#4851 - Saturday, February 23, 2013
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Nonduality Highlights Issue #4851, Saturday, February 23, 2013
When you encounter the negative emotions formidable army
Don the solid and excellent armor of patience,
Thus, unscathed by the weapons of harsh words
and vindictive blows
Pass through them to reach the land of nirvana.
~ Ngülchu Thogme Zangpo from The 37 Practices of a Bodhisattva
Commentary by Dilgo Khentse Rinpoche:
There is no peace for a person whose mind is filled with anger. Anger needs to be subdued by the army of patience. for it is your only true enemy. It would be impossible for you to experience harm if your own anger, in the past, had not brought about the causes from which your present harm arises, like the returning echo of your own voice.
Look too at the true nature of anger itself. It is as ungraspable as writing on water. Let resentment vanish of its own accord, and as soon as the fiery waves of angry thoughts subside, let everything become like an empty sky, where there is nothing to gain and nothing to lose.
The practitioner of self-liberation is like an ordinary person as far as the way in which the thoughts of pleasure and pain, hope and fear, manifest themselves as creative energy. However, the ordinary person, taking these really seriously and judging them as acceptable or rejecting them, continues to get caught up in situations and becomes conditioned by attachment and aversion.
Not doing this, a practitioner, when such thoughts arise, experiences freedom: initially, by recognizing the thought for what it is, it is freed just like meeting a previous acquaintance; then it is freed in and of itself, like a snake shedding its skin; and finally, thought is freed in being unable to be of benefit or harm, like a thief entering an empty house.
Freeing or liberating thought does not mean ignoring, letting go of, being indifferent to, observing, or even not having thoughts. It means being present in hope and fear, pain and pleasure, not as objects before us, but as the radiant clarity of our natural state. Thus anger, for example, when experienced dualistically, is an irritation which we may indulge in or reject, depending on our conditioning. Either way we are caught up in it and act out of it. But when aware of anger as a manifestation of clarity, its energy is a very fresh awareness of the particulars of the situation. However, these particulars are no longer irritating.
- Longchenpa from You Are the Eyes of the World, translated by Kennard Lipman and Merrill Peterson
On the one hand when you regard disturbing emotions as emptiness, your practice turns into "taking emptiness as the path" and not the disturbing emotions. Thus your practice doesn't become the short path.
On the other hand, if you indulge in the disturbing emotions, thinking they are something concrete, it's like eating a poisonous plant and is the cause which binds you to samsara.
For these reasons, just as poison can be extracted from a poisonous plant and taken as a medicine, the special quality of this teaching lies in the fact that any disturbing emotion that may arise is wisdom the moment you relax in naturalness. Look directly into it; don't deliberately reject it, regard it as a fault, indulge in it concretely or regard it as a virtue.
- Khenchen Thrangu from Vivid Awareness: The Mind Instructions of Khenpo Gangshar
Maitripa's Concise Summary of Mahamudra
Homage to Great Bliss!
Mahamudra is knowing that
all things are one's own mind.
Seeing objects as external is just noetic projection.
The whole of "appearance" is as empty as a dream.
The mind as such is merely a flow of awareness,
without self-nature, moving where it will like the wind.
Empty of an identity, it is like space.
All phenomena, like space, are the same.
That which is termed Mahamudra,
Is not a "thing" that can be pointed to.
It is the mind's own nature
that is Mahamudra [i.e., the Absolute State].
It is not something to be perfected or transformed.
Thus, to realize this, is to realize
that the whole world of appearance is Mahamudra.
This is the absolute all-inclusive Dharmakaya [i.e.,the Ultimate Embodiment of Buddhahood].
Uncontrived and just as it is,
the inconceivable Dharmakaya,
is itself effortless meditation.
Trying to attain something is not meditation.
Seeing everything like space, like a magical illusion,
Neither meditating nor not meditating,
Neither separate nor not separate:
Such is the Yogin's realization.
All virtuous and evil actions
Become liberated through this knowledge.
The sinful defilements become the Absolute Gnosis itself;
becoming the Yogin's friend, this is a fire consuming the forest of trees.
Where then is going or staying?
Who then needs to run to a Monastery to meditate?
If one does not understand this point,
liberation will be but a temporary event.
When the true nature is realized,
one abides in the unwavering state.
Whether or not one is in the state of Integration or not,
There is nothing to be corrected by antidote or meditation.
Whatever arises is devoid of self-nature.
Appearances are auto-liberated into the Sphere of Reality (Dharmadhatu).
Conceptual creation is auto-liberated into Absolute Gnosis (Mahajnana).
The non-duality [of these two] is the Dharmakaya.
Like the flow of a great river,
Whatever occurs is meaningful and true.
This is the eternal Buddha state,
The Great Bliss, transcending the Worldly Cycle.
All phenomena are empty of self-identity,
Wherein even the concept of emptiness is eliminated.
Free of concepts, clinging not to mental projections,
is the Path of all the Enlightened Ones.
For those fortunate to connect with this teaching,
I have uttered these words of heartfelt instruction.
Thus, may all sentient beings
become established in Mahamudra.
Colophon: This exposition of Mahamudra (in thirteen four-lined stanzas) was given orally by the Master Maitripa to Marpa Chos-kyi-lodro, who translated it into Tibetan. It was translated into English from the original Tibetan text belonging to Bardok Chusang Rimpoche of Tingri by a Ngakpa-Yogin of the Dharma Fellowship.