Lotsawa Series
180E
This publication is intended for those who have already received the Dzogchen transmission from Chogyal Namkhai Norbu
© 2003 Shang Shung Edizioni
58031 Arcidosso GR-Italy tel: 0564 966039 e-mail:
[email protected]
IPC 288EN03 - Approved by the International Publica tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu -
CH6GYAL NAMKHAI NoRBu
LONGSAL TEACHINGS VOLUME FOUR
Translated.from Tibetan and edited by Adriano Clemente with the kind help qfthe Author
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Shang Shung Edizioni
CONTENTS
Translator's note to the Longsal Series of teachings
6
Preface
7
The Main Points of the View Totally Beyond the Conceptual Mind
The History of Its Discovery Root Text
5
8
206
TRANSLATOR'S NOTE TO THE LONGSAL SERIES OF TEACHINGS
The
Longsal Cycle or The .Innermost Essence o.fthe Dah'nis ofthe Luminous Clarity ofthe Uni verse (Klong chen 'od gsa! mlcha ' 'gro 'i snying thig) is the collection ofChogyal Namkhai Norbu's rediscovered teachings.
In this series of publications, explanations and
clarifications have been reduced to a minimum to emphasize the principle that oral instructions must be received directly from the transmission holder in order to fully understand the text.
6
PREFACE
This fourth volume of teachings from the Long sal Cycle contains one upadesha received through dreams (mnal chos), including the history of its discovery, over a period of time ranging from 1980 to2002.
The Main Points ifthe f/iew Totally Beyondthe Conceptual Mind (Lta ba blo Clas chen po 'i gnad byang) is a special upadesha of Garab Dorje writ ten down in its final form in 2002 on the isle of Margarita. Written in prose, it contains extraordi nary and clear explanations on the main points of the Dzogchen view. The dreams through which the upadesha was received include the masters Gyalse Gyurmed Gyaltsen (rGyal sras 'gyur med rgyal mtshan, 1914-1972), son ofChangchub Dorje and one of the author's teachers, and Padmasambhava. I wish to thank Anastasia McGhee for review ing my English. March2003
Adriano Clemente
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-{5,� 'IJFrom the Innermost Essence qfthe Dakinis qf the Luminous Clarity qfthe Universe THE MAIN POINTS OF THE VIEW TOTALLY BEYOND THE CONCEPTUAL MIND
THE HISTORY OF ITS DISCOVERY In the Metal-Monkey year [on the eleventh qf Ju� 1980j during a retreat held in a village near Montebelluna, North Ita� in which Igave teach ings on Dzogpa Chenpo to more than one hundred interestedpeopl� males and_female� gathered there .from every direction, in the night I had thefollow ing dream. I was inside a cave brightly shining with tur quoise light in an unknown place_, in what seemed to be a library q[Dzogchen texts. Among the many thousands qfvolumes written in the Oddiyana languag� in the symbolic script qfthe Dakinis and so forth that were ther� I was searchingfor a text on the View which had appearedftom a drombu (oval container indicating the rediscovery qfa terma) that 9
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'Pxcuse m� do you know where the catalogue _for this library is?'' ('I don't knowprecise� "she replieti ((but I wt11
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most as ifwithout any consonant sound at a!� and at the end the custodian pointed to a corner qfthe cave on my lrft where there was a sort qfbig shelf and bowed his head toward me sayin� �� 1lA '0 A 1lA '0'�
I asked thegir� '71/hat is he saying?'' ((He is welcomingyou with respect'� she replied. Then the custodian lead the two qfus inside an in ner cav� where he showed us many Tibetan vol umes on a shelfmade qfstone. I sat down where there was a seat qfstone and a table in.front qft� and he brought each Tibetan volume to me one qfter the other. In the beginning I saw many volumes containingLung scriptures q[Dzogpa Chenpo, and then I.founda volume containing two d!lferent texts_, and on the cove�; qfturquoisegreen, were the titles in Uchen characters_, written with molten gold:
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� '!,From the Innermost Essence qfthe Dakinis qf theLuminous Clarity qfthe Univers� here is contained The Principle ofthe Jliew Totally Beyond the Conceptual Mind Ipay homage to Bhagavan Shri Mahasukha (Glorious Total Bliss)! The condition qfthe time in which the primordial basis Has notfol!en into the limits qfsamsara andnirvan� The all-pervading universalbasis qfabsolute equali� The source qfall beyond allpartialitie� Isjust like a sesame seed or the ocean) Like the earth) a treasury or the sky: Its essence is emp� its nature is cleat; Its potentiality is uninterrupte� Its qualities are immutable And its activities are unhindered. . . Thus there were many verses andI readthem.for quite a long tim� but whileI was continuously read ing someparticipants in the retreat made some loud 19
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In the Fire-Bull year [on the twenty-eighth qf Decembet; 1997_l while I was in Namgyalgat; Australia, center o/the Dzogchen Community in Oceania, giving teachings on Dzogpa Chenpo to students bothfrom thatplace andfrom other coun tn� in the early morningIhadthe.following dream. Iwas in apleasant and very quietplace that could have been the Emchung Namdzong hermitage in Kham (Khamdogar) infront o/Gya!se Gyurmed Gyaltsen. I said to Gyalse Gyutga Rinpoche (Gyurmed Gyaltsen): r7am verygratiful that Ireceived bothfrom you,
Rinpoche, andfrom Ayu Khandro the special upadesha called The Principle of the View Totally Beyond the Conceptual Mind. I think the text o/ this upadesha is extremely importan� like the lifo tree o/the teaching o/Att: " He said: ((There is no need to begratiful That is a special upadesha whose transmission has_fallen upon you. The obscure parts o/the prqfound upadesha called The Principle ofthe View Totally Beyond the Con-
23
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ceptual Mind can be clearly understood by reading its Main Points. " Then I asked· r'in the drombu qfthis prqfound upadesha that the Mentsiinma entrustedto me the expression 'fnain points' appeared in the title The Principle of the View Totally Beyond the Conceptual Mind includ ing its Main Points. Does this rrftr to the two dif flrent texts which I_found in a Dzogchen Library in one qfmypast dream� and whose titles read as: From the Innermost Essence ofthe Dakin is ofthe Luminous Clarity ofthe Universe, here is contained The Principle ofthe View Totally Beyond the Con ceptual Mind, thefirs" and· From the Innermost Essence ofthe Dakinis ofthe Luminous Clarity of the Universe, here is contained The Main Points of the View Totally Beyond the Conceptual Mind, the second?" r�s'� he rq;lied They are the special upade ((
shas whose transmission hasfallen upon you. " Then Iasked him, rr.Rinpoch� can you teach me the texts qfthese upadeshas?" rrml� now let's read the text that is_found in the
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�,'& From the Innermost Essence qf the Dakinis qf the Luminous Clarity qfthe Univers� here is contained 17te Main Points qfthe View Totally Beyond the Conceptual Mind Ipay homage to Samantabhadra Garab Dol)� the master who is my own Rigpa! Those who wish to practice the essentialyoga of the se!fpeifected Dzogpa Chenpofirst o/all must properly ascertain the mainpoint qfthe vi� other wisepractice will not become rifective and one will only enter thegate ofDharma with blind.faith, and the chain qfthe attachment to (the duality qf) sub-
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ject and oly'ect will only become tighter: this wt11 surely cause one to wander in samsara without end andalso the supreme teaching qfse!fpe!ftction will surely decline. Therifor�.fully comprehendthis main point qfthe view! The knowledge that allphenomena are thepri mordially pure emptiness is the quintessence qfthe teachings qfall the Buddhas andthe commonground qfall vehicles. Therifor� whateveryoga may he the oly'ect qfone's endeavot; !fwe have not thoroughly understoodthis mainpoint it will onlyproduce some mental virtue and never become the path qfcom plete liberation. In this regar� because qfthe condition and capacities qfheings there exist variouspaths in accordance to the three capacitie� highet; medium and lowet; qf individual� and thus there are nu merous vehicles. But only Dzogpa Chenpo) essence qfyog� has precise knowledge qfthe nature qfthe base andftuit qfall them) allowing one to have an immediate and direct experience (qfthis nature) in one's own state. The base and root qfthe vie� meditation) be havior andftuit qf the prqfound path qfDzogpa
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Chenpo is the Bodhichitta which is the essence of our state as the Primordial Base: the three thousand .fold univers� the tiifinitepure realm� all the Suga tas qfthe three times andthe beings ofthe three worlds without exception arisejiom the Essence-Bodhichitta and are included in the Bodhichitta. The Essence-Bodhichitta is totally without a basis or root. It is all-pervading like space. It has no object and its Rolpa (energy manifestation) penetrates all without material obstacles. From the beginning it is beyond all defects, impurities and karmic traces. It is the total state which is immovable. Therefore, apartfrom it, there is nothing else outside to be called (Buddha'. Even if we thought the contrary and, gathering together all the wisdom and qualities of countless Buddhas infinite as space in numbet; pre pared ourselves to bring benefit to the Essence-Bo dhichitta, and tried to improve it, since there is noth ing that can be the object ofbenefit, there could never be any benefit, not even the size of a sesame seed. Also, there is nothing to be called (sentient being' apartfrom the illusory vision in which our grasping consciousness makes us believe to exist what does
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not exist. Even ifwe thought the contrary and, gath ering together all the negativities, obstacles and sufferings ofcountless sentient beings infinite as space in numbe� prepared ourselves to bring harm to Es sence-Bodhichitta ofthe Primordial Base, and tried to impair it, since there is nothing that can be the object ofharm, there could never be any harm, not even the size ofa sesame seed. Since the Essence-Bodhichitta. . . it is beyond the limitation ofbirth. Since it has no place wherein to dwell nor an entity (for dwelling), it is beyond the limitation ofdwelling. Since it has noplace wherein to cease nor an entity (for ceasing), it is beyond the limitation ofceasing. Thus (its existence) cannot be conceived neither in thepas� in thefuture or in the present. Since the Essence-Bodhichitta.. . is the cotnmon basis ofallsamsara and nirvan� no concrete marks qftrue existence can be conceived in it: therifore it is beyond the limitation qfeternalism. There being no one to come nor a place to come to, it is beyond the limitation ofcoming. Since allphenomena are in separably ofoneflavor in the Essence-Bodhichitta,
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it is beyond the limitation of d!lference. Since a!! phenomena ofsamsara and nirvana manifest with their.forms unmixed and distinc0 it is beyond the limitation ofsameness. For exampl� just as on the suiface o/a pure mirror various riflections appear unmixed and distinct� but all that man!ftsts as a riflection does not exist as something differentftom the nature qfthe mirror itself.. it is totally beyond the eight conceptual limitations. Falling into any conceptual limitation means having a distortecl bi ased view: in this way one goesfor awayftom Dzogpa Chenpo, essence qfyoga, and turns one's hack on thepath ifcomplete liberation,_fooling one se!fin the darkness/ .. W!u1e I was thus continuously reading I woke up, hut it was not yet dawn. As soon as I woke up I clearly remembered my dream and so I immedi atelygot out qfbed and started to write down some rough notes. Thanks both to the power ofthe com passion qfmy Guru and to my karmic connection to that teaching; it seemed like I was able to write down precisely all that had appeared in my vision
35
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and which I had beenfortunate to read slowly before waking up. Nevertheles� since I didn't have thefortune to read the complete text qfthe Main Points ofthe View, I.felt quite sor/YJ andfor some time I was lift without knowing what to do. Then I thought qfresuming the dream, so I went back to sleep, but !just lay in my bed untt1 dawn, without falling asleep. Alas!
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In the Earth-Tiger year [on the thirteenth o/ March) 1998j while I was in Tokyo) capital o/ japan) in my hote� some people_from the commu nity and I practiced together the Guruyoga o/the White A to commemorate the anniversary o/ the supreme teacher Garab Dot:Je. That nigh� in the early mornin� I had the.following dream. I was together with the Mentsiins Ratna Paldzinma and Karma Paldzinma) walking through the inner circumambulation path o/what seemed to be the assembly hall o/a monastery in Tibet. And I told them.· ((It really seems that during the cultural revolu tion all the sacred objects qfthis assembly hall have )) remaine� without been destroyed/ And the Mentsitn Ratna Paldzinma said.· r'Since this is a.famous and ancient monastery butlt in the time qfPadmasambhava_from Oddi yana) mostprobably it has been sqfoguarded by the )) centralgovernment. Then three qfus went a little_farther and reached a place where there were innumerable volumes
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40
heaped up like a hi!�just like there usedto be in the past in the temple ofTrandrug (Khra 'brug in Cen tral Tibet). U.!Jzen Isaw these hooks I told them: r11ere there are many booksjust like in the Dzog chen Library in which I have already been in the past therifore maybe also here there might be the text called The Main Points of the View Totally Beyond the Conceptual Mind ofthe Innermost Es sence ofthe Dakinis ofthe Luminous Clarity ofthe Universe. " The Mentsiin Karma Paldzinma said: rrsince that book is a special teaching, it will not be_found in a library ofthis kind!" r'l3ut then, how shall wefindthat book?'� Iasked them. The Mentsiin Karma Paldzinma replied: rrThe All-Illuminating Space Treasury ofAti Dzogpa Chenpo contains allthe texts ofthe Dzogpa Chenpo teaching. Therifor� !fwego there we wt11 alsofind the book called The Main Points of the View Totally Beyond the Conceptual Mind of the
Innermost Essence of the Dakinis of the Luminous Clarity of the Universe. "
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In that moment the Mentsun Ratna Paldzinma smiled andsaid: (7# don't need to go to the All-Illuminating
Space Treasury ofAti Dzogpa Chenpo! The book called The Main Points of the View Totally Be yond the Conceptual Mind belongs to the Inner most Essence cfthe Dakinis cfthe Luminous Clarity ofthe Universe, and the Innermost Essence of the Dakinis ofthe Luminous Clarity ofthe Universe is a specialprofound teaching whose transmission has.fa!!en on you, Longchen Rolpai D01je. Therefore !fwego to the Se!f-Originated Crystal Cav� it wtll appear clearly on the suiface ofthe crystal rock!" I was very happy and sat� as a reques� rrur:l� then let's go no� right awa� to find that special book!" They agreed and we immediately went out qfthe assembly hall to a livelyflowergarden that was a little way qjf There were some stone seats which were tidy and smooth, and upon those the three qfus sat down comfortably. Then the Mentsun
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Ratna Paldzinma started to sing the Song qf Vqjra and the three ofus sang it in unison. When we had reachedsomewhere in the middle ofthe Song of!ijra my vision changecl and we were in a verypleasant place with many crystal rocks ofvarious colors scat tered here and ther� and among them many trees completelyfoil ofreddish yellowJlowers. When the Song ofUy'ra endecl Ratna Paldzinma saicl (Wow let's go to the Self-Originated Crystal Cave!" Accordingly we went ahead and we_found a big crystal cave made ofd!iforentprecious materials with a wide openin� and in the cave's innermost patt in the center ofa huge and very smooth half-moon shapedsky-blue crystal rock, there were the root sym bolic letter ofthe Innermost Essence ofthe Dakinis ofthe Luminous Clarity ofthe Universe as Ifwrit ten with molten gold ancl below t� the symbolic letter sinu1ar to the (Tibetan) CA, glittenng golcl with a crescent moon ornament on top,_followed by excellent Tibetan Uchen characters with two dots_, one on top ofthe othet; separattng each syllabi� and the Ierma sign at the end qfthe line:
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Ipay homage to Samantabhadra Garab Do1J'e; the master who is my own Rigpa! Those who wish to practice the essentialyoga qf the se!f-peifected Dzogpa Chenpofirst qfall must properly ascertain the mainpoint qfthe vieW; other wisepractice will not become dfective and one wt1! only enter thegate qfDharma with blind.foithJ and the chain qfthe attachment to (the duality o/) subject and object wtl! only become tighter: this wt1! surely cause one to wander in samsara without end and also the supreme teaching qfse!fpeifection wi!! surely decline. Therifor�folly comprehendthis main point ofthe viewI The know!eclge that allphenomena are thepri mordiallypure emptiness is the quintessence qfthe teachings ofallthe Buddhas andthe commonground qfa!! vehicles. Therifor� whateveryoga may be the 47
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object qfone's endeavot; ffwe have not thoroughly understood this mainpoint it wil! onlyproduce some mental virtue and never become the path of com plete liberation. In this regarri because ofthe condi tion and capacities ofbeings there exist variouspaths in accordance to the three capaciti� highet; medium and lowet; ofindividua� and thus there are nu merous vehicles. But know_for certain that only Dzogpa Chenpo, essence qfyog� hasprecise knowl edge qfthe nature ofthe base and.fruit ofal! them, allowing one to have a direct experience in one's own state. The base and root ofthe viet0 meditation, be havior andftuit ofthe profound path ofDzogpa Chenpo is the Bodhichitta which is the essence of ourstate as the PrimordialBase: know that the three thousand_fold universe� the t'tifinite pure realm� all the Sugatas ofthe three times and the beings of the three worlds without exception originate.from the Essence-Bodhichitta and are the Bodhichitta. The Essence-Bodhichitta is totally without a basis or root. It is al!-pervading like space. It has no ob ject and its Rolpa (energy man!ftstation) penetrates all without material obstacles. From the beginning 49
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r.Budd!ta � Even !f u;e tlwt{fht tile coJttnJIY and, gatlteriJtg t(�fetlter all t!te 111t'sdoti!J. and qualities qf cou!ltless B11ddhas ti!flnite as space ill ll/Jtllber; pre pared ourselves to bnitg benrjlt to tile Essence-Bo d/udtitta, and tried to tinprot'e t% since tilere t'.s noth-
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seltce-Bod!tklufta qft!te Pni11ordia! Bas� and tried to t!npair i� st!tce there is- 1tot/ui�g that call be the olyect qfhan11, there could nel'er be any han11, not even t!te size qfa sesaJ/Ie seed. Knoll' this! Stitce the Essence-Bod!tkhitta l1as no place o/
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to dwell nor an entity (for dwelling); it is beyond the limitation of dwelling. Since it has no place wherein to cease nor an entity (for ceasing), it is beyond the limitation of ceasing. Know thus that (its existence) cannot be conceivedneither in thepas� in the.future or in thepresent! Since the Essence-Bodhichitta is the base ofthe impure vision ofsamsara and qfall the wisdoms and qualities ofthe pure BuddhaS; it is not some thing that has no base: thenfore it is beyond the limitation ofnothingness. But even !fit is the com mon basis ofa!/ samsara and nirvana, no concrete marks qftrue existence can be conceived in it: there-
fore it is beyond the limitation qfeternalism. There being no one to come nor a place to come to, it is beyond the limitation ofcoming. Since alfphenom ena are inseparably of oneflavor in the Essence Bodhichitta, it is beyond the limitation qfd!fference. Since alfphenomena qfsamsara andnirvana maniflst with theirfOrms unmixed and distinct; it is be yond the limitation ofsameness. For example; ;ust as
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ferent}io1J1 t!te nature qfthe fltirror itself since all interdependentpl!eJtOIIIella are HOlt e;Jt.istent and not
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tion, .fooling onese!fin the darkness! This Bodlu'clu'tta essence qftl!e S11gatas u4Jirlt is t!tepninordial lordp11re_jjo11t t!te beginning, the all e!ltbradng and inunovable king Sa!lta!ltab!tadra, having 110 concrete 111arks qf true existence, is the outer efltpttiie.s�
·
being co11pletely beyond all bases
and root� is the tilfter nnptt!te.s� since apartftolll ·
what appearJ·ftoiii o!leJe!fdissolving as soJI/etlu!tg ·
else there is 110
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t't is the ef!tpttite.ss
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u;/u'c!t
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tion. The Rigpa qftl!e Base, the totalstate in !vlu'c!t allli11titations self-liberate, apartftol!t being directly experienced as the nat/Ira! a11d .se!forigtitated state,
t!te D!Jannata,
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cannot be indicated by word�· being incomparable and beyondall limitation� it cannot be indicated by example�· being beyond the object qfinte!!ect mind and thought� it cannot be indicated by meanings: this is the absence qfcharacteristic signs as the door qfliberation. "When we realize the Essence-Bodhi chitta, theprimordial Buddha Samantabhadra to tally embracing the whole qfsamsara and nif11ana, to be our own stat� and when it self-liberates in oneself the Ro!pa (energy manifestation) qfkayas and wisdoms is perfected as one's natural posses sion. Apart_from that whatever rjfort is made with the body or the voic� with the intellect or the min� no benrfit wt11 reach the Essence-Bodhichitta_, not even the size qfa sesame seed. . . we wt11 difinite!y realize that the Essence-Bodhichitta does not have the slightest wish or aspiration to move_from here to apure dimension located in some otherplace. There-
fore this is the absence qfaspiration as the door qf lt'heration. Know thus that this state isfolly per ftcted in itselfwith the three doors qfliberation! When the Base is not recognized it becomes a neutral state. .. U1zen, through the.function qfigno-
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ranee, sentient beingsfoil under ttlusion and wan der in samsara, this isjust like mistaking a mirage for water or ajewel.for a stone. 'When we discover the condition oforiginal and totalpeifectt'on ofthe qualities qftheprimordial basi� we understand that vision is unreal and difinitely realize the total (state) that has no oly'ect andpenetrates all without mate rial obstacles: this isjust like reversingjiom the con sciousness believlil,f the llltf"age to be 1vater a11d thus ltaviflg the certainty that it is an illusory visio11. W!ten the pra;ila
qfKitou4edge
ariseJ· in oneself
tltis isjust like the recog�titiott of!tavtiJg tnistaken a jnvel.for a sto11e and beconui�g au ,are qfitsprea'o11s value. ·when 1ve aregoverned u4tl! the pra;i!a t!tat 1/ttderstands u4tat is co11sidered
ally self existencefoils tvludt lteat is applied.
:Self to be tvit!tout
into piece� just like ice to
!fu'e knou; tl1at the nature qf
o11r 111ittd is e11ptiness but do 11ot recog11ize tl1at all dtinensions and heti�gs qftile three
Jllorlds are the
11atural ronditt'on qfpril11ordialpuril)j it !f!ealts that
we have
only reached tile absence qf a self itt t!te
ittdivid11al and th11� knoll; that this does 11ot be
come the path qfconplete liberation!
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At this point something woke me up, and the day was dawning. As soon as I woke up I remem bered this amazing dream very clearly andso I im mediately wrote down some notes. Thus IfOund out tha" havingjust memorized t� I could clearly remember almost all ofthe special upadesha. Therefor� except}Or a flw sentence� which I couldn't remember precise� I was able to write it down mostly without omissions or additions. Also, by com paring it with the notes ofthe version that I had previously written, I was able to supplement some missing sentences. But since that was only less than halfqfthe upadesha and the text had not reached its conclusion, I_felt very sorry about it. I repeatedly invoked the Gurus and the Dakinispraying that I may meet again the text ofthis special upadesha on another occasion ancl apartftom tha0 there was nothing else I could do. Alas!
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In t!te Eartlz-Hare year ffi'o!lt the_fotnth
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eig!ttlt ofAugtts" 1999_l in the assnttb/y !tall oft!te Dzogchen
Collllllllllity ofTsegyalgar Igave teac!t
il!gs ott t!te prel!inincuy and 111ain practice Dzogpa
Clzenpo to Ill)' students
ifAli
asJ·eJIIbled there.
One night, i11 t!te early 1110nui� I liad the_foi!O!v illg dreaJ/1. I tvas in t!te placejill/ qfaystal rorkJ� a1nong 11Jitirlt
t!tere tvere litany treeJ· replete tvitlt big and
beaut!fi!lredJlotvel� uJ/tere I!tadalready been nta11y ttines bifOre ill Itt)' drea11ts. I tltoug!tt: ('lit thisplace there 1/Utst surely be the caf!e qfaystal rock contai11i11g t!te se!farisell Maiu PoiHts cf the Beyo11d the Concep tual Mind.
Vie1v Totally
T!tenfor� this ttitte
I u;ant tojlnd it once andfi7r all!" and started to search.for the rave qfaystal rock. Ajier so111e !tine I arrived at a lutge and spacious cave ifcrystal rock, brightly sluiuitg tvit!t its Olllll natural lig!tt. I u1alked slotv!y tottlatds tlte liz11ennostpa11 qfthe rat'� a11d
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at a certain point I saw a huge and very smooth ha!f-moon shaped rocky wal� as ff made ofsap phir� upon whose suiface was clearly written) as ff with moltengolti the book that Ihad already met a few times bifore: �
,
� � From the Innermost Essence ofthe Dakinis qfthe Luminous Clarity qfthe Univers� here is contained The Main Points qfthe View Totally Beyond the Conceptual Mind. A
A
A
Ipay homage to Samantabhadra Garab Do!]�
the master who is my own Rigpal Those who wish to practice the essential yoga qf the se!fpeifected Dzogpa Chenpofirst qfa!! must properly ascertain the mainpoint qfthe vi� other wisepractice will not become dfoctive and one wi!! only enter thegate qfDharma with blindfaith) and the chain qfthe attachment to (the duality of) subject and object wtt! only become tighter: this wt11 surely cause one to wander in samsara without end and also the supreme teaching qfse!fpeifection wt11 surely decline. Therifor�folly comprehendthis main point qfthe view/ 65
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66
Tile knmvledge tl1at allphenotHena are the pri lltordially pure etttptiness is the qflintessence qfthe
teadtings qfall tlte BuddltaJ· and the cot/IIIIO!tgnJ/IIld
ifall vehicles. Tlterifor� object
o/one's endeavot;
u4talet;er yoga tnay be the !fu'e
have not tltoro!lg!tly
understoodtlus !!Iatifp01i1t it 11'1tl onlyprod/Ice sotne fltental virt!le and never becotne
the path
qfco!lt
plete liberatio!l. In tJus regarct beca!IJt' qfthe co!tdi
tion attd capacities qfbeii{{(J' there ex1st tJariouspaths
til accordance to the tltree raparitieJ� highet;
a!ld l01ve1; qfindivid11al� l!terous
veltir!eJ:
tnedtitlll
and tluts there are 1111-
B11t knoll'_for
certai11 that
only
Dzogpa C!tenpo, essenre qfyoga, hasprerise knotvi
edge qfthe nat11re qfthe base andji-11it qfall thnn, allmvtiJg one to l!at'e a direr! experience in one's own state.
The base and root qftl1e t'leu;, !lteditation, be havior attdfruit qfthe pro_fo1111d path qfDzogpa Cflellpo ts the Bodlticlutta tv!tic!J i.J the esJt'!lre qf ourstate as the Pri11tordialBase.· knmv that the three
tl!ol!sand.fold 111tiverses, the 1i!f7nite pure reallltJ� all the S11gatas qfthe three titnes
and the beillgs qf
tlte three tflorlds ul/thout exreption orig1i1atejiotll the Essence-Bod!Jirlu/ta and are the Bodhirllitta. 67
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The Essence-Bodhichitta is totally without a basis or root. It is all-pervading like space. It has no object and its Rolpa (energy man!fostation) penetrates all without material obstacles. From the beginning it is beyond all drftct� impurities andkarmic traces. It is the total state which is immovable. Then!for� apart.from it there is nothing else outside to be called r.Buddha� Even if we thought the contrary an� gathering together all the wisdoms and qualities of countless Buddhas if!!inite as space in numbet; pre pared ourselves to bring benrjit to the Essence-Bo dhichitt� andtriedto improve it since there is noth ing that can be the object ofbenrftt there could never he any benrftt not even the size ofa sesame seed. Also, there is nothing to be called r.sentient being' apart.from the illusory vision in which ourgrasping
consciousness makes us believe to exist what does not exist. Even ifwe thought the contrary ancl gath ering together all the negativitie� obstacles and st!fferings o/countless sentient beings if!!inite as space in numbet; prepared ourselves to bring harm to Es
sence-Bodhichitta ofthe Primordial Bas� and tried to impair t� since there is nothing that can be the object qfharm, there could never be any harm, not even the size ofa sesame seed. Know this! 69
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Since the Essence-Bodhichitta has no place qf origination nor an entity (to be born)) it is beyond the limitation qfbirth. Since ithas noplace wherein to dwell nor an entity (for dwelling)) it is beyond the limitation qf dwelling. Since it has no place wherein to cease nor an entity (for ceasing)) it is heyond the limitation ofceasing. Know thus that (its existence) cannot be conceived neither in thepas� in the}itt!lre or in the present! Sinre the Essence-Bodl!irhitta is the base o.ft!Je impure visio11 ofsa!IJsara al!d qfall the tt'i.rdo!IIS and qualities qft!te pure B11ddha�
it i.f 11ot so;!le
tluitg that has 110 base: tlterrfore it is beyond the limitation q/Hothingness. But et,en !fit is the co/li mon basis qfall saJnsara and nirvana, marks qftrue existence ca11
110
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be co11celved i11 it: there-
fore it is beyond the lintitatio11 ofeternalistJt. There bnitg no o11e to co11te nor a place to CO!t!e to) it is
beyond the ltillitation qfco!lultg. St!JCe allplle!IOIIJ ena
are tf!J·eparably o.f onejlavor in the Essel/re
Bodlu'chitta, it is beyond tlte litnitatiott ofd!lfere!lre.
Sinre allphei!OIIIel!a o.fsa;nsara and nirvana !ltani-
jst lllitlt t!teir_fonns !11/fltixed and distinct,
71
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en � ·
yond the limitation qfsameness. For exampl� just as on the surface ofapure mirror various njlections appear unmixed and distinct� but all that manifests as a rrjlection does not exist as something d!f ferentfrom the nature ofthe mirror itself since all interdependentphenomena are non existent andnot to be.found (through analysis), (the Bodhichitta) is totally beyondthe eight conceptual/imitations. Fall ing into any limitation means having a distorte� biased view: know that in this way one goes_far away.from Dzogpa Chenpo, essence qfyoga, and also turns one's back on thepath ifcomplete libera tion,.foo!t'ng onese!fin the darkness! This Bodhichitta essence qfthe Sugatas which is the primordial Lordpureftom the beginnin� the all-embracing and immovable king Samantabha drt; having no concrete marks qftrue existenc� is the outer emptiness/ being completely beyondall bases and roo� it is the inner emptiness/ since apartftom what appearsftom oneselfdissolving as something else there is no union nor separation between mind and vision, it is the emptiness which is not to be rejected: this is the emptiness as the door qflibera tion, The Rigpa qfthe Bas� the total state in which 73
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all ltinitatiotts se!f-liherat�
apartji�o!ft heillg directly
experienced as the nat11ral and Jc:!f-originated stat� the Dltanuata, ulitltout a11y attarlunent to ence� is beyond the o!Ject qfe:tpression,
raft/lot be
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indicated by "'ords/ being illcontparable
andbeyond all !tinitation�
it cannot be Ii1dkated by
exa11ple�· bei11g beyond the oiject q/Iittellect_, and tlwught�
nui1d
it cannot be indicated by l!teatui�gJ·.·
this Is the absence qfr!uJrarteristic signs aJ· t!te door qfliberatiou. chitta,
11/!Jeu 111e realize t!te Essence-Bod!ti
t!tepri111ordial B11dd!ta Satuantabltadra to
tally e11tbracing the uJ/wle qfsantsara and nirvana, to
be
our Oll'll
state, alld u;ften it self-liberates
oneself the Rolpa (energy Jl!all!festation) and u!/sdo!IIS
1it
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is peiferted as one's nat11ra! posses
s/oil. Apartftot!l t!tat_, 1vhatever iffort is 111ade tl'it!t the body or the tJoice, ll'lt!J the intellect or the IIlii!� tto he11if/t u!/11 rear!t
t!te Essetlce-Bodhiclutta, not
even the size qfa seJtl!lle seed. But u4tefl l/Je under stand that the total diineflsion
qfthe a/1-perf!adtitg
spare is beyond allg01i{(! and £ol!tti�g Itt the three time�
1ve IIJI// difinitely
realize tltat the Essence
Bod/tidu'tta does not Itave tlte slightest ttJislt or aspi mtiofl to l!tO!'e_fro11t here
to a pure diinauion
75
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cated in some otherplace. Therifore this is the ab sence ofaspiration as the door ofliberation. Know thus that this state isfollyperfected in itselfwith the three doors ofliberation! 'When the Base is not recognized it becomes a neutralstate; andthus the qualities qfthe Base bring neither benifit nor harmjust like the drawing qfa lamp, .for example. "When, through thefunction of ignorance; sentient beings.fall under illusion and wander in samsara, this is just like mistaking a miragefor water or a;ewe!for a stone. "When we discover the condition qforiginal and total perfec tion ofthe qualities qftheprimordial basis, we un derstand that vision is unreal and difinitely realize the total (state) that has no object andpenetrates all without material obstacles: this isjust like reversing from the consciousness believing the mirage to be water and thus having the certainty that it is an illusory vision. 1/Vhen theprqjfia q[Knowleclge arises in oneself this is;ust like the recognition qfhaving mistaken a;'ewe/for a stone and becoming aware qf itsprecious value. "When we aregoverned with the prt!ffia that understands what is considered :Self to be without any self existence.falls into pieces, just 77
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tvorlds are the natural condition qfpnl11ordialp11-
n� it !11ea11s tl!at u;e lta!Je 011/y rear/zed tl1e absence qfa selfin
tl1e I!Idi!Jiclual and tlu1� knou; tilat t/uj·
does not ber0111e the path qfronplete liberation! Although
u_;e k11mv
ditnensio11s and bet!Igs tion,
that
tile entire
uni!JerJ-e
is e11pty til its Oll'tl
qf
rolldi
![1ve reduce the essence to 1nere etnptlitesJ· lt'ttll
OIIt rerogniz1iig
tile Pninordial BaJ·e ulu'r!t is t!te
statepureftotlt tlte begtiuui�&
enptiness bero!lteJ· a
neutral stat� therrjOre this also
path qfro11plete liheratiolt
.
does not bero!l!e tl1e
.L4.1tlwug!t 1ve knou; tilat
the Prinwrclial Base is tile etnpttitesspureftollt the begtiuui�
!fu;e !tat/e tl1e underJtanditig t/;at enp
tiness Itas 1/etilter diferts
nor qualities and that it is
neressaty to
obtain tile qualities and activitiesji�ot!l
some1viiere
els�
ti !fteans t!Jat
enptiness and tiLe
tile d11ality beliveen
!ltuverse qfdliflensio11s and be
tf{fS ltas been created; thenjore this also does 11ot ber0111e thepath as spare iJ·
the
qfro11plete liberatio11. /11_far0 juJ1
base and the
mettts and o/the
eJ:senre qftheJltJe ele
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men� and thus is not a mere vacuum with neither difects nor qualitie� in the same way the emptiness ifthe Primordial Base is the base and the essence qf all the visions and mental states qfsamsara, such as the appearance qfsensory enjoyments qf the uni verse o/dimensions and beings that exist naturally and inherently in the vision qfthis lfk qfthe next life andin the dream state. Therifore one should not think that emptiness is a vacuum with neither defects nor qualities. !f we separate all the objects qf vision_from space and believe space to exist inde pendent� wego very_for away_from theprinciple qf theprimordialpurity qfsamsara and nirvana. !fwe understand space to be something else. . . 'beyond meditation� 'without a riference point� 'without grasping' would all become mere designations. To summariz� !fwe do not understand that the whole qfsamsara and nirvana is the Rolpa (energy manifestation) o/our vision, even !fwe declare that we have discovered our Rigp� know that it does not correspond to the real meanin� because Knowledge means understanding and having the certainty that samsara and nirvan� in the absolut� are the na ture qfprimordialpurity. Andsince the view is also 81
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nothing other than tht� be sure to ascertain thispro foundpoint! Although the Essence-Bodhichitta ofthe Primor dial Base abides in one's state without having ever heen united or separatedftom t� when it becomes a neutral state it isjust like whenfoggathers in the sky. The Rigpa which is the realization ofthe Es sence-Bodhichitta ofthe PrimordialBase isjust like IIJI!en tlte day breaks and tile J'/111 ri.H:J·. l!izi11g tile Essenre-Bodl!kluita
Not reaJ_f
qf t!te Pnlnordial
Base i.fjitJt like 11/lte11, altl!o11gl; there ispe!ftrt abu!l danre o/p01ver and rklteJ· (!i; the ki11gd0111) qfa great kti� there is 110 lord to rule over it. Di.rrovering Rigpa ifrealization !11 o11e's state is;its/ like a
poor l!ta/1 uJ/to !Jas 110 pou1er 11or rkl!es bet!tg en throned a11d e!!Joytitg the ktl;gdo!!l. . . At t!tis point I u1oke tp, and tile day ltad al
ready da11'11ed. "'4.t onre I rlear!y rel!ten;bered "'Y
drea!lt a11d arcurate�� 1t1rote dou'l/ 111)1 11otes. Tl!tl�
apartfto!/1
so111e se!ltellreJ� uiiir!J I didn 't reJIIe/11-
ber 1vel� I 1vas able to "'rite dou'll ai1110st eflery tltingprerisely. Then, u41e!l I arrti/ed bark i11 Italj�
I mfftpared u4Iat I liad tflnttell
83
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notes and I.found that someparts whlch I had not been able to remember now were clear. Neverthe !es� since the teaching had not yet reached its con clusion, I.felt immensely sorry, and while in that
state I expressed the wish that I might again and again meet this extraordinary teaching in my dreams. Alas!
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In the Earth-Hare year [front tile tll'e!lty-sixtlt cfDecentber; 199�
to tlte seco11d o/Ja!l!ta!j� 2000l
UJ!tile I u1as itt Na1ngyalgcu; Attstralia, renter qft!te Dzogr!tnz
Co!ltlllllllity ill
Orea11ia, gil'ing tearlz
ti�gs 011 Dzogpa C!te11po to Jtudelll..r bot!t}i'O!Jt t!tat plare andfi'o!lt ot!ter rotllttrieJ� O!le
!lig!t"
in t!te
early 11/0I'lllf� I !tad t!te_fol!o!II!Jtg drea111. I u1as together t{lit!t a you11g yogi11 dresJ·ed in ta!ltrir dot!tes, ti!Jide t!te big caPe qfaystal rork tv!tere I !tadpretJiouJ!y see11 t!te se!f-arise!l Main Points of
the View Totally Beyond the Concep tual Mind. I
told !ttin: '1:0tt ll'tfl reJtatit/y k11otv t!tat tit t!te ti11ten11ost part qfthis
big rave o/aystal rork t!tere is t!te Jc'!f
appeared Main Points of the Vie1v Totally Beyond the Conceptual Mind.
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"I !taPe co!lte aft/l) t1i11eJ· to fJtJit tlus big rat'e if crystal rork, but I !tat;e ltetJer see!l a11y self-appeared
text'�
!te replied.
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Then Isaid: '711!1� in that case I wt1! show it to you!" Thus we went to the innermostpart qfthe cav� andthe wondeiful text was there as clearly as bifore. ((This is the se!farisen text! I sat� pointing it N
out to him. He was extremely amazedan� express ing many aspirationalprayer� onlyprostratedto the text. Isat comfortably inftont qfit and read it once againfrom the beginning: �
-{5,� From the Innermost Essence qfthe Dakinis qf theLuminous Clanty qfthe Univers� here is contained The Main Points qfthe View Totally Beyond the Conceptual Mind A
A
A
Ipay homage to Samantabhadra Carah Dol]� the master who is my own Rigpa! Those who wish to practice the essentialyoga qf the se!fperfocted Dzogpa Chenpofirst qfall must properly ascertain the mainpoint qfthe vt� other wisepractice wt1! not become rffective and one will only enter thegate ifDharma with hlindftith, and the chain qfthe attachment to (the duality of) sub-
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potitt qft!te vieu!/ Tlte knorvlerlge tltat allphe!IO!Itel!a are tlte pri
mordially pure e!ltptitteJ:s i.s the quintessence qfthe teaclti!!gs ifall tile Buddltas andthe rol!!lftOftgrou;td qfall ve!tirles. Tlterrj(.Jre, ul!atet'eryoga Jnay be tile object ifone 's endeatJot; !fu'e Itave not tiloroug!tly ll!lclerstood this fltaitt p01itt it 1/lffl Oil�'produce SOllie
mental flirtue and ttefJer beco!lle t!te path
qfco/11-
p/ete liberation. In t/uj· regar"' because: qft!te condi tion andcapacities qfbeliigJ. there exist vario11spatlts 1i1 accordance to the t!tree capacitie� ltig!ter, !ltedi!lflt cmcl loll'et; if indit;tdual� and thus there are 1111mero!ls ve!tirles. But knou;_for certatit that only Dzogpa Chenpo, essence qfy{�r;� Itasprecise knouJ/
edge qft!te nature qft!te base andft!lit qfall tltelll,
alhm4ng one to hatJe a direct experience itt
Oll'll sta .
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ourstate as the PrimordialBase: know that the three thousand.fold universe� the itifinite pure realm� all the Sugatas qfthe three times and the beings qf the three worlds without excqJtion originate_from the Essence-Bodhichitta and are the Bodhichitta. The Essence-Bodhichitta is totally without a basis or root. It is all-pervading like space. It has no object and its Rolpa (energy manffostation) penetrates all without material obstacles. From the beginning it is beyondall difect� impurities andkarmic traces. It is the total state which is immovable. Therifor� apart_from i� there is nothing else outside to be called 'lluddha� Even !f we thought the contrary an� gathering together all the wisdoms and qualities qf countless Buddhas i'!finite as space in numbet; pre pared ourselves to bring bentftt to the Essence-Bo dhichitt� andtriedto improve t� since there is nothing that can be the object qfbentft" there couldnever be any benifi" not even the size qfa sesame seed. Also, there is nothing to be called :Sentient being' apart_from the t1!usory vision in which ourgrasping consciousness makes us believe to exist what does not exist. Even !fwe thought the contrary an� gath-
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ering together all the negativities_, obstacles andsifferings qfcountless sentient beings tiifinite as space in number, prepared ourselves to bring harm to Es sence-Bodhichitta qfthe Primordial Bas� and tried to impair t� since there is nothing that can be the ohject ofharm, there could never be any harm, not even the size qfa sesame seed Know this! Since the Essence-Bodhichitta has no place qf origtilation nor an entity (to be born), it is beyond tlte !tinitation qfbtiik Sti;re it haJ· flo piare ul/zerein
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fore it is beyond the limitation o/eterna!ism. There being no one to come nor a place to come to, it is beyond the limitation ofcoming. Since allphenom ena are inseparably of oneflavor in the Essence Bodhichitt� it is beyond the limitation ofdfffirence. Since allphenomena ofsamsara and nirvana manifest with theirforms unmixed and distinc� it is he yond the limitation ofsameness. For exampi� just as on the surface ofa pure mirror various rrjlections appear unmixed and distinct� hut all that manifests as a riflection does not exist as something d!f ferentfrom the nature ofthe mirror itself since all interdependentphenomena are non existent and not to befound (through analysis), (the Bodhichitta) is totally beyond the eight conceptual/imitations. Fall ing into any limitation means having a distotte� biased view: know that in this way one goesfor awayfrom Dzogpa Chenpo, essence ofyog� and also turns one's hack on thepath ofcomplete lihera tton, .fooling onese!fin the darkness/ This Bodhichitta essence ofthe Sugatas which is the primordial Lordpureftom the heginnin� the all-embracing and immovable king Samantahha dra, having no concrete marks oftrue existenc� is 97
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the outer emptiness/ being completely beyond'ttl! bases and roots_, it is the inner emptiness_,· since apartJiom what appearsJiom onese!fdissolving as something else there is no union nor separation between mind and vision) it is the emptiness which is not to be rejected: this is the emptiness as the door oflibera tion. The Rigpa ofthe Bas� the total state in which all/imitations se!fliberat� apartJiom being directly experienced as the natural and se!foriginatedstat� the Dharma/a) without any attachment to experi ences_, is beyond the ob_ject ofexpression) therifore it cannot he indicated by words_,· being incomparable and beyond all/imitations_, it cannot be indicated by examples/ being beyond the object ofintellec� mind and thoughts_, it cannot be indicated by meanings: this is the absence ofcharacteristic signs as the door qfliheration. "When we realize the Essence-Bodhi chitt� theprimordial Buddha Samantahhadra to tally embracing the whole ofsamsara and nirvan� to be our own stat� and when it se!fliberates in oneself the Rolpa (energy man!festation) ofkayas and wisdoms is pe!ftcted as one� natural posses sion. ApartJiom tha� whatever iffort is made with the body or the voic� with the intellect or the mincl 99
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water and thus having the certainty that it is an illusory vision. Ulhen theprqjfia qfKnowleclge arises in oneself this isjust like the recognition ofhaving mistaken ajewel_for a stone and becoming aware qf itsprecious value. Ulhen we aregoverned with the prqjfia that understands what is considered 'self to be without any self existence_falls into piec� ;'ust like ice to which heat is app!t'ed. !fwe know that the nature qfour mind is emptiness hut do not rec ognize that all dimensions and beings ofthe three worlds are the natural condition qfprimordialpu
n� it means that we have only reachedthe absence ofa se!fin the individual and thu� know that this does not become thepath ofcomplete liberation! Although we know that the entire universe of dimensions and beings is empty in its own condi tt'on, ffwe reduce the essence to mere emptiness with out recognizing the Primordial Base which is the statepure_from the heginnin� emptiness becomes a neutral stat� therrfore this also does not become the path qfcomplete liberation. Although we know that the Prt'mordial Base is the emptinesspure.from the beginnin� ffwe have the understanding that emp tiness has neither difects nor qualities and that it is 1 03
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necessary to obtain the qualities and activitiesftom somewhere els� it means that the duality between emptiness and the universe qfdimensions and be ings has been create� therifore this also does not become thepath qfcomplete lt'heration. lnfoc�just as space is the base and the essence qfthefive ele ments and qfthe various olyects qfsensory etyoy men� and thus is not a mere vacuum with neither difects nor qualitie� in the same way the emptiness qfthe PrimordialBase is the base and the essence qf all the vistons and mental states qfsamsar� such as the appearance qfsensory enjoyments qf the uni verse ofdimensions and beings that exist naturally and inherently in the vision qfthis lfk qfthe next
life and in the dream state. Therifore one should not think that emptiness is a vacuum with neither defects nor qualities. !fwe separate all the objects if vision.from space and belteve space to exist inde pendently; wego veryfor awayfrom theprinciple qf theprimordialpurity qfsamsara and nirvana. !fwe understandspace to be something els� the insepara bt1ity or unton qf Ytng and Rigpa would become meaningless. !f apart_from the realization qfthe to
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1 06
isted something else on which to meditat� 1Jeyond meditation� (without a rqerence point� (without grasping' would all hecome mere designations. To summariz� !fwe do not understand that the whole ifsamsara and nirvana is the Rolpa (energy manifestation) qfour vision, even !fwe declare that we have discovered our Rigpa, know that it does not correspond to the real meanin� hecause Knowledge means understanding and having the certainty that samsara and nirvanc; in the ahsolut� are the na ture qfprimordia!purity. Andsince the view is also nothing other than thi� he sure to ascertain thisprofoundpoint! Although the Essence-Bodhichitta ofthe Primor dial Base abides in one's state without having ever been united or separated from it, when it becomes a neutral state it is just like when fog gathers in the sky. The Rigpa which is the realization ofthe Es sence-Bodhichitta ofthe Primordial Base is just like when the day breaks and the sun rises. Not recog nizing the Essence-Bodhichitta of the Primordial Base is just like when, although there is petftct abun dance of power and riches (in the kingdom) of a great king, there is no lord to rule over it. Discover1 07
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1 08
ing the Rigpa ofreal izat ion in one 's state isjust like a poor man who has no power nor riches being en throned and enjoying the kingdom. VVhen the Es sence-Bodhichitta ofthe Primordial B ase, which is totally perfected with qualities from the beginning, is not recognized and becomes covered by (the dual ity of) subject and object, we experience the suffiring of infinite samsara, and this is just like a wealthy householder fallen under the control ofpoweiful e n emies, ajjlicted for a long time by the suffirings of hunger and thirst, ofbeing beaten up and so forth. VVhen the Essence-Bodhichitta is discovered as one's state and the Rigpa which is far beyond the neutral state ofthe Base (arises), it is just like when the rich householder is released from the prison of his en emies and again enjoys happiness in his own place. "When the Primordial Base is in the neutral s tate is just like a person ajjlicted by a serious illness, under whose bed there is an extraordinary medicine but, since he does not know that under his bed there is this extraordinary medicine,for a long period oftime he has been ajjlicted by the sufferings of the severe illness. When at a certain moment he discovers that
1 09
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1 10
he has the extraordinary medicine under his own bed, and has the certainty that this extraordinary medicine is the best remedy to eliminate his illness, he takes it and gets rid of the illness. Therefore, by gaining precise understanding ofthe natural condi tion and way ofbeing ofthe self-petftcted Dzogpa Chenpo, the Essence-Bodhichitta ofthe Primordial Base, and discovering in oneselfthe Rigpa ofreal ization and maintaining one's natural state, the strong chronic disease ofsamsara will dissolve with out a trace and the Rolpa (enetgy manifestation) of kayas and wisdoms will be spontaneously petftcted. Know this properly as it is ! If/hen the Essence-Bodhichitta of the Primor dial Bas� the Supreme Source (Kunjed Gyalpo), is truly realize� it is the Buddha ofthe self-origi
nated Rigpa. In.foe� the essence which is totalpri mordialemptines� the totalDharmadhatu in which samsara and nirvana arefollype!focte� is the Wis dom ofDharmadhatu. Thepun� clarity and lim pidity of anything that can variously arise as an unceasing manifestation ofobjects is the Mirror-like Wisdom. The equalpervasiveness qfthe whole of samsara and nirvana without an oly'ect is the Wis111
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1 12
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dom qfEquality. The unceasing man!festation of the clarity aspect ofthe wisdoms and qualities is the Discriminating Wisdom. The spontaneous realiza tion ofall activities through the simultaneous perfection qfpurity and liberation is theAction-accom plishing Wisdom. Therifore know that the natural Dang qfthe Rigpa ahiding in theBase ofDharma kaya, which is ahsorhed in its inner clarity without showing (any characteristic), is the total wisdom in which thefive wisdoms are perftcted all at once! Ignorance ofthis state hecomes simply the cause qf illusion, that is, not recognizing the state ofthe all-pervading Rolpa (energy man!festation) ofthe Base hecomes simply the cause. U/hen this hecomes a little more stahle, we helieve in the independent existence ofa vacuum-like space which is the actual ..1.11-Ground. . . . The states of.fainting, meditative absorption, sleep and the moment ofdying when one's vision changes are the actualAll-Ground. In these occasions, in .foe� there is no attachment to mental experience,· the Base is wrapped up in its vacuum.
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garct apart.from one's clan� there is no ol:ject ex isting (outside) or in which to entet; but there is the possibility qfany kind qfman!festation. For exampl� just like on the clear and limpid surface qfa mirror various and d!lforent kinds qfrtjlections can poten tially appeat; in the empty and clear All-ground Consciousness various visions can potentially de velop. "When.from this condition the consciousness that simply appears as a self which is called 'i� arises and believes in a selfexisting on one ski� the Base manifests on the other side and the vacuum like space as the realm qfappearance comes into ex istence. "When it becomes stable andfolly_forme� the so-called 'mind (yid) qfthe Base which devel ops vision 1 arises and its clarity aspect is caused to manifest (outside). For it thejive of!jects qf vision aris� and when onegrasps at them1 attachment and illusion areproduced Because qfdualistic ignoranc� the natural Dang qfthe Bas� the innate and self originated wisdom1 is covered Inftc� when the Dang qfthe Wisdom qfDharmadhatu is covere� it hecomes the actualAll-Ground "When the Dang qf the Mirror-like Wisdom is covere� it becomes the All-Ground Consciousness. If/hen the Dang qfthe 1 15
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Wisdom q/Equality is covere� it becomes the Emo tt'onally DifiledMind When the Dang qfthe Dis criminating Wtsdom is covere� it becomes the Men tal Consciousness. When the Dang qfthe Action accomplishing Wisdom is covered . . From thefive Ytng� the Dang becomes thefive lights qfthefive great elements and thefive minor elements. When the colors qfthefive lights manffest as externalDang and one's Tsal energy is covere� thefive thoughts qf emott'ons develop an� when thefive essences are covere� thefive aggregates develop. To summariz� heing conditioned by thegrasping at theAll-Ground element the Formless Realm develops. Being con ditioned by the grasping at the state qf the All Ground Consciousness and attaining stability in i� the Form Realm develops. By attaining stability in the Mind (yid) element the Realm o_fthe Devas q[Desire develops. When vision develops in thegate ofhatre� the Hell vision man!fest�· through attach ment the Preta vision/ through ignoranc� theAni mal vision/ through ;ealousy, the Asura vision/ throughprid� the Human vision. Know all this to happen in the same way that the vision qfa dream develops! 1 17
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All phenomena arise solely because of interde pendence and no t even one ofthem has an indepen dent existence. For example, when a clear and lim pid mirror as the primary cause and the shape (of someone or something) in front of it as secondary cause meet, as soon as this interdependence occurs a reflection, although having no existence, appears. In the same way, ( in) the space tha t has no base nor root arises continually the consciousness called (I' which conceives as a selfthe objectless Rolpa (energy manifestation), which penetrates all without mate rial obstacles, of the total dimension ofall-pervad ing space of the Ying of the Base. Thus, just as the essence cfspace is not something beyond space itselj but when a rainbow appears one conceives ofspace being something else, in the same way, even though not being beyond the total dimension ofall-pervad ing space cf the Primordial Base, as an aspect of the Base one conceives the grasp ing subject as the (I' and, the Ying of the Base being conce ived as some thing outside, it appears as a blank empty space, while from the purity aspect of space, space i tself appears as earth and in the same way as fire, water, air and as the five objects such as form and so for th, 1 19
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just like various reflections maniftst from a limp id mirror. In the same way that all reflections are of one flavor in the nature ofthe m irror and none of them is something d ifferent from it, all material objects that man iftst in our v is ion are ofone flavor in the nature of space and none of them is different from it. The certainty that all samsara and n irvana are the Rolpa (energy maniftstation) ofthe space of Dharmata is the prajiia of the utterly pure space, thus thoroughly understand that its realization is the wisdom ofRigpa ! All beings of the three worlds, because they ig nore this profound natural condition of their own utterly pure space, have not realized the state ofthe Essence-Bodhichitta : this is called 'ignorance'. VVhen all phenomena ofthe universe and its beings, ofsam sara and nirvana, are ascerta ined by means of the discriminating prajiia and thus we gain the certainty that they are the primord ially pure and objectless Rolpa (energy maniftstation) of space which pen etrates all without material obstacles, the realiza tion ofthe profound natural condition ofthe utterly pure space is called 'the Rigpa ofthe Base which is the total liberation from l im itations '. Asfor the way 121
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of real izing it, the Mind-Essence ofsen tien t beings is naturally luminous clarity, primordial conscious ness without interruption, l imp id and clear without sullyingfactors, potentially open to the arising ofany manifestation : when the appearance of its natural Dang is bel ieved to be something other (than one self), the traces (for believing it to be) a permanent, stable, unchanging and truly existent (phenomenon) with marks of concreteness, are formed, and thus illusory attachment arises unceasingly. VVhen one falls asleep, all the objects ofenjoyment ofthe world and its beings (experienced) in the daytime vis ion dissolve in the nature ofblank empty space of the All-Ground and in its condition they remain ab sorbed. VVhen the dream v ision appears, the ego clin ging consciousness arises and thus from what appears as a self all the objects ofenjoyment ofthe world and its beings increase in the Ying ofthe Base and, by continually experienc ing happiness, suffer ing and neutral sensations, and believing in their
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up and no trace whatsoever ofthem is lifi behin� in the same wa;'J aff that appears as ol!fects ofenjoy ments qfthe world and its heings vanishes in the expanse qfone� mind an� apartfrom tha� there is nothing which has an independent existence. Therefor� understanding that a!! visions are a non-exis tent clear appearance since they do not exist yet ap pear as an il!usory vision, and discovering this di rectly in one's condition, one realizes the state qfthe Yt'ng qfthe Base which is limpi� clear and without sullying/actor� in which everything is not apartfrom the Essence-Bodhichitta qfthe PrimordialBas� and thus one ohtains cor!ftdence in one's own state: know this to he the nature qfthe wisdom that knows the essence qfthe Rigpa qfthe Primordial Bas� which is the total !t'herationfrom !imitation� just as it is!
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1 26
the kalpa spreads and qfall the tiny grass stubble not even a dust ofash remain� when the Ytng ofthe Base is realized all the noticeable negativities and obstacles are eclipsed and all the unnoticeable nega tivities and obstacles are reduced to nothtng. Just as there is no small river which does notflow tnto the great ocean, there is not even one qfallphenomena qfthepath andtheftuit which is not tncluded tn the expanse qfthe Rigpa which is the realization qfthe PrimordialBase.Just as all the tnanimate and ani mate univers� all the world and its being� areperfected tn realm ofspac� allphenomena ofsamsara and nirvana are totallypeifected tn the realm qfthe Rigpa which is the realization qf the Primordial Base. Therifor� know the Rigpa which is the real ization qfthe Primordial Base to be completeftom the begtnntng with allphenomena ofthepath and the.fruit such as wisdoms and qualitie� and to be the totalprimordially dwelltng Dharmakaya! !fall this illusory vision qfthe objects qfe�y'oy ment ofthe world and its beings does not disappear and does not self-liberate by merely understandtng that allphenomena qfthe inanimate and animate
1 27
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1 28
univers� qfsamsara and nirvana, are the condition rfprimordially pure emptines� how could libera tion ever occur even !fwe were to spend our whole lives meditating on a dei� cultivating samadhi or applying conceptual reasoning as a virtue o.f the min� orpracticing virtues qfthe body and the voice at a relative leveL? It would never happen. Therefor� know that whatever analysis is applied by means qf conceptual mind and dualistic thoughts and whatever conclusion is reached by means qf grasping and iffor0 they are merely intelligence
(prqjiia) conditioned by the limitation qfdualism, whtle the authentic Knowledge qfthe condition qf primordialpurity qfsamsara and nirvana is the to talprajiia which understands the absence qfa se!fl Infoc0 even though sentient beings have tried to analyze and reach conclusions through their own intellectualcapacitie� they have never_foundthe right path since beginningless ka(pas. . . know that thepro found authentic condition which totally transcends all thought� explanations and conceptual limita tions must be thoroughly understood by relying on
the teachings qfa sacred master/
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1flhatever virtues are accumulated with the three gat� they do not exist in anyplace whatsoever. They are nothing more than a vision ifaccumulating vir tue� nor shouldyou think that they can bring any henrflt to the min� since both the bringer qfhenifit and its object do not exist. Therifor�_fully compre hend this main point that virtues are empty (pure) ftom the beginning! Also regarding the accumulation ofnegativities, there is no direction nor place where they gather or dwell. They are nothing more than a vision ofaccu mulating negativities, nor should you think that they bring any harm to the mind, since in the moment that they appear they dissolve into emptiness and, apart from that, no harm done exists anywhere . Therefore, fully comprehend this main point that negativities are empty (pure) from the beginning! . . . At this point something woke me up, and al ready some time had passed since dawn. During hreak.fas� Iclearly remembered what Ihad dreamed and immediately I went hack to my room to write down some notes. Thu� apart_from some sentences ahout which I had doubts and other� which I 13 1
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In the Metal-Snakeyear[on the thirtieth o_fJu� 2001j while I was in the assembly hall ofMerigar
together with my student� I gave the worldwide transmission on the anniversary ofGuru Rinpoche. That nigh� in the early morning; I had the.follow ing dream. All qfus assembled there were chanting the man tra ofGuru Rinpoch� when suddenly three young Chines� lead by Enrico De!!'Angelo and Andrea De!!'Angelo) arrived in the hal! carrying a very big thangka rolled up. /ifterfinishing the Guruyoga andbifore starting the visualization ifGuru Tragpo) we took a break and Igave them my attention) so the three Chinese handed me the thangka together with a lettn; which were both ftom the Chinese Embassy ofRome. I opened the letter and written there was the.fo!!owing: ((This big thangka ofGuru Rinpoche is ag!fi.for your Dharma centerftom the Chinese Embassy. ) Please accept itF
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1 36
I was a little surprise� and immediately opened the thangka and hung it up on a big laddet; and looked at it carifully: on the sky-blue background qf . the thangka there was the symbolic letter q[The Innermost Essence ofthe Dakinis ofthe Luminous Clarity ofthe Universe simt1ar to the (Tibetan) CA., as Ifwritten with moltengo!� with a crescent moon ornament on top, _followed by the entire text q/The View Totally Beyond the Conceptual Mind inperfect Tibetan Uchen characters with two dot� one on top ofthe othet; separating each syllabi� and the terma sign at the end qfthe line. ApartJiom tha0 there was no image qfGuru Rinpoche. I was very sutprised and with a loud voice I slowly read the text.from the heginnin� as !fI was giving the in structional reading transmission (tridlung) to them: �
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edge qfthe nature qfthe hase andJruit qfall themJ allowing one to have a direct experience in onel_s own state. The hase and root qfthe viffl1 meditation) be havior andfruit qf the profound path qfDzogpa Chenpo is the Bodhichitta which is the essence qf ourstate as the PrimordialBase: know that the three thousandfold universes_, the itifinite pure realms_, all the Sugatas qfthe three times and the beings qf the three worlds without exception originatefrom the Essence-Bodhichitta and are the Bodhichitta. TheEssence-Bodhichitta is totally without a basis or root. It is all-pervading like space. It has no object and its Rolpa (energy man!festation) penetrates all without material obstacles. From the beginning uis bryondalld�as_, tmpunu� andkarmic fraa� It is the total state which is immovable. Therifor�
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dhichitt� andtriedto improve i" since there is noth ing that can be the oly'ect ofbentji" there could never be any bentji" not even the size ofa sesame seed Also, there is nothing to be called 'sentient being' apart.from the tl!usory vision in which ourgrasping consciousness makes us believe to exist what does not exist. Even !fwe thought the contrary an� gath ering together all the negativitie� obstacles andst!fferings ofcountless sentient beings if!!inite as space in numbet; prepared ourselves to bring harm to Es sence-Bodhichitta ofthe PrimordialBas� and tried to impair t� since there is nothing that can be the object qfharm, there could never be any hann, not even the size ofa sesame seed Know this! Since the Essence-Bodhichitta has no place of origination nor an entity (to be bornl it is beyond the limitation ofbirth. Since it has noplace wherein to dwell nor an entity (for dwelling), it is beyond the limitation qf dwelling. Since it has no place wherein to cease nor an entity (for ceasing), it is beyond the litnitation qfceasing. Know thus that (t'ts existence) cannot be conceivedneither in thepas"
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Since the Essence-Bodhichitta is the base ofthe impure vision qfsamsara and qfall the wisdoms and qualities qfthe pure Buddh� it is not some thing that has no base: therifore it is beyond the limitation qfnothingness. But even flit is the com mon basis qfall samsara and nirvan� no concrete marks oftrue existence can be conceived in it: therefore it is beyond the limitation qfeternalism. There heing no one to come nor a place to come to) it is heyond the limitation qfcoming. Since allphenom ena are inseparably qf one_flavor in the Essence Bodhichitt� it is beyond the limitation ofdflference. Since allphenomena qfsamsara and nirvana manifest with their_forms unmixed and distinc� it is be yond the limitation qfsameness. For exampi� just as on the surface qfapure mirror various riflections appear unmixed and distinct� but all that manifests as a riflection does not exist as something d!f ferent.from the nature qfthe mirror itself since all interdependentphenomena are non existent andnot to hefound (through analysis)) (the Bodhichitta) is totally beyond the eight conceptual/imitations. Fall ing into any limitation means having a distorte� hiased view: know that in this way one goesfar 1 45
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away.from Dzogpa Chenpo) essence qfyoga., and also turns one's back on thepath ifcomplete libera tion) _fooling oneselfin the darknessI This Bodhichitta essence qfthe Sugatas which is the primordial Lordpure_from the beginnin� the all-embracing and immovable king Samantabha dr� having no concrete marks qftrue existence_, is the outer emptiness/ being completely beyondall bases and roo� it is the inner emptiness/ since apart.from what appears_from oneselfdissolving as something else there is no union nor separation between mind and vision) it is the emptiness which is not to be rejected: this is the emptiness as the door qflibera tion. The Rigpa qfthe Base_, the totalstate in which all/imitations self-liberate_, apart_from being directly experienced as the natural and self-originated state_, the Dharmat� without any attachment to experi ence� is beyond the object qfexpression) therifore it cannot be indicated by word�· being incomparable and beyond all/imitation� it cannot be indkated by examples/ being beyond the object qfintellec� mind and thoughts; it cannot be indicated by meanings: this is the absence qfcharacteristic signs as the door
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ofliberation. "When we realize the Essence-Bodhi chitt� theprimordial Buddha Samantabhadra to tally embracing the whole qfsamsara and nirvan� to be our own stat� and when it self-liberates in oneself the Rolpa (energy man!fostation) qfkayas and wisdoms is perfected as one's natural posses sion. Apartftom tha� whatever '!/fort is made with the body or the voic� with the intellect or the mincl no benifit wttl reach the Essence-Bodhichitt� not even the size qfa sesame seed. But when we under stand that the total dimension qfthe all-pervading space is beyond allgoing and coming in the three time� we will drjinite!y realize that the Essence Bodhichitta does not have the slightest wish or aspi ration to moveftom here to a pure dimension lo cated in some otherplace. Therifore this is the ab sence o/aspiration as the door qfliberation. Know thus that this state isfollyperfected in itselfwith the three doors ifliberation! When the Base is not recognized it becomes a neutralstat� andthus the qualities qfthe Base bring neither benifit nor harmjust like the drawing qfa
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wander in samsara) this is just like mistaking a mirage_for water or ajewel_for a stone. "When we discover the condition o/original and totalpeifec tion qfthe qualities iftheprimordial bas4 we un derstand that vision is unreal and difinitely realize the total (state) that has no of?ject andpenetrates all without material obstacles: this isJUSt like reversing .from the consciousness believing the mirage to he water and thus having the certainty that it is an tllusory vision. "When theprqjfia q[Knowledge arises in oneself this isJUSt like the recognition qfhaving mistaken ajewel.for a stone and becoming aware qf itsprecious value. 1/f/hen we are governed with the prajfia that understands what is considered f_se!J' to be without any self existence_falls into piece� JUSt like ice to which heat is applied !f we know that the nature qfour mind is emptiness but do not rec ognize that all dimensions and beings qfthe three worlds are the natural condition ifprimordialpu ri� it means that we have only reached the absence
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lion, !/we reduce the essence to mere emptiness with out recognizing the Primordial Base which is the statepure_from the beginnin� emptiness becomes a neutral stat� therqore this also does not become the path ofcomplete liberation. Although we know that the Primordial Base is the emptinesspureftom the beginnin� ffwe have the understanding that emp tiness has neither dtftcts nor qualities and that it is necessary to obtain the qualities and activities_from somewhere els� it means that the duality between emptiness and the universe qfdimensions and be ings has been createcl therqore this also does not become thepath ofcomplete liberation. Infoe� ;'ust as
space is the base and the essence ofthefive ele
ments and ofthe various objects o/sensory enjoy ment and thus is not a mere vacuum with neither difects nor qualitie� in the same way the emptiness qfthe Primordial Base is the base and the essence of
all the visions and mental states qfsamsar� such as the appearance ofsensory en_joyments o/ the uni verse ofdimensions and beings that exist naturally
and inherently in the vision ofthis 1� o/the next /!fe andin the dream state. Therqore one should not
1 53
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thlnk that emptiness is a vacuum with neither de fects nor qualities. !f we separate all the objects qf visionftom space and believe space to exist inde pendent� wego veryfor awayfrom theprinciple qf theprimordialpurity qfsamsara and nirvana. !fwe understandspace to be something els� the insepara bility or union qf Ytng and Rigpa would become meaningless. !f apartftom the realization qfthe to tal dimension qfthe all-_pervadtitg spac� there ex isted somethtitg else on which to meditat� 1Jeyond meditation � (without a nftrence _potnt� (without grasping' would all become mere designations. To summariz� !fwe do not understand that the whole ofsamsara and nirvana is the Rolpa (energy manifestation) qfour vision, even ifwe declare that we have discovered our Rigp� know that it does not correspond to the real meantn� because Knowledge means understandtitg and havtitg the certatitty that samsara and nirvan� tit the absolut� are the na ture ofprimordial_purity. Andstnce the view is also nothing other than tht� be sure to ascertatit thisprofoundpoint! Although the Essence-Bodhichitta ofthe Primor-
1 55
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dial Base abides in one's state without having ever heen united or separatedfrom t� when it becomes a neutral state it isjust like when_fog gathers in the sky. The Rigpa which is the realization qfthe Es sence-Bodhichitta qfthe PrimordialBase isjust like when the day hreaks and the sun rises. Not recog nizing the Essence-Bodhichitta qfthe Primordial Base isjust like when) although there isperfect abun dance qfpower and riches (in the kingdom) qfa great kin� there is no lord to rule over it. Discovering the Rigpa ifrealization in one's state isjust like apoor man who has no power nor riches being en
throned and enjoying the kingdom. When the Es sence-Bodhichitta qfthe Primordial Bas� which is totally perfected with qualitiesfrom the beginnin� is not recognized and becomes covered by (the dual ity qj) subject and ohjec� we experience the st!lforing qfinfinite samsara) and this is;ust like a wealthy householder.fallen under the control qfpoweiful en emi� qjflictedfor a long time by the st!lforings qf hunger and thirs� qfbeing beaten up and so_forth. Ulhen the Essence-Bodhichitta is discoveredas one's state and the Rigpa which is_far beyond the neutral
1 57
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state qfthe Base (arises) it isjust like when the rich householder is releasedfrom the prison ofhis en emies and again enjoys happiness in his own place. When the Primordial Base is in the neutral state is just like aperson qfflicted by a serious illnes� under whose bed there is an extraordinary medicine bu� since he does not know that under his bed there is this extraordinary medicine,.for a longperiod oftime he has been qfflicted by the st!lforings ofthe severe illness. J.¥hen at a certain moment he discovers that he has the extraordinary medicine under his own heel; and has the certainty that this extraordinary medicine is the best remedy to eliminate his illnes� he takes it andgets rid ofthe t1lness. Therifore, by gainingprecise understanding ofthe natural condi tion and way ofbeing ofthe self-perfected Dzogpa Chenpo, the Essence-Bodhichitta ofthe Primordial Base, and discovering in oneselfthe Rigpa ofreal ization and maintaining one's natural state, the strong chronic disease ofsamsara wt11 dissolve with out a trace and the energy man!ftstation (Rolpa) of kayas and wisdoms wt11 be spontaneouslyperfected. Know thisproperly as it is!
1 59
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1 60
U1ten the Essence-Bodhichitta qf the Primor dial Bas� the Supreme Source (Kunjed Gyalpo)
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is truly realizecl it is the Buddha qfthe self-origi nated Rigpa. Infoc0 the essence which is totalpri mordial emptines� the totalDharmadhatu in which samsara andnirvana arefollypeifectecl is the Wis dom ofDharmadhatu. Thepuri� clarity and lim pidity of anything that can variously arise as an unceasing man!festation ofobjects is the Mirror-like Wisdom. The equal pervasiveness ofthe whole of samsara and nirvana without an of?ject is the Wis dom ofEquality. The unceasing manifestation of the clarity aspect ofthe wisdoms and qualities is the Discriminating "Wisdom. The spontaneous realiza tion ofall activities through the simultaneous perfection ofpurity and liberation is theAction-accom plishing Wisdom. Therifore know that the natural Dang ofthe Rigpa abiding in the Base ofDharma kay� which is absorbed in its inner clarity without
showing (any characteristic), is the total wisdom in which thefive wisdoms are peifected all at once! Ignorance ofthis state becomes simply the cause oft1!usion, that � not recognizing the state qfthe
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1 62
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all-pervading Rolpa (energy manifestation) qfthe Base becomes simply the cause. Ulhen this becomes a little more stab!� we believe in the independent existence qfa vacuum-like space which is the actual All-Ground: a blank condition like the sk� where nothing is known and nothing is thought qf an empty astonishment (had de ba) in which one does not.feel any experience qfone's own condition. The states qffointin� meditative absorption, sleep and the moment qfdying when our vision changes are the actual All-Ground In these occasio� infoe� there is no attachment to mental experienc�· the Base is wrapped up in its vacuum. The consciousness that arises limpid and clearftom this condition, when vision starts to develop, is the All-Ground Con sciousness. In this regar� apartftom one's clari� there is no object existing (outside), or in which to he engage� hut there is thepossihtlity qfany kind qf man!festation. For exampl� just like on the clear and limpidsuiface qfa mirror various and dflforent kinds ifriflections can potentially appeat; in the empty and clearAll-ground Consciousness various visions canpotentially develop. Ulhenftom this con-
1 63
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1 64
dition the consciousness thatsimply appears as a self which is called 7� arises and believes in a selfexist ing on one sic/� the Base man!fests on the other side and the vacuum-like space as the realm qfappear ance comes into existence. "When it becomes stable andfolly.forme� the so-called r,nind (yid) qfthe Base which develops vision ' arises and its clarity aspect is caused to man!fest (outside). For it thefive ohjects qfvision arise, and when onegrasps at them, attachment and t11usion are produced Because qf dualistic ignoranc� the natural Dang qfthe Base, the innate and self-originated wisdom, is covered Infac� when the Dang qfthe Wisdom q[Dharma dhatu is covere� it becomes the actualAll-Ground U1ten the Dang qfthe Mirror-like Wisdom is cov ered, it becomes the A11-Ground Consciousness. U1ten the Dang qfthe Wisdom qfEquality is cov ered, it becomes the Emotionally Drfiled Mind When the Dang qfthe Discriminating Wisdom is covered, it becomes the Mental Consciousness. "When the Dang qfthe Action-accomplishing Wisdom is covere� it becomes the Subtle Grasping (concepts). From theJive Ytng� the Dang becomes thefive lights
1 65
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1 66
o/ thefive great elements and thefive minor ele ments. When the colors ofthejive lights man!fest as external Dang and one� Tsal energy is covere� the jive thoughts ofemotions develop an� when thefive essences are coverecl thejive a®ates develop. To summan'z� being conditioned by thegrasping at the All-Ground elemen� the Formless Realm develops. Being conditioned by thegrasping at the state qfthe All-Ground Consciousness and attaining stabttity in i� the Form Realm develops. By attaining sta bt1ity in the Mind (yid) elemen� the Realm qfthe Devas ofDesire develops. When vision develops in thegate qfhatre� the Hell vision man!fost�· through attachmen� the Preta vision/ through ignoranc� the Animal vision/ throughjealou� the Asura vist'on/ through prid� the Human vist'on. Know all this to happen in the same way that the vision ofa dream develops! All phenomena arise solely because of interde pendence and not even one qfthem has any inde pendent existence. For exampl� when a clear and limpid mirror as the primary cause and the shape (qfsomeone orsomething) inftont qfit as secondary
1 67
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cause mee0 as soon as this interdependence occurs a rrjlection, although having no existenc� appears. In the same wa� (in) the space that has no base nor root arises continually the consciousness called 'i' which conceives as a se!fthe objectless Rolpa (energy man!festation), whichpenetrates all without mate rial obstacle� ofthe total dimension ofall-pervad ing space ofthe Ytng qfthe Base. Thu� just as the essence ofspace is not somethtng beyondspace itself hut when a rainbow appears one conceives ofspace heing somethtng els� in the same wa� even though
not being beyond the total dimension ofall-pervad ingspace oftheprimordial Bas� as an aspect ofthe Base one conceives the grasptng subject as the 'i' an� the Ytng ofthe Base betng conceivedofas some thing outsid� it appears as a blank empty spac� whtleftom the purity aspect ofspac� space itself appears as earth and tn the same way space appears as
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1 69
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1 70
material olyects that man!ftst in our vision are of oneflavor in the nature ofspace andnone ofthem is dffferent.from it. The certainty that all samsara and nirvana are the Rolpa (energy manifestation) qfthe space ofDharmata is theprajfia ofthe utterlypure spac� thus thoroughly understand that its realiza tion is the wisdom ofRigpal All beings qfthe three world� because they ig nore this profound natural condition qftheir own utterlypure spac� have not realized the state ofthe Essence-Bodhichitta: this is called 'ignorance� /if/hen allphenomena ofthe universe and its being� ofsam sara and nirvana, are ascertained by means ofthe discriminatingprqjfia andthus wegain the certainty that they are the primordially pure and olyectless Rolpa (energy manifestation) ofspace which pen etrates all without material obstacl� the realiza tion oftheprofound natural condition ofthe utterly pure space is called �he Rigpa ofthe Base which is the total liberation.from limitations� As_for the way qfrealizing t� the Mind-Essence ofsenttent beings is naturally luminous clari� primordial conscious ness without interruption, limpid and clear without
171
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su!lyingfoctor� potentially open to the arising qfany manffestation: when the appearance qfits natural Dang is believed to be something other (than one se!f), the traces (for believing it to be) a permanent stab!� unchanging andtruly existent (phenomenon) with marks qfconcretenes� are.forme� and thus illusory attachment arises unceasingly. /¥hen one falls asleep, all the objects qfenjoyment qfthe world and its beings (experienced) in the dayttine vision dissolve in the nature qfblank empty space qfthe All-Ground and in its condition they remain ab sorbed. When the dream vision appear� the ego clinging consciousness arises and thus_from what appears as a selfall the objects qfenjoyment qfthe world and its beings develop in the Ytng qfthe Base anfl by continually experiencing happtnes� sttfftr ing and neutral sensation� and believing in their reality and being attache� one is (caught in) illu sion. Just as all objects qfenjoyment qfthe inani mate andanimate worldappearing in a dream van ish in the nature qfthe mind as soon as one wakes up and no trace whatsoever qfthem is lift behin�
in the same wa)/J all that appears as ob�fects qfen;oy-
1 73
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1 74
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ments qfthe world and its beings vanishes in the expanse qfone's mind an� apartfrom tha� there is nothing which has an independent existence. Therefore, understanding that all visions are a non-exis tent clear appearance since they do not exist yet ap pear as an t1!usory vision, and discovering this di rectly in one's condition, one realizes the state qfthe Ytng qfthe Base which is limpi� clear and without sullyingfactor� in which everythtng is not apartfrom theEssence-Bodhichitta qfthe PrimordialBase, and thus one obtains cotifidence in one's own state: know this to be the nature qfthe wisdom that knows the essence qfthe Rigpa qfthe Primordial Base, which is the total liberationfrom limitation� just as it is/
Just as when the sun shines in the sky all dark ness is annihtlate� as soon as the condition qfthe Ytng qfthe Base is ascertained all the dark dimen sions ofIgnorance tied to the concept qfan ego are annihtlated and the natural condition q[Dharmata is made man!fost. Just as all coarse material things
are reduced to ashes when thegreatfire at the end qf the kalpa spreads and qfall the tiny grass stubble not even a dust qfash remain� when the Ytng qfthe Base is realized all the noticeable negativities and 1 75
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1 76
obstacles are eclipsed and all the unnoticeable nega tivities and obstacles are reduced to nothing. Just as there is no small river which does notflow into the great ocean, there is not even one qfallphenomena qfthepath and thefruit which is not included in the expanse qfthe Rigpa which is the realization qfthe PrimordialBase.Just as all the inanimate andani mate univers� all the world and its being� areperfected in the realm qfspac� allphenomena ifsam sara and nirvana are totallypeifected in the realm qf the Rigpa which is the realization qfthe Primordial Base. Therifor� know the Rigpa which is the real izatt'on qfthe Primordial Base to be completefrom the beginning with allphenomena qfthe path and thefruit such as wisdoms and qualitie� and to be the totalprimordially dwelling Dharmakaya! !fall this illusory vist'on qfthe objects qfen;'oy ment qfthe world and its beings does not disappear and does not se!fliberate by merely understanding that allphenomena qfthe inanimate and animate univers� qfsamsara and nirvana, are the condition qfprimordially pure emptines� how could libera
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applying conceptual reasoning as a virtue o_f the mincl orpracticing virtues qfthe body and the voice at a relative level? It would never happen. Therefor� know that whatever analysis is applied by means of conceptual mind and dualistic thoughts and whatever conclusion is reached by means qf grasping and dfor� they are merely intelligence (prqjfia) conditioned by the limitation qfdualism, wht1e the authentic knowledge qfthe condition qf primordialpurity ofsamsara and nirvana is the to talprajfia which understands the absence ofa se!f! Infoe� even though sentient beings have tried to analyze and reach conclusions through their own intellectualcapaciti� they have neverfound the right path since beginningless kalpas bu� being attached to the uninterrupted experience ofthe dualistic vi sion qfhappiness and stdforin� t1lusion has been continuouslypresenifor them. Therifor� know that theprofoundauthentic condition which totally tran scends all thought� explanations and conceptual limitations must be thoroughly understood by rely ing on the teachings qfa sacred master! Jlf/hatever virtues are accumulated with the three gate� they do not exist in anyplace whatsoever. They 1 79
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are nothing more than a vision oJaccumulating vir tue� nor shouldyou think that they can bring any benrfit to the mincl since both the bringer qfbenifit and its object do not exist. Therifor� folly compre hend this main point that virtues are empty (pure) from the beginning! Also regarding the accumulation qfnegativitie� there is no direction nor place where they gather or dwell They are nothing more than a vision ifaccu mulating negativitie� norshouldyou think that they bring any harm to the mincl since in the moment that they appear they dissolve into emptiness ancl apart.from tha� no harm done exists anywhere. Therifor� folly comprehend this main point that negativities are empty (pure).from the beginning! For this reason, both the person who devotes themselvesfor a whole lffotime to thepractice ofvir tue with the body and the voice and theperson who engages only in negative actionsfor their whole lifo time in their minds wish_for happiness and do not desire st!lforing and are similar in the.fact that all their thoughts and behaviors are aimed at accepting happiness and rf!fecting sujfen'ng. Butjust like a st1kworm bt'ndt'ng itselfwith its own saliv� by ac181
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cumulating the causes qfthe dualism qfhappiness and stf!fering, we bind ourselves by ourselves and until the ripening o.four individual karmas is ex haustecl the vision o/happiness and st!lferinggoes on without interruption. When some karmas are exhaustecl again we experience other causes and iffects and continue to wander in samsara without interruption. Know properly all this to happen in this way! Even though the path ofcomplete liberation is just the condition pure.from the beginning qf the Primordial Bas� when ignorant individuals who delight in being attached to experiences relax in the equanimity o/the state qfprimordialpurity no at tachment to experiences is.formedin their minds and thus they have little cotifldence and trust ancl since their minds are beyond any activity entailing iffort and correction, theyfear they will waste their lives andso theyput all their iffort in relative virtues such as
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andthought� they become doub!fulanddo not have trust in the prqfound crucialpoint qfthe absolute. All virtues and negativities are solely thefunction qf the mind and since they manifest as a!! the happi ness andsufforing qfexperienc� virtuous and nega tive actions have no.form in anyplac� no material substance and no real existence whatsoever. Fully comprehending this point becomes the means.for having trust in meditation and the supreme method for having the certainty that the base qfa!! virtues and negativities is empty (pure)_from the beginning. Also) when we achieve stable understanding qfthe fact that we wander continuously in samsara because ofbeing obscured by ourselves through our ig norance qfour stat� that � because we do not un derstand the Ro!pa (energy man!festation)1 encom passing the whole qfsamsara and nirvan� qfthe Primordial Base which ispure_from the beginnin� and thus we trust that by merelypurifYing the ob stacles ofthe body and the voice we will not reach complete liberatio� know that it is the special method for opening the eye ofpn:yna without any traces of dust!
1 85
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Primordialpurity being beyond conceptual con struct� there is no benrftt whatsoever that can be brought by a benificent deity. 1/Vhat is called 'deity ) has no parents nor causes and condition� no place from which to aris� in which to dwell and in which to disappea�; no physicalform nor col01; no abod� support nor place and soforth. The one that con ceives a deity also does not dwell in the outsid� in side or mediumpart ofone's bod)/J nor in the house or in one's belonging� and it ·would not befound even ifwe searchedfor it qfter reducing to dust all mountains andforest� and even !fwe were to search in the atomic particles and indivisible subatomic particles. Therifor� folly comprehend this main point that what appears as 'deity ) does not exist as an object and ispure_from the beginning! Also a malificent spirit does not exist in thefive elements ofa place in the outer worlcl nor in the aggregates and sense constituents ofbeings who are its inner contents. Just like a small bird is scared by the sound ofits own wing� one is qfiaid ofthe evtl spirit that was created by one 's ou;n previous thought� and apartftom manifosting as an experi ence derivingftom the ripening ofone's previously 1 87
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created karmaJ there is no malrftcent demon what soeverto be.found with an objective existence. There forefolly comprehend this main point that what appears as 'evt1 spiritJ is empty (pure)ftom the be ginning! Whether we meditate on a deity in the Creation Stag� orpractice the prqfoundpath qfthe yoga qf Chocl or engage in mantras or rituals.forprotecting ourselvesftom evt1spirit� ffwe have not ascertained that deities and evt1 spirits are not something d!ffer entftom our vision bu� (on the contrary)J believe that they have an independent existence and.fall under thepower ifsecondary causes qfthe dualistic thoughts qfgood and bacl qfdeities and evt1 spirit� then our thoughts arise as the enem10 and t1lnesses and happiness and stdforings manflest without in terruption. Even !fall we have to do isfind a needle and threacl we pray to a dei� believing it to be a siddhiftom the deities. Even ffa thorn pierces our foo� believing it to be a magical attackftom the spir its, we (perform the ritual) .for sending away the evt1 spirit. Believing that alljoy andpain and all good and bad things that happen are the magical display ofdeities and evt1 spirit� our thoughts arise 1 89
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and create attachments etc. to all thes� wht1e nour ishing thesamsara oji11usory vision. Therifore know that precisely understanding that deities and evil spirits are empty (pure)ftom the beginning is a most importantpoint qfthepath! Also what is called r.Buddha' and is the object qf hop� since the beginning has never existed nor has ever dwelt (somewhere). Don't think Buddha to be aphysical body. The body isproduced by the causes andconditions qftheparent� thus it always remains co'!fined to the limitation qfbirth. In.fact it manifestsfrom the selfqfthe individual as theperceiving subject. Know Buddha to be totally beyondthe limi tation ofthe self qf the individual as a perceiving subject! Do not think Buddha to possess a dimension, a retinue andattendants!A dimension, a retinue and attendants manifestftom the selfqfphenomena as theperceived object. Know Buddha to be totally be yond the limitation qfthe self ofphenomena as a perceived object/ Do not think Buddha to be a nirvana/ The at tainment qfnirvana is cotifined to the limitation qf cessation or death. Know Buddha to be totally be191
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yond the limitation qfcessation or death! Do not think Buddha to be a teacher that teaches the Dharma to his retinue! What is present as the Dharma teachet; the Dharma to be taught and the students to be taught is cof!fined to the limitation qf action (samskara). Know Buddha to be totally be yond the limitation qfaction! Do not think Buddha to be an aggregation qfthe jive senses! Since thefive sense-doors are the open ings ofthegate qfillusion) the consciousnes� vision and thegrasping mind are all naturally present in them) just lik� for exampl� if there is water the aspects ifmoistur� wetness and limptdity are natu rally present. In the same way the five sense consciousnesses and thefive perceivable objects are a!! naturally present and they constitute the JJer ceived object� wht1e the subtle thoughts qfthe mind thatgrasp at them constitute the perceiving suly'ect� Thus in the suly'ect-oly'ect mind the samsara qfthe three worlds isformer,l andthejive sense-doors which are thegatefor uninterruptedly developing mental vision as an aspect qfthe limptdity and clarity qfthe mind (yid) aregiven d!/forent names. The six ag gregates oj'consciousness are called wind) (sems) and 1 93
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the vessels in which the mind is.found are called r.rentient beings� Therifore they are cot!fined to the limitation qfa subject and an object. Know Bud dha to be totally beyondthe limitation qfsubject and object! Also do not think the pure dimension to exist somewhere above! !fin space_, which has no sup port there were to exist a dimension comprised qfa world and its being� there is no reasonfor thinking that it would be a pure dimension. !f we suppose that it existed somewhere above or below the earth, there is no reasonfor thinking that human being� wht1e alive_, could not reach this place. !fwe sup pose that they could not reach thisplace wht1e alive_, there is no reasonfor thinking that they could reach when dead thisplace that now is notpossible to see or
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bad karma apartftom the (duality qj) subject and object. Even supposing that such a pure dimension existe� !fa sentient bein� flttered by the two types qfself-clinging andpossessing thefive sense-doors and six a®ates (qf consciousness) reached this plac� since the mindqfthis being is impure he would be.fettered by the three types ofstdforing and apart from the possibility qfobtaining a slight temporary happines� his dualistic vision wouldnot change and thus he would never have thepossibtlity qfobtain ing the supreme happiness ofthe pure dimension. Therifore all the variouspe!ftctpure dimensions and se!fpe!ftcted lotus light (realms) which are natu rally endowed with all happiness and enjoyments arejust the mental vision qfeach individual being. For exampl� in the dreamttine various pure and impure visions appeat; but upon waking up (one realizes that) all these appearances have stinply de veloped in one:S vision and vanished in one's stat� andthat they do not exist anywhere else. In the same wa� allgood and bad concrete appearances that we have now havejust developed as ourpresent vision and there is nothing which previously existed nor anything stable about them. Therifor� becoming 1 97
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certain that all the inanimate and animate universe are one's own vision) folly comprehend that the Buddha which is the object qf hope and also the pure dimensions are empty (pure)from the begin ning! Fully comprehend also that the impure dimen sions ofsamsara, which are the object offtar, do not possess true existence and are empty (pure)from the beginning! At this point I was woken up by a stron� vio lent thunderclap) andat that time the day was dawn ing. I clearly remembered what I had dreamed and accordingly I immediatelygot out qfbed and wrote down my notes in detail Thu� I was able to write everything down with a_feeling that mostprobably I had neither omitted nor added anything. Neverthe les� since the upadesha had not yet reached its con clusion) I_felt quite sor!J" but I dicln )t know what to do. But_for some time I was lrji with the conviction that the image qfGuru Rinpoche sent by the Chi nese Embassy having tran.iformed into The Main Points ofthe View had an important significance. 00
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In the //Utter-Horse year[on the twenty-seventh ofFebrua� 2002), while I was in the specialplace ofMargarit� an island in South Amen'c� we did a practice together to commemorate the worldwide anniversary ofGuru Garab Dotfe. That nigh� in the early mornin� I had thefollowing dream. Iwas walking together with the Mentsiin Padma Paldzinma across a place with crystal rocks scat tered here and ther� when I remembered the big cave ofcrystal rock in wht'ch there was the self-ap peared text The Main Points of the View Totally Beyond the Conceptual Mind. Iaskedthe Mentsiin Padma Paldzinma: ''iS this not the place in wht'ch there is the self
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she said. ((I haven )t yet been able to write down the com plete text ofThe Main Points ofthe View Totally Beyond the Conceptual Mind . This isfortunate/ Letsgo there/)) I requested in reply.
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So she ledme there immediate� and we sat down in_front ofthe naturally appearedtext. Isearched.for the passage in the text where I had previously stoppe� which said: ((Thoroughly understand also that the impure dimensions qfsamsara, which are the oo/ect offla�; do not possess true existence and arepure_from the beginning!'' And I read the text_from thatpoint until the end one time and then once again_from the heginning. After some time, wht1e I was doing tha" the Mentsiinma said: r%u don 't need to read the text again andagain with such tjfort! Since that is a teaching whose trans mission hasfallen upon you, you will he ahle to rememher it at once. !fyouflel douh!ful ahout aflw word� hy looking into my mirror they will dtji nitely appear clearly'� r%u are right!" I sat� and stopped reading. Then she said: ((This ttm� once you have written down the en tire text ofThe Main Points of the View Totally
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Beyond the Conceptual Mindproper� it is impor tant that you teach it in Margarita Island to your devotedstudents hifore any otherLongsal teachings!" Then I aske� ('How are the conditionsfor the spreading qfthe teaching q[Samantahhadra in Mar garita Island?)) rroh) yes. The conditions are totallypeifectl" she replie� and while she was stillspeakin� something woke me up. Some time had already passed since dawn) and as I clearly remembered my dream I immediatelygot out qfhed and wrote down the en tire text qfthe teaching:
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� '& From the Innermost Essence qfthe Daleinir qfthe Luminous Clanly qfthe Univers�
here ir contained
THE MAIN POINTS OF THE VIEW TOTALLY BEYOND
THE CONCEPTUAL MIND.
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Ipay homage to Samantabhadra Garab Dol]� the master who is my own Rigpa! Those who wish to practice the essential yoga of the se!fpeifected Dzogpa Chenpofirst ofall must properly ascertain the mainpoint ofthe vie� other wisepractice wt11 not become dfoctive and one wt11 only enter thegate ofDharma with blind_faith) and the chain ofthe attachment to (the duality qf) suhject and ob_ject will only become tighter: this will surely cause one to wander in samsara without end and also the supreme teaching ofse!f-peifection wt11 surely decline. Therifor�folly comprehendthis main point ofthe view/ The knowledge that allphenomena are thepri mordiallypure emptiness is the quintessence ofthe 207
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208
teachings qfall the Buddhas andthe commonground
ofall vehicles. Therifor� whateveryoga may he the ohject qfoneJ_s endeavot; ifwe have not thoroughly understood this mainpoint it wt11 onlyproduce some mental virtue and never become the path qfcom plete liberation. In this regar� hecause qfthe condi tion andcapac;[ies qfheings there exist variouspaths in accordance to the three capactlie� highet; medium and lowet; qf individual� and thus there are nu merous vehicles. But knowfor certain that only Dzogpa Chenpo) essence qfyog� hasprecise knowl edge ifthe nature qfthe hase and_fruit qfall them) a/lowing one to have a direct experience in one� own state. The hase and root qfthe vie� meditation) be havior and_/rut! qf the prqfound path qfDzogpa Chenpo is the Bodhichtlta which is the essence qf ourstate as the PrimordialBase: know that the three thousandfold universe� the it!fintle pure realm�
a!! the Sugatas qfthe three times and the beings qf the three worlds wtlhout exception originate_from the Essence-Bodhichtlta and are the Bodhichtlta. The Essence-Bodhichtlta is totally without a basis or root. It is all-pervading like space. It has no ob209
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ject and its Rolpa (energy manifestation) penetrates all without material obstacles. From the beginning it is beyond all drftct� impunties andkarmic traces. It is the total state which is immovable. Therifor� apart_from t� there is nothing else outside to be called 'iluddha � Even ff we thought the contrary an� gathering together all the wisdoms and qualtties qf countless Buddhas ti'!flntte as space in numbet; pre pared ourselves to bring benrftt to the Essence-Bo dhichttt� andtriedto improve t� since there is noth ing that can be the olyect qfbenrft� there could never be any benrft� not even the size qfa sesame seed. Also, there is nothing to be called :Sentient being' apart_from the tllusory vision in which ourgrasping consciousness makes us believe to exist what does not exist. Even ffwe thought the contrary an� gath ering together all the negativiti� obstacles and sufferings qfcountless sentient beings itifintte as space in numbet; prepared ourselves to bring harm to Es sence-Bodhichitta qfthe PrimordialBas� andtried to impair i� since there is nothing that can be the object qfharm, there could never be any harm, not even the size qfa sesame seed. Know this/
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Since the Essence-Bodhkhitta has no place qf origination nor an entity (to be bornl it is beyond the limitation ofhirth. Since it has noplace wherein to dwell nor an entity (for dwellingl it is beyond the limitation of dwelling. Since it has no place wherein to cease nor an entity (for ceasing) it is beyond the limitation ofceasing. Know thus that (its existence) cannot be conceivedneither in thepas� in the_future or in thepresent! Since the Essence-Bodhichitta is the base ofthe impure vision ofsamsara and of all the wisdoms
and qualities ofthe pure Buddha� it is not some thing that has no base: therifore it is beyond the limitation ofnothingness. But even !fit is the com
mon basis ofall samsara and nirvana, no concrete marks oftrue existence can be conceived in it: therefore it is beyond the limitation ofeternalism. There being no one to come nor a place to come to, it is beyond the limitation ofcoming. Since allphenom ena are inseparably qf oneflavor in the Essence Bodhichitt� it is beyond the limitation qfd!fference.
Since allphenomena qfsamsara andnirvana mani fest with theirforms unmixed and distinc� it is be-
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yond the limitation qfsameness. For example_, just as
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appear unmixed and distinct� but all that manifests as a njlection does not exist as something dif ferent.from the nature ifthe mirror itself since all interdependentphenomena are non existent andnot to be.found (through analysis), (the Bodhichitta) is totally beyond the eight conceptual/imitations. Fall ing into any limitation means having a distorte� biased view: know that in this way one goesfor away.from Dzogpa Chenpo, essence ifyoga, and also turns one's back on thepath ifcomplete libera tion,Jooling onese!fin the darkness! This Bodhichitta essence ifthe Sugatas which is the primordial Lordpure.from the beginnin� the all-embracing and immovable king Samantabha dra, having no concrete marks iftrue existenc� is
the outer emptiness/ being completely beyondall bases and root� it is the inner emptiness/ since apart.from what appears.from oneselfdissolving as something else there is no union nor separation between mind and vision, it is the emptiness which is not to be
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tion. The Rigpa qfthe Bas� the totalstate in which all/imitations se!fliberat� apartftom being directly experienced as the natural and self-originated stat� the Dharmat� without any attachment to experi ence� is beyond the olyect qfexpression, therifore it cannot be indicated by word�· being incomparable and beyonda!! limitation� it cannot be indicated by examples/ being beyond the ol!Ject qfinte!lec� mind and though� it cannot be indicated by meanings: this is the absence qfcharacteristic signs as the door ofliberation. Ulhen we realize the Essence-Bodhi chitt� theprimordial Buddha Samantabhadra to tally embracing the whole qfsamsara and nirvan� to be our own stat� and when it self-liberates in oneself the Rolpa (energy manifestation) qfkayas and wisdoms is perfected as one's natural posses sion. part.from tha� whatever dfort is made with the body or the voic� with the intellect or the min� no
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tim� we wttl dtftnitely realize that the Essence Bodhichitta does not have the slightest wish or aspi217
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. ration to move_from here to a pure dimension lo cated in some otherplace. Therifore this is the ab sence qfaspiration as the door qfliberation. Know thus that this state isfollyperftcted in itselfwith the three doors ofliberation! "When the Base is not recognized it becomes a neutralstat� and thus the qualities qfthe Base bring neither benfjit nor harmjust like the drawing ofa lamp, for example. When, through the.function of ignoranc� sentient beingsfall under t1lusion and wander in samsara, this is;ust like mistaking a miragefor water or a;ewe!for a stone. "When we discover the condition qforiginal and total perftc tion qfthe qualities qftheprimordial basi� we un derstand that vision is unreal and dfjinitely realize the total (state) that has no object andpenetrates all without material obstacles: this is;ust like reversing from the consciousness believing the mirage to be water and thus having the certainty that it is an tl!usory vision. When theprqjfia ofKnowledge arises in oneself this is;ust like the recognition ofhaving mistaken a;ewel.for a stone and becoming aware qf itsprecious value. "When we aregoverned with the prqjfia that understands what is considered r.se!f to 219
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be without any self existence_falls into piec� just like ice to which heat is applied. !f we know that the nature qfour mind is emptiness but do not rec ognize that all dimensions and beings ofthe three worlds are the natural condition ofprimordialpu ri� it means that we have only reached the absence qfa selfin the individual and thu� know that this does not become thepath qfcomplete liberation! Although we know that the entire universe of dimensions and beings is empty in its own condi tion, ![we reduce the essence to mere emptiness with out recognizing the Primordial Base which is the statepureftom the beginnin� emptiness becomes a neutral stat� therifore this also does not become the path ofcomplete liberation. Although we know that the Primordial Base is the emptinesspureftom the heginning, !fwe have the understanding that emp tiness has neither drftcts nor qualities and that it is necessary to obtain the qualities and activitiesftom somewhere els� it means that the duality between emptiness and the universe qfdimensions and be ings has been createcl therifore this also does not hecome thepath ofcomplete liberation. In.foe� just as
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ments and ofthe various objects qfsensory ei'!J'oy men� and thus is not a mere vacuum with neither difects nor qualitie� in the same way the emptiness ifthe Primordial Base is the base and the essence qf all the visions and mental states ofsamsar� such as the appearance qfsensory en;'oyments of the uni verse ofdimensions and beings that exist naturally and inherently in the vision ofthis lfk ofthe next life and in the dream state. Therifore one should not think that emptiness is a vacuum with neither defects nor qualities. !f we separate all the objects of vision ftom space and believe space to exist inde pendent� wego very_for awayftom theprinciple of theprimordialpurity ofsamsara and nirvana. !fwe understandspace to be something els� the insepara bility or union qf Ytng and Rigpa would become meantngless. !f apartftom the realizatt'on ofthe to tal dimension ofthe all-pervadtng space_, there ex isted somethtng else on which to meditate_, 1Jeyond meditation � (without a rrftrence potnt� (without grasptng' would all become mere designations. To summarize_, jfwe do not understand that the whole ofsamsara and nirvana is the Rolpa (eneJgY manifestatt'on) ofour vision, even jfwe declare that we 223
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have discovered our Rigpa,� know that it does not correspond to the real meanin� because Knowledge means understanding and having the certainty that samsara and nirvan� in the absolut� are the na ture o.fprimordialpurity. Andsince the view is also nothing other than thi� be sure to ascertain thisprofoundpoint! Although the Essence-Bodhichitta o.fthe Primor dial Base abides in one� state without having ever been united or separated.from t� when it becomes a neutral state it isjust like when_foggathers in the sky. The Rigpa which is the realization o.fthe Es sence-Bodhichitta o.fthe PrimordialBase isjust like when the day breaks and the sun rises. Not recog nizing the Essence-Bodhichitta o.f the Primordial Base isjust like when, although there ispe!foct abun dance qfpower and riches (in the kingdom) ofa great kin� there is no lord to rule over it. Discovering the Rigpa ifrealization in one� state isjust like apoor man who has nopower nor riches being en throned and en;oying the kingdom. When the Es sence-Bodhichitta o.fthe Primordial Bas� which is
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ity qj) suhject and ohjec� we experience the st!lfering qft/ifinite samsaraJ and this isjust like a wealthy householder_fallen under the control qfpoweiful en emie� cifflictedfor a long time hy the st!lferings qf hunger and thirs� qfbeing beaten up and soforth. When the Essence-Bodhichitta is discoveredas oneJ state and the Rigpa which is_far beyond the neutral state qfthe Base (arises)J it is;'ust like when the rich householder is released_from the prison qfhis en emies and again ety'oys happiness in his own place. When the Primordial Base is in the neutral state is just like aperson cifflicted hy a serious i!lnes� under whose bed there is an extraordinary medicine bu� since he does not know that under his bed there is this extraordinary medicin�for a longpen'odqftime he has been cifflicted by the st!lferings qfthe severe tl!ness. Ulhen at a certain moment he discovers that he has the extraordinary medicine under his own he4 and has the certainty that this extraordinary
medicine is the best remedy to eliminate his i!!nes� he takes it andgets rid qfthe tllness. Therifor� by gainingprecise understanding qfthe natural condi tion and way qfbeing qfthe se!fpe!focted Dzogpa
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Chenpo, the Essence-Bodhichitta ofthe Primordial Base_, and discovering in oneselfthe Rigpa ofreal ization and maintaining one's natural state_, the strong chronic disease ofsamsara will dissolve with out a trace and the Rolpa (energy manifestation) of kayas and wisdoms will he spontaneouslype!ftcted. Know thisproperly as it is! When the Essence-Bodhichitta of the Primor dial Base_, the Supreme Source (Kunjed Gyalpo), is truly realize� it is the Buddha ofthe self-origi nated Rigpa. In_foe� the essence which is totalpri mordtal emptines� the totalDharmadhatu in which samsara and nirvana are_fullype!ftcte� is the Wis dom ofDharmadhatu. Thepuri� clarity and lim pidity of anything that can variously arise as an unceasing manffostation ofohjects is the Mirror-like Wisdom. The equalpervasiveness o.fthe whole o.f samsara and nirvana without an ohject is the 'Wis dom ofEquality. The unceasing manffostation qf the clarity aspect qfthe wisdoms and qualities is the Discriminating Wisdom. The spontaneous realiza tion ofall activities through the simultaneous perfection qfpurity andliberation is theAction-accom plishing Wisdom. Therifore know that the natural 229
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Dang qfthe Rigpa abiding in the Base q/Dharma kaya, which is absorbed in its inner clarity without showing (any characteristic) is the total wisdom in which thefive wisdoms arepeifected all at once! Ignorance qfthis state becomes simply the cause qft1!usion, that 4 not recognizing the state qfthe all-pervading Rolpa (energy man!festation) qfthe Base becomes simply the cause. 1/Vhen this becomes a little more stab!� we believe in the independent existence qfa vacuum-like space which is the actual All-Ground· a blank condition like the sk)/J where nothing is known and nothing is thought qf an empty astonishment (had de ba) in which one does not.feel any experience ifone's own condition. The states qffointin� meditative absorption, sleep and the moment qfdying when our vision changes are the actual All-Ground. In these occasion� infac� there is no attachment to mental experienc�· the Base is wrapped up in its vacuum. The consciousness that
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When the Dang ofthe Discriminating Wisdom is covereti it becomes the Mental Consciousness. "When the Dang ofthe Action-accomplishing Wtsdom is covereti it becomes the Subtle Grasping (concepts). From thefive Ytitg.s:, the Dang becomes thefive lights o/thefive great elements and thefive mtitor ele ments. "When the colors ofthefive lights man!fest as external Dang and one's Tsal energy is covereti the jive thoughts qfemotions develop anti when thefive essences are covereti thefive aggregates develop. To summariz� being conditioned by thegrasptitg at the All-Ground elemen0 the Formless Realm develops. Betitg conditioned by thegrasptitg at the state qfthe All-Ground Consciousness and attatittitg stabt1ity in t� the Form Realm develops. By attatittitg sta hiltty tit the mind (yid) elemen0 the Realm qfthe Devas qfDesire develops. 1/f/hen vision develops tit thegate ofhatreti the Hell vision man!fest.s:,· through attachmen0 the Preta vision/ through ignoranc� the Animal vision/ through;ealou� the Asura vision/ through prid� the Human vision. Know all this to happen tit the same way that the vision qfa dream develops/
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and so_forth1 just like various njlections manffest from a limpid mirror. In the same way that all re flections are ofoneflavor in the nature ofthe mirror and none ofthem is something different.from t% all material ol!fects that manifest in our vision are of oneflavor in the nature ofspace andnone ofthem is dflforent.from it. The certainty that all samsara and nirvana are the Rolpa (energy man!festation) ofthe space ofDharmata is theprcy'fia ofthe utterlypure spac� thus thoroughly understand that its realiza tion is the wisdom ofRigpal All beings ofthe three world� because they ig nore this profound natural condition oftheir own utterlypure spac� have not realized the state ofthe Essence-Bodhichitta: this is called 'ignorance� When allphenomena ofthe universe and its being� ofsam sara and nirvan� are ascertained by means ofthe discriminatingprcy'na andthus wegat'n the certainty that they are the primordially pure and objectless Rolpa (energy manifestation) ofspace which pen etrates all without material obstacle� the realiza tion qftheprofound natural condition ofthe utterly pure space is called 'the Rigpa ofthe Base which is the total liberation.from limitations� Asfor the way 239
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oJrealizing t% the Mind-Essence qfsentient beings is naturally luminous clari� primordial conscious ness without interruption, limpid and clear without sullying/actor� potentially open to the arising qfany manffestation: when the appearance qfits natural Dang is believed to he something other (than one se!f), the traces (for believing it to he) a permanen" stab!� unchanging andtruly existent (phenomenon) with marks qf concretenes� are_forme� and thus tl!usory attachment arises unceasingly. 'When one fo!!s asleep, a!! the objects qfenjoyment qfthe world and its beings (experienced) in the daytime vision dissolve in the nature qf blank empty space qfthe All-Ground and in its condition they remain ab sorbed. 'When the dream vision appear� the ego clinging consciousness arises and thusfrom what appears as a selfall the of?jects qfen;oyment ofthe world and its beings develop in the Ytng qfthe Base an� hy conttnua!ly experienang happtnes� st!ffer ing and neutral sensation� and be!ievtng tn their reality and betng attache� one is (caught tn) illu sion. Just as a!! oh_jects qfetyoyment qfthe inani mate andanimate worldappearing tn a dream van ish in the nature qfthe mtnd as soon as one wakes 241
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up and no trace whatsoever ofthem is lift behinti in the same wa� all that appears as objects ofenjoy ments ofthe world and its beings vanishes in the expanse ofonel_s mind an� apart_from tha� there is nothing which has an independent existence. Therefor� understanding that all visions are a non-exis tent clear appearance since they do not existyet ap pear as an t11usory vision, and discovering this di rectly in onel_s condition, one realizes the state ofthe Ytng ofthe Base which is limpi� clear and without sullying/actor� in which everything is not apartftom the Essence-Bodhichitta ofthe PrimordialBas� and thus one obtains co'!ftdence in onel_s own state: know this to be the nature ofthe wisdom that knows the essence ofthe Rigpa ofthe Primordial Bas� which is the total liberation_from limitation� just as it is!
Just as when the sun shines in the sky all dark ness is annilu1ate� as soon as the condition ofthe Ytng qfthe Base is ascertained all the dark dimen sions qfignorance tied to the concept ofan ego are annihilated and the natural condition ofDharmata is made man!fest. Just as all coarse material things are reduced to ashes when thegreatfire at the end of the kalpa spreads and ofall the tiny grass stubble 243
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not even a dust qfash remain� when the Ytitg qfthe Base is realized all the noticeable negativities and obstacles are eclipsed and all the unnoticeable nega tivities and obstacles are reduced to nothtitg. Just as there is no small river which does notflow titto the great ocean, there is not even one qfallphenomena qfthepath and the_fruit which is not titcluded tit the expanse qfthe Rigpa which is the realization qfthe PrimordialBase.Just as all the titanimate andani mate univers� all the world and its being.s; areperfected tit the realm qfspac� allphenomena ofsam sara and nirvana are totallyperfected tit the realm of the Rigpa which is the realization qfthe Primordial Base. Therifor� know the Rigpa which is the real ization ofthe Primordial Base to be complete_from the begtitntitg with allphenomena ofthepath and theftuit such as wisdoms and qualitie� and to be the totalprimordially dwelltitg Dharmakaya! !fall this tllusory vision ofthe objects ofetyoy ment qfthe world and its betitgs does not disappear and does not self-liberate by merely understandtitg that allphenomena ofthe titanimate and animate univers� ofsamsara and nirvan� are the condition ofprimordially pure emptines.s; how could Iibera245
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tion ever occur even !fwe were to spend our whole lives meditating on a dei� cultivating samadhi or applying conceptual reasoning as a virtue if the min� orpracticing virtues ofthe body and the voice at a relative level? It would never happen. Therefor� know that whatever analysis is applied by means of conceptual mind and dualistic thoughts and whatever conclusion is reached by means of grasping and dfort they are merely intelligence (prqjiia) conditioned by the limitation ofdualism� whtte the authentic knowledge ifthe condition if primordialpurity ofsamsara and nirvana is the to talpra_jfia which understands the absence ifa se!fl In.fact even though sentient beings have tried to analyze and reach conclusions through their own intellectualcapaciti� they have neverfoundthe nght path since beginningless kalpas bu0 being attached to the uninterrupted experience ofthe dualistic vi sion ofhappiness and sttlforin� t1!usion has been continuouslypresenifor them. Therifor� know that theprqfoundauthentic condition which totally tran scends all thought� explanations and conceptual limitations must be thoroughly understood hy rely ing on the teachings ifa sacred master! 247
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U/hatever virtues are accumulated with the three gat� they do not exist in anyplace whatsoever. They are nothing more than a vision ifaccumulating vir tue� nor should you think that they can bring any benifit to the min� since both the bringer qfbentjit and its olyect do not exist. Therifor� folly compre hend this main point that virtues are empty (pure) from the beginning/ Also regarding the accumulation qfnegativitie� there is no direction norplace where theygather or dwell. They are nothing more than a vision ifaccu mulating negativitie� norshouldyou think that they bring any harm to the min� since in the moment that they appear they dissolve into emptiness an� apart.from tha" no harm done exists anywhere. Therifor� folly comprehend this main point that negativities are empty (pure)ftom the beginning! For this reason, both the person who devotes themselves_for a whole !ffotime to thepractice qfvir tue with the body and the voice and theperson who engages only in negative actions_for their whole life time in their minds wishfor happiness and do not desire stdforing and are similar in thefact that all 249
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their thoughts and behaviors are aimed at accq;ting happiness and rejecting sttfftring. Butjust like a stlkworm binding itselfwith its own salt'v� by ac cumulating the causes qfthe dualism qfhappiness and sujftrin� we bind ourselves by ourselves and unttl the ripening qfour indt'vidual karmas is ex hauste� the vision qfhappiness and sttfftringgoes on without interruption. When some karmas are exhauste� again we experience other causes and iffects and continue to wander in samsara without interruption. Know properly all this to happen in this way! Even though the path qfcomplete liberation is just the condition pureftom the beginning qf the Primordial Base, when ignorant indt'viduals who delight in being attached to experiences relax in the equanimity qfthe state ifprimordialpurity no at tachment to experiences isformed in their minds and thus they have little cot!fidence and trust an� since their minds are beyond any activity entailing tffbrt and correction, theyfear they will waste their lives andso theyput all their tffbrt in relatt've virtues such as
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directed towards the prqfound meaning qfDhar mata, since theyfind nothing to understand or ex perience as an object qftheir intellec� mind (yid) and though� they become doub!ful anddo not have trust in the prqfound crucialpoint qfthe absolute. All virtues and negativities are solely the_function qf the mind and since they man!fest as all the happi ness andsujfering qfexperienc� virtuous and nega tive actions have no.form in anyplac� no material substance and no real existence whatsoever. Fully comprehending this point becomes the means.for having trust in meditation and the supreme method .for having the certainty that the base qfa!! virtues and negativities is empty (pure).from the beginning. Also, when we achieve stable understanding qfthe fact that we wander continuously in samsara because qfbeing obscured by ourselves through our ig norance qfour stat� that i� because we do not un derstand the Rolpa (energy man!festation), encom passing the whole qfsamsara and nirvan� qfthe Primordial Base which ispure.from the beginnin� and thus we trust that by merelypurifying the ob stacles qfthe body and the voice we wt11 not reach
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complete liberation, know that it is the special method for opening the eye ofprqjfia without any traces of dust! Primordialpurity being beyond conceptual con struct� there is no benifit whatsoever that can be brought by a benificent deity. What is called �eity' has no parents nor causes and condition� no place from which to an's� in which to dwell and in which to dt'sappea�; no physicalform nor colot; no abod� support nor place and soforth. The one that con ceives a deity also does not dwell in the outsid� in side or medium part ofone's bodJ�J nor in the house or in one's belonging� and it would not befound even !fwe searchedfor it qfter reducing to dust all mountains and_forest� andeven ffwe were to search in the atomic particles and indivisible subatomic particles. Therifor� folly comprehend tht's main point that what appears as �eity' does not exist as an oly'ect and t'spure.from the beginning! Also a malificent spirit does not ext'st in thejive elements ofa place in the outer worl� nor in the agfregates and sense constituents ofbeings who are its inner contents.Just like a small bird is scared by the sound qfits own wing� one is ifraid qfthe evil 255
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evt1 spirit. Believing that a11joy andpain and all good and bad things that happen are the magical display ifdeities and evil spirit� our thoughts arise and create attachments etc. to aff these, wht1e nour ishing the samsara qft1!usory vision. Therifore know that precisely understanding that deities and evil spirits are empty (pure).from the beginning is a most importantpoint qfthe path! Also what is called 'i3uddha' and is the oiject if hope, since the beginning has never existed nor has ever dwelt (somewhere). Don't think Buddha to be aphysical body. The body isproduced by the causes andconditions qftheparent� thus it always remains confined to the limitation ifbirth. In_fact it manifests.from the selfqfthe individual as theperceiving subject. Know Buddha to be totally beyondthe limi tation ifthe selfifthe individual as a perceiving subject! Do not think Buddha to possess a dimension, a retinue andattendants!A dimension, a retinue and attendants manjftst.from the selfifphenomena as theperceived object. Know Buddha to be totally be yond the limitation ifthe self ifphenomena as a perceived object! 259
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Do not think Buddha to be a nirvana! The at tainment qfnirvana is cor!fined to the limitation qf cessation or death. Know Buddha to be totally be yond the limitation qfcessation or death! Do not think Buddha to be a teacher that teaches the Dharma to his retinue! U1tat is present as the Dharma teachn; the Dharma to be taught and the students to be taught is cor!fined to the limitation qf action (samskara). Know Buddha to be totally be yond the limitation qfaction! Do not think Buddha to be an aggregation qfthe jive senses! Since thefive sense-doors are the open ings qfthegate qftt!usion) the consciousnes� vision and the grasping mind are all naturally present in them) just !ik� for exampl� !f there is water the aspects qfmoistur� wetness andlimpidity are natu rally present. In the same way the five sense consciousnesses and thefive perceivable objects are all naturally present and they constitute the per ceived object� while the subtle thoughts qfthe mind thatgrasp at them constitute the perceiving suf?ject� Thus in the subject-object mind the samsara o_fthe three worlds isforme� andthejive sense-doors which are the gate.for uninterruptedly developing mental 26 1
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have now havejust developed as ourpresent vision and there is nothing which previously existed nor anything stable about them. Therifor� becoming certain that all the inanimate and animate universe are one's own vision, folly comprehend that the Buddha which is the object qf hope and also the pure dimensions are empty (pure)ftom the begin ning! Fully comprehend also that the impure dimen sions qfsamsar� which are the oly'ect qffia�; do not possess true existence and are empty (pure)ftom the beginning! Let's consider sentient beings when they aban don their illusory bodies and wander in the Bardo. This Bardo place does not concretely exist in any direction, and the body in the Bardo has no marks qfconcrete existenceftom all the aspects qfits aris in� dwelling and disappearing, since the Bardo vi sion man!fosts_just like the apparent body and the apparent oly'ects inside a dream, and apartftom a traniformation qfall the appearances qf the bodl" place and oly'ects qf enjoyments qf the time when one was aliv� know that there is no mark qfconcreteness whatsoever to prove its true existence! 267
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ings o/the six classes isjust like the dream vision that develops when the dayttine vision changes. Through thepower qfeach individual's karmic vi sion the visions qfthe six realms develop and apart ftom that there is nothing having independent ex istence whatsoever on the oiject side. Having this certain� .fully comprehend this mainpoint that the six classes qfheings are empty (pure)ftom the he ginning! Thu� whoever has pe!ftctly and.fully compre hended the mainpoint qfthe view and devotes one self to the practice qf the Se!fPeifected Dzogpa Chenpo, essence qfyog� is known to he qfl_supreme capacity'possessing the hest desir� dt1igenc� pres enc� contemplation andprqjfia. TheprqfoundMain Points ofthe View is a spe
cial upadesha transmitted by Guru Garab Dot:Je. SAMA� em G� GYA
27 1
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Thu�ftom the beginning to the end qfthe tex" every wordgushed spontaneously outjust as I had memorized them, and this time Isucceeded in writ ing it down properly and completely. Marvelous! 'UVndeifu/1 oo
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ACKNOWLEDGE:MENT These texts were translated from Tibetan thanks to the generous donations offered by the following donors for the Project Complete Works of Chogyal Namkhai Norbu (July 2002-June 2003): Adriana Dal Bargo Alfredo and Maddalena Avellone Angelo Fontana Anna Pucci Antje d' Almeida Clara Bordeu Claudio Donadio Cosima Di Maggio David Meyer Dorothea Franck Dzogchen Community of Brescia (Italy) Dzogchen Community of Como (Italy) Dzogchen Community of Czech Republic Dzogchen Community of France Dzogchen Community of Germany Dzogchen Community of Holland Dzogchen Community of Hungary Dzogchen Community of Spain Dzogchen Community of Styria (Austria) Dzogchen Community of Torino (Italy) Dzogchen Community ofVenezia (Italy) Dzogchen Community ofWien (Austria) Eric Voisin Francesco Gracis Gabor Hardy Giordano and Jo Asoli Gregory Fabien Forgues Helmut Reile Helmut Smrcek Jana Wurzinger Kathleen Feketer Bauerlein Laura Innocenti
275
Luciano Minghetti
Massimo Orsi
Mimmo Mercogliano Monique and Yann Leguen Natalia Popova Norbert Ohl Oriol Aguilar Paolo Brunatto Paolo Pappone Petra Seibert Pia Barilli Riccardo Moraglia Rolf Portack Svetlana Riecke Thierry and Annick Jeanneret Ugo Cardea Furthermore this book was printed thanks to the generous donations offered for this specific purpose by: Alex Studholme Alfonso Monfort Carisa O'Kelly Catherine Braud Darry1 van B lerk Elias Capriles Fabio Andrico Gabriella Tremp Gerry Steinberg Ivan Jiry Rys John Foster John La France Jolanda Ferrandiz Libor Juska Nick Dudka Norberto Marzari
276
Photo Prima Mai
Chogyal Namkhai Norbu, Margarita Island, Venezuela, April 2002
Photo Oliver Leick
Chogyal Namkhai Norbu, Montebelluna, Italy, July 1980
Merigar Gonpa
Gyalse Gyurmed Gyaltsen ( 1 914- 1972)
Merigar Gonpa
Padmasambhava
Photo Oliver Leick
Chogyal Narnkhai Norbu, Merigar, Italy, July 200 1
Merigar Gonpa
Dorje Yudronma
Thanka by Glen Eddy
Garab Dorje
Photo Oliver Leick
Chogyal Namkhai Norbu, Margarita Island, Venezuela, February 2002
Finito di stampare nel Giugno 2003
da Vieri, editrice "il mio Amico" Roccastrada
