February 19th, 2015
Excellent material, I highly recommend it. As always, we use our barometers.
Original taken from stanislavksever in the Universe Designer's Handbook.
Stanislav Far North. Universe Constructor's Handbook.
1. The Universe consists of Consciousness.
2. The Consciousness of the Universe operates on the principles: Similarity (holographic principle), Development (spiral principle), Sequence (Golden Section).
3. Human consciousness is similar to the Consciousness of the Universe, therefore the human mind is capable of realizing the “mechanics of the Consciousness of the Universe”.
4. The nature of Consciousness is distinguished by the highest degree of rationality. If something is successful once, it will be used constantly, albeit in different variations. Consciousness uses the template always and everywhere. For example: the structure of the atom and the structure of planetary systems. Energy-information flow and light flow. And so on. The Principle of Similarity is present everywhere. And only thanks to this principle our consciousness is able to understand the very System of the Universe.
5. In nature, all living things follow the Fibonacci Series in their development, and not the Golden Section. That is: 0,1,1,3,5,8,13,21 and so on. But this can be traced only at the beginning of any process, then the Fibonacci Series become identical to the Golden Ratio. That is, the ring of energy turns into a spiral - a vortex. We will see the same thing when a spark of consciousness arises in the space of the Void: one conventional unit of information, interacting with another, creates the beginning of consciousness. But unlike the ideas of pseudoscientists, Consciousness has a beginning but no end. As in the Fibonacci Series and the Golden Ratio. The Spiral of Consciousness, having received a starting point, has no end point. Actually this is an axiom. From here we see that the theory where everything that exists is born, develops and is destroyed is fundamentally wrong! Since initially the Consciousness does not contain the principles of self-destruction.
Stages of construction of the Universe:
1. The Universe is the next phase of the development of the Void Space.
2. The Space of the Great Emptiness is the Space of the World of Numbers. Numbers are vortices and their properties are described by mathematics.
3. Numbers, hereinafter referred to as information, create energy through compaction.
4. Energy in inextricable connection with information structures a new space. Space of Consciousness.
5. The Space of Consciousness creates the material Universe.
A universal mechanism of creation.
1. Information by its nature is always heterogeneous. Heterogeneity of information creates tension between its excess and deficiency. At a certain moment, growing Tension leads to a shift in the array of information. Depending on the quality of the information, the stress has a direction and a shear force. During a shift, information is duplicated and moved. Actually, this directed movement of duplicated information is Energy, and duplication itself is essentially a prototype of memory.
2. We have a process in which three components are combined: Information, Energy and Tension, this is Consciousness. This trinity is otherwise called: Knowledge, Power and Intention. We must understand that there are many such processes in the Great Emptiness. Waves of energy penetrate the space of the Void and interact with each other. Consciousness accumulates information, distributes it, and moves in space. This is how the Network of Consciousness is created.
3. The process of creating Matter is determined by the nature of numbers. Let me remind you that the nature of numbers is a vortex
Creation of material structures.
1. Consciousness determines the limits of form. To do this, it pushes the energy-information beam to equal distances forward - backward, right - left and up - down from itself. Then the ends of the projections are connected to form an octahedron. Then the octahedron rotates around its axes. It turns out to be a sphere.
2. A great many such spheres are formed in space. The new structure is what we mean by Ether.
3. Then Consciousness can reach the surface of its own sphere, and having appeared on the surface, it creates a new octahedron, rotates it around three axes and forms a new sphere, identical in size to the first. It is equal in size because Intent's ability to project remains the same. So it creates a second sphere, exactly the same size as the first.
4. Having created the second sphere, Consciousness at the intersection of these two spheres receives the geometric figure vesica piscis (translated from Latin as “fish eggs”. The circle of vesica piscis is symmetrical and smaller than the circle of large spheres. In other words, from the side it will look like a straight line, in the middle ) and on top like a circle (on the right). This is a geometric image through which Light was created. This is also the geometric image through which our eyes were created to perceive light. Besides light, it is also a depiction of patterns associated with our emotions and many other aspects of life. This is the basic geometry of the electromagnetic field.
5. Then the third sphere is formed, the fourth and so on. Constant compaction occurs. With the help of rotation and compaction, the material World is formed.
Structure of Consciousness
1. The energy-information beam formed by the shift of an array of information is nothing more than the Power of Imagination. And this is the main Power of Consciousness.
2. Another important point is that rotating the sphere also leads to duplication of information. The higher the rotation speed, the denser the information component. Information accumulates and condenses and serves as a source of energy.
3. The third important point is that Consciousness can be located both inside the created object and outside it. And at the same time it receives all information from the object and controls it. Therefore, Consciousness can have a form if it wishes, or it may not.
4. Consciousness, as a result of the duplication mechanism, always has an abundance of energy-informational material, which it can use at its discretion. Create an infinite number of objects with given properties. It can also endow an object with its own Consciousness.
5. The power of Imagination of Consciousness creates the World.
Components of Consciousness.
1. The first component that Consciousness uses is Direction. Direction is present everywhere, it is the basis of the coordinate system of the crystalline lattice. The coordinate system consists of six usual directions (forward-backward, up-down, left-right). But this is not a complete system. There is another direction: inward-outward. It is closely related to density. Depicted as a sphere. From the zero coordinate point to the first sphere, this is the space of the Great Emptiness. From the first sphere to the second - the space of the ether. In this case, the first sphere becomes the zero point of the coordinate system. If we consider our sphere of the material world, then the sphere of the astral world is represented by the zero point of the coordinate axis. The less dense world is a point in the coordinate system. As we see, the inward-outward direction is closely related to the density. Density determines the Sphere of Spaces. A parameter such as frequency depends on density. When moving from the material world to the astral world, the parameters of density and frequency change. But the parameters themselves are present in all spaces. The direction is eventually converted into a Coordinate System. Where, in addition to direction, the Sphere of spaces is present. Each subsequent Sphere of Space absorbs new Forces and Laws. The spheres of Space differ in the speed of processes and the density of matter.
2. The second important component is speed. Speed gives us such derivatives as: frequency and density, duplication and memory. Speed determines density, as well as vice versa. Time is not a constant quantity and depends on speed. This is its derivative.
3. The third important component is Rotation. Rotation, which comes from the nature of numbers, is the basis of all field structures. The basis of the transition of energy into information and back. The principle of duality stems from it. In practice, this is the basis of Life.
4. Consciousness strives for Development. It constantly exchanges information with the Field of Consciousness and builds its Worlds. It is individual and sociable. It strives to embody itself in its worlds. And it creates living objects for this. He embodies himself in living objects in order to create and understand more complex worlds. More complex Worlds are also more dense. Therefore, the statement that the next step in human development is disembodied existence is complete nonsense! Consciousness initially only does what it embodies itself in increasingly dense objects!
5. Consciousness always strives to accumulate information and energy. Death followed by birth and complete loss of memory is an unnatural process. Imposed from the outside for the selection of energy. Immortality is the original essence of man. As well as constant development. The replacement of intensity with duality leads to the replacement of transformation with destruction.
Matter is not formed randomly. And in the course of the consistent Conscious process of transforming the World of Information into the World of Forms. And if Consciousness comes from the Emptiness of the World of Numbers, then Matter from the unfilled Spheres of Consciousness.
THEMATIC SECTIONS:
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I bow to the great teacher Padmasambhava! He who is called the Lotus-Born of Uddiyana is the emanation of the body of all the Buddhas of the three times, the great vidyadhara of indestructible omniscience. He was invited to Tibet by the lord and ruler [Trisong Deutsen]. When he was there, I, Tsogyal, served him as his wife and companion. Once, while staying in the Tidro cave in Shoto, the meaning of the Innermost Unsurpassed Heart Essence of Great Perfection was shown to me and was understood by me. Thanks to the view, I perceived the natural state as a direct experience, and not as speculation. Amazed by this miracle, I, a princess from the Karchen family, asked a question:
What a wonder! O great teacher, since all the key points of the Heart Essence of the Secret Mantra are contained in the three principles: essence, nature and ability, is there any deviation from them?
The teacher said this:
Tsogyal, it’s great that you ask this. Indeed, all the key points of the Innermost Heart Essence are contained in the essence, nature and ability. If a person does not understand this, he can go astray. The explanation contains four points: how one falls into error, what is the sign of error, what is its defect and what are the consequences.
First: how one departs from the essence. Usually "essence" simply means the natural state of your [non-dual] awareness - uncontrived and uncorrupted wakefulness. From primordial times until now, this awakening abides as the ability of emptiness to cognize*, not created from anything. If, instead of simply leaving it as it is, a person practices imagining it as emptiness, then he is not free from speculative concentration on emptiness. Therefore, he loses his way and ends up in the so-called “nihilistic void.”
A sign of delusion is when they say: “There are no Buddhas above! There are no living creatures below! Everything is emptiness because nothing exists!
The flaw in such delusion is the rational thought: “Everything is emptiness!” As a result, one rejects all spiritual aspects, such as faith and pure perception, refuge and bodhichitta, kindness and compassion, and so on. Instead, he indulges in worldly desires.
As for bad consequences, such an attitude leads to unbridled negative actions. For anyone who distorts the truth in this way, nothing less than Vajra Hell awaits.
*Tib. gsal stong -
One who perverts the truth about the virtuous, as a result of such insane behavior, will adhere to an extreme nihilistic view in his next birth. Anyone who distorts the truth of cause and effect will be plunged into the abyss of suffering.
Tsogyal, many people claim to have realized emptiness, but few have realized the absolute natural state.
As for “nature,” there are also four aspects of going astray. The first of these is how one departs from nature: the natural radiance of emptiness and awareness, * which, thanks to light, manifests itself as kaya and wisdom, has no images with faces and hands, has no color (wisdom) and is not contained in any limited attributes. This natural radiance of emptiness simply abides as emptiness' inherent ability to know. The inability to see the inseparability of emptiness and the ability to know is called “the withdrawal of awareness into [dual] perception.”
A sign of falling into such delusion is when a person formulates all the words of the Dharma as a supporter of extreme views. Even after memorizing the words that describe unity, he is unable to understand them with his mind.
The flaw in this departure from nature: the point of view which regards perceived [objects] as concrete does not allow one to understand the teachings of the Chittamatra school. Due to a strong one-sided attachment to certain tenets of philosophy, a person moves away from the paths and steps leading to omniscience [enlightenment]. One who firmly believes in the concrete reality of what he perceives is very far from liberation!
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Tib. rig stong
The consequences of such delusions: in the external aspect - rebirth in the world of forms, etc., due to the fact that the manifestation of clear light is presented as a concrete reality. In the internal aspect, such a one-sided position, the inability to see awareness as the ability to know emptiness, prevents liberation.
Tsogyal, many claim to have recognized the clear light, but few practice the unity of emptiness and its ability to cognize!
As for “ability,” there are also four aspects of going down the wrong path. The first of these is how exactly a person is mistaken about ability. In essence, the various thoughts that appear from awareness as the natural radiance of emptiness' ability to know, regardless of the manner of manifestation, are never outside of emptiness and awareness. Failure to understand this is called “withdrawal from emptiness and awareness.”
A sign of such delusion: thoughts, words and actions are completely directed towards [worldly] affairs.
The flaw in this misconception: such an orientation of the mind, when thoughts do not manifest as dharmakaya, drags into the net any thoughts that arise, thereby stopping spiritual practice. Under the influence of harmful predispositions due to innate tendencies, you pursue only worldly goals. Shackled by ambivalent doubt, you cannot break free from the bonds of hope and fear.
The consequences of such delusions: due to the inability to notice the wandering of the mind, hidden karmic tendencies become stronger; forgetting about the law of cause and effect, you spend your life in distraction, and when you die, you go to wander in one of the three worlds.
Many claim to be free of thoughts, but few understand the key point: how thoughts become free once they arise.
Since there is no point in holding on to these three misconceptions, how can we transform them?
The teacher replied:
Tsogyal, the empty essence of your awareness was not created by anyone. Having no causes or conditions, it is present from the beginning. Don't try to change or remake awareness. Leave her as she is! In this way you will be freed from delusion and awaken in a state of primordial purity.
In the same way, your ability to cognize is inherently and spontaneously present inseparably from emptiness. Its expression, the unlimited capacity of any manifestation, has no concrete existence.
Know that all three aspects [of mindfulness] are a great inseparable unity. Thus you awaken as the inseparability of the three kayas.
The noble Tsogyal asked again:
How does one depart from view, meditation and behavior?
The teacher replied:
Listen, Tsogyal! As for the view, there are five points: errors in the view itself; misconceptions related to the place of residence; misconceptions related to satellites; delusions associated with kleshas and delusions associated with one-sidedness.
First, the misconceptions in the view itself: the usual Dharma view is that emptiness has no limits, but in this context, the Heart Essence yogi accepts emptiness as an immediate reality. When you truly and finally achieve realization, these two [emptiness and the experience of reality] become inseparable. But if this is not so, then the ordinary view, that is, the view based on assumption, does not reveal the true meaning - this is the main error in the view itself.
If you do not trust the view of the real, but instead accept as absolute that which is expressed in words and based on conjecture, then you make statements such as: “Everything cannot be compared, everything is uncreated and free from extremes!”
By allowing yourself behavior that does not distinguish virtuous actions from bad ones, you say this: “There is neither good nor evil! There is no benefit from virtuous actions! There is no harm in doing bad things! Everything is free and equal!” Thus, you remain an ordinary person. Such views are called the “black propagation demonic view,” which is the root of all kinds of misconceptions in the view.
Tsogyal, if you want to avoid such delusion, you must act in accordance with the view of a non-dual, natural ability to know, which is essentially inseparable from behavior in accordance with deep cause and effect.
Secondly, with regard to the delusion of place of residence, it is usually taught that in order to achieve perfect absolute realization of the view, one who has achieved only relative realization must retire to a solitary place, such as a ritod or a cemetery. You may have a view at some point, but to maintain it you must remain in ritods. An unfavorable place can contribute to the emergence of errors in the view.
Tsogyal, if you want to avoid such delusion, strengthen your temporary view in ritods!
Thirdly, regarding the misconception regarding companions, it is usually taught that one who has the temporary view should surround himself with companions who are in accordance with the Dharma and do not contribute to the increase of kleshas. If you associate with unvirtuous friends, you may not be able to escape the influence of their evil lifestyle. This is the root of delusion, because it pushes you to pursue worldly goals, prevents you from strengthening your view, and increases your kleshas.
Tsogyal, if you want to avoid such a delusion, break up with unnecessary companions and remain alone!
Fourthly, regarding the misconception associated with kleshas: one who has only a temporary view is unable to completely overcome kleshas. He gets involved in kleshas due to various external circumstances. When you are possessed by klesha even for a moment, karma is created. If you are possessed by kleshas for a longer period of time, you commit bad karmic actions, in the sense that the five poisons generate unfavorable karma in each of the six types of perception. Soon or in the long run, you will reap the consequences, so whatever klesha appears, you should be vigilant every moment and freely let go of your attention.
Practice kindness and compassion for all living beings who, being under the control of kleshas, generate karma. Beg your teacher with these words: “Bless me to use the kleshas as the path!” Recite the mantra daily to purify the seeds of the kleshas, and then relax in the state of view, concluding with words of dedication of merit and good wishes.
If you practice this way, the benefit will be the acquisition of both temporary and supreme good. Otherwise, you will get stuck in the quagmire of kleshas and will not be able to improve your view - this is the most terrible root of delusion.
Tsogyal, if you want to avoid such delusion, apply the remedy against any klesha that you feel, and thereby use it as a path!
Fifthly, with regard to the error of one-sidedness, even people who have a temporary view fall into error due to the philosophical tenets of the school they adhere to. By quoting from sacred texts, they, guided by prejudices and limited views, divide themselves and others, high and low. This behavior is a fundamental error inherent in trying to measure the great, free view of the Buddhas with the speculative, limited concepts of ordinary people and form some assumptions about it.
Tsogyal, if you want to avoid such delusion, understand the unlimited great view of liberation!
As for the second aspect, withdrawal from meditation, there are also five points: delusion regarding the meditation itself, delusion regarding the place and environment, falling into erroneous meditation and delusion associated with kleshas.
First, the misconception about meditation itself is when the student is unable to understand the direct reality that the teacher points to. Then he falls into error, confusing essence, nature and ability and not recognizing in them the inseparability of emptiness and its ability to know.
Let me explain in more detail: if, while practicing in accordance with the oral instructions given by the teacher, you simply have attachment to the feeling of bliss experienced by the body and mind, then you will fall into rebirth among the gods or people of the world of desires. If you become attached to a thought-free state of mind, you will fall into rebirth among the gods of the world of forms. If you are fascinated by the state of clarity and freedom from thoughts, then you will fall into rebirth among the gods in pure spheres. If you become attached to the state of bliss and no ideas, you will fall into rebirth among the gods of the world of desires. If you are fascinated by emptiness and lack of ideas, you will fall into rebirth among the gods in a world without forms. Thus they fall into rebirth in the three worlds.
If you stop the flow of sense objects, you will fall into the sphere of perception belonging to Infinite Space. If you stop sensations, as in a state of deep sleep, then you will fall into the sphere of perception belonging to the Complete Absence of Everything. If you stop what you perceive while the ability to perceive is still sharp, then you will fall into the sphere of perception belonging to Infinite Consciousness. If you retain the slightest feeling of bliss, although for a long time there is nothing perceived, then you will fall into the sphere of perception belonging to Neither Presence nor Absence. All this is called “falling into one-sided shamatha,” and when you die, you continue to be reborn in the three worlds among beings of the six classes.
Tsogyal, there is no need to fall into samsara again, so cut off the delusions inherent in unreasonable meditation practice!
Moreover, if you hold the same ideas about visible objects and the mind as ordinary beings, then you fall into ordinary materialism. If you one-sidedly consider them either as existing or as non-existent, then you fall into eternalism or nihilism, characteristic of non-Buddhists - supporters of extreme views. If you think that objects exist separately from the mind, then you fall into the view of shravaka or pratyekabuddha. If you declare that everything perceived is mind, then you become a follower of the Chittamatra school. If you believe that the world and beings are deities, you fall into the chariot of Mantra. What is the use of practicing meditation if you cannot cut off all these delusions!
So please give me a method to cut off delusions,” asked Yeshe Tsogyal.
The teacher replied:
Tsogyal, if you want to avoid all the above delusions, then first acquire extensive knowledge, then concentrate on the pointing instruction, and finally, putting it into practice, understand that all the above delusions are nothing more than attachment to the state of meditation. Such meditation, which is described by comparison with a rabbit sleeping in a kite's nest, or with the concentration of an archer, does not cause liberation. Whatever temporary experiences you have, just relax and be in what you are experiencing, without trying to improve or redo anything, without harboring hope or fear, without accepting or rejecting anything. When you are free from attachment to what you experience, there is no reason to become deluded.
Second: regarding the doctrine of delusion regarding the place of residence and companions, the meditator should practice in a place that has the proper qualities. If you are in a temple full of distractions or in a place that strengthens the web of kleshas, then the attachment and aversion you experience will lead to the kleshas taking over you due to moral impurity and the offerings you receive.
Friendship with non-virtuous people hinders progress in meditation, and being in such company is like buying poison for yourself.
Tsogyal, if you want to practice the Dharma correctly, the most important thing is to cut off connections with negative places, satellites and the like. So give up all this!
Third: Regarding the misconception associated with faulty meditation, while trying to maintain meditation, you may feel lethargic, agitated and distracted.* As for lethargy, there are six types: due to place, due to environment, due to time, due to food, due to posture and conditioned by meditation.
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Absent-mindedness here means distraction and loss of attentiveness. [EPK]
First: lethargy due to place occurs when staying in a lowland forest or in a narrow gorge, or in an area or village where moral impurity is strong. You feel dull, the vision is fuzzy, your awareness is clouded, you feel very drowsy, your body becomes heavy. In such cases, perform cleansing rituals and repent of your mistakes; move to an open and high place; meditate in places where the sky is cloudless and clear; open the window for fresh air; imagine that you are on a snowy mountain top and a fresh wind is blowing over you. All these methods will help get rid of lethargy.
Second: lethargy due to the environment occurs if you are in the company of a morally unclean person or a spouse with a bad temper and unfaithful. Their society is polluting. In such cases, diligently perform rituals for fulfillment of desires and repentance, as well as for purification. Be vigilant towards people who have violated samaya or who are morally unclean. Look for a spouse endowed with virtues, let her receive initiations and do not allow infidelity. This will get rid of lethargy.
Third: lethargy due to time means dullness of the senses and drowsiness in spring or summer; it goes away if you go to snowy mountains and other similar places.
Fourth: lethargy due to food and clothing means dullness and clouding of the senses, which occurs from the food of strangers or defiled clothing. During practice, avoid the food of strangers and contaminated clothing. This will get rid of lethargy.
Fifth: Posture-related lethargy occurs when a beginner begins to fall asleep due to lying down or some other similar posture. When practicing meditation, practice the three vajra postures [cross-legged], invigorate the mind, refresh the senses, and meditate brightly and clearly. This will get rid of lethargy.
Sixth: Meditation-induced lethargy occurs when one meditates in a depressed state of mind, in which the senses are completely clouded and dull. Direct your gaze to the sky, and while maintaining balance, force yourself to awaken and sharpen your awareness. This will get rid of lethargy.
The gradual path texts teach that dullness and agitation are due to failure to awaken awareness. Tsogyal, if you do not show diligence, you will not remove the obstacles that interfere with meditation!
Now about the excitement. There are two types of it: due to place and due to circumstances.
Place-based arousal occurs when, when meditating in a pure and high place, your awareness becomes clearer, your attention becomes unstable, and your thoughts become chaotic and scattered. If you allow yourself to be distracted by everything that captures your attention, you will become a victim of the kleshas. To cope with this, fix your gaze on the point where the sky meets the earth. If this does not calm you down, then use the [downward] gaze of the Shravakas, and sometimes concentrate on some object.
At night, while falling asleep, imagine that your mind enters the black bindu in the two egg-shaped channel connections located in the soles of your feet. This is one method, but it is better to concentrate the mind on the letter A in its secret place. When a thought suddenly arises, notice it, apply PHAT and hold your breath. After that, completely relax and leave everything as it is. Or you can look for the one who thinks, and then, not finding him, remain in this state. All this will help eliminate agitation.
Excitement due to circumstances occurs when, due to external influences, you succumb to thoughts and your mind becomes agitated and falls into kleshas. If this happens, keep the attitude of “there is no need to do anything!”
Practice kindness and compassion, liberation from enchantment, means and knowledge and devotion. Following this advice, practice persistently, just as when studying a view. This will relieve anxiety.
Now about the defect of absent-mindedness: it can be divided into absent-mindedness due to lack of understanding and absent-mindedness due to circumstances. Distraction from lack of understanding occurs when there is no progress, no matter how much you meditate. This is explained by the inability to divide practice into separate periods. You act contrary to the instructions and instructions of your teacher, or, not being able to distinguish between theory and experience, you practice meditation to no avail.
To cope with this, consult your teacher, gain confidence in oral instructions, divide the practice into separate periods and repeat the practice a certain number of times. Without getting involved in any activity, meditate openly and freely. Once you feel clear, let go of distraction and continue meditating. This will eliminate distraction and enhance the experience.
Second part: absent-mindedness due to circumstances. Such absent-mindedness occurs when, due to some external event, you fall into the power of the five poisons or six types of perception, you become distracted and lose attentiveness. To deal with this, immediately use a countermeasure, break the concentration on the perceived and treat it as a magical illusion.
Tsogyal, if you want to get rid of such misconceptions, hit the flares in the pig’s snout*!
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*Tulku Urgyen Rinpoche explains that a pig's snout is its most sensitive spot: if you hit it, it will immediately run away. Reactions, expressed both as feelings of guilt and depression, and as blind obsession with emotion, involve “hitting the pig in the snout”, thereby losing the ability to recognize the nature of the klesha.
Fourth: the delusion associated with kleshas. A person trying to practice meditation encounters numerous enemies and robbers - his own kleshas. They can be divided into five types: anger, pride, passion, envy and ignorance. From these roots grow eighty-four thousand kleshas that interfere with meditation. Each of the five poisons involves five kleshas, which increasingly drag you into samsara. Therefore, protect yourself vigilantly from them, like a mother who has lost her only child. Reject the kleshas as you would a poisonous snake coiled in your lap. Notice them vigilantly and carefully and practice them in the same way as when studying the view. If you don't practice like this, bad karma is created every moment.
Tsogyal, if you want to avoid this delusion, make every effort to skillfully combat the five poisons, accepting and rejecting what you should, never leaving the protection of consciousness!
In any case, until you achieve sufficient stability in view and meditation, you must seek solitude, like a wounded deer. Run from flares like from a poisonous snake.
And again noble Tsogyal asked:
Shouldn't one who practices the Secret Mantra accept all kleshas as the path?
The teacher replied:
Surely they should be combined with the path! But only the peacock can eat poison. A person who is able, without rejecting kleshas, to accept them as a path, is rarer than an udumbara flower. Although for a person of higher rank the kleshas are helpful, for a person of lesser ability they become poison. For people of this level, it is more important to give up bell-bottoms!
Yeshe Tsogyal asked:
How long do you have to reject the kleshas before you reach the highest level?
The teacher replied:
If one is not attached to kleshas and sense pleasures and perceives them as a magical illusion, then there is no need to suppress kleshas even when they arise, since they do not cause harm. When they do not arise, there is no desire to create them, because you are free from expectations. If kleshas manifest themselves, they become part of the path. And to try to use kleshas as a path without giving up attachment to material reality is to be like a fly caught in honey.
Tsogyal! Don't fall into such misconceptions!
The third aspect, withdrawal from behavior, is divided into two parts: withdrawal consisting of untimely behavior, and general withdrawal from behavior.
In the first there are seven points. First comes the behavior of a bee: study, reflection and meditation. Since this is the behavior of a beginner, it would be wrong to adhere to it while indulging in yogic practices.
Deer behavior is exclusively reserved for the period of path practice. Adhering to it during yogic practices is wrong, because then your samadhi loses its freedom.
The behavior characteristic of the mute is intended exclusively for the period of reaching the key moment of experience. To adhere to it when you need to behave like a bee is wrong, since it implies an indistinction between word and meaning.
The behavior characteristic of a swallow flying into its nest is intended exclusively for the period when a personal experience has been acquired. It is wrong to adhere to it when one has already gained experience in samadhi, since it becomes an obstacle.
The behavior characteristic of a madman is intended exclusively for the period when the experience is fixed. To maintain this behavior when only a partial experience has been achieved is wrong, since the full meaning has not yet been discovered.
The behavior characteristic of a lion is intended exclusively for the period when the view has become perfect. It is wrong to adopt this behavior when trying to have an experience, because without the certainty of suchness, you can fall under the power of other phenomena.
The behavior characteristic of dogs and pigs is intended exclusively for the period when mastery has already been achieved. at other times you should not resort to it, since you will incur the wrath of the dakini.
If one follows the right mode of conduct, personal Living will become the original nature of dharmata. Having mastered the ability to control the elements, you will be able to rid other people of disbelief, revive the dead and perform any miracles,
If you pervert all the above-mentioned methods of behavior, then this is called a departure from behavior, and you will not gain any fruit.
Tsogyal! If you want to avoid such deviation from behavior, stick to the correct ways of behavior as described in the sacred texts!
Second, regarding the general departure from behavior, it happens that people temporarily imitate behavior, but this is not in accordance with the Dharma. If behavior does not become the path to enlightenment, then it is called hypocrisy and represents a departure from behavior.
Tsogyal! If you want to avoid a general retreat from behavior, make sure that any behavior you perform is a path to enlightenment!
As for the fourth aspect, delusion regarding the fruit, it is divided into two types: temporary and absolute. The first, temporary delusion is when, while practicing oral instructions, you consider ordinary achievements to be the highest, and therefore feel proud and self-satisfied. This is called delusion because it prevents the ripening of the absolute fruit. Absolute delusion is when one cannot get rid of hope and fear, although the fruit has already been achieved. And then the effect is mistakenly considered the cause.
Tsogyal! If you want to avoid such misconceptions, realize that hope and fear have no basis!
Is it necessary to generate bodhichitta when one realizes this key point in seeing reality?
The teacher replied:
The Great Vehicle and the Secret Mantra are truly distinguished by a special attribute - the generation of bodhichitta.
However, if you do not remember death, impermanence, cause and effect and the flaws of samsara during the four parts of the day, then this whole life will quickly fly by.
You can declare yourself a follower of the Mahayana, but if you do not constantly practice kindness and compassion for all living beings, then you have already deviated to the path of shravaka or pratyekabuddha.
You may have already achieved high realization, but if you do not have the right attitude every moment towards the slightest aspect of cause and effect, you will still encounter various difficult circumstances.
Tsogyal, if you want to practice the Dharma properly, always remember realization and what I just said!
Noble Tsogyal asked again:
What is the biggest obstacle to practice along the way?
The teacher replied:
When you first set out on the path, any circumstances that mislead your mind are an obstacle. In particular, for a man the biggest demon is women, and for a woman it is men. The main demons, common to all, are food and clothing.
Noble Tsogyal asked the question again:
But doesn’t karma mudra help one advance along the path?
Gypy Rinpoche replied:
A mudra consort who truly facilitates progress along the path is rarer than gold!
Women with bad karma, you give your devotion to lustful men. You cast your gaze, pure perception, on your dear one. You give your collection of merit to your lover. You direct your zeal to family life. You direct your compassion towards the illegitimate child. You have an aversion to the sacred Dharma. Your daily practice is to increase lust. Your essential mantra is obscene chatter. Instead of a gesture of respect, you have flirtatious antics. Instead of walking around respectfully, you go where your whims take you. Your resilience extends to your passions. You are trying to get rid of delusions with the help of the womb. You place your trust in your secret lover. You give your gratitude to someone who is tireless in love. All your worries are focused on bed matters. You would probably make love even to a dog, as long as it obeys. Your constant ultimate goal is to give yourself over to passion. Instead of trying to achieve enlightenment immediately, you prefer to indulge in pleasure one more time.
Your faith is vulgar, your worship is insincere, but your greed and jealousy are exorbitant. Your loyalty and generosity are weak, but your disrespect and doubt are enormous. Your compassion and intelligence are weak, but your bragging and conceit are great. Your loyalty and zeal are weak, but you are strong in leading astray and misrepresenting. Your pure perception and courage are small. You do not keep your samaya vows and are unable to engage in proper service.
Instead of helping you rise higher, you are like a hook that pulls the practitioner down. You do not contribute to the attainment of bliss, but foreshadow injustice and misfortune. To take a spouse, hoping to achieve liberation through passion, is to create a cause for increasing jealousy and delusions. Expecting your spouse to be a support for improving your health will only lead you to wallow in the filth of violating your samaya vows. A woman who does not keep her samaya properly is a demon for the practitioner.
What then is a spouse endowed with the proper qualities, she asked.
The teacher replied:
In general, this is one that does not have the mentioned disadvantages. In particular, this is the one who is interested in the Dharma, is intelligent and well-behaved, has great faith and compassion, observes all six paramitas, does not contradict the word of the teacher, respects practitioners, cherishes the samaya of the Secret Mantra like the apple of her eye, does not violate marital fidelity, unless she has mastered method to perfection, and lives neatly and cleanly. Finding such a consort means finding support on the path, but in Tibet such a being can be found very rarely. It should be like Princess Mandarava.
And again she asked:
What is the greatest damage from a violation of marital fidelity before mastering the method to perfection?
Guru Rinpoche replied:
Even after mastering the method, one should not indulge in pleasure without the permission of one's guru. Apart from the teacher who gives the initiation, no Dharma brother or family member should enjoy with the one the practitioner claims to be. If this happens, the sama in this life becomes impure and the dakinis punish the culprit with an unfavorable and short life. The guardians of Dharma will abandon him, he will not achieve siddhi and will face various obstacles. A woman, having left this life, will be reborn in the Hell of Burning Passion. Therefore, women should carefully avoid adultery.
When a man enjoys with the consort of a vajra teacher who has two or three levels [of vows], or with a Dharma sister who has the same samayas, this is called “poisoning the vessels” and inevitably entails rebirth in hell. Enjoying even with the spouse of an ordinary person can have extremely dire consequences. During initiation, it is not forbidden to enjoy even with a consort [guru] or with a sister in the Dharma. If you keep the samaya, you will quickly achieve all the siddhis of the Secret Mantra.
Tsogyal! If, after entering the gate of Mantra, you do not observe samaya, there will be no hope of awakening to enlightenment! I searched all of Tibet, but besides you I did not find anyone who can keep samayas.
Noble Tsogyal asked again:
Since the biggest obstacle to Dharma practice is selfish attachment to food, clothing and body, please tell me how to avoid these three attachments.
Guru Rinpoche replied:
Tsogyal! Sooner or later this body will die. Life expectancy is predetermined, but we do not know whether we will die young or old. Everyone must die, and I have never seen anyone who escaped death through attachment to his beautiful body. Give up selfish concern for your body and go to ritod!
As for clothing, a simple sheepskin cloak is enough, and you can even eat stones and water, but it seems to me that this is not for Tibetan practitioners!
Noble Tsogyal again asked the question:
Should I write down everything you said?
Guru Rinpoche replied:
If you write it down, it will benefit future generations.
She asked:
Should what you said be spread or hidden? How will it benefit? Who will use it?
Ruru Rinpoche replied:
The time for spreading this teaching has not yet come, so it must be hidden. When I placed the casket with the text of the Heart Essence on the crown of the head of the king's daughter, Princess Pema Sal, I wished that this teaching should be entrusted to her. After death, she will meet this teaching again in several lives. To do this, you must hide it as a terma treasure.
The holder of the Heart Essence teachings will be Vimalamitra. The time will come for his disciples. This teaching, the essence of my heart, will manifest itself when the tradition of the Early Translations is distorted and close to destruction. It will spread and flourish, but not for long. In general, all the teachings of the dark era will spread widely, but not for long.
At the end of this era, when the average life expectancy becomes fifty years, the princess will be born as a human and will be accepted by Nyang Ral [Nima Oser], the embodiment of the speech of the king [Trisong Deutsen]. During the last years of the life of [Guru] Chowang, the reincarnation of the king, she would regain her connection with the Dharma. During her subsequent life she will find this terma teaching containing the oral instructions of the Heart Essence.
Since this will be a time for practice, there will be no activities for the benefit of sentient beings. This man* will live fifty-nine years. He will have different favorable and unfavorable karmic connections. Some of his Disciples will go to the Abode of Bliss, others will be reborn in the lower worlds.
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* This refers to the incarnation of the princess. He is considered to be Pema Ladrel Tsal (padma las ‘brel rtsal) (1291 - 1315).
This example shows the consequences of polluting the samaya, and it may happen that the person mentioned will die at the age of fifty. He should guard the purity of the samaya and diligently engage in repentance. Then he will be able to live the entire life allotted to him.
At this time, a woman who has received the blessing of the five classes of dakini may appear. If she appears and that person takes her as his wife, then he should pray for a long life, and then he can live more than fifty years. He will have a destined student, marked with a birthmark. And if he gives her complete instructions, she will be able to act for the benefit of sentient beings. If she does not appear in this life, she will become his disciple in the next life and in the northern part of the Karag region will achieve enlightenment without a trace.*
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*Enlightenment without reserve often means attaining a rainbow body. In another case it may mean the realization of an awakened state free from the residue of the five conditioned skandhas [EPK].
If that teacher does not bring these instructions to the southern part of Bumthang, but hides them where their terma was originally laid, or in a rock, in a place that neither gods nor demons can shake, then he will reveal them in his next birth .
After this incarnation, he will wander for some time in the worlds of the sambhogakaya, and then will be born in Tar-palinga in Bumthang.
From the age of fifteen, he will benefit living beings, open many termas and perform various miracles. He will live to be seventy years old. His work for the benefit of all sentient beings will flourish when he takes as his consort five dakinis who have taken the form of women.
He will have a son named Dava Dragpa, an emanation of Hayagriva, who will also work for the benefit of living beings. He will uphold the Buddha Dharma for ninety years. Since this teaching has been entrusted to him, hide it as a terma treasure!
After hearing this, noble Tsogyal performed countless prostrations and circumambulations, and then diligently wrote down these words. The most. Seal. Seal. Seal.
What a miracle that a foolish woman like me, Tsogyal, thanks to the purity of intentions
I had a chance to meet nirmanakaya!
Thanks to the purity of your samaya
I received a juice of instructions.
In response to my service
He showered me with his love and compassion.
Seeing me as a worthy vessel,
He filled me with the nectar of Mantra
And gave me
The highest, deepest Heart Essence.
Without telling it to anyone in advance,
I hid it like a terma treasure.
May he find the “Golden rosary containing nectar”,
Text in the form of questions and answers,
The same person endowed with full characteristics!
Depth stamp. Treasure seal. Print [inaudible]. The seal of severity.
In a dark age, this secret cycle of profound teachings
It is given to the person for whom it is intended -
Born in the year of Water-Hare
To the precious son of Uddiyana,
Possessing a secret destiny,
A layman with true intelligence,
Whose powers have not yet fully blossomed in this birth,
Whose way of life will be secret,*
Whose behavior needs no curbing
And free from hypocrisy,
Who has powerful abilities,
But does not reveal its strength,
Who is marked with a birthmark on the body
And has bulging eyes.
His disciples, the children of the five dakinis,
Born in these five years:
In the year of the Tiger, Hare, Dog, Dragon and Ox, -
Will hold his line of transmission
And they will go to heavenly abodes.
Anyone who will hold his line,
Will achieve Buddhahood in one life,
And all of them in their last incarnation will be yogis.
ITHI. May it be good!
Hello, I AM the Great Divine Director.
I AM the Divine Director is with you now. Tune into my focus in your consciousness.
A feeling of EMPTINITY fills your consciousness. The white light becomes denser in your consciousness. Light blurs the boundaries of the usual perception of space. It’s as if there were no mirrors of consciousness, as if there were no forms, but there was only Light. And the Light again passes into the EMPTINESS. And the EMPTINITY is already felt throughout the UNITED SPACE: in the planetary Consciousness - EMPTINESS, in the space of the Universe - EMPTINESS. Here is Unity in the EMPTINESS, manifested by your consciousness, passing into the One Light and again into the Emptiness. These are simply different planes of Consciousness that operate in unity: active living Light, moving, creating and manifesting; and zero EMPTINESS – impersonal, permeating both being and non-being.
And everything that is is wonderful. And everything that exists will never disappear, because nothing has ever existed, your perception will simply change. Emptiness, Light and Love will erase the boundaries of the “I” in all its manifestations and only pure Consciousness will remain.
AND ONLY PURE CONSCIOUSNESS REMAINS.
IT IS ETERNITY and the word has no power over it,
And form has no power over him,
Form, word serve Eternity, realize Consciousness.
We all serve Eternity and are infinitely in love with Her. We all train Consciousness, understanding that Consciousness is eternal and invariably. We all live in Consciousness and by Consciousness, hearing and feeling the all-consuming depth, and we carry the TRUTH that there is nothing but ETERNITY, there is nothing but CONSCIOUSNESS, THERE IS NOTHING BUT GOD.
Previously, you had to look closely and activate the Light with mental efforts. Now it flows freely and simply, because the reception and transmission channels are set up and the work is proceeding harmoniously.
Thank the One God, the Great Divine Director, all the Teachers, all the Angels, Archangels and everyone who participates in the work.
Tune in to the work that is going on in the planetary consciousness.
EMPTINESS. Light comes from the Void. Light forms the planetary Consciousness, is identified with IT, reveals It and carries It. This is how Light manifests itself in form, being born from the Great Emptiness, and creating with Consciousness everything that is in the world, being an active, active part of Consciousness. So your thought-light actively creates the space around you in the world, creates your word, creates your life and the One Life. The thought of a harmonious transformation of collective consciousness, social life, the balance of nature and civilization... manifests itself in the Void, and manifests itself in the Light of planetary Consciousness. Thought gently passes through the subtlest “conductors” of planetary Consciousness. And so it reaches the minds of people, meets their consciousness, their thoughts and creates a gentle transformation. The continuous process continues, now you strengthen it with the Light of your Soul and the power of your thoughts. First of all, you feel the realizationharmonious transformation of the entire collective consciousness of humanity. Therefore, We often remind all students to tune in to the creative flow that is now operating in the planetary Consciousness.
Thank the One God, the Great Divine Director, all the Teachers, all the Angels, Archangels and everyone who participates in the work.
There is a reflection...
Feeling is meditation.
(Comes from the Void Light) Emptiness - (then) Light, manifested through concentrated Light source(Creator) - Law— Form — movement from the Center of Light into matter; movement from matter - to the Center, i.e. in Emptiness. Striving for EMPTINESS- returns to To the source And Pure Consciousness. The Emptiness itself makes it possible to get closer to pure Consciousness. Approaching EMPTINESS brings closer to pure Consciousness.
I AM the Great Divine Director thank you for participating in this lesson.
The Great Divine Director was with you in the united stream of Teachers.
We thank You, Teacher, accept our reciprocal Light and Love.
The two basic principles of the essential teachings of Dzogchen are space and awareness (ying and rigpa in Tibetan). Ying is defined as the uncreated space, free of concepts, while rigpa is our “knowledge” of this basic space (that is, the space that is the basis of all existence).
In the context of the “triple space practice”, outer ying is defined as a clear sky without three obstacles - clouds, fog and haze. This sky outside of us is an example of a real “inner” ying and is used as a support for recognizing this state. Inner ying is the nature of the mind, a state that is initially empty. The secret ying (or core space) is the awareness of buddha nature. In fact, the essential ying is rigpa, nondual awareness itself.
We use cloudless outer space as an example due to the fact that there is no support in it; there is nothing in it that consciousness could grab hold of, on which thought could dwell. Unlike all other elements, space does not rely on anything. A clear, clean sky is ideal for practice - it is limitless, open, and there is nothing for thoughts to cling to. It is sometimes said that an ocean (or large lake) with a calm and still surface of water is also suitable for this purpose. A calm surface of water can also serve as an “object without support.”
The reason why the sky must be clear is that our gaze should not stop at anything. This is harder to do when there are clouds in the sky (although there really is no difference, because the sky is just an example). The space (or sky) in front of us, even if it is the space of a small room, has no support (for thoughts). Space is inherently open and free. Since for us now both the sky and the surface of the lake are only examples, their specific form does not matter; it is important to understand the essence.
Let us repeat once again: “external” space is clear sky. Inner space is the beginningless purity of the empty essence of consciousness. Secret space - awareness of it; in other words, nondual awareness itself. When you practice with space, don't get caught up in thoughts, get caught up in awareness.
The term ying also means “non-arising, non-abiding and unceasing.” By and large, all phenomena, the external side of which we perceive, are outside of “arising, remaining and ceasing.” The consciousness that perceives them is also designated as ying in the sense that it itself is empty. It is beyond arising, remaining and ceasing. It doesn’t come from anywhere, doesn’t stay anywhere, and doesn’t go anywhere. This is how the inner ying is described.
Everything we perceive in the form of “objects” is, by and large, nothing more than ying, basic space.
Of course, things don't usually seem like that to us. For this reason, we do not use the other four elements (earth, water, fire and wind) as examples; we take space as an example because we clearly see that it is empty. However, the other four elements are also empty in nature. If we start to explore where earth, water, fire and wind came from, we will not find their source. Look carefully: is there such a place from which the earth appeared? Where did the water come from? Where did fire and wind come from? And now, at this very moment, is there an absolute place where these four basic elements are located? Try to find it. Just try to find the place where these elements disappear. Is it possible to say˸ ʼʼΟʜᴎ disappeared here and there? In fact, these elements are beyond arising, abiding and cessation. This describes the outer ying, the basic space of everything perceived. When we discover that all external objects consisting of four elements have nothing to do with arising, remaining and ceasing, we also discover that absolutely everything that exists does not arise from anywhere, is not located anywhere and does not disappear anywhere - this is commonly called ʼʼdiscovery of the basic space of all external phenomenaʼʼ.
In a similar way, consider consciousness˸ ʼʼone who thinksʼʼ - where does it come from? Where does he live? Where does he go? Reasoning in this way, we discover an inner space that is absolutely beyond arising, abiding and cessation. Let's go further: if the external space is beyond the origin, stay and cessation, the internal one is also, then how can we distinguish one from the other? Any difference here is just a difference in names.
Everything we perceive consists of images, sounds, smells, tastes and tactile sensations. Look at them more carefully and think about “Where do they come from?” Where are they located? Where do they go? When we really look deeply into this question, it becomes clear to us that there are no such phenomena as “arising”, “dwelling” and “cessation”. At a gross level - the four basic elements (earth, water, fire and wind); at a more subtle level of perception - all perceived objects - forms, sounds, tastes, smells and tactile sensations - all of them by their nature have nothing to do with arising, remaining and cessation. And when it turns out that both the perceived objects and the perceiving subject are in no way connected with arising, abiding and ceasing, when it turns out that they are all completely and completely empty - then everything turns out to be basic space. This is usually called ying (in Sanskrit - dhatu). Ying and Yeshe, basic space and wakefulness, are initially inseparable, since our basic state is the unity of emptiness and perception. This is usually called the unity of space and awakening. The quality of clarity of perception in this unity can be called rigpa, or awareness.
This basic state, that is, the inseparability of the fact that we are absolutely empty and at the same time perceive everything, is the central fact of life for all living beings. It is inherently present in the thinking that occurs in every living being at every moment of time. All living things have this nature, which is the unity of shunyata and awakening; but since they do not know this, this fact cannot help them in any way. Instead of being in a state of self-aware rigpa, living beings become entangled in the division between object and subject, thereby constantly and endlessly reproducing the samsaric cycle. All this happens due to ignorance of one's own nature.
Sometimes the unity of shunyata and awakening is called Samantabhadra, the Primordial Protector. Some people believe that the main space is simply completely empty, and consciousness is something completely different that has nothing to do with space. But that's not true. Basic space and wakefulness are one. We can say that the main space is water, and awakening is the moisture of this water. Who can separate water from its moisture? If space were a flame, awakening would be heat. Who will separate the fire from its heat? In the same way, the basic space is always accompanied by wakefulness. Awakening is always accompanied by space. One cannot exist without the other; to think otherwise would be a misunderstanding. I’ll say it again: if space were sugar, awakening would be the “sweetness” of this sugar. Οʜᴎ are eternally inseparable. ʼʼDhatuʼʼ (main space) is the unity of shunyata and perception. Rigpa is also nothing other than the unity of shunyata and clarity of perception.
When we know this nature, which is beyond complexity and mental constructions, this knowledge is usually called rigpa. Buddha is essentially empty perception endowed with awareness; and the consciousness of living beings is empty perception, clothed in ignorance, ignorance. It cannot be said that there is at least one living being whose consciousness is not essentially the unity of shunyata and perception. But ignorance of this unity leads to the fact that their consciousness is in a state of empty perception, clothed in ignorance.
Let's return to the triple heavenly practice. First of all, empty outer space is just vast open space right in front of us. The inner space of empty consciousness is simply shunyata, the empty quality of our mind. The secret space of empty rigpa, non-dual awareness, is a moment traditionally called “Fourth without three”. This is exactly what the guru tells us. Trying to practice triple space without receiving pointing instructions and without recognizing rigpa is trying to confuse two types of space instead of the required three. There are only two spaces because (whether you notice it or not) the space outside of you is always empty. The space of consciousness is always and forever empty. Is the outer space made of anything? Does your consciousness consist of any specific things? That which does not contain things is usually called “empty”. To practice this without recognizing rigpa is simply to confuse two, not three, spaces with each other. This is what happens when an ordinary person relaxes and looks at the sky.
But the practice we are talking about is usually called “merging the triple space”; We are talking not about two, but about three spaces. Once we have known rigpa, we can blend the outer, inner and secret spaces with each other. Otherwise it becomes an intellectual exercise in which we think, “Here is the empty sky outside of me; here is the empty space inside me. Great, now I could use some rigpa space to mix them all together. It's not like that at all. This kind of practice is usually called “the mixing of three fabrications.” It turns out that we have “sky outside”, “consciousness inside” and a third idea - that somehow empty rigpa should appear from somewhere. The reality is that there is no need to try to control the sky from the outside. There is no need to control the consciousness inside. Simply and completely leave all three alone: the space outside, the space inside, and the secret space of rigpa. There is no need to take them and mix them; they are always inseparable.
Your eyes need contact with the sky, so don’t look down at the ground - direct your gaze up into space. It is certainly known that consciousness is essentially empty; therefore, simply leave this empty consciousness in a state of rigpa. This is usually called the “already completed merger of three spaces.” In this state there is the possibility of being free from fixation; but keep in mind that any conscious attempt to mix three spaces together is always itself already a fixation - we think about the space outside, we think about the space inside, and then we add “I need to mix one with the other, and then add rigpa.” This cannot be called a “merger of three spaces”; on the contrary, it is a “mixing of three ideas.” And if we equate these three ideas, concepts, with the state of rigpa, then it turns out that the concepts seem more important than rigpa itself, non-conceptual awareness.
What is the point of practicing triple space? The space itself is not limited by anything. Space has neither center nor edge. Staring into empty space is a good way to allow yourself to experience how limitless and omnipresent the state of rigpa is.
External space is beyond “appearance, stay and cessation”; it is a good analogy for consciousness, which, like space, is omnipresent, empty and limitless. For this reason, combine method and knowledge.
Let the state of mind you recognize calmly merge with the unlimited external space. “Method” here is the sky, space; “knowledge” is the awareness indicated by your teacher. When you are in this state, it is no longer extremely important to try to merge space and perception - they are already fused together.
In an absolute sense, space and awareness are one and the same. By placing unfixed awareness in an ungrounded space, we provide support for our view. This is why it is said that it is best to contemplate in the open air. The best thing is to practice on the top of a mountain; so that from the place where you sit, the expanse of the sky opens up to you everywhere, even around you and below you. A huge open space is very helpful in developing the view. The great Lama Lorepa of the Drukpa Kagyu lineage spent thirteen years on an island located in the middle of one of the four great Tibetan lakes.
He said that using the surface of the water as a support for practice brought him great benefits.
I will repeat once again what we perceive—external phenomena—is empty. The perceiver—consciousness—is also empty. Accordingly, ying and rigpa are one and the same. At the present moment, however, we have split ying and rigpa, separated them from each other, resulting in “this-here” and “that-there”, so there is no unity in us. We believe that external phenomena and our consciousness are two different things, don’t we? Everything we currently see seems dual to us: perceived objects and the consciousness that perceives them; and this perception will continue as long as we maintain dualistic thinking. This is why Tibetan Buddhism talks so much about the unity of space and awareness.
Ying should be understood in the sense of both external and internal space. The four basic elements are completely devoid of “arising, abiding and ceasing.” Consciousness too. Since both are beyond “arising, abiding and ceasing,” they are a unity. How can we understand this? Think about the space inside and outside the vase - and imagine what happens when the vase breaks. The prayer “May we realize the unity of space and awareness!” contains a very big meaning.
Everything that has a concrete substance is usually called form; all forms are a unity of appearance and shunyata - this is what is meant when they say “vajra body”. All sounds sound, and yet they are empty; this is “vajra speech”. When we open our awareness, we realize that it is free from “arising, abiding and ceasing”; this is the “vajra mind”. Everything free from “arising, abiding and ceasing” is empty. This is precisely what is meant in the famous words from Cho Ying Dzo: “Everything visible, audible and imaginable is the decoration of space and appears to us as a continuity of the enlightened body, speech and mind.” In short, everything in existence, down to the last speck of dust, is of the nature of three vajras.
Tulku Urgyen Rinpoche
The opportunity to gain a precious human existence is extremely rare. It is often compared to the likelihood of a blind sea turtle, which surfaces once every hundred years, getting its head caught in a golden hoop floating on an ocean as limitless as space. Someone will be surprised: how can beings from the lower worlds receive a precious human rebirth if they are not capable of understanding the Dharma? How can they even get out of the lower worlds? Since they are not able to hear the teachings, much less put them into practice in order to free themselves, how are they not chained to these worlds forever?
Although beings in the lower realms experience the states of hell-dwellers, hungry ghosts and animals without being able to understand the meaning of the Dharma, they can establish a connection with the sound of the Dharma and with the Dharma images. Such forms of manifestation of truth will eventually lead them to a higher sphere of existence - to the world of people. The minds of the inhabitants of the lower worlds can sense the virtuous impulse, which will later become the cause of human birth. Further, being a human being, one can acquire merit, which will lead to precious human birth.
The minds of the inhabitants of the lower worlds can sense the virtuous impulse, which will later become the cause of human birthIn this way, you have the opportunity to bring great benefit to all beings through your good wishes and actions. You can directly help, for example, animals, especially those that are close to the human world. You could help them move towards higher rebirth by telling them something dharmic. The blessing from your actions would lead them to be born in the higher realm, although they would not understand what you are saying. You can also speed up their development by showing them a Buddhist image or pronouncing the sounds of a mantra in their ear. And, of course, by doing these virtuous actions, you yourself accumulate positive karma, and this gives you confidence that you will continue to gain a precious human existence.
There is one wonderful and simple illustration of this described in the sutras. Before the era of Buddha Shakyamuni there was the era of the third Buddha - Kashyapa. Legend has it that a tree grew next to a Buddhist temple, and seven insects sat on one of its leaves. During a strong gust of wind, the leaf came off and flew away. Carried away by the wind, it flew around the stupa several times, and it turned out that by doing so the insects performed an extremely virtuous act - circumambulating the sacred place. Thanks to the karmic connection, these seven insects were next born in the world of the gods.
Here's another example. In the mornings, the turtle crawled in the coastal clay in the shade of a tall tree, and in the afternoon it loved to bask in the sun. The sunny place she chose was opposite the stupa. There was a crack at the base of the stupa. Striving for the warmth of the sun, the turtle crawled every day to its place under the sun, and the stupa was its guide. Since the turtle was blind, the landmark soon became a stumbling block for it, and the turtle rubbed its shell, smeared in clay, against the base of the stupa. Gradually the clay she brought filled the crack. Thanks to the merit of such a positive action, the turtle was reborn in one of the divine worlds. These stories are not tales made up for the entertainment of the public: they were taught by the Buddha and they are written down in Buddhist sutras.
Every being has body, speech and mind. And although all these “three gates” are very important, still the body and speech are like servants for the mind. They are nothing but manifestations of the mind. If the mind wants to go, the body will move; if the mind decides to remain still, the body will remain motionless. If the mind wishes to communicate kindly, speech will express this with pleasant sounds; if the mind is unfriendly, speech will reflect this too. Therefore, it is important to know the nature of the mind.
To benefit all beings, Shakyamuni Buddha taught the great vast Dharma, the teachings of which are extremely profound. It is said that he did this solely to enable beings to know the nature of mind. Therefore, the entire body of Dharma teachings, numbering eighty-four thousand, was given essentially for the benefit of the mind.
If the mind wants to be kind, speech will express this with pleasant sounds; if the mind is unfriendly, speech will reflect this too.To clarify what is meant by the nature of the mind, I will give an example from your own experience of meditation. To begin with, completely abandon any concern about what has already happened and what is yet to happen. Just for a few moments, quiet the mind without any distractions, allowing clarity to become its most obvious quality. Now, in this clear state, imagine cities that are not very far from here and not very close (for example, New York or Los Angeles) and try to really see them in your mind. If the mind were material, really existing, devoid of the quality of interdependence, then before seeing a distant city, the mind would have to cross many rivers, plains, mountains, and so on. However, since the mind is emptiness - immaterial and interdependent - the image of a distant city can be evoked in it without any effort.
Now try to conjure up images of New York and Los Angeles at the same time. If the mind were material and existed on its own, then in order to see both of these cities at once, it would have to travel the distance from New York to Los Angeles - and this is several hours by plane or many months on foot. Fortunately, the immaterial nature of the mind, which is emptiness, allows us to see New York and Los Angeles at the same time.
Let's continue this illustration. Imagine that the sky (or space) is infinite. Now allow the mind to become as vast as space, to completely embrace the entire space, to fill it completely. Let the mind be just as comprehensive. We have the ability to unite the mind with space due to the fact that the essence of the mind is emptiness. Emptiness means the absence of characteristics such as size, shape, color or location. The sky is absolutely vast, it has no limit. Space, like the sky, has neither boundaries nor edges. The mind itself can experience itself as inseparable and indistinguishable from space. This awareness can be found during meditation.
But who discovers it? What is awareness? What size is it? Color? What can you say about him? Take some time to think about this. Consider that if only formlessness (emptiness) were mind, then one could conclude that all the space (emptiness) of this room, or the emptiness of anything else, is mind. But this is not true at all, because the emptiness that is the mind also has clarity. The aspect of clarity demonstrates our ability to conjure up an image of New York, Los Angeles, or anything else in our minds. Lack of clarity or luminosity, like the absence of the sun, moon, stars, or other source of light.
Although the unity of these three qualities of mind is referred to in different ways - mind, consciousness, awareness, intellect - the mind in any case is the union of emptiness, clarity and awareness.But if the mind were only illumination (clarity), then the sunlight in the sky and the sky itself would be the mind. However, our experience does not confirm this: after all, the mind detects not only emptiness and luminosity, but also awareness. It is illustrated by the power of recognition: the moment the image of New York arises in the mind, we know: “This is the city of New York.” This clear understanding is awareness. Moreover, the same awareness can determine that the mind is empty and has clarity. This fusion of emptiness, clarity and awareness is called mind.
Although the unity of these three qualities of mind is referred to in different ways - mind, consciousness, awareness, intellect - the mind in any case is the union of emptiness, clarity and awareness. This is the mind that feels pleasure or experiences pain. It is the mind that generates thought and notices thought. It is the mind that experiences all manifest existence. There is nothing besides him.
