THESUPREMESOURCE

TheKunjedGyalpo

TheFundamentalTantraofDzogchenSemde

THESUPREMESOURCE

TheKunjedGyalpo

TheFundamentalTantraofDzogchenSemde

ChogyalNamkhaiNorbuAdrianoClemente

TranslatedfromItalianintoEnglishbyAndrewLukianowicz

TABLEOFCONTENTSForeword9

Preface13

PARTONE:TheOriginandTeachingsofDzogchenSemde17

1.TheOriginofDzogchen:fromOddiyanatoTibet19

1.TheOriginoftheTransmissionofDzogchen19

II.TheTwelvePrimordialTeachers22

III.GarabDorje26

IV.Manjusrimitra31

V.TheLineageofTeachersfromOddiyanaandIndia35

VI.SriSimha46

VII.TheTibetanTranslatorVairocana51

2.DzogchenSemdeandtheKunjedGyalpoTantra57

I.TheSeriesofPrimordialBodhicitta57

II.TheSemdeScriptures61

III.StructureandContentsoftheKunjedGyalpo64

PARTTWO:AnIntroductiontotheKunjedGyalpo:AnOralCommentarybyChogyalNamkhaiNorbu75

3.TheFundamentalPrinciplesofTantraandDzogchen77

1.TheOuter,orLower,Tantras77

II.TheInner,orHigher,Tantras81

III.DzogchenAtiyoga84

4.TheEighty-fourChaptersoftheKunjedGyalpo91

PARTTHREE:KunjedGyalpoExcerptsinTranslation131

ANoteontheTranslationMethod133

5.TheRootTantra135

I.TheTeachingsonPrimordialManifestation135

II.TheTeachingsThatDisclosetheTrueNature150

III.TheTeachingsBeyondCauseandEffect157

IV.TheTeachingsonPerfectionBeyondAction174

VTheTeachingsThatEstablishKnowledge184

VI.TheConcludingTeachings193

6.TheFurtherTantra:TheTeachingsonUnderstanding203

1.Introduction203

II.UnderstandingtheTrueMeaningoftheTenNatures204

III.Conclusion214

7.TheFinalTantra:TheTeachingsonMeditation217

1.Introduction217

H.TheStateofNon-meditationoftheTenNatures218

III.Conclusion229

Epilogue:OntheNatureofSamantabhadra:AConversationwithChogyalNamkhaiNorbu233

Appendices237

AppendixOne:TheTransmissionoftheFourKayasAccordingtotheBairo'dra'bag237

AppendixTwo:TheLineageoftheTeachersfromOddiyanaandIndiaAfterManjusrimitra238

AppendixThree:DzogchenScripturesTiedtotheTransmissionofVairocana242

AppendixFour:TantrasoftherDorjesemsdpa'nammkha'the255

AppendixFive:IndexofChaptersofKunbyedrgyalpoandMdobcu256

Notes263

BibliographyofTibetanandWesternWorks283

Index287

Reading the Kunjed Gyalpo you will often come across the word "I": "I am the nature of allphenomena," "I am the root of existence," and so on.This "I" is your true state: the primordialBuddha, thesupremesourceofmanifestation.Try tounderstand themeaningofKunjedGyalporeadingitinthislight.

-ChogyalNamkhaiNorbu

FOREWORDTheKunjedGyalpo(Kunbyedrgyalpo)'canbeconsideredthefundamentaltantraofDzogchen,ateachingthataccordingtotraditionhasbeentransmittedforovertwothousandyearsfromteachertodisciple. Itsaimis toawakeneach individual tohisorher truenature: theprimordial state ofenlightenment, which can be compared to a mirror on whose surface the multiplicity of thephenomena of existence is reflected. Introducing this knowledge is the teacher's task, whileunderstandingitdeeplyandintegratingitintoone'sexistenceisthedisciple'stask:onlywhenthishasbeenaccomplisheddothetraditionaltextsbecominglivingwords,preciouspointersalongthetimelessjourneytowardsthesupremesource.

Dzogchen,infact,canbedeemedthepinnaclenotonlyofalltheBuddhistpathsofrealization,as has often been asserted by Tibetan teachers, but also of the various spiritual methods andteachingsofothertraditions.Theaimofeachpath,eitherdirectlyorindirectly,istoovercomethedualistic condition in order to attain the ineffable dimension of the absolute: precisely thisdimensionistheprimordialstatetowhichthetrueDzogchenteacherintroducesthedisciple.

Itwasthisfactthatinspiredmetomakeavailable,albeitnotinitsentirety,toreadersinterestedinthespiritualquestingeneralandinTibetanBuddhisminparticular,abasictextofDzogchen:theKunjedGyalpo, or All-creating King. Rendered "Supreme Source" in the present work, it is atantrawhose title comprises simultaneously themeanings of the teacher, of the primordial statecommunicatedbytheteachertothedisciple,andoftheknowledgethatblossomsinthelatter.Thechoiceofthistext,whichinitspresentversionderivesfromtheeighthcenturybutwhoseoriginmaybe farmore ancient, is also due to its universalmessage,which places it among the greatspiritualscripturesofalltheages,comparabletoclassicssuchastheBhagavadGita.

The present work is structured in three parts. The first part describes the origin and basicprinciples of Dzogchen as stated in the traditional texts of the Dzogchen Semde, of which theKunjedGyalpoisthefundamentalscripture.AlargepartofthematerialisdrawnfromtheVairoDrabag(Bairo'dra'bag),thebiographyofthegreatTibetanteacherandtranslatorVairocana,whointroduced theSemdeandLongde series' ofDzogchen from India andOddiyana toTibet in theeighthcentury.Infact,thefirstfivechaptersofthisbiographyconstituteaveritablehistoryoftheoriginofDzogchen.

ThesecondpartofthisworkconsistsexclusivelyoforalteachingsgivenbyChogyalNamkhaiNorbu: a brief introduction to the fundamental aspects ofTantraz andDzogchen, followedby asuccinct exposition of themost salient points of each of the eighty-four chapters of theKunjedGyalpo.These teachingsweregivenbyChogyalNamkhaiNorbu inSardiniaat theendof1977andthebeginningof1978,whenhegavethetransmissionofandanoralcommentarytothistantra.ReaderswhoarenotfamiliarwithTibetanBuddhismareadvisedtofirstreadthechapteron"TheFundamentalPrinciplesofTantraandofDzogchen."However itwouldbeuseful for readers tohaveatleastsomegeneralknowledgeofHinayanaandMahayanaBuddhism.

ThethirdandlastpartcontainsextractsfromtheKunjedGyalposelectedtoenablereaderstoapproach theextraordinarymessageof this textyet avoidingplunging them intodetails that are

difficulttounderstandwithoutacertainknowledgeinthevariousfieldswithinsutraandtantra.TheKunjedGyalpoisatextcommittedtowritingprimarilyfor thebenefitofBuddhistpractitioners,andconsequentlyitslanguageandterminologyarelargelythoseofsutricandtantricBuddhism.Itisimportanttobearthisinmindwhilereadingthistext.

In all the gnostic traditions, the absolute is the equivalent of the ineffable, of that whichtranscendswordandthought.Forexample,afamousinvocationbyJigmedLingpareadsthat"eventheBuddha's tongue is weak to explain this point [i.e., the absolute condition]."' This does notmean,however,thatwordshavenovalue.Sinceancienttimes,knowledgeofDzogchenhasbeencommunicated by means of three types of transmission: direct, that is, from mind to mind;symbolic, through the use of gestures, objects, or riddles; and oral, through spoken language.NubchenSangyeYeshe,oneofthefirstTibetanteachersofDzogchen,wrote:"Justastolookforgoldinthedarkweneedalamp,sotodiscoverthetruemeaning[oftheabsolute]inone'smindandtocultivaterecognitionofitweneedthelampofwordsandscripturestoshedlightforus....'Thelampofnamesandofwordsilluminatesthegoldoftruemeaning,'statestheSupremePeak."4

ThisworkisdedicatedtothespreadoftheDzogchenteachingsintheWest,withthehopethatfuturegenerationstoomighthavethegoodfortunetomeetalivingsourceofknowledgesuchastheteacherChogyalNamkhaiNorbu,thetrueKunjedGyalpo,hasbeenandstillisforme.

AdrianoClemente

June1996

This edition of The Supreme Source has been revised and partially enlarged from the originalItalianeditionpublishedin1997.

ChogyalNamkhaiNorbu

PhotobyLianeGraf

PREFACEThe fundamental scriptures of the Dzogchen teachings are divided into three categories, calledgyud,lung,andmennag.

Thegyud,or tantras, are texts that explain the fundamentalprincipleof the teachingof "totalprimordialperfection"orAtiDzogpaChenpoinitsentirety,presentingfullythethreekeypointsofthebase,thepath,andthefruit.

The lung' may form part of a tantra, summarizing its essential point or emphasizing orelucidatingaspecificaspectinrelationtothebase,thepath,orthefruit.

Themennag,orupadesa,areextractscontainingspecialinstructionsforpracticesrelatedtothespecificpointsof thebase, thepath,or the fruit ofAtiDzogpaChenpo, in extensiveor conciseform, or they may be texts of instructions derived from the personal experience of realizedteachers, written expressly for the benefit of future generations and marked with the seal ofsecrecy.

Themeaning of theword "tantra" is "continuity" or "without interruption," and refers to thecondition of infinite potentiality and of uninterrupted manifestation of the energy of ourprimordialstate.Thetantrasaresocalledbecausetheirexpressfunctionistoenableone,directlyorindirectly,tounderstandclearlythisnaturalstate.

Alltheprincipaltantraswererevealedinaprecise,puredimensioninaparticularage,orkalpa,by a specific manifestation of the sambhogakaya as a teacher who transmitted the appropriateteaching tovariousVidyadharasandSiddhasat thefinal three levelsof realization(bhumi)whowerepresentonthatoccasionasdisciples.'

As regards theKunjedGyalpo in particular, theDzogchen scriptures recount that in a placecalled "TheWomb of Conception" (Chags 'byungmngal gnas), in the epochwhen the averagehumanlifespanwaseightythousandyears,theteacherZhonnuRolpaNamparTsewatransmittedtoaboutathousandnon-humanyaksaandraksasadisciplestheessentialteachingsofthefiveroottantras (rtsa rgyud), including the Kunjed Gyalpo, and of the six secondary tantras (yan laggirgyud)oftheDzogchenSemde.'Hence,wecandeducethattheseteachingsconstitutedthebaseofAtiDzogpaChenpoinremoteages.

The five root tantras of the Dzogchen Semde have been classified in diverse ways, but onexaminationofthecontentsofthevarioustantras,thelistthatseemstocorrespondmostcloselytotheimportanceoftheircontentsisthefollowing:

1.TheTantraofBodhicittaThatIstheAll-creatingKing(Byangchubkyisemskunbyedrgyalpo'irgyud).

2.TheTantraCalled"TheSecretWheelOvercomingConcepts"(Lazlogsangba'i'khorlozhesbyaba'irgyud).

3.TheGreatTantraofVajrasattvaThatEquals theBoundsofSpace (rDo rje sems dpa' nammkha'imtha'dangmnyampa'irgyudchenpo).

4.TheTantraoftheTotalSpaceofVajrasattva(rDorjesemsdpa'nammkha'che'i rgyudcesbyaba).

5.TheSupremeTantraof theDimensionofTotalPerfectionofBodhicittaThatEqualsSpace(Byangchubkyisemsrdzogspachenpomkha'mnyamklonggirgyudkyirgyalpozhesbyaba).8

For each root tantra there are six secondary tantras closely tied to its contents and eachsecondary tantrahas further subsidiary tantras.As it contains in their entirety thecontentsofallfive root tantras ofSemde and consequently constitutes their base, theKunjedGyalpo has beendeemedbyallthegreatDzogchenteachersastheprincipaltantraofSemde.

Let us analyze themeaning of the nameKunjedGyalpo. The literal translation, "all-creatingking,"isreallyasynonymfor"Samanta-bhadra9,"atermwidelyusedinDzogchenteachings.Thefirstword,Kunjed,"all-creating"or"all-making,"mayleadonetothinkofauniversalcreator,anentitythatgeneratestheworldthroughanactofwill;however,itmustabsolutelynotbeinterpretedin thisway. Its truemeaningdenotesourprimordial state, thatby itsownnaturecontainsall thequalitiesof self-perfection togetherwith thecapacity tomanifest themwithoutneeding tocreatethem,norrelyonanyeffort.Thinkofamirror: thecapacitytoreflect isanaturalqualityofthemirroritself,anditisonlythankstothisconditionthatdiverseimagescanappearonitssurfaceuninterruptedly.

Atadeeperlevel,thetruemeaningofthetermkun,whichmeans"all,"isemptiness,inasmuchastheultimatenatureofallphenomenaistheconditionoforiginalpurity(kadag),oremptiness.Jed, a verb meaning "to do" or "to act," refers to the natural energy of emptiness that, beingendowedwithmovement and action,manifests as clarity (gsal ba), vision (snang ha), and pureinstantaneouspresence (rigpa).The two syllables that compose theword "kunjed" thus directlysignifythosecharacteristicprincipleswidelyindicatedinVajrayana10withtheexpressions"clarityand emptiness" (gsal stong), "vision and emptiness" (snang stong), "bliss and emptiness" (hdestong),and"presenceandemptiness"(rigstong).

The term gyalpo, or "king," is used to denote the principal tantras, or those scriptures thatexpound teachingshigher than those inother tantras. It signifies theprincipleofknowledge thatcorresponds to the totalperfectionof theprimordial stateorAtiDzogpaChenpo:ourauthentic,originalcondition.

In conclusion, as this tantra discloses the nature of Kunjed Gyalpo, the condition of theprimordialstate,andindicatesinitsentiretythepathorwaytorealizeit,itnotonlyformsthebaseand root of all the Dzogchen teachings but also presents the final goal of all the paths ofrealization.

For these reasons, thosewho have the opportunity to study and reflect on this root tantra ofSemdeandtoapplyperfectlytheprincipleofknowledgethatitexpounds,needdonothingmore.However,incaseswherethisisnotpossible,thenunderstandingjustonepartofthistextwillguide

us surely towards authentic knowledge of Ati Dzogpa Chenpo, and consequently will be ofimmensebenefit.

Severalyearsago,forthebenefitofsomestudentswhoshowedgreatinterestinthecontentsofthistantra,Igaveoralexplanations,dwellingonitsprincipalpoints.MystudentAdrianoClemente,whohasstudiedundermeforalongtimeandhasbynowacquiredagoodmeasureofexperience,has collected them and edited them in the form inwhich they are presented in this book. I amcertain that they will serve to open the eyes of all those who wish to discover the state ofknowledgeofKunjedGyalpo,andIhopethismaytrulyhappen.

ChogyalNamkhaiNorbu

December1995

PARTONE

THEORIGINANDTEACHINGSOFDZOGCHENSEMDE

Samatabhadra-KunjedGyalpo(above)andVajrasattva-Sattvavajra(below)DrawingbyGlennEddy

1.THEORIGINOFTHETRANSMISSIONOFDZOGCHEN

Dzogchen,anabbreviationofDzogpaChenpo, isaTibetan termthatmeans totalcompletion,orperfection:theoriginalstate,orcondition,ofeverylivingbeingwhetherornottheyareawareofit.Dzogchenisoneofthevariousnames,andcurrentlythebestknowntogetherwithatiyoga,or"yogaofprimordialknowledge"(gdodma'irnal'byor),ofaveryancientteachingthatclearlyanddirectly communicates the nature of this original state. Examination of the literature in TibetancurrentlyavailablerevealsthattheDzogchenteachingexistedinTibetatleastasearlyastheeighthcentury inboth itsgreat religious traditions:BuddhismandBon.TheDzogchenof theBuddhisttradition derives from the teacherGarabDorje ofOddiyana, a region thatmany scholars haveidentified as theSwat valley inPakistan, once a flourishing center ofBuddhism.TheDzogchentantrasandteachingshetransmittedweresubsequentlyintroducedintoTibetduringthefirstspreadof Buddhism in the eighth century, and they still form part of the canon of the Nyingma or"ancient"tradition,theNyingmaGyudBum.Bonontheotherhandhadalreadyexistedforseveralcenturiesprior to the introduction of Buddhism.Although this tradition asserts that its founder,ShenrabMiwoche,whoprobablylivedfarearlierthanGarabDorje,transmittedthefirstDzogchenteachings,asnowrittendocumentsofsufficientantiquityareextant, it isdifficult toestablishthechronologicalprecedenceoftheDzogchenscripturesofBonorofBuddhism."Inanycase,studyof thescriptures, transmissionof the teachings,and realizationof thepracticehavecontinued toour ownday in both traditions. Following this briefmention, let us put asideBonDzogchen inorder to focus our attention on the origin of Dzogchen as handed down within the Buddhisttradition.

TheTibetantextsthatrecountthehistoryoftheDzogchenteachingdescribeathreefolddivisionin itsmode of transmission: direct transmission (dgongs brgyud), symbolic transmission (brdabrgyud),andoraltransmission(snyanbrgyud),respectivelytiedtothethreekayas,orfundamentaldimensions of existence. These are the dharmakaya, or dimension of the essence; thesambhogakaya,ordimensionof therichnessofqualities;and thenirmanakaya,ordimensionofthemanifestation.Underlyingthesemodes,andinparticularthedirecttransmission,isthenotionof an absolute reality present in every being whence the whole manifestation of samsara andnirvana issues forth.Concerning this, in aworkon thehistoryofDzogchen,ChogyalNamkhaiNorbuhaswritten:

Self-arisingwisdom,theessenceofalltheBuddhas,existspriortothedivisionofsamsaraandnirvanaandisbeyondthelimitsoftransmigrationandliberation.Asit transcendsthefour conceptual limits12 and is intrinsicallypure, this original condition is theuncreatednatureofexistencethathasalwaysexisted,theultimatenatureofallphenomena.Itcannotbeidentifiedwithastableandeternalsubstanceallowingtheassertion"Itisthus!"andisutterlyfreeofallthedefectsofdualisticthought,whichisonlycapableofreferringtoanobjectother than itself. It is given the name ineffable and inconceivable "base of primordial

purity"(yethogkadaggigzhi),beyondtheconceptuallimitsofbeingandnon-being.Asitsessence is the purity of original emptiness, it transcends the limits of being an eternalsubstance:ithasnothingconcreteandnospecificcharacteristicstodisplay.Asitsnatureisself-perfection,ittranscendsthelimitofnothingnessandnonbeing:theclarityoflightisthepurenatureofemptiness.Thus,thisnaturalconditionofprimordialenlightenment,whichisthe immutable stateofdharmakaya,doesnotentail subdivision into samsara andnirvana.Self-arisingwisdom,primordiallyempty,isinaconditionsimilartospace,anditpervadesallbeingswithoutdistinction,fromgloriousSamantabhadradowntothetiniestinsectonabladeofgrass.For thisreasonthe totalstateofdharmakaya, the inseparabilityof the twotruths,absoluteandrelative,iscalled"theprimordialBuddha"....

Eventhoughintheconditionofthebasethereisnoseparationordualitybetweensamsaraand nirvana, when its primordial energy manifests, it becomes the common ground ofliberationandofdelusion.Consequently,accordingtotheguiseitassumes,itisdesignatedasnirvanaorsamsara,justlikeavasethat,eventhoughithasnoname,canbereferredtoinvariouswaysaccordingtothelanguageonespeaks."

Butthen,onemightask,howdoessamsaraarise?Howdoesoneenterthedualisticvisionthatisthecauseoftransmigration?Thetextcontinuesbyexplainingthat:

If, at themoment the energy of the basemanifests, one does not consider it somethingother than oneself and one recognizes one's own state as the indivisibility of essence,nature,andpotentialityofenergy, themovementofenergyself-liberates....Understandingtheessencethatistheverynatureofprimordialenlightenment,onefindsoneselfalwaysinthisstate:thisiscalled"Samantabhadra,"or"ImmutableLight"('odmi'gyur),thisitselfisthe "Primordial Lord" (gdodma'i mgon po) perfect in his original condition.... Withoutcolor or form, beyond the limit of size, and transcending the duality of abode and ofsomeone dwelling therein, it is the immutable nature of the fourth time, beyond past,present, and future, the infinite space of self-perfection endowed with the five perfectconditions for the transmission of knowledge until the end of time." This is the puredharmakaya dimension, the essence of the vajra of clear light, that also contains thedimensionsofsambhogakayaandnirmanakaya.15

As mentioned, the principle of the three transmissions is closely connected to the threedimensions, or kayas, of the state of enlightenment. In fact, as often explained in the KunjedGyalpo,itisfromthesethreedimensionsthatthevarioustypesofteachingsariseincongruitywiththediversecapacitiesofbeings.Inparticular,thereistheexplanationthatthethreeseriesofinnertantrasderivefromthedharmakaya,thethreeseriesofoutertantrasfromthesambhogakaya,andtheMahayanaandHinayanasutrateachingsfromthenirmanakaya.

Forexample,aHistoryoftheDharmaascribedtoLongchenpastates:16

Howdoes thefundamentalnaturemanifestaspuredimensionandas teacher inorder tohelpbeings?Becausetheydonotunderstandthefundamentalnatureduetoignoranceanderroneousconceptions,thebeingsofthethreeworldsaccumulateactionsandpassionsthatproduce various kinds of suffering. The Buddhas, who with the eye of omniscience

perceivethesufferingundergonebybeingsinthesamewayasamotherwholovesherownson, help them with great compassion by manifesting the dimension of the body, thewisdom that abides therein, and beneficial activities... [The tantra] The Unified State ofKnowledge''says:

Furthermore:

Andfurther:

TheVairoDrabag,whichisbelievedtorelateanancienttradition,speaksofthetransmissionoftheteachingthroughfourkayasordimensions:svabhavikakaya,ordimensionofthefundamentalnature,dharmakaya,sambhogakaya,andthesecretkaya,ordimension(gsangba'isku).However,this subdivision takes into consideration only the transmission of the Tantra and Dzogchenteachings.L°

II.THETWELVEPRIMORDIALTEACHERS

The traditional texts assert that the promulgation of theDzogchen teaching is not limited to thehumanworld.Forexample,thetantraTheAll-surpassingSound(sGrathal'gyur)explainsthatitisfoundinnolessthanthirteensolarsystems(thalba)aswellasourown,anddescribesminutely,albeit cryptically, the location of these worlds and the characteristics of the beings that inhabitthem.21Much better known, on the other hand, is the tradition that states thatGarabDorjewaspreceded by twelve teachers (ston pa bcu gnyis), described in the texts as nirmanakayamanifestationsof theprimordialBuddhaVajradhara.22They lived indifferent timesandplaces,fromtheremoteepochwhentheaveragelifespanwasincalculable(akindofmythicalgoldenage)untiltheappearanceofSakyamuniBuddhainourKaliYuga.Althoughtheyprobablyderivefromasingle ancient tradition, at times the lists of teachings transmitted by the twelve teachers do notconcur.Moreover, some sources contain interestingdetailsnot found inothers.For this reason,ratherthanquotingdirectlyfromonetext,therefollowsasummarydrawnfromvarioussourceswhichdiscussthissubject.23

1.Atthetimewhenthelifespanwasincalculable,inthedivinedimensioncalledGadenTsegpa(JoyousPagoda),allbeingshadbodiesoflightcomposedofthesubstanceoftheelements.Theywere born miraculously, did not wear clothes, and shone by their own light. To transmit theteachingtothem,BuddhaVajradharamanifestedasawhite,eight-year-oldchildinthecenterofagolden,thousand-petalledlotus:hisnamewasKhyeuNangwaSamgyiMikhyappa(SupremeChildInconceivable Vision). On each petal of the lotus there appeared an emanation identical to thecentral one, and thus there formed one thousand emanations heralding the appearance of onethousand Buddhas in that fortunate kalpa. In the sky there appeared six million four hundredthousandstarsheralding theappearanceofanequalnumberofDzogchen tantras.The seventeenstarsthatshonebrighterthantheothersheraldedtheseventeenprincipaltantras.24TothethousandBuddhaspresentasdisciples,hetaughtthetantraTheAll-surpassingSound(sGrathal'gyur)withthe voice of the bird of the deities, and the two divine Bodhisattvas Nyima Rabtu Nangwa andGajedWangchukgatheredtheteachings.

2.Gradually the lifespanstarted todiminishandthefirst tenuouspassionsarose,causing thedeclineofmerit,andthelightofbeingsabateddayafterday.Thuscametheepochwhenthelifespanwas tenmillion years. In the dimension called Saha the beingswere nowborn from five-coloredeggscomposedof thesubstanceof theelements.Theywereperfectlyendowedwith thesenses and all the limbs, andwere as vigorous as sixteen-year-old youths. Tall as arrows, theyweredressedinleavesandsurroundedbyaluminousaura.Theyallhadmiraculouspowersandfewpassions,didnotencountermaterialobstacles,andtheirfoodwasofthesubstanceofthefourelements.BuddhaKhyeuWodMitruppa (Child ImperturbableLight)manifested as one of them.WiththevoiceofVisnu"withfivetufts,"totwohundredthousanddakinis'25asasignthatinfutureanequalnumberof femalebeingswouldbe liberated thanks tohis teachings,he taught the fivetantrasoftheBody,oftheVoice,oftheMind,oftheQualities,andoftheActivities.26

3.Due to thepassions, the lightcontinued toabate,and the lifespan shortened further toonehundredthousandyears.Atthattime,beingsbornfromheatandhumidity''fellvictimtothefirstillnesses, caused by the imbalance of the elements, and started to eat plants. In a place called

TrodsherDiipaWodkyil Pungpa (Mass of Light thatGathersHumidity) therewas born amongthem Buddha Jigpa Kyoppai Yid (Mind that Protects from Fear). To six hundred thousandBodhisattvas,asasignthatinfutureanequalnumberofmalebeingswouldbeliberatedthankstohis teachings, he taught The Emptying of Samsdra ('Khor ba dong sprugs), The Peacock'sEntwinedNeck(rMabyamjingsnol),TheExhaustionoftheFourElements('Byungbzhizadpa)andothertantras,barelywhisperingthem,likethebuzzingofbeesconveyedonthewind.2R

4.The life spanbecameevenshorter,and thepassionswerebecomingever stronger.Beings'bodies lost their light and thus the sun and themoon appeared.When the average life span hadbecomeeightythousandyears,becauseofdesireandattachmentthesexualorganssproutedforth:atfirst,lookingateachotherwasenoughtosatisfydesire,thenitbecamenecessarytoholdeachother'shands,andfinallybeingscoupledandprocreated.Hencebeingsstartedtodressincottonorintree-barkandtoeatthefatoftheearth29however,theiravaricewassuchthatafterawhileitwas all consumed. So they started to eat rice, but since the feeling of I andmine became everstronger, hatred and pride caused even this food to disappear. In that epoch, in the place calledChagjung Ngaldu Nangwa (Apparition in the Womb of Conception) Buddha Zhonnu RolpaNamparTsewa(YoungManifestationofCompassion)wasborn from theuterus, likeeverybodyelse,intheformofaten-year-oldchild.Toonethousandyaksashetaughteleventantras:thefiveroottantrasandsixsecondarytantrasofSemde.30

5.Whentheaveragelifespanbecamesixtythousandyears,inthedimensionoftheThirty-threeGods,theBuddhaSixthVajradharawasbornasadivineBodhisattva.IntheenchantinggardenoftheYoungDoctor('Tshobyedgzhonnu)hetransmittedtothesevenheroicBuddhasofourepoch"teachingson thesix, three,andeighteenparamitas thatembracedmethodsbothwithandwithouteffort, including the tantras of Dzogpa Chenpo. After having remained among the devas forseventy-fiveyearshelefthistestamenttohisdiscipleNorzangandenteredparinirvanawherehewasabsorbedinsamadhiforseventhousandyears.

6.Afterseventhousandyearshereawakened,andmovedbycompassiontowardsbeings,hewasrebornas thesonofayaksaanda fierceddkini in thedimensionof theCemeteryof theSecretManifestation in the terrifyingplaceof theyaksasnortheast ofMountMeru.32 Itwas the epochwhentheaverage lifespanwassixty thousandyears.Hehad theappearanceofa frightfuldwarfwiththreefacesandsixhandsthatheldtheworldsofthesixclassesofbeings,33andhisnamewasZhonnuPawoTobden (YoungPowerfulHero).He taught to the sevenBodhisattvas "having theforceofclouds"(socalledbecausetheylistenedimmersedtothenavelinclouds)andtocountlessdakinis,devas,andnagastheTantraoftheSpontaneousStateofPurePresence(Rigparangshay)and other tantras.' He remained among them for a thousand years, and after having left histestamenttotheyaksaLegchod,3-heenteredparinirvana.Heremainedinsamadhiforonehundredthousandyears.

7.Whentheaveragelifespanhadbecometenthousandyears,hereawakenedfromhissamadhiandwasreborninthedimensionoftheraksasasonearthinaplacetothewestwherethereweremanyBodhisattvas.HewascalledTrangsongTropaiGyalpo(WiseWrathfulKing)andinthecavethatspontaneouslyradiatedthesound"rulu"hetransmittedtotenmillionraksasasthe"tentantrastosubjugategrossnegativities"andotherteachings.38Heleftnotestament,andattheendofhislifehebecamereabsorbedinsamadhi.Heremainedsoforfiftythousandyears.

8.Thentheaveragelifespanbecamefivethousandyears,andintheplaceonthisearthcalledVulturePeakhewasreborninaroyalfamilyandwasnamedSerWodTampa(SupremeGoldenLight).Attheageoftwenty-five,beforeastiipahecuthisownhair,takingthevowsbyhimself.ThenhetransmittedtheVinaya37andPrajnaparamitateachingstocountlesssravakas.

9.When theaverage life spanbecameone thousandyears, in the land calledYuiMinmachen(WithTurquoiseEyebrows) innorthernMongolia,nearabodhi tree3x thathadgrownnext toaself-arisenstupa,TseweRolpaiLodro (IntelligenceManifestationofCompassion)wasborn. Tohis disciples-countless Bodhisattvas that had achieved the eighth bhumi,3"-he transmitted the"seven special tantras," including The All-creating King (Kun byed royal po) and Total Space(Nammkha'che).40Heremainedthereonehundredandtwentyyears.

10.Whentheaveragelifespanbecamefivehundredyears,fromtheworldoftheThirty-threeGods,BuddhaKasyapatheElderchosetotakebirthinthehumanworldtoalleviatethesufferingofold age.So in theplace calledVulturePeak,hegavemany teachings, including the anuyogascriptures,'tosevendiscipleswhohadtakenontheformofarhats.Heremainedthereseventy-fiveyearsandthenwenttopracticeasceticism,remaininginthelotuspostureforsevenyears.At theendofhislifeheleftnomortalremains,dissolvingintoabodyoflight.HelefthistestamenttothebrahminConSem.

11. When the average life span became three hundred years Buddha Ngondzog Gyalpo(PerfectedKing),thesonofabrahminexpertintheVedas,wasbornatVajrasana(Bodhgaya).TotheBodhisattvasManju§ri,Avalokite§vara,andVajrapaniandtootherdiscipleshetransmittedalltheteachingsregardingtherealconditionandothertantras.42Afterhavingtaughtfortwenty-fiveyears, he entered parinirvanamanifesting the ordinary signs of death in order to display to hisdisciplesoflowercapacitythetruthofthesufferingofbirth,oldage,sickness,anddeath.

12.Whentheaveragelifespanbecameonehundredyears,BuddhaSakyamuniwasbornastheson of King Suddhodana. At Varanasi and other places he taught the four noble truths and thediversegradualpathsandaccomplishedtwelvegreatdeeds.43

In thisway theprimordialBuddha tookon twelve forms inorder to transmit the teaching inaccordancewiththeinfiniteconditionsandcapacitiesofbeings.

III.GARABDORJE

Garab Dorje is the teacher who transmitted the teachings and tantras of Dzogchen currentlyavailable tous.All the sourcesunanimouslydeclare thathewasbornafterBuddhaSakyamuni'sparinirvana, or final passing, although they do not agree on the precise date. In any case, themajoritysetthisgreatteacher'sbirthaboutthreehundredandsixtyyearsaftertheBuddha'sdeath,inthesecondcenturyB.C.E.44However,ifweacceptthetraditionwhichassertsthatGarabDorje'sfirstdisciple,Manju§rimitra,wasapanditattheBuddhistuniversityofNalandaexpertinthefieldofYogacaraorCittamatraphilosophy, thenthemost likelyhypothesis is that theymetnoearlierthan thefourthor fifthcenturyC.E.45Inanycase,he lived inanagewhenMahayanaBuddhismwas already developed and widely promulgated. His message aimed at enabling people tounderstandtheultimatemeaningoftheBuddha'steaching,bothsutrasandtantras,centeredontherecognitionofthetruenatureofexistencebeyondtheprincipleofcauseandeffect,onlyattainablebymeansofthepathfreeofeffortcharacteristicofDzogchenatiyoga.

InDzogchentherearetwodifferentlineagesthat,startingfromGarabDorje,reachSriSimha,theteacheroftheeighth-centuryTibetantranslatorVairocana.ThesearetheSemdelineage,whichcountsovertwentyteachersfromManjusrimitratoSriSimhaandthenontoVimalamitra,andtheLongdeandMennagdelineage,whichfromManjusrimitradirectlyreachesSriSimha.1

TheSemdelineageisofparticularinterestforhistoricalresearch,becausemostoftheteacherslistedcomefromOddiyana,thebirthplaceofDzogchenandmanyothertantriccycles.ThelineagealsoincludesthefamousteacherandphilosopherNagarjuna(c.secondcenturyC.E.),butwecandonomorethanrepeatthetraditionalversion.

LetusreturntoGarabDorje,whoseoriginalname(presumablyinthelanguageofOddiyana)according to some sourceswasVajra Prahe.;' His biography is found in diverse Tibetan texts,someofwhich,particularlythosebelongingtotheMennagdetradition,havealreadyappeared inEnglish.;" The version given below,which diverges from the others in certain details, is basedinsteadontheSemdetraditionasrelatedintheVairoDrabag.49Asinthecaseofallnirmanakayas,orrealizedteachers,whoelectvoluntarilytoreincarnateforthebenefitofbeings,thenarrationofGarabDorje'sdeedsstartsinanotherdimension,inthecelestialabodeoftheThirty-threeGods.

In the abode of the Thirty-threeGods, the deva Zangkyong had five hundred and one sons,amongwhomKungaNyingpowascelebratedforhisphysicalabilityand intelligence.While theother children passed their time playing, singing, and dancing in the parks, Kunga Nyingpopreferredtositaloneinaretreathutpracticingthe"vajrarecitation.""'ThushebecameknownasLhai Sempa Lhagchen (Divine Son with Superior Mind), contracted to Sem Lhagchen. In the"monthofmiracles"(thefirstmonth)ofthefemalewaterbullyear,hehadmarvellousdreamsthatpredictedtheappearanceoftheteaching"beyondeffort,"thathewouldattaincompleterealizationandinfuturewouldbereborninthehumanworldasregentofalltheBuddhas.Whenthekingofthe devas came to know of this, he implored the Buddhas to promulgate the teaching "beyondeffort," reminding them that until thatmoment, only the teachings that required effort had beentransmitted.Movedtocompassion,theBuddhasofthetendirectionsgatheredlikecloudsintheskyand in unison asked Vajrasattva to impart the teaching. From his heart Vajrasattva emanated

Vajrapani,andconsigningtohimaflamingwheelmadeofpreciousmaterialsexhortedhimthus:

Vajrapanipromisedtofulfilhistaskandanswered:

ThenVajrapaniwenttotheTathagatasofthefivefamiliestoresolvehislastdoubtsconcerningthe base and the fruit." First, he headed east, where Buddha Dorje Sangwa of the Vajra(Indestructible)52familywasteachingatantratoaretinueofdisciplesinseparablefromhimself,andaskedhim:

DorjeSangwaanswered:

ThenVajrapaniwentsouthtoBuddhaRinchenZhaboftheRatna(Jewel)familyandaskedhim:

RinchenZhabanswered:

ThenhewentwesttoBuddhaPadmaiWodofthePadma(Lotus)familyandaskedhim:

PadmaiWodanswered:

ThenhewentnorthtoBuddhaTrubpaNangwaoftheKarma(Activity)familyandaskedhim:

TrubpaNangwaanswered:

FinallyVajrapaniarrivedatthecenter.Assoonashesawhim,BuddhaVairocanaoftheTathagatafamily exhorted him to realize the meaning of secret wisdom. When Vajrapani asked him toexplainthismeaningtohimVairocanasaid:

Soafterhavingobtainedtheessenceoftheatiyogateaching"beyondeffort,"Vajrapaniwenttotheworld of the Thirty-threeGods and conferred on SemLhagchen all the empowerments (orinitiations)andtransmissionsofDzogchen,crowninghim"regent"oftheBuddhas.Inthiswaytheteachingwaspromulgatedintheworldofthedevas.'3

TheVairoDrabagproceedswith thenarrationof thebirthofGarabDorje on earth and thenrecountshisencounterwithhisfirstpredestineddisciple,panditManjusrimitra.

Thisisthestoryofhowtheteaching"beyondeffort"waspromulgatedinthehumanworld.In

the landofOddiyana,northwestof India, in theDhanakosharegionon thebanksofLakeKutra,KingDhahenatalo lived inDorje Lingphug.His sonwas called ThuwoRajahati. He also had adaughter called Baranil who was endowed with all the desirable qualities, of pure mind, andsincerelydedicatedtothealtruisticaspirationtoenlightenment.Freeofdefectsandofmalice,sherenouncedtheworldandreceivedthevowsofabhiksuni(Buddhistnun)whichshescrupulouslyobserved.Havingforsakenmalecompany,she livedwithfivehundrednuns. In thefemalewoodbullyearatdawnontheeighthdayofthefirstsummermonth,shedreamedthatalltheTathagatasemanatedalightthatallatoncetooktheformofasunandamoon.Thesunpenetratedherheadand dissolved downwards, while the moon penetrated her feet and dissolved upwards. In themorning, absorbed in thought she went to bathe in the lake, and while-immersed in the water,lookedeastwards.AtthatmomentVajrapanitransformedhimselfintoagolden-coloredduckwhileSem Lhagchen became absorbed in the letter HUM. Then he emanated four more ducks, andtogetherwiththem,doveintothewater.Immediatelyafterwards,thefourducksflewupreturningtothesky,whileVajrapani,intheformofaduck,approachedtheprincess,peckedherlightlythreetimes upon the breast so that she was penetrated by a luminous HUM, then flew away anddisappeared.Theprincesswasveryamazedandrevealedherdreamandtheepisodewiththeducktothekingandhiscourt.HerfatherexplainedthatitheraldedtheappearanceoftheemanationofaBuddha.Afterninemonthshadelapsed,anine-prongedvajramadeofpreciousmaterialsemergedfromtheprincess'sbreast.Whenthevajraopeneditgavebirthtoanextraordinarychildholdingavajra inhis righthandanda sceptermadeofprecious stones inhis left,who recitedTheTotalSpace of Vajrasattva and other texts. While everybody was rejoicing, the brahmin expert inexamining signs predicted that the child would become a nirmanakaya teacher of the supremevehicleandnamedhimGarabDorje.

As a child Garab Dorje displayed his mastery in games and sporting contests. Some timepassed,andshortlybeforehewastoaccedetotheruleofthekingdom,Vajrapaniappearedtohim,conferring on him the Dzogchen empowerments, consigning to him all the scriptures, andenjoiningalltheguardiansoftheteachingtoprotecthim."Thus,GarabDorjeinstantaneouslyandeffortlesslyrealizedthestateofenlightenmentof"totalperfection,"essenceoftheBuddhasofthethree times.As well as understanding perfectly all the teachings based on cause and effect, herealized themeaning of all the root tantras ofDzogchen transmitted by Samantabhadra and thesecondary scriptures. At this time he started to teach and to transmit the empowerments ofDzogchentospecialdisciples.56

IV.MANJUSRIMITRA

At that time therewasabrahminwhowasanemanationofManjusri,whosenamewasNyingpoDrubpa,thesonofPaldenDekyongandofKuhana.Hewasabhiksulearnedinthefivebranchesofknowledge"andinalltheteachingsbasedoncauseandeffect,andwastheforemostamongthefivehundredpanditsofthatage.WhenheheardthatthenirmanakayaGarabDorjewastransmittingateachingthattranscendedeffortandtheprincipleofcauseandeffect,Manjusriappearedtohimandsaid,"InthelandofOddiyanatothenorthwest,atDorjeLingphug,intheregionofDhanakosaonthebanksofLakeKutranear thegreatcemeterySerlingHechenDalwathere is thenirmanakayaGarabDorje.HeisanemanationofVajrasattva,whoalltheBuddhashaveempoweredasalampoftheteachingbeyondeffort.Hismarvellousteachingscalledatiyogacanbestowtheopportunitytoattainenlightenmenteffortlesslyandinstantaneously.Gotohimandcollecthisteachings!"

In the meantime, the other pandits, who were convinced that there could not be a teachingsuperiortotheonebasedoncauseandeffect,haddecidedtoconfuteGarabDorjetomakeevidenthis heresy. Nyingpo Drubpa, who secretly wished to display the teacher's eminence, feignedagreement.When the panditsmet to decidewhowas to depart forOddiyana,many complainedaboutthelongdistanceandthedifficultiesofthejourney,sothatonlysevenvolunteeredandsetoffonthejourney,headedbyNyingpoDrubpa.

When they reachedDorjeLingphug, the seven pandits started to praise the excellence of theteachingofcauseandeffectandtodebateuponthethreepitakas,"buttheycouldnotdefeatGarabDorje.ThediscussionthenmovedontotheinnerandouterMantrayanavehicles,butinthiscasetoo,thepanditscouldnotmatchGarabDorje'sknowledge.Finally,thepanditsupheldthepositionofthecausalvehicles,whileGarabDorjemaintainedtheviewofatiyogabeyondcauseandeffect,andtheywerenotabletorefutehim.Atthispoint,NyingpoDrubpaconsultedtheotherpanditstodiscoveriftheywishedtoaskGarabDorjeforteachings.Somesaidtheyfeltremorseforhavingsoughttoconfutehim,whileothers,thoughtheywishedtodoso,didnothavethecouragetomakethisrequest.Sotheydecidedfirstofall toconfess theirnegativedeed.Theywent to the teacher,prostratedathisfeet,andcircumambulatedhim.NyingpoDrubpa,whoregrettedhavingdared todebatewith the teacher,burst into tearsandwaspreparing tocutoffhis tongue toatone forhistransgression.ButGarabDorjereadhisthoughtsandspokethusinhissacredvoice:

Thenhecontinued,saying:"NyingpoDrubpa,cuttingoffyourtonguewillnotservetopurifyyournegativedeed.Ifyouwishtoatoneforyourtransgression,writeabookontheteachingthattranscendsthelawofcauseandeffect!"

Subsequently,whentheotherlessfortunatepanditshadleft,GarabDorjetransmittedknowledgeto Nyingpo Drubpa through symbols, and he instantaneously achieved perfect understanding.Nevertheless,inordertoentrusttohimthetotalityoftheteachings,GarabDorjeconferredonhimthecompleteempowermentofDzogchenandtransmittedtohimallthescripturescontainedinthetwenty thousandsectionspertaining to theNineSpaces,`'givinghim thenameManjusrimitra. Inconclusion,GarabDorjesummarizedtheessenceforhiminthefollowingwords:

Then Manjusrimitra gained perfect understanding of the meaning of the primordial state andexpressedhisrealizationthus:

ThenhewroteTheBodhicittaofPureGold12andcollectedallofGarabDorje'steachings.h3

Aswehave just read, theVairoDrahagmentions thatGarabDorje transmittedknowledge toManjusrimitra through symbols, what is known as "symbolic transmission" (hrda hrgyud).Another accountofManjusrimitra'smeetingwith his teacher, drawn from theDorje Sampa or"VajraBridge"traditionoftheDzogchenLongde`recountsindetailthewaythistransmissiontookplace.

Wonderingwhether amethod existed that could enable one to understand instantaneously theultimatenatureofphenomenaandattainenlightenmentinasinglelifetime,Manjusrimitradecidedtoconsult thepanditsof theUniversityofNalanda.Thepandits learned in thephilosophyof thesutrasdidnotutteraword,buttheexpertsinMantrayanaanswered:"Herethereisnobodywhohasrealizedtheultimatenatureofphenomena,buttothewestinOddiyanaintheregionofDhanakosaonthebanksofalakethereisagreatcemeterycalledSerlingHechenDal.LivinginaretreatcavetherecalledSergyiTraphugYuwachen,istheteacherGarabDorje,alsoknownasSemdagLhaiPu(Divine Son of PureMind).His body is visible but intangible.He alone knows themethod thatgrantsunderstandingoftheultimatenatureinstantaneouslyandtheattainmentofenlightenmentina single life." ThenManjusrimitra asked, "Is it difficult to get there?" They answered, "It is anextremelyarduousjourneythattakesthirteenmonths.Furthermore,therouteisbesetbytrapslaidbyevildakinisandyaksas,andinhabitedbywildbeastsandpoisonoussnakes.Wereitnotfortheserisks,wetoowouldgothere!"ButManjusrimitrathought:"EvenifIencounterobstaclessuchthatIlosemy life, it is not important: byofferingmymind to the teacher, Iwill receive nothing butblessings.Ihavenodoubts,Iwillgo!"

Having set off, he did not encounter any dangers and after thirteen months he reached hisdestinationsafeandsound.Hefoundhimselfinaplacefullofrocksandwildbeasts.Herehesawamaninmonk'srobeswithhislonghairboundontopofhishead,holdingabowandfivearrows.Immediatelyhe thought, "Hemustbe the teacher,nobodyelsecouldpossibly live in thisplace."Havingnodoubts in this regard, he offered him amandala of gold, prostrated at his feet threetimes,andcircumambulatedhimseventimes.Thenheaskedhim,"Ibeseechyoutoawakeninmetheknowledgeyoupossess!"The teacher remained silent.Manjusrimitra asked him again twicemore,buttheteacherleftwithoutanswering.Ardentlywishingtoreceivetheteachings,hedidnotget discouraged and followed him to the great cemetery. There he continued offering him amandalathreetimeseverydayandthreetimeseverynight,prostratingandcircumambulating,andeverymonthherepeated thesamerequest,but the teacher remainedsilent.After thirteenmonthshadpassed in thisway,Manjusrimitra thought: "I amcertain the teacherdoesnotwant toacceptme,"andovercomebydesperation,hepulledouthisrazor,convincedthatitwasbettertocuthisthroatanddiethantobedeniedtheteachings.Thatverymomenttheteachercalledhiminaloudvoice.WhenManjusrimitraappearedbeforehim,theteacherasked:"Whatisityouwant?""Iwishtounderstand theultimatenature instantaneouslyand toattainenlightenment inasingle life!"he

answered. "Haven't you understood yet?" "No!" answered Manjusrimitra. Then Garab Dorjepronounced the symbolic syllables A HA HO YE," and for seven days their natural soundcontinuedwithout interruption.Manjusrimitra understood: "Thismeans that primordial purity isunborn, uninterrupted, and non-dual." Then Garab Dorje pronounced SURYADHARA andintuitivelyManjusrimitraunderstoodthatitmeant:"Turnyourgazetowardsthesun!"Gazingattheluminousdisc, heunderstood that the sun is beyond the three times and transcends the limitsofrisingandsetting,shiningandfading,because it isalwaysunchanging: thusherealized that justthisisthetruenatureofself-perfectionthateverybodyhas.Becauseofthesesymbols,inthatverymoment,Manjusrimitrarealizedthesupremesiddhiandconsequentlyobtainedtheordinaryones.'

In conclusion, it is worth mentioning that according to the Vairo Drabag, the other lineageteacherswhosawandheardGarabDorjeteachduringhislifetimewereKingDhahenatalo,PrinceThuwo Rajahati, Princess Barani, Lui Gyalpo Jogpo, Nodjingmo Changchubma, and the firstKukuraja.

TheVairo Drahag narrates pithy biographies for each teacher fromOddiyana and India of theDzogchenSemdelineage,uptoSriSimhaandVimalamitra,andalsogivestheessentialteachingsthatawokeultimateunderstandinginthemtogetherwiththesongswithwhichtheyexpressedtheirrealization,translatedintheirentiretybelow.'7

1.Dhalienatalo

KingDhahenatalowas the sonofKingHelubhadhe andof thebrahmin ladyTsonden.Hewas adirectdiscipleofnirmanakayaGarabDorje fromwhomhe received the essence.He then askedManjusrimitraforthecompleteteachings.Manjusrimitrasummarizedtheiressentialmeaningforhimthus:

ThenKingDhahenataloperfectlyunderstoodthemeaningoftheprimordialstateandexpressedhisrealizationthus:

Inthiswayherealizedtheessenceandobtainedthepoweroflongevity.

2.T huwoRajahati

Prince Thuwo Rajahati (or Rajahasti), the son of King Dhahenatalo and of Queen Tsongyal,receivedthetransmissionoftheessencefromnirmanakayaGarabDorje.Hethenaskedhisfather

forthecompleteteachings.KingDhahenatalosummarizedtheiressentialmeaningforhimthus:

Then Prince Thuwo Rajahati perfectly understood the meaning of the primordial state andexpressedhisrealizationthus:

3.Barani

PrincessBarani69receivedthetransmissionoftheessencefromnirmanakayaGarabDorje.Thensheaskedherbrother,ThuwoRajahati, for thecomplete teachings.ThuwoRajahati summarizedtheiressentialmeaningforherthus:

ThenPrincessBaraniperfectlyunderstood themeaningof theprimordial stateandexpressedherrealizationthus:

4.Nagaraja

LuiGvalpoGawo(LuiGyalpoJogpo)wastheemanationofaBodhisattvawholivedamongthenagas,'"operatingfortheirbenefit.WhenhelearnedthatthemarvellousDzogpaChenpo,essence

of all the teachings, had appeared in the human world, he reincarnated. His father,Apardharmujnana, was a cdrudala, or outcaste, his mother's name was Gyatso. Lui Gyalpo(Nagaraja) met Garab Dorje while the latter was still alive and obtained the ripeningempowerments"fromPrinceThuwoRajahati.ThenheaskedPrincessBaranifortheessenceoftheteachings.Shesummarizedtheiressentialmeaningforhimthus:

ThenLuiGyalpoperfectlyunderstood themeaningof theprimordial state andexpressedhisrealizationthus:

5.NodjyinmaC/ian,gchubow

Nodjyinmo Changchubma," the daughter of King Sidsung, was endowed with all desirablequalities,greatfaith,andwisdom.SheaskedLuiGyalpoGawofortheessenceoftheteachings.Hesummarizedthemforherthus:

ThenNodjyinmoChangchubmaperfectlyunderstood themeaningof theprimordial stateandexpressedherrealizationthus:

6.MetsongmaParani

Thefatheroftheprostitute(Metsongma)Parani75wasasudra76namedBhahuta,hermotherwasGadenDhari.Endowedwithwisdomandkeen intelligence, fullyqualified for theGreatVehicle,sheaskedNodjyinmoChangchubmafor theessenceof the teachings,whosummarized themforherthus:

Then Metsongma (Parani) perfectly understood the meaning of the primordial state andexpressedherrealizationthus:

7.KhenpoRabnang

TheKashmiriKhenpoRabnang,78 sonofKingBhibhiRahula ofKashmir andofSilaKumara,was themost learned pandit of his country.He askedMetsongma Parani for the essence of theteachings.Shesummarizedthemforhimthus:

Then Rabnang perfectly understood the meaning of the primordial state and expressed hisrealizationthus:

8.KhetipoMaharaja

KhenpoMaharaja71wasborninOddiyana;hisfatherwasSrirajaandhismotherwasTragden.AtTorchogcheninOddiyanahebecameagreatkhenpolearnedinallfivebranchesofknowledge.AsheaspiredaftertheessentialmeaningheaskedtheKashmiriKhenpoRabnangfor theessenceoftheteachings.KhenpoRabnangsummarizedtheirentiretyforhimthus:

ThenMaharaja, thekhenpoofOddiyana,perfectlyunderstood themeaningof theprimordialstateandexpressedhisrealizationthus:

9.Gomadezu

PrincessGomadevi,endowedwithallthedesirablequalities,stronglysoughttheessentialmeaningand asked theKhenpo ofOddivana,Maharaja, for the essence of the teachings.He summarizedtheirentiretyforherthus:

Then Princess Gomadevi perfectly understood the meaning of the primordial state andexpressedherrealizationthus:

10.AtsantraAloke

Atsantra Aloke,11 the son of Rishi Paratsa and of Zhonnu Dejed, had deep knowledge of theteachings based on cause and effect. Aspiring ardently after the essential meaning, he askedPrincessGomadevifortheessenceoftheteachings.Shesummarizedtheirentiretyforhimthus:

ThenAtsantraAlokeperfectlyunderstoodthemeaningoftheprimordialstateandexpressedhisrealizationthus:

I1.T heFirs tKukuraja

The FirstKukuraja, Lord ofDogs,whose fatherwasKukurajaGatu and whosemother wasDawaDachen,wasabhiksulearnedinthefivebranchesofknowledgeandparticularlyexpert inthe eighteen mahavoga tantras of Mantrayana. Aspiring after the essential meaning, he askedAtsantraAlokefortheessenceoftheteachings.Thelattersummarizedthemforhimthus:

Kukurajaperceivedwithoutanyshadowofdoubtthestateofselfliberationofhismindandofallthephenomenaofvision.Thenheperfectlyunderstoodthemeaningoftheprimordialstateandexpressedhisrealizationthus:

12.RishiBhashita

Rishi Bhashita "' whose father was Rishi Kumara andmother Dzinma, was expert in the sevendivisionsoftheVedas.Wantingtoperfecthiswisdomandaspiringaftertheessentialmeaning,heasked the"LordofDogs"Kukuraja for theessenceof the teachings.Kukurajasummarized theirentiretyforhimthus:

Rishi Bhashita perceived the nature of "absence of effort" of his mind. Then he perfectlyunderstoodthemeaningoftheprimordialstateandexpressedhisrealizationthus:

13.MetsongmaDagnyidma

Theprostitute(Metsongma)Dagnyidma,8'intuitingthatallthephenomenaofexistenceabideinthe

deepwomboftheMother,'aspiredaftertheessentialmeaning,sosheaskedRishiBhashitafortheessenceoftheteachings.Hesummarizedtheirentiretyforherthus:

ThenDagnyidmaperfectlyunderstood themeaningof theprimordial stateandexpressedherrealizationthus:

14.Nagarjuna

Nagarjuna,abhiksulearnedinthefivebranchesofknowledge,hadabsorbedthethreepitakasandalso knewperfectlymany teachings "of the fruit" ofGuhyamantra.Hewas seeking the ultimatemeaningoftotalperfectionbeyondeffort,sowhenhemetbhiksuniDagnyidmaheaskedherfortheessenceoftheteachings.WiththesewordsDagnyidmasummarizedtheirentiretyforhim:

ThenNagarjuna perfectly understood themeaning of the primordial state and expressed hisrealizationthus:

15.T heSecondKukurdja

TheSecondKukuraja,whosefatherwasGyuhenagatamaandmotherMahintsarma,wasakhenpoendowed with great faith and wisdom, expert in all the teachings based on cause and effect.Aspiring after the essential meaning, he asked Nagarjuna for the essence of the teachings.Nagarjunasummarizedtheirentiretyforhimthus:

Then the Second Kukuraja perfectly understood the meaning of the primordial state andexpressedhisrealizationthus:

16.Manjusribhadra,theSecondManjusrimitra

ThesecondManjusrimitra,whowasthesonofRishiLahinaandofTsuggiGegmo,wasexpertinthevehiclesbasedoncauseandeffect.Aspiringafter theessentialmeaning,heaskedtheSecondKukurajafortheessenceoftheteachings.Thelattersummarizedtheirentiretyforhimthus:

ThenManjusrimitraperfectlyunderstoodthemeaningoftheprimordialstateandexpressedhisrealizationthus:

17.Devaraja

RishiBhahiandhiswifeBhagulaTsogyalhadaveryintelligentson,endowedwithall the finestqualities. They named him Devaraja. He sought the essential meaning, so when he metManjusribhadra,heaskedhimfortheessenceoftheteachings.Manjusribhadrasummarizedtheirentiretyforhiminthesewords:

ThenDevaraja,the"kingofgods,"perfectlyunderstoodthemeaningoftheprimordialstateandexpressedhisrealizationthus:

18.Buddhagupta

Buddhagupta85wasabhiksulearnedinthefivebranchesofknowledge,particularlyexpertinthemahayogateachingsofMantrayana.Seekingtheessentialmeaningbeyondeffort,hemetDevarajaandaskedhimfortheessenceoftheteachings.Devarajasummarizedtheirentiretyforhiminthesewords:

ThenBuddhaguptaperfectlyunderstoodthemeaningoftheprimordialstateandexpressedhisrealizationthus:

19.SriSimhaPrabata

SriSimhaPrabata,thesonofKingDrubjedandofNantaka,wasagreatbhiksuwhohadstudiedat

the feet of five hundred pandits and had become learned in the five branches of knowledge.Aspiring after the essential meaning, he asked Buddhagupta for the essence of the teachings.Buddhaguptasummarizedtheirentiretyforhiminthesewords:

Then Sri Simha perfectly understood themeaning of the primordial state and expressed hisrealizationthus:

20.Kungamo

BhiksuniKungamo, the daughter of Chamka and of the prostitute Patu, was learned in the fivebranches of knowledge. Seeking ardently for the essential meaning, she eagerly set off on herquest.OnmeetingSriSimhasheaskedhimfortheessenceoftheteachings.SriSimhasummarizedtheirentiretyforherinthesewords:

Then Bhiksuni Kungamo perfectly understood the meaning of the primordial state andexpressedherrealizationthus:

21.Vimalamitra

BhiksuVimalamitra,16 thesonofKingDhahenatsaduandofSimhaSripitika,was learned in thefivebranchesofknowledge.Seekingtheessentialmeaning,hemetSriSim-haandaskedhimfortheessenceoftheteachings.SriSimhasummarizedtheirentiretyforhiminthesewords:

ThenVimalamitraperfectlyunderstoodthemeaningof theprimordialstateandexpressedhisrealizationthus:

Thusendsanoutlineofthehistoryoftheteachersofthelineage.87

VI.SRISIMHA

Withoutdoubt, thepersonofgreatesthistorical importance in the introductionofDzogchen intoTibetwastheteacherSriSimha.ActiveinOddiyanaintheeighthcentury,hetransmittedtheSemdeand Longde teachings to the Tibetan translator Vairocana. As we have just read in the VairoDrabag, he was the disciple of Buddhagupta and the teacher of Bhiksuni Kungamo and ofVimalamitra. The Longde andMennagde traditions, on the other hand, recount that he was thedirectdiscipleofManju§rimitra,andtheaccountoftheirmeetingreportedintheMennagdetextshasalreadybeentranslatedintoEn-glish."flHowevertheversionrecountedintheLongde"VajraBridge"textsisquitedifferentandparticularlysignificant,reiteratingcertainthemesthatwehavealready encountered in the biography of Manjusrimitra. Here follows a slightly abbreviatedversion.

Sri Simha wondered whether, besides the methods of accumulation and of purification" thatpredicate the duration of several lives for the achievement of self-realization, there existed ateachingthatenabledonetounderstandtheultimatenatureinaninstantandtoattainenlightenmentin a single lifetime.Whenhe asked the sagesofNalanda, thepandits expert inMantrayana toldhim: "Seven generations ago the teacherManjusrimitra asked the same question and so hemetGarabDorje. Ifnowyouheadsouth to theBetaiLingregion, inacitycalledPalyonThamchedJungwayouwillfindtheteacherManjusrimitra;hehaswhatyouareseeking!""Isitdifficulttogetthere?Andhowlongwillittake?"heasked."Thejourneyisverylongandittakesaboutthirteenmonthstogetthere.Also,thewayisbesetwithevildakinisandyaksas,withpoisonoussnakesandwildbeasts."SriSimhahesitatedamoment,thenasked:"Isthereashortcut?""Thereisawaytoget there underground, but it is notwithout danger because there are poisonous snakes and thedwellings of evil spirits." "Is there no protection against all this?" "For protection against thesnakesandspiritsyoushouldtravelwithyourbodysmearedwithaspecialoil(tnaghita)andcarryalampofhumanfat.And,asyouwillalwaysbeinthedark,youwillneedatorch."

WithdifficultySriSimhaobtainedallthatwasnecessaryanddeparted.Aftertravellingforsixmonths in the dark, he reached Betai Ling, the city that had been indicated to him, withoutencounteringanyobstacles.Hereheaskedwheretheteacherlivedandalocalinhabitanttoldhim,"WeknowthatacertainManjusrimitralivesinourcity,butwehavenoideawhathelookslike!"Others told him the same thing. So, the whole seventh month, he continued to look for himeverywhere,butwithoutsuccess.

Once,whenhewasnearafountain,hesawanoldwomancomingtofetchwaterandaskedherwhethersheknewtheteacher.Theoldwoman,withoutanswering,wasabouttosetoffagain,butwhenshetried to lifther jar,shecouldnotpick itupfromtheground.SriSimhawasusinghismagical powers. Then the woman pronounced the formula CITTA ABHIPRASALA and rippedopenherchest,displayinginherheartthemandalaoftheninedeitiesoftheYangdagcycle.̀ )Atthat point, Sri Simha asked her again whether she knew the teacher Manju§rimitra, and sheanswered,"Ofcourse!OnlyIknowhim,heismybrother!"Thenshesealedherchest,pickedupherjarofwater,andstartedwalkingbackhomefollowedbySriSimha.

Whentheyreachedtheoldwoman'shouse,SriSimhasawamandressedlikeamonkwithhis

hairtiedontopofhishead,ploughingafield,pullinghisploughwiththeyokeonhisshoulders.The woman pointed at him, saying, "That's him!" But Sri Simha was in doubt, thinking: "TheteacherManjusrimitrashouldlooklikeapanditoryogin.Thismanseemsanordinaryreligiouslayman:couldhepossiblybetheteacher?"

Afterawhile,SriSimhaaskedforsomefood,andthemananswered,"Wehaven'tgotanyfoodhere,goandbeg frommywife in town!"Whenhegot to town,Manjuarimitra'swife toldhim:"Today,Ihaven'tgotanytsampa,"91thenshetooksevensparrowsshehadboughtatthemarket,andafterhavingcookedthemwithalltheirfeathers,sheservedthemwithrice.ButSriSimhasaid:"AsIamabhiksu,Iamnotallowedtoeatmeat,especiallythemeatofanimalskilledexpresslytofeedme."Thewomanexclaimed,"Verywell!"andafterhavingputthesevensparrowsinthepalmofherhand,sheblewonthemandmadethemflyfreeinthesky.SriSimhathought,"Ifthiswomanhassuchmagicpowers,chancesarethatmanreallyistheteacherManjusrimitra!"Buthedecidedhewantedtocheckfurther.Wheneveningfell,ashehadtofindaplacetosleep,hewasallowedtostay at thewife's house. Theman, who looked like amonk, but actually was the teacher, soonarrivedandaskedhiswife,"Didyougivehimthefood?"Sheanswered,"Iofferedittohim,buthedidn'teatit."Theteachersaid,"Ashelikes!"

The next morning, Sri Simha started reading aloud The Net of theMagic Manifestation ofVajrasattva.92Atfirst,theteacherlistenedwithoutrising,thenhestoodupandcontinuedlisteninguntilSriSimhahadfinished.Hethentoldhim:"Notonlydoyounotunderstandtherealmeaning,youdon'tevenunderstandthesuperficialmeaningofthewords!"SriSimhathought:"Ishereallythe teacher, then?"Hiswife, who had gone, returned from themarket where she had bought awoman'sleftarm,stillfreshandwithfivebraceletsfastenedonit.Shecookedandserveditup,butSriSimhaexclaimed,"Iamabhiksuandcannoteatmeat,especiallynothumanmeat,man'snorwoman's."Theteachertookholdofthearmandsnappinghisfingers,madeitdisappearintotheskyenvelopedinamassoflight.Inthatinstant,SriSimhaunderstoodthatthepersonbeforehimwas truly Manjusrimitra. He offered him a mandala of gold, prostrated at his feet, andcircumambulatedhimthreetimes,thenaskedhim:"Ibeseechyoutoawakeninmetheknowledgeyoupossess!"Theteacherremainedsilent.SriSimharepeatedtheritualthreetimes,buttheteachermadenoansweratall.

Discouraged,SriSimhathought:"Theteacherdoesnotwanttoteachme;itisbetterformetoleave!"Atthatmomenttheteachercalledaloud:"SriSimha,comehere!"SriSimhagotupandsawManjusrimitralyingdowninthedirt,andthinkingthathewantedhimtosweepawaythedirt,hestartedvigorouslycleaningthefloor,sweepingitwithabroomeighteentimes.Finally,exhaustedby his exertion, he lay down to rest. He noticed that on the teacher's cushion there was anattractivelycoloredfruitwithanenticingfragrance.Thinkingtheteacherwantedhimtoeatit,hetookabiteandtastedeightdifferent,deliciousflavors.Butassoonashehadfinishedeatingit,hestartedtofeelsick,vomit,andbegantopassout,fearingthathewasdying.Seventimesheformedthethought:"EvenifIdie,itdoesnotmatter!Atthebeginning,whentheteacherwasploughingthefield with the yoke on his shoulders, he was teaching me through symbols, but I did notunderstand;evenifIdie,itdoesnotmatter!Whenhehadthemeatofthesmallbirdsservedtome,hewastransmittingknowledgetomethroughthatsymbol,butIdidnotunderstand;evenifIdie,itdoesnotmatter!WhenIhadfinishedrecitingthetext,hetransmittedknowledgetomethroughhis

symbolic words, but I did not understand; even if I die, it does not matter! When he had thewoman'sarmservedtome,hewas transmittingknowledge tomethroughthatsymbol,but Ididnotunderstand;evenifIdie,itdoesnotmatter!WhenIofferedhimthemandala,prostratingandcircumambulating,andtheteacherdidnotanswer,Ididnotunderstandthesymbolofhissilence;even if I die, it does notmatter!When I decided to go away, and the teacher calledme back tosweepthefloor,Ididnotunderstandthesymbol;evenifIdie,itdoesnotmatter!Finally,whenIatethefruit,Ididnotunderstandthesymbol;soevenifIdie,itdoesnotmatternow!"

Atthatmoment,SriSimhastoppedvomitingandregainedconsciousness.Helookedupandsawthe teacher standing nearby,who asked him, "What is it youwant?" "I need amethod that willenablemetogainunderstandinginaninstantandtoattainenlightenmentinonelife!""Haveyoustillnotunderstood?"theteacheraskedhim."No,teacher!"SriSimhaanswered."Ihavetaughtyoufromtheveryfirstmoment;youdidnotunderstand!WhenIwasploughingthefield,Itaughtyouthe true meaning of method and prajna.93 When you were served the meat of the sparrows,throughthatsymbolItaughtyoutheultimatenatureofthesixaggregateconsciousnesses.94WhenyouwererecitingTheNetoftheMagicManifestation,Itaughtyouthatallphenomenaarebeyondexplanation.Whenyouwereservedthewoman'sarm,thefactthatitwastheleftarmrepresentedprajfia, while the bracelets symbolized the five wisdoms. When you offered me the mandala,prostrated,andcircumambulatedme,butIremainedsilent,Iwasteachingyouthatallphenomenaare beyond word, thought, and definition. When you decided to leave because you had notunderstood, to purify the eighteen sense elements," Imade you sweep the floor eighteen times.Seeingyoustillhaddeepandsubtledualistichindrances tied to the ideaof subject andobject, Imadeyoueatthefruit:yourattachmenttoitscoloranditsfragrancesymbolizedattachmenttotheexternalworld.Your attachment to the fruit's delicious flavor themoment you took a bite of itsymbolizedattachmenttotheconceptualmindthatconstitutestheinnersubject.Whenyouwereillduetothehindrancestiedtothedualismofsubjectandobject,whileyouweresufferingandyouthoughtseventimesthatitdidnotmattertoyouthatyouweredying,youpurifiedtheobstaclesandwerehealed."

ThenManjusrimitratransmittedtohimthemeaningoftheunborn,oftheuninterrupted,andofthenon-dual,pronouncingthesymbolicsyllablesAHAHOYE,andSriSimhahadtheexperienceof the natural sound of the ultimate condition of phenomena that lasted seven days. When hereawakened from this state, he saw his teacher beside him. To keep him from forgetting themeaning of what he had communicated to him,Manjusrimitra transmitted to him the symbolicwordABANDHARA.SriSimhaunderstoodthatitmeant"Looktowardsthecenterofthesky!"Soatdawn,whiletheplanetsandstarsweresettingandthecloudsandmistwerefading,heturnedhisgazeintospaceinfrontofhim,neitherupnordown.Thenheunderstoodthat,justasspaceisnotproducedbycausesanddoesnotdependonconditionsinordertomanifestandcannotbedefinedinanyway,so,thetruenatureofmindisnotproducedbycauses,doesnotdependonconditions,andhasnosubstancethatcanbelimitedbydefinition.SriSimhathusobtainedthesupremesiddhiandconsequentlytheordinarysiddhis,purifyingallhiskarmaanditsresidualtraces.96

VII.THETIBETANTRANSLATORVAIROCANA

The transmissionof the teachingsof the lineageofOddiyana thenpassedfromSriSimha to theTibetan translatorVairocana,who lived in the eighth century and is famous asoneof the seven"trial"monksordainedatSamyebySantaraksita.97ItwasVairocana,infact,asmentionedabove,who introduced to Tibet the Tantras and instructions of the Semde and Longde series. Theteachings of the Mennagde, on the other hand, were transmitted to Tibet by the teacherPadmasambhavaandlaterbyVimalamitra.98

The story ofVairocana, in its various extant versions, unfolds through the following salientpoints.HewasfoundasachildbyKingTrisongDeutsenthankstoPadmasambhava'sclairvoyance.He became expert in Sanskrit and other Indian languages, and consequently, though still in hisyouth,was selected toundertake the journey toOddiyana.With his travelling companionTsangLegdrub,hereachedOddiyanaandreceivedtheDzogchenteachingsfromSriSimha,thenreturnedtoTibetbymeansof the skillof "fastwalking"' and started translating theDzogchen scriptures.Shortlyafterwards,duetobeingslanderedhewasexiledtoaborderzoneineastTibet,wherehemet Yudra Nyingpo, his foremost disciple. After several years, through the intercession ofVimalamitrahewasallowedtoreturntoTibetwherehecompletedmanytranslations.SomeofhisdeedshavealreadybeentranslatedintoEnglish,""'sotherefollowsonlythemorenotableepisodesregarding Vairocana's meeting with his teacher Sri Simha, as narrated in the Vairo Drabag,considerablyabridgedinsomeparts.

AtthetimeofKingTrisongDeutsen,thankstothepresenceofteacherssuchasSantaraksitaandPadmasambhavaandqualifiedTibetantranslators,manytextsbelongingtotheteachingsbasedonthe principle of cause and effect had been translated. Padmasambhava informed the king that inIndiatherewasateachingbeyondtheprincipleofcauseandeffectcalledDzogpaChenpo,whosetextshadnotyetbeenbroughttoTibet.So,followingPadmasambhava'sadvice,thekingsenttwoof his most important translators to India: Pagor Vairocana and Tsang Legdrub. With greatexertionandself-sacrifice,afterhavingenduredrobberyandbeatingsandothermisfortunesandovercomenolessthansixteentestsofcourageandendurance,thetwotranslatorsfinallyarrivedinIndia.HeretheyweretoldthatthemostlearnedteacherofthetimewasSriSimha,sotheydecidedtogotoDhahena,inOddiyana,wherehelived.Whentheyarrivedinfrontoftheteacher'shouseatDhahena they asked an old woman, whowas the warden, for permission tomeet him, and theteacher, revealing that their meeting was predestined, answered that he would receive them atmidnight.Attheappointedtime,VairocanaandLegdrubprostratedandpaidhomagetoSriSimha,offeringhimgoldandtellinghimofKingTrisongDeutsen'swish:toreceivetheatiyogateaching"beyondeffort."TheteacherexplainedthatduetoadisputebetweenDagnyidmaandKungamo,allthepanditshadexperiencedbaddreams,sotheyhaddecidedtohidetheatiyogatextsatBodhgayaand not to divulge the teachings they contained. Consequently, the king of Oddiyana hadcommanded that the pandits' decision be obeyed, warning that all teachers who gave theseteachingswereatriskofbeingpunishedorexecuted.SriSimha,however,wasawarethatthetimehadcomefortheseteachingstobepromulgatedinTibetandpromisedthatinsomewayhewouldhelp the two translators.He said, "First of all, go and receive the teachings on cause and effectfromotherpandits,thengoandreceivetheMantrayanateachingsonthefruit;onlythen,insecretandatmidnight,willItransmittoyoutheinstructionsofDzogpaChenpo."So,afterhavingstudied

the teachings based on cause and effect and having received all the tantric initiations, the twotranslators returned and sat at Sn Simha's feet. Together with the teacher, they miraculouslyrecovered theoriginal atiyoga texts and,while by day they continued to follow theMantrayanateachings,atnighttheywereinitiatedintotheDzogchenteachings.101

InhisroomSriSimhaputanearthenwarecauldrononthreebigstones,surroundeditwithanet,andthenwent inside.Hehadtheopeningclosedwithabig lidonwhichapanfullofwaterwasplaced.Apiperanthroughaholeinthecauldron,thencrossedthroughacleftinthewallandoutofthehouse;itwasthroughthistubethatSriSimha'swordswouldpass.VairocanaandLegdrubremained outside, wearing big deerskin hoods, a load on their shoulders, and a stick [i.e.,pretendingtobewayfarers].Atmidnight,theypreparedtolistentotheteachings:Legdrubwrotethem in goat's milk on white cotton, while Vairocana memorized them instantaneously, hidingtheminhisheart.

Thus, as a sign that the Dzogchen teaching would be promulgated in Tibet, Sri Simha firsttaughtTheCuckooofPresence.Asasignthateverythingisperfectlycontained[intheprimordialstate], he taught The Great Potency; to express the meaning of meditation, he taught The SixSpheres;toexpresstheconclusionoftheviewsandmeditationsofallthevehicles,hetaughtTheGreatGarudainFlight;toshowthesuperiorityofatiyogaovertheothervehicles,hetaughtTheVictoryBannerthatDoesNotWane.102Thenheasked,"Noblesons,areyousatisfied?"towhichthetranslatorsanswered,"Wearehappy."

To show the fundamental unity of all the philosophical views, he taught TheWish fulfillingJewel; to show the excellence of the Dharma and of the teachers' instructions, he taught TheSupremeLord; toshowtheneed tounderstand thedefectsandqualitiesof the lowerandhighervehicles,hetaughtTheAll-penetratingKing;todemonstratethatitisnecessarytobaseoneselfonthethreediscriminatingwisdoms,hetaughtTheJewelinWhichAllIsUnified;thesearethefourminorteachings.Toshowthatallknowledgemustbebasedontheinstructionsoftheteachers,hetaughtInfiniteBliss;toshowthatthefruitisincludedintheBody,Voice,andMind,hetaughtTheWheel of Life; to show that it is necessary to base oneself on the example, meaning, andcharacteristicsign,hetaughtTheInfinitesimalSphereofMindandTheKingofSpace; thesearethefourmiddleteachings.Then,toshowhowtohelpothersthroughtheprovisionalmeaning,andthedefinitivemeaninghetaughtTheEncrustedOrnamentofBliss;toshowthatitisnecessarytodiscern all the vehicles, he taught The All-embracing State; to avoid the arising of logicalcontradictions,hetaughtPureGoldinOre;toshowthatbehaviorandsamayaaretheyogin'sheart,hetaughtTheSupremePeak;thesearethefourhigherteachings.Finally,todemonstratetheneedtodistinguishbetweenamistakenteachingandavalidone,hetaughtTheMarvellous.SriSimhaasked: "Are you satisfied?" The two translators answered: "Not yet, because we would like toreceivethetantrasandinstructionslinkedwiththeseeighteentexts."Sotheteachertransmittedtheeighteen tantras togetherwith the instructions and specific introductions to knowledge. Then heaskedagain:"Areyousatisfied?"AtthispointLegdrubanswered:"Iamsatisfied!"and,wishingtoshow the king the teachings he had obtained, he decided to leave. However, during his returnjourneyhefelldownaprecipiceanddiedattheageofforty-four.

Vairocana,however,repliedthathewasnotsatisfiedandlaydownflatonhisfaceforthreedayswithoutgettingup.Seeinghiminthatstate,SriSimhaaskedhim:"Areyoudisappointedbecause

your friendhas left?"Vairocana answered: "Thanks to commonkarmawe two friendsmet likewayfarers at an innwho thenproceedeach their ownway:why then should I bedisappointed?""Thenareyouill?"theteacherrejoined."Yes,Iamill!"repliedVairocana."Whatisthematter?"askedtheteacher.ThenVairocanaexplainedthereasonforhisillnessinthefollowingsong:

"Ihavetaughtyoueverything,"answeredtheteacher."Whyareyouindespair?"ThenVairocanasang:103

Theteachersmiledcontentedly,taughthimTheSpaceoftheOcean,andthenaskedhim,"Nowareyousatisfied?"Vairocanaanswered,"No."ThenSriSimhatransmitted tohimthe tantrasandinstructionsoftheLongde,butwhenheaskedhim,"Areyousatisfied?"Vairocanaagainansweredthathewasnot.SothenhetaughthimmanytextsandinstructionsoftheseriesofTantrasandotherteachings,butstillVairocanawasnotsatisfied.Finally,hetaughttheseriesofBrahmin-tantrasforDiscerning theRealMeaning and the series ofKing-tantras toOvercomeConcepts" aswell asmany essential instructions. "Are you satisfied?" asked Sri Simha yet again, and Vairocanaanswered:"Iwouldliketoreceivetheintroductiontodirectself-liberationinordertounderstandthetruewaytoapplyalltheteachingsIhavereceivedwithoutrelyingoneffort."

SoSriSimhatransmittedtohimthedirectintroductionandconsignedtohimallthescripturesof the Semde and Longde, including the five root tantras and twenty-five branch tantras of theSemdetogetherwiththespecificinstructionsoftheteachersofthelineage.1115Finally,Vairocana

realizedthestateofself-liberation,hisconceptualthoughtdissolvedduetothe"sixspheres"andheunderstooddefinitivelythe"Buddha"conditionofhismindthroughthe"fivegreatnesses."10tiFullof gratitude towardshis teacher, heofferedhim someverses in thanks. Sri Simha advised him:"TheinstructionsIhavegivenyouhavethepowertoenableyoutounderstandallofsamsaraandnirvanaandactuallytoperceivetheiressence.Sotakecareofthemasiftheywereyourowneyes.Theyaretherootofalltheteachings,thepeakofallthevehicles,theessenceofthemindofalltheenlightenedones;takecareofthemasiftheywereyourownlifeandyourownheart.Astheyarethesourceofallthesiddhis,thesupremesiddhisandtheordinaryones,takecareofthemasiftheywerethewishfulfillinggem.11117ThenhetransmittedtohimotherteachingstiedtotantraandtomedicineandrecommendedhereturntoTibetassoonaspossiblebecausetheotherpanditswerejealousofhim.Finally,heinformedVairocanathathisfriendhaddiedduringthereturnjourneyandadvisedhimtolearntheartof"fastwalking"inordertoavoiddangersduringhisjourney.

After his return to Tibet, Vairocana started translating the first five Semde texts and otherscriptures, including the Kunjed Gyalpo,1D" and teaching them in secret to the king. But thepanditsinIndiasentacalumniousmessage,spreadingtherumorthatVairocanahadnotdiscoveredauthenticteachingsinIndiaandthat,onthecontrary,hehadbrought toTibetmagicformulasofthemutegpaswiththeaimtodestroythekingdom.Theking,instigatedbyenviousministers,didnotknowhowtoresolvetheproblem.ButVairocana,awareofapredestinedlinkhehadwiththesmallkingdomofGyalmoTsawarongineastTibet,askedthekingtoexilehimthereandadvisedhim to invite from India the greatest pandit of the time,Vimalamitra. So he departed, and afterhavingovercomesomedifficulties,wasreceivedwithgreathonorinthekingdomofTsawarong,where he found his predestined disciple Yudra Nyingpo, the reincarnation of his formercompanionLegdrub,towhomhetransmittedalltheteachingshehadreceivedfromSriSimha.'°9It is through this lineage that the empowerments and instructions of theDzogchen Semde havebeentransmitteddowntoourownday.

2DZOGCHENSEMDEANDTHEKUNJEDGYALPOTANTRAI.THESERIESOFPRIMORDIALBODHICITTA

Accordingtothetraditionaltexts,atthemomentofhispassingawayGarabDorjemanifestedasabodyoflightandentrustedtohisdiscipleManjusrimitraasmallcasketcontaininghistestamentinthreeaphorisms,subsequentlyknownas"thethreestatementsthatstriketheessence":

Onthebasisofthesethreestatements,ManjusrimitradividedtheteachingstransmittedbyGarabDorjeintothethreeseriesofDzogchen:Semde,theseriesofbodhicittaor"natureofmind,"theprimordialstate;Longde,theseriesof"space";andMennagde,theseriesof"secretinstructions,"orupadesa.Thestartingpoint,asmentionedabove,istheprincipleofdirectintroductionindicatedinthefirstof thethreestatements.The teacher introduces thenatureofmind, that is, thestateofprimordial bodhicitta, to the disciple, and the lattermust recognize or "discover" it in a direct,non-conceptualmanner.TheteachingsthatexplainthemeaningoftheprimordialstateandcontaininstructionsthatenableitsrecognitionaremainlycontainedintheSemdeseries.

Afterhavingrecognizedone'sownstate,itisnecessarytoeliminatealldoubtsaboutit,notinamerelyintellectualway,butratherthroughexperience:instantaneouspurepresenceorrecognition,calledrigpa,must ripen and becomemore stable thanks to the variousLongdemethods tied toparticularexperiencesofcontemplation.

Finally, the practitioner's task is to integrate the state of knowledge into all his or her dailyactivitiesandtodevelopthatcapacitytothepointofunifyingtheenergyofthephysicalbodywiththe energy of the outerworld. This is the aim of the practices of the third and final series, theMennagde, thesupremerealizationofwhich lies in themanifestationof the"rainbowbody," thetotal re-absorption of the material elements into the pure energy and luminous essence of theprimordial state."' In substance, these three phases correspond to three aspects of theDzogchenteaching: "understanding" (rtogs pa), "stabilizing" (brtan pa), and "integrating" (bsre ba). Oneshouldnotthink,however,thatthepracticeofDzogchenmustnecessarilystartwithSemdeandendwithMennagde;totalrealizationcanalsobeachievedbypracticingonlyoneof the threeseries,inasmuchaseachofthemisapathcompleteinitself.Itissimplyamatterofunderstandingwhichaspectreceivesgreateremphasisinoneseriesratherthananotherandknowinghowtoembarkonthepaththatwillbemostbeneficialintermsofone'scapacity.

TheMennagdeseries,inparticular,waskeptsecretatthetimeofthefirstpromulgationoftheteachingsinTibet,whenthe"official"DzogchenteachingconsistedmainlyoftheSemdeseries."'Moreover,theSemdeandLongdeliteraturebelongsalmostexclusivelytothe"oral"tradition,or

kama, while numerous cycles of Mennagde teachings, marked by the name Nyingthig orTeachingsoftheInnermostEssence,belongtothe"rediscoveredtreasures,"orterma,genre.";

Let us return to the Semde series. Sem, literally "mind," in this case is an abbreviation ofchangchubsem,theTibetanforbodhicitta,akeytermintheteachingsfoundinthisseries.Changmeans "pure" or "purified"; chubmeans "perfect" or "perfected": the nature ofmind, pure andperfect from the beginning, the true primordial state of each individual. It is knowledge of thisstate that is transmitted by the teacher at the time of the direct introduction, and when it iscomprehended and becomes living presence, it is called rigpa: instantaneous, nondual, purepresence. To demonstrate the importance of the term bodhicitta,many Semde tantras attach thewordasaprefixbefore theactual title,and itappears that inancient times the termwasused todesignatetheDzogchenSemdeteachingsintheirentirety.""

InMahayanaBuddhismthetermbodhicittadesignatesthemind(citta),orintentionaddressedtotheattainmentofenlightenment(bodhi),andatthesametimethefundamentalnatureofmindthatisthevery essence of enlightenment.However, used as a technical term, in general it denotes thecultivation of a positive state of mind which is motivated by compassion and based on theaspirationtorealizeone'spotentialforthebenefitofallbeings.Inparticular,thesutrasspeakofrelative and absolute bodhicitta based on the philosophical notion of the two truths. Relativebodhicitta entails training the mind in the altruistic aspiration towards enlightenment whileabsolute bodhicitta is direct or intuitive knowledge of the true nature of phenomena, that is,emptiness,orsunyata.

In Tantra the term bodhicitta assumes a more specific connotation. The essence ofenlightenment or "Buddha-nature," revealed in the sutras of the third turning of the Wheel ofDharma,"5isequatedtothesubtleessence(thigle)ofthehumanbody,thecoarseaspectofwhichispresentintheseminalfluidandintheovum.ThusinTantra,bodhicittaisrecognizedastheseedof the manifestation of the infinite mandalas and deities who are all already contained inpotentialityintheenergystructureofthephysicalbodyitself,whatisknownasthe"vajrabody."However, in spiteof thisunderlying recognitionas itsbase, tantricpracticeentailsvisualizationand commitments of body, voice, and mind to achieve the transformation of the energies ofimpurevisionintothepuredimensionofthemandalaandofthedeities.

Andlastly,inDzogchen,theprimordialstateofbodhicittaisthesourceofallthemanifestationsof energy: it is not only a condition of emptiness as in the sutras, nor does it depend on thetransformationalmethodsoftheTantrasforitsrealization.Thewaytocultivateandtoreintegrateone's existence into this state is called "self-liberation," remaining in purenon-dual recognitionwithoutbeingconditionedbytheflowofthoughts.Reasoningandanalysiscanbeusefulinorderto distinguish illusory phenomena from subtler and deeper concepts, but they no longer servewhenitisamatterofdirectlyencounteringtheultimatenatureofone'smind.Afterhavingtreatedthegradualandnon-gradualsutrictraditions(IndianandChinese,respectively)andthemahayogasystem,Light of theEyes forContemplation, one of the earliest andmost importantDzogchenSemde texts, written by the great Tibetan teacher Nubchen Sangye Yeshe in the ninth century,introducesDzogchenthus:16

Atiyogaisthesupremevehicle,thepeakofallyogasandthemotherofallBuddhas.Itis

calledDzogpaChenpo(TotalPerfection)becauseitdiscloses indetail themeaningof thespontaneousandnaturalperfectionofalltheinfinitephenomenasothatitcanbeunderstoodinitsnakedness.Theessenceofthisexcellenttreasure,universalforebearofallthepaths,isa spontaneous and natural state that must be perceived, or recognized, directly, withoutintervention by the conceptualmind; itmust disclose itself clearly to one's instantaneouspurepresence.Buthowdoesonegainaccesstothisknowledge?Inthepathofthesupremeyoga there is no object of knowledge based on the scriptures to be analyzed by one'sintellectualfaculty.Whyso?Fromtheverybeginningwithoutchangingtheirskinortheircolor, all the phenomenaof existence are in the natural state of enlightenmentwithin thedimension of the single sphere of self-arising wisdom. Who could identify somethingconcrete therein to examine? Who could ever adduce any reasons? What philosophicalconclusioncouldeverbedrawn, andon thebasisofwhat cognitivemeans?The truth is,that,beinginseparable,theessenceofeverythingcannotbeconceivedbythemind."

The great eleventh-century teacher and scholar of the Semde tradition, Rongzom ChokyiZangpo,presentedDzogcheninthefollowingwayinhisworkAccesstotheGreatVehicle:""

Even though therearenumerous treatisespertaining to theDzogpaChenpo tradition, itsfundamentalmeaningcanbesubsumedinfourpoints:thenatureofbodhicitta,thequalitiesof thisnature, the factors thatobstruct itspresence,and theway tomake itcontinuous. Ineffect,byknowingitsqualitiesandthefactorsthatobstructitspresence,automaticallyoneunderstands itsnature;onealsounderstands itsqualitiesand, accordingly, the factors thatobstruct its presence dissolve. So, even if other texts do not explicitly give explanationsusingthesefourpoints,theywillneverstrayfromthem.

In brief, as for the first point, that is, the nature of bodhicitta, all outer and inner andanimateandinanimatephenomenaarebodhicittathatcannotbereducedtodualism.Astheyarethenatureofthefundamentalessenceofpurityandtotality,theyaretheprimordialstateofenlightenment:naturalperfectionthatisnotproducedbyeffortandcannotberealizedbycorrectingoneselforbyusingtheantidotesofapath.

As for the secondpoint, that is, the qualities of bodhicitta, on a golden island theword"stone"doesnotevenexist,foreverythingisgold.Inlikemanner,forthetotalityofouterand inner phenomena contained in the universe not even the words " samsara," "lowerstates,"andtheotherthingsweconsiderasdefects,exist.Everythingshinesastheornamentof the uninterrupted energy of Samantabhadra (Always Good), and precisely this is thequalityofthestateofenlightenment.

Thethirdpoint,thatis,thefactorsthatobstructthepresenceofbodhicitta,referstoalltheviewsandformsofconduct[thatprecedethoseofatiyoga],startingfromtheworldlypathsthatdonotatallunderstandorthatmisconstruethetrueconditiontothosewhofollowthelower[Buddhist]vehicles.Thesefactorsaredividedintothirtyfundamentaltypes.

As for the fourthpoint, that is, theway tomake[thepresenceof]bodhicitta continuous,practitioners endowedwith higher capacity realize supreme awareness of the natural andauthenticstateofabsoluteperfectionandabideinaconditionoftotalequanimity.

Thesewords,whichillustrateDzogpaChenpo,areexpressedinasimple,roughway,butin reality theyare as subtle anddeepas space.Conversely, thatwhich is explained in thelower vehicles is expounded in subtle and elaborate language, yet it remains somethingroughandcoarse,likeapileofdust.ItisforthisreasonthatunderstandingDzogpaChenporequiresanopen,deep,andsubtlemind."'

InKathogMonasteryineastTibet,itsfounder,KaTampaDesheg(1122-1192),perhapsthelastgreat protagonist of Dzogchen Semde, established a college for the study and practice of theSemdetextsinparticularandthekamatradition ingeneral.121However,over thecenturies, thisinstitutiondwindledonaccountofthespreadoftheMennagdetermas,andnowadaysitisdifficultto meet teachers proficient in the meaning of these ancient texts, though fortunately theirtransmissionhasbeenkeptupwithinthekamaliteraturetradition.

II.THESEMDESCRIPTURES

ThefundamentalDzogchenSemdescripturesmainlycomprisetwentyonetexts,eighteenofwhich,termed the "eighteen major lungs" (lung chen bco brgyad), are tied to empowerments andinstructionshandeddownfromthetimeoftheteachersfromOddiyana.Diversesourcesgivelistsof theeighteentexts(whichwere listedabovein thebiographyofVairocana) thatdonotexactlyconcur. This is also the case for the identification of the first five texts translated into Tibetan.Longchenpagivesthefollowinglist:

1.RigpaiKhujug,TheCuckooofPresence

2.TsalchenTrugpa,TheGreatPotency

3.KhyungchenDingwa,TheGreatGarudainFlight

4.DolaSershun,PureGoldinOre

5.MinuppaiGyaltsen-DorjeSempaNamkhaChe,TheVictoryBannerthatDoesNotWane-TheTotalSpaceofVajrasattva.

Thesearethe"firstfivetextstranslated."

6.TsemoChungyal,TheSupremePeak

7.NamkhaiGyalpo,TheKingofSpace

8.DewaTrakod,TheEncrustedOrnamentofBliss

9.DzogpaChiching,TheAll-encompassingPerfection

10.ChangchubsemTig,TheEssenceofBodhicitta

11.DewaRabjam,TheInfiniteBliss

12.SoggiKhorlo,TheWheelofLife

13.ThigleTrugpa,TheSixSpheres

14.DzogpaChichod,TheAll-penetratingPerfection

15.YidshinNorbu,TheWishfulfillingJewel

16.KunduRigpa,TheAll-unifyingPurePresence

17.JetsunTampa,TheSupremeLord

18.GompaTdndrub,TheRealizationoftheTrueMeaningofMeditation.

These are the thirteen "later translated texts"which, togetherwith the first five, form the so-called"eighteenmajorlungs"ofSemde.

19.KunjedGyalpo,TheAll-creatingKing

20.MedjungGyalpo,TheMarvellousKing

21.Dochu,TheTenConcludingTeachings.12'

TheeighteenmajorlungsundoubtedlyconstitutethebasisofDzogchenSemde.The"firstfivetextstranslated"seemtoenjoyparticularesteem,asattestedbytheirappearance,albeitinonecasein reduced form, as separate chapters in the Kunjed Gyalpo122 and also in other tantras.Outstanding among these is the Dorje Sempa Namkha Che or The Total Space of Vajrasattva,which, according to tradition, was recited by Garab Dorje immediately after his birth, and isconsidered the root lung of all the Semde scriptures. This text constitutes the thirtieth chapter(translatedinitsentiretyinthepresentwork)oftheKunjedGyalpoandisparaphrasedinvarioussectionsoftheDochu.ItisalsoreferredtoatlengthinfundamentaltextssuchasLightoftiieEyesfor Contemplation byNubchen SangyeYeshe, andwas used byRongzomChokyi Zangpo as areference in his descriptions of deep and subtle aspects of Dzogchen view and practice in hisAccess to the Great Vehicle. The Dorje Sempa Namkha Che is a short text of only fifty-fivequatrains,writtenincrypticlanguagethatisdifficulttointerpret.Thetwocommentariesavailable,thefirstascribedtoSriSimha,thesecondprobablywrittenbyVairocanahimself,"'areextremelyuseful for understanding the generalmeaning of the various strophes, but in some cases literalunderstanding of the texts remains doubtful. The Dorje Sempa Namkha Che is a lung thatepitomizesthefundamentalpointsofthestateofknowledgeofDzogchen,howevertheNyingmaGyud Bum collection embraces nine tantras whose titles also contain the name Dorje SempaNamkhaChe.121

Aswellasthetwenty-onetextsmentionedabove,thesectionoftheNyingmaGyudBumdevotedtoDzogchenSemdecontainsavastliteraturebelongingtothevariouscategoriesofroottantras,explicativetantras,secondarytantras,secretinstructiontantras,'2-5andsoon.SomeofthesetextsareincludedintheVairoGyudBum,thecollectionofworksandtranslationsbyVairocana,whichalsocontainspreviouslyunpublishedworksofextremeimportance,suchastheabove-mentionedcommentaries to the Dorje Sempa Namkha Che.'26 The Nyingma Kama, on the other hand,containsthetextsandinstructionsontheSemdepracticeoriginallyhandeddownbytheOddiyanateachersandsubsequentlyenhancedinaccordancewiththeexperiencesofTibetanteachers.Threepracticesystemshavebeenhandeddownto thisdayandput inwriting,knownasNyang-lug,or"Nyang's system," Aro- lug, or "Aro's system," and Kham-lug, or "the Kham system," allsystematizedabouttheeleventhcentury.127

ThefundamentalDzogchenSemdepractice,correspondingto thefirstofGarabDorje's threestatements, consists in cultivating recognition of one's primordial state throughmeditation andcontemplationmethodsthatentailasequenceofstatestobetraversedthatarenecessaryinordertostabilizeandripenone'sknowledge.However,thisdoesnotimplyagradual"recognition"oftheprimordialstatebut ratheranaturalprocessofevolutionand ripeningofone'spractice.This isindispensableforthosewithouthighercapacityinordertoaccomplishthestateinwhichthereis

nolongeranydistinctionbetweenmeditationsessionanddailylife.Tothisend,themethodmostcommonly followed on the basis of instructions found in tantras such as The Secret Lamp ofWisdom,"' is that of the four yogas, or four contemplations, which are: (1) calm state, (2)unperturbedstate,(3)absoluteequality,(4)self-perfection."'

III.STRUCTUREANDCONTENTSOFTHEKUNJEDGYALPO

Aswehaveseen,theKunjedGyalpoisconsideredthefundamentaltantraoftheDzogchenSemdeandisfoundinalltheeditionsoftheNyingmaGyudBumandtheNyingmaKama,aswellasbeingtheonlytexttorepresentatiyogaintheKangyur,theTibetanBuddhistcanon."',Writtenintheformof a dialogue between Buddha Kunjed Gyalpo and Sattvavajra, the Kunjed Gyalpo compriseseighty-fourchaptersdivided into threeparts: the root tantra (rtsa rgyud), in fifty-sevenchapters;the further tantra (phyima'i rgyud), in twelve chapters; and the final tantra (phyima'i phyima'irgyud), in fifteen chapters. These three parts are associatedwith the threewisdoms, or prajnas,described in Mahayana Buddhism: wisdom derived from listening, wisdom derived fromreflectionandwisdomderivedfrommeditation."'Thisisalsoevidencedfromthefact that in thefirstpartofthetext,BuddhaKunjedGyalpoaddressesSattvavajrasaying,"Listen!"Inthesecond,"Understand!"Inthethird,"Meditate!"or"Experience!"

Furthermore, the root tantra of the Kunjed Gyalpo addresses people of higher capacity; thefurther tantra, those of average capacity; the final tantra, practitioners of lower capacity. In thisregard,itishandeddownthatVairocanahimselfsaid,"Somepeopleself-liberateassoonas theyperceivethetruenatureofthemindbecausetheyhavenoneedtoreflectormeditate.Othersself-liberatesimplybyreflectingonthemeaningofabsoluteequality,sotheyhavenoneedtomeditate.Yet others self-liberate only after having acquired sufficient familiarity with the true nature[throughmeditation].Thisisthereasonunderlyingthedivisions[ofthistantra]."12Nevertheless,itshouldbeborneinmindthatthethreecapacitiesreferredtoareinfactthreefurthersubdivisionswithinthe"highercapacity"category.13

The various chapters of the Kunjed Gyalpo are designated dolung (mdo lung) or conciseteachings,andthiscouldleadonetosupposethatthistantraisactuallyalargecollectionoflungs.Thiswouldalsoexplainthepresenceofthe"firstfivetextstranslated"withintheKunjedGyalpo.Theroottantra,whichconstitutesthefundamentalpartofthework,consistsoffivesectionseachcontainingtenprincipalchapters,ordolungs,whoselist isgiveninasequencethatdiffersfromtheorder inwhich they are found in present-day editions."The five sections of the root tantra,traditionally tied to theprincipleof the "fivegreatnesses,"orqualitiesofprimordial bodhicitta,are:

1.Theteachingsonmanifestation(mngonduphyungba'imdolung),whichaimtoenableoneto understand the nature of existence, related to the principle of the "greatness of the directmanifestationofenlightenment"

2.Theteachingsthatdisclosethetruenature(ngesparbstanpa'imdolung),whichaimtoenableone to understand that the, nature of existence isKunjedGyalpo, related to the principle of the"greatnessofenlightenmentintheultimatedimensionofphenomena"

3.Theteachingsbeyondcauseandeffect(rgyu'bras'daspa'imdolung),whichaimtoeliminateattachmenttomisconceptionsregardingcauseandeffect,relatedtotheprincipleofthe"greatnessofenlightenmentinthetotalityofone'sstate"

4.The teachingsonperfectionbeyond action (byamed rdzogspa'imdo lung), related to theprincipleofthe"greatnessofenlightenmentthatprovesitsownnature"

5.Theteachingsthatestablishknowledge(gtanla'bebspa'imdolung),relatedtotheprincipleofthe"greatnessoftheabsolutenon-existenceofenlightenment."135

The Dochu, or Ten Concluding Teachings, are deemed an explanatory tantra of the KunjedGyalporoottantra.136Infact,althoughtheydonotexplicitlycommentonthetextoftheKunjedGyalpo,itstenchaptersdoreferdirectlytothefivesectionsmentionedabove.Moreover,eachofthetenchaptershasanappendixcomprisinga"commentrelatingthetruemeaning"(dongyi'grelpa), presumably authored by Vairocana, with paraphrases of the "first five texts translated,"preeminent among which is the Dorje Sempa Namkha Che occupying the greater part of thesections.137 Due to the topics they treat, two other tantras, The Secret Wheel OvercomingConceptsandTheTantraThatExaminesAspectsofBodhicitta,138seemtobedirectlyconnectedwith theKunjedGyalpoand theDochu. In the firstof these two tantras, inparticular, it is againBuddhaKunjedGyalpowhopersonallyteachesSattvavajra.

TheroottantraoftheKunfedGyalpo,especially,isoffundamentalimportance,asitpreciselydefinestheviewofthe"primordialstate"particulartoDzogchen.Thetwopartsfollowingtheroottantradealwithaspectsrelatingtothepracticeandtotheintegrationofknowledgeinthetotalityoftheindividual'sexistence.OnlythesetwoareincludedintheVairoGyudBum.139

The Nyingma Kama contains two crucial texts tied to the Kunjed Gyalpo. The first is anextremely concise compendium summarizing the contents of the whole tantra, quoting threechapters in their en- tirety.140 The second is the celebrated Guide to the True Meaning byLongchenpa.ItcontainsasetofinstructionsbasedonanancienttextbyVairocana,unfortunatelynolongerextant,onthewaytoapplythestateofknowledgeexpoundedinthistantraandthewaytointegrateitintothethreeaspectsofbody,voice,andmind.AtranslationintoEnglishhasalreadybeenpublished."'AlsoworthyofnoteisanotherworkbyLongchenpathathasrecentlyreturnedtolight:anextremelyusefulsummaryoftheKunjedGyalpothat,asassertedbytheauthorhimself,relates the traditional interpretation of this tantra as it was taught by teachers in Tibet in thefourteenthcentury.142

The Kunjed Gyalpo thus takes the form of a dialogue between Sattvavajra, who poses thequestions,andBuddhaKunjedGyalpo,synonymouswithSamantabhadra,whoanswersthem.ThetextopenswithadescriptionoftheabsolutedimensionofKunjedGyalpo,theprimordialstateofbodhicitta,whenceeverythingmanifests:thefiveelementsasthebaseofsamsaraandnirvana,thesix classes of beings, the various Buddhas, and so on. At the same time the diverse ways ofrealization arise, which the Nyingma tradition generally divides into nine "vehicles": the threesutricvehiclesofthesravakas,pratyekabuddhas,andBodhisattvas;thethreeoutertantricvehicles,kriya,ubhaya,andyoga;andthethreeinnertantricvehicles,mahayoga,anuyoga,andatiyoga.143

Atiyoga is the path that leads to the realization of the state of Dzogchen and, as such, issynonymous with it. AN means primordial, and yoga, in this context, denotes living, concreteknowledgeof thereal condition.For thebenefit ofbeings, from theprimordialBuddhaKunjedGyalpo there have issued forth the teachers of the three kayas, or dimensions (dharmakaya,

sambhogakaya,andnirmanakaya)whotransmitthethreediverseseriesofvehiclesofrealizationinaccordwiththementalendowmentsandcapacitiesofdisciples.Accordingtothisclassification,thedharmakayaisthesourceofthethreeinnertantras,whilethesambhogakayaandnirmanakayagive rise to the three outer tantras and the three sutra vehicles respectively. Each teachingtransmission, moreover, presupposes the conjunction of five factors, called "the five perfectconditions":theteacher,assembly,time,place,andteaching.

The text oftenmentions another division, that of the "four yogas": sattvayoga,'~"mahayoga,anuyoga,andatiyoga.Inthiscasesattvayogaencompassesthecontentsofthethreeoutertantras,inparticularyogatantra.Attimestheteachingsofthethreeinnertantrasaredenotedwithtermsthatpoint to theirspecificmethods:"creation,""completion,"and"totalperfection," respectively."' Infact, the "creation," method, that entails gradual visualization of the mandala and the deity, ischaracteristic of thepathof transformationofTantra ingeneral and ofmahayoga in particular.The method of "completion," on the other hand, denotes accomplishment of the practices ofcreation. Its purpose lies in the re-absorption of the pure dimension of the mandala into thepractitioner's innerconditionbymeansofyogicpractices tied tovisualizationof thecakrasandchannelsandtobreathcontrol:thismethodisutilizedinparticularinthepathofanuyoga.Finally,inthisview,"totalperfection"isthepointofarrivalofthetransformationpracticeofTantra,inacertain senseequivalent to the stateofMahamudracharacteristicof themodern tantric tradition.This"totalperfection"orDzogpaChenpo,however,isalsothenaturalstateoftheindividualandallthephenomenaofexistence.Ifinmahayogaandanuyogathemeanstorealizeitconsistmainlyin transformationand in themethods tied toyranaand to thecakras, inatiyoga the fundamentalmethodisthatofself-liberation,theeffortlesspathoftherecognitionofpurenon-dualpresence.ThisisthemessagethatKunjedGyalpotransmitstoSattvavajra,and,consequently,toallthosetothisdaywhoreadthistantra.

The tantras tied to the path of transformationmust necessarily be based on ten fundamentalpoints,calledthe"tennaturesofTantra" thatconstitute theprincipalmeansof realizationof thispath: view, conduct, mandala, initiation, commitment (samaya), capacity for spiritual action,sadhana, visualization, making offerings, and mantra."' In particular, the Kunjed Gyalpocontinuouslyreferstothefollowingtenaspects:view,commitment,capacityforspiritualaction,mandala,initiation,path,levelsofrealization,conduct,wisdom,andself-perfectionstrictlytiedtothe principle of the "ten absences" (med pa bcu) characteristic of the deep understanding ofDzogchen:

1.Thereisnoviewonwhichonehastomeditate.

2.Thereisnocommitment,orsamaya,onehastokeep.

3.Thereisnocapacityforspiritualactiononehastoseek.

4.Thereisnomandalaonehastocreate.

5.Thereisnoinitiationonehastoreceive.

6.Thereisnopathonehastotread.

7.Therearenolevelsofrealization(bhumis)onehastoachievethroughpurification.

8.Thereisnoconductonehastoadopt,orabandon.

9.Fromthebeginning,self-arisingwisdomhasbeenfreeofobstacles.

10.Self-perfectionisbeyondhopeandfear.

Thesetenpointsarerepeatedandexplainedfromvariousanglesindifferentpartsofthebookand constitute the fundamental feature that distinguishes Dzogchen from the other paths ofrealization,whichareall, toagreateror lesserdegree,bound to thenotionofcauseandeffect.The further tantra, in particular, defines in ten separate chapters the principle of the trueunderstandingofthese"tennatures,"whilethefinaltantradoesthesameregardingmeditation.'a'

At this stage there is need for a brief annotation on the translation of the term bodhicitta,rendereduntilnowinSanskrit.InthetranscriptsoftheoralteachingsgivenbyChogyalNamkhaiNorbusometwentyyearsago,Ihavepreferredtoadheretotheexpressionheusedatthetime:"thestateofconsciousness,"meaningtheprimordialstateofconsciousnessofeach individual. In thetranslations from the Tibetan, on the other hand, I have used the expression "pure and totalconsciousness,"which iscongruentwith the literalmeaningof theTibetan termchangchubsem.For"KunjedGyalpo,"inthetranslationsofthepassagesIhavealmostexclusivelyusedtheterm"supremesource,"whichwasalsoexpresslysuggestedbyChogyalNamkhaiNorbuforthenameofthisbookasawhole.

Toconcludethisfirstpart,therefollowsalistoftheeighty-fourchaptersoftheKunjedGyalpo,basedonthedivisionproposedbyLongchenpainhisSummary.'"R

THEROOTTANTRA

Thetendolungsonprimordialmanifestation

1.Theintroductorychapter

2.Thechapterthatdisclosesthemanifestationoftheultimatenature

3.Thechapterthatdiscloseshowtheoriginarose:KunjedGyalpoarosebeforeallphenomena.

4.Thechapterthatexplainshisnames

5.Thechapterthatexplainsthetruemeaning

6.Thechapteronthesingleroot:allphenomenaareperfectinthenatureofKunjedGyalpo.

7.Thechapterthatepitomizesmultiplicity:thesubdivisionoftheteachingsthatoriginatedfromtheactivityofKunjedGyalpo

8. The chapter that explains how all views about the ultimate nature have arisen from it: all

existentphenomenaareonesingle thing in theessential condition,whence the threenaturesmanifestinthreedistinctaspects.

9.Thechapterontheeliminationofthedefectsrelatedtodeviationsandhindrances

10.Thechapteronthemanifestationofperfectconditions:theverynatureofKunjedGyalpoistheperfectcondition.

Longchenpa adds that these ten dolungs "demonstrate the true condition of the totality ofexistence(essence,nature,andenergy)inthesamewaythatsightisrestoredtoablindman."19

Thetendolungsthatdisclosethetruenature

11. The chapter that demonstrates that the sole root of all phenomena is Kunjed Gyalpohodhicitta

12.Thechapterthatdemonstratesthetruenatureoftheteachings

13.Thechapterthatexplainsthenatureofmind

14.Thechapterthatexactssecrecytowardstheunsuitable

15.Thechapteronthemanifestationofthethreenatures

16.ThechapterofadvicetoSattvavajra

17.Thechapteronrelics

18.Thechapterthatdemonstratesthatrealizationcannotbeachievedbyseeking

19.Thechapteronself-perfectionthattranscendsseeking

20.ThechapterthatdemonstrateshowallphenomenaoriginatefromKunjedGyalpobodhicitta

Longchenpaaddsthatthesedolungs"demonstratetheperfectconditionofthenatureofmindasit is, using logical reasoning, examples, and meanings in the same way that a truthful personrelatesthecontentsofaletter."'s"

Thetendolungsbeyondcauseandeffect

21.Thechapterthatexplainsthereasons

22.Thechapteronthestatebeyondconcepts:thesourceoftheteachingsonperfectionbeyondactiontorelaxthemindinitsoriginalcondition(TheGreatGarudainFlight)"'

23.Thechapterthatdisclosesthestateofthesky,theviewfreeofreferencepoint

24.Thechapterontheunchangingconditionofperfectionbeyondaction

25.Thechapterthatdemonstratesthatone'sownmindistheteacher:theprimordialstateofeachbeingofthethreeworldsistheteacher.

26.The chapter that demonstrates that perfection beyond action is not something onwhich tomeditate(PureGoldinOre)

27.Thechapterthatdisclosesthedimensionofpurityofnon-action(TheGreatPotency)

28.Thechapterthatdemonstratesthatunchangingperfectionbeyondactioncannotbefoundbyseekingit

29.Thechapteronrelaxationintheauthenticstate

30.Thechapteron thenatureofVajrasattva, thevictorybanner thatdoesnotwane (TheTotalSpaceofVajrasattva)

Longchenpa adds that these teachings "demonstrate that the nature ofmind cannot be altered,achieved,oreliminated;itisjustlikecelestialspace."52

Thetendolungsonperfectionbeyondaction153

31.Thechapterofthesixvajraverses:spontaneousself-perfectionbeyondactionisthenatureofKunjedGyalpo(TheCuckooofPresence).

32.Thechapterofthefourversesofknowledge:theteachingfortherealizationoftheabsolutemeaningwithoutneedingtoact

33.Thechapterthatdemonstratesthedefinitiveandprovisionalteachings

34.Thechapterthatconcentratestheessenceofknowledge:theteachingthatsynopsizesthestateofknowledgeofalltheBuddhas

35.Thechapterthatdemonstratesthesystemoftotalperfection:DzogpaChenpoisnotknowninotherteachings,itsmethodtranscendstheefforttiedtocauseandeffect.

36.ThechapterthatdemonstratesthatalliscontainedintheBody,Voice,andMind:thenatureofallphenomenaiscomprehendedintheBody,Voice,andMindofthestateofKunjedGyalpo

37.Thechapterof theessential teachingon thestatebeyondmeditation: theultimatenatureoftotalperfectionisnotsomethingonwhichtomeditate.

38.Thechapterthatindicatesthedeviationsandhindrancesrelatedtoviewandbehavior

39.Thechapteron the fundamental essenceof theVictoriousOnes: as it is the essence of theBuddhas,thenatureofKunjedGyalpoisfreefromerrorsandhindrances.

40.Thechapterthatshowsthenatureofhodhicitta:beinggradualpaths,thevehiclesofcauseandeffectdeviatefromtotalperfectionandhinderpresence.

Longchenpaaddsthattheseteachings"demonstratethatthequalitiesofself-arisingwisdom,thatis,ofthenatureofmind,arealreadynaturallypresentandself-perfectedandthatthereisnoneedtoseekthem.Simplyabidinginthestateoftotalrelaxation,effortlessly,andwithoutcorrectionoralteration,oneachievesrealization.Thus,[thetruenature]canbecomparedtothewish-fulfillingjewel.""4

Thetendolungsthatestablishknowledge

41.Thechapteronthesingleessence

42.Thechapteronthestatethatcannothealtered:allphenomenaareenlightenedinbodhicitta.

43.Thechapterthatexplains[thenatureontheteacher:allphenomenaaretheteacher.

44.The chapter that demonstrates how total perfection does not give results to thosewho areunsuitable

45.Thechapterthatdemonstratesthatthereisnoviewonwhichtomeditate:inDzogpaChenpotheviewisnotsomethingonwhichonehastomeditate.

46.Thechapterthatdemonstratesthatthereisnocommitmenttokeep:inDzogpaChenpothereisnolimitedcommitmenttokeep.

47.Thechapterthatdemonstratesthatthereisnocapacityforspiritualactiontoseek:inDzogpaChenpocapacityforspiritualactionisnotsomethingthatoneneedstoacquirethrougheffort.

48.ThechapterthatdiscloseshowthegroundofallphenomenaisKunjedGyalpo

49. The chapter that demonstrates that in total perfection there is no progressing through thelevelsofrealization:everythingisinthestateofKunjedGyalpo.

50.Thechapterthatdisclosesself-arisingwisdom:theself-arisingwisdomofbodhicittaknowsnohindrances.

Longchenpaaddsthat"theseteachingssmashthehugerocksoferroneousviewsof the lowervehicles,andatthesametimetheyilluminatethetruemeaningofthenaturalstate,thustheycanbecomparedtoadiamondortothesplendorofthesun."ass

Thethreechaptersthatsummarizetheessence156

51.Thechapter thatdemonstrates that there isnopath to tread: inDzogpaChenpo there isnopathtotreadinagradualmanner.

52. The chapter on the immovable, desireless state: perfection without action is withoutmovementanddesires.

53.Thechapterthatdemonstratesthatthenatureofallphenomenaistheimmovablestate

Thefourchaptersthatconciselyexplainthemeaningofthewords

54.ThechapterthatdemonstratesthatallteachingsarecontainedinthenatureofKunjedGyalpo

55.Thechapterthatdemonstratesthatnophenomenonexiststhatdoesnotderivefromhodhieitta

56.ThechapterinwhichSattvavajradeclareshisunderstandingofthenatureofKunjedGyalpo

57.Thechapterontheentrustmentoftheteaching

THEFURTHERTANTRA

Thetwelvedolungsthatexplainunderstanding157

58.Theintroductorychapteronunderstanding

Thechaptersonunderstandingthetruemeaningofthetennatures

59.Thechapteron theunbornstate:understanding that theview isnot somethingonwhich tomeditate

60.Thechapteronthecommitmentthatneednotbekept:understandingthatthecommitmentisnotsomethingtokeep

61. The chapter on understanding the nature of the three doors beyond action and seeking:understandingthatthecapacityforspiritualactionisnotsomethingtoseek

62.Thechapteronunderstandingthatthemandalaisnottobecreatedbyvisualization

63.Thechapteronthepowerofunderstandingtheself-arisingstate:understandingthatthereisnoinitiationtoreceive

64.Thechapteronunderstandingthatthereisnopathtotread

65.Thechapteronunderstandingthatthereisnoprogressingthroughthelevelsofrealization

66.Thechapteronunderstandingthatthereisnoconducttoacceptortoreject

67.Thechapteronunderstandingthatknowledgehasnohindrances

68.Thechapteronunderstandingthatself-perfectioncannotbetheresultofaquest

69.Thechapterthatpraisesunderstanding

THEFINALTANTRA

Theteachingsonmeditationonthetruemeaningofthetennatures

70.Thechapterthatdemonstrateswhetherornotitisnecessarytomeditate

71.Thechapterontheinseparabilityofviewandstateofknowledge

72.Thechapterthatdemonstratesthatonecannotdeviatefromviewandmeditation:thewaytoabideintheessentialconditionbeyond"maintaining"

73. The chapter that demonstrates how to abide in the condition "as it is" without acting andseeking

74.Thechapterthatdemonstrateshowtoabideinthefundamentalmeaning:howtoabideintheessencebeyondunionandseparation

75.Thechapteronthepowerofpureinstantaneouspresence

76.Thechapteronhowtoabideonthepathofthefin►damentalessence

77.Thechapterthatdemonstratesthatthetruemeaningisbeyondanyprogress

78.Thechapterthatdemonstratesthatinequalitythereisneitheracceptanceorrejection

79.Thechapteronthestatethatknowsnohindrances:themeaningoftheself-arisingessencehasnoobstaclesthatneedtobeeliminated.

80.Thechapterthatdemonstrateshowself-perfectionisbeyondhopeandfear

81.Thechapterthatdemonstratesthekeytothefundamentalmeaning

82.Thechapterofpraise

83.Thechapterthatindicatestowhomtheteachingshouldbetransmitted

84.Thechapterthatillustratesthediversenames

ThecolophonofthemTshamsbrageditionstates,"BodhicittaKunfedGyalpo,thetantraoftheviewwithoutcenterorborderlikespace,thesuprememeaningoftheessenceofspace:theeighty-foursupremelysecretdolungsarefinished.Translated,revised,andestablishedintheirdefinitiveversionbytheIndianteacherSriSimhaPrabhaandbyBhiksuVairocana."58

PARTTWO

ANINTRODUCTIONTOTHEKUNJEDGYALPO

AnOralCommentarybyChogyalNamkhaiNorbu

3THEFUNDAMENTALPRINCIPLESOFTANTRAANDDZOGCHEN1.THEOUTER,ORLOWER,TANTRAS

InTibetanBuddhismtherearesixorfourclassesoftantras,accordingrespectivelytotheNyingma(ancient)orSarma(modern)"classifica-tions,butinsubstancethefundamentaldivisionisbetween"outer"or"lower"tantrasand"inner"or"higher"(anuttaratantra)tantras.

The outer tantras comprise the three series of kriya, ubhava (called carva in the moderntradition),andyoga.Thestartingpointisthusthekriyatantrasor"tantrasofritualaction,"whilethefinalseriesistheyogatantrasor"tantrasofunion."Infacttherearemanydifferencesinbothviewandpracticebetweenthesetwoseriesoftantras.Theubhayatantras,literally"neutraltantras,"are so called because they share the rules of conduct of the kriya tantras and the meditationmethodsoftheyogatantras.Thusthefundamentaltraditionsaretwo:kriyaandyoga.Kriyatantrais the general name of a series that encompasses diverse systems of practice. The word kriyameansritualormoralengagement:thecharacteristicfeatureofthisseriesoftantrasistoattributegreatimportancetoexternalfactorsandtomoralconduct.Thekriyatantrateachingshingeontheconceptofthe"deity,"butcertainlynotinthesenseofasinglecreator-god.What,then,ismeantby"deity"? A deity is a being who has accomplished realization through this same path. So, allrealizedbeingscanmanifest in theformofadeityand thedeity itself isdeemed tobe themainmeansofrealizationforpractitioners,whosetaskis topreparethemselvestoreceivethatdeity'swisdom.

At this point it is useful to explain what is meant by a deity's "wisdom." Before achievingrealization,whilestillonthepath,apractitionerineluctablycommitsmanydeeds,goodandbad,thatinallcasesatthemomentofrealizationaretransformedintowisdom.Thus,realizationdoesnotentailthetotalannihilationofactions,butonlytheirtransformationintowisdom.Thefunctionofarealizedbeing'swisdomistobereceivedbypractitionerswhoarefollowingthesamepath.For example, if I am practicing the kriya tantras, this means that I have a precise karmicrelationshipwiththeseteachingsand,consequently, that inacertainsense,Iammeanttoreceivewisdom by practicing this path. However, in order to receive it, I have to prepare myself, forrealizationdependsmainlyononeselfandnotsolelyonthepowerofarealizedbeing.Werethelatterthecase,agreatenlightenedbeingsuchasSakyamuniBuddha,endowedwithinfinitepowerandboundlesscompassion,wouldalreadyhaveliberatedallbeingsfromthesufferingofsamsara.Yet,eventhoughthefundamentalthingistheparticipationoftheindividual,theinfinitewisdomofarealizedbeingcanhelpapersontoawakenbecausethisisitsspecificcharacteristicquality.Sothis point is particularly important in the kriya tantras, whose practice is based mainly onpreparingoneselftoreceivewisdom.

Buthowdoesoneprepareoneself?Firstofallbyconsideringthatrealizedbeingsarepresenteverywhereandatall times."Present" forusmeanssomethingweseewithoureyes; this isourlimitation.Wesaythatanythingthatisoutsideourfieldofvision"doesn'texist."Realizedbeings,

however,arenotsubjecttothelimitationsofdistance,andifwehavepreparedourselvesproperly,it is always possible to receive their wisdom. If we believe that realized beings are presenteverywhere,weneedtoobservedeterminedrulesofconductrelativetobody,voice,andmind,thethreeprincipalaspectsoftheexistenceofeachindividual.Obviously,rulesdependonthespecificconditionsoftimeandplace,andtherecannotbea"conduct"thatisuniversallyvalid.Itiswewhohavetoassignlimitstoourselves,onthebasisofourneedsandourattachments.

Thus, to prepare ourselves to receive wisdom, we start with rules relative to the body, forexample,shunningalcoholandmeat,garlicandonions.Thisistiedtotheprincipleofpurificationthat is of fundamental importance not only in the kriya tantras, but also in the other series oftantras. Ingeneral, asourvision isdualistic,wecontinuouslycommitnegativeactionswhich intheirturncomprisethemainobstacletorealizationandleadtotheperformanceoffurtherdualisticactions,without any possibility of getting out of this vicious cycle. To overcome this obstacle,practitionershavetodevotethemselvestothepurificationofbody,voice,andmind.Intermsofthebody,itisnecessarytoperform"prostrations,"visualizingtherealizedbeingsinfrontofoneself,or todophysicalandbreathingexercises.Intermsof thevoice, it isnecessarytorecitespecificmantras for purification and for the development of clarity while maintaining mentalconcentration.Onemightask,howcanaformulaconsistingofwordspurifynegativeactions?Inreality,amantraisnotcomposedofordinarywords,becauseinitsfirstinstanceitwaspronouncedbyarealizedbeingthatinacertainsenseinsertedtheenergyofhisorherwisdomintoit.Thus,thepowerofthemantraresidesinthesoundvibrationandnotinthewrittenletter:bypronouncingadeity'smantracorrectlyoneisconnectedwiththewisdomofthatspecificdeity.Variouskindsofmantras have different functions, and until the accomplishment of realization, they are alwaysusefulforovercomingobstacles.Finally,asregardstheaspectofthemind,thefundamentalpointofthekriyatantrasistofocusone'sconcentrationontherealizedbeings,toreceivetheirwisdomandtoawaken.Thusonevisualizesthe"deity"formsofrealizedbeings,selectingoneinparticularthat becomes the symbol representing the wisdom of all the enlightened ones. Let us take theexample of the Bodhisattva Avalokiteavara, a "deity" whose practice is very widespread in thekriyatantras.FirstofallonemustunderstandthatAvalokiteavaraisarealizedbeing:practitionersvisualizehimbecausetheyareunabletoseehimwiththeireyes,despitethefactheiseverpresentin front of them. At the same time, with their voice they recite his mantra to ask the "true"Avalokiteavara,the"wisdomdeity,"tomergewiththevisualizedimage.Ingeneraltherearethreefundamentalpoints inall tantricpractice (andnotonlyof thekriya tantras):mudra,mantra, andvisualization, linkedrespectivelywith thebody,voice,andmind.Mudrasarehandgestureswithdiverse functions: tendering offerings such as flowers, perfume, silk clothes, etc., invoking thepower of the deity and absorbing it into oneself, and so on. The simultaneous use of mudra,mantra, and visualization is extremely effective and can markedly increase the practitioners'capacity to enter into contact with the visualized deity. To conclude the practice, practitionersvisualize that rays of light, symbolizing wisdom, radiate from the deity and are absorbed intothem,empoweringthemandhelpingthemintheirawakening.Thetraditionaltextssummarizethecontents of the kriya tantras in this simile: the deity is the lord, or king, the practitioner is thesubject. Thus, just as a subject's task is to secure the king's favor, so the practitioner's is topropitiatethedeityinordertoreceivethedeity'sempoweringenergyflow.""

Letusnowpassontotheyogatantras.Theyogatantrasareconsideredgreatlysuperiortothe

kriyatantras,because,unlikethelatter,theirfundamentalpointisnotthatofpreparingoneselftoreceive wisdom. The difference of the deity and the practitioner is no longer that of king andsubject:insteadnowthereisaconditionofparityandequality.However,asitisconsideredtobeverydifficulttoaccomplishrealizationwithouttheaidofthewisdomofanenlightenedbeing,thedeitystillconstitutestheprincipalmeansofrealization.ResumingtheexampleofAvalokitesvara,insteadof visualizing himbefore us,we imagine ourselves in the formofAvalokitesvara, and,whatisveryimportant,atthecenterofourbodywevisualizeourconsciousnessintheformoftheletter HRI, the seed syllable and specific phoneme of Avalokitesvara. Then we imagine thatcountlessraysradiatefromtheHRI,invitingtheAvalokitesvara"wisdomdeity"tounitewithourownmanifestation inhis form,or"commitmentdeity." In thiscase too, thepractice includes theuse of mudra, mantra, and visualization, but the crucial difference lies in visualizing oneselfdirectlyintheformofthedeity.Regardingconduct,asthereisnogreatemphasisonthedeityasanexternalandomnipresententitytobeworshipped,therearefarfewerrulestoobeythaninthekriyatantras.Thefundamentalpointhereisunificationwiththedeity,theachievementofthatstatein which the practitioners themselves become the symbol of the deity. Nevertheless, there stillremainsacleardistinctionbetweenthepractitionerandthedeity:theformerisweakandhasnotyetmanifestedenlightenment,sothatunlessheorsheunifieswiththedeity,heorsheremainsinthe ordinary condition. The name yoga, or "union," of these tantras derives precisely from theunificationofthedeitywiththestateofthepractitioner.

Asmentionedabove,theubhayaor"neutral"tantrasconstituteamiddlewaybetweenthekriyaandyogatantras.Heretherelationshipbetweenthepractitionerandthedeityiscomparedwiththatbetween two friends or siblings. For example, during the meditation, we first visualizeAvalokitesvarainfrontofusandthenaskhimtotransmitthepowerofhiswisdom,justasinthekriya tantrapractice.Butat theend, insteadofonly receiving thedeity'swisdom in the form ofraysoflight, thedeityuniteswiththepractitioners,whothemselvesthenmanifestintheformofAvalokitesvara.Therulesofconductaresimilartothoseobservedinthekriyatantras.Initially,theubhaya tantra tradition was not as well known as those of the kriya and yoga tantras in Tibet,however,itspreadwidelyduringtheperiodwhenthepracticeofthehighertantraswasofficiallybanned after practitioners were accused of taking too literally the instructions contained in theritualtexts.

In conclusion, these three series of tantras-kriya, ubhaya, and yogaare classified as "outertantras"becausetheirmeansofrealizationprincipallycomprisean"outer"deityas theobjectofmeditation.

II.THEINNER,ORHIGHER,TANTRAS

Unlike the preceding tantras, those tantras denominated "inner" by the ancient tradition and"higher"bythemodemtraditionhavenoconceptofan"outer"deity:thedeityisonlythesymbolof the primordial state transmitted by the teacher during the initiation. This series of tantras ismainly known by the general name of anuttarayoga- tatltra or "higher yoga tantras" and itsliteratureisfargreaterthanthatoftheoutertantras.Forexample,theKalacakratantraaloneisasystemofteachingthatiscompleteinitselfandincludesnumerousprincipalandsecondarytexts.Thisisalsothecase,albeittoalesserdegree,fortantrassuchasGuhyasamaja,Cakrasamvaraandsoon.Anditispreciselytheprevalenceofthepracticeofonetantraortheotherthatcharacterizesthe different schools of Tibetan Buddhism, which are mainly subsumed in four traditions:Nyingma,Kagyud,Sakya,andGelug.Infact,thedifferencesbetweenthevariousschoolsrarelyliein issues related to the sutric scriptures,which form thecommonphilosophical frameworkwithfew theoretical divergences.Within themodern tantric tradition, thegeneral division among thehighertantrasisthatoffather,mother,andnon-dualtantras.Underpinningthisclassificationisthetypically tantric view of the entire structure of phenomenal existence, of macrocosm andmicrocosm,asbeinginaconstantstateofequilibriumbetweentwocomplementaryforces.Thesearethe"solar-feminine"force(correspondingtotheaspectofprajiia,orenergy)andthe"lunar-masculine"force(correspondingtotheaspectofupaya,ormethod).Thesolarsidepertainsmoretoemptinessandtheenergythatrepresentsthepotentialityofmanifestationofexistence,whilethelunar side symbolizes the aspect of clarity and, consequently, that of themorematerial level ofmanifestation.Whetheratantraispredominantlytiedtotheformerorthelatteraspectdeterminesitsdenominationrespectivelyasa"father"ora"mother"tantra,whileinthenon-dualtantras,thetwoaspectsaremorebalanced.Thisalsoreferstothegreaterorlesserimportanceattributedtothecreationandcompletionphases,thestagesthatsubsumeallpracticeintantra.

Inthefathertantras,forexample,theprincipalmeanscomprisesthecreationphase,orkyerim,thatconsistsinthegradualvisualizationofthepuremandaladimension.Theoutertantrastoohavethemandala, but with a differentmeaning and function. For example, if we had before us twomandalasofAvalokitesvara,oneaccordingtothekriyatantrasandtheothertotheanuttaratantra,theywouldappeartoustobethesame.However,whilethekriyatantramandalaisarepresentationof the "pure abode"ofAvalokitesvara as anouterdimension to be visualized, the anuttaratantramandalaisasymboloftheinnerdimensionoftheprimordialstateoftheindividual.

Justnowwementionedthe"pureabode";whatdoesthisactuallymean?Itisarealizedbeing'spurevision. In fact,oneshouldnot think thaton theaccomplishmentof realization,nothinganylongerexists.Arealizedbeing'svisioncontinues to exist, and thisvision represents thatbeing'swisdom and is called that being's "pure abode." However, the higher tantras deem the puredimension to be already present in potentiality in the intrinsic structure of the individual in thethree vajras or "indestructible states" of body, voice, andmind. Everything existing inside andoutside isonlyasymbolof thenatureof these threestates.Closing theeyesandothersenses toexternalstimuli,inplaceofhisorherordinarybody,thepractitionervisualizesthemandalaintheform of a celestial palace: at the center resides the deity, the practitioner's primordial state ofconsciousness. Just as in a palace there can be several people engaged in various activities, thediverseenergiesandfunctionswithinthebodyarevisualizedintheformofsundrydivinefigures:

theenergyofthehumanbodyisrecognizedasbeingthesameasthewisdomenergyofrealizedbeings.Thusallthedeitiesarevisualizedwithinone'sowndimensioninordertoattainapureor"divine" vision of the aggregates, of the elements, of the sense bases, and of everything thatconstitutestheindividualaccordingtotheBuddhistnotion.Thisisthefundamentalprincipleofthe"transformation"ofimpurevisionintopurevisionthatischaracteristicofthetantricteachingsingeneralandisthecrucialpointofthepracticeofthefathertantras.

Aswellasutilizingthesepracticemethodsasthebase,themothertantrasaremainlyconcernedwith the completion phase, or dzogrim, that consists in re-absorbing or integrating the puremandaladimensionwithinone's"subtle"bodycomposedofthechannels,prana,andvitalessence(rtsa, clung, thig le). For this reason, the breathingmethods and those of concentration on thecakras and channels are indispensable, togetherwithperfectmasteryof thekundalini energy. Infact,thefamousteachingsknowninthemoderntraditionasthe"SixYogasofNaropa,"especiallywidespreadintheKagyudschool,belongtodzogrim.Theseare:Tuummo,or"innerheatyoga";Gyulii,or"illusorybodyyoga";Wodsal,or"clearlightyoga";Milam,or"dreamyoga";Bardo,or"intermediatestateyoga";andPliowa,or"transferenceofconsciousnessyoga."161Originallyeachofthesesixyogasconstitutedtheprincipalmeansofrealizationofaspecifictantra,andonlyina laterperiodwere theyextractedandcondensed inorder thatpractitionerscouldapply themmoreeasily.

Inallthehighertantras,thefinalpointofrealizationiscalledMahamudra,the"greatsymbol"that transcends the separation between samsara and nirvana: everything is integrated in theknowledgeoftheultimatenatureofreality,aknowledgethatcomesaboutthroughthe"symbol"ofthedeity.Oftenthereistalkof"union,"orzungjug,atermthatcanhavediversemeanings:itcanmeantheunionofouterandinnervision,theunionofsubjectandobject,theunionofsolarandlunarforces,andsoon.Ineachcase,thestartingpointistheconceptoftwodiscretethingstobeunitedorbroughttogether,whichistheliteralmeaningoftheTibetantermzungjug.InhigherandmoredirectteachingssuchasDzogchen,however,insteadofunion,onetalksoftheconditionthatis "beyond" and "non-dual": knowledge of the primordial state that from the very beginningconstitutesthetranscendenceofdualism.

Theancienttraditionhasaparticularsubdivisionoftheinnertantrasinthreeseries:mahayoga,anuyoga,andatiyoga.ThemahayogaseriescorrespondsbyandlargetothehighertantrasoftheModern tradition in their entirety. The anuyoga series still forms part of the path oftransformation,butinalessgradualandmoreessentialwaythatrecognizesthebasicprincipleofthe self-perfection of the state of the individual. Atiyoga, finally, does not use the method oftransformationandinsteaddirectlyintroducesthepractitionertoknowledgeofthenatureofmind,asweshallseeinthenextsection.

III.DZOGCHENATIYOGA

Withatiyogawereachtheculminationofthepathsofrealization:Dzogchen,or"totalperfection,"whose characteristic path, being based on the knowledge of self-liberation, does not entail anymore transformation. In fact, when we understand the principle of self-liberation, we come torecognize that not even the method of transformation of tantra is the ultimate path. ThefundamentalpointofthepracticeofDzogchen,calledtregchodor"releaseoftension,"istorelaxinthestateofcontemplation,whilethewaytoremaininthisstateiscalledchogshag,"leavingasitis."

Doingavisualization,apracticeoftransformationofimpurevisionintoamandalaetc.,means"constructing" something,workingwith themind, whereas in the state of contemplation, body,voice, and mind are totally relaxed, and it must indispensably be this way. A term used veryfrequently in Dzogchen is machopa, "not corrected," or "not altered," whereas transformationmeanscorrecting,consideringthatthereisimpurevisionononesideandpurevisionontheother.Thus,allthatisnecessarytoenterintothestateofcontemplationistorelax,andthereisnoneedofanytransformationpractice.SomepeoplebelievethatDzogchenisonlythefinalphaseoftantricpractice,ratherliketheMahamudraofthemodemtradition,butthisisbecausethearrivalpointofthepathofanuyoga, too, iscalledDzogchen. In reality,Dzogchenatiyoga isapathcomplete initself, and, as already mentioned above, is not dependent on the-methods-of the path oftransformation.

WhenwefollowtheDzogchenteaching,ifwehavesufficientcapacity,wecanstartdirectlywiththepracticeofcontemplation.Theonlyreallyindispensablethingisthepracticeofguruyogaor"unificationwiththestateoftheteacher,"becauseitisfromtheteacherthatwereceivethedirectintroductiontoknowledge.

The original atiyoga tantras, such as theKunf edGyalpo, often assert that the characteristicfeatureofDzogchenistheabsenceofthetenrequisitesofthepracticeofTantra:initiation,mantra,mandala, visualization, and soon.Whyare theyabsent inDzogchen?Because theyarewaysofcorrectingoralteringthetruenatureoftheindividual,butinrealitythereisnothingtochangeortoimprove,allthatisnecessaryistodiscovertherealconditionandtoremainrelaxedinthatstate.SoitisimportanttounderstandthatthewordDzogchenreferstothestateoftheindividualandthatthepurposeoftheDzogchenteachingistoenableonetounderstandthiscondition.

Ingeneral,theDzogchenteachingisexplainedthroughthreefundamentalaspects:thebase,thepath, and the fruit. The base is the primordial state of the individual and is further explainedthrough the principle of the "three wisdoms," or three natural conditions: essence, nature, andenergy.Oneoftheclearestexamplestohelpunderstandthispointisthatofthemirror.Infact,therelativeandtheabsoluteconditioncanbothberepresentedsymbolicallybyamirror,theformerbytheimagesreflectedinthemirrorandthelatterbythemirror'sintrinsicpotentialitytoreflect.Thesameholdsforthestateoftheindividual.Whatistheindividual?Itistheonewhopossessestheprimordialstateofconsciousness,comparable to thenatureof themirror that ispure,clear,andlimpid.Thiscorrespondstothethreeconditionscalled"essence,nature,andenergy."Justasareflection arises from the mirror and in a certain sense is a quality of the mirror, all of our

thoughts andallof themanifestationsofour energy,bothbeautiful andugly, are onlyour ownreflection,aqualityofourprimordialstate.Ifweareawareandarereallyinthisstate,everythingbecomes a quality of ours and there is no longer any separation into subject and object or anyconsiderationofrelativeandabsolute.

Wehavesaidthatasindividualswearemadeupofourownprimordialstateasessence,nature,and energy.However,we should not think of these three aspects as if theywere three separateobjects:theoriginalconditionisonealone,andthefactthatitisexplainedthroughthreedistinctconcepts isonly tohelpunderstand it. In realitywecannotdefineordistinguish "this ispurity,""thisisclarity,"and"thisislimpidity."

Whatistheessence?Inordertodiscovertheprimordialstatethereflectionisneeded,thatinthiscasecomprisesthebody,voice,andmind,andparticularlythelastofthesethree.Infact,itisfromthemind that thoughts arise. If a thought ariseswhileweareobserving themind,wemust seekwhence the thought originates, where it abides and, finally, where it disappears. However, themomentwerecognizethethoughtitdisappearsandwefindnothingatall: thereisnoorigin,noabiding,andnoplacewhere itdisappears.Wefind there isnothing,which iswhy theessence issaidtobeemptiness.

Theconceptofemptiness,orsunyatd,isverywidespreadinMahayanaBuddhism,particularlyinthePrajnaparamitatradition.Howeverthefundamentalpoint tounderstandis thatemptinessisthetrueessenceofmaterialphenomenaandnotsomeabstractandseparateentity.Infact,thesameexerciseofseekingtheoriginofthoughtcanbeappliedtoanyobjectperceivedbythesenses.Ifweseeabeautifulobjectandexaminewhencethis"beauty"arisesandwhereitdisappears,wefindnothingconcrete:everythingisatthesamelevel;bothsubjectandobjectareinessenceempty.Justthisistheultimateconditionoftheindividual.

What isclarity?If theessenceis"emptiness" thisdoesnotmeanthatnothingexists.Whenweobserveathoughtanditdisappears,immediatelyafterwardsanotherthoughtarises,thatmightbe:"I am seeking the origin of thought and I find nothing!"This too is a thought, is it not? It is athoughtthatthinksabouttheoriginofthought.Inthiswaymanythoughtscanarisecontinuously.Even though we may be convinced that their essence is emptiness, nevertheless they manifestceaselessly.Thesameappliestooursenses:alltheobjectsweperceivearetheceaselessappearingofourkarmicvision.This,then,isthenatureofclarity.

Whatisenergy,orthepotentialityofenergy?Itistheactiveanduninterruptedfunctionofthenatureofourprimordialstate.Ingeneral,onetalksofthe"functionofwisdom"inrelationtothepurevisionof an enlightenedbeing andof the "functionof themind" in relation to the impurevisionofsamsara.Forexample,wethinksomethingandthenwefollowthisthoughtandenterintoaction.Or,whilewearepracticing,wetransformourselvesintoadeitywiththatdeity'smandalaandpuredimension.Allofthisevincesthefunctionofenergyintheaspectsofitscontinuityanditscapacitytoproducesomething.Throughourenergythereariseallthemanifestationsatthelevelof subject andobject, that canbepureor impure,beautifulorugly, etc. Ifweplaceacrystal insunlight,weimmediatelyseeitradiatemanyiridescentrays.Inthiscase,thecrystalrepresentsthestateoftheindividualandthecolorsthatmanifestexternallyrepresenteverythingthatweseeandperceive through the senses. This "mode of manifestation" of energy, in which the reflection

manifests externally, is called tsal in Tibetan. Impure vision tied to karma and to the materialdimensionandpurevisionatthelevelofsubjectandobjectarebothtsalmanifestationsofenergy.

Thereisalsoawayinwhichenergymanifests"internally,"inthesubjectitself,inthesamewaythat images are reflected in a mirror: this is called rolpa. For example, when we do a tantricpracticeandtransformourselvesintothedimensionofadeitywithitsmandala,weareworkingwiththiskindofenergy,becauseeverythingistakingplaceinsideus.Obviously,inthefirststagesof the practice of transformation, it is very important to utilize themind, concentration, etc., inordertoachievethisfunctionconcretely.Butatacertainpointthepuredimensionofthemandalacanmanifestevenwithoutanyeffortonourpart,andthisoccursthroughrolpaenergy.

Thethirdwayenergymanifestsiscalleddang,andrepresentssomewhatthebasicconditionofenergy,itspotentialitytotakeonanyformaccordingtocircumstances.Thetraditionalexampleisthatofacrystalplacedonacloth: thecrystalwill takeon thecolorof theclotheven though initselfitistransparentandcolorless.

Essence,natureand,energyarecalled the three"primordialwisdoms"because theyrepresentthe state of enlightenment in its entirety. The individual has these three aspects from the verybeginningandcontinuestohavethemevenupontheaccomplishmentoftotalenlightenment.Onemight think: "What then is the point of practicing, if we already have the same qualities as aBuddha?Wecanjuststayinpeacedoingnothing!"Ofcoursewecanstayinpeacedoingnothingas long as we are not distracted, as long as we really find ourselves in this state. But if it isotherwise,itmeansweareslavestodualism,conditionedbytheobject.Inthiscaseitisnotenoughtothinkthatwehavetheessence,nature,andenergy:conditioningbydualisticvisionispreciselytheobstacle thatweneed toovercome inorder toallow the sunof theprimordial state to shineagain.

This is the reasonwhy thepath isnecessary, that in its turnencompasses the threeaspectsofview, meditation, and behavior. In Dzogchen the "view," or perspective, does not addresssomethingexternal, itmeanssimplyobservingoneself inorder todiscoverone's truecondition.Basically,itmeansdiscerningthedualisticconditioningundergonebythebody,voice,andmindinordertoovercomeitthroughpractice.InnowayistheDzogchenteachingintendedtobuildanewcageinplaceoftheoneinwhichwealreadyfindourselves;onthecontrary,itservesasakeytoopen the door of the cage. In fact, it is not enough to discover we are trapped in the cage ofdualism:weneedtogetoutofit,andthisisthepurposeof"meditation."

As regards the second aspect, meditation, even though at the start it is necessary to utilizemethodsofconcentration,breathing,etc.,tocalmthemindandfosteraconditionofstability,thetruepurposeofmeditationiscontinuityofawareness,orpresenceoftheprimordialstate.Hereweshould speak rather of contemplation, the essential point of which is pure instant presence, orrigpa. The Dzogchen practitioner seeks to understand this state of presence through diverseexperiences:ofemptiness,ofclarity,ofsensationsofpleasure,andsoon.Actually,theaimofthemethods in the sutras and the tantras is also solely to kindle experiences. The true path of theDzogchenpractitioner,however,iscontemplation.Infact,itisonlywhenweareincontemplationthatallthetensionsofbody,voice,andmindarefinallyeffortlesslyreleased:untilwediscoverandabide stably in this state, our experience of "relaxation" will be incomplete. Contemplation, as

suggestedabove,canbetiedtoanexperienceofemptiness,ofclarity,orofbliss,but itsstate isonealone:theinstantpresenceofrigpa.Thereexistvariousmethodstorecognize,establish,andintegratethisstateinallthecircumstancesofeverydaylifetiedtothethreefundamentalseriesofDzogchen:Semde,Longde,andMennagde.

"Behavior," the lastof the threeaspectsof thepath, concerns the attitudepractitioners shouldhavethemomentthey"comeout"ofasessionofcontemplationandundertakevariousactivities.Itspurposeisthustoachievethetotalintegrationofcontemplationwitheverydaylife,overcominganydifferentiationbetweenmeditationandnonmeditation.

Letusnowturnto thethirdandfinalaspectof theDzogchenteaching, thefruitor"result"ofpractice: realization.We have already said that the primordial state contains in potentiality themanifestationofenlightenment.Thesun, forexample,naturallyhas lightandrays,butwhen theskyiscloudy,wedonotseethem.Thecloudsinthiscaserepresentourobstaclesthatarearesultofdualismandconditioning:whentheyareovercome,thestateofself-perfectionshineswithallits manifestations of energy, without ever having been altered or improved. This is thecharacteristicprincipleofDzogchen.NotunderstandingthismayleadonetothinkthatDzogchenisthesameasZenorCh'an.Atheart,Zen,whichwithoutanydoubtisahighanddirectBuddhistteaching,isbasedontheprincipleofemptinessasexplainedinsutrassuchasthePrajnaparamita.Even though in this regard, in substance it is no different fromDzogchen, the particularity ofDzogchenliesinthedirectintroductiontotheprimordialstatenotas"pureemptiness"butratherasendowedwithall theaspectsof theself-perfectionofenergy. It is throughapplying these thatoneattainsrealization.162

Concerning the fruit, there are the three kayas, "bodies" or "dimensions": dharmakaya,sambhogakaya, and nirmanakaya. In nomanner are the three kayas levels of realization: therecannot be a dharmakaya without a nirmanakaya, or vice-versa. In order to understand theirmeaningwemustreturnto theconceptsofessence,nature,andenergy.Kaynmeans"body,"andthus the whole dimension, both material and immaterial, in which we find ourselves; dliarmameansexistence.Sodharmakayaisthetotaldimensionofexistence,withoutanyexclusion.Thusitcorrespondstotheessence,theineffableandimmeasurableconditionbeyondalltheconceptsandlimitsofdualism.

Samblioga means "wealth" or "enjoyments," so samhhogakaya means the "dimension ofwealth." In this casewealthdoesnot refer to somethingmaterial but rather to the self-perfectedqualitiesthatmanifestthroughthesubstanceof theelements, that is, throughcolor. Infact,whentheelementstakeonthematerialstate,theypassfromthelevelof"color"tothesolidlevelofthephysicalelements.Inbrief,everythingthatweconsiderasthepuredimensionofthemandalaandof the deity pertains to the sambhogakaya, the source of the transmission of Tantra. Thiscorrespondstotheaspectofthe"nature"ofclarityoftheprimordialstate.

Nirmanameans"manifestation"or"emanation"andcorrespondstotheaspectofuninterruptedenergy. So nirmanakayameans the "dimension of manifestation." In fact, through energy, bothpurevisionand impurevisioncanmanifestandbotharedeemednirmanakayadimensions.Purevisiontranscendsthematerialdimensionandconstitutestheessenceoftheelements,whileimpurevision corresponds to what is called "karmic vision," produced as the outcome of determined

actionscarriedoutinthepast.

Thewordnirmanakayacanalsorefertoarealizedindividual,suchasSakyamuniBuddha,whotakesonaphysicalforminordertotransmit theteachings.Infact, it isonlyinthenirmanakayadimensionthattheteachingscanbeutteredandtransmittedatthelevelofsubjectandobject.Thesambhogakayaisthatdimensioninwhichthepotentialitiesofsound,light,andrays(sgra,'od,:er),the three fundamental sources of manifestation, appear as the pure vision of the mandala, theorigin of the tantric teachings. The books called "tantras," that contain the revelations of thesemanifestations,constitutethetestimonyofteacherswhohaddirectcontactwiththesambhogakayaandonlylaterputitinwriting.AsregardstheDzogchenteachinginparticular,itstantrasaresaidtoarisedirectlyfromdharmakaya,symbolizedbytheprimordialBuddhaSamantabhadradepictedasasky-blueBuddha,nakedandunadorned:theoriginalpurityofthestateoftheindividual.

4THEEIGHTY-FOURCHAPTERSOFTHEKUNJEDGYALPOThetitleoftheKunjedGyalpoisgivenintheIndianlanguageandinTibetan.Whenatantrastartswith thewords ,gyag>ar keddu, which literallymeans "in the Indian language," sometimes thismeansSanskritandatothertimesitmeansthelanguageofOddiyanabecauseitisverylikelythatatthat time this country formed part of India. The original title is Sarvadharma maliasandliibodliicitta kulayaraja, translated into Tibetan asCho tamched d:ogpa chenpo changclmhkyi sentkunjedgyalpo.

Sarvadharmamahasandhi:sarvameansall,everything;dharma in thiscasedesignatesnot theteaching, but existence, everything that exists. Thus sarva dharma indicates the totality ofphenomenaofexistence.Maha,inTibetanchenpo,meansgreat,ortotal;sanAil'3correspondstotheTibetandco~Tpa,meaningperfectionorcompleteness:mahasandhiord:opachenpomeansthat everything is perfect or complete, nothing is lacking. Thus the expression sarvadharmamahasandhisignifiesthatallexistenceisperfect,completeinalltheaspectsthatwedeemgoodorbad,ofbothtransmigrationinsamsaraandoftheliberationofnirvana.Infact,theterm"perfect"denotes that everything is included in it, but this should not be understood in the sense that alldefectsandnegativitieshavebeeneliminatedandonlythepositivekept.Thisisnotwhatismeant.TrueDzogpaChenpoisnotanobjectoratext:itisthestateofconsciousnesspossessedbyeachandeveryindividual.

Bodhicitta: the sutras speak at length about bodhicitta as a commitment motivated bycompassiontohelpothers.Attheleveloftherelativecondition,therearedeemedtobetwokindsofbodhicitta:bodhicittaofaspirationorintentionandbodhicittaofaction,andwhoeverkeepsthebodhicittacommitment is calledaBodhisattva.However inDzogchen, bodhicitta doesnotmeanonlytheprincipleofcompassioncharacteristicoftheBodhisattvapath.Bodhicittaistheoriginalstate, the true condition as it is, immutable. In Tibetan it is called changchubsem.Changmeanspurified,orpure,clearand, limpidsincethebeginning,becausethereisnothingtopurify.Chubmeansperfected,becauseeventhoughonemaythinkitisnecessarytoprogressandtoimproveinordertoachieverealization,thestateoftheindividualhasbeenperfectfromtheverybeginning,thereisnothingtoperfectortoachievethatonedoesnotalreadyhave.Ingeneral,semmeansthemind,but in thiscase it refers to thestateofconsciousness,or"natureofmind."Distinguishingbetween the state of consciousness and the mind is like trying to separate a mirror from itsreflection.Or, ifwe thinkof the sky, trying todistinguish theblue surface from the clouds thatformonit.However,essentially, thetrueconditionis indivisible: thereflectionderivesfromthemirror, which is its sole base, and in the same way, the sky also includes clouds; the cloudsthemselvesaresky.Thus,eventhoughitissaidthatthemindisproducedbydualismanditstruecondition, the state of consciousness, is beyond dualism, the nature of both is single andindivisible.This is themeaningof sem in the termchangchuhsem,bodhicitta.At times the textsspeak of nyingpo changchubkyi sem, "bodhicitta of the essence," but this in like manner is areference to the primordial state of consciousness, synonymous with dzogpa chenpo, "totalperfection." Gyud or tantra, which literally means "continuation," too refers to the state of

consciousness,asdoesthetermMahamudraor"totalsymbol."Inthesutras,ontheotherhand,theexpressiondeshegnyingpoorsugatagarhha,"essenceoftheenlightenedones,"iswidelyused.Thestate of consciousness can be referred to inmanyways, but inDzogchen, and especially in theSemdeseries,oneofthetermsmostfrequentlyusedisbodhicitta.

Kulayaraja, in Tibetan Kunjed Gyalpo, is the actual title, and the text clearly explains theprinciplecomprisedinthistitle.Raja,orgyalpo,means"king"andkulaya,orkunjed,meansthe"creator,"or"radiator"ofallmanifestation.Literally itcouldberendered"all-creatingking"or"creator king." But what does this actually mean? Always and solely it refers to the state ofconsciousness,regardlesswhetheronecallsitDzogpaChenpoorbodhicitta.KunjedGyalpothusdenotes theprimordial state of each individual.Why, then, is it called "creator"?Because all ofsamsara and nirvana, everything that we consider positive or negative, everything that wedifferentiate,definingitasgoodorbad,andsoforth,canbecomparedtoareflectioninamirror.Thestateofconsciousness,ontheotherhand,isliketheconditionofthemirrorthatremainsclearandpurewithoutchanging.Thusallphenomenaarisefromthestateofconsciousnessinthesamewaythatreflectionsappearonthesurfaceofamirror:henceitiscalledKunjedGyalpo,"theall-creatingking."Thisisthenameofthetantra.Letusnowmoveontoabriefanalysisoftheeighty-fourchaptersofwhichitiscomposed,dwellingonlyonthemostimportantpoints.1

Chapter1

The first chapter is introductory and explains how the revelation of this tantra took place. Theprimordialstate,dharmakayaSamanta-bhadra,manifestsastheteacher,andaroundhimthepurityof the five aggregates, of the five elements, and so on, appears as infinite Buddhas andBodhisattvasinmaleandfemaleform.Everythingisamanifestationoftheprimordialstateinthedimensions of dharmakaya, of sambhoga- kaya-in the various aspects connected with the fiveelements, and of nirmanakaya. Also present are yogins who are following the four paths ofatiyoga,anuyoga,mahayoga,andsattvayoga.

Howdoesthetantraoriginate?Itisasiftherewereadialoguebetweendharmakaya,thestateofconsciousness symbolized by Samantabhadra (here called Kunjed Gyalpo) and sambhogakaya,representedbyVajrasattva.HereVajrasattva,whoasks thequestions, is calledSattvavajra and isblueinsteadofwhite,asheisusuallydepicted.Since,basically,everythingisamanifestationofthestateofSamantabhadra,thedimensioninwhichthetantramanifestsisdescribedasagreatsphereorthigle:everythingisonesinglesphere.Thetermthigleindicatesthetruenatureorpotentialityofemptiness,representedbyaspherebecauseaspherehasnocorners:thetextfrequentlyusestheexpression"totalspherewithoutcorners"(thiglethenpomtlia':urmed).Infact,"totalsphere,"orthigleclienpo,isasynonymofDzogpaChenpo.Inshort,whatthisreallymeansisthatthestateofconsciousnesshasnobeginningorendandisfreeoflimits,likeanimmensesphere.

Thusendsthefirstchapter,anintroductionasisgenerallyfoundatthebeginningofeverytantratoillustratetheenvironmentandspecificcircumstancesthatgiverisetothedialogue.

Chapter2

The second chapter aims to explain the origin of manifestation, the source of pure vision and

impure vision alike. All arises from Kunjed Gyalpo, the state of consciousness. The state ofconsciousnessiscomposedofthethreeprimordialwisdoms(yeshes,gsumIdan):essence,nature,andenergy.Fromthestateofconsciousnessthereradiateforththefivewisdoms,thetruenatureofthefivepassions:attachment,anger,pride,ignorance,andjealousy,oronecanjustaswellsaythatfromthefivepassionstherearisethefivewisdoms.Thefiveelementstoo-space,air, fire,water,and earth-called "the five ornamental causes," arise as qualities of the energy of the state ofconsciousness.

ThetextoftenrepeatstheTibetanwordnga,whichmeans"I,"butitshouldalwaysbeunderstoodto refer to the stateof consciousness.Samantabhadra, the state of dharmakaya, has takenon theformof transmitter of the teaching.He says, "There is nobody apart frommewho has createddualism," however, this does notmean that Samantabhadra has concretely done something, butratherthatnothingexistsapartfromthestateoftheindividual.Hence,usuallyitissaidthatthestateof consciousness of each individual is the real center of the universe. The three dimensions(dharmakaya, sambhogakaya, nirmanakaya) too, are always and only the state of consciousnessand do not exist apart from it. This holds for any pure manifestation, such as the vision of amandala or of a deity and also for any impure dimension: everything arises from the state ofconsciousness.So,whenSamantabhadraKunjedGyalposays:"NowIwillexplainmycondition,"thismeanshewillclarifytheconditionofthestateofconsciousness."Ihavethreenatures,"hesaysfinally,"andmyfundamentalessenceisbodhicitta,"explainingthemeaningofthethreesyllableschangchubsemaswaselucidatedabove.

Chapter3

Thischapterexplainstheplaceoforiginorwayofarisingofexistence,asthemanifestationofthestateofconsciousness.KunjedGyalpooftentellsSattvavajra:"Engageyourmindinhearing,"thatis, in sound. This is highly significant because sound is ourmainmeans of communication. Amantra, forexample,onlybecomeseffectivewhen it is recitedorchanted,because it is throughsoundthatitisconnectedwithaspecificpower.Forus,moreover,livinginthehumandimension,anyvision that appearsbeforeus,whethergoodorbad, is livingenergymanifesting externally.Whenthereisavision,thereisalsoitsenergy,anditisthankstothelatterthatweareabletoseeandperceive theother senseobjects.Butwhat is themeans throughwhich thisenergy is able tocontactus? It is throughsound.Living in soundmeansbeingconnectedwithenergy.This is thereasonwhythetantrafrequentlyadvisesto"enterintosound."

Kunjed Gyalpo says, "Before I existed."What does this mean? It means before the state ofconsciousness.Ingeneral,onespeaksoftheorigin,ofthebeginningofexistence,butfromwhichpointofview?Fromthepointofviewoftheconditionofmind.Infact,ifwewantreallytobelievethatthereisabeginning,whatcoulditbe?Themomentweenterintodualism.Forexample,whenwemeditateabidingintheconditionofthestateofconsciousness,wecanbeinacalmstate,freeofthoughts(gnuspa).Thensuddenly,athoughtarises,likeafishjumpingoutofwater;wefollowit,andenterintodualism.Thisisthebeginning.Obviouslythisisa"small"beginning,butitenablesus tounderstand the truenatureof theoriginofexistence: it isdualism.Whence, then,does thisdualismarise?Alwaysandonlyfromthestateofconsciousness;thereisnootherorigin.Thus,itiswrittenthatbeforethestateofconsciousness,thereisnothingthatcanbeidentifiedbyconceptsordefinedinanyway.

Sattvavajra then poses an important question: "The three dimensions, dharmakaya,sambhogakaya,andnirmanakaya,"whichareamanifestationofrealization,"arisefromthestateofconsciousness,butisthereameansforreachingthislevel?"Thatis,heisasking,Isthereawayorpath?"Ifthereisnomeans,howdoesonegetthere?Howdothethreedimensionsmanifest?Ifthereisameans,howdoesoneproceed?"Thestateofconsciousnessreplies:"Thereisnowaytoachievethethreedimensions,noristhereapathtotreadinordertoreachme,"becauseotherwisetherewould remain the conceptof adirection, of something to pursue outside. Instead, the truenatureistheself-arisingwisdom,sothereisnothingobjective.

Thenthe"fivepaths"arediscussed,socalledbecausetheycorrespondtothefiveaggregates,''thefivepassions,andsoon.Thepaththatleadstothefiveself-arisingwisdomsconsistsinthefivepassions:attachment,anger,pride,ignorance,andjealousy.Weallhavethefivepassions:whenweknowhowtorecognizetheirtruecondition,thereisnootherpathtoseekandtofollowinordertorealizeoneself.

Sattvavajra then asks, "Why are the five paths called self-arising? Why are they wisdom?"KunjedGyalpoanswersbyexplainingthatself-arisingmeansthattheydonotdependoncauseandeffect,andwisdommeansthattheyarepure,uninterruptedclarity.Asself-arisingwisdomdoesnotdependoncauseandeffect,thereisnogradualcourseonwhichtoprogress,nopathonwhichoneprogressesstepbystep:thepathonwhichonedoesnotprogressandonwhichonedoesnottread:thisisthetruepath!

Thetextthenproceedstoexplainthetrueconditionofthepassionsand theircorrespondenceswith the threeworlds of form, of formlessness, and of desire.166Butwhat is the origin of thethreeworlds,whatistheircause?Theyonlyappearwhenoneisindualism,anditisondualismthat they depend for their existence: in reality they are all manifestations of the state ofconsciousnessanddonotexistoutsideit.

Chapter4

ChapterfourexplainswhythetermsKunjedGyalpoandbodhicittaareusedtodesignatethestateofconsciousness,whatothernamesareusedtodefineit,andthemeaningofeachofthesewords.For example, it explains that another synonym isdharmata,or "natureof existence," a term thatdoesnot referonly to theconditionofexternalphenomenabutalso to thenatureof the stateofconsciousness.KunjedGyalpo says, "If you conceiveor understandmycondition,mynature...."But,whosecondition?Theconditionofthestateofconsciousness.Whoeverknowsitsconditionisablefinallytounderstandthenatureofalltheteachersandatthesametimetocomprehendclearlytherealmeaningofalltheteachings,fromHinayanauptotheinnertantrasandDzogchenatiyoga.Knowingtheconditionofthestateofconsciousnessisequivalenttoknowingalldharmas,asifitwereauniversalkey.However,todothisitisnecessarytoleavebehindactionandeffortbecausethesedonotleadtoknowledge:thetruenatureisself-perfection.

Chapter5

Inthischapter,KunjedGyalposays,"NowIwillexplainmynature:itisnototherthanone."Thatis,nototherthanthesinglestateofconsciousnessoftheindividual."Fromittherearosethenine

vehicles."Ingeneral,Buddhismtalksof"threevehicles,"ofthesravakas,ofthepratyekabuddhas,andof theBodhisattvas. In theancient traditionofTibetanBuddhism, to theseareadded the"sixvehicles" ofTantra: the three outer tantras: kriya, ubhaya, and yoga, and the three inner tantras:mahayoga,anuyoga,andatiyoga."AllisunifiedorperfectedinDzogpaChenpo,bodhicitta."Theconclusionofall theteachingsisDzogpaChenpo, thestateofbodhicitta."Whereis thisstate?Inthedimension of dharmata," the true condition of the state of consciousness. This point is a bitdifficult, but there are many explanations of this topic in other texts. "Where does it manifest,wheredoesitbecomeclear?Inthesky-inthespaceofthepurepresenceofrigpa,"meaningintheunionofemptinessandclarity."Whereisitpresent?Bothintheouterworld,intheenvironment,andintheinnerworld,inbeings."Inshort,itisomnipresent,butthisshouldnotbemisconstruedassimilartothedenotationof"omnipresence"asoneoftheattributesofGodinChristianity.Inthiscase "omnipresence" indicates that our outer world is our own creation, a karmic vision, anappearance tied to ignorance of the true condition. "What example can be given of the state ofconsciousness?Thesky."However,eventhoughanexamplecanbehelpfulinordertounderstandthe state, it can never furnish a perfect comparison. In fact: "However many analyses one cancarriesoutwithwords,hewhodoesnotknowmystatewillnotmeetme," that is,hewillneverenterthestateofconsciousnessand,consequently,willneverseetheessenceoftheDharma.

Chapter6

This chapter discusses the single root. Kunjed Gyalpo says, "All dharmas conclude in DzogpaChenpo,"andexplainsthemeaningoftheletterA,whichrepresentsemptinessandatthesametimethe essence of sound. Then he explains how karmic action arises.When the causes of the fivepassions and of the five aggregates are present, gradually one enters into dualistic vision andtransmigratesinthesixlokas,ordimensionsofthediverseclassesofbeings.

Now there follows a point that is quite important to remember concerning the ways ofrealization based on the principle of cause and effect. All the sutra teachings, for example, arebased on the notion of the causality of karma.Karma is deemed important,whence derives theneedtopurifyoneself,toaccumulategooddeeds,andsoon.Butallthisremainsattheouterlevel,veryfarfromthetruemeaningofmeditation.Thisischaracteristicofthepathsbasedoncauseandeffect,soSamantabhadraKunjedGyalpo'sadvice isnot tocommunicatehiswords to thosewhofolloworpreservethesepaths.Whyso?Becausepersonswhoareheavilyconditionedmustripenslowly. If one communicates the truth to them, all of a sudden they can get frightened and,consequently, stray far from thepath.Since in termsofkarmicvision, the lawof the cause andeffect,ofactions,doesexist,ifsuchpeopleweretaughtthatthetrueconditionisbeyondcauseandeffecttheymightbeovercomebydoubtsandturnagainsttheteaching.Therebytheywouldblocktheirprogressandlosetheopportunitytorecognizethestateofconsciousness,therebyprolongingtransmigration.Soonemustbecarefulaboutcommunicatingtheseteachings.

TheMahayana talks at length about the two truths: the absolute truth is deemed something toaccept,whiletherelativetruth,allthingsconsidered,shouldberejected.Theseanalysesofthetwotruthsmaybenecessarysolongasoneremainsatthelevelofthemind,butwhenonetranscendsitandentersthestateofconsciousness,everythinglosesimportance.Thatiswhythetextspeaksofthesingle root, thestateofconsciousness:whateveroneanalyses,whether it isdeemedgoodorbad,everythingthatexistshasasinglerootinthestateofconsciousness.

Chapter7

Chapter seven explains the principle of self-perfection: the fruit of enlightenment is alreadyperfected and is not something to construct through effort because it has existed from the verybeginning. This condition can be communicated in a more or less direct manner as befits theperson towhomone is transmitting the teaching. In this regard, the textexplains themeaningoftwoterms:trangdonandngedon,theprovisionalmeaningandthedefinitivemeaning.

Whatdoes"provisionalmeaning"mean?Ifsomeoneisheavilyconditioned,withaveryclosedand limitedoutlook, then inorder tocommunicate the teaching to thatperson, it isnecessary toenter their attitude, take cognizance of their beliefs, andwork on their level to enable them to"break through" their limitations. As long as the person remains confined within his or her"narrowness,"everythingtheteachercommunicatesisthe"provisionalmeaning."Onovercomingtheirlimits,understandingofthetruenaturedawns:thisisthe"definitivemeaning."Ingeneral,inBuddhismalltheexplanationsaboutkarma,thelawofcauseandeffect,etc.,aredeemedtopertaintothe"provisionalmeaning."Therealmeaningcorrespondstotheexplanationoftheconditionofthe state of consciousness. This explains why Dzogpa Chenpo is the conclusion of all theteachings:dzogpameansperfection,andthevariousnuancesofitsmeaningareexplainedindetailinthetext.

Chapter8

This chapter openswith an explanation of the essence, nature, and energy, which constitute theconditionofthestateofconsciousness.Itthengoesontodiscusstheultimateconceptoftheoutertantras(kriya,ubhaya,andyoga)andoftheinnertantras(mahayogaandanuyoga).Thesevehiclesdonotachievethegoal,theydonotunderstandthetruemeaning.Eachofthem,infact,hasitsownvieworwayofdefiningultimatereality,ofmeditating,ofkeepingcommitments,andsoon.Here,however, the textexplains thatas fromthebeginningnothingconcreteorobjectiveexists, in thestateofconsciousnessthereisnoview,nomeditation,nocommitments,etc.

Thetruemeaningof"yoga"istoabideintheconditionofthestateofconsciousness,however,thisdoesnotconcurwiththevarioustechniquesofvisualizationandconcentrationonthemandalausedinthevarioustantricseries.Inourtext, thefundamentalaims,butnotthetechniques,of thesundry series of tantras are summarized and explained in a simpleway, enabling the reader tounderstand easily their essential meaning. On the other hand, if we seek to grasp the ultimatemeaningofmahayoga, forexample,bydirectlystudying its tantras, thenwemustdevotea longtimetoreadingthembecausemanyoftheexplanationsfoundinthesetextsconcernvisualizationofmandalas,mantras,andsoforth.Moreover,withoutasoundbasicknowledge,wewillnotevenbeabletounderstandwhattheyaretalkingabout.

In Dzogchen, conversely, the condition of everything is bodhicitta: of the view, of themeditation, of the commitment, or samava, etc., such that there is no need to generate anotherbodhicittaortotransformintobodhicittasomethingthatalreadyisbodhicitta.Knowledgeof thiscondition is enough, so the text says that all the various aspects of tantric practice are withoutobjectivereality.

Chapter9

Chapternineexplainsthemeaningofthevehiclesbasedontheprincipleofcauseandeffect,thatis,of those teachings tied more to the external, enabling the reader to understand that they areerroneous paths. For example, if we want to reach a certain destination and instead we arrivesomewhere else, thismeanswe have taken thewrong road: the text explains that likewise thesevehiclesare"wrongpaths."Thisisbynomeansacensureofteachersofthevehiclesofcauseandeffect based on karma; however, one can certainly assert that some of these paths display animperfectunderstandingof theconditionof the individual.Were thisnot thecase,some teacherswouldnotinsistontheneedforagradualpaththatis thesameforeverybody,whereineluctablyonehastoproceedonestepatatime.

Ingeneral,onespeaksof the"tennatures"ofTantraas the fundamentalmeansof realization.Forexample,firstofall,thereistheinitiation,thentheritual,concentrationonthemandala,beliefin the deity, and so on.However, these are refuted here, as one accedes directly to the state ofconsciousness.KunjedGyalposays:"Seekingmethroughthetennaturesislikewishingtowalkintheskyandfallingdowntoearth."

Chapter10

Chapter ten, which discusses the perfection of the state of consciousness, brings up a veryimportant point. A practitioner of Dzogchen must be aware of all the teachings (outer tantras,mahayoga,anuyoga,etc.)andknowhowtoapplythembecauseDzogchenisnotaschoolorsectthat imposes limits. Any method can prove useful as long as it is practiced in the spirit ofDzogchen.Eachteachinghasits"narrowness"thatsaysyoumustdothis,youmustnotdothat.ButthisisnotsoinDzogchenbecausetheaimofthisteachingistoliberate,andinthiscasethisdoesnotmeanonlyfromtransmigrationinsamsara,a topic that ismuchdiscussed.Liberationmeanshelpingonetoemergefromone's"narrowness,"toovercomeone'slimits,andanymethodcanbeused to achieve this aim. For example, a Dzogchen practitioner can practice the Vajrasattvapurification method, visualizing Vajrasattva and reciting his mantra. But the Dzogchen tantrasneverspeakofvisualizinganything.KunjedGyalponeversays,"Visualizeme!"or"Meditateonmy form!" There is nothing to visualize. Visualizing and reciting mantras are methodscharacteristicoftantra,anditisimportantforthepractitionertobeawareofthisandtoknowhowtoapplythesepracticesinanessentialmanner.PronouncingthesyllableHUM,forexample,oneinstantaneouslyfindsoneselfpresentinapuredimensionwithoutneedingmeticulousvisualizationofthedeity'svariousarms,thesymbolicattributesineachofhisorherhands,andsoon,asisthecaseinthegradualmeditationstagesoftantra.Thesameapplies to theofferings:whetherornotonetendersofferingsisnotimportant,butifapractitionerdeemsitnecessary,thenheorshecanoffermaterialobjectsbecauseneither is thereanyrestrictiononmakingofferings.Nevertheless,theofferingsarealwaysmadeintheDzogchenattitudeandnotinanordinaryway,withoutbeingconditionedbytheconceptofsomethingexterior.

Chapter11

KunjedGyalposays,"Iamtherootofalldharmas.Iamthenatureofalldharmas,ofallexistence.Apartfrommynature,nothingexists.Thethreedimensions,ofdharmakaya,sambhogakaya,and

nirmanakaya,aremynature.Therealizedones,too,ofthepast,ofthepresent,andofthefuture,aremynature."Whatdoesthismean?Whetherweareconsideringabeingthatisalreadyrealizedorone that hasyet to achieve self-realization, they areboth the same, they are thenature of theprimordialstate.

Thestateofconsciousnessisalsotheultimatenatureofthefouryogas,ofthepath,ofthethreeworlds,andconstitutesthebaseofthefivecolors,ofthefiveelements,andofthebeingsofthesixlokas.Allvisionsandallphenomenaoftheouterandinnerworldonlyexistasitsnature:"Iamtherootofallexistence,"concludesKunjedGyalpo.Justastheskyisomnipresent,soeverythingthatconstitutes theexistenceofanindividual,all that liesbeforeus, isamanifestationof thestateofconsciousness.Thebody,voice, andmindare the sourceof existence of the individual, and theindividual'sfinalgoal,too,consistsinthissamecondition.

Chapter12

Thestateofconsciousnessisthebaseofthelungs,oftheteaching,ofthescriptures,ofthesecretinstructions, or upadesas, of the tantras and their commentaries, and of the methods of kriya,ubhaya, and so on. Despite all their divergences, the culmination of the various teachings too,resides in this state: the state of consciousness is the supreme teaching.Unless one achieves thelevel ofKunjedGyalpo, one cannot overcome the condition of existence and of dualism.Manyvehiclesarediscussed,butinrealitythereexistsonlyonevehicle:thestateofconsciousness,andtheKunjedGyalpotantraisliketheessenceorfundamentalepitomeofalltheteachings.

Chapter13

This chapter explains that if a personmeets a teaching likeDzogchen, this is the outcome of aprecisecauseofapreviouslyestablishedconnection.Conversely,ifapersonisunsuitableorhasnotgotapreciselink,then,evenifheorsheisdirectlyinstructedaboutthenatureofthestateofconsciousness,thiswouldbearnofruit.Everythingdependsonthetypeoftheperson.

Chapter14

Chapterfourteenexplainsthekindofpersontowhomoneshouldtransmittheteachingandtheonefromwhomitshouldbekepthidden,justasafittingvesselhastobefoundtokeepafineliqueur,otherwiseitmightspoil.

Chapter15

Chapter fifteen has some verses that can only be understood by reading the secondary tantras.Amongotherthingstheyexplainthatevenweresomeonetosacrificehimselforherselfforkalpas,i.e.,forincalculabletimecycles,theywouldnotattainrealizationuntiltheydiscoveredtheirownstate.Therefollowsmentionofoneofthefundamentalprinciplesofthekriyatantra,thatoftruor"ritualablution,"whichconsists,forexample,insprinklingwateroverone'sheadwhilerecitingapurificationmantra.Thisriteisalsoperformedduringtheconferralofaninitiation.However,allof this is provisional until one enters thepurity of the state of consciousness: noouter ablutionexiststhatcanpurifytheconditionofthestate.

Thetextgoesontodiscusstheprincipleofnon-distraction,usingtheexampleofahorsetiedbyropetoapost:itcanonlyturnclosearounditandcannotescapeveryfar.Inthesameway,thoughtmustbecontrolledthroughremembranceandpresence.

Finally,anotherversesaysthatdharmakayaisone'sownmind,uncorrectedandunaltered,whenoneisinthenaturalcondition.Notcorrectingthemind,thereisnothingatalltodoortochange:thisiscalledthe"unborn"state(skyebamedpa).

Chapter16

Inbrief,thischaptercontainsadvicegivenbyKunjedGyalpotoSattvavajra.

Chapter17

Chapter seventeen talks of the relics of the Enlightened Ones. In general, it is said that at themomentofpassing intonirvana,Buddhas leavebehind relics, for example in the formof smallwhiteorfivecoloredbeads(ringbsrel)forthebenefitofbeings.Herethetextexplainstheirrealmeaninginrelationtoknowledgeoftheprimordialstate.

Chapter18

Inbrief,thischapterassertsthatthestateofconsciousnesscannotbediscoveredorrecognizedbymeansofaquest.

Chapter19

Thischapter,too,whichelucidatesself-perfection,clearlyaffirmsthatthereisnothingtoseek.

Chapter20

Chaptertwentyexplainsthatthestateofconsciousnessistherootofalldharmas,theoriginofallphenomena.

Chapter21

Thischapterexplainswhyitisnecessarytobaseoneselfondefinitionseventhoughthetruenaturetranscendswordsandexplanations.

Chapter22

This important chapter is one of the original sources of the practice of tregchod. Dzogchenpractice comprises two aspects: tregchod and thodgal. Many teachers have written extensiveexplanationsabouttregchod,whichisthefundamentalpointwhoseorigincanbefoundintantrassuchasKunjedGyalpo.

Chapters23,24&25

Thesechaptersare important, andaboveall theyconcernpracticeat theconcrete level.Reading

andreflectingonthesechapters,practitionerswhohaveunderstoodtheprincipleofDzogchenwillbe able easily to grasp its meaning. In this way they become a true support for one's practice.However,anordinaryperson,evenagreatscholar,wouldfinditverydifficulttounderstandthem.

Chapter26

Chaptertwenty-six,whichtreatsseveraltopics,alsodiscussesmoralityortsiiltrim.Ingeneral,ontakingmonasticvowsonehastocomplywiththeVinaya,andeventhoughinitiallyonemaydoitbyimposition,gradually,byunderstandingtheirunderlyingreasons,onelearnstoobeytherulesthroughawareness,thatis,bycomprehendingthenegativeconsequencesofgivenactions.Ifarulesaysnottokillanimals,forexample,onemustunderstandthatkillingmeanscausinganotherbeingtosuffer,and,onthebasisofthisunderstanding,oneabstainsfromcommittingsuchadeed.Inthiswaythepractitionerattainsthelevelofself-discipline.

The sameholds in regard tomeditation.Tantra employsmany techniquesof visualizationofcakras,channels,andsooninordertotransformourcondition.Allofthisremainsatthedualisticlevel; however, by means of these methods we can gradually attain the state beyond dualism.Hence,hereourtextreiteratestheimportanceofcorrectlyunderstandingthefinalgoalofallthesepractices and of not deeming them a kind of goal in themselves, otherwise one becomes like athirstymanchasingamirageofwaterinthedesert.

The text goes on to discuss the five conditions "without an interval," proper to those whocommitverygravedeedsthatcauseimmediaterebirthinthelowerrealmsofexistencewithoutthe"interval" of the bardo state: murdering one's parents, killing a Buddha, and so on.167Nevertheless,thesedeedsmaybedeemed"grave"solongasoneremains,atthelevelofthemind,boundbythenotionofacceptanceandrejection.Buttheconditionofthestateofconsciousnessispure from theverybeginninganddoesnotundergoanychange,whetherornotonecommitsagravedeed.OnthebasisoftheVinayacanons,wecanbecertainthatonewhocommitsoneofthefivemostheinouscrimeswillgostraighttohellwhenheorshedies.Ontheotherhand,wewouldsaythatamonkwhohasobservedhisrulesallofhislifewillhaveagoodrebirth,asiftheformerwere descending and the latter ascending. However, from the point of view of the state ofconsciousness,thereisnodifferencebetweenthembecausetheirconditionisthesame.Why,then,aretheyontwosuchdifferentlevels?Becausebothareconditionedbythemind,bythedualisticconsiderationthatgivesrisetotheideathatrebirthinthehigherstatesmeans"ascending"andinthelowerstatesmeans"descending."

Which is theway to "ascend"?Performinggood,virtuousdeeds.But in termsof the state ofconsciousness, this is comparable to a reflection on the surface of a mirror. The only way toovercomeobstaclesisthepathofwisdom,andinthisregard,itismoreimportanttopracticeonehourofmeditation,cognizantofitstruemeaning,thantodoprostrationsfortenyears.Whyso?Doingprostrationsisameansofphysicalpurificationthatdependsonone'sintention.Peoplewhoprostrateareconvincedtheyneedpurification,theywanttopurifythemselves,andit ispreciselythis intention that makes purification and the accumulation of virtue possible. Practitioners ofmeditation,conversely,knowthat thepathofmeditationcaneliminatemanyobstacles,even inarelativelyshorttime.Infact,realizationfollowsupontotalpurificationfromobstacles.Returningtotheevildoerandthevirtuousmonkintheexamplecitedabove,themomentunderstandingofthe

truemeaning ofmeditation arises, both can accomplish realization in the sameway. This is sobecauseonceoneentersthetruemeaningofmeditation,knowledgeofthestateofconsciousness,then negative karmic deeds can easily be overcome without needing to resort to lengthypurificationmethods.ThatiswhyinDzogchenitissaidthatrealizationdoesnotdependonone'sage,intelligence,oreducationbutonlyonone'sknowledgeof thestateofconsciousness: this istheconclusionoftheteaching.

Anotherimportantpointoftendiscussedisthestateof"non-meditation"orgommed,literally"nothingtomeditate."Onemightthenask,Whythendoesoneneedtomeditate?"Non-meditation"meansthereisnoobjectonwhichtomeditate.Ifwevisualizeanexternaldeity,orifwetransformintotheformofadeity,thismeansweareengagedinmentalactivity,intheimagination,whichisalways at the dualistic level.However, the final goal ofmeditation has nothing to dowith this:"nothingtomeditate"meansnotcreatingwiththemind,notenteringintoactivity,notcorrecting,leavingeverythingintheauthenticconditionasitis.Ifwepourmuddywaterintoaglassandleaveit forawhile,wewill see themucksettleat thebottomand thewaterbecome limpid.Likewise,whenathoughtarises,wedonotblockit,wedonotenterintoactivity,wedonothing:wesimplyletitbe.Howeverlettingbedoesnotmeangettingdistracted:itisnecessarytomaintainpresencewithout entering into activity.Canwe say that someone remaining in this state ismeditating orthinkingof something?No, there isnothingonwhich tomeditate, there isnocoloror form toimagine,thereisnoconceptonwhichtofixone'sattention.Werethereone,itwouldnolongerbetruemeditation.Thisiscalledgommed,andthehighestlevelofpracticeinMahamudraisdefinedinthesameway,equivalent,inshort,totregchodinDzogchen.

Chapter27

This chapter explains that the condition of existence, externally and internally, is not somethingconcrete.Allphenomenaareourownmanifestation.

Chapter28

Thischapterexplainsthattheconditionoftheprimordialstateisimmutable;itneverchanges.Thismeansthatnothingconcreteorobjectiveexistsbecausechangeimplies,firstofall, thatanentityexiststhatissubjecttochange.Thetrueconditionissaidtobeimmutableliketheskybecauseonecannot say of the sky: "Look, it starts here and ends there," it is beyond all limits. ying, acharacteristicDzogchenterm,isalsomentionedinthisregard:itcorrespondstotheSanskritdhatu,"thefundamentalcondition."Thesutrasgenerallyusethetermchoyingordharmadhatu, literally"thenatureorconditionofexistence,"asakindofsynonymofemptiness.HoweverinDzogchen,yinghastwomeanings:first,itreferstothegeneralconditionofspace,whichgovernsall.Infact,inorder toexist,anobjectmustbe inspaceandhavea"space"of itsown.Thesecondmeaningpresupposesafurtherdivisionintwoaspectscalledouteryingandinnerying.Outeryingcanbeexplained as a reflection of inner ying, as if the condition of the state of consciousness werereflectedoutwards.Sointhiscaseyingshouldnotbeunderstoodtomeanspaceor thesky.ThisprincipleisparticulartoDzogchen,itisnotfoundinthesutrasorinthevariousseriesoftantras.Infactinalltheseotherteachingsyingalwaysandonlysignifiesspaceinthesenseofthenatureorconditionofphenomena.

Chapter29

Thischapterconcernsthemeaningoftheexpressionsemnalduzhagpa:semistheconditionofthestateofconsciousness;nalduzhagpameanslettingbe,withoutdisturbing.Thesyllablenal,whichmeans "authentic, natural condition," combinedwith the verb jar,meaning "possess," forms theTibetantermnaljorthatrenderstheSanskrityoga.Forexample,ifitmeetsnobarrier,waterflowsfreely; this is its authentic, characteristic condition. A stone, however, which is hard and solid,remainsstationarywhereitis.Eachelementhasitsnaturalconditionanditscharacteristicfunction.This original condition is called nal or nalma, and naldu zliagpa means leaving one's naturalconditionas it is. Possessing, ormastering, the authentic condition does not refer to somethingobjectivebutinsteadtothesubject,tothestateofconsciousnessoftheindividual.Thisisthetruemeaningofthewordyoga.

Therefollowsomeverses thatarevery important inorder tounderstand the truemeaningoftregchod: rang lumacho Ihamagom,mawai tsig tangngagma cho, tingdzinma Jed semmacho.168Rangliimachomeans"Donotcorrectyourbody."Whatdoes"correctyourbody"mean?Followinginstructionstoassumeacertainposture,forexamplethelotusposition,inordertodobreathingexercises,andsoon.However,our textsaysnot tocorrectbut rather torelax.Viamagommeans:"Donotmeditateonthedeity,"donotthinkabout,concentrateon,orvisualizeadeity.

Mawaitsigtangngagmachomeans:"Donotcorrectyourvoice."Correctingthevoicerefersto two things: first, to recitingmantra or saying virtuouswords instead of cursing or speakingarrogantly; second, to breathing and the circulation of prana, for example by using particularbreathretentions(kumbhaka)orconductingthepranicforcealongdeterminedenergycoursesofthesubtlebody.Allofthisentails"correcting"one'svoiceandbreathing.Tingdzinmajedmeans:"Donotconcentrateorvisualize,"forexamplethechannels,orcakras,orasyllablesymbolizingthestateofconsciousness,etc.:oneshouldnotevendo this.Whynot?"Because ifyoucorrect,"saysKunjedGyalpo, "youwill never reach the real condition.You need only discoverwhat is,without correcting or seeking to construct something new. Unless you attain knowledge of theauthentic condition youwill never liberate yourself," forever remaining in the limited dualisticcondition.Infact,thefinalphrase,semmacho,means:"Donotcorrectthemind!"

Chapter30

ChapterthirtycontainstherootversesoftheMinubGyaltsen,orDorjeSempaNamkhaChe,"TheTotalSpaceofVajrasattva,"ofwhichthereexistafundamentaltantraofabouttwentypages16'anddiversesecondarytantras.Thesearetheversesthat,accordingtotradition,GarabDorjerecitedasachildwhenhewasfirstbroughtbeforehisgrandfather,thekingofOddiyana.ThestoryrecountsthatGarabDorje, sonof the princess ofOddiyanawho had taken vows as aBuddhist nun,wasmiraculouslyconceived.Whenhewasbom,aswellasfeelingashamedathavinggivenbirth,hismotherwas terrifiedat the ideaofnotbeingable to saywhohis fatherwas.However,when thekingsaw thechildandheardhimrecite theversesof theDorjeSempaNamkhaClse,hewas soamazedthathenamedhimGarabDorje,"VajraofSupremePleasure."AttheageofsevenoreightGarabDorjeaskedhismother'spermissiontodebateBuddhistphilosophywiththecourtpandits.Atfirsthismothertriedtodissuadehim,tellinghim,"Youhavenotyetshedyourmilkteeth,howcan you debatewith sages?"But when the king granted his permission, GarabDorje asked the

panditssomequestionsabout the truemeaningbeyondtheprincipleofcauseandeffect that theywere unable to answer. Those pandits, experts in the teachings based on cause and effect, wereclosed within and limited by their doctrinal convictions, but subsequently many became GarabDorje'sdisciples."'

Chapter31

Thischaptercontains the renowned"SixVajraVerses,"ofwhich there isa tantraofabout thirtypages."'

The first verse says natsog rangzhinminyi kyang.Natsogmeans diversity; rangzhin, nature;minyi,non-dual: thenatureofdiversephenomena isnon-dual.Thismeans thatbothpurevisionand impure vision are a manifestation of the energy of the primordial state. Kyang, the lastsyllable,means"but"andlinkswiththesecondverse:chashenyiddutriitangdral.Cliashemeansapart, a single thing; nyiddu, in the real condition: even though in reality there is no duality,everything manifests separately. Tro tang dral means that it is not possible to define eachindividualmanifestation,limitingittooneform,onecolor,andsoon.Thistakesusbeyondanydefinition, beyond all considerations and conceptual limits: this is the true meaning ofdharmadhatu.

Thethirdversesaysjizhinwazhemitogkyang.Jizhinwadenotesthetrueconditionasitis;nittogmeansnottoconceptualize:thetrueconditioncannotbedefined,evenbytheexpression"asitis."Eventhinking"NowIunderstand,thisisthewayitis!"isadefinition!Jizhinwaisthenaturalconditionof self-perfection, butmaking it into a concept is likegiving thename "Noname" tosomeonewithoutaname.Asabove,kyangisalinktothenextverse:namparnangdzedkuntuzang.Nampar nangdzed corresponds to the Sanskrit name Vairocana, one of the five sambhogakayaBuddhas, while kuntu zang corresponds to Samantabhadra, the state of dharmakaya. What thisverse reallymeans,however, is that althoughnothingcanbeconfirmedor refuted,neverthelesswhatremainsisnotabsoluteemptiness:everythingmanifestsattherelativelevel,andthisitselfisSamantabhadra,"alwaysgood,""goodinallcircumstances."

Thefifthversesayszinpetsolwainedpangte.Zinpemeans"completed,"everythingisalreadyall right because theoriginal condition is self-perfected, there is no need to construct anything.Tsolwai ned pang means overcoming the disease of effort, that is, remaining in the naturalcondition.Becauseweretherestillsomethingtodo,stilleffortofsomekind,thiswouldmeanstillbeingafflictedbythisdisease.Manyteachersadvise to"meditatewithoutmeditating,"andthis istheprecisetruth:thereisnothingonwhichtomeditate.However,thisshouldnotbecomeanexcusefornotdoinganything:thereisnoconcepttowhichtoadhere,butwemustnotgetdistracted!Thesixthandfinalverseislhungyinepezhagpayin:presencecontinuesinanaturalwayandpreciselythisismeditation.Thisistheauthenticprincipleofself-perfection,beyondbeingconditionedbyacommitmentorconcept.172

Chapter32

This short chapter has only four lines. The last two saymacho riyampai gyalpo tela ni, mitogchokui gongpa tela tie. 173Machomeans not to correct; nyampai gyalpo is supreme equality:

mitogmeansnot thinking,not in the senseofblocking thought,but instead, simplynot enteringintomentalactivity,notcreatingthoughtnorcorrecting.Thisisthestateofchoku,ordharmakaya.Thischapterisoneofthesourcesoftregchod.

Chapter33

This chapter discusses ying and the distinction between sem, the mind, and yeshe, wisdom.Returningtoourexampleofthemirror:sem,ormind,correspondstothereflectionthatappearsonitssurface,whilesemnyid,thenatureofmind,correspondstotheconditionofthemirroritself.Butwhatdoesyeshe,wisdom,mean?Ifweconsiderdharmakayatobetheconditionofthestateofconsciousness of a realized being, analogous to the mirror, then all the aspects tied tosambhogakaya and nirmanakaya, to the five wisdoms and the five Tathagatas, and so on, mustnecessarilybepartofthereflection.Thereflection,inthiscase,isnotconditionedbydualismbutis instead a part, or amanifestation, of the purity of the primordial state.How is it possible todistinguishbetweenapurereflectionandoneconditionedbydualism?Purereflectionreferstoaqualityof theprimordial state. Infinitewisdomand the qualities of dharmakaya, sambhogakaya,andnirmanakayaarenotactive,nordotheyconditionthethreekayasinanyway.Onthecontrary,itiswewhoareconditionedbymind.Itiscrucialtounderstandthisdifferencebetweenmindandwisdom.

Chapter34

Chapterthirty-fourexplainsthetrueconditionbeyondtagpaandchedpa:tagpameansimmortaloreternal, chedpa signifies the contrary, that there is nothing. The first viewpoint includes alldefinitionsof"eternal,"or"permanent"substance,someentitythatalwaysexists.Thesecondistheviewpointtypicalofthosewhobelieve,asmanyassert,thatafterdeathnothingexists.However,theDzogchenviewtranscendsbothlimits,soitissaidtobebeyondtagpaandchedpa.TherearealsoallusionstodefinitionscharacteristicofcertainphilosophicalsystemsofancientIndia.

Chapter35

ThischapterexplainsthatDzogchenisbeyondcauseandeffect,startingfromananalysisofeightargumentstoberefuted,allsubsequentlytreatedinindividualchapters.

Chapter36

Thischapterelucidates that thestateofconsciousnesscomprisesbody,voice,andmind,and thattheseformthebaseofeverythingthatiscreated.

Chapter37

Herethetextexplainsthatthereisnothingonwhichtomeditatebyclearlyanalyzingtheprinciplesandgoalsof thevariouspathsof realization.Allof thesepathsaredefinedaskolsaanddrippa:kolsameans"wrongway" like taking thewrongpathat acrossroads;drippadenotes somethingthathindersorblocks,thatis,somethingthatobstructsaDzogchenpractitioner.

Chapter38

Thischapter, too, isvery important inorder tounderstand thevariouspathsand todiscover thedefectinherentinbeinglimitedbytheviewcharacteristicofone'spath.

Chapter39

Thischapterexaminestheultimatemeaningofcertainfundamentalaspectsoftheteaching:view,meditation,commitment,spiritualaction,ortriple,andsoon.

Chapter40

This chapter resumes the explanation of the nature of bodhicitta and contains an interestingquestion asked as if it were posed by mind itself to the state of consciousness: "If the state ofconsciousnessorbodhicittahasbeenpureandenlightened fromthebeginning,and thus there isnothing else to do, this means that all beings are already enlightened. Why, then, do beingstransmigrate?"Thisquestionaimstoclarifytheconditionofthestateofconsciousnessinrelationtodualism.KunjedGyalpo'sanswerelucidatesthetruemeaning.

Chapter41

Thischapterexplainstheprincipleofthe"sameessence"(ngobogcig)andisalsoveryusefulforgainingdeeperknowledgeofpranaandofexternalenergylinkedtothefiveelements.Moreover,asregardstregchoditisimportanttounderstandwhatthefunctionsofenergyare.Infact,peoplenotonlyhavetheirownenergybutarealsosurroundedbyexternalenergy.

Chapter42

Here the discussion of topics treated in previous chapters is resumed: in short, it asserts thatbodhicittaisthebaseandoriginofeverything.

Chapter43

Thischapterillustratesthetruesignificanceoftheteacher.Theteacheristhepersonwhoexplainsand clarifies the condition of the state of consciousness.However, if one considers him or hersomeone"outside"whoshowssomethingtothedisciple,thiswouldnotcorrespondtotheultimatemeaning.Itisratheracaseofreawakeningorofrediscoveringthetruthforoneself.Teacheranddisciplearenottwodifferentthings:thereisnodualismbetweenthem.Theteacherisnotoutside,butinsteadmanifestsinside,fromtheveryconditionofthestateofconsciousness.Teacherscannotdiscoverthetruthforus:theirroleisonlytogiveusthemeansthatenableustounderstand.WhatisthepurposeofDzogchen?Toawaken,toliberate.ADzogchenteacherdoesnotsay,"Youmustchange. First, you did things that way, now youmust do them this way! First you were in thatnarrow dimension, now come into this one!" The point is not to change something. Dzogchensimplysays,"Getoutofyourcageandstayfree!Wakeup!"Buthowcanoneawaken?Certainly,teachers cannot pick up a stick and force someone to act in a certainway.Rather, they can telldisciples: "You must gain understanding. Try to understand!" such that at a certain point theindividual finally awakens and perceives his or her nature. However, this understanding arisesfromwithinoneself,not from the teacher.That iswhy it is said that, fundamentally, teacher anddisciple are one and the same: they are a manifestation of the state of consciousness of the

individual. Onemust avoid turning the teaching and the tantras into dogma, limiting themwithassertionssuchas:"Samantabhadrasaid this!GarabDorjesaid that!"This isutterlymeaninglessbecausetheteachingconcernsonlyus,ourcondition.Thisisthepointthatweneedtodiscover,andifwesucceed,wediscoverourtruecondition!

Chapter44

Inshort,thischapterstatesthatDzogpaChenpodoesnotdependonwhetherapersonismoreorlesslearned,intelligent,important,andsoon,butonlyonwhetheronediscoversandunderstandstherealmeaninginoneself.

Chapter45

Thischapterdealsatlengthwithtawa,theviewofDzogchen.Infact,withoutunderstandingtawa,atmosttherecanariseakindof"faith"intheteaching,andifoneremainsconditionedbyfaith,thismeansthatthereisnotyettrueconviction.ButDzogchenpractitionersmustnotbeconditionedbyanything,notevenbytheteaching,thepractice,rituals,beliefs,andsoon:theymustonlydiscovertherealcondition,justasitis.Discoverydoesnotmeanlettingoneselfbeconditioned,butratheremerging fromone's limits, like a little bird that finally comes out of its cage and starts flyingwhereveritwishes.Perhapsassoonasitgetsoutofitscage,thebirddoesnotknowhowtofly,andbeingaccustomed to living in thecage, itwillbeafraid. It issomewhat thesameforus,buteventhoughitisnotsoeasy,thetruthiswehavetogetout!Ifwedonothowtodoit,itmeansweareheavilyconditioned,thatwealwaystrytounderstandtherealmeaningrelyingonsomething,onassertionssuchas:"Thistextsayssuchandsuch."Butthetextshavegotnothingtodowithit,leavetheminpeace!Forexample,somepeopledefendtheirpointofviewsaying,"Ourtraditionaffirmsthis,"buttraditionhasnothingtodowithitatall,leaveitinpeace!Atrueteacherwillsay:"Comeout,withoutdelay!Likeabirdoutofitscage:lookwhathappens.Ifyoudon'tmanage,ifyoufeardanger,gobackinsideyourcageforawhileandthen,gradually,trainyourselftocomeout!"

Chapter46

Thischapterconcernssamaya,commitment,oneofthetenmaintopicsofthetantras:onreceivinganinitiationthereisalwaysaspecificcommitmenttoobserve.Therearemanykindsofsamayas:in themahayoga, for example, there are fourteenmainones.As all deeds are done through thebody,voice,andmind,thesamayas,too,mustbecompliedwithonthebasisofthesethreeaspects.However, inDzogchen theprinciple is different.When, indaily life, one remains in the naturalstate,abiding inawarenessandpresence, thereareno rules toobserve, there isnothing specificonehastodo:itisenoughnottogetdistracted,remaininginpresentawareness.Ourtexttalksoftheprincipleof"samayalesssamaya"becausethereisnotthelimitingconsiderationofhavingtoperformaparticular action. InDzogchen, commitment is not somethingonehas to upholdwitheffortbecausethenatureofthestateofconsciousnessistheunborn,beyondalllimitations:thisisitscondition,andrealsamayasimplyconsistsinthepresenceofthisknowledge.

Dzogchentalksoffourcharacteristicsamayas:(1)medpa,orabsence-asallisemptyfromthebeginningthereisnothingtoconfirm;(2)chalwa,oromnipresence-thisisclaritythatmanifests;

(3)chigpu,orsingle-thestateoftheindividualaspure,non-dualpresence;(4)lhundriub,orself-perfected.Inshort,thismeansthatthestateofconsciousnessofeachindividualisthecenteroftheuniverse.Theconditionofeachpersonislikethesunbeyondtheclouds.Eventhoughattimestheclouds obscure the sun so that we cannot see it, the quality of the sun always exists and neverchanges.That iswhy the state is said to be Ihundrub, self-perfected from the origin.A realizedbeingmay seem different from us, but the only difference is that he or she has overcome theobstacleofthecloudsandliveswherethesunshines.So,wemustrecognizeandhavethesefoursamayas,whosegist is that as practitionerswe should never get distracted-this is our only realcommitment!

Ontakingvows,amonkmustobeythemashisrulesoflifeuntilhereachesthelevelofself-discipline.Inacertainsense,heisconditionedbytheVinayarules.Conversely,inDzogchenthereis no need to impose any rules that condition the individual because any rules devised bymanderive fromadualisticconsiderationof reality. Ifwehaveawareness, there isnoneedofouterrules, which is why there is said to be no commitment to observe. Obviously, as long as oneremainsundistracted in theconditionof the stateofconsciousness, there isnoneedofanythingelse,butifthisisnotthecase,thenself-controlofthethreedoorsisnecessary.

The outer tantras, too, have very many rules. The kriya tantras, for example, attach greatimportancetocleanliness(ratherliketheBrahminsinIndiado),toritualpurificationbymantras,andsoon.Allof thesearerelativemeans,andundeniably, theydooccasionacertainbenefit. Inmahayoga and anuyoga too, and clearly also in the higher tantras, there are rules, but they aresomewhat theoppositeof thoseof thekriya tantra. Ingeneral, thatwhich in thesutrasandoutertantrashastobegivenupbecomesthatwhichintheinnerorhighertantrashastobeacceptedandutilized.Thusifkriyatantrapractitionersareintroducedtothemahayogapracticestheymayfinditdifficult tounderstandwhy theyshoulddoeverything thatuntil then theyhavehad to eschew. Infact, inkriyatantrasthemainmeansconsists inpreparingoneself to receive thedeity'swisdom,butinmahayogaonediscoversthatthisisnottheultimatepath.

In the sutras, for example, the body is defined as "that which undergoes suffering" and inconsequence, is not regarded as important. In the higher tantras, conversely, the body is calleddorjei lii, "vajra body," because it is the physical support of all the mandalas of the deities.Consequently,thethreedoorsofbody,voice,andmindarecalledthe"threevajras,"andit isonthis principle that the rules are founded. In the sutras and the kriya tantra alike, one of thefundamental means of physical purification is fasting, whereas in the mahayoga, fasting is aviolationofoneofthefourteenmainvows:torespectthebodyinasmuchasitisoneofthethreevajras. It is for this reason that the ganapuja"4 is practiced: eating and drinking becomes a riteduringwhich,insteadofmakingexternalofferings,onemakesofferingstothedeitiesvisualizedinsidethephysicalbody.

Whileinthekriyatantrasitisimportanttohaveashrinewithasacredimageorstatuetowhichoneoffersflowers,light,etc.,theprincipleinmahayogaconsistsinrecognizingoneselfasthetruenature of the three vajras. In this case, instead of offering something on the shrine, it is thepractitionerwhoeats,butwithawareness,recognizingtheinnermandalaasthetrueconditionofthebody.

Infact,ontheaccomplishmentofrealization,thefiveaggregatesandthefiveelementsmanifestas the five Tathagatas and their consorts. However, one should not think immediately of theBuddha of the east, the Buddha of the north, etc., as if these were different entities residing inwonderfulpuredimensions.Inreality,itiswewhohavethefiveaggregates,thefivepassions,andso on; when only their pure aspect manifests, these are said to be the corresponding fiveTathagatas,fivewisdoms,etc.TheiconographicrepresentationofthefiveBuddhas,basedontheroyalgarbofancientIndianprinces,ladenwithjewelsandornamentsthatsymbolizethe"richness"of the essence of the elements of the sambhogakaya, only serves to give an idea of thesambhogakaya.ThefiveBuddhaswiththeirfivespecificcolorshavemeaningonly inasmuchastheycorrespondtotheprincipleofthefivedirectionsofthemandala:blueatthecenter,whitetothe east, yellow to the south, red to the west, and green to the north. The purpose of thesedepictions is thus only to help the practitioner to visualize a particular form better, and this isprobablytheoriginoftheiconographyofthefiveTathagatas.However,asintheoutertantras,thedeity isseenasa realizedbeingfromwhomoneneeds to receivewisdom, thedepictionsof thefiveBuddhashavebecometheobjectofreverenceintemples.

Returningtothefivepassions,inthesutrastheyarecalledthefivepoisons,somethingtoavoid,toreject.Nevertheless,"rejecting"thefivepassionsstillimpliesdualism,alimitation-acceptingthepositive and refuting the negative-and this is by no means the way to overcome the dualisticcondition.Conversely,thehighertantrasunderstandthatpoisoncanbeusedandtransformedintomedicine to transmuteour impurevision intopurevision.To thisend,oneappliesvisualizationandconcentrationontheformofthedeity,thepuredimensionofthemandala,andsoon.ButintheDzogchenview,isitcorrecttodothis"transformation"?Dzogchendoesnotstopevenatthisconcept,insteadadoptingtheprincipleofself-liberation.Thetransformationofthepoisonofthepassionsintowisdomrequiresthedualisticconsiderationof"poison"ononesideand"wisdom"ontheother.Itisasifwewere"playing"attransformingsomething.Asthedualismremains,thiscannotbe theultimatesolution.Accordingto theprincipleofself-liberation,withoutnecessarilymaintainingthedualisticnotionof"poison"and"wisdom,"thepractitionerperceivespassionsandwisdom on a par. Whichever passion arises, the practitioner remains in the natural condition,without creating or judging. This is the fundamental point of self-liberation, the final aim ofDzogchen.

In the Kunjed Gyalpo, basically, all rules are automatically negated. However, this does notmeanthattheyareworthless;obviously,theyarevalidattherelativelevel.Thepointis,ifwewanttodiscoverourtruecondition,itisimportanttoidentifyourgoalfromtheverybeginning.

Chapter47

This chapter explains the principle "beyond triple," or beyond the capacity for spiritual action.TibetanhastwotermstorendertheSanskrit"karma,"toandtriple.Lemeansactionbasedoncauseandeffectthatproducestransmigration; trinleontheotherhand,mainlydenotesactionbasedonthe power obtained through a tantric practice. Regarding trinle, there are ordinary actions andhigher action, corresponding respectively to ordinary and higher siddhis, or attainments. Thehigherattainmentistotalrealization,whiletheordinaryattainmentsarethefouractionstiedtothefourcardinalpointsof themandalaand to the fourcolors.Thecolorwhite in theeastdirectioncorresponds to Buddha Aksobhya and to shiwa, action of "pacifying." Yellow in the south

corresponds to Buddha Ratnasambhava and to gyepa, action of "enriching"; red in the westcorresponds toBuddhaAmitabha and towang, action of "conquering"; dark green in the northcorrespondstoBuddhaAmoghasiddhiandtotragpo,or"fierce"action.Thislastcategorycontainsallthemagicritesof"elimination"whichcanbeusedtoovercomecertaintypesofhindrances.Inshort, all four actions can be useful until the attainment of total realization. However, at timespractitionersget stuckon secondary aspects, andonce theyobtain certain powers, such as thosetiedtothefourthaction,theyblocktheirownprogressanddivergefromthefundamentalaim.Apractitionermay realize the specific power of only one of these four actions, as this does notautomatically include theother three: thus it is a limitedattainment.On theotherhand,whoeverattainstotalrealizationnolongerhasanyneedtopracticethediverseactionstoobtaintheirpower,justlikesomeonewhoclimbstothetopofaveryhighmountaincanenjoyacomprehensiveviewwithoutneedingtovisitallthevarioussites.

Practice in the Mahayana sutra, for example, consists in the six paramitds, or perfections:generosity,morality,patience,diligence,concentration,andwisdom.Furthermore,theprocessofspiritual evolution follows the gradual course of the "five paths." The first is the "path ofaccumulation,"ortsoglam,subdividedinitsturnin"lower,""median,"and"higher."Thesecondisthe"pathofapplication,"orjorlam,subdividedinitsturninfourlevels.Thethirdisthe"pathofseeing,"orthonglam,followedbythe"pathofmeditation"orgomlam,andfinallythe"pathofnomorelearning,"ormiloblam(alsocalledthe"pathofobtainment").Allofthisiscloselyconnectedwith the partition of progress in ten bhumis, or levels of realization. Thus, the principle of thegradualpathistoimproveandto"build"somethingpositiveabitatatime,throughself-sacrificeandactsofgenerosity,throughcomplyingwithmorality,andsoon.Infact,accordingtothepathoftheBodhisattva,realizationistheresultofagradualprocessofimprovement.Asthispathlacksthedirectintroductiontoknowledgeoftheprimordialstate,theonlymeansthatremainsisgradualimprovement.

Inthekriyaandubhayatantras,thefundamentalprincipleofthepracticeconsistsofthe"wisdomdeity" and the "commitment deity." "Wisdom deity" denotes an Enlightened One, such asAvalokitesvara,whilethe"commitmentdeity"isthepractitionerwhovisualizeshimselforherselfinthatdeity'sform.Thus,thewisdomdeityisthemeansofempoweringthecommitmentdeity.Intheyogatantrainparticular,greateremphasisislaidontheunificationofthetwoforms,andthetermusedistamnyenyimed,ornon-dualitybetweenwisdomdeityandcommitmentdeity.

InTibetan,wisdomisyeshe,awordcomposedoftwosyllables,ye,whichmeans"origin,"andslie,"consciousness"or"knowledge":so,"primordialknowledge."Anothertermfrequentlyusedis rangjungyeshe,where rangjungmeans "self-arising," that is, a natural quality of the state ofknowledge.Soweseethatthesutrasandoutertantrasdeemitnecessarytoprogressgraduallyinordertoincreasewisdom:wisdom,inthiscase,becomessomethingto"build"bymeansofaction.However,were this possible, one could not speakof "self-arising"wisdomas a natural quality,becauseitwouldbeastatethatisnotalwayspresent.

If one follows a concept or an idea during one's meditation, this means one is correcting.Correctingmeansenteringintoactionwithanobjecttothinkabout:inthiscaseoneisnotintheconditionoftheprimordialstateandonecannolongerspeakofself-arisingwisdom.

Chapter48

HererecursaverycommonTibetanexpression:phunsumtsog,alsousedinthespokenlanguagetomean "perfect," "excellent." The etymology of the word is somewhat difficult to explain: plummeans "aggregate," or "group," spun means "three," and tsog means "together," thus it means"threethingstogether."Thistermisalsofoundinancienttexts,andthefactthatitcontainstheterm"three"isveryprobablyconnectedtothemeaningthisnumberassumesintheDzogchenteaching.Infact,thenumberthreesymbolizesthethree"doors"orfundamentalaspectsofexistence:body,voice, andmind.At a deeper level, related to our nature, there are the three aspects of essence,nature,andenergy.Finally,asregardsrealizationthereisthemanifestationofthethreedimensionsorkayas:dharmakaya,sambhogakaya,andnirmanakaya.Ascanbeseenatthebasethereisalwaysthenumberthree.

ThesameappliesinTibetanmedicine,wherethefirstthingexplainedisthatthethreecategoriesofillness:ofwind,ofbile,andofphlegm,derivefromthethreefundamentalpassions:attachment,anger,andignorance,wherethelastonedenoteslackofclarityoraconditionofsleepiness.

Chapter49

Thischapterexplainsthatthebhumis,orlevelstosurmount,donotexistbecausethetrueconditionisbeyond theconcept itselfof"levels."Aswehaveseen, theMahayanaposits fivepathsand tenbhumis, or levels of realization of the Bodhisattva. In this case the accomplishment ofenlightenment corresponds to the tenth bhumi, and until this level is achieved, there is not totalrealization.Someseriesoftantrasaddthreemorebhumisandreckontherearethirteenlevelsofrealization: in this case,only the thirteenthbhumicorresponds toenlightenment.Other seriesoftantras consider that there are sixteen bhumis up to total realization. But how does Dzogchenexplain this? The Kunjed Gyalpo says there are no bhumis because once we have properlyunderstoodwhatrealizationis,theneverythingdependsonknowingorlivinginthiscondition:itismerelyamatterof ripening.Oncewehavediscovered the sun, theonly thing that remains is toovercometheobstacleoftheclouds.Butjustascloudssometimesdisappearslowly,andatothertimesall togetherallatonce, therecanbenolimits to thelevelsofrealization:onecantraversethousandsofbhumisornoneatall.Fundamentally,therearenobhumis,nolevelsintheconditionofthe"sun,"so,ingeneral,onesaysdzogpachenposachigpa,totalperfectionisthesinglebhumi,and it depends on knowing or not knowing, having or not having knowledge of the primordialstate.Thisisthefirstandsolebhumi.

Chapter50

Thischapterdescribesself-arisingwisdom,rangjungyeshe,asynonymofbodhicitta,explainingthatitsconditionisbeyondhindrances,ratherlikesayingthatthesunhasneverknownclouds.Theclouds stand before us, yet the true condition of the primordial state has never been hindered.Wisdom is knowledgewhichhas existed from thebeginning andhasnever changed, hence it iscalled"self-arising."Itiscompletelywrongtodeemitanobjectortobelievethatitcancomefromoutside.

Inthischapterwefindthevariousexpressionsgenerallyusedtoexplainanddefinethestateof

consciousness: bodhicitta, dharmadhatu, condition of space, self-arising wisdom, dharmakaya,sambhogakaya,nirmanakaya,threevajras,omniscience,pampathamched(totalityofforms),threewisdoms, fourwisdoms, fivewisdoms,andsoon.Each traditionhascoineda termbasedon itsownview,butforthestateofconsciousnessnothingchanges:itsconditionalwaysremainsasitis.

Chapter51

Thischapterexplainsthatthereisnopathtotraverseortotread.Heretoo,thefundamentalpointisbeingpresentandnot,forexample,devotingtwohoursadaytomeditationwhilelosingoneselfindistractiontherestofthetime.

Chapter52

Thischapterisabouttheprinciple"beyonddesire."Infact,usuallyweliveatthemercyofdesireon the one hand and of worry on the other. For example, to think: "I want to practice for myrealization in order not to suffer anymore!" is a desire. Instead towonder: "If I don't practicewhateverwillhappentome?"meansbeingpreytoworry.Inthiswayweonlycreateproblems,sowemustovercomebothdesireforliberationandworryabouttransmigration.

Inthisregard,thetextdiscussesthepagcliag(vasand)or"karmictraces,"attachmentsthathaveremainedlatent,liketraces:justasabottlethathascontainedperfumecontinuestoexudethescentevenafterhavingbeenemptiedandwashed,sodothesekarmictracesremain.Inthesameway,inourlifemanykindsoftracesmaymanifest,especiallyinourdreamsintheearlypartofthenight.

Chapter53

Thischapterdiscussesthe"unmoved"conditionandsaysthatallphenomenaabideinit,thatis,inthe original condition where no movement has ever occurred. But then, whence does dualismarise?Theonly examplepossible is again thatof themirror and the reflection. If the reflectionmoves, this does notmean that themirrormust also do the same. For themirror, nothing everchanges, as it has no intentions and never undergoes change. If themirror reflects an exquisitedeity,it feelsnopleasure, if it reflectssomethingterrible, it feelsnodispleasure.Becauseithasnever"moved,"ithasneverenteredintomovement:itsconditionhasthequalityofreflecting,andthereflectionmanifeststhroughthedualisticprincipleofinterdependence.Anydefinition,ofbeingor not being, any philosophical analysis one elaborates, concerns the reflection and takes placewithinthesphereofthereflectionandneverintheconditionofthemirror.

Chapter54

Thischapterexplainsthediversewaysofintroducingself-arisingwisdom:analyzingitsmeaning,clarifyingitsauthenticcondition,andsoon.Italsomentionstheminor,orsecondary,tantrasthatexplaincertaintopicsindepth.TheKunjedGyalpoisafundamentaltantra,butifwecomeacrossaconcept in it that is not explained in great depth, then it becomes necessary to refer to aminortantra.

Chapter55

Thischapterexplainsthatalldharmasarenothingotherthantheessenceofbodhicitta.Thebaseofsundryphenomenaisbodhicittaandthesesundryphenomenaareallequal.

Chapters56&57

Thesearetheconcludingchaptersoftheroottantra(thefirstpart)oftheKunjedGyalpo.Thefirstpart (the root tantra) was translated byVairocana probably soon after his return to Tibet fromOddiyana.Inparticular,thefirsttextstranslatedbyVairocanawhenhereturnedfromOddiyanaareknown as "the first five translations," and originally they formed part of the Kunjed Gyalpo.According to somesources,he translated the secondand thirdpartsonhis return fromexile toTibetthroughtheintercessionofVimalamitra.

The story is told that some of the king's ministers accused Vairocana of promulgating"heretical"teachingsthatdidnotconcurwiththeBuddhistlawofcauseandeffect.OthersaccusedhimofmixingBuddhismwithBon.Inanycase,thekingdiscoveredaplothatchedbyhisministerstoassassinateVairocanaandarrangedinsteadtobanishthegreattranslator,towhomhewasverydevoted,toaremoteareaineastTibet,akingdomcalledGyalmoTsawarong.VairocanaremainedinexileformanyyearsandstartedteachingDzogchen,inparticulartoYudraNyingpo,princeofthe kingdom, who according to tradition was the reincarnation of the translator Legdrub,Vairocana'scompanionon their voyage to Indiawhohaddiedduringhis return journey.YudraNyingpoattendedVairocanaforseveralyearsandbecameexpertinDzogchen.

In the meantime, King Trisong Deutsen had invited the great pandit Vimalamitra, anotherexceptionalDzogchen teacher, fromIndia.Onarriving inTibet,he foundout that theDzogchenteaching had not been promulgated and also heard about the exile that had befallen Vairocana,whomhehadmetinIndia,andhestartedtoteachthegradualsutrapath,adheringtothetraditionalsystemofSantaraksita.VairocanaheardaboutVimalamitra'sarrivalincentralTibetanddecidedtosend Yudra Nyingpo to him with a message. Vimalamitra was teaching at Samye, and YudraNyingpo,whowasdressedlikeasimplebeggarpilgrim,wasafraidtointroducehimselfdirectlytotheguardsandministerssurroundingtheteacherinordertodeliverVairocana'ssecretmessage.Sohedecidedtoemployastrategy,andduringapauseintheteaching,heleftanoteonthedeskinfront of the teacher's seat: "Walking like a crow, one doesn't get far.Onewon't get enlightenedthroughthechildishteachingofthe§ravakas."WhenVimalamitrareturnedtohisseat toresumethe teaching he read the note and immediately askedwho hadwritten it.WhenYudra Nyingposteppedforward,Vimalamitrastatedhissurpriseaboutthecontentsofthenotebecauseatthattime,everybodyinTibetfollowedthesutrasystem.Sohequestionedhimanddiscoveredthathewasadisciple of Vairocana. From that moment, Vimalamitra started teaching Dzogchen Semde.Moreover, he appealed to the king and ministers, vouching for the authenticity of Vairocana'steachings, and finally succeeded in obtaining his return from exile. On his return, VairocanatranslatedtheremainingchaptersoftheKnnjedGyalpoandotherimportantSemdetexts.15

Chapter58

Thischapter,whichopensthesecondpartoftheKunjedGyalpo,discussesthe"unborn"orkyewamedpa,alsoveryimportantintheMadhyamakasutratradition.Infact,oneofthemostfamoustextsbyNagarjuna startswith these verywords. The principle of "birthless" or "unborn" necessarily

alsoimpliesthatof"unceasing"andthisisoneofthefundamentalconceptsofDzogchenSemde.Furthermore,the"SongoftheVajra"startswiththeline:"Neverhavingbeenborn,itcannotcease.11176

Here the text explains that, unless one understands the meaning of "unborn" right from thebeginning, thenonecannotachieveorevenconceiveof theconditionof theprimordial state. InDzogchen there iswideuseof thewordkadag:ka is thefirstconsonantof theTibetanalphabet,corresponding to the western or Sanskrit A, and signifies "the beginning"; dag means "pure.""Purefromthebeginning" isasynonymof§unyata,oremptiness, therealmeaningofwhich isthatnothingconcreteexists.

Chapter59

This chapter concerns tawa, a term that can be rendered as "view," "point of view," "theoreticalopinion,"andsoon.Itisoftencoupledwiththewordgom,thatmeans"meditation"or"practice."Butwhatistheretopractice?Whatonehasunderstoodoftheview,because,inordertopractice,itisnecessarytocomprehendtawacorrectly.Herethetextsaysthatinthetrueviewthereisneitherasubjectthatlooksnoranobjectasreferencepoint:thereisnothingwhatevertoconfirm.

Chapter60

Thischapterisaboutcommitment,orsamaya,apointthathasalreadybeendiscussedabove.Here,as in all the second part, there often recurs the term togpa, which can be rendered as "realunderstanding" or "real knowledge." Tawa refers to the intuitive understanding of one's nature,whiletogpameansactuallyenteringthestateofknowledge.Inordertoenablepeopletounderstandtawa, the teacher explains and introduces knowledge in various ways.When the disciples haveunderstoodandtheirunderstandingbecomessomethingthatcannotbeerased, this is togpa.Alsoregardingthecommitment,alltherelativeinstructionsaboutwhatmustormustnotbedone,andall their underlying reasons, pertain to the sphere of the view. A practitioner who has trulyunderstood and does not find any commitment in particular to take on has reached the level oftogpa"beyondcommitment."

Chapter61

Thischapter,too,clarifiescommitmentinrelationtothethreeaspectsofbody,voice,andmind:itisnecessarytogobeyondtheconceptofthe"threedoors."

Chapter62

Thischapterregardstheprinciple"beyondvisualization,orcreation,ofthemandala."Thegeneralfunctionofthemandalahasalreadybeenexplained:thetransformationofourvisiononthebasisof the fact thatwe have impure dualistic vision.Because for us, the concept of "impure vision"exists, in order to eliminate attachment to our concrete vision, we visualize the mandala andconcentrateon"purevision."Thisistheprincipleoftransformation.Sothemainaimisnotonlyto"transform"butalsotoovercomeattachment.Forexample,ifweseeamountain,webelieveitissomethingconcreteexistinginfrontofus.However,itisnecessarytoovercomethisbeliefinthe

concreteness of the mountain because this is the basis of dualism and of attachment. How?Imaginingorvisualizingthatthemountainisnolongersuch,butisinstead,forexample,madeofclouds,willchangeits"status"inourmind.Proceedingresolutelyinthisway,atacertainpointwewill be in a position really to see clouds in place of the mountain, because the mind has thiscapacity.All thisservestoenableustodiscoverthat themountainisnotsomethingconcreteandobjective, that instead it pertains to the subject. Thus, the purpose of transformation andvisualizationofthemandalaistounderstandthetrueconditionofphenomena.

Inconclusion,thepracticeofthemandalahastwomainaims:first,toengageintransformationto overcome attachment, second, to transform impure vision into pure vision.Butwhence doesimpurevisionarise?Whatisitsorigin?Ourdualism,ourattachments,ourhindrances.Whentheseare absent there is "pure vision." Nevertheless, as regards the true condition of the state ofconsciousness,noteventheseconceptscanbetakenintoconsideration,becausebothpurevisionand impurevision remain at thedualistic level anddonot constitute theultimatemeaning.Thisdoesnotimplythatsucha"provisional"viewiswithoutvalueorthatitmustberefuted:itisalwaysuseful to bear inmind the principle of the two truths, absolute and relative.However, from thepositionoftheabsoluteview,notevencreatingpurevisionispositive.

Chapter63

Thischapterexplainstheprinciple"beyondinitiation."Inthisregard,firstofallitisimportanttounderstand the true meaning of initiation, or empowerment. Usually, on admittance to tantricpractice, one receives an initiation, the purpose ofwhich, in a certain sense, is to give one thepossibilityofripening.Infact,intantratherearemanymethodsofvisualizationandofrecitationofmantras,etc.,howevertobeabletoapplythem,itisnecessaryfirsttoreceivetheinitiationandtransmissionofthemantrafromateacher.Byandlarge,inkriyatantrathe initiationsarenotsoelaborate as in the higher tantras, neverthe less they are still indispensable, like a kind ofpermissioninordertobeabletoapplythevariousphasesoftheritual.Withoutthepermission,thepracticedoesnotgiveresults.

Forexample,ifwelearnamantrastraightfromabookandreciteitwithouthavingreceivedthetransmissionofthesound,evenifwefollowtotheletterthewritteninstructions,ourpracticewillbefutile,becausethepowerofthemantraresidesinsound.Therearemanywaysofconferringthetransmissionof the sound: inmostcases it is sufficient for the teacher topronounce themantrawhilethedisciplelistenscarefully,butthisisnotalwaysthecase.Attimes,itisindispensablethatthemantrabetransmittedonacertaindayoftheweek,let'ssayonMonday,orevenonaMondaywhichfallsduring the timeofaparticularconstellationcalledGyal,anastrologicalconjunctionthat occurs atmost twoor three times a year. In other cases, the determinant factormaybe theplace:amantramayhavetobetransmittedonamountain,say,facingnorthwherethesundoesnotshine;or,forexample,inaplacewherethereisaspringofariverrunningnorth.Furthermore,somekindsofmantrasmustbetransmittedatparticulartimesoftheday,andsoon.Ascanbeseen,therearemanyexternal factors involvedbecausewearediscussing the transmissionofapowerlinkedtotheenergyofsound.

Even though in thehigher tantras the initiationsareveryelaborateand tied to factorssuchasbreathing,posture,visualizationofthemandala,etc.,thetruemeaningofinitiationistointroduce,

ortoenableunderstandingof,theconditionoftheprimordialstate.Soinmahayogaandanuyoga,everythingfollowsaritualschemeinwhichsundrysymbolsare-used.

InDzogchen, on the other hand, themost important thing is understanding the principle, thefunction,and the truemeaningof initiation.Whetherknowledge is transmitted througha formalinitiationasinmahayogaoranuyogaorthenatureoftheprimordialstateisdirectlyintroducedasinDzogchen,thegoalisalwaystoenabletherecipienttounderstandthetrueconditionofthestateofconsciousness.ThusthetermusedinDzogchenis"introduction"rather thaninitiation: infactwecanonlyclaimtohavereceivedthefinalinitiationthemomentwereallyunderstandthestateofknowledgeintroducedbytheteacher.Apersonmayhavereceivedcountlesstantricinitiationsoveraperiodofmanyyears,butunlessheorshehasbeenintroducedtothetruemeaningofDzogchen,theninfactheorshehasnotyetreceivedthetrueinitiation.Thisisnottodenythevalueofritualinitiation, as evidently a person can benefit from the power of the mantra, mudras, andvisualization even without having understood the true meaning: the initiation will reduce theirhindrances,butitwillnotenablethemtoachievethefinalgoal.

Therearemanypeoplewhoarealwayshuntingafterinitiations.AssoonastheyhearthatsomeLamaisgivinganinitiation,theyhurrytoreceiveit,andmaybethedayafter, theyrushtosomeotherLamatoreceiveanother.Thereisnothingwrongwithallthis,butitisarealpitythatthesepeople do not engage a little more in trying to understand the true meaning of initiation. Ondiscoveringit, thereisnolongeranyneed toseekfurther initiations: therearemanymeansandpractices thataremoreeffective forovercominghindrancesanddualism,becauseproblemsarenotresolvedfromtheoutside.ThustheKunjedGyalposaysthatthetrueinitiationisknowledgeofthestateofconsciousness:rightfromthestartwetrytoattainthislevelwithoutthinkingthatthereissomethingtoreceivefromoutside.

Chapter64

Wehavealreadydiscussedthedifferencebetweentawaandtogpa.Thischapterconcernsthetogpaofthepath:onthepaththereisnosuccessionofstagestotread,thereisnoconceptof"firststage,""secondstage,"andsoon.

Chapter65

This chapter explains togpa in relation to the hhumis, or levels of realization and repeats thecelebrated expression d<ogpa chenpo sa chigpa: total perfection is the single level that isknowledgeofthiscondition.

Chapter66

Chaptersixty-six,whichisaboutbehavior,canbeepitomizedinthephrasechodpalangdorratedpa. Cltodpa is behavior, lang dor coed pa means "without accepting or rejecting," beyond thisdualism, because in the true condition of the state of consciousness there is no accepting orrejectinganything.However,it isimportanttodistinguishbetweentheabsoluteconditionandtherelativeone.Whenitsaysthatthebehaviorisnotacceptingorrejectinganything,thatitiswithoutdesire or worry, and so on, this simply means one must not be conditioned from outside.

Obviously, inorder to liveour lives it isnecessary toperformdeeds that involveacceptingandrejecting.Ifwearehungry,thenwehavetoacceptfood.However,weshouldnotletourselvesbeconditionedbytheoutsideandinsteadshouldbaseourselvesontheprincipleofawareness.Inthiscase,onecantalkofchodparangdrolor"self-liberationofbehavior":theindividualbecomesthecenterofexistenceandisnolongerconditionedbyanything.

Chapter67

This chapter talks aboutwisdom,particularly in reference topractice. In general, twomodesofpracticearedescribed,calledrejogandnyamjog.Byandlarge,rejogcanberendered"changinglevel." If a thought ariseswhich disturbs us,we do not get rid of it. Instead,we notice that thisthoughtisworryingordisturbingusandpursueitalittle,observingit:inthiswaywebringittothelevelofpresenceofawareness,asifwewerewatchingafilm,noticingeverythingthathappenswithoutfallingintoindifference.Theaim,evidently,isnottheinvestigationofwherethethoughtendsup,but theachievementof thestateofpresenceandawareness.Sofromthefirstmomentathoughtarises,wemustnotremainindifferent.Forexample,wemightthink:"ThiseveningIwantto eat that special dish I had yesterday," afterwhich quite easily the thought could arise: "But Iwonderifthereisanyleftorif it'sallbeeneaten?"However,evenifwe"allow"ourselvestobetransportedbythethoughtabit,thismustalwaysbedonewithawareness,governedbypresence.

Nyamjog, on the other hand, means that any thought, good or bad, that arises, whateverdisturbing factor occurs,we do not judge it but instead remain, in that very instant, in its owncondition: in thiswaywe allow it to disappear by itself. So in this casewedonot undertake toobserve what is happening: if a thought arises, we leave it instantaneously in the authenticcondition.Inthiswaythethoughtdisappears,justlikeawavethatrisestothesurfaceoftheseaandis immediately absorbed back into it. This is the fundamental difference between rejog andnyamjog,butwhyisitnecessarytopracticerejog?Theprincipleofthepracticeofself-liberationis based on nyamjog, and true practitioners apply it much more than rejog. Nevertheless, thepractice of rejog is necessary for those people who do not have sufficient clarity, or who areunable precisely to find the level of presenceof awareness.For example, if someonemakes usangry, we can respond in different ways to our anger: we can reject it, as in the path ofrenunciationtypicalofthesutras,ortransformitonthebasisofthecharacteristicprincipleofthetantra,andsoon.Inourcasewe"let"ourselvesgetangry,butwedonotenterintotheangerasifwewerecompelledorconditionedbytheemotion.Wedonotblockit,nordoweletitdisappearbyinstantaneouslyfindingourselvesinitsowncondition,likeintheprincipleofself-liberationornyarnjog.So,we letourselvesgetangryandobservehow farwego,howwe react, but alwayswithawareness:thisiscalledrejog.Thiswayofpracticingisquiteuseful inlife,becauseinthismanneronecanlearntobeincontrolofanyactiononecarriesout.Togiveanotherexample,attimesachildcanirritatehisorherparentsterribly,butitisunlikelythattheywillreallygetangrywiththeirchild:rathertheywillshowangersothechildcanunderstandhisorhermistake.Thisissomewhatsimilartothepracticecalledrejog,becauseitisbasedontheprincipleofawareness.

Chapter68

This chapter explains the nature of self-perfection,which can be encapsulated in the expressionUiundruhtsaldumedpa:self-perfectionisnotsomethingthatcanbesought.Thispointconcernsin

particular theachievementof realization,whosefundamentalprinciple is to leavebehinddesiresandworry,hopeandfear.InChod'--practicetheversesthatexpressthecommitmentofaltruisticaspirationforenlightenmentsay:"Inordertobecomeawareofthetruecondition,Icommitmyselfbeyondhopeandfear."17'Boththedesireandhopetoachieveenlightenmentandtheworryandfearofnotsucceedingmustbetranscended.

Chapter69

This chapter concludes the second part of theKunjedGyalpo. Basically, the first part concernstawa, to enable one to understand theprinciple of theDzogchen teaching,while the secondpartfocuses on togpa, or knowledge, the level at which the practitioner actually comprehends andexperiencesthetruecondition.

Chapter70

Chapterseventy,whichopensthethirdandlastpartofthetantra,dealsinparticularwiththeaspectofgompaormeditation.Inthisregarditsaysthat"thereissomethingtomeditateonandthereisnothing to meditate on." What does this mean? "There is something to meditate on" from therelative view, for example using our vision to visualize themandala, although in any case it isnecessary tobeawareof the final aimone is trying to achieve.Likewise, ifwe feel theneed toengage in a practice such as tummo, which involves a complicated series of visualizations ofcakras,channels,etc.,thenweneedtoknowwhatitsaimis.Sointhesecases,onecannotsaythatthere is nothing tomeditate on because themeditation practice constitutes the expressmeans toaccomplishdetermined results.However, in reality"there isnothing tomeditateon"because theabsoluteconditioncannotbegeneratedorproducedthroughdualism.Itisnecessarytoovercomedualism,andinthisviewtherereallyisnothingonwhichtomeditate.

Usually the practice of Buddhist meditation starts with shine, or "calm state" (samatha),subsequentlyproceedingtolhagthong,or"clearseeing"(vipasyana).Toachievethestateofshine,whichcanbecomparedtoacalmsea,oneappliesconcentrationwithorwithoutanobject.Sotheprincipleunderlyingallof thesepractices is thatof remaining inaconditionofneithercreatingthoughts nor blocking them if they arise. Focusing on a candle flame can be a useful way toconcentrateattention,butonemustnotthinkabouttheflameoneisfocusingon:thinkingaboutitmeans creating thoughts. It is necessary to continue without thinking of anything and withoutleavingthepointoffocus,whichservestoholdtheattention.Inthisway,whateverthoughtsarise,whethergoodorbad,areleftaloneintheirownconditionandthisfosterstheexperienceofnepa,thecalmstate, a spacewithout thoughts likea seawithoutwaves,not stirredby thewind.Whenthoughtsariseagain, theyare likewaves: ifwedonotpursue them, theyabateanddisappearbythemselves,followedbyanotherspacewithoutthoughts.Togiveanexample,thecalmstatecanbecomparedtothesurfaceofalake,whilearisingthoughtsarelikethefishthatoccasionallyjumpand emerge from the water. So the calm state and the movement of thoughts, or gyuwa,continuouslyalternate.Thisisgenerallytermedshine.

Lhagthong usuallymeans the arising of particular experiences tied to real understanding. Infact, many practitioners judge lhagthong mainly on the basis of the experiences of bliss, ofemptiness, and of clarity. By practicing, one can havemany experiences and sensations, all of

which toacertainextentcomprise thebaseof lhagthong.However true lhagthong,especially inDzogchen,isthebloomingofclarity,andthisonlytakesplaceuponactuallyachievingknowledgeof thestateofconsciousness.Before this levelonecannot talkof real lhagthongbecauseone isstill relying on experiences and sensations. A practitioner can feel very happy, can feelindescribablejoy,butbasicallyremainsconditionedbysensationstiedtothebodyanditsenergy.

However, Dzogchen, as mentioned above, says that there is only the single level of totalperfection.Inthiscase,then,onecannotsaythatshinereachestoacertainpointandthen,afterthat,lhagthongstarts.Likewise, it is notnecessary to retreat to an isolatedplace inorder to find thecalm state of shine andonly subsequently carryon to "taste" the sensation of lhagthong as if itwereadifferentlevel.Because,inconclusion,shineandlhagthongareatthesamelevel,justlikethecalmstateandthemovementofthought.Whenweseeclouds,wethink:"Herearesomecloudscoveringthesky,"becauseweareconvincedthat theskystretchesbehindtheclouds.But infact,skyandcloudsarethesamething:what isskyisalsocloud,what iscloudisalsosky, it isonlytheirwayofappearingdifferentthatmakesuscalloneskyandtheothercloud.Itisthesamehere.Whether one calls it shine or lhagthong, the true condition always remains the same: shine islhagthongandlhagthongisshine.Andinanycase,theirfinalgoalmustconcurwithknowledgeofthestateofconsciousness.

Chapter71

This chapter explains the principle of tagong yermed: the inseparability of view and state ofconsciousness. Tagong ismade up of to and gong: tawa, the view, has already been explained,whilegongpameans thestateofknowledgebywhich thepractitioner lives, so tawaandgongpacannot be separated, they are the same thing. This occurs when one really attains the level ofpractice ofDzogchen.Understanding tawa but not actually being in the condition that has beenintroducedcannotatallbecalledtagongyermed.

Chapter72

Thischapterbyandlargecontinuestheexplanationofthisfundamentalissue.

Chapter73

Here the text explains the way to remain continuously in the state of consciousness. Differentmethodsareexplainedthatconcernthepracticeoftregchod,themeaningofwhichcannoteasilybeexplainedinafewwords.

Chapter74

This chapter, too, explains practice, and is almost an introduction to knowledge of the state ofconsciousness.Usuallythosewithintellectual tendenciesarekeen to readasmanycommentariesandexplanationsastheycan.However,foratruepractitioner,afewwordscanbeenough,likethepagesofthischapter,inordertounderstandthefundamentalmeaning.

Chapters75,76,77,78,79&80

Allthesechaptersexplaintheessenceofthepathandthediversemodesofpracticingcontinuityofthe state. It is useful to remember that on the practice of the Kunjed Gyalpo the great teacherLongchenpahaswrittenamarvellousguidethatalsoquotesthemostrelevantpassages.171

Chapter81

ThischapterstatesthattheKunjedGyalpoislikeakeytoallthetantras,inparticulartheSemde.

Chapter82

ThischapterdescribesSattvavajra'seulogyofKunjedGyalpo.

Chapter83

Thischapter,asiscustomaryinalltantras,describesthequalitiesofthediscipleswhoaresuitableto receive the teachingofKunjedGyalpo, describing thosewho should receive its transmissionandthosewhoshouldnot.

Chapter84

Thelastchaptermentionsothernamesofthistantra,suchasTawaiMelong,"MirroroftheView."ThusconcludestheKunjedGyalpo,translatedbySriSimhaandVairocana.

ItisverylikelythattheoriginalKunjedGyalpowasinthelanguageofOddiyanaandthatonlysubsequentlywasittranslatedintoSanskrit.TheoriginalversionhasneverbeenfoundbecausetheSanskrittextspertainingtothefirstpromulgationofBuddhisminTibetwerepreservedatSamyeMonastery,whichburntdowntwice.Otherimportantlibraries,suchastheoneatSakya,arenotsooldandthusdonotcontainsuchancienttexts.

In conclusion, anyone interested in theDzogchen teachingcannotbut studya text suchas theKunjed Gyalpo, because the Semde series is the indispensable base for knowledge of theprimordialstate,correspondingtothefirststatementbyGarabDorje:"Directlydiscoveryourownstate."

PARTTHREE

THEKUNJEDGYALPOEXCERPTSINTRANSLATION

ANOTEONTHETRANSLATIONMETHOD

ForthelargerparttheKunjedGyalpoiswritteninsevenornine-syllableverse,asisthecasewithalmostall theclassicalSanskrit texts translated intoTibetan.Thisentails theuseofparticlesandrepetitionsthatdonotactuallyaddanythingmeaningfultothetext.Wishingtomakethetextaseasytoreadandasaccessibleaspossible,Ihavechosenaprosetranslationinsteadofastrictlyliteralone.For example, a paragraph that repeats several times "themanifestation ofme, the supremesource" I have rendered as "mymanifestation."On the other hand, in other cases I have had toresort to paraphrases and additions [marked in square brackets] in order to disclose the truemeaningofthetext.Bethatasitmay,inthecaseoftextssuchastheKunjedGyalpotranslationisimpossible without an interpretation based on existing commentaries and on explanations byteachersofthelineage,inthiscaseChogyalNamkhaiNorbu.Conversely,producinga"scientific"translationcanonlyexposeonetothedangerofcompletelymisconstruingtheoriginalmessageofthetext.

I have limited to the bare minimum the use of Tibetan terms, rendering some of the mostfrequently recurring technical termswithdiverseexpressionsaccording to thecontext.Someofthemarelistedbelow.

chos(dharma):being,existence,reality,phenomena

cliosnyid(dharmata):ultimatenature;natural,real,orfundamentalcondition;fundamentalreality

cliosdbyings (dharmadhatu), cliosnyiddbyings:ultimatedimensionofphenomena, of essentialreality

innyampa,mnyampanyid:conditionorstateofequality,ofequanimity

jibzhinba,jibzliinnyid:naturalorauthenticconditionorstate,lit."asitis"

snyingpo:fundamental,ultimateessence/substance

de bzhin nyid (tathata): essential, fundamental, natural condition/state; authentic nature; lit. "thatthingasitis"

rnalma:natural,fundamentalorauthenticconditionorstate

dhyings:fundamental,ultimatedimension

Anotherproblemconcernsthetermhyed(literally"make,""create")andtheexpressionsbasedonthepastformsofthisverb,byasandmahyas(practicallysynonymouswithhkodpa).OnthebasisoftheprincipleofuniversalmanifestationclearlyexplainedbyChogyalNamkhaiNorbu intheprefaceandinhisoralcommentary,inmanycasesIhaveusedtheverb"manifest"ratherthan"create." Likewise sems, usually translated as "mind," has been often rendered by the term"consciousness,"especiallyinthefirstpartof thetantrathatexplainstheprincipleofprimordialmanifestation.Inanycase,almostthroughouttheKunjedGyalpothewordsemsistobetakenasan

abbreviationofbyangchubsems(hodhicitta),rendered"pureandtotalconsciousness."Apassagefromthetext(184.4:seniszhesbyaha'ingespabstanpanilrgyurkyenmedpa'iranghyungyeshestelma'gagskunladhangposgoIngargsal)explainsthat"thetruemeaningofthewordsemsrefers to selfarising wisdom, free of causes and conditions, which manifests in everythingceaselesslyastheclarityofthesensedoors."

FormytranslationIhavemainlyusedthemTshamsbragedition;however,Ihavealsoreferredto threeotheravailableeditions: the first found in theNyingmaGyudBum,publishedbyDilgoKhyentse, the second contained in theNyingmaKama and the third in thePekingKangyur (seebibliography).Attimestherearesignificantdiscrepanciesbetweenthevariousversions.However,forreasonsofspaceandtime,aswellasof thedifficultyof the text itself, Ihavenot redactedacritical edition of the text and have confined myself to indicating the major divergences infootnotes:myapologiesforthistoTibetologistsandscholars.Theendofeverypassagetranslatedismarkedbydotsinsquarebrackets,andthelocationofthepassagesindicatedattheendofeachchapterofthetext.Forexample,2.2-6.6;6.7-7.7denotesthatthefirstpassagestartsonpage2,line2andendsonpage6,line6,whilethesecondpassagestartsonpage6,line7andendsonpage7,line7,ofthemTshamsbragedition.Ihavebeenunabletoresolvealltheproblemsoftranslationandhopetohavetheopportunityinthefuturetocorrectanyerrorsthatmayhavebeenmade.

5THEROOTTANTRA1.THETEACHINGSONPRIMORDIALMANIFESTATION

InthesupremeabodeofAkanistha,intheskyoftheultimatenatureofphenomena,inthespaceofthefundamentaldimension,intheabodeofthenatureofmind,inthedivinepalaceofunhinderedwisdom,theremanifestedtheassembliesofdisciplesofKunjedGyalpo'sessence,nature,energy,andwisdom.Theassemblyofthedharmakayaweretheaudienceofhisessence.Theassemblyoftheearthelementofthesambhogakayaweretheaudienceofhisnature,theassemblyofthewaterelementofthesambhogakayaweretheaudienceofhisnature,theassemblyofthefireelementofthe sambhogakaya were the audience of his nature, the assembly of the air element of thesambhogakaya were the audience of his nature, the assembly of the space element of thesambhogakaya were the audience of his nature. The assembly of the nirmanakaya were theaudienceoftheenergyofhiswisdom,consistingofthebeingsoftheworldofdesire,oftheworldof formandof the formlessworld.Alsopresentwere theassembliesof thosewho, through thefourkindsofyogas,abideinhisessence:thepractitionersofatiyoga,ofanuyoga,ofmahayoga,andofsattvayoga,inseparablefromthefundamentalconditionofessence,nature,andenergy,andthe assembly of thosewho have realized his essence: theBuddhas of the pastwho abide in theprimordialstate,theBuddhasofthepresentwhocarryoutactionsinordertocommunicateit,andthe Buddhas of the future who will arise from this same state. All were inseparable from hisessence.

Then, inorder to empower all thedisciples and to enable them to recognize his essence, thesupreme source, pure and total consciousness, dissolved them into the nature of hisMind"' andmadeselfarisingwisdomappearclearlytoallofthem.Then,inorderforallofthemtoenterintothestateoftheultimatenature,here-absorbedallofthemandconcentratedthemintoanimmensesinglesphere,whereintheyallremained.

Sattvavajramanifested forth from this immense natural sphere. Full of joy,with devotion hepresentedhimselfbeforethesupremesource,pureandtotalconsciousness.[...]

Sattvavajraasked:Teacherofteachers,supremesource!Istheteachertheineffablesphere?Arealltheassembliesofdisciplestheineffablesphere?Arealltheteachingstheineffablesphere?Arethe diverse epochs and places the ineffable sphere? If all and every thing has the nature of thesphere, who could ever be the "teacher of teachers"?What reason could there ever be for theappearanceofdisciples?Whatteachingcouldeverbetransmitted?Andcanepochsandplaceseverbeonesinglething?

Thenthesupremesource,pureandtotalconsciousness,answered:Greatbeing,concentrateonthe sound, Iwill explain the truemeaning to you! I, the supreme source, the ultimate nature ofmind, am the fundamental substance of all phenomena, the ineffable essence that from the verybeginningisasphere:"sphere"preciselyindicatesthatwhichhasalwaystranscendedconcepts.Theteachers,theteachings,theassembliesofdisciples,theepochs,andtheplacesarisefrommeandremaintheprimordialsphere,formynatureisthesphere.

[1.Theintroductorychapter,2.2-6.6;6.7-7.7]

[Sattvavajraasked:]Teacherof teachers,supremesource, I tooamamongyourdisciples,butwhatisthemeaningofmymanifestation?WhyamIhere?Ibeseechyou,pleaseexplainthistome!

Thenthesupremesource,pureandtotalconsciousness,explainedthatallphenomenaarisefromhisessence,nature,andenergy.Fromhissingle,total,self-arisingwisdommanifestthefivegreatwisdoms:theself-arisingwisdomofanger,theself-arisingwisdomofattachment,theself-arisingwisdomofignorance,theself-arisingwisdomof jealousy,andtheself-arisingwisdomofpride.Thesefivenaturalwisdomsgivebirthtotheornamentalcausesofthefivegreat[elements]'"'andthisgivesbirthtothethreeworldssubjecttodestruction.[...]

[Sattvavajraasked:]Teacherofteachers,supremesource,thefivewisdomsthatgiverisetothefive elements arise from your single state of self-arisingwisdom.But,why does yourwisdommanifestinthesefiveaspects?

Thesupremesource,pureandtotalconsciousness,explained:Listen,greatbeing,tothereason.I, thesupremesource,am thesolemaker, andnoother agent exists in theworld.Thenatureofphenomena is created throughme, the three teachersmanifest frommeand the three classes ofdisciplesarisefromme.Theverymanifestationofexistenceitselfdependsonme.Iwillexplainmynaturetoyou,Sattvavajra.

[2.Thechapterthatdisclosesthemanifestationoftheultimatenature,8.2-8.7;9.6-10.4]

Then the supreme source, pure and total consciousness, explained that he himself is theprimordial womb whence all phenomena originate: Great being, concentrate on the sense ofhearing!Throughsound,understand themeaning! I am the supremesource, I ampureand totalconsciousnessthatisall-accomplishing.BeforeIexisted,therewasnotthefundamentalsubstancewhence all phenomena originate. Before I existed, there was not the supreme source whenceeverythingspringsforth.HadInotexisted,noteacherwouldeverhaveappeared.Withoutme,noteaching or assembly of disciples would ever have appeared. Sattvavajra, have no doubts! Youyourself,greatbeing,areanemanationofmynature.

ThenSattvavajraasked:0supremesource,pureandtotalconsciousness,youaretheprimordialtotality!Astheteacher,theteachings,thedisciples,andalltheresthavearisenfromyou,youarethesourceofallphenomena.But,isthereonlyoneteacheroraretheremany?Isthereonlyonediscipleoraretheremany?

Thesupremesource,pureand totalconsciousness,continued thus:Self-arisingwisdomis thesingletrueteacherofall,yetmyessencemanifestsinthreeaspects,andthustherearisethethreecategories of teachers. I am the oneness of the fundamental condition, and precisely this is therealityofallphenomena:thereisonlyme,pureandtotalconsciousness.Theteachersofthethreedimensions,whoaremyemanations,teachtheirdisciplesthreekindsofteachings.Manifestingmysinglenature, Ievince that insteadmyessence isonealone: thusforme, thesource, thereexistsonlyonecategoryofdisciple.However,fortheteachersofthethreedimensions,myemanations,therearethreedistinctcategoriesofdisciples.

[3.Thechapterthatdiscloseshowtheoriginarose.10.7-12.5]

Iamself-arisingwisdomthathasexistedfromthebeginning.Iamthefundamentalsubstanceofallphenomenathathasexistedfromthebeginning.Iamthesupremesourceofeverything,pureandtotalconsciousness.Sattvavajra,understandthemeaningofmynames!Understandthem,andyouwillunderstandthetotalityofphenomenawithoutexception.

[I am self-arising wisdom that has existed from the beginning:]"' "I" means the essence, thefundamentalsubstanceofallphenomena."Wisdom"referstothefactthat,beinguninterruptedandunhindered,[thisnature]clearlydisclosesallphenomena.Itsbeing"self-arising"meansthat,asitisfreeofcausesandconditions,ittranscendsalleffort.Iamcalled"pureandtotalconsciousness,"and"fromthebeginning"meansthatIhaveexistedfromthefirstmoment.

[I am the fundamental substance of all phenomena:] The real condition, what is called the"fundamental substance," is the womb whence all phenomena arise. In fact, the teachers, theteachings, the disciples, the places, and the epochsmanifest from the essence of pure and totalconsciousness."Ofallphenomena"meansthatalltheteachersaretherealconditionofexistence,andthesameholdsforalltheteachings,disciples,places,andepochs.Nothingexiststhatisnotthisessentialreality.

[Iamthesupremesourceofeverything,pureandtotalconsciousness:]AsIamtheessenceofmind, the fundamental substance, I am the source of all phenomena. "Supreme" refers to self-arising wisdom, the supreme maker that gives rise to the creation of all the phenomena ofexistence. "Source" refers to the "creator": since the teachers, the teachings, the disciples, theplaces,andtheepochsmanifestfromself-arisingwisdomthathasexistedfromthebeginning, ititselfistheonlymaker."Ofeverything"referstothetotalityofphenomena.Butwhatarethese?Allthe teachers, teachings, disciples, places, and epochs. "Pure" means that pure and totalconsciousness,thetrueessence,isself-arisingandhasalwaysbeencompletelypure:consequently,all that manifests from the supreme source keeps its purity whole in the condition ofSamantabhadra."Total"meansthatself-arisingwisdom,thetrueessence,permeatesandpervadesthewholeanimateandinanimateuniverse,allcircumstancesandformsofexistence,theBuddhasof the three times, the three worlds, the six classes of beings, and all possible situations."Consciousness"meansthatself-arisingwisdom,thetrueessence,dominatesandclearlyperceivesallthephenomenaoftheanimateandinanimateuniverse.Thisself-arisingfundamentalsubstance,notproducedbycausesandconditions,governsallthingsandgiveslifetoallthings.

Listen,greatbeing!Whenyouunderstandmyessenceyouwillalsounderstandalltheteachersandalltheteachings.Youwillperceivethemindsofthedisciplesandrecognizethefundamentalonenessofallplacesandallepochs.AsIamexistenceinallofitsentirety,perceivingmyessenceyouwillunderstandthetotalityofallphenomenaandovercomeallactionsandefforts,realizingthenaturalperfectioninwhichthereexistsnoeffortwhatever.

[4.Thechapterthatexplainshisnames,15.3-17.6]

Listen,greatbeing!Iwillexplainmynaturetoyou.Thoughonlyone,itneverthelessmanifestsintwoaspects.Itgivesrisetotheninewaysofrealization,yetitsendistotalperfection.Itsbeingis

pureandtotalconsciousness,anditsabodeisthedimensionofessentialreality.Itshinesintheskyofpureinstantaneouspresence,itpervadesallhabitatsandformsoflife,itgivesrisetothewholeanimateandinanimateworld.Ithasnomaterialcharacteristicthatcanbeshown,isitnotanobjectthatcanbeseen,norcan itbeexplained inwords.This fundamental substance,notproducedbycauses,transcendsalldefinitionsbasedonconcepts.Ifyoureallywanttounderstandthisstate,takethe sky as the example, the ultimate, unoriginated nature as the meaning and the uninterruptednatureofmindasthesign.Beinglikethesky,theultimatenatureisdenotedbytheexampleofthesky.As it cannot become an object, it is denoted as something that cannot be objectified. As itcannotbeexpressedinwords,itismadeknownbysayingthatittranscendsdefinitions.Thisisthenature of that which cannot be objectified. This concise explanation serves to clarify thefundamental essence. Through this explanation understand my state and enable others, too, tounderstandit!Whoeverdoesnotunderstandmeinthiswaycannotmeetme,howevermanywordsmight be used. That person will move away fromme and will cast a veil over me, unable toperceivetheultimateessenceofreality.

[5.Thechapterthatexplainsthetruemeaning,18.1-19.2]

ThenSattvavajraasked:Teacherofteachers,supremesource!Ifallphenomenaareyournature,whatisthereasonforthemanifestationoftheteacher,theteaching,andthedisciples?Andwhatisthemeaningofthe"perfectconditions"[forteaching]?

The supreme source, pure and total consciousness, answered thus: Great being, listen! Allphenomenamanifest in perfect conditions, because Imyself am the nature of perfection: I willdiscloseittoyou!Asmynaturetranscendsconceptsandcannotbedividedintoparts,theultimatedimensionofphenomenamanifestsfromme,andthereinabidesonlythepureandtotalcondition.Asmy nature is unhindered and all-pervading, it is the celestial abode ofwisdom in luminousspace:thereinabidesonlyself-arisingwisdom.AsIamthesubstancewhenceeverythingarises,thefivegreatelements,thethreeworldsandthesixclassesofbeingsareonlymybody,myvoice,andmymind:Imyselfcreatemyownnature.Thus,theBuddhasofthethreetimesandthebeingsofthethreeworldsareonlymyownnature.AsIhavenooriginandItranscendallconcepts,myessenceabides nowhere and is beyond all the objects of experience. It does not appear visibly and isbeyondalltheobjectsofmeditation.[...]

Donotmakemyteachingknowntothosewhofollowthevehiclesbasedoncauseandeffect!Ifyoudo,byaffirmingthelawofcauseandeffectofpositiveandnegativedeeds,theywouldcovermytrueconditionwithconjectures,andforalongtimetheywouldloseanypossibilityofmeetingme. I am the teacher, pure and total consciousness,whence everythingmanifests. Pure and totalconsciousness is thesupremesource, ithascreated theBuddhasof the three times, fromithavearisenthebeingsofthethreeworldsandthewholeanimateandinanimateuniverse.[...]

Pureandtotalconsciousnesshascreatedeverythingandhasnotcreatedanything.Ithascreatedeverythingbecauseithascreateditsownnature,pureandtotal.Ithasnotcreatedanythingbecausewithinitthereexistsnoneedtocreate.Whenmynatureisnotunderstoodandthephenomenathatmanifestfrommebecometheobjectofjudgement,desireandattachmentgiverisetothecreationofconcretevisionthat is impermanentanddestinedtovanishlikeamagicalapparition,andonebecomeslikeablindmanwhodoesnotknowwhatishappening.[...I

Therootofallphenomenaispureandtotalconsciousness, thesource.All thatappears ismynature.Allthatmanifestsismymagicaldisplay.Allsoundsandwordsexpressonlymymeaning.From the very beginning, the pure dimensions, the wisdoms and qualities of the Buddhas, thekarmic inclinations and bodies of beings, all the things that exist in the animate and inanimateuniverse,arethenatureofpureandtotalconsciousness.

[6.Thechapteronthesingleroot,20.1-21.1;21.6-22.2;22.5-22.7;25.5-25.71

Listen, great being! Consciousness is the nature of the authentic condition. Although ittranscendsform,theblissoftheauthenticnondualconditioncontainsallformswithinitself.Likespace, fromthebeginning it isbeyondconceptual limits, itcannotbecomeanobjectand cannotevenbeconceivedofintermsof"one."Pureandtotalconsciousnessisnotsubjecttoquantityandcannotbedepictedinanyway.However,forthephenomenacreatedbyconsciousness,multiplicityarises.Whatiscreatedbyconsciousness?Fromthenaturalconditionofconsciousnessarecreatedthe animate and inanimate world, Buddhas and sentient beings. In this way there appears themanifestationofthefiveelements,ofthesixclassesofbeings,andofthetwotypesofemanationsof thedimensionof form[sambhogakayaandnirmanakaya] thatact for theirbenefit.Allof thismanifestsfromthenatureofconsciousnessasmultiplicity.[...]

Iamprimordialself-perfection.IamtheessenceofthestateofselfperfectionofalltheBuddhas.I am the nature of the potentiality of energy, and I teach that the nature of consciousness is thesourceofall.[...]

Tothoseattractedbyoneness,Iteachthattheineffableessenceisonealone.Asallphenomenaarecontainedinthesingle[essence],Iteachthattheconditionofpureandtotalconsciousness,thetrue nature ofmind, is the source of all.Whereas, to those attracted bymultiplicity, I teach theinfinite variety that manifests from me: it too is my nature. One is my essence. Two is mymanifestation, themultiplicityofcreatedphenomena.Numbers start fromoneand two,but theirendcannotbedetermined.Theineffableistheultimatenatureofexistence:thisineffableessenceistheone.Oneisthesupremesource,pureandtotalconsciousness.Thephenomenaofcreationareduality.[...]

Thereisnothing[inthisnature]thatisnotperfect.Oneisperfect,twoisperfect,everythingisperfect.Allactionsareeasybecausetheyarealreadyaccomplishedandperfect."Oneisperfect"signifies perfection in pure and total consciousness. "Two is perfect" signifies perfection in themanifestation of consciousness. "Everything is perfect" signifies perfection in completeness.Thanks to this teachingon theperfectionof theone,youcanenter in thestateofenlightenment.Thankstothemeaningoftheperfectioninduality,youcanunderstandthateverythingthatappearsistheperfectmanifestationofconsciousness.Thankstothemeaningoftheperfectionintotality,everythingcanbecomeperfection.Thosewhoremaininthisconditionbeyondaction,whetherinabodythatishumanordivine,abideinthestateofenlightenment,intheultimatenatureofreality.Whentheyhelpotherbeings,thisiseasilyandeffortlesslyaccomplished.

[7.Thechapterthatepitomizesmultiplicity,26.3-26.7;27.3-27.4;27.5-28.2;30.2-30.6]

Greatbeing,listen!Thispureandtotalconsciousness,whichistheessenceoftheuniverse, is

theauthenticconditionofallphenomena,aspontaneous,naturalstate thathasbeenpresentfromthebeginning.However, this fundamental condition that transcends action is understood in fourdifferentways[bypractitioners]ofthefouryogas:sattvayoga,mahayoga,anuyoga,andatiyoga.

Practitionersofsattvayogatakeintoconsiderationthesensefacultiesandtheirobjects,which,empowered through the five factors of realization'"' and the four miraculous actions" areperceivedas the two deities (ofwisdom and of commitment)."Thus they do not understand theauthentic,fundamentalcondition:maytheyrecognizetheunalterednaturalstate!

Practitionersofmahayogaunderstandtheauthenticconditionbeyondactioninthisway:intheoriginalmandalaoftheirpuremindthereisthemandalaofthedeity[thatcanmanifestonly]astheeffectofacause.Thustheyhavetocompleteallthephasesofthepracticeonthebasisofthefour"approachesandaccomplishments,"116onlythendotheyrealizetheself-perfectionofthetotalityof their state, endowedwith the functions of radiation and re-absorption.1R7 Thus they do notunderstandtheauthentic,fundamentalcondition:maytheyrecognizetheunalterednaturalstate!

Practitioners of anuyoga understand the authentic condition beyond action in this way: thedimensionofemptinessisthecauseofthefundamentalcondition,whiletotalwisdomisitseffect.Asthisimpliesthatasingleessenceisperceivedthroughthedualismofcauseandeffect, inthisview they do not understand the authentic condition beyond cause and effect: may they thenrecognizetheunalterednaturalstate!

PractitionersofDzogchenatiyogaunderstandtheauthenticconditionbeyondactioninthisway:pureandtotalconsciousnessistheuniversalessence.Leavingitasitiswithoutcorrectingitmeansbeingintheauthenticstate.Fromthebeginningthereisnoideaofhavingtomeditateonaview.From the beginning there is no idea of having tomaintain a commitment. From the beginningthereisnoideaofhavingtoacquirethecapacityforspiritualaction.Leavingeverythingasit is,oneisintheauthenticstate.

The views of the four yogas are each further subdivided into four categories.'R' The foursubdivisionsofsattvayogaare:notconceptualizingthesensefacultiesandtheirobjectsrepresentssattvayoga;thefactorsofrealization,theempoweringflow,andthemiraculousactionsrepresentmahayoga;practicingthefourmudras'89representsanuyoga;theviewaccordingtowhichneitherthe wisdom deity nor the commitment deity have self-nature constitutes the sattvayogapractitioners' understanding of the state of atiyoga. Nevertheless, they do not apprehend theauthenticconditionbeyondacceptanceandrejection.

Thefoursubdivisionsofmahayogaare:thethreeinitialcontemplations'""representsattvayoga;deeming the wisdom deity as the purity of one's own mind corresponds to mahayoga; theperfectionaccomplishedbymeansofthe"fourapproachesandaccomplishments"correspondstoanuyoga; the view according to which everything is the totality of one's state corresponds toatiyoga.Nevertheless,[thesepractitioners]donotapprehendtheauthenticconditionbeyondeffort.

The four subdivisions of anuyoga are: recognition of the pure nature of the real condition,withoutneedingtovisualizeoneselfintheformofthedeityinagradualmanner,correspondstosattvayoga; perfecting the mandala basing oneself solely on the fundamental essence, without

relying on [the union of] method and prajna, of "male and female,""' corresponds to theknowledgeofmahayoga;theexperienceoftherealconditionof"appearanceandabsenceofself-nature"corresponds toanuyoga; theviewaccording towhich thedimensionof emptiness is thefundamentalcauseofall thephenomenaofexistence,whilewisdomis itseffect,corresponds toatiyoga.Nevertheless,[thesepractitioners]donotapprehendtheauthenticconditionbeyondcauseandeffect.

The four subdivisions of atiyoga are: pure and total consciousness beyond acceptance andrejection corresponds to sattvayoga; pure and total consciousness beyond effort and practicingcorresponds tomahayoga;pureand totalconsciousnessbeyondcauseandeffectcorresponds toanuyoga;theconditionofexistencethattranscendsbeingandnonbeing,affirmingandnegating,thisiswhatcorrespondstoatiyoga!

Sattvayoga,mahayoga,andanuyogadonotreallyhaveknowledgeofself-arisingwisdom.Forthisreasontheybelievethereisapathtotreadandlevelsofrealizationtoachieve,togetherwithaprecise commitment to keep and a view on which to meditate. In consequence, their view andbehaviorarenoteffective in inducingfamiliarity[with the truecondition].Conversely, fromtheverybeginningtheviewandbehaviorofatiyoga[isbasedontheunderstandingthateverything]isamanifestationofthe[supreme]source,thusitdoesnotpresupposetheneedtotreadapathortoachievelevelsofrealization,tokeepacommitmentortomeditateonaview.

Infact,ifeverythingarisesfrompureandtotalconsciousness,thenpureandtotalconsciousnesshasnoneedofapathtotreadtoreachitself.Ifallthelevelsofrealizationareonlypureandtotalconsciousness,thenpureandtotalconsciousnesshasnoneedtopracticeinordertoachievethem.Ifthetruemeaningofallthecommitmentsisonlypureandtotalconsciousness,thenpureandtotalconsciousnesshasnoneedto"keep"itself.Ifthetruemeaningofallthemeditationsisonlypureandtotalconsciousness,thenpureandtotalconsciousnesshasnoneedtomeditateonitself.Iftheaimofalltheviewsispureandtotalconsciousness,thenpureandtotalconsciousnesshasnoneedtoaimforitself.Thustheviewandbehaviorofatiyoga,whichdonotimplyeffort,reallyinducefamiliaritywithself-arisingwisdom.Itisthepathtoinnermostacquaintancewithme,thesupremesource,anddoesnotformpartofthefieldofexperienceofthevehiclesbasedoncauseandeffect.

[8.Thechapterthatexplainshowallviewsabouttheultimatenaturehavearisenfromit,32.5-36.4]

Then the supreme source, pure and total consciousness, explained that the vehicles based oncauseandeffecterrbyfollowingagradualpathandconsequentlytheyconstituteadeviationandahindranceintermsoftotalperfection.

Listen,greatbeing!Justthisnatureofpureandtotalconsciousnessistheultimateessenceofallthatexists.Neverhavingbeenborn,itistotallypureandunhindered;asitcannotbeachievedbytreadingapath, it hasnodeviations; spontaneouslyperfect from thebeginning, it cannot be theoutcome of a quest. Yet by conceiving this single pure and total consciousness, the universalessence, in termsofmultiplicity,deviations andhindrances arise.Treadingapath to reachwhatcannot be reached by treading causes deviation; seeking to understand conceptually that whichcannotbecomeanobject[ofthought]causesthehindrancesthatobstructunderstanding.

Even though in thefundamentalconditionall isequal, [theBodhisattvas]deemthatpracticingthetenparamitasenablesonetorealizethetenbhumis192becausetheythinkthatbyactingonacause,onecanbenefitfromitsfruitinthefuture.Inthiswaytheydeviateandremainhinderedforthreemorekalpas.

[Practitioners of kriya] deem the outer world, the inner world, and thoughts to be the threepurities193andengageinthefactorsofrealizationandinthemiraculousactions.Buteventhoughinthiswaytheykeeptheirvowsandcommitmentsperfectly,theydeviateandremainhinderedforsevenmorelives.

[Practitioners of ubhaya,] whose behavior corresponds to the cause and whose viewcorrespondstotheeffect,deemviewandbehaviorastwoseparatethings.Inthiswaytheydeviatefromthenon-dualstateandremainhinderedforthreemorelives.

[Practitionersofyoga,]byadheringtobehaviorofacceptanceandrejection in relation to thesingleessence, losesightofonenessandenter intodualisticvision. In thisway theydeviateandremainhindereduntiltheyfreethemselvesofacceptingandrejecting.

[Practitionersofmahayoga,]bymeditatingonthesingleself-arisingconditionasifithadthreecharacteristics,"'deviatefromthestatethattranscendseffort.

[Practitioners of anuyoga,] by not understanding that the natural condition is the ultimateessence of all the phenomena of the animate and inanimate world, conceive the dimension ofemptinessandwisdomintermsofcauseandeffect.195Asthisamountstoaffirmingacause thatdoesnotexistand,conversely,negatinganeffectthatdoesexist, theyremainhindereduntil theyachievethecertaintythattranscendsaffirmingandnegating.

These,then,[insummary]arethesixwaysofseekingtoobtainafruititisbelievedonedoesnot[already]possess:basingoneselfonthetwotruths;engaginginthethreepurities;separatingviewand behavior; engaging in behavior entailing acceptance and rejection;meditating on the three[characteristic] phases; apprehending thedimensionof emptiness andwisdom in termsof causeandeffect.[...]

Pureandtotalconsciousnessislikespace.Inthetrueconditionofthenatureofmind,similartospace,thereisnoviewonwhichtomeditatenorcommitmenttoobserve,thereisnocapacityforspiritualactiontoobtainnorwisdomtodevelop,therearenolevelsofrealizationtocultivatenorpathtotread,thereisnoconsiderationofasubtlesubstance196norofadualitytobere-integratedasunity,thereisnofinalteachingapartfrompureandtotalconsciousness.Being[thetruenature]beyondaffirmationandnegation,thereisnosecretteachingthatcancomparewithit.Thisistheviewoftotalperfection,pureandtotalconsciousness.

Followersof thevehiclesbasedoncauseandeffectwhoaspire to seeme and apprehendmyessenceseekmebymeansofthe"tennatures."Butinevitablytheyfail,likesomeonewhotriestowalkintheskyandfallsdowntoearth.Iwillexplainmytrueessencetoyou:asittranscendsanysphereofexperience,inmyregardthereisnoviewonwhichtomeditate.Likewise,noneof the"tennatures"enableonetorealizethetrueaim.Donotthinktheopposite!Seekingtounderstand

mebymeansofconcepts,onefindsnothingatallto"see."Sodonotmakemetheobjectofyourview, leaveme in thenatural condition!As there has never been any separation in the ineffableunbornstate, there isnoneed toobservevowsandcommitments.As the fundamentalessence isspontaneouslyperfect from thebeginning, there isnouse in striving inpractice toobtain it.Asself-arisingwisdomcanneverbehindered,thereisnouseinseekingtomakeclearerthewisdomofpurepresence.Asallisalreadyatmylevel,therearenolevelsofrealizationtocultivateandtotread.AsIpervadeallofexistenceinitsentirety,thereisnopaththatcanleadtome.AsIalwaystranscendthedualismofsubjectandobject,thereisnothingtodefineas"subtlesubstance."Asmyformispresentineverything,dualityhasneverexisted.AsIamprimordialself-arisingwisdom,thereisnobodyelsewhocanconfirmme.AsIamtheessenceofuniversalenlightenment,thereisnoothersecretinstruction.

AsItranscendallaffirmationsandnegations,Iambeyondallphenomena.Asnoobjectexiststhat is not myself, I am beyond meditating on a view. As there is nothing to keep apart frommyself,Iambeyondacommitmenttoobserve.Asthereisnothingtoseekotherthanmyself,Iambeyondobtainingthecapacityforspiritualaction.Asnoplaceexistsoutsidemyself,Iambeyondalevelofrealizationtosurpass.AsIhaveneverencounteredobstacles,Iambeyond[everything]asself-arisingwisdom.As I am theultimateunbornnature, I ambeyond [everything] as the [true]subtleultimatenature.Asthere isnoplace togooutsidemyself, Iambeyondtreadingpaths.Aseverythingmanifestsfrommyself,Ithatamtheessenceofenlightenment,Iamtheoriginalnon-duality [that is] beyond [everything] In order to establish definitive knowledge of self-arisingwisdom, I am beyond [everything] as direct and total understanding of the scriptures. As nophenomenaexistapartfrommyself,Ithatmanifesteverything,ambeyondeverything.

Inreality,"hindrance"meansnotunderstandingme."Deviation"meansseekingsomethingotherthanme.Hindrancescanbeoftwokinds:karmicandconceptual.Theinabilitytounderstandmeiskarmichindrance;theinabilitytodiscernmeisconceptualhindrance.Asallthephenomenaoftheanimate and inanimate world are the nature of fundamental pure and total consciousness, notapprehending and not discerning me are the two kinds of hindrances; seeking something andstrivingtoobtainitconstitutedeviation.

[9.Thechapteron the eliminationof thedefects related todeviations andhindrances, 36.5-38.3;38.5-38.7;40.2-42.4]

Listen,greatbeing!Iamcalled"theperfectcondition"becauseeverythingiscontainedinme.Iamcalled "the source"because the teacher, teaching, anddisciples arise frommy threenatures.Firstofall,Iwillexplaintheperfectconditionoftheteacher.Frommyselfarisingwisdomtherearisethethreenaturesthatmanifestastheteachersofthethreedimensions:thedimensionoftheessence[dharmakaya],thedimensionofthewealthofqualities[sambhogakaya]andthedimensionof manifestation [nirmanakaya]. This is the nature of the three dimensions: the nature ofdharmakaya is theunborn that transcends subject andobject; the nature of sambhogakaya is theperfect enjoyment of everything one could wish; the nature of nirmanakaya is the capacity toemanateoneselfinanyformnecessarytotransmittheteaching.

The teaching of the teachers of the three dimensions is comprised in three categories: outer,inner,andsecret.Theteachingofthedharmakayateacherdisclosesthenatureofthethreesecrets:

fromthepureconditionoforiginalrealitytheremanifest thethreenaturesofsecretcreation,ofsecretcompletion,andofsecrettotalperfection,called"secret"becausetheydonotenterwithinallpeople'sfieldsofexperience.

"Secretcreation"[ofmahayoga]consistsinsecretlygeneratingthethreecontemplativephasesthatitisbelievedonedoesnot[already]possess.

Inthe"secretcompletion"[ofanuyoga],prajna[discriminatingwisdom]isnottheresultofthethreecontemplations:allthephenomenaofexistencearetheultimateessenceofprajnathatarisesfrominnercontemplation.Asfromthebeginning,one'spuremindisthedeity,onedeemsthatallthe sense faculties of the "vajra body" are already the totality of one's state,197 beyond theseparationofviewandbehavior,ofacceptingandrejecting.Thisissecretinnerperfection.

Inthe"secrettotalperfection"[ofatiyoga]allthephenomenathatappeartoperceptionarenottransformedintopureandtotalconsciousnessbymeansofthethreecontemplations.Theyarenotperfectedbyrecitingtheseedsyllableofthedeity.I,thesource,amtotalperfectionbecause thereis nothing in me that is not perfect. My three natures are the three aspects of pure and totalconsciousnessoftotalperfection.Thisissecrettotalperfection.Thisistheendoftheexplanationontheteachingsofthedharmakayateacher.

Now I will explain the teachings of the sambhogakaya teacher, which comprehend the threeouterseriesofaction.

[Inkriya]theconceptualseriesofritualaction,firstofallonemeditatesonthethreepuritiesoftheouterworld,oftheinnerworld,andofthoughtsthroughcontemplationofthenon-discursivestate. One starts the practice at a propitious hour, taking into account the positions of theconstellationsandplanets.Then,engaginginthefactorsofrealizationandthemiraculousactions,onetenderstheofferingscomplyingwiththeprincipleofthethreepurities,regardingoneselfasaservantandthewisdomdeityasthelord.OneaspiresinthiswaytoobtainthespiritualpowersoftheBody,Voice,andMind[ofthedeity,]thatonedoesnotapprehendonealreadypossesses.

[In the ubhaya series,] even though it is explained that both the absolute and the relative areillusory,oneseparatesviewfrombehaviorandseekstoachievethesingleaimonthebasisofthisdualism.However,byseekingtorealizethatwhichhasnoconcreteexistencebymeansofbehaviorbased on the concept of "concreteness," one becomes like a hungry she-wolf that stretches outunsupportedintothevoid.

Intheoutersecret[yoga]seriesbasedonacceptingandrejecting,everythingisempoweredinthe wisdom deity through non-discursive contemplation, [the methods for receiving] theempoweringflowandthemiraculousactions.Then,tenderingtheouter,inner,andsecretofferingsone receives the [power of the] Body, Voice, andMind [of the deity] and of the four mudras,hopinginthiswaytoobtainthedesiredsiddhis.However,thiscontemplationbasedonthehopeofobtaining the state that transcends attachment does not provide the means for realization, as itsurelyimpliesacceptanceandrejectionintermsofviewandbehavior.Thisendstheexplanationontheteachingsofthesambhogakayateacher.

NowIwillexplaintheteachingsofthenirmanakayateacher,thethreeseriesofthesravakas,ofthepratyekas,andoftheMahayanasutras,called"outer"or"oftheoutercharacteristics."Thefivesenseobjects,whicharemynature,manifestasthenatureofthefiveprimordialwisdoms,andinthiswaytherearisethethreepassions:attachment,anger,andignorance.Theeighty-fourthousandDharmamethodshavebeentaughtastheantidotetosubduethesepassions.Infact,whenthefivesenseobjects appear, it isprecisely from forms, sounds, smells, tastes, and tangible objects thatattachment,anger,andignorancearise.Theantidotetovanquishthemconsistsinthethreesectionsof the scriptures. To overcome attachment, the twenty-one thousand series of the Vinayapitakawere taught; to overcome ignorance, the twenty-one thousand series of the Sutrapitaka weretaught;toovercomeanger,thetwentyonethousandseriesoftheAbhidharmapitakaweretaught;toovercomeallthreepoisonsinequalmeasure,thetwenty-onethousandseriesoftheTripitakaweretaught.Thus,eventhoughonespeaksofeighty-fourthousandmethods,theyweretransmittedonlyas the antidote to subdue the threepoisons. In fact, the three analytic causalvehicles contain thethreesectionsofVinaya,Sutra,andAbhidharma.[...]

NowIwillexplainthethreekindsofdisciplesoftheteachersofthethreedimensions.Listen,greatbeing:thisistheretinueofthedharmakayateacher.Allbeings,whichhaveoriginatedfromme,formtheretinueofthedharmakava,whichismyessence.AlltheBuddhasandsentientbeings,everythingthatexists intheanimateandinanimateworld,withoutexclusion, formtheretinueofthedharmakayateacher.

Listen,greatbeing,nowIwillexplaintheretinueofthesambhogakayateacher.Allthosewhohavegonebeyondthelevelofthefourpracticesbasedonaspiration,198andwhotreadthebhumisstartingfromthefirst,"TheJoyous,"tothetenth,"TheCloudofDharma,"formtheretinueofthesambhogakayateacher.

Now I will explain the retinue of the nirmanakaya teacher. When the disciples of the fourschools-niutegpa,murthugpa,gyangp{henpa,andclia1u'a''-whoarefarfromthepaththatleadstocomplete enlightenment, are empoweredby the compassionate energy that befits their capacity,theytakefourkindsofordination:bhiksu,bhiksuni,upasaka,andupasika.Theyformtheretinueofthenirmanakayateacher.

Listen,greatbeing,nowIwillexplainthespecificplacesoftheteachersofthethreedimensionsthat have arisen fromme.Theplaceof thedharmakaya teacher is the "Akanistha palace" as theultimatedimensionofphenomena:thisisthe"ultimateAkanistha."Theplaceofthesambhogakayateacher is the celestial Akanistha abode made of luminous layers: this is called the Akanistha"place."200Theplaceofthenirmanakayateacher is"VulturePeak,"abodeof thesevenBuddhasandofSakyamuni;however,itcanbeanyotherplaceofemanationofcompassionateenergy.

[10.Thechapteronthemanifestationofperfectconditions,43.4-47.2;47.7-49.2]

II.THETEACHINGSTHATDISCLOSETHETRUENATURE

Iamtheessenceofallphenomena;nothingexiststhatisnotmyessence.Theteachersofthethreedimensionsaremyessence.TheBuddhasofthethreetimesaremyessence.TheBodhisattvasaremyessence.Thefour typesofyoginsaremyessence.The threeworlds,ofdesire,of form,andwithoutform,too,aremymanifestation.Thefivegreatelementsaremyessence.Thesixclassesofbeingsaremyessence.Everything inanimate ismyessence.Everything that lives ismy essence.Allthehabitatsandthebeingslivingthereinaremyessence.Nothingexiststhatisnotmyessencebecause I am the universal root: there is nothing that is not contained in me. The unborn, thewonderofbirth,andthemanifestationofenergyarethethreeaspectsofthethreeteachers:thisistheircondition.

Asthethreetimes,past,present,andfuture,abideexclusivelyinme,alltheBuddhasareinthesamecondition:thistooismyessence.AsItranscendthedualismofsubjectandobject,likespaceIamallpervading,andIconstitutethefundamentalsubstanceofallphenomena:myessenceispureandtotalconsciousness.I,thatamthesource,abideinthesinglestate,andinthissameauthenticconditionthepractitionersofthe"fouryogas"findknowledge:thisismyessence.

All thatmanifests frommyBody,myVoice, andmyMind springs frommy essence, is re-absorbedinit,andisnothingotherthanmyessence:thusthethreeworldsaremyessence.

Myessencehasfiveaspectswhencetheremanifestthefivenatures:space,air,water,earth,andfire.Theyaremyessence.

From themanifestation ofmy energy there arise the five self-arisingwisdoms: even thoughthey appear as the six classes of beings, they too aremy essence. Frommy essence thewholeanimateandinanimateuniversemanifests:thereisnophenomenonthatdoesnotarisefromme.

[11.ThechapterthatshowsthatthesolerootofallphenomenaisKunjedGyalpobodhicitta,55.1-56.6]

I,thesupremesource,pureandtotalconsciousness,amcalled"thepeakofallthevehicles."AllthehundredsofthousandsofteachingsoftheVinaya,oftheAbhidharma,ofthesutras,andofthedifferentclassesof tantras, all the secretmethodsof creationandcompletion transmittedby theteachersof the threedimensions,myemanations,areallbasedoneffort.Theyaimatme, I thattranscend effort; however, by engaging in effort they do not succeed in seeingme. Thus I amconsideredthepeakoftheteachings.

I, the supremesource,pureand totalconsciousness,amcalled thecoreofall thevehicles. Inrealitythethreevehiclesledbythethreeteachersarenothingotherthanthesinglevehicleoftherealmeaning:theuniversalvehiclethatisthelevelofpureandtotalconsciousness.Itisthecoreofallthevehiclesofrealization.

Dispelling thedarknessof ignorance, Ikindle the lightofgreatwisdom.Infact,notknowingthat all the phenomenaof existence are precisely the natural conditionof enlightenment, beingsbecomeenfolded in the thickdarkness of erroneous conceptions.Showing them that everything

that exists springs from the supreme source, pure and total consciousness, I enable them torecognize this condition. In this way, dispelling the darkness of discriminating concepts andjudgements,Ikindlethelightofgreatself-arisingwisdom;thus,Iamcalledtheonewhodispelsthedarknessofignoranceandkindlesthelight.

Listen,greatbeing!Rendingthenetofconceptualthought,Ibreakthechainofthepassions.

Followers of the vehicles based on cause and effect [hold diverse views about the nature] ofexistence. [The sravakas] deem it poison and form the concept of "renunciation." [TheBodhisattvas]deemitanobjectofmentalattachmentanddeveloptheprincipleofnon-attachmentbased on the two truths. [Kriya practitioners] deem it something that needs to be purified, andthroughthethreepurities,theempowerments,andthemiraculousactionstheyconceivethenotionof[thedeityas]lordand[thepractitioneras]servant.[Followersofmahayoga,eventhoughthey]deem thenatureofmindaspure, theyhold thebelief that it has tobe realized through the four"approachesandaccomplishments."Rendingconceptsthatpresupposetheexistenceofsomethingotherthanme,I,thesupremesource,pureandtotalconsciousness,breakthechainofthepassionsthatissuefromdiscriminatingthoughts.

Listen,greatbeing!Realizemynature,thesupremesourcethatispureandtotalconsciousness.Teachthatallthephenomenaofexistenceareonlymyself!Ifyoutransmitmyteaching,allyourdiscipleswillrealizemynatureandwillbecomethisverynature.Atthatpointtherewillnolongerbeanyneedtorelinquishorrejectanythingortostrivetoprogressonthebasisofthetwotruths.Therewillbenoneedtoobserve therulesofcleanliness, toempoweroneself through the threepurities or to strive to generate the three contemplations in order to obtain a result. As all isalreadyaccomplished inme, I thatam thesource,all is ina stateofabsoluteequality: I thatamequalityhavenoneedtoenterintoactiontoproduceanother"equality."

[12.Thechapterthatdemonstratesthetruenatureoftheteachings,58.2-60.5]

Onseeingthattheirmindisthefundamentalcondition,allthebeingsofthethreeworldswillnolonger remain at the level where enlightenment ismerely a word but insteadwill immediatelyattainthesupremeyoga.[Conversely,]howevermuch[thetruemeaning]isdisclosedtothem,theunfortunateoneswhodonothaveappropriatekarmawillnotunderstand,justlikesomeonewho,wishingtoobtainapreciousjewel,cleansapieceofwoodinvain.Forfortunatepractitionersofthe supremeyogawhohaveappropriatekarma, there arenoview,nocommitment, no spiritualaction, no level, no path, no generation of altruistic commitment, no meditation on cause andeffect,nosadliana,noantidotes.Theyseethatneithertheabsolutenortherelativeexistsandinthisway they understand the fundamental condition of mind. This is the great necessity [of thisteaching].

[13.Thechapterthatexplainsthenatureofmind,64.3-64.7]

Ifmynatureweretobecompassionatelydisplayedtothebeingsofthethreeworldswhohaveoriginatedfromme, the teachingof the three teacherswouldnotexist, andconsequently, all thephenomenathatmanifestfrommecouldnolongerbecalled"theperfectconditions."ThusI, thesupreme source, disclosemy nature, displaying it to myself. I, the source, do not transmit my

teachingtothedisciplesoftheteachersthatmanifestfromme.AsIamthesourceandthesupremeyoga,mynaturemustbedisplayed[tothosewhounderstandinthisway].

[14.Thechapterthatexactssecrecytowardstheunsuitable,66.2-66.6]

From the very beginning, the real condition of one's mind and of all the phenomena thatmanifesttoperceptionareonesinglething,sodonotespousethoughtsinthisregardthatarethoseoffollowersofthevehiclesbasedoncauseandeffect.Onexaminingthefundamentalconditionofone'smind,onefindsonlythenatureofenlightenment;nevertheless,somepeopleapplytheterm"relative" to that which appears and "absolute" to that which does not, or they affirm that therelativeandabsoluteinseparablyarethesingletruth.However,no"real"truthexists,andtheveryfactofdeemingsomething"real"betokensillusion.

The desire for happiness is the disease of attachment; one can be happy only when free ofdesires.Realizationisnotachievedbystrivingforit; itarisesspontaneouslywhenoneabidesinthenaturalstatewithoutseekinganything.Soremaininthenaturalstatewithoutseeking,withoutconcepts!Eventhoughthename"enlightenment"isusedfortherealnature,thisdoesnotmeanthat"enlightenment"concretelyexists.Ifsomeonebelievestheopposite,[letthemgoaheadandtrytofind]enlightenment:apartfromthedimensionoffundamentalreality,theywillfindnothingatall.So, insteadofaimingforenlightenment,onehas tounderstand thenatureofone'smindbeyondaction.Onexaminingone'smind,onefindsnothing,yetatthesametimethereisclaritythatiseverpresent.Itdoesnotmanifestconcretely,yetitsessence isallpervading: this is thewayitsnaturepresentsitself.

Followersofthevehiclesofcauseandeffectdonotbelievethis,sotheynegate,theyblock,theyengage and empower themselves using sundry diverse methods, deviating from the naturalactionlessconditionoftheirownminds.Justlikeapersonwholeavessomethingathomeandthengoes out looking for it far away, they neglect the happiness of non-action and undertake thecommitmentofeffort:thereisnodiseaseworsethanthis.

Undistractedconcentrationistheropebindingonetothepoleofthenotionofasubject:201forwhathasalwaysexistedthereisnopossibilitywhateverofdistraction.Themisleadingmethodofaspiringafterundistractedconcentrationistheprovisionalteachingforfollowersofthevehiclesofcauseandeffect,[whereasconversely]thefact thatonecannotbedistractedfromtheoriginalconditiondestroysalltheantidotesbasedoneffort.

Whenmyteachingisdisclosedtodisciplesoftheteachersofcauseandeffect,theyobstinatelyassert thata resultmust issue fromacause,andconsequently inorder to achieveenlightenmentthey wish to abide in a state of "concentration." However in this way they forsake the naturalunalteredcondition.

Theauthenticunalteredstateis thetrueessenceofall,andnoenlightenmentexistsapartfromthis natural condition. "Enlightenment" is merely a name indicating what is called the "naturalcondition,"one'sownmind: just thisverymind,unaltered, isdharmakaya.Whathas never beenaltered is also what has never been born, and the true "unborn" cannot be sought or realizedthrougheffort.Thatwhichtranscendsactionisnotrealizedthroughseekingandcommitment.[...]

Listen,greatbeing!Myessencemanifestsasthestateofenlightenmentofthe"fivegreatnesses"[cheba1nga]inthefollowingmanner.

My nature, the fundamental condition that gives rise to the appearance of the animate andinanimateworld,directlymanifestseverywhere.Withoutneedingtocarryoutanyaction,itistheoriginalstateofenlightenment.Withoutneedingtostriveinone'spractice,itisa"quality"thathasalwaysbeenpresent.202Thisisthe["greatness"ofthe]directmanifestationofenlightenment.

Themanifestation ofmy essence is the innermost core of everything and is thus its ultimatesubstance.Withoutneedingtocarryoutanyaction,itistheoriginalstateofenlightenment.Withoutneeding to strive in one's practice, it is a "quality" that has always been present. This is the"greatness"ofenlightenmentinthetotalityofone'sstate.

Themanifestationoftheunbornconditionthattranscendsthelimitsofconcepts,thathasalwaysbeen beyond the consideration of subject and object, is the ultimate dimension of phenomena.Withoutneedingtocarryoutanyaction,itistheoriginalstateofenlightenment.Withoutneedingtostriveinone'spractice,itisa"quality"thathasalwaysbeenpresent.Thisisthe"greatness"ofenlightenmentintheultimatedimensionofphenomena.

ThatwhichIreallyteachisdisclosedthroughtheexample,meaning,andsign[ofexperience].Themeaning of the real condition is indicatedwith the example of the sky and attested by theexperienceofpureandtotalconsciousness.So,toaffordcertaintytothoseafflictedbydoubt,thenatureofenlightenment isattested throughexample,meaning,andsign [ofexperience]. [This isthe"greatness"ofenlightenmentthatprovesitsownnature.]

Eventhoughitismanifesttoall,theconditionofmynature,justasitis,isnotperceived.[Thisisthemeaningofteshininyid,or"thatitselfjustasitis":]tomeansthetruenature;shinmeansthatthisnaturecannotbealtered;nyidreferstotheultimateessence.Inthenaturalcondition,"justasitis,"itissenselesstoaffirmtheexistenceoftheBuddhasofthethreetimesandtorefutethatofthebeings of the threeworlds.As no concept or judgementwhatever is at all possible, I teach the"greatness"oftheabsolutenonexistenceofenlightenment.

[15.Thechapteronthemanifestationofthethreenatures,71.7-73.6;75.3-76.5]

AsI, thesource,amperfectlyrealizedfromthebeginning,donotteachthat it isnecessarytoact!Ifyouteachyourdisciplesthattheyneedtoact,theywillbeafflictedbythediseaseofeffort,theywillnotallowtheself-arisingwisdomtomanifestandwillfallintothedefectofwanting tocorrectpure and total consciousness and to alter the fundamental condition.Allof thesedefectswillconcealthenaturalqualities.Whenthetruthisdissembledbythedeceptionoffalsehood,itisuseless to strive to realize what transcends action. Sattva, understandme, I that am the source!Throughoutalloftime,allphenomenathathavearisenfrommearethenaturalconditionofself-arisingwisdom.

[16.ThechapterofadvicetoSattvavajra,77.3-77.7]

Listen, great being! The Buddhas of the three times revere my remains and my relics,

continually observing their mind. The benefits of this are that, attaining inseparability, allphenomenawillbeempoweredasthesupremesource.

[17.Thechapteronrelics,79.2-79.3]

Listen,greatbeing!Allthatexistsintheanimateandinanimateworldmanifestsasmynature,ispureintheultimatedimensionofphenomena,andemanatesinmanifoldformsinordertoteach.Thevariousmanifestationsofthethreedimensionstransmittheteachingsofthethreevehiclesandinthiswaytheysatisfythosewhobasethemselvesoncauseandeffect.However,oncethereisnolongerdependenceonapastobjectoneno longer strives toworkwith thecauseandno longeryearns for the fruit. This state beyond desire vouchsafes the spontaneous realization of self-perfection:thereisnopurposeincreatingwhatalreadyexistsfromthebeginning.

Asallphenomenaarethenaturalimmovablecondition,thereisnosenseinwantingtoachievethis "natural condition."As all phenomena are naturally and spontaneously perfect, none of therealized Buddhas of the three times has ever said it is necessary to rely on effort in order toachieve something. The way of meditating that presupposes a "quest for something" does notvouchsaferealization,onthecontrary,itbecomesthegreatestafflictionforcontemplation.[...I

Great being, listen! The teaching that asserts that it is possible to achieve self-realization byseekingsomethingoutside is transmitted to followersof thevehiclesbasedon cause and effect.Forfollowersofthevehiclesofcauseandeffectthe"realconditionofexistence"derivesfromthedualisticconsiderationofan"existence"separatefromits"realcondition"wherebyexistencefindsitselfcompelledtoseekitsown"existence"withoutbeingabletofindit.

[18.Thechapterthatdemonstratesthatrealizationcannotheachievedbyseekingit,79.4-80.2;80.4-80.51

Listen, great being! From my pure and total nature there manifest the three dimensions,effortlesslyandspontaneouslyperfect,thatarethecoreofalltheEnlightenedOnes.Myunalteredessence manifests as the dharmakaya dimension, my unaltered nature manifests as thesambhogakayadimension,andmyenergyisrevealedasthenirmanakayadimension.Thesethreedimensionsarenottheresultofaquestoreffort.

Listen,greatbeing!Thethreedimensionsarecontainedinme,thesource.Theessence,nature,andenergyofanyphenomenonthatexistsarethefundamentalconditionofmythreedimensions.Apart fromme andmy fundamental condition, there is nobody to praise as "enlightened" or todisparageas"sentientbeing":thefundamentalconditionistheequalityofthenon-conceptualstate.

Nothingother thanthisexists;noneof theBuddhashaveeverreceivedahigherteachingthanthis fromme, the source.Aside from this condition of equality beyond concepts, I myself, thesupremesourcewhenceeverythingarises,haveabsolutelynothingwhatevertodisplaytomyself.

[19.Thechapteronself-perfectionthattranscendsseeking,81.2-81.7]

Iamthecoreofallthatexists.Iamtheseedofallthatexists.Iamthecauseofallthatexists.Iamthetrunkofallthatexists.Iamthefoundationofallthatexists.Iamtherootofexistence.Iam

"thecore"becauseIcontainallphenomena.Iam"theseed"becauseIgivebirthtoeverything.Iam"thecause"becauseallcomesforthfromme.Iam"thetrunk"becausetheramificationsofeveryevent sprout from me. I am "the foundation" because all abides in me. I am called "the root"becauseIameverything.

Listen,greatSattvavajra!Itissaid,butonlysoastoputitintowords,thatthethreedimesionsspring forth from the unaltered three natures of me, the supreme source and pure and totalconsciousness.Inreality,eventhoughthethreedimensionsmanifest,theyarenotsomethingotherthanmyfundamentalcondition.

I, the source, pure and total consciousness, am beyond birth and the dualism of subject andobject: this iscalled theunborn"dharmakaya."But inrealitydharmakayaismerelyaname, it isnotsomethingotherthanthenaturalcondition.

When I, the source, pure and total consciousness, manifest my nature, this is calledsambhogakaya,butthistooismerelyaname:inrealitysambhogakayaisnotsomethingotherthanthenaturalcondition.

When I, the source, pure and total consciousness, manifest my energy potentiality, from theunalteredconditionofthisenergyissaidtoissuethenirmanakaya,butthistooismerelyaname:inreality]nirmanakayaisnotsomethingotherthanthenaturalcondition-.J...

I am theprimordial source,pureand total consciousness.All thatmanifests fromme, too, ispureandtotalconsciousness."Pure"becausemyessenceiscompletelypurefromthebeginning;"total" because I have always pervaded everything; "consciousness" becausemy essence, beingclarity,hasalwaysbeenconsciousness.

[20.Thechapter thatdemonstrateshowallphenomenaoriginatefromKunjedGyalpobodhicitta,82.2-83.3;84.1-84.2]

III.THETEACHINGSBEYONDCAUSEANDEFFECT

Listen,greatSattvavajra!Iamthesupremesourceofallthatexists.Iamthemotherandfatheroftheteachersofthethreedimensions.IamtheforebearofalltheBuddhasofthethreetimes.[...]

I, the supreme source, ampure and total consciousness. Pure and total consciousness is totalprimordialperfection.Totalperfectionfromthebeginningtranscendscauseandeffect.[...]

The true nature of consciousness cannot be expressed in words, however, as unless it isexplaineditdoesnotdiscloseitself;itisindicatedbysayingthatitisnotsomethingvisibleorthatcanberepresented.Werethisnotthecase,peoplewouldnotunderstandtheirownmindandwouldcontinuetoactbystriving.Thusitissaidtobe"beyondexplanation."

[21.Thechapterthatexplainsthereasons,84.6-84.7;85.3-85.4;86.4-86.5]

Then,inordertograntthepossibilityofkeepingthemindinitsnaturalcondition,thesupremesource, pure and total consciousness, taught this fundamental lung, the origin of the teachingsbeyondaction:zo3

Listen,GreatSattvavajra!Justlikespace,thestateofnon-actioncannotbelocalized.ThepathofDharma of absence of thought, without abode or support, derives from a subtle desire tied tointention. However, such conceptual meditation does not at all touch dharmakaya because self-arisingwisdomistheabsenceofthoughtnaturallypresentineverything.

Thus, self-arising wisdom is the true non-discursive state, the natural condition present ineverything.Itdoesnotgetattachedtothenotionofnon-actionasifitwereanobject,nordoesitneedantidotesinordertobecorrected.

Even if one were to seek the fundamental essence through [the twelve links of]interdependence,204thenon-discursivestatehasnoform,thusoneaccedestoitonlybyremainingwithoutconcepts.Astheessencemanifestsnaturally,onlythiscanbedharmakaya.

Itisbeyondallthepossiblepartsordivisionsoftheatom.Fromthisnon-conceptualizablestate,thewisdomof qualities spontaneously arises: this is the essence of total openness inwhich thediscursivestateisdirectlypresent.Whoeverentersthispurepathachievessupremeequality.

Asthisstateisunchangingandnotsubjecttotransformation,thereisnoroomforattachment.Likewise,asnoobjectexists,thereisnoroomforthemind.Thosewhogetstuckinthedesireforaconcreteachievementalwaysmeditateonacause,butthestateofequalitydoesnotderivefromthepleasureofattachmenttosuchmeditation.

As thesingledimension [ofpureand totalconsciousness] isallpervading, there isnothing toadd.As [self-arisingwisdom] iswithout limits, there is nothing to take away from the ultimatedimensionofphenomena.

Themanifestationoftheultimatenaturedoesnotgiverisetoanyspecialexaltation:everything

naturally abides in the state of totalwisdom. There is nomarvellous object to see: the [nature]cannotbeseenorheardandtranscendsalldefinitions.

What is deemed "Dharma" andwhat is deemed "non-Dharma" are always joined: an absolutereality tobeconsideredahigherdimensiondoesnotexist. Judging thepathofenlightenment intermsofillusionandnon-illusiononeachievesnothing.Self-arisingwisdomtranscendsthelimitsofwords.Intheconditionofprimordialexpansionofthetotalityofone'sstatethoughtsariseasiftheywereashadow.Itisnotnon-exisentinsofarasthisnon-existencehasacorethatmanifests.Itisnotemptyinsofarasthisemptinesshasitsowndimension.Whenoneremembersthenatureofthesky,evenwithoutwishingforit,oneobtainsthehappinessbeyondactionandalreadypresentfromthe beginning. It is not an object to conceptualize, but from [this condition] wisdommanifests.Some sages of the past, fixing theirmindswith attachment [to their object ofmeditation], havebeencaughtupinthetormentsofeffortandengagement.Omnisciencearisesonlywhenoneentersthe path of the essence; when one conceptualizes the condition "as it is," meditation becomesconceptual.

Desiringblissisthediseaseofattachment:unlessonecuresitwiththeefficaciousmedicineofunmovable equanimity, then even the causes of rebirth in the higher states get stained by thepassions.

Theperilousdiseaseofthosewhoadoptastheirpathwhatisnotapath,drivesthemtowanttoreachagoal,justlikedeerpursuingamirage.Howevertheywillneverfindtheirgoal,notevenbyseekingitthroughoutthethreeworlds.Infact,eventhoughinthiswayonemightreachthelevelofoneofthetenbhumis,theessenceofenlightenmentremainshindered.205

Instantaneous wisdom beyond all thoughts is like a precious jewel that comes from all theteachers.Itcannotbeobjectifiedandwithoutneedingtochange,byitsverynature, itcompletelysatisfiesallwishes.Examiningit,onedoesnotfindanything,butleavingitasitisitisthesourceofallqualities. Itdoesnotappearvisiblyyet itdisplays itself inall theaspectsofmanifestation.Whoeverisabletoteachwithoutthedualismofselfandotherisaprecioustreasurebecauseheorsheteachesselflesslyandcompassionatelytheuniversalobjectofrealization.

Itdoesnotmovefromwithin,yetthereisnothingtoseekwithin.Itisnotanobjecttowhichtogetattachedoronwhichtofixone'saspiration.Inthestatebeyondenteringandleavingthereisnoneed to act [intentionally] for the benefit of beings through selflessness and compassion:everythingtakesplacenaturally.

Wishing for happiness, one moves away from it because happiness is already present, andseekingitislikehappinessseekingitself.Notrecognizingtheessenceofenlightenment,oneaimsforanouterobjecttoconfirm.However,followingthisdirectiononedoesnotseeenlightenment.

As in reality no "enlightenment" exists [as a separate phenomenon], nor does its name exist;displaying enlightenment and designating it with this name are errors. Hoping to achieveenlightenmentfromoutsideisthewrongpath.[Inthetruenature]noform,notevenanatom,existsofallphenomenathatappear.Itisalreadyperfect,beyondattachment,serene,immaterial,andnotconfinedinaform:thenatureofthegreatnectarcannotbegraspedbyconcepts.

Immense,great,totalexistence,antidoteforthosewhoadheretothelesservehicles!

Howeveroneshouldnotgetstuckontheconceptof"great"because[thenature]transcendstheconceptsofgreatandsmall.Thewordsofthescripturesandtheircommentariestiedtoconceptsarelikethedrawingsofaconjurer.Thedarknessofthewisdomofenteringandleaving[doesnot]allowthebirth[oftruewisdom].Thisisthesupremevehicle.

This nature,which leaves everything and holds everything, is beyond desire and grasping. Itdoesnotgivebirthtoevenagrainofcomplacency.Likeagarudainflight,ithasnoworries;itisnotafraidoflosinganythingnordoesitwishtoacceptanything.

That which from the beginning is like the ocean, gives life to the variety of phenomena.Qualitiesareinfiniteasspaceandhavenospecificplacewhencetheyspringforth.Assoonas[oneunderstands]theessenceofenlightenment,supremecontemplationmanifests.Visionbecomeslikea vast sea, and the non-discursive state as immense as the sky. The sphere of experience ofSamantabhadraisunbornandunchanging.

The twelve causal links [of interdependence] are explanations created for the benefit of thedeluded:letthewiseknowthis!Eventhoughthesixclassesofbeingsappear,theyarenothingbutthe primordial path! If enjoyments are anointed by compassion, in any object of pleasure oneenjoys the essenceof enlightenment.Butchers, prostitutes, those guilty of the fivemost heinouscrimes,outcasts, theunderprivileged:allareutterly thesubstanceofexistenceandnothingotherthantotalbliss.

All phenomenabeing such, this is the truenatureof existence.Thinking that reality can seekitself,thattheskycanseekitselforthatan"outer"realitycanexistisasuselessasattemptingtoputoutfirewithfire.

This essence of the non-discursive state is not hidden in anybody's mind. For those whoexperience the essence of enlightenment beyond action, it becomes naturally present in allcircumstances.

[22.Thechapteronthestatebeyondconcepts:TheGreatGarudainFlight,87.2-91.61

Listen,greatbeing!Asallthatappearstoperceptionisone'spureandtotalconsciousness,thereisnoobjectoftheview.Asallisinthenon-discursivestate,allisequality.Thisisthestateoftheskyandthisisnamed"yoga"[knowledgeoftheauthenticcondition].

Whenobjectsofthefivesensesareperceivedintheirnaturalclarity,withoutjudging,theytooarethestateofthesky:theyoginabidesinthiscondition.

Whenonetriestoexaminetheabsolutestatebymeansofwordsandlettersandthenrecognizesthattheabsolutecannotatallbeexaminedinthismanner,oneremainsinthenaturalconditionofthenon-discursivestate:thistooisthestateofthesky.

Like the sky, this reality, that cannot become the object of thought, has existed since thebeginning.

[23.Thechapterthatdisclosesthestateofthesky,thezciezofreeofreferencepoint,92.1-92.4]

ThesearethemodesofbeingofSamantabhadra,thenatureofmind.Inhisbeingpureandtotalconsciousness,heistheultimateessenceofallphenomena:whoeverrealizesthis,isthesupremesource.Thesupremesourcedoesnotchange,thusitissaidtobe"unchanging."

Inhisbeingthedharmakayadimension,hetranscendsallobjectstiedtothedualismofsubjectandobject.Thatwhichisbeyondsubjectandobjectdoesnotchange.

Inhisbeingthesambhogakayadimension,hehasthefivesenseenjoymentsandconsequentlyistheperfectconditionthatfulfilsallwishes.

Inhisbeingthenirmanakayadimension,hetakesonanyformnecessarytocommunicatewithbeings,andconsequently,heistheperfectconditionofnecessaryfactors,unchanginginthethreetimes.

Allphenomenaarelikethesky,andthecharacteristicfeatureoftheskyisitsnaturalcondition.Thisisalsothenaturalconditionofthethreedimensions:everythingabidesinthisnature.

Nophenomenamanifestingtoperceptioncanbealteredfromtheirauthenticstate.

Nobody in the past who has set out on the path has reached the destination by persisting inseekingandstriving.Nobodywhohasundertakenactionhaseverachievedthefruit.Nobodyhasachieved self-realization by practicing with effort. Nothing can be altered from the naturalcondition,allabidestherein.

[24.Thechapterontheunchangingconditionofperfectionbeyondaction,92.6-93.6]

Listen!Thepureandtotalconsciousnessofeachbeingofthethreeworldswithoutexclusionisthetrueteacher.Forthosewho,afterhundredsandthousandsofkalpas,havenotunderstoodthattheirownmindistheteacher,I,thesupremesource,manifestastheteacheroftheirmind:listentothisteaching!

Frompureandtotalconsciousness,thatistheuniversalcause,I, thesupremesource,emanatethe five elements, the nature of mind. Thus there arise the five teachers of pure and totalconsciousness.Thedimensionissambhogakaya,theteachingistransmittedthroughone'snature;whatisdisclosedisone'strueessence.

The sambhogakaya teacher does not judge the fundamental state and does not communicatesomethingexternaltobeconceptualized.Thefiveteachersofpureand totalconsciousness teachthetruenatureofreality.

Theprimordialwisdomofpureandtotalconsciousnessmanifestsastheteacherintheformofthe earth element anddoes not teach throughwords and letters: it communicates its ownnaturedirectly. Without judging in terms of self and others, it discloses the non-discursive state ofequanimity.Onunderstandingit,thebeingsofthethreeworldsbecomeequaltotheBuddhasandeffortlesslyrealizethatrealitywhichhadbeentheobjectoftheirefforts.

Theprimordialwisdomofpureandtotalconsciousnessmanifestsastheteacherintheformofthewater elementanddoesnot teach throughwords and letters: it communicates itsownnaturedirectly. Without judging in terms of self and others, it discloses the non-discursive state ofequanimity.Onunderstandingit,thebeingsofthethreeworldsbecomeequaltotheBuddhasandeffortlesslyrealizethatrealitywhichhadbeentheobjectoftheirefforts.

Theprimordialwisdomofpureandtotalconsciousnessmanifestsastheteacherintheformofthe fire element and does not teach throughwords and letters: it communicates its own naturedirectly. Without judging in terms of self and others, it discloses the non-discursive state ofequanimity.Onunderstandingit,thebeingsofthethreeworldsbecomeequaltotheBuddhasandeffortlesslyrealizethatrealitywhichhadbeentheobjectoftheirefforts.

Theprimordialwisdomofpureandtotalconsciousnessmanifestsastheteacherintheformofthe air element and does not teach through words and letters: it communicates its own naturedirectly. Without judging in terms of self and others, it discloses the non-discursive state ofequanimity.Onunderstandingit,thebeingsofthethreeworldsbecomeequaltotheBuddhasandeffortlesslyrealizethatrealitywhichwastheobjectoftheirefforts.

Theprimordialwisdomofpureandtotalconsciousnessmanifestsastheteacherintheformofthespaceelementanddoesnotteachbymeansofwordsandletters:itcommunicatesitsownnaturedirectly.Without judgingon thebasis thedualismof self andothers it discloses the inseparablestate.

Theseteachersthatmanifesttoallbeingsofthethreeworldsteachthroughtheirnature:duetothemmayeverybodyrealizeunderstanding!

Listen!Asallofyouarecreatedbyme,youbeingsofthethreeworldsaremychildren,equaltome,thesupremesource.Youareme,inseparablefromme,soImanifesttoyouandthroughthefiveteachersofmynaturesIteachthesinglestateofthefiveessences[oftheelements].Iamthesinglestate,I,thesupremesource:youtooare,youmustbecomecertainofthis!

Listen,beingsofthethreeworlds!IfIdidnotexist,neitherwouldyouexist.Ifyoudidnotexist,the five teachers would notmanifest and the teaching of the non-discursive state would not betransmitted.

[25.Thechapterthatdemonstratesthatone'sownmindistheteacher,93.7-96.3]

Listen,greatbeing!Pureandtotalconsciousness,whichtranscendsthoughtandexplanation,isthelampofalltheteachers,andthusitissupremelypraised.Beingtheessenceoftheteaching,itisequaltoManjusri.Ittranscendsaction,itisspontaneouslyperfect,naturalbliss.

Itisthebasisofmoralityandofalltheinfinitebehaviorsthatleadtothepathofliberation.Itistheuniversalpath,themotherofalltheenlightenedones.Ifitdidnotexist,therewouldbenopath,soIamthesupremepathtoliberation.

Theuniversalpathissubtleanddifficulttounderstand,non-discursiveandbeyondconcepts.Itcannot be localized or objectified, it cannot be delimited by concepts, and it transcends all

thoughts.Wordsdonotfathomit,nordoesitfallwithinthefieldofsenseexperienceofformandcolor.Difficulttodisplayandtoexamine,thereisnothingconcreteatallthatcanbedefined.

Someasceticsof thepast,afflictedwith thediseaseofattachment tomeditation andbelievingtheyhad tobase themselveson the limitedwordsof their teachers, followedconcepts, likedeerpursuingamirage.Buttherealpathcannotbepointedoutwithwords.ItoowouldfallintoerrorifIattemptedtopointoutreality.

Pureandimpureareindivisible,indissolublyconjoined.Thedarknessofwisdomthatdoesnotdistinguishanyformandthelampofclaritythatilluminateseverythingwithouthindrancearebothbeyondthought.Thenaturallyquiescentconditionisthesupremecontemplation.

"Reallyseeing"meansseeingthereisnothingtosee:thisiscalled"theeyeofomniscience."

"Recognizing spacious nature beyond center and border"means abiding in supreme equalitybeyondacceptanceandrejection.

Themindanditskarmictendenciesareindissolublyintegrated.

Allphenomenathatappearandbecometheobjectofourconceptsaremerelyourornament,sowemustneitherrejectnorrelinquishthem.Withoutjudging,wecanenjoythem!

[Eventhoughonehasperformed]negativedeedscensuredbyallsuchasthefivepassionsandthefivecrimeswithoutinterval,onenteringthepathofpurity,oneobtainssupremeequalityandnotevenwomen,etc.,needbegivenup.

Thosewhoput their faith in the logicof history and itsmeaning andwho engage in limitedconduct that is the outcome of stabilizing the three contemplations deviate from the teachingsbeyond effort, so they remain deluded. Self-perfection beyond action abides in spontaneoushappiness.

Theessenceofgreatself-arisingwisdomiswithoutcommotionorchangeand transcendsalldefinitions.

Thenectarofnaturalperfectioneliminatesallthesufferingofeffort.Perfectionthattranscendsactionisanaturalcondition.

Listen,greatbeing!Asallphenomenaarethenatureofpureandtotalconsciousness,whichisthe immense sphere, there is nothing to radiate or to unify, there is neither birth nor cessation:withoutblockinganything,thisisthenaturalcondition.

Like thesky, theessenceof thisnon-discursivestatehasalwaysexistedbeyondallwordsandthoughts.

[26.The chapter that demonstrates that perfection beyond action is not sotne- thing onwhich tomeditate:PureGoldinOre,96.5-98.6]

Listen, great being! I will teach you that, being my manifestation from the beginning, allphenomenaarethepuredimensionofemptiness.

Theouterandinnerworld,allisthedimensionofemptinessofprimordialbeing.Inthissphereof original purity there is no duality of Buddhas and sentient beings. How could it ever beimprovedbyusingtheantidotesofapath?

Itcannotbecometheobjectofeffortorintention:itistheprimordialrealityofself-perfectionthat transcends action.All concepts and judgements are thepurity of thedimensionof non-dualemptiness.Howcould thisdimensioneverbedeceivedby the infantilebehaviorof followers ofconcepts?

Theblissofnon-dualityisavailabletoallbeings,andeventhewrongpathsbasedonanalysisarenotsomethingotherthanthisuniversalpath.Apprehendingitsequality,onebecomeslordoftheEnlightenedOnes.

Thinking in terms of I and mine is the erroneous path of the mutegpas. Misguided by theignorant,followersofthisconceptualpathwillneverreachtheirgoalnorachieveunderstanding.Infact,ifexistenceseeksexistenceisthereanythingtobefound?

Byfollowingthewordsoftheseteacherswhoaredevoidofqualitiesandarelikemonkeys,onecertainlyendsuponapathconditionedbyconcepts.

So, just like the mineral that separates gold from ore, a true teacher is a precious treasureworthyofbeingboughtatanyprice.

[27. The chapter that discloses the dimension of purity of non-action: The Great Potency,991.-100.1]

Listen,greatbeing!Mynatureneverchangesfromitsdimensionofemptiness.Mywisdomisunchanginglikethesky.Mybeingisnaturallyunchanging.Mymindistheunchangingessenceofallthatexists.[...]

Listen,greatbeing!As theuniversalbasedoesnotchange in itsdimensionof emptiness, thisdimension cannot at all be transformed. The teachers of the three dimensions who seek totransformthisemptinessteachtheirdisciplestomeditatetofindthecalmstate:thisiswhatiscalledthe"provisionalteaching."

Likewise, the sky does not change:were the sky to seek to become "the sky" it could neversucceed.The nature of being does not change:were being to seek to become its own nature, itcould never succeed. The nature ofmind does not change: were the nature ofmind to seek torealize itself it could not succeed.Meditation that seeks to transform that which cannot changepresupposeshopeinsomefuturetime:asitisbasedondesireanddependsontimeitbecomesadesperatemeditationandisutterlynotwhatImeanbythe"definitiveteaching."

[28.Thechapter thatdemonstrates thatunchangingperfectionbeyondactioncannotbe foundbyseekingit,100.2-100.3;102.1-102.5]

Listen,greatbeing!Iamthesupremesource,pureandtotalconsciousness.Allphenomenaarememyself,andfromthebeginningallisintheauthenticconditionofmynature.[...]

Listen!AsIamintheauthenticcondition,allphenomenaself-liberateinthefundamentalnature.Without needing to alter anything, the teacher self-liberates in the fundamental nature.Withoutneedingtoalteranything,theteachingself-liberatesinthefundamentalnature.Withoutneedingtoalteranything,theretinueofdisciples,too,selfliberatesinthefundamentalnature.

Listen!Asallself-liberatesthereisnoneedtocorrectthebodypostureortovisualizeadeity.There is no need to correct the voice or speech. There is no need to correct themind throughmeditation.By correcting oneself, it is not possible to find the authentic condition, andwithoutfindingtheauthenticcondition,onecannotself-liberate.Inthisway,onedoesnotachievethestateofequalityofthefundamentalnature.

Listen, great being, to what I am explaining to you! From the beginning, pure and totalconsciousness,thesupremesource,abidesintheauthenticall-transcendingcondition;however,thevarioustraditionswiththeirviewsarenotabletorelaxinit.

Total perfection, the source of all, has always been the authentic condition, but when the§ravakas and the pratyekabuddhas hear about it, convinced that the mind is the cause of thepoisons,theytrytorefuteitandblockit.Withthisviewtheyarenotabletorelaxintheauthenticcondition,andtheycontinueinthiswayforinfinitekalpas.

WhenpractitionersoftheMahayanasutrashearabouttotalperfection,astheydonotunderstandthattheirownmindisthefundamentalnature,theyarenotabletorelaxintheauthenticcondition.Inthiswaytheycontinuetrainingandprogressingforthreekalpas.

When[yoga]practitionershearabouttotalperfection,astheydonotunderstandthatthenatureofallthephenomenaofexistenceisthesamefundamentalnatureoftheirownmind,theyarenotabletorelaxintheauthenticcondition.Inthiswaytheycontinueempoweringthemselvesthroughthefactorsofrealizationandmiraculousactionsforsevenlives.

Whenmahayoga practitioners hear about total perfection, as they are convinced that the truenatureissubjecttocauseandeffect,theyseektorealizebymeansofeffortthatwhichexistsfromthebeginning.Inthisway,astheyarenotabletorelaxintheauthenticcondition,fortwothousandsixhundredyearstheycontinuepracticingtoattainthelevelofthethreecontemplations.

Whenanuyogapractitionershearabout totalperfection,as theydefine theprimordial state intermsofcauseandeffect, theyarenotable to relax in theauthenticcondition.Workingwith thecause, that is the pure dimension of emptiness of phenomena, they realize its effect: the puremandalaofwisdom.Foronewholelifetheycontinuepracticinginthiswaywithoutinterruption.

When atiyoga practitioners hear about total perfection, they find themselves on the level ofprimordialenlightenment,andinthisway,withoutacting,theyachievetotalbliss.Withoutneedforeffortintheirpracticetheyachieveenlightenment.

Human beings and deities have different capacities. Some aremore inclined to training and

gradual progress, while others have the capacity for instantaneous understanding. Thuswhat ismostnecessaryistaughtincongruencewiththevariouscapacities.

Atiyoga is total perfection [and this is its literal meaning]: a means being in the authenticcondition,thefundamentalnaturethathasneverhadabeginning;timeansthatthisnatureisself-perfected, without needing to rely on a quest; yoga refers to the supreme yoga2uh of totalperfection. Speaking about this condition in terms of cause and effect does not conform withknowledgeoftotalperfection.

Speaking dualistically of absolute truth and relative truth derivesmerely from the notion ofwantingtoaddorremovesomething[toorfromthefundamentalnature]:inthiswayonedoesnotdiscern non-duality. The knowledge of the Buddhas of the three times does not entail dualitybecauseitistherecognitionofthesingleauthenticcondition.

[29.Thechapteronrelaxationintheauthenticstate,102.7-103.1;103.6-105.71

Listen,Sattvavajra! Iwill showyouyourownnature.Youareme, the source. I am and havealwaysbeenpureandtotalconsciousness.Whatispureandtotalconsciousness?

[30. The chapter on the nature ofVajrasattva, the victory banner that does not wane: The TotalSpaceofVajrasattva,20i106.2-113.1]

IV.THETEACHINGSONPERFECTIONBEYONDACTION

Listengreatbeing!

[31.Thechapterofthesixvajraverses:TheCuckooofPresence,113.3-113.5]

Listen,greatbeing!Understandtherealmeaningthus!

[32.Thechapterofthefourversesofknowledge,113.6-113.7]

Listen,greatbeing,kingofpurepresence!Thetrueteachingoftheabsolutemeaningcannotbecomprehendednorshown[throughconcepts].Itcannotbedefined,itcannotbecomeanobjectoffixation,itcannotbethought:itconcernsanaturethattranscendsthought.[Thisnature]cannotbemeditatedonandcannotbetheobjectofthought.Itdoesnotknowdesireanddoesnotconceivetheideaofhavingtoacceptthefruit[ofrealization].

Thosewhoabideinthisnaturalnon-discursivestatereachenlightenmentwithoutembarkingona path; without exercising the mind, they obtain self-arising wisdom; without striving, theyspontaneously achieve the capacity for spiritual action; without keeping a commitment, theynaturallymaintainpurity.

[In thisstate] thesensesand theirobjectsmanifestas theclarityof thefundamentalcondition,Buddhasandsentientbeingsarenolongerseenasaduality,andeverythingisperceivedasunityinthefundamentalcondition.

Thefundamentalnatureknowsneitherunitynormultiplicity:couldtheessence,whichhasneverbeenbornandhasnevermanifested,everbecometheobjectofdefinition?

Listen, great being, king of pure presence! All the Buddhas and sentient beings, the wholeuniverseandtheformsoflifeinhabitingit,aremynature,beyondanyconceptofaffirmationornegation.

Mynature isone in thefundamentalcondition,and thatwhich is taughtby the teachersof thethreedimensionsservesonlytoleadallbeings,inanindirectmanner,tothissinglereality.

[33.Thechapterthatdemonstratesthedefinitiveandprovisionalteachings,116.6-117.5]

My essence is like the sky.Mymeaning is fundamental reality.My nature is pure and totalconsciousness.

Listen! I have no hindrances, and I transcend concepts: the sky beyond concepts is thedharmakayadimension.

I am the non-discursive state beyond accepting and rejecting: being like the sky means notacceptingorrejecting.Justastheskyneveracceptsnorrejectsanything,Samantabhadradoesnotknowthedualismofacceptingandrejecting.Containedwithinmeistheessencethatneveracceptsnorrejectsanything.

Listen, great being! Like the sky, I was never bom. Just as the sky has never been born,Vajrasattvaneverhadabeginning.Containedwithinmeistheunbornessence.[...]

If you understand the source, pure and total consciousness, youwill apprehend that its self-arisingnaturetranscendsthelimitsofbotheternalismandnihilism.Beingunbornandbeyondthedualism of subject and object, it transcends the limit of a material, eternal substance. Beinguninterrupted,self-arisingwisdom,ittranscendsthelimitofnothingnessandnihilism.[Thisisthetruemeaning of thewordmuteg]:Mu refers to the dimension of emptiness of phenomena, tegmeanstheunderstandingofthis.ThosewhodiscernadualitybetweenBuddhasandsentientbeingsdonotseethesourcethatispureandtotalconsciousness.

[34.Thechapterthatconcentratestheessenceofknowledge,118.5-119.1;121.4-121.7]

Listen,greatbeing!Myessenceisdifficult[tounderstand].Itsviewandbehaviordonotconcurwith those of the five vehicles taught by the three teachers on eight issues: access, view,commitment,spiritualcapacity,path,levelofrealization,primordialwisdom,andultimatenature.

Access occurs on the basis of the principle of effortlessness. The view is disclosed withoutneeding to meditate. The commitment is kept without needing to observe it. The capacity forspiritualactionisacquiredwithoutstriving.Thepathisnotsomethingtotreadgradually.Thereisno level to achieve through training. Wisdom is a non-conceptual state that cannot at all beproducedinanyway.Theultimatenatureistheauthenticconditionthatcannotbealtered.

Listen,greatbeing!Ifthisistaughttofollowersofthevehiclesbasedoncauseandeffect,theywoulddeem it impossible. In fact, theybelieve thatas theworld is foundedoncauseandeffect,everything must be tied to this principle. They believe that in order to achieve the effect, theBuddhas of the threeworlds, it is necessary to act on the cause, the beings of the threeworlds.Meditatingontheviewasthecause,theybelievetheycanachievetheeffect.Howeverthismannerofmeditationdoesnotenablerealizationofthefruit.

Asallistheauthentic,naturalcondition,seekingtoalterorcorrectthisconditionisadeedasgraveasdissemblingthetruth!View,meditation,commitment,etc.,all theinstructionsthatentaileffortserveonlyasaguidetoknowledgeforthosewhoneedtoeliminatethedistractionsof thesense objects and to retreat to a solitary place in order to attain the non-discursive state of

equanimity.

[35.Thechapterthatdemonstratesthesystemoftotalperfection,122.2-123.3]

Listen,greatbeing!Understandmynature!Iamthenatureofpureandtotalconsciousness:pureandtotalconsciousnessisthesupremesource.ThenatureofthesupremesourceisthestateoftheBody,Voice,andMind.ThereisnothingthatdoesnotoriginatefromtheBody,Voice,andMind.TheBuddhasofthethreetimesarecreatedfromtheBody,Voice,andMind.Thebody,voice,andmind of the beings of the threeworlds too are created from theBody,Voice, andMind of thesupremesource.

EverythingcontainedintheouterandinneruniverseiscreatedfrommyBody,Voice,andMindinthenatureoftheauthentic,unalterablecondition.[...]

Listen,greatbeing!ThisisthenatureofmyBody,ofmyVoiceandofmyMind.

MyBodyisthefundamentalnaturethatmanifestsasthemarvellousenergyofSamantabhadra.

MyVoice is themanifestationof the soundsandwords thatbringabout understanding of thefundamentalnature.

MyMind is uninterrupted self-arisingwisdom that becomes the teacher's lamp ofwisdom toshowunmistakablythefundamentalnature.

Listen,greatbeing!Understandwell!Everythingthatappearsandexists,thewholeanimateandinanimateworld,isnothingotherthanthenatureofmyBody:inthiswaymyessenceisdirectlycommunicated!GreatSattvavajra,youtoo,teachthistothosewhodonotunderstand!

Listen, great being!All the sound of the five elements: earth,water, fire, air, and space, andeverythingutteredbythebeingsofthesixlokas,arenothingotherthanmyVoice:inthiswaytheteachingiscommunicatedthroughspeech!GreatSattvavajra,youtoo,teachthistothosewhodonotunderstand!

Listen,greatbeing!All[thoughtstiedto]thesixclassesofbeingsandtothefiveelementsaretheequanimityofthenon-discursivestate,thefundamentalnature,unbornandunceasing,beyondthought:myMind. Sattvavajra, you too teach this to others! Unless you do so, it will be verydifficulttounderstandmynature.

[36. The chapter that demonstrates that all is contained in the Body, Voice, and Mind, 123.5-124.1;124.2-125.3]

Then the supreme source, pure and total consciousness, explained that the nature of totalperfectionisnotsomethingonwhichoneneedstomeditate.

Listen,greatSattvavajra!Iamtheuniversalaimtowhicheverybodyaspires:thoseatthelevelofVidyadhara, the Bodhisattvas at the sundry levels of realization and all the beings of the threeworldswhoareready[forknowledge].So,understandthatmynatureisfundamentalreality,pure

andtotalconsciousness,andthatitisnotsomethingonwhichtomeditate!

Even thoughmy nature is fundamental reality that transcendsmeditation, the teachers of thethree dimensions teach cause and effect in order to conform to the principle of causality thatgovernstheworld.Theyexplainthataneffectmustnecessarilymanifestfromacause,andtothisendtheyteachdiversemeditationmethods.

Even though thefundamentalnature,pureand totalconsciousness, isonealone, [thesravakasandpratyekabuddhas]speakofthefournobletruthsconcerningsufferinganditsorigin.Affirmingthat the origin of suffering is the cause of rebirth in the three lower states, they forsake thefundamentalnaturethat ispureandtotalconsciousness.Thus,notunderstandingthefundamentalnature,theyforsakeit.

Eventhoughthefundamentalnatureispureandtotalconsciousness,[theBodhisattvas]speakofthe two truths:absoluteandrelative,andon thisbasis theyapply the tenparamitas, startingwithgenerosityandmorality, to treadgradually the ten levelsof realization.Thus,notunderstandingthefundamentalnature,theyremainattheleveloftraining.

Even though the fundamental nature is pure and total consciousness, [followers of the kriya]speakofthepropitiousmoment,selectedonthebasisofplanetsandconstellations,forstartingtopractice the five factors of realization and the four miraculous actions. In this manner theyempowerthewholeofexistenceandmeditateonitintheformofthedeity.Thus,however,theydonotunderstandthetruenatureoftheirownmindswhichisbeyondmeditating.

Even though the single fundamental nature is pure and total consciousness, [followers ofmahayoga] apply the three contemplations and the five rituals20A in order to fulfil the four"approachesandaccomplishments"and to transformtheirvajrabody,which isalreadynaturallypure, into the formof thedeityand to realize its simultaneous"appearanceand insubstantiality."Throughcommitmentandefforttheytrytotransformtheirmindintothedeityandinconsequencetheydonotseethetruenatureofmind,whichisbeyondaction.

One'sfundamentalnatureispureandtotalconsciousness,andI,thesupremesource,teacherofteachers,donotteachtheteachersofthethreedimensionstomeditateinordertoalterthemind,because the truenatureofmindhasalwaysbeen self-liberation.Striving tomeditate amounts toforsakingthetruenatureofmind.

Listen,greatbeing!Ifyouwanttorealizethenatureofyourmind,whichispossibleonlybynothavingdesires,youmustnotintentionallyseekto"find"thenon-discursivestateofequanimity.

Remain naturally, without accepting or rejecting. Remain spontaneously in the state free ofcommotion.Themindispreciselythenaturalcondition,andallphenomenaexistonlyinthisverycondition:donotseektoalterit!Donotstrivetoattainsomethingotherthanthisnature!Asthisistheveryessence,donotseekanythingelse!EveniftheBuddhasweretotry,theywouldnotfindanything.

Asall isalreadyperfect,nowthere isnoneedtodoanything.Asall isalreadyrealized,now

thereisnoneedtoact.Remaininequanimity,withoutjudgingorthinking!

Listen,greatbeing!NoteventheBuddhasofthepastfoundanythingoutsidetheirownminds.Theyneveralteredthenaturalcondition;theynevermeditatedvisualizingconceptually:abidinginthenon-discursivestatetheyrealizedtheirownmind.TheBuddhasofthepresent,too,andthosetocomeinthefuture,achieveself-realizationthroughthenon-discursivestateofequanimity.

[37.Thechapteroftheessentialteachingonthestatebeyondmeditation,126.5-128.71

Followers of the sutric tradition of the Bodhisattvas aspire to the level of realization called"totallight,"andjudgingandanalyzingthetwotruths,theyassertthatthetruenatureofphenomenaisemptiness,likespace.Thetotalblissofatiyogaispureandtotalconsciousness,beyondjudgingand analyzing. Thatwhich transcends judging and analyzing is hindered by the sutric tradition:judgingandanalyzingtotalperfectionmeansfallingintothemisleadingdeviationofthefollowersofthesutras.

Followersofkriyaaspiretothelevelof"vajraholder"and,havingenteredthepathofthethreepurities, they remainwith theconsiderationof apure subject andpureobject.The totalblissofatiyogaispureandtotalconsciousness,beyondsubjectandobject.Thatwhichtranscendssubjectandobjectishinderedbykriya:conceivingtotalperfectionintermsofsubjectandobjectmeansfallingintothemisleadingdeviationofthefollowersofkriya.

Followersofubhayabasethemselvesonthekriyaprincipleasregardsconductandontheyogaprincipleasregardspractice.However,as theydonotsucceed in integratingviewandbehavior,theydonotunderstandthemeaningofnon-duality.Thetotalblissofatiyogaispureandtotalnon-dualconsciousness.Thatwhichisnon-dualishinderedbyubhaya:conceivingtotalperfectionindualistictermsmeansfallingintothemisleadingdeviationofthefollowersofubhaya.

Followersofyogaaspireafterrealizationofthe"densearray"andhavingenteredthepath"withcharacteristics" and "without charac- teristics,1121 they mainly practice the four mudras.Consequently,theydonotsucceedinapplyingtheprincipleof"notacceptingnorrejecting."Thetotalblissofatiyogaispureandtotalconsciousness,beyondacceptingandrejecting.Thatwhichtranscendsacceptingandrejectingishinderedbyyoga:anattitudeofacceptanceandrejectioninrelationtototalperfectionmeansfallingintothemisleadingdeviationofthefollowersofyoga.

Followersofmahayogaaspireafter realizationofVajradharaand,havingentered thepathofmethod and of prajna, they apply the four phases of approach and accomplishment in the puremandala of their ownmind. The total bliss of atiyoga is pure and total consciousness, beyondeffort. Thatwhich transcends effort is hindered bymahayoga: striving to attain total perfectionthrougheffortmeansfallingintothemisleadingdeviationofthefollowersofmahayoga.

Followersofanuyogaaspireafterthelevelof"indivisible"realizationand,havingenteredthepathof thedimensionofemptinessandprimordialwisdom,theyunderstandthat thecauseofallphenomena is thepuredimensionofemptiness,while their fruit is themandalaofwisdom. Thetotal bliss of atiyoga is pure and total consciousness, beyond cause and effect. That whichtranscendscauseandeffectishinderedbyanuyoga:conceivingtotalperfectionintermsofcause

andeffectmeans falling into themisleadingdeviationof the followersof anuyoga.These, then,arethedeviationsandhindrancesregardingviewandbehavior.

Listen,greatbeing!Theviewandbehavioroftotalperfectionisnotlikethatofpracticesbasedoncauseandeffect.Theviewandbehaviorofpureandtotalconsciousnessislikethesky:theskyis beyond thoughts and analysis. Whoever tries to reason and analyze will never achieveenlightenment that is like the sky: the arising of judgement and analysis denotes deviation andhindrance.

Whoeverappliestheviewandbehaviorthatareliketheskyintermsofsubjectandobjectwillneverrealizetheskyofenlightenment:thearisingofsubjectandobjectisdeviationandhindrance.

Someseparateviewfrombehavior,butjustastheskycannotbedivided,soalsopureandtotalconsciousness cannot be reduced to duality. Those who divide will never realize the sky ofenlightenment:separatingviewandbehaviorconstitutesdeviationandhindrance.

Pure and total consciousness is like the sky, and the sky is beyond accepting and rejecting.Thosewhoacceptandrejectwillneverrealizetheskyofenlightenment:thedualismofacceptanceandrejectionconstitutesdeviationandhindrance.

Pureand totalconsciousness is like thesky,and thesky isbeyondeffort.Thosewhopracticewitheffortwillneverrealizetheskyofenlightenment:practicingwitheffortconstitutesdeviationandhindrance.Pureandtotalconsciousnessislikethesky,andtheskyisbeyondcauseandeffect.Thosewhoconceive it in termsof causeandeffectwillnever realize the skyof enlightenment:conceivingacauseandaneffectconstitutesdeviationandhindrance.

Listen,greatbeing!Allphenomenaare thenatureof thesky: thesky iswithoutsubstance, theskytranscendsallexamples,theskyisbeyondallmeasure.Thisisthewaytounderstandthetruemeaningofallphenomena!

Listen,greatbeing,andunderstand!Everyvehiclehasitsview,butthetrueviewcannotpertaintoanythingexternal:pureandtotalconsciousness,whichisthefundamentalnature,cannotbecometheobjectofaview.Thus,conceivingaviewisamistake.

Every vehicle has its commitment to keep, like an escort along the path to enlightenment.However,aspureandtotalconsciousnessisbeyondsubjectandobject,thereisnothingexternaltokeep:thusthereisnocommitmenttoobserve.

Everyvehiclehasitscapacityforspiritualaction,likeahelperalongthepathtoenlightenment.However,aspureand totalconsciousness is self-perfected, there isnoneed toobtaina spiritualcapacity.Thatwhichisalreadyperfectisnotrealizedthroughaction.

Every vehicle has its level of realization, like a base, or support, along the path toenlightenment.However,asalltheBuddhasofthethreetimes,theteachersofthethreedimensions,thebeingsofthethreeworlds,andallthingsthatexistintheanimateandinanimateworldabideatthe level of total perfection, pure and total consciousness, there is no need to train oneself toprogressalongthelevelsofrealization.

Everyvehiclehasitsconceptionofan"ultimatenature":theultimatenatureoftotalperfectionispure and total consciousness.As beyond it nothing exists, all the teachings contemplated in theother vehicles are pure and total consciousness. Fixing dualistically on the "ultimate nature"constitutesamistake.

Theself-arisingwisdomoftotalperfectiondoesnotconceptualizeanobject:withoutjudging,without moving, it is primordial wisdom! [38. The chapter that indicates the deviations andhindrancesrelatedtoviewandbehavior,129.3-133.21

Listen, great being! I am the supreme source, pure and total consciousness, thus I am thefundamentalessenceofeverything.Theteachersofthethreedimensions,theBuddhasofthethreetimes,theVidyadharasandBodhisattvas,allthebeingsofthethreeworldsandallthatexistsintheanimateandinanimateworldhavearisenfromme.Inwhatway?

Fromtheconditionofnon-discursiveequanimitytherearisesthedharmakayathathasnoorigin.Fromtheconditionofone'snaturearises the sambhogakayaofperfect enjoymentof the senses.From the total state of enlightenment of energy there arises the nirmanakaya that acts for thebenefitofbeings.

TheBuddhasofthepastattainedenlightenmentbyunderstandingthenon-discursivestateofthenature of mind, self-arising wisdom, and still now they abide in this non-discursive state. TheBuddhasof the present, too, act for the good of beings through the non-discursive state of thenature of mind, self-arising wisdom. In the same way, the Buddhas to come in the future willcertainlybenefitbeingsbyteachingthenon-discursivestateofself-arisingwisdom,thetotalstateofenlightenment.

WhentheVidyadharasand[Bodhisattvas]onthevariouslevelsofrealizationobservethispureand total self-arising consciousness and see nothing, right in that moment they encounter theessenceoftheirmind!

Astheself-arisingwisdomofallbeingsofthethreeworldscannotatallbeblocked,thatwhichis[ordinarily]perceivedintheclarityofsenseobjectsisunalteredpureandtotalconsciousness:thisisthetrueessence!

Amongallthingsexistingintheanimateandinanimateuniverse,thereisnotonesinglethingthathasnotbeencreatedbyme,noristhereacausethatdoesnotderivefromme.ThusIamtheessenceofall,andnothingsurpassesme.Iamsuperiortothethreedimensions,totheBuddhasofthe three times, to theVidyadharas, to theBodhisattvas, to thebeingsof the threeworlds, to thewholeanimateandinanimateuniverse,becauseIamthemakerofall.BeforetherewasanyotherteachingI,thatamthesource,pureandtotalconsciousness,disclosedtheteachingofpureandtotalconsciousness.

[39.ThechapteronthefundamentalessenceoftheVictoriousOnes,133.4-135.1]

Sattvavajraasked:Teacher,SupremeSource!Ifyourteachingispureand totalconsciousness,and this itself is the state of enlightenment, are the beings of the three worlds not already

enlightened?Why,inthatcase,dotheytransmigrateinthethreeworlds?Thenthesupremesource,pureandtotalconsciousness,said:

Listen,greatbeing!Allthephenomenathatspringforthfrompureandtotalconsciousnessareamanifestationofthefundamentalnature.Thisnatureissingleinitsessence,yetitmanifestsinthefive[sense]objects.

Whendesireandaversionarise,[§ravakas]deem[thefivesenseobjects]tobethecauseofthepassionsandof suffering.Consequently, they try to eliminate them, even thoughprecisely thesefivenaturalobjectsareself-arisingwisdom.Thus,beingunabletoeliminatetheminlessthanthreekalpas,theycontinuetotransmigrateinthethreeworlds.

When the five objects of the single, natural condition manifest, due to desire and aversion[pratyekabuddhas]deemthemtobethecauseofsamsara.Consequently,theytrytoeliminatethem,even though in reality precisely these are self-arising wisdom. Thus, unsuccessful for manykalpas,theycontinuetotransmigrateinthethreeworlds.

When the five objects of the single, natural condition manifest, due to desire and aversion,[Bodhisattvas] deem them the abode of attachment. Consequently, they try to purify them, eventhoughinrealitypreciselytheseareself-arisingwisdom.Thus,unabletopurifytheminlessthanonelongkalpa,theycontinuetotransmigrateinthethreeworlds.

When the five objects of the single, natural condition manifest, due to desire and aversion[followersofkriya]deemtheyhavetobeempoweredbymeansofspiritualenergy.Consequently,theyempowertheouterandtheinnertomakethempure,andlikewisetheypurifythefivenaturalobjects even though in realityprecisely these are selfarisingwisdom.However, beingunable toempowertheminlessthansevenlives,theycontinuetotransmigrateinthethreeworlds.

When the five objects of the single, natural condition manifest from pure and totalconsciousness,duetodesireandaversion[followersofyoga]deemthemthecauseofthehigherand lower states. Consequently, they act in terms of acceptance and rejection as regards thefundamentalnature.But,asself-arisingwisdomcannotrejectitself,howeverobstinatelytheytry,theycontinuetotransmigrateinthethreeworlds.

When the five objects of the single, natural condition manifest from pure and totalconsciousness,duetodesireandaversion[followersofmahayoga]recognizethatthefiveobjectsaretheBody,Voice,andMind,andsotheytrytorealizethembypracticing.However,astheytrytoattainthatwhichalreadynaturallyexists,duetotheirstriving,theycontinuetotransmigrate.

So,greatbeing,beyondpureandtotalconsciousness,no"self-arisingwisdom"exists.Beyondsamsara,nonirvanaexists.Beyond thesubjectwho is theexperiencerofexistence,no"ultimatenature"exists.

All isoneinthenaturalcondition, justas it is,soseekingtoalter it isamistake! [This is themeaningof teshinnyid,or "thatvery thing just as it is:] tomeans "authentic"; shinmeans that itcannotbealtered;nyiddenotesitsnaturalcharacteristic.Donotalterthenaturalcondition!Ifyou

do,youalterpureand totalconsciousness.Whoeveralterspureand totalconsciousness realizestheveryessenceofsamsara.

[40.Thechapterthatshowsthenatureofbodhicitta,136.4-139.2]

V.THETEACHINGSTHATESTABLISHKNOWLEDGE

Iamthelampoftheteachers,pureandtotalconsciousness.IamthefundamentalessenceofalltheBuddhasofthethreetimes.Iamthemotherandfatherofthebeingsofthethreeworlds.Iamthefinalcauseofall thatexists in theanimateand inanimateuniverse.There isnothing thathasnotoriginatedfromme.

AsIabidenowhereyetpenetrateall,fromthebeginningIamtheBuddhasofthethreetimes.Asmyconditionisequanimousandtranscendsthought,IamtheprimordialdharmakayaBuddha,thenondiscursive state of equality.Asmy naturemanifests as total enjoyment, I am the primordialsambhogakaya Buddha, perfect enjoyment. As I manifest as self-arising wisdom, I am theprimordialnirmanakayaBuddha,thepotentialityofenergy.ThusIamthefundamentalessenceoftheBuddhasofthethreetimes.Myprimordialwisdommanifestsaspureandtotalconsciousness.Thefiveself-arisingwisdomsarethemindofthesixclassesofbeings.ThereforeIamthefatherandmother of all the beings of the threeworlds.All of the universe and its living beings, theanimateandinanimateworldaremyessencemanifestedastheearthelement:asmymanifestationexistsfromthebeginning,[theearthelement]istheBuddha.Aseverythingunifiesinmynon-dualstate,Iamthewaterelement.Asitgatherseverything,thenatureofmindisthewaterelement.AsIspreadequallyandeverywheremyheat,Iamthefireelement.Asitabidesequallyineverything,thefireelementistheBuddha.Iamwithoutmaterialobstructionsandmynatureismovement:inthisway theairelementmanifestsas theBuddha. Iamunhinderedandall-encompassingclarity:thereforewhatiscalled"space"istheBuddha.

[41.Thechapteronthesingleessence,139.4-140.5]

Listen, great being! Dharmakaya is pure and total consciousness. Other than pure and totalconsciousnessthereisnodharmakayathatcanbetheresultofalteration:thusenlightenmentisnotsomethingotherthanconsciousness.

Sambhogakayaispureandtotalconsciousness.Otherthanpureandtotalconsciousnessandtheformsthatissuefromit,thereisnoothersambhogakaya.

Nirmanakaya is pure and total consciousness. Other than pure and total consciousness thatemanates,thereisnobodyelsethatactsforthegoodofbeings.

AlltheBuddhasofthethreetimes,too,arenothingotherthanpureandtotalconsciousness.TheBuddhasofthepastachievedself-realizationperceivingtheauthenticnatureoftheirmind.Astheyhaveunderstoodtheauthenticandunalterednatureoftheirmind,theBuddhasofthepresentnowactforthegoodofothers.TheBuddhastocomeinthefuturehaveneverbeentaughttocorrecttheself-arising state of their mind, so already now, they do not alter their mind bymeditating onsomething.Insteadtheyfollowthepathof"notcorrecting."

Those who do not understand that all the phenomena of the universe are pure and totalconsciousness seek self-realization in vain, correcting and striving. However, as they do notunderstand,eventhoughtheystriveandcorrectthemselvesformanykalpas,theydonotaccedeto

effortlessbliss.

Listen!Asthethreekayasarenotproducedbyalteringthenatureofmind,whentheteachersofthe three dimensions teach that one has to correct, they do not transmit the fundamental reality.Howeverhardtheytrytomakethenecessitytoaltersomethingappearastruth,thispertainstotheprovisionalteachingandnottothedefinitiveone.

[42.Thechapteronthestatethatcannotbealtered,141.2-142.41

Listen,greatbeing!Iamtheteacherofalltheteachings:frommythreenaturestheremanifestthethreeteachers,thusIteachthreekindsofteachings.Thediscipleswhofollowtheseteachingsareofthreecategories,too.Whoaretheteachers?Theteacherthatcommunicatestheessenceofexistence, the teacher that communicates the nature of existence, the teacher that communicatesthroughthemeaningofwords.

The teacher that communicates the essencemanifests the empowering flow from the unbornconditionandtherebydisclosesthefundamentalstateofallthephenomenaofexistence.

The teacher that communicates the nature manifests all the phenomena of existence in thedimensionofitsownformandteachesthatnoothernatureexists.

Theteacher thatcommunicates throughthemeaningofwordssummarizes themeaningofallthe teachingsand transmits it to the ignorantbeingsof the threeworldsbymeansofwordsandexplanations.Thisisthenatureoftheteacher.

NowIwillexplainthethreecategoriesofdisciples.Assoonastheystartonthepath,disciplesofatiyogabeyondeffortacquirecertaintyandabideonthelevelofenlightenment.

TheVidyadhara[andBodhisattva]disciplesfromthefirsttothetenthlevelsofrealizationwhohavenotyetachievedenlightenmentalthoughtheyareverynearitarestillonthelevelof[thepathof]meditation.21'

The disciples who practice mental aspiration abide at the level of performance of virtuousactioninordertoextinguishthepoisonsofthepassions.Thesearethecategoriesofthedisciplesofthethreeteachers.[...]

Listen,greatbeing!Thedharmakayateachingconcernstheauthenticnature,whichisimpossibletodivide. "Authenticnature"denotes thatall thephenomenaofexistenceare thenatureofmind.Whoevermeditatesalteringthisconditiondoesnotunderstandthedharmakayateaching.

The true essence of enlightenment that does not manifest visibly is precisely the authenticnature:thosewhomeditateonitandalteritdonotperceivethetruenatureoftheirownmind.

Thephenomenaofmanifestationandtheessenceofenlightenmentthatnevermanifestsareboththeauthenticnatureofmind:notunderstandingit,everyoneperceivesitinhisownway.ButeveniftheBuddhasofthethreetimesweretoseekthisnature,theywouldnotfindit!

[43.Thechapterthatexplains[thenatureofltheteacher,142.5-143.7;144.1-144.5]

Listen,greatbeing!Thestateofnon-actionispreciselymynature.Idonotact:asforme,fromthebeginning,allisaccomplished,mybeingitselfisnon-action.Asthisismynature,initsregardthereisnoquestionwhateverofenteringintoaction.

The"natureofnature"isthenaturalstatethatcannotbemodified.Sattvavajra,donottrytoalterthis pure and total consciousness that cannot be altered! If you alter it, youwould alterme, thesource.Allthephenomenaofexistenceareonlymynature.

Listen,greatbeing!Mynatureisunchanging:ifyoumeditateonit,youaretryingtocorrectandtransformit.Iamoriginalself-perfection:ifyoutrytoachievemethrougheffort,youwillalterme.Youcannotreachmebytreadingapath.Youdonotfindmebyseeking.Youdonotpurifymethroughtrainingyourself.

Havenoviewaboutme:Iambeyond[beingan]object!Donottreadapathtoreachme:Iambeyond a path! Do not train yourself to purify me: I am beyond hindrances! I have no abodewhatsoever and cannot become an object to which to address the mind. I know no conceptualelaborationsandtranscendtheobjectsofthought.

All thephenomenaconceivedby themindareonlymynature.Whoever seeks to rejector toblockthemwillnotencounterme,thesource,foranotherthreekalpas:inreality,thatwhichtheybelievetheymustrejectismyverynatureitself.

[44. The chapter that demonstrates how total perfection does notgive results to those who areunsuitable,145.7-146.7]

Listen,greatbeing!Myviewisnotsomethingonwhichtomeditate,becauseitconcernsme,thesource, and one cannot meditate on me: I, that am the source, cannot become an object ofmeditation.BynatureIabideinall,withouteverbeingaltered.[...]

Theviewoftotalperfectionisnottobemeditatedonbecausethequalitiesofmymindaretheextraordinary qualities of pure and total consciousness. Thus self-sacrifice is not necessary inseekingtorealize them:beingbeyondcausesandconditions, there isnoneedtostrive toobtainthem.Beingthefruitthatalreadyexistsinnature,thereisnoneedtoseekthemelsewhere.Beingthenaturalcondition itself, there isnoneedwhatever tomeditate.Neverhavingbeenborn, theycannotbedestroyed.Notdependingonanything,thereisnoneedtoseekastateofmeditation.

Whoevermeditatesonmewillnotencountermepreciselyonaccountofthatmeditation.AsIam the manifestation of the fundamental nature, [in my state] suffering does not arise, andconsequently, there is no need to try to eliminate it. As I am self-arising, unborn, andindestructible,thereisnoneedtoblockthesensestiedtotheinterdependenceofignorance.

Beingutterlypurebynature,thefundamentalconditiondoesnotneedtobepurified.Beingpurefromthebeginning,itdoesnotneedtobecleansed.Beingeverself-perfected,thereisnoneedofeffort to attain it. Even seeking everywhere, nothing impure can be found: all is the essentialconditionthatmanifestsintheformthatisalwaysgood.'"

Fromthebeginning,thephenomenathatappearasobjectsofthesixsenses, too,arethisverynature andnothing else.Whoever tries tomeditate and strives to realize this condition is like ablindman[vainly]pursuingthesky.

[45.Thechapterthatdemonstratesthatthereisnoviewonwhichtomeditate,149.1-149.2;150.7-151.6]

Listen,greatbeing!Intotalperfectionthereisnocommitmenttokeep.Thenatureofthesourcethatispureandtotalconsciousnessisunbornandbeyondconcepts.Thuswhenthemiracleofthebirthofthevarietyofphenomenamanifests,byrecognizing thatallobjectsare thissamenatureandthattheytranscendjudgementandconcepts,whateverappearsoneremains[intheself-arisingstate]withouttryingtograspit,withoutacceptingitorrejectingit.Inthisway[onecomplieswiththe fourcommitments]: absence,omnipresence, singleness, and self-perfection,beyondany ruleorvowtokeep.[...]

Forme, the source, there is no commitment to keep.As I ambeyond causes and conditions,thereisnoneedtotrytoattainmethrougheffort.AsIamself-perfected,thereisnoneedtoadoptaconduct.AsIamprimordialwisdom,thereisnoneedtotrytoknowme.AsIamself-arising,thereisnoneedofcausesandconditions.AsIambeyondgoodandbad,thereisnoneedtoacceptmeorrejectme.

Being without material substance, I am called "absent." Since my wisdom is withoutinterruption, even though it cannot be experienced as something concrete, I am called"omnipresent."As all is one single thing in the nature ofmind, I am called "single."As all thephenomenaofexistenceareperfectintheknowledgeofpureandtotalconsciousness,Iamcalled"self-perfected."

[46.Thechapterthatdemonstratesthatthereisnocommitmenttokeep,153.6-154.2;156.6-157.3]

Listen,greatbeing!I,thesource,amtotalperfection,andasthisperfectionexistsspontaneouslybynature,fromthebeginningthereisnoneedtotrytoacquireacapacityforspiritualaction.[...]

Themanifestationofdharmakayaintheformofsambhogakayateachesmahayogadisciplesthattheessenceisthetotalityofone'sstate.[Howeveritsrealizationissaidtorequire]visualizationofthe various deities in the mandala of one's pure mind, each with its own color and attributescharacteristicof itsspecificfamily.[Theseare:] thedeityofpacifyingactivity forpacifying; thedeityofflourishingactivityforenriching;thedeityofpowerforsubjugating;thedeityofwrathfulactivity for eliminating. In thisway one realizes the levels ofVidyadhara of "long life" and ofMahamudra.212Buthoweverhardone strives, the statebeyondeffort andaction is not realizedthroughthefouractivities.

Astotalperfectiontranscendscauseandeffect,itisnotrealizedbytryingtoobtainit.[...]

Listen,greatbeing!Donotmeditatevisualizingwithyourmind!Donot turnwisdom intoanobjectofconceptualthought!Itisofnousetomumbleformulaeortorecitemantras.Itisofnouse to form ritual gestures with your hands. It is of no use to concentrate on visualizing the

radiationandre-absorption[oflight].Remaininginthenaturalcondition,abideinunmovableself-perfection.

Beinginthenaturalstate,nobodycancorrectit.Remaininginthisauthenticconditionbeyondeffortmeansnotacting,andpreciselythisisthesupremeaction.Thosewhounderstandthishavenoneedtoperformthevarious[ritual]actions:withoutactingtheyremaininthefundamentalstate.

Whoeverisinthenaturalstate"justasitis"realizesthetruemeaningthatcannotbealtered.

[Thisisthemeaningofteshinnyid]:tomeans"authentic";shinmeans"unaltered";nyiddenotestheauthenticcondition.Thereisnoenlightenmentoutsidethenaturalstate.

[47.Thechapterthatdemonstratesthatthereisnocapacityforspiritualactiontoseek,158.3-158.4;159.3-159.7;161.1-161.5]

Listen, great being! From my single natural condition the three teachers manifest withoutinterruption [as a quality of mine]. They teach six fundamental methods for understanding mysinglenaturalconditiontothethreecategoriesofdisciplesthatarisefromthemiracleofbirth.

Theviewisthefoundationforunderstandingthenaturalconditionandthemeanstorecognizeit.However, as the essential condition is the unborn that transcends all objects of thought, eventhoughonetriestoscrutinizeitthroughaview,oneisnotabletodoit.

Thecommitmentisthefoundationfortheeliminationofone'sdefectsandthemeanstoavoidany interruptions.However, as the essential condition is not an object to protect, even trying tomaintainit,oneisnotableto.

Thecapacity for spiritual action is the foundation for realizationand themeans to achieve itthrough striving. However, as the essential condition cannot be the result of a quest, it is notachievedthroughactions.

Thepathisthefoundationforreachingthegoalbypursuingagradualprocessandthemeanstoattain a level of stability.However, as the essential condition is not the goal of a path it is notreachedbypursuingagradualprocess.

Thelevelsofrealizationarethefoundationforattainingstabilityandthemeanstoobtainthatstagewherethereisnolongeranyneedtotrainoneself.However,asallisalreadyintheessentialcondition,thereisnoneedtotrainoneselftoattainalevelofstability.

Wisdom is the foundation for true understanding and the means to recognize the essentialnature.However,astheessentialconditioncannotbecomeanobjectofunderstanding,self-arisingwisdomisnotsomethingtoconceptualize.

Listen,greatbeing!Aspureandtotalconsciousnessisthefoundationofexistence,evenifthe[teachersofthe]variousvehiclesteachthesixfoundationsofviewandbehaviortotheirdiscipleswho are conditioned by cause and effect, and even if on the basis of their capacity ofcomprehension,thedisciplestrytorealizetheessentialnaturethroughthese[six],thisnaturecan

never become the object of a quest.As the very fact of seeking it amounts to altering it, [suchdisciples]donotencountertheirownmind,whichistheunalteredfoundation.

Listen,greatbeing!Thisisthemeaningof"thereisnoviewonwhichtomeditate."Astherootofexistencedoesnotlieoutsideoneself,itisnotpossibleforasubjecttotakeitselfasanobject;consequently, there cannot be an object that is not oneself. Thus there is no view on which tomeditate.

Thisisthemeaningof"thereisnocommitmenttokeep."Evenifonetriestocurbone'smind,itcannotbeblocked.Asitisself-arisingwisdom,thereisnoneedtoprotectit.

Listen,thisisthemeaningof"thereisnospiritualactiontoseek."Asfromthebeginning,totalperfectiontranscendscauseandeffect,believingthataspiritualcapacitycanmanifestastheeffectofacausebymeansofstriving[doesnotcorrespond]tototalperfectionthatdoesnotconfirmanyeffect.Thus,asthecapacitiesforspiritualactionareself-perfectedandarenottheresultofeffort,itissaidthatthereisnoactionthatneedstobesought.

Thisisthemeaningof"thereisnopathtotread."TheBuddhasofthethreetimesandthebeingsof the three worlds all tread the path of pure and total consciousness, and in the nature ofconsciousness there is no duality of Buddhas and sentient beings. Thus there is no path thatconsciousnesshastotreadtoreachitself.

Thisisthemeaningof"thereisnolevelofrealizationtoattainbytraining."Peopleconditionedby cause and effect wish to train them selves in order to attain the level of pure and totalconsciousness,theultimatedimensionofexistence.However,preciselybytrainingtheyalteritandsodonotrealizeit.

Thisisthemeaningof"thereisnowisdomtoobjectify."Asfromthebeginning,anyobjectisself-arisingwisdom,wisdomcannothaveitselfasitsobject.

[48.ThechapterthatdiscloseshowthegroundofallphenomenaisKunjedGyalpo,162.4-165.1]

Listen,greatbeing!I,thesupremesource,abideineverybodyastheessenceofenlightenment.Thenatureofpureandtotalconsciousnessisthepalaceoftheultimatedimensionofreality:inthisimmenseuniverseofmindthereabidealltheBuddhasofthethreetimesandallthebeingsofthethreeworlds, none excluded. This [nature] is the abode and the universal levelwhere all abidebeyond the limits of joining or separating from it. So it is not to be deemed a goal to reachthroughtraining,otherwiseonerunstheriskofalteringone'smind:byalteringmindonedoesnotachieveperfection.This,then,istheabodeandtheuniversallevel![...]

Therearesixlevelsofrealizationresultingfrompractice,whosenamesare:totallight,lotus-endowedfreeofattachment,vajraholder,densearray,greataccumulationofthecakra[ofletters],levelofVajradhara,indivisiblelevelofSamantabhadrabeyondcauseandeffect.However,as thenatureofmindisbeyondcausesandconditions,thereisnofruitthatcanbetheresultofapractice.Inreality,[thesesixlevels]aremerelysomanywaysofmanifestationofthenatureofmind.

In fact, as everything that manifests as clarity through the five sense doors points to

uninterruptedself-arisingwisdom,onespeaksof"totallight."

As[inthisstate]thereisnojudgingtheobjectorformingattachmenttoit,onespeaksof"lotus-endowedfreeofattachment."

Aspureandtotalconsciousnessisbeyondbirthandcessation,onespeaksof"vajraholder."

As inone's truenature, theboundlessnatural condition, self-arisingwisdommanifests as thedimensionofnon-discursiveequanimity,onespeaksof"densearray."

Asthenatureofpureandtotalconsciousnessisamandalathatembracesallthephenomenaofenlightenment,onespeaksof"greataccumulationofthecakraofletters."

AstheBody,Voice,andMindarewithoutbeginningorend,onespeaksof"levelofVajradhara."

Aspureandtotalconsciousnessisbeyondthedualismofcauseandeffectandallthephenomenathatmanifestfromithavealwaysbeenbeyondallconsiderationsofgoodandbad,ofacceptanceandrejection,onespeaksof"indivisiblelevel."

Thus all the Buddhas of the three times and the beings of the three worlds issue from theultimatedimensionofpureandtotalconsciousnessandabidetherein.Forthisreasontheultimatedimensionofpureandtotalconsciousnessiscalledthe"levelofuniversalexperience.11211

[49.Thechapterthatdemonstratesthatintotalperfectionthereisnoprogressingthroughthelevelsofrealization,165.3-165.6;166.6-168.1]

Listen,greatbeing!Whatiscalled"thewisdomofwisdom"isknowledgethathasexistedfromthebeginning.Self-arisingwisdomisprimordialknowledge.Thewisdomthatjudgesanobject,asitderivesfromtheobjectitself,cannotbe"self-arising."

Claritydoesnotmanifestmerelybyremaining inastatewithoutanobject.Thus, self-arisingwisdomiswisdomthatconcernsprimordialknowledge.[...]

Aswisdom arises of itself, one should notmeditate concentrating on it. Notmeditating, onedoes not accumulate the karmic tendencies of meditation."' The fundamental condition, free ofkarmictendencies,isthetruestateofknowledgeoftheBuddhasofthethreetimes.Theessenceoftheknowledgeof theBuddhasof thethreetimesdoesnotdependonanobjectbecausefromthebeginningitrestsinastateofequanimity.

Listen,greatbeing!Thestateofself-arisingwisdomofalltheBuddhasofthethreetimes,beingfreeofconcepts from thebeginning, shouldnotbeconstructedby themind. It isbeyondall theobjectsofjudgement.Byremaininginthenon-conceptualcondition,atiyogapractitioners realizethestateofknowledgeoftheBuddhas.

Listen, great being! The state of enlightenment lies in self-arising wisdom. In fact, by notjudgingobjectsthiswisdomisnotcontaminatedbythekarmictendenciesofdiscursivethought.

Karmaisproducedbythetendenciesofmeditativeabsorbtion,whileinthenon-conceptualstatetherearenokarmictendencies.

Thefiveself-arisingwisdomsofthenon-conceptualstatemanifestasthefivenaturaldoorsofthe mind, the five senses, and are without interruption. When the nature of pure and totalconsciousness manifests, the self-arising wisdoms shine uninterruptedly and distinctly. As theyappearspontaneously,theyshouldnotbedenied:inthiswayonedoesnotaccumulatethekarmictendenciesresultingfromameditativeabsorbtiondevoidofthoughts.[...]

Listen,greatbeing!Understandproperly themeaningof thesewords in theexperienceof thestateofpurepresence!

Self-arisingwisdomabidesinthefivesenseobjects,butthefivewisdomsdonotcravethefiveobjects: thefivesenseobjectsmanifestas thefivewisdoms.As these themselvesare thewisdomthathasexisted fromthebeginning, there isnodualismbetweenobjectsandwisdoms!Thus theobject,too,isself-arisingwisdom.[...]

Disciples[ofthethreeteachers]givediversenamestomysinglenatureonthebasisofthewaythey conceive me. Some call it "pure and total consciousness"; others, "ultimate dimension ofphenomena"; others, "condition of space." Others call it "self-arising wisdom"; others,"dharmakaya"; others, "sambhogakaya"; others, "nirmanakaya."Others call it "Body,Voice, andMind";others,"omniscience";others,"totalityofphenomena";others,"thethreewisdoms"or"thefour wisdoms"; others, "the five wisdoms"; others, "the emptiness-dimension and primordialwisdom."Thesearethenamestheyattributetothesingleself-arisingpureandtotalconsciousnessonthebasisoftheviewstheyholdaboutme.

[50. The chapter that discloses self-arising zvisdoin,168.3-168.4;168.7-170.1; 170.2-170.4;170.7-171.4]

VI.THECONCLUDINGTEACHINGS

Listen, great being! The teachers of the three dimensions, my emanations, explain that it isnecessary to tread a path and to that end they teach five or three paths. As they assert that bytreadingthesepathsoneachievesone'saim,theirnotionofattainmentisbasedontheprincipleofcauseandeffect,andthisdoesnotcorrespondtototalperfectioninwhichthereisnopathtotread.

Throughthefivepaths-ofaccumulation,ofapplication,ofseeing,ofmeditationandofthefinalattainment [also called "of nomore learn- ing"]-they fulfil the two accumulations and [believethey] finally succeed ineliminating thedualismof subject andobject.However, this realization,which [theybelieve]enables them to see the truthdue tomeditation,doesnot correspond to thepathinwhichthereisnopathtotread,thusitshouldnotbedefinedas"effortlessbliss."

The three paths of the secret teaching of the "fruit" are the contemplations on the essentialnature, on the totalmanifestation [and on the syllable].As they are theway to realize the threedimensions216onemeditatestobecomeaccustomedtothem.Throughthefour"approachesandaccomplishments" that entail the application of the principle of cause and effect to self-arisingreality, one proceeds gradually and thus does not attain the level that transcends the effort ofpractice.

Asone'smind,beyondconceptualelaborations,istheultimatedimensionofexistence,[itis]inthisfreedomfromconcepts[that]alltheBuddhasabide.So,donotfollowagradualpath!

Mind,which isunhindered, isclear like thesky: in it thereabideall theBuddhasof the threetimes.So,donotfollowagradualpath!

Mind,which is unaltered, is the authentic, fundamental condition: in it all theBuddhas of thethreetimesarespontaneouslyperfected.So,donotfollowagradualpath!

Ifyoustarttofollowapathbasedonignorance,youwillneverattainyourgoalandwillneverachieve true understanding. Following a gradual path, one does not attain the level ofenlightenment. Enlightenment is mind free of concepts and it is not achieved by following agradualpath.

Meditatingontheview,youencountertheobjectofcontemplation;however,thiscontemplationdoesnotleadtotheequanimityofthestatefreeofconcepts.

Keepingacommitment,oneremainstiedtotheresolutionnottobreakit;however,duetothisconcept,onedoesnotfindtheequanimityofthenon-conceptualstate.

Seeking to acquire the capacity for spiritual action, onepractices themethods of realization;however,meditationdirectedtotheacquisitionofsomethingisfarfromtheequanimityofthestatefreeofconcepts.

Training toprogressalongthe levelsofrealization,onepractices themethodsforstabilizingthestateofcalm;217however,meditationtendingtoperfectionisfarfromtheequanimityofthe

statefreeofconcepts.

Seekingtounderstandtheultimatenatureofexistence,onepracticesthemethodsofmeditationforclarity;"'however,meditationdirected toclarifyingsomething is far fromtheequanimityofthestatefreeofconcepts.

Seeking to clarify wisdom, one practices the methods of conceptual meditation; however,meditation that seeks to clarify understanding is far from the equanimity of the non-conceptualstate.

Listen,greatbeing!Meditationbasedondesire,howeverclearitmaybe,doesnotbringaboutrealizationofhappinessfreeofdesires.Thetotalblissofnon-actionisrealizedthroughthenon-conceptual state and the absence of desire. Not meditating [conceptually] and not accumulatingkarmictendencies,self-arisingwisdomisnotsubjecttothepowerofkarma.

Self-arisingwisdom,theessenceofdharmakaya,isnotrealizedthrougheffort,butconversely,byjustremaininginthenaturalcondition.Ittranscendsalltheaimsofthepractices,forthatwhichiscalled"aim"isonlyaname:inreality"enlightenment"itselfisonlyaname.

Usingthedefinitionof"enlightenment"isacharacteristicoftheprovisionalteachingsandnotofthedefinitiveones.

[5].Thechapterthatdemonstratesthatthereisnopathtotread,172.2-1174.3]

Listen,greatbeing!IfyouwanttorealizealltheDharmas,donotbaseyourselfonthedesiretoobtain!Themindthatkindlesdesiremakesone loseeverything insteadofobtaining.As the truenaturetranscendscauseandeffect,thosedesirousofthefruitshouldnotengageinitscause:itisrealizedbyjustremaininginthenaturalconditionfreeofconcepts.Giveupallmeditationsbasedondesire!

Beingwithoutdesires,oneobtainseverything.Practicingmeditation,oneclings todesire,butthisisnotatallrightbecauseinrealitythereisnothingtograsp.Allthepathsbasedonactionseektorealizeself-perfection that transcendseffort,but theydonotsucceed:selfperfection ispresentjustasitiswithoutneedingtoactandisnotattainedthroughaction.

Asitmoveseverythingaway,desireisagravehindrancetorealization.Thekarmictendenciesthat derive from a path of meditating based on desire bind the mind to the idea of graspingsomethingandconsequently, theymovehappinessaway.Conversely,notgraspinganything,oneobtainsallhappiness,becausehappinessisthetruenaturalcondition.

ThisunalterableconditionisthesinglestateofconsciousnessofalltheBuddhas:itispureblissutterlywithoutdesireortheideaofgraspinganything.[Init]thestatethattranscendsconceptsisnot deemed an object to aim for, nor does one cling to the non-discursive state.-19 The truemeaningofthis"notdoing"isrealizedbystoppingdesiring.Graspingnothingandbeingfreeofattachment, one practices supreme contemplation. Precisely this, complete and perfect from thebeginning,issupremerealizationthattranscendstheideasofsomethingtoletgoofandsomethingelsetohold.

Listen, great being! Meditating on diversity does not clarify the one. Meditation aimed atclarifyingsomethingisnottruemeditation.Eventhoughthefundamentalconditionisonealone,creating a division between Buddhas and sentient beings and between happiness and suffering,[some] teach the acceptance of happiness and the rejection of negativity: however, this doesn'tconcurwiththedefinitiveteaching.

Listen,greatbeing!Donot turnwhat isone into two!Happinessandsufferingareone in thestateofenlightenment.Buddhasandsentientbeingsareonein[thenatureof]mind.Allthatexistsintheanimateandinanimateworldisoneinthefundamentalnature.Truthandfalsehood,too,areone in the fundamental nature.Do not accept happiness, do not reject suffering! Remain in thenaturalconditionandyouwillattaineverything.

Gettingattachedtohappinessissuffering.Ifonedoesnotjudgethemanifestationofclarity,ititselfisself-arisingwisdom.Ifwisdomisnotdefiledbykarmictendencies,caniteverbestainedbyaction?Wisdomtiedtocauseandeffectisbasedonconceptualmeditation,andthis"conceptualwisdom"givesbirthtokarmictendencies.22oAsinthisway[self-arising]wisdomissubjectedtotendencies,donotmeditateonconceptualwisdom!Meditatingonconceptualwisdom,onemovesawayfromtheequanimityofthenon-discursivestate,andcontemplationisafflictedbythediseaseofeffort.

Listen,greatbeing!I,thesource,ampureandtotalconsciousness,andasall ispureandtotalconsciousness,apartfromitnothingexists.From[pure]consciousnesstheremanifestthesundryteachingsbasedonthephysicalcharacteristicsandbeliefsofbeings,tiedtospecificperceptionofforms and colors.All of this is an emanation of the compassionate energy ofwisdom and notsomethingotherthanthenaturalcondition.

Enlightenmentitselfisnotsomethingotherthanthenaturalcondition,thusitisthefundamentalnature of all the Buddhas of the three times. Aside from the fundamental nature, there is noenlightenment.Asidefromenlightenment, thereexistnosentientbeings.Thenonconceptualstateofbeings is theessenceof thestateofenlightenment.Before themanifestationofpureand totalconsciousness, there are neitherBuddhas nor sentient beings. Thus it is the nature ofmind thatshould be praised more than all the Buddhas! It is unchanging and has never been subject tochange: even if onewants to alter it, its nature does notmove one iota. Thus the teacherswhodividethesinglenatureinninevehiclesandeighty-fourthousandmethodsdonotunderstandthemeaning of the one. Not understanding the one, they do not understand the totality. Thus,understandingthesinglestateofmindissupremeunderstanding!n'

[52.Thechapterontheimmovable,desirelessstate,174.7-177.7]

Allphenomenaneitherceasenordo theyevervanish; theirnature isclarity thatnevermovesfrom the essence. Thosewho, conditioned by desire and basing themselves on the principle ofcauseandeffect,seektorealizerealitythathasnever"moved,"donottransmitmyteaching.

Beingwithoutdesires, I realizeeverything:withoutdesiring it, thenature is already realized.The very word "realize" is not part of my language but of the language of those who base

themselvesoncauseandeffect.

Iamthegreatenemyofallspeculativeartificethat tendstoexaggerateor todiminishreality.Withoutjudgingtheconjecturesofbeingornotbeing,ofrealizingornotrealizing,Iremainintheconditionofequanimity.I,theforebearoftheEnlightenedOnes,teachnothingelseapartfromthisconditionofequanimity![...]

This supremeequanimity,whosenature is totalpurity, isanunchangingconditionbeyondallattachments.Ittranscendsthedualisticobjectandanypositionofthemind.If,movedbydesire,oneseekstoobtainitasifitweresomethingconcrete,onefallsintoattachmentanddoesnotfindthenon-conceptualstateofequanimity.

Thefundamentalconditionhasalwaysbeeninnature:wantingtoseekitandtoobtainit isthesameasseekingone'smindelsewhere.However,evenifweweretocutintosmallpiecesthespaceofexistence,thesky,thethreeworlds,andalllivingbeings,stillwewouldneverfindtheabodeofmind.

Mindhasthenatureofthesky:ithasnobordersanditsspaceisnotsubjecttodiminution.

Mind,whichhasthenatureofthesky,cannotbefound,andthesameappliestothenatureofallexistence.

Theauthentic,naturalconditioncannotbealtered:evenifonepractisesthemeditationmethodstiedtothemanifestationofenergy,222theessenceoftheauthenticconditionisnotchanged.[...]

ThereisnodifferenceofqualityorofsizebetweenthestateoftheBody,Voice,andMindoftheBuddhasandthebody,voice,andmindofbeings.Thefundamentalnaturebeyondconceptsabidesin equanimity, and in this state there isnodistinctionbetweendharmaandnon-dharma.SentientbeingsarenotdeemedacausenorareBuddhasdeemedtheireffect.

Teacherswhoteachcauseandeffectaremistaken.Thewholeofexistence,whichemanatesfromme,isthesame:allisonewithoutanydistinctionbetweengoodandbad!

[53.Thechapterthatdemonstratesthatthenatureofallphenomenaistheimmovablestate,179.2-179.6;179.7-180.5;180.6-181.2]

Firstofall,toenableunderstandingoftheultimatenature,thetendolungsonmanifestationaretaught.[Then,]inordertoeliminatedoubtsandconceptsandtograntcertainty,thetendolungsthatprecisely disclose [the nature] are taught. [To enable understanding that] the naturalwisdom ofself-arisingwisdomdoesnotdependoncauseandeffect,thetendolungsbeyondcauseandeffectaretaught.[Toenableunderstanding]thattheself-arisingwisdomofthesupremesourceneednotbesought throughactionandeffort, the tendolungsonperfectionbeyondactionare taught. [Toenable understanding] that the self-arising wisdom of the supreme source itself establishesknowledgeofitsnature,thetendolungsthatestablishknowledge-are-taught.

Therearefivenecessitiestied[tothefivesubdivisions].Thedolungsonmanifestationservetodiscerntrulytheultimatenaturebecausewhentheultimatenatureispreciselyunderstood,thereis

no longer needof view, conduct, or commitment or to tread a path.Thedolungs that preciselydisclose[thenature]servetoachievecertaintyfreeoferrors,and,bypossessingprecisecertaintyofthenatureofmind,toovercometheneedtoseektorealizeenlightenment.Thedolungsthatdonotdependoncausesandconditionsservetoovercometheneedtoapplyeffort,and,asthereisnolongeranyneed for effortful action, toabide in bliss beyond effort.Thedolungsonperfectionbeyond action serve to perfect [knowledge of] the uncreated nature, and, having perfected the[knowledge of] nature beyond action, [to realize] primordial self-perfection. The dolungs thatestablish knowledge serve to establish the knowledge, based on the principle of all five[subdivisionsofthe]dolungs,thattheBuddhasofthethreetimes,thebeingsofthethreeworlds,andthewholeanimateandinanimateuniverseiscauseless,self-arising,andbeyondaction.

[54. The chapter that demonstrates that all teachings are contained in the nature of KunjedGyalpo,182.4-183.7]

Listen,greatbeing!Allthatexistsintheanimateandinanimateuniverse,alltheexpressionsandmeanings,areonlypureandtotalconsciousness.

The dimension of emptiness and the space of the sky are nothing other than pure and totalconsciousnessbeyondconceptsandfreeofhindrances.

Themanifestation of the elements-space, air,water, earth, and fire- is the nature of pure andtotal consciousness. The threeworldsof desire, form, and formless-are themanifestation of thethreenaturesofpureandtotalconsciousness.Theteachersofthethreedimensionsthatteachthis,too,arethethreenaturesofpureandtotalconsciousness.

The uninterruptedwisdom of consciousnessmanifests as theworld of desire. The nature ofconsciousnessmanifests as theworld of form.The essence of consciousness,which is unborn,manifestsastheformlessworld.

Theunbornessencebeyondconceptsisdharmakaya.Consciousnessthatenjoysitsownnatureissambhogakaya.Theemanationofconsciousnessthatbenefitsbeingsthroughmindisnirmanakaya.

Themomenttheydiscovertheequanimityof thenon-conceptualstate,evenbeingsof thehellrealmsandoftheotherrealmsofsamsarawhohavefallenpreytothesufferingofheatandcold,ofhungerand thirst, of foolishness and speechlessness, can liberate themselves in the authentic,naturalcondition.

As it does not conceptualize the object, self-arising wisdom is beyond all considerations ofdefectsorqualitiesderivingfromkarmictendencies.Withoutacceptingthequalitiesorrejectingthedefects,[inthisstate]onedoesnotseektoobtainhappinessortoeliminatesuffering.

The authentic condition has never moved away from itself: even though one may want totransformit,itdoesnotchange.Eventhoughonemayaspireafterit,thereisnothingthatcanbeobtained.[...]

Listen!Humanbeingsanddivinebeingsfindithardtounderstand.Distractedbysenseobjects,they remain ignorant and are made content by anything that is taught to them. When the

unmistaken,finalandtotalteachingisnottaughtandtheylearntheprincipleoftheabsolutetruthandrelativetruthbasedontheprovisionalteachingsofcauseandeffect,theirmindsareappeasedbythedualismoftruthandfalsehoodandtheynurturethisdualismforseveralkalpas.

So,firstofall,onemustteachinaprecisemannerthenatureofone'sconsciousness.Onceithasbeencommunicated,oneencounterstheinfalliblepaththattranscendsseekingandfromtheveryfirstmoment,oneisonthelevelwhichdoesnotentaileffort.Inthismanner,oneconnectswiththepathbeyondseekingandwiththestatewherethereisnolongeranymeditation,obtainingstabilityinhappinessthattranscendsalleffort.

Onrealizingthenatureofone'sconsciousness,thequalitiesmanifestspontaneouslyandalreadyperfectedwithoutneedingtoseekthem.Thereisnolongerneedtocultivategoodintentionortofollowagradualpath,noneedtotrainoneselftoachievethelevelsofrealizationortomeditateontheview,noneedtostrivetoobserverulesanddisciplinestrictly.

Greatbeing, teachall this!Donotpractice in theworldlyway,meditatingon[theformofIadeity as the activity of the body, recitingmantras and formulae as the activity of the voice, andvisualizingandconcentratingastheactivityofthemind.

[55.Thechapterthatdemonstratesthatnophenomenonexiststhatdoesnotderivefrombodhicitta,186.4-187.5;188.4-189.3]

Teacherofteachers,supremesource,Ihaveunderstoodthetruenaturethus:allphenomenaareone in the truenature.Thepalaceof theultimatedimensionof reality is thesupremesource, itsfame resounds. This divine abode in the dimension of space, too, is the supreme source. Theteacher of unborn dharmakaya, too, is the supreme source. The sambhogakaya of perfectenjoyment, too, is the supreme source. The nirmanakaya of the potentiality of the energy ofwisdom,too, is thesupremesource.Theworldofdesire, tied topassion, is thesupremesource.Theworldof form, tied topride, is thesupremesource.The formlessworld, tied to thementalbody, is the supreme source. The Buddhas of the past epochs that abide in your state are thesupreme source.TheBuddhas of the presentwho act for the benefit of beings are the supremesource.TheBuddhasofthefuturewhowillspringforthfromyourstatearethesupremesource.Thepractitionersof thefouryogaswhoaspire toyourstateare thesupremesource.Thewholeanimateandinanimateuniversecomposedofthefiveelementsisthesupremesource.Apartfromthe supreme source, there are no Buddhas or sentient beings, and no animate and inanimateuniverseoranyotherphenomenonexists.

ThusspokeSattvavajra.

[56.ThechapterinwhichSattvavajradeclareshisunderstandingofthenatureofKunjedGyalpo,189.6-191.11

Theteachingsoftheteachersofthethreedimensionsspeakofcauseandeffect,specifyingthatby practicing engaging on the cause one produces the fruit. Using the terms "Buddhas" and"sentientbeings,"theyexplainthatthemindmustobtainthefruitofenlightenment.Butthisisnotmyteaching.

Mynature transcends thedualityof cause and effect: as there is nodualitywhatever betweenBuddhasandsentientbeings,enlightenment isnotsomethingthat themindneeds toobtain.I, thesupremesource,amthenatureofconsciousness,self-arisingwisdom.

[57.Thechapterontheentrustmentoftheteaching,192.2-192.41

6THEFURTHERTANTRA:THETEACHINGSONUNDERSTANDINGI.INTRODUCTION

Listen!This ismyway of understanding. I am the unborn nature, and thus I understand that allphenomenaarisingfromitarelikewiseunbornandself-arising.

Listenwell,greatbeing!RecognizingthatIamunborn,Iunderstandthatthethreeteachers,too,are unborn and so are the three kinds of teachings, the disciples, the places, and the epochs. IunderstandthattheBuddhasofthepastareunborn,andsoaretheBuddhasofthepresentandthosetocomeinthefuture.

Listen! Just as I, that am the teacher and the source, understand, you too, Sattvavajra, mustunderstand!Ifyoudonotunderstandthusyouwillnotperceivemynatureand,consequently,youwillnotunderstandthetenfundamentalnatures.Ifyouignoretherealmeaningofthetennatures,howcanyouunderstandthetenteachingsonnonmeditation?[...]

Understand that theBuddhasof the three times areunborn.Understand that the six classesofbeingsareunborn.Understandthatearth,water,fire,air,andspaceareunborn.Understandthatthethreeworldsandthethreeexistencesareunborn.Understandthatthefivesenseobjectsareunborn.Thus, all phenomena are pure and total consciousness, and pure and total consciousness is thesupremesource.Understandthatthesupremesourcewasneverborn!

Iamtherootofallphenomena;ifyouunderstandthatIamthefundamentalunborndimension,youwillperceivealltherestinthesameway.

[58.Theintroductorychapteronunderstanding,200.3-201.2;201.4-201.7]

II.UNDERSTANDINGTHETRUEMEANINGOFTHETENNATURES

1.OntheView

Understandwell,Sattvavajra!In termsof thesource, therootofallphenomena, there isnosuchthingasanobserverandanobjecttoobserve.Whoeverunderstandstheessencewithoutdeemingittheobjectoftheviewunderstandsmynature.

Listen!All the phenomena of existence,without exception, abide in the supreme source in aconditionofbirthlessness.Letthosewhowanttounderstandthefundamentalmeaningunderstandmynature![...]

Were I not to teach this definitive teaching, the posterity of the supreme source, who is theforebear of all the enlightened ones, would be interrupted, and everybody would continue totransmigrate.

Listen!Thus,Sattvavajra,overcometheideaofhavingornothavingaview.Ashavingaviewmeanscovering the truemeaningwithconcepts,donotbaseyourunderstandingon theviewofcauseandeffect!

Intheatiyogavehicleinwhichnothingisconfirmed,tryingtoobserveandtoexamine[thetruenature]amountstointerruptingperceptionofit.Thus,understandthatthetruenatureofthesource,theunalteredessence,cannotbeperceivedbybasingoneselfonaview.

Listen! I, the supreme source, pure and total consciousness, am the mirror in which allphenomenaarereflected.Althoughlackingselfnature,everythingmanifestsclearly;withoutneedfor a view, the nature shines clear. Understanding that the essential unborn condition is not anobjecttoobservedualisticallyisthegreatunderstanding!

[59.Thechapterontheunbornstate,202.2-202.4;203.4-204.2]

2.OnCommitment

The teachers of the three dimensions, my emanations, teaching on the basis of the diversecapacitiesof thedisciples, convey theunderstanding that the source is something tomaintainbycommitment.

Some understand that they have to keep their vows and discipline pure, others observe theVidyadharavows,whileothersbasethemselvesonthenumerousfundamentalandsecondaryrules.Buthoweverdeeptheirscrutiny,theydonotachievetrueunderstanding.

The commitment of the supreme source is beyond the dualism of keeping or not keeping.Whoever understands the meaning of "beyond keeping or not keeping" understands mycommitment.

Listen!I,thesupremesource,teacherofteachers,amtheequalityofallphenomenainpureandtotal consciousness that is the root. Thus, I am the fundamental essence of all commitments.UnderstandthatIambeyondthedualismofkeepingornotkeeping!

Listen!Liketheunbornsky,thecommitmentoftheviewofthesupremesourcetranscendsalllimits:whoeverunderstandsthiswellunderstandsthecommitmentofthesupremesource.[...]

Listen!Asthesinglerootofallphenomenaisconsciousness,thesinglerootofthecommitmentisnotsomethingtokeep:thismeanshavingunderstoodone'sunbornmind.

Through [the four points of] absence, omnipresence, singleness, and self-perfection allcommitmentsaretranscended.Thecommitmentsofthesupremesourcerefertounderstandingtheunbornstate.

Accordingtowhetherornotoneunderstandsthatthefundamentalessenceisnotsomethingtoprotect,andonthebasisofthesubdivisionin[theteachingsof]the"provisionalmeaning"andofthe"definitivemeaning"thenecessityorlackofnecessityofacommitmenttokeepistaught.

Listen!Asinthiswayoneunderstandsthatthereisnocommitmenttokeep,thisunderstandingequals the state of the Buddhas of the three times. Practitioners without this understanding arereallyincontradictionwiththeessenceoftheirmind.Thosewhoobservethecommitmentoftheteachers of the three dimensions instead of keeping my commitment will find it difficult toencounterthetruemeaningforhundredsandthousandsofkalpas

Thus,asyouhavereceivedmyteaching,understandthatthereisnocommitmenttokeep!

[60.Thechapteronthecommitmentthatneednothekept,204.3-205.2;205.4-206.51

3.OntheCapacityforSpiritualAction

Sattvavajra,understandwell!Theteachersofthethreedimensions,emanatedfrommynature,takethemostappropriateformfortheirdisciplesandgivethemtounderstandthatinordertorealizethe goal, it is necessary to acquire the capacity for spiritual action. In terms of the body, it isnecessary to engage inmudras; of the voice, to recite ofmantras; of themind, to visualize theradiationandre-absorption[of light].Theydonotunderstand thatonecanattainself-realizationleavingfreethethreedoorsofbody,voice,andmind.

Listen!Mycapacityforspiritualactionisnotsomethingtoseekbymeansofaction.[...]

Listen!Mycapacity for spiritualaction isnot something thathas tobe sought.Asbenefit foroneself isalreadyspontaneouslyperfect, there isnoneedforaction.Asbenefit forothers is theequalityoftheultimatedimension,itdoesnotneedtobesought.Understandthiswell!

Listen!Asallisalreadyaccomplishedinpureandtotalconsciousness,withinitthereisnoneedwhatever to act. Whoever could ascribe the definition of "acting" or "not acting" to the veryessenceofenlightenment,whichisuncreatedandbeyondaction?

Listen!Inordertoobtainmycapacityforspiritualaction,thereisnoneedtoformmudraswiththe body, to recite mantras with the voice, or to visualize radiation and re-absorption with themind. The enlightenment of all the Buddhas of the past, present, and future depends solely onunderstanding the true nature of spiritual capacity: non-action. As [the enlightenment of] theBuddhasof the three times is basedonunderstanding, you too,Sattvavajra, [should] understandwellmywords!

Listen! The teachers of the three dimensions teach those attracted by the multiplicity of thecharacteristics of concepts the teachings on actions for pacifying, increasing, conquering, andwrathfullyeliminatingonthebasisofthevarietyoftheirdisciples'concepts.[...]

Listen! I, the source, the supreme teacher, teach that all actions are the path of concepts.Understanding the truemeaningofspiritualaction that transcendsaction,allbeingscanbecomethesupremesource.

[61.Thechapteronunderstandingthenatureofthethreedoorsbeyondactionandseeking,206.4-207.1;207.1-207.7;208.3-208.4]

4.OntheMandala

Understand, Sattvavajra! The teachers of the three dimensions, my emanations, teach disciplesattracted by the multiplicity of characteristics the need to visualize the mandala and theganacakra.2-'3Thosewhofollowthepathof thethreedimensionsseektogainunderstandingbymeansofthemultiplicityofcharacteristics,andforhundredsandthousandsofkalpastheydonotunderstandthatthereisnomandalatovisualize.[...]

Thisismymandala:themandalathatarisesfromoneselfisalreadyperfectbecauseeverythingiscompleteinitsessenceandisbeyondthepossibilityofgrowthordiminution.Withoutneedingtovisualizeit,instantaneouslyitistheperfectmandala.

Listen! [This is the meaning of the word mandala, in Tibetan khyilkhor]: khyil or "center"denotes the trueessence;khoror "circumference"means that this essencepossesses theblissofsamsaraandnirvanainitsentirety.Thisistheessenceandtherootofallmandalas;allmandalasarecontainedinit.

Listen!Themandalaofthesupremesourceisthemandalainwhichallisperfectedinessence.Whoever understands this perfectionbecomes expert in themeaningof "there is nomandala tovisualize."

Listen!Withtheunbornmandalaofpureandtotalconsciousness,I,thesupremesource,teacherofteachers,withoutcomingandgoing,fillthewholeuniverse.Onlythroughknowledgedoesoneaccedetotheunborn.

Listen!Whetherornot themandalaof the fivewisdomsmanifestsdepends on knowledge orignorance. Thus, there exist the distinct notions of having or not having to visualize.However,whenonehassupremeunderstanding, thisdistinctionno longerexists.Sowithout tarrying over

words,Sattvavajra,understandthemeaningwell!Whoeverunderstandsimmediatelyabidesinthestateofthesupremesource.[...]

Listen!JustasItaughtyouthatthefivepassionsarepureandtotalconsciousnessthatwasneverborn,youtoo,Sattvavajra,teachthustoyourdisciplesonthebasisofyourownunderstanding!

[62. The chapter on understanding that themandala is not to he created by visualization, 208.6-209.2;209.3-210.2;210.5-210.6],

5.OnInitiation

Sattvavajra, understand well! I am the teacher supreme source, and the teachers of the threedimensions which are my emanations teach that there are methods of conferring initiation.Attachedtothepathofconcepts,theydonotseemynature.

Listen!Iamtheteachersupremesource,andasmynaturecreatesallandpervadesall,Ihavenootheraim.UnderstandthusthatIambeyondconferringornotconferring[aninitiation].

Thevarious typesand levelsof initiationsare taught to individualsattractedby thevarietyofcharacteristics.Tothoseabidinginthemeaningoftheunalteredstate,Iteachthenaturalconditionthatisnotconferred[byinitiation].

Listen! As the nature of the supreme source pervades all, teach those practitioners whorecognize and understandwhat itmeans to abide in the natural condition beyond conferral thatthereisnoneedtoreceiveinitiation!

Listen!I,thesupremesource,teacherofteachers,understandandteachthatitisnotnecessarytoreceiveaninitiation.Onceonehasobtainedthepowerofone'spureunbornmind,224thereisnolongeranyneedfortheeffortoftheinitiationofthetennatures.Onenolongerplacesone'shopesininitiationintomantrasandmudrasandisnolongerattachedtoinitiationintothesacredsymbolsandobjects.

Recognizingthepurityofone'smind,onenolongermeditatesonthedeitywithcharacteristicattributesandno longerdistinguishesbetweenplanets, constellations,andparticularastrologicalconjunctions.

Listen! My way of understanding is not shared by the teachers of the three dimensions,consequently,thetruemeaningofthetennaturesishindered.Thus,mynatureisnotunderstood.

Listen!I,thesupremesource,teacherofteachers,teachtheteachersofthethreedimensions,myfirstdisciples,theunaltered,authentic,andnaturalcondition.Thereisnoneedtorelyonaworldly"deity"tovisualizeortodependonganacakrasoroninitiation.Asallisperfectedinthepowerofpure unborn presence, leaving it as it is without seeking anything, all goals are spontaneouslyrealized.

Listen!Iamtheteachersupremesource,andtheteachersofthethreedimensionsarecreatedbyme.Whattheyteachisalsocreatedbyme:howeverIhavenoneedtocreatemyself!

Listen!Whoeverunderstandsthenatureofthesourceinthiswayrecognizesthatitisthenatureofall:thusunderstandmynatureanddonotdependanylongeroninitiationsbasedonattachmenttoconceptualcharacteristics!

[63.Thechapteronthepowerofunderstandingtheselfarisingstate,210.7-212.51

6.OnthePath

Listen!Thenatureofthesupremesource,teacherofteachers,abidesinthesingleconditionoftheunborn.However, as it isdifficult to realize themeaningof the "unborn," inorder to lead theirfollowersonsatisfactorypaths,theteachersofthethreedimensions,myfirstdisciples,teachthatitisnecessarytotreadgradualpaths.Thus,toleadthoseoflessercapacitytowardsthetruemeaning,theytransmitprovisionalteachings.

Listen! [They teach that] by following the gradual paths of accumulation, of application, ofseeing,ofmeditation,andofthefinalattainmentitispossibletorealizethefruitafterhundredsofkalpas,withinsevenlives,withinthreelives,etc.Howeverinthismannertheydonotenablepeopletounderstandmypath.

Listen! I will explain to you the path of the supreme source. As the true nature is unborn, Itranscend the limitingdefinitionof takingupor not takingup [a path]: thus there is noneed totread a gradual path. The five paths are conditioned by concepts. However, as I transcend theobjectsofconcepts,Icannotbereachedbyfollowingaconceptualpath.

Listen! My path has no stages and is always equal in the immense sphere of the unborn:understandingthissinglenature,onediscoversthefutilityoftreadingagradualpath.

Listen!Inordertoattainme,teacherofteachers,thesupremesource,therearenostagesrelatedtoagradualpath.Self-arisingwisdomisinstantlyperfect:leavingthenaturalconditionasitis,onefindsoneselfatthegoalwithouteverhavingstartedthejourney!Thus,Sattvavajra,donotpursuemeinagradualmanner!

Listen!Iamboundlesslikethesky.Justastryingtoreachtheboundsofspacemeanstroublingoneselftonoavail,thereisnodiseaseworsethanthatofthosewhoseektorealizemynaturebyfollowingagradualpath!Soyoutoo,Sattvavajra,teachmynaturetoyourdisciples.Thustheytoowill understand that all ismy nature, and theywill no longer remain attached to the pathswithworldlycharacteristicsandwillno longer get involved in discussionsbasedonwords.Abidingcalmly in the unaltered state, theywill reach the other shore, and theywillmeet the path of theuniversalessence!

The universal path of the supreme source has never been altered and cannot be trodden in agradualmanner:thosewhofollowitinagradualmannerdonotunderstandtherealmeaningofenlightenmentandwillneverrealizemynature.Understandthustherealmeaningof"nopath totread."

[64.Thechapteronunderstandingthatthereisnopathtotread,212.7-214.4;214.5-214.6]

7.OntheLevels ofRealiz ation

Sattvavajra, understandwell! The teaching of the supreme source, teacher of teachers,wherebythereisnoneedtotrainoneselfinordertoprogressthroughthevariouslevels,isnotappropriatetoallandisdifficulttograsp.

Listen!Inorder toenable thoseof lessercapacity,attractedby themultiplicityofconcepts, toprogress, the teachers of the three dimensions,my emanations, teach the ten and the six levels.What they teach, their disciples understand. However, all of this pertains only to the sphere ofconcepts.

Listen!Thesearethesixlevels:totallight,vajraholder,Vajradhara,densearray,lotus-endowed,levelofVajrasattva.125Theyaretaughttopractitionersfollowingagradualpathaccordingtothetypeofcontemplationanddeity.

Listen!Thisistheleveloftheteachersupremesource.Asall thephenomenaofexistenceareone single thing in the ultimate dimension of the unborn, there is no distinction between thevariouslevelsofrealization.Understandthatthereisonlyonelevel!

Ifone isnotonmy level, thediverse levelsofunderstanding that canbe attained aremerelyprojectionsofpersonalconceptsanddonotallowonetomeetme,thesource.

Listen! The nature of the level of the supreme source is the spontaneous perfection of purepresence,neveralteredorimprovedthroughprogress.Eventrainingtoprogress,onewouldnotmeetthetruemeaning,whereasunderstandingthetruenaturebringsinstantaneousselfperfection.

Listen!As,notwithstandingitshavingnoorigin,thelevelofthesinglevehicleofpureandtotalconsciousness, the source, is all-pervading, seeking to achieve understanding by following agradualpathisliketryingtoreachtheboundsofspace.Ifinsteadoneleavesthenaturalconditionasitis,withoutfollowingagradualpath,oneself-liberates.

Listen! I, the supreme source, teacher of teachers, manifest as the essence of the levels ofrealization,thusinmetherearenohigherorlowerlevels.Understandthemeaningofmylevel!

EventhoughImanifestclearlyinfrontofeverybody,thedisciplesofthethreedimensions[tryto]understandme[enclosingme]inconcepts.However,thestateofthesupremesourceissodeepthat,howevermuchtheyscrutinizeit,theydonotseeit.

Listen!The teachersof the threedimensions,myfirstdisciples, transmit teachingssuitable todiverse dispositions: for each vehicle of the Body, Voice, and Mind they teach a level ofrealization,apath,anda fruit.Butuntilmy level isunderstood, thediverse levelsdonotenableonetodiscoverthefundamentalpath.Thusthenatureofmindistheuniversalvehicle,thelevelofpureandtotalconsciousness.UnderstandthisfundamentallevelthatIamteachingyou!

Whenyourecognizethatthetruenatureofrealizationdoesnotdependonprogress,youwillfinallyabideonthelevelofpureandtotalconsciousness,thesource!

[65.Thechapteronunderstanding that there isnoprogressing through the levels of realization,215.1-216.7]

8.OnConduct

Listen! I am the teacher supreme source.Among the teachers of the three dimensions emanatedfromme,someunderstandthatit isnecessarytobehavebyaccumulatingvirtuesandeliminatingnegativedeeds;others,thatoneshouldacceptthepureandrejecttheimpure;stillothers,thatonecanemploybothpureand impure.However, in thisway, theydonotunderstand themeaningoftranscending[theconstraintof]behavingornotbehavinginacertainmanner.

Those who comply with these conducts seek to purify themselves by means of antidotes;consequently, theirunderstandingremainsboundtoacontrivedconcept.Theydonotunderstandbehaviorbeyondacceptingandrejecting.

Listen! This is the behavior of the supreme source. As [all concepts of] virtue and vice, ofacceptingandrejecting,ofpureandimpure,ofbigandsmallareonlyonesinglethinginunbornpureandtotalconsciousness,understandthatthereisnothingtoacceptorreject!Understandthenaturebeyondpureandimpure!Understandthestatewherethereisnodifferencebetweendoingandnotdoing!Understandwhatcannotbesplitintocenterandborder!Understandthattherootisunbornpureandtotalconsciousness!

Listen!Thisisthebehaviorofthesupremesource.Whateveractiononedoes,noconflict[withthetruenature]arises:onrecognizingthatdoingandnotdoingareboththeunborn,anyactiononeperformsremainstheunborn.

Listen!My behavior, like that of the sky, cannot be limited ormeasured. Being non-dual, ittranscendsthelimitsofbeingandnon-being.Understandthistobethebehaviorofpureandtotalconsciousness,thesource!

Understand that the five sense objects are the behavior of pure and total consciousness!Understandthatthefivepassionsarethebehaviorofpureandtotalconsciousness!Understandthatthe fiveornamental causes [the five elements] are thebehaviorofpure and total consciousness!Understand that the three worlds and the three existences are the behavior of pure and totalconsciousness!

I, the forebear of all the Enlightened Ones, have never taught a behavior that ignores themeaningoftheunborn!

[66.Thechapteronunderstandingthatthereisnoconducttoacceptortoreject,217.2-218.3]

9.OnWisdom

The teachers of the three dimensions, emanated from me, understand that it is necessary toeliminatehindrancesinordertorealizewisdom.Thisiswhattheyteachtheirdisciples,andthisiswhatthedisciplesunderstand:attachedtotheirownpersonalgoals,theydonotbecomedisciplesof

mine.

Listen!I teachmydisciples thatallvisibleandaudiblephenomenaareonesingle thing in theunbornfundamentalcondition.Therefore,Idonotgiverise to thedistinctionbetweenhinderingandnothindering,andconsequently,Idonotteachthatwisdomcaneverbehindered.

I do not deem the concepts of "hindering or not hindering" dualistic, I do not judge inquantitative terms the truemeaningwhere there is no goal, and do not seek to give rise to theessencebybasingmyselfoncauseandeffect.

Listen! My teaching does not correspond to what is taught by the teachers of the threedimensions. I do notmeasure the unborn, single condition in order to define the quantity of itscharacteristics,Idonotjudgeintermsofconsciousnessandobject,andIdonotrelyonantidotes.Asknowledgeandignoranceareonesinglethingintheultimatedimensionoftheunborn,Idonotdividewhatisonebymeansofdualisticthought.Idonotproducejudgements,Idonotconstrainperception within or follow a method of alternation [to abide in the true nature], yet I knoweverythinginstantaneously.Understandthis,Sattvavajra!

Listen! My wisdom cannot be fathomed, and it transcends all numbers. Explaining diversewisdomsrelatedtospecificqualitiesdoesnotleadtotrueunderstanding.

Listen!Mywisdomdoesnot involve judgementand it transcendsconceptual elaboration. It issupremely serene, without even an infinitesimal particle, just like the sky: hence it is called"unborn."Without ever separating from single self-arisingwisdom, the diverse formsmanifestdistinctlyinclaritywithoutbeingaltered.Whoeverunderstandsandrealizesthis[state]isthechildofthesupremesource.22Sattvavajra,realizethisknowledgeofunbornwisdom!

Listen!Iamwisdom,thesupremesource:Idispeltheviewofignorance,Iseverallthenetsofhindrances,Imakethelightofwisdomblazeforth.

I am the source, self-arising wisdom. No wisdom exists that does not derive from me, allwisdomsaremymanifestation:thusIamcalled"supremewisdom."Thosewhowishtoseetheirpassionsshineforthaswisdommustunderstandthisteachingofmine!

[67.Thechapteronunderstandingthatknowledgehasnohindrances,219.4-221.2]

10.OnSelf-perfection

Iamtheteacher,thesupremesource.Iamself-perfectedandnottheobjectofaquest.Iwillshowyoumynature:understanditwell!

Listen!Iamtheteacher,thesupremesource.Asmynatureisdifficulttounderstand,theteachersof the threedimensions,emanatedfromme, teach that Imustbesought throughspecificmeans.How?

[Thesravakas]teachthatonenteringthepathofthefournobletruths,itisnecessarytostrivetorenouncethepassionsandtoincreasewisdom.

Attachedtothepath[ofthetwelvelinks]ofinterdependence,[thepratyekabuddhas]teachthatitisnecessarytostrivetoblockthepassionsandtoobtainwisdom.

Afterhavingintroducedtheirdisciplestothepathofthetwotruths,[theBodhisattvas]teachthatitisnecessarytoobtainthefruitthroughstrivingandtrainingoneself.

On thebasisof theeffortofdualisticactions, [the followersofkriya]deem realization tobeabidinginthemanifestationofthedeity.

Onthebasisoftheeffortofactionandmeditation,[thefollowersofubhaya]deemthefruitcanbeobtainedbymeansofacceptingandrejecting.

Onthebasisoftheeffortofthethreecontemplations,[thefollowersofyoga]believetheycanobtainthefruitbymeansofacceptingandrejecting.

Onthebasisoftheeffortofmeditationentailingtheradiationandre-absorption[oflight],[thefollowersofmahayoga]believetheycanobtainthefruitthattranscendsacceptingandrejecting.

Onthebasisoftheeffortofmeditationoncauseandeffect,[thefollowersofanuyoga]believetheycanobtainthefruitofthethreekayasofVajrasattva.

Listen!Alltheseresultsentailquestandeffort;however,theydonotenableunderstandingofmynature.[...]

Listen! I, the teacher, the source,pure and total consciousness, amall-pervading like the sky,thereforeIamincontactwitheverythingandbenefiteverybody:thusthereisnoneedtoseekmeandtoobtainmethrougheffort.

What Ihave taughtyouserves toenableyou tounderstand that there isnothing to seekor tostrivefor.Transmittomydisciplesthisunderstandingthatyouhavenowobtained!

Listen!AsIamself-perfectedandbeyondseeking,Ihavetransmittedthisunderstandingtoyou.Through ityouwill come tounderstandallphenomena in the sameway that Iunderstand them.Then,heartenedbyawarenessthatthereisnothingwhatevertoobtainbyeffort,youwillbecomethesupremesource.Thus,wiseSattvavajra,transmittheknowledge"beyondeffort"tothosewhohavesacrificedthemselvesformanykalpassothattheytoomightabideeffortlesslyontheleveloftheunalteredstate.

[68.Thechapteronunderstandingthatself-perfectioncannotbetheresultofaquest,221.4-222.4;222.6-223.3]

III.CONCLUSION

ThenSattvavajraspoketothesupremesource,pureandtotalconsiousness:

Youare the supremesource.Allphenomenaofexistencehavebeencreated by you, supremedoer.Everything is amanifestationofyours.Yet, in youwho are the supremedoer, there is noneedtoact:everythingisalreadyaccomplishedfromthebeginning.[...]

MarvellousSattvavajra,Body,VoiceandMindofall theVictoriousOnes!Nowthatyouhavetakenpossessionofthesecrettreasure,youarethesupremelionofspeech.YouaretheMindthatunderstands thegreat secret. You are theVoice that expresses the ocean of secrets.You are theBodyendowedwithall the self-perfectqualities.Youare the scionof theVictoriousOnes.Likeme,thesupremesource,betheforbearofalltheVictoriousOnes!Dispeldarknesseverywhere!Bethe teacher of all yogins! Transmit this further secret teaching, supreme among all secrets, toyogins!

[69.Thechapterthatpraisesunderstanding,223.4-223-6;224.7-225.3]

7THEFINALTANTRA:THETEACHINGSONMEDITATIONI.INTRODUCTION

Sattvavajra, now experience the true state!227 Do not get distracted even for an instant fromunderstandingofthesinglesphereofyourmindthathasnoorigin!

Inthestateofenlightenment,whichisthetruenatureofexistencebeyondmeditation,thereisnodualitybetweenmeditatingandtheobjectofmeditation.So,ifyouleavethenaturalconditionasitiswithoutmeditating,thisismeditation!

Theuniversalaimisthatwhichhasnoorigin,butifyourecognizethatthoughtsandconcepts,too,arethisnature,thenwhateverarisesinyourmind,whateveryouthinkabout,youwillneverget distracted from the natural condition which has no origin. Thus, if you understand thatwhatever you think of is meditation, in whatever state you find yourself, without needing tomeditate,therewillbenodistraction.

Listen!The teachersof the threedimensions,whohavearisen fromme, teach thosewho areattracted by conceptual meditation that which is most suitable to them and consequently, theyupholdthatitisnecessarytomeditate.

Listen! The single teacher, the supreme source, iswisdom of pure self-arising presence: theteachers[ofthethreedimensions]tooarenaturallycomprisedwithinit.

Thissingleteacherteachesthatthereisnomeditationtodoandthathisveryteachingisbeyondexplanation and intellectual characteristics: the teachings [of the three dimensions] too arecomprisedwithinit.

ThesupremeabodeofAkanistha,ofpureunalteredpresence,alsocontainsthecelestialabodes[ofthethreedimensions].

Allthephenomenaofexistencearecontainedinpureandtotalpresence,theessence.Thethreeclassesofdisciples, too, and thevariousepochs are contained in it.There is nothing that is notspontaneouslycontainedinself-arisingwisdom.

This teaching on how to find the natural statewithout needing tomeditate does not confirmassertionsof the type"There isneedtomeditate"or"There isnoneedtomeditate."Nordoes ittakeintoconsiderationthe[dualistic]mindthatgraspsathopeandfear,atimaginingordenyingthingsthroughconcepts.

[70.Thechapterthatdemonstrateswhetherornotitisnecessarytomeditate,227.1-228.31

II.THESTATEOFNON-MEDITATIONOFTHETENNATURES

1.OntheView

Theteachersof thethreedimensions,myemanations, teachmethodsofconceptualmeditation tothoseinvolvedinconceptualcharacteristics.

[Thesravakas]teachmeditationonthecalmstate,[thepratyekabuddhas,]thatonthedeepstate.211

[TheBodhisattvas]teachmeditationontheabsenceofidentitythatrepresentstheunionofcalmstateanddeepvision.

[Followersofkriya],havingastheirbasistheconceptofpurity,visualize[themselvesandthedeityas]servantandlord.

[Followers of ubhaya], having as their basis the separation of view and conduct, abide inmeditationinordertoachieveunion.

[Followersofyoga],onthebasisofthestatethattranscendscharacteristics,abideinmeditationendowedwithcharacteristics.

[Followersofmahayoga],havingastheirbasisthepurityoftheirownmind,abideinradiationandre-absorptionofthethree[contemplations].

[Followers of anuyoga],mainly having as their basis the purity of cause and effect, abide incontemplationoflight.Alltheseareconceptualmeditationsanddonotrepresentmyteaching.

This is my teaching. All is contemplation of the purity of the unborn, whether or not onemeditates.Allthephenomenaofexistencearethe"object"ofmeditationwithoutbeingconditionedbyaparticularmethod.Leavingthemfreelyastheyareismeditation!

Listen!Asthesesecretinstructionson"non-meditation"refertothetruemeaningthattranscendswordsanddefinitions, in reality theKunjedGyalposof thepasthavenever taught anything, theKunjed Gyalpos of the future will never teach anything, and the same applies to the KunjedGyalposofthepresent.

Listen!Thesupremesource,teacherofteachers,transmitsthefundamentalmeaningprecisely.Speakingofmeditatingornotmeditatinginregardtothefundamentalmeaningthattranscendsallaffirmationsandnegationsislikefightingagainsttheair!

Thestateinwhichthereisnodistractionfromknowledgecannotbedefinedeitheras"concrete"oras"notconcrete."Asittranscendsalllimitsandtheveryconceptof"beyondlimits,"itcannotbeconfinedwithinthelimiteddefinitionof"meditating"or"notmeditating."

Listen!Justas forme, the teacherof teachers, thesupremesource, it is impossible touse thedefinitionsof"meditating"or"notmeditating,"soyoutoo,Sattvajra,andyoupractitionersabidinginthetruemeaning,trytobeinthisstate!

Listen!Thesupremesource,teacherofthethreetimes,hasneverdefinedthestateofpureandtotalconsciousness,saying,"Itisthus!"Itisnotdoingsonow,andneverwilldoso!

Whenoneunderstandsthatthereisnoviewonwhichtomeditate,alternatingbetweenmeditationandnon-meditationbecomesadeviation.

Whenonerealizesthesupremeunbornstate,thereisnolongereventheconceptoferringandnoterring.

[71.Thechapterontheinseparabilityofviewandstateofknowledge,228.5-230.4]

2.OnCommitment

As long as they remain on the path of conceptual characteristics, the teachers of the threedimensions,myemanations,distinguishbetween"keeping" and "notkeeping" [the commitment],andinconsequencetheyteachthatitisnecessarytoobservethemainandsecondaryrules.

Listen!FromthebeginningI,thesupremesource,amthenaturalcondition,andasthisnaturetranscendsthedualismofsubjectandobject,whoeverunderstandsallphenomenain thismannerdoesnotevenformtheideaofkeepingornotkeeping.

Listen!Iamthesource,unalteredpureandtotalconsciousness,Idonotdependonantidotesanddonotgivebirthtotheconsiderationofanobject.Thecommitmentof theself-arisingandself-perfectedstateofpurepresencecannotbebreachedordamaged.Thusitisnotsomethingonehastoguardintentionally.

Only authentic pure presence, unaltered by conceptual ideas, gives access to the fundamentalmeaning.Asintheunbornstateofconsciousnessdharmakayahasonlyonetaste,I transcendthelimitof"entering"or"notentering"it.

Listen! Sattvavajra, experience the true state! Unless the secret state of pure presence, thefundamental essence, arises, then even an expert in words and definitions will not meet myteaching.

From thebeginning, this supremestate, inwhich there isno [commitment] tokeep,pervadeseverythingwithoutneedingtobeguarded:unlessonegainsexperience,anyotherwayofkeeping[thecommitment]becomesanincurabledisease!

Listen!Thisisthecommitmentofmystate:throughundistractedpresence,withoutneeding tomakeanyalteration,allmaterialphenomenamanifestnaturallyaswisdom.Whenonemasterspurepresence,thelimitofkeepingornotkeepingistranscended.

Whenallphenomenaofexistencearemasteredthroughclarityastheself-arisingessence,one

is beyond the concepts of knowledge and ignorance regarding the total manifestation of thesupremesource![...]

I am the supreme source, pure and total consciousness, and as I transcend all assertions andnegations,Idonotthinkofanythinganddonotmeditateonanything!

Idonotcorrectbody,voice,ormind:Iletthemrelax.Idonotdiscernplanets,constellations,propitious dates and times. I do not visualize anything, nor do I use mudras or mantras. Thesource,whichispureandtotalconsciousness,doesnotknowtheboundarybetweenkeepingandnotkeeping[thecommitment]!

[72.Thechapterthatdemonstratesthatonecannotdeviatefromviewandmeditation,230.7-232.2;232.4-232.6]

3.OntheCapacityforSpiritualAction

I am the supreme source and, asmy state transcends objectification by thought, it cannot at allbecomesomethingonwhichtomeditate.

Listen!Consciousnessistheessenceoftheauthenticcondition,andIhavenevercorrectedthiscondition.Beingself-arising,Ihaveneithercausesnorconditions,soleavebody,voice,andmindin the relaxed state, without striving! Followers of methods tied to effort do not meet me, thesource.

Listen!Asmycapacityforspiritualactionknowsnodoing,Idonotgetinvolvedintheeffortofactivities.Havingnoaim,Idonotgivebirthtotheconsiderationof"meditating."

Asthisstateisbeyondunionandseparation,maintainitspresencewithoutforgetfulness!Whenthoughtsmanifestastheunborn,withoutdoinganythingoneaccomplishesalltheactions.

Listen! I am the teacher, the supreme source, and even though I have created all the spiritualactionsof theBuddhas, thetruthis,selfarisingwisdombeingperfectwithout theneedtoact, thenaturalconditionhasneveracted.2Remainintheunalterednaturalcondition!

Whenmindandmentalevents"arise in thisunalterednaturalcondition, that is thestateof theenlightenedones;ifonehasthecapacitytoremainintheunborn,allideastiedtoactionandeffortcanbeovercome.

Sattvavajra,experiencethenaturalcondition!Naturallyandundistractedlymaintainingtheviewthatliberatesthoughtsintheirverycondition,oneovercomesactionandeffort.Inthiswayallthatarisesliberatesitselfinitself.

Sattvavajra,experiencethenaturalcondition!Donotcorrectthebody,donotcontrolthesenses,do not curb the voice: there is no action whatever to do.Wherevermind turns, leave it in theunperturbedstate!

Experiencing this spiritual capacity that transcends action, even without acting at all one

achievesallgoals.

Listen!Inthetotalblissofthenaturalstatethattranscendseffort,donotengagebody,voice,ormind,donotcorrectthemnordirectthemtowardsagoal.

Donotgetstuckinanyidea,leaveasideallconcepts:remainintheblissofself-arisingwisdom.Preciselythisisthestateofself-arisingclearlight,thecapacityforspiritualactionofthestateofthesupremesource.

Sattvavajra,experience thenaturalcondition! Inorder toaccede to theunalterednatural state,thereisnoneedoflogicnorantidotestocorrectanything.Remaininknowledgewithoutalteringanything!

Listen!Thisnaturalactivitythattranscendsactionsisnotaccomplishedthrougheffortofbody,voice,andmind.Whenoneis in thestateof thesupremesource, itscapacityforspiritualactionmanifestsalreadyself-perfected!

[73. The chapter that demonstrates how to abide in the condition "as it is" without acting andseeking,233.1-234.71

4.OntheMandala

Sattvavajra,experiencethenaturalcondition!I,teacherofteachers,thesupremesource,teachthattheessencecannotbecreated:thismeansthatthenaturalconditiontranscendsthedistictionbetweencentral[deity]andsecondary[deitiesofthemandala].

Listen!Whenoneclearlymasters thesupremestateofpurepresence, thesupremewisdomofunderstandingenablestheobtainmentoftheessencethattranscendsalleffort.Preciselythisisthemandalaofthesupremesource.

Listen! Here is how the supreme source, teacher of teachers, manifests the essence in themandalaoftheBody:allvisiblephenomenaabideintheunbornultimatedimension.Astheessenceisbeyondacceptingandrejecting,[themandalaoftheBody]manifestsfromme,thesource.

Listen! Here is how the supreme source, teacher of teachers, manifests the essence in themandala of the Voice: all audible phenomena abide in the Voice that issues from the unbornultimatedimensionandactuallyaretheessenceoftheVoicethattranscendsexplanation.Thus[themandalaoftheVoice,]too,manifestsfromme,thesource.

Listen! Here is how the supreme source, teacher of teachers, manifests the essence in themandalaofpurepresence:allthoughtsandconceptsarerecognizedastheunbornsupremesourceitself.

The Body, Voice, and Mind of the supreme source are the three mandalas of the unalterednatural condition. Understanding that they are instantaneously perfected without needing to becreated,oneaccedestothefundamentalmeaningofself-perfection.

Sattvavajra, experience! If you remain in this supreme mandala of the self-arising essence,maintainingthenaturalconditionandrelaxingbody,voice,andmind,youwillbeinmystate!

TheKunjedGyalposofthepastaccomplishedtheiraimsremaininginthenaturalcondition;thesameappliestothepresentKunjedGyalposandtothosetocomeinthefuture.

[74.Thechapterthatdemonstrateshowtoabideinthefundamentalmeaning,235.2-236.5]

5.OnInitiation

Sattvavajra,experiencethenaturalcondition!Whenoneclearlymastersthesupremestateofpurepresence, one no longer depends on initiation into a sensation of bliss tied to conceptualcharacteristics."31Whenunderstandingarises,oneremainsnaturallyinthenon-conceptualstate.

Listen!Inthepurepresencethatarisesafterhavingreceivedtheempowermentofthesupremesource,232material phenomenamanifest continuously as the unaltered natural state. This is thesupremepathtonirvanathatdoesnotdependoncausesandcircumstances.[...]

Listen! This state of the [supreme] source in which pure presence holds sway cannot beexpressedinwordsandtranscendsobjectificationbythemind;itappeasesallthoughtsandcannotbeconceptualized;itisall-pervadingliketheskyandcannotbeconfinedwithinalimitedspace.

Sattvavajra,experience thenaturalcondition!Whenone transcends[thedualityof]meditatingandnon-meditating, there isno longereither thewish toenter thestateofmeditationnorworryaboutleavingit,soonemustnothavetheideaof"entering"thestateofequalityorofmeditatingonit.Withoutneedingtoreceiveaninitiationortoobtainasiddhi,withoutalteringanything,oneabidesinthestateofthesupremesource.

Listen!Iamtheteachersupremesource,theself-arisingessencethatisnotsomethingonwhichtomeditate:theclarityofwisdomcannotbeachievedbyeffort.

[75.Thechapteronthepowerofpureinstantaneouspresence,237.2-237.3;237.5-238.11

6.OnthePath

Sattvavajra,listen!Now,withoutdistraction,experienceunderstandingofthesinglesphereofyourunbornmind!

Similar to the sky, the path of the fundamental essence of the nonconceptual state is all-pervading.Thusthereexistsnothingotherthantheunbornthatisnotalreadymeditation.

Asittranscendsobjectificationbyanalysis,thisessencecannotbethetargetofconcepts.Asitisnotthegoalofaprocess,thisessencethattranscendsconceptualcharacteristicscannotbereachedbyfollowingagradualpath.Remainingintheblissofthenon-conceptualstair-vithoutfollowingagradualpathortrainingtoattainthevariouslevels,onerealizesself-perfection.

Listen!This path of the supreme source remains ever the same in the ultimate dimension of

existence:thusitisnotsomethingthatneedstobetrodden.

When one is always together with the fundamental essence, there cannot any longer bedistraction.Aseverythingisalreadyunifiedinthesinglesphere,thereisnoplacetoreach.

Sattvavajra, experience this reality!Unless you experience the state of "non-meditation" thenevenmeditating for hundreds of kalpas on the basis of conceptual characteristics, youwill notunderstandmystate.

Thestateof thesupremesource transcendsall thecharacteristicsof theobjectof thoughts: tofindoneselfinwhatisnotsubjecttoaction,thereisnoneedtoperformanyaction.[...]

Sattvavajra,experiencewell the truestate!1, the teacher, supremesource,haveguidedall theBuddhasof the three times,sonowyou too followmypathwell!TheBuddhasof thepasthavefollowedtheunbornpath,aswilltheBuddhasofthefuture,anditispreciselyintheunbornthattheBuddhasofthepresentabide.Thusthesupremesourceistheuniversalpath!

Listen!Fromthefirstmoment,practitionerswhoenterthispathandmeditate[accordingtoit]findthemselvesontheleveloftheEnlightenedOneswithouttheirthoughtsgettingattachedtothestateofknowledgeandwithoutupholdingalimitedposition.Thefundamentalpathisbeyond[theconceptof]"entering"and"notentering"onapath.

Listen! The moment they receive transmission of knowledge of the supreme source,practitioners who have the capacity to accede instantaneously to the natural state are able tomaintain thepresenceofmovementof thoughtsand tobecome familiarwith it.Aside from thisthereisnothingtomeditateonnorastatetoenter:teachthus!

Listen!Iamtheteacher,thesource,pureandtotalconsciousness:allcreatedphenomenaissuefrompureandtotalconsciousnessandarepreciselythepathleadingtotheunbornnatureofmind.Butthepath to thehappinessof theunborn isnotsomething thatcanbe"entered."Bybecomingfamiliarwithit,thefortunateBodhisattvaswhoknowthispathunderstandthefundamentalessencebeyondtreadingapathandbeyondaquestsuchthattheynolongerhaveanydoubtsaboutthestateofthesupremesource.

[76.Thechapteronhowtoabideonthepathofthefundamentalessence,239.3-240.1;240.2-241.21

7.OntheLevels ofRealiz ation

Listen!Eveniftheteachersofthethreedimensionsspeakofdiverselevelsofrealization,thelevelofthesupremesourcehasnostages.Ontheotherhand,whattheyteachtheirdisciplesispreciselythedifferencebetweenonestageofrealizationandanother.133

Listen!Thesupremesource, teacherof teachers, teaches that thereareneitherhindrancesnordifferencesoflevelsforthosewhounderstandtheessenceandthemethodoftheunbornnatureofequality.

Mynatureisnotsomethinglimitedbythethreetimesthatcanbeenteredandexited,neithercan

itbecome theobjectof thought. Itcannotbesubjected toanypartialviewpointnorsoughtasanobjectwithspecificcharacteristics.Thisisthetruestateofthesupremesource!

Listen! My state cannot be found through indications by words or scriptures, nor can it beestablishedthroughlogicaljustificationsordefinitions.Neverhavingbeenborn,itcannotcease.Itcanneitherbeincreasednordiminished.Itisnotendowedwithconceptualcharacteristics,butnoteventhisrefutationcandefineit.

Listen!AsI,thesupremesource,teacherofteachers,empowerallthephenomenaofexistencein thenatureof theunborn,whenoneachievesunderstanding, everythingbecomes integrated inthisstate.[...]

The fundamental essence of non-meditation is maintaining undistracted presence: this is thesecret instruction! This supreme source, pure and total consciousness, does not derive fromexplanationsandverses[ofthescriptures],nordoesitdependonhavingornothavingmeditated.Thetrueessencetranscendsallmantrasandmudras.

Listen!ThosewhofollowthelevelIteachwillfreethemselvesofacceptingandrejecting.Beingin the all-pervading state free of directions, they will overcome the limit of "big and small."Abidinginthetruedimensionofphenomena,theywilltranscendthedualismofunderstandingandnotunderstanding.So,Sattvavajra,remainperfectlyatthisinstantaneouslevel!

[77. The chapter that demonstrates that the true meaning is beyond any progress, 241.6-242.5;242.6-243.21

8.OnConduct

Listen!I,thesupremesource,teacherofteachers,displayonlytheunbornnatureofpureandtotalconsciousnessanddonotteachthatinordertoattaintheunalteredauthenticstateoneneedstoenterthedualismofacceptingandrejecting.

The unborn nature transcends affirmations and refutations, while accepting and rejectingineluctably imply affirming and refuting.Whoever enters the fundamentalmeaning realizes thestatebeyondaffirmingandrefuting.Ontranscendingallthoughts,oneunderstandsthetruenaturebeyondacceptingandrejecting.

Sattvavajra, experience the fundamental nature! I am the authentic fundamental nature, andjudgementstiedtoacceptingandrejectingcannotalterme:oneacquiresfamiliaritywithmystatethrough naturally existing supreme bliss. On understanding the supreme source, all returns toabideintheessence.

Thus,thisessenceisnotsomethingtoacceptorreject,neitherisitanentitysubjecttobirthandcessation,norcanitbedefinedasgoodorbad,pureorimpure.Thereforeitissaidtotranscendobjectificationbyanalysisorreasoning.

Sattvavajra, experience now! Meditating and the object of meditation are both the unaltered

natureofpureandtotalconsciousness,beyondtheconsiderationofmeditatingornotmeditating.

Listen!I,thesupremesource,pureandtotalconsciousness,donotteachmydisciplesacceptingandrejecting.Idonotteachdividingthatwhichisone.Idonotteachreasoningandanalyzinginordertotranscendanalysisandreasoning.Idonot teachcorrectingsomethinginorder toattaintheunaltered condition. I teach that remainingnaturally in thevery conditionof everythingonedoesandperceives,withoutthinkingofanything,isthewaytoself-liberate!

Sattvavajra,experiencenow!As thenaturalconditionofenlightenment,beyondacceptingandrejecting, is like the sky, the body andmind should not be altered.As [in this state] there is noattachmentcausedbymentaljudgement,thereisnothingonwhichtomeditate.

Likethesky,thisstateisutterlyserene,beyondallimpurities.[Abidinginit]onedoesnotenterintotheideaofanobject,nordoesonemakeknowledgeone'sobject.

Sattvavajra,experiencewellnow!Donotletyourselfgetcaughtupinjudgingsenseobjects,yetatthesametimedonotretainthemindwithin:withoutusingantidotes,withoutpurifyingbodyandmind" -14understand that the unaltered condition of body andmind is the fundamental essenceitself!

Listen! Remaining effortlessly relaxed in the behavior of the supreme source, all aims arerealized.Asallisunifiedinthisessence,thereisnothinganymoretoacceptorreject.Asthereisnohopeorfear,thestatebeyondsufferingisnolongerthegoalofmeditation."'

Whoeverunderstandsmybehaviorcompletely transcendsanydefinitionof"entering"or"notentering"theunbornstateofequalityofthethreetimes.Thisisthemeaningof"nothingtoacceptorreject."

[78.Thechapterthatdemonstratesthatinequalitythereisneitheracceptancenorrejection,243.4-245.4]

9.OnWisdom

The supreme source, teacher of teachers, teaches that theunhindered essence is the true state ofknowledge.Allthephenomenaofexistenceareonesinglethingintheultimateunborndimension.Thus,inthestateofMind,theunbornessence,thereisnodistinctionbetweenbeingornotbeinghindered.

Sattvavajra,nowexperiencewell!Asallisonesinglethingintheultimateunborndimension,thosewhowishtorelinquishhindrancesandtoaccepttheunhinderedstatedonotconcurwiththetruemeaning.Accordingtotheteachingofthesupremesource,pureandtotalconsciousness,byexperiencing the unborn, all the phenomena that are continuously "being born"manifest as theessence. Whoever abides in the state that, like the sky, transcends analysis and judgement236understandsthathinderingandnothinderingbothabideinpureandtotalconsciousness.

Listen!Theaimofthisteachingthatthesupremesourcetransmitstodisciplesistoclarifythe

meaningofwisdomthatcannotbehindered:infact,itabidesintheself-arisingessencethatdoesnotdependoncausesorconditions.It is thestateofknowlegethat,onceunderstood,bringsonebeyondaffirmingandrefuting.

So,Sattvavajra,experiencenow!Self-arisingwisdomisbeyondallobjectsofthemind:donotmake"understanding"becomeanobjectonwhichtofix.Asittranscendsanyobject,itdoesnotinanywaycurbordinarymentalconsciousness.Asallmaterialphenomenamanifestastheessence,itdoesnotmeditateatall.Asformsmanifestastheessence,ithasnoroomatallforthedualismofhopeandfear.

Listen! The teacher of teachers, the supreme source, teaches his disciples the unaltered state,enabling them tounderstanddefinitively theunalteredessence that is the rootofallphenomena.Understandingthesinglefundamentalnature,allisunifiedinthestateofthesupremesource,thatistheuniversalnature.So,whoeverknowsperfectlythesupremesourcealsobecomesexpertinallinfinite phenomena. Whoever acquires familiarity with my state acquires familiarity with [thenatureof]everything.

Sattvavajra, experience well! The conclusion of everything is understanding and acquiringfamiliaritywiththeessenceofwhatoneperceivesthroughsightandhearing.Whateverformtheessenceassumes,oneunderstandsitsunbornnature.Undistractedpresencebeyondhopeandfearisthetruestateofknowledge.

Sattvavajra, now experience well! Whatever form phenomena assume is only a means thatsymbolizesthesupremesource:donotenterintoconflictwiththismethodofteaching!

Oncemychildrenhaveunderstoodthatallistheunbornstate,theynolongerthinkintermsofsamsaraandnirvana:thefundamentalnatureistotallybeyondjudgementandanalysis!

[79.Thechapteronthestatethatknowsnohindrances,245.6-247.5]

10.OnSelf-perfection

Sattvavajra,nowexperiencewell! I, the teacher supremesource, teach that all thephenomenaofexistencewithoutexceptionarethenatureofunbornmind.

Listen!Asthenatureofmindisself-perfected,Idonotteachthedualismofrealizingandnotrealizing.Idonotjudgeinthedualistictermsofhappinessandsuffering.Iamfreefromhopefornirvanaandfearofsamsara.

Asthenatureofself-perfectedmindmanifestseverywhere,Idonottrytocommunicatethatallis emptyand that allhasneverarisen.237As the fundamental essence transcends judgement andanalysisIdonotgetattachedtotheideaofrealizingandestablishing.

Listen,Sattvavajra.Nowexperiencewell!JustasIdonotjudgetheself-perfectedessence thattranscendsanalysisintermsofrealizingandnotrealizing,youdothesame!

Listen!Thosewhogetattached to theconcept that in theself-perfectedessencebeyondaction

and seeking there is nothing to integrate are like children fighting the air: they do not seemynature.Themindsof thosewhobelieve that integrationconsists ingivingupsomethingarestillenslavedbyhopeandfear:buthowcanapractitionerwhoremainsattachedtothelimitof"withoutlimits"everattaintheessenceofself-perfection?

Listen,Sattvavajra!Experiencewell!Onperceivingtheutterlypureunbornstate,onenolongerdeems appearances as concrete or gets attached to it.238When appearances self-liberate in theunborn,withoutneedingtomeditateonemptiness,oneself-liberatesbyunderstandingtheauthenticcondition.

I,thesupremesource,teacherofteachers,teachthatallthephenomenaofexistenceareunbornandtotallypure.Thuswhateverthingis"born"Iunderstandastheessence.

Listen! The teachers of the three dimensions that emanate fromme all speak of the "unbornnatureofmind,"buteveniftheydiscussatlengththemeaningof"withoutself-nature,"theydonotunderstandthetrue"unborn."

Thus, the aim of this teaching of mine is to communicate the essence and to enable one toremain in thisstatewithoutbeingdistracted.However, itdoesnotatall imply theapplicationofeffort,purificationofthemindbymeansofantidotes,concentrationonanobject,orwithdrawalofthe mind within. As whatever manifests is the fundamental nature, enter my state, the supremesource!

Listen!Thesupremesource,teacherofteachers,teachesdisciplestheunalterednatureofmind.Theyoginwhounderstands that all is the unborn has no need to apply effort regarding the tennatures.

In the nature of pure and total consciousness there is no dualism of subject and object andnothingtoreject:whenunderstandingconquerseverythingelseandoneisreallyinthisdimensionthestateofselfperfectionofthesupremesourcemanifestsspontaneously.

[80.Thechapterthatdemonstrateshowself-perfectionisbeyondhopeandfear,247.7-249.61

III.CONCLUSION

If,Sattvavajra,youunderstandwellthisteachingonpureandtotalconsciousnessthatistherootofall thevehicles, the root that isenclosed in the supremesource,youwillbecome theVictoriousOneoftheVictoriousOnes,thesupremesource.So,Sattvavajra, teachthisstate tomydisciples!Teachthatsamsaraandnirvanaareoneintheultimatedimension!Teachthatcauseandeffectarealreadyperfectinthesameinstant!

[8].Thechapterthatdemonstratesthekeytothefundamentalmeaning,253.4-253.71

Teacher of teachers, supreme source! You are the root that manifests from the self-arisingwisdomofyoursingleMind,soIpayhomagetoyou,theessenceofphenomena!

Teacherof teachers,supremesource!Dispelling thepathof ignorance,youmake the lightofwisdomshineeverywhere.Ipayhomagetoyou,supremesource!

Being self-arising, all the phenomena that manifest to perception transcend any cause andcondition. Illuminating theauthenticunalteredconditionof the fundamentalessence, [youenableone to understand that,] howevermuch onemay examine the state of the supreme source, self-arisingwisdomisfreeofthelimitsofcenter,range,anddepth.Itistheoriginofeverythingandtranscendsallthoughts.Itisbeyondbirthandcessation,beyondconcepts,andpacifieseverything.[Ondiscoveringthat]inthisstatethereisnoconceptofholyandmean,thosewho[usedto]nurtureconcepts [finally] attain bliss beyond effort and are thus given heart. Abiding in the supremesource,therootofphenomena,meansbeingbeyondalleffort.

ThusspokeSattvavajra.

[82.Thechapterofpraise,255.2-256.11

This teaching that directly discloses knowledge of the essence of enlightenment and thattranscendsanybasemustbegiventothosewhohavefaith,whokeeptheircommitments,andarediligent;whohavecompassion,haveforbearance,aresaddened[bysamsara],anddonotchangetheirmind;andwhoarecapableofofferingwithoutattachmentbutwithfaithanddelighttheirownbody, their children, their spouse, servants, and property. All of this being a sign of faith andcommitment,as theyunderstand the fundamentalmeaning [suchdisciples]areworthy to receive[thisteaching].

The fundamentalmeaningand the teachingof theunbornshouldbe transmitted towhomevershowssignsofhavingrenouncedfameandofbeingfreefrompride,ofnotsparingbodyandlifeinordertorealizethefundamentalsense,andnotviolatingorders.

"Now that I have found the essential teaching, how can I any longer be conditioned by thecharacteristicsofworldlythings?NowthatIhavefoundtheteaching,Iwillactinaccordwiththeteacher'sinstructions!"Thisteachingshouldbetransmittedtoanyonewhotakesthiscommitment.

"Teacher,aslongasyouandIarealive,untilbodyandlifeseparate,Iwillact inaccordwith

yourinstructions!"TheKunjedGyalpo,essenceoftheteaching,shouldbeimpartedtoanyonewhotakessuchavow.

Inbrief,one'sbodyandlifetoomustbeofferedup,letalonematerialthings,landandlivestock!Eventhoughtheydonotneedthem,theteacherswillacceptallthingsandofferthemtotheThreeJewels.

[83.Thechapterthatindicatestowhomtheteachingshouldbetransmitted,256.6-257.51

Listen!Theteacherofteachers,thesupremesource,willdisclosetoyouhisdiversenames.

As all perceptible phenomena, those created, those being created, and those to be created,manifestself-perfectedinmewithoutmyneedingtoact,Iamcalled"supremesource."

Listen!AsI,thefundamentalessence,amwithoutimpurities,andI,beingself-perfectedandnotto be sought, am not the object of a quest nor of striving, I am called "pure and totalconsciousness."

Listen!As in the uncreated, primordially existing ultimate nature, the essence that transcendscauses and conditions and that cannot be sought shines equanimously and unhindered in alldirections,Iamcalled"self-arisingwisdom."

Listen!Asallperceptiblephenomenawithoutexclusionmanifestinme,I,theunalteredauthenticcondition,ambeyonddualisticdivisionandalllimits.ThusIamcalled"themirrorofphenomenathatexplainsthescriptures."

Listen!As the trueessenceof theunaltered,authenticconditionutterlyembracessamsaraandnirvana, [thanks to me] everything selfliberates from the net of acceptance and rejection, ofgraspingandattachment.ThusIamcalled"thevehicleofthefundamentalmeaning."

Listen! As the Buddhas of past, present, and future do not see or conceive anything but theunborn, I am the unaltered sphere that transcends the dualism of subject and object. Thus I amcalled"themirroroftheview."

Listen! As I, the essence and the unaltered authentic condition, transcend all conceptualelaborations tending to confirmordenyme, theBuddhasof the three timesoriginate fromme.ThusIamcalled"motheroftheVictoriousOnes."

Listen!As I, the unborn and unaltered supreme source, completely possess all the necessaryqualitieswithoutneedingtoseekthem,I transcendallseekingandstriving.ThusIamcalled the"kingoftantras."

[84.Thechapterthatillustratesthediversenames,259.1-260.3]

EPILOGUE:ONTHENATUREOFSAMANTABHADRAAConversationwithChogyalNamkhaiNorbu

Question:Isitpossibletoconceiveofabeingthathasneverenteredintodualism,intosamsara?

Answer:Readingcertaintantrasitwouldseemthatoriginally,bythemagicofknowledgeandof ignorance, on one side there arose Samantabhadra, the first Buddha, and on the other sidebeingswhotransmigrate.However,thisshouldbemainlyunderstoodasametaphortoenableustodiscoverourrealcondition.IfwedeemSamantabhadraanindividualbeing,wearefarfromthetruemeaning.Inreality,hedenotesourpotentialitythat,eventhoughatthepresentmomentweareinsamsara,hasneverbeenconditionedbydualism.Fromthebeginning,thestateoftheindividualhasbeenpureandalwaysremainspure: this iswhatSamantabhadrarepresents.Butwhenwefallintoconditioning,itisasifwearenolongerSamantabhadrabecauseweareignorantofourtruenature.Sowhat iscalled theprimordialBuddha,orAdibuddha, isonlyametaphor forour truecondition.

Question:Whatdoesitmean,then,thatSamantabhadraisthe"first"enlightenedoneandthathehasnevertransmigrated?

Answer:Wecannottalkaboutthetrueconditionoftheprimordialstateintermsof"before"and"after," as if there was somebody before and then something else arose. These are all limitedconcepts,anditisnecessarytogobeyondtime.Samantabhadrameansourstate,andshouldnotbeinterpretedasGodinthesenseofasupremeentitywhoistheonlycreator,forexample.

Question:Insometextsitsays"Recognizinghisstate,Samantabhadraself-liberated,whilewe,whodidnotrecognizeit,startedtotransmigrate."IfSamantabhadraisourownstate,whydoesitsaythis?

Answer:Samantabhadraisourknowledge,thestateofknowledgethathasalwaysremainedasitis. Even though it says that Samantabhadra "self-liberated," actually there is nothing to liberate.FromtheverybeginningSamantabhadraisfreefromtheconceptofliberation,butwhenweareignorantofourconditionthenwecannotspeakofliberation:Samantabhadradoesnotmanifest.

Question:Couldn't this leadus to think that twoentitiesco-existwithinus:one transmigrates,whiletheotherdoesnot?

Answer:It'snotamatteroftwoentities.Thepointisweareignorantofourconditionandthisisthecauseofsamsaricvision,buttherearenottwoentities.Ourconditionisonlyone,butitisasifit were awrapped jewel thatwe cannot see. Samantabhadra is dharmakaya, is bodhicitta that isspokenaboutsomuchinDzogchen.Butunlessoneknowsit,itremainsmerelyaword.Thentheconceptalsoarises:"Thereissomethinginsideus[thatdoesnottransmigrate]."Thisisalreadya

signofignorance,isn'tit?

Question:CouldwethensaythatweareamanifestationofSamantabhadra?

Answer: No, we ourselves are Samantabhadra, but because we don't understand it, we areignorant of it. This ignorance produces dualistic vision and leads us to formulate the question:"Where is Samantabhadra? Inside us or outside us?"Butwe do not find anything, because, as Ihavejustsaid,thisisasignofignorance.

Question: But if all beings are Samantabhadra, can we say that there are infiniteSamantabhadras?

Answer:WecouldalsothinkthatthereareinfiniteSamantabhadras,butwhenweareinthestateof Samantabhadra, what does "infinite" mean? This is already a limited viewpoint. The trueconditionisbeyondnumbers.Ifwethinkintermsofan"individualbeing"thismeansthatwearelimiting, and consequently everything becomes complicated. If we want to understand, then wemustnotlimit.

Question: In every tantra there is a dialogue, such as the dialogue between dharmakaya andsambhogakayaintheKunjedGyalpotantra.Whatistherealmeaningofthis?

Answer:Itisawayofcommunicatingknowledge.Thetransmissionofknowledgecomesfromthestateofrigpathathasneverbeenstainedandhasneverbeenhindered.ThisistheAdibuddha,or"primordialBuddha,"KunjedGyalpo.

Question: Is the state of Adibuddha, or Kunjed Gyalpo, something universal, present in allbeings?

Answer: The state of Kunjed Gyalpo is knowledge, and in knowledge there is not even theconcept of "one and two," otherwisewehave already entered into dualism.Also the concept of"individual"presupposesdualisticvision.ButSamantabhadraisbeyondallthis,isn'the?

APPENDICESAPPENDIXONE

Note: The following is a summary of a section of Chapter One of the Bai ro 'dra 'bag,Bibliographyno.16,Lhasa,ff.3a.1-5h.4.

Firstofall,intheAkanisthadimension,forthoseabletounderstand,therearosetheMantravana,particularly the marvellous ativoga teaching, through four diverse transmissions: of thesvabhavikakava,ofthedharmakava,ofthesambhogakaya,andofthesecretkava(sangha'isku).

The teaching of the svabhavikakaya originated from the immeasurable vastness of thefundamental nature (dharmadhatu) in the all-pervading dimension of total self-perfection. Theplacewhere the teaching is transmitted is theheavenlypalace of pure presence (rig pa) beyondconcepts, adorned with the ornaments of wisdom that is all-penetrating without materialhindrances, without center or border. The teacher is the svabhavikakaya [or dimension of thefundamentalnature],theessenceoftheself-arisingstateofenlightenmentintheaspectofthefivekayas.TheassemblyconsistsofalltheVidyadharasofself-perfection,regentsoftheBuddhasofthe three times, inseparable from thedimensionof the fundamentalnature.Theepoch is infinitetime.Theteachingisnotcommunicatedbywordorsymbolbutthroughthenaturalclarityofthedharmakava.Themoment theassemblyrealizes thestateof theteacher, theybecomeinseparablefromitinaconditionoftotalequality.TheteachingsarecollectedbySamantabhadra,absorbinginthespaceofpurepresencethecontentsofatiyoga.

Regarding the teaching of the dharmakava, the place is the ultimate Akanistha, a heavenlypalacethatisthemanifestationofclarity,withoutoutsideorinside.TheteacheristhedharmakayaSamantabhadrawhoabides in the stateof totalblissbeyondunionand separation.Theassemblyconsists of samsara and nirvana in their entirety, and in particular of the vidvadharas of self-perfection in their sambhogakayamanifestations, inseparable from the stateofdharmakaya.Thetime is theabsoluteequalityof thefourth time, the indivisibilityofpast,present,andfuture.Theteaching is not transmitted by word or symbol: Samantabhadra transmits knowledge of thefundamentalnaturebymeansoftheempoweringflow.Inthiswaythedisciplesrealizethestateoftheteacher,thenaturethattranscendsbirthandcessationandbecomeequaltoSamantabhadra.TheteachingsaregatheredbyVajrasattva,absorbinginthespaceofpurepresencetheteachingsonthephasesofcreation,ofcompletion,andoftotalperfection,andinparticularthecontentsofatiyoga.

Regardingtheteachingofthesambhogakaya,theplaceisthepalaceofthefundamentalnatureofAkanistha in thepuredimensionofSukhavati,aheavenlyabodemadeofprecioussubstancesthatgivestheimpressionofbeinginsidelookingoutandofbeingoutsidelookingin.Theteacherofthismandaladimension,whocanbeoneofthefiveTathagatasandinparticularVajrasattva,is

endowedwith all the characteristic signs of the sambhogakaya,with a profusion of jewels andother ornaments. The time is the time of contemplation of pure presence. The teachings arecommunicatedthroughthesymbolsofthemanifestationofasambhogakayaBuddhathatpervadesthetendirectionswithoutfrontorback.Thediscipleswhorealizethisstatebecomevidyadharasofthe five kayas. The teaching consists of the three series of creation, completion, and totalperfection, but particularly the three series of outer tantras. The teachings are collected byGuhyapatiVajradhara.

Regardingtheteachingofthesecretkaya,theplaceistherepository(zamatog)ofthesecretmother,where immaculateblissgivesbirth to all theBuddhas.The teacher is the secret kaya, aformoftotalblissofthesambhogakayathatconfersthesecretempowerment(gsangdbang).Theassemblyconsistsofthevidyadharasofthefivekayasandinparticularofthesambhogakaya.Thetimeisthetimeofthesecretempowerment.Theteachingconsistsofthedeepsecretempowermentandoftheempowermentofwisdomtiedtotheimmaculateblissofemptiness.Thediscipleswhorealize the wisdom of total bliss achieve enlightenment and become equal to the teacher. TheteachingsaregatheredbyGuhyapatiVajrapani.

APPENDIXTWO

TheLineageofTeachersfromOddiyanaandIndiaAfterManju§rimitra

Note:Thenamesaregivenaccordingtothespellingsfoundintheoriginaltexts,exceptinthecaseofobviouserrors.

Bibliographyno.21,p.138:

1.'Da'henatoto

2.SrasthuboHati

3.SrasmoParani

4.gNodsbyinmobyangchub(rGyalpoyontanlaggibumo)

5.rMad'tshongmaParana

6.Khache'imkhanpoRabsnang

7.UrgvankvimkhanpoMaharaja

8.SrasmoGomadebvi

9.ArvaAloke

10.Khvi'irgyalpoGuguraja

11.DrangsrongBashati

12.rMad'tshongmabDagnvidma

13.Nagarjuna

14.Gugurajaphyima

15.'Jamdpalbshesgnvenphyima

16.Lha'imkhanpoMahara

17.Budhakugto

18.SriSimha

19.dGeslungmaKundga'ma

20.Vimalamitra

Bibliographyno.30,p.298:

1.Dhahenatolo

2.SrasthuhoRajahasti

3.SrasmoSarani

4.Klu'irgyalpo

5.Kukuraja

6.Nagarjuna

7.Khvi'irgyalpophyima

8.gNodsbvinmoBvangchub

9.sMad'tshongmaBuddhamati

10.'Jamdpalbshesgnvenphyima

11.Aryapalo

12.0rgvangvimkhanpoDhahe

13.DrangsrongBhishati

14.SrasmoGomadehi

15.Khache'irgvalpoRahsnang

16.rGvalpoDevaraja

17.Dharmaraja

18.Buddhagupta

19.SriSimha

Bibliographyno.13,p.86:

1.rGyalpoDhanatoto

2.SrasthuboRajahasti

3.SrasmoWarani

4.Klu'irgyalpo'jogpo

5.SrasmogNodsbyinmobyangchub

6.gZungmaarali

7.sLobdponAkshobhya

8.Khyi'imkhanposlobdponKukuraja

9.sMad'tshongmabuddhasamaya

10.sMad'tshongmabuddhasamati

11.0rgyangyimkhanpoMaharaja

12.SrasmoGomadewi

13.sLobdponAloke

14.Khyi'imkhanpophyima

15.Lha'imkhanpoMaharaja

16.DrangsrongBhashito

17.gZungmabDagnyidma

18.sLobdponNagarjuna

19.sLobdponDevaraja

20.'Jamdpalbshesgnyenphyima('Jamdpalbzangpo)

21.Rigs'dzindgebsnyenlegspa

22.sLobdponSangsrgyasgsangba

23.sLobdponSriSimha

Bibliographyno.7,p.582:

1.rGyalpoDhanatola

2.DuboRajati

3.SrasmoMetoggsal

4.Klurgyaldga'bo

5.gNodsbyinmoByangchubma

6.gZugstshongmaSarani

7.Khache'ignasbrtanRabsnang

8.0rgyangyidgeslongMaharaja

9.SrasmoGomadewa

10.AcaryaAloke

11.Kukurajasngama

12.DrangsrongBhashi

13.sMadtshongmabDagnyidma

14.Nagarjuna

15.Kukurajaphyima

16.'Jamdpalbshesgnyenphyima

17.DrangsrongDevaraja

18.Bhutikuna

19.SriSimha

20.Vimalamitra

20b.dGeslongmaKundga'mo

Bibliograpy32,p.402:

1.rGyalpoDanatalo

2.rGyalbuRajahati

3.Warani

4.Klu'jogpo

5.gNodsbyinmo

6.Barini

7.Khache'imkhanpoRabsnang

8.BudhaKukuraja

9.0rgyanmkhanpoMaharaja

10.Gomadewi

11.Aloki

12.Kukurajaphyima

13.DrangsrongBhashita

14.bDagnvidma

15.Klusgrub

16.'Jamdpalbshesgnyenphyima

17.rNamsnangBudhagupta

20.SriSimha

21.Kundga'mo

APPENDIXTHREE

DzogchenScripturesTiedtotheTransmissionofVairocana

Note: In this appendix are listed the teachings received, translated, and transmittedbyVairocanaaccordingtosometraditionaltexts.Thelistisnotmeanttobeexhaustive.

A:TeachingsreceivedfromSriSirpharGyudnyishurtsaInga

Bibliographyno.8,p.318:

1.Nammkha'thergyaspa'irgyud

2.Nammkha'thergyaspaphyirta'i(spyiti'i.rgyud)

3.Nammkha'thegrolba'irgyud

4.Tikargyalpo'irgyud

5.Byangsemsthigle'irgyud

6.Yeshesthigle'irgyud

7.Manngag'phrengba'irgyud

8.gSangbargyalpo'irgyud

9.ShesrabyeshesthigIe'irgyud

10.dByingsrnampardagpa'irgyud

11.Manngagsnyingpo'irgyud

12.sNyingposiddhi'irgyud

13.Nammkha'thertsabacangyirgyud

14.Nyaggcigdgongspa'irgyud

15.hSamgtangcigpa'irgyud

16.bSamgtanbrgyudpa'irgyud

17.sGomanggirgyud

18.Nammkha'thedbanggirgyalpo'irgyud

19.Nammkha'eheyigemedpa'irgyud

20.Rinthen'barba'irgyud

21.Rinchensgronme'irgyud

22.Rinthenphrengba'irgyud

23.Ngespasnyingpo'irgyud

24.rDorjegsangba'irgyud

25.YenasBangsrgyaskyirgyud

Bibliographyno.24,p.75:

1.Nammkha'thergyaspa'irgyud

2.Nammkha'thergyaspaspyiti'irgyud

3.Nammkha'thegrolba'irgyud

4.Yangtigrgyalpo'irgyud

5.Byangchubsernskyithigle'irgyud

6.Yeshesthigle'irgyud

7.Manngag'phrengba'irgyud

8.gSangbargyamtsho'irgiud

9.Shesrabyestieskyirgyud

10.dByingsrnarnpardagpa'irgyud

11.sNyingpospyiti'irgyud

12.Namrnkha'thebsarnskyirgyud

13.Nyaggcigdgongspa'irgyud

14.bSamgtangcigpu'irgyud

15.bSamgtanbrgyudpa'irndorgyud

16.bKrashissgronma'irgyud

17.Nammkha'thedbanggigalmdo'irgyud

18.Yeshessgronma'irgyud

19.Namrnkha'theyigemedpartsemo'irgyud

20.Rinpothe'barba'irgyud

21.Rinpothesgronme'irgyud

22.Rinpochephrengba'irgyud

23.Khamsgsumsgronma'irgyud

24.Noespasayingpo'irgyud

25.rDorjerahtogsangba'irgyud

26.Yenassangsrgyaspa'irgyud

Bibliographyno.3,p.283:

1.Nammkha'thergyaspa'irgyud

2.Nammkha'thergyaspaphyima'irgyud

3.Nammkha'thegrolba'irgyud

4.Yangtigrgyalpo'irgyud

5.Byangchubsemskyithigle'irgyud

6.gSangbargyalpo'irgyud

7.Shesrabyestiesthigle'irgyud

8.dByingsreampardagpa'irgyud

9.Manngagsnyingpo'irgyud

10.sNyingpospyita'irgyud

11.Nammkha'thecangyirgyud

12.Nyaggcigdgongspa'irgyud

13.bSamgtangcigbu'irgyud

14.bSamgtanbrgyudpa'imdo

15.sGomangskyimdo

16.Nammkha'thedbanggigalpo'irgyud

17.Nammkha'theyigemedpa'irgyud

18.Rinchen'barba'irgyud

19.Rinehensgronme'irgyud

20.Rinchen'phrengba'irgyud

21.Khamsgsumsgrolma'irgyud

22.Ngespasnyingpo'irgyud

23.rDorjegsangba'irgyud

24.Yebsangsrgyaspa'irgyud

Lungchenbcobrgyad

Bibliographyno.6,p.349.5:

1.Rigpa'ikhubyug

2.rTsalchensprugspa

3.Khyungthenldingba

4.rDolagserzhun

5.Minubpa'irgyalmtshan

6.rTsemobyungrgyal

7.Nammkha'irgyalpo

8.bDeba'phrulbkod

9.rdzogspaspyichings

10.Byangchubsemstig

11.bDebarab'byams

12.Sroggi'khorlo

13.Thigledrugpa

14.rdzogspaspyigcod

15.Yidbzhinnorbu

16.Kun'dusrigpa

17.rJebtsundampa

18.bsGommadongrub

Bibliographyno.16,f.62b:

1.Rigpa'ikhubyug

2.brTsalchensprugspa

3.Thigledrugpa

4.KhyungchenIdingba

5.Minubpa'irgyalmtshan

6.Yidbzhinnorbu

7.rjebtsandampa

8.Yidspyodrgyalpo

9.Rinchenkun'dus

10.bDe'jams

11.Sroggi'khorto

12.Semskvitika

13.Namkha'irgyalpo

14.bDeba'phrabkod

15.sPyi'chings

16.rDolagserzhun

17.rTsemobyungrgyal

18.rMaddubyungba

Bibliographyno.30,pp.298ff.:

1.Khyungchen

2.Rigpa'ikhubvug

3.Nammkha'the

4.Thigledrugpa

5.rTsalchen

6.Semssgom

7.rMadbyung

8.Yidbzhinnorbu

9.rTsemobvungrgyal

10.sPyigcod

11.sPyichings

12.bDeba'phrabkod

13.Sroggi'khorto

14.Rinchenkun'dus

15.sKyemedrangrig

16.Webarab'byams

17.Nammkhargyalpo

18.rJebtsundampa

Bibliographyno.8,p.320:

1.Rigpa'ikhubyug

2.rTsalchen

3.Khyungchen

4.Byangsemssgompardolagserzhun

5.Minubrgyalmtshannammkha'the

6.gNaddugyurpa

7.rJebtsandampa

8.Yangtig

9.Sroggi'khorto

10.Yidbzhinnorbu

11.Kun'dus

12.Nammkha'thergyalpo

13.rTsemobyungrgyal

14.bDe'byams

15.bDebaphrabkod

16.rTogschen

17.Phyirchings

Bibliographyno.24,p.78:

1.Rigpa'ikhubyug

2.RigparTsalchen

3.ITabaKhyungchen

4.rDolagserzhun

5.Minubrgyalmtshannammkha'the

6.YeshesrMaddubyungba

7.bsGomdongrubpa

8.rjebtsundampa

9.sKyemedtilaka

10.Sroggi'khorto

11.Yidbzhinnorbu

12.RinChenkun'dus

13.Nammkha'thebargyalpo

14.rTsemobyungrgyal

15.bDebarab'beams

16.bDebaphrabkod

17.sNatshogsgterchen

18.bKa'lunggispyichings

Bibliographyno.3,p.294:

1.Nammkha'the

2.Khyungchen

3.rTsalchen

4.Rigpa'ikhubvug

5.sGompadondrugma

6.rMaddubyungba

7.Nammkha'irgvalpo

8.rDolagserzhun

9.bDelaphrabkod

10.Byangchubsemsthig

11.Kunbtus

12.bDe'jamsnyingpo

13.rdzogspaspvispyod

14.Yidbzhinnorbu

15.rJebtsandampa

16.sPyirgyudspungspa

17.rTsemobyungrgyal

Bibliographyno.6,p.349.6:

1.Rigpa'ikhubvug

2.rTsalchensprugspa

3.Khyungthen(dingba

4.rDolagserzhun

5.Minubpa'irgyalmtshan

6.rTsemobyungrgyal

7.Nammkha'irgyalpo

8.bDeba'phrulbkod

9.rdzogspaspyichings

10.Byangchubsemstig

11.Webarab'byams

12.Sroggi'khorto

13.Thigledrugpa

14.rdzogspaspyigcod

15.Yidbzhinnorbu

16.Kun'dusrigpa

17.rJebtsundampa

18.bsGompadongrub

Otherteachings

Bibliographyno.16,if.62-65:

Manngagrgyamtsho'iklong

Klongsde'iskor

rGyudsde'iskor

Ke'utshanggiskor

Gabpa'iskor

Shan'byedpabramze'iskor

Lazlobargyalpo'iskor

Ranggrolmngonsumgyiskor

rTsaba'irgyudInga

Yanlaggirgyudnyishurtsainga

Klongdgulasogspasprulskudga'rabrgyalba'ibka'manngagbcobrgyad

Rig'dzingyignyenyigbzhi

Kukuradzanyima'ispyingpo'oddangIdanpa

SriSimha'irgyan'phreng'odgsumdangbSamgtannyamskyisgronma

B:ThefirstteachingstranslatedbyVairocanaonhisreturntoTibetfromOddiyana

Bibliographyno.16,f.77b:

Manngagchos

Nammkha'thelegspa'ibstodgyurpa

Yulnikunla'jugpa'ishambubrtags(Khyungchen)

Kubhyug

rTsalchenphudung

Byangsemsdondrug

rGyudlungchos

gShinrje'igtamrgyud

Rinchenmdorgvud

dBangbskurrgvalpo'irgyud

Nammkha'thelasogspargyudinga

rMaddubyungba

Kunbyedrgyalpo

mDobcu

rGyamtshoklong

Nangsngagstantrasdebcobrgyad

Mahayoga'irgyudsdebcudrug

[Bairotsananyidkyismdzadpa'ichos]

sNyanrgyudthugskvisnyingkhu'irgyudmdo

Bibliographyno.15,p.432:

Nammkha'the

Legspa'istudgur

Yulrnamskunla'jugpa'ishambubtags(=Khvungchen)

Khubvug

rTsalchenphudungs

Byangsemsdongrub

rGvudlungchos

gShinrje'igtamrgyud

Rinthen'odrgyud

dBangbskurrgvalpo'irgyud

Nammkha'thelasogspa'irgyudinga

rMaddubyungba

Kunbvedrgyalpo

mDobcu

rGvamtshoklong

Nangsngagstantrasdebcobrgyad

Maha}'oga'irgvudsdebcudrug

Bairotsananyidkyismdzadpa'ichos

sNyanbrgyudthugskyisnyingkhu

C:TeachingstransmittedtorGyalmog.Yusgrasnyingpo

Note:This section isbasedexclusivelyonKlongchenchos'byung,Bibliographyno.3,pp. 292-

298.1havealsoconsultedtheeditionintwovolumespublishedinDelhiin1975,wheretheselistsaregivenonpages46-60ofthesecondvolume.

Accordingtothistradition,rDzogschenscripturesaredividedintofourcategories:theexternalteachings(phyiskor),theinternalteachings(nangskor),thesecretteachings(gsangskor)andthetreasurecave(ke'utshangskor)teachings.Theexternalteachingsincludenineseries:rgyudsde,sems sde, klong sde, barn po'i skor, mdo lung, rdzogs chen ma bu'i skor, man ngag rdzong'phrang gi skor,man ngag snyan brgyud kyi skor,man ngag bsam btan gyi skor. The internalteachingsincludesixseries:bramze'iskor,rigpa'iskor,gabpa'iskor,rmaddubyungba'iskor,snyingpo'iskor,rdzogschenIdemiggiskor.Thesecretteachingsincludenineseriesnot listedhere.Thetreasurecaveteachingsincludesixseries:'phrulgzhizabmoskor,rinpothergyaspa'iskor,nyima'i'khortozabmoskor,rgyalpo'iblagterzabmoskor,za'ogberkhyimzabmoskor,rgyud pa tha ma zab mo skor. Other teachings are also listed. I have met some difficuties incoordinating these lists and I have not yet come across other texts that might help clarify thedifferentcategories.MymainpurposehasbeentolistasmanyrDzogschentextsaspossibleforfuturereference.

1.rDzogspachenpophyiskor(Atiphyiskorsemsphyogs)

1.rGyudsde'iskor

IrGyudsdeChenpobcudrug]

rTsaba'irgyudInga

1.hKrashismi'gyurgsalbargnaspa'irgyud

2.Yontanrdzogsparnamparrolpa'irgyud

3.Yulkunla'jugparnamdagrolpa'irgyud

4.Thiglergyamtsho'jugpalagnaspa'irgyud

5.Ritzpothebkodparnampar'byedpa'irgyud

Yanlaggirgyudbdun

1.Kuntobzangpothebaranglagnaspa'irgyud

2.Yestiesrangladbabcingranglagnaspa'irgyud

3.Mi'gyurgnaspa'irgyud

4.bKodpargyangyirgyud

5.Dongsalhamtharphyinpa'irgyud

6.gSalharanggrolgyirgyud

7.dKyil'khorrdzogspa'irgyud

bShadpa'irgyudbzhi

1.rMaddubyungha'irgyud

2.Kunhyedrgyalpo'irgyud

3.Byangchubsemsdpa'yeshesrolpastongnyidkyisbrgyanpa'irgyud

4.Dekhonanyidstonpagsangbarolpa'irgyud

[Kunbyedrgyalpomabudguskor]

1.Kunbyedrgyalportsaba'irgyudthospa'ishesrablagdamspale'uingabcurtsabdunpa

2.rGvudphvimabsambyunggishesrablagdamspale'ubcugnyispa

3.rgyudphyima'iphyimasgombyunggishesrablagdamspale'ubcuingapa

4.Kunbyedbshadpa'irgyudmdobcu

5.sPyi'ibshadrgyud'khorbartsadgcod

6.ITabanammkha'dangrnnyampa'irgyudle'ubcugsumpa

7.bsGompargyamtshoclangmnyampa'irgyudIe'ubdunpa

8.spyodpanyizlaclangmnyampa'irgyudle'ubcugcigpa

9.'Brasburinpotheclangmnyampa'irgyudle'ubcubzhipa

includingcommentariesandpithinstructions

2.Semssde'iskor

Note:ThetextsaysinIndiathereexistedseventy-seventeachingsofsemssde,butonlyeighteenofthemweretranslated.

Semssde'irgyudbcobrgyad(lungchenbcobrgyad)

1.Nammkha'the

2.Khvungchen

3.rTsalthen

4.Rigpa'ikhubyug

5.sGompadondrugma

6.rMaddubyungba

7.Nammkha'irgyalpo

8.rDolagserzhun

9.bDelaphrabkod

10.Byangchubsemsthig

11.Kunbtus

12.bDe'jamsnyingpo

13.rdzogspaspyispyod

14.Yidbzhinnorbu

15.rJebtsandampa

16.sPyirgyudspungspa

17.rTsemobyungrgyal

18.missing

3.Klongsde'iskor(Klongskorgsum)

Note:InIndiathereexistedeighteenseriesofklongsde,butonlythreeofthemweretranslated.

1.Thugsrjeklongnagmabugnyis

2.Klongdkarpolargyamtsho'ikongmabugnyis

3.Klongchenrab'byamsmabubzhi

Klongsemskhasbyor[combinedKlongsdeandSemssdel

1.Semssdertsababcobrgyad

2.bsKalpadumbu'irgyudbcobrgyad

4.Barnpo'iskor(Bampobrgyaskor)

Note:InIndiathereexistedtwentythousandsectionsofthiscategory,butonlyahundredof themweretranslated.

1.sNangba'ibampo

2.sTongpa'ibarnpo

3.Yesheskyibarnpo

4.ITasgornspyodpa'brasbu'ibarnpoetc.

5.mDolunggiskor

1.mDolung

2.rnDortsagnyis

3.mDo'grel

6.rDzogs chenmabu'iskor

1.Mastongpa'iyeshes

2.Burigpa'iyeshes

7.Manngagrdzongs 'phrang('phreng)giskor

1.bKa'rdzogs

2.gNyanrdzogs

8.Manngagsnyanbrgyudkyiskor

1,2.ManngagtheChung

9.Manngagbsarngtangyiskor

1.bSamgtanbrgyadbcupa

II.rDzogspachenponangskor

1.Bramze'iskor(bcugnyis)

1.rGyuddrug

1.1.rGyudkyisnyingpole'unyishurtsabrgyad

1.2.Yeshestingrdzogskvirgvudle'unvishurtsabdunpa1.3.'Khorbathogmtha'gcodpa'irgyudle'ubdunpa

1.4.Nammkha'klongyangskyirgyudle'usumcuthanpa1.5.rMaddubyungba'irgyud

le'unyishurtsabrgyad

1.6.bKa'lungspyodpadonyodpa'irgyud

2.Lorgyud

3.'PhrulgyiIdemig

4.'Khortogsum

4.1.Manngagsroggi'khorto

4.2.ITabaspyodpa'i'khorto

4.3.gTantshigssgra'i'khorto

5.Rinpothergyangyimanngag(gNadladbabpa'iskor)

2.Rigpa'iskor

3.Gabpa'iskor

4.rMaddubyungba'iskor

5.rDzogschenldemiggiskor

III.Atigsangba'iskor

Note: In India there existed threemain categories: gsang rgyud chen po, yang tig, and spyi tig.Amongthese,onlythe"nineprofoundseries"(zabmoskordgu)weretranslatedintoTibetan.

(Zabmoskordgu)

IV.rDzogschenke'utshangskor

1.'Phrulgzhizabmoskor

2.Rinpothergyaspa'iskor

3.Nyima'i'khorlozabmoskor

4.rGyalpo'iblagterzabmoskor

5.Za'ogberkhyimzabmoskor

6.rGyudpathamazabmoskor

Otherteachings:[bShadthabsgnyisl

I.mKhaspapandita'ilugs

1.Thigle'isdebzhi

2.'Jamdpalsdebzhi

3.Bigpartosdebzhi,etc.

II.Kusulurnal'byorpa'ilugs

1.sNagskyirtsabagsum

1.1.rGyudthamscadkyirtsaba'Jamdpaldgongspa'duspa

1.2.Lungthamscadkyirtsabamkha"gromadrwaba'i'khorlo

1.3.Manngagthamscadkyirtsaha'khortoingasbskorba

III.Grubmtha'bkodpa'imanngag

1.Lhungrubjibzhinbkodpa'irgyud

2.Drimedrnamdaggirgyud

3.gSangbarigpabkodpa'irgyud

4.Drimed'odgsalgyirgyud

5.rGyudgsermgomgocan

6.Lungthoyigcan

7.Manngagphrayigcan

IV.Ranggrolmngonsumdustonpa'imanngag

1.Yeshesrdzogspa('irgyud)

2.Yeshesgsangba('irgyud)

3.Rigparanggsalmchoggirgyud

4.mKha'samuntonammkha'dangmnyampa'irgyud

5.sNyingpodongyirgyud

V.YanlaggirgyudnyishurtsaInga

Plusteachingsbydifferentmasters:

IsPrulskudGa'rabkyibka'imanngagphranbubcobrgyad

2.Rig'dzingyichosbzhi

2.1.Rinpotheranggigtergtadpa(by'Jamdpalbshesgnyen)

2.2.Byangchubkyisemsrinpothebdudrstichurgyunthemchogrgyangyi'khorlo(byLhabdudrtsichoskyirgyalpo)

2.3.Sa'irimpagsumdubsduspa'imanngag(byKlurgyaldgebadpal'bar)

2.4.Byangchubkyisemsrinpothegsangbathugskyisgronma(bygNodsbyinmabyangchubma)

3.Drimedgsangsgron(bvgNodsbvinmabyangchubma)

4.Byangchubkvisemsnvima'isnyingpo'oddangldanpa(byKukuraja)

5.Rinpoche'irgyan(bySriSimha)

6.Rinpoche'iphrengba(bySriSimha)

7.bSamgtandongsumpa(bySriSimha?)

APPENDIXFOUR

TantrasoftherDorjesemsdpa'nammkha'the

Abbreviations:

TS=mTshamsbrageditionoftherNyingma'irgyud'bum

DK=Dilmgomkhvenbrtseedition

BGB=Bairorgyud'hum

1.rDoryesemsdpa'nammkha'thergyaspayigemedpa'irgyud(TS,Ka,586-592;DK,Ka,495,499;BGB,A,375-381)

2.rDorjesemsdpa'nammkha'chegsangba'isnyingpornalmadongyirgyud(TS,Kha,415-443;DK,Ga,65-87)

3.rDorjesemsdpa'nammkha'diekuntobzangpogsanghasnyingpo'irgyud(TS,Kha,443-529;DK,Ga,537-606)

4.rDorjesemsdpa'nan,mkha'thebrainzergyaspa'irgyud(TS,Kha,529-556;DK,Ga,629,651)

5.rDorjesemsdpa'nammkha'thergyaspazhesbyahareal'byorpa'irgyud(TS,Kha,556-595;DK,Kha,332-362)

6.rDorjesemsdpa'nammkha'thergyaspazhesbyahareal'byorma'irgyud(TS,Kha,595-646;DK,Ka,362-398;BGB,Ka,329-395)

7.rDorjesemsdpa'nammkha'chertsaba'irgyudskyehamedpa(TS,Ga,81-119;BGB,Ka, I,291-381)

8,rDorjesenisdpa'ruin,mkha'cliergyalporgyaspa'irgyud(TS,Ga,119-165)

9.rDorjesemsdpa'nammkha'che'irgyudcesbyaha(TS,Ga,165-191)

APPENDIXFIVE

IndexofchaptersoftheKunbyedrgyalpoandofmDobcu

Kunbyedrgyalpo,mTshamsbragedition:

rTsaba'irgyud

1.Glenggzhi'ile'u

2.Chosnyidmngonduphyungnasbstanpa'ile'u

3.JiItarbyungba'ikhungbstanpa'ile'u(chosthamscadkyisngonroldubyedpapongabyungba)

4.Nyidkyimtshanbshadpa'ile'u(nyidkyirangbzhinmtshangyichosnyidbshadpa)

5.Don'grelgyile'u

6.rTsabagcigpa'ile'u(chosthamscadnyidkyirangbzhinlardzogspa)

7.rNamgrangsbsduspa'ile'u(nyidkyisbyaspalasbyungba'ichosmampardbyeba'ichos)

8.Choskyirangbzhinlaschosnyidkyiyulkunlabkodpa'ile'u(byaspa'ichosthamscaddebzhinnyiddugcigpalas/debzhinnyidlasrangbzhinrnampagsumsnangbargyurpastesosorsnangba)

9.Golsgribskyonselgyile'u

10.Phunsumtshogspashintobkodpa'ile'u(nyidkyirangbzhinphunsumtshogspa)

11.Chosthamscadkyirtsababyangchubkyisemskunbyedrgyalponyidkhonar'duspa'ile'u

12.Ngesparlungkhungsbstanpa'ile'u(chosthamscadkyikhungkyimdo)

13.Semskyibshadlugskyile'u(lungthamscadkyirgyalpoyinpa'iphyir/chosthamscadkyispyilungbshadpa'ibshadlugs)

14.sKalmedlagsangba'ile'u(nyidkyigsangbadampa'igdamsngag)

15. Rang bzhin roam pa gsummngon du phyung ba'i le'u (nyid kyi lung chen pomngon duphyungba'ilung)

16.Semsdpa'rdorjelagdamsngagphogpa'ile'u

17.sKugdunggtadpa'ile'u

18.bTsalbasmi'grubpa'ile'u(chosthamscadkyichosnyidngayinpa'ilung)

19.Mabtsallhungyisgrubpa'ile'u

20.Chosthamsbyangchubkyisemskunbyedlasbyungba'ikhungskyile'u

21.grantshigsbshadlugskyile'u(chosthamscadkyikhungskyirgyalpoyinpa'iphyir/nyidlasbyungba'itshig)

22.Mignasyulgyile'u(semsmaldugzhagpa'iphyir/byamedrdzogspa'ilungkhungschenpo-khyungchenWingba)

23.ITabavulmedkvinammkha'idgongspabstanpa'ile'u

24.Byamed rdzogspaphyag rgya 'gyurmedkyi le'u (bvamed rdzogspa'i lungphyag rgvabzhugstshulgyile'u)

25.Rangsemsstunparphvungba'ile'u(khamsgsumgyisemscanlaranggisemsstonpayinparbstanpa)

26.Bvamedrdzogspahsgomdumedpa'ile'u(semslasbyungba'ichoschenpoIngastonparphvungba'irtagssumaskyespa'iMangchubkvisemsstunparzhalgyisbzhespa-rdolagserzhun)

27.Bvamedrnamdagdbyingskyi lungbstanpa'i le'u (nvidkyigdamsngagdangmthunpa'ilungchenporimgyisbstanpa-rtsalchensprugspa)

28.Byamedrdzogspa'gyurmedbtsalgvismirnyedpa'ile'u(nyidkvirangbzhin'gyurhamedpa)

29.dGongspamaldugzhagpa'ile'u(semsrnaldugzhagpa)

30.rDorjesemsdpa'irangbzhinminubpa'irgvalmtshangvile'u

31.rDorjetshigdrugpa'ile'u(kunbyednvidkvirangbzhinbvamedrdzogspalhungyisgrubpa)

32.Ngespatshigbzhi'ile'u(maboasdongrubkvilung)

33.Ngespa'ilungdangdrangba'ilungbstanpa'ile'u(nvidkvirangbzhinrtogspardka'ha)

34.dGongspa'duspa'imdolunggile'u(sangsrgyasthamscadkyidgongspanvidla'duspa'imdo)

35.rDzogspachenpo'igzhungbstanpa'ile'u(nvidkvibstanpagzhangvispvodyulmainpa/rdzogspachenpo'igzhung'dirgvu'brasrtsolsgrublas'daspa'dibstan)

36.sKugsungthugssu'duspa'ile'u(chosthamscadkvirangbzhinnvidkyiskugsungthugssu'duspa)

37.bsGomdumedpa'imdolunggile'u(rdzogspachenpo'ichosnvidbsgomdumedpa)

38. ITa spyodkyigol sgribbstanpa'i le'u ('khorgyi stunpa'ibstanpago] saclang sgrib pargyurpa)

39.rGvalba'isnyingpo'i le'u(nvidkvirangbzhin thamscadlagolsaclangsgribpamedpargyalba'isnvingpoyinpa)

40.Bvangchubkyisemskvirangbzhinbstanpa'ile'u(rgvu'braskyithegpabgrodlamnorhas/rdzogspachenpolasgoldangsgribpargyurpa)

41.Ngohogcigpa'ile'u(chosthamscadkvirangbzhinngainpa)

42.bCossumedpa'ile'u(chosthamscadbvangchubkvisemskhonarsangsrgyaspa)

43.sTonparzhalgvisbzhespa'ile'u(chosthamscadkyistonpanvidyinparzhalgyibzhespa)

44.rDzogspachenposkalmeddonmedkvile'u(nvidlabvabamedpa'idon)

45.1Tabasgomdumedpa'ile'u(rdzogspachenpolaltabasgommedkyimdolung)

46.Damtshigbsrungdumedpa'ile'u(rdzogspachenpodamtshigbsrungdumedpa)

47.'Phrinlasbtsaldumedpa'ile'u(rdzogspachenpolasphrinlasbstaldumedpa)

48.Chosthamscadkyigzhimakunbyednyidyinparzhalgyisbzhesparbstanpa'ile'u

49.rDzogspachenposalasbyangdumedpa'ile'u(thamscadngalagnaspa)

50.Rangbyungyeshesbstanpa'ile'u(byangchubkyisemsrangbyungyesheslasgribpamedpa)

51.Jamlabgroddumedpa'ile'u(rdzogspachenpo'ilamlabgroddumedpa)

52.Mag.yos'dodpamedpa'ile'u(byamedrdzogspamag.yospa'dodpamedpa)

53.Chosthamscadrangbzhing.yospamedpa'ile'u

54.mDolungthamscadkunbyednyidkyirangbzhindubsduspabstanpa'ile'u

55.Chosthamscadbyangchubkyisemslasmedpa'ile'u

56.Semsdpa'rdorjeskunbyedrgyalpo'irangbzhinrtogspa'isgonasbsgragspa'ile'u

57.bsTanpagtadpa'ile'u

Phyima'irgyud(rTogs pabshadzhes byaba'irgyudphyima)

58.rTogspaglenggzhi'ile'u

59.sKyebamedpa'ile'u(ltababsgomdumedparrtogspa)

60.bSrungmeddamtshiggile'u(damtshigbsrungdumedparrtogspa)

61.sGogsumbyabtsalmedparrtogspa'ile'u('phrinlasbstaldumedparrtogspa)

62.dKyil'khorbskyeddumedparrtogspa'ile'u

63.Rang'byungrtogspa'idbanggile'u(dbanglabskurdumedparrtogspa)

64.Lamlabgroddumedparrtogspa'ile'u

65.Salasbyangdumedparrtogspa'ile'u

66.sPyodpablangdormedparrtogspa'ile'u

67.Yeshessgribpamedparrtogspa'ile'u

68.1Hungrubbtsaldumedparrtogspa'ile'u

69.rTogspabsgragsshingbstodpa'ile'u

Phyima'iphyima'irgyud(bsGompa'imdolung)

70.bsGomduyodmedbstanpa'ile'u

71.ITadgongsdbyermedpa'ile'u(dongcigpaItababsgommedkyidgongspa)

72.1Tasgom'darmedpa'ile'u(bsrungdumedpa'idebzhinnyiddugnaspa)

73.Jibzhinpalabyabtsaldangbralbargnaspa'ile'u(byamedbstalbadangbratbarrtogspa)

74.sNyingpodonlagnaspa'ile'u(snyingpo'du'bralmedpargnaspa'ile'u)

75.Rigpadbangsgyurlagnaspa'ile'u(rigpadbangsgyurlagnaspa'idon)

76.sNyingpolamlagnaspa'iIe'u(snyingpodongyilam)

77.Donlasbyangmedkyile'u

78.mNyampalablangdormedparbstanpa'ile'u

79.Misgribpa'ile'u(rang'byungsnyingpo'idonlasgribpabsaldumedpa'idgongspa)

80.lHungrubredogsbeadpa'ile'u(lhungrubredogslas'daspa'idgongspa)

81.dGongsdonIdemiggile'u

82.rtessubstodpa'ile'u

83.bsTanpaganglagzhagpa'ile'u

84.mTshangyirnamgrangsbstanpa'ile'u

Colophon: byang chub kyi sems kun byed rgyal po/ Ita ba nammkha' ltarmtha' dbusmed pa'irgyud/nammkha'isnyingpomchoggidon/gsangbamchoggimdolungbrgyadcurtsabchipardzogsso/ rgyagargyimkhanpodpalgyi senggedang/dgeslongbai ro tsanasbsgyurcingzhustogtanlaphabpa'o.

Kunbyedrgyalpo,alternativeindexoftherTsaba'irgyud

1.mNgonduphyungba'imdolung(chosnyidmthongbarbyaba'iphyirlmngonparsangsrgyasthebarbstanpa)

Tenfundamentalchapters:1,10,2,11,3,20,15,25,21,6;andchapter16.

II.Ngesparbstanpa'imdolung(chosnyiddenyidkunbyedngesrtogsphyirlchosdbyingssangsrgyasthebarbstanpa)

Tenfundamentalchapters:4,33,13,12,5,32,36,34,29,17;andchapter55.

III.rGyu'bras'daspa'imdolung(rgyu'braslogpa'izhenpabzlogpa'iphyirlbdagnyidsangsrgyasthebarbstanpa)

Tenfundamentalchapters:41,14,38,9,35,19,18,8,40,52;andchapter7.

IV.Byamedrdzogspa'imdolung(deyinsangsrgyasthebarbstanpa)

Tenfundamentalchapters:22,30,24,28,27,31,23,26,44,56;andchapter43.

V.gTanla'bebspa'imdolung(sangsrgyasmedpa'ithebarbstanpa)

Tenfundamentalchapters:48,39,45,37,46,47,49,51,50,53;andchapter42.

mDobcu,mTshamsbragedition(mDo'grelchenpobcu)

1.Chosthamscadrdzogspathenpobyangchubkyisemssu'duspa'imdo(Byangchubsemskyimdo)[tiedtothemNgonduphyungba'imdolungoftheKunbyedrgyalpo]

1.gLenggzhi'ile'u

2.rGyu'brasgcigpa'ile'u

3.Hedongcigpa'ile'u

4.rTsababyangchubsemskyile'u

5.Dongyi'grelpa'ile'u

H.rTsabagcigladongnyis'byungba'irnamparbgrangba'imdo(rNamparbgrangba'imdo)[tiedtotherGyu'bras'daspa'imdolungoftheKunbyedrgyalpol

1.'Jigrtenpa'ithegpabstanpa'ile'u

2.'Jigrtenlas'daspa'ile'u

3.Dongyi'grelpa'ile'u

III.Phunsumtshogspa'imdo[tiedtothemNgonduphyungba'imdolungoftheKunbyed

rgyalpol

1.sTonpaphunsumtshogspa'ile'u

2.'Khorphunsumtshogspa'ile'u

3.bsTanpaphunsumtshogspa'ile'u

4.gNasphunsumtshogspa'ile'u

5.Dusphunsumtshogspa'ile'u

6.Phunsumtshogspa'imdo'idongyi'grelpa

IV.Byebrag'byedpa'i►ndo[tiedtotherGyu'bras'daspa'imdolungoftheKunbyedroyalpol

1.Yogabzhi'ibyebragphyeba'ile'u

2.Yogamampabzhi'idongyi'grelpabyebrag'byedpa'imdobzhi

V.Khyadpar'phagspa'imdo(Chebalnga'imdo)[tiedtothemNgonduphyungba'imdolungoftheKunbyedrgyalpol

1.Khyadpar'phagspa'ithebaingabstanpa'ile'u

2.Dongyi'grelpa

VI.Golsgribstunpa'imdo[tiedtotherGyu'brasWaspa'imdolungoftheKunbyedrgyalpol

1.Golsgribbstanpa'imdo'ile'u

2.Dongyi'grelpa

VII.gTanla'bebspa'imdo[tiedtothegTanla'bebspa'imdolungoftheKunbyedrgyalpol

1.Lunggsummanngagbzhisgtanladbabpa'imdo'ile'u

2.Dongyi'grelpa

VIII.Ngesparstonpa'imdo[tiedtotheNgesparbstanpa'imdolungoftheKunbyedrgyalpol

1.Ngesparstonpa'imdobstanpa'ile'u

2.Dongyi'grelpa

IX.Thegpayasphubsthegpadgu'imdo[tiedtothemNgonduphyungba'imdolungofthe

Kunbyedrgyalpol

1.Thegpaasphubkyimdo

2.Dongyi'grelpa

X.Yongssurdzogspa'imdo[tiedtothegTanla'bebspa'imdolungoftheKunbyedrgyalpol

1.Yongssurdzogspa'imdo

2.Dongyi'grelpa

and:

1.Dongyi'grelpaIngapo

2.bsTanpagtadpa'ile'u

NOTES1. For the Tibetan terms a phonetic transcription system has been used inwhich, by and large,consonants are pronounced as in English and vowels as in Italian. In the notes and parentheses(except for themore commonly used terms) theWylie transliteration has been used.TheWylietransliterationformostofthetermshasalsobeengivenintheindexattheendofthebook.

2. When capitalized, the term Tantra denotes the totality of the characteristic system of theseteachings.

3.From,'Zhilane 'brashu'ismonlane(p.445.5),fromthecycleofteachingsoftheKlon,g thensnyin,'thig,a,literniaof'Jigsmedglingpa(1730-1798);Bibliographyno.25.

4.FromhSam,tanmigs,'ron,bygNubsthensangsrgyasyeshes(ninthcentury),Bibliographyno.33, p. 13. 3. The Supreme Peak (rTse mo hywig rgyal) is one of the fundamental texts of therDzogschensemssde.

5.Outside the context of rDzogs chen the term lungmaydenote a quotation from an importantscripture.ItsSanskritequivalent,correspondingtothemeaningof"tradition,"appearstobeagama.

6.ThefinalthreeofthetenbhumisoftheMahayanapathareknownasthe"threepurelevels"(digpa sa gum). Bodhisattyas on these three levels are able to perceive the pure samhhogakiyadimension.Thet'idyiidharas,orrig'drip,arebeingswhohaveattainedrealizationthroughpracticeofTantraandinparticularofrDzogschen.

7.According to some sources theKumhyed rgyal powas also taught by another of the twelveprimordialteachers,brTsehasrolpa'iblogros.SeeChapter1,sectionII.

8. In the mTshams brag edition of the rNying nun rgyud 'hum, published at Thimpu in 1982,respectivelyvol.Ka,pp.1-262;vol.Ka,pp.262-288;vol.Kha,pp.1-278;vol.Ga,pp.165-191;vol.Ga,pp.191-355.

9.Literally,Samantahliadra, inTibetanKimtohzarngpo,means"alwaysgood"or"good in allcircumstances."Depicted as a naked, unadorned, sky-blueBuddha, he represents the primordialdharmakayastatepresentinallbeings.

10.Vajravana,or"vajravehicle,"denotesthetantricteachings,asdoitssynonymsMantravanaandGuhvamantra.Inthetantric teachingsthevalra,awordthatalsodesignatesacharacteristic ritualobject,representstheprimordial,indestructiblestateoftheBody,Voice,andMind.

11.Themostancient traditionofrDzogschenteachings inBoniscontainedin theZhangzhimgsnyanhrgyud cycle, theOralTransniissionofZhangZlnmg, revealedbyTapihritsa andwrittendownbysNangbzherlodpoabouttheeighthcentury.SeeChogyalNamkhaiNorbu,Dnmg,Deu&Bon(Dharamsala1995),Chapter15,section11.

12.Thefourconceptuallimits(niuhzhi)denotethedualismof"birthandcessation,"of"eternity

andnothingness,"of"beingandnon-being,"andof"visionandemptiness."

13.Lhungrub rdzogs pa chenpo'i stoppadangbstanpa'i byung tshul briodpa'i gtamnor hu'iphrengha,MS,Bibliographyno.34,pp.11.7-17.1.

14. The five perfect conditions (phun suns tshogs pa Inga) are the teacher, the teaching, theassembly,theplace,andthetime.Theyarealsocalledthe"fivecertainties"(agespaInga)ofthesamhlmgakaya.

15.Bibliographyno.34,pp.21.5-23.6.

16.ThecolophonoftheKlongchenchos'byung,whoseoriginaltitleisChos'byungrinpoche'igtcrmdzodhstanpagsalbarbyedpa'inyi'od,writtenin1362,bearsthenameofrGyalsrasThugsmchogrtsal,identifiedbysome,including'Jigsmedglingpa,asKlongchenpa.Notwithstandingthismanyscholarsremainindoubtovertheidentityoftheauthorofthiswork.

17.dGongspa'duspa,thefundamentaltextofanuyoga.

18.Akanistha, inTibetan '(gniin,"thehighest,"designates thepuredimensionwhere theTantricteachingsoriginated.Thetextsspeakofdifferent typesofAkanistharelated toasmany levelsofmanifestationofwisdom.

19.Bibliographyno.3,pp.5-6.Thethreeanalyticalvehiclesor"analyticalcausalvehicles"mtshannyidkyithegpa),respectivelythoseofthesravakas,ofthepratyekabuddhas(bothHinayana),andof the Bodhisattvas (Mahayana), include the teachings of the sutras, defined as "analytical"inasmuch as they mainly cultivate a gradual or "conceptual" understanding of sunyata beforearrivingatdirectperceptionofit.TheChineseCh'anandJapaneseZentraditionsareexceptions.

20.SeeAppendixOne.

21.Bibliographyno.4,p.22.3ff.

22.Vajradhara(rDorje'chang)representstheprincipleofthestateofenlightenment,understoodinparticular as the origin and unification of the "five Buddha families." In the modern TantrictraditionheistheequivalentofSamantabhadraoftheancienttradition.

23.Themostancientreferencetothetraditionofthetwelveteachers(stoppabcu,gnyis)isfoundin the tantraRigpa rang shay (Bibliographyno. 28, pp. 612.2ff.), but the first source to list thenamesofthetwelveteacherstogetherwiththeteachingstheytransmitted,etc.,seemstobetheLorgyusrinpoche'imdohynng,achapteroftheBiniasnwingthigcontainedintheg.Yuwigcansection(Bibliographyno.29,pp.162ff.).OtherimportantsourcesaretheThegmchggnid:odbyKlong chenpa (Bibliography no. 10, pp. 12.5ff.), themKhas pa'i dga'ston by dPa' bo gstug lagphrengba (Bibliographyno. 7, pp. 562.14ff.) and theMa rigmun sel, belonging to thegtermacycle rediscoveredbysTagshamnus Idan rdo rje (Bibliographyno.20,pp.8.4ff.).The sourcesmainlyusedherethatgivemoredescriptivedetails,aretheLorgyusrinpoche'imdobyangandtheMarigwonsel.SeealsoDudjomRinpoche(Bibliographyno.35),TheNyingmaSchool,pp.135ff.

24.Theseventeen tantras (rgyudhenhdun)of theManngagsdeseries.Theprincipalone is thesGrathat'gyur.

25.InthecontextofTantraandofrDzogchenthediikinis(mkha''groma)areimmaterialbeingsoffemaleappearancethatprotecttheteachersandtheteachings.

26.AccordingtotheMarigmunselthisBuddhataughtthemothertantrasofprap1a(shesrahkyichocniargyud).

27. Buddhist philosophy contemplates four kinds of birth: miraculous (such as in the case ofdevas), from an egg, from heat and humidity, and from the uterus. The tradition of the twelveteachersalsofollowsthisprinciple.

28.According to theMa rig own sel, on the other hand, he taught the four series of tantras ofmethodorupoya(thabskyichosrgyudsdeh:hi).

29.Tib.sayitshil--hagorsa:hag.

30.SeethePrefacebyChhgyalNamkhaiNorbu.AccordingtotheMarigwonsel,hetaughtthesixpanonifis(pharoltophyinpadrug).

31.The seven heroicBuddhas (snags rgyas dpa' ho bdun)who according to the sutric traditionhavealreadyappearedinourkalpa.

32.TheMarigmornselspeaksofa"pagodaoftheyaksas,wrathfulmanifestationofVajrapani"asthisBuddha'splaceofbirth.

33.The six classesofbeings are thedevas, the asuras, and thehumans, called the "three higherstates";andtheanimals,thepretas,andthehellbeings,calledthe"threelowerstates."

34.TheMarigHornselspecifiesthathetaughtthefathertantrasastheouterteaching,themothertantrasas the inner teaching, theRigparangcharas thesecret teaching,andthe 'Khor 'dasranggrolasthesupremeteaching.

35.AccordingtotheMarigmunsel,theyaksaLegsspyodwasaprevousincarnationofdGa'rabrdorje.

36.Amongthetentantrastosubjugategrossnegativities(ragspa 'dulba':rgyudbcu)theMarigmunselmentionsthetantrasofHavagriva,ofVajrakilaya,ofYamantaka,ofEkajati,etc.

37.TheVinavaisthesectionoftheBuddhistscripturesconcernedwiththedisciplineandrulesofmonasticconduct.

38. That is, a pipal (Ficus reli,'iosa), the same tree under which Buddha Sakyamuni obtainedenlightenmentatBodhiGaya.

39."TheImmutable"(mig.yoba),theeighthofthetenbhumithatmarktheBodhisattva'sascentto

totalrealization.

40.Althoughitdoesnotmentionthe"sevenspecialtantras"(phraMuttrgyud)theMarigmunselquotes,amongothers,thefollowingtitles:Kumhyedrgyalpo,Khudhyugrolpa,Semslungchenmo,Kun tohzangpociteharang lagnaspa,Nammkha'che,Chubpas rolpa,Yeshesmchog,'Khortogcodpa,Thiglebrargyud,'Barbachenpo,Norbuphrabkod.

41.TheThegmchogmdzod (Bibliography no. 10) relates that thismaster taught the sutras, thekriyatantrasandtheanuyogascriptures(lunganuyoga).TheMarigmunselalsomentionstheAtibkodpaandaddsthatashistestamenthelefttheSrasgcigsabongyirgyudandtheDasrjesthama.

42.TheMarigmunselalsomentionstherGyudphyin:a'iphyimastonggsumzahyedandthePadma'idun:hu.

43. The twelve great deeds that mark the spiritual career of the Buddha, from the decision todescendfromthepureTusitadimensionandtakebirthonearthtoentryintoparinirvana.

44. See, for example, mKhas pa'i dga' stop, Bibliography no. 7, p. 565.20, and Reynolds, TheGoldenLetters(Bibliographyno.46),pp.205ff.

45. In fact,Asariga,who formulated theyogacara, or cittamatra, philosophy, lived in the fourthcentury.Moreover,theBuddhistUniversityofNalandawasnotfoundeduntilthefifthcentury.

46.Apartfromthiscommonfactor,theKlongsdeandManngagsdelineagesdiffergreatlybothinthebiographicalaccountsoftheearlyteachersandinthelineageafterSriSimha.

47.MostWesternscholarsgivetheSanskritfordGa'rabrdorjeasPrahevajraorPraharsavajra.HowevertheBimasnyingthig(Bibliographyno.29,p.194.4)mentionsthenameVajraPrahe.

48.See,forexample,Reynolds,TheGoldenLetters,pp.179-189.

49.TherearetwoeditionsoftheBairo'dra'hag,whichinitspresentformderivesfromnolaterthanthethirteenthcentury:awood-blockeditionpublishedinLhasa(thesameastheonepublishedinDehradun)andtheeditionpublishedinLehinvolumeeightoftheBairorgyud'hum.Thetwoversionsdiffersomewhatinsomepoints.HereIhavemainlyadheredtotheLhasaeditionalthoughattimesitprovednecessarytoinsertdetailsfromtheLehedition.Forahistoryoftheoriginofthistextandofitsgtermaandbka'nmaversionsaswellasasummaryofitscompletecontents,seeKarmay,TheGreatPerfection(Bibliographyno.37),pp.31ff.

50."Vajrarecitation"(rdorje'iHaspa)consistsincombiningthesoundofthethreesyllablesOMAHHUMwith a particular breathing technique.These syllables symbolize theBody,Voice, andMindofalltheBuddhas.

51. The base (gzhi) and the fruit ('bras bu) constitute the potential condition of enlightenmentpresentinallbeingsanditsconcreterealization,madepossiblebymeansoftheaspectofthe"path"(lam).SeeChapter3,sectionIII.

52. The five families of the Tathagatas, presented in this section in the sequence vajra, ratna,padma,karma,andbuddha,ortathagata,representthepureaspectofthefiveskandhasandofthefiveelementsofeveryindividual.ThissectionalsoformslargepartofthefirstchapterofatantraoftheSemssde,theYesizesgsanghazheshyaha'irgyud(Bibliographyno.27,727-783).

53.Bairo'dra'hag(Bibliographyno.16,Lhasaed.),ff.17b.3-21a.3.

54.MostoftheManngagsdetextsgiveUparajaasthenameofdGa'rabrdorje'sgrandfatherandSudharmaasthenameofhismother.

55. The guardians of the teaching, or dharnuapala, are immaterial beings whose function is toassistpractitionersandtoprotecttheteachings.

56.Bai ro 'dra 'hag, ff. 21a.3-22b.2.Other sources specify that dGa' rab rdo rje's first disciplesweredakinis.

57.Art,medicine,grammar,logic,andphilosophy.

58. The three pitakas or baskets of Buddhist scriptures: Sutrapitaka, Vinayapitaka, andAhhidharmapitaka.

59.Thenamenmstegpa(tiirthika)designatesallthefollowersofphilosophiesthatadheretoanerroneousviewof reality,attributing to itconcreteandpermanentexistence (rtagpa'i Itaha)or,conversely,denyinganycontinuityafterdeath(chadpa'iItaha).

60.Klongdguhangponyikhri inTibetan.Theclassificationof "nine spaces" is specific to therDzogschenteachings.TheKlongchenchos 'byung(Bibliographyno.3,p.292)enumerates the"ninespaces"andthenumberofthechaptersandsectionsofeachonthebasisofthefollowinglist:unborn space (skye ha "led pa'l klong); space of the fundamental essence (snying po don gyiklong),spaceunbornfromtheorigin(gdodnasniaskyespa'iklong),spacethattranscendswords(tshiglasWaspa'iklong),spacebeyondconcepts(sprospadangbratba'iklong),ineffablespace(brjoddureedpa'iklong),spaceoftheessentialcondition(dekilonanyidkyiklong),spacethattranscends all limits (mtlia' kun dang brat ha'i klong), space of non-duality (gnyis su nied pa'iklong).Othersourcesgivedifferentlists.

61.Yamantaka(gShinrjegshed),awrathfulmanifestationofManjusri,istheyidamofoneoftheeightsadhanas(sgrubpahka'hrgyad)ofmahayogaofwhichManjusrimitrawasthemainholder.

62. The celebrated rDo la gser zhun, probably composed byManjusrimitra on the basis of theByangchubsemstigom,oneoftheeighteenlungsoftheSemssde.AtranslationandcommentarybyN.NorbuandK.LipmancanbefoundinManjusrimitra,PrimordialExperience(Bibliographyno.39).

63.Bairo'dra'hag,ff.22b.2-24a.6.

64.ThisversioncanbefoundinsNyanbrgyudrdorje--ampa'i lorgyus 'bringpogdanungagdang bcas pa (Bibliography no. 9, pp. 316.2-325.1) and is repeated, with a few variations, in

Bibliographyno.13,pp.83.3-86.2.Forabriefaccountofthe"symbolictransmission"receivedbyManjusrimitraseealsoanothersectionoftheBairo'dra'hag(ff.36a,ff.)The"VajraBridge"(rdorjezampa)containstheKlongsdeteachingstransmittedbyVairocanatosPangmiphammgonpo.SeeDudjomRinpoche'sTheNyingmaSchool,p.540.

65.AHAHOYE(or'E)arethefoursacredsyllablesformingthebasisoftheinstructionsoftherDzogschenKlongsde.

66.Bairo'dra'bag,ff.24a.6-24b.2.Thesupremesiddhicorrespondstototalrealizationwhiletheordinarysiddhiarelimitedpowers,usuallyacquiredthroughspecifictantricpractices.

67.ForthediverselistsofteachersfromIndiaandOddiyanaintheSemssdelineageseeAppendixTwo.TheBairo'dra'dag(ff.376,ff.)reportsalsolineagesthataredifferentandshorterthantheonegiveninthissection.

68. The three levels of enlightenment (sangs rgyas sa gsum) in the tantric teachings are called"TotalLight"(kunto'od),"Lotus-Endowed"(padmacan),and"GreatAccumulationofthecakraofLetters"(yige'khorlotshogsthen).

69.ElsewherecalledSarani(Bibliographyno.30)andWarani(Bibliographyno.13).

70.Thenagas(klu)aresemi-divinebeingsdwellinginwaterdomains;theirworshipiswidespreadinIndia,Nepal,andTibet.

71. InTantra thereare fourempowerments,or initiations, that serve to "ripen" the practitioner'sconsciousness: thevaseempowerment (humdhang), thesecretempowerment (gsangdhang), thewisdomempowerment(shesrabyesheskyidhang),andthewordempowerment(tshigdbang).InTibetan dbang literally means "power" and is closely tied to the term hyin rlabs, rendered as"empoweringflow."

72. The fivewisdoms (ye shes Inga) are the purified aspect of the five passions. They are: thewisdomofdharmadhito(chosdbyingsyeshes),correspondingtoignorance;mirror-likewisdom(me long ye shes), corresponding to anger; the wisdom of equality (nmyam nyid ye shes),correspondingtopride;discriminatingwisdom(sorrtogsyeshes),correspondingtoattachment;action-accomplishingwisdom(byagrubyeshes),correspondingtojealousy.

73.Thethreepoisons(duggsum)arethethreemainemotionsorpassionsthatcauserebirth-anger,attachment,andignorance.

74.Thetermgnodshyinmo,oryaksini,thefemaleyaksa,maydenotethatthisteacherwasofnon-humanorigin.

75.Elsewhere (Bibliographyno. 13) calledgZungmaArali.Thedesignation smad 'tshonq nma(prostitute)maydenotethesub-casteoforiginofthisteacher.

76.ThelowestofthefourcastesinIndia.

77.Thesetwolinesrefertotwopracticescharacteristicofmahayoga:sexualunion(sbyorba)andritesofelimination(sgrolha)ofevilentitiessymbolizedbyaneffigycalledlingathatisrituallypierced.

78.Ingeneral,thetermmkhanpo,orupadliyaya,designatestheabbotofaBuddhistmonastery

79.Elsewhere(Bibliographyno.30)calledDhahe.

80. These lines allude to the characteristic principle of Tantra whereby the five aggregates(skandha),thefiveelementsandtheotherfactorsofthepersonalitydescribedinthesutrateachingsareinrealitydivinemanifestationsoftheenergyoftheprimordialstate.

81.ThismaybesamepersonasVidyadharaAryapalomentionedinothersources(Bibliographyno.30).

82.Elsewhere(Bibliographyno.30)calledBhishati.

83.Elsewhere (Bibliographyno. 30) called sMad 'tshongmaBuddhamati and (Bibliography no.13)gZungmabDagnyidma.InBai'ro'dra'hagsheisalsocalleddgelongnma(bhiksuni)bDagnyidma.

84.Inthesutricteachingsthe"greatmother"(yumchenmo)issynonymouswithPrajnaparamita,thewisdombeyondthelimitsoftheintellect,thepurerecognitionofemptiness.Intheinnertantrasthis same principle takes on themeaning of the potentiality of the energy of the five elements,symbolizedbySamantabhadri,theconsortofSamantabhadra.

85.Buddhagupta(spelledBhutakugtaintheBaiTO'dra 'bag)istheauthorofthesBaspa'i rgumclmng, a small Dzogchen text rediscovered among the TunHuangmanuscripts. It has been thesubjectofstudyandcommentarybyCh(gyalNamkhaiNorbuinTheSmallCollectionofHiddenPrecepts(Bibliographyno.19).SeealsoKarmay,TheGreatPerfection.

86.VimalamitraisfamousespeciallyforhavingtransmittedinTibettherDzogschenteachingsoftheManngagsdeseries,subsequentlyredactedintheBimasayingthigcycle.Hishagiographycanbe found in diverse Western publications, including Thondup, The Tantric Tradition of theNyingmapa(Bibliographyno.43),pp.54-56.

87.Bairo'dra'hag,ff.24b.2-31b.3.

88.SeeTulkuThondup,TheTantricTraditionoftheNyingmapa,pp.51-52.

89. An allusion to the practices for the accumulation of merit and the purification of karmichindrances,generallyregardedasindispensablefortheattainmentofrealization.

90.Yangdag,amanifestationofVajrapani,isayidambelongingtothecycleofeight;adhanasofmahavoga.

91.Tsampa(rtsampa,inthetextspags),roastedbarleyflour,isthestapledietofTibetans.

92.rDorjesectsdpa'isgyu'phruldrumha(Vajrasattvamayajala),alsoknownasgSanghasnyingpoorGuhyagarbha,isthemostimportanttextofmahayoga.

93.Method(upaya)andprajnaarethetwofundamentalaspectsof thepracticeofTantra.Methodrepresents themanifestationof existence as thepuredimensionof themandala andof thedeity,prajna is theunderstandingof theenergyofemptinesswhence themanifestation issues. InsutricBuddhismthetermprajnabasicallydenotestheintuitivefacultythatrecognizesthetruenatureofphenomena,sunyata.

94.I.e.,thefivesenseconsciousnessesplusthementalconsciousness.

95.The eighteen sense spheres, or elements (khamsbcobrgyad) comprise the six sense organs(fivesensesplusthemind),theirconsciousnessesandtheirobjects.

96.Bibliographyno.9,pp.325.2-342.1;Bibliographyno.13,pp.96.3-103.3.

97.The events connectedwith thepromulgationofBuddhism inTibet during the reign ofKingKhri srong lde'u btsan (742-797 C.E.) are narrated in several Western publications. See, forexample,YesheTsogyal,TheLifeandLiberationofPadmasambhava (Bibliographyno.47), thetranslationofthePadmabka'thang.

98. The teachings transmitted by Padmasambhava are contained in the mKha' 'gro snying thigcycle,thosetransmittedbyVimalamitraintheBimasnyingthig.Bothformpartoftheshyingthigyab bzhi redacted by Klong chen pa. According to tradition Vimalamitra also transmitted the"thirteenlatertexts"(sectssmadbcugsum)oftheeighteenlungsoftheSemssde,excluding,thatis,thefirstfivetextstranslated(snga'gyurInga)byVairocana.

99. In ancient times the art of "fast walking" (rkang mgyogs), based on controlling the prana,enabledyoginstotravelvastdistancesinveryshorttime.

100.SeeYesheTsogyal,TheLifeandLiberationofPadmasamhhava,vol.II;YesheTsogyal,TheLotus-Born (Bibliography no. 48), the translation of the Zangs filing ma; Karmay, The GreatPerfection,whichcontainsasynopsisoftheversionfoundintheBairo'dra'bag.

101.FromthispointuntilVairocana'ssongof the"eightdangerouspasses"('phrangbrgyad) thetranslationofthetextiscomplete.Bairo'dra'hag,ff.62a.3-65a.3.

102.Accordingtoothersources,beforeteachingthe"eighteenlungsofSemssde"listedhere,SriSimha transmitted twenty-five tantras.SeeYesheTsogyal,TheLotus-Born,pp.91-92.Moreover,theorderoftheeighteenlungsandtheshortindicationsoftheircontentsfoundintheBairo'dra'hagdonottallywiththoseinthelistgivenbyNyangralNyima'odzer.Foracompletelistofthetwenty-fivetantrasandtheeighteenlungs,seeAppendixThree.

103.ForthissongIhavefollowedtheLhasaeditionoftheBairo'dra'hag(emending'phrenglasdugto'phranglasdug),notwithstandingthePadmahka'thong(Bibliographyno.15,pp.422-423)andothersourceswhichgive 'phranglahrdugs,givingrisetoadifferentinterpretation.See,forexample,YesheTsogyal,TheLifeandLiberationofPadmasamhhava,pp.446-448.

104. According to certain sources, Shan 'hyed pa brain ze'i skor and La bzlo rgyal po'i skortogetherwiththeRanggrolmngonsumdustoppamanngaggirgyudor"tantrasthatdirectlyshowself-liberation"comprisethethreecategoriesoftantrasoftheSemssde.SeeBibliographyno.31,p.538.6.

105.ForalistoftheteachingstransmittedbySriSimhatoVairocanaseeAppendixThree.

106. The "six spheres" (thig le drug) represent six fundamental aspects for understanding andpracticingtherDzogschenSemssde.Theyare:thesphereoftheultimatedimension(dbyirtgskyithig le), the sphere of purity of the ultimate dimension (dhyings rnampar dag pa'i thig le), thesphereoftheultimatedimensionofphenomena(chosnyidkyithigle),thesphereoftotalwisdom(yestieschenpo'ithigle),thesphereofSamantabhadra(kuntobzangpo'ithigle),thesphereofselfperfection (lluun "is grub pa'i thig le). See Bibliography no. 33, p. 375.1. For the fivegreatnesses(chehahiga)seeChapter2,section111.

107.ByandlargetheunbrokentranslationoftheBairo'dra'bagendshere.

108.Foralistofthesetexts,seeAppendixThree.

109.ThereisadetailedlistoftheseteachingsinKlon>gchenchos'byung(Bibliographyno.3,pp.292-298), with frequent allusions also to rDzogs chen texts that once existed in India but werenevertranslatedintoTibetan.Foracompletelistoftheteachingstransmittedtog.YusgrasnyingposeeAppendixThree.

110."Thethreestatementsthatstriketheessence"(tshiggsumgradhrdegs:ngorangthogto'phrad(sprad),thaggcigthogdubead,gdengsgrolhi'clia')epitomizethewholerDzogschenteachingincorrespondencewith the threeseries,Semssde,KlongsdeandManngagsde. Inparticular theyalsocomprisethecontentsofthefamouspracticetext,themKhaspashri'irgyalpo'ikhyadchosbyrDzadPalsprulrinpothe(1808-1887),translatedandcommenteduponinReynolds,TheGoldenLetters.

111.Realizationoftherainbowbody('ja'his)isaphenomenonthathasbeenamplydocumentedinthe history of rDzogs chen of both the Buddhist and Biin traditions. See, for example, TulkuThondup,BuddhaMind(Bibliographyno.45),pp.137-139.ThisrealizationwasalsoachievedbymanyteachersoftheKlongsdelineage.

112.Forexample,itisinterestingtoobservehowearlyrDzogschenworkssuchasthehSamgtanmigsgronalmostexclusivelyquoteSemssdetexts,inparticulartheeighteenhuigs.

113.ForageneralstudyofthegternmaliteratureseeTulkuThondup,HiddenTeachingsofTibet(Bibliographyno.44).

114.See,forexample,thesBaspa'irgumclnn>g,TunHuangMS,f.la,reproducedinKarma',TheGreatPerfection,p.258,whereitstatesthatthistext"originatesfromall thelungsofbodhicitta"(khungsnibyangchubseniskyilungthamscadnashyungngo).

115.ThethirdturningofthewheelofDharmabySakyamuniBuddha(followingthefirstturning,

based on the four noble truths, and the second turning,when he expounded the Prajnaparamita)embracesthesutrasthatexpoundtheprincipleoftatliagatagarhhaastheessenceofenlightenmentpresent in all beings. See, for example, Larikavatarasutra, Samdhinirmocanasutra andRatnagotravibhaga,inmanywaystiedtoyogacaraorcittamatraphilosophy.

116. bSamgtanmig sgron is a text of fundamental importance for understanding the differencebetweenthevariousBuddhisttraditionsthatexistedinTibetatthetimeofthefirstpromulgationofBuddhism in theninthcentury. It is the first textonDzogchen tohavebeenwrittenbyaTibetanteacherandtheonlyonetotreat,exhaustivelyandwithoutbias,theancientsTonmuntradition,anoffshootoftheChineseCh'antraditionthatwasverywidespreadinTibetatthetime.

117.Bibliographyno.33,p.290.6.

118.Thegpachenpo'i tshul la 'jugpa'ihtsanhcosis thesecondgreat text,afterbSamgranmigsgron,thatcanbedeemedatheoreticalandpracticaltreatiseontheSemssde.

119.Bibliographyno.11,p.205.2.

120.KahThogMonasterywasknownasacenterofstudyofthethreefundamentaltextsofthebKa'matradition:gSanghasnyingpoorGuhyagarbhaformahayoga, 'DuspamdoforanuyogaandKunbyedrgyalpoforatiyoga.Forabriefhistoryof thismonastery, seeGangscanhodyuldubyonpa'igsangsngagsgsarrnyinggigdanrabsmdorbsdusngomtsharpadmo'idga' tshalby'Jamdbyangsmkhyenrtse'idbangpo(1820-1892),in'Jamdhyangsmkhyenrtse'idhangpo'igsungrtsomgeessgrig,Sikhronmirigsdpeskrunkhang,1989,pp.21ff.

121.ThislistisbasedontheChosdbyingsrinpoche'imdzodkyi'grelpalunggigtermdzodbyKlong chen pa (Bibliography no. 6, p. 349.5). According to tradition, the first five texts weretranslatedbyVairocana,whoalsotranslatedKunbyedrgyalpo,rMadbyungandthemDohcu.TheremainingtextsweretranslatedbyVimalamitra,gNyagsJnanaKumara,andg.Yusgrasnyingpo.MostoftheeighteenlungsarecontainedinVolumeOneoftherNyingmargyud'hum(mTshamsbragedition).InthesamevolumetheirnamesalsoappearastitlesofseparatechaptersofthetantraRinpothedanmnyampaskyebamedpa'irgyud(pp.709-727),althoughthecontentdoesnottallywiththeoriginallungs.ForacompletelistoftheeighteenlungsaccordingtovarioussourcesseeAppendixThree.

122. The first five texts from Klong chen pa's list comprise chapters 31, 27, 22, 26 and 30,respectively,oftheKunbyedrgyalpo.TheonlytextthatseemssomewhatabbreviatedintermsofthelungversionistherDolagserzhun.However,itmayalsobethecasethattheversionfoundintheKunbyedrgyalpoistheoriginaloneandthatManjusrimitraauthoredhistextonthebasisofthatversion.

123.TheITahaspyodpa'i'khortoandthelCags'grel(inthetext,'hrel),inBairorgyud'hum,vol.Nga,pp.61-153and397-453,respectively.

124.ForalistofthesetextsseeAppendixFour.

125.rTsargyud,hshadrgyud,yanlaggirgyudandmanngaggirgyud,respectively.

126.Thiscollectioncontains,amongother things, the instructionsonmeditation(vol.Ka,pp.1-120) and the exposition of the view (vol. Nga, pp. 1-168 and 329351) of the "first five textstranslated."

127.Nvang's system (nyang hags)was established by the teacherNvangmChog rab gzhon nu;Aro'ssystem(arolugs)andtheKhamsystem(khamshugs)werebothfoundedbythecelebratedteacher A ro Ye shes 'hyung gnas (tenth century). The instructions of these diverse Sems sdepractice traditionsare found invol.Tsaof thecN,ga 'gyurhka'nia,Sikhronmi rigsdpeskrunkhangedition,andinthefirstvolumeofthegDamsngagmdzodbyKongsprulBlogrosmtha'vas(18131899).ForthevariousSemssdelineagesseealsoKlongchenchos'hyung,Bibliographyno.3,pp.392ff,wherethefollowingsystemsarementioned:khamslugs,aro'iskor,nyanglugs,ronghigs,skorhugs.

128.Inparticular,theYestiesgsanghasgronnmarinpothemanngaggirgyud(rNyingnunrgyud'hum, mTshams brag edition, vol. Ka, pp. 810-837) constitutes the basis of the khams hugstradition.ThereisacommentaryonthistantrainBairorgyud'hum,vol.Cha,pp.111-247,underthetitlerDzogschengsangha'isgronme'irgyud'grelchenmo.

129.InTibetanthefourvogas(real 'hyorrmmupabzhi),orfourcontemplations(tingnge 'dzinrnampahzhi),ofSemssdeare,respectively,gnuspa,ong.yoha,nmyamnyid,andIlnougrub.Byand large, these four stages correspond to the four yogas of Mahamudra practice known as:"single-pointed concentration" (rtsegcig), "beyond concepts" (sprosKral), "one taste" (ro gcig),"beyondmeditation"(sgommed).ItwouldappearthatthefouryogasofMahamudra,whichdatebacktotheteacherseampopaDwagspoLharje(1079-1153),thecelebrateddiscipleofMilaraspa,arechronologicallylaterthanthoseoftherDzogschenSemssdetradition,inasmuchastheYestiesgsanghasgronniatantraismentionedamongthetextstransmittedbygNyagsJnanaKumara,adiscipleofg.Yusgrasnyingpo,toAroYeshe'hyunggnasinthetenthcentury(Bibliographyno.3,pp.393-394).

130.Regardingthehistoryof thevariouseditionsof theKunhyedrgyalpoandof itsexclusionfromcertaineditionsofthebKa' 'gvurafteritwascensuredasnotbeingan"authentic"Buddhisttext, seeNamkhaiNorbu,"TheHistoryandStructureof theKunhyedrgyalpo," inLongchenpa(Bibliographyno.38),YouAretheEyesoftheWorld(Bibliographyno.38),(pp.79-87).SeealsoKarmay(Bibliographyno.36),"ADiscussionontheDoctrinalPositionofRdzogschenfromthe10thtothe13ThCenturies";andDargyay(Bibliographyno.42),"ArNyingmaText,theKimhyedrgyalpo'imdo."DargyayhasalsoofferedatranslationoftheroottantraoftheKunhyedrgyalpoinherbookTheSovereignAll-CreatingMind(Bibliographyno.41).

131.See,forexample,Bibliographyno.3,p.294.

132.QuotedbyKlongchenpainBibliographyno.2,f.34b.2.

133. In fact, ingeneral thereare threecategoriesofdisciples, each in its turndivided into threeclasses,makingninecategoriesinall.Anotherdivisionclassifiespractitionersin"instantaneous"(cigcharha),"thosethatskipthestages"(thodrgalba),and"gradualists"(rimgyispa).SeeSog

bzlogpaBlogrosrgyalmtshan,Semssde'ikhridyig,Bibliographyno.23,p.380.6.

134.Thissequenceisgiveninchaptereighty-oneoftheKunbyedrgyalpoandalsoinasectionofchapterfifty-seveninthemTshamsbragedition.SeealsoAppendixFive.

135.Thefivegreatnesses(chehainga)arenrngonparsangsrgyaspa'icheba,bdagnyidthenporBangsrgyaspa'icheha,choskyidbyingssusangsrgyaspa'icheha,deyinpa'isangsrgyaspa'iche ba, thams cad nas tharns cad du sangs rgyas pamed pa'i che ba: they constitute one of thecardinalpointsof the rDzogs thenSemssde,andare terselyexplained inoneof thechaptersofKunbyed rgyal po translated inPartThreeof thiswork.The correspondencesbetween the fivegreatnessesandthefivesectionsoftheroottantraKunbyedrgyalpomentionedherearebasedonthefourteenthchapterofSheshyamtha'gcodkyirgyud,atantrafoundinthefirstvolumeofthemTshams brag edition of the rNying ma rgyud 'hum (vol. Ka, pp. 323-326). For thecorrespondenceswiththemDobcuseeAppendixFive.

136.SeeBibliographyno.3,p.254.

137.ThereferencestothemTshamsbrageditionofthemDobcuarethefollowing:Rigpa'ikhubyug, p. 453;Khyung chen, p. 455; rTsal then, p. 453; rDo la gser zhun, p. 450.The remainingsectionsoftheDongyi'gre!paconcerntherDorjesemsdpa'nammkha'che.

138. La zlo gsang ha'i 'khor lo and Byang chub kyi sems she byamtha' gcod kyi rgyud, bothcontainedinthefirstvolumeofthemTshamsbrageditionoftherNyingmargyud'hum.

139.Bairorgyud'hum,vol.Ka,pp.383-485.

140.rdzogspachenpohyangchubkyisemskunbyedrgyalpo'irgyudkyidumbu,Bibliographyno.22.Itquoteschaptersfive,thirty-fiveandthirty-sevenoftheKunbyedrgyalporoottantra.ItisalsoworthmentioningthatthetantracalledrDorjesemsdpa'nammkha'chebramzergyaspa'irgyudcontainsmostofchapters1,5,42,43,44,45,46,47,49,50,51, and52of theKunbyedrgyalpo(mTshamsbragedition,vol.Kha,pp.529-556),althoughthenameoftheteacherisgivenasKuntobzangpoinsteadofKunbyedrgyalpo

141. Byang chub kyi sems kun byed rgyal po'i don khrid rin then gru bo, by Klong chen pa,Bibliographyno.17,pp.329-371,translatedandcommentedoninYouAreTheEyesoftheWorld.According toLongchenpahimself, this guide is basedon the instructions contained in a text byVairocana,theSemslungrinthensgronma(ThePreciousLampofInstructionsonBodhicitta),nolongerextant.

142.Kunbyed rgyalpo'i rgyudkyibsdusdonnyizla'idrwababyKlongchenpa.This text, ofthirty-sevenTibetanfolios,hasonlyrecentlycometolightagain.

143.ThisclassificationisalreadyfoundinancientandauthoritativetextssuchasManngagItaha'iphrengha (TheGarlandofViews), ascribed to thegreat teacherPadmasambhava. It has alreadybeentranslatedintoEnglish:see,forexample,Karmay,TheGreatPerfection.AccordingtomostrDzogschentexts,however,thefirstvehicleisthe'jigrtenIliami'iMegpawhilethesecondunitesthoseofthesravakasandofthepratyekabuddhas.

144.Sewsdpa'irna!'byor,inthetext.

145.hsKyedpa(hskyedrim),rdzogspa(rdzogsring),andrdzogspaclienpo.

146.Themostcommonclassificationofthe"tennaturesofTantra"(rg-yudkyiranghzhinbcuorr,udkyidngospobcu)consistsof:INba,spyodpa,dkyil'khor,dbang,damtshig,'phrinlas,sgruhpa,tingnge'dzin,mchodpa,sngags.See,forexample,thechapteroftheByangchubkyisewsstiesbyamtlia'gcodkyirgyudtantratitledrGyudkyidngospobstanpa'ile'u(Bibliographyno.18,pp.326-327).ThelistgivenbyKlongchenpa(Bibliographyno.17,p.345;YouAretheEyesoftheWorld,pp.34-35)has:Itaha,sgompa,damis/ug,phrinlas,dkyil'khor,dbang,sashyangha,lamhgrodpa,sgrihpashyangha,yeshessawsangsrgyas.SeealsoDudjomRinpoche,TheNyingmaSchool,vol.II,p.164.SometimestherearevariationsinthechaptersoftheKunhyedrgyalpoandin other Sems sde texts also regarding the "ten absences" (wed pa bcu) that constitute the truemeaningofthetennatures.

147. In the translation of the second and third parts ofKun byed rgyal po the various chaptersconcernedwiththe"tennatures"areindicatedwiththenameofthecorresponding"nature"beforethetranslation.

148.Klong chen pa gives a somewhat detailed classification of the various chapters of theKunbyed rgyal po, using the criterion of subdivision in sections and subsections characteristic ofTibetanBuddhistexegeticalliterature.Thephrasesthatsometimesfollowthetranslationofthetitleafter the colon are usually based on the first lines of the corresponding chapter that serve tointroduceitssubjectmatter.ForthelistinTibetantranscriptionseeAppendixFive.

149. Bibliography no. 2, f. 6b.As regards the triad composed of ngo bo (essence), rang hzhin(nature)andthugsrje(energy,orthepotentialityofenergy),itshouldbenotedthatintheKunhyedrgyalpo,ngohoandranghzhinarereversedsotheorderrepeatedlyfoundisranghzhin,ngoho,thugs rje. Itmaybeuseful to recallat thispoint that, as transpires froma studyof rDzogschenliterature(suchas,forexample,themDzodbdunbyKlongchenpa),inthiscontextthetermtlnigrjedoesnotmeansimply"compassion."Infact,thetriadnoho,ranghzhin,thugsrjeconcernsthe"base"(gzhi)oftheprimordialstate,astateinwhichthereisnodivisionintosubjectandobject,intoselfandothers,andwhichisfreeofanyethicalconnotation.

150.Bibliographyno.2,ff.9a-9b.

151. 1 have not been able to find, inKimhyed rgyal po or elsewhere, any confirmation of theidentificationofKliyungclue,ofrTsalchen,ortheabbreviatedversionoftherDoIagserzlnm.

152.Bibliographyno.2,f.15a.

153.EventhoughKlongchenpaandothersourcesclassifythesetenchaptersasthebyarwed(orbyawed)rdzogspa'imdolunghcu,thechaptersexpresslypreceded,orconcluded,bythisepithetintheKunhyedrgyalpoarechapters22,23,24,25,26,and27.Accordingtothealternativeorderproposedinchapter81therearealsootherchapterspertainingtothiscategory.

154.Bibliographyno.2,f.17b.

155.Bibliographyno.2,f.22a.

156. These last two subdivisions, respectively dgongs pa kun 'dus kyi le'u gsum and tshig donhsdus to 'grelpa,are foundonly inKlongchenpa,Bibliographyno.2, ff. 22a ff.According toothersources(Bibliographyno.22,pp.288-289)chaptersfifty-onetofifty-fivecontaincondensedexplanationsofeachofthefivesectionsofthetantra.

157.Theterm"understanding"hasbeenusedtotranslatertogspa;however,itshouldbeborneinmindthatthe"understanding"alludedtoisnotmereintellectualunderstandingbutisinsteadastateofknowledgethatisentirelyexperiential,havingthesamemeaningas"realization."

158.Forthecolophonsof theotherversions,seetheappendixbyNamkhaiNorbu,"TheHistoryandStructureoftheKunhyedrgyalpo,"inLongchenpa,YouAretheEyesoftheWorld.

159. The gSarma, ormodem tradition, includes all theBuddhist traditions that arose from thesecondpromulgationofBuddhisminTibetstartedbyRinChenbzangpo(958-1055),whichbyandlargecanbesubsumedinthethreegreatschoolsofbKa'brgyud,SaskyaanddGelugs.

160. Within the kriya tantras, and this also applies to all three outer tantras, there are diversepractice methods. Clearly, the present explanation takes into consideration only the generalcharacteristicsofthissystemofpractice.SeealsoTulkuThondup,PracticeofDzogchen(formerlyBuddhaMind),SnowLion,Ithaca1995,pp.15-22.

161.Severalbooksonthetraditionofthe"SixYogasofNaropa"areavailableinEnglish.See,forexample,GarmaC.Chang,TheSixYogasofNaropa(formerlyTeachingsofTibetanYoga),SnowLion,Ithaca1997.

162.ThequestionoftheaffinitiesanddifferencesbetweenCh'anandrDzogschenistoosubtleandalsotoocomplextobesettledinafewwords.ItmaybesufficientatpresenttoconsiderthatwhileCh'anmaybedeemedthezenithofthesutrateachings,rDzogschencomprisesthefinalsummitofthe tantric teachings,with all the theoretical and practical considerations this entails.As alreadystatedabove,theonlytextinTibetanliteraturethatdealswiththisissueindepthisthehSamgtanmigsgron.

163.Attimesinplaceofmahasandhionefindsrnahasantiorsantimaha.ThelatterisveryprobablyinthelanguageofOddiyana.

164.Asreaderswillnotice,thefollowingparagraphsdonotspecifytheparticularsoftheTibetantextinitsentiretyandarethusnotintendedliterallyasa"commentary"toKunbyedrgyalpo.

165. The five aggregates, or skandha, are form (rupa), sensation (vedana), ideation (samjfit),volitionalfactors(sanukara),andconsciousness(vijfiana).

166.Theworldsofdesire('dodkhans),of form(g:ugskhans),andofformlessness(gzugsreedkyi khans) encompass the totality of the dimensions of existence of samsara. The last two, in

particular,aretheexclusivedomainofthedevaclass.

167.Thefivegravedeeds"withoutaninterval"orwithimmediateresult(mtshamsreedpahiga)are: killing one's father, killing one's mother, killing a realized being, malevolently causing aBuddha'sbodytobleed,andsowingdiscordamongthesangha.

168.RanghisniahcosIlianrahsgom/smraha'itshigdangngagnuz'chos/ting'dzinmahyedseasrna'chos.

169.TherDorjesenudpa'ramnikha'che'irgyudceshyaha.SeeAppendixFour.

170.TheseepisodesfromthelifeofdGa'rabrdorjearebasedontheManngagsdetradition.

171.hKrashispa'ideal, rNyingnia rgyud 'hum,mTshamsbragedition,vol.Ka,pp.499-524.Aversionof theRigpa'ikhuhyugcanalsobe foundamong theTunHuangmanuscripts togetherwithacommentary,probablybyVairocana.SeeKarmay,TheGreatPerfection.Foranoverviewofthe "Six Vajra Verses" see Namkhai Norbu, Dzogcheri, The Self Perfected State (Part Two)(Bibliographyno.40).

172.TheTibetantextis:snatshogsranghzhinniignyiskyang/chaspasnyiddusprosdangKral/jihzhiiiha:Diesniirtogkyang/rnaniparsnangnidzadkuntohzang/zrnpasrtsolha'inadspangste/IlnnigyisgnasPashzhagpayin.

173.Mahcosnuiyanipa'irgyalpodelani/niirtogchossku'idgongspadelagrins.

174.Thetantricriteofthegatiapuja(tslmgsnuhod)organacakra(tshogs'khor),inwhichthesenseobjectsareenjoyedinastateofnon-duality,isbasedonunderstandingofthenaturalnandalaofthemaleandfemaledeitiespresentinthe11vairabody."

175.Thisversionofthemeetingbetweeng.YusgrasnyingpoandVimalamitraisbasedonchapter83ofPadnia hka' thaiig (Bibliographyno. 15).SeeYesheTsogyal,TheLife andLiherationofPadmasanhliaz'a,pp.492ff.

176.The "songof thevajra" (rdo rje'i glu) is amantrabelonging to the seriesof tantras of thehTagsgrol,manygterniaofwhicharefoundintheManngagsde.

177. gCod is a systemof practice that unites the essence ofPrajnaparamita,Tantra, and rDzogschen,foundedbytheTibetanladyteacherMagciglabsgron(10311129).

178. These lines are found in gCod yul niKha' 'gro'i gad rgyarigs, a text from theKlong chensayingthigcycleofgterniaof'Jigsmedglingpa.

179.Rinchengruho,"ThePreciousShip"alreadymentionedabove,translatedunderthetitleYouAretheEyesoftheWorld.

180.1haveused the termsBody,VoiceandMindwithcapitals todesignate thepure stateof thefundamentalaspectsofexistence,correspondingtotheTibetansku,gsung,andthugs.

181.InseveralpassagesofKunbyedrgyalpotheexpression"fiveornamentalcauses"(rgyan,gyirgyuhnga)isusedtodesignatethefiveelements.

182.Thebracketsrepeatthephrasesthatarethenexplainedwordbyword.

183.Thefivefactorsofrealization(byangchubIngainthetext,butbetterknownasntngonbyanginga),amethodof"creation,"orbskyedrim,aretiedrespectivelytovisualizationofthemoondisc(zlahalashyangchubpa),ofthesundisc(nyimahisbyangchubpa),oftheseedsyllable(sahonlas byang chub pa), of the symbolic attributes (phyag mtshan las byang chub pa), and of thecompletemanifestationof the yi darn (sku rdzogs pa las byang chub pa).According to anotherclassification the reference is to the lotus seat, the seed syllable, the symbolic attributes, thecompletemanifestationofthemandalaoftheBody,thedeityofwisdom.

184. The four miraculous actions (cho 'phrul roans pa bzhi) are related to visualization, theempowering flow, the initiation, and the offerings. In Tibetan these are: ting nge 'dzin gyi cho'phrul,byingyisrlabskyicho'phrul,dbanghskurba'icho'phrulandmchodpa'icho'phrul.

185. Practitioners visualize themselves as the commitment deity (dam tshig sents dpa';samayasattva) and visualize the wisdom deity (ye shes sems dpa'; ffianasattva) in front ofthemselves.

186.Thefouraspectsofapproachandaccomplishment(hsnyensgrubbzhi)are:approach(bsnyenpa), close approach (nye ha'i bsnyen pa), accomplishment (sgrub pa) and completeaccomplishment (sgrub pa chen po). They constitute the four stages of the practice oftransformationinmahayoga,startingfromtherecitationofthemantrauptototalintegrationwiththeyidam.Theircharacteristicscanvaryaccordingtothemethodoneisusing.

187.Radiationandre-absorption('phro'du)generallyrefertothemethodofvisualizationofraysoflightthatradiatetoinfinityandarethenre-absorbedinthecenteroftheyidam.Theaimcanbeto accumulate merit by making offerings to the Enlightened Ones, to purify beings' negativekarma,toreceivetheempoweringflow,andsoon.

188.ThissubdivisionisalsofoundinmanySemssdetexts.See,forexampleByebrag'byedpa'imdo,oneofthemDobcumentionedabove.

189.Thefourrnudras(phyagrgyabzhi)correspondtodiversemethodsofpractice,according totheircontextofapplication.Theyare:Mahamudra, related to theBody;dharmamudra, related totheVoice;samayamudra, related to theMind;karmamudra, related toAction. Inyoga tantra, forexample, mahamudra refers to visualizing oneself in the form of the deity, dharmamudra toconcentrating on the seed syllable of the mantra, samayamudra to visualizing the symbolicattributesoftheyidamsuchasthevajra,andkammamudratotheradiationandre-absorptionoftheraysoflight.

190. The three contemplations (ting nge 'dzin gsum) constitute the three initial phases of thepractice of bskyed rini of mahayoga and of Tantra in general. They are: contemplation of theessentialnature(debzhinnyidkyitingnge'dzin),whenonemeditatesontheintrinsicemptinessof

allphenomena;contemplationoftotalmanifestation(kuntosnangha'itingnge'dzin),whenonemeditatesonequanimouscompassion for all sentientbeings; contemplationon thecause (rgyu'itingngedzin),whenoneconcentratesontheseedsyllableofthevidamdeity.

191.Herethereferenceisparticularlytothepracticesofsexualuniontiedtothethirdinitiationofthehighertantras.

192.The ten paramitas (pha rol to phyin pa be u) of theBodhisattvas are: generosity,morality,patience, diligence, meditative absorbtion, discriminating wisdom, method, aspiration, strength,andprimordialwisdom,towhichcorrespondthetenh{uniis(sahcu),orlevelsofrealization.

193.Thethreepurities(dagpagsum)are:thepurityofthedeityandofthemandala(1hadingdkyil'khordagpa),thepurityoftheritualobjectsandofthesubstances(rdzasdangyohyaddagpa),thepurityofthemantraandofthevisualization(sngagsSangtiny'dzindagpa).

194.Evidentlythisisareferencetothethreecontemplationsmentionedabove.

195.The termsdhyings (here rendered"dimensionofemptiness")andyesties (wisdom) are thetwofundamentalaspectsofanuyoga,tiedtotheprincipleofthethreemandalas.SeeBuddhaMind,pp.38ff.

196.Phrahachosmed.Forexample,certainsutricphilosophicalsystemsdeemthatasregardstheperson,ultimaterealityistheinstantofconsciousnesswhileasregardsmatter,itistheindivisibleatom.

197.hDagnyidchenpo,oneof the fundamentalconceptsofmahayogaaccording to hSamgtanmigsgron(Bibliographyno.33,p.200.6).

198.Theexpression"levelofthefourpracticesbasedonaspiration"(coosspyodbzhiVisa)refersto the four stages of the path of application, or preparation (sbyor lam), when one has not yetrealizedknowledgeofemptiness,thelatterbeingcharacteristicofthepathofseeing(mthonglane).

199. Four non-Buddhist philosophical schools of ancient India. See Dudjom Rinpoche, TheNyingmaSchool,pp.54ff.

200.InTibetanyangdagdongyi'ognunandgnaskyi'ogniinrespectively.

201. In Tibetanma yengs ting "dzin 'dzin pa'i rtod phur yin. In this case "undistracted" bears anegativeconnotationinasmuchasitimplies"effort"appliedtoanobject.

202.Here"quality"hasbeenusedtorendertheTibetancheha.

203. This chapter, which corresponds to Khyung chen (ding ha, one of the saga 'gyur Inga, isconcise and difficult to interpret at certain points. In his summary, saying that "it is somewhatdifficult to understand," Klong chen pa explains this section at greater length than is his wont.Bibliographyno.2,f.Ila.

204. The twelve links of interdependence (rten 'brel hcu gnyis) that underpin transmigration insamsaraare:ignorance,volitionalfactors,consciousness,nameandform,sensesources,contact,sensation,craving,grasping,becoming,birth,oldage,anddeath.

205.Uptothispointthischapterconcernsthedefectsofthesundryvehiclesthatprecedeatiyoga.Klong chen pa summarizes them thus (Bibliography no. 2, ff 10a.4ff): "The [pratyekabuddhas]meditate on the primordially pure nature of mind by means of the progressive and regressivemethod of the links of interdependence; however, as dharmak(iya naturally abideswithin them,theycannotobtaina"new"purityasthefruit.Thesravakas,whodeemtheabsoluteconditionoftheobjecttobetheindivisibleatomandofthesubjecttobetheinstantofconsciousness,meditateontheabsenceofanindependententity;nevertheless, theydonotunderstandthestateofprimordialenlightenmentofthenatureofmind.Eventhoughtheymeditateontheabsenceofanindependententity in phenomena, the Bodhisattvas do not clearly see that this contradicts the real meaning.Practitionersofkriyameditateonthedeityassomethingseparatefromthemind;however,asthedeity is themind, they do not achieve the real condition. Practitioners of ubhayameditate in adualisticmanner;however,outsidethemindnohigherwisdomexistsanywhereelse.Practitionersofyogavisualizethemselvesasthecommitmentdeityandinvokethewisdomdeityfromoutside,absorbitwithinthemselves,andthenmeditateonthestateofinseparability;nevertheless,theydonot see the dualism of a meditator subject and an object of meditation. Through the stage ofcreationofvision,practitionersofmahayogaperceivethesingleself-arisingwisdomintheformofthedeityandofthecelestialpalace;nevertheless,justastheshadowfollowsthebody,theyarenot free of dualism. Through the stage of perfection tied to bliss-emptiness, practitioners ofanuyogameditateonwisdomthatspontaneouslyarisesfromtheultimatedimension;neverthelesstheydonottranscendefforttiedtothe"joyous"forms[thataretobevisualized]."

206.InTibetanshintoreal'byor,atermgenerallyusedtorenderatiyoga.Howeverattimeslhagpa'ireal'byorisfound.ThetermsmostcommonlyusedinTibetanfor"anuyoga"arerjessurnal'hyorandyongssurnal'byor.

207. Klong chen pa devotes nearly two and a half pages to rDo rje senis dpa' nanimkha' che,summarizingitsmainpointsonthebasisofasubdivisioninninemdoorsections,whichintheirturncontainfifty-sixsubsectionsalsocalledmdo.Attheendheassertsthat"thischapterformspartofthesphereoftheRealizedOnesandisverydifficult[forordinarypeople],"addingthathehasgiven the explanations he received from his own teacher (very probably gZhon nu don grub).Bibliographyno.2,ff.13a-15a.Thepresent,notyetdefinitivetranslation,isbasedmainlyon thetwoabove-mentionedcommentaries.

208.AccordingtosomecommentariestotheGuhyagarbha,thefiverituals(chogahiga)refertogaining expertise in chanting the ritual melodies, visualizing during the mantra recitation,assumingdifferenthandgestures(ormudras),playingthedrum,anddancing.

209.Thepath"withcharacteristics"(mtshanhcas)referstothepracticeofvisualizingtheyidamdeity,etc.Thepath"withoutcharacteristics"(mtshanmed)referstothepracticeofnon-conceptualcontemplation.

210.Thatis,thelevelofsgomlam,thefourthofthefiveMahayanapaths.

211.Likethefourthlineofthe"SixVajraVerses"thisline,dehzhinnyidSangroamtimingkuntohzang,containsthenamesofVairocanaandSamantabhadra.

212. There are four r'idyadhara, or rig 'dzin, levels that result from mahavoga practice: "ofcompleteripening"(roan,parsrninpa'irig'dzin);"oflonglife"(tshelaShangha'irig'dzin);"ofMahamudra"(phyagrgyachenpo'irig'dzin);"ofself-perfection"(Ilan,gyisgrubpa'irig"dzin).

213.ActuallytheKunhyedrgyalpolistsseven,withanexplanationofeachrelatedtoitsname:kw,to'od,padmacan,rdorje'dzinslogpohkodpa,'khorlotshogschen,rdorje'chan,A',rgya'braskw,bzangdhyehamed;however,thelasttwoshouldbeconsideredonesinglelevel.InfactKlongchenpamentionsthemtogetherasrdorje'changdhyehamedpa(Bibliographyno.2,f.21h).SeealsoChapter6,sectionII.

214.Kw,spyodsa.

215. Tib. ting 'dzin hag chags. This refers to the danger of shutting oneself off in states ofmeditativeabsorption,strictlytiedtothepracticeofzhignas,orsamatha,whichinsteadofleadingtoenlightenmentcanleadtorebirthintheformlessworlds.

216.Contemplationoftheessentialnature,oftotalmanifestation,andoftheseedsyllablearethecausesofdiiarmakaya,ofsambhogakaya,andofnirmanakaya,respectively.

217.Sahishyangspasgoaspa'iting'dzinhyed.

218.gSalha'iting'dzin:heremostprobablyareferencetotantricvisualizationpractices.

219.ThisfollowsthebKa'maedition:mirtogpala'dziopamedinsteadofmirtogpalating'dzinmed.

220.rGyu'brasyestiesting'dzinrtog/rtogpa'iyestieshagchagscan.

221.ThisfollowsthebKa'maedition:rahtortogsinsteadofrahtodka'.

222.Choskyirolpating'dzin.inthiscasetoothereferenceistotantricvisualizationpractices.

223.Seenote174.

224.sKyemedroan,dagcentskyiShang thobmis.Here this refers to therigpa'i tsalShangor"empowerment of the energy of pure presence, " the only initiation, or, better, "introduction"indispensableinrDzogschen,thepathwhichdoesnotdependonthemethodsoftransformation.Inanycase,all thechaptersofKw,hyed rgyalpodevoted to themeaningof initiationplayon thedoublemeaning of theword Shang,which aswell asmeaning initiation or empowerment alsomeans"power,"or"dominion."

225.Kunto'od,rdorje'dzinpa,rdorje'chang,stugpobkodpa,padmacan,rdorjesemsdpa'.

226.Klongchenpaclarifiesthisparagraph,whichembracestheessenceofthepracticeofrDzogs

chen,bycommenting:"Thisshowsthattheonewho,whileabidinginthestateofequanimousandunchangeablecontemplation,clearlyperceives the fivesenseobjects thatappearwithout judgingorconceptualizingthem,andgetsaccustomedtothisstate,isapractitionerofatiyoga"(g.yomednuyambzhagnganglagnasdussgoInga'isnangyulsosorgsalla 'dzinmedrtogbralganggisgomspashintornal'byorpayigangzagtobstantshul).Bibliographyno.2,f.30a.

227.This translates theTibetansgomsshig, literally,"meditate!"or"cultivate!" Ihave chosen tousetheterm"experience!"asitprovidesabetterrenditionofitstruemeaninginthecontextoftheKunbyedrgyalpo.

228.Thatis,thepracticesofzhignas(samatha)andoflhagmthong(vipasyana).

229.ThisreadingfollowsthebKa'maedition,whichhasjibzhinpala'chosparbyedmamyonginplaceofjibzhinsalas'chosparbyedmarmongs.

230.Mental"events"or"factors"(semsbyung)belongtothesamskaraaggregate.

231.ThisreferstothethirdinitiationinTantra(stiesrabyesheskyidbang)specificallytiedtothesensationofpleasureor"bliss."

232.Le.,therigpa'irtsaldbang.Cf.note224.

233.ThisreadingfollowsthebKa'maedition,whichhassadangsayirimpa'ikhyadparyodinplaceofsadangsayisgribpa'ikhyadparyodcespa.

234.ThisreadingfollowsthebKa'maedition,whichhas lussemsrgyudmasbyonginplaceof'dussemsrgyudmasbyong.

235. The expression mya ngan las Was pa, i.e., "beyond suffering," is the Tibetan term for"nirvana."

236.ThisreadingfollowsthebKa'maedition,whichhasmkha'ItarrtogdpyodWaslaganggnaspasinplaceofmkha'Isarrtogsspyodlaniganggnaspa.

237.Mabyungstongpa'idondusmramibyed.

238.ThisreadingfollowsthebKa'maedition,whichhassnangbadngospormiIta'dzinmibyedinplaceofsnanghadngospormiIta'jigmibyed.

239.RangbzhinmedpainTibetan,synonymouswithsunyata,oneofthefundamentalconceptsofthePrajnaparamitateachingsandoftheMadhyamakaphilosophicalschool.

BIBLIOGRAPHYOFTIBETANANDWESTERNWORKS

TIBETANWORKS

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2.Kunhiedrgyalpo'irgyudkyihsdusdonnyizla'idrwaha,byKlongchenpa(Klongchenrab'beamspa)(1308-1363),photostaticreproductionofamanuscriptcopyfromNepal.

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14.rDorjesemsdpa'nammkhathe(Manngaglungdirtsabardorjesemsdpasgsungspa),inBairorgyud'bum,vol.Nga,pp.383-395,Leh1971.

15.Padmabka'thang(Urgyangurupadma'byunggnaskyiskyesrabsrnampartharpargyaspar hkod pa), gter ma of 0 rgyan gling pa (1323-?), Si khron mi rigs dpe skrun khang,Sichuan1987.

16.Bairo'dra'hag(rJebtsunthamscadmkhyenpabairotsana'irnamthar'dra'hagthenmo):xvlographicedition,Lhasa;editioncontainedinBairorgyud'hum,vol.Ja,pp.405-605,Leh1971.

17. Byang chub kyi seem kun byed rgyal po'i don khrid rin then gru ho, by Klong chen pa(Klongchenrab'byamspa)(1308-1363),sNga'gyurbka'ma,vol.Tsa,pp.329-371,Sichuan.

18.Byangchubkyisemssheshyamtha'gcodkyi rgyud, in rNyingmargyud 'bunt,mTshamsbragedition,vol.Ka,pp.288-352,Thimphu1982.

19. sBas pa'i rgum chung (The small collection of hidden precepts), by Namkhai Norbu,Arcidosso1984.

20.Marigmunsel(Yogagsumblamanorbudangbcaspa'ilorgyusbabbzhi'irimpagsergyinyimamarigmunsel),byslagshamnusIdanrdorje(17thc.),inrTsagsumyidamdgongs'dus,vol.3,pp.2-127,Delhi1972.

21.Manngagbshadthabs,inBairorgyud'hum,vol.Ka,pp.134-172,Leh1971.

22.rDzogspachenpobyangchubkyisemskunbyedrgyalpo'irgyudkyidumhu,insNga'gyurbka'ma,pp.287-298,Sichuan.

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24.Zangsglingma(Slobdponpadma'irnamtharzangsglingma),gtermaofNyangralNyima'odzer(1124-1192),Sikhronmirigsdpeskrunkhang,Sichuan1987.

25.gZhilam'brashu'ismonlam,by'Jigsmedglingpa(1730-1798)inKlongchensayingthig,vol.2,pp.445-447,Delhi1973.

26. Ye sties gsat q ha sgron nia rin po cite nun ngaggi rgyud, in rNying ma rgyud 'hum,mTshamsbragedition,vol.Ka,pp.810-837,Thimphu1982.

27.Yesitesgsangha:tieshyaba'irgyud,inrNyingniargyuud'hunt,mTshamsbragedition,vol.Ka,Thimphu1982.

28.Rigparangsitarchenpo'irgyud,inrNyingnut'irgyudbcuhdun,vol.1,pp.389855,Delhi1989.

29.Lorgyasrinpoche'imdobyang,belongingtotheg.YuyigcansectionoftheBinmasNyingtltig,parttwoQa),pp.162-233.IncNyingthigyab:hi,editedbyKlongchenpa(Klongchenrab'beamspa)(1308-1363),vol.8,Delhi1971.

30.Senssdebcohrgyadkyidgongsparig 'd:inrrutmskyisrdorje'iBlurh:hengspa,insNga'gyurbka'nma,vol.Tsa,Sichuan.

31.Senssdemahuhcohrgyadkyidgongspaagospradpa'itltabsrigpartsaldhangbcohrgyadbskurhatchogkhrigsblama'izhalgdams,insNga'gyurhka'ma,vol.Tsa,Sichuan.

32.gSangsngagssaga'gyurlahoddurtsodpasagaphyirhyunghareamskyiIanduhrjodpaages pa don gyi 'brug sgra, by Sog zlog pa Blo gros rgyal mtshan (15521624), in TheCollectedWorksofSog-clog-paBlo-gros-rgyal-mtshan,vol.1,Delhi1975.

33,hSantgtanmig sgron (sGomgyigradgsalbarphyehahsamgtanmig sgron),bygNubschenSangsrgyasyeshes(9thc.),Leh1974.

34.Linngrub rd:ogspachenpo'i stoppadanghstanpathyung tshulhrjodpa'igtamnor hu'iplirengha,byChogyalNamkhaiNorbu,manuscript.

WESTERNWORKS

35.DudjomRinpoehe.TheNyingmaSchoolofTibetanBuddhism.ItsFundamentalsandHistory.Two volumes. Translated and edited by Gyurme Dorje and M. Kapstein. Wisdom, Boston1991.

36.Karmay,SamtenG."AdiscussiononthedoctrinalpositionofrDzogs-chenfromthe10thtothe13thcenturies,"inJournalAsiatique263,Paris1975,pp.147155,

37.-TheGreatPerfection:APhilosophicalandMeditativeTeachinginTibetanBuddhism.Brill,Leiden1988.

38. Longchenpa. You are the Eyes of theWorld. Translated and edited byK. Lipman and M.Peterson.Lotsawa,Novato1987.(ContainsatranslationoftheKimhyedrgyalpo'idonkhridbyKlongchenpa.)

39. Manjusrimitra. Primordial Experience. Translation by Namkhai Norbu and K. Lipman.Shambhala,Boston1987.(ContainsatranslationandcommentaryofrDolagser:lion.)

40.NamkhaiNorbu.Dzog-chen, The Self-Perfected State. Ed.AdrianoClemente. Snow Lion,Ithaca1996.

41.Neumaier-Dargyay, E.K., The SovereignAll-CreatingMind, TheMotherlyBuddha. StateUniversityofNewYorkPress,Albany1992.(ContainsatranslationofthefirstpartoftheKunhyedrgyalpo.)

42.."ARnyingmatext:TheKunbyedrgyalpo'imdo,"inSoundingsinTibetanCivilization.Ed.B.AzizandM.Kapstein.Manohar,Delhi1985,pp.282-293.

43.TulkuThondhup.TheTantricTraditionoftheNyingmapa.Buddhayana,Marion1984.

44.-.HiddenTeachingsofTibet,AnExplanationoftheTermaTraditionoftheNyingmaSchoolofBuddhism.Ed.H.Talbott.Wisdom,London1986.

45..BuddhaMind,AnAnthologyofLongchenRabjam'sWritingsonDzogpaChenpo.EditedbyH. Talbott. Snow Lion, Ithaca 1989. (Recently reprinted under the title The Practice ofDzogchen.)

46.Reynolds,J.M.TheGoldenLetters.SnowLion,Ithaca1996.

47. Yeshe Tsogyal. The Life and Liberation of Padmasamhhava, parts I and II. DharmaPublishing,Emeryville1978.(ContainsatranslationofthePadmabka'thangbyOrgyanglingpa.)

48.-.TheLotus-Born,TheLifeStoryofPadmasamhhava.TranslatedandeditedbyErikPernaKunsang.Shambhala,Boston1993.(ContainsatranslationoftheZangsglingmabyNyangralNyima'odzer.)

INDEXThisindexcontainsmostoftheSanskritandTibetannamesandtermsthatappearinthetext.