A Clarification of the Fundamental-Essence

5. A Clarification of the Fundamental-Essence

After that the [Supreme Source], mind of perfect purity, instructed [Vajrasattva] in the concise meaning of the teachings about Her own being:

“Oh great bodhisattva, listen! My own being is like this: Its intrinsic being (yod) is nothing but one. Its teaching (bstan) is taught in two aspects. Its origin (byung) is revealed in the nine vehicles. Its integration (‘dus) is integral to the Great Perfection. Its explicit being (yin) is the mind of perfect purity. Its existence (gnas) abides in the dimension of Reality (chos nyid dbyings). Its luminosity illuminates the space of intuitive wisdom (rig pa’i mkha). Its pervasiveness (khyab) covers the entire animated and inanimated world. Its manifestation (byung) manifests as the entirety of what appears and exists. Teaching [on it, means] things do not have [fixed] characteristics. Seeing it [means] one will be free of objects of perception. Knowing it [means] one will not attempt to express it through words.

Its intrinsic being (yod) is nothing but one: The own being (rang bzhin) of the intelligent ground as pristine awareness: Bodhicitta, primed with the actuating Self-essence of the Unborn Source.

Its teaching (bstan) is taught in two aspects: 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.

Its origin (byung) is revealed in the nine vehicles: the usual “three vehicles,” of the sravakas, of the pratyekabuddhas, and of the Bodhisattvas. Accompanied by the six vehicles of Tantric Buddhism: the three outer tantras: kriya, ubhaya, and yoga, and the three inner tantras: mahayoga, anuyoga, and atiyoga. (Chogyal Namkhai Norbu;Andriano Clemente. The Supreme Source: The Fundamental Tantra Of Dzogchen Semde Kunjed Gyalpo (Kindle Location 1059). Kindle Edition.)

Its integration (‘dus) is integral to the Great Perfection: Dzogchen. [THE REALIZATION AND THE GREAT LIBERATION]:

Nothing save mind is conceivable.
Mind, when uninhibited, conceives all that comes into existence.
That which comes into existence is like the wave of an ocean.
The state of mind transcendent over all dualities brings Liberation.
It matters not what name may carelessly be applied to mind; truly mind is one, and apart from mind there is naught else.
That Unique One Mind is foundationless and rootless.
There is nothing else to be realized.
The Non-Created is the Non-Visible.
By knowing the invisible Voidness and the Clear Light through not seeing them separately—there being no multiplicity in the Voidness—one’s own clear mind may be known, yet the Thatness itself is not knowable.
Mind is beyond nature, but is experienced in bodily forms.
The realization of the One Mind constitutes the All-Deliverance.

Seeing it [means] one will be free of objects of perception. Knowing it [means] one will not attempt to express it through words: Referring to the Essential Mind Stature within Itself. In other words, “wide” is the path of endless reliance on one’s own cognitive faculties and many are the mind-traps that will befall one [in regard to the One]; whereas few obstacles remain for those who eliminate conceptual thought all together and rely solely on one’ s inner-intuitive and Recollective Unborn Resourcefulness. A passage from The Vajrasamādhi Sutra refines this further:

“This Absolute nature is neither one nor different; neither transient nor permanent. It has neither access nor egress and it can neither be created nor destroyed. It abandons all the four perimeters (fullness, void, both-fullness-and void, and neither-fullness-nor-void). [In this way] the pathways of words and speech are being abandoned. The unborn nature of the mind is the same.”

This essential vigor, which does not come from any cause, is free of all fetters [created] by the methods [of explanation]. If one wishes for a thorough understanding of this matter one has to take the sky as a simile: the point is that Reality is unborn, and that as the main characteristic the mind is ceaseless. Like the sky so is Reality; by means of the sky as simile [Reality] is pointed out. The imperceptible Reality is taught by pointing at [something else which is] imperceptible.

by means of the sky as simile [Reality] is pointed out: Pure Mind is as Boundless as a clear Blue Sky—a metaphor for the Clear Light of the Mind-Essence.

[The Reality] which cannot be expressed through words is explained [through something] which is inexplicable. The quintessence of the imperceptible is taught as the main point of a teaching that is joined [with similes]. The essence of this meaning is given in comments.

Thereby you ought to understand the meaning of Me. Thereby you will be led to understand the meaning of Me. If you don’t understand thereby the meaning of Me you will never meet Me, [regardless of] how many words you have learned. If you deviate (gol) from Me I shall be veiled, and for this reason, you will not obtain the pith of Reality (chos kyi snying po).”

Thus She spoke.

[Thus Ends the Fifth Chapter]

This is the highest-ascent to Spiritual Truths; hence engaging in the Recollective and Unitive Powers within Pure Mind Itself without the need of any outside, exoteric agencies.

This Tantra teaches here that the “highest-ascent to Spiritual Truths” are engaged in sambodhic-fashion—via THAT direct-gnosis of the Unborn through bodhicitta, or the full and undivided Enlightened-Tathatic Consciousness. This is the full meaning of Me, or meeting the One Mind in the great and magnificent depths of the Sambhogakayic Continuum.

obtain the pith of Reality: Ultimate Dharmadhātu.

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