Pema Khandro on the primordial realizing that, in keeping with the Dzogchen teachings of Tibetan Buddhism, is the supply and true nature of ourselves and all actuality.
The objective of Vajrayana Buddhism, as practiced within the Tibetan custom, is to understand and determine with the primordial knowledge that’s already inside us, that’s our very being. The vital level is that enlightenment is the belief of buddhanature, which is each one’s personal innate nature and the material of actuality itself.
A number of the teachings on realizing buddhanature are framed in metaphors of turning into, like a seed that ripens or butter that’s churned from milk. Others use photos of one thing valuable that’s revealed when obstructions are eliminated, like a jewel that’s found when a rock is damaged open or a lump of gold within the mud that’s uncovered when it rains.
Lastly, in teachings comparable to The Mirror Illuminating the Coronary heart, a set of fourteenth-century revelations attributed to Padmasambhava and Yeshe Tsogyal, buddhanature is described because the utterly woke up, enlightened nature that’s the cloth of our being. The trail, then, is to acknowledge what’s already there and current.
In response to the Nice Perfection (Dzogchen) teachings, since beginningless time there has all the time been the bottom wakefulness often known as yeshes—primordial realizing. It’s past karma, but all the weather and the entire phenomenal world come up due to it. There isn’t any different buddhahood than this primordial knowledge. Sure, there are illusions, however they’re momentary. They are often cleared away in order that the huge expanse of already enlightened realizing can shine out.
The Mirror Illuminating the Coronary heart says that we must always know we aren’t separate from this enlightened knowledge. It’s full in our physique, speech, and thoughts. The textual content says, time and again, “This physique is a buddha. You should preserve this in thoughts.” The sphere of pure, primordial realizing awaits to be rested in, to be let go into. It may be present in states of easy readability or sudden perception.
This view doesn’t deny that human beings stay within the great struggling of samsara, assailed by afflictions and crowded by ignorance. Somewhat, it’s extra an acknowledgement of how and why that affliction and ignorance happen—briefly, on the floor, not pervading to the deep recesses of being the place there may be solely gentle. We expertise them so long as we don’t understand the innate, primordial knowledge. That is the final word tragedy—within the absence of deep familiarity with our enlightened nature, we resort to afflictions to make sense of our world and lives.
What ought to we consider all this? Who talks of such issues? Aren’t they secret? Within the Nyingma lineage, with its famed observe of Dzogchen, we communicate of this view fairly overtly. It carries us from the start by the center to the tip of path. By all of the phases of the journey, this view is there as a consolation and encouragement. We don’t lose coronary heart, as a result of nonetheless a lot we endure, there may be all the time buddhanature inside us.