A Spacious Path to Freedom: Practical Instructions on the Union of Mahamudra and Atiyoga by Karma Chagme

Author:Karma Chagme
Language: eng
Format: azw3, epub, pdf
Published: 2012-01-31T16:16:00+00:00

- The emptiness of the mind is not a mere vacuity, or nothingness. Rather, while it is empty, it manifests as the embodiments and primordial wisdoms of a Buddha. It isn't empty for some people and not for others. In fact, the essence of the mind is primordially empty, and for those individuals who realize the empty nature of their own mind, the Dharmakaya manifests within them. There is no need to look for it elsewhere. Check this out for yourself. Once you have realized the nature of the mind, all mental activities appear as manifestations of primordial wisdom. Moreover, if you have gained this genuine realization of the Dharmakaya nature of your mind, no other practice is necessary to bring forth the luminous manifestation of the mind-itself as the Sambhogakaya, because it is implicitly present and naturally arising. -

The Pith Instructions of the Dakinis states:

Its initial non-arising is the Dharmakaya. Its intermediate nonremaining is the Sambhogakaya. Its final non-departure is the Nirmanakaya.

- This relates back to the investigation of the origin, location, and departure discussed earlier. The three kayas are all implicitly and primordially in the nature of the Dharmakaya itself. It is not as if the Dharmakaya does something extra to display itself as the Sambhogakaya, and then does something more to display itself as the Nirmanakaya. All of these are inherent in the nature of the Dharmakaya itself. -

And:

The mind-itself is self-liberating in the nature of the three embodiments.

This self-manifestation as the nature of the three embodiments is primordial reality. It is not contrived or structured in any way. This reality is simply to be accepted, but that is not so easy to do.

The Pith Instructions on the Clear Expanse states:

The essence of whatever arises is such that it is released as soon as it arises. However it may change or disperse, in reality it is unestablished, and its dispersion, its remaining, and its clarity are empty. Without an object and unmediated, apart from being a display of the nature of emptiness, it is unestablished. In this ineffable reality free of elaboration, by simply not impeding its radiance, everything appears. Know that the essence of appearances is empty, without an object, and free of the intellect. Not being separated from that reality is called vividness.

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