Dzogchen Deity Practice. Padmasambhava

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СКАЧАТЬ and rupakaya. The dharmakaya—free from constructs, like space—is defined as “dissolved yet unobscured.” Dissolved here means “totally free of all disturbing emotions.” At the same time, wisdom, meaning “original wakefulness,” is unobscured. That is the meaning of dissolved yet unobscured. This is also called the “dharmakaya of basic brilliance.” Dharmakaya is not empty or devoid of a cognizant quality.

      Furthermore, in terms of experience, dharmakaya is primordially the unity of experience and emptiness. Primordial purity is the empty aspect, while spontaneous presence is the experience aspect. These two are a unity. That is why we say that the kayas and wisdoms are a unity. Dharmakaya is a body of space, free from constructs. Sambhogakaya is a body like a rainbow. The five buddhas of the five families are called the “bodies of the wisdoms of distinguished characteristics”—white, red, yellow, green, and blue, the five lights.

      Once again, first there are two kayas: dharmakaya and rupakaya. The rupakaya consists of two types: the sambhogakaya, which is of rainbow light, and the nirmanakaya, which is a material body of flesh and blood possessing the six elements.

      If we claim everything is empty, then who would there be to know that? There wouldn’t be anything. There would be no wisdom, no original wakefulness. The wakefulness knowing the original nature is a type of knowing that does not depend on an object. Thought, on the other hand, cannot stir without depending upon an object. When you say original wakefulness, (yeshe,) or wisdom, by definition it signifies “a knowing that has no object.” When you say thought, (namshey,) it signifies “a knowing that has the structure of subject and object.” Yeshe is a knowing that doesn’t fixate in a dualistic way, whereas our ordinary knowing is dualistic fixation. Dualistic fixation should be destroyed. That is the whole reason why we strive so diligently in meditation and recognize mind-essence. Yeshe is primordial knowing. We get used to primordial knowing by recognizing our essence as primordial purity. Nondualistic wakefulness destroys dualistic fixation. When dualistic fixation is destroyed, deluded experience falls apart, and all conceptual activity collapses. We should become completely clear and resolved about this.

      Ultimately, the vital point is the difference between consciousness and wakefulness, namshey and yeshe. Consciousness is a way of knowing in which there is subject and object and in which the subject gets involved in the object. The state of realization of all the buddhas, on the other hand, is a primordial knowing that is independent from an object. Trekchö training reveals this state of realization. If we, on the other hand, believe that our basic state is only empty, a blank empty state, this emptiness wouldn’t possess any qualities. But the qualities are primordially present. This original wakefulness, yeshe, is inconceivable. The Dzogchen teachings describe it either as the unity of being empty and cognizant or as the unity of being aware and empty. Of course, the dualistic consciousness is also empty and cognizant, but it is suffused with ignorance, with unknowing. Ignorance means “not knowing rigpa.” Yeshe is empty cognizance suffused with knowing.

      In actuality, all that appears and exists, all worlds and beings, are the mandala of the five male and female buddhas, the mandala of the victorious ones. This is simply how it already is, and that is how we train ourselves in seeing things, by means of the development stage. To recognize rigpa is the true way to acknowledge what is, as it is. At that moment, experience, in itself, is already the mandala of the male and female buddhas, without us having to think it is. When we don’t recognize rigpa, then it isn’t, even though, essentially, it is. When we merely think it is, that is only a pretense—even though, based on this pretense, called “ordinary development stage,” we can realize rigpa, in actuality, since whatever appears and exists is already the mandala of the victorious ones.

      Development stage is a training in what really is. The perceiving quality is the yab and the empty quality is the yum. These two are an indivisible unity. This is the fundamental mandala of all the victorious ones, of all buddhas. This unity of experience and emptiness is also the source of the ordinary body, speech, and mind of sentient beings. Sentient beings, however, are not simply ordinary body, speech, and mind. We possess the enlightened body, speech, and mind as well; we just don’t recognize this. Still, it is not enough to pretend this is so. We can pretend to be a buddha, but still we won’t be enlightened by thinking, “I am a buddha.” We need to authentically acknowledge what actually is. Even though our world is a nirmanakaya buddhafield, we need to also know it.

      There are the six munis, one for each of the six realms of samsara. There is Dharmaraja for the hell beings, Khala Mebar for the hungry ghosts, Senge Rabten for the animals, Shakyamuni for the humans, Taksangri for the demigods, and Shakra for the gods. Each of the six realms of samsara is in fact a nirmanakaya buddhafield. Even though this is so, beings don’t know it. We need to know that our nature is an unconfined empty cognizance. Knowing this to be as it is is the mandala of the victorious ones—just as the buddhas know it to be. However, we have fallen under the power of wrong views and distorted concepts, and we are wandering about in the confused states of samsara.

      The four lines for ultimate bodhichitta, included in the preliminary practices of Kunzang Tuktig, say,

       Namo

       I and the six classes of beings, all living things,

       Are buddhas from the very beginning.

       By the nature of knowing this to be as it is,

       I form the resolve towards supreme enlightenment.

      By the nature of knowing this to be as it is,

means “seeing reality as it is.” It means that whatever appears and exists is already all-encompassing purity, the mandala of the victorious ones. It is not only something we pretend it to be. However, it only becomes true when recognizing the natural state. Otherwise, we don’t see it as it really is. Our ignorance of the unknowing, grasping at duality, and getting involved in the three poisons obscures the all-encompassing purity of what appears and exists. The difference lies entirely between knowing and not knowing. When we recognize our nature as pointed out by a master, then we know what is to be as it is. We then train in this, in the state of original wakefulness unspoiled by dualistic fixation.

      To recognize self-existing wakefulness is to see things as they are. This is unlike taking a white conch shell to be yellow; there is no way that this is so. When you have jaundice, you see a conch as being yellow. The conch definitely isn’t yellow; it never was, but the gall in the body makes your eye yellow, so you see white as yellow, even though it isn’t. This exemplifies confusion, the mistakenness of sentient beings. We don’t see things as they really are.

      Since I and all other sentient beings are buddhas from the СКАЧАТЬ