The Marvellous Primordial State
“The Marvellous Primordial State (rDzog pa chen po byang chub kyi sems rmad du byung ba) is a profoundly important root text of Dzogchen semde (Mind Series).
Although this ancient text in forty chapters is not as large, nor has it as many chapters, as The Supreme Source (Kun byed rgyal po’i rgyud), it teaches all the essential principles of Dzogchen Ati, which can be subsumed in the view without fixations, contemplation beyond concepts, and the fruit which is not attained by treading a path. Therefore, this ancient manuscript of the Byang chub sems rmad du byung ba contains the essence of all sutras and tantras of the Buddha’s teaching with nothing missing.
Three of my students – the lotsawas (translators) Adriano Clemente, Elio Guarisco, and Jim Valby – who have a familiarity with the view, meditation, and behavior of Dzogpa Chenpo, and who in particular have gained a good understanding of the grammar of the ancient Dzogchen texts and of the system of Tibetan language, surmounting difficulties for several years, translated this ancient text into English.”
– from the Preface by Chögyal Namkhai Norbu
Everything has originated from you.
This is the marvelous secret of all buddhas.
For the wise the offerings arise from oneself.
One should present one’s state with the offerings which arise from oneself.
Meditation (on) the marvelous bodhicitta brings beings to realization quickly: the unborn, marvelous bodhicitta is not stained by emotions and karma. This bodhicitta is enlightenment itself. It is instantly perfected, without (one’s having to) gather the accumulations.
When one realizes one’s essence, whatever is wished for is the self-perfected dimension.
One meditates on one’s state, not on the buddha.
One gives voice to one’s state, not to the essential (mantra).
One sees oneself, not the buddha.
One sees the three kayas, not oneself.
One sees bliss, not samsara.
By meditating on one’s state as one’s deity, one instantly perfects merits and wisdom.
One’s essence being one’s (real) mantra, the essence of practice is never lost.
One moves one’s limbs, and does not perform mudras.
One invites one’s state, and not the buddha.
One worships one’s state, and not the buddha.
One sees one’s state, and not the teacher.
One sees one’s master, and not the buddha.
One sees the dharmakaya, and not form.
One contemplates one’s own body, and not the major and minor marks (of the buddha).
When one has recognized authentic wisdom, through unsurpassable application (of knowledge) which is the source of all, one’s state immediately becomes one’s deity.
This is the glory (of) all buddhas.
Available: Summer 2012