A Song to Introduce the Unmistaken View of the Great Perfection by Khenpo Gangshar

Placing my head at the feet of the Dharma King, I offer homage: Bless me that I might see natural luminosity.

Hey, you of great fortune!

Sit without moving,
like a tent peg driven into hard earth!

Gaze with your eyes neither open nor closed,
like the eyes of a deity in a fresco!

And let your mind settle, loose and relaxed,
like a woollen blanket spread out on the ground…

At times like these, while resting in the utter brilliance that is the space beyond thought, which may be likened to a cloudless sky, you will experience unimpeded translucence like a faultless crystal.

This is none other than the view of the ultimate, the luminous Great Perfection. Resting in equipoise within the pure luminosity, vividly clear like the sky, dullness and agitation are naturally voided and do not arise anew – a faultless, brilliantly clear non-conceptual meditation. When thought arises, be it good or bad, it is recognized for what it is and will not disturb. Focus upon this method and view your genuine nature; effortless, it arises by relaxing into the expanse, and thoughts are pacified on their own ground.

When you are able to practice for longer periods, it can be like, for example, when muddy water is stirred up and then allowed to settle – the innate lucidity of the water becomes clearer. Similarly, when myriad appearances arise and are realized to be like reflections, they cause the natural clarity of mind itself to become ever clearer. This in turn leads to the effortless arising of various qualities, such as the various types of clairvoyance and so on.

Should even the Great Master of Oḍḍiyāna appear before you, he’d have nothing greater than this to say on the view of the Great Perfection.

Should even Longchen Rabjam appear before you, he’d have nothing greater to teach you on the practice of taking thought as the path.

Should even the twenty-five exalted disciples appear before you, they’d have nothing greater to say concerning this practice.

As for myself, a yogin, this is my practice, and I have no greater meditation instruction to offer you.

You may analyze meticulously, but when a wind blows it naturally disperses the clouds and the sky can be seen. Endeavour to see empty clarity, mind itself, in the same way – there is nothing greater than this understanding. If you don’t stir up the silt, the water will remain clear; as such, don’t analyze. Simply rest without contrivance and you will come to see the emptiness of mind itself. There is nothing greater to see than this!

There are many views, but that of the emptiness of mind itself, devoid of all grasping, is the unmistaken view of the Great Perfection. When death comes to yogis of this method they are able to seize the clear light of death.

Hearing about it is beneficial, but I pray the actual experience of clear light will become evident.

Written by the old ignoramus, Gangshar Wangpo. May it prove meaningful!

Translated by Sean Price, 2015


Kalu Rinpoche's Instructions to the Sangha of Trungpa Rinpoche--1988

Kalu Rinpoche 12/22/88 L.A. Dharmadhatu on The Vajra Regent and Chogyam Trungpa Rinpoche

From the point of view of the hinayana our practice is to give up in thought word and deed anything which is of harm to oneself or to others.
And from the point of view of the Mahayana the real essence of our practice is to realize that all beings in one life time or another have been our parents. And as practitioners of the Mahayana we try in whatever way we can to be as much benefit as possible to them.
The root of the essence of the Vajrayana begins with the understanding that all of the appearances that we experience in our lives as ordinary beings are mistaken apprehensions of reality. And all these mistaken apprehensions of reality are in fact impure experience of our body, speech and mind and so through the various techniques of the Vajrayana we try to transform our physical experience into the experience of the deity; we must transform our experience of deity as the union of appearance and emptiness; we must transform our speech into unity of sound and emptiness, and we must transform our minds into the experience of wisdom which is awareness and emptiness. And this particular practice might be said to be the essence of the Vajrayana.
The essence of the Vajrayana is samaya. All of you here have as your main lama Trungpa Rinpoche. And after him your lama is the Vajra Regent Osel Tendzin. Now in the Vajrayana our main samaya is to our root lama and after this with our vajra brothers and sisters. Now, basically there are many ways of describing samaya to the root lama but in brief one would say that one must regard everything that they do with sacred vision – whatever they do as being excellent. And we must take as truth everything that they say. These two points briefly summarize the samaya that one has with the root lama.
So we must never turn away from your faith and your respect and devotion for the lama. Now once again your main root lama is Trungpa Rinpoche and the Vajra Regent Osel Tendzin is also your lama. So all of you have a very strong connection as vajra brothers and sisters. It’s important for all of you because you have this very close samaya with your teacher and with one another that there be no anger, fighting, disharmony within the sangha. And if this is the case if you are able to maintain your samaya connection with your lamas and with one another. Then it is possible for any sickness, any disturbance to be pacified and to disappear and that all of you continue your practice in great happiness and in great harmony.
This is a very brief description of the basic practice of hinayana, Mahayana and Vajrayana. And this is as much as I will teach this evening. We will finish with dedication. This is the root of Dharma practice.
Getting upset, getting angry at persons you feel are spreading AIDS or spreading disturbance within the sangha is only breaking samaya. There is absolutely no benefit whatsoever to doing this.
So what we have to do as to our practice is to put our trust in the three jewels to help persons who have AIDS or other sicknesses to do what we can to benefit others. If in the future the American government comes in and says these persons are spreading diseases – if they come to that particular conclusion. A person who is in that situation has to admit what has happened. We have no other means but to face up to the government authorities if they happen to investigate this particular situation, but this isn’t our role as Buddhists. .

Question: “How does one recognize the root lama?”

Kalu Rinpoche: “Ultimately your root lama is the Lama who has pointed... out to you the nature of mind. So for instance in the Kagyu lineage we have Vajradhara, Tilopa, Naropa, Marpa, Milarepa etc. This particular lineage is tracing this transmission of the pointing out of the nature of mind. However it is possible to have some confusion about this – for instance if you never recognized the pointing out you might think “well, I don’t have a root lama” But this is not the case. When you have received Vajrayana empowerments; when you have received instruction in meditation from a particular Lama then this individual can also be called your root lama. For example it is the case for all of you here tonight that Trungpa Rinpoche is your root Lama. Now you could say, “Well, I never had pointing out instructions, I never understood them.” You may think that you didn’t have a root Lama. But this is not the case. When you have received Vajrayana empowerment, when you have received reading transmission, when you received instructions from Trungpa Rinpoche he is your root Lama.

Student: Thank you Rinpoche. Is there anything we can do as a sangha to repair our samaya? There is still confusion for many people in regards to the Vajra Regent Osel Tendzin and what can we do specifically to help each other and help the sangha – the practicing sangha?

Kalu Rinpoche: To answer your first question – How to repair broken samaya? Well, in relation to the Vajra Regent Osel Tendzin. If you’ve developed wrong views and have been extremely unhappy with him in the past you simply mentally make confession to him of this. This confession is the first thing that you can do. Second, you make a mental promise to yourself and to him that you won’t develop this sort of attitude in the future. Then for the benefit of Osel Tendzin and for your own benefit accomplish as much virtue as possible. These skillful means will clear away any broken samaya completely.
You should do whatever you can to be helpful to The Vajra Regent Osel Tendzin to bring him joy. If it isn’t possible for you, if you are not in the position to be of immediate service or comfort to him then at least you should maintain a proper attitude toward him and not do anything at all which would bring him harm whatsoever.
As far as your relationship with other members of the sangha, you should think very strongly that the other sangha members are your dharma companions; they are your Vajra brothers and sisters. Not only in this life but also at the time of the attainment of Buddhahood all of you will be together. You should remember this and develop love and affection for one another. For example, within the mandala of various yidams you have quite a number of surrounding deities within the various mandalas – for example chakrasamvara, vajrayogini, etc. In the same way, the Lama and his students are always together and they attain enlightenment together.
The most important thing is to remain in harmony with one another—with the sangha.

Student: Rinpoche, you’ve said many things about the proper attitude for the students toward the teacher. I am wondering what is the proper attitude of the teacher toward his students at this time and also toward the students whom the teacher may have harmed in some way either physically or causing them to experience so much negative emotion?

Kalu Rinpoche: You must know the example of Marpa and Milarepa. Marpa was terrible to Milarepa and he forced him to under goe a tremendous number of hardships. His whole body back and front was one big scar. This is because Marpa had insisted and given him the command to build a nine story house all by himself. This was a tremendously difficult task that Marpa had Milarepa do. This is an example of a Lama being extremely hard on his student, making a lot of difficulty for his student. The Lama acts in various ways.
Also, for example, Naropa had a wife and he loved his wife very much. Tilopa asked Naropa to offer his wife to him and Naropa did so with “sacred vision” and with faith and respect to his Lama. Tilopa was very pleased by this particular offering and he was very happy to be with Naropa’s wife. However, on one particular occasion they were out in public and Naropa had a chance to see his wife again and he looked very longingly at her. Tilopa noticed this and got completely enraged at Naropa and said “How dare you look at this woman with desire?” and he beat him so badly that Naropa was unable to move for a few days.
Student: Rinpoche, when we study the stories of the lives of the teachers we understand that the teacher has done those things with full consciousness of knowing what he is doing. In this particular case the Vajra Regent Osel Tendzin has said that he did what he did through ignorance. It doesa not seem the same.
Kalu Rinpoche: Whatever the case. When we take refuge we take refuge in the sangha. And we take refuge to two levels of the sangha – both the higher or enlightened sangha, those people who have both extraordinary mental powers and “complete consciousness” as you say, or they have miraculous powers. However we also take refuge in the sangha of people who teach the dharma and lead us to liberation. We take refuge in the sangha of ordinary beings. Regarding Osel Tendzin and his attainments, students are often unable to see the full enlightenment or the miraculous powers of their teachers.
For example, in the region where Marpa lived, except for very few people who lived in that region, nobody had any awareness of his complete enlightenment as well as his miraculous powers. People would just refer to him as “old man Marpa.”

Student: Rinpoche? There are some people who feel that the Vajra Regent Osel Tendzin should step aside from his duties and teachings at this time. Would Rinpoche consider that a further breach of samaya for people to ask him to do such a thing?
Kalu Rinpoche: I don’t have any opinion one way or another whether the Vajra Regent Osel Tendzin should step aside or not. However for you, as his students, he is the main person with whom you have samaya vows-- He and Trungpa Rinpoche. So if you were to go to him and say, “you are the Vajra Regent however you are very sick at this time. Don’t you think it would be better if you chose someone to stand in your place so you could put aside your work at this time?” If you made a request like that to him and he said “Yes, I think that is a very good idea.” And you are in harmony on that particular point then that would be fine. But if he says that it is not appropriate for him to step down at this point than you really have to follow his instruction. You have to rely upon the Lama. You have to rely upon the Vajra Regent.
You have to follow his word.

Student: There are many new students who have not received transmission from the Vidyadhara or the Vajra Regent and may be confused about how to react to the situation. How should we work with these new students?

Kalu Rinpoche: For people who are newcomers to the Dharmadhatu it really depends on them whether they are going to continue their course of study here or not. If they haven’t made a previous connection to Vajrayana through the Vidyadhara Trungpa Rinpoche or the Vajra Regent Osel Tendzin then they should examine the situation and determine whether continuing their studies at the Dharmadhatu would be of benefit to them or not. If they decide not then they are free to go and make a connection with any other Lama or tradition that they choose. Basically for people who are newcomers to the Dharmadhatu it is perhaps that the don’t understand the Dharma that they find a lot of confusion within this situation. This is why they are finding this situation so difficult to understand in their minds. But with some understanding of the Dharma it is possible for us to understand this situation and to continue to have faith in the Vajra Regent Osel Tendzin. Basically these sorts of problems which have come up, the source of all of them is a misunderstanding or lack of understanding of the Dharma. With a very clear understanding of the Dharma these events are not problems for us.



Maha Ati: The Great Perfection

From the teachings on "The Way of Maha Ati" by Chogyam Trungpa Rinpoche
From notes taken by Michael Hookham



The ground of Samsara (1) and Nirvana (2), the beginning and end of both confusion and realization, the nature of universal Sunyata (3) and of all apparent phenomena, more fundamental even than the Trikaya (4 ) because it is free from bias toward enlightenment, is the alaya (5), sometimes called the pure or original mind. Although prajna (6) sees in it no basis for such concepts as different aspects, yet three fundamental aspects of complete openness, natural perfection and absolute spontaneity are distinguished by upaya (7) as useful devices.




Since all things are naked, clear and free from obscurations, there is nothing to attain or realize. The nature of things naturally appears and is naturally present in time-transcending awareness.

The everyday practice is simply to develop a complete acceptance and openness to all situations and emotions and to all people, experiencing everything totally without mental reservations and blockages, so that one never withdraws or centralizes onto oneself.

This produces a tremendous energy which is usually locked up in the process of mental evasion and generally running away from life experiences.

Clarity of awareness may in its initial stages be unpleasant or fear-inspiring; if so, then one should open oneself completely to the pain or the fear and welcome it. In this way the barriers created by one's own habitual emotional reactions and prejudices are broken down.

When performing the meditation practice one should develop the feeling of opening oneself out completely to the whole universe with absolute simplicity and nakedness of mind, ridding oneself of all protecting barriers.

Don't mentally split in two when meditating, one part of the mind watching the other like a cat watching a mouse.

One should realize that one does not meditate in order to go deeply into oneself and withdraw from the world. Even when meditating on cakras (8 )in Buddhist Yoga there is no introspective concentration-complete openness of mind is still the keynote.




All phenomena naturally appear in their uniquely correct modes and situations, forming ever-changing patterns full of meaning and significance, like participants in a great dance. Everything is a symbol, yet there is no difference between the symbol and the truth symbolized. With no effort or practice whatsoever, liberation, enlightenment and Buddhahood are already fully developed and perfected.

The everyday practice is just ordinary life itself. Since the underdeveloped state does not exist, there is no need to behave in any special way or to try to attain or practice anything.




The continual stream of new discovery and fresh revelation and inspiration which arises at every moment is the manifestation of the eternal youth of the living Dharma, and its wonder, splendor and spontaneity is the play or dance aspect of the universe as guru.

Learn to see everyday life as a mandala in which one is at the center and be free of the bias and prejudice of past conditioning, present desires and future hopes and expectations.

The figures of the mandala are the day-to-day objects of one's life experiences, moving in the great dance of the play of the universe, the symbolism by which the Guru reveals profound and ultimate meaning and significance. Therefore be natural and spontaneous; accept and learn from everything.

See the ironical, amusing side of irritating situations.

In meditation we see through the illusion of past, present and future. The past is but a present memory or condition, the future a present projection, and the present itself vanishes before it can be grasped.

Just plunge straight into meditation at this very moment with one's whole mind, and be free from hesitation, boredom or excitement.



It is traditional, and best if possible, to sit cross-legged when meditating, with the back erect but not rigid. However, it is most important to feel comfortable, so it is better to sit in a chair if sitting cross-legged proves painful.

One's attitude of mind should be inspired by the three fundamental aspects, whether the meditation is with or without form, although in the latter case the three aspects constitute the whole meditation itself, with particular emphasis on complete openness.

Meditations with form are preceded by, followed by and contain periods of meditation without form, and similarly it may often prove desirable, if not essential, to precede a period of formless meditation by a period with form.

To provide for this eventuality many preliminary meditations have been developed over the centuries of Buddhist practice, the most important classes being meditations on breathing, mantra repetitions and visualizations.

The second and third of these classes need personal instruction from one's Guru before they can be attempted, but a few words on the first would not be out of place here, since the method used varies little from person to person.

First, let the mind follow the in and out rhythm of the breath until it becomes calm and tranquil; then rest the mind more and more on the breath until one's whole being seems to be identified with it.

Finally, become aware of the breath leaving the body and going out into space, and gradually transfer the attention away from the breath and towards the sensation of spaciousness and expansion.

By letting this final sensation merge into complete openness, one moves into the sphere of formless meditation proper.

Meditation is always perfect, so there is no need to correct anything. Since everything that arises is simply the play of the mind, there are no bad meditation sessions and no need to judge thoughts as good or evil. Therefore one should not sit down to meditate with various hopes and fears about the outcome-one just does it, with no self-conscious feeling of "I am meditating," without effort, without strain, without attempting to control or force the mind, without trying to become peaceful.

If one finds that one is going astray in any of these ways, stop meditating and simply rest and relax for a while before resuming.

If one has experiences that one interprets as "results," either during or after meditation, do not make anything special of them, but just observe them as phenomena. Above all, do not attempt to repeat them, since this opposes the natural spontaneity of the mind.

There should be no feeling of striving to reach some exalted goal or higher state, since this simply produces something conditioned and artificial that will act as an obstruction to the free flow of the mind. One should never think of oneself as "sinful" or worthless, but as naturally pure and perfect, lacking nothing.

When performing meditation practice one should think of it as just a natural function of everyday life, like eating or breathing, not as a special, formal event to be undertaken with great seriousness and solemnity. One must realize that to meditate is to pass beyond effort, beyond practice, beyond aims and goals, and beyond the dualism of bondage and liberation.

Sometimes in meditation there is a gap in normal consciousness, a sudden complete openness. This only arises when one has ceased to think in terms of meditator, meditation and the object of meditation. It is a glimpse of reality, a sudden flash which occurs at first infrequently and then gradually more and more often. It may not be a particularly shattering or explosive experience at all, just a moment of great simplicity.

Do not make the mistake of deliberately trying to force these experiences to recur, for this is to betray the naturalness and spontaneity of reality.

In all probability the above descriptions of the three fundamental aspects and the meditation practices involved will seem very vague and inadequate.

This is inevitable since they attempt to describe what is not only beyond words but beyond thought and invite practice of what is essentially a state of being.

The words are simply a form of upaya (i.e. skill in means), a hint, which if acted upon may enable the innate natural wisdom and naturally perfect action to arise spontaneously.

His Holiness Dilgo Khyentse Rinpoche was considered one of the great lamas of this century and at the time of his death in 1991 was head of the Nyingma school of Tibetan Buddhism, whose specialty is the practice of maha ati, or dzogchen.

Chögyam Trungpa Rinpoche, author of Shambhala: The Sacred Path of the Warrior and Cutting Through Spiritual Materialism, was a close student and friend of His Holiness Khyentse Rinpoche. Trungpa Rinpoche collaborated in this translation with Michael Hookham, one of his earliest Western students.


  1. The cycle of birth, death and rebirth
  2. The state of liberation from cyclic existence
  3. lit. "emptiness," "void"; the truth that all conditioned existence is impermanent and empty of permanent identity
  4. lit. "three bodies"; the bodies through which a buddha is both one with the absolute and manifests in the relative world
  5. lit. "storehouse consciousness"; the basic or ground consciousness from which all experience arises
  6. Wisdom, founded in the realization of sunyata
  7. Skillful means
  8. Wheel- or flower-like centers of subtle energy (prana) in the human body.