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This summa of Chögyal Namkhai Norbu¿s researches is dedicated first and foremost to his fellow countrymen and women and to Tibetan youth in particular. The text was originally conceived as a set of university lectures that Chögyal Namkhai Norbu was invited to give at the University of Nationalities in Beijing in 1988, forming a first abridged version of The Light of Kailashsubsequently enlarged by the author after further research; the manuscript through meticulous selection and a critical use and analysis of a vast array of literary and frequently unpublished sources became a work of 1,900 pages divided in three volumes. The first volume, ¿The Early Period, the History of Ancient Zhang Zhung,¿ considers the rise of early human generations and the Bon lineages of ancient Zhang Zhung, its dynasties, language, and culture. The second volume, ¿The History of the Intermediate Period: Tibet and Zhang Zhung,¿ is focused upon human generations, the Bonpo lineages, the spread of Bon during the lifetimes of the first Tibetan monarchs, the dynasties, written language, and civilization of ancient Tibet, as well as upon the reigns of specific kings, the Bon religion, and Bonpo religious figures (Dran-pa Nam-mkhä in particular) of Zhang Zhung during that period. The third volume, ¿The History of the Later Period: Tibet,¿ is concerned with an assessment of the genealogies, Bonpo lineages, royal dynasties (from the first monarch gNyä-khri bTsan-po until the forty-fifth monarch Khri-dar-ma ¿U-dum-btsan), language, and civilization of Tibet. This amazing trilogy, aptly named The Light of Kailash, offers an open, daring, holistic, unbiased approach to the study of the cultural and spiritual heritage of Tibet and to the understanding of the origin of this fascinating and endangered civilization.

The Marvelous Primordial State of Great Perfection is a profoundly important root text of the Mind series of Dzogchen. Although this ancient text is not as large, nor has it as many chapters as The Supreme Source, it teaches all the essential principles of Ati Dzogchen that can be subsumed in the view without fixations, contemplation beyond concepts, and the fruit that is not obtained by treading a path. Therefore, this book contains the essence of all sutras and tantras of the Buddha's teaching, with nothing missing.Our English translation of The Marvelous Primordial State, an ancient and extraordinary text the like of which is rarely found in the world and whose value is immeasurable, has been made for the benefit of those fortunate ones who wish to gain an understanding of the real meaning of Ati Dzogpa Chenpo. I truly hope and wish that it will serve to open the doors of their minds and engender a genuine understanding of the principle of Ati Dzogpa Chenpo.-Chögyal Namkhai NorbuThis teaching leads directly to the level of enlightenment, therefore it does not even speak of hell. In this teaching only omniscience exists, therefore it does not even speak of ignorance. This is a Dharma in which one understands the real meaning without mistakes.-The Marvelous Primordial State, Chapter 30

This teaching, the path of all Buddhas of the past and of the futurethat contains all the deep meanings of all the Sutras combined in apractical way, is known as the Mind Training or Pith Instructions,presented by the great masters in the most practical way throughtheir own experience. The history of this teaching is this. Whenthe great Lama Sakyapa was twelve years old, his spiritual mastersuggested that since he was the son of a great spiritual master heshould study the teaching; however, in order to study the teachinghe needed first to acquire wisdom. In order to acquire wisdom, hehad to practise Manjushri, the manifestation of all the Buddhas'wisdom. Sakyapa's spiritual master, Pari Lotsawa, one of the greatesttranslators, gave him the initiation of Manjushri and all theteachings related to Manjushri and then asked his disciple to doa meditation retreat. After completing six months of meditation,one day in his pure vision he saw Manjushri in person sitting on ajewel throne, his hands in the teaching mudra, with two Bodhisattvaattendants, one on each side. Then the main deity Manjushrigave this teaching, which is made up of four lines:If you have attachment to this life, you are not a religious person.If you have attachment to the world of existence, you do not haverenunciation.If you have attachment to your own purpose, you have no EnlightenmentThought (Bodhicitta).If grasping arises, you do not have the view.All the paths of the Sutrayana are included in these four lines.