From November 11, 2012 till January 12, 2013 Ven.Khenchn Konchog Gyaltshen Rinpoche conducted teachings on the Dharma Lord Jigten Sumgon’s Text Gong-Chig (The Single Intention) in Dehradun(India).

The author of this essay wants to express the deepest gratitude to the great Dharma master Ven. Kenchen Konchog Gyaltshen Rinpoche, pointing out that these long term studies were the best she had ever participated in because the answer to the question once put forward by well-known English astrophysicist S.Hawking, ’Why does the Universe exist in general and why has it overtaken all the hardship of existence? 'was given. That goes-It is just a universal law. Emptiness (the ultimate state of mind) always strives to appear on conventional level thus supporting equilibrium. At the same time, any manifestation in the relative dimension is rooted in ignorance having the nature of suffering.
Ani Khadro has written an interesting and thought-provoking paper for the inaugural English-language Gong-Chig Seminar at Drikung Kagyu Institute in Dehradun, India in January 2013.The paper brings out some of the main themes of the Gong-Chig and connects them to various areas of study, such as cosmology, meditation and linguistics.
January, 12, 2013.

LiDAR analyst
Terence Barrett.
Gong-Chig (Single Intention) by Dharma Lord Jigten Sumgon – an Advanced Holistic Text in Different Fields of Buddhist Teachings
Konchog Dorje Khadro
Latvia
The author of this essay lacks even the lowest intellectual capacity as well as natural or acquired wisdom gained from learning, reflection and meditation to compile successfully the topic chosen, nevertheless some suggestions expressed further on by several commentary writers to this text may encourage the reader to familiarize him or herself with Sublime Dharma- Gong-Chig.
‘There does not exist anything that is not dependently arisen, therefore, there does not exist anything that is not empty’. (Nagarjuna)
The great Buddhist scholars like Nagarjuna, Chandrakirti, Shantideva, Vasubandhu, et.al have worked out many different treatises
( Bodhicaryavatara, Madhyamakavatara, Madhyamaka et.al), employing different technologies and expressing different considerations on the same phenomena (emptiness) according to the school’s viewpoint they were analyzing (Mind – only, Cittamatra; Middle way-Madhyamaka, etc) . However if the teaching are restricted only to one tradition the danger for an ordinary practitioner of becoming confused when confronted by divergent Buddhist viewpoints and traditions can occur. As to Gong-Chig, firstly, this text is nonsectarian. It was brought down from Vajradhara to Drikung Kyabgon(put down on paper by Sherab Jungne). But it does not belong only to Drikung Kagyu Lineage; this text is for all buddhists.
Secondly, Dharma texts are usually specific to one set of teachings (Sutra, Tantra, etc), Gong-Chig contains the essence of all three baskets of teachings-Vinaya, Sutra and Abhidharma.
Thirdly, Jigten Sumgon had mastered all aspects of the Dharma therefore he was able to write a text that fit any phase of Dharma practice. Even more, this book does not include only Buddhist teachings and philosophy; one who has studied Buddhist Cosmology can easily recognize the elements of it there and even study linguistics on the level of semantics and pragmatics through this text. The above mentioned statements (and many others not mentioned) prove that Gong-Chig is a holistic, scientific work of great importance for different fields of Buddhist studies.
Similar explanations of phenomenon of emptiness (Dharmadhatu) in Gong-Chig and Buddhist cosmology as well as the interpretation of the different terms in the commentaries to the Root Text through language discourse prove the holistic essence of Single Intention.

Emptiness or wisdom is one of the main points in Gong-Chig teachings. A practitioner will not attain enlightenment not having the correct understanding and realization of emptiness. It is pointed out in the Prajnaparamita Sutra, ‘Form is empty; emptiness also in form. Emptiness is no other than form; form is no other than emptiness. In the same way feeling, perception, formation and consciousness are emptiness…..’
Understanding of the mentioned quotation is important in all fields of Buddhist practices, particularly in Tantric practices. Jigten Sumgon himself shared the Middle Way’s view of emptiness. The nature of ultimate reality is emptiness beyond birth and death, the Dharmakaya being the highest attainment. To reach the mentioned state a practitioner has to cultivate the view of dependent arising of all phenomena and the conduct of compassion and loving kindness to all beings. Dependent arising is explained through impermanence, cause and effect, the mind, action and effect, eight extremes or the twelve links of dependent arising. (1;12) Dependent arising (wisdom) is the essence and most profound postulate of the Buddha’s teachings. Jigten Sumgon has paid special attention to it in several chapters of the text. For example, in commentaries, concerning Secret Mantra, it is stated that wisdom is not only the high level of Bodhichitta. It is accumulation of merit as well as natural and acquired state of mind. Further on, it is mentioned, ‘In order to attain Budhhahood one needs the full complement of wisdom and method (loving-kindness and compassion). These are not subtle body practices that will bring a practitioner to liberation. It is emptiness that brings liberation (1;31). Therefore practitioners should realize that their fundamental awareness from beginningless time has been nothing else than a non-dual mind of wisdom. It guarantees simultaneous direct knowledge of both: the way things appear and the way things actually are.
In the Net of Illusion Tantra it is pointed out,
‘He who holds this no-dual type of wisdom
Transcends thereby the reality of ordinary consciousness’. (5; 40)
Commentaries to the Chapter VII of Gong-Chig contains especially valid explanation of Buddhahood.
On the one hand, Buddha is spontaneously established. He is the Dharmakaya free from three aspects of worldly phenomena : being compounded, being impermanent and being dependent upon something else. All worldly phenomena are like illusion: impermanent created through the manipulation of substance and language. (5;141)
At the same time, the importance of Bodhichitta remains the leading factor even in the ultimate stage of Buddhahood. Lord Maitreya has pointed out,
‘You, o Tathagatas, are those who continually, spontaneously,
………………………………………………..
Engage in vast activities benefiting beings.
………………………………………………..
That is your ceaseless, uncontrived state.’(5;144)
On the other hand, on the conventional level, all things arise from a cause and cease upon the causation of it. Therefore the Buddha teaches causation, that is dependent arising.
At the same time, all of the Buddhas abide within the continuum of the elemental mind of each and every sentient being without exception. In Tantric text whenever there are words, ‘May your return to your pure land of the Buddhas’ this refers to the elemental mind of sentient beings.
The Lord Maitreya has said,
‘All sentient being are precisely the Buddha, however, adventitious defilements have obscured this truth’. (5;151)
Throughout the Sutras and Tantras it is taught that samsara and nirvana are non-dual. If one understands the nature of samsara, he or she realizes nirvana. But the great truth manifests beyond both of them, it could not be expressed in words, a practitioner can only experience it, as it was done, for instance, by Milarepa. As the phenomenon of emptiness is explained multidimensionally in several chapters of the Root Text and especially in commentaries to it, it can be considered as the core point of Gong-Chig.
Interdependent arising, emptiness, non-dual perception, wisdom are also the key words of some chapters of Buddhist cosmology books compiled by different authors. As it was stated before, Gong-Chig is a highly sophisticated, holistic text that matches with different fields of studies, including Buddhist cosmology. One of the points that is precisely revealed in both sources, occurs to be the phenomenon of emptiness.
Teachings of Buddha are infinite and unlimited. Therefore they cannot be mastered completely by beings who have not reached Buddhahood. Those cosmologies which belong to the Mahayana have their basis in the emptiness of the Dharma as well as in the emptiness of the self. It can be grasped and comprehended only by the mind free from discrimination. (4;135 )
Dharmadhatu in Buddhist cosmology is considered to be never changing, never becoming anything other than itself. But infinite world systems are like mirage, manifesting interpedently. They are a magical play of relativity and emptiness. Both of them can be perceived simultaneously only by Buddhas.
‘The universe is a playground for the miraculous powers of Buddhas and bodhisattvas, practicing wisdom and skilful means.’(2;148 )
Buddha’s teachings allow anybody to become a spiritually developed being. This facilitates the birth of authentic wisdom from listening, reflection and meditation. Following the path a practitioner starts to apprehend the cyclic life’s nature as emptiness lacking any true state. Supreme yoga lays the foundation for understanding the key points of the path and the result- the fruit.
The correct view is that the nature of the ground (Dharmadhatu) is the primordial purity of the common basis of both: deception and freedom. It transcends the limitation of permanence or existence. Its character is radiant intrinsic awareness, the pure reality of emptiness. The energy of the ground is present as awareness of pristine wisdom. All three mentioned are the ground’s creative potential. (2; 208)
The central view point in Asankyeya cosmology (Innumerous Buddhas) states that the Buddha enables beings to be reborn in the pure lands.
In Lotus Sutra it is written,
‘….he (Buddha) does not teach a particular nirvana for each being, he causes all beings to reach complete nirvana by means of the complete nirvana of the Tathagata.
Buddha’s teachings are the rays of light which fix beings in the path of enlightenment, giving possibility to experience emptiness, develop non- dual perception and wisdom mind.’(4;144 )
In summation, Buddhist cosmology teaches that phenomena are in fact empty forms, simply the magical play of appearances created by background’s energy, freedom (enlightenment) could be reached developing wisdom mind and non-dual perception, through practicing skillful means (loving-kindness and Compassion). All mentioned conclusions match with those stated in Jigten Sumgon’s text, thus proving the connection of both- Buddhists cosmology and The Single Intention.
Furthermore, the text of Gong-Chig teaching contains also the linguistic analysis on semantic and pragmatic levels.
In Section V Tantrayana (Root Text of Gong-Chig), in point 4, it is stated, ‘If realization has not arisen, analogies and meanings are not internalized’. (3; 16)
In the other words, the metaphors and underlying meanings are not fathomed until one has reached realization.
Point 12, Section V explains that some aspects of the material state are hidden by Vajradhara. (3,17)
The language of Tantras sometimes is difficult because it includes words that are commonly found in Sutras’ treatises and scriptures, but used with several different meanings, in Tantras, for example, ‘sometimes in the Tantras Bodhichitta means the altruistic desire to attain enlightenment for the benefit of all beings, but sometimes it refers to the tigle. Therefore a lama’s oral instruction is of great importance.’ (3 ; 32 )
Point 21, Section V states, ‘ In the Mantra discipline is absolutely necessary.’(3;17)
This point reveals that some Tantras teach at the literal level a morality that is incompatible with the vows of individual liberation. For example, the Guhyasamaja Tantra says that one should kill living beings, speak lies, steal and sleep with other person’s spouse. In several Tantras, it is taught that alcohol may be used.
Because of such statements some practitioners consider the Pratimoksha ethics to be completely apart from the Tantric ethics.
Jigten Sumgon says that this kind of understanding is incorrect. The piece of advice mentioned above should not be followed according to its literal meaning. When the Tantra says to kill living beings, it means to end self grasping. When it says to tell lies, this means one should teach conventional truths. When it says to steal, it means to generate Bodhicitta. Alcohol can be used by practitioners who are able to turn it into ambrosia. (1; 32)
The mentioned examples and some other paragraphs in the text allows to consider Gong-Chig a valuable source for linguistic analysis on the word (semantic) and sentence (pragmatic) levels. This, once again, proves that Gong-Chig is a sophisticated, holistic text for different fields of research.
To summarize, Dharma Lord Jigten Sumgon’s text Gong-Chig (Single Intention) holistically reveals different aspects of Buddhism teachings and philosophy, for example, Dependence (Section II), Vows (Section III), Tantrayana (Section V), et. al.
It matches with different fields of science, like Buddhist cosmology, linguistics, physics, (elementary particles, sinergy phenomenon etc).
Although all the Buddhas are present in every being’s mind field, the mind of ordinary people is limited by objectification of objects of awareness, therefore practitioners have to rely on a fully realized spiritual master who is qualified by virtue of the verbal and realized teachings, the spiritual power of the lineage and ability to transmit these factors to his disciples in order they can understand the depth of Gong -Chig teachings and experience its essence through Dharma practices.(5;177)

Bibliography
1 Dharma Lord Jigten Sumgon, Gong-Chig or The Single Intention or The Unified Enlightened Thought of the Buddha, A Teaching by Khenpo Tsultrim Tenzin (2002, Part I ; 2003,2004, Part II).
2 Jamgon Kongtrul Lodro Taye, Myriad Worlds (Snow Lion Publications, Ithaca, N.Y, 1995.)
3 Jigten Sumgon, Gong-Chig, The Single Intent, The Sacred Dharma, Root Text(Tara Foundation, Disseldorf, 2009)
4 Kloetzli, W.Rondolph, Buddhist Cosmology(Motilal Banarsidass
Publishers, Private Ltd. Delhi, 1989).
5 Lord Jigten Sumgon, Singular Thought of the Sublime Dharma(Gong-Chig) with the Verse Commentary of Rig-dzin Chos-Grags (Drikung Vidhyadhara Dharmakirti), Lamp that Dispels All Darkness and the Oral Commentary of Sonam Kunga Rinpoche.(1999).