Awareness is inherently beyond complexity. Perfection dawns when we simply abide in the dharmakaya, the ground of being. There is no true condition to be realized by paying attention to the contents that appear in the mind. Thinking, praying and formulating opinions are all activities of the intellect. No matter the energies in play, once there is familiarization with the nature of the mind, there is liberation. Reading leads to understanding. True comprehension communicates to us the reality of dharmakaya in an instant. The knowledge we have is obscured by our ignorance. Use the lamp of wisdom to dispel these obscurations.
Subject-object thinking is an iron chain that shackles the spirit. Apply the key of wisdom to be free of such chains. Grasping at flawed ideas is a habitual disorder. Apply the remedy of wisdom to be free of this illness. We waste our time in generalized opinions but do not recognize the truth of our being.
I request you to teach yourself the sudden recognition of your true nature. Wisdom is a higher seeing. Do not get dragged down into the obscurity of a meditation which is overly passive. Using the lamp of words, reveal the pure gold of the true meaning. The noble instructions which lead to a true understanding of these matters ties together word and right understanding simultaneously. To read the words of the victorious ones is to arrive at right understanding.
The path of liberation has four elements: the view, the meditation, the practice and the outcome. I will teach you how it is that we dissolve into the ground of being. There is a certain way that we experience our existence on the dharmakaya plane. It is like this: the awareness is clear, we do not reflect on it — although we merge, we are not confused. There is no clinging to the sense of existing as a separate self. We are inseperable from Source, but not blended. There is openness, but not to any extreme. We transcend all extremes, and identify with no fixed position. We are beyond sorrow and joy, but the blissful flow is unimpeded. We are past hope and fear, naturally and effortlessly realized. Not by seeking or striving, and not through dependence on anyone else. Our delusions have disappeared, making return to Samsara impossible.
I will teach you firstly how to exist identically with the ground of being, and you will recognize that this is the mode of existence of all that is. All the way to final attainment. The ground is an undifferentiated mode of existence. A self-originating continuum of being, where there is no beginning point, and no prior or subsequent reference points. Nothing good or bad exists to accept or reject. There is no boundary or center. No point of reference or preference.
This is our original state of being: uncomplicated, beyond comprehension, delusion or knowledge. Our unique characteristics are not yet manifest. There is no good or bad in the non-dual equanimity of the dharmakaya, and no truth, untruth, being or non-being. Nor ideas, nor individualized minds. Our existence on this plane is formless and clear, like the sky. There is no appearance or emptiness, permanence or impermanence, singularity or duality. Liking, or disliking.
Thus, there is no such thing as grasping for reference points or opposites. Unfabricated, it is the ground of all. Self-generated, spontaneously self-realized, it is the source of all. It is the undefiled heart-essence in all. The all-inclusive purpose of all. And abides beyond all.
Here, there is no experience, and no non-experience. No application, or non-application. No emptiness, or non-emptiness. And no point in seeking any of it. The immaterial heart-essence within us all is the ground of all, and transcends craving and non-craving, actions and actors. It is beyond change and beyond conditions which could be susceptible to change. It cannot be something seen by our way of seeing.
To abide non-contrivedly within our own being is Boddhichitta. Naturally self-realized, a storehouse of all that is precious. Ignorance of our true nature propels us into the Samsaric realm of fixation on evanescent forms. The vision of the ground is the significance of all the appearances that arise from it. Always remember this. When we see our authentic core, we become living expressions of who we are in the truth of our being. The ground of being is not a subject that we can investigate or analyze. It is called the utterly clear purity of the domain of the enlightened ones. And it is borderless, having no center, no beneath and no above. It is directionless, boundless. Having no limit whatsoever to its vastness, and no complication. It is changeless spaciousness, ineffably pristine, uncreated, uncontrived, beyond the limits of blame or praise.
Uncorrupt, beyond faults or flaws — uncaused, unconditioned, unrivalled, not prone to change, and free of defilements of any sort. It is the essential meaning of all Dharmas, whether Samsaric or Nirvanic. Emerging from the domain of our wisdom, it is not lacking awareness, but beyond extremes. It is all-pervading wisdom held within our awareness.
We do not entertain grasping ideas concerning this awareness. We are not fixated on it, as if it were an object of attention. Awareness is our very heart-essence, and it encompasses all forms of wisdom and all manner of virtues. Our essence is like a cloudless sky. In form, it is like the heart of the sun.
By simply being aware, liberation dawns. We let go of preoccupation with physical things, and abide in awareness. We let go of anything of substance, and come to rest in emptiness. Dualistic seeing clears a way, and we are non-dual. As pure awareness, we are self-originating, so we let go of causes and conditions. Being realized naturally and effortlessly, we go beyond hopes and fears. Being utterly pure, we are rid of defilements. We transcend the extremes of nihilism and eternalism. We are beyond forms, material atoms and entities. Beyond clinging to any and all appearances whatsoever.
The ground of being can be compared to the depths of an ocean of stillness. It is all-pervasive, vast as the sky, and empty. It is of pristine purity, like crystal, but beyond grasping, like a reflection in a mirror. It is present in the multiplicity of things, but untouched by any defilement, like a lotus. Although it does not appear, we experience it in the form of blessings. It is a wish-granting jewel.
We are all unceasing purity in our essential nature. We are like the heart of the sun. We are an uniterrupted flow, like a river. Stable as a mountain. A oneness, appearing to be many. Being one, we encompass all, like reflected images that appear in water bubbles.
The ground of being is present in all appearances, in the same way that a mirror is able to hold an image of the rising sun. Or the way that milk holds butter. Within awareness abides the heart-essence of reality. Not generated by any cause or condition. Uncompounded, like the atmosphere. Our true nature, like gold, is changeless — through all the ages.
The ground of being is the essence of phenomena, whether of Samsara or Nirvana. It is the truth of our being, our essence. We go beyond physical forms and we transcend ignorance — we rest, in the essence of pure knowingness. We abide as awareness. Our awareness is not compounded, it is empty, pristine, indivisible clarity. Our essential nature is free of defilement. The radiance of our innate wisdom is spontaneous clarity, which existed prior to all else.
All appearances are of one flavor. In non-dual sovereignty, they are all good, samanta-bhadra. Reality is radiant, transparent, and from it, the effulgent rays of purest wisdom shine-forth. For us there is no coming and going from pure awareness, and the light of wisdom.
We are inherently enlightened beings, naturally and effortlessly attained. Pay great heed to this: for if you rightly understand this, your mode of being will be truly worthy. The ground of being is utterly beyond our grasp or comprehension. This alone deserves our consideration, so it is worthy of our attention. And this we do, effortlessly, we abide in this presence. This is how we are natural.
We do not conceptualize the ground of being. Our knowledge is not derived from intellectual analysis. We are simply present in a natural, uncontrived way. Abiding in awareness of our true condition. This is our ineffable wisdom.
The clarity of our awareness, and the emptiness of our awareness, are non-dual. This we refer to as pristine. Awareness moves freely, like the wind, having the ability to impart mobility to appearances in the mind. We do not fixate on names or other reference. We exist in the simplicity of cognizant awareness. The force which flows from the ground is indeterminate, and we are unsure as to outcomes.
When we have conclusive familiarity with the ground of our being, we will instantly understand the significance of view, meditation, practice and outcome.
There is no teaching like this in any of the other vehicles. Moreover, it is not suitable for all.
A clear understanding of the ground of being is not mere information, it is wisdom. What, then, is wisdom? In essence, wisdom is non-conceptual clarity. The natural purity of the wisdom inherent in the ground of being is utterly pure and non-material. This is our essence.
This wisdom abides in emptiness in the ground of being; awareness is not different from, or other, than emptiness, although we think of them distinctly. Our wisdom is able to conceive of things individually. This wisdom is not something substantial: it is a wisdom that accomplishes through its force, which comes into play unimpeded, and directionless.
This is the wisdom of awareness, self-originated, not-created, inseperable from our existence — the wisdom of our heart. This wisdom, abiding in the ground of being, brings about all appearances, and is therefore like a precious jewel.