dharmadao

[dharmadao]

MAHASIDDHA VIRUPA - THE UGLY ONE

[dharmadao]

Answer to a question from a friend: You asked about my use of the word divine which you say doesn’t feel “buddhist” to you. This is merely due to not having understood tantra and dzogchen where this vision of appearances as divine is not only found but is the very heart of the path. The vision of appearances as divine is part and parcel of the tantric and dzogchen view. …. This view does not admit to a separation of relative and ultimate truth and the impurity of relative appearances. In this way tantra and dzogchen move beyond a certain narrowness of Madhyamaka. The relationship between the two truths takes a radical leap in subtlety with tantra and this new understanding finds its fullness in Dzogchen. This view is realized – made real as the living experience of the practitioner – beginning with the methods of generation phase practice and culminating in dzogchen’s tögal practice. ‘Equality inseparable from purity’ refers to the radical view of the two truths in tantra and dzogchen. Tantra abides and is practiced within a radical and total vision of purity wherein there is no difference in purity between so called relative and ultimate truths. In Madhyamika you find a distinction made between relative and ultimate truths and this distinction is, according to the view of tantra and dzogchen – lower and beset with problems. The great equality of tantra and dzogchen is found in the great purity of all appearances and appearances do not need to be negated in any way in order to realize the ultimate. For a good and thorough explanation of all this you can read Rongzom Chokyi Zangpo’s critique of Madhyamaka's failure to realize great equality with regard to the two truths and the divine nature of appearance.  ... as you well know For Tantra or Dzogchen to work Purity and Divinity must have always already been the case since beginninglessness - Rongzompa is excellent in his explanation of how to gain confidence in this truth. .... I am not sure there is any public translation of Rongzom's commentary on Padmasambhava's Garland of Views as Oral Instructions but it is very good as well. Ronzom Chokyi Zangpo was highly recommended to me by my own precious Guru Thinley Norbu Rinpoche when we were discussing the question of differences in Method and View between 2nd and 3rd turnings and specifically Madhyamika. ....... Rongzompa's ability explain how appearances we do not have to make things pure because they simply are always already from the start is wonderful, clear, profound. Rongzompa was a key influence on Mipham and I belive a strong influence on Longchenpa. ---- sorry to hear about the theft ... all things impermanent and all that ..... much love and affection for you dear friend. Yes! there is a good translation of Rongzom's Ascertaining Appearances as Divine  https://www.amazon.com/Establishing-Appearances-Divine-Reasoning-Madhyamaka/dp/1559392886

t.k, responding to an internet friend

[dharmadao]

it is part of the visualization cycle around Tummo, inner heat, yoga. The short A letter visualized within the body- the nature of wisdom blazing.

TRAKTUNG KHEPA

[dharmadao]

Without the methods of the path being engaged directly the view becomes the effete weakness of mere intellectualism. Worst case scenario it becomes a spiritualized version of the Emperor’s New Cloths fairy tale. Mind and thought are Not abstract but embodied, enfleshed, enworlded and so the realization of mind’s true nature effects our hands, feet, qualities, action as much as our thoughts. Mind is not merely abstract … mind’s functioning is the inner aspect of appearance and appearance is the outer aspect of minds functioning. Inner and outer arise co-emergently as a single continuum of our karmas. For Buddhist the question of nature versus nurture was never a real issue because both nature and nurture arise as a single continuum as manifestation of our karmas…. perfectly interdependent, mutually interpenetrating and non-obstructing. The sublime nature of our Dzogchen view cannot be realized by mere intellectualisms. The intellectual consideration of view is a fine exercise that can remove confusions about method and also clarify emptiness so that luminosity is not concertized into a new “thing”. As Do Khyentse used to say Madhyamika for ground, Mahamudra for path, Dzogchen for fruit. Delusion is not abstract, a mere intellectual confusion, it is in our flesh and in our actions – in our way of being. Because mind and body, self and world, arise as a single continuum then the view as consideration must be realized by the methods …. which take the consideration to body, to qualities, to actions. To realize is to make real in living wisdom bliss. - t.k., teachings leading up to winter retreat

TRAKTUNG KHEPA FACEBOOK 01/12/2017

[dharmadao]

“It is like water and ice, apart from beings no Buddhas. “ Hakuin. Dzogchen is not mere verbiage, nice words, hip philosophy it is a description of living truth. It is revelation of the meaning and urge of being Human. A revelation realized, made real as lived experience, by women and men across centuries and continents from time immemorial right up this present moment…. A Human Being is not a thing – is not a subjective thing amongst a bunch of objective things. In truth there are no things at all, no nouns, no adjectives only the ceaseless unfolding divulgence of divinity to itself. A Human Being is exactly that mechanism by which the divine can experience experience in its deepest fullest sense. The unutterable openness of the divine is mysteriousness. A mysteriousness replete with creative potentialities divulging itself to itself ceaselessly as all this appearing. Appearance takes place no where but in, and as nothing but as, That …. Unutterable Mystery. Within mysteriousness’ mysteriousness Human Being is a nodal point on knowingness, a matrix of perceptivity with two distinct possibilities – two paths as it were. In one openness experience collapses in on itself to form a subjective pole (the knower) and an objective pole (the known) and the adventure of beings and realms unfolds with all of its high drama and tendency toward suffering. In the other there is only freedom and playfulness and compassion unfurling the vajra flag of wisdom bliss. In both openness appearance is only unfolding to itself as itself of itself . There is only the playful potency of mysteriousness ornamenting itself with unending array of jewels. How to transition from the state of closed loop experience (a being) into the open structure of playful wisdom (Buddha) is the subject of The Way. One Ground Two Paths Two Results: Beings and Buddhas. – t.k, recent talks

TRAKTUNG KHEPA FACEBOOK 01/11/2017 

[dharmadao]

that's a lot of words lol .... The path is astounding, outrageous, beautiful, profound, sublime in its completeness covering every aspect of human existence from psychological problems to absolute, irreversible, realization of and abidance as the absolute. Do the practices ... generations phase of tantric practice removes the gross obscuration and completion phase removes the subtle hindrance .... shiné practice (samatha - practiced in tantra co-joined with generation phase - amongst other ways ) brings the mind to calm abiding which stills the mind's conceptual activity greatly .... completion phase eradicates the tendency of confusing bliss/emptiness ..... dzogchen's trekcho directly cuts the bondage rope of discursive thinking ..... togal leaps over any latent need mind might have to return to old worn out shabby friends ..... shiné, lhatong, nyimed, lhundrup .... it is all right there in the practices ... in addition devotion stills the mind tremendously and is the secret fuel of the path and really in the end the path itself ..... all of the path can be divided into shiné and lhatong / samatha and vipashayana .... every part can be understood to be variations of these two right up to and including trekchod and togal. The path is astounding, outrageous, beautiful, profound, sublime in its completeness covering every aspect of human existence from psychological problems to absolute, irreversible, realization of and abidance as the absolute. - love, t.

T.K.

[dharmadao]

To be very clear - language is always limitation falling short of Reality. Always. Language is always labeling. Language is Always concept. It is Never not.... Language can only take one a very short way on the path. It is useful for explaining the path, the view, inspiring .... but language can really only take you to the doorway. Very few go beyond language but meditation begins with the ending of language. ..... Outside of language there is still the gnosemic authentic utterance that is mantra which draws one into Reality's self disclosure. ......... but that is not language. .... Language can be the first step, meditation and deep true bhakti or devotion brings the conceptual mind to silence and there the real journey begins. - with affection, t.

TRAKTUNG KHEPA

[dharmadao]

It is not enough to have some nice ideas, some hip spiritual philosophies you must be able to live them or they are either not real or are not really yours. Enlightenment is not an inward state but a field of Wisdom-Love lived in and through all appearances. Knowledge without love is ineffectual at best. Love without knowledge becomes ugliness. Either one without the ability to do is pointless. Love and knowledge in balance is wisdom and when combined with the ability to do blossoms as the fullness of enlightenment.

TRAKTUNG KHEPA 12/15/15 FACEBOOK

[dharmadao]

We have heard so many promises, have listened to so many alluring descriptions of exotic places of all kinds, have seen so many dreams, but from the point of view of a grain of sand, we could not care less. We are just a speck of dust in the midst of the universe. At the same time our situation is very spacious, very beautiful and workable. In fact, it is very inviting, inspiring. If you are a grain of sand, the rest of the universe, all the space, all the room is yours, because you obstruct nothing, overcrowd nothing, possess nothing. There is tremendous openess. You are the emperor of the universe because you are a grain of sand. The world is very simple and at the same time very dignified and open, because your inspiration is based upon disappointment, which is without the ambition of the ego.

Chogyam Trungpa, excerpted from The Myth of Freedom, available from Shambhala Publications

http://chronicleproject.com/CTRlibrary/Disappointment.html

[dharmadao]

Spirituality does not exist on another level, or on a "higher plane," quite different from ordinary life, as is generally assumed. That is to say, if we are what we are, and this existence is not a real one, and we must become different to see "reality," then there is little or no hope, because spiritual development would not seem to fit with the general pattern of life. It is no use trying to be different—different from your neighbor, different from the general public. So religious or spiritual practice is not of this nature. It is not trying to be something more than you are or something better than you are, for that matter. What is known as relative truth, or the truth which exists right here, now, in our everyday life, that truth has to be accepted as the general ground, and it is also the absolute truth.

Trungpa "The Positive Aspect of Suffering," unpublished manuscript.

[dharmadao]

A true spiritual masters instruction wants to bring you right to the spot where their job is obsolete. When a true sage teaches they feel themselves to be exactly like a disposable razor. Don’t imagine they wish your dependence – its precisely the moment you become free of them that the love affair begins. It’s an impossible friendship; there is no you, no me - and ‘there’ we both are grinning at the love play. Let’s hope you’re not to much of a prude – it’s all nudity from here on out. - t.k., recently talk

TRAKTUNG KHEPA 12/14/15 FACEBOOK

[dharmadao]

Revere your longing for freedom. Not 'freedom from' or 'freedom to' but intrinsic freedom whose radiance is joy and which can never fall into unfreedom regardless, utterly regardless of circumstances - this freedom is not only possible but is the birthright and obligation of being human. Protect it from the 8 circumstances which corrupt: 1. becoming trapped, due to hopes or fears, in influences which corrupt ones aim and intention. 2. being controlled by the winds and tides of the five poisons raging inside the psyche... desire, anger, delusion, pride, jealousy. 3. sinking into self pity when faced with the onslaught of karma's ripening. 4. seduction by laziness and worshiping laziness' three causes - A. indulging in the alcohol of shallow pleasures in a manner resulting in distraction and loss of will power necessary for practice. B. indulgence in the intoxication of lethargy. C. becoming numb to the suffering of beings. 5. Childish, slavish, dependent view which hopes another will 'do it for us', save us from the requirement to walk the path ourselves - independently and freely. 6. being motivated by fear which turns practice into an anxious business deal. 7. cultivating the facade of being a spiritual person or practitioner. 8. being consumed by the frivolous (frivolous - not having any serious purpose or value) ....

t.k., recent talks on the Wish to Grow

[dharmadao]

Sentient beings never become Buddhas. It has never happened, never will. Only Buddhas become Buddhas. If you are not Buddha then you will never become Buddha. Vajra Pride in Tantric deity yoga practice is the simple fact that you are the deity. You are not trying to be the deity. You are not “becoming” the deity. It is not Joe or Ed “being” Vajrayogini …. It is just Vajrayogini being Vajrayogini. Short of this it is not Deity Yoga. You are not a seed deity growing into a full grown tree. The tree is full grown always already. From the moment of the empowerment it is finished. It is sometimes mistakenly thought that Tantra is a gradual path and Dzogchen an immediate path but this misconception is simply because there is so little true understanding of tantra. Tantra is immediate, whole cloth, translation of impure view into pure view. It is not even like alchemy where lead is changed to gold – it is a trick alchemy where gold is changed to gold …. Much easier! So what is taking place in the process of sadhana? If you are the deity already then you are not becoming the deity then what is happening….. well, quite the reverse. The deity is becoming your body mind so that it can enact compassion in this realm of confusions and suffering. Yes, yes to the mind it seems the other way round ….. but many things are not the way they seem in our infancy. Unborn wisdom awareness is always appearing in accord with the needs of beings – as deities and also as deities who have fashioned the body mind of this or that person into a useful foot stool, or dining room table….. By that I mean – into a functional instrument of the divine’s work. The divine is doing all the work but it is the way of ego and body to claim credit for all activities. When one stops the mistaken identification …. and this means stops the embodiment and enworldment of the habits of that identification not merely some intellectual conceit ….. then all is done. The Deity is disrupting the habit of body mind so that it can become its true use – a tool of compassion and wisdom for the love of beings. - t.k., talks on tantric deity yoga

TRAKTUNG KHEPA 11/17/2015 (FACEBOOK)