118424061 buddhahood without meditation dudjom rinpoche
DESCRIPTION
118424061 Buddhahood Without Meditation Dudjom RinpocheTRANSCRIPT
Buddhahood Without Meditation Dudjom Rinpoche
Contemplation 1:
"The two contrasting states--that of a buddha and that of a sentient being--come
about depending upon whether there is recognition or nonrecognition of
intrinsic awareness.
The ground of being itself, the primordial lord protector Samantabhadra,
embodies the four kayas and the five aspects of pristine awareness. It's essential
nature as emptiness is dharmakaya; its inherent nature as lucidity is
sambhogakaya; its innate compassionate responsiveness as natural freedom is
nirmanakaya; its pervasiveness and extension throughout all of samsara and
nirvana are swabhavikakaya.
Because of the openness of all phenomena, there is pristine awareness of
dharmadhatu, the basic space of phenomena. Because of their subtle clarity,
free of sullying factors, there is mirror-like pristine awareness. Because
samsara and nirvana are the display of equal purity, there is pristine awareness
of equalness. Because of the unceasing avenues of pristine awareness that
knows the nature of things and perceives them in their variety, there is
discriminating pristine awareness. And because all that is to be done is
accomplished through the freedom and purity of all phenomena, there is all-
accomplishing pristine awareness.
In this way, the path to freedom in self-occurring buddhahood makes evident
intrinsic awareness as the epitome of the four kayas and five aspects of pristine
awareness. The essential nature of intrinsic awareness pervades and extends to
the horizons of space, yet does not exist objectively; it is supremely free and
all-embracing openness, a display that is groundless and free of fixed
foundation."
Contemplation 2:
"Emptiness does not constitute an inert void, but is subtly lucid, free of sullying
factors, like a polished mirror in which anything at all can arise--this is mirror-
like pristine awareness. Pristine awareness of equalness is understanding the
fact that samsara and nirvana are of equal purity in supreme emptiness.
Discriminating pristine awareness refers to the unceasing avenues for the
lucidity of the discriminating function of pristine awareness to express itself as
the dynamic energy of intrinsic awareness. Since activities are naturally
accomplished in purity and freedom through the mastery of intrinsic awareness,
there is all-accomplishing pristine awareness.
Many do not understand this mode of being just as it is, and instead make their
path a passive state of awareness that does not differentiate between ordinary
mind and intrinsic awareness."
Contemplation 3:
"The term 'transcendent knowledge that knows the real nature of things just as
it is' refers to understanding, just as it is, the fact that all phenomena subsumed
within samsara and nirvana are of one taste within the context of suchness, that
is, the true nature of reality. The term 'transcendent knowledge that knows
things in their variety' refers to the fact that although one abides within the
sphere of the essential nature of intrinsic awareness, unimpeded avenues of all-
knowing, all-cognizing awareness occur in and of themselves."
Contemplation 4:
"The obscuring of the ground of being by non-recognition of intrinsic
awareness is indisputably the ground of all ordinary experience (kun-zhi), an
inert void like empty space in which no thought at all takes place and no
apparent phenomena manifest. It is like a state of deep sleep or
unconsciousness. To be thoroughly immersed in this state is the nature of
ignorance (ti-mug)--the great, shifting display of the nonrecognition of intrinsic
awareness."
Contemplation 5:
"Some people hold apparent phenomena to be mind. They might wonder
whether all external apparent phenomena are actually discursive thoughts and
therefore their own minds, but such is not the case. This is demonstrated by the
fact that while apparent phenomena change from the very moment they
manifest, ceasing and passing away in a succession of later moments following
former ones, ordinary mind does not take on the nature of these passing
phenomena and thereby become itself nonexistent as mind."
Contemplation 6:
"No matter how vast and how numerous the apparent phenomena of samsara
and nirvana may be, they are encompassed within the single true nature of mind
itself (sem-nyid)."
Contemplation 7:
"What, then, constitutes the path? It is simply holding to one's own place in the
immediacy of one's own situation. What constitutes realization? It is simply
understanding correctly one's own true nature as the fundamental nature of
reality. What constitutes freedom? It is awakening to inherently enlightened
being in one's own true nature."
Contemplation 8:
"Since the ground of being is endowed with supreme joy that has not been
brought into being by any object, condition or agent, there is the realm of
Manifest Joy (Ngonpar Gawa). Since it is endowed with the abundant glory of
pristine awareness and positive qualities, there is the realm of Endowed with
Glory (Paldang Danpa). Since it is endowed with the pristine awareness of
inexhaustible bliss and emptiness, there is the realm of Bliss (Dewachan). And
because there is the utterly perfect completeness of all activities of purification
and freedom, there is the realm of Utterly Perfect and Complete Activity
(Layrab Dzogpa). Since the positive qualities of the ground of being cannot be
measured, the term 'immeasurable' (zhal-yas) is used. Since they completely fill
the whole of samsara and nirvana, the term 'mansion' (khang) is used."
Contemplation 9:
"When the inherent glow of the pervasive, extensive ground of being as basic
space has been made evident by supreme, pervasive transcendent knowledge,
there is Vairocana, 'Distinct Manifestation' (Nampar Nangdzad), of all pristine
awareness and positive qualities of the ground of being, that is, of buddha
nature as the fundamental constituent of being. Since it is endowed with the
seven indestructible vajra attributes and is free of wavering and vacillation in
the three times, there is Akshobhya, "Unshakable Vajra' (Mikyod Dorje). Since
it is the source of all elements of the path and its fruition, and is endowed with
an excellent abundance of positive qualities, there is Ratnasambhava, "Source
of Preciousness' (Rinchhen Jungdan). Amitabha, "Limitless Illumination'
(Nangwa T'haayay), refers to the unlimited aspect of the ground of being
manifesting as apparent phenomena. Because all topics of reality exist such that
they are self-occurring, there is Amoghasiddhi, 'Accomplishment of Meaning'
(Donyod Drubpa)."
Contemplation 10:
"Although primordially there has been complete perfection, this has been
obscured by nonrecognition of intrinsic awareness. It is as though water,
naturally free-flowing, has been confined, frozen into ice, or as though gold and
gems have not been recognized for what they are and so have not alleviated
poverty."
Contemplation 11:
"Without the slightest inkling of the view of emptiness, one may decide
intellectually that mind is empty merely in that it cannot be established to be
some real entity, and so settle one-pointedly in that context of emptiness. This
view propels one toward the pinnacle of conditioned existence, that is, rebirth
as a god in a state devoid of perception."
Contemplation 12:
"The defining characteristic of ordinary mind (sem) is the nonrecognition of
intrinsic awareness of the ground of being. The defining characteristic of
intrinsic awareness (rig-pa) is the ground of being becoming evident."
Contemplation 13:
"Do not seek any god other than self-cognizing intrinsic awareness."