Difference between revisions of "The Three Statements of Garab Dorje"
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| − | .....As [[Garab Dorje]] attained [[Nirvana]], his [[Body]] dissolved into space in the midst of a great cloud of rainbow [[Light]]; the earth shuddered and miraculous sounds were heard. His [[Disciple]] Mañjushrimitra, who had studied the [[Nyingtik]] teachings with him for seventy-five years, saw him in the sky, surrounded by [[Light]], and cried out “Alas, alas! O vast expanse! If the [[Light]] that is our teacher is extinguished, who will there be to dispel the darkness of the [[World]]?“ It is said that, at this, [[Garab Dorje]]’s right hand and forearm appeared holding a golden casket, the size of a thumbnail, which circled round Mañjushrimitra three times, and descended into the palm of his hand. Inside it he found the [[Hitting the Essence in Three Words]], [[Garab Dorje]]’s final testament, written in ink of liquid lapis lazuli on a leaf of five precious substances. Simply seeing it, Mañjushrimitra attained the same realization as his master. In fact, all four of the first vidyadharas of the [[Dzogchen]] | + | .....As [[Garab Dorje]] attained [[Nirvana]], his [[Body]] dissolved into [[space]] in the midst of a great cloud of [[rainbow]] [[Light]]; the [[earth]] shuddered and miraculous {{Wiki|sounds}} were heard. His [[Disciple]] [[Mañjushrimitra]], who had studied the [[Nyingtik]] teachings with him for seventy-five years, saw him in the sky, surrounded by [[Light]], and cried out “Alas, alas! O vast expanse! If the [[Light]] that is our [[teacher]] is [[extinguished]], who will there be to dispel the darkness of the [[World]]?“ It is said that, at this, [[Garab Dorje]]’s right hand and forearm appeared holding a golden casket, the size of a thumbnail, which circled round [[Mañjushrimitra]] three times, and descended into the palm of his hand. Inside it he found the [[Hitting the Essence in Three Words]], [[Garab Dorje]]’s final testament, written in ink of liquid [[lapis lazuli]] on a leaf of five [[precious]] {{Wiki|substances}}. Simply [[seeing]] it, [[Mañjushrimitra]] attained the same [[realization]] as his [[master]]. In fact, all four of the first [[vidyadharas]] of the [[Dzogchen]] [[lineage]]—[[Garab Dorje]], [[Mañjushrimitra]], [[Shri Singha]] and Jñanasutra—bequeathed a testament in a similar way to their [[disciples]], whereupon the [[minds]] of the [[disciples]] and [[Wisdom]] [[minds]] of the [[masters]] became inseparable. [[Hitting the Essence in Three Words]] has been revered by [[masters]] and practitioners throughout the centuries as [[embodying]] in its key points the very [[essence]] of the [[path]] of [[Dzogchen]]. |
| − | The Three Statements Which Strike The Essence(The Three [[Vajra]] Verses of [[Garab Dorje]])Upon receiving the last testament transmission from [[Garab Dorje]] of The Three Essential Statements, Manjusrimitra classified them into the three continuous aspects of [[Dzogchen]] and the three corresponding teaching series: | + | The Three Statements Which Strike The Essence(The Three [[Vajra]] Verses of [[Garab Dorje]])Upon receiving the last testament [[transmission]] from [[Garab Dorje]] of The Three [[Essential]] Statements, [[Manjusrimitra]] classified them into the three continuous aspects of [[Dzogchen]] and the three corresponding [[teaching]] series: |
| − | 1. The Base: Recognize your own true nature. Direct transmission or introduction of the state of presence of one's Original [[Buddha nature]] by the master. This is the [[Dzogchen]] View upon which the semde series is based. | + | 1. The Base: [[Recognize]] your own [[true nature]]. Direct [[transmission]] or introduction of the state of presence of one's Original [[Buddha nature]] by the [[master]]. This is the [[Dzogchen]] [[View]] upon which the [[semde]] series is based. |
| − | 2. The Path: Choose the state of presence. Direct discovery of the state of presence ([[Rig pa]]), beyond [[Doubt]]. This is the [[Dzogchen]] [[Meditation]] upon which the longde series is based. | + | 2. The [[Path]]: Choose the state of presence. Direct discovery of the state of presence ([[Rig pa]]), [[beyond]] [[Doubt]]. This is the [[Dzogchen]] [[Meditation]] upon which the [[longde]] series is based. |
| − | 3. The Fruit/Result: Continue in the state with confidence in [[Liberation]] (total realized integration of the Base in the everyday lifeworld). This is the [[Dzogchen]] Conduct upon which the mengagde secret [[Upadesha]] series is based.These three statements distill all of the [[Dzogchen]] [[Tantras]] and [[Wisdom]]. | + | 3. The Fruit/Result: Continue in the state with [[confidence]] in [[Liberation]] (total [[realized]] {{Wiki|integration}} of the Base in the everyday lifeworld). This is the [[Dzogchen]] Conduct upon which the [[mengagde]] secret [[Upadesha]] series is based.These three statements distill all of the [[Dzogchen]] [[Tantras]] and [[Wisdom]]. |
| − | The Primary [[Dzogchen]] TantrasThe Six [[Vajra]] Verses of Vairochana | + | The [[Primary]] [[Dzogchen]] TantrasThe 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) of the Radiant One that each individual is, primordial Being Itself, the luminous presence of intrinsic awareness ([[Rig pa]]). 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 sky. The Six [[Vajra]] Verses of Vairochana and all of the hundreds of [[Dzogchen]] [[Tantras]] and texts are but commentaries on [[Garab Dorje]]'s Three Varjra Verses or The Three Essential Points | + | 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) of the Radiant One that each {{Wiki|individual}} is, [[primordial]] Being Itself, the luminous presence of intrinsic [[awareness]] ([[Rig pa]]). The [[cuckoo]] is the [[sacred]] {{Wiki|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]] sky. The Six [[Vajra]] Verses of [[Vairochana]] and all of the hundreds of [[Dzogchen]] [[Tantras]] and texts are but commentaries on [[Garab Dorje]]'s Three Varjra Verses or The Three [[Essential]] Points |
[[File:2Garab_Dorje.jpg|thumb|250px|]] | [[File:2Garab_Dorje.jpg|thumb|250px|]] | ||
| − | The Six [[Vajra]] Verses (translated by Namkhai Norbu): | + | The Six [[Vajra]] Verses (translated by [[Namkhai Norbu]]): |
| − | Verse 1 & 2: The Base (View): The nature of [[Phenomena]] is non-dual (gnyis med), but each one, its own state, is beyond the limits of the [[Mind]] (semde [[Mind]] [[Meditation]] series). | + | Verse 1 & 2: The Base ([[View]]): The [[nature]] of [[Phenomena]] is [[non-dual]] ([[gnyis med]]), but each one, its own state, is [[beyond]] the limits of the [[Mind]] ([[semde]] [[Mind]] [[Meditation]] series). |
| − | Verse 3 & 4: The Path, Way of Practice (The [[Meditation]]): There is no concept that can define the condition of "what is," but vision nevertheless manifests: all is good (longde, space [[Meditation]] series). | + | Verse 3 & 4: The [[Path]], Way of Practice (The [[Meditation]]): There is no {{Wiki|concept}} that can define the [[condition]] of "what is," but [[vision]] nevertheless [[manifests]]: all is good ([[longde]], [[space]] [[Meditation]] series). |
| − | Verses 5 & 6: The Fruit, Result, Way of Being in Action (The Conduct): Everything has already been accomplished, and so, having overcome the sickness of effort (seeking), one finds oneself in the self-perfected state: This is contemplation. (mengagde/[[Upadesha]], secret essence [[Meditation]] series). | + | Verses 5 & 6: The Fruit, Result, Way of Being in [[Action]] (The Conduct): Everything has already been accomplished, and so, having overcome the [[sickness]] of [[effort]] (seeking), one finds oneself in the self-perfected state: This is contemplation. ([[mengagde]]/[[Upadesha]], secret [[essence]] [[Meditation]] series). |
| − | The Base by direct transmission (semde): Introduce the state of [[Rig pa]] directly (ngo-sprod) by transmission from the master. The View: recognize and practice your own primordial nature which is [[Buddha nature]] the source of all arising. This is the development or | + | The Base by direct [[transmission]] ([[semde]]): Introduce the state of [[Rig pa]] directly (ngo-sprod) by [[transmission]] from the [[master]]. The [[View]]: [[recognize]] and practice your own [[primordial]] [[nature]] which is [[Buddha nature]] the source of all [[arising]]. This is the development or “[[understanding]]” (rtogs pa, avabodhi) phase of [[Dzogchen]] [[teaching]]. |
| − | The Path (longde): “Don't remain in [[Doubt]]” (“choose the state of presence”). The [[Meditation]] (gompa): “Decide on one point.” Choose and use the realization of the nondual unity of [[Emptiness]] and awareness that is the nature and essence of [[ | + | The [[Path]] ([[longde]]): “Don't remain in [[Doubt]]” (“choose the state of presence”). The [[Meditation]] ([[gompa]]): “Decide on one point.” Choose and use the [[realization]] of the [[nondual]] unity of [[Emptiness]] and [[awareness]] that is the [[nature]] and [[essence]] of The [[Three Kayas]]. This does not mean “choose the [[Dzogchen]] [[Path]] or [[teaching]].” That is [[dualistic]]. Rather, choose the state of presence, moment to moment, now. Do not remain in [[dualistic]], {{Wiki|space-time}} located [[Meditation]] on [[Emptiness]]. Choose to be the vast [[empty]] [[space]] of the [[primordial]] [[non-dual]] state. Thus is the [[primordial state]] of presence stabilized through practice in the lifeworld. This is the “stabilizing” ([[brtan pa]]) phase of the [[Dzogchen]] teaching.The Fruit/Result, ({{Wiki|Integration}}, [[mengagde]], or secret [[Upadesha]], [[nyingthig]]): Continue in the profound [[confidence]] (gdeng) of the [[wisdom of emptiness]] that is [[self]]-[[Liberation]]. The Conduct: [[Liberation]] (grol ba) is prior to [[Meditation]]. The state of presence or contemplation is already accomplished as [[thoughts]] arise and spontaneously selfliberate ([[rang grol]]). No [[effort]]. No seeking strategies. All [[Thought]] and [[emotion]], all [[arising]] is already [[primordially]] or universally {{Wiki|liberated}} (ta-drol). [[Wise]], [[compassionate]] conduct arises and continues from {{Wiki|stable}} [[confidence]] (gdeng) in the luminous [[Emptiness]] of the source, just as that very [[Light]] descends and continues throughout the conduct in the lifeworld. Thus is the prior unity of the state of presence with the [[arising]] [[energy]] of inner and outer [[phenomenal]] [[experience]] [[realized]], and expressed. This is the “integrating” or completion (bsre ba) phase of the [[Dzogchen]] [[teaching]]. |
[[File:Garabdorje_gr.jpg|thumb|250px|]] | [[File:Garabdorje_gr.jpg|thumb|250px|]] | ||
| − | H.H. [[Dudjom Rinpoche]]’s Comments on [[Garab Dorje]]’s Three [[Vajra]] Verses or The Three Statements ( translated by John Reynolds):Verse I: Recognize your own true nature (The Base) “This fresh immediate awareness of the present moment, transcending all thoughts related to the three times (past, present, future), is itself that primordial awareness or [[Knowledge]] (ye-shes) that is selforiginated intrinsic awareness (rig-pa).”Verse II: Choose the state of presence (The Path) “Whatever [[Phenomena]] of [[Samsara]] or [[Nirvana]] may manifest, all of them represent the play of the creative energy or potentiality of one’s own immediate intrinsic awareness ([[Rig pa]]’i rtsal). One must decide upon this unique state for oneself and know that there exists nothing other than this.”Verse III: Continue in the state with confidence in [[Liberation]] (The Fruit) “Whatever gross or subtle thoughts may arise, by merely recognizing their nature, they arise and self-liberate simultaneously in the vast expanse of [[Dharmakaya]], where [[Emptiness]] and Awareness are inseparable (gsal stong gnyis med).”~ H.H. [[Dudjom Rinpoche]]’s Comments on [[Garab Dorje]]’s Three [[Vajra]] Verses or The Three Statements (translated by John Reynolds) | + | H.H. [[Dudjom Rinpoche]]’s Comments on [[Garab Dorje]]’s Three [[Vajra]] Verses or The Three Statements ( translated by John Reynolds):Verse I: [[Recognize]] your own [[true nature]] (The Base) “This fresh immediate [[awareness]] of the present moment, transcending all [[thoughts]] related to the three times (past, present, future), is itself that [[primordial awareness]] or [[Knowledge]] (ye-shes) that is selforiginated intrinsic [[awareness]] (rig-pa).”Verse II: Choose the state of presence (The [[Path]]) “Whatever [[Phenomena]] of [[Samsara]] or [[Nirvana]] may [[manifest]], all of them represent the play of the creative [[energy]] or potentiality of one’s own immediate intrinsic [[awareness]] ([[Rig pa]]’i [[rtsal]]). One must decide upon this unique state for oneself and know that there [[exists]] [[nothing]] other than this.”Verse III: Continue in the state with [[confidence]] in [[Liberation]] (The Fruit) “Whatever gross or {{Wiki|subtle}} [[thoughts]] may arise, by merely [[recognizing]] their [[nature]], they arise and self-liberate simultaneously in the vast expanse of [[Dharmakaya]], where [[Emptiness]] and [[Awareness]] are inseparable (gsal stong [[gnyis med]]).”~ H.H. [[Dudjom Rinpoche]]’s Comments on [[Garab Dorje]]’s Three [[Vajra]] Verses or The Three Statements (translated by [[John Reynolds]]) |
| − | Tsik Sum Né DekGarab [[Dorje]] [[Tsik Sum Né Dek]] (ཚིག་གསུམ་གནད་བརྡེགས་, Wyl. tshig gsum gnad brdegs), '[[Hitting the Essence in Three Words]]'[1] — the final testament of the first human [[Dzogchen]] master [[Garab Dorje]] (Skt. Prahevajra)The three statementsIntroducing directly the face of rigpa in itself.Decide upon one thing, and one thing only.Confidence directly in the [[Liberation]] of rising thoughts.http://www.rigpawiki.org/index.php?title=Tsik_Sum_N%C3%A9_DekJohn Reynolds, Golden Letters (Ithaca: [[Snow Lion]], 1996) | + | Tsik Sum Né DekGarab [[Dorje]] [[Tsik Sum Né Dek]] ({{BigTibetan|ཚིག་གསུམ་གནད་བརྡེགས་}}, Wyl. [[tshig gsum gnad brdegs]]), '[[Hitting the Essence in Three Words]]'[1] — the final testament of the first [[human]] [[Dzogchen]] [[master]] [[Garab Dorje]] (Skt. Prahevajra)The three statementsIntroducing directly the face of [[rigpa]] in itself.Decide upon one thing, and one thing only.Confidence directly in the [[Liberation]] of rising thoughts.http://www.rigpawiki.org/index.php?title=Tsik_Sum_N%C3%A9_DekJohn Reynolds, [[Golden Letters]] (Ithaca: [[Snow Lion]], 1996) |
| − | Born 166 years after the [[Parinirvana]] of [[Lord]] [[Buddha]] in Oddiyana northwest of [[India]], [[Garab Dorje]], an incarnation of [[Vajrasattva]], was the first human teacher of the [[Atiyoga]] [[Tantras]]. From the age of seven, he defeated the pandits of Oddiyana and [[India]] with his teaching that [[Dzogchen]] goes beyond the law of [[Karma]], the law of cause and effect. At his passing into the [[Body]] of [[Light]], he gave his [[Disciple]] [[Manjushrimitra]] what have become known as the Three Statements or Three Testaments. | + | Born 166 years after the [[Parinirvana]] of [[Lord]] [[Buddha]] in [[Oddiyana]] [[northwest]] of [[India]], [[Garab Dorje]], an [[incarnation]] of [[Vajrasattva]], was the first [[human]] [[teacher]] of the [[Atiyoga]] [[Tantras]]. From the age of seven, he defeated the [[pandits]] of [[Oddiyana]] and [[India]] with his [[teaching]] that [[Dzogchen]] goes [[beyond]] the law of [[Karma]], the [[law of cause and effect]]. At his passing into the [[Body]] of [[Light]], he gave his [[Disciple]] [[Manjushrimitra]] what have become known as the Three Statements or Three Testaments. |
| − | In his book The Crystal and the Way of [[Light]], [[Chogyal Namkhai Norbu]] [[Rinpoche]] renders them as follows:1. [[Direct Introduction]] to the primordial state is transmitted straight away by the master to the [[Disciple]]. The master always remains in theprimordial state, and the presence of the state communicates itself to the [[Disciple]] in whatever situation or activity they may share.2. The [[Disciple]] enters into non-dual contemplation and, experiencing the primordial state, NO LONGER REMAINS IN ANY [[Doubt]] as to what it is.3. THE [[Disciple]] CONTINUES IN THE STATE of non-dual contemplation, the primordial state, bringing contemplation into every action, until that which is every individual’s true condition from the beginning (the [[Dharmakaya]]), but which remains obscured by dualistic vision, is made real, or realized. One continues right up to Total Realization. | + | In his [[book]] The {{Wiki|Crystal}} and the Way of [[Light]], [[Chogyal Namkhai Norbu]] [[Rinpoche]] renders them as follows:1. [[Direct Introduction]] to the [[primordial state]] is transmitted straight away by the [[master]] to the [[Disciple]]. The [[master]] always remains in theprimordial state, and the presence of the state communicates itself to the [[Disciple]] in whatever situation or [[activity]] they may share.2. The [[Disciple]] enters into [[non-dual]] contemplation and, experiencing the [[primordial state]], NO LONGER REMAINS IN ANY [[Doubt]] as to what it is.3. THE [[Disciple]] CONTINUES IN THE STATE of [[non-dual]] contemplation, the [[primordial state]], bringing contemplation into every [[action]], until that which is every individual’s true [[condition]] from the beginning (the [[Dharmakaya]]), but which remains obscured by [[dualistic]] [[vision]], is made {{Wiki|real}}, or [[realized]]. One continues right up to Total [[Realization]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
Latest revision as of 17:00, 25 January 2014
.....As Garab Dorje attained Nirvana, his Body dissolved into space in the midst of a great cloud of rainbow Light; the earth shuddered and miraculous sounds were heard. His Disciple Mañjushrimitra, who had studied the Nyingtik teachings with him for seventy-five years, saw him in the sky, surrounded by Light, and cried out “Alas, alas! O vast expanse! If the Light that is our teacher is extinguished, who will there be to dispel the darkness of the World?“ It is said that, at this, Garab Dorje’s right hand and forearm appeared holding a golden casket, the size of a thumbnail, which circled round Mañjushrimitra three times, and descended into the palm of his hand. Inside it he found the Hitting the Essence in Three Words, Garab Dorje’s final testament, written in ink of liquid lapis lazuli on a leaf of five precious substances. Simply seeing it, Mañjushrimitra attained the same realization as his master. In fact, all four of the first vidyadharas of the Dzogchen lineage—Garab Dorje, Mañjushrimitra, Shri Singha and Jñanasutra—bequeathed a testament in a similar way to their disciples, whereupon the minds of the disciples and Wisdom minds of the masters became inseparable. Hitting the Essence in Three Words has been revered by masters and practitioners throughout the centuries as embodying in its key points the very essence of the path of Dzogchen.
The Three Statements Which Strike The Essence(The Three Vajra Verses of Garab Dorje)Upon receiving the last testament transmission from Garab Dorje of The Three Essential Statements, Manjusrimitra classified them into the three continuous aspects of Dzogchen and the three corresponding teaching series:
1. The Base: Recognize your own true nature. Direct transmission or introduction of the state of presence of one's Original Buddha nature by the master. This is the Dzogchen View upon which the semde series is based.
2. The Path: Choose the state of presence. Direct discovery of the state of presence (Rig pa), beyond Doubt. This is the Dzogchen Meditation upon which the longde series is based.
3. The Fruit/Result: Continue in the state with confidence in Liberation (total realized integration of the Base in the everyday lifeworld). This is the Dzogchen Conduct upon which the mengagde secret Upadesha series is based.These three statements distill all of the Dzogchen Tantras and Wisdom.
The Primary Dzogchen TantrasThe 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) of the Radiant One that each individual is, primordial Being Itself, the luminous presence of intrinsic awareness (Rig pa). 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 sky. The Six Vajra Verses of Vairochana and all of the hundreds of Dzogchen Tantras and texts are but commentaries on Garab Dorje's Three Varjra Verses or The Three Essential Points
The Six Vajra Verses (translated by Namkhai Norbu):
Verse 1 & 2: The Base (View): The nature of Phenomena is non-dual (gnyis med), but each one, its own state, is beyond the limits of the Mind (semde Mind Meditation series).
Verse 3 & 4: The Path, Way of Practice (The Meditation): There is no concept that can define the condition of "what is," but vision nevertheless manifests: all is good (longde, space Meditation series).
Verses 5 & 6: The Fruit, Result, Way of Being in Action (The Conduct): Everything has already been accomplished, and so, having overcome the sickness of effort (seeking), one finds oneself in the self-perfected state: This is contemplation. (mengagde/Upadesha, secret essence Meditation series).
The Base by direct transmission (semde): Introduce the state of Rig pa directly (ngo-sprod) by transmission from the master. The View: recognize and practice your own primordial nature which is Buddha nature the source of all arising. This is the development or “understanding” (rtogs pa, avabodhi) phase of Dzogchen teaching.
The Path (longde): “Don't remain in Doubt” (“choose the state of presence”). The Meditation (gompa): “Decide on one point.” Choose and use the realization of the nondual unity of Emptiness and awareness that is the nature and essence of The Three Kayas. This does not mean “choose the Dzogchen Path or teaching.” That is dualistic. Rather, choose the state of presence, moment to moment, now. Do not remain in dualistic, space-time located Meditation on Emptiness. Choose to be the vast empty space of the primordial non-dual state. Thus is the primordial state of presence stabilized through practice in the lifeworld. This is the “stabilizing” (brtan pa) phase of the Dzogchen teaching.The Fruit/Result, (Integration, mengagde, or secret Upadesha, nyingthig): Continue in the profound confidence (gdeng) of the wisdom of emptiness that is self-Liberation. The Conduct: Liberation (grol ba) is prior to Meditation. The state of presence or contemplation is already accomplished as thoughts arise and spontaneously selfliberate (rang grol). No effort. No seeking strategies. All Thought and emotion, all arising is already primordially or universally liberated (ta-drol). Wise, compassionate conduct arises and continues from stable confidence (gdeng) in the luminous Emptiness of the source, just as that very Light descends and continues throughout the conduct in the lifeworld. Thus is the prior unity of the state of presence with the arising energy of inner and outer phenomenal experience realized, and expressed. This is the “integrating” or completion (bsre ba) phase of the Dzogchen teaching.
H.H. Dudjom Rinpoche’s Comments on Garab Dorje’s Three Vajra Verses or The Three Statements ( translated by John Reynolds):Verse I: Recognize your own true nature (The Base) “This fresh immediate awareness of the present moment, transcending all thoughts related to the three times (past, present, future), is itself that primordial awareness or Knowledge (ye-shes) that is selforiginated intrinsic awareness (rig-pa).”Verse II: Choose the state of presence (The Path) “Whatever Phenomena of Samsara or Nirvana may manifest, all of them represent the play of the creative energy or potentiality of one’s own immediate intrinsic awareness (Rig pa’i rtsal). One must decide upon this unique state for oneself and know that there exists nothing other than this.”Verse III: Continue in the state with confidence in Liberation (The Fruit) “Whatever gross or subtle thoughts may arise, by merely recognizing their nature, they arise and self-liberate simultaneously in the vast expanse of Dharmakaya, where Emptiness and Awareness are inseparable (gsal stong gnyis med).”~ H.H. Dudjom Rinpoche’s Comments on Garab Dorje’s Three Vajra Verses or The Three Statements (translated by John Reynolds)
Tsik Sum Né DekGarab Dorje Tsik Sum Né Dek (ཚིག་གསུམ་གནད་བརྡེགས་, Wyl. tshig gsum gnad brdegs), 'Hitting the Essence in Three Words'[1] — the final testament of the first human Dzogchen master Garab Dorje (Skt. Prahevajra)The three statementsIntroducing directly the face of rigpa in itself.Decide upon one thing, and one thing only.Confidence directly in the Liberation of rising thoughts.http://www.rigpawiki.org/index.php?title=Tsik_Sum_N%C3%A9_DekJohn Reynolds, Golden Letters (Ithaca: Snow Lion, 1996)
Born 166 years after the Parinirvana of Lord Buddha in Oddiyana northwest of India, Garab Dorje, an incarnation of Vajrasattva, was the first human teacher of the Atiyoga Tantras. From the age of seven, he defeated the pandits of Oddiyana and India with his teaching that Dzogchen goes beyond the law of Karma, the law of cause and effect. At his passing into the Body of Light, he gave his Disciple Manjushrimitra what have become known as the Three Statements or Three Testaments.
In his book The Crystal and the Way of Light, Chogyal Namkhai Norbu Rinpoche renders them as follows:1. Direct Introduction to the primordial state is transmitted straight away by the master to the Disciple. The master always remains in theprimordial state, and the presence of the state communicates itself to the Disciple in whatever situation or activity they may share.2. The Disciple enters into non-dual contemplation and, experiencing the primordial state, NO LONGER REMAINS IN ANY Doubt as to what it is.3. THE Disciple CONTINUES IN THE STATE of non-dual contemplation, the primordial state, bringing contemplation into every action, until that which is every individual’s true condition from the beginning (the Dharmakaya), but which remains obscured by dualistic vision, is made real, or realized. One continues right up to Total Realization.
