Chapter 1: What is the nature of the awakened mind according to Longchenpa?
Awakened mind is by nature primordially pure. The true nature of phenomena is such that there is nothing to discard or adopt, nothing that comes or goes, nothing to achieve by trying. Rather, the sun and moon of utter lucidity arise when one rests naturally in the spacious expanse that is the true nature of phenomena.
without sense objects being blocked or mind being reified, if there is no straying from the natural state of spontaneous equalness, you arrive at the enlightened intent of supreme spaciousness. Samatha Bhadra without the arising and subsiding of thoughts, there is a naturally limpid, pristine state, like the unwavering evenness of a limpid ocean.
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Free of the occurrence of or involvement in thoughts, free of hope or fear, you abide within the state of naturally occurring timeless awareness, the true nature of which is profoundly lucid. Without the compulsions of ordinary mind, there is an unfeigned state, a natural settling, uncontrived and unadulterated. though it cannot be characterized with words.
This absorption in the expanse of being, the true nature of which cannot be characterized, involves neither meditation nor something to meditate on. And so laxity and agitation dissipate naturally and enlightened intent occurs naturally.
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All consuming thought patterns cannot be abandoned by being renounced, for they are the dynamic energy of awareness. Their true nature is such that there are no distinctions, nothing to differentiate or exclude. So that nature is not ensured by achievement, but arises as basic space. Without rejecting Samsara, you perceive it to be naturally occurring timeless awareness. Through the pure yoga,
of the dynamic energy, of the vast expanse of being. In the timeless unity of sensory appearances and mind, the naturally settled state that is the true nature of phenomena, meditative absorption is experienced as an unwavering, ongoing flow Thus the Vajra pinnacle, the most excellent enlightened mind of Samatabhadra, is the most sublime, spacious state, equal to space.
The most sublime meditation of all involves no differentiation or exclusion. It is spontaneously present as a superb, timelessly infinite monarch.
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Chapter 2: How do thoughts arise and subside in the context of Dzogchen?
One abides in an omnipresent state in which what are characterized as sense objects do not exist as objects. Since there is omnipresent awareness, timeless and non-dual, within the state of great perfection, the indivisibility of Samsara and Nirvana, Everything is in a state of infinite evenness without acceptance or rejection. What is tangible and what is intangible are equal in basic space.
Buddhas and ordinary beings are equal in basic space. Relative reality and ultimate reality are equal in basic space. Flaws and positive qualities are equal in basic space. And all directions above, below and in between are equal in basic space. Therefore, whatever display arises from that naturally occurring state, even as it arises, things arise equally, none being better or worse.
What need is there to accept or reject them by applying antidotes? When things abide, they abide equally, none being better or worse. Whatever is now taking place in your mind, rest in natural peace. When things are free, they are equally free, none being better or worse. In the wake of being conscious of them, do not continue to suppress or indulge in them.
Within awakened mind itself, the expanse of the ground of being The way in which everything arises as its dynamic energy and display is unpredictable. Even as things arise equally, they arise within that primordial expanse. Even as they arise unequally, they arise within the basic space of their equalness. Even as they abide equally, their true nature is a natural state of rest.
Even as they abide unequally, they abide within the basic space of their equalness. Even as they are freed equally, this constitutes the expanse of naturally occurring timeless awareness. Even as they are freed unequally, they are freed within the basic space of their equalness. Given naturally occurring awareness, the timeless equalness of everything,
arising and non-arising, a timelessly non-existent in basic space. Abiding and non-abiding, a timelessly non-existent in basic space. and freedom and the absence of freedom, the timelessly non-existent in basic space. within awareness, a supreme state of unwavering equalness. Even as things arise, they arise naturally, holding to their own place. Even as they abide, they abide naturally,
holding to their own place. Even as they are freed, they are freed naturally, holding to their own place. Given that awareness is unchanging and free of elaboration, everything is of the nature of space. What arises, arises timelessly. What abides, abides timelessly. And what is free, is free timelessly. Thoughts arise, abide and are freed.
Their simultaneous arising and being freed is uninterrupted. Since it is uninterrupted, there is no separation into cause and effect. Since there is no cause and effect, the abyss of Samsara has been crossed. Since there is no longer an abyss, where could one go astray? The expanse of Samatabhadra is timelessly unchanging. The expanse of Vajrasattva is without transition or change.
The term Buddhahood is nothing more than a label. for what is simply recognition of the very essence of being, the way of abiding. With the realization of this, there are no phenomena to accept or reject. So all things are in a state of infinite evenness, that is their sole true nature. As on the Isle of Gold, there is no division or exclusion.
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Chapter 3: What does resting naturally in spacious awareness entail?
However they move, they move within their fundamental nature. Fundamentally there is no coming or going within the basic space of enlightenment. the enlightened forms of victorious ones. Do not come or go. However description occurs, it occurs within its fundamental nature. However expression occurs, it occurs within its fundamental nature.
Fundamentally, there is no description or expression within awakened mind. The enlightened speech of the victorious ones of the three times is indescribable and inexpressible. However thinking occurs, it occurs within its fundamental nature. However conceptualization occurs, it occurs within its fundamental nature. There is never any thinking or conceptualizing within awakened mind.
The enlightened mind of the victorious ones of the three times is free of thinking and conceptualizing. Since what is non-existent can occur in any way at all, there is namanakaya, Since the richness of being enjoys itself, there is Sambhogakaya. Since no substantial basis for these two exist, there is Dharmakaya.
The fruition is the expanse within which the three kayas are spontaneously present. Within the very state that is the vast expanse of awakened mind, the concepts of ordinary thinking do not occur. If the characteristics of ordinary consciousness do not stir in the mind, That itself is enlightened intent. The unique state of Buddhahood.
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The nature of enlightenment is similar to the spacious vault of the sky. The most sublime form of meditation involves no recollection or thinking. One's nature is unwavering and uncontrived. Unplanned and completely free of the formation of ideas, the true nature of phenomena the naturally settled state is without transition or change throughout the three times.
The most sublime form of meditation involves no stirring or proliferation of all consuming thoughts.
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Any abiding in suchness is a sacred state of mind, the unique state of Buddhahood, free of all characterization. It is the unwavering basic space of phenomena, a state of evenness that transcends reifying concepts. This is the expanse of the enlightened intent of the victorious ones, the sublime spacious nature of being.
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Chapter 4: How is the concept of time perceived in the teachings of Dzogchen?
In the unique meditation, nothing is discarded or adopted. Nothing comes or goes. In the unique conduct there is no duality of acceptance and rejection. The unique fruition is free of the duality of renunciation and attainment. This is the enlightened intent of naturally occurring spontaneous presence.
The true nature of all phenomena in their entirety, the universe of appearances and possibilities, whether of samsara or nirvana, is the primordial state Since it does not stray from naturally occurring timeless awareness itself, understand it to be enlightened intent, with everything at rest in the ground of being.
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Concerning phenomena that manifest as myriad sense objects, without thinking in any way, this is how to rest. Rest spontaneously in the naturally settled state, free of the proliferation and resolution of thoughts. Abide as a matter of course within the expanse of equalness, the true nature of phenomena. Neither focusing your senses on
nor letting your gaze wander to the manifestations of sensory appearances in all their variety. Neither thinking of self nor conceiving of other rests naturally lucid in the supremely spacious state of complete openness.
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Given the enlightened intent of naturally occurring timeless awareness in which everything is equal, expansive and elevated mind free of the proliferation and resolution of thoughts, the experience of blending with space without any division into outer and inner or in between, arises as meditative absorption that is blissful, clear and free of elaboration.
Given the enlightened intent of the true nature of phenomena, which never strays from a state of rest, the ground of being There is no division into outer and inner, for that nature is free of the elaborations of dualistic perception. There is no ordinary mind fixating on something other, a sense object,
So nothing is reified as an object and your perceptions of the universe are free of fixation. No context exists for taking rebirth in Samsara. This is similar to space.
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Chapter 5: What is the significance of the Vajra pinnacle in enlightened mind?
All of this constitutes a very process of interdependence, which is the coming together of causes and conditions. If you evaluate your fundamentally unconditioned nature, you find it has never existed as anything whatsoever. So too, in taking this as your path, you have no frame of reference whatsoever for straying from that fundamentally unconditioned nature in all its immediacy.
Rather, you appreciate it within the context of enlightened intent. Having reached the ultimate state in the immediacy of your fundamentally unconditioned nature, You were not sullied by anything at all. Afflictive emotions, karma and habitual patterns have no support within this vast expanse, but are the playing out of magical games of illusion.
You must be liberated from this, so please come to a decisive experience of causality. As a means of doing so, there is nothing superior to this approach. Therefore, it is crucial not to stray from the enlightened intent of the true nature of phenomena. This is the expanse of my profound and heartfelt advice. It is crucial to go beyond what everything is or is not. Transcending is and is not.
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This is the tenth section of the precious treasury of the basic space of phenomena, demonstrating that enlightened intent does not deviate from the true nature of phenomena.
Thank you. . . . you Thank you. . . . Thank you. Thanks for watching!
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