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Rigdzin Sogdrub. The stage of completion of the Varahi "The essential drop of the dharmadhatu and the magical illusion"

Achieving the life force of the Vidyadharas

The stage of completion of the Varahi

The essential drop of the dharmadhatu and the magical illusion

    OM Ah HUM VAJRADHARA HI HARINISA BUDDHA NAMA

    A vast expanse of dharmadhatu, clear light and great bliss! The bodily form of light, the natural attainment of vajra, [unity] of manifestation and emptiness! The essence of the bindu of the primordial wisdom and magical manifestations of life! I give praise to the higher body of individual self-awareness!
    All the phenomena of cyclic existence and nirvana in a single Vajradhatu are collected as the heart essence of oral instructions, tantras and texts as the nature of illusion, the [unity] of clarity and emptiness and the absence of truth. This is explained as the illusion of an external, internal and secret fruit. The energy of the play of manifest being is an illusion of the external. The beings of the being of the three realms are an inner illusion.
    The basis of everything and the eight clusters is a secret illusion. Self-awareness ,the unity of being and peace — is the illusion of fruit. Having explained the vajra connection of the channel with these four, the fortunate one performs meditation in this way.
    Sit in balance with your body erect on a comfortable seat. [Build] unwavering deep concentration on the nature of clear light, dharmadhatu. Meditate on the phenomena of cyclic existence and nirvana as similar to such an illusion. [Phenomena] are like a dream, an illusion, an emanation, a mirage, a hail of Gandharvas, a moon in water, an echo, a reflection, etc. These are eight examples of illusion. The manifested aspects are not suppressed, unreal and vague. The perceived aspects are not established, unreal, [are] a sphere of emptiness.
    [The unity of] appearance and emptiness have one taste, [the unity of] existence and peace, a space of illusion. The three worlds are initially unstoppable and free of embellishments. [This level] is a space free from cause and fruit in the form of six aggregations [of consciousness], all-basal consciousness, polluted mind, clinging to dual being, cyclic existence. One's own mind is initially free, its level is a [naturally] falling state. All the various manifestations, be they form, sound, smell, taste, touch, are pure by birth and cessation, and [reside] in the illusory nature, the dharmic space. This is shown as the only great bindu who has transcended the mind. The King of perfect liberation completely calms all embellishments. Vajradhara, which originally has all aspects! Boundless good in all things peaceful Protector! [You are a spontaneous realization in the nature of non-dual space!

    Since this is said, the forms of manifest being, samsara and nirvana, sounds, smells, tastes, tactile [sensations], etc., are manifested as the nature of the eight clusters of consciousness. All these manifestations are manifested as actions of samsara and nirvana according to the way [of seeing]. Measure being and appearance by getting it in your hands. Since one is completely and completely purified in a good way, all manifestations and sounds that do not correspond to the rejection and acceptance of anything that corresponds to small chariots are instantly released in the form of eight examples of illusion. Since the illusion of erroneous views of samsara and the illusion of the primordial wisdom of perfect liberation are established as the illusion of phenomena of the absolute level, the energy of action, causes and fruits instantly becomes perfect on its own level.
    Also, if we first purify the extremes of eternalism and nihilism in relation to cause and fruit, then in the sutra of the questions of the laughing bodhisattva it is said: Blessed one! If all phenomena are emptiness, then will this not become a view of nihilism?
    It was answered:
    Through the three causes, look at nihilism. They are suppressed as existing at the relative level of action, cause, fruit, etc. Some are linked to non-existent aspects. Someone becomes attached to words without understanding the essence of deep teaching.
    Asked:
    How is the corresponding view of non-existence eliminated?
    It was answered:
    On a relative level, action and full maturation of action are infallible. At the absolute level, nothing is established as existing particles. The deep essence, the mind's own nature, is experienced as its own nature, which has no birth or cessation."

    It is said so. Also in the all-creating King it is said: "The nature of all that is true is enlightenment and the essence of the realm without embellishment. Since it is the great mystery of all the Enlightened Ones, [its] play arises from the six kinds of beings, the three worlds."
    Such a cause is also referred to as the gate of emergence, which has its own nature of primordial liberation. Thus it is said in the Precious Treasury of the Dharmadhatu: "Although all this arises, it does not depart from its own nature and corresponds to illusory water, pleasant sounds in dreams, manifestations of reflections of forms, the city of Gandharvas, hallucinations. But although they appear, they are not real, they have no basis, they do not have stability, they appear as temporary. Comprehend as temporary phenomena." Since this is said, all phenomena do not initially have their own nature and they do not establish birth, disappearance and residence. Thus, in the root stanzas of wisdom [Nagarjuna's madhyamaka], it is said, "What is like a dream, like an illusion, like a city of Gandharvas?" Also in the king of samadhi it is said: "The beings of existence are like a dream. Because of this, no one is born or dies. Not even the names of living beings and life force can be found." In the all-creating King it is said: "This is the nature of me and the manifestations. Everything that arises in this way is my magical manifestation." In the absence of records, it says: "Since the self has no birth and no death, all the suppressed phenomena are completely completed. Since the self has no external and internal, the phenomena of clarity are completely completed." It also says: "The proper nature of the three bodies is spontaneously established. The self is the proper nature of all phenomena. There are no other phenomena that differ from the self's own nature. The Teacher is the self-nature of the three bodies." Similarly, the playing energy is established as an external illusion.

    Second. In the explanations of the inner illusion of the beings of the universe of the three spheres it is said: "[Appearing] from the only all-encompassing dharmadhatu that has no beginning, middle and end, in interdependence from ignorance to old age and death [appears] the six worlds that possess the chakra [of being]. The three spheres, the five elements, the channels, prana, bindu, pure and impure, samsara and nirvana, the extremes of being - are not born even for a moment, do not remain and are not visible. All skandhas, elements and ayatanas that like space, do true, do false, do concepts and nonconceptual, do the existing and non-existent, creates samsara and Nirvana. They create what is something and is not, create the absence of samsara and nirvana, etc. This is how duality is proclaimed in all teachings. Since this is said because of the mind, true contemplation is formed. The body also appears after him. When the three gates are exhausted, they are located in the uncreated nature. At this time, the ordinary is destroyed because you do not touch the top of being. And since this is like the descent of the nature of naked self-liberation, that which is not in contact with the objects of hearing and thought is instantly perceived."
    In the middle of the Mother said: "Subhuti! All phenomena are like a dream, like the magic of illusion. Nirvana is also like a dream, like an illusion. Even if there are some phenomena greater than nirvana, they are also like a dream and like an illusion." In the Tantra of Mahamaya-Jala said: "[In that which unites] alone in the nature of real illusion, there is nothing but I and mine."
    Thus, the essence of all phenomena that are collected by samsara and nirvana are shown as united in the essence of the only nature of the mind. In the All-creating King it is said: "Since all manifest phenomena are thus united, it is explained as the heart. Since this is how all manifest phenomena appear, it is a seed. Since so [is] the source of all manifested phenomena, it is also the cause. Since there are branches [or parts] of manifested phenomena, it is a trunk. Since in this way all manifest phenomena rest in the self, it is the foundation. Since in this way all manifested phenomena are the self, it is explained as the root."
    Also [some] think: "Since one does not discover in the stages of listening and thinking for a long time, it is impossible to comprehend instantly." If you think so, then the sutra of the King of the Teaching says: "For example, if one person comes in contact with a poisoned arrow, then if he is cured quickly, then he will be freed from the disease. But while he is thinking about what has arisen from feathers, bamboo, etc., he will die due to illness. Thus, through the comprehension and utterance of numerous arguments, you will come under the subordination of the thoughts of the mind."
    [Sometimes they say:"If you do not repeatedly listen [and study the teachings], you will not comprehend the view." Regarding texts with little substance of what is heard in the great Ushnishi sutra, it is said: "The search [with analysis] of what has been listened to for numerous epochs [is] equal to the great spiritual merit of meditating on the essence of the supreme reality, dharmata, for one day. Why? Because there is formed a lasting connection and the path of birth and death."
    Regarding texts that are not necessary if one does not discard the obscurations-kleshas by listening, the Kashyapa questions sutra says: "Just as a man dies of thirst in the middle of the ocean, you will be born in the lower regions, O monks, if you do not discard the obscurations of food by repeated study."
    If you don't practice, you won't benefit from listening. In the decoration of the Ghandavyukha, it is said: "If you listen to many things, but do not practice, then you will not discard the obscurations just by explaining them. Even if a poor man counts people's jewels in their actions, then even I won't be able to use it. Even if you understand the essence of the natural state, how can you achieve liberation only through explanations based on the comprehension of words?" In the sutra of the absence of the origin of the Teaching, it is said: "Ordinary actions appear as attachment to magical [manifestations]. Rejoicing in words and utterances will not be knowledgeable. If you do not fully understand your own nature of phenomena, you will not become Enlightened in enlightenment by words. If you do not think in your mind about equanimity and the essence itself, then you will not turn away the wind of thoughts by conceptual reflections."
    By adhering to the attainment of nature as the essence of Dharmakaya, which corresponds to the nature of the mind, you will attain something that does not correspond to the practice of diligence. In the All-creating King it is said: "Everything is the enlightened mind, which is greater than the mind. That which is the enlightened mind is primordial. Relying on it, you will rely on the body of the Teaching-dharmakaya, without effort in the mind. Since you initially rely effortlessly on the body of the Teaching, the dharmakaya, you will remain effortlessly in the essence of Great Bliss." Thus, the illusion of three spheres within the samsaric activity is established.

    The third. Explanation of the secret illusion, the six clusters [of consciousness] and the base of everything. It said, "the Thoughts of the mind, utterances of speech, symbols, examples, practice texts, etc., all the phenomena of manifested being, samsara and Nirvana appear in the [Dharmic] space, clean space, [are] the nature of space, free from expressions [are] downward by nature [appear] as a pure matter and the immaterial, as long abscess on the face, [are] the vajra master of space. [This space] is free from view, meditation and dogmas, dharmic space, spontaneous expanse, shining clear light, the descent of the heart of self-liberation. One interacts with the sublime, the base, constancy and impermanence, this and that, self and lack of self, profit and loss, existence and non-existence, extremes and middle, non-duality and duality, liberation and delusion, intoxication and gift. At the end, the natural descent of the uncreated [nature] of the three gates is revealed and eliminated [in nature] without embellishment, like the corpse of a man in a cemetery. At this time, through the analysis of the origin of all this, the presence and departure, the increase and decrease, the defects and qualities - [everything] is purified like space."
    The text says: "Just as ignorance is like space, all phenomena have no characteristics." In the root [stanzas] of [Nagarjuna's] wisdom, it is said, " What are the features of this? There is not even the subtlest." The saint said, " Being and nirvana are equal." Saraha said ," What is cyclic existence? Definitely [appears] as nirvana." In the restoration of relaxation [or ngalso] it is said: "The proper nature of cyclic existence is nirvana from the beginning. The proper nature of attributions and delusions is like the disappearance of clouds in the sky. Having learned the way of peace on the [own] level of what arises first, adhere to this nature of emptiness and clarity, complete peace, primordial wisdom." In the tantra of the Wish-fulfillment Chakra, it is said: "Everything that is not purified through spontaneous realization [becomes] naturally perfect qualities."

    As for the purity of the illusion of all manifestations at this time, such as enemies, friends, passion and anger, they are released in nature without embellishment, comprehension in the form of an ordinary illusion. The Great All-knowing One said: "Free yourself from thoughts of enemies, friends, passion and anger, near and far. Through the single perfection of equanimity, which has no aspects of day and night, contemplation will be formed and the cyclic existence that clings to characteristics will be purified. Through to the nonconceptual "nature of self-arising primordial wisdom", you will get out of the limitations of giving and taking, dropping and approaching. If you understand something like this, you will come to the essence of the self-arising Samantabhadra, the non-dual primordial wisdom. When you come to the level of disappearance [of delusions], the absence of a place of residence for attributions...".
    In addition, the pearl rosary says: "Through perfect embracing, the emergence of the other is prevented. Since it is self-arising, the darkness is cleared. Since it is the heart, it is covered by the body of the Teaching-the dharmakaya. Because it manifests as clarity, sambhogakaya spreads. Since mother and son meet, it arises as nirmanakaya. Since it exists as comprehension, it appears as a method. Since it is a departure from thoughts, then mindfulness is purified. Since there is no constancy and nihilism, dogmas are completed. Because it binds as an essence, awareness-leading [becomes] clear."

    This is the explanation of the illusion of fruit, self-awareness of cyclic existence and nirvana. It is said, " The element of vajra dharma is not originally born. It does not arise, it does not stop, it does not go away, it does not come. [Abides as] nature, which is separated from the embellishments of singularity and multiplicity. It is not hidden by expressions of words, thoughts of the mind, any symbolic examples. [Appears as] the space of illusion, the clear light, the heart of vajra, which is spontaneously achieved through nature. [Appears as] the energy of illusion, spontaneously perfect, wholly perfect, originally perfect. All the elements of being and peace correspond to the eight examples of illusion. Like a mirage, a dream, an echo, a snake, a reflection, a city of Gandharvas, an image. The space of illusion is immeasurable and originally pure and has no duality of arising, stopping and staying, increasing and decreasing. The essence [appears ]as dharmakaya, one's own nature is perfect as sambhogakaya. The inseparability of clarity and emptiness, the dharmic space, the space of illusion, arises as the equality of essence, energy and play. Since there is no good or bad, no transference or transformation, everything is discarded. Since there is no clinging to aspirations, desires and passions, what can be achieved? Perfect liberation is like this vajra illusion."
    The great web of magical illusion says: "Since the reflection of the form of primordial wisdom, radiance and breadth is perceived, it is like a clear ocean [that appears] from space." So it is said about the likeness of the reflection of the form [or statue].
    In the sutra of Dhritarastra's questions, it is said: "All these phenomena have no nature of their own. It is like the life force, the cavity, the spirit of the pit. Because like a banana tree, you will not find any heart." Said shows the likeness of a banana tree.

    This is the explanation of the attainment in one lifetime of the state of the Enlightened as a fruit, based on the comprehension as an illusion of such a thing. In Tantra, early appearance of primordial wisdom said: "Illusion, Dharma space, the basis of all — [appear] as a clear Enlightened that this kind of illusion in all the phenomena that such illusion. These five paths, the eleven levels, are not comprehended by others. The essence of the basis, its own nature and fruit is deep, vast and inseparable."
    By suppressing the aspects of everything that arises during comprehension as an illusion of manifest being, which is like this, everything that arises is naturally released. There is no fog and no prints. [Transcends] thoughts and is free from expressions. It is formed as an action in the nature of awareness-leading on levels, paths, views, meditation, etc.in nature, where pollution, fog, fluctuations are destroyed. And since there is no expectation and apprehension [on the level of] the fruit as a vast space, the essence of the originally free Samantabhadra, then the heart's obligations [appear] as the original great liberation. Recitation as [unity] of sound and emptiness that has no imprint. Samadhi [appears ]as the original exit [beyond] the objects of the mind. Liberation [appears] as a vast expanse of delusion. The dharmata is thus emptied by the imprints.
    The pearl rosary says: "By changing actions and thoughts, manifestations are released. By studying meditation and thoughts, the subject is liberated. By comprehending views and thoughts, constancy and nihilism are freed. Since it is not bound by the fruit, it is released on its own level. This is how manifestations are initially sealed."
    The great garuda says: "Emptiness is the original liberation and the nature of freedom from activity. There is no level to come to, initially there are no builds. The heart of spontaneous space-manifests as the original object. Therefore, the recitations of the mantra, akesa meditative immersion [appear] as veils in relation to the essence itself. Changes in syllables and letters, the virtue of body and speech-form harm to the essence of original liberation, natural purity."
    Since there is something that is related to the discarded in the form of endless antidotes, then due to the absence of cyclic existence as discarded here, the discarding, nirvana, purification at the proper level is a suppression, an entity that is initially free from discarding and capturing.

    In the Perfection of Energy it is said: "The view of essential meaning, of Great Perfection, does not fall into the aspects of virtue and pernicious. Therefore, it exceeds the extremes of the two, this and not this. It does not have the duality of perfect and not perfect. In Great Perfection there is no delusion and no delusion in the nature of awareness."
    In the Self-Arising [rangshar] it is said: "[It] completely transcends the objects of comprehension. Free from the extremes of attachment to the perceived and the perceiver. Surpassed the extremes of words and characterization." At the absolute level, everything is essentially a cavity, whether it is a view, a meditation, or a behavior.
    Explanation of separateness by means of the ten natures as distinct from this. The all-creating King says, " The enlightened mind is like space. In the dharmata and the nature of the mind, which is like space, there is no view and meditation, no heartfelt obligations that are guarded. There is no zeal in deeds-activities, there are no veils of primordial wisdom. There is no progression through levels and paths, there is no path for movement. There are no subtle phenomena, no duality, no connection. There is no falling down in the mind into relying on final statements. Thanks to recitation in the form of notes, there is no friendship with oral instructions. Great Perfection is the view of the enlightened mind."
    Thus we see "The Seal-mudra as such external, internal and secret". And each one, according to the transmission line, for seven times seven, or in the simplest form, five times five days, will undoubtedly find liberation in the only thing that relates to the ground through practice with increasing recognition, which connects day and night. Finally, set up the substances of recognition, such as the crystal, the mirror, the moon in the water, the flute, food of bitter, sweet and sour tastes, a variety of coarse and soft to touch [things].

    First, when you show the face of the mirror, [say]:
    Hrih!
    Dharmic space, pure mirror, nature of emptiness! The variety of one's own forms of being and peace that manifest [there] spontaneously is like a reflection that is free from embellishment, [being the unity of] manifestation and emptiness! In self-arising awareness-conduct, there are initially no falls in aspects!
    When you show me the crystal:
    In the radiance of the crystal of pure dharmakaya, there are perfect manifestations of the five kinds of light, spontaneous realization! The non-duality of mind and manifestations is [established as] nirmanakaya, self-liberation! Because you surpass the base of the embellishments of singularity and multiplicity, it appears as an example of the young body of the vessel, when the crystal is perfect inside the light! The pure realm of oneness of awareness and emptiness, when signs and symbols [manifest] in interdependence, corresponds to the essence of nirvana, which has no embellishment!
    When you blow on the flute:
    Hrih!
    Not arising in the past, not abiding now, not born [unity] of sound and emptiness, the melody of the vajra heart! [You appear] as the speech of the Victorious and the flute of good sounding! And although nothing is achieved or manifested anywhere, the dharmic space, the innermost clear light, bliss, the dharmic space of illusion, the melody of various sounds becomes perfect as an illusion!
    When you put a variety of images inside pure water:
    Hrih!
    Manifestations of external forms — forms of emptiness that are free from aspects! Inner self-awareness is like the shape of the moon in space! Forms and reflections are phenomena of the play of energy and essence! Not being singular, free from the embellishments of multiplicity! According to the actual nature of the Moon in the water, which is not born and is not suppressed, you go beyond the phenomena of manifest being, cyclic existence and nirvana!
    When you show the unity of aspects of what is felt in forms, sounds, aromas, tastes and contact:
    Hrih!
    All these forms are solely unborn, [showing the unity of] clarity and emptiness! All these sounds are the speech of the Victorious, [unity] of sound and emptiness! All aromas are clearly Enlightened, [unity] of sensations and emptiness! All tastes are the purity of emptiness and experience! Everything tangible-the equality of good and good, soft and rough! The equality of all being and peace transcends the limitations of embellishments, such as emptiness and the absence of emptiness, this and that! Because of this, it appears as a sacrament, the mind of Vajravarahi, the dharmic space! In the immeasurable nature that is initially bound and initially free, [there is] a space of illusion, clear light, complete liberation and peace! In the tent of light of the unchanging vajra mind, the characteristics are completed! The vajra mother, who is free from embellishment, [appears as] pure space, the heavenly space of Samantabhadri! The self dissolves and the embellishments of virtue and the pernicious disappear! From the four extremes, cause and fruit, one's own emptiness and clear light, a lotus appears in the pond of nature and essence! The supreme mystery of the vajra mind, vidhyadhara, which is free from defects! [You] complete the extremes of dharmata in the immeasurability of the heart essence of clear light! [Appears] the equality of good and bad, of cyclic existence and Nirvana!
    All phenomena [reside in] the space of natural occurrence and spontaneous realization. The great perfection of the essential essence of the dakini in the number of one hundred thousand! This song of ultimate unmistakable meaning [manifests as] the power of the essence of the three mysteries of the vajra saint!
    E-Wam! At the end of the four joys, the essence of bliss, which is free from pollution, [appears] a hero who finds pleasure at the top of the levels! For the sake of fulfilling the obligations of the face of the great vajra object, [manifests] the vajra life force of the heart's obligations of illusion and total liberation! As the heart of all classes of tantra and secret mantras, the deepest introduction of liberation by listening is established!
    May the deeds of the teachings be realized through the powerful protectors of the teachings, the five sisters of Pudri and the five treasuries of Thanglha! Let the deeds of your own dance be realized without empowerment and transmission of texts!
    But if that which is not like cutting off the cotton of errors is built up, then let that which is received by their heart and blood be destroyed! May the essential drop of illusion and dharma space of the completion stage of Varaha and the gathering of the defenders of the Teaching become perfect!
    Samaya. Seal. Seal. Seal.
    Translated by Lama Karma Paljor (Filippov O. E.).

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