Difference between revisions of "The Chapter on Direct Perception of Vajrasattva"
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from the [[Guhyagarbha-tantra]] | from the [[Guhyagarbha-tantra]] | ||
[[File:Vajrasattvaka 14181.jpg|thumb|250px|]] | [[File:Vajrasattvaka 14181.jpg|thumb|250px|]] | ||
− | [[Samantabhadra]] and [[sentient beings]] are [[gathered]] indivisibly in immaculate existential [[space]], and in order to demonstrate experientially the direct [[perception]] of [[Vajrasattva's]] face, deliberately, [[Samantabhadra]] speaks: | + | [[Samantabhadra]] and [[sentient beings]] are [[gathered]] indivisibly in immaculate [[existential]] [[space]], and in order to demonstrate experientially the direct [[perception]] of [[Vajrasattva's]] face, deliberately, [[Samantabhadra]] speaks: |
[[File:Vajrasattva987.jpg|thumb|250px|]] | [[File:Vajrasattva987.jpg|thumb|250px|]] | ||
− | In direct [[perception]] of this [[mundane]] [[world]], where things are never what they seem, where all is delusory enchantment, like hallucination, [[seeing]] all and everything as a continuity like the {{Wiki|reflection}} of the [[moon]] in [[water]], that is the [[buddha's]] pristine [[awareness]], and a flash of undivided [[recognition]] of that gives us a unitary [[experience]] of total presence. A finger snap of ungrounded limitless [[space]], in timeless existential [[space]], the here and now, that is [[Vajrasattva]] [[wielding]] an utterly inviolable [[vajra]]. When [[vision]] and conduct are in sync with direct [[perception]], we see his face in the [[intrinsic purity]] of the [[mandala]]. | + | In direct [[perception]] of this [[mundane]] [[world]], where things are never what they seem, where all is delusory enchantment, like {{Wiki|hallucination}}, [[seeing]] all and everything as a continuity like the {{Wiki|reflection}} of the [[moon]] in [[water]], that is the [[buddha's]] pristine [[awareness]], and a flash of undivided [[recognition]] of that gives us a unitary [[experience]] of total presence. A finger snap of ungrounded {{Wiki|limitless}} [[space]], in timeless [[existential]] [[space]], the here and now, that is [[Vajrasattva]] [[wielding]] an utterly inviolable [[vajra]]. When [[vision]] and conduct are in sync with direct [[perception]], we see his face in the [[intrinsic purity]] of the [[mandala]]. |
− | That [[boundless]] existential [[space]] is oneself in a union of utter [[purity]], and all is spontaneously [[awakened]]. Whoever [[experiences]] this [[realization]] he is [[seeing]] with the [[eye]] of [[pure]] [[awareness]] and he sees the immaculate {{Wiki|matrix}} of being, and he is utterly inviolable, [[adamantine]], imperturbable. Intrinsic existential [[space]] radiates [[clear light]] which is the immaculate {{Wiki|voice}} of pristine being ([[sattva]]). In that [[recognition]] is direct [[perception]] of his face. | + | That [[boundless]] [[existential]] [[space]] is oneself in a union of utter [[purity]], and all is spontaneously [[awakened]]. Whoever [[experiences]] this [[realization]] he is [[seeing]] with the [[eye]] of [[pure]] [[awareness]] and he sees the immaculate {{Wiki|matrix}} of being, and he is utterly inviolable, [[adamantine]], imperturbable. Intrinsic [[existential]] [[space]] radiates [[clear light]] which is the immaculate {{Wiki|voice}} of pristine being ([[sattva]]). In that [[recognition]] is direct [[perception]] of his face. |
− | With this spontaneity of perfect equipoise, the [[mind]] is filled with the magnificent self-sprung [[mandala]] of the Five [[Tathagathas]], the five aspects of [[awareness]], and in this unitary [[mind]] free of [[subject]] and [[object]] contemplating the [[buddhas]]' radiance as [[nothing]] at all, without [[seeing]] or {{Wiki|hearing}} or any [[sensation]], here is the [[clear light]] of [[pure]] [[awareness]] of intrinsic presence and everything is [[realized]] as intrinsically [[empty]] and in [[reality]] there is no [[substance]] whatsoever. | + | With this spontaneity of {{Wiki|perfect}} equipoise, the [[mind]] is filled with the magnificent self-sprung [[mandala]] of the Five [[Tathagathas]], the five aspects of [[awareness]], and in this unitary [[mind]] free of [[subject]] and [[object]] contemplating the [[buddhas]]' radiance as [[nothing]] at all, without [[seeing]] or {{Wiki|hearing}} or any [[sensation]], here is the [[clear light]] of [[pure]] [[awareness]] of intrinsic presence and everything is [[realized]] as intrinsically [[empty]] and in [[reality]] there is no [[substance]] whatsoever. |
− | Just as the victorious [[Buddha]] sat as a focus in the middle of the hosts of [[Mara]] all [[gathered]] around the [[bodhi tree]], [[miserable]] in their state of malignancy trying to cut the [[tree]] but quite unable, so is [[Vajrasattva]]: when oneself is at one with [[samadhi]] that is direct [[perception]] of the [[vajra]]-face. | + | Just as the victorious [[Buddha]] sat as a focus in the middle of the hosts of [[Mara]] all [[gathered]] around the [[bodhi tree]], [[miserable]] in their [[state]] of malignancy trying to cut the [[tree]] but quite unable, so is [[Vajrasattva]]: when oneself is at one with [[samadhi]] that is direct [[perception]] of the [[vajra]]-face. |
− | The [[mind]] filled with [[Vajrasattva]], [[samadhi]] saturated with radiance, everything becomes his [[vajra]]-{{Wiki|nature}}, and since he is everything, [[nothing]] can {{Wiki|harm}} him; with oneself and [[sattva]] inseparable [[action]] accords with whatever appears, and the [[vision]] and [[activity]] of oneself and [[sattva]] are one and that is direct [[perception]] of the [[vajra]]-face. | + | The [[mind]] filled with [[Vajrasattva]], [[samadhi]] saturated with radiance, everything becomes his [[vajra]]-{{Wiki|nature}}, and since he is everything, [[nothing]] can {{Wiki|harm}} him; with oneself and [[sattva]] [[inseparable]] [[action]] accords with whatever appears, and the [[vision]] and [[activity]] of oneself and [[sattva]] are one and that is direct [[perception]] of the [[vajra]]-face. |
− | Now, the immaculate [[mandala]] of reflected images: conjoined by means of the coarse and {{Wiki|tangible}} ([[thabs]]) apprehending sensory distinctions, perfect [[insight]] ([[prajna]]) is [[realized]] and the [[non-dual]] {{Wiki|connection}} of means and [[insight]] is [[sublime]] [[skilful means]]. All and everything as the [[space]] of that manifold [[insight]], all [[appearances]] and [[existence]], everything whatsoever, unmoving from the intrinsical here and now, are neither [[existent]] nor {{Wiki|non-existent}} and their [[being and non-being]] are indivisible: all is [[gathered]] into the [[space]] of existential [[sameness]] and such a communion never coming into being, everything, in that way, inseparable from [[sameness]], is inviolable. That is the abode of [[sattva]] and the [[supreme]] order who realize that, their {{Wiki|status}} in accord with [[sattva]], they see directly the vajra-face. | + | Now, the immaculate [[mandala]] of reflected images: conjoined by means of the coarse and {{Wiki|tangible}} ([[thabs]]) apprehending sensory {{Wiki|distinctions}}, {{Wiki|perfect}} [[insight]] ([[prajna]]) is [[realized]] and the [[non-dual]] {{Wiki|connection}} of means and [[insight]] is [[sublime]] [[skilful means]]. All and everything as the [[space]] of that manifold [[insight]], all [[appearances]] and [[existence]], everything whatsoever, unmoving from the intrinsical here and now, are neither [[existent]] nor {{Wiki|non-existent}} and their [[being and non-being]] are indivisible: all is [[gathered]] into the [[space]] of [[existential]] [[sameness]] and such a communion never coming into being, everything, in that way, [[inseparable]] from [[sameness]], is inviolable. That is the abode of [[sattva]] and the [[supreme]] order who realize that, their {{Wiki|status}} in accord with [[sattva]], they see directly the vajra-face. |
− | All [[transforming]] [[illusion]], the psycho-organism and the [[elements]] of [[perception]], is one in the [[suchness]] of the ground of being, and [[illusory]] [[appearances]], all reflected images, lack any [[substance]] in their very {{Wiki|nature}}; yet that very absence of [[substance]] displays multiplicity: the five aspects of the psycho-organism are the Five [[Tathagathas]], [[sense organs]] and conciousnesses are the [[bodhisattvas]], the [[objects]] and times are the [[goddesses]] the four [[Wikipedia:concept|concepts]] of the [[self]] are the four [[wrathful]] {{Wiki|male}} {{Wiki|guardians}}, the four extreme [[views]] of {{Wiki|eternalism}} and [[nihilism]] are the four [[wrathful]] {{Wiki|female}} {{Wiki|guardians}}. That [[awakened mind]] – known as intrinsic presence – all as existential [[space]], [[Samantabhadra]], that is [[Vajrasattva]]. Whoever [[recognizes]] that, his [[buddha-mind]] in [[harmony]] with [[sattva]], He sees the vajra-face. | + | All [[transforming]] [[illusion]], the psycho-organism and the [[elements]] of [[perception]], is one in the [[suchness]] of the [[ground of being]], and [[illusory]] [[appearances]], all reflected images, lack any [[substance]] in their very {{Wiki|nature}}; yet that very absence of [[substance]] displays multiplicity: the five aspects of the psycho-organism are the Five [[Tathagathas]], [[sense organs]] and conciousnesses are the [[bodhisattvas]], the [[objects]] and times are the [[goddesses]] the four [[Wikipedia:concept|concepts]] of the [[self]] are the four [[wrathful]] {{Wiki|male}} {{Wiki|guardians}}, the four extreme [[views]] of {{Wiki|eternalism}} and [[nihilism]] are the four [[wrathful]] {{Wiki|female}} {{Wiki|guardians}}. That [[awakened mind]] – known as intrinsic presence – all as [[existential]] [[space]], [[Samantabhadra]], that is [[Vajrasattva]]. Whoever [[recognizes]] that, his [[buddha-mind]] in [[harmony]] with [[sattva]], He sees the vajra-face. |
− | All things, all [[experience]] without exception, can be expressed by representational [[name]], [[word]], letters and [[sound]], but like all those letters, names and {{Wiki|sounds}} [[nothing]] whatsoever has any [[substance]]. That very absence of [[substance]] appears as multiplicity, the {{Wiki|nature}} of [[appearances]] is [[nothing]] at all; although there is a [[constant]] stream of creativity it is no-thing and that is immaculate. The utterly inviolable here and now is not insensate [[matter]]; it is radiantly [[clear light]], and [[Vajrasattva]] abides there. Whoever [[recognizes]] that is a member of the [[supreme]] order, and indivisible from the vajra-order he has direct [[perception]] of the vajra-face. | + | All things, all [[experience]] without exception, can be expressed by representational [[name]], [[word]], letters and [[sound]], but like all those letters, names and {{Wiki|sounds}} [[nothing]] whatsoever has any [[substance]]. That very absence of [[substance]] appears as multiplicity, the {{Wiki|nature}} of [[appearances]] is [[nothing]] at all; although there is a [[constant]] {{Wiki|stream}} of {{Wiki|creativity}} it is no-thing and that is immaculate. The utterly inviolable here and now is not insensate [[matter]]; it is radiantly [[clear light]], and [[Vajrasattva]] abides there. Whoever [[recognizes]] that is a member of the [[supreme]] order, and indivisible from the [[vajra-order]] he has direct [[perception]] of the vajra-face. |
− | The {{Wiki|eminent}} man or woman with high creativity can realize the meaning of such [[universal]] [[Wikipedia:Identity (philosophy)|identity]]; but the result is intangible, for the place in which [[enlightened]] [[mind]] [[exists]] is like a [[womb]] or an egg. Although unreal, [[obscurations]] do arise, and just as in the process of their creation they dissolve so the [[forms]] of [[thought]] are abandoned instantaneously. In that way he is [[empowered]] by all things and he becomes a being of the [[sublime]] order. | + | The {{Wiki|eminent}} man or woman with high {{Wiki|creativity}} can realize the meaning of such [[universal]] [[Wikipedia:Identity (philosophy)|identity]]; but the result is intangible, for the place in which [[enlightened]] [[mind]] [[exists]] is like a [[womb]] or an egg. Although unreal, [[obscurations]] do arise, and just as in the process of their creation they dissolve so the [[forms]] of [[thought]] are abandoned instantaneously. In that way he is [[empowered]] by all things and he becomes a being of the [[sublime]] order. |
Identical to [[Vajrasattva]], the [[supreme]] [[siddhis]] are perfected in him; he attains the [[blissful pure land]], [[supreme wisdom]] becomes his display, and he is an exemplar to [[gods]] and men; he is [[empowered]] in [[body]] [[speech]] and [[mind]] and whatever he imagines is actualized. | Identical to [[Vajrasattva]], the [[supreme]] [[siddhis]] are perfected in him; he attains the [[blissful pure land]], [[supreme wisdom]] becomes his display, and he is an exemplar to [[gods]] and men; he is [[empowered]] in [[body]] [[speech]] and [[mind]] and whatever he imagines is actualized. | ||
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He is mastered by the four [[boundless]] states, his [[activity]] everywhere is [[supreme]] [[awareness]] of [[bliss]], and he has reached the place where [[suffering]] has ceased – the [[suffering]] of [[birth]], [[old age]], [[sickness]] and [[death]]. | He is mastered by the four [[boundless]] states, his [[activity]] everywhere is [[supreme]] [[awareness]] of [[bliss]], and he has reached the place where [[suffering]] has ceased – the [[suffering]] of [[birth]], [[old age]], [[sickness]] and [[death]]. | ||
− | Reaching the [[supreme]] [[vajra]]-{{Wiki|status}}, through the [[blessings]] of [[great compassion]] he leads all [[beings]] without exception into that vajra-order. | + | Reaching the [[supreme]] [[vajra]]-{{Wiki|status}}, through the [[blessings]] of [[great compassion]] he leads all [[beings]] without exception into that [[vajra]]-order. |
− | Annihilating the hosts of [[Mara]], taming the [[passions]] impeccably he turns the [[wheel of dharma]]; to all [[beings]] without exception he teaches the {{Wiki|nature}} of [[impermanence]] in a way compatible with their every [[path]] – to the [[shravakas]] the way of the [[arhat]], to the [[bodhisattvas]] the way of the self-born, to the spontaneously originated [[buddhas]] of the unsurpassable approach, inviolable existential [[space]]. Without moving from intrinsic existential [[space]] he reveals to everyone immutability, and all [[paths]] without exception are accomplished in that [[space]]. | + | Annihilating the hosts of [[Mara]], taming the [[passions]] impeccably he turns the [[wheel of dharma]]; to all [[beings]] without exception he teaches the {{Wiki|nature}} of [[impermanence]] in a way compatible with their every [[path]] – to the [[shravakas]] the way of the [[arhat]], to the [[bodhisattvas]] the way of the self-born, to the spontaneously originated [[buddhas]] of the unsurpassable approach, inviolable [[existential]] [[space]]. Without moving from intrinsic [[existential]] [[space]] he reveals to everyone immutability, and all [[paths]] without exception are accomplished in that [[space]]. |
Thus he spoke the [[vajra]]-secret [[word]]! The [[word]] spoken by himself to himself! | Thus he spoke the [[vajra]]-secret [[word]]! The [[word]] spoken by himself to himself! | ||
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− | The thirty first chapter: "Direct [[perception]] of [[Vajrasattva's]] face by high [[beings]] with creative [[minds]]: from the gSang ba'i snying po [[de kho na nyid]] nges pa." | + | The thirty first [[chapter]]: "Direct [[perception]] of [[Vajrasattva's]] face by high [[beings]] with creative [[minds]]: from the gSang ba'i [[snying po]] [[de kho na nyid]] [[nges pa]]." |
− | Translated by the Inje Nyomba Kunzang Tenzin at the behest of a sky-being in the [[Orgyen]] Tsamkhang in the City of Buda, this version finished during the [[auspicious]] visit of Chogyel [[Namkhai Norbu]] to the {{Wiki|Kathmandu Valley}}, 21st September, 2000. | + | Translated by the Inje Nyomba Kunzang Tenzin at the behest of a sky-being in the [[Orgyen]] Tsamkhang in the City of Buda, this version finished during the [[auspicious]] visit of [[Chogyel]] [[Namkhai Norbu]] to the {{Wiki|Kathmandu Valley}}, 21st September, 2000. |
− | This text is taken from the rNying ma rgyud 'bum published in gTing skyes dGon pa in [[Tibet]] by Dingo Khyentse | + | This text is taken from the [[rNying ma rgyud 'bum]] published in [[gTing skyes dGon pa]] in [[Tibet]] by [[Dingo Khyentse Rimpoche]], [[Thimbu]] 1973, Vol. 14, Pha, the sGyu '[[phrul]] le'u lag ([[Maya]] Appendix), [[Chapter]] Thirty-one, "Zhal [[mthong]] gi le'u", pp. 534.1-537.6. |
</poem> | </poem> | ||
{{R}} | {{R}} |
Latest revision as of 20:13, 9 December 2015
from the Guhyagarbha-tantra
Samantabhadra and sentient beings are gathered indivisibly in immaculate existential space, and in order to demonstrate experientially the direct perception of Vajrasattva's face, deliberately, Samantabhadra speaks:
In direct perception of this mundane world, where things are never what they seem, where all is delusory enchantment, like hallucination, seeing all and everything as a continuity like the reflection of the moon in water, that is the buddha's pristine awareness, and a flash of undivided recognition of that gives us a unitary experience of total presence. A finger snap of ungrounded limitless space, in timeless existential space, the here and now, that is Vajrasattva wielding an utterly inviolable vajra. When vision and conduct are in sync with direct perception, we see his face in the intrinsic purity of the mandala.
That boundless existential space is oneself in a union of utter purity, and all is spontaneously awakened. Whoever experiences this realization he is seeing with the eye of pure awareness and he sees the immaculate matrix of being, and he is utterly inviolable, adamantine, imperturbable. Intrinsic existential space radiates clear light which is the immaculate voice of pristine being (sattva). In that recognition is direct perception of his face.
With this spontaneity of perfect equipoise, the mind is filled with the magnificent self-sprung mandala of the Five Tathagathas, the five aspects of awareness, and in this unitary mind free of subject and object contemplating the buddhas' radiance as nothing at all, without seeing or hearing or any sensation, here is the clear light of pure awareness of intrinsic presence and everything is realized as intrinsically empty and in reality there is no substance whatsoever.
Just as the victorious Buddha sat as a focus in the middle of the hosts of Mara all gathered around the bodhi tree, miserable in their state of malignancy trying to cut the tree but quite unable, so is Vajrasattva: when oneself is at one with samadhi that is direct perception of the vajra-face.
The mind filled with Vajrasattva, samadhi saturated with radiance, everything becomes his vajra-nature, and since he is everything, nothing can harm him; with oneself and sattva inseparable action accords with whatever appears, and the vision and activity of oneself and sattva are one and that is direct perception of the vajra-face.
Now, the immaculate mandala of reflected images: conjoined by means of the coarse and tangible (thabs) apprehending sensory distinctions, perfect insight (prajna) is realized and the non-dual connection of means and insight is sublime skilful means. All and everything as the space of that manifold insight, all appearances and existence, everything whatsoever, unmoving from the intrinsical here and now, are neither existent nor non-existent and their being and non-being are indivisible: all is gathered into the space of existential sameness and such a communion never coming into being, everything, in that way, inseparable from sameness, is inviolable. That is the abode of sattva and the supreme order who realize that, their status in accord with sattva, they see directly the vajra-face.
All transforming illusion, the psycho-organism and the elements of perception, is one in the suchness of the ground of being, and illusory appearances, all reflected images, lack any substance in their very nature; yet that very absence of substance displays multiplicity: the five aspects of the psycho-organism are the Five Tathagathas, sense organs and conciousnesses are the bodhisattvas, the objects and times are the goddesses the four concepts of the self are the four wrathful male guardians, the four extreme views of eternalism and nihilism are the four wrathful female guardians. That awakened mind – known as intrinsic presence – all as existential space, Samantabhadra, that is Vajrasattva. Whoever recognizes that, his buddha-mind in harmony with sattva, He sees the vajra-face.
All things, all experience without exception, can be expressed by representational name, word, letters and sound, but like all those letters, names and sounds nothing whatsoever has any substance. That very absence of substance appears as multiplicity, the nature of appearances is nothing at all; although there is a constant stream of creativity it is no-thing and that is immaculate. The utterly inviolable here and now is not insensate matter; it is radiantly clear light, and Vajrasattva abides there. Whoever recognizes that is a member of the supreme order, and indivisible from the vajra-order he has direct perception of the vajra-face.
The eminent man or woman with high creativity can realize the meaning of such universal identity; but the result is intangible, for the place in which enlightened mind exists is like a womb or an egg. Although unreal, obscurations do arise, and just as in the process of their creation they dissolve so the forms of thought are abandoned instantaneously. In that way he is empowered by all things and he becomes a being of the sublime order.
Identical to Vajrasattva, the supreme siddhis are perfected in him; he attains the blissful pure land, supreme wisdom becomes his display, and he is an exemplar to gods and men; he is empowered in body speech and mind and whatever he imagines is actualized.
He is mastered by the four boundless states, his activity everywhere is supreme awareness of bliss, and he has reached the place where suffering has ceased – the suffering of birth, old age, sickness and death.
Reaching the supreme vajra-status, through the blessings of great compassion he leads all beings without exception into that vajra-order.
Annihilating the hosts of Mara, taming the passions impeccably he turns the wheel of dharma; to all beings without exception he teaches the nature of impermanence in a way compatible with their every path – to the shravakas the way of the arhat, to the bodhisattvas the way of the self-born, to the spontaneously originated buddhas of the unsurpassable approach, inviolable existential space. Without moving from intrinsic existential space he reveals to everyone immutability, and all paths without exception are accomplished in that space.
Thus he spoke the vajra-secret word! The word spoken by himself to himself!
The thirty first chapter: "Direct perception of Vajrasattva's face by high beings with creative minds: from the gSang ba'i snying po de kho na nyid nges pa."
Translated by the Inje Nyomba Kunzang Tenzin at the behest of a sky-being in the Orgyen Tsamkhang in the City of Buda, this version finished during the auspicious visit of Chogyel Namkhai Norbu to the Kathmandu Valley, 21st September, 2000.
This text is taken from the rNying ma rgyud 'bum published in gTing skyes dGon pa in Tibet by Dingo Khyentse Rimpoche, Thimbu 1973, Vol. 14, Pha, the sGyu 'phrul le'u lag (Maya Appendix), Chapter Thirty-one, "Zhal mthong gi le'u", pp. 534.1-537.6.