I find this strikingly moving and fitting for my situation and circumstances
David E Anderson
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🙏🏻 Chogyal Namkhai Norbu 🙏🏻♥️
https://www.facebook.com/Chogyal.Namkhai.Norbu?mibextid=ZbWKwL
“Reading the Kunjed Gyalpo you will often come across the word "I": "I am the nature of all phenomena," "I am the root of existence," and so on. This "I" is your true state: the primordial Buddha, the supreme source of manifestation. Try to understand the meaning of Kunjed
Gyalpo reading it in this light.
*****
II. THE TEACHINGS THAT DISCLOSE THE TRUE NATURE
I am the essence of all phenomena; nothing exists that is not my essence. The teachers of the three dimensions are my essence. The Buddhas of the three times are my essence. The Bodhisattvas are my essence. The four types of yogins are my essence. The three worlds, of
desire, of form, and without form, too, are my manifestation. The five great elements are my essence. The six classes of beings are my essence. Everything inanimate is my essence. Everything that lives is my essence. All the habitats and the beings living therein are my essence. Nothing exists that is not my essence because I am the universal root: there is nothing that is not contained in me. The unborn, the wonder of birth, and the manifestation of energy are the three aspects of the three teachers: this is their condition.
As the three times, past, present, and future, abide exclusively in me, all the Buddhas are in the same condition: this too is my essence. As I transcend the dualism of subject and object, like space I am allpervading, and I constitute the fundamental substance of all phenomena: my essence is pure and total consciousness. I, that am the source, abide in the single state, and in this same authentic condition the practitioners of the "four yogas" find knowledge: this is my essence.
All that manifests from my Body, my Voice, and my Mind springs from my essence, is reabsorbed in it, and is nothing other than my essence: thus the three worlds are my essence.
My essence has five aspects whence there manifest the five natures: space, air, water, earth, and fire. They are my essence.
From the manifestation of my energy there arise the five selfarising wisdoms: even though they appear as the six classes of beings, they too are my essence. From my essence the whole animate and inanimate universe manifests: there is no phenomenon that does not arise from me.
[11. The chapter that shows that the sole root of all phenomena is Kunjed Gyalpo bodhicitta, 55.1-56.6]
I, the supreme source, pure and total consciousness, am called "the peak of all the vehicles." All the hundreds of thousands of teachings of the Vinaya, of the Abhidharma, of the sutras, and of the different classes of tantras, all the secret methods of creation and completion transmitted by the teachers of the three dimensions, my emanations, are all based on effort. They aim at me, I that transcend effort; however, by engaging in effort they do not succeed in seeing me. Thus I am considered the peak of the teachings.
I, the supreme source, pure and total consciousness, am called the core of all the vehicles. In reality the three vehicles led by the three teachers are nothing other than the single vehicle of the real meaning: the universal vehicle that is the level of pure and total consciousness. It is the core of all the vehicles of realization.
Dispelling the darkness of ignorance, I kindle the light of great wisdom. In fact, not knowing that all the phenomena of existence are precisely the natural condition of enlightenment, beings become enfolded in the thick darkness of erroneous conceptions. Showing them that everything that exists springs from the supreme source, pure and total consciousness, I enable them to recognize this condition. In this way, dispelling the darkness of discriminating concepts and judgements, I kindle the light of great selfarising wisdom; thus, I am called the one who dispels the darkness of ignorance and kindles the light.
Listen, great being! Rending the net of conceptual thought, I break the chain of the passions.
Followers of the vehicles based on cause and effect [hold diverse views about the nature] of existence. [The sravakas] deem it poison and form the concept of "renunciation." [The Bodhisattvas] deem it an object of mental attachment and develop the principle of nonattachment based on the two truths. [Kriya practitioners] deem it something that needs to be purified, and through the three purities, the empowerments, and the miraculous actions they conceive the notion of [the deity as] lord and [the practitioner as] servant. [Followers of mahayoga, even though they] deem the nature of mind as pure, they hold the belief that it has to be realized through the four "approaches and accomplishments." Rending concepts that presuppose the existence of something other than me, I, the supreme source, pure and total consciousness, break the chain of the passions that issue from discriminating thoughts.
Listen, great being! Realize my nature, the supreme source that is pure and total consciousness. Teach that all the phenomena of existence are only myself! If you transmit my teaching, all your disciples will realize my nature and will become this very nature. At that point there will no longer be any need to relinquish or reject anything or to strive to progress on the basis of the two truths. There will be no need to observe the rules of cleanliness, to empower oneself through the three purities or to strive to generate the three contemplations in order to obtain a result. As all is already accomplished in me, I that am the source, all is in a state of absolute equality: I that am equality have no need to enter into action to produce another "equality."
[12. The chapter that demonstrates the true nature of the teachings, 58.2-60.5]
On seeing that their mind is the fundamental condition, all the beings of the three worlds will no longer remain at the level where nlightenment is merely a word but instead will immediately attain the supreme yoga. [Conversely,] however much [the true meaning] is disclosed to them, the unfortunate ones who do not have appropriate
karma will not understand, just like someone who, wishing to obtain a precious jewel, cleans a piece of wood in vain. For fortunate practitioners of the supreme yoga who have appropriate karma, there are no view, no commitment, no spiritual action, no level, no path, no
generation of altruistic commitment, no meditation on cause and effect, no sadliana, no antidotes. They see that neither the absolute nor the relative exists and in this way they understand the fundamental condition of mind. This is the great necessity [of this teaching].
[13. The chapter that explains the nature of mind, 64.3-64.7]
If my nature were to be compassionately displayed to the beings of the three worlds who have originated from me, the teaching of the three teachers would not exist, and consequently, all the phenomena that manifest from me could no longer be called "the perfect conditions." Thus I, the supreme source, disclose my nature, displaying it to myself. I, the source, do not transmit my teaching to the disciples of the teachers that manifest from me. As I am the source and the supreme yoga, my nature must be displayed [to those who understand in this way].
[14. The chapter that exacts secrecy towards the unsuitable, 66.2-66.6]
From the very beginning, the real condition of one's mind and of all the phenomena that manifest to perception are one single thing, so do not espouse thoughts in this regard that are those of followers of the vehicles based on cause and effect. On examining the fundamental
condition of one's mind, one finds only the nature of enlightenment; nevertheless, some people apply the term "relative" to that which appears and "absolute" to that which does not, or they affirm that the relative and absolute inseparably are the single truth. However, no
"real" truth exists, and the very fact of deeming something "real" betokens illusion.
The desire for happiness is the disease of attachment; one can be happy only when free of desires. Realization is not achieved by striving for it; it arises spontaneously when one abides in the natural state without seeking anything. So remain in the natural state without seeking, without concepts! Even though the name "enlightenment" is used for the real nature, this does not mean that "enlightenment" concretely exists. If someone believes the opposite, [let them go ahead and try to find] enlightenment: apart from the dimension of fundamental reality, they will find nothing at all. So, instead of aiming
for enlightenment, one has to understand the nature of one's mind beyond action. On examining one's mind, one finds nothing, yet at the same time there is clarity that is ever present. It does not manifest concretely, yet its essence is all pervading: this is the way its nature
presents itself.
Followers of the vehicles of cause and effect do not believe this, so they negate, they block, they engage and empower themselves using sundry diverse methods, deviating from the natural actionless condition of their own minds. Just like a person who leaves something
at home and then goes out looking for it far away, they neglect the happiness of non-action and undertake the commitment of effort: there is no disease worse than this.
Undistracted concentration is the rope binding one to the pole of the notion of a subject: for what has always existed there is no possibility whatever of distraction. The misleading method of aspiring after undistracted concentration is the provisional teaching for followers of the vehicles of cause and effect, [whereas conversely] the fact that one cannot be distracted from the original condition destroys all the antidotes based on effort.
When my teaching is disclosed to disciples of the teachers of cause and effect, they obstinately assert that a result must issue from a cause, and consequently in order to achieve enlightenment they wish to abide in a state of "concentration." However in this way they forsake the natural unaltered condition.
The authentic unaltered state is the true essence of all, and no enlightenment exists apart from this natural condition. "Enlightenment" is merely a name indicating what is called the "natural condition," one's own mind: just this very mind, unaltered, is dharmakaya. What has never been altered is also what has never been born, and the true "unborn" cannot be sought or realized through
effort. That which transcends action is not realized through seeking and commitment. [...]
Listen, great being! My essence manifests as the state of
enlightenment of the "five greatnesses" [che ba 1nga] in the following manner.
My nature, the fundamental condition that gives rise to the appearance of the animate and inanimate world, directly manifests everywhere. Without needing to carry out any action, it is the original state of enlightenment. Without needing to strive in one's practice, it is a "quality" that has always been present. This is the ["greatness" of
the] direct manifestation of enlightenment.
The manifestation of my essence is the innermost core of everything and is thus its ultimate substance. Without needing to carry out any action, it is the original state of enlightenment. Without needing to strive in one's practice, it is a "quality" that has always been present.
This is the "greatness" of enlightenment in the totality of one's state. The manifestation of the unborn condition that transcends the limits of concepts, that has always been beyond the consideration of subject and object, is the ultimate dimension of phenomena. Without needing
to carry out any action, it is the original state of enlightenment.
Without needing to strive in one's practice, it is a "quality" that has always been present. This is the "greatness" of enlightenment in the ultimate dimension of phenomena.
That which I really teach is disclosed through the example, meaning, and sign [of experience]. The meaning of the real condition is indicated with the example of the sky and attested by the experience of pure and total consciousness. So, to afford certainty to those afflicted by doubt, the nature of enlightenment is attested through
example, meaning, and sign [of experience]. [This is the "greatness" of enlightenment that proves its own nature.]
Even though it is manifest to all, the condition of my nature, just as it is, is not perceived. [This is the meaning of teshininyid, or "that itself just as it is":] to means the true nature; shin means that this nature cannot be altered; nyid refers to the ultimate essence. In the
natural condition, "just as it is," it is senseless to affirm the existence of the Buddhas of the three times and to refute that of the beings of the three worlds. As no concept or judgement whatever is at all possible, I
teach the "greatness" of the absolute nonexistence of enlightenment.
[15. The chapter on the manifestation of the three natures, 71.7-73.6; 75.3-76.5]
As I, the source, am perfectly realized from the beginning, do not teach that it is necessary to act! If you teach your disciples that they need to act, they will be afflicted by the disease of effort, they will not allow the selfarising wisdom to manifest and will fall into the defect of
wanting to correct pure and total consciousness and to alter the fundamental condition. All of these defects will conceal the natural qualities. When the truth is dissembled by the deception of falsehood, it is useless to strive to realize what transcends action. Sattva,
understand me, I that am the source! Throughout all of time, all phenomena that have arisen from me are the natural condition of selfarising wisdom.
[16. The chapter of advice to Sattvavajra, 77.3-77.7]
Listen, great being! The Buddhas of the three times revere my remains and my relics, continually observing their mind. The benefits of this are that, attaining inseparability, all phenomena will be empowered as the supreme source.
[17. The chapter on relics, 79.2-79.3]
Listen, great being! All that exists in the animate and inanimate world manifests as my nature, is pure in the ultimate dimension of phenomena, and emanates in manifold forms in order to teach. The various manifestations of the three dimensions transmit the teachings of the three vehicles and in this way they satisfy those who base themselves on cause and effect. However, once there is no longer dependence on a past object one no longer strives to work with the cause and no longer yearns for the fruit. This state beyond desire
vouchsafes the spontaneous realization of selfperfection: there is no purpose in creating what already exists from the beginning.
As all phenomena are the natural immovable condition, there is no sense in wanting to achieve this "natural condition." As all phenomena are naturally and spontaneously perfect, none of the realized Buddhas
of the three times has ever said it is necessary to rely on effort in order to achieve something. The way of meditating that presupposes a "quest for something" does not vouchsafe realization, on the contrary, it
becomes the greatest affliction for contemplation. [...I
Great being, listen! The teaching that asserts that it is possible to achieve self-realization by seeking something outside is transmitted to followers of the vehicles based on cause and effect. For followers of the vehicles of cause and effect the "real condition of existence" derives from the dualistic consideration of an "existence" separate from its "real condition" whereby existence finds itself compelled to seek its own "existence" without being able to find it.
[18. The chapter that demonstrates that realization cannot he achieved by seeking it, 79.4-80.2; 80.4-80.51
Listen, great being! From my pure and total nature there manifest the three dimensions, effortlessly and spontaneously perfect, that are the core of all the Enlightened Ones. My unaltered essence manifests
as the dharmakaya dimension, my unaltered nature manifests as the sambhogakaya dimension, and my energy is revealed as the nirmanakaya dimension. These three dimensions are not the result of a quest or effort.
Listen, great being! The three dimensions are contained in me, the source. The essence, nature, and energy of any phenomenon that exists are the fundamental condition of my three dimensions. Apart from me and my fundamental condition, there is nobody to praise as
"enlightened" or to disparage as "sentient being": the fundamental condition is the equality of the nonconceptual state.
Nothing other than this exists; none of the Buddhas have ever received a higher teaching than this from me, the source. Aside from this condition of equality beyond concepts, I myself, the supreme source whence everything arises, have absolutely nothing whatever to
display to myself.
[19. The chapter on selfperfection that transcends seeking, 81.2-81.7]
I am the core of all that exists. I am the seed of all that exists. I am the cause of all that exists. I am the trunk of all that exists. I am the foundation of all that exists. I am the root of existence. I am "the core" because I contain all phenomena. I am "the seed" because I give birth
to everything. I am "the cause" because all comes forth from me. I am "the trunk" because the ramifications of every event sprout from me. I am "the foundation" because all abides in me. I am called "the root" because I am everything.
Listen, great Sattvavajra! It is said, but only so as to put it into words, that the three dimesions spring forth from the unaltered three natures of me, the supreme source and pure and total consciousness. In reality, even though the three dimensions manifest, they are not something other than my fundamental condition.
I, the source, pure and total consciousness, am beyond birth and the dualism of subject and object: this is called the unborn "dharmakaya." But in reality dharmakaya is merely a name, it is not something other than the natural condition.
When I, the source, pure and total consciousness, manifest my nature, this is called sambhogakaya, but this too is merely a name: in reality sambhogakaya is not something other than the natural condition.
When I, the source, pure and total consciousness, manifest my energy potentiality, from the unaltered condition of this energy is said to issue the nirmanakaya, but this too is merely a name: in reality nirmanakaya is not something other than the natural condition-....
I am the primordial source, pure and total consciousness. All that manifests from me, too, is pure and total consciousness. "Pure" because my essence is completely pure from the beginning; "total" because I have always pervaded everything; "consciousness" because my essence, being clarity, has always been consciousness.
[20. The chapter that demonstrates how all phenomena originate from Kunjed Gyalpo bodhicitta, 82.2-83.3; 84.1-84.2]
*****
1. On the View
The teachers of the three dimensions, my emanations, teach methods of conceptual meditation to those involved in conceptual characteristics.
[The sravakas] teach meditation on the calm state, [the
pratyekabuddhas,] that on the deep state . [The Bodhisattvas] teach meditation on the absence of identity that represents the union of calm state and deep vision. [Followers of kriya], having as their basis the concept of purity, visualize [themselves and the deity as] servant and lord. [Followers of ubhaya], having as their basis the separation of view and conduct, abide in meditation in order to achieve union. [Followers of yoga], on the basis of the state that transcends characteristics, abide in meditation endowed with characteristics.
[Followers of mahayoga], having as their basis the purity of their own mind, abide in radiation and re-absorption of the three [contemplations]. [Followers of anuyoga], mainly having as their basis the purity of cause and effect, abide in contemplation of light. All these are
conceptual meditations and do not represent my teaching.
This is my teaching. All is contemplation of the purity of the unborn, whether or not one meditates. All the phenomena of existence are the "object" of meditation without being conditioned by a particular method. Leaving them freely as they are is meditation!
Listen! As these secret instructions on "nonmeditation" refer to the true meaning that transcends words and definitions, in reality the Kunjed Gyalpos of the past have never taught anything, the Kunjed Gyalpos of the future will never teach anything, and the same applies to the Kunjed Gyalpos of the present.
Listen! The supreme source, teacher of teachers, transmits the fundamental meaning precisely. Speaking of meditating or not meditating in regard to the fundamental meaning that transcends all affirmations and negations is like fighting against the air!
The state in which there is no distraction from knowledge cannot be defined either as "concrete" or as "not concrete." As it transcends all limits and the very concept of "beyond limits," it cannot be confined within the limited definition of "meditating" or "not meditating."
Listen! Just as for me, the teacher of teachers, the supreme source, it is impossible to use the definitions of "meditating" or "not meditating," so you too, Sattvajra, and you practitioners abiding in the true meaning, try to be in this state!
Listen! The supreme source, teacher of the three times, has never defined the state of pure and total consciousness, saying, "It is thus!" It is not doing so now, and never will do so!
When one understands that there is no view on which to meditate, alternating between meditation and nonmeditation becomes a deviation.
When one realizes the supreme unborn state, there is no longer even the concept of erring and not erring.
[71.The chapter on the inseparability of view and state of knowledge, 228.5-230.4]
*****
III. CONCLUSION
If, Sattvavajra, you understand well this teaching on pure and total consciousness that is the root of all the vehicles, the root that is enclosed in the supreme source, you will become the Victorious One of the Victorious Ones, the supreme source. So, Sattvavajra, teach this
state to my disciples! Teach that samsara and nirvana are one in the ultimate dimension! Teach that cause and effect are already perfect in the same instant!
[8]. The chapter that demonstrates the key to the fundamental meaning, 253.4-253.71
Teacher of teachers, supreme source! You are the root that manifests from the selfarising wisdom of your single Mind, so I pay homage to you, the essence of phenomena! Teacher of teachers, supreme source! Dispelling the path of ignorance, you make the light of wisdom shine everywhere. I pay homage to you, supreme source!
Being selfarising, all the phenomena that manifest to perception transcend any cause and condition. Illuminating the authentic unaltered condition of the fundamental essence, [you enable one to understand that,] however much one may examine the state of the
supreme source, selfarising wisdom is free of the limits of center, range, and depth. It is the origin of everything and transcends all thoughts. It is beyond birth and cessation, beyond concepts, and pacifies everything. [On discovering that] in this state there is no concept of holy and mean, those who [used to] nurture concepts
[finally] attain bliss beyond effort and are thus given heart. Abiding in the supreme source, the root of phenomena, means being beyond all effort.
Thus spoke Sattvavajra.
[82. The chapter of praise, 255.2-256.11
This teaching that directly discloses knowledge of the essence of enlightenment and that transcends any base must be given to those who have faith, who keep their commitments, and are diligent; who
have compassion, have forbearance, are saddened [by samsara], and do not change their mind; and who are capable of offering without attachment but with faith and delight their own body, their children, their spouse, servants, and property. All of this being a sign of faith
and commitment, as they understand the fundamental meaning [such disciples] are worthy to receive [this teaching].
The fundamental meaning and the teaching of the unborn should be transmitted to whomever shows signs of having renounced fame and of being free from pride, of not sparing body and life in order to realize the fundamental sense, and not violating orders.
"Now that I have found the essential teaching, how can I any longer be conditioned by the characteristics of worldly things? Now that I have found the teaching, I will act in accord with the teacher's instructions!" This teaching should be transmitted to anyone who takes
this commitment. "Teacher, as long as you and I are alive, until body and life separate, I will act in accord with your instructions!" The Kunjed Gyalpo, essence of the teaching, should be imparted to anyone who takes such
a vow. In brief, one's body and life too must be offered up, let alone material things, land and livestock! Even though they do not need them, the teachers will accept all things and offer them to the Three Jewels.
[83. The chapter that indicates to whom the teaching should be transmitted, 256.6-257.51
Listen! The teacher of teachers, the supreme source, will disclose to you his diverse names. As all perceptible phenomena, those created, those being created, and those to be created, manifest selfperfected in me without my needing to act, I am called "supreme source."
Listen! As I, the fundamental essence, am without impurities, and I, being selfperfected and not to be sought, am not the object of a quest nor of striving, I am called "pure and total consciousness."
Listen! As in the uncreated, primordially existing ultimate nature, the essence that transcends causes and conditions and that cannot be sought shines equanimously and unhindered in all directions, I am
called "selfarising wisdom."
Listen! As all perceptible phenomena without exclusion manifest in me, I, the unaltered authentic condition, am beyond dualistic division and all limits. Thus I am called "the mirror of phenomena that explains the scriptures."
Listen! As the true essence of the unaltered, authentic condition utterly embraces samsara and nirvana, [thanks to me] everything self-liberates from the net of acceptance and rejection, of grasping and attachment. Thus I am called "the vehicle of the fundamental
meaning."
Listen! As the Buddhas of past, present, and future do not see or conceive anything but the unborn, I am the unaltered sphere that transcends the dualism of subject and object. Thus I am called "the mirror of the view."
Listen! As I, the essence and the unaltered authentic condition, transcend all conceptual elaborations tending to confirm or deny me, the Buddhas of the three times originate from me. Thus I am called "mother of the Victorious Ones."
Listen! As I, the unborn and unaltered supreme source, completely possess all the necessary qualities without needing to seek them, I transcend all seeking and striving. Thus I am called the "king of tantras."
[84. The chapter that illustrates the diverse names, 259.1-260.3]
EPILOGUE: ON THE NATURE OF SAMANTABHADRA
A Conversation with Chogyal Namkai Norbu
Question: Is it possible to conceive of a being that has never entered into dualism, into samsara?
Answer: Reading certain tantras it would seem that originally, by the magic of knowledge and of ignorance, on one side there arose Samantabhadra, the first Buddha, and on the other side beings who transmigrate. However, this should be mainly understood as a
metaphor to enable us to discover our real condition. If we deem Samantabhadra an individual being, we are far from the true meaning. In reality, he denotes our potentiality that, even though at the present moment we are in samsara, has never been conditioned by dualism.
From the beginning, the state of the individual has been pure and always remains pure: this is what Samantabhadra represents. But when we fall into conditioning, it is as if we are no longer Samantabhadra
because we are ignorant of our true nature. So what is called the primordial Buddha, or Adibuddha, is only a metaphor for our true condition.
Question: What does it mean, then, that Samantabhadra is the "first" enlightened one and that he has never transmigrated?
Answer: We cannot talk about the true condition of the primordial state in terms of "before" and "after," as if there was somebody before and then something else arose. These are all limited concepts, and it is necessary to go beyond time. Samantabhadra means our state, and
should not be interpreted as God in the sense of a supreme entity who is the only creator, for example.
Question: In some texts it says "Recognizing his state,
Samantabhadra selfliberated, while we, who did not recognize it, started to transmigrate." If Samantabhadra is our own state, why does it say this?
Answer: Samantabhadra is our knowledge, the state of knowledge that has always remained as it is. Even though it says that Samantabhadra "selfliberated," actually there is nothing to liberate. From the very beginning Samantabhadra is free from the concept of
liberation, but when we are ignorant of our condition then we cannot speak of liberation: Samantabhadra does not manifest.
Question: Couldn't this lead us to think that two entities co-exist within us: one transmigrates, while the other does not?
Answer: It's not a matter of two entities. The point is we are ignorant of our condition and this is the cause of samsaric vision, but there are not two entities. Our condition is only one, but it is as if it were a wrapped jewel that we cannot see. Samantabhadra is dharmakaya, is bodhicitta that is spoken about so much in Dzogchen. But unless one knows it, it remains merely a word. Then the concept also arises: "There is something inside us [that does not transmigrate]." This is already a sign of ignorance, isn't it?
Question: Could we then say that we are a manifestation of Samantabhadra?
Answer: No, we ourselves are Samantabhadra, but because we don't understand it, we are ignorant of it. This ignorance produces dualistic vision and leads us to formulate the question: "Where is Samantabhadra? Inside us or outside us?" But we do not find anything,
because, as I have just said, this is a sign of ignorance.
Question: But if all beings are Samantabhadra, can we say that there are infinite Samantabhadras?
Answer: We could also think that there are infinite Samantabhadras, but when we are in the state of Samantabhadra, what does "infinite" mean? This is already a limited viewpoint. The true condition is
beyond numbers. If we think in terms of an "individual being" this means that we are limiting, and consequently everything becomes complicated. If we want to understand, then we must not limit.
Question: In every tantra there is a dialogue, such as the dialogue between dharmakaya and sambhogakaya in the Kunjed Gyalpo tantra. What is the real meaning of this?
Answer: It is a way of communicating knowledge. The transmission of knowledge comes from the state of rigpa that has never been stained and has never been hindered. This is the Adibuddha, or "primordial Buddha," Kunjed Gyalpo.
Question: Is the state of Adibuddha, or Kunjed Gyalpo, something universal, present in all beings?
Answer: The state of Kunjed Gyalpo is knowledge, and in
knowledge there is not even the concept of "one and two," otherwise we have already entered into dualism. Also the concept of "individual" presupposes dualistic vision. But Samantabhadra is beyond all this, isn't he?”
♦️
~ from THE SUPREME SOURCE: The Kunjed Gyalpo, The Fundamental Tantra of Dzogchen Semde by Chogyal Namkhai Norbu & Adriano Clemente
“The aim of Dzogchen is the reawakening of the individual to the primordial state of enlightenment, which is naturally found in all beings. The master introduces the student to his or her real nature already perfected and enlightened, but it is only by recognizing this nature and remaining in this state of recognition in all daily activities that the student becomes a real Dzogchen practitioner of the direct path of self-liberation. In this book the Dzogchen teaching is presented through the tantra Kunjed Gyalpo, or "The King Who Creates Everything"—a personification of the primordial state of enlightenment. This tantra is the fundamental scripture of the Semde, or "Nature of Mind," tradition of Dzogchen and is the most authoritative source for understanding the Dzogchen view. The commentary by Chogyal Namkhai Norbu gives easier insight into the depths of these teachings. Adriano Clemente translated the main selections of the original tantra.”
https://a.co/d/2aEEtlf
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"Chögyal the Dharma King, Namkhai Norbu Jewel of All Space, was born a special person. He was not a common man. He brought from his past lives a great wealth of virtue, wisdom, and merits and transmitted authentic lineage treasures of Tibetan Buddhism, sharing genuine living teachings with very fortunate students in the modern world. He was highly learned in every aspect of Tibetan culture, history, and all academic subjects, as well as the holder of an inestimable heritage of Bön, Buddhist, and Dzogchen teachings. His great unique wisdom and skill was his knowledge in preserving these treasures in harmony and distinctly. He was such a wonderful warm-hearted person whose every aspect of life was selflessly dedicated for the highest benefit of others, bestowing from his heart the precious riches of his wisdom and care. I am so grateful for my connection with him and his Sangha born from his warm relationship with H.E. the Eighth Khamtul Rinpoche and H.E. Dorzong Rinpoche.
THE DZOGCHEN JEWEL OF THE SKY WILL BE ALIVE ALL THE WAY TO THE ERA OF BUDDHA MAITREYA."
~ "A tribute to Chögyal Namkhai Norbu written by Dugu Choegyal Rinpoche, a Tibetan master and highly gifted artist of the Drugpa Kagyu tradition."
The Life and Works of Chögyal Namkhai Norbu 👇🏽
http://melong.com/life-works-chogyal-namkhai-norbu/
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Image thanks to Lizeta Lozuraityte (Lithuania) ❤️🙏🏻
