using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Spring 2008
spring 2008| 44 |buddhadharma of gold, but he does not realize this. The person is so impoverished that he is actually starving. Of course, the person could feed himself if he knew there was gold in the house, but not knowing that, he is starving. This is why the pointing out of the nature of your mind to be gold, to be perfect, is such an act of kindness. If someone came to that poor person and said, “You do not have to starve; there is gold right there,” that would completely change that person’s life. You may recognize the gold, but that will not dispel the hunger; You must sell it, and prepare food by frying, Cooking, or roasting it, and then eating it will end the hunger. In the same way, after the guru gives you the direct recognition, Through practice, your mistake will be eliminated and you will be liberated. This illustrates why merely receiving the point- ing out of your mind’s nature is not sufficient by itself. If someone came and told the person that they had gold, that alone would not alleviate their hunger; they would have to use the gold, exchang- ing it for grain or other food, which they would then have to cook and prepare for eating. The text follows the model of tsampa, or roasted barley flour. You first have to roast the barley and then grind it into flour. The poor person could use the gold to buy provisions, cook the food, and then eat, and in that way alleviate all hunger. Similarly, merely receiving the introduction to your mind’s nature, the pointing out of your mind’s nature, does not remove your bewilder- ment or misapprehension. You can only become liberated from bewilderment by applying in your practice what was pointed out. The Generation Stage Practice The Mahayana sutras and the Mantrayana tantras are in agreement That your own mind is, in that way, buddhahood. However the sutras do not provide the direct recognition That your body is buddhahood, and therefore it is a long path, Achieving buddhahood after three incalculable aeons. which we have never been without, is not produced by the path. The path corresponds in characteristic to the qualities of the ground, but the path does not produce the ground, it only reveals it. This perfect nature of mind has not arisen because of the compassion of the buddhas, the blessing of the guru, nor through the profound meaning of dharma, such as through its under- standing or practice. It is not produced by any of these things; it is not produced at all. It has always been there, from the very beginning, although we can never find a beginning; therefore not only was it not produced, but it is also not the case that at some point this nature was pure and then some- how we degenerated from it. The mind has always been what it is in and of itself, but it has not been recognized. This has been presented the same way in all the sutras and tantras. Here, all sutras pri- marily refers to Mahayana sutras. Then why are we wandering in samsara? We do this because of the delusion of not knowing ourselves. For example, it’s like seeing a man who has gold hearthstones But does not know they are gold and suffers from starvation. Being given the direct recognition of this is the great kindness of the guru. If your mind has from the very beginning been uncreated purity and perfection, then you might ask why we wander in samsara. It is because from the very beginning we have never recognized our own nature. This is not to say that we degener- ated from a former state of recognition, but rather there never was such a state of recognition. We have always looked outward at appearances, and because we look at them and do not recognize them, we mistake them as being fundamentally sep- arate from the mind to which they appear. In other words, although appearances as the display of the mind are the spontaneously present three kayas, we do not recognize them as such, and therefore we misapprehend them to be what they are not. The use of the word bewilderment or mistake or confusion indicates that we are not seeing things as they are. Our way of seeing things in samsara is a deviation from the truth. We are mistaken. We are seeing things as they are not, and this in fact is what samsara is. The text gives an analogy that concerns an extremely poor person whose entire house is made (Facing page) Chakrasamvara Eastern Tibet, 1700 – 1799 (iTemno.432)ColleCTionofRubinmuseumofART(ACC.#P1998.2.4)