The place of deviation into mystical experience - 144
2.17 The Place Of Deviation Into Mystical Experience
Tulku Pema Rigtsal - Great Secret of Mind - Shambhala Publications
https://www.facebook.com/geoff.deering/posts/10159106992602928
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๐๐ฎ๐จ๐ฉ๐๐๐๐ก ๐๐ญ๐ฅ๐๐ง๐๐๐ฃ๐๐๐จ are actual signs of meditation and its power. Mystical experiences follow from meditation just as smoke follows fire and shoots follow the germinating barley seed. When we rest loosely in the wonderful, naturally occurring pure presence, our awareness of the here and now is not as it was previously; ๐๐ก๐๐จ๐จ, ๐๐ก๐๐ง๐๐ฉ๐ฎ, ๐๐ฃ๐ ๐ฃ๐ค-๐ฉ๐๐ค๐ช๐๐๐ฉ (๐๐ข๐ฅ๐ฉ๐๐ฃ๐๐จ๐จ ๐ฌ๐๐ฉ๐ ๐ฃ๐ค ๐ฉ๐๐ค๐ช๐๐๐ฉ) arise together with pure presence. If we do not abandon the identification of naked pure presence with mystical experience, then pure presence will always arise with attachment to bliss, clarity, and no-thought, and our meditation will never go beyond the three mundane worlds.
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In the tantra The Source of Sacred Samadhi, it is said,
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Meditation may be stable,
But if there is ๐๐ฉ๐ฉ๐๐๐๐ข๐๐ฃ๐ฉ ๐ฉ๐ค ๐๐ฉ,
It is like a child’s enjoyment,
And it will not accomplish nirvana.
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While we are ๐๐ค๐ช๐ฃ๐ ๐ฉ๐ค ๐ฉ๐๐ ๐ข๐ฎ๐จ๐ฉ๐๐๐๐ก ๐๐ญ๐ฅ๐๐ง๐๐๐ฃ๐๐๐จ ๐ค๐ ๐๐ก๐๐จ๐จ, ๐๐ก๐๐ง๐๐ฉ๐ฎ, ๐๐ฃ๐ ๐ฃ๐ค-๐ฉ๐๐ค๐ช๐๐๐ฉ, there can be no *** ๐๐ป๐ฑ๐ฒ๐ฟ๐๐๐ฎ๐ป๐ฑ๐ถ๐ป๐ด ๐ผ๐ณ ๐ป๐ฎ๐ธ๐ฒ๐ฑ ๐ฟ๐ฒ๐ฎ๐น๐ถ๐๐. *** However, under the influence of meditation, these experiences of bliss, clarity, and no-thought will gradually and surely arise.
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The reason for their arising is that basic intrinsic presence is
-- the empty essence of the dharmakaya,
-- the natural clarity of the sambhogakaya,
-- and the all-pervading compassion of the nirmanakaya.
Pure presence is our own natural perfection.
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In our ignorance, delusion appears as a stain on the ground of being [alaya], on the ground consciousness [alaya-vijnana], and on ordinary consciousness [vijnana].
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The ground of being holds the karmic propensities of the threefold world; the ground consciousness generates the six realms of the six classes of beings, (the world as container and sentient beings who are the elixir therein contained); and ordinary consciousness fixates on samsara by focusing upon specifics in the arena of physical enjoyment.
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During the time of practice, the ground of being veils the empty essence of the dharmakaya; the ground consciousness veils the clear nature of the sambhogakaya; and ordinary consciousness veils the all-pervading compassion of the nirmanakaya.
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In short, since the ground of being, ground consciousness, and ordinary consciousness are adulterated, pure presence is veiled, and the experience of bliss does not arise as intensely as before in mind and in the flow of consciousness.
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1. ๐๐๐๐ฃ ๐ฉ๐๐ ๐๐ญ๐ฅ๐๐ง๐๐๐ฃ๐๐ ๐ค๐ ### ๐ฝ๐๐๐๐ ### ๐๐ง๐๐จ๐๐จ ๐ฌ๐๐ฉ๐ ๐ ๐๐ค๐ข๐๐ค๐ง๐ฉ ๐ฉ๐๐๐ฉ ๐ฌ๐ ๐๐๐ฃ๐ฃ๐ค๐ฉ ๐ง๐๐จ๐๐จ๐ฉ, ๐ฌ๐ ๐๐๐๐ค๐ข๐ ๐๐ง๐ง๐๐ซ๐ค๐๐๐๐ก๐ฎ ๐๐ฉ๐ฉ๐๐๐๐๐ ๐ฉ๐ค ๐๐ฉ, ๐๐ฃ๐ ๐ฌ๐ ๐๐ง๐ ๐๐ก๐ช๐ฃ๐ ๐๐ฃ๐ฉ๐ค ๐ฉ๐๐ ๐๐ค๐๐จ’ ๐ง๐๐๐ก๐ข ๐ค๐ ๐๐๐จ๐๐ง๐.
2. ๐๐๐ ๐๐ฌ๐๐จ๐ ๐ฉ๐๐ ๐๐ญ๐ฅ๐๐ง๐๐๐ฃ๐๐ ๐ค๐ ### ๐พ๐๐ผ๐๐๐๐ ๐๐ฃ ๐๐ค๐๐ฃ๐๐ฉ๐๐ค๐ฃ ### arises with brightness and is accompanied by the emergence of some slight psychic powers. If we become attached to this, we will be cast into the gods’ realm of form.
3. ๐๐๐ ๐๐ฌ๐๐จ๐, ๐๐ฃ๐จ๐๐๐๐ฉ ๐๐๐ฃ ๐๐ ๐๐๐ฌ๐๐ก๐๐๐ง๐๐ฃ๐— ๐๐จ ๐ฌ๐ ๐๐ญ๐ฅ๐๐ง๐๐๐ฃ๐๐ ### ๐๐๐๐๐๐๐๐๐ ๐๐๐๐ ๐๐ ๐๐๐๐๐๐๐ ### ๐ก๐๐ ๐ ๐ ๐ ๐๐ฃ๐ ๐ค๐ ๐๐ค๐ง๐๐๐ฉ๐๐ช๐ก๐ฃ๐๐จ๐จ ๐ค๐ง ๐ช๐ฃ๐๐ค๐ฃ๐จ๐๐๐ค๐ช๐จ๐ฃ๐๐จ๐จ, ๐ค๐ช๐ง ๐จ๐ช๐๐ฉ๐ก๐ ๐ฅ๐ง๐ค๐๐ก๐๐ซ๐๐ฉ๐๐๐จ ๐๐ค๐ข๐ฅ๐ก๐๐ฉ๐๐ก๐ฎ ๐๐ฃ๐๐๐ฉ๐๐ซ๐, ๐๐จ ๐๐ฃ ๐๐๐๐ฅ ๐จ๐ก๐๐๐ฅ, ๐ฌ๐ ๐ข๐๐ฎ ๐๐ ๐ฅ๐ง๐ค๐ฅ๐๐ก๐ก๐๐ ๐๐ฃ๐ฉ๐ค ๐ฉ๐๐ ๐๐ค๐ง๐ข๐ก๐๐จ๐จ ๐ง๐๐๐ก๐ข ๐ค๐ ๐ฉ๐๐ ๐๐ค๐๐จ
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*** ๐ง๐ต๐ฒ๐๐ฒ ๐บ๐๐๐๐ถ๐ฐ๐ฎ๐น ๐ฒ๐ ๐ฝ๐ฒ๐ฟ๐ถ๐ฒ๐ป๐ฐ๐ฒ๐ ๐ฎ๐ฟ๐ฒ ๐๐ต๐ถ๐ฐ๐ธ ๐ผ๐ฏ๐๐๐ฟ๐๐ฐ๐๐ถ๐ผ๐ป๐ ๐๐ต๐ฎ๐ ๐ฏ๐น๐ผ๐ฐ๐ธ ๐ฟ๐ฒ๐น๐ฒ๐ฎ๐๐ฒ ๐ณ๐ฟ๐ผ๐บ ๐๐ต๐ฒ ๐๐ต๐ฟ๐ฒ๐ฒ๐ณ๐ผ๐น๐ฑ ๐๐ผ๐ฟ๐น๐ฑ ๐ผ๐ณ ๐๐ฎ๐บ๐๐ฎ๐ฟ๐ฎ, ๐๐ผ ๐ฑ๐ผ ๐ป๐ผ๐ ๐ณ๐ฎ๐น๐น ๐๐ป๐ฑ๐ฒ๐ฟ ๐๐ต๐ฒ๐ถ๐ฟ ๐ถ๐ป๐ณ๐น๐๐ฒ๐ป๐ฐ๐ฒ ๐ณ๐ผ๐ฟ ๐ฒ๐๐ฒ๐ป ๐ฎ ๐บ๐ผ๐บ๐ฒ๐ป๐. ๐ฃ๐ฒ๐ฟ๐ฐ๐ฒ๐ถ๐๐ฒ ๐๐ต๐ฒ๐บ ๐ฎ๐ ๐ฏ๐ถ๐ด ๐บ๐ถ๐๐๐ฎ๐ธ๐ฒ๐. ***
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No matter what experiences of bliss, clarity, or no-thought arise, perceive them as delusory signs of mystical realization and relax loosely in objectless pure presence: in this way, seize the citadel of the dharmakaya.
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๐๐ฃ ๐ ๐ฃ๐ช๐ฉ๐จ๐๐๐ก๐ก, ๐ฉ๐๐ ๐ข๐ฎ๐จ๐ฉ๐๐๐๐ก ๐๐ญ๐ฅ๐๐ง๐๐๐ฃ๐๐๐จ ๐ค๐ ๐๐ก๐๐จ๐จ, ๐๐ก๐๐ง๐๐ฉ๐ฎ, ๐๐ฃ๐ ๐ฃ๐ค-๐ฉ๐๐ค๐ช๐๐๐ฉ (๐๐ข๐ฅ๐ฉ๐๐ฃ๐๐จ๐จ ๐ฌ๐๐ฉ๐ ๐ฃ๐ค ๐ฉ๐๐ค๐ช๐๐๐ฉ) ๐๐ง๐ ๐ ๐ฅ๐ง๐ค๐๐ช๐๐ฉ ๐ค๐ ๐๐ฉ๐ฉ๐๐๐๐ข๐๐ฃ๐ฉ ๐ฉ๐ค ๐ข๐๐๐๐ฉ๐๐ฉ๐๐ค๐ฃ. While there is attachment, there is no chance of seeing the face of the dharmakaya. We make progress only by terminating our attachment to mystical experience.
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In The Three Incisive Precepts, Patrul Rinpoche says,
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Precipitous descent increases the ferocity of a mountain stream;
Disruption improves the yogin’s meditation.
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The mountain stream in the upper valley is clean and pure as it falls fast over its rocky bottom, and ๐๐ต๐ฒ ๐๐ผ๐ด๐ถ๐ป’๐ ๐บ๐ฒ๐ฑ๐ถ๐๐ฎ๐๐ถ๐ผ๐ป ๐ถ๐ ๐ฏ๐ฒ๐๐ ๐๐ต๐ฒ๐ป ๐ถ๐ ๐ฑ๐ฒ๐๐๐ฟ๐ผ๐๐ ๐ฎ๐๐๐ฎ๐ฐ๐ต๐บ๐ฒ๐ป๐ ๐๐ผ ๐บ๐๐๐๐ถ๐ฐ๐ฎ๐น ๐ฒ๐ ๐ฝ๐ฒ๐ฟ๐ถ๐ฒ๐ป๐ฐ๐ฒ.
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Dilgo Khyentse Rinpoche related this story:
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When Deshag Phakmo Drupa came to see Nyamme Dakpo Rinpoche, he had some pride in thinking that he had long ago achieved the first level of meditation of the Sakya tradition of Path and Fruit. He shared his meditation experiences with Rinpoche, including his claim of reaching the first level. Rinpoche said nothing, but on the day of departure, Rinpoche asked him to come to his room. As he entered the room, Rinpoche was eating barley dough. “Did you really think that the experiences you told me about were first-level experiences?” he asked him “Yes, I did,” he replied. “I am certain that I have reached the first level.” “Did your lama confirm it?” asked Rinpoche. “Yes, my lama told me absolutely that I had attained it,” replied Phakmo Drupa. Rinpoche picked up a hunk of barley dough and said, “Between this dough of mine and your first level — I prefer this dough,” and he broke wind. After this, Phakmo Drupa lost his pride, his view of the nature of reality focused, and uncontrived devotion toward Rinpoche as the actual buddha arose within him. Like Phakmo Drupa, yogin-meditators obtain all kinds of mystical experiences, external or internal, on different levels. As they are purified upon their arising, the certainty of reality becomes more profound until finally it is realized as what we call Dzogchen.
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So, in short, until we attain buddha, we are not able to abandon the attachment to the very fine subtle karmic propensities of dualistic perception. The weak points are the points of attachment, the places of deviation from the naked pure presence. All such attachments need to be abandoned. As Sri Saraha sang,
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Where there is attachment, let it go!
Just letting go, we are entirely free.
What else can anyone wish to know?
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Every yogin or yogini is inclined toward attachment to their own accomplishment.
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When others pay us compliments and honor us or when we gain some little fame, we identify with that famous person and attachment to our name arises. If the yogin or yogini cannot undo the attachment instantly in a reflexive release, obstacles will be encountered, and a lower rebirth will ensue. We know such things happen from stories of past great masters who tell their students that favorable conditions are less conducive to attainment than unfavorable ones.
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When we encounter unfavorable conditions such as sickness, war, conflict, or slander, we are able to recognize them, and in a state of confidence, we can allow our envisionment to self-release.
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Favorable conditions, on the other hand, incline us toward attachment. The beautiful wife, fine children, wealth, fame, honor, and international recognition with prestigious awards constitute such conditions that lead to attachment to external objects. If we practice buddha-dharma, our dreams may be realized, and sometimes there are actual signs of accomplishment in dreams. Sometimes those dreams are the creation of devils, even those in which we hear the lama giving transmission. Our thoughts are equivocal, and since our body-minds are not the same as previously, and since various mystical experiences such as bliss, clarity, and no-thought arise — some pure and others impure — we cannot distinguish between accomplishment and the miasma of the devil’s antics.
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In short, whether favorable or unfavorable thoughts arise, if we are free of attachment, understanding thoughts as illusion, they will release themselves by themselves. The crucial point is that misfortune provides good fortune, and unfavorable conditions are actually more easily dealt with than favorable conditions. But for ordinary yogins and yoginis, it is more difficult to take favorable conditions as the path than unfavorable ones.
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The story of the yogin Surya Vajra, told in the Dudjom Lingpa’s Cutting Instruction, illustrates how favorable conditions can rebound upon us. When Surya Vajra was about to attain accomplishment, devils conspiring to obstruct him bewitched the people of his town, especially the beautiful women. Here is how it went.
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Once in the great kingdom of Magadha a man called “Surya Vajra” abandoned his family and assiduously practiced the Dharma. When his commitment was seen by the devils [maras], they conspired to harm him. The devil of form offered to show the yogin his own fearfulness and thereby disturb him. The devil of formlessness offered to obstruct him by entering into his mind and letting him experience the heights and depths of happiness and sadness. The devil of pride offered to obstruct him by inducing equivocating thought. Finally, ๐ฉ๐๐ ๐๐๐ซ๐๐ก ๐ค๐ ๐๐๐ฅ๐ฅ๐๐ฃ๐๐จ๐จ made his offer, saying that the devil of form could show Surya Vajra fear, but Surya Vajra’s oral instruction upon selflessness could assuage that fear and the yogin would gain accomplishment. Fear would actually be the cause of his accomplishment, and he would go beyond their sphere of influence. So fear was of no use. He went on to say that if the devil of formlessness entered the yogin’s heart and induced various feelings of suffering and happiness, all of them would be easily recognized and provide means of release into the space of freedom from rebirth. So likewise such obstacles should be classified as favorable conditions.
To the devil of pride, he said that the equivocal thoughts that he could induce would be countered by the oral instruction of taking misfortune as advantage, so that also would not work. He assured the three of them that their plans were bound to fail because they consisted of the provision of unfavorable conditions, which are easy to overcome. On the other hand, if they befriended him and provided favorable conditions, he would come under their control forever. Asking for their help in this, he promised to enslave Surya Vajra by inducing a state of enchantment, and he laughed uproariously. The great siddha Luhipa happened to witness this conference of the devils and reported it to Surya Vajra, who was grateful, saying that to be forewarned was to be forearmed. Luhipa left him with the warning that his weakness lay in his openness to the temptations of pleasure.
Then with Surya Vajra diligently continuing his meditation night and day, the devil of happiness began his agenda by bewitching the townspeople, in particular its beautiful women. One night in a dream they entered Surya Vajra’s mandala, and this particular devil came forward in the guise of his personal deity. The demon assured the yogin that he had now gained supreme siddhi and that tomorrow he would possess all the common siddhis. Finally, the devil told him that henceforth he was free of the kind of obstacles raised by devils and that he need not meditate so much, as he had now attained all real knowledge. Instantly Surya Vajra was transported to bliss.
Next day some people came and made an offering of fine food and wealth, which confirmed in his mind what his personal deity had told him in the dream. A few days later a beautiful woman approached him with rice for him to eat and white cloth for him to wear and supplicated him for secret instruction.
Surya Vajra was doubtful that women were included in the rewards of accomplishment that his dream indicated. But he accepted her as his consort anyway, sure that he would be free of both attachment to her and sexual pleasure. But over time his relationship with her became so deep that he could not bear to be apart from her love and care. He could not leave her alone. She visited him often, but despite this people still came regularly to pay him respect and make offerings.
One day it occurred to him that perhaps he should abandon his meditation and become a householder, but he was undecided. So he approached Guru Luhipa and shared with him his intentions. Luhipa immediately told him that he certainly had been possessed by devils: the transformation of his conduct already clearly indicated this. The guru advised him strongly that he would be saved if he dissolved his attachment to the woman, but if he failed to do this, he would fall back into samsara and remain trapped there. Surya Vajra believed what Luhipa had told him, but realizing that he could not break his attachment to the woman, he ignored the guru’s advice and committed himself to the life of a householder.
All his disciples and admirers then abandoned him, chiding him for his loss of commitment, and when his decision was reported at court, the king ordered him to be cast out. Surya Vajra had now lost all his religious beatitude and became the poorest among the poor of that town.
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At the beginning the yogin was deceived by his dream experience and became entangled in attachments. In the middle he did not realize that his woman was a gross delusion, and at the end, diverted from Dzogchen praxis by real attachment, he fell into endless samsara. So whatever thoughts appear in real time or in dream must be released loosely into pure presence. If we are tempted and trapped in those ideas, we will be inveigled into the mystical experiences of bliss, clarity, and no-thought and find no release from the three realms of samsara.
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If we can sustain this — the release upon the arising of mystical envisionment — *** ๐๐ต๐ฒ๐ฟ๐ฒ ๐ถ๐ ๐ป๐ผ ๐ป๐ฒ๐ฒ๐ฑ ๐๐ผ ๐ฟ๐ฒ๐ด๐ฎ๐ฟ๐ฑ ๐ฑ๐ถ๐๐ฐ๐๐ฟ๐๐ถ๐๐ฒ ๐๐ต๐ถ๐ป๐ธ๐ถ๐ป๐ด (i.e. appearances, phenomena, conventional truths) ๐ฎ๐ ๐ฎ ๐ณ๐ฎ๐๐น๐. ๐ช๐ฒ ๐ฐ๐ฎ๐ป ๐๐ต๐ฒ๐ป ๐น๐ผ๐ผ๐ธ ๐ฎ๐ ๐ถ๐ ๐๐ต๐ถ๐ ๐๐ฎ๐: ๐๐ต๐ฒ ๐บ๐ผ๐ฟ๐ฒ ๐๐ต๐ผ๐๐ด๐ต๐๐, ๐๐ต๐ฒ ๐บ๐ผ๐ฟ๐ฒ ๐ฑ๐ต๐ฎ๐ฟ๐บ๐ฎ๐ธ๐ฎ๐๐ฎ. ***
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The extent to which we can cut ourselves free from experiences of bliss, clarity, and no-thought is the extent to which we gain confidence in our practice. With confidence there will be no attachment to friends or hatred toward enemies and no need to choose between samsara or nirvana. Whatever thought arises vanishes immediately, like writing on water. Later, not only does attachment to the experiences of bliss, clarity, and no-thought disappear, but also whatever arises becomes the food of naked empty pure presence, and non-meditation becomes the meditation of the great yogin-meditator. Since there is then no point of reference, there can be no wavering even for an instant from the naked pure presence. Since the function of removing the obstructing experiences of bliss, clarity, and no-thought is an autonomous reaction, no matter what we encounter — sleep, food, walking, sitting, happiness, pain, misfortune, sickness, harm from an enemy, and so on — we recognize it as a part of the universal lie of appearances. If faults of attachment arise, if we relax into the offending cognitions, they dissolve like the morning mist under the warming sun. If obstacles are removed this way, naked pure presence is revealed like grain falling out of its husk, and this is to be highly cherished.
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Regarding subconscious thoughts that arise during meditation, very subtle thoughts that are unsensed — when they go unrecognized, they will arise one after another and gradually engulf us in delusion, eventually appearing as gross thoughts that accumulate the karma of desire, hatred, and ignorance. These subconscious thoughts — thoughts that remain unrecognized — are like water running on the ground under green grass. We need no extraneous antidote to counteract them, however, because if we simply rest in naked pure presence, they are released.
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Further, when strong aversion is generated and immediately recognized as pure presence, the anger inherent within it is reflexively released. But in the following moment, subtle anger arises like a snake quaking, unable to rise after being cut in two. If at that moment we target the pure presence fiercely, and then just hang loosely, the subconscious emotion dissolves into itself. The rigzin’s instruction on dealing with subconscious thought is an imperative for the great meditator.
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Just by training on this path ๐๐ค๐ฉ๐ ๐๐ง๐ค๐จ๐จ ๐๐ฃ๐ ๐จ๐ช๐๐ฉ๐ก๐ ๐๐ฉ๐ฉ๐๐๐๐ข๐๐ฃ๐ฉ๐จ ๐ฉ๐ค ๐๐ก๐๐จ๐จ, ๐๐ก๐๐ง๐๐ฉ๐ฎ, ๐๐ฃ๐ ๐ฃ๐ค-๐ฉ๐๐ค๐ช๐๐๐ฉ (๐๐ข๐ฅ๐ฉ๐๐ฃ๐๐จ๐จ ๐ฌ๐๐ฉ๐ ๐ฃ๐ค ๐ฉ๐๐ค๐ช๐๐๐ฉ)are exhausted, basic pure presence is revealed, and buddha is realized.
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๐๐ฒ๐น๐๐๐ผ๐ฟ๐ ๐๐ฎ๐บ๐๐ฎ๐ฟ๐ถ๐ฐ ๐ฎ๐ฝ๐ฝ๐ฒ๐ฎ๐ฟ๐ฎ๐ป๐ฐ๐ฒ๐, ๐๐ต๐ถ๐ฐ๐ต ๐ต๐ฎ๐ฑ ๐ฟ๐ถ๐๐ฒ๐ป ๐ณ๐ฟ๐ผ๐บ ๐๐ต๐ฒ ๐ด๐ฟ๐ผ๐๐ป๐ฑ ๐ผ๐ณ ๐ฏ๐ฒ๐ถ๐ป๐ด, ๐๐ต๐ฒ ๐ด๐ฟ๐ผ๐๐ป๐ฑ ๐ฐ๐ผ๐ป๐๐ฐ๐ถ๐ผ๐๐๐ป๐ฒ๐๐, ๐ฎ๐ป๐ฑ ๐ผ๐ฟ๐ฑ๐ถ๐ป๐ฎ๐ฟ๐ ๐ฐ๐ผ๐ป๐๐ฐ๐ถ๐ผ๐๐๐ป๐ฒ๐๐, ๐ป๐ผ๐ ๐ฟ๐ฒ๐๐ ๐ถ๐ป ๐๐ต๐ฒ๐ถ๐ฟ ๐ผ๐๐ป ๐ฝ๐น๐ฎ๐ฐ๐ฒ, ๐๐๐๐ฒ๐ฟ๐น๐ ๐ฝ๐๐ฟ๐ฒ, ๐ฎ๐ป๐ฑ ๐ฏ๐๐ฑ๐ฑ๐ต๐ฎ-๐ป๐ฎ๐๐๐ฟ๐ฒ,
[i.e. The three inseparable qualities of the Ground -- see next post:]
[T2] ๐ถ๐ป ๐ฒ๐๐๐ฒ๐ป๐ฐ๐ฒ ๐ฒ๐บ๐ฝ๐๐,
[T1] ๐ถ๐ป ๐ป๐ฎ๐๐๐ฟ๐ฒ ๐ฐ๐น๐ฒ๐ฎ๐ฟ, ๐ฎ๐ป๐ฑ
[U2T] ๐ถ๐ป ๐ฐ๐ผ๐บ๐ฝ๐ฎ๐๐๐ถ๐ผ๐ป ๐ฎ๐น๐น-๐ฒ๐บ๐ฏ๐ฟ๐ฎ๐ฐ๐ถ๐ป๐ด, ๐ถ๐ ๐๐ฝ๐ผ๐ป๐๐ฎ๐ป๐ฒ๐ผ๐๐๐น๐ ๐ฎ๐ฐ๐ฐ๐ผ๐บ๐ฝ๐น๐ถ๐๐ต๐ฒ๐ฑ.
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Tulku Pema Rigtsal - Great Secret of Mind - Shambhala Publications
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