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 : Winter 2015
42 buddhadharma: the practitioner’s quarterly winter 2 0 1 5 nyoshul khenPo JaMyang DorJe (1932-1999) was a lineage holder in the Dzogchen tradition. Born in east Tibet, he escaped to india in 1959 and went on to train many of the current generation of Dzogchen teachers, including Dzongsar khyentse rinpoche, Dzigar kongtrul rinpoche, Mingyur rinpoche, and Tsoknyi rinpoche. This teaching is adapted from The Fearless Lion’s Roar, published by snow lion, 2015. space is the principal example given in order to understand dharmata, the ultimate reality or “true nature of phenomena.” Reflecting well on the anal- ogy of space will be very beneficial for our practice. Think about the fact that we can never arrive at some place that exists outside of space. Wherever we find ourselves, we will always be within space. It makes no difference if we go to enormous efforts, building great structures like the eiffel Tower or even building thousands of them, one on top of the other, in an effort to reach the limits of the sky. No matter how far we go, we can never go beyond the sky. Fortunately, in order to realize dharmata, we don’t have to go to any particular place or head off in some direction out into space. From the very beginning, and from now until we may attain enlightenment, we are continually inseparable from the nature of mind, just as we will never be separate from space. Thus we don’t need to create something that did not previously exist in order to discover dharmata, since we all have this ultimate nature. Like space, we ourselves and all phenomena are always included within the wisdom mind of dharmata. Dharmata, the great self-existing wisdom, is always present within us and can be recognized through the pointing-out instructions of one’s guru. Although this is so, the ability to realize it for one- self depends upon each person’s faith and devotion and on the blessings of one’s teachers. When these are present in conjunction with one’s past karma and pure aspirations, through the combination of these conditions one’s own great wisdom can be actualized. But for this to occur, we need to practice and meditate. When we speak of realization, we are speaking of the inconceivable secret nature of the tathagatas, which is also known as the “inconceivable secret nature of the Buddha’s wisdom mind.” Buddha Samantabhadra’s wisdom is all-pervading and omniscient, and so all the phenomena of samsara and nirvana are included within Samantabhadra’s wisdom mind. In the blink of an eye, the wisdom mind of Samantabhadra can see everything within samsara and nirvana. And yet for us, pure realms such as Samantabhadra’s Akanishtha buddha field, and even this world, which is the pure realm of Buddha Shakyamuni, seem unimaginably vast and infinite. They seem to be far beyond what we can encompass with our mind. This is why we have to practice, as there is simply no other way for us to experience the wisdom mind for ourselves and actu- ally realize it. All beings have the same true nature of mind, the very same essence as Buddha Samantabhadra. This essence we share is the inseparability of space and awareness. The difference between ourselves and Samantabhadra is that our awareness has not been actualized and enlightened. We have not realized it for ourselves; the only way we can understand it is if we ourselves experience and realize the insepara- bility of space and awareness. As we have said, the inner realization of bud- dhanature is known as the primordial buddha, glorious Samantabhadra. Buddha Samantabhadra is enlightened in the primordial ground as the dharmakaya. The infinite space itself is the example for the dharmakaya of the buddha. The pure realm of Buddha Samantabhadra is the dharmadhatu, the “expanse of the true condition of all phenomena” or “sphere of ultimate reality.” Whatever pure realms, places, times, and inhabitants may exist, all of these are included within the pure realm of Bud- dha Samantabhadra. sourceunknown