The Supreme Source: The Fundamental Tantra of Dzogchen Semde Kunjed Gyalpo by Chogyal Namkhai Norbu & Andriano Clemente

Author:Chogyal Namkhai Norbu & Andriano Clemente
Language: eng
Format: azw3, mobi
Publisher: Snow Lion
Published: 1999-05-25T00:00:00+00:00

"Secret creation" [of mahayoga] consists in secretly generating the three contemplative phases that it is believed one does not [already] possess.

In the "secret completion" [of anuyoga], prajna [discriminating wisdom] is not the result of the three contemplations: all the phenomena of existence are the ultimate essence of prajna that arises from inner contemplation. As from the beginning, one's pure mind is the deity, one deems that all the sense faculties of the "vajra body" are already the totality of one's state,197 beyond the separation of view and behavior, of accepting and rejecting. This is secret inner perfection.

In the "secret total perfection" [of atiyoga] all the phenomena that appear to perception are not transformed into pure and total consciousness by means of the three contemplations. They are not perfected by reciting the seed syllable of the deity. I, the source, am total perfection because there is nothing in me that is not perfect. My three natures are the three aspects of pure and total consciousness of total perfection. This is secret total perfection. This is the end of the explanation on the teachings of the dharmakaya teacher.

Now I will explain the teachings of the sambhogakaya teacher, which comprehend the three outer series of action.

[In kriya] the conceptual series of ritual action, first of all one meditates on the three purities of the outer world, of the inner world, and of thoughts through contemplation of the non-discursive state. One starts the practice at a propitious hour, taking into account the positions of the constellations and planets. Then, engaging in the factors of realization and the miraculous actions, one tenders the offerings complying with the principle of the three purities, regarding oneself as a servant and the wisdom deity as the lord. One aspires in this way to obtain the spiritual powers of the Body, Voice, and Mind [of the deity,] that one does not apprehend one already possesses.

[In the ubhaya series,] even though it is explained that both the absolute and the relative are illusory, one separates view from behavior and seeks to achieve the single aim on the basis of this dualism. However, by seeking to realize that which has no concrete existence by means of behavior based on the concept of "concreteness," one becomes like a hungry she-wolf that stretches out unsupported into the void.

In the outer secret [yoga] series based on accepting and rejecting, everything is empowered in the wisdom deity through non-discursive contemplation, [the methods for receiving] the empowering flow and the miraculous actions. Then, tendering the outer, inner, and secret offerings one receives the [power of the] Body, Voice, and Mind [of the deity] and of the four mudras, hoping in this way to obtain the desired siddhis. However, this contemplation based on the hope of obtaining the state that transcends attachment does not provide the means for realization, as it surely implies acceptance and rejection in terms of view and behavior. This ends the explanation on the teachings of the sambhogakaya teacher.

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