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Buddhadharma : Fall 2006
buddhadharma| 41 |fall 2006 All of samsara and nirvana arises from the creative display of the spontaneous primal wisdom. Decide that it is naturally manifesting aware- ness, taking the example of the moon in the sky and its reflection in water. When the moon shines on a lake, it is reflected on the water and the moon appears in its reflec- tion exactly as it appears in the sky. Similarly, when we have a glimpse of awareness, it is what we call the illustrative wisdom: it is an image of the actual wisdom, something that we can point to as an example of it. Even though it is only a glimpse, it is still of the same nature as the abso- lute wisdom, a true likeness of it. Through the rec- ognition of this illustrative wisdom, one is led to the recognition of the absolute wisdom, which is like the moon in the sky. Both arise by themselves, and we should understand clearly that there is no basic difference between the illustrative wis- dom and the ultimate awareness or absolute wis- dom. Rather, it is a question of one’s realization becoming vaster, of one becoming more skilled in one’s recognition. Just as there is no difference in nature between the moon seen in the water and the moon seen in the sky, so it is with the illustra- tive wisdom and the absolute wisdom. ú Showing how dealing properly with samsara and nirvana helps the meditation. Son, there are four views. The essential nature being union, its display is arrayed as an ornament. View thoughts and appearances as the orna- ment of the absolute nature, taking the example of a rainbow adorning the sky. As we have already seen, the essential nature is the intrinsic union of emptiness and appearance. All the infinite manifestations of samsara and nir- vana arise spontaneously as the creativity of the absolute nature. They arise as its ornament and not as something different and separate from the absolute nature or as something that interferes with it. When a rainbow appears in the sky, beau- tiful and multicolored, the sky is empty but the rainbow appears in it like an ornament. Similarly, for a yogi who has realized the wisdom of the absolute nature, all manifestations appear as its ornaments. All thoughts appear as ornaments of the absolute nature, and there is nothing – no meditational defect such as dullness or excite- ment – that can obstruct it. When one knows thoughts to be the absolute nature, attachment and aversion are put to death, and one no longer accumulates karma. View thoughts as the absolute nature, taking the example of tempering and honing a sword. With a sword that has been tempered and carefully sharpened, one can cut the toughest branches and even the trunk of a tree. Similarly, if the mind is tempered with the absolute nature, any thoughts that arise will be severed by them- selves. As a result, There are no traces accumulated as habitual tendencies, and the tendencies of good and bad karma will not be perpetuated. View thoughts as leaving no trace, taking the example of birds flying in the sky. With a bird that flies all over the sky, this way and that, it is impossible to point out exactly where it has flown, for it leaves no trace of its flight. For a yogi, too, the many various thoughts, good or bad, that arise in his mind leave no trace, because as soon as they arise they immediately dissolve in the absolute nature. Thoughts related to attachment, aversion, and bewilderment may well arise in his mind, but since they dissolve as soon as they arise they do not leave any trace. As a result, they do not lead to the accumula- tion of karma and suffering. Good thoughts also, like faith, devotion, and compassion, may arise but immediately dissolve in the absolute nature and therefore do not lead to pride or attachment developing in the mind. Phenomena are freed in the absolute nature. View existence as untrue, taking the example of waking from a dream. In a dream, one dreams of all sorts of things, good and bad; but when one wakes up, there is nothing left of them. Just so, the whole display of the universe and beings continues to manifest infinitely; but once we have realized the absolute nature, we do not cling to notions such as good and bad, and we view all these manifestations as being without any solid existence.