3. The Guru of the Inner-Ear
Then the [Supreme Source], mind of perfect purity, spoke about “How I have become in the past the maker of all things:”
Much prefer the translation for this from the text, The Supreme Source:
Then the supreme source, pure and total consciousness, explained that he himself is the primordial womb whence all phenomena originate:
Chogyal Namkhai Norbu;Andriano Clemente. The Supreme Source: The Fundamental Tantra Of Dzogchen Semde Kunjed Gyalpo (Kindle Locations 1575-1576). Kindle Edition.
In context of our understanding the feminine nature of this sutra, it translates as, “she herself is the primordial womb whence all phenomena originate.” This is in close proximity to Tathagatagarbha Unborn Mind Zen referencing the primordial-womb, or Sugata-Garbha. Looking at it through the lens of this sutra we can see how this womb is indeed feminine and is thus the womb of Samantabhadrī.
“Oh great bodhisattva, lend your mind to the ear! Understand [My] words by virtue of listening.
This is a thundering-statement. From Early Buddhism on it is known that the Buddhadharma can only be comprehended not through the conventional sense of hearing, but only by the inner-ear, or Parato ghosa—the deathless sound that in actuality is the inner-frequency wherein one hears the Supreme Guru of the Inner-Ear, Dharmasota, or the Dharmatā (Buddha) THAT instills right reliance in the way of deathlessness. Hence, the REAL Guru is an inner-one and transcends any external agency. We can also state that this Inner-Guru can be discerned through the Sutra/Tantra itself, wherein the text transmits the Buddhadharma to the adept who in turn, listens inwardly for the Inner-Guru to reveal profound truths and (in)sights.
Oh great bodhisattva, lend your mind to the ear! Understand [My] words by virtue of listening. Oh, I am the [Supreme Souce]. I am the mind of perfect purity, the maker of all. If I were not existent in the past, no vigor were there for all things to originate. If I were not existent in the past, no Sovereign were there who made all things. If I were not existent in the past, none were there to be a teacher from the primordial. If I were not existent in the past, none were there to teach from the primordial. If I were not existent in the past, that which is known as retinues would not be there from the primordial [Vajrasattva], do not have doubts. Also you, oh great bodhisattva, are an emanation of Me.”
Such She spoke.
The pristine awareness is the ground of the universe, but it would be incorrect to say that this awareness came into existence at a certain time. Such a statement implies that before this act it was nonexistent. To describe the trans-temporal character of the pristine awareness the Tibetan uses the term ye nas which literally means “since the beginning;” but in this context it is quite obvious that there is no beginning in a temporal sense. Thus this phrase has to be understood in an ontological sense… (E. K. Neumaier-Dargyay, pg.33)
All this has to do with that “actuating-potency” we described earlier in this series.
The “actuating potency” makes the transition from a state of undifferentiated cognitiveness to the world of multiple phenomena possible. The “actuating potency” propels the pristine awareness from its stillness to manifestation. (ibid, pg.33)
Consider it this way, as the Tantra teaches, if this acutating-potency was not there, nothing would be.
Then [Vajrasattva] addressed the [Supreme Source], mind of perfect purity:
“Oh [Supreme Source], mind of perfect purity. You are from the primordial the great one. Because you, the creator of teacher, teaching, and retinue as well as of all things, have made them, how then do all things come into existence? It seems that you, the creator, have made them. Has then one teacher appeared or many? Is there one teaching or many? Are the retinues one or many?”
Such he asked.
Then the [Supreme Source], mind of perfect purity, spoke again:
“Oh the self-originated pristine awareness, sole teacher of all, appears as the three aspects of My own being, and with regard to the number of teachers, they come into existence as three. Because I am one with suchness (de bzhin nyid) the Reality of all things is this suchness. Nothing is except My self, i.e. the mind of perfect purity.
From Me emanated the teacher’s three forms of manifestation that teach the retinues the three forms of teachings. My actuating essence has been manifest as one and because My own being is declared to be one, all is one as My, i.e. the All-Creating [Sovereign], retinue. But the retinues of the teachers, though emanating from Me, are of three divisions.”
Such She spoke.
appears as the three aspects of My own being: Recollect from earlier this three-fold division:
- The own being (rang bzhin) of the intelligent ground as pristine awareness;
- The actuating force or essence (ngo bo) inherent in the intelligent ground and which is the factor responsible for the existence of the universe;
- Compassion (snying rje) which is the sole force determining the interaction among the different components of the world.
Because I am one with suchness (de bzhin nyid) the Reality of all things is this suchness: This bespeaks a great doctrinal truth—all about is in actuality this Mind of Perfect Suchness.
Nothing is except My self, i.e. the mind of perfect purity: No-thing is outside of this Mind, the Mind that reverberates with creative actuosity. Mind is Perfect-Suchness in an endless bravura of actuosity (Abundant activity).
“Oh teacher of the teachers, [Oh Supreme Source!] From You, the teacher’s three forms of manifestation emanated, but is there a path for the sentient beings to Your stage (sa) or not? If not, can one reach Your stage or not? If so, does one reach it by means of progressing [on a spiritual path] or by not progressing?
[The Supreme Source:]
“Listen great bodhisattva! The teacher’s three forms of manifestation emanate from Me, but there is no path on which you could proceed towards My stage. I have shown the self-originated pristine awareness. But all the Buddhas of the three times have taught the retinues, associated with the teacher’s three forms of manifestation, a universal path (kun gyi lam), i.e. the path to liberation in five stages.
The five paths of the five self-originated pristine awarenesses are attachment, hatred, ignorance, pride, and jealousy. This is [the true] universal path, i.e. the five aspects of self-originated pristine awareness.”
Such She said.
there is no path on which you could proceed towards My stage: the Absolute in Itself, that stage being, 1. The own being (rang bzhin) of the intelligent ground as pristine awareness.
“Oh teacher of the teachers, [Supreme Source, expound the five paths in accordance with the self-originated pristine awareness. How has come to be what is known as ‘self-originated’; what are the synonyms for the term ‘awareness’; what is given as meaning of ‘path’. I beg You to expound the meaning of the five paths as to the five aspects, i.e. attachment, hatred, ignorance, pride, and jealousy!”
Such he asked.
[The Supreme Source:]
“Great bodhisattva! With regard to the path of the five aspects of the self-originated pristine awareness [it is as follows:] ‘self-originated’ [is said because it is] without cause and condition; ‘pristine awareness’ [is said because it is] lucid in its ceaselessness. There is no reason to proceed on this path, as it is without cause or conditions.
The five self-originated [pristine awarenesses] are known as the five paths on which one cannot progress. ‘Desire’ is to want the things for oneself; ‘attachment’ is to covet that which one desires for oneself; ‘mind (zhe)’ is the nature of the unborn, and ‘wrath’ is to hate its miraculous variety; ‘ignorance’ is not to achieve clarity about the divisions of sameness and Reality through meditating on the nonconceptual.
I am the unerring mind of perfect purity. In this suchness I am Sovereign from the primordial. Because everything is one in suchness, to appreciate and depreciate [the notion of] existence and non-existence will create a jealous feeling. This is the explanation about the five paths on which there is no progress.
There is no reason to proceed on this path, as it is without cause or conditions: from the opening blog of this series:
The intelligent ground is self-originated pristine awareness (rang byung ye shes) which abides in its own lucid nature. It is not dependent on anything. The ground s oneness is its decisive characteristic but it presents itself in a threefold way. These two statements are not mutually exclusive but complementary. The intelligent ground is one, immutable and timeless, but it is present in all that exists in a such way that we as human beings can speak of its three aspects or three natures Both statements are equally true and valid.
From the perspective of the ground it is one and nothing but one, but from the perspective of the world and its creatures it is sensed in a threefold manner. (E. K. Neumaier-Dargyay)
From the Dark-Side of this “Pristine Awareness”, evil acts of desire are considered to be anathema. There is no Self-Progress on the road to total Recollection from such evil stances. It would be like Mind becoming jealous of Itself. In actuality, it would become bifurcated. Whereas the nature of the unborn is Undivided.
Oh great bodhisattva listen! All things, in the way they appear, come forth from these five paths of the self-originated pristine awareness. The realm of desire is the self-originated pristine awareness, so is the realm of form, and so is the realm of formlessness. Because I, the [Supreme Source], have created them, all things made by Me are known as the actuation (ngo bo) of the pristine awareness. That all the beings of the six [different] categories [living] in the threefold world are not the self-originated pristine awareness, such I have never proclaimed. Furthermore, I do not say that the mind of perfect purity is not the progenitor of all Buddhas. My, the All-Creating Sovereign’s nature, is declared as the three aspects of Reality.
The unborn Reality does not truly appear, [but] is explained as the realm of formlessness. With regard to the wonders of existence as form, it is taught as the realm of form. [Given the fact that] compassion comes forth as an actuation of pristine awareness, compassion becomes manifest as the realm of desire in order to exhaust the karma of good luck and ill by compassion.”
Such She spoke.
[Thus ends the Third Chapter]
By the same token, Mind is the progenitor of both all characteristics bearing form and formlessness. Thus, and this can be hard to swallow, even evil inclinations are orchestrated through that self-same actuating principle. But also, this is where compassion is self-actuated and thus can counteract all evil proclivities.