called the Alayavijnana  and represents the storing capacity
for the karmic  seeds.  The second, is termed  the Alaya and
represents the "all ground" which allows the functioning  of
the whole process beginning  with the Alayavijnana.  Here we
can  perhaps  understand  the  Alaya  as the unaware  aspect
(ignorant) of the Tathagatagarbha.
   There  is also a distinction made between Tathagatagarbha
and Sugatagarbha.  The  first  is the phenomena possessed by
ordinary unenlightened individuals and the second is the same
phenomena but it is possessed by enlightened individuals.  A
clearly   distinction   of  these   two   is  important   in
understanding  statements  made throughout  the whole of the
rDzogs pa chen po doctrine.
   The  ultimate  truth  is understood  in usual  Madhyamaka
terms.  The fact that only two possibilities  are permitted,
i.e., samsara  and  enlightenment, directly  relate  to  the
conventional  and ultimate  truth.  Nirvana almost always is
used in a negative sense as the small rest taken by Hinayana
followers and not seen as a full and complete enlightenment.
Seeing that only two possibilities  exist, one is either  in
samsara  or one is not.  This view allows for no possibility
of a real  path  to exist.  Enlightenment  is seen as taking
place  suddenly.  Liberation  of  mind  and  forms  are  all
natural. Spontanious activity is the correct and appropriate
response to any situation.  When the mind is free, then, all
things are
 
　　　　　　　　　　  P.313
 
of  themselves free, so  all is  naturally and spontaniously
self-liberated.  The initial by-product  of the meditational
process is a state of no-thought.  Later development  allows
one to be in a state of no-thought of no-thought.  The texts
continually  use  the  terms  relating  to no-thought;  e.g.
motionless, no-thought, no  perception, etc.  as  indicating
only  the  by-product  of the  process  of  meditation.  The
emphasis is given to the idea of "Rig pa." Rig pa means pure
pristine  awareness.  This  pure  awareness  can  be a state
wherein  one  does not move from the non-dual.  The word can
also be used as a verb "to be purely  aware"  when one is in
the state  of no-thought  of no-thought, this state  is also
without movement from the non-dual.
 
　　　　　　　　　　  P.314
 
STRUCTURE OF RDZOGS PA CHEN PO
 
   According  to Long  chen  pa,the  rDzogs  pa chen  po  is
divided into two main lines. The first is the rDzogs pa chen
po in relation with other paths and the Great Explanation.
   The rNyingma schools divides the whole of Buddhism as
follows:
　　　　　　　　　　　　　　　　 Path
lowest
　　　　　　　　 1. sravaka
　　　　　　　　 2. pratiyekabuddha
　　　　　　　　 3. bodhisattva (= mahayan sutra teachings)
　　　　　　　　 4. kriya tantra
　　　　　　　　 5. carya tantra
　　　　　　　　 6. yoga  tantra
　　　　　　　　 7. mahayoga tantra
　　　　　　　　 8. anuyoga tantra
　　　　　　　　 9. atiyoga tantra (=rDzogs pa chen po)