Both vastness and profundity are mind’s creation; they are your mind’s creation. Profundity means getting deeper, so that you can cut the thickness of stupidity. Vastness means that you can expand, so that you can go beyond the territoriality of possessiveness.
Not all emotions are conflicting emotions, or kleshas. However, emotions are tricky. Emotions are also quite prone to being grasped, and they could flip into the lower realm of emotions.
With kleshas, if a nondwelling quality is there, that nondwelling is their transformation into wisdom. By nondwelling, you are overcoming the kleshas altogether.
The willingness to be groundless could be called the seed of being outrageous in a tantric way. You are willing to let the threat to security break through. You do not need any compliments or confirmation, and at the same time, you are willing to relate with the messages and directions that come to you.
Nirmanakaya buddhas are resourceful, and they never cause a nuisance to society. They also tend to create further expansion and further realization by teaching other people.
Sambhoga means “joy” or “bliss”;
In the Sambhogakaya, expression comes out in terms of speech and movement. You experience the sense perceptions very clearly and precisely, and you understand them as they are.
The utterance of the dharmakaya is:
“I am unborn; therefore, I am intelligent. I have no dharma and no form. I have no marks. I am the charnel ground where all existence is exposed.
Since I am the origin of kindness and compassion; therefore, I have transcended the definition of shunyata or any ideology. I shine brilliantly; therefore, I have never known the darkness.”
The idea of primordial is not just at the level of prenatal or prehistoric, but it goes far beyond that. It is old wisdom that is still new at the present moment.
Primordial space is beyond age; it transcends age.
After the indestructibility of vajradhatu, there is wisdom. There is a sense of being learned, a sense of comprehending all kinds of things, a sense of scrutinizing the phenomenal world in a very spacious way.
The reason this wisdom is known as “self-existing” is because there is no reason. There is no reason, no purpose, and no particular attitude. But there is enormous clarity-clarity born from nothing.
Vajradhatu is regarded as the basic space that accommodates everything, samsara and nirvana. Nothing can challenge this space. In spite of its clarity, or discriminating wisdom, it is still indestructible.
When you wake up from ignorance, you discover rikpa. Rikpa is the first notion of wakefulness, not necessarily in the sense of enlightenment, but as contrasted to slothfulness or confusion. So rikpa is a sort of spark, as opposed to dullness and sleepiness. It is intrinsic sharpness, penetratingly bright.
Shunyata is the emptiness of kuntak, or “random labeling",” and of dualistic fixations of any kind. It is also emptiness of oneself and of one’s basic core of bewilderment. That original primordial ignorance is also empty.
A further kind of knowing is called yeshe. Yeshe is primordially knowing. It is the universal monarch or fruition level; therefore, it is even free from the path. It is simply becoming free from habitual patterns, or transcending lo.
Basic goodness is a glimpse of wakefulness or reality in which unconditionality is possible; but it is still based on a certain amount of dichotomy or separate reality, on this and that. It has been said that the experience of yeshe cannot be born out of dualistic mind, or sem, because yeshe is a completely non-eop experience, while sem still involves the reference point of self and other.
When you have tamed yourself by means of shamatha, you begin to realize that you can be more decent and genuine in expressing warmth, which in the vajrayana is connected with devotion. Shamatha is connected with humbleness.
Rikpa is the basic approach we are trying to work in order to maintain or get in touch with yeshe(free from habitual pattern of ordinary mind).
In order to realize yeshe, we have to realize prajna.
In order to realize prajna, we have to experience vipashyana.
Vipashyana gives us a quality of gentleness, so we can do not become too hash adn clever and we do not stay in the higher realms alone. It brings us down to the level of compassion and softness.
Yeshe is all-knowing, and prajna is the communication system that goes with yeshe.
Prajna enables you to relate with your world altogether. Prajna and yeshe happen together, simultaneously. Prajna is like the limbs, and yeshe is like the body.
Yeshe is that which is free from the habitual patterns of ordinary mind, or sem (that which project to other), and from yeshe there arises what is known as insight, or rikpa.
Rikpa is a clear way of looking at a situation, a kind of build-in perception for yeshe. It is also a seed of prajna, although prajna operates more in relationship to other, and rikpa relates more to yourself.
With rikpa, you are your own disciplinarian, so you do not stray.
We begin to catch a glimpse of what is known as the threefold vajra nature: vajra body, vajra speech, and vajra mind.
When we let go of grasping and fixation, we find pure ground, which is all-pervasive and spacious. It is firm, not because there is a reference point, but because there is no reference point.
The realization of nonreference point is connected to being without hesitation. It could be called lucidity.
In order to experience the true form of vajra existence, that you are already buddha in any case, you need two aspects: Ku and yeshe.
Ku is kaya, as in dharmakaya, and yeshe is jnana. Kaya and jnana cannot be separated: existence and manifesting always happen together, like positive and negative electricity.
In the Vajrayana, the expression of the wholesome attitude of devotion comes from the space before the first thought; it happens before the first thought.
From that, loyalty begins to develop. Loyalty means having a sense of oneness with that openness.
The experience of sacredness begins with fear. It begins with your resentment, fear, uncertainty, and your feeling of being unable to understand- but you give in to that.
There is both fear of fear, fear of walking into the sacredness.
Physical existence or body is the first gate;
Speech or intellect is the second gate;
Consciousness, or mind and memories, is the third gate.
Your body, speech and mind are regarded as a sacred and holy environment.
Expanding or opening up, body, speech and mind. With trust, faith, and devotion.
Through devotion, you can let go of resistance and aggression and grow the seed of buddha nature.
Aggression is thinking that your world is right and that others are wrong. Aggression comes from not having developed enough awareness in relating with your shamtha-vapashyana practice.
Awareness produces gentleness and softness, and because awareness is not regarded as labor, all sorts of things develop: compassion, then sacred outlook.
Seeing confusion as the four kayas is unsurpassable shunyata protection.
Vajra mind means experiencing everything as shunyata protection.
Whatever you meet unexpectedly, join with meditation.
Speech is that which acts as pulsation between body and mind; it is what joins mind and body together.
When unexpected situation occur, join that with mediation, or sacred outlook.
When the world is filled with evil, transform all mishaps into the path of bodhi.
You are willing to relate with physical situations and obstacles.
Vajra body deals with questions about how to relate with environment.
Sacredness is self-existing because in a healthy situation, if things are as they are, then there is no unwholesomeness involved.
We develop an understanding of what is call sacred outlook, or the awareness that all phenomena are sacred.
This understanding stems from the experience of mindfulness-awareness practice.
It is one piece, which is precise and good, healthy and wholesome.
Skillful means and knowledge are working together inseparably. This takes place by understanding sacredness: sacredness of vision and form, communication, the world, consciousness and the mind.
By joining knowledge and skillful means, your body, speech, and mind can be coordinated.
Letting go is relaxation, but it is a painful process as well. It is the tearing apart of your heart, tongue, and eyes, but at the same time it is pleasant. It is not a bad operation because nobody is at home, and there is no home; you are floating in space. That is why you can actually get into such a situation, why you can actually jump in. Nobody is there to jump in, but at the same time, there is a reference point. Ultimately, there is nobody, but we still seem to have somebody there.
