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The Cuckoo's Song of Total Presence

The Cuckoo's Song of Total Presence

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Published by Carlos Gonzalez Cid

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Published by: Carlos Gonzalez Cid on May 19, 2014
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The Cuckoo's Song of Total Presence
The Cuckoo's Song of Total PresenceIn Tibet's ancient shamanistic tradition the cuckoo was a magical bird, theking of birds. As the cuckoo's first call is the harbinger of spring, so thesix erses of the !Cuckoo's Song of Total Presence! introduce the totalpresence of the nature of mind.The six lines of the Cuckoo's Song are also known as the Six "a#ra "erses.The$ are considered to be the root text of the %&ogchen ind Seriestradition out of which the entire iew, meditation and action of %&ogchenma$ be extrapolated. If the meaning of the erses in Tibetan is simple, theexpression of that meaning in (nglish is no simple matter.The nature of multiplicit$ is non)dualand things in themseles are pure and simple*+eing here and now is thought)freeand it shines out in all forms, alwa$s all good*It is alread$ perfect The disease of uptight striing expunged,Spontaneit$ is as it is.Turned into prose, based on the !%ochu! commentar$, it sa$s-All phenomenal appearances, the entire phantasmagoria of the six senses, thedierse multiplicit$ of existence, in realit$ is without dualit$. (en if weexamine its parts in the laborator$ of the mind, what is seemingl$ concretein its nature is illusie and indeterminate.There is nothing to get hold of. There is no wa$ to express it. Thesuch)ness of things, their actualit$, left #ust as the$ are, is be$ondthought and inconceiable. That is the here and now.
 
et diersit$ is manifestl$ apparent and this is the undiscriminatingall)inclusie sphere of the all)good +uddha Samantabhadra.Total perfection has alwa$s been a fact and there has neer been an$thing todo to actuate this immaculate completeness. All endeaors are redundant andnaturall$ transcended./hat remains is spontaneit$ and that is alwa$s present.Chog$el 0amkhai 0orbu and Adriano Clemente rendered the !Six "a#ra "erses!like this- in !The Supreme Source-!The nature of the ariet$ of phenomena is non)dual$et each phenomena is be$ond the limits of the mindThe authentic condition as it is does not become a concept$et it manifests totall$ in form, alwa$s goodAll being alread$ perfect, oercome the sickness of effortAnd remain naturall$ in self)perfection- this is contemplation.Chog$el 0amkhai 0orbu's commentar$ diides the six erses into three ersesof two lines. 1 The first couplet describes the ground of being and the iew,relating to the ind Series of instruction and to 2arab %or#e's firstIncisie Precept, which is introduction to the nature of mind. 1 The second couplet describes the path, the nature of meditation,relating to the Space Series of instruction and 2arab %or#e's secondincisie precept, which is coniction of the reflexie function ofliberation. 1 The third couplet describes the product, which does not differfrom the ground and relates to the Secret Precept Series and to 2arab%or#e's third incisie precept, which is confidence in the process.
 
+ased on Chog$el 0amkhai 0orbu's commentar$, 3ohn 4e$nolds 5"a#ranath6,0$ingma scholar and $ogi, made this discursie translation-(en though the nature of the diersit$ 5of all phenomena6 is without an$dualit$,in the terms of the indiidualit$ of the things themseles, the$ are free ofan$ conceptual elaborations.(en though there exists no thought or conception of what is called thestate of being #ust as it is, these arious appearances, which are created,are but manifestations of Samantabhadra.Since eer$thing is complete in itself, one comes to abandon the illness ofeffortsand thus one continues spontaneousl$ in the calm state of contemplation.Professor Samten 7arma$ found a ersion of the text amongst the cache ofmaterial that Sir Aurel Stein found in Tun 8uang and which was concealed inthe tenth centur$, thus alidating its age and form 8is rendering is this-All the arieties of phenomenal existence as a whole do not in realit$differ one from another. Indiiduall$ also the$ are be$ondconceptuali&ation.Although as !such)ness! there is no mental discursieness 5with regard tothem67un)tu b&ang po shines forth in all forms.Abandon all the malad$ of striing, for one has alread$ ac9uired it all.:ne leaes it as it is with spontaneit$.The first Tibetan %&ogchen master, Pagor "airochana, receied the !Six "a#ra"erses! in the eighth centur$ from Shri Singha, his Indian 2uru, in the

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