The Heart Drops of Samantabhadra (Kun bzang snying

tig) as revealed by mNga’ ris paṇ chen (Padma dbang

rgyal, 1487-1542)
Jean-Luc Achard

To cite this version:

Jean-Luc Achard. The Heart Drops of Samantabhadra (Kun bzang snying tig) as revealed by mNga’
ris paṇ chen (Padma dbang rgyal, 1487-1542). Revue d’Etudes Tibétaines, 2022, 62, pp.132-163.
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 The Heart Drops of Samantabhadra (Kun bzang snying
tig) as revealed by mNga’ ris paṇ chen
(Padma dbang rgyal, 1487–1542)*

Jean-Luc Achard
(CNRS, CRCAO)

ogether with the systems of the Eight Pronouncements

T (bKa’ brgyad), of Anuyoga, and Phurpa cycles, the teach-

ings of the Great Perfection (rDzogs chen) occupy a cen-
tral place within the tradition of the Northern Treasures (Byang
gter). In general, when one discusses Dzogchen in the context of
these Treasures, one immediately thinks of the Transparent Con-
templation of Samantabhadra (Kun bzang dgongs pa zang thal) or its
complementary cycle, the Natural Emergence of the Self-Arisen Pri-
mordial Purity (Ka dag rang byung rang shar), both revealed by the
founder of the Northern Treasures, Rig ‘dzin rGod ldem (1337–
1409). In the present paper, I will briefly describe another Dzog-
chen cycle of this tradition, entitled The Heart Drops of Saman-
tabhadra (Kun bzang snying thig). Several cycles of teachings share
a similar title, for instance the Kun bzang snying thig revealed by
Rva ston sTobs ldan rdo rje (17-18th c.), the one revealed by bsTan
gnyis gling pa (1480–1535), or that discovered by Gro shul Las
'phro gling pa (15th c.). There even exists a late Bon work of the
same title that was authored in the 20th century by the ‘ja’ lus pa
Shar rdza bKra shis rgyal mtshan (1859–1934).1
The cycle which is the object of the present study was revealed
by the famed mNga’ ris paṇ chen Padma dbang rgyal (1487–
1542), during his stay in bSam yas monastery. To my knowledge
it has never been studied or translated in any Western language
so far.

*
This paper is a short introductory study adapted from the prefatory material to the
ongoing French translation of the Kun bzang snying thig text to appear in the near
future. I want to express my deep appreciation to Marianne Ginalski and Jay Val-
entine for their kind suggestions and corrections on earlier drafts of this article.
1
See the abridged translation of this text in Lopön Tenzin Namdak, Heart Drops of
Dharmakaya.
Jean-Luc Achard, “The Heart Drops of Samantabhadra (Kun bzang snying tig) as revealed by mNga’
ris paṇ chen (Padma dbang rgyal, 1487–1542)”, Revue d’Etudes Tibétaines, no. 62, Février 2022, pp.
132-163.
 The Heart Drops of Samantabhadra 133

1. The life of mNga’ ris paṇ chen Padma dbang rgyal

1-1. Early life and education

According to the History known as the Torch of Primordial Wisdom

(Lo rgyus ye shes sgron me) by the Vth rDo rje brag Rig ‘dzin chen
mo,2 mNga’ ris paṇ chen was born in the Glo bo county (Mus-
tang, Nepal). His father, named Rin chen rgyal mtshan, was a
tantric yogi belonging to a clan of practitioners originating from
the gods (lha babs).3 Padma dbang rgyal himself was the eldest of
six sons, his youngest brother being Legs ldan rdo rje (1512–
1580).4 During his early years, he practiced various tantric cycles,
such as those of Yang dag Heruka, Phur pa, the Web of Illusion
(sGyu ‘phrul drwa ba), the Assemblage of Sugatas (bDe gshegs ‘dus
pa),5 as well as various other tantric teachings from the rNying
ma and gSar ma schools. Then, he took full ordination vows
(bsnyen par rdzogs) from Glo bo mKhan chen (bSod nams lhun
grub, 1456–1532)6 who gave him the name Paṇ chen Padma
dbang rgyal. After that, he travelled with his younger brother,
through dBus, gTsang, Lho brag, Dwags po, Kong po, and so
forth, visiting numerous rNying ma masters from whom he re-
ceived extensive teachings.
After that, he journeyed to O rgyan chos rdzong in Phreng po,
where he met Kong chen Nam mkha’ dpal ldan rgya mtsho (15th
c.) from whom he received the transmission of the Contemplative
Fusion of the Master (Bla ma dgongs ‘dus) and the Thirteen Heart

2
sKal bzang padma dbang phyug: Lo rgyus ye shes sgron me, sNga 'gyur byang gter
chos skor phyogs bsgrigs, volume 54, pp. 285-289.
3
And not lha bab, which refers to divine possession. In Düdjom Rinpoche’s Melody
of Devendra’s Great Drum (p. 593, trans. The Nyingma School, p. 805), his clan is styled
as lha rigs, a clan of divine descent in the scheme of the “three clans” (rigs gsum,
i.e., lha rigs, mi rigs, and klu rigs).
4
Samten Chhosphel erroneously considers him as the older brother of mNga’ ris
paṇ chen (see https://treasuryoflives.org/biographies/view/Second-Dorje-
Drak-Rigdzin-Lekden-Dorje/3010) while the Lo rgyus ye shes sgron me describes
him as a younger brother (gcung, p. 285.-5-6, p. 287.3, and p. 289.5) and mNga’ ris
paṇ chen as the eldest among the siblings (che ba).
5
These cycles of practice all belong to the Mahāyoga class. On this category of teach-
ings, see N. DeWitt Garson, Penetrating the Secret Essence Tantra, passim. See also
the fascinating study by K. Eastman, Mahāyoga Texts at Tun Huang.
6
Or 1441-1525 (see TBRC Resource ID P782), a very famous master belonging to the
Sa skya school.
134 The Heart Drops of Samantabhadra

Drops of the Great Perfection (rDzogs chen snying thig bcu gsum).7
Next, he travelled down to Lho brag and arrived in sMra bo
lcog, a famed monastery following the tradition of Nyang ral Nyi
ma ‘od zer (1124–1192). There, he met a descendant of Nyang ral
himself, in the person of Nam mkha’i rnal ‘byor8 and received
from him numerous transmission, starting with the Treasure
revelations of Nyang ral such as the Assembly of the Sugatas (bDe
gshegs ‘dus pa), and the Bi ma snying thig, including its One-Hun-
dred and Nineteen Precepts (Man ngag brgya bcu dgu).9
Following his stay in Lho brag, he moved north and visited
countless temples in dBus and gTsang where he listened to
teachings and reflected on their meaning. He also visited bSam
yas, Brag kha and ‘On smon thang (where he would eventually

7
The Bla ma dgongs ‘dus is a revelation by Sangs rgyas gling pa (1340–1396), contain-
ing highly advances tantric and rdzogs chen teachings. The corpus of the rDzogs
chen snying thig bcu gsum refers to a set of teachings of which I have not been able
to locate a complete list. The longest I have found is in Guru bKra shis’ Chos ‘byung
(p. 428) where he lists the following nine cycles: 1. The Heart Drops of Samantabhadra
(Kun bzang snying thig), 2. The Heart Drops of Vajrasattva (rDo rje sems dpa’i snying
thig), 3. The Heart Drops of Mañjuśrī (‘Jam pa’i [= dpal] snying thig), 4. The Heart Drops
of Padmasambhava (Padma’i snying thig), 5. The Heart Drops of Vairocana (Bee ro’i
snying thig), 6. The Heart Drops of the Quintessential Elixir (bCud phur snying thig), 7.
The Heart Drops of the Hūṃ Cycle (Hūṃ skor snying thig), 8. The Heart Drops of the
Quintessence (sNying po snying thig), and 9. The Heart Drops of the Svāstika (g.Yung
drung snying thig). Note though that, in the very same context and instead of the
Thirteen Heart Drops, the sKu gsum brgyud pa drug ldan gter ston bkra shis grangs kyi
gsol ‘debs kyi ‘grel pa by Brag dkar ba Chos kyi dbang phyug (1775–1837) mentions
(p. 639) the rDzogs chen snying tig bcu drug, a collective appellation unknown to me.
According to Kong sprul’s Abridged Methods for Explaining the Instructions of the
Heart Drops of the Hūṃ Cycle of the Great Perfection (rDzogs pa chen po hūṃ skor snying
thig gi khrid rnams kyi ‘chad thabs mdor bsdus, Rin chen gter mdzod, vol. 56, pp. 781-
786), the Thirteen Heart Drops are actually a collection of texts (including the nine
listed above) revealed by rDo rje gling pa (1346–1405). The collection of the Thirteen
Heart Drops should not be mistaken for the eponymous sNying thig bcu gsum re-
vealed by mKha’ ‘gro bDe chen dbang mo in the early 20th century.
8
Styled (p. 286) as rje rigs, i.e., belonging to the rJe clan (rigs). This clan is named
rJe’u in other sources such as Düdjom Rinpoche’s Melody of Devendra’s Great Drum
(p. 596). Some regard it as a sub-branch of the lDong clan but I am inclined to think
that, given the fact that Nam mkha’i rnal ‘byor is a descendant of “Lord” (rje)
Nyang ral and that he therefore belonged to his clan (rigs), rje rigs should be un-
derstood as referring to an aristocratic clan (of royal descent, as Nyang ral was a
“Lord” [rje] in his fief) rather than anything else (in particular since, in classical
literature, rje’u rigs points to the vaiśya [merchant] caste which makes strictly no
sense in the present context).
9
The Bi ma snying thig is a revelation of lCe btsun Seng ge dbang phyug (11th cen-
tury) which was later on re-discovered by Zhang ston bKra shis rdo rje (1097–
1167). On the latter, see Achard, “Zhang ston bKra shis rdo rje (1097–1167) et la
continuation des Essences Perlées (sNying thig) de la Grande Perfection.”
 The Heart Drops of Samantabhadra 135

pass away in 1542).

1-2. Revelations of Treasures and further spiritual training

It is in Lho brag gTam shul10 that he found the list (kha byang) of
the Treasures (gter) he was predestined to discover.11 With this
list as a guide, he journeyed with his brother up to bSam yas
where, in the Upper Hall (sTeng khang), from the “brown dome
of the treasure of his heart” (snying mdzod ba sgam [=gam] smug
po),12 he revealed the cycle of the Complete Assembly of the Eight
Pronouncements of the Master (Bla ma bka’ brgyad yongs ‘dus),13 the
Supreme Light of Amitāyus’ Wisdom (Tshe dpag med ye shes ‘od
mchog),14 the cycle of the Multicolored Garuḍa, the one centered
upon rDo rje go lod, and other sādhanas. He further revealed
two individual works making up the Heart Drops of Saman-
tabhadra according to the Great Perfection (rDzogs chen kun bzang
snying tig)15 and the Heart Drops of Padmasambhava (Padma snying
thig), together with other Treasures connected to Gu ru drag po.16
After that, he gave and received numerous transmissions of
the Heart Drops of the Ḍākinīs (mKha’ ‘gro snying thig), as well as
of the Assembly of the Blissful Ones (bDe ‘dus) and of the

10
Spelt sTams shul in the text. It is of course Lho brag gTam shul, the birth place of
Nyang ral.
11
This happened when he was 46, in ca. 1513 according to Düdjom Rinpoche (op. cit.,
p. 596).
12
This is a literary device that one encounters in the gter ma literature in reference to
the revelation of a Treasure through visions. However, not all works “revealed” in
this way are considered gter ma. For instance, Shardza Rinpoche revealed several
texts in this way but these are not styled gter ma and himself is not considered as a
gter ston.
13
TBRC W27871 (in two volumes). This collection also exists in one volume (TBRC
W23199). According to Mengyan Li (Origination, Transmission, and Reception of the
Phur-pa Cycle, p. 107), “[t]his is the instruction for the ripen (sic) and liberation re-
lated to the gSol ’debs lde’u bdun pa.” In reality, this statement should only apply to
the first volume dedicated to the practice of the Zhi ba (nicknamed zhi pod, “volume
on the peaceful deities”) which is indeed associated to this prayer which has been
expanded with sādhanas, as well as Perfection Stage (rdzogs rim) instructions. The
second volume (nicknamed khro pod, “volume on the wrathful deities”) is con-
nected to the cycle of teachings centered upon Gu ru drag po (gu ru drag po’i skor).
14
This corresponds to the Rig ‘dzin yongs ‘dus kyi tshe sgrub ye shes ‘od mchog which is
included in the Rin chen gter mdzod, vol. 19 (p. 593-674).
15
The spellings snying thig and snying tig alternate regularly in this title but do not
change the meaning.
16
The Padma snying thig is a very short work that he discovered under the name of
Padma rgyal po Ye shes rol pa rtsal. I will discuss this work in a forthcoming paper.
136 The Heart Drops of Samantabhadra

Contemplative Fusion of the Master ([Bla ma] dgongs ‘dus). At that

time, his main disciples were—besides his own younger brother
Legs ldan rdo rje—‘Bri gung Rin chen phun tshogs (1509–1557),
‘Brug pa Ngag dbang chos rgyal (1465–1540), Lha btsun Chos kyi
rgyal po (16th c.), and numerous other erudite and accomplished
practitioners.
In order to bring benefit to the doctrine and beings, Padma
dbang rgyal invited Rin chen phun tshogs to bSam yas where,
together with Legs ldan rdo rje, the three masters performed ex-
tensive rituals, ensuring thirteen years of peace and well-being
throughout Tibet, after which Legs ldan went to Sikkim in order
to open the doors of secret sanctuaries. At that time, Padma
dbang rgyal returned to Mustang.

1-3. Influence and demise

Throughout his life, mNga’ ris pan chen gave both rNying ma
and gSar ma teachings, insisting greatly on maintaining the pu-
rity of one’s vows. His influence on this subject was strength-
ened by his composition of an important work entitled The As-
certainment of the Three Vows (sDom gsum rnam nges), at a time
when rNying ma tantric practitioners were not necessarily
known for being preoccupied with monastic vows.17
As far as his own practice is concerned, Padma dbang rgyal
protected his vows and tantric samayas without error, as they
are explained in the numerous works discussing this issue. He
himself intensively engaged in the practice of the Two Stages
(rim gnyis), performing four sessions of meditations on a daily
basis. His main practice remained however that of the Great Per-
fection (rDzogs chen): “In particular, owing to his constantly per-
vading Contemplation of the Great Perfection’s Clear-Light, he
was able to actually display the numerous signs and their meas-
ure indicating that he had ultimately reached the accomplish-
ment of naturally liberating Saṃsāra and Nirvāṇa into the Ex-
panse of his Awareness.”18 He was thus able to benefit sentient

17
See the translation of this work (together with a commentary by Düdjom
Rinpoche) in Ngari Panchen, Perfect Conduct — Ascertaining the Three Vows, pas-
sim.
18
Lo rgyus ye shes sgron me, p. 288: gtso bor ‘od gsal rdzogs pa chen po’i dgongs pa ‘khor
yug tu gdal bas ‘khor ‘das rig pa’i klong du rang sar grol ba’i grub pa mthar phyin pa’i
rtags tshad du ma mngon sum du ston nus pa.
 The Heart Drops of Samantabhadra 137

beings through the performance of the four activities : appeas-

ing, increasing, power, and violence.
Eventually, at the end of his life, as his mind was soon to dis-
solve into the Absolute Space (chos dbyings), he gathered his dev-
otees around him and gave them his ultimate oral instructions
(zhal gdams). To his monks, he gave the transmission of the code
of conduct they should all follow, entitled The Official Statement
known as the Blazing Adamantine Splendor (bKa’ yig rdo rje ‘bar ba’i
gzi byin).
Then, as he was staying in his fief in Mustang, on the second
day of the eighth month of the Tiger Year,19 he displayed his en-
trance into parinirvāṇa, passing away among wonderful signs
such as rainbow lights and music filling the entire sky. The fu-
nerals and cremation were directed by his younger brother Legs
ldan rdo rje himself.

2. The Heart Drops of Samantabhadra

This cycle is a good example of an unusual presentation of a Man

ngag sde series of instructions. It appears unusual in terms of its
structure which is organized into short individual sections (see
§ 3 infra for the actual structure) separated by colophonic man-
tra-like formulas, entrustment of the protection of these teach-
ings to the Guardians of rDzogs chen, and the homage introduc-
ing the next section. As we have seen above, this Kun bzang
snying thig was discovered in bSam yas in 1513.20 An inner title
given on p. 210 describes the cycle as the Absolute Heart Drops of
Samantabhadra (Kun bzang don gyi snying thig).
Basically, and regardless of their actual subdivisions, the in-
structions given in the text are divided into: 1. the manner in
which the transmission occurred (ji ltar brgyud pa’i babs), and 2.
the instructions on the key points (gnad kyi gdams pa) of practice.

2-1. The original transmission of the teachings

The history of the lineage is described in a very cursory way,

19
This should be the Water-Tiger year (chu mo stag) of the 9th rabjung. According to
the Phugpa calendar, it corresponds to Monday, September 11, 1452
(http://kalacakra.org/calendar/tdata/pl_1542.txt).
20
See supra note 11.
138 The Heart Drops of Samantabhadra

with barely any details. It concerns the direct contemplative

transmission of the Victorious Ones (rgyal ba dgongs brgyud) and
the symbolic transmission of the Knowledge-Holders (rig ‘dzin
brda brgyud), although none of these classical expressions are
used. Rather the text provides a very hasty description of the
transmission, as follows:

With his great, thoroughly liberated Wisdom, the Self-

Arisen Revealer (Samantabhadra) displayed his natural
manifestations as the maṇḍala of Wisdom to the great Dia-
mond-Holder (Vajradhara) symbolizing the dynamism of
(his own) Awareness. The latter (revealed) it to dGa’ rab
rdo rje who instructed the Abbot of Oḍḍiyāna wearing a
hair-knot (Padmasambhava). The latter instructed the Lord
(Khri srong lde btsan), the liege (the twenty-five disciples),
and the friend (Ye shes mtsho rgyal). Samayā!21 Na rag
ṣhaṇ! Seal! Seal! Seal!22

2-2. The actual instructions for practice

The instructions on the key points of practice are divided into

three categories: 1. the oral instructions for instantaneously
reaching Buddhahood, for practitioners of superior capacities
(rab skad cig ma la sangs rgya ba’i gdams ngag); 2. the oral instruc-
tions for reaching Buddhahood at the time of death, for practi-
tioners of intermediate capacities (‘bring ‘chi khar sangs rgya ba’i
gdams ngag); and 3. the instructions for reaching Buddhahood
during the Bardo, for those of lower capacities (tha ma bar dor
sangs rgya ba’i gdams pa).

21
The correct spelling should simply be sa ma ya but here I simply follow the reading
of the text. The same remark applies to the end of the next abstract translated here
22
P. 210: rang byung gi ston pa rnam par grol ba'i ye shes chen pos: rig pa'i rtsal rdo rje
'dzin pa chen po la rang snang ye shes kyi dkyil 'khor du bstan: des dga' rab rdo rje la: des
o rgyan gyi mkhan po thor cog can la gdams: des rje 'bangs grogs gsum la gdams so: sa ma
yā: na rag ṣhaṇ: rgya rgya rgya:.
 The Heart Drops of Samantabhadra 139

2-2-1. The instructions for practitioners of superior capacities

[1].23 The actual instructions open with a quotation from the Tan-
tra of the Three Stanzas on Contemplation (dGongs pa tshig gsum pa’i
rgyud),24 saying:

Since one’s vivid Knowing-Awareness is (already) fully enlight-

ened,
Buddhahood should not be searched elsewhere.25

Thus, in order to experience that Knowing-Awareness (shes rig),

one should control the three doors and focus the eyes upon the
empty blue sky. Practicing in this way for twenty-one days is
said to be a method for reaching Buddhahood very swiftly. This
can be done by sustaining the state of Awareness (rig pa) in order
to avoid deviating into obstacles. On this topic, the Tantra of the
Three Stanzas on Contemplation further says:

Since one’s vivid and lucent Awareness radiates continuously,

There is nothing to do to accomplish the Absolute Body of Bud-
dhahood.26

When one abides in the practice in this way, one experiences the
brilliant (sal le), naked (rjen ne), limpid (seng nge) and genuine
(yer re ba) state of Awareness, similar to a totally pure lake upon
which the reflection of stars shines naturally, and from which
one should not be distracted.
[2]. To clarify this state and make sure it is correctly under-
stood, disciples receive a direct introduction (ngo sprod) to it,
based on the Tantra which states:

One’s Awareness — the Absolute Body — is devoid of birth and

23
Regarding the numbering in-between square brackets, see infra § “3. The structure
of the Cycle.”
24
On this text, see infra § “4. The source of the cycle.”
25
P. 211: rang gi shes rig wa le ba ‘di sangs rgyas pa yin pas: sangs rgyas gzhan du rtsal (=
btsal) du med do :. This quote corresponds to the text of the Tantra p. 268.
26
P. 212: rang gi rig wa le khyug ge ba ‘di rgyun du gsal bas: sangs rgyas chos kyi sku la
sgom sgrub byar med do. For the translation, I have followed the original version of
the Tantra (p. 268) which is: rang gi rig pa wal le khyug ge ba 'di rgyun du gsal bas
sangs rgyas chos kyi sku la bsgrub par byar med do/, correcting sgom sgrub byar med do
into bsgrub par byar med do which sounds more correct.
140 The Heart Drops of Samantabhadra

death;
There is no virtue nor vice in its activity.27

In this perspective, since Awareness is like the sky, does it expe-

rience birth and death? Since the sky knows neither virtue nor
vice, can Awareness be subjected to virtues or vices? What the
disciples must understand at that stage is that the state of Aware-
ness is not dependent upon karma or the latter’s fruition. There
is nothing to do to obtain that Awareness since it is the true na-
ture of the Mind.28 What one ultimately realizes through this in-
vestigation is the non-discursive Wisdom radiating as the Heart
of the Buddha (sangs rgyas kyi thugs). Quoting the Tantra again,
the text concludes that merely recognizing that one’s luminous
Awareness abides as the Buddha is sufficient in itself.29
[3]. To intensify the understanding resulting from the direct
introduction, one should stay in an isolate place and unblink-
ingly gaze at the sky in the southern direction during the morn-
ing sessions of meditation. When practicing in this way continu-
ously, except for the four kinds of activities,30 during twenty-one
days, one will contemplate the arising of various luminous vi-
sions which are the inherent expression of the Spontaneity (lhun
grub) of one’s natural state. This is however not explicit thod rgal
practice (which is briefly discussed in § 5 below) but a prelimi-
nary training aimed at deepening one’s experience of the sapien-
tial (shes cha) and visionary (snang cha) aspects of Awareness.31
[4]. Then, in terms of khregs chod practice, one should train in

27
P. 213: rang gi rig pa chos kyi sku la skye shi med do: las la dge sdig med do:. The version
in the Tantra (p. 268) reads: Since one’s Awareness — the Absolute Body — is devoid of
birth and death, it is not polluted by karma and by the total fruition of karma; there is
therefore neither virtue nor vice in its activity (rang gi rig pa chos kyi sku la skye shi med
pas las dang las kyi rnam par smin pas gos pa med pas las la dge sdig med do/). In other
words, the knowledge of the natural state is not produced by good karma or im-
paired by bad actions. It is beyond cause and effect, production and cessation.
28
In other words, it is not to be searched for since we already possess our own
Awareness.
29
This means that it is sufficient for understanding the purpose of the direct intro-
duction, not for reaching Liberation (of which there is no mention in this context).
In general, unqualified vessels who receive the direct introduction prematurely
deviate into nihilistic views, imagining that there is nothing to do to reach Bud-
dhahood. This is a definite negation of the Path which propels these vessels out of
the Buddha’s teachings.
30
sPyod lam rnam bzhi, i.e.: standing, walking, sitting, and sleeping. There are other
lists of these four activities.
31
Pp. 214-215.
 The Heart Drops of Samantabhadra 141

not altering the state of Awareness in order to remain in the vir-

ginal condition of Non-Action (byar med).32 By cultivating this ut-
terly pure condition without artifices, one experiences one’s true
nature beyond virtues and vices, and one can cultivate this real-
ization during the absorption (ting ‘dzin) arising in the course of
one’s meditative equipoise (mnyam bzhag). Abiding in this im-
mutable condition is the ultimate Contemplation of the Buddhas
of the three times (dus gsum sangs rgyas kyi dgongs pa mthar thug).
At that level, the core of the practice consists in not deviating
from this state while continuing in this condition without sepa-
rating from it, even for a single instant.33
[5]. As far as thod rgal practice is concerned,34 one should sit in
the ṛṣī (drang srong) position, gazing toward the east in the morn-
ing, with totally immobile, half-closed eyes. After some time of
familiarization with this practice, one should see one’s own Wis-
dom (rang gi ye shes) arise in visions having the form of the dia-
mond chains of Awareness (rig pa rdo rje’i lu gu rgyud), of gar-
lands of pearls, of vertical and horizontal undulating lines with
various colors, and so forth. As one spends a long time contem-
plating in this way, feelings of pain may affect the lower part of
the body, in which case one should resume the practice in the
elephant position. If, on the contrary, pain occurs in the upper
part of the body, one should use the lion position. In case, the
light coming from the sun causes eye fevers, one should practice
with a brown cotton cloth covering the eyes.35 Special breathing
techniques, combined with specific visualizations, are also dis-
cussed in the text (p. 219), explaining how to control the breath
in case obstacles arise. Repeated again and again, these yogic de-
vices are said to clear away illnesses, demons, and all kinds of
nuisances. They are also described as purifying channels, winds,
and seminal essences (rtsa rlung thig le). The dispelling of these
obstacles ensures the prompt arising of the visions of Wisdom.
All that is contemplated at that stage makes up what is desig-
nated as the Vision of Manifest Reality (chos nyid mngon sum gyi

32
This Non-Action literally means leaving the body motionless, the speech silent,
and the mind in a state free from mental proliferations, visualizations, and so forth.
33
Pp. 215-216.
34
For further details regarding thod rgal as it is practiced in the Northern Treasure
tradition, see Achard, The Oral Transmission of Padmasambhava.
35
Usually this piece of cloth is either blue or red.
142 The Heart Drops of Samantabhadra

snang ba).36
[6]. As one becomes gradually familiar with the practice, one
enters the Vision of the Increasing Luminous Experiences (nyams
snang gong ‘phel gyi snang ba) during which the visions are be-
coming ever more complex until one directly sees Bodies (sku)
within Thiglés (thig le) and so forth.37 Then, when these Thiglés
start to gather together as fivefold clusters, one reaches the Vi-
sion of the Full Measure of Awareness (rig pa tshad phebs kyi snang
ba). Eventually, when all impure manifestations disappear, one
enters the Vision of the Exhaustion of Reality (chos nyid zad pa’i
snang ba), i.e., the stage of Buddhahood (sangs rgyas kyi sa).38 The
Tantra of the Three Stanzas explains this ultimate stage as follows:

This is the Absolute Body of the Buddha. The fact that your
own Awareness is the undifferentiation of Emptiness and
Clarity abiding as orbs of lights and that it is devoid of birth
and death, this means that it is the Buddha “Immutable
Light”. Recognizing this is enough.39

The detailed description of this state is rendered as follows in the

original text of the Heart Drops of Samantabhadra quoting again
the root-Tantra with its own repetitive style:

Such visions of Bodies and Wisdoms are the (signs) indi-

cating that Authentic Buddhahood abides within oneself.
On this topic, the Tantra says: “— Kye! O you, Lord of
Mysteries, listen! Within the center of one’s heart primor-
dially abide the Three Bodies of Buddhahood. The Wisdom
Body of Buddhahood is the luminous Essence of one’s
knowing Awareness. The Wisdom Body of Buddhahood,
which does not experience any decrease in its clarity, is this
limpid Essence of one’s knowing Awareness abiding
throughout the three times. Since the Body of Buddhahood

36
Pp. 217-220.
37
P. 221-222.
38
P. 221.
39
P. 222: sangs rgyas chos kyi sku yin no: rang gi rig pa gsal stong dbyer med 'od kyi phung
por bzhugs pa 'di: skye shi med pas sangs rgyas 'od mi 'gyur ba yin no: de ngo shes pas
chog go:. At that stage, there is nothing to practice anymore, implying that the entire
Path has been trodden. Thus, recognizing this is enough in itself for experiencing
the splendors of the Fruit.
 The Heart Drops of Samantabhadra 143

is free from decrease in its clarity, one’s knowing Aware-

ness abides as overflowing orbs of lights. Since the natural
body of one’s own Awareness abides as great orbs of lights,
the natural light of one’s own Awareness does not know
any fluctuation. Since the natural light of one’s own
Awareness is free from fluctuation, once one’s Awareness
has come out of the eyes, deluded appearances arise as Wis-
dom. Once one has, through (direct) realization, recognized
that deluded appearances (arise) as Wisdom, there is no
need to purify karma and karmic traces anymore. If one rec-
ognizes one’s own light, (this light) cannot be obscured by
the complete fruition of karma (since) there is no karma,
virtues or vices anymore. Thus, since there are neither vir-
tues nor vices when one recognizes one’s own light, the ten
virtuous practices and the five inexpiable crimes with im-
mediate retributions appear of an equal nature to the intel-
lect endowed with realization. Kye! O Lord of Mysteries,
regarding this Great Principle, even (the Buddhas) of the
past and of the future have been unable to reveal it. This
Great Principle cannot be meditated upon. So, recognizing
this Great Principle of Non-meditation is sufficient (in it-
self).40 Kye! O Great Vajra Holder! Hoping (to obtain) Bud-
dhahood without such a recognition (is like) splitting the
head of the Blissful Ones of the three times.” Thus spoke the
Great Buddha Immutable Light.41

40
As shown by the next sentence of the root-Tantra, those who, within their present
state in delusion, think that recognizing this principle intellectually is sufficient in
itself are simply deluding themselves since the stage that is referred to here is that
of the Fruit, when one becomes able to manifest Bodies and Wisdom, and to ac-
complish liberating activities.
41
P. 222: de lta bu'i sku dang ye shes kyi snang ba de ni yang dag pa'i sangs rgyas rang la
gnas pa'i don yin te: de skad du yang rgyud las: kyi: gsang ba'i bdag po khyod nyon cig:
rang gi snying gi dkyil na sangs rgyas sku gsum ye nas bzhugs pa yin no: sangs rgyas kyi
ye shes kyi sku ni rang gi shes rig gi ngo bo yang sang nge ba 'di yin no: sangs rgyas ye
shes kyi sku la gsal 'grib mi mnga' bar: rang gi shes rig gi ngo bo seng (p. 223) nge ba 'di
dus gsum du bzhugs pa yin no: sangs rgyas kyi sku la gsal 'grib med pas: rang gi shes rig
'od kyi phung por mer mer bzhugs pa yin no: rang gi rig pa'i rang lus 'od kyi phung po
chen por bzhugs pas: rang gi rig pa'i rang 'od la 'char nub med pa yin no: rang gi rig pa'i
rang 'od la 'char nub med pas: rang gi rig pa mig nas thon pas 'khrul snang ye shes su
'char ba yin no: 'khrul snang ye shes su rtogs pas rang ngo shes nas las dang bag chags
sbyang mi dgos pa yin no: rang 'od ngo shes na las kyi rnam par smin pas ma sgrib nas:
las dang dge sdig med pa yin no: rang 'od ngo shes na dge sdig med pas chos spyod bcu
dang mtshams med lnga: rtogs pa'i blo la rang bzhin mnyam pa yin no: kye gsang ba'i
bdag po don chen po de ni 'das pa dang : ma 'ong pas kyang ston par mi nus so: don chen
144 The Heart Drops of Samantabhadra

[7]. If the yogi has not been able to manifest the dissolution of his
aggregates without leaving remains behind him, when death is
approaching, he should sit comfortably and focus his gaze on the
sky. He should then witness the visionary signs indicating the
gradual dissolution of the elements after which he should con-
template the stages of white appearance, red increase, and black
near-obtainment. During the arising of these visions, he should
eradicate all mental proliferations until he actually experiences
his own Clear-Light.42
At that time, it is crucial to pay attention to the white Thiglé
falling from the top of the head inside the central channel, giving
rise to the experience of white light corresponding to the mind
of white appearance (snang ba dkar lam). This is followed by the
rising of the red Thiglé causing the manifestation of the red in-
crease (mched pa dmar lam). Then, when the vision of the black
obtainment (thob pa nag lam) is about to arise, the last movements
of the inner winds resorb into one’s consciousness which coin-
cides with the actual, precise moment when body and mind part.
At that time, the afflicted consciousness associated with the five
passions (nyon mongs pa’i lnga’i rnam shes) dissolves into one’s
mental consciousness which itself dissolves into the ālayavijñāna.
As the latter is emptied of all its traces, the five-colored radiance
of one’s Awareness (rig pa) in the heart manifests concretely in
the manner of the display of Wisdom (ye shes) filling the entire
sky. Recognizing this visionary display as being one’s own man-
ifestations implies instantaneously reaching non-regressive Bud-
dhahood.43

po 'di la sgom du med do: sgom med kyi don chen po de ngo shes pas chog go: kye rdo rje
'dzin pa chen po: de ngo ma shes par sangs rgyas re na: dus gsum gyi bde bar gshegs pas
mgo 'khos: zhes sangs rgyas 'od mi 'gyur ba chen pos gsungs so:.
42
The stages of white appearance, red increase, etc., are discussed in Highest Tantras,
and are experienced during the dissolutions of the main passions. Thus, the man-
ifestation of the mind of white appearance arises with the dissolutions of thirty-
three conceptions indicative of anger and hatred (zhe sdang); the mind of red in-
crease arises with the dissolutions of forty conceptions indicative of desire and at-
tachment (‘dod chags); and the mind of black near-obtainment arises with the dis-
solutions of seven conceptions indicative of nescience (gti mug). The sign associ-
ated with the mind of white appearance is the vision of a cloudless autumn sky
filled with moonlight. The sign associated with the mind of red increase is a vision
of an utterly pure autumn sky with a blazing sun. The sign associated with the
mind of black near-obtainment is a vision of a night sky without stars or any source
of light.
43
Pp. 224-226.
 The Heart Drops of Samantabhadra 145

2-2-2. The instructions for practitioners of intermediate capacities

These instructions have the form of a direct introduction (ngo

sprod) aimed at clarifying the natural state of the mind in order
to recognize it at the time of death. It can be performed by the
master or a qualified practitioner with pure samaya, and even by
oneself through remembering the principles of this direct intro-
duction or reading a text about it. Basically, this direct introduc-
tion explains that one’s own Awareness (rang gi rig pa) abides as
Bodies (sku) and Wisdoms (ye shes) which respectively corre-
spond to the twofold aspect of this state, namely Emptiness and
Clarity (stong gsal). When the nature of this state is not recog-
nized, then this twofold aspect manifests as one’s conditioned
body (lus) and karmic traces (bag chags).
After the separation of the mind from the body, if the natural
lights (rang ‘od) of one’s own state are recognized, then the man-
ifestation of delusion will cease and the pure visions of this state
will manifest for five days. The mere recognition of the nature of
these lights entails instantaneously reaching Buddhahood. It is
so powerful that it is defined as the Secret Pathway of Buddha
Vajrasattva (sangs rgyas rdo rje sems dpa’i gsang lam).44 However,
in general, despite the fact that such lights manifest again and
again, ordinary beings do not recognize them and thus re-enter
the mode of delusion.45 Thus, those failing to recognize their own
nature at the time of death are taught the instructions on the Bar-
dos, aimed at practitioners of lower capacities.46

2-2-3. The instructions for practitioners of lower capacities

[1]. At the time of death, the elements dissolve into one another
until the air element dissolves into the consciousness. Then, the
consciousness dissolves into Clear-Light (‘od gsal), giving rise to

44
This expression is sometimes spelt rdo rje sems dpa’i gseng lam, with the compound
gseng lam meaning direct or short path. In classical Dzogchen jargon, this corre-
sponds to the Lamp of the White and Smooth Channel (dkar ‘jam rtsa’i sgron ma),
i.e., the channel of light (‘od rtsa) connecting the heart to the eyes. It is also some-
times called the Crystal Tube (shel bug can). See inter alia, Rig ‘dzin rGod ldem, Bee
ro tsa na’i snyan brgyud phyi ma, p. 47.
45
They do not recognize them as their own visions (rang snang) which is the cause of
ignorance. This very ignorance is the reason why delusion arises.
46
Pp. 226-227.
146 The Heart Drops of Samantabhadra

a vision similar to a sun shining in a cloudless sky. If one is able

to recognize that vision and cultivate some familiarization with
it, then one is assured to obtain Buddhahood during the Bardo
of Reality (chos nyid bar do). This possibility occurs because, at
that time, one’s consciousness is not affected by karma, passions,
karmic traces, and the like. On the contrary, its clarity is sus-
tained by the discriminating Sublime Knowledge (so sor rtogs pa’i
shes rab) which pulverizes the seeds of delusion. Consequently,
the flow of Saṃsāra and of painful rebirths is eradicated and one
obtains a complete certainty in the abiding mode of one’s true
Essence. A similar process of dissolution of the elements and of
the arising of Clear-Light takes place as one falls asleep. There-
fore, training into the practice of sleep and dream is a good prep-
aration for the experience of the Bardo of Reality.47
[2]. This is however not enough. In order to recognize the vi-
sions of Peaceful and Wrathful deities appearing during this
Bardo, it is crucial to train in the yogas of the Development and
Perfection Stages (bskyed rdzogs) during one’s lifetime. The prac-
tice of virtues is also important in order to maintain the purity of
one’s continuum. One should thus excel in understanding what
to cultivate (virtues) and what to give up (vices). This will be of
a huge help when trying to cultivate Awareness during medita-
tive equipoise. If one’s stability has reached a sufficient thresh-
old, then the manifestations appearing during the Bardo of Re-
ality will arise as Wisdom and this state will simply be experi-
enced as the “Bardo of Wisdom” (ye shes bar do).
At that time, the sounds (sgra) arising during the Bardo will
be recognized as the empty sound of the Absolute Body; the
lights (‘od) will appear as empty yet radiating visions (that one
should recognize as the natural display of one’s own visions);
and rays (zer) will arise as various kinds of empty, visionary mar-
vels making up the dynamism of the Wisdom of one’s Aware-
ness (rang rig ye shes kyi rtsal). During one’s lifetime, there are
specific secret key points to train in, in order to recognize the dis-
play of sounds, lights, and rays, as well as the manifestations of
the dissolutions of the elements and the ultimate arising of Clear-
Light. This training is crucial for maintaining the recognition of
Awareness and its visions during the entire Bardo process.48

47
Pp. 228-229.
48
Pp. 229-231.
 The Heart Drops of Samantabhadra 147

[3]. The recognition is also possible through the direct intro-

duction to the Body of Perfect Rapture (longs spyod rdzogs pa’i
sku’i ngo sprod) which relies on the use of a crystal. The symbolic
meaning of this direct introduction is as follows:

Kye! O Son of Noble Clan, listen! The crystal is the

symbol of your body. Its light is the symbol of the
Wisdom of Awareness. The Bodies and Mudrās that
manifest in various (modes) are the symbols of the
hosts of peaceful deities (abiding) inside your heart
(now) arising during the Bardo. Their wrathful as-
pect which manifests frightfully is the symbol of the
appearance of the self-arisen Wrathful (deities abid-
ing in) the Conch Mansion. The rays are the symbols
of the Wisdom of your Awareness that manifests eve-
rywhere. The Essence of these (symbols) is empty, so
do not be afraid by them! Their Nature is luminous,
so do not be attached to them! Their Compassion is
all-embracing, so do not long from them! Recognize
this (as it is)!
In this regard, in the reliquary of the heart (within)
your own body, the self-arisen Peaceful Bodies always
abide according to the triple (mode) of Essence, Na-
ture, and Compassion. Within the Citadel of the
Conch Mansion (in your brain), their dynamism (in
the form of) Wrathful Bodies always abides in the tri-
ple (mode) of Essence, Nature, and Compassion.49

If one is capable of recognizing these manifestations during the

Bardo, then one will undoubtedly reach Buddhahood as one con-
templates the display of these very Bodies appearing within
Thiglés, together with their pure realms and so forth.50

49
P. 232: kye: nyon cig rigs kyi bu: shel 'di ni rang lus kyi brda'o: 'od 'di ni rigs pa ye shes
kyi brda'o: sku dang phyag rgya cir yang snang ba de ni snying nang gi zhi ba'i lha tshogs
bar dor 'char ba'i brda'o: khro tshul 'jigs par snang ba 'di ni dung khang rang byung khro
bo (p. 233) 'char ba'i brda'o: zer ni rang rig ye shes kun du snang ba'i brda'o: 'di dag
kyang ngo bo stong pa yin no: de la ma 'jigs shig: rang bzhin gsal ba yin no: de la ma chags
shig: thugs rje kun la khyab pa de la rings du ma bzungs shig: de ngo shes par gyis shig:
de yang rang lus snying gi ga'u nas: rang byung zhi ba'i sku ngo bo rang bzhin thugs rje
gsum du rtag tu gnas so: klad pa dung khang gzhal yas na: rang rtsal khro bo'i sku yang
ngo bor rang bzhin thugs rje gsum du rtag tu gnas so:.
50
P. 233.
148 The Heart Drops of Samantabhadra

[4]. The instructions then tackle the various Bardo states, enu-
merating the Bardo of the present time (da lta bar do), i.e., the in-
termediate state of the present lifetime; the Bardo of the moment
of death (‘chi kha’i bar do); and the Bardo of Reality (chos nyid bar
do).51 The root-Tantra, which is quoted at that point, says:

The (Bardo of) the present (time) is the Bardo of Nature.

The (Bardo of) the time of death is the Bardo of suffering,
i.e., the Bardo of the cessation of deluded appearances.
The Bardo of Reality is the Bardo of the arising of Wis-
dom because (during its course) the pure visions arise
once the impure appearances have ceased. Recognizing
the Bardo of the arising of Wisdom is sufficient in itself.52

Each of these three Bardos has specific oral instructions (gdams

ngag), as stated in the root-text:

The oral instructions for (the Bardo of) the present time
are like an escort. The oral instructions for (the Bardo of)
the time of death are like attendants. The oral instruc-
tions of the Bardo (of Reality) are like a king coming back
to his castle after (travelling) through his own country.53

The oral instructions similar to an escort (skyel ma) are actually

illustrative examples (dpe), their actual meaning (don), and the
signs (rtags) that are associated with the understanding of their

51
Here it does not mention the Bardo of Becoming (srid pa’i bar do) which is discussed
in the next two sections [5] & [6].
52
P. 234: da lta ni rang bzhin gyi bar do yin no: 'chi kha sdug bsngal gyi bar do ni: 'khrul
snang 'gags pa'i bar do yin no: chos nyid kyi bar do de ni 'khrul snang 'gags nas: dag
snang 'char bas ye shes 'char ba'i bar do yin no: ye shes 'char ba'i bar do ni ngo shes pas
chog go:
53
P. 234: da lta'i gdams ngag 'di skyel ma dang 'dra'o: 'chi kha'i gdams ngag sun ma dang
'dra'o: bar do'i gdams ngag rang gi yul nas btsan po'i mkhar du chud pa dang 'dra'o:. The
instructions like an escort are associated here with examples, meaning and signs
(dpe don rtags gsum). Those which are like attendants refer to the sounds, lights and
rays (sgra ‘od zer gsum) appearing at the time of death. Those of the king coming
back to his castle are not mentioned in the text per se but actually correspond to the
teachings centered around the recognition of the nature of the visions appearing
during the Bardo of Reality. Other teachings on Bardo may use these specific ex-
pressions—escort, attendants, and lord or king—with a different meaning in a
slightly different context. See rGod ldem, Bee ro tsa na’i snyan brgyud phyi ma, pas-
sim, which gives a detailed account of these teachings (except those associated with
the king).
 The Heart Drops of Samantabhadra 149

meaning. The order in which these are discussed in the text is

that of examples, signs, and meaning. The three examples (dpe)
that help illustrate the instructions for the Bardo of the present
time are a crystal (shel), the sun (nyi ma), and a mask (‘dra ‘bag).
The crystal symbolizes here the Essence of the natural state ex-
perienced during the lifetime; the sun, symbolizes its spontane-
ous radiating Nature, while the mask is contemplated as a reflec-
tion in a mirror in order to illustrate its unceasing dynamic mode
of arising.54
The signs (rtags) refer to the Absolute Body residing within
one’s heart; to the Body of Perfect Rapture that one sees while
gazing at the sky, contemplating the pure realms of the Buddhas;
and to the Emanation Body which appears symbolically in the
form of pure visions arising after the interruption of deluded ap-
pearances.55
The meaning (don) of these examples and signs is the follow-
ing one: one’s vivid Awareness is nothing other than the Abso-
lute Body of the Buddha. Its Sublime Knowledge (rig pa) is the
Body of Perfect Rapture, while the fact that the Wisdom of one’s
Awareness abides within the aggregates corresponds to the Em-
anation Body of the Buddha. In reverse order, the text further
adds that the five lights of Wisdom abiding within one’s heart
are the Emanation Body; the five Bodies blazing within these five
lights make up the Body of Perfect Rapture, while the Absolute
Body abides as one’s Awareness free from concept and ex-
pressed in both Bodies (sku) and lights (‘od).56
At the time of death, the fivefold lights associated with the
elements divide into a set of impure lights resorbing within the
aggregates, and pure lights manifesting as the five lights of Wis-
dom arising in the sky of Reality (chos nyid kyi nam mkha’).57
[5]. Individuals who have a weak familiarization with all
these principles and who are still attached to the appearances of
this world will not recognize the Bardo of the Body of Perfect
Rapture (longs sku’i bar do) and will in consequence experience
the Bardo of Becoming (srid pa’i bar do). The following advice
clarifies the nature of the three attendants (bsun ma gsum) that

54
Pp. 234-235.
55
P. 235.
56
Pp. 235-236.
57
P. 236.
150 The Heart Drops of Samantabhadra

were mentioned above (p. 234):

O son of noble clan! As soon as the breath stops, the pure

visions (of the natural state) arise. At that time, the three
attendants will come, namely lights, sounds, and rays. The
lights are the natural light of the Blissful Ones. They are
subtle and wide, luminous and radiant. Their nature is re-
splendent and equal, like a mirage pulsating on a summer
prairie, filling all world-systems to the brim. Do not be
afraid by them! The sounds will come from within all these
lights, as the sounds of Reality rattling in the manner vio-
lent and booming sounds, like the roar of one thousand
dragons. Do not be terrified by them! Within the lights will
come rays, falling like a shower of blades, streaming up in
multiple forms of weapons. Do not fear them! Do not be
afraid and terrified by these three (attendants)! Do not fear
them!58

Furthermore, the text explains that the visions of the master, of

the Yidam and of the Ḍākinīs indeed appear during the Bardo.
One should therefore not be afraid by them since they are one’s
own natural manifestations. It is also important to understand at
that stage that all that appears is merely the display of the lights
of one’s own Awareness. If one fails to recognize that, then one
will err in the six destinies of transmigration.59
[6]. If one fails to recognize the nature of the lights and Wis-
dom that appear during the Bardo, then one will powerlessly be
drawn by one’s own karma to a rebirth in the six destinies. This
is the reason why it is crucial to train in the practice of thod rgal
during one’s lifetime, in order to generate a sufficient form of
familiarization which will be the actual cause of one’s recogni-
tion of the nature of the vision arising after death. When this is

58
P. 237: rigs kyi bu dbugs chad pa dang dag pa'i snang ba 'char ro: de'i dus su bsun ma
gsum 'ong ngo : 'od dang sgra dang zer dang gsum mo: 'od ni de bzhin gshegs pa'i rang
'od do: phra la gdangs pa gsal la 'tsher ba: rang bzhin bkra la mnyam pa sos ga'i thang la
mig sgyu 'gyu ba bzhin du 'jig rten gyi khams thams cad khengs nas mer mer 'ong ngo :
de la ma 'jigs shig: sgra ni 'od kyi nang thams cad nas chos nyid kyi sgra 'brug stong ldir
ba tsam drag la sgra che ba dir ri 'ong ngo: de la ma dngangs shig: 'od la zer mtshon cha'i
char 'babs pa ltar mtshon cha rnam pa sna tshogs gzengs nas 'ong ngo : de la ma skrag cig:
de gsum la mi 'jigs mi dngangs ngo : mi skrag go:.
59
P. 237.
 The Heart Drops of Samantabhadra 151

not recognized, then the manifestations of the six destinies ap-

pear naturally and for five days one wanders in the path of the
five poisons. Visions of gods, semi-gods, humans, animal, hun-
gry ghosts and denizens of hells arise and if one’s consciousness
engages in one of these, one will assuredly take rebirth accord-
ingly.60
While still in the Bardo, one will enter a state similar to a land
without sun or moon, where tempests and storms rage con-
stantly. After seven days, one will be carried by one’s simultane-
ously-born deity and one’s simultaneously-born demon in front
of Yamantaka where one’s karma will be examined. Even at that
stage, if one recognizes that all this is merely the display of one’s
own light, it is possible to reach Buddhahood. One should thus
train throughout one’s life to recognize that all manifested exist-
ence is the expression of the dynamism of one’s mind (sems kyi
rtsal). The fact that it appears in this way is merely an illusion
which is not established in reality.61
The last part of the text deals with individual sections contain-
ing complementary teachings associated with the Bardo of Be-
coming. Interestingly enough, these instructions explain that in
order to recognize one’s errancy in the Bardo, one needs to have
beforehand performed some practices during one’s lifetime,
starting with taking Refuge (skyabs ‘gro), generating bodhicitta
(sems bskyed), collecting the two accumulations (tshogs bsags), per-
forming the meditation of the guru-yoga (bla ma’i rnal ‘byor), and
then engaging in the Development Stage (bskyed rim) before
training in the yogas of the Perfection Stage (rdzogs rim). [7-9, 11].
Further instructions deal with initiations (dbang), secret key
points on the three channels (rtsa), samayas, and presenting of-
ferings to the Protectors (bka’ srung) of Dzogchen.62
[10]. The section on samayas (dam tshig) is supposed to explain
the Dzogchen samayas which are traditionally explained as

60
Pp. 238-239.
61
Pp. 239-240.
62
Pp. 240-249. The instructions on Refuge, bodhicitta, and so forth, help in purifying
the three doors and are therefore crucial for crossing the Bardo states with a puri-
fied mind unlikely to be carried away by its own proliferations, in particular dur-
ing the Bardo of Becoming. Without such preparations and purification, the de-
ceased is generally swept away by his mental projections running amok, to such
an extent that he can’t even remember the instructions he received during his life-
time and potentially perform a post mortem transference (‘pho ba).
152 The Heart Drops of Samantabhadra

forming a set of 31 (= 27+4) samayas, composed of 27 samayas

which are common with Tantras, and four specific Dzogchen sa-
mayas known as: 1. absence or non-existence (med pa), 2. unicity
(gcig pu), 3. immensity (phyal ba), and 4. spontaneity (lhun grub).63
Rather, the text introduces the following advice (pp. 247-248):

Homage to the Primordial Protector, the Victorious One

“Great Orbs of Light”! As to the samayas of the Great Per-
fection, there are none for the access-to-equality and subse-
quent-obtainment.64 (The only requirement is that) you al-
ways contemplate (the visions of) the Wisdom of Awareness
and that you recognize that they are not manifestations of
delusion. This is the samaya of Passing-over-the-Crest
(thod rgal).65 Moreover, if one does not practice any virtue,
(at least) one should not engage into any evil deed. There is
nothing whatsoever to protect or to transgress. If there is a
transgression (of a samaya) to protect, then practice vir-
tues.66 There is (in reality) neither karma nor fruition of
karma. If there is fruition of some karma, then give up the
ten evil deeds.67 Throughout the three times, there is neither
birth or death. If there is birth or death, integrate and con-
template them. There is strictly nothing to meditate upon.
If you have to have something to meditate upon, meditate
upon the master. There is strictly nothing to be distracted
by. If there is distraction, observe the agent that is being
distracted. There is strictly nothing to enjoy. If you have to

63
On these four samayas, see Longchenpa, gNas lugs mdzod, passim. See the English
translation of this work in R. Barron, The Treasury of the Way of Abiding, Dharma
Publishing.
64
This means that for the periods of meditation and periods subsequent to medita-
tion sessions, there are no samayas to keep or cultivate.
65
There is no explicit mention of those of khregs chod, although one may suggest that
some of the advice that follow are associated with it.
66
I.e., if one experiences the fruition of what is identified as a samaya that has not
been protected, then, in order to correct that transgression, one should engage in
the practice of virtues.
67
sDig bcu, i.e.: 1. to kill, 2. to steal, 3. to engage in sexual misconduct (these are the
three misdeeds of the body); 4. to lie, 5. to slander, 6. to use harsh words, 7. to
gossip (these are the four misdeeds of speech); 8. to harbor covetousness, 9. to gen-
erate ill-will, and 10. to cultivate wrong views (these are the three misdeeds of the
mind). Engaging in these non-virtuous activities will lead to rebirth among the
three lower realms (animals, hungry ghosts, and denizens of hells).
 The Heart Drops of Samantabhadra 153

have something to enjoy, enjoy your mind. Such are the sa-
mayas themselves. Samayā! 68 Seal! Seal! Seal! Khathaṃ!69

The last section of the text is also worth translating in full:

Emaho! How marvelous! Here is the redaction of the Secret

Guide, extracted from the Heart Drops of Samantabhadra,
according to the Great Perfection. Samaya! “— In order to
point out the essential key points of the Heart Drops of Sa-
mantabhadra, its basic source is the Three Stanzas on
Contemplation (dGongs pa tshig gsum pa). Its essen-
tial instructions are the following two (sets of teachings):
the flow of the transmission and the guidance for higher,
medium and lower (practitioners). Each has key points (re-
vealing) instructions for practice, and together with the di-
rect introduction, this makes up sixteen mother and sons
(texts). Its objects of meditation are the Refuge, the gener-
ating of bodhicitta, collecting the accumulations, confer-
ring initiations, the yogas of the Development and Comple-
tion (Stages), the samayas, the torma (offering) to the
Ḍākinīs, together with their hundred stages, (making up)
twenty-four (sections) and counting twenty-five with the
root-Tantra.
For the period of the last five hundred years, when, about
to reach the other shore, you are unable to be inspired by the
Sūtras, Tantras, and Precepts, and to meditate on the teach-
ings, the Refuge against deluded manifestations, painful
sufferings and going unprotected is (made of) these very in-
structions on the key points (of practice) so melt them into
your heart! Whoever encounters them will hold Bud-
dhahood in his hands! Those who shall not encounter them
will be like thieves in an empty house. You should not be

68
See supra note 21.
69
P. 247: thog ma'i mgon po rgyal ba 'od phung chen po la phyag 'tshal lo: rdzogs pa chen
po'i dam tshig la: mnyam bzhag rjes thob med pa ste: rtag tu rig pa'i ye shes blta: 'khrul
snang med par ngo shes so: de ni thod rgal dam tshig yin: gzhan yang dge ba ma grub na:
sdig pa ci yang spyad du med: (p. 248) bsrung dang nyams pa gang yang med: bsrung
nyams yod na dge ba spyad: las dang las kyi rnam smin med: rnam smin yod na sdig bcu
spongs: dus gsum skye 'gag med pa la: skye 'gag 'dug na blang bzhin blta: sgom du ci yang
med pa la: sgom du 'dug na bla ma sgom: yengs su ci yang med pa la: yengs su 'dug na
yengs mkhan blta: spyad du ci yang med pa la: spyod byar 'dug na sems su spyad: de dag
dam tshig nyid yin no: sa ma yā: rgya rgya rgya: khathaṃ:.
154 The Heart Drops of Samantabhadra

separated, even for a single instant, from these Three Stan-

zas on the Contemplation of the Buddha. Hold this re-
fined heart-nectar of the Victorious Ones of the three times!
Grasp it! Read it! Comprehend it entirely!” The redaction
of the Secret Guide is (hereby) completed. Samayā! Seal!
Seal! Seal!70

3. The structure of the cycle

The numerals organizing the structure of the cycle have been

added for sake of clarity. They do not appear in the original, ex-
cept for the occasional numbering (dang po, gnyis pa) without
however any aim at being systematic or regular.

The Cycles of Teachings of the Heart Drops of Samantabhadra

(rDzogs pa chen po kun bzang snying tig gi chos skor rnams)

[sNga ‘gyur byang gter chos skor phyogs bsgrigs,

vol. 30, pp. 209-250]

1. The manner in which the transmission occurred (ji ltar brgyud

pa’i babs): 210

2. The instructions on the key points (gnad kyi gdams pa) of prac-
tice: 210-249

2-1. The oral instructions for instantaneously reaching Bud-

dhahood, for practitioners of superior capacities (rab skad cig ma

70
P. 249: e ma ho: rdzogs pa chen po kun bzang snying tig las: gsang ba'i thems kyi yi ge: sa
ma ya: kun bzang snying tig gnad don mdzub btsugs la: rtsa ba'i mdo ni dgongs pa tshig
gsum pa: de yi dmar khrid dag la gnyis yin te: brgyud pa'i babs dang rab 'bring tha ma'i
khrid: re re lag len gdams pa'i gnad dang ni: ngo sprod bcas pas ma bu bcu drug dang : de
yi dmigs bya skyabs 'gro sems bskyed dang : tshogs bsags dbang bskur bskyed rdzogs rnal
'byor dang : dam tshig dam can mkha' (p. 250) 'gro'i gtor ma ste: rim pa brgya dang bcas
pa nyi shu bzhi: rtsa ba'i rgyu dang nyi shu rtsa lnga'o: de ni lnga brgya tha mar gyur
pa'i dus: mdo rgyud man ngag nyan bshad bsgom pa yi: spros pa mi nus pha rol 'gro ba'i
tshe: ‘khrul snang dos drag sdug bsngal mgon med skyabs: gnad kyi gdams pa yin no
snying la bstims: 'di dang su 'phrad sangs rgyas lag bcang yin: 'di dang ma 'phrad khang
stong rkun ma 'dra: sangs rgyas dgongs pa tshig gsum 'di nyid dang : skad cig tsam du'ang
'bral ba'i skabs ma mchis: dus gsum rgyal ba'i thugs bcud dwangs ma 'di: zungs shig
chongs shig klog cig kun chub kyis: zhes gsang thems kyi yi ger bris pa rdzogs so: sa ma
yā: rgya rgya rgya:
 The Heart Drops of Samantabhadra 155

la sangs rgya ba’i gdams ngag): 211-226

2-1-1. Instructions sufficient in themselves (gcig chod kyi gdams
pa): 211-212.
2-1-2. The direct introduction to one’s Primordial Wisdom
arising as being rootless (rang gi ye shes rtsa bral du shar
ba ngo sprod pa): 212-214
2-1-3. The instructions on the self-sufficient practice training
in the innate radiance of Self-Arisen Wisdom (rang byung
ye shes kyi ngang dwangs sbyong ba’i lag khrid chig chod du
gdams pa): 214-215
2-1-4. The Guidance explaining how to strike the key-points
of the instructions on Cutting-through-Rigidity (khregs
chod kyi gdams pa gnad rdeg tu bstan pa'i khrid): 215-216
2-1-5. The instructions for integrating the Wisdom of (one’s)
Manifest Reality to the Path (chos nyid mngon sum gyi ye
shes lam du khyer ba'i gdams pa): 217-220
2-1-6. The secret commentary known as the Absolute Quintes-
sence (gsang ba'i ti ka don gyi snying po zhes bya ba): 221-
223
2-1-7. Instructions for reaching Buddhahood without passing
through the Bardo (bar do med par sangs rgya ba'i gdams
pa): 224-226

2-2. The oral instructions for reaching Buddhahood at the time

of death, for practitioners of intermediate capacities (‘bring ‘chi
khar sangs rgya ba’i gdams ngag): 226-227
2-2-1. The essential teaching clarifying the direct introduction
(ngo sprod gsal ba’i gal mdo): 226-22771

2-3. The instructions for reaching Buddhahood during the Bardo,

for those of lower capacities (tha ma bar dor sangs rgya ba’i gdams
pa): 227-249
2-3-1. The secret Path of the Bardo of Reality (chos nyid bar do'i
gsang lam): 227-229
2-3-2. The instructions on the key points of the Bardo (bar do
gnad kyi gdams pa): 229-232
2-3-3. The direct introduction to the Bardo of the Peaceful and

71
There are no other subdivisions in this section of the cycle.
156 The Heart Drops of Samantabhadra

Wrathful Deities (zhi khro'i bar do'i ngo sprod): 232-233

2-3-4. The direct introduction to the Arch-Quintessence of the
Unsurpassable Tantras (bla na med pa'i rgyud kyi yang
snying ngo sprod): 233-236
2-3-5. The direct introduction to the Bardo of Existence (srid pa
bar do'i ngo sprod): 236-238
2-3-6. Oral instructions on the Bardo of Existence (srid pa bar
do'i gdams ngag): 238-240
2-3-7. The Lock of the utterly perfect Initiations (yongs rdzogs
dbang gi tha ram): 240-246
2-3-8. The secret list of the key points (gnad kyi thems yig gsang
ba): 246-247
2-3-9. Untitled section about channels (rtsa): 247
2-3-10. The Samayas of the Great Perfection (rdzogs pa chen po’i
dam tshig): 247-248
2-3-11. The offering rite to the Protectors of the Teachings of
the Great Perfection (rdzogs pa chen po'i bka' srung mchod
pa'i cho ga): 248-249

Conclusion: 249-250.

4. The source of the cycle

The final section of the Heart Drops of Samantabhadra clearly states

that the actual source of the cycle is the Tantra of the Three Stanzas
on Contemplation (dGongs pa tshig gsum pa’i rgyud) which is
known in its full form as the Tantra of the so-called Three Stanzas of
Buddha Vajrasattva’s Contemplation (Sangs rgyas rdo rje sems dpa'i
dgongs pa tshig gsum po zhes bya ba'i rgyud). This is a rarely quoted
Tantra that was first revealed by lCe btsun Seng ge dbang phyug
and then re-hidden by him in mChad pa stag can before it was
eventually retrieved by lCe sgom nag po. As far as I know, it is
not particularly associated with the tradition of the Northern
Treasures.72

72
For instance, it has not been included in the large Byang gter collection in 63 vol-
umes compiled by Rig ‘dzin chen mo and published in 2015 under the collective
name of sNga ‘gyur byang gter chos skor phyogs bsgrigs. The Tantra itself exists in
three different versions (at least in the material at my disposal): the first one was
revealed by lCe sgom nag po; the second one was found by Padma Las ‘brel rtsal
(1291?-1313?); and the third was retrieved by mNga’ ri paṇ chen, together with the
Kun bzang snying thig and the Padma snying thig.
 The Heart Drops of Samantabhadra 157

lCe btsun himself was one of the most important lineage hold-
ers of the sNying thig tradition with his revelation of some of the
secret precepts of the Heart Essence of Vimalamitra (Bi ma snying
thig). He is supposed to have lived down to the age of 125 and to
have manifested the Body of the Great Transfer (‘pho ba chen po’i
sku) at the end of his life. He then appeared in a vision to Zhang
ston bKra shis rdo rje (1097–1167), exhorting him to reveal the
texts of the Secret Heart Essence (gSang ba snying thig) he had re-
hidden since he could not find a proper vessel for his transmis-
sion.
According to Dzogchen traditional narratives, fifteen years af-
ter lDang ma Lhun rgyal had revealed the collection of the Sev-
enteen Tantras (rGyud bcu bdun), their commentaries and related
precepts, etc., from the Zhwa’i lha khang, lCe btsun was born in
Myang ro, to lCe Thub pa’i dbang po and Khyung mo bza’. Then,
for several years lDang ma tried to find a qualified vessel for his
transmission but could not find any. Eventually, as lCe btsun
had come of age and while he was in Mang yul, he met lDang
ma and became the vessel of his Treasures. They agreed to meet
at a later date so that lCe btsun could invite four scribes to pre-
pare copies of the texts. After lDang ma’s demise, lCe btsun
moved to the valley of gNubs yul and other places where, for ten
years he in his turn looked for a qualified vessel to receive his
transmission. Unsuccessful, he decided to divide his teachings
into four sets and hid three of them under a fountain in mChad
pa stag ‘dra (same as mChad pa stag can), a locality of Lang gro
county. He entrusted the treasures to the klu btsan rDo rje bde
‘bar. He then hid the rest of the secret precepts of the gSang ba
snying thig collection in ‘U yug. Thirty years after lCe btsun’s
Body of the Great Transfer, the yogi lCe sgom nag po retrieved
a treasure that had been hidden by lCe btsun in which he found
instructions that he was not to spread these teachings but that he
should practice them for his own benefit. In general, lCe sgom is
associated with the Secret Cycle (gsang skor), one of the four main
subdivisions of the Precept Series (Man ngag sde).73
The colophon of the Tantra according to the gTing skyes edi-
tion of the rNying ma’i rgyud ‘bum states (p. 314) that the text was,
as we have seen above, hidden by lCe btsun seng ge dbang

73
See Zhang ston bKra shis rdo rje, gNas ‘byed bdun pa, pp. 213-219.
158 The Heart Drops of Samantabhadra

phyug in mChad pa stag can, and that it was then revealed by

lCe sgom nag po.74 The version appended to the Kun bzang snying
thig root-text is even shorter, merely saying that this is a Treasure
of mNga’ ris paṇ chen. The text itself is composed of three chap-
ters, namely:

1. the explanation of the secret pathway of Vajrasattva (rdo

rje sems dpa’i gseb lam bstan pa, pp. 302-306, fol. 2a-5b),
2. the view of the escort, the oral instructions for the present
(da lta’i gdams ngag skyel ma lta ba, pp. 306-310, fol. 5b-9a),
and
3. the obtainment of Buddhahood through recognizing the
importance of receiving the oral instructions (gdams ngag
can gnad ngo shes pas sangs rgya ba, pp. 310-314, fol. 9a-13a)

Appendix — Comparative table of the contents

of the electronic and the manuscript versions

In this table, the first column lists the chapter titles of the Kun
bzang snying thig. The second one gives the page references of the
2015 edition, while the third indicates the folio numbers of the
manuscript version. The contents of the electronic edition have
in general more typos and errors than the contents as they ap-
pear in the manuscript version. Since it is generally the other way
around, the fact is worth mentioning.

Chapter Electronic edition Manuscript ver-

sion
1. ji ltar brgyud pa’i 210 1b
babs

2. gnad kyi gdams pa 210-249 1b-32b

2-1. rab skad cig ma 211-226 2a-13b

la sangs rgya ba’i
gdams ngag

74
See also Achard, “sGang steng Catalogue” p. 55, no. 324. For the mTshams brag
version, see rNying ma’i rgyud ‘bum, mTshams brag ed., vol. 13, p. 780.
 The Heart Drops of Samantabhadra 159

2-1-1. gcig chod kyi 211-212 2a-3a

gdams pa

2-1-2. rang gi ye shes 212-214 3a-4b

rtsa bral du shar ba
ngo sprod pa

2-1-3. rang byung ye 214-215 4b-5a

shes kyi ngang
dwangs sbyong ba’i
lag khrid chig chod
du gdams pa
2-1-4. khregs chod 215-216 5a-6b
kyi gdams pa gnad
rdeg tu bstan pa'i
khrid

2-1-5. chos nyid 217-220 6b-9b

mngon sum gyi ye
shes lam du khyer
ba'i gdams pa
2-1-6. gsang ba'i ti ka 221-223 9b-11b
don gyi snying po
zhes bya ba

2-1-7. bar do med par 224-226 11b-13b

sangs rgya ba'i
gdams pa

2-2. ‘bring ‘chi khar 226-227 13b-14b

sangs rgya ba’i
gdams ngag

2-2-1. ngo sprod gsal 226-227 13b-14b

ba’i gal mdo

2-3. tha ma bar dor 227-249 14b-32b

sangs rgya ba’i
gdams pa
160 The Heart Drops of Samantabhadra

2-3-1. chos nyid bar 227-229 14b-15b

do'i gsang lam

2-3-2. bar do gnad kyi 229-232 15b-17b

gdams pa

2-3-3. zhi khro'i bar 232-233 17b-19a

do'i ngo sprod
2-3-4. bla na med pa'i 233-236 19a-21a
rgyud kyi yang
snying ngo sprod

2-3-5. srid pa bar do'i 236-238 21a-22b

ngo sprod

2-3-6. srid pa bar do'i 238-240 22b-24a

gdams ngag

2-3-7. yongs rdzogs 240-246 24a-29b

dbang gi tha ram

2-3-8. gnad kyi thems 246-247 29b-30a

yig gsang ba

2-3-9. Untitled sec- 247 30a-30b

tion about channels
(rtsa)

2-3-10. rdzogs pa 247-248 30b-31a

chen po’i dam tshig

2-3-11. rdzogs pa 248-249 31a-32b

chen po'i bka' srung
mchod pa'i cho ga

Conclusion 249-250 32b-33a

 The Heart Drops of Samantabhadra 161

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Study of the rDo-rje-phur-pa Cycle of Tantric Teachings in Tibet
with Special Reference to Sog-bzlog-pa Blo-gros-rgyal-mtshan’s
(1552–1624) Phur pa’i lo rgyus, Hamburg Universität, Ham-
burg, 2018, PhD thesis, 437 pages.
Ngari Panchen
Perfect Conduct — Ascertaining the Three Vows, Wisdom Publi-
cations, Boston, 1999.
Samten Chhosphel
“The Second Dorje Drak Rigdzin, Lekden Dorje”:
https://treasuryoflives.org/biographies/view/Second-
Dorje-Drak-Rigdzin-Lekden-Dorje/3010

Website: Kalacakra.org
http://kalacakra.org/calendar/tdata/pl_1542.txt