why
you must meditate, continuously preserving the sate of vidyā you have
been introduced to. The omniscient Longchenpa has said, 'You may
recognize your own nature, but if you do not meditate and get used to
it, you will be like a baby left on a battlefield: you’ll be carried off
by the enemy, the hostile army of your own thoughts!' In general terms,
meditation means becoming famiIiar with the state of resting in the
primordial uncontrived nature, through being spontaneously, naturally,
constantly mindful. It means getting used to leaving the state of vidyā
alone, divested of all distraction and clinging."
Title: Re: In the KUNJED GYALPO says it is of no use to do rituals
Content:
I posted some of this elsewhere but it is relevant here and explains my point:
The
guru gives you pointing out instructions, you recognize primordial
wisdom, you rest in that knowledge [vidyā], unerringly, and that is the
path. When that knowledge ripens to it's full measure your vidyā is
dharmakāya, and you are a buddha. The basis, path and result are never
apart from vidyā, because they are simply the refinement of vidyā via
the exhaustion of traces. Our illusory and deluded experiences as
sentient beings, are merely the complex interaction of these karmic
traces, habitual tendencies and afflictive propensities.
Buddhahood
is only attained when these propensities are exhausted, as Longchenpa
elucidates: "Ordinary beings are truly buddhas, but this fact is
obscured by adventitious distortions, once these are removed, truly
there is buddhahood."
There
is no method to apply other than resting in vidyā. The path is
familiarization, stabilization and integration in that view [tib. ta
wa]. It is crucial that the view is maintained tenaciously and one
cultivates non-distraction. If this isn't performed skillfully, then
there is undoubtably a danger of regression into deluded mind. In time
the view will become more and more effortless, however initially it is
important to rely on practice and so on.
This
principle is identical to the three testaments of Garab Dorje: (i)
Introduction to one's nature [basis], (ii) Confidence in one's nature
[path], (iii) Continuation in one's nature [result].
Tulku Urgyen Rinpoche:
"A
seeming confusion obscures the recognition of the basis [gzhi].
Fortunately, this seeming delusion is temporary. This failure to
recognize the basis is similar to dreaming. Dreaming is not primordial;
it is temporary, it can be purified. Purification happens through
training on the path. We have strayed from the basis and become sentient
beings. To free the basis from what obscures it, we have to train.
Right now, we are on the path and have not yet attained the result. When
we are freed from obscuration, then the result - dharmakāya - appears.
The liberated basis, path and result are all perfected in the realm of
the single essence, the continuity of rig pa [vidyā].
In
fact, there is no difference whatsoever between the basis and result.
In the state of the basis the enlightened qualities are not
acknowledged, but they are manifest at the time of the result. These are
not new qualities that suddenly appear, but are like the qualities of a
flower that are inherent in the seed. Within the seed are the
characteristics of the flower itself. The seed holds the potential for
the flower's color, smell, bud and leaves. However, can we say that the
seed is the result of the flower? No, we cannot, because the flower has
not fully bloomed. Like this analogy, the qualities of the result are
contained in the state of the basis; yet, they are not evident or
manifest. That is the difference between the basis and the result. At
the time of the path, if we do not apply effort, the result will not
appear."
So even after
recognition the view must be maintained, this is what practice is for,
otherwise karmic propensities will cause distraction and deviation to
arise in one's condition, as Dudjom Rinpoche explains:
"The
mere recognition of vidyā will not liberate you. Throughout your lives
from beginningless time, you have been enveloped in false beliefs and
deluded habits. From then till now you have spent every moment as a
miserable, pathetic slave of your thoughts! And when you die, it’s not
at all certain where you will go. You will follow your karma, and you
will have to suffer. This is the reason
why
you must meditate, continuously preserving the sate of vidyā you have
been introduced to. The omniscient Longchenpa has said, 'You may
recognize your own nature, but if you do not meditate and get used to
it, you will be like a baby left on a battlefield: you’ll be carried off
by the enemy, the hostile army of your own thoughts!' In general terms,
meditation means becoming famiIiar with the state of resting in the
primordial uncontrived nature, through being spontaneously, naturally,
constantly mindful. It means getting used to leaving the state of vidyā
alone, divested of all distraction and clinging."
Author: krodha
Date: Sun Jan 26, 2014 10:03 pm
Title: Re: In the KUNJED GYALPO says it is of no use to do rituals
Content:
Actually this passage from Dudjom Rinpoche is even better:
"Similarly:
first, the rigpa [vidyā] of having had the introduction is like the
first part of the early dawn; in the middle, the rigpa of having gained
assurance, free from equipoise and post-attainment is like the daybreak;
and finally the rigpa of having gained liberation from extremes is like
the sun shining."
And Mipham Rinpoche states:
"The training of rigpa comes in three steps: recognition, training and finalization."