In order to sustain the wisdom mind of the Great Perfection, if one wonders how body, speech, and mind are directed to engage in this practice, it is as follows. For beginners, in order to purify the flow of karmic energies so that they enter the space of the central energy channel, the body must be straight. If the body is straight, the channels are straight. If the channels are straight, the vital energies can flow. If the vital energies can flow, awareness becomes clear. Whenever awareness becomes clear, the pure essential nature of mind becomes apparent, free from clearing away or keeping. In order for that to occur, in the seven-point vajra posture, the legs are crossed, the hands are in the gesture of evenness, the stomach is pulled back toward the spine, the chin is slightly lowered, the shoulders are open like a condor’s wings, the tongue is touching the palate, and the eyes are looking out over the tip of the nose like a tiger, directly into space. Various methods increase and enhance samadhi, including the vajra recitation with the movement of breath by inhaling with the syllable OM, letting the breath remain with the syllable AH, and exhaling with the syllable HUNG; and samadhi with emanating and drawing in, and so on. These are all important to rely on in order to increase stability in samadhi. According to the wisdom mind of the extraordinary Great Perfection, however, if one is a great practitioner of sustaining self-nature as the sole essence of awareness, then all phenomena are synthesized as wisdom appearances, sound, and awareness. Only knowing that the self-nature of one’s own mind is the Three Kayas and never wavers from dharmadhatu, there is nothing other than the uncontrived natural abiding of body, speech, and mind, so it is absolutely unnecessary to apply effort to fixating on accepting and rejecting.
Kyabje Dungse Thinley Norbu Rinpoche Cascading Waterfall of Nectar
In the service for public disclosure, this post has been reprinted under the Fair Use Law.
There are some who lack understanding of the view of the Great Perfection because they have no experience or realization. They then disparage the teachings of the Great Perfection, especially about passing simultaneously, which they claim is like some eternalist traditions of watching the sun. Without question, not only do they lack realization or experience, they do not even understand these teachings intellectually. In order for beings to perceive the limitless qualities of all the enlightened bodies, purelands, and wisdom activities of Buddhas and Bodhisattvas, there are countless metaphors and similes in Buddha’s teachings and the enlightened commentaries that will continue to occur, like examples of the sun, moon, lights, mountains, oceans, and others, in order to connect to the meaning. In the ineffable accomplishment practices of the tantric categories of the New and Old schools, the seat of the sun and moon upon a lotus is continually mentioned in sadhana practices. Extremely sectarian people should not search for contradictions between the view that is held about the sun and the moon in the practice of passing simultaneously, and the view that is held during their own visualizations of the sun and moon disks on which deities are seated during developing stage practice. There is no logic to this abuse because it is the same sun and moon. The Great Perfection view of passing simultaneously is unrelated to the view of some eternalists who pray with reverence and respect to the sun and moon as gods. The practice of passing simultaneously temporarily uses the light of the sun and moon as a method, just as a support, in order for the inner radiance of wisdom body to become outwardly apparent. This view does not consider the sun and moon to be actual gods. Whenever the four visions of the appearances of qualities of the path are fully perfected, then there will be no sun and there will be no darkness. There will be no watcher of the rays of the sun and moon. There will be no paths or stages. These are the signs that will occur when all phenomena are exhausted in the space of stainless Dharmakaya.
Norbu Rinpoche, Thinley
A Cascading Waterfall of Nectar
Photo: Kaybje Thinley Norbu Rinpoche
Bhutan, Source: Instagram
In the service for public disclosure,
this post has been reprinted under the Fair Use Law.