     First. Here are five points: introduction to bindu in the intermediate state of being one's own nature, which is like the radiance and meeting of the son and mother; establishing clarity and lack of clarity in understanding the intermediate state of samadhi, which is like seeing a smile in a mirror; linking to the boundary of habitual tendencies in the intermediate state of sleep, which is like the center of a river; stopping the manifestations of experiences in the intermediate state of death and birth, which is like following a fox after disappearing dreams; the suppression of the manifestations of deeds-karma in the intermediate state of becoming, which is similar to the elimination of the clarity of manifestations in the dark.

1.1 The Bardo of being one's own nature

     Recognition of bindu in the intermediate state of being of one's own nature. In the beginning, there are three aspects in the establishment: the establishment of dharmakaya, the natural state of unchanging emptiness, essence; the establishment of primordial wisdom, the level of manifestations without partiality, natural manifestation; the establishment of the primordial wisdom of the non-duality of Great bliss, freedom from activity.
     The first also contains seven points: the absence of birth due to cause; the absence of destruction due to conditions; natural emergence in the absence of action by others; the absence of the establishment of materiality; the absence of purification as temporary; liberation from eternity and nihilism.
     On average, there are two: the external as a manifestation of delusion and the internal as a manifestation of primordial wisdom.
     How do these external manifestations of delusion arise? Awareness, the enlightened mind, is an uncreated natural state, which is like space. In it, because of ignorance, conditions, there is a thirst and a grasping that is like clouds. As they arise, you enter the uterus. Thanks to this, you get a body. By receiving it, five elements arise. On the basis of them, there are five poisons. On the basis of the five poisons, there are five internal [obscurations]. On their basis, there are five negative impacts. When the conditions are formed because of this, death appears. Because you do not possess the bestowed [instructions], you move in the six families of beings.
     How does the inner manifestation of primordial wisdom arise? Since liberation is manifested at the moment of arising without clinging, immaterial, without attachment, then ignorance is manifested as awareness. Since the five poisons manifest as the five primordial wisdoms, the five elements are in balance. Since the attributions to the five objects [of the senses] are suppressed, the passion in the five intermediate states is repelled. Diseases, fever, and suffering are calmed down. The five negative influences follow as friends. The gates of hell are closing. The cave of the creatures of the six families is destroyed.
     [Third]. The establishment of the primordial wisdom of the non-duality of Great bliss, freedom from activity. Why do they come to the differences between Enlightened and living beings, samsara and nirvana, manifestations and emptiness? At the time of the manifestation of the living beings and the Enlightened One, there is no past and no future. In the essence of samsara and nirvana, there is no duality of good and bad. When you are in the duality of manifestation and emptiness, there is no duality because of the absence of differences. And because of this, you are freed from actions and efforts, you have a stay in Great Bliss.
     The disclosure of the key points by the four freedoms from attachment to this is as follows. Through the absence of attachment to manifestations and emptiness, you release the attachment to the establishment of the extreme of emptiness. Through the unchanging emptiness, the essence, you release the attachment to constancy, the view of constancy. Through unity and inseparability, you release the attachment to the alternation of truth and falsehood. Through the absence of the aspects of the foundation, you release the attachment to falling into the extreme of one aspect.
     In the oral instructions on practice through the six introductions [or recognitions], it is said about: introduction to manifestations as mind; introduction to mind as emptiness; introduction to the non-duality of manifestation and emptiness; introduction to non-duality as great bliss; introduction to non-conceptual great bliss; introduction to non-conceptual dharmakaya.
     Oral instructions about the meeting with her mother, dharmaraj through six sealings, speaks: sealing the void manifestations; sealing manifestations of emptiness; sealing the nonduality of emptiness and manifestations of these two; sealing of non-duality of the great bliss; sealing of great bliss, reconceptualist; reconceptualist sealing a constant dharmata.
     The acquisition by means of oral instruction in five committed to: achieving determined in the absence of search and achievements of natural stay at the original dharmakaya; reaching a determination in the absence of gaining and dropping because the happiness and suffering in dharmakaya; the achievement of the determination, liberation from the causes and fetus due to the lack of birth and restraint in dharmakai; reaching a determination due to the fact that is not subject to additions, as there is speculation about "Yes" or "no"; reaching a determination about not associated thoughts dwelling on the lack of action.
     The qualities of comprehending such a view are as follows. One adheres to one's own level of primordial wisdom, meets the mother, dharmata, performs the liberation of characteristics on one's own level, and attains the bliss of recognition. Thanks to this, you keep the known in a natural state. And whatever teachings you hear, you will increase your progress on the basis of [unity] of manifestations and emptiness, and you will perceive them as having no cause. You will comprehend as yourself, you will understand as yourself. You will comprehend [what] is [dharmata] as appearing to [her], you will meet the mother, dharmata.
     In the manifestations of the forms, the objects of the eye, manifest the absence of attachment to the manifestations. If you do this, the characteristics will be released on their own level. And as soon as such a thing appears, you will discover the primordial wisdom on the basis of yourself. You will find dharmata on the basis of yourself, you will find bliss on the basis of yourself. You will experience the bliss of recognizing actions.
     These are oral instructions on the view of great certainty.
     Also [an example is given]. When one mother has one son, after the death of the child's father, she goes to one other husband. Because of this, the son also travels. When he meets his mother later, the mother recognizes him as a son. And the son also recognizes her as a mother. Similarly, when the essence of dharmata is understood, it is recognized that dhamrata is the only bindu, since there are no distinctions between enlightened and living beings, samsaric and nirvana, manifestations and emptiness.
     So you will surely cut off doubts. And in the intermediate existence, which marks the understanding with clarity and lack of clarity, the instructions for the introduction to bindu are explained like clarity, the meeting of the son and the mother.

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