The View [Ground] - Dudjom Rinpoche - 097
To begin, the view is recognition of ultimate reality as it is.
As for this view, your mind’s nature (i.e. Primordial awareness) is [another name of] 𝘁𝗵𝗲 𝘂𝗹𝘁𝗶𝗺𝗮𝘁𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗿𝗲𝗮𝗹𝗶𝘁𝘆. (i.e. because this Ground is empty but also functional / cognizant)
[𝗜𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲:] Once you have concluded this with certainty in awareness free from all characteristics of intellectual mind’s fabrications and contrivance, awareness nakedly manifests as self-manifest wisdom. Words cannot express it. Metaphors cannot illustrate it.
[𝗨𝗻𝗰𝗵𝗮𝗻𝗴𝗶𝗻𝗴:] It does not get worse in samsara nor better in enlightenment.
[𝗦𝗲𝗹𝗳-𝗮𝗿𝗶𝘀𝗲𝗻, 𝘂𝗻𝗰𝗵𝗮𝗻𝗴𝗶𝗻𝗴, 𝗶𝗺𝗽𝗲𝗿𝗶𝘀𝗵𝗮𝗯𝗹𝗲: 𝗕𝗲𝘆𝗼𝗻𝗱 𝗼𝗿𝗶𝗴𝗶𝗻𝗮𝘁𝗶𝗼𝗻 / birth, 𝗱𝘂𝗿𝗮𝘁𝗶𝗼𝗻 / life / change, 𝗰𝗲𝘀𝘀𝗮𝘁𝗶𝗼𝗻 / death:] It has not been born, nor will it come to an end.
[𝗕𝗲𝘆𝗼𝗻𝗱 𝗶𝗺𝗽𝘂𝗿𝗲 / 𝗯𝗼𝘂𝗻𝗱 / 𝘀𝗮𝗺𝘀𝗮𝗿𝗮 & 𝗽𝘂𝗿𝗲 / 𝗹𝗶𝗯𝗲𝗿𝗮𝘁𝗲𝗱 / 𝗻𝗶𝗿𝘃𝗮𝗻𝗮:]It has not been liberated nor deluded.
[𝗕𝗲𝘆𝗼𝗻𝗱 𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲 & 𝗻𝗼𝗻-𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝗰𝗲:] It does not exist or not-exist.
[𝗕𝗲𝘆𝗼𝗻𝗱 𝗮𝗹𝗹 𝗼𝗽𝗽𝗼𝘀𝗶𝘁𝗶𝗼𝗻 / 𝗱𝘂𝗮𝗹𝗶𝘁𝗶𝗲𝘀:] Awareness is unlimited and impartial.
(i.e. Beyond all extremes & middle, beyond all conceptual proliferations, beyond all conditioning / karma. Beyond body, speech, & mind; beyond subject, object, & relation / action / process; beyond one, many ...)
In short, from the very beginning, awareness has never been established as being material (or conceptual, or mental) and having characteristics that can be conceptualized, because its essence is 𝗽𝗿𝗶𝗺𝗼𝗿𝗱𝗶𝗮𝗹𝗹𝘆 𝗽𝘂𝗿𝗲, 𝘀𝘂𝗯𝗹𝗶𝗺𝗲, 𝗮𝗹𝗹-𝗽𝗲𝗿𝘃𝗮𝘀𝗶𝘃𝗲 emptiness. (i.e. Not mere emptiness; but Genuine-emptiness free from all extremes & middle = Union of the Two truths.)
The ocean of realms of phenomena of existence (samsara) and enlightenment (nirvana) naturally manifest as the 𝗱𝗶𝘀𝗽𝗹𝗮𝘆 of unobstructed emptiness (i.e. 𝗱𝗶𝘀𝗽𝗹𝗮𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱), like the sun and its rays.
Therefore, awareness is 𝙣𝙚𝙞𝙩𝙝𝙚𝙧 𝙥𝙖𝙧𝙩𝙞𝙖𝙡 (not the 1st truth only / dependent origination / functionality) 𝙣𝙤𝙧 𝙖 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚𝙡𝙮 𝙚𝙢𝙥𝙩𝙮 𝙫𝙤𝙞𝙙 (not the 2nd truth only) because its nature is the supreme spontaneous presence of 𝙬𝙞𝙨𝙙𝙤𝙢 𝙖𝙣𝙙 𝙣𝙤𝙗𝙡𝙚 𝙦𝙪𝙖𝙡𝙞𝙩𝙞𝙚𝙨.
𝗧𝗵𝘂𝘀, 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 [𝗚𝗿𝗼𝘂𝗻𝗱 =], 𝘁𝗵𝗲 𝗶𝗻𝗱𝗶𝘃𝗶𝘀𝗶𝗯𝗶𝗹𝗶𝘁𝘆 [𝗨𝗻𝗶𝗼𝗻] 𝗼𝗳 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲 (1st truth) 𝗮𝗻𝗱 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 (2nd truth) [=], epitome of 𝘁𝗵𝗲 [𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗹𝗲] 𝘁𝗵𝗿𝗲𝗲 𝗸𝗮𝘆𝗮𝘀, is the primordial nature of reality (Ground].
𝗣𝗿𝗲𝗰𝗶𝘀𝗲 [𝗱𝗶𝗿𝗲𝗰𝘁] 𝗿𝗲𝗰𝗼𝗴𝗻𝗶𝘁𝗶𝗼𝗻 𝗼𝗳 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀, 𝘂𝗹𝘁𝗶𝗺𝗮𝘁𝗲 𝗿𝗲𝗮𝗹𝗶𝘁𝘆 𝗮𝘀 𝗶𝘁 𝗶𝘀 [𝗚𝗿𝗼𝘂𝗻𝗱] (yin lugs), is what is called the Great Perfection’s view beyond the intellect.
Our sublime master [Guru Rinpoché] said:
The dharmakaya (the inconceivable Inseparability / Interdependence / Union of the three kayas), beyond the intellect, is ultimate reality (Ground).
We actually hold in our hands the wisdom mind of Buddha Kuntu Zangpo. How wonderful! This is the very essence of the six million, four hundred thousand Great Perfection tantras, themselves the consummation of all eighty-four thousand divisions of the Victorious One’s collection of teachings. There is nothing beyond this. You should resolve all phenomena in this awareness. Definitively conclude that all phenomena [are contained] within this awareness [Ground].
- Dudjom Rinpoche, Jigdral Yeshé Dorjé - Wisdom Nectar
See also: Playful Display of The Original Nature - Dudjom Rinpoche - 077
Meditation - Dudjom Rinpoche
Now, once you have resolved all your inner doubts and misconceptions regarding this view, to sustain its continuity is called meditation.
All other meditations with reference points are conceptual meditations fabricated by the mind. This is not how we meditate. Do not lose hold of this view previously described, and in that state release all consciousnesses of the five senses within the natural state (rang babs) and rest at ease.
Do not meditate to arrive at a conclusion: “That’s it!” If you meditate in that way, it becomes intellectual activity. Here, there is no object of meditation whatsoever nor even an instant of distraction. Distraction from resting in awareness is true delusion. Don’t be distracted!
Whatever thoughts arise, let them arise. Do not follow after them and do not suppress them. If you ask “In that case, what should I do?” whatever objective phenomena arise, whatever appears, do not grasp phenomena’s appearing aspect as you rest in a fresh state, like a small child looking inside a temple. When all phenomena are left as they are, their appearance is not modified, their color does not change, and their brilliance does not diminish. If you do not spoil phenomena with clinging and grasping thoughts, appearances and awareness will nakedly manifest as empty and luminous wisdom.
However, many teachings considered to be very deep or extremely vast have left individuals of lesser intelligence mystified. If I put my finger on the concise essential meaning, it is this: In the gap between the last thought’s cessation and the next’s arising, isn’t there a fresh, present knowing (da lta’i shes pa) that has not been modified even in the slightest — luminous, naked awareness? That itself is awareness’s abiding state!
But one does not permanently abide within the nature of reality (de kho na). Doesn’t a thought suddenly arise? That is the natural display of awareness. However, if you do not recognize thoughts as soon as they arise, they will naturally spread. This is called “the chain of delusion,” the root of samsara. Simple recognition of thoughts as they arise breaks their flow. Release thoughts within that recognition. When you remain in that state, arising thoughts will all be liberated equally within awareness, the expanse of dharmakaya. This is the main practice in which the view and meditation of Cutting through Solidity (khregs chod) are cultivated as one.
Garab Dorjé has said:
From within the nature of originally pure stainless space (Ground),
Awareness suddenly manifests.
That moment of mindfulness
Is like finding a jewel at the bottom of the ocean.
This is dharmakaya, not fabricated nor created by anyone.
Persevere in this way. You must meditate without distraction day and night — do not leave emptiness in the domain of mere understanding. Bring everything back to awareness itself (Ground).
- Dudjom Rinpoche, Jigdral Yeshé Dorjé - Wisdom Nectar
Remaining in the nakedness of ultimate reality ~ Dudjom Rinpoche
Take your stand on the ultimate practice of the heart essence — samsara and nirvana are the display of awareness (Ground). Without distraction, without meditation, in a state of natural relaxation, constantly remain in the pure, all-penetrating nakedness of ultimate reality (Union Ground <==> display. Union of the Two Truths.).
-- Dudjom Rinpoche
from the book Counsels from My Heart
Awareness - not a blank nothingness ~ Dudjom Rinpoche
In brief, from the beginning, awareness (Ground) has never existed as a substantial entity with elaborated characteristics, its nature is primally pure, void, vast, and all-pervasive.
As the radiance of voidness is unobstructed, the ocean of phenomena of samsara and nirvana appears spontaneously, like the sun and its rays; thus awareness (Ground) is not a blank nothingness, totally void, for its natural expression is the great spontaneous presence of the qualiﬁes of primordial wisdom (display).
- Kabjye Dudjom Rinpoche - On The Path to Enlightenment by Matthieu Ricard
Unspoiled by thoughts of past, present, or future,
This stainless naked awareness (Ground)
Is the essence of Buddha Kuntu Zangpo.
Sustain this in the relaxed state of naturalness.
The six avenues of consciousness will be self-liberated—great wisdom—
And you will reach the royal city of non-abiding dharmakaya.
- Dudjom Rinpoche, Jigdral Yeshé Dorjé - Wisdom Nectar - Shambhala Publications
Rest at ease within the naturally settled state.
In this fresh state of present awareness (Ground),
Unspoiled by mind’s grasping to fixed points,
You will see the uncontrived nature of phenomena, your true nature,
Clarity without thoughts or anything that can be identified.
Within great exaltation, natural liberation of the six collections of consciousness,
The sun of happiness dawns from within.
You reach the unassailable state that is never joined or separated.
A la la! These words from my heart
Strike Orgyen Palzang’s mind.
This is Yeshé Dorjé’s nonsensical talk:
May it cause realization and liberation to happen simultaneously!
- Dudjom Rinpoche, Jigdral Yeshé Dorjé - Wisdom Nectar
View, meditation, conduct and result ~ Dudjom Rinpoche
The realization that all phenomena of samsara and enlightenment (nirvana) are 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 (𝟮𝗻𝗱 𝘁𝗿𝘂𝘁𝗵) 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗹𝗲 𝗳𝗿𝗼𝗺 (𝗶𝗻 𝗨𝗻𝗶𝗼𝗻 𝘄𝗶𝘁𝗵) 𝗻𝗮𝗸𝗲𝗱 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 (𝟭𝘀𝘁 𝘁𝗿𝘂𝘁𝗵 - 𝗳𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝗮𝗹𝗶𝘁𝘆 / 𝗰𝗼𝗴𝗻𝗶𝘇𝗮𝗻𝗰𝗲) 𝗶𝘀 𝘁𝗵𝗲 𝗩𝗜𝗘𝗪 (𝗚𝗿𝗼𝘂𝗻𝗱). (i.e. Ground = Union of the Two Truths about all dharmas)
To release present awareness within the spacious natural state and then to sustain the self-liberation of thoughts without grasping is MEDITATION.
All post-meditative activity done harmoniously with the Dharma is the CONDUCT.
The complete manifestation of that abiding nature is the RESULT (FRUITION).
- Dudjom Rinpoche, Jigdral Yeshé Dorjé - Wisdom Nectar
Natural Perfection ~ Longchenpa
Ho! The atiyoga of natural perfection! Dzogchen Ati!
The Great Perfection, in its unbiased inclusivity,
actualizes the meaning of self-sprung awareness;
as the lion overawes all other beasts with his roar,
so the language of Great Perfection commands the gradual approaches;
speaking a tongue of its own, it engenders its own ultimate meaning.
The land of natural perfection is free of buddhas and sentient beings;
the ground of natural perfection is free of good and bad;
the path of natural perfection has no length;
the fruition of natural perfection can neither be avoided nor attained;
the body of natural perfection is neither existent nor nonexistent;
the speech of natural perfection is neither sacred nor profane;
and the mind of natural perfection has no substance nor attribute.
The space of natural perfection cannot be consumed nor voided;
the status of natural perfection is neither high nor low;
the praxis of natural perfection is neither developed nor neglected;
the potency of natural perfection is neither fulfilled nor frustrated;
the display of natural perfection is neither manifest nor latent;
the actuality of natural perfection is neither cultivated nor ignored;
and the gnosis of natural perfection is neither visible nor invisible.
The hidden awareness of natural perfection is everywhere,
its parameters beyond indication,
its actuality incommunicable;
the sovereign view of natural perfection is the here-and-now,
naturally present without speech or books,
irrespective of conceptual clarity or dullness,
but as spontaneous joyful creativity
its reality is nothing at all.
from the book Natural Perfection: Longchenpa's Radical Dzogchen
My very own nature ~ Trulshik Rinpoche
The primordial ground, the great, ever-pure primordial emptiness,
Which is free from all elaboration and change,
Is the very nature of uncompounded and self-arising awareness:
Bless me so that I may recognize the view, my very own nature.
-- Trulshik Rinpoche
Realization ~ Mingyur Rinpoche
Experience is always changing, like the movement of clouds against the sky. Realization – the stable awareness of the true nature of your mind (Ground) – is like the sky itself, an unchanging background against which shifting experiences occur.
-- Mingyur Rinpoche
from the book The Joy of Living: Unlocking the Secret and Science of Happiness
Self-liberate even the antidote ~ Pema Chödron
In case you thought you understood “Examine the nature of unborn awareness,” let go even of that understanding, that poise, that security, that sense of Ground. Let go even of the idea of emptiness, of openness, of space… so whenever you come up with a solid conclusion, let the rug be pulled out. You can pull out your own rug, and you can also let life pull it out for you.
So if you think that everything is solid, that’s one trap, and if you change that for a different belief system, that’s another trap. We have to pull out the rug from under our belief systems altogether. We can do that by letting go of our beliefs, and also our sense of what is right and wrong, by just going back to the simplicity and the immediacy of our present experience, resting in the nature of alaya.
-- Pema Chödron
View and Action ~ Dilgo Khyentse Rinpoche
Your view can, and should be, as high as possible — there is no danger in this since enlightenment is the total realization of the absolute view. But at the same time your behavior should be as grounded as possible in an awareness of cause and effect (ex. karma).
If you lose this basic attitude regarding actions, if you forget all common sense and use the loftiness of the view as an excuse for putting into action whatever comes into your mind, you are engaging in mundane activities contrary to the Dharma, just like ordinary worldly people.
-- Dilgo Khyentse Rinpoche
from the book The Heart of Compassion: The Thirty-seven Verses on the Practice of a Bodhisattva
It is not you ~ Tai Situ Rinpoche
The nature of mind has to be recognized by the nature of mind. It is not 'you' recognizing your nature of mind; 𝗶𝘁 𝗶𝘀 𝘆𝗼𝘂𝗿 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗺𝗶𝗻𝗱 𝗿𝗲𝗰𝗼𝗴𝗻𝗶𝘇𝗲𝘀 𝘆𝗼𝘂𝗿 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗺𝗶𝗻𝗱 (𝗶.𝗲. 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱 𝗿𝗲𝗰𝗼𝗴𝗻𝗶𝘇𝗶𝗻𝗴 𝗶𝘁𝘀𝗲𝗹𝗳).
It is so easy therefore it is so difficult. It is there all the time. Our mind recognizes our nature of mind all the time. We are never separate. But somehow, as it is said in the mahamudra prayer, "self awareness, under the power of ignorance, is confused into a 'self'". So because of ignorance, the nature of mind that we recognize every moment, every moment we mistake it as 'I'.
– Tai Situ Rinpoche
from the book "Shangpa Kagyu Teachings"
The Nature of Mind (Ground) is beyond being the object of dualistic thought.
(i.e. The Ground is non-dual: Meaning that in Reality there is no opposition / dualities; ex. no good vs. bad, pure vs. impure, subject vs. object vs. action, body vs. speech vs. mind, past vs. present vs. future, etc.)
It does not appear visibly yet it pervades all appearances and whatever exists.
(i.e. This Ground, the true nature & dynamic of Reality, is inconceivable for our flawed conditioned conceptual dualistic minds. But this Ground, this inconceivable true nature of Reality, is applicable to everything in both samsara & nirvana // it pervades everything like space.)
Since it is inexpressible, there is no name of primordial wisdom.
(i.e. It has many names, but those are mere pointer to the moon, not the moon itself. Ex. Ground, Buddha-nature, Genuine-emptiness, Suchness, Thusness, Union of the Two Truths, Union of opposites, dharmadhatu, dharmata, Primordial awareness ...)
Since it cannot be shown, created or destroyed, it is like an indestructible diamond swastika.
(i.e. This Ground, true nature & dynamic of Reality as it is here & now is self-arisen unchanging indestructible / eternal pristine ...)
This inconceivable self-arisen unchanging imperishable pristine non-dual Ground, this empty-awareness / empty-cognizance, this luminous-emptiness, this Union of the Two Truths free from all extremes & middle, is the single basis of everything in both samsara & nirvana, is the single true nature of everything in both samsara & nirvana -- good or bad, pure or impure --, is the single true Reality of everything.
Directly realising its true nature & dynamic, the three qualities of the Ground -- essence / emptiness of inherent existence (2nd truth), nature / dependently co-arisen relatively functional appearances (1st truth), and compassionate energy / Union of the two first aspect / Union of the Two Truths --, is the liberating factor (enlightenment / nirvana); ignoring this is the root cause of samsara.
In Reality, everything is like a Union of being conventionally dependently co-arisen relatively functional cognizant impermanent appearances, merely labelled / imputed / conceptualised / opposed by the mind in dependence of its past history / conditioning / karma (1st truth - not complete non-existence, not complete non-functionality) <==> thus/because empty of inherent existence (2nd truth - not real existence). Everything is appearing but empty, empty but still appearing. One truth implies the other (<==>).
Reality / Ground is non-dual. In Reality there is no dualities / triad / quads /etc., no good or bad, no difference or identity, no separation or union, no multiplicity or oneness, not duality or non-duality, not subject vs, action vs, object, not body vs. speech vs. mind, no permanence or impermanence, no continuity or discontinuity, no eternity or annihilation, no existence or non-existence, not pure or impure, not samsara or nirvana, not ordinary beings or Buddhas, no past or present or future, no origination or duration or cessation, no birth or life or death, no dependence or independence, no causality or spontaneity, no dependent origination (1st truth), no emptiness of inherent existence (2nd truth), no two truths, no Union of the Two Truths, no basis no absence of basis, no big cosmic something, no big cosmic nothingness ...
Reality / Ground is indescribable, inconceivable for our flawed conditioned conceptual dualistic minds; it has to be directly perceived / realised / abided in without using any of our conditioning / karma.
[01. The Madhyamaka Machine about all dharmas: Union of the Two Truths about all dharmas [U2T].]
[02. If we put apparent opposites like ‘opposite-1, opposite-2 ...’ into the Madhyamaka Machine we get: the Union of opposites [Uopp] // the Union of the Two Truths about opposites in general [U2T-opp].]
[03. If we put apparent opposites like ‘the three spheres -- ex. subject / mind, relation / action / awareness, object / phenomena --’ into the Madhyamaka Machine we get: the Union of the three spheres [U3S] // the Union of the Two Truths about the three spheres [U2T-3S].]
[04. If we put apparent opposites like ‘the two truths -- dependent origination / relative functionality and emptiness of inherent existence --’ into the Madhyamaka Machine we get: the Union of the Two Truths about the two truths themselves [U2T-2T].]
[05. If we put apparent opposites like ‘the three spheres of observation -- subject / observer, relation / action / observation, object / observed / fact / knowledge --’ into the Madhyamaka Machine we get: the Union of the three spheres of observation [U3S] // the Union of the Two Truths about the three spheres of observation [U2T-3S].]
[06. If we put apparent opposites like ‘the three spheres of perception or cognition -- subject / actor / perceiver / knower, relation / action / perception / cognition, object / result / perceived / known --’ into the Madhyamaka Machine we get: the Union of the three spheres of perception / cognition [U3S] // the Union of the Two Truths about the three spheres of perception / cognition [U2T-3S].]
[07. If we put apparent opposites like ‘the three spheres of causality -- subject / cause, relation / action / causality, object / effect --’ into the Madhyamaka Machine we get: the Union of the three spheres of causality [U3S] // the Union of the Two Truths about the three spheres of causality [U2T-3S].]
[20. If we put apparent opposites like ‘the Ground / Basis / Source / Suchness and its spontaneous natural manifestations’ into the Madhyamaka Machine we get: the Union of the Ground and its Manifestations [UGM] // the Union of the Two Truths about the Ground and its Manifestations [U2T-GM].]