T´ ecnicas paralelas/distribuidas

Listen great being!

[31. The chapter of the six vajra verses: The Cuckoo of Presence, 113.3-113.5]

Listen, great being! Understand the real meaning thus!

[32. The chapter of the four verses of knowledge, 113.6-113.7]

Listen, great being, king of pure presence! The true teaching of the absolute meaning cannot be comprehended nor shown [through concepts]. It cannot be defined, it cannot become an object of fixation, it cannot be thought: it concerns a nature that transcends thought. [This nature] cannot be meditated on and cannot be the object of thought. It does not know desire and does not conceive the idea of having to accept the fruit [of realization].

Those who abide in this natural non-discursive state reach enlightenment without embarking on a path; without exercising the mind, they obtain self-arising wisdom; without striving, they spontaneously achieve the capacity for spiritual action; without keeping a commitment, they naturally maintain purity.

[In this state] the senses and their objects manifest as the clarity of the fundamental condition, Buddhas and sentient beings are no longer seen as a duality, and everything is perceived as unity in the fundamental condition.

The fundamental nature knows neither unity nor multiplicity: could the essence, which has never been born and has never manifested, ever become the object of definition?

Listen, great being, king of pure presence! All the Buddhas and sentient beings, the whole universe and the forms of life inhabiting it, are my nature, beyond any concept of affirmation or negation.

My nature is one in the fundamental condition, and that which is taught by the teachers of the three dimensions serves only to lead all beings, in an indirect manner, to this single reality.

[33. The chapter that demonstrates the definitive and provisional teachings, 116.6-117.5]

My essence is like the sky. My meaning is fundamental reality. My nature is pure and total consciousness.

Listen! I have no hindrances, and I transcend concepts: the sky beyond concepts is the dharmakaya dimension.

I am the non-discursive state beyond accepting and rejecting: being like the sky means not accepting or rejecting. Just as the sky never accepts nor rejects anything, Samantabhadra does not know the dualism of accepting and rejecting. Contained within me is the essence that never accepts nor rejects anything.

Listen, great being! Like the sky, I was never bom. Just as the sky has never been born, Vajrasattva never had a beginning. Contained within me is the unborn essence. [...]

If you understand the source, pure and total consciousness, you will apprehend that its self-arising nature transcends the limits of both eternalism and nihilism. Being unborn and beyond the dualism of subject and object, it transcends the limit of a material, eternal substance. Being uninterrupted, self-arising wisdom, it transcends the limit of nothingness and nihilism. [This is the true meaning of the word muteg]: Mu refers to the dimension of emptiness of phenomena, teg means the understanding of this. Those who discern a duality between Buddhas and sentient beings do not see the source that is pure and total consciousness.

[34. The chapter that concentrates the essence of knowledge, 118.5-119.1; 121.4-121.7]

Listen, great being! My essence is difficult [to understand]. Its view and behavior do not concur with those of the five vehicles taught by the three teachers on eight issues: access, view, commitment, spiritual capacity, path, level of realization, primordial wisdom, and ultimate nature.

Access occurs on the basis of the principle of effortlessness. The view is disclosed without needing to meditate. The commitment is kept without needing to observe it. The capacity for spiritual action is acquired without striving. The path is not something to tread gradually. There is no level to achieve through training. Wisdom is a non-conceptual state that cannot at all be produced in any way. The ultimate nature is the authentic condition that cannot be altered.

Listen, great being! If this is taught to followers of the vehicles based on cause and effect, they would deem it impossible. In fact, they believe that as the world is founded on cause and effect, everything must be tied to this principle. They believe that in order to achieve the effect, the Buddhas of the three worlds, it is necessary to act on the cause, the beings of the three worlds.

Meditating on the view as the cause, they believe they can achieve the effect. However this manner of meditation does not enable realization of the fruit.

As all is the authentic, natural condition, seeking to alter or correct this condition is a deed as grave as dissembling the truth! View, meditation, commitment, etc., all the instructions that entail effort serve only as a guide to knowledge for those who need to eliminate the distractions of the sense objects and to retreat to a solitary place in order to attain the non-discursive state of

equanimity.

[35. The chapter that demonstrates the system of total perfection, 122.2-123.3]

Listen, great being! Understand my nature! I am the nature of pure and total consciousness: pure and total consciousness is the supreme source. The nature of the supreme source is the state of the Body, Voice, and Mind. There is nothing that does not originate from the Body, Voice, and Mind.

The Buddhas of the three times are created from the Body, Voice, and Mind. The body, voice, and mind of the beings of the three worlds too are created from the Body, Voice, and Mind of the supreme source.

Everything contained in the outer and inner universe is created from my Body, Voice, and Mind in the nature of the authentic, unalterable condition. [...]

Listen, great being! This is the nature of my Body, of my Voice and of my Mind.

My Body is the fundamental nature that manifests as the marvellous energy of Samantabhadra.

My Voice is the manifestation of the sounds and words that bring about understanding of the fundamental nature.

My Mind is uninterrupted self-arising wisdom that becomes the teacher's lamp of wisdom to show unmistakably the fundamental nature.

Listen, great being! Understand well! Everything that appears and exists, the whole animate and inanimate world, is nothing other than the nature of my Body: in this way my essence is directly communicated! Great Sattvavajra, you too, teach this to those who do not understand!

Listen, great being! All the sound of the five elements: earth, water, fire, air, and space, and everything uttered by the beings of the six lokas, are nothing other than my Voice: in this way the teaching is communicated through speech! Great Sattvavajra, you too, teach this to those who do not understand!

Listen, great being! All [thoughts tied to] the six classes of beings and to the five elements are the equanimity of the non-discursive state, the fundamental nature, unborn and unceasing, beyond thought: my Mind. Sattvavajra, you too teach this to others! Unless you do so, it will be very difficult to understand my nature.

[36. The chapter that demonstrates that all is contained in the Body, Voice, and Mind, 123.5-124.1;124.2-125.3]

Then the supreme source, pure and total consciousness, explained that the nature of total perfection is not something on which one needs to meditate.

Listen, great Sattvavajra! I am the universal aim to which everybody aspires: those at the level of Vidyadhara, the Bodhisattvas at the sundry levels of realization and all the beings of the three worlds who are ready [for knowledge]. So, understand that my nature is fundamental reality, pure

and total consciousness, and that it is not something on which to meditate!

Even though my nature is fundamental reality that transcends meditation, the teachers of the three dimensions teach cause and effect in order to conform to the principle of causality that governs the world. They explain that an effect must necessarily manifest from a cause, and to this end they teach diverse meditation methods.

Even though the fundamental nature, pure and total consciousness, is one alone, [the sravakas and pratyekabuddhas] speak of the four noble truths concerning suffering and its origin. Affirming that the origin of suffering is the cause of rebirth in the three lower states, they forsake the fundamental nature that is pure and total consciousness. Thus, not understanding the fundamental nature, they forsake it.

Even though the fundamental nature is pure and total consciousness, [the Bodhisattvas] speak of the two truths: absolute and relative, and on this basis they apply the ten paramitas, starting with generosity and morality, to tread gradually the ten levels of realization. Thus, not understanding the fundamental nature, they remain at the level of training.

Even though the fundamental nature is pure and total consciousness, [followers of the kriya]

speak of the propitious moment, selected on the basis of planets and constellations, for starting to practice the five factors of realization and the four miraculous actions. In this manner they empower the whole of existence and meditate on it in the form of the deity. Thus, however, they do not understand the true nature of their own minds which is beyond meditating.

Even though the single fundamental nature is pure and total consciousness, [followers of mahayoga] apply the three contemplations and the five rituals20A in order to fulfil the four

"approaches and accomplishments" and to transform their vajra body, which is already naturally pure, into the form of the deity and to realize its simultaneous "appearance and insubstantiality."

Through commitment and effort they try to transform their mind into the deity and in consequence they do not see the true nature of mind, which is beyond action.

One's fundamental nature is pure and total consciousness, and I, the supreme source, teacher of teachers, do not teach the teachers of the three dimensions to meditate in order to alter the mind, because the true nature of mind has always been self-liberation. Striving to meditate amounts to forsaking the true nature of mind.

Listen, great being! If you want to realize the nature of your mind, which is possible only by not having desires, you must not intentionally seek to "find" the non-discursive state of equanimity.

Remain naturally, without accepting or rejecting. Remain spontaneously in the state free of commotion. The mind is precisely the natural condition, and all phenomena exist only in this very condition: do not seek to alter it! Do not strive to attain something other than this nature! As this is the very essence, do not seek anything else! Even if the Buddhas were to try, they would not find anything.

As all is already perfect, now there is no need to do anything. As all is already realized, now

there is no need to act. Remain in equanimity, without judging or thinking!

Followers of the sutric tradition of the Bodhisattvas aspire to the level of realization called

"total light," and judging and analyzing the two truths, they assert that the true nature of phenomena is emptiness, like space. The total bliss of atiyoga is pure and total consciousness, beyond judging and analyzing. That which transcends judging and analyzing is hindered by the sutric tradition:

judging and analyzing total perfection means falling into the misleading deviation of the followers of the sutras.

Followers of kriya aspire to the level of "vajra holder" and, having entered the path of the three purities, they remain with the consideration of a pure subject and pure object. The total bliss of atiyoga is pure and total consciousness, beyond subject and object. That which transcends subject and object is hindered by kriya: conceiving total perfection in terms of subject and object means falling into the misleading deviation of the followers of kriya.

Followers of ubhaya base themselves on the kriya principle as regards conduct and on the yoga principle as regards practice. However, as they do not succeed in integrating view and behavior, they do not understand the meaning of non-duality. The total bliss of atiyoga is pure and total non-dual consciousness. That which is non-dual is hindered by ubhaya: conceiving total perfection in dualistic terms means falling into the misleading deviation of the followers of ubhaya.

Followers of yoga aspire after realization of the "dense array" and having entered the path "with characteristics" and "without charac- teristics,1121 they mainly practice the four mudras.

Consequently, they do not succeed in applying the principle of "not accepting nor rejecting." The total bliss of atiyoga is pure and total consciousness, beyond accepting and rejecting. That which transcends accepting and rejecting is hindered by yoga: an attitude of acceptance and rejection in relation to total perfection means falling into the misleading deviation of the followers of yoga.

Followers of mahayoga aspire after realization of Vajradhara and, having entered the path of method and of prajna, they apply the four phases of approach and accomplishment in the pure mandala of their own mind. The total bliss of atiyoga is pure and total consciousness, beyond effort. That which transcends effort is hindered by mahayoga: striving to attain total perfection through effort means falling into the misleading deviation of the followers of mahayoga.

Followers of anuyoga aspire after the level of "indivisible" realization and, having entered the path of the dimension of emptiness and primordial wisdom, they understand that the cause of all phenomena is the pure dimension of emptiness, while their fruit is the mandala of wisdom. The total bliss of atiyoga is pure and total consciousness, beyond cause and effect. That which transcends cause and effect is hindered by anuyoga: conceiving total perfection in terms of cause

and effect means falling into the misleading deviation of the followers of anuyoga. These, then, are the deviations and hindrances regarding view and behavior.

Listen, great being! The view and behavior of total perfection is not like that of practices based on cause and effect. The view and behavior of pure and total consciousness is like the sky: the sky is beyond thoughts and analysis. Whoever tries to reason and analyze will never achieve enlightenment that is like the sky: the arising of judgement and analysis denotes deviation and hindrance.

Whoever applies the view and behavior that are like the sky in terms of subject and object will never realize the sky of enlightenment: the arising of subject and object is deviation and hindrance.

Some separate view from behavior, but just as the sky cannot be divided, so also pure and total consciousness cannot be reduced to duality. Those who divide will never realize the sky of enlightenment: separating view and behavior constitutes deviation and hindrance.

Pure and total consciousness is like the sky, and the sky is beyond accepting and rejecting.

Those who accept and reject will never realize the sky of enlightenment: the dualism of acceptance and rejection constitutes deviation and hindrance.

Pure and total consciousness is like the sky, and the sky is beyond effort. Those who practice with effort will never realize the sky of enlightenment: practicing with effort constitutes deviation and hindrance. Pure and total consciousness is like the sky, and the sky is beyond cause and effect.

Those who conceive it in terms of cause and effect will never realize the sky of enlightenment:

conceiving a cause and an effect constitutes deviation and hindrance.

Listen, great being! All phenomena are the nature of the sky: the sky is without substance, the sky transcends all examples, the sky is beyond all measure. This is the way to understand the true meaning of all phenomena!

Listen, great being, and understand! Every vehicle has its view, but the true view cannot pertain to anything external: pure and total consciousness, which is the fundamental nature, cannot become the object of a view. Thus, conceiving a view is a mistake.

Every vehicle has its commitment to keep, like an escort along the path to enlightenment.

However, as pure and total consciousness is beyond subject and object, there is nothing external to keep: thus there is no commitment to observe.

Every vehicle has its capacity for spiritual action, like a helper along the path to enlightenment.

However, as pure and total consciousness is self-perfected, there is no need to obtain a spiritual capacity. That which is already perfect is not realized through action.

Every vehicle has its level of realization, like a base, or support, along the path to enlightenment. However, as all the Buddhas of the three times, the teachers of the three dimensions, the beings of the three worlds, and all things that exist in the animate and inanimate world abide at the level of total perfection, pure and total consciousness, there is no need to train oneself to progress along the levels of realization.

Every vehicle has its conception of an "ultimate nature": the ultimate nature of total perfection is pure and total consciousness. As beyond it nothing exists, all the teachings contemplated in the other vehicles are pure and total consciousness. Fixing dualistically on the "ultimate nature"

constitutes a mistake.

The self-arising wisdom of total perfection does not conceptualize an object: without judging, without moving, it is primordial wisdom! [38. The chapter that indicates the deviations and hindrances related to view and behavior, 129.3-133.21

Listen, great being! I am the supreme source, pure and total consciousness, thus I am the fundamental essence of everything. The teachers of the three dimensions, the Buddhas of the three times, the Vidyadharas and Bodhisattvas, all the beings of the three worlds and all that exists in the animate and inanimate world have arisen from me. In what way?

From the condition of non-discursive equanimity there arises the dharmakaya that has no origin.

From the condition of one's nature arises the sambhogakaya of perfect enjoyment of the senses.

From the total state of enlightenment of energy there arises the nirmanakaya that acts for the benefit of beings.

The Buddhas of the past attained enlightenment by understanding the non-discursive state of the nature of mind, self-arising wisdom, and still now they abide in this non-discursive state. The Buddhas of the present, too, act for the good of beings through the non-discursive state of the nature of mind, self-arising wisdom. In the same way, the Buddhas to come in the future will certainly benefit beings by teaching the non-discursive state of self-arising wisdom, the total state of enlightenment.

When the Vidyadharas and [Bodhisattvas] on the various levels of realization observe this pure and total self-arising consciousness and see nothing, right in that moment they encounter the essence of their mind! the three times, to the Vidyadharas, to the Bodhisattvas, to the beings of the three worlds, to the whole animate and inanimate universe, because I am the maker of all. Before there was any other teaching I, that am the source, pure and total consciousness, disclosed the teaching of pure and total

When the Vidyadharas and [Bodhisattvas] on the various levels of realization observe this pure and total self-arising consciousness and see nothing, right in that moment they encounter the essence of their mind! the three times, to the Vidyadharas, to the Bodhisattvas, to the beings of the three worlds, to the whole animate and inanimate universe, because I am the maker of all. Before there was any other teaching I, that am the source, pure and total consciousness, disclosed the teaching of pure and total