Divine Light

Dogen ( 1200-1253)


Great Master Chosa Shoken in the Sung Dynasty once told his followers: “The entire world is reflected in an eye; the entire world is contained in everyday conversation; the entire world is throughout your body; the entire world is your own Divine Light; the entire world is within your Divine Light and inseparable from yourself.”

Everyone who is seeking the Buddhist Way should study this teaching diligently and never become slack. If they do not persist, there will be very few Zen students with the Divine Light of enlightenment.

The Divine Light of Buddha’s teaching has been handed down continuously by each successive Patriarch. Before Bodhidharma’s time the Divine Light of Buddha was not seen or heard in China; no one was able to perceive his own Divine Light. Even though everyone inherently possesses Divine Light, no one can discover it by only using their own judgments. Therefore, no one in China was able to clarify the form and original nature of Divine Light or experience its virtues until Bodhidharma. They did not understand that Divine Light is their very essence.

They thought that the Divine Light was completely separate from themselves. Their mind was clouded by this false idea of separation, and they could not perceive that everything is Divine Light.

People who think that they are separate from Divine Light also believe that Divine Light is red, white, blue, or yellow, similar to the light from a fire, or the reflected light of water, or the sparkle of gems of jewels, or the light of a dragon or like the sun and moon light.

Do not study under masters who only teach letters. Many teachers are like Chosa who taught that Divine Light is like the light of a firefly and did not emphasize the Divine Light should be studied through enlightenment. From the Han Dynasty to the present time most people have thought like this. Even though you may study under a master with a famous name you should not accept any distorted explanations.

The Divine Light of Buddha fills the entire universe; everything is Buddha, everything is the Patriarchs. This is the transmission from Buddha to Buddha. The Buddhas and Patriarchs constitute Divine Light. Through the practice and enlightenment of Divine Light we can become a Buddha and do zazen as he did; then we will be able to discover the actualization of enlightenment. There is a koan, “Divine Light illuminates the Eastern World of 18,000 Buddhas.” Here, “East” means the center of the universe; that is, ourselves. It does not mean direction as most people think. There is an “East” in this world, in other worlds, even an “East” in east. 18,000 means that which in ourselves is beyond number, in other words, unlimited mind. It is not the 18,000 of mathematics and has nothing to do with numbers like 20,000 or 80,000. The “World of Buddhas” means the land of enlightenment; it is within ourselves--there is no light beam that travels to the Eastern world.

If you comprehend “The entire world is the East itself; the East itself is the entire world” you will have some idea how to understand the world. It is nothing but the Divine Light of Buddha. The ten quarters of the world are the same as the Buddha Land of 18,000.

Divine Light is found even in countless grasses. The harmonization of all the different functions of a plant, roots, stalk, branches, leaves, flowers, fruit, color, are expresses as Divine Light. Not only this world, but also in the other worlds of celestial beings, human beings, hell, the animals, and asuras can Divine Light be seen. If we understand Divine Light then mountains, rivers and land are secondary. Study Chosa’s saying in the sense that the entire world is suffused with our own Divine Light. The changing of life and death are, the changing of Divine Light. The change from ordinary person to saint is like the changing of different colors in Divine Light. To become a Buddha or Patriarch is like the colors of black and yellow.

Practice and enlightenment are one form of Divine Light. Grasses, trees, a mud fence, skin, flesh, bones and marrow are colors of Divine Light. Smoke, mist, water, stones, sky, flying birds, the Way of enlightenment—all these are the changing form of Divine Light. To understand our Divine Light is to meet and experience the real Buddha. The entire world is ourselves; we ourselves are the entire world. We cannot escape from this fact.

Even if there is a place to escape, it can only be enlightenment. Our body is in the form of the entire world. Indeed, the Way of enlightenment and practice of Buddhism can only be grasped by the realization that our skin, flesh, bones, and marrow contain the entire world.

Great Master Daijiun Kyshin of Mt. Ummon was the 39th Patriarch from Buddha; he received the Buddhist Way from Great Master Seppo Shingaku. Although he began to study Buddhism when already quite old, he studied earnestly, and we can see that he was truly one of the great men of Buddhism. He was the one who transmitted the Mt. Ummon school of teaching and was a shining example of their doctrine. Such a Patriarch has never been seen before or since.

One day, at the Dharma Hall, he asked the monks, “Divine Light shines in everyone, but if we try to look for it we cannot find it. Where is the Divine Light?” No one answered. Then Ummon said, “In the monastery, in the Buddha Hall, in the administration building, and in the main gates.”

Ummon did not mean that Divine Light will come in the future, or was in the past, or can be produced by others; he meant that we ourselves possess Divine Light. Ummon taught that the entire world is Ummon. Ummon did not explain Divine Light; rather each one’s Divine Light explains itself. Divine Light shines in everyone, the entire body of people is Divine Light. Divine Light means people; Divine Light is both inside and outside of human beings. Divine Light is people, people are people, Divine Light is Divine Light, Being is Being.



We can see now that Divine Light possesses everyone; everyone possesses Divine Light within themselves. Everything about Divine Light is everything about ourselves. What did Ummon mean by “people” and “Divine Light?” He asked, “Where is the Divine Light?” This question surpasses any questions about Divine Light. He meant that “people” and “Divine Light” are inseparable, they form one body. The monks did not answer; but sometimes no answer is the correct answer. No answer is the Eye and Treasury of the True Law and the Serene Mind of Nirvana transmitted from the correct teaching of Buddhas.

Ummon answered his own question, “In the monastery, in the Buddha Hall, in the administration building, and in the main gates.” Why did he answer like this? What he meant by these was very different from what monks and laypeople think about them. Did he mean himself or the six Buddhas who preceded Shakyamuni or the twenty-eight Indian Patriarchs or the six Chinese Patriarchs or the Zen Masters of all ages and countries? Whatever he meant it is nothing other than Divine Light. His expression not only means people but also Divine Light.

After Ummon’s explanation of Divine Light many different teachings arose: “No Buddha in the Buddha Hall,” “No Buddha Hall, no Buddha,” “There is Buddha in Divine Light,” “Buddha does not have Divine Light,” “Divine Light surpasses ‘Buddha’”, “Buddha is Divine Light itself” and so on.

Great Master Shingaku of Mt. Seppo once told his monks, “I met you in front of the monastery.” This was the expression of his enlightenment and the true expression of himself. He wanted to teach the monks the real meaning of the word “monastery.” Once Seppo’s disciple Hofuku asked Gako, another disciple, “Our master insists on only using the expression ‘I met you in front of the monastery’ to explain his teaching but never mentions Boshutei or Usekirei.” Then Gako quickly returned to the master’s quarters and Hofuku to the monastery. They understood the meaning and purpose of their master’s teaching. By returning to their respective dwellings they showed that enlightenment is only to meet our real selves. This is the real meaning of meeting in front of the monastery. Similarly, great Master Shino of Jizo-in said, “The monk in charge of the kitchen enters the kitchen.” This expression surpasses the meaning of time.

Delivered to the monks June 2, 1243 at Kannon-dori

Dogen (1200-1253)

From: Dailyzen

Thinking Mind and Correct View

By Hyunoon Sunim

There is no way we can make right and wrong and make them stay fixed in one place... If we become too attached to right and wrong, then this is the type of person we become.

To try to get rid of our thoughts in the midst of our thoughts is a very foolish thing. Usually when we do meditation we find ourselves in the midst of a lot of thoughts and there we attempt to get rid of our thoughts. And because we try to do that, we are unable to come out of that darkness.

When we are in the midst of a lot of thinking, trying to get rid of our thoughts, we have to look at that person who is trying to get rid of the thoughts. If we do that, then our thoughts will disappear automatically. This is the first gate. If we can't do this much then when we try to make our mind pure and or quiet, it just makes us more confused. This sitting posture is something very helpful in terms of making our minds simpler. Energetically as well as emotionally, we become simpler on all levels but the sitting posture itself is not doing Zen.

Even if our mind is pure and quiet according to the conditions or environment, more thoughts can start to arise. When the mind is silent and pure we can start thinking, "ah, the meditation is going well!!". But usually when we are sitting in the middle of a lot of thinking, then our goal is to get rid of those thoughts and that means we have a certain limitation. If we can turn and look back at that person who is having all that thinking, then our thinking is cut off and when thinking is cut off the desire to get rid of the thoughts also disappears.

So there is no longer the thought of wanting to get rid of the thoughts. In the same way, if you cut a tree at its roots, this kills the whole tree, including the branches. If you only trim the branches the tree will just grow new branches. So you can end up just fighting with your thinking. It's cutting off the fundamental root. In other words we look at that place from which thoughts arise. This is why we do koan practice, contemplating the koan. We can understand this intellectually but when you try to do it and look back at your own mind, you're doing it without being aware of what you're doing right now. So there is a big difference between doing it and understanding. Understanding it means it is just a part of our intellect. We are not aware of what is arising in our mind in our ordinary daily life.

If we try to relate to this with the thinking that we know, every time we encounter circumstances they make us confused and busier. Knowing something intellectually, it becomes something that we always have to know. It causes us tension and confusion. So this practice is different from what we can know, but if your thinking is cut off then our mind becomes no mind. In other words, the mind is pure. Because the mind is pure, there is no thinking. And when we say the mind disappears, this does not mean that you become an idiot. You have thinking but you are no longer attached to those thoughts so you don't pay attention to them. So you are no longer bothered by those thoughts.

If you are in a state of no mind, even though something new might come up, you are not bothered by it. So there is no problem when it comes to adapting to conditions. Most people in those conditions become stressed by trying to remember, "When its like this I have to be like this and when it's like that, I have to be like that." When something unexpected comes along, we don't know what to do, but this is life.

Zen has nothing to do with that. In Zen all things just pass by. In Zen it is simply observing what arises and disappears in the mind. All things in this world disappear. The mind arises and disappears, the body arises and disappears and all thinking arises and disappears. And this is what we come to see. If we are to see this correctly, we need to be in the state of no mind. If you do not have the state of no mind and someone is doing the looking, when something arises we become attached and when something disappears we become attached. And when something arises we start thinking "why did this arise" and when something disappears you feel sad it is gone, it feels like you've lost something. Because of these conditions, our sentient being mind is always unstable.

If you are always then searching for something under these conditions then your sense of wandering will be endless. And this is why they say "to seek is to suffer". It's important to understand this before doing meditation. As you live in the conditioned world things arise and disappear, if you then search for comfort and peace, then your struggles can never disappear. In Buddhism it is taught that all things are impermanent, but to say things are impermanent is not talking about annihilation.

Its when you want to achieve something and you are unsuccessful in achieving it then you give up… that is annihilation. This is different from impermanence. With Zen, when something arises you are uninvolved with it and when it disappears, you are still uninvolved with it. So in those situations it doesn't matter to you.

If we can correctly realize these principles, then we will engage in less unnecessary suffering. So this is a way of the Tao. The best method of doing this is contemplating the koan. The koan is directly looking at the place where the mind is cut off. If you practice the koan directly, when the mind arises, the Buddha nature is there. When the mind disappears the koan is there. Buddha nature is everywhere. The Buddha nature is there where thoughts arise, the Buddha nature is there when we experience suffering. It's there when we laugh and speak and where we hear the sound of birds. Buddha nature is there when we hear cars going back and forth on the street.

But if our mind becomes obscured by one thought then this is where we become deluded. When we are deluded, then we become confused when things appear and disappear. Like a spider web, if we pull on one string, the whole spider web moves. So when society moves, we move. When something says something that upsets us, we will become angry immediately so we can't avoid suffering. In that condition we might think our thinking is correct but its actually upside down. In upside down thinking it's very difficult to find what's correct and incorrect. There is no way we can make right and wrong and make them stay fixed in one place. So we're always searching to make the distinction between right and wrong. And this just develops the mind that makes distinctions and choices. Then we hold onto what looks good and discard what looks bad. This is the kind of habits that sentient beings have developed.

As long as we are in that condition we cannot avoid tension; tension causes our emotions to become stuck, our energy flow becomes stuck and our blood will not circulate efficiently. Then we are not helping, physically or mentally. So we have to quickly let go of these things. If we become too attached to right and wrong, then this is the type of person we become.

In reality because all things are like that, we cannot avoid those things. If we can awaken to this principle, we'll see that what we thought was correct, after we consider it with experience and hindsight, we'll realize we were not correct. There are times that what was not correct before is now appropriate or correct. Usually with human problems this is where mistakes are made.

Because we're deluded, without wisdom, we make incorrect distinctions. So as a result we can have arguments with our friends, we can miss the correct path, miss the opportunity to awaken. In a marriage, people can end up divorcing, caught up in legal problems and we can also become very involved in society's problems. If we look at the source of the problems, we can see that they began with very small insignificant things. Because they begin with small things, it's much easier to correct them when they are small. If we don't correct the small things, they become big problems. When they become big problems we fall into very difficult situations and become covered up and tied up in a big net of confusion, suffering. Most people live in this kind of condition. When we live in this condition, we have no idea where it all began.

There is a method of resolving it but we have to awaken to our mind.

If we look at the teachings of the ancient masters, there's a story of a fish in a bowl with a very small opening. The fish gets into the bowl when it was small. But while the fish lived in the bowl it got bigger and is now to big to get out of the small opening. How can we get the fish out without breaking the bowl and without hurting the fish? What I've been talking about this morning is precisely explaining this situation, reality of this koan.

From the point of view of someone who has experienced Zen, this is the life of ordinary people. Without discarding all of the complex arcane habits we have created ourselves, we try to see how we can extract that Buddha nature from within us. This is the koan. Our thinking will not disappear by using our thinking. We look at the place where the thought arises. We are looking back at ourself. That is where the Buddha nature is. When we awaken to our Buddha nature, we awaken to Zen. Zen is something that is not stained by anything. Its not stained even by complex thinking. It is always free from the spider's web. Because you've experienced this world of freedom, when it comes to spider webs within you, even if you search for them, they are not there. Because they're not there, when you look at reality, you see it as the world of the Buddha.

At that level, the Tathagata is everywhere, in the sound of traffic Zen is there, in the bird's singing Zen is there. Buddhism is very simple when you look at it from the perspective of having awoken. But if you are trying to get rid of your thoughts while in the midst of your thinking, then Buddhism is the most difficult thing in the world.

So we need to trust these basic principles and refrain from making useless effort. As we live in the world and our body we meet other people living in the midst of their problems, then actually having this human body itself is a problem. Anyone who is alive can't avoid having problems. Because it is people with problems all living together, we can't avoid problems.

What can we do to live in the midst of problems but not be caught by them? If we look at the koan correctly, we see that we live obscuring ourselves. When conditions are good and you become a little more tolerant but when conditions are not good, you become frozen. When we are in that frozen condition we are not very tolerant and we complain. When we're in good conditions we become more tolerant and broad minded. This is the character of human beings. If we can understand this fundamentally we will be less involved when compulsions appear.

Because this is the condition in which most people live, you must not make judgments of how people live. Just when you encounter these conditions you just say, "oh, this is the world of sentient beings", and you remind your self that "it's because of this that I have to practice". When this is the condition of sentient beings, how can we not practice? So we have to continue inspiring ourselves. If we don't do that and we just complain and say, "why is the world like this?" physically and mentally we just become more frozen and then you end up entering even darker delusion.

When we observe human beings we see that today they are like this, tomorrow they are like that and you wonder why are they change so. This affects your nerves and you end up suffering. These kinds of situations usually arise between people who are quite close to each other, like as a couple or a lawyer and a client. They don't happen with people to whom you have a more distant relationship; they arise between people who are closest to each other.

When we read the scriptures we see there is a wise path and you trust that more. In turn this makes you more comfortable. You'll arrive at that path of the mind. The fastest path to the mind is the Zen koan. In the koan, there is no thought of the past present and future, it is simply relating to the thought that is arising in this moment. You do not think if you have suffering or not. If you are alive and breathing right now, then it is possible for you to do this practice. This moment is important. If you practice this koan correctly in this moment, then the solution becomes clear. Because our Buddha nature has not left us in this moment, the Truth has not left us in this moment.

If we don't know the method of approaching it, then we feel as though we are very distant from each other. If we don't look at the truth, then we end up seeing more delusion. And it looks as though that world actually exists.

If you awaken you will see, honestly, that that illusion does not exist and that the world is NOT a complex place. When you change, then the world changes. So you need to absolutely believe in this Buddha nature and you have to throw away your common sense. You'll have to discard your stubbornness when you insist on what you think is right or wrong. You need to begin by realizing that maybe your judgments or opinions are wrong. That is how you need to begin looking at yourself. Your biases need to be released, surrendered. Only when opinions and judgments are released can greater things inside start to come forth.

Don't try to awaken to your Buddha nature in some contrived artificial way. If you decide that Zen is the best way, the fastest way, and just try to slowly do Zen, there's only one path but if you try to get there all at once, you'll get caught up in the traffic and confusion and your practice won't go as well. You may think, "well, I need to relieve my suffering as quickly as possible so what's wrong with practicing as quickly as possible?" That mind that wants to do it quickly becomes a hindrance so you need to look back at yourself and realize that you're doing nothing. Then in one moment, that mind will be clear.

Because you get caught in the mind that you're clinging to, then that mind that you're clinging to is demolished. And as that mind is demolished then your energy will settle down and you become more grounded, as you become more grounded, your mind will become silent. When you become silent, then wisdom comes.

This is why human beings are simple even though they seem complex. Human beings are simple but when they take a wrong step, then they become complex. So no matter what kind of difficulty comes up, there's no reason to worry about it. According to your thinking, it can get worse or better. So don't allow your mind to move following those kinds of ideas. Things become better or worse according to your thinking. When you're wrong habits become stuck then you don't believe this kind of talk and you become confused, entangled.

Then even though you haven't found the correct path yourself, you go off searching in the direction of darker places. Through that, your mind eventually becomes worn out and you become ill physically and mentally. This is the condition of sentient beings, which the Buddha saw very clearly. Usually people who see this clearly for themselves become Buddhist monks.

Some say, "well there is a lot of happiness in the world, why look at all this suffering?" Well, of course that's true, but happiness comes along less often than suffering. The conditions which cause happiness can change very quickly. It comes and goes like night becomes day. When something bad comes along, it can become worse and that can lead to worse things, even disaster. Heaven is very small. The entranceway to it is also very small. Once you enter it, it's very vast, but the entrance is small. So there aren't many who get through.

So we need to make ourselves simple and let go of our thinking and make up our mind to begin. Once we get past a certain level, we come to learn every day in reality. In the beginning we learn from the teacher but eventually we hear and see the teachings from everywhere.

Learning from the Buddha is exactly learning from sentient beings. In the beginning we think of learning from the Buddha, but that is actually illusion. Someone who does not know how to learn from sentient beings does not know how to learn from the Buddha. Through our parents we grew up and since this is not something we can do alone, we need a teacher. Gradually as we practice we learn to hear the teachings everywhere. When that happens, we can know we are on the correct path.

People, even Zen monks can spend 30 years or 50 years practicing, but they're only practice separating themselves from their own mind. As a child I had a close friend who was a monk. He told me that since he was an abbot he would have to go off to a hermitage and practice alone. I said "when you go, where would you go??" When you talk about going, where are you going. Right now you can practice where do you want to go?

We're always avoiding our own Buddha within us. With our own thinking we create a very comfortable world. Then we think, "if I can only be there, then my practice would go well. Most people think that way. Even if you could go there and achieve something, then another mind would still come up because that is the sentient mind. We need to stop that habit. The Buddha is here. Where are you going to run away to the Buddha? The Buddha is here in this moment so its right there where you look. When you do that your mind changes and right here becomes your hermitage, your Zen home. That's what you have to do but people want to go somewhere else and keep making excuses. We need to look at that and see how very foolish it is. When I talk on the telephone to distant students about their practice this is usually what they complain about. They have a house and they practice and yet they complain. It's so clear that people live in illusion. Is it illusion who is living here or is it you who is living here?

We need to become aware in a simple way that even if your Zen practice doesn't go well even if you can just have this awareness you can be more comfortable.

Because we exist in the world, that is why the world is existing. So who is existing in the world? If you contemplate this way you can know your mind and when you see your own mind you can see when and where your mind is stuck. When you see where your mind is stuck, mind arises. When you see there you see your miraculous awareness. Miraculous awareness means Zen mind, Buddha mind, and its empty. Space. When we look at it this way then the attachment disappears. In other words, I'm saying don't fight with reality and don't fight with your own mind. These are things that will change. Its because we think that they won't change that we fight with them. But they are all things that will change. Birds come and sit in the tree and soon they will leave, so why do you try to grasp them? Our mind is like that too. It comes from somewhere and goes off to somewhere. The Buddha and other masters have taught this from awakened view. Anyone who can see will confirm it. The Buddha's teaching is not just the private teaching of Shakyamuni Buddha. The correct view of human beings is just like that. This has nothing to do with religion, this is correct for anyone.

This is referred to as correct view in the Eight-Fold Path. Anyone who awakens sees the same thing. Anyone who sees this becomes the correct disciple of the Buddha. Zen brings this awakening.

Your problem is that right now there is that emotional consciousness; you're not able to see right now. But it's that that you become aware of; look at it. If you look at it and follow it down there is an ocean of truth. No matter what kind of thinking you have, that thinking has never left truth. But since your way of approaching it is incorrect, then its like turning your back on that truth.

Now look at your own question and follow it downward, because that thinking has come from you, so that is what you look at. This is becoming aware, awareness. When you look at this there is the ocean of truth and the Zen mind. And that is precisely the koan, the miraculous awareness. It's mysterious. Here there is no individual view, it's an ocean. The five senses have become empty.

The five senses are empty but there is a hole. So you are using your five senses you are using them and yet not using them. It's like doing without doing. You do it but you're not attached to it. We can't just use theories. You actually have to see your original nature. So when you ask your question, look to see who is asking, from where are you asking? That's why old Zen masters were always asking: "who is asking?" The world is simple but we don't recognize it. The root of the fellow who's asking the question is the Buddha. But most people, when they ask, they take this narrow mind that asks the question and through that try to OBTAIN something. Then through what they obtain they try to build something. That's precisely knowledge but it becomes a burden and it actually even closes more the entrance to the Buddha. This is why we say when you enter the Zen hall don't bring anything with you. Don't bring any knowledge. One includes everything.

It's because of this problem that we do contemplation. This sitting posture is the best. As we sit here there are many different obstacles. We have many opinions, heavy ideas, customs, morals, questions, conceptions, misconceptions, ideas, a lot of confusion, but while we are sitting like this, one. Mind and body is one. This helps this body that's part of why we sit. Become one. If we have too many questions we can't contemplate any one of them. Trust the Buddha mind. If we ask only "who is asking" then that is one." Your ordinary mind disappears. Gradually as it becomes deeper you come to Buddha mind. Once you have experienced this, you realize all the things you are clinging to have been completely foolish. That is when you can let go. This is why we do Zen to be able to see and let go. This practice is possible for everyone at any time.

We have not let go of our complicated habits and haven't even realized what they are. We also don't yet have enough faith. We sit by ourselves and research this way and that way, and if we're next to someone else, they can tell what we are doing, so then we hide under some blanket. Your mind gets lazy. At that time we need to be well hit to wake you up!!!

This path is very possible for everyone to follow but I think it's just a lack of faith which prevents people from doing so.

In Zen when we talk about questions and answers, we are not talking about ordinary questions and answers because originally the answer is within you. In some ways, asking questions is rather stupid from the point of view of high-level Zen. But because we don't yet know what the path is, then there has to be questions and a learning process, but the answer is actually within you.

In ancient times, when someone asked the master a question, he would only reply by hitting them. So in order to do that, continually work at the contemplation. If you become good at contemplation, the teacher can know immediately whether the student is doing Zen correctly. He can know without any words being exchanged. The way you walk, the way you sit, the teacher can know. To know about Zen through asking and answering is a low-level Zen, and dangerous, because its very easy to misunderstand that way.

From: Zen Hall

Get Out of the Construction Business

Nyoshul Khenpo

Get out of the construction business! Stop building bridges across the raging waters of samsaric existence, attempting to reach the "far shore," nirvana. Better to simply relax, at ease and carefree, in total naturalness, and just go with the primordial flow, however it occurs and happens. And remember this: whether or not you go with the flow, it always goes with you.

Yet it is not so easy—or so it seems. First we must recognize this profound view, innate Great Perfection, then train in it, then attain unshakable stability in it. This is the path of practice, undistractedly maintaining the view or outlook to which one has been introduced and which one has recognized. Only then can realization progressively unfold. Thus, training implies nonmeditation, noneffort, and nondistraction, a vivid presence of mind. Innate wakefulness, nonconceptual wisdom, nondual primordial awareness—buddha-mind—is suddenly unsheathed the moment dualistic mind dissolves. This can occur gradually, through study, analysis, and spiritual practice, or suddenly, through the coming together of causes and conditions, such as when a ripe student encounters a totally realized master and inexplicably experiences a sudden awakening.

Buddha-nature is pure, undefiled, unelaborated, unconditioned, transcending all concepts. It is not an object of dualistic thought and intellectual knowledge. It is, however, open to gnosis, intuition, the nondual apperception of intrinsic awareness itself, prior to or upstream of consciousness. Adventitious obscurations temporarily veil and, like clouds, obscure this pristine, sky-like, luminous fundamental nature or mind essence—also known as tathagatagarbha, buddha-nature.

All conventional practices along the gradual path to liberation and enlightenment aim to uncover this innate wisdom by removing and dissolving the obscurations, revealing what has always been present. This is the relation between how things appear to be and how things actually are: in short, the two levels of truth, absolute and relative or conventional truth. According to these two truths, there are different levels of practice.

The subtle and profound Vajrayana view emphasizes correctly recognizing the ultimate view, the wisdom inherent within oneself; this is the renowned vajra-shortcut elucidated in the Dzogchen tantras. The approach of the various sutra vehicles depends on, and utilizes, purification of dualistic consciousness, until the mind is eventually purified and freed of obscurations and defilements. The tantric approach depends upon, and from the outset utilizes, wisdom, nondual awareness, rather than mere mind. This is a crucial difference.

The sublime view of Dzogpa Chenpo, the ultimate vehicle, is that everything is pure and perfect from the outset. This is the absolute truth, the supreme outlook or view of Buddhas, which implies that there is nothing that need be done or accomplished. Based on such recognition of how things actually are, the meditation of Dzogchen is nonmeditation, resting in the evenness of being, rather than doing any particular thing, beyond hope and fear, adopting and rejecting. The action or behavior of Dzogchen ensues from such transcendence, and is totally spontaneous, aimless, and appropriate to whatever conditions arise. The fruition of Dzogchen is the innate Great Perfection itself, inseparable from the very starting point of this swift and efficacious path: rigpa itself, one's own true nature.

From: http://dzogchen.tribe.net

Zazen

Meiho (1277-1350)

Zazen sitting is the way of perfect tranquility: inwardly not a shadow of perception, outwardly not a shade of difference between phenomena. Identified with yourself, you no longer think, nor do you seek enlightenment of the mind or disburdenment of illusions. You are a flying bird with no mind to twitter, a mountain unconscious of the others rising around it.

Zen sitting has nothing to do with the doctrine of “teaching, practice, and elucidation” or with the exercise of “commandments, contemplation, and wisdom.” You are like fish with no particular design of remaining in the sea. Nor do you bother with sutras or ideas. To control and pacify the mind is the concern of lesser people. Still less can you hold an idea of Buddha and Dharma. If you attempt to do so, if you train improperly, you are like one who, intending to voyage west, moves east. You must not stray.

Also you must guard yourself against the easy conceptions of good and evil: your sole concern should be to examine yourself continually, asking who is above either. You must remember too that the unsullied essence of life has nothing to do with whether one is priest or layperson, man or woman. Your Buddha-nature, consummate as the full moon, is represented by your position as you sit in Zen. The exquisite Way of Buddha's is not the One or Two, being or non-being. What diversifies it is the limitations of its students, who can be divided into three classes-superior, average, inferior.

The superior student is unaware of the coming into the world of Buddhas or of the transmission of the non-transmittable by them: he eats when hungry, sleeps when sleepy. Nor does he regard the world as himself. Neither is he attached to enlightenment or illusion. Taking things as they come, he sits in the proper manner, making no idle distinctions.

The average student discards all business and ignores the external, giving himself over to self-examination with every breath. He may probe into a koan, which he puts mentally on the tip of his nose, finding in this way that his “original face” is beyond life and death, and that the Buddha-nature of all is not dependent on the discriminating intellect but is the unconscious consciousness, the incomprehensible understanding: in short, that it is clear and distinct for all ages and is alone apparent in its entirety throughout the universe.

The inferior student must disconnect himself from all that is external, thus liberating himself from the duality of good and evil. The mind, just as it is, is the origin of all Buddhas. In zazen his legs are crossed so that his Buddha-nature will not be led off by evil thoughts, his hands are linked so that they will not take up sutras or implements, his mouth is shut so that he refrains from preaching a word of dharma or uttering blasphemies, his eyes are half shut so that he does not distinguish between objects, his ears are closed to the world so that he will not hear talk of vice and virtue, his nose is as if dead so that he will not smell good or bad. Since his body has nothing on which to lean, he is indifferent to likes and dislikes. He negates neither being nor non-being. He sits like Buddha on the pedestal, and though distorted ideas may arise from him, they do so idly and are ephemeral, constituting no sin, like reflections in a mirror, leaving no trace.

The five, the eight, the two hundred and fifty commandments, the three thousand monastic regulations, the eight hundred duties of the Bodhisattva, the Buddha-nature and the Bodhisattva-hood, and the Wheel of the Dharma-all are contained in Zen sitting and emerge from it. Of all good works, zazen comes first, for the merit of only one step into it surpasses that of erecting a thousand temples. Even a moment of sitting will enable you to free yourself from life and death, and your Buddha-nature will appear of itself. Then all you do, perceive, and think becomes part of the miraculous Tathata-suchness.

Let it be thus remembered that beginners and advanced students, learned and ignorant, all without exception should practice zazen.

Meiho (1277-1350)

Excerpted from Zen: Poems, Prayers, Sermons, Anecdotes, Interviews
Edited and translated by Lucien Stryk and Takahashi Ikemoto

From: http://www.dailyzen.com/zen/zen_reading0906.asp

Self-Liberation Through Seeing With Naked Awareness

By Padmasambhava

1. Here is contained "Self-Liberation through Seeing with Naked Awareness," this being a Direct Introduction to the State of Intrinsic Awareness, From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities."

2. Homage to the Trikaya and to the Deities who represent the inherent luminous clarity of intrinsic awareness.

3. Herein I shall teach "Self-Liberation through Seeing with Naked Awareness," which is a direct introduction to intrinsic awareness From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities." Truly, this introduction to your own intrinsic awareness should be contemplated well, O fortunate sons of a noble family! SAMAYA! Gya! Gya! Gya!

4. Emaho! [def: "It Is Sacred!"] It is the single (nature of) mind, which encompasses all of Samsara and Nirvana. Even though its inherent nature has existed from the very beginning, you have not recognized it; Even though its clarity and presence has been uninterrupted, you have not yet encountered its face. Even though its arising has nowhere been obstructed, still you have not comprehended it. Therefore, this (direct introduction) is for the purpose of bringing you to self-recognition. Everything that is expounded by the Victorious Ones (Buddhas) of the three times in the eighty-four thousand Gateways to the Dharma. Is incomprehensible (unless you understand intrinsic awareness). Indeed, the Victorious Ones do not teach anything other than the understanding of this. Even though there exist unlimited numbers of scriptures, equal in their extent to the sky, yet with respect to the real meaning, there are three statements that will introduce you to your own intrinsic awareness. This introduction to the manifest Primordial State of the Victorious One is disclosed by the following method for entering into the practice where there exists no antecedent or subsequent practices.

5. Kye-ho! O my fortunate sons listen! Even though that which is usually called "mind" is widely esteemed and much discussed, still it is not understood or it is wrongly understood or it is understood in a one-sided manner only. Since it is not understood correctly just as it is in itself, there come into existence inconceivable numbers of philosophical ideas and assertions. Furthermore, since ordinary individuals do not understand it, they do not recognize their own nature, and so they continue to wander among the six destinies (of rebirth) within the three worlds and thus experience suffering. Therefore, not understanding your own mind is a very grievous fault. Even though the Sravakas and the Pratyekabuddhas wish to understand it in terms of the Anatman doctrine, still they do not understand it as it is in itself. Also there exist others who, being attached to their own personal ideas and interpretations, Become fettered by these attachments and so do not perceive the Clear Light. The Sravakas and the Pratyekabuddhas are (mentally) obscured by their attachments to subject and object. The Madhyamikas are (mentally) obscured by their attachments to the extremes of the Two Truths. The practitioners of the Kriya Tantra and the Yoga Tantra are (mentally) obscured by their attachments to seva-sadhana practice. The practitioners of the Maha-yoga and the Anuyoga are (mentally) obscured by their attachments to Space and Awareness. And with respect to the real meaning of non-duality, since they divide these (Space and Awareness) into two, they fall into deviation. If these two do not become one without any duality, you will certainly not attain Buddhahood. In terms of your own mind, as is the case with everyone,

Samsara and Nirvana are inseparable. Nonetheless, because you persist in accepting and enduring attachments and aversions, you will continue to wander in Samsara. Therefore, your active dharmas and your inactive ones both should be abandoned. However, since self-liberation through seeing nakedly by means of intrinsic awareness is here revealed to you, You should understand that all dharmas can be perfected and completed in the great total Self-Liberation. And therefore, whatever (practice you do) can be brought to perfection within the Great Perfection. SAMAYA! Gya! Gya! Gya!

6. As for this sparkling awareness, which is called "mind," Even though one says that it exists, it does not actually exist. (On the other hand) as a source, it is the origin of the diversity of all the bliss of Nirvana and all of the sorrow of Samsara. And as for its being something desirable; it is cherished alike in the Eleven Vehicles. With respect to its having a name, the various names that are applied to it are inconceivable (in their numbers). Some call it "the nature of the mind" or "mind itself."

Some Tirthikas call it by the name Atman or "the Self."

The Sravakas call it the doctrine of Anatman or "the absence of a self." The Chittamatrins call it by the name Chitta or "the Mind."

Some call it the Prajnaparamita or "the Perfection of Wisdom." Some call it the name Tathagata-garbha or "the embryo of Buddhahood." Some call it by the name Mahamudra or "the Great Symbol."

Some call it by the name "the Unique Sphere."

Some call it by the name Dharmadhatu or "the dimension of Reality."

Some call it by the name Alaya or "the basis of everything."

And some simply call it by the name "ordinary awareness."

7. Now, when you are introduced (to your own intrinsic awareness), the method for entering into it involves three considerations: Thoughts in the past are clear and empty and leave no traces behind. Thoughts in the future are fresh and unconditioned by anything. And in the present moment, when (your mind) remains in its own condition without constructing anything, awareness, at that moment, in itself is quite ordinary. And when you look into yourself in this way nakedly (without any discursive thoughts), Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer; only a naked manifest awareness is present.

(This awareness) is empty and immaculately pure, not being created by anything whatsoever. It is authentic and unadulterated, without any duality of clarity and emptiness. It is not permanent and yet it is not created by anything. However, it is not a mere nothingness or something annihilated because it is lucid and present. It does not exist as a single entity because it is present and clear in terms of being many. (On the other hand) it is not created as a multiplicity of things because it is inseparable and of a single flavor. This inherent self-awareness does not derive from anything outside itself. This is the real introduction to the actual condition of things.

8. Within this (intrinsic awareness), the Trikaya (Triple Bodies) are inseparable and fully present as one. Since it is empty and not created anywhere whatsoever, it is The Dharmakaya (Dharma-Body). Since its luminous clarity represents the inherent transparent radiance of emptiness, it is the Sambhogakaya (Reward-Body / Utility-Body). Since its arising is nowhere obstructed or interrupted, it is the Nirmanakaya. These three (the Trikaya) being complete and fully present as one are its very essence.

9. When you are introduced in this way through this exceedingly powerful method for entering into the practice, (You discover directly) that your own immediate self-awareness is just this (and nothing else), and that it has an inherent self-clarity, which is entirely un-fabricated. How can you then speak of not understanding the nature of the mind? Moreover, since you are meditating without finding anything there to meditate upon, how can you say that your meditation does not go well? Since your own manifest intrinsic awareness is just this, how can you say that you cannot find your own mind? The mind is just that which is thinking: And yet, although you have searched (for the thinker), how can you say that you do not find him? With respect to this, nowhere does there exist the one who is the cause of (mental) activity. And yet, since activity exists, how can you say that such activity does not arise? Since merely allowing (thoughts) to settle into their own condition, without trying to modify them in any way, is sufficient,

How can you say that you are not able to remain in a calm state? Since allowing (thoughts) to be just as they are, with out trying to do anything about them, is sufficient, how can you say that you are not able to do anything with regard to them?

Since clarity, awareness, and emptiness are inseparable and are spontaneously self-perfected, how can you say that nothing is accomplished by your practice? Since (intrinsic awareness) is self-originated and spontaneously self-perfected without any antecedent causes or conditions, How can you say that you are not able to accomplish anything by your efforts? Since the arising of discursive thoughts and their being liberated occur simultaneously, how can you say that you are unable to apply an antidote? Since your own immediate awareness is just this, how can you say that you do not know anything with regard to it?

10. It is certain that the nature of the mind is empty and without any foundation whatsoever. Your own mind is insubstantial like the empty sky. You should look at your own mind to see whether it is like that or not. Being without any view that decisively decides that it is empty, it is certain that self-originated primal awareness has been clear (and luminous) from the very beginning, like the heart of the sun, which is itself self-originated. You should look at your own mind to see whether it is like that or not. It is certain that this primal awareness or gnosis, which is one's intrinsic awareness, is unceasing, like the main channel of a river that flows unceasingly. You should look at your own mind to see whether it is like that or not.

It is certain that the diversity of movements (arising in the mind) are not apprehend-able by memories, they are like insubstantial breezes that move through the atmosphere. You should look at your own mind to see whether it is like that or not.

It is certain that whatever appearances occur, all of them are self-manifested, like the images in a mirror being self-manifestations that simply appear. You should look at your own mind to see whether it is like that or not. It is certain that all of the diverse characteristics of things are liberated into their own condition, Like clouds in the atmosphere that are self-originated and self-liberated. You should look at your own mind to see whether it is like that or not.

11. There exist no phenomena other than what arises from the mind. Other than the meditation that occurs, where is the one who is meditating? There exist no phenomena other than what arises from the mind. Other than the behavior that occurs, where is the one who is behaving? There exist no phenomena other than what arises from the mind. Other than the samaya vow that occurs, where is the one who is guarding it? There exist no phenomena other than what arises from the mind. Other than the fruition that occurs, where is the one who is realizing (the fruit)? You should look at your own mind, observing it again and again.

12. When you look upward into the space of the sky outside yourself, If there are no thoughts occurring that are emanations being projected, And when you look inward at your own mind inside yourself, If there exists no projectionist who projects thoughts by thinking them, Then your own subtle mind will become lucidly clear without anything being projected. Since the Clear Light of your own intrinsic awareness is empty, it is the Dharmakaya; and this is like the sun rising in a cloudless illuminated sky. Even though this light cannot be said to possess a particular shape or form, nevertheless, it can be fully known. The meaning of this, whether or not it is understood, is especially significant.

13. This self-originated Clear Light, which from the very beginning was in no way produced by something antecedent to it, is the child of awareness, and yet it is itself without any parents—amazing! This self-originated primordial awareness has not been created by anything—amazing! It does not experience birth nor does there exist a cause for its death—amazing! Although it is evidently visible, yet there is no one there who sees it—amazing! Although it has wandered throughout Samsara, it has come to no harm—amazing! Even though it has seen Buddhahood itself, it has not come to any benefit from this—amazing! Even though it exists in everyone everywhere, yet it has gone unrecognized—amazing! Nonetheless you hope to attain some other fruit than this elsewhere—amazing! Even though it exists within yourself (and nowhere else), yet you seek for it elsewhere--amazing!

14. How wonderful! This immediate intrinsic awareness is insubstantial and lucidly clear: Just this is the highest pinnacle of all views. It is all encompassing, free of everything, and without any conceptions whatsoever: Just this is the highest pinnacle among all meditations. It is un-fabricated and inexpressible in worldly terms: Just this is the highest pinnacle among all courses of conduct. Without being sought after, it is spontaneously self-perfected from the very beginning: Just this is the highest pinnacle among all fruits.

15. Here is the teaching of the four great vehicles that are without error:

(First) there is the great vehicle of the unmistaken view. Since this immediate awareness is lucidly clear, and this lucid clarity is without error or mistake, it is called "a vehicle." (Second) there is the great vehicle of the unmistaken meditation. Since this immediate awareness is that which possesses clarity, and this lucid clarity is without error or mistake, it is called "a vehicle." (Third) there is the great vehicle of the unmistaken conduct. Since this immediate primal awareness is that which possesses clarity, and this lucid clarity is without error or mistake, it is called "a vehicle". (Fourth) there is the great vehicle of the unmistaken fruit. Since this immediate awareness is lucidly clear, and this lucid clarity is without error or mistake, it is called "a vehicle."

16. Here is the teaching on the four great unchanging (essential points called) "nails." (First) there is the great nail of the unchanging view: This immediate present awareness is lucidly clear, because it is stable in the three times; it is called "a nail." (Second) there is the great nail of the unchanging meditation: This immediate present awareness is lucidly clear, because it is stable in the three times; it is called "a nail." (Third) there is the great nail of the unchanging conduct: This immediate present awareness is lucidly clear, because it is stable in the three times; it is called "a nail." (Fourth) there is the great nail of the unchanging fruit: This immediate present awareness is lucidly clear, because it is stable in the three times; it is called "a nail."

17. Then, as for the secret instruction, which teaches that the three times are one: You should relinquish all notions of the past and abandon all precedents. You should cut off all plans and expectations with respect to the future. And in the present, you should not grasp (at thoughts that arise) but allow (the mind) to remain in a state like the sky. Since there is nothing upon which to meditate (while in the primordial state), there is no need to meditate. And since there does not exist any distraction here, you continue in this state of stable mindfulness without distraction. In this state, which is without meditation and without any distraction, you observe everything with a naked (awareness). Your own awareness is inherently knowing, inherently clear, and luminously brilliant. When it arises, it is called the Bodhicitta, "the enlightened mind". Being without any activity of meditation, it transcends all objects of knowledge. Being without any distraction, it is the luminous clarity of the Essence itself. Appearances, being empty in themselves, become self-liberated; clarity and emptiness (being inseparable) are the Dharmakaya. Since it becomes evident that there is nothing to be realized by means of the path to Buddhahood, at this time you will actually behold Vajra-sattva.

18. Then, as for the instruction for exhausting the six extremes and overthrowing them: Even though there exist a great many different views that do not agree among themselves, This "mind" which is your own intrinsic awareness is in fact self-originated primal awareness. And with regard to this, the observer and the process of observing are not two different things. When you look and observe, seeking the one who is looking and observing, since you search for this observer and do not find him, at that time your view is exhausted and overthrown. Thus, even though it is the end of your view, this is the beginning with respect to yourself. The view and the one who is viewing are not found to exist anywhere. Without its falling excessively into emptiness and non-existence even at the beginning, at this very moment your own present awareness becomes lucidly clear. Just this is the view (or the way of seeing) of the Great Perfection. Therefore understanding and not understanding are not two different things.

19. Although there exist a great many different meditations that do not agree among themselves, your own ordinary present awareness is directly penetrating. The process of meditation and the one who meditates are not two different things. When you look for the meditator who is meditating or not meditating, since you have searched for this meditator and have not found him anywhere, at that time your meditation is exhausted and overthrown. Thus, even though it is the end of your meditation, this is the beginning with respect to yourself. The meditation and the meditator are not found to exist anywhere. Without its falling under the power of delusion, drowsiness, or agitation, your immediate un-fabricated awareness becomes lucidly clear; and this unmodified state of even contemplation is concentration. Therefore remaining in a calm state or not remaining in it are not two different things.

20. Although there exist a great many different kinds of behavior, which do not agree among themselves, your own self-originated primal awareness is the Unique Sphere. Behavior and the one who behaves are not two (different things). When you look for the one it is who behaves with action or without action, Since you have searched for the one who acts and have not found him anywhere, At that time your behavior is exhausted and overthrown. Thus, even though it is the end of your conduct and behavior, this is the beginning with respect to yourself. From the very beginning neither behavior nor the one who behaves have existed (as separate realities). Without its falling under the power of errors and inherited predispositions, your immediate awareness is an un-fabricated inherent clarity. Without accepting or rejecting anything, just letting things be as they are without trying to modify them, such conduct or behavior alone is pure. (Therefore) pure and impure action are not two (different things).

21. Although there exist great many different fruits that do not agree among themselves, the nature of the mind that is inherent awareness is (none other than) the spontaneously perfected Trikaya. What is realized and the one who realizes it are not two (different things). When you look for the fruit and for the one who has realized it, since you have searched for the realizer (of the fruit) and have not found him anywhere, at that time your fruit is exhausted and overthrown. Thus, even though it is an end to your fruition, still this is the beginning with respect to yourself. Both the fruition and the one who has attained the realization are found to not exist anywhere. Without its falling under the power of attachments or aversions or of hopes and fears, your immediate present awareness becomes spontaneously perfected inherent clarity. Understand that within yourself the Trikaya is fully manifest. (Therefore) this itself is the fruition of primordial Buddhahood.

22. This intrinsic awareness is free of the eight extremes, such as Eternalism and nihilism, and the rest. Thus we speak of the Middle Way where one does not fall into any of the extremes, and we speak of intrinsic awareness as uninterrupted mindful presence. Since emptiness possesses a heart that is intrinsic awareness, therefore it is called by the name of Tathagata-garbha, that is, "the embryo or heart of Buddhahood." If you understand the meaning of this, then that will transcend and surpass everything else. Therefore, it is called by the name of Prajnaparamita that is, "the Perfection of Wisdom." Because it cannot be conceived of by the intellect and is free of all (conceptual) limitations from the very beginning, therefore it is called by the name of Mahamudra, that is, "the Great Symbol." Because of that, in accordance with whether it is specifically understood or not understood, Since it is the basis of everything, of all the bliss of Nirvana and of all the sorrow of Samsara, Therefore it is called by the name of Alaya, that is, "the foundation of everything." Because, when it remains in its own space, it is quite ordinary and in no way exceptional, this awareness that is present and lucidly clear is called by the name of "ordinary awareness." However many names may be applied to it, even though they are well conceived and fancy sounding, With regard to its real meaning, it is just this immediate present awareness (and nothing else).

23. To desire something other than this Is just like having an elephant (at home), but searching for its tracks elsewhere. Even though you may try to measure the universe with a tape measure, it will not be possible to encompass all of it. (Similarly) if you do not understand that everything derives from the mind, it will not be possible for you to attain Buddhahood. By not recognizing this (intrinsic awareness for what it is), you will then search for your mind somewhere outside of yourself. If you seek for yourself elsewhere (outside of yourself), how can you ever find yourself? For example, this is just like an idiot who, going into a crowd of many people, And having let himself become confused because of the spectacle, Does not recognize himself; and, even though he searches for himself everywhere, He continually makes the error of mistaking others for himself. (Similarly) since you do not see the natural condition of the real disposition of things, you do not know that appearances come from mind, and so you are thrust once again into Samsara. By not seeing that your own mind is actually the Buddha, Nirvana becomes obscured. With respect to Samsara and Nirvana, (the difference is simply due) to ignorance or to awareness respectively. But at this single instant (of pure awareness), there is in fact no actual difference between them (in terms of their essence). If you come to perceive them as existing somewhere other than in your own mind, this is surely an error. (Therefore) error and non-error are actually of a single essence (which is the nature of the mind). Since the mind-streams of sentient beings are not made into something that is divided into two, the unmodified uncorrected nature of the mind is liberated by its being allowed simply to remain in its own (original) natural condition. If you are not aware that the fundamental error or delusion comes from the mind, you will not properly understand the real meaning of the Dharmata (the nature of reality);

24. You should look into what is self-arising and self-originated. With respect to these appearances, in the beginning they must arise from somewhere, In between they must remain somewhere, and at the end they must go somewhere. Yet when you look (into this matter), it is, for example, like a crow gazing into a well. When he flies away from the well, (his reflection) also departs from the well and does not return. In the same way, appearances arise from the mind; they arise from the mind and are liberated into the mind. The nature of the mind which (has the capacity) to know everything and be aware of everything is empty and clear; As is the case with the sky above, its emptiness and its clarity have been inseparable from the very beginning. Self-originated primal awareness becomes manifest,
And becoming systematically established as luminous clarity, just this is the Dharmata, the nature of reality. Even though the indication of its existence is all phenomenal existence (which manifests externally to you), You are aware of it in your own mind, and this latter is the nature of the mind. Since it is aware and clear, it is understood to be like the sky. However, even though we employ the example of the sky to indicate the nature of the mind, this is in fact only a metaphor or simile indicating things in a one-sided fashion. The nature of the mind, as well as being empty, is also intrinsically aware; everywhere it is clear. But the sky is without any awareness; it is empty as an inanimate corpse is empty. Therefore, the real meaning of "mind" is not indicated by the sky. So without distraction, simply allow the mind to remain in the state of being just as it is.

25 Moreover, as for this diversity of appearances, which represents relative truth, not even one of these appearances is actually created in reality, and so accordingly they disappear again. All things, all phenomenal existence, everything within Samsara and Nirvana, Are merely appearances (or phenomena) which are perceived by the individual's single nature of the mind. On any particular occasion, when your own (internal) mind-stream undergoes changes, then there will arise appearances, which you will perceive as external changes. Therefore, everything that you see is a manifestation of mind. And, moreover, all of the beings inhabiting the six realms of rebirth perceive everything with their own distinct karmic vision. The Tirthikas who are outsiders see all this in terms of the dualism of Eternalism as against nihilism. Each of the nine successive vehicles sees things in terms of its own view. Thus, things are perceived in various different ways and may be elucidated in various different ways. Because you grasped at these various (appearances that arise), becoming attached to them, errors have come into existence. Yet with respect to all of these appearances of which you are aware in your mind, Even though these appearances that you perceive do arise, if you do not grasp at them, then that is Buddhahood.

26. Appearances are not erroneous in themselves, but because of your grasping at them, errors come into existence. But if you know that these thoughts only grasp at things which are mind, then they will be liberated by themselves. Everything that appears is but a manifestation of mind. Even though the entire external inanimate universe appears to you, it is but a manifestation of mind. Even though all of the sentient beings of the six realms appear to you they are but a manifestation of mind. Even though the happiness of humans and the delights of the Devas in heaven appear to you, they are but manifestations of mind. Even though the sorrows of the three evil destinies appear to you, they are but manifestations of mind. Even though the five poisons representing ignorance and the passions appear to you, they are but manifestations of mind. Even though intrinsic awareness, which is self-originated primal awareness, appears to you, it is but a manifestation of mind. Even though good thoughts along the way to Nirvana appear to you, they are but manifestations of mind. Even though obstacles due to demons and evil spirits appears to you, they are but manifestations of mind. Even though the gods and other excellent attainments appear to you, they are but manifestations of mind. Even though various kinds of purity appear to you, they are but manifestations of mind. Even though (the experience) of remaining in a state of one-pointed concentration without any discursive thoughts appears to you, it is but a manifestation of mind. Even though the colors that are the characteristics of things appear to you, they are but manifestations of mind. Even though a state without characteristics and without conceptual elaborations appears to you, it is but a manifestation of mind. Even though the non-duality of the one and the many appears to you, it is but a manifestation of mind. Even though existence and non-existence, which are not created anywhere, appear to you, they are but manifestations of mind. There exist no appearances whatsoever that can be understood as not coming from mind.

27. Because of the unobstructed nature of the mind, there is a continuous arising of appearances. Like the waves and the waters of the ocean, which are not two (different things), Whatever arises is liberated into the natural state of the mind. However many different names are applied to it in this unceasing process of naming things, With respect to its real meaning, the mind (of the individual) does not exist other than as one. And, moreover, this singularity is without any foundation and devoid of any root. But, even though it is one, you cannot look for it in any particular direction. It cannot be seen as an entity located somewhere, because it is not created or made by anything. Nor can it be seen as just being empty, because there exists the transparent radiance of its own luminous clarity and awareness. Nor can it be seen as diversified, because emptiness and clarity are inseparable. Immediate self-awareness is clear and present. Even though activities exist, there is no awareness of an agent who is the actor. Even though they are without any inherent nature, experiences are actually experienced. If you practice in this way, then everything will be liberated. With respect to your own sense faculties, everything will be understood immediately without any intervening operations of the intellect. Just as is the case with the sesame seed being the cause of the oil and the milk being the cause of butter, But where the oil is not obtained without pressing and the butter is not obtained without churning, So all sentient beings, even though they possess the actual essence of Buddhahood, Will not realize Buddhahood without engaging in practice. If he practices, then even a cowherd can realize liberation. Even though he does not know the explanation, he can systematically establish himself in the experience of it. (For example) when one has had the experience of actually tasting sugar in one's own mouth, one does not need to have that taste explained by someone else. Not understanding this (intrinsic awareness), even Panditas can fall into error. Even though they are exceedingly learned and knowledgeable in explaining the nine vehicles, it will only be like spreading rumors of places, which they have not seen personally. And with respect to Buddhahood, they will not even approach it for a moment. If you understand (intrinsic awareness), all of your merits and sins will be liberated into their own condition. But if you do not understand it, any virtuous or vicious deeds that you commit will accumulate as karma leading to transmigration in heavenly rebirth or to rebirth in the evil destinies respectively. But if you understand this empty primal awareness, which is your own mind, the consequences of merit and of sin will never come to be realized, just as a spring cannot originate in the empty sky. In the state of emptiness itself, the object of merit or of sin is not even created. Therefore, your own manifest self-awareness comes to see everything nakedly. This self-liberation through seeing with naked awareness is of such great profundity, and, this being so; you should become intimately acquainted with self-awareness. Profoundly sealed!

28. How wonderful! As for this "Self-Liberation through Seeing with Naked Awareness" which is a direct introduction to one's own intrinsic awareness, It is for the benefit of those sentient beings belonging to the later generations of those future degenerate times That all of my Tantras, Agamas, and Upadesas, Though necessarily brief and concise, have been composed. And even though I have disseminated them at the present time, yet they shall be concealed as precious treasures, So that those whose good karma ripens in the future shall come to encounter them. SAMAYA! Gya! Gya! Gya!

This treatise which is an introduction to one's actual intrinsic awareness or state of immediate presence is entitled "Self-Liberation through Seeing with Naked Awareness." It was composed by Padmasambhava, the Master from Uddiyana. Until Samsara is emptied of living beings, may this Great Work of liberating them not be abandoned!


(On the full moon day of the eight-month of the Wood-Ox year, this Terma text entitled the Rig-pa ngo-sprod gcer mthong rang-grol, belonging to the Zab-chos zhi-khro dgongs-pa rang-grol cycle of Rigdzin Karma Lingpa, was translated by Vajranatha in the hope that it will enlighten and benefit all beings. Sarva Mangalam!

(Translated into English by John Myrdhin Reynolds)

From: http://www2.fodian.net/World/zzgse.html

Permanence and nature of the wind

Mayu, Zen Master Baoche, was fanning himself. A monk ap- proached and said, "Master, the nature of wind is permanent and there is no place it does not reach. Why then do you fan yourself?"

"Although you understand that the natare of the wind is perma- nent," Mayu replied, "you do not understand the meaning of its reaching everywhere."

"What is the meaning of its reaching everywhere?" asked the monk again. Mayu just kept fanning himself. The monk bowed deeply.

The Voice of Happiness

After Zen Master Bankei had passed away, a blind man who lived near the master's temple told a friend:

"Since I am blind, I cannot watch a person's face, so I must judge his character by the sound of his voice. Ordinarily when I hear someone congratulate another upon his happiness or success, I also hear a secret tone of envy. When condolence is expressed for the misfortune of another, I hear pleasure and satisfaction, as if the one condoling was really glad there was something left to gain in his own world."

"In all my experience, however, Bankei's voice was always sincere. Whenever he expressed happiness, I heard nothing but happiness, and whenever he expressed sorrow, sorrow was all I heard."

What is the Tao?

Joshu (778-897) asked his teacher, Nansen (748-834),

“What is the Tao?”

Nansen replied, “Ordinary mind is the Tao.”

Joshu asked, “Shall I try to seek it?”

“If you try for it, you will become apart from it,” Nansen replied.

“How can I know the Tao unless I try for it?” persisted Joshu.

“The Tao is not a matter of knowing or not knowing. Knowing is delusion, not knowing is ignorance. When you have truly reached the Tao, undoubtedly you will find it as vast as the boundless space. How can it be discussed on the level of right and wrong?”

With these words, it is said that Joshu came to a sudden realization.

Homage to Rigpa

by Jigme Lingpa

Like bubbles arising from water
Deities manifest from the space
of primordial wisdom

I pay homage by
the Direct Realization (of Ultimate Nature)

I make offerings of
the Development of Experiences

I confess in the state of
the Perfection of Intrinsic Awareness

I rejoice in
the Dissolution (of phenomena)

(I request you) to turn the wheel of Dharma
from the vastness of the Great Transformation Body.

We pray that you remain
in the Great Rainbow Body;

I dedicate the accumulation of merits
to the (realization of the) Youthful Vase Body.


Kun-khyen Jigme Lingpa, offers us a Dzogchen version of the Seven Branches, from the Assemblage of Vidyadharas, The Inner Sadhana of Longchen Nyingtig from the section on accumulation of merit.