Middle Way Buddhism Blog: The Six Vajra Verses - Garab Dorje / Vairocana

The nature of mind is Buddha from the beginning. -- Garab Dorje

The Six Vajra Verses - Garab Dorje / Vairocana/Vairotsana - Eight versions, books, videos

“The famous Six Vajra Verses, also called Rigpa’i Khujug, or the Cuckoo of Instant Presence, the very first Atiyoga text translated into Tibetan by Vairochana, which synthesizes all the Ati teaching (Dzogchen) in just six lines.”

(Notes: The Six Vajra Verses are related to the Three Statements of Garab Dorje (see previous blog post, #118)
Garab Dorje is considered “the source of Dzogchen teachings in our world.”
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Short biography of Garab Dorje: https://www.youtube.com/watch?v=PmxwUeYPWpk
Who is Garab Dorje: https://en.wikipedia.org/wiki/Garab_Dorje /
https://www.rigpawiki.org/index.php?title=Garab_Dorje /
http://keithdowman.net/lineage/dzogchen-masters.html#garab-dorje /
https://www.druponrinpoche.org/en/lineage/nyingma-lineage/prahevajra-garab-dorje/
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The short biography of Vairochana (750-835): https://www.youtube.com/watch?v=ZeCIAZDGXbE
Who is Vairochana / Vairotsana: https://en.wikipedia.org/wiki/Vairotsana /
https://www.rigpawiki.org/index.php?title=Vairotsana /
http://keithdowman.net/lineage/dzogchen-masters.html#vairotsana /
http://www.vairotsana.org/about-1 /
https://www.druponrinpoche.org/en/lineage/nyingma-lineage/vairotsana-vairochana-or-bairotsana/
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“Vairotsana (8th-9th cce) Tibet's most brilliant scholar and translator, spiritual son of Padmasambhava, he was sent by the Tibetan king to study with Indian panditas. He travelled widely, receiving instruction from 25 great masters. His principal teacher was Sri Singha. Ordained by Santaraksita upon returning to Tibet, he assisted Vimalamitra and Padmasambhava in teaching and translating. He became King Trisong Deutsen's guru but chose exile in Kham when jealous ministers complained.”
“Vairotsana is considered the sublime translator of Tibetan Buddhism. … He received the teachings of the six million four hundred thousand tantras of Dzogpa Chenpo from Garab Dorje (the first Dzogchen master to teach in human form) in pure vision, as well as blessings from Manjushrimitra (Jampal Shenyen) in his illusory wisdom body.
“Having then travelled to the great charnel ground of Dhumagata, Vairotsana met the master Prahevajra (Garab Dorje) and received from him the ultimate lineage of the 6,400,000 verses of the Dzogchen Tantras. In some accounts, he received this transmission through a pure vision of Prahevajra, rather than having met him in person.”
“The first Tibetan Dzogchen master, Pagor Vairotsana, received the Six Vajra Verses in the eighth century from Shri Singha, his Indian Guru, in the land of Uddiyana. This text was amongst the first translations he made at King Trisong Detsen's court at Samye in Tibet. It is considered the root transmission text of the Mind Series of Dzogchen instruction and is the first in the list of the eighteen transmission texts of the Mind Series tantras. The copy of it found amongst the stash of Tun Huang manuscripts hidden in the tenth century and recovered earlier this century, authenticates its age and form.”
“Vairotsana did not attribute them (Vairotsana’s five original works) to himself as the poet but cast them in the mold of revelations of Garab Dorje, the human source of the Dzogchen tradition, because all tantras, transmissions, and precepts of Dzogchen are said to have the same timeless origin.”)

I. The Six Vajra Verses - Garab Dorje (1st translation)

(Note: The Six Vajra Verses of Vairochana: The Three Essential Points (The Three Vajra Verses) of the essence, nature and energy of the Base, and of the Path and Fruition of it is contained in Vairochana’s early Dzogchen tantra, the Six Vajra Verses, or “Cuckoo of the State of Presence” (Rig-pa’I khu-byug), the luminous presence of intrinsic awareness (rig pa) that each one is. The cuckoo is the sacred bird of the Bonpo founder Shenrab Miwo and is considered in the aboriginal Bon tradition as the king of birds, harbinger of spring and bearer of wisdom from the vast empty space. These early Six Vajra Verses of Vairochana and all of the hundreds of Dzogchen tantras and texts that followed are but commentaries on Garab Dorje’s Three Vajra Verses or The Three Essential Statements (or points). -- David Paul Boaz)

(Note: Dzogchen is defined in terms of its View / Ground, Path / Meditation, Fruition / Enlightened Action.
The Dzogchen Ground is defined in terms of its three inseparable qualities: essence / primordial purity / emptiness of inherent existence / T1, nature / spontaneous presence / conventionally dependently co-arisen relatively functional impermanent appearances / T2, and dynamism / compassionate energy / inseparability of the two first aspects / Union of the Two Truths / U2T. See https://www.rigpawiki.org/index.php?title=Ground)

(Note: The three scriptural divisions within Dzogchen:

Semde: (mind class - introduction) "Space Division" or "Space Series" of Dzogchen and emphasises the emptiness or spaciousness aspect of the Natural State.
In Semde, the 'mind series', the practitioner is introduced to the nature of mind in order to have a actual experience of it.
Longde: (space class - conviction) "Mind division", "mind class" or "mind series" of Dzogchen and emphasises the clarity / functionality or the innate awareness (rig-pa) aspect of the Natural State.
Longde means the 'space series': in this instance space refers to the primordial dimension of emptiness which serves as a base for manifesting the clarity of the practitioner, and for developing their understanding.
Mengagde: (oral instruction - confidence) The Menngagde or 'Instruction Class' of Dzogchen teachings are divided into two parts: trekchö and tögel.
Mennagde, the essential series of 'secret instructions' or Upadesha, comprises special teachings and methods based on the experiences of masters, with the aim of helping the practitioner progress up to complete realization.)

Introduction on Youtube: Dzogchen: The Self-Perfected State, Six Vajra Verses:
https://www.youtube.com/watch?v=gjtDoUHz8JM -- Probably reading from: https://www.amazon.com/Dzogchen-Self-Perfected-Chogyal-Namkhai-Norbu/dp/1559390573

The Six Vajra Verses ~ Garab Dorje

The nature of phenomena is nondual,
but each one, in its own state, is beyond the limits of the mind.

There is no concept that can define the condition of “what is”
but vision nevertheless manifests: all is good.

Everything has already been accomplished, and so, having overcome the sickness of effort,
one finds oneself in the self-perfected state: this is contemplation.

https://quotes.justdharma.com/the-six-vajra-verses-garab-dorje/

The Three Statements that Strike the Vital Point ~ Garab Dorje

Introducing directly the face of rigpa itself.
Deciding upon one thing and one thing only.
Confidence directly in the liberation of rising thoughts.

https://www.lotsawahouse.org/indian-masters/garab-dorje/three-statements-that-strike-vital-point

(Note: Chögyal Namkhai Norbu's commentary divides the six verses into three verses of two lines.)

[A. Verse 1 & 2 - related to the 1st statement -- The Base / Ground and the Way of Seeing / View:]

(i.e. The first couplet describes the Ground of being and the View, relating to the Mind Series of instruction (Semde) and to Garab Dorje's first Incisive Precept which is introduction to the nature of mind (as the Ground / Basis / Source, as the Union of opposites, as the Union of the Two Truths).)

(i.e. View: introduction to direct perception of the true nature & dynamic of Reality as it is here & now.)

(i.e. Viewing without viewing, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing viewer & viewing & viewed: direct introduction to rigpa / naked primordial non-dual awareness / Reality as it is here & now / the self-arisen unchanging timeless spaceless limitless Ground / the U2T / U3S / Uopp / the Middle Way free from all extremes & middle, free from all conceptual proliferations, free from all conditioning / karma. Ultimately, it is the Ground directly recognising itself; like a self-illumination.)

Verse 1 - [About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2 -- There is an apparent diversity; but in Reality there is one unique Nature / Ground / Reality expressed as the inconceivable Non-duality / Union of opposites, or Union of the Two Truths about all dharmas. The three inseparable qualities of the Ground: i. essence / primordial purity / kadak / emptiness / T2, ii. nature / dependent origination / spontaneous presence / lhundrup / clarity / T1, and iii. dynamism / compassionate energy / uninterruptedness / the inseparability of the first two aspects / U2T. Meaning the Ground / Reality is the nature & dynamism of the inconceivable Union of the Two Truths / U2T, the inseparable three Jewels / U3J, the inseparable three kayas / Trikaya / U3K.]

The nature of phenomena is nondual,
(i.e. non-duality / oneness / Union of opposites / Union of the Two Truths -- opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither)
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(Second translation: Although apparent phenomena manifest (T1 - conventionally dependently appearing & relatively functional impermanent appearances) as diversity (multiplicity / duality / opposition), yet this diversity is non-dual (oneness / non-duality / Union of opposites) (T2 - emptiness of inherent existence free from all extremes & middle).
6th: Even though the nature of the diversity (of all phenomena) (conventionally truths) is without any duality (one nature / ground with its three inseparable qualities: essence, nature, compassionate energy),
6th: Even though the nature of diversity is non-dual,
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Translation of the Tun-huang manuscript: The intrinsic nature of diversity is nondual, since)

(i.e. The Ground = Non-duality / Union of opposites / Uopp -- Union of the Two Truths.
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[Global level:] On the relative / conventional level, there is a diversity of apparent entities -- physical, conceptual, mental; subjects, relations / actions, objects -- with their own characteristics / properties / qualities and inter-actions (temporal relations) and inter-oppositions (static relations). But all of those are like illusions / reflections / dreams; they are merely labelled / imputed conceptualised by the mind in dependence of its past / conditioning / karma. On the ultimate level, there is just one unique Ground / basis / source / emptiness of inherent existence free from all extremes & middle (Genuine-emptiness). Only this Ground is Real / unfabricated / uncomposed / unconditioned / not merely labelled by the mind / unchanging / eternal.
But even this description is just an approximation, a finger pointing at the moon, not the moon itself. Those two levels / aspects / truths -- diversity / plurality vs. singularity / non-duality, or appearance vs. ultimate, or movement vs. stillness -- about Reality as it is here & now are not really in opposition, but more like inseparable / interdependent / in harmony. So, it is not really that one is true/right and the other false/wrong, or one existent and the other non-existent, or that one should be accepted/affirmed and the other rejected/negated.
To be more precise, using the tetralemma, everything is not many / dual / different, not one / non-dual / identical, not both together, not neither; and there is no fifth position; but we say everything is ‘one / non-dual’ as an antidote to our usual dualistic position. Reality is beyond all dualities / oppositions / relations, including the duality difference / manyness / duality vs. identity / oneness / non-duality; including the duality of the two truths themselves.
[Duality level:] And it is the same thing with any group of conceptual opposites; ex. good vs. bad, subject vs. object vs. action. On the relative / conventional level, entities seem to be independent / separate / multiple / in real opposition with some other entity(ies). On the ultimate level they are one / non-dual. But in Reality those apparent opposites are more like inseparable / interdependent / in harmony, not many, not one … not dual, not non-dual … etc.
All of this is indicated by concepts-pointers like the Union of opposites (Uopp), the Union of the three spheres (U3S), the Union of the Two Truths (U2T), Union of the Ground and its displays, the Middle Way free from all extremes & midde, free from all conceptual proliferations, free from all conditioning / karma. So, understanding the true meaning of this concept of ‘Union’ is very important; otherwise one might fall into one extreme or another -- ex. grasping at mere-emptiness, or stillness, or at a Buddha-nature, or at a Big Cosmic Oneness, or at a Big Cosmic Nothingness --, thinking this is Reality. Reality is more subtle than any concept / model / theory / representation we might come up with. The true nature of Reality, of opposites, has to be directly perceived / experienced / abided in without using any artificial / conditioned mode of representation.
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[Uopp:] The Ground is defined by the fact that apparent opposites in any duality / triad / quad / etc. are not really separate / independent / in opposition; but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, already equal / pure / perfect / divine here & now -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither; not this, not non-this, not both together, not neither -- whatever ‘this’ is.
Meaning the true nature & dynamic of Reality, of apparent opposites, is indescribable / inconceivable, beyond all extremes & middle, beyond all conceptual proliferations, beyond all conditioning / karma. So it is never about accepting one side of any duality and rejecting the other side, or vice versa, never about accepting both sides together, never about rejecting both sides. It is about transcending the illusory duality / opposition by realising its true nature & dynamic. It is about being able to use it/them without being fooled by it/them, without any grasping / attachment, without becoming slaves to it/them, without any ignorance about it/them. It is about being able to use it/them as possible adapted skillful means in order to help somebody, while being perfectly aware of its/their true nature & dynamic, being aware of the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites about it/them, being aware that it is / they are inseparable spontaneous display of the Ground.
[Middle Way:] That is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do / add in absolute terms, nothing to reject / negate / abandon / not-do / subtract in absolute terms, just relatively / conventionally / intersubjectively if it helps someone to get closer to the inconceivable liberating Truth.
[U2T-opp:] Apparent opposites are like a Union of being empty of inherent existence (2nd truth / T2), like illusions / mirages / reflections / dreams <==> thus/because dependently co-arisen as apparent opposites, conventionally dependently co-arisen relatively functional impermanent appearances (1st truth / T1), merely labelled / imputed / conceptualised together by the mind. Everything is appearing / multiple / movement <==> but still empty / one / stillness; everything is empty of inherent existence / one / stillness <==> but still conventionally dependently co-arisen relatively functional impermanent appearances / multiple / movement. One truth implies the other (<==>).)
[Uopp-2T:] And this applies even to the apparent opposition between the two truths themselves.)

Verse 2 - [About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2 -- The true nature of individual things is this inconceivable Ground, this inconceivable Union of the Two Truths, this inconceivable Genuine-emptiness free from all extremes & middle: ex. Not existence (realism), not non-existence (nihilism), not both together (dualism), not neither (monism / radical oneness); Not difference / multiplicity / duality, not identity / oneness / non-duality, not both together, not neither; Not subjectivism, not objectivism, not relationism … Not permanence / continuity / eternalism, not impermanence / discontinuity / annihilationism … Not just the first truth, not just the second truth, not both truths, together, not neither truths. Things are simply spontaneous inseparable empty displays / manifestations of the inconceivable pristine Ground / U2T.]

but each one, in its own state,
(T1 - conventionally dependently appearing & relatively functional impermanent appearances)
is beyond the limits of the mind.
(T2 - emptiness of inherent existence free from all extremes & middle)
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(Second translation: And of all the multiplicity (multiplicity / duality / opposition) of individual things that exist (T1 - conventionally dependently appearing & relatively functional impermanent appearances), none can be confined in a limited concept (oneness / non-duality / Union of opposites) (T2 - emptiness of inherent existence free from all extremes & middle).
6th: In the terms of the individuality of the things themselves, they are free of any conceptual elaborations.
6th: In terms of individual things, it is free of conceptual elaborations (made by mind).
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Translation of the Tun-huang manuscript: Singularity is unintelligible (aprapancita).)

(i.e. The Ground = Union of the Two Truths / U2T about all dharmas.
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This Ground is indescribable / inconceivable for our flawed conditioned conceptual dualistic mind(s), but, still we use various concepts to point to it: ex. the Union of the Two Truths / Buddha-nature / Genuine-emptiness / Suchness / Thusness / Dharmadhatu / Trikaya … all of those must be free from all extremes & middle leaving nothing to grasp as ‘inherent / independent / absolute’.
This Ground and all of its inseparable spontaneous empty displays / manifestations / appearances are indescribable, inconceivable, beyond all extremes & middle, beyond all conceptual proliferations, beyond all conditioning / karma. Beyond extremes like: existence / realism, non-existence / nihilism, both existent & non-existence together - a form of dualism, neither existence nor non-existence / a form of monism, subjectivism, objectivism, relationism, eternalism, annihilationism, purity, impurity; beyond the first truth alone, beyond the second truth alone, beyond both truths together, beyond neither truths; etc.; beyond the conceptual opposites of any duality / triad / quads, etc. Meaning there is no inherent / independent / universal / absolute basis for any description, any discrimination, any activity, beside the fact that everything is the Ground. Everything is beyond concept and judgment. Why? Because all conceptualisations / modelisations are based on two erroneous implicit assumptions: inherently existent entities & characteristics and inherently existing relations / oppositions. That is why Reality is indescribable.
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The Ground / Basis / Source is what is self-arisen unconditioned unchanging uncontrived un-imputed eternal pristine in Reality as it is here & now, in all subjects, relations / actions, objects, in all appearances -- physical, conceptual, mental, individual, collective, cosmic --.
The Ground / Basis / Source, what is constant in Reality, is that everything is dependently co-arisen (T1), merely labelled / imputed / conceptualised by the mind, ever-changing / ever-evolving / impermanent, non-dual (Uopp), empty of inherent existence (T2), transparent like reflections / illusions / mirages,
and the fact that those two aspects/truths (T1, T2) are not really separate / independent / in opposition; but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, already equal / pure / perfect / divine here & now -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither; not this, not non-this, not both together, not neither -- whatever ‘this’ is.
Meaning the true nature & dynamic of Reality, of the two truths themselves, is indescribable / inconceivable, beyond all extremes & middle, beyond all conceptual proliferations, beyond all conditioning / karma. So it is never about accepting one truth (ex. emptiness / the absolute) and rejecting the other truth (appearances / the relative / the conventional), or vice versa, never about accepting both truths together, never about rejecting both truths. It is about transcending the illusory duality / opposition of the two truths by realising its true nature & dynamic. It is about being able to use it/them without being fooled by it/them, without any grasping / attachment, without becoming slaves to it/them, without any ignorance about it/them. It is about being able to use it/them as possible adapted skillful means in order to help somebody, while being perfectly aware of its/their true nature & dynamic, being aware of the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites about it/them, being aware that it is / they are inseparable spontaneous display of the Ground.
[Middle Way:] That is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do / add in absolute terms, nothing to reject / negate / abandon / not-do / subtract in absolute terms, just relatively / conventionally / intersubjectively if it helps someone to get closer to the inconceivable liberating Truth.
[U2T-2T:] The Two Truths themselves, T1 & T2, are like a Union of being empty of inherent existence (2nd truth / T2), like illusions / mirages / reflections / dreams <==> thus/because dependently co-arisen as apparent opposites, conventionally dependently co-arisen relatively functional impermanent appearances (1st truth / T1), merely labelled / imputed / conceptualised together by the mind. Everything is appearing / multiple / movement <==> but still empty / one / stillness; everything is empty of inherent existence / one / stillness <==> but still conventionally dependently co-arisen relatively functional impermanent appearances / multiple / movement. One truth implies the other (<==>).
Nothing else than this Union of the Two Truths about all dharmas is constant in Reality as it is here & now. That is the Ground / Basis / Source of everything in both samsara & nirvana. This Ground is beyond everything that is dependent / composed / fabricated / conditioned / relative / changing / impermanent / labelled / imputed -- physical, conceptual, mental, individual, collective, cosmic --, beyond all conditioning / karma, beyond all description / conceptualisation, causality / production, form / matter-energy, space & time.
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[T2:] Here, the first two verses underline the second aspect of the Ground, the essence of everything: that if/because everything is dependently co-arisen as apparent opposites, conventionally dependently co-arisen relatively functional impermanent appearances (1st truth / T1), merely labelled / imputed / conceptualised together by the mind ==> then/but-still everything is empty of inherent existence (2nd truth / T2), like illusions / mirages / reflections / dreams. U2T: T1 ==> T2.)

(Note: From the first of Garab Dorje’s Three Essential Statements, from this View / Ground, arises the Semde teaching cycle.)

[B. Verse 3 & 4 - related to the 2nd statement -- The Path and the Way of Practicing / Meditation:]

(i.e. The second couplet describes the path, the nature of meditation, relating to the Space Series of instruction (Longde) and Garab Dorje's second incisive precept which is conviction of the reflexive function of liberation.)

(i.e. Meditation: “how to gain conviction without any doubt”; how our naked primordial awareness can directly recognise itself here & now if we calm the mind enough, thus simulating the fruition.)

(i.e. Meditating without meditating, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing meditator & meditation & object of meditation; Union samatha <==> vipashyana: continuously non-conceptually non-dualistically directly abiding in the Ground / Primordial awareness / Reality as it is here & now / inconceivable Union of the Two Truths free from all extremes & middle -- there is nothing other than to directly abide in this inconceivable Union of the Ground <==> and its inseparable continuous displays / manifestations / appearances; Union stillness / mother / emptiness <==> movement / activity / child / appearance; nothing other that this: to be continuously, in all activities, fully aware / mindful of this inconceivable Union of the Two Truths / U2T, Union of the three spheres / U3S, Union of opposites / Uopp, Middle Way free from all extremes & middle.)

Verse 3 - [About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1 -- Because the Ground, the true nature of all appearances, is an indescribable / inconceivable Union of opposites / Union of the Two Truths free from all extremes & middle, then, in meditation, we shall remain in a state of equanimous observation of whatever arise -- inside, outside and between --: not accepting / adding not rejecting / subtracting, not changing, not creating anything, not doing not non-doing. Everything is directly perceived / experienced as it is, primordially pure & perfect, as inseparable spontaneous displays / manifestations of the self-arisen unchanging eternal timeless spaceless limitless pristine non-dual Ground / Reality / Primordial awareness.]

There is no concept that can define the condition of “what is”,
(i.e. indescribable / inconceivable)
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(Second translation: Staying free from the trap of any attempt to say it’s “like this” or “like that,” (inconceivable),
6th: Even though there exists no thought or conception of what is called the state of being just as it is,
6th: Even though there is no thought of what is called ‘just as it is,’
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Translation of the Tun-huang manuscript: Facticity (yatha) is non-conceptual, since)

(i.e. Since everything is empty of inherent existence, then there is no inherently existing / independent / universal / absolute truth / view, method / ritual / path, or goal / result; only possible temporary imperfect fabricated conditioned adapted skillful means, or antidotes. And it is useless to argue about them. What works for one individual might not work for another. The true nature & dynamic of Reality as it is here & now is beyond all description / concepts / views / theories. Enlightenment is not caused / produced by any specific method / activity or non-activity. Ultimately, the Path / Meditation is not about accepting this and/or rejecting that; not about doing this and/or not-doing that; not about perceiving this and/or not-perceiving that. It is about being fully present here & now, mindful, aware as much as possible, as long as possible, without being slave to illusory appearances, to our conditioning / karma. It is about directly realising the true nature & dynamic of Reality as it is here & now, the true nature of the karmic cycle / samsara, the true nature of ordinary life as it is here & now, the true nature & dynamism of the Ground and its displays / manifestations. So this Path is not a causal path, not a Path of transformation; it is a self-liberation Path.
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The Ground / Reality as it is here & now / Union of the Two Truths / Buddha-nature / Genuine-emptiness / Suchness / Thusness / Dharmadhatu / Trikaya is indescribable / inconceivable for our flawed conditioned conceptual dualistic mind(s); it is beyond all description / conceptualisation, causality / production, form / matter-energy, space & time. But, still we use various concepts to point to it: ex. the Union of the Two Truths / Buddha-nature / Genuine-emptiness / Suchness / Thusness / Dharmadhatu / Trikaya … all of those must be free from all extremes & middle leaving nothing to grasp as ‘inherent / independent / absolute’. We just have to always remain fully aware that all of those concept-pointers are mere fingers pointing at the moon, not the moon itself. It is about being able to use them without being fooled by them, without any grasping / attachment, without becoming slaves to them, without any ignorance about them. It is about being able to use them as possible adapted skillful means in order to help somebody, while being perfectly aware of their true nature & dynamic, being aware of the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites about them, being aware that they are inseparable spontaneous display of the Ground.)

Verse 4 - [About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1 -- So, just let all appearances / experiences come and go by themselves. Being inseparable spontaneous displays / manifestations of the self-arisen unchanging eternal timeless spaceless limitless pristine non-dual Ground / Reality / Primordial awareness, everything is already pure & perfect -- beyond all dualities --; there is nothing to add or subtract. We still perceive everything as before, but we are not disturbed / fooled by / grasping at / fearing / slave to … anything. We are free from all illusory appearances / conditioning / karma. First, it is a very temporary state, then, with more and more experiences of it, gaining more and more conviction, it becomes more and more generalised, and more and more permanent.]

but vision nevertheless manifests:
(T1 - conventionally dependently appearing & relatively functional impermanent appearances)
all is good.
(primordially pure & perfect -- not good, not bad, not both together, not neither)
(i.e. nature / spontaneous presence / natural display of the pristine Ground / T1)
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(Second translation: it becomes clear that all manifested forms (displays) are aspects of the infinite formless (Ground / basis / source).
And, indivisible from it (Union Ground <==> displays), they are self-perfected (sharing the primordial purity & perfection of the Ground).
6th: These various appearances which are created are but manifestations of Samantabhadra.
6th: These various appearances which are created are ultimately good (transcending good and evil).
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Translation of the Tun-huang manuscript: The totality of created appearance is all-beneficent.)

(i.e. [T1:] Here, the third and fourth verses underline the first aspect of the Ground, the nature of everything: that if/because everything is everything empty of inherent existence (2nd truth / T2), like illusions / mirages / reflections / dreams ==> then/but-still everything is dependently co-arisen as apparent opposites, conventionally dependently co-arisen relatively functional impermanent appearances (1st truth / T1), merely labelled / imputed / conceptualised together by the mind. U2T: T2 ==> T1.
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Meaning: All appearances are inseparable spontaneous pure displays of the Ground / Basis / Source.
In that sense there is only the Ground interacting with, aware of, the Ground.
All appearances have the qualities of the Ground. So, we could say that all appearances are primordially equal / non-dual, pure, perfect, divine -- like the Ground. This is expressed by the concept-pointer of
the inconceivable Union of the Ground / Basis / Source <==> and its unceasing spontaneous luminosity / displays / manifestations / appearances / functionality / awareness.
Which is similar to the Union of the Two Truths: Union of conventionally dependently co-arisen relatively functional impermanent appearances (T1) as the displays <==> and emptiness of inherent existence (T2) as the Ground. But this works only if this ‘emptiness’ is the Genuine-emptiness free from all extremes & middle, which is in fact better expressed with the concept of the Union of the Two Truths free from all extremes & middle.)
-
[Uopp:] Like any pair of conceptual opposites, the Ground and its displays are not really separate / independent / in opposition; but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, already equal / pure / perfect / divine here & now -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither; not this, not non-this, not both together, not neither -- whatever ‘this’ is.
Meaning the true nature & dynamic of Reality, of apparent opposites like the Ground and its luminosity / displays / manifestations / appearances / functionality / awareness, is indescribable / inconceivable, beyond all extremes & middle, beyond all conceptual proliferations, beyond all conditioning / karma. So it is never about accepting one side (ex. the Ground) and rejecting the other side (ex. appearances), or vice versa, never about accepting both sides together, never about rejecting both sides. It is about transcending the illusory duality / opposition of the Ground and its luminosity / displays / manifestations / appearances / functionality / awareness by realising its true nature & dynamic. It is about being able to use it/them without being fooled by it/them, without any grasping / attachment, without becoming slaves to it/them, without any ignorance about it/them. It is about being able to use it/them as possible adapted skillful means in order to help somebody, while being perfectly aware of its/their true nature & dynamic, being aware of the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites about it/them, being aware that it is / they are inseparable spontaneous display of the Ground.
[Middle Way:] That is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do / add in absolute terms, nothing to reject / negate / abandon / not-do / subtract in absolute terms, just relatively / conventionally / intersubjectively if it helps someone to get closer to the inconceivable liberating Truth.
[U2T-opp:] Like any pair of conceptual opposites, the Ground and its luminosity / displays / manifestations / appearances / functionality / awareness are like a Union of being empty of inherent existence (2nd truth / T2), like illusions / mirages / reflections / dreams <==> thus/because dependently co-arisen as apparent opposites, conventionally dependently co-arisen relatively functional impermanent appearances (1st truth / T1), merely labelled / imputed / conceptualised together by the mind. Everything is appearing / multiple / movement <==> but still empty / one / stillness; everything is empty of inherent existence / one / stillness <==> but still conventionally dependently co-arisen relatively functional impermanent appearances / multiple / movement. One truth implies the other (<==>).)

(Note: From the second of Garab dDorje’s Three Essential Statements, from this Path & Meditation, arises the Longde teaching cycle.)

[C. Verse 5 & 6 - related to the 3rd statement -- The Fruit and the Way of Behaving / Conduct:]

(i.e. The third couplet describes the product [fruition], which does not differ from the Ground and relates to the Secret Precept Series (Mengagde) and to Garab Dorje's third incisive precept which is confidence in the process.)

(i.e. Fruition / enlightenment: “How to integrate that understanding into all circumstances in daily life and continue in this state in the knowledge”; spontaneous activities with full awareness of the true nature & dynamic of Reality as it is here & now.)

(i.e. Acting without acting, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing subject & action & object; Union virtuous methods or paramitas <==> wisdom / emptiness: gaining certainty that everything in both samsara & nirvana, inside / subjects & outside / objects & between / relations / actions, is primordially equal, pure, perfect, divine; is the Union Ground <==> displays / virtues / wisdoms; Union of the Two Truths; Union of the three spheres; the inseparable three kayas / Trikaya. Self-illuminating / self-purifying / self-liberating / self-transmuting all appearances -- inside, outside, between -- as they arise thanks to the direct wisdom of being fully aware of their true nature & dynamic; thanks to abiding in the Ground. Being able to use them without any ignorance / grasping / attachment / illusion / slavery, without creating more conditioning / karma. Using whatever arises as the path, as an opportunity to strengthen our conviction.)

Verse 5 - [About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T -- The Result / Fruit / Enlightenment is to be able to abide in this perfect state continuously, always fully aware of the inconceivable true nature & dynamic of Reality as it is here & now while doing all types of normal activities -- of the body / physical, speech / conceptual & mind / mental -- out of compassion for the benefits of all sentient beings without any discrimination. The Fruit is not caused / produced by our efforts; it is beyond all conceptual proliferations, beyond all description / conceptualisation, discrimination / dualities, causality / production, form / matter-energy, space & time. It is our true primordial perfect nature free from all ignorance & conditioning / karma. It is the eternal uninterrupted natural spontaneous non-dual state & dynamism of the Ground. It is the Union of stillness and movement, of manyness & oneness, of the Two Truths. It is the Ground / primordial awareness / Reality spontaneously self-illuminating itself, directly recognising its indescribable / inconceivable true nature & dynamic here & now. Simply directly perceiving / realising the true nature & dynamic of Reality as it is here & now is the liberating factor. It transmutes samsara into nirvana here & now; it transmutes our body, speech & mind into the three inseparable kayas / Trikaya.]

Everything has already been accomplished, and so, having overcome the sickness of effort,
(i.e. compassionate energy / U2T / no effort necessary)
-
(Second translation: Seeing that everything is self-perfected from the very beginning (primordially pure & perfect -- not good, not bad, not both together, not neither),
the disease of striving for any achievement comes to an end of its own accord (nothing to accept nothing to reject).
6th: Since everything is complete in itself, one comes to abandon the illness of efforts
6th: Since everything is complete in itself, abandoning the illness of efforts,
-
Translation of the Tun-huang manuscript: Already having abandoned the disease of striving,)

(i.e. [U2T:] Here, the fifth and sixth verses underline the third aspect of the Ground, the dynamism or compassionate energy of the Ground, of the Union of the Two Truths, the fact that one truth spontaneously implies the other (T1 <==> T2). It is the inseparability, interdependence, co-dependence, harmony of the two truths, the Union of the Two Truths. Union T1 <==> T2.
It is about the fact that everything spontaneously appears from the Ground / Genuine-emptiness; there is nothing to do or not-do for it to happen. The Ground and its displays are inseparable; the luminosity / displays / manifestations / appearances / functionality / awareness / qualities / virtues / wisdoms ... of the Ground appear freely / spontaneously. There is no impurity / samsara to purify / abandon, not purity / nirvana to seek. Everything is already / primordially equal / non-dual, pure, perfect, divine here & now. Everything is beyond all description / conceptualisation, causality / production, form / matter-energy, space & time. All causes / producers, causal relations / causality / production, effects / products are empty of inherent existence, never absolute <==> because dependently co-arisen. There is no first cause, not final effect, not 100% sure causality / production. In that sense everything is said to be spontaneous.
-
In other words, Vision / Ground, Path / Meditation and Fruition / Enlightenment must be in accord with each other. That is expressed by the concept-pointer of the Union of View / Ground / essence of the Ground / T2 <==> Path / Meditation / nature of the Ground / T1 <==> Fruition / Action / dynamism or energy of the Ground / U2T. Or by the Union of the three qualities of the Ground. Or by the Union of the three kayas / trikaya.
-
[Madhyamaka Logic:] Since everything is dependently co-arisen as apparent opposites, conventionally dependently co-arisen relatively functional impermanent appearances (1st truth / T1), merely labelled / imputed / conceptualised together by the mind in dependence of its past / conditioning / karma <==> then everything is empty of inherent existence (2nd truth / T2), like illusions / mirages / reflections / dreams <==> then there is no real three stages of becoming -- origination / beginning / birth / coming, duration / middle / life, cessation / ending / death / going -- for anything <==> then there is no real permanence / continuity / eternity, not real impermanence / discontinuity / annihilation either for anything; nothing exist and change (movement), or remain the same (stillness) <==> then everything is not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not unequal / impure / imperfect / ordinary, not equal / pure / perfect / divine, not both together, not neither; not this, non-this, not both together, not neither; meaning everything is inconceivable, beyond all extremes & middle, beyond all conceptual proliferations, beyond all conditioning / karma <==> then there is no real difference / separation / opposition / dependence / duality, no real identity / sameness / unity / union / harmony / independence / equality / non-duality either <==> then everything is beyond all opposition / relation / discrimination / dualities <==> then there is nothing to accept / affirm / seek / do / add in absolute terms, nothing to reject / negate / abandon / not-do / subtract in absolute terms, just conventionally / relatively / intersubjectively if it helps someone to get closer to the inconceivable liberating Truths <==> so, we say that everything is primordially equal / non-dual, pure, perfect, divine. This defines the Ground, Path and Fruition.
-
So, enlightenment is not caused / produced by our efforts, by doing this or not-doing that (physically, conceptually, mentally), by discriminating between good & bad, pure & impure, subject & object, samsara & nirvana.
Enlightenment is simply continually spontaneously directly perceiving / realising / experiencing / abiding in the inconceivable true nature & dynamic of Reality as it is here & now, in the Ground / basis / source, in the inconceivable Union of the Two Truths / Buddha-nature / Genuine-emptiness / Suchness / Thusness / Dharmadhatu / Trikaya … all of those must be free from all extremes & middle leaving nothing to grasp as ‘inherent / independent / absolute’.)

Verse 6 - [About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T -- Contemplation is spontaneously directly abiding in our true nature, in the true inconceivable nature of Reality as it is here & now, while pursuing all types of activities; spontaneous non-dual acting for the benefits of all sentient beings in need.]

one finds oneself in the self-perfected state: this is Contemplation.
(i.e. enlightenment is not caused / produced; luminosity / appearances spontaneously appear from the Ground; meditation is without effort; nothing to accept nothing to reject; just simply observe with equanimity and spontaneously act with non-dual awareness; primordial empty-awareness & clarity are always present)
-
(Second translation: And just remaining in the natural state as it is (meditation),
the presence of non-dual contemplation continuously, spontaneously arises (enlightenment).
6th: And thus one continues spontaneously in the calm state of contemplation.
6th: One remains effortlessly with presence in the state of Contemplation.
-
Translation of the Tun-huang manuscript: Just remain in effortless abiding (avasthita).)

(i.e. The state of Contemplation, and its perfection as Enlightenment, is being continuously fully present here & now, free from all illusions / conditioning / karma. It is not about doing nothing, not about not thinking, or not feeling, or not being passionate, or not conceptualising, or not discriminating, not about rejecting the world / samsara, not about being reborn as a stone statue at the bottom of the ocean far from all other living entities. Not doing something is still too much effort and missing the point. The important point is not to do this or to not-do that; the important point is to be aware / mindful here & now, to directly observe Reality with equanimity, to learn from Reality as it is here & now, to directl realise the true nature & dynamic of Reality as it is here & now. Meanwhile, Contemplation has to be integrated with ordinary life by developing presence in all activities, with whatever happens -- good or bad, inside, outside, and between --. Ultimately, this becomes our permanent spontaneous natural state.
-
And the Path / Meditation is simply to cultivate this pure state by being fully present here & now, by cultivating a direct perception with equanimity of whatever may appear -- outside, inside, and between --, not accepting not rejecting anything; just letting appearances spontaneously appear and disappear by themselves. Enlightenment is simply the perfection of this unfabricated / spontaneous direct abiding.
An enlightened being may still have a body, speech & mind, still have motivation and activities -- physical, conceptual, mental --, still fabricate, produce, think, talk, conceptualise, discriminate, remember, plan, live … but he is not fooled by illusory appearances, not slave to any conditioning / karma, not reinforcing old karma, not creating more karma, etc. because he is permanently fully aware of the true nature of Reality as it is here & now while acting for the benefits of other sentient beings still slaves to their ignorance and to the karmic cycle. He has transmuted his ignorance into direct wisdom, transmuted the apparent all conditioned samsaric appearances into nirvana.
-
[Middle Way:] That is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do / add in absolute terms, nothing to reject / negate / abandon / not-do / subtract in absolute terms, just relatively / conventionally / intersubjectively if it helps someone to get closer to the inconceivable liberating Truth.)

(Note: From the third of Garab dDorje’s Three Essential Statements, from this Fruit & Conduct, arises the Secret Upadesha (Mengagde), or heart essence (nyingthig) teaching cycle.)

Source: https://quotes.justdharma.com/the-six-vajra-verses-garab-dorje/

from the book “Dzogchen: The Self-Perfected State”, by Chögyal Namkhai Norbu, 2003
https://www.amazon.com/gp/product/1559390573/
translated by John Shane

From the back-cover: “Our natural condition is self-perfected from the very beginning. What is necessary is that we reawaken and remain in our true nature. Through understanding and practice, we can rediscover the effortless knowledge of the self-perfected state that lies beyond our habitual anguish and confusion, and remain in this uninterrupted flow of contemplation, completely relaxed but fully present through all activities.”

Comments from: A Glimpse of the Great Perfection - David Paul Boaz
http://davidpaulboaz.org/_documents/stromata/glimpse_of_the_great_perfection.pdf

II. Second translation: The six vajra verses - Garab Dorje (2nd translation)

Although apparent phenomena manifest as diversity (multiple), yet this diversity is non-dual (one).
And of all the multiplicity of individual things that exist, none can be confined in a limited concept.
Staying free from the trap of any attempt to say it’s “like this” or “like that,”
it becomes clear that all manifested forms are aspects of the infinite formless.
And, indivisible from it, they are self-perfected.
Seeing that everything is self-perfected from the very beginning, the disease of striving for any achievement comes to an end of its own accord.
And just remaining in the natural state as it is, the presence of non-dual contemplation continuously, spontaneously arises.

https://aberbuddhism.wordpress.com/2014/08/14/the-six-vajra-verses/

Also quoted in Namkhai Norbu's The Crystal and the Way of Light

http://nomindsland.blogspot.com/2012/12/dzogchen-six-vajra-verses.html

The Cuckoo's Song of Total Presence - Garab Dorje (many translations)

In Tibet's ancient shamanistic tradition the cuckoo was a magical bird, the king of birds. As the cuckoo's first call is the harbinger of spring, so the six verses of the Cuckoo's Song of Total Presence introduce the total presence of the nature of mind.

The six lines of the Cuckoo's Song are also known as the Six Vajra Verses. They are considered to be the root text of the Dzogchen Mind Series tradition out of which the entire view, meditation and action of Dzogchen may be extrapolated. If the meaning of the verses in Tibetan is simple, the expression of that meaning in English is no simple matter.

http://keithdowman.net/dzogchen/cuckoos-song-of-total-presence.html

[III. Third translation]

(Note: Chögyal Namkhai Norbu's commentary divides the six verses into three verses of two lines.)

[A. Verse 1 & 2 - related to the 1st statement -- The Base / Ground and the Way of Seeing / View:]

(i.e. The first couplet describes the Ground of being and the View, relating to the Mind Series of instruction and to Garab Dorje's first Incisive Precept which is introduction to the nature of mind (as the Ground / Basis / Source, as the Union of opposites, as the Union of the Two Truths).)

(i.e. View: introduction to direct perception of the true nature & dynamic of Reality as it is here & now.)

Verse 1 - [About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2 -- There is an apparent diversity; but in Reality there is one unique Nature / Ground / Reality expressed as the inconceivable Non-duality / Union of opposites, or Union of the Two Truths about all dharmas. The three inseparable qualities of the Ground: i. essence / primordial purity / kadak / emptiness / T2, ii. nature / dependent origination / spontaneous presence / lhundrup / clarity / T1, and iii. dynamism / compassionate energy / uninterruptedness / the inseparability of the first two aspects / U2T. Meaning the Ground / Reality is the nature & dynamism of the inconceivable Union of the Two Truths / U2T, the inseparable three Jewels / U3J, the inseparable three kayas / Trikaya / U3K.]

[3rd translation:] The nature of multiplicity is non-dual
(i.e. non-duality / oneness / Union of opposites / Union of the Two Truths -- opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither)
-
(1st translation: The nature of phenomena is nondual,
2nd: Although apparent phenomena manifest (T1 - conventionally dependently appearing & relatively functional impermanent appearances) as diversity (multiplicity / duality / opposition), yet this diversity is non-dual (oneness / non-duality / Union of opposites) (T2 - emptiness of inherent existence free from all extremes & middle).
3rd: The nature of multiplicity is nondual
4th: All phenomenal appearances, the entire phantasmagoria of the six senses, the diverse multiplicity of existence, in reality is without duality (oneness / non-duality / Union of opposites).
5th: The nature of the variety of phenomena is non-dual (oneness / non-duality / Union of opposites)
6th: Even though the nature of the diversity (of all phenomena) (conventionally truths) is without any duality (one nature / ground with its three inseparable qualities: essence, nature, compassionate energy),
6th: Even though the nature of diversity is non-dual,
7th: All the varieties of phenomenal existence as a whole do not in reality differ one from another.
-
Translation of the Tun-huang manuscript: The intrinsic nature of diversity is nondual, since)

Verse 2 - [About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2 -- The true nature of individual things is this inconceivable Ground, this inconceivable Union of the Two Truths, this inconceivable Genuine-emptiness free from all extremes & middle: ex. Not existence (realism), not non-existence (nihilism), not both together (dualism), not neither (monism / radical oneness); Not difference / multiplicity / duality, not identity / oneness / non-duality, not both together, not neither; Not subjectivism, not objectivism, not relationism … Not permanence / continuity / eternalism, not impermanence / discontinuity / annihilationism … Not just the first truth, not just the second truth, not both truths, together, not neither truths. Things are simply spontaneous inseparable empty displays / manifestations of the inconceivable pristine Ground / U2T.]

And things in themselves are pure and simple;
(i.e. essence / purity / emptiness / T2)
-
(1st: but each one, in its own state (T1 - conventionally dependently appearing & relatively functional impermanent appearances), is beyond the limits of the mind (T2 - emptiness of inherent existence free from all extremes & middle).
2nd: And of all the multiplicity (multiplicity / duality / opposition) of individual things that exist (T1 - conventionally dependently appearing & relatively functional impermanent appearances), none can be confined in a limited concept (oneness / non-duality / Union of opposites) (T2 - emptiness of inherent existence free from all extremes & middle).
3rd: and things in themselves are pure and simple;
4th: Even if we examine its parts in the laboratory of the mind, what is seemingly concrete (appearing - composite / produced or not) in its nature is illusive and indeterminate (T2 - emptiness of inherent existence free from all extremes & middle).
5th: Yet each phenomena is beyond the limits of the mind
6th: In the terms of the individuality of the things themselves, they are free of any conceptual elaborations.
6th: In terms of individual things, it is free of conceptual elaborations (made by mind).
7th: Individually also they are beyond conceptualization.
-
Translation of the Tun-huang manuscript: Singularity is unintelligible (aprapancita).)

[B. Verse 3 & 4 - related to the 2nd statement -- The Path and the Way of Practicing / Meditation:]

(i.e. The second couplet describes the path, the nature of meditation, relating to the Space Series of instruction and Garab Dorje's second incisive precept which is conviction of the reflexive function of liberation.)

Verse 3 - [About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1 -- Because the Ground, the true nature of all appearances, is an indescribable / inconceivable Union of opposites / Union of the Two Truths free from all extremes & middle, then, in meditation, we shall remain in a state of equanimous observation of whatever arise -- inside, outside and between --: not accepting / adding not rejecting / subtracting, not changing, not creating anything, not doing not non-doing. Everything is directly perceived / experienced as it is, primordially pure & perfect, as inseparable spontaneous displays / manifestations of the self-arisen unchanging eternal timeless spaceless limitless pristine non-dual Ground / Reality / Primordial awareness.]

Being here and now is thought-free
(i.e. inconceivable)
-
(1st: There is no concept that can define the condition of “what is” (indescribable / inconceivable),
2nd: Staying free from the trap of any attempt to say it’s “like this” or “like that,” (inconceivable),
3rd: being here and now is construct-free
4th: There is nothing to get hold of. There is no way to express it.
The suchness of things, their actuality, left just as they are, is beyond thought and inconceivable. That is the here and now.
5th: The authentic condition as it is does not become a concept
6th: Even though there exists no thought or conception of what is called the state of being just as it is,
6th: Even though there is no thought of what is called ‘just as it is,’
7th: Although as "suchness" there is no mental discursiveness (with regard to them)
-
Translation of the Tun-huang manuscript: Facticity (yatha) is non-conceptual, since)

Verse 4 - [About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1 -- So, just let all appearances / experiences come and go by themselves. Being inseparable spontaneous displays / manifestations of the self-arisen unchanging eternal timeless spaceless limitless pristine non-dual Ground / Reality / Primordial awareness, everything is already pure & perfect -- beyond all dualities --; there is nothing to add or subtract. We still perceive everything as before, but we are not disturbed / fooled by / grasping at / fearing / slave to … anything. We are free from all illusory appearances / conditioning / karma. First, it is a very temporary state, then, with more and more experiences of it, gaining more and more conviction, it becomes more and more generalised, and more and more permanent.]]

And it shines out in all forms, always all good;
(i.e. nature / spontaneous presence / natural display of the pristine Ground / T1)
-
(1st: but vision nevertheless manifests (T1 - conventionally dependently appearing & relatively functional impermanent appearances): all is good (primordially pure & perfect -- not good, not bad, not both together, not neither).
3rd: and it shines out in all forms, always all good;
2nd: it becomes clear that all manifested forms (displays) are aspects of the infinite formless (Ground / basis / source). And, indivisible from it (Union Ground <==> displays), they are self-perfected (sharing the primordial purity & perfection of the Ground).
4th: Yet diversity is manifestly apparent and this is the undiscriminating all-inclusive sphere of the all-good buddha Samantabhadra.
5th: Yet it manifests totally in form, always good
6th: These various appearances which are created are but manifestations of Samantabhadra.
6th: These various appearances which are created are ultimately good (transcending good and evil).
7th: Kun-tu bzang po shines forth in all forms.
-
Translation of the Tun-huang manuscript: The totality of created appearance is all-beneficent.)

(i.e. [T1:] Here, the third and fourth verses underline the first aspect of the Ground, the nature of everything: that if/because everything is everything empty of inherent existence (2nd truth / T2), like illusions / mirages / reflections / dreams ==> then/but-still everything is dependently co-arisen as apparent opposites, conventionally dependently co-arisen relatively functional impermanent appearances (1st truth / T1), merely labelled / imputed / conceptualised together by the mind. U2T: T2 ==> T1.
-
Meaning: All appearances are inseparable spontaneous pure displays of the Ground / Basis / Source.
In that sense there is only the Ground interacting with, aware of, the Ground.
All appearances have the qualities of the Ground. So, we could say that all appearances are primordially equal / non-dual, pure, perfect, divine -- like the Ground. This is expressed by the concept-pointer of
the inconceivable Union of the Ground / Basis / Source <==> and its unceasing spontaneous luminosity / displays / manifestations / appearances / functionality / awareness;
Which is similar to the Union of the Two Truths: Union of conventionally dependently co-arisen relatively functional impermanent appearances (T1) as the displays <==> and emptiness of inherent existence (T2) as the Ground. But this works only if this ‘emptiness’ is the Genuine-emptiness free from all extremes & middle, which is in fact better expressed with the concept of the Union of the Two Truths free from all extremes & middle.)
-
[Uopp:] Like any pair of conceptual opposites, the Ground and its displays are not really separate / independent / in opposition; but more like inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, already equal / pure / perfect / divine here & now -- in the non-dual sense of those terms: ex. not existent, not non-existent, not both together, not neither; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither; not equal / pure / perfect / divine, not unequal / impure / imperfect / ordinary, not both together, not neither; not this, not non-this, not both together, not neither -- whatever ‘this’ is.
Meaning the true nature & dynamic of Reality, of apparent opposites like the Ground and its luminosity / displays / manifestations / appearances / functionality / awareness, is indescribable / inconceivable, beyond all extremes & middle, beyond all conceptual proliferations, beyond all conditioning / karma. So it is never about accepting one side (ex. the Ground) and rejecting the other side (ex. appearances), or vice versa, never about accepting both sides together, never about rejecting both sides. It is about transcending the illusory duality / opposition of the Ground and its luminosity / displays / manifestations / appearances / functionality / awareness by realising its true nature & dynamic. It is about being able to use it/them without being fooled by it/them, without any grasping / attachment, without becoming slaves to it/them, without any ignorance about it/them. It is about being able to use it/them as possible adapted skillful means in order to help somebody, while being perfectly aware of its/their true nature & dynamic, being aware of the inconceivable Union of the Two Truths / Union of the three spheres / Union of opposites about it/them, being aware that it is / they are inseparable spontaneous display of the Ground.
[Middle Way:] That is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do / add in absolute terms, nothing to reject / negate / abandon / not-do / subtract in absolute terms, just relatively / conventionally / intersubjectively if it helps someone to get closer to the inconceivable liberating Truth.
[U2T-opp:] Like any pair of conceptual opposites, the Ground and its luminosity / displays / manifestations / appearances / functionality / awareness are like a Union of being empty of inherent existence (2nd truth / T2), like illusions / mirages / reflections / dreams <==> thus/because dependently co-arisen as apparent opposites, conventionally dependently co-arisen relatively functional impermanent appearances (1st truth / T1), merely labelled / imputed / conceptualised together by the mind. Everything is appearing / multiple / movement <==> but still empty / one / stillness; everything is empty of inherent existence / one / stillness <==> but still conventionally dependently co-arisen relatively functional impermanent appearances / multiple / movement. One truth implies the other (<==>).)

[C. Verse 5 & 6 - related to the 3rd statement -- The Fruit and the Way of Behaving / Conduct:]

(i.e. The third couplet describes the product [fruition], which does not differ from the Ground and relates to the Secret Precept Series and to Garab Dorje's third incisive precept which is confidence in the process.)

Verse 5 - [About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T -- The Result / Fruit / Enlightenment is to be able to abide in this perfect state continuously, always fully aware of the inconceivable true nature & dynamic of Reality as it is here & now while doing all types of normal activities -- of the body / physical, speech / conceptual & mind / mental -- out of compassion for the benefits of all sentient beings without any discrimination. The Fruit is not caused / produced by our efforts; it is beyond all conceptual proliferations, beyond all description / conceptualisation, discrimination / dualities, causality / production, form / matter-energy, space & time. It is our true primordial perfect nature free from all ignorance & conditioning / karma. It is the eternal uninterrupted natural spontaneous non-dual state & dynamism of the Ground. It is the Union of stillness and movement, of manyness & oneness, of the Two Truths. It is the Ground / primordial awareness / Reality spontaneously self-illuminating itself, directly recognising its indescribable / inconceivable true nature & dynamic here & now. Simply directly perceiving / realising the true nature & dynamic of Reality as it is here & now is the liberating factor. It transmutes samsara into nirvana here & now; it transmutes our body, speech & mind into the three inseparable kayas / Trikaya.]

It is already perfect! the disease of uptight striving expunged,
(i.e. compassionate energy / U2T / no effort necessary)
-
(1st: Everything has already been accomplished, and so, having overcome the sickness of effort,
2nd: Seeing that everything is self-perfected from the very beginning (primordially pure & perfect -- not good, not bad, not both together, not neither), the disease of striving for any achievement comes to an end of its own accord (nothing to accept nothing to reject).
3rd: it is already perfect, so exertion is redundant
4th: Total perfection has always been a fact and there has never been anything to do to actuate this immaculate completeness. All endeavour is redundant and naturally transcended.
5th: All being already perfect, overcome the sickness of effort
6th: Since everything is complete in itself, one comes to abandon the illness of efforts
6th: Since everything is complete in itself, abandoning the illness of efforts,
7th: Abandon all the malady of striving, for one has already acquired it all.
-
Translation of the Tun-huang manuscript: Already having abandoned the disease op striving,)

Verse 6 - [About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T -- Contemplation is spontaneously directly abiding in our true nature, in the true inconceivable nature of Reality as it is here & now, while pursuing all types of activities; spontaneous non-dual acting for the benefits of all sentient beings in need.]

Spontaneity is as it is.
(i.e. enlightenment is not caused / produced; luminosity / appearances spontaneously appear from the Ground; meditation is without effort; nothing to accept nothing to reject; just simply observe with equanimity and spontaneously act with non-dual awareness; primordial empty-awareness & clarity are always present)
-
(1st: one finds oneself in the self-perfected state: this is contemplation.
2nd: And just remaining in the natural state as it is (meditation), the presence of non-dual contemplation continuously, spontaneously arises (enlightenment).
3rd: and spontaneity is ever-immanent.
4th: What remains is spontaneity and that is always present.
5th: And remain naturally in self-perfection: this is contemplation.
6th: And thus one continues spontaneously in the calm state of contemplation.
6th: One remains effortlessly with presence in the state of Contemplation.
7th: One leaves it as it is with spontaneity.
-
Translation of the Tun-huang manuscript: Just remain in effortless abiding (avasthita).)

(i.e. The state of Contemplation, and its perfection as Enlightenment, is being continuously fully present here & now, free from all illusions / conditioning / karma. It is not about doing nothing, not about not thinking, or not feeling, or not being passionate, or not conceptualising, or not discriminating, not about rejecting the world / samsara, not about being reborn as a stone statue at the bottom of the ocean far from all other living entities. Not doing something is still too much effort and missing the point. The important point is not to do this or to not-do that; the important point is to be present here & now, to be aware / mindful here & now, to directly observe Reality with equanimity, to learn from Reality as it is here & now, to directly realise the true nature & dynamic of Reality as it is here & now. Meanwhile, Contemplation has to be integrated with ordinary life by developing presence in all activities, with whatever happens -- good or bad, inside, outside, and between --. Ultimately, this becomes our permanent spontaneous natural state.
-
And the Path / Meditation is simply to cultivate this pure state by being fully present here & now, by cultivating a direct perception with equanimity of whatever may appear -- outside, inside, and between --, not accepting not rejecting anything; just letting appearances spontaneously appear and disappear by themselves. Enlightenment is simply the perfection of this unfabricated / spontaneous direct abiding.
An enlightened being may still have a body, speech & mind, still have motivation and activities -- physical, conceptual, mental --, still fabricate, produce, think, talk, conceptualise, discriminate, remember, plan, live … but he is not fooled by illusory appearances, not slave to any conditioning / karma, not reinforcing old karma, not creating more karma, etc. because he is permanently fully aware of the true nature of Reality as it is here & now while acting for the benefits of other sentient beings still slaves to their ignorance and to the karmic cycle. He has transmuted his ignorance into direct wisdom, transmuted the apparent all conditioned samsaric appearances into nirvana.
-
[Middle Way:] That is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / do / add in absolute terms, nothing to reject / negate / abandon / not-do / subtract in absolute terms, just relatively / conventionally / intersubjectively if it helps someone to get closer to the inconceivable liberating Truth.)

[IV. Fourth translation]

Turned into prose, based on the Dochu commentary, it says:

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

All phenomenal appearances, the entire phantasmagoria of the six senses,
the diverse multiplicity of existence, in reality is without duality (oneness / non-duality / Union of opposites).

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

Even if we examine its parts in the laboratory of the mind,
what is seemingly concrete (appearing - composite / produced or not) in its nature is illusive and indeterminate (T2 - emptiness of inherent existence free from all extremes & middle).

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

There is nothing to get hold of. There is no way to express it.
The suchness of things, their actuality, left just as they are, is beyond thought and inconceivable.
That is the here and now.

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

Yet diversity is manifestly apparent and
this is the undiscriminating all-inclusive sphere of the all-good buddha Samantabhadra.

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

Total perfection has always been a fact and
there has never been anything to do to actuate this immaculate completeness.
All endeavour is redundant and naturally transcended.

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

What remains is spontaneity and that is always present.

[V. Fifth translation]

Chögyal Namkhai Norbu and Adriano Clemente rendered the Six Vajra Verses like this: in The Supreme Source:

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

The nature of the variety of phenomena is non-dual (oneness / non-duality / Union of opposites)

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

Yet each phenomena is beyond the limits of the mind

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

The authentic condition as it is does not become a concept

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

Yet it manifests totally in form, always good

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

All being already perfect, overcome the sickness of effort

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

And remain naturally in self-perfection: this is contemplation.

[VI. Sixth translation]

Chögyal Namkhai Norbu's commentary divides the six verses into three verses of two lines.

The first couplet describes the Ground of being and the View, relating to the Mind Series of instruction and to Garab Dorje's first Incisive Precept which is introduction to the nature of mind (as the Ground / Basis / Source, as the Union of opposites, as the Union of the Two Truths).
The second couplet describes the path, the nature of meditation, relating to the Space Series of instruction and Garab Dorje's second incisive precept which is conviction of the reflexive function of liberation.
The third couplet describes the product [fruition], which does not differ from the Ground and relates to the Secret Precept Series and to Garab Dorje's third incisive precept which is confidence in the process.

Based on Chögyal Namkhai Norbu's commentary, John Reynolds (Vajranath), Nyingma scholar and yogi, made this discursive translation:

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

Even though the nature of the diversity (of all phenomena) is without any duality,

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

In the terms of the individuality of the things themselves,
they are free of any conceptual elaborations.

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

Even though there exists no thought or conception of what is called the state of being just as it is,

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

These various appearances which are created are but manifestations of Samantabhadra.

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

Since everything is complete in itself, one comes to abandon the illness of efforts

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

And thus one continues spontaneously in the calm state of contemplation.

[VII. Seventh translation]

Professor Samten Karmay found a version of the text amongst the cache of material that Sir Aurel Stein found in Tun Huang and which was concealed in the tenth century, thus validating its age and form. His rendering is this:

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

All the varieties of phenomenal existence as a whole do not in reality differ one from another.

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

Individually also they are beyond conceptualization.

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

Although as "suchness" there is no mental discursiveness (with regard to them)

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

Kun-tu bzang po shines forth in all forms.

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

Abandon all the malady of striving, for one has already acquired it all.

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

One leaves it as it is with spontaneity.

See also below: Books & Videos - Sections E & F - “Translation of the Tun-huang manuscript + discussion + commentary”

[E. Tibetan version]

The first Tibetan Dzogchen master, Pagor Vairochana, received the Six Vajra Verses in the eighth century from Shri Singha, his Indian Guru, in the land of Uddiyana. This text was amongst the first translations he made at King Trisong Detsen's court at Samye in Tibet. It is considered the root transmission text of the Mind Series of Dzogchen instruction and is the first in the list of the eighteen transmission texts of the Mind Series tantras. The copy of it found amongst the stash of Tun Huang manuscripts hidden in the tenth century and recovered earlier this century, authenticates its age and form. Here is the Tibetan text:

sNa tshogs rang bzhin mi gnyis kyang
Cha shas nyid du spros dang bral.
Ji bzhin pa zhes mi rtog kyang
rNam bar snang mdzad kun tu bzang
Zin bas rtsol ba'i nad spangs te
Lhun gyis gnas pas bzhag pa yin.

OM SWASTI!

http://keithdowman.net/dzogchen/cuckoos-song-of-total-presence.html

Books & Videos

A. Book: Original Perfection: Vairotsana's Five Early Transmissions - Keith Dowman, 2013

by Tulku Pema Rigdzin (Foreword), Keith Dowman (Translator)
Wisdom Publications (Aug. 13 2013)

https://www.amazon.com/Original-Perfection-Vairotsanas-Early-Transmissions/dp/0861716809

http://keithdowman.net/books/vairotsana-original-perfection-eye-of-the-storm.html

http://keithdowman.net/books/vairotsana-original-perfection-eye-of-the-storm.html#cuckoos-song

http://promienie.net/blog/philosophy-spirituality/buddhism/dharma-collection/item/358-transmitting-the-ideal

Book Excerpts: The Cuckoo's Song of Gnosis

In Tibet's ancient shamanic tradition, the cuckoo was a magical bird, the king of birds. As the cuckoo's first call is the harbinger of spring, so the six lines of the Cuckoo's Song of Gnosis introduce gnostic reality. In this seminal transmission, Samantabhadra defines himself as spontaneously complete and perfect nonaction. It incorporates the precept of undiscriminating joyous activity. This is the root text of the Dzogchen Mind Series.

Hey, Mahasattva, Magnificent being, listen!

The nature of multiplicity is nondual
and things in themselves are pure and simple;
being here and now is construct-free
and it shines out in all forms, always all good;
it is already perfect, so exertion is redundant
and spontaneity is ever-immanent.

All experience, the entire phantasmagoria of the six senses, the diverse multiplicity of existence, in reality is without duality. Even if we examine the parts of the pure essence of mind in the laboratory of the mind, such specifics are seen to be illusive and indeterminate. There is nothing to grasp and there is no way to express it. The suchness of things, their actuality, left just as it is, is beyond thought and inconceivable and that is the here-and-now. Yet diversity is manifestly apparent and that is the undiscriminating, all-inclusive sphere of the all-good buddha, Samantabhadra. Total perfection has always been a fact and there has never been anything to do to actuate this immaculate completion. All endeavor is redundant. What remains is spontaneity and that is always present as our natural condition.

If the six lines are divided into three pairs of verses describing Dzogchen vision, meditation and action respectively, the first two lines express the view that pure mind is an ineffable singularity and cannot be analyzed; the second two lines indicate non-meditation as the natural state of Samantabhadra's display; and the third couplet shows action as the non-directed action - nonaction - of spontaneous awareness.

=======================

B. Book - The Cuckoo of Instant Presence: The Six Vajra Verses - Chögyal Namkhai Norbu, 2018

The Cuckoo of Instant Presence: The Six Vajra Verses

Chögyal Namkhai Norbu
November 19, 2018

https://www.amazon.com/Cuckoo-Instant-Presence-Vajra-Verses/dp/8878341649/

Note: A major part of Chögyal Namkhai Norbu’s research activities is dedicated to the in-depth study of the ancient origins of the Dzogchen teaching. In particular, around 1980 he identified two works relating to this teaching among the manuscripts found at Tun-Huang, a repository containing some of the most ancient known examples of Tibetan texts. The two texts are the Cuckoo of Instant Presence (rig pa’i khu byug) and the Small Collection of Hidden Precepts (sbas pa’i rgum chung).
-
The Cuckoo of Instant Presence is considered the first Dzogchen text translated by Vairochana and transmitted in Tibet in the eighth century; the root text and its commentary are found among the Tun-Huang manuscripts (D.) held in the British Library. The root text is composed of only six lines, called the Six Vajra Verses, encapsulating the core principle of Dzogchen Semde. Chögyal Namkhai Norbu goes on to write a study on this text (currently being translated) and give oral commentaries (C.) during individual retreats. Part of Chögyal Namkhai Norbu’s oral commentary is contained in Dzogchen: The Self-Perfected State (1986), edited by Adriano Clemente, while Rigbai Khujug: The Six Vajra Verses (1990), contains the extensive version of his commentary. It was revised and republished in 2018 as The Cuckoo of Instant Presence (B.).
(From: https://www.merigar.it/en/chogyal-namkhai-norbu/timeline/ )

=======================

C. Book - Dzogchen: The Self-Perfected State - Chögyal Namkhai Norbu, Wisdom Pub, 2003

Part Two “The Cuckoo of the State of Presence"

Introduction 77

Chapter 5 - The Six Vajra Verses 81

Chapter 6 - The Base and the Way of Seeing 83

Chapter 7 - The Path and the the Way of Practicing 101

Chapter 8 - The Fruit and the Way of Behaving 119-130

https://www.amazon.com/Dzogchen-Self-Perfected-Chogyal-Namkhai-Norbu/dp/1559390573

https://vdocuments.mx/dzogchen-the-self-perfected-state.html

=======================

D. Book - The Six Vajra Verses, An oral commentary by Namkai Norbu Rinpoche, 1985

Rigbai Kujyug - The Six Vajra Verses, An oral commentary by Namkai Norbu Rinpoche, December 1985, Merigar, Italy

https://docplayer.net/159967872-Rigbai-i-uj-yjug-the-six-vajra-verses.html

https://www.buddism.ru///__UPLOAD_BOOKS/Tibetan_Buddhism/Narnkhai%20Norbu%20-%20An%20Oral%20Commentary%20of%20he%20Six%20Vajra%20Verses%20of%20Rigbai%20Kujyug.pdf

Editor's Note

1 General Introduction 1

1.1 The Importance of the Text 1

1.2 Historic Note ....... 3

1.3 The Meaning of the Title 5

2 Introduction To Dzogchen 7

-
3 Short Commentary 21

3.1 First Two Verses 23

3.2 Third and Fourth Verse 28

3.3 Last Two Verses .... 30

-
4 Long Commentary On The First Two Verses 33

-
5 Long Commentary On The Second Two Verses 49

5.1 What is as it is ? . . . . . . . 49

5.2 Refuge, Guru Yoga, Samaya. 61

5.3 The Practice ......... 72

-
6 Long Commentary On The Last Two Verses 85

A A Brief Explanation of Tibetan Buddhist Traditions 97

A.1 Hinayana and Mahayana: the Path of Renunciation 98

A.1.1 The Four Noble Truths 99

A.1.2 The Hinayana. . . . . . . . . 101

A.1.3 The Mahayana . : . . . . . . 102

A.2 Tantra: the path of Transformation . 105

A.2.1 The Source and Transmission of Tantra 105

A.2.2 Division of Tantra . . . . 109

A.2.3 Higher Tantra ·, . . . . . . . . 111

A.2.4 Division of Higher Tantra . . 115

A.3 Dzogchen: the path of.Self-liberation 118

Biographical Sketch of the Author 124

Address of some Dzogchen Communities around the world 129

Glossary 130

Guide to Pronunciation of Tibetan words 134

=======================

E. Translation of the Tun-huang manuscript + discussion + commentary

An Ornament for Acquiring Realization known as The Six Diamond Stanzas

Svasti: Holy Of Holies! Homage To The Body-Speech-Mind Of

The All-Beneficent Lord, Vajra Of Great Bliss!

I. The intrinsic nature of diversity is nondual, since

2. Singularity is unintelligible (aprapancita).

3. Facticity (yatha) is non-conceptual, since

4. The totality of created appearance is all-beneficent.

5. Already having abandoned the disease of striving,

6. Just remain in effortless abiding (avasthita).

Via: The Website of the Dharma Fellowship of His Holiness the Gyalwa Karmapa
http://www.dharmafellowship.org/library/texts/the-cuckoo-of-awareness.htm

=======================

F. The Cuckoo of Awareness by Vairocana, from the British Library Dunhuang Manuscript IOL Tib J 647, English translation by Karen Lijenberg, 2010

“"The Cuckoo of Awareness" (Rig pa'i Khu Byug), together with a commentary, is found among the Dunhuang manuscripts at the British Library. The root text is also the first in a list of five early Dzogchen translations attributed to Vairocana, a contemporary of Padmasambhava (eighth century C.E.). Numerous translations of the root text are already available, but I have not seen any others of the Dunhuang commentary apart from that in Samten Karmay's "The Great Perfection", (Brill, 1988). At least the first section of the commentary was possibly written by Vairocana himself. A modern, and very helpful commentary on the text is included in Namkhai Norbu Rinpoche's "Dzogchen, the self-perfected state" (Snowlion, 1996).”

Salutation! Supreme Abundance”

Homage to the Transcendent Victorious Samantabhadra’s

Vajra body, speech and mind of great bliss.

The intrinsic nature of Variety is non-dual, but
Particularity is free from complexity.
Suchness is non-conceptual, but
Samanthabhadra is apparent in forms.
Having abandoned the malaise of striving, since one already has it,
Through being spontaneously present, one leaves it as it is.

Commentary of the Cuckoo of Awareness ...

http://www.zangthal.co.uk/files/The_Cuckoo_of_Awareness.pdf

=======================

G1. Youtube: Cuckoo’s song of awareness. [EN-DE] Todtmoos 06.2013 - James Low

14-16 June 2013 in Todtmoos, Germany. James Low teaching retreat.

Looking at Dzogchen through the short text known as "The Six Vajra Verses of Vairocana", also known as "The Cuckoo's Song of Awareness". It is one of the first Dzogchen texts translated into Tibetan.

G2. Emptiness and dzogchen: the song of the cuckoo. [EN-ES] Granada 10.2014 (10 sessions)

https://vimeo.com/showcase/7535595

=======================

Quotes

[Abiding in the Ground:]

The essence of all the Buddhas exists prior to samsara and nirvana… it transcends the four conceptual limits and is intrinsically pure; this original condition is the uncreated nature of existence that always existed, the ultimate nature of all phenomena… It is utterly free of the defects of dualistic thought which is only capable of referring to an object other than itself… it is the base of primordial purity… Similar to space it pervades all beings… The inseparability [Union] of the two truths, absolute and relative is called the ‘primordial Buddha’… If at the moment the energy of the base manifests, one does not consider it something other than oneself… it self-liberates… Understanding the essence… one finds oneself always in this state … dwelling in the fourth time (timelessness), beyond past, present and future… the infinite space (spacelessness) of self-perfection… pure dharmakaya, the essence of the vajra of clear light.

—Chögyal Namkhai Norbu, The Supreme Source (Kunjed Gyalpo), 1999

Via: http://davidpaulboaz.org/_documents/stromata/glimpse_of_the_great_perfection.pdf

=======================

Dzogchen, The Great Perfection - David Paul Boaz

“The nature of mind is the unity of awareness and emptiness (i.e. Union of the Two Truths about the mind).” - Shakyamuni Buddha

The View: The Buddha’s Two Truths are “one taste,” (i.e. Union of the Two truths) all views condensed in essence to a single point.

From the view of Absolute or Ultimate Truth Dzogchen, the Great Perfection, is a primordially pure whole, a single all-inclusive sphere, transcending, pervading, embracing samasara and nirvana, all phenomena, beings, views arising in mind (sems), prior to concept and belief. Dzogchen, the vast causal nexus, transcends spacetime causality. It is the very Nature of Mind (sems nyid) nondual and perfect “from the very beginning.”
From the view of Relative-Conventional Truth Dzogchen is our prior nondual unity of:

The Base or source with its corresponding View. “Recognize your own true nature.”
The Path with its corresponding Meditation. “Choose the state of presence, beyond doubt.”
The Fruit or Result with its corresponding Conduct. “Continue in the state with confidence.”

The Base (Ground): Gzhi, Buddha Nature, the Supreme Source, the Nature of Mind, Yeshe/jnana .

View: the three aspects, or Primordial Wisdoms of this emanation Base/Source present in all arising form.

Its Essence is Emptiness (shunyata), the vast expanse of primordial purity (kadag).
Its Nature is Luminosity/Clarity (gsal ba), clearlight mind of spontaneous presence (lhundrup).
Its Energy rays emanate continuously as light/motion, (tsal/rolba), physical/mental phenomena, and in human conduct through spontaneous presence as wisdom-compassion (thugs re), the Four Boundless States/Four Immeasurables: love, compassion, joy, equanimity (relative bodhicitta).

The Trikaya of the Base (the Essence Body, Svabhavikakaya): Absolute Bodhicitta, The Supreme Source, the Three Vajras, Three Gates, or Three Bodies of the Trikaya of the Base. Primordial Energy of the Base arises in spacetime (dependent origination/pratitya samutpada) as the mandala of our own vajra.

Body: Dharmakaya, Om, Adi Buddha Samantabhadra, crown, Energy.
Voice (speech): Sambhogakaya, Ah, Buddha Vajrasattva, throat, Nature.
Heart Mind (wisdom mind): Nirmanakaya, Hum, Buddha Shakyumuni, heart. Essence.

The Path: Development Stage, the way of practice. Letting be, as it is. Meditation on Body, Voice and Mind; opening heartmind, seeing ignorance/desire of the five skandhas of attachment to conditional existence and its three marks: impermanence (anitya), no-self (anatman) and suffering. Purification of misdeeds. Awakening bodhicitita of intention and action. The Two Accumulations: wisdom (prajna) and merit (means/upaya) as compassion (karuna). “Descend with the View, ascend with the Conduct.”

The Three Dzogchen Meditation Series: Semde, Longde, Mengagde (upadesha). Introduction, recognition and stabilization of rig pa/vidya (“brief moments, many times”) or Mind Essence, the self-perfected, always present state of presence of our Supreme Source, the primordial state of each being. Development of deep heartmind devotion for the master and all enlightened beings (rigzin), and compassion for all unenlightened beings. The five poisons (ignorance, desire, anger, pride, envy) are the five wisdoms. Pure vision: abiding without concepts “It is already accomplished” (Garab Dorje).
The Secret Upadesha (the master’s pith instruction): The Longchen Nyingthig is the Secret Heart-Essence of the Great Expanse, Yeshe Lama, Trekchö (wisdom/purity) and Togäl (means/presence) practices follow ngöndro, the foundation practices. Obstructions to living the teaching self-liberate into rig pa, the luminous primordial awareness wisdom of their Supreme Source (cittadhatu), beyond concept, belief, fear and hope.

The Fruit (Result): Perfection Stage. Realization of our base/source; means (male), wisdom (female) unified; liberation from the suffering of ignorance that is desire-seeking-attachment and fear-anger-aggression.

Realization and integration of the View, our prior unity (Union) of awareness and emptiness, (spontaneous presence and primordial purity), through shamatha/vipashyana practice. Continuity of rig pa, primordial presence demonstrated through The Conduct. From “undistracted non-meditation” the search falls away as samadhi of wisdom-compassion-love arises spontaneously. Realization of nondual refuge and bodhicitta. The Three Times—past, present, future—are the on-going timeless instant of rig pa, the fourth time (turiya). The Two Truths—relative and ultimate— Three Bodies of the Base, a realized unity. Emaho! Mahasukaho! The Great Happiness that cannot be lost.
Realization (full bodhi) of the Great Transfer of the Body of Light (ja lus), Rainbow body, the identity of primordially pure Essence, Nature and Energy of the Supreme Source that is Yeshe, nondual primordial wisdom (jnana, gnosis) of emptiness, prajnaparamita, mother clear light of buddhahood.

http://davidpaulboaz.org/_documents/stromata/dzogchen_the_great_perfection.pdf

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Mindfulness and awareness (presence) ~ Ponlop Rinpoche

Whatever sensory experiences we go through, if we go through them with mindfulness and awareness, there is no limit to how far we can go. The limit is mindfulness and awareness. Even if we don’t enjoy the experience, that itself becomes a trip. The nonenjoyment becomes a cause of suffering. That’s why, if we don’t practice mindfulness and awareness, asceticism just becomes pain rather than a cause for liberation. That’s why Buddha said to forget about asceticism. That’s what Buddha did.

– Ponlop Rinpoche

from the book "Penetrating Wisdom: The Aspiration of Samantabhadra"

Via: https://www.facebook.com/KagyuGems/photos/a.1462108960780609/2950695018588655/

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https://www.lionsroar.com/empty-pure-luminous-mind-in-dzogchen-and-mahamudra/

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Wednesday, March 31, 2021

The Six Vajra Verses - Garab Dorje / Vairocana - 119

I. The Six Vajra Verses - Garab Dorje (1st translation)

[A. Verse 1 & 2 - related to the 1st statement -- The Base / Ground and the Way of Seeing / View:]

[B. Verse 3 & 4 - related to the 2nd statement -- The Path and the Way of Practicing / Meditation:]

[C. Verse 5 & 6 - related to the 3rd statement -- The Fruit and the Way of Behaving / Conduct:]

II. Second translation: The six vajra verses - Garab Dorje (2nd translation)

The Cuckoo's Song of Total Presence - Garab Dorje (many translations)

[III. Third translation]

[A. Verse 1 & 2 - related to the 1st statement -- The Base / Ground and the Way of Seeing / View:]

[B. Verse 3 & 4 - related to the 2nd statement -- The Path and the Way of Practicing / Meditation:]

[C. Verse 5 & 6 - related to the 3rd statement -- The Fruit and the Way of Behaving / Conduct:]

[IV. Fourth translation]

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

[V. Fifth translation]

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

[VI. Sixth translation]

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

[VII. Seventh translation]

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

[About the Base / Ground and the Way of Seeing / View; more specifically about the essence of the Ground, the primordial purity, the emptiness of inherent existence of all appearances / T2]

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

[About the Path and the Way of Practicing / Meditation; more specifically about the nature of the Ground, the spontaneous presence, the conventional dependent origination and relative functionality of all impermanent appearances / T1]

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

[About the Fruit and the Way of Behaving / Conduct; more specifically about the uninterrupted dynamism of the Ground, the compassionate energy that comes from the inseparability of the two first aspects / U2T]

[E. Tibetan version]

A. Book: Original Perfection: Vairotsana's Five Early Transmissions - Keith Dowman, 2013

B. Book - The Cuckoo of Instant Presence: The Six Vajra Verses - Chögyal Namkhai Norbu, 2018

C. Book - Dzogchen: The Self-Perfected State - Chögyal Namkhai Norbu, Wisdom Pub, 2003

D. Book - The Six Vajra Verses, An oral commentary by Namkai Norbu Rinpoche, 1985

E. Translation of the Tun-huang manuscript + discussion + commentary

F. The Cuckoo of Awareness by Vairocana, from the British Library Dunhuang Manuscript IOL Tib J 647, English translation by Karen Lijenberg, 2010

G1. Youtube: Cuckoo’s song of awareness. [EN-DE] Todtmoos 06.2013 - James Low

G2. Emptiness and dzogchen: the song of the cuckoo. [EN-ES] Granada 10.2014 (10 sessions)

[Abiding in the Ground:]

Dzogchen, The Great Perfection - David Paul Boaz

Mindfulness and awareness (presence) ~ Ponlop Rinpoche