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[from pg. 36-37, ''Light of Wisdom'', vol.2] | |||
[[ | The essences of these elements, the bodhichitta bindus, are supported by these [[nadis]] and [[pranas]]. These white and red elements move back and forth like the flow of water within the nadis, which are like irrigation channels, and by means of the moving force of these pranas, this causes the production of the mind's experience of a perceiver and something, - anything - perceived. These 'arrayed bindus' are, herein, the objects of purification connected with mind. Since mind is more subtle than speech, the mind and these bindus are purified after the secret empowerment. | ||
[[ | In order to do so, the conferring of empowerment which indicates this 'wisdom of example' by means of the knowledge-maiden within the mandala of relative bodhichitta, this 'thatness of deity,' purifies the state of deep sleep and any defilements of mind and bindus, bringing these [[eighty innate thought states]] to an end, and defeats the [[Mara]] of the Lord of Death. This empowers you to practice this path of the mandala-circle for accomplishing the wisdom of example through the [[three types of mudra]]. This also plants the seeds for revealing a status equal to the causal tenth bhumi and for realizing fruition of vajra mind...the [[dharmakaya]] which is unity of bliss and emptiness. | ||
[[ | All these [[nadis]], ''pranas'', and [[bindus]] are herein, however, nothing other than manifestations of clinging to a perceiver and something, anything perceived, due to the 'forming mind' having stirred from this [[all-ground]] for manifold tendencies ([[nyon nyid]]). This all-ground is herein the chief of all objects of purification. | ||
[[ | In order to purify this [[all-ground]] ([[alaya]]), along with these habitual tendencies for ignorance (which is exceedingly more subtle than all these former factors), empowerment of the word and symbol is conferred. This indicates and indeed we come to reveal ''sublime'' self-knowing within this mandala of [[ultimate bodhichitta]], this 'thatness of wisdom,' which reveals this state of union, of innate non-separatedness as the 'elaboration of seeping bliss,' as well as purely cognizing the dissolution of obscurations as the transition of the combined [[three doors]] along with its habitual tendencies. It brings dualistic thoughts of occurring sensation to an end, and defeats the Mara of the Divine Son ([[gzung 'dzin]]). This empowers you to practice universal wisdom of Dzogchen, these paths of primordial purity and spontaneous presence. This also plants the seed or potential within your stream-of-being for revealing a status equal to the causal eleventh bhumi and for realizing fruition of vajra wisdom, this [[svabhavikakaya]] which is spontaneous non-separateness of awareness and emptiness. | ||
(The ''Light of Wisdom'', vol. 2, now continues with ''The Way of Conferring Empowerment'', a [[terma]] from the ''[[Lamrim Yeshe Nyingpo]]''. | |||
[[Category: Key Terms]] [[Category: | [[Category: Key Terms]] [[Category: Vajrayana]] [[Category: Teachings]] [[Category: Tantra]] [[Category: Tantric Deities]] | ||
Latest revision as of 12:16, 18 February 2006
[from pg. 36-37, Light of Wisdom, vol.2]
The essences of these elements, the bodhichitta bindus, are supported by these nadis and pranas. These white and red elements move back and forth like the flow of water within the nadis, which are like irrigation channels, and by means of the moving force of these pranas, this causes the production of the mind's experience of a perceiver and something, - anything - perceived. These 'arrayed bindus' are, herein, the objects of purification connected with mind. Since mind is more subtle than speech, the mind and these bindus are purified after the secret empowerment.
In order to do so, the conferring of empowerment which indicates this 'wisdom of example' by means of the knowledge-maiden within the mandala of relative bodhichitta, this 'thatness of deity,' purifies the state of deep sleep and any defilements of mind and bindus, bringing these eighty innate thought states to an end, and defeats the Mara of the Lord of Death. This empowers you to practice this path of the mandala-circle for accomplishing the wisdom of example through the three types of mudra. This also plants the seeds for revealing a status equal to the causal tenth bhumi and for realizing fruition of vajra mind...the dharmakaya which is unity of bliss and emptiness.
All these nadis, pranas, and bindus are herein, however, nothing other than manifestations of clinging to a perceiver and something, anything perceived, due to the 'forming mind' having stirred from this all-ground for manifold tendencies (nyon nyid). This all-ground is herein the chief of all objects of purification.
In order to purify this all-ground (alaya), along with these habitual tendencies for ignorance (which is exceedingly more subtle than all these former factors), empowerment of the word and symbol is conferred. This indicates and indeed we come to reveal sublime self-knowing within this mandala of ultimate bodhichitta, this 'thatness of wisdom,' which reveals this state of union, of innate non-separatedness as the 'elaboration of seeping bliss,' as well as purely cognizing the dissolution of obscurations as the transition of the combined three doors along with its habitual tendencies. It brings dualistic thoughts of occurring sensation to an end, and defeats the Mara of the Divine Son (gzung 'dzin). This empowers you to practice universal wisdom of Dzogchen, these paths of primordial purity and spontaneous presence. This also plants the seed or potential within your stream-of-being for revealing a status equal to the causal eleventh bhumi and for realizing fruition of vajra wisdom, this svabhavikakaya which is spontaneous non-separateness of awareness and emptiness.
(The Light of Wisdom, vol. 2, now continues with The Way of Conferring Empowerment, a terma from the Lamrim Yeshe Nyingpo.