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Dzogchen Longchenpa

Dzogchen Longchenpa

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Published by martin
the great perfection: the nature of mind
the great perfection: the nature of mind

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Published by: martin on Oct 03, 2010
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 The First Chapter of the commentary on
called the
Great Chariot 
 In Sanskrit the title is
citta visranta vrtti maharatha nama
, In Tibetan
 Rdzogs pa chen po/ sems nyid ngalgso'i/ shing rta chen po/ shes bya ba
 I prostrate to glorious SamantabhadraFrom the ocean of the glorious two accumulations come clouds that bear the abundant rain of peace andhappiness.These are the hundreds of qualities of the Nature that constitute the beauties of trikaya.The thunder of wisdom and kindness pervading the limits of space, the great drum of Bhrama, sounds.To the all-knowing Chief of Beings, to the Dharma, and Sangha, the leaders of beings, I bow.On an island in the lake of Uddiyana,Born within the blossom on a lotus stalk,Spontaneous emanation of the victorious ones,Blazing with qualities of the major and minor marks,Padmasambhava protects the lotus of my mind.O primordial, spotless, full ocean; you who emanate samsara and nirvanaO non-dual, unborn, full nature; perfect essence of Buddha, you the natural state,O fullness with no existence or lack of it, views that things are eternal or nothing, coming or going, nor object of complexvariety.O fullness with no conception of good or evil, you who neither accept or reject.I bow to the uncompounded nature of the mind.This is the unsurpassable city of joyous liberation. Here the Victorious Ones of the three times attained supremepeace. So that all beings may go there directly, it embodies the heart of the sutras and tantras. Here, day and night, withunremitting effort, with single-minded devotion, my mind is absorbed in peace. May this
Great Chariot 
of the profoundpath that liberates from samsara be clearly elucidated.Of this explanation of the
,The single path of all Dharmas and traditions, there are three main sections:First, the manner of entering on the composition of the treatise and the meaning of the introductory section,Second, the extensive explanation of the main subject of the text,Third, the conclusion.First, the manner of entering on the composition of the treatise and the meaning of the introductory section,The divisions areFirst, the meaning of the homageSecond, The vow to compose the text.First, the meaning of the homageThe Buddha has come into this world. The excellent speech of his teachings, holy Dharma, by the kindness of genuine beings remains in existence. Here are the details of how the ocean of the sutra and mantra vehicles may bepracticed by a single individual Now that the freedoms and good favors, so difficult to attain, have been attained. In that
way oneself and others may completely cross the ocean of sufferings of samsara. How mind,
wearied in samsara, easesits weariness in the land of peace is taught fully and without error.This goes from how the beginner enters and begins, up to how the fruition of buddhahood manifests as thecompleted and perfect meaning of all the vehicles.Wishing to compose the thirteen chapters of this treatise, the
Great Perfection, the Nature of Mind, the Easer of Weariness
, first I offer a short homage:
The primordial lord; the great, full ocean
of buddha qualities;Whose natural wisdom and kindness is limitless in its depth,Birthplace of the Victorious Ones and all their sons,Who emanates heaped up clouds of goodness and benefit,I prostrate to the one who is all that is desired.
Thus I call on him. This lord is the manifestation of enlightenment, whose place is in the primordial ground.This is the teacher, the Buddha Bhagavat. Having the nature of the great full ocean of qualities of renunciation andrealization, he rules the sphere of inexhaustible adornments of body, speech, and mind. All the depth and expanse of supreme understanding and wondrously arisen compassion are just this. This saying is incomprehensible to the mind thatsees only the manifestations of the I of "this side."By earnestly practicing the Dharma taught here, mind becomes the source of the jewel of the buddhas of thethree times and their sons. Then for all the realms of sentient beings, as limitless as the sky, there are temporary benefitsin accord with the happiness of each. Gods and human beings alike are brought to happiness.The ultimate happiness is being brought to whichever of the three enlightenments of the shravakas,pratyekabuddhas, and bodhisattvas is in accord with the good fortune of one's powers. The holy masters join us tosupremely ultimate great enlightenment, omniscient buddhahood. Therefore, I prostrate to glorious Samantabhadra andso forth, all the victorious ones and their sons throughout the ten directions and the three times.As for the ocean of buddha qualities of this primordial lord. The glorious
 Net of Illusion
says:The lord is timeless perfection, known as buddhahood.This is the precious ocean of Buddha qualities.These precious jewels also arise within the connections of cause and effect. The
says:From the Buddha comes the Dharma; From the Dharma comes the assembly of the Noble Ones.Regarding emanation of heaped up clouds of goodness and benefit for sentient beings, the
says:They have compassionate kindness for every sentient being.They have the kind of vision we do not need to seek.They have the kind of vision that is inseparable.I prostrate to you with the vision of goodness and happiness.We should prostrate, because there are such great benefits for both ourselves and others. Since our bodies are of this excellent kind, if we briefly praise the good fortune of words and meaning, we realize that all this is holy. If weundertake this holy activity who stay with it, we cannot but reach the goal. The
Great Commentary on thePrajnaparamita in 8000 Lines
says:Those who have the kindness of benefit for othersFor the sake of living beings, do not relax their powers.Though these holy beings bear a heavy burden,They never put it down and dwell in discouragement.This needs to be attained by others as well. When the teacher and shastra are understood in the highest way,there is devotion. Nagarjuna says:
It is never fruitless, when the authors of the treatisesExpress their homage to the teacher and the teaching;
 Because of doing so they make us feel inspired.
 As for saying that both kinds of benefit must be attained, by perfecting the accumulations the goal of ripeningwill be accomplished.
The Sutra of Vast Play
says:The wishes of those with merit will surely be accomplished.The
Sutra Producing many Buddhas
:Whoever for the Conqueror as a leader,Does even a little bit of activity,Having gone to various celestial realms,Will attain the level of buddhahood.Second, the vow to compose the text:Here why homage is made:
Luminous dharmakaya, immaculate realm of the conquerors!For us who wander here in samsara, by ignorant grasping,Amidst this realm of grief of karma and the kleshas,Today may our weariness come to rest in the nature of mind.
The nature of mind is primordial luminosity, the essence of the buddha realm. It is beyond the four extremes of existence, non-existence, eternalism, and nihilism. It primordially pervades all sentient beings. The
says:When by the luminous nature of the mindIt has been seen that kleshas are essenceless,After it has been realized that all beingsAre completely pure of the four extremes,All will dwell within perfect buddhahood,Possessing the mind that has no obscuration.Beings completely purified will possessthe limitless vision of the perceiver, wisdom.Therefore, to that nature I pay homage.Though primordially pure wisdom exists within us, by not recognizing it, we wander here in samsara. Thiskarma of ignorance produces ego-grasping. By that in turn are produced passion, aggression, ignorance, pride, and envy.It is because of these five poisons or kleshas that we are whirling around here in samsara.Why so? As various habitual patterns are superimposed on alaya, we enter into unhappiness. The least result isthat by the karma of ignorance we are born as animals. The intermediate is that by the karma of seduction and desire weare born as pretas. The worst is that by the karma of aggression we are born in Hell.Those who have pure merit, but also an equal amount of pride, are born as gods or human beings. Those whohave equal parts of goodness and jealousy are born as asuras. Each of these has their own realm of existence, with itshappiness, sorrow, and the states between them. They have their own sorts of good and evil behavior. So it isthat we wander helplessly in this plain of the beginningless and endless sufferings of samsara, so difficult to cross. Invanity we grasp at an I or real self, which is like the seeming appearances of a dream. Though if we examine these well,they are non-existent, at this time of our confusion they appear to be really and truly existent. The
Samadhiraja Sutra
 says:The life of samsaric beings is like that in a dream.Since this is so, no one is ever born or dies.

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