"The nature of space transcends color and shape,
Neither stained nor changed by black or white.
Likewise, the essence of your mind transcends color and shape,
Unpolluted by black or white qualities, misdeeds or virtues.
Just as the bright, clear essence of the sun
Cannot be obscured by the murk of a thousand aeons,
Likewise, the luminous essence of your mind
Can’t be obscured by aeons of samsara.
Though space is given the appellation “empty,”
There’s nothing in space that can be described as such.
Likewise, though mind is described as luminous,
There’s nothing to give a name, saying it’s like this.
Therefore, the nature of mind has always been like space.
There are no phenomena at all not contained within it."
Tilopa
Neither stained nor changed by black or white.
Likewise, the essence of your mind transcends color and shape,
Unpolluted by black or white qualities, misdeeds or virtues.
Just as the bright, clear essence of the sun
Cannot be obscured by the murk of a thousand aeons,
Likewise, the luminous essence of your mind
Can’t be obscured by aeons of samsara.
Though space is given the appellation “empty,”
There’s nothing in space that can be described as such.
Likewise, though mind is described as luminous,
There’s nothing to give a name, saying it’s like this.
Therefore, the nature of mind has always been like space.
There are no phenomena at all not contained within it."
Tilopa
Forwarded from Meditations of a Yogin
“Each sentient being is like a sleeping buddha who is dreaming about inherent existence of self and of all phenomena, and believing the dream to be true.
The practice of buddhism is like the method to wake up from this dream, by waking up to the reality of the lack of inherent existence of self and of all phenomena, to become a fully awakened buddha for the benefit of all sentient beings who are still dreaming”
~ Chamtrul Rinpoche
The practice of buddhism is like the method to wake up from this dream, by waking up to the reality of the lack of inherent existence of self and of all phenomena, to become a fully awakened buddha for the benefit of all sentient beings who are still dreaming”
~ Chamtrul Rinpoche
Forwarded from Egbert Moray-Falls
I take refuge in the Guru.
ཨོཾ་ཨཱཿ གུ་རུ་བཛྲ་དྷ་ར་བྷཊྚཱ་ར་ཀ་མཉྫུ་ཤྲཱི་ཝཱགིནྡྲ་སུ་མ་ཏི་ཛྙཱ་ན་ཤཱ་ས་ན་དྷ་ར་ས་མུ་དྲ་ཤྲཱི་བྷ་དྲ་སརྦ་སིདྡྷི་ཧཱུཾ་ཧཱུཾ།
ཨོཾ་ཨཱཿ གུ་རུ་བཛྲ་དྷ་ར་བྷཊྚཱ་ར་ཀ་མཉྫུ་ཤྲཱི་ཝཱགིནྡྲ་སུ་མ་ཏི་ཛྙཱ་ན་ཤཱ་ས་ན་དྷ་ར་ས་མུ་དྲ་ཤྲཱི་བྷ་དྲ་སརྦ་སིདྡྷི་ཧཱུཾ་ཧཱུཾ།
"All of this is merely mind,
Coming about like an illusion.
Through this, good and bad actions,
As well as good and bad rebirths [occur].
Through the wheel of mind stopping,
All phenomena come to a standstill.
Therefore, the nature of phenomena is identityless.
Hence, the nature of phenomena is completely pure."
Nagarjuna, Mahāyānaviṃśikā Verses 19-20
Coming about like an illusion.
Through this, good and bad actions,
As well as good and bad rebirths [occur].
Through the wheel of mind stopping,
All phenomena come to a standstill.
Therefore, the nature of phenomena is identityless.
Hence, the nature of phenomena is completely pure."
Nagarjuna, Mahāyānaviṃśikā Verses 19-20
"Concerning this statement, “Form is empty of form,” there are also three aspects of form—imagined form, imputed form, and the form of the true nature.
That which is the form of entities apprehended by childish ordinary persons as characteristics suitable to be form and so forth is known as “imagined form.”
Precisely that, in whatever aspect it becomes an object of consciousness appearing as an external entity, is known as “imputed form.”
That which is free from the aspects of both the imagined and the imputed, and is solely the fully established thusness, is known as “the form of the true nature.”
That which is the fully established, the form of the true nature, is empty of the characteristics of existence as imagined form and so forth, and also empty of form that appears in the aspect of an object imputed as form, so it is known as “empty.”
Thus it is explained. But you may have doubts, wondering, “Does that which is the form of the true nature, empty of imagined and imputed form, have some other characteristic of form? Why is it even known as ‘form’?”
Therefore it is explained, “That which is the emptiness of form is also not form.” Precisely that which is empty of imagined and imputed form is the characteristic of the fully established. That form of the true nature is not the quintessence of form, because it is in all aspects isolated from the aspect of form."
Vasubandhu, Vast Explication (Bṛhaṭṭīkā)
That which is the form of entities apprehended by childish ordinary persons as characteristics suitable to be form and so forth is known as “imagined form.”
Precisely that, in whatever aspect it becomes an object of consciousness appearing as an external entity, is known as “imputed form.”
That which is free from the aspects of both the imagined and the imputed, and is solely the fully established thusness, is known as “the form of the true nature.”
That which is the fully established, the form of the true nature, is empty of the characteristics of existence as imagined form and so forth, and also empty of form that appears in the aspect of an object imputed as form, so it is known as “empty.”
Thus it is explained. But you may have doubts, wondering, “Does that which is the form of the true nature, empty of imagined and imputed form, have some other characteristic of form? Why is it even known as ‘form’?”
Therefore it is explained, “That which is the emptiness of form is also not form.” Precisely that which is empty of imagined and imputed form is the characteristic of the fully established. That form of the true nature is not the quintessence of form, because it is in all aspects isolated from the aspect of form."
Vasubandhu, Vast Explication (Bṛhaṭṭīkā)
"I bow at the feet of the masters who teach that, like a butter lamp within a vase, the treasure of a pauper, and so forth, the sugata essence, luminosity, or the dharmakāya exists within the sheath of the relative, incidental aggregates.
I bow at the feet of the masters who carefully distinguish, “All imagined and dependent phenomena are nonexistent, but the fully established true nature is never nonexistent,” teaching what transcends existence and nonexistence, and eternalism and nihilism.
I bow at the feet of the masters who teach, “All relative phenomena are merely the dependent origination of cause and result, but the self-arisen absolute transcends dependent origination,” teaching the difference between primordial awareness that arises from conditions, and what is self-arisen."
Dolpopa
I bow at the feet of the masters who carefully distinguish, “All imagined and dependent phenomena are nonexistent, but the fully established true nature is never nonexistent,” teaching what transcends existence and nonexistence, and eternalism and nihilism.
I bow at the feet of the masters who teach, “All relative phenomena are merely the dependent origination of cause and result, but the self-arisen absolute transcends dependent origination,” teaching the difference between primordial awareness that arises from conditions, and what is self-arisen."
Dolpopa
Forwarded from Meditations of a Yogin
“The mind cannot be grasped; it is the expanse of emptiness
Consciousness is clear and empty, free from conceptual mind
Leave the mind as it is and look, with awareness observing itself
And you will meet insight meditation face to face”
~ Gyalwa Yangonpa
Consciousness is clear and empty, free from conceptual mind
Leave the mind as it is and look, with awareness observing itself
And you will meet insight meditation face to face”
~ Gyalwa Yangonpa
"Whatever is the dharmatā form is the primordial awareness of emptiness. Whatever is the primordial awareness of emptiness, appears as the dharmatā form.
Even if you understand merely that these two have a common locus, in order to refute any doubt that thinks it possible for there to be empty primordial awareness that is not the ultimate form (don dam gyi gzugs), and that it is possible for there to be ultimate form that is not empty primordial awareness [there are the lines]: “Emptiness is no other than form.”
Here ‘empty’ [does] not [mean] completely empty, but primordial awareness empty of dualism. The ultimate form aggregate (don dam pa’i gzug phungs) is not the form aggregate. The ultimate aspect of the form aggregate within the [endowed with] all supreme aspects dharmadhātu is the dharmatā form aggregate or the ultimate form aggregate."
Tāranātha
Even if you understand merely that these two have a common locus, in order to refute any doubt that thinks it possible for there to be empty primordial awareness that is not the ultimate form (don dam gyi gzugs), and that it is possible for there to be ultimate form that is not empty primordial awareness [there are the lines]: “Emptiness is no other than form.”
Here ‘empty’ [does] not [mean] completely empty, but primordial awareness empty of dualism. The ultimate form aggregate (don dam pa’i gzug phungs) is not the form aggregate. The ultimate aspect of the form aggregate within the [endowed with] all supreme aspects dharmadhātu is the dharmatā form aggregate or the ultimate form aggregate."
Tāranātha
"I bow at the feet of the masters who teach that all phenomena merely arise from conditions, without any self, sentient beings, soul, or creator, and are like a dream, an illusion, a mirage, or an echo.
I bow at the feet of the masters who clearly teach that objects appear to be external, but are merely the habitual propensities of mind, and that even mind, intellect, and consciousness are mere names, mere designations, just emptiness like space.
I bow at the feet of the masters who teach that the aggregates of form and so forth are like foam, water bubbles, a mirage, and so forth, and who teach that the sensory bases are the same as an empty town, the constituents the same as vicious vipers.
I bow at the feet of the masters who teach that all the phenomena of existence and nirvāṇa are birthless and ceaseless, free from going, coming, and remaining, without extremes and middle, each empty of essence."
Dolpopa
I bow at the feet of the masters who clearly teach that objects appear to be external, but are merely the habitual propensities of mind, and that even mind, intellect, and consciousness are mere names, mere designations, just emptiness like space.
I bow at the feet of the masters who teach that the aggregates of form and so forth are like foam, water bubbles, a mirage, and so forth, and who teach that the sensory bases are the same as an empty town, the constituents the same as vicious vipers.
I bow at the feet of the masters who teach that all the phenomena of existence and nirvāṇa are birthless and ceaseless, free from going, coming, and remaining, without extremes and middle, each empty of essence."
Dolpopa
"If the absolute were not pure awareness, it would not be omniscient, because the absolute dharmakāya and svābhāvikakāya would not be pure awareness.
If it were not omniscient, it would not be Buddha.
If it were not Buddha, it would not be the dharmakāya.
If the absolute is pure awareness, that entails unconditioned pure awareness.
It also entails permanent and stable pure awareness.
It also entails eternal and everlasting pure awareness.
It also entails the pure awareness of the sugata essence."
Dolpopa
If it were not omniscient, it would not be Buddha.
If it were not Buddha, it would not be the dharmakāya.
If the absolute is pure awareness, that entails unconditioned pure awareness.
It also entails permanent and stable pure awareness.
It also entails eternal and everlasting pure awareness.
It also entails the pure awareness of the sugata essence."
Dolpopa
"Therefore, that which is the primordial awareness of the basic space of phenomena is a permanent, unconditioned primordial awareness, an absolute primordial awareness of indivisible space and pure awareness; a primordial awareness of flawless paradox beyond simile; a primordial awareness of natural innateness, a natural, immutable, fully established primordial awareness, and a primordial awareness of natural great bliss."
Dolpopa
Dolpopa
Forwarded from Wu Journal
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The Unborn is the ground of everything; the Unborn is the beginning of everything. Because there is no ground for anything outside of the Unborn and because before the Unborn there was no beginning for anything, the Unborn is the foundation of all Buddhas.”
—Bankei Yōtaku
—Bankei Yōtaku
Forwarded from Meditations of a Yogin
If we follow the evolution of a particular universe (world system) we will see four stages: (1) Emptiness (the era of space particles), (2) Formation, (3) Abiding, and (4) Destruction. At the destruction of one system, the fire, earth, air, and water particles separate and perhaps even fall apart, but space particles remain. This is the stage of Emptiness. When motivated through the accumulated karma of all the sentient beings that existed in the previous world system, the space particles begin the process of forming a new universe from the reformed elements. First air particles coagulate to form wind, which then causes the fire particles to join and create lightning. From this process water particles form rain, and the resulting rainbows herald the joining of earth particles. The order of this "creation" is mirrored in the structure of the world system in the Abhidharma and Kalachakra systems depicted above, with the air disk being the lowest layer of the base of the world, topped in succession by disks of fire, water, and earth. Sentient beings begin to populate all possible realms (e.g. various hell realms, animal, human, and deities). During this stage, humans are granted an "infinite" lifespan (until the end of the age). When this process is complete, the Stage of Formation ends. The Stage of Abiding is subdivided into many eras, in which the lifespan of humans changes. We are currently said to be in a degenerate age, when the lifespan is decreasing and is about 80 years. The Stage of Destruction begins when no more sentient beings are reborn in the hell realms, and the hells begin to empty out (as various beings exhaust the karma that brought them there in the first place). Likewise, all higher realms of existence are emptied out in sequence. Finally the world system is destroyed by a great fire. According to the Abhidharmakosha there are also higher cycles where every 8th destruction is accomplished by a flood, and every 8th of those cycles, by a great wind, leading to a "great cycle of destruction." This process is eternal and without beginning or end, and in a sense defines time itself (as a series of changes of impermanent reality).