terça-feira, 24 de julho de 2012

Wisdom Mind and the Birth of Samsara

Water lilies, Green Reflection, Left Part
1916-1923; Orangerie, Paris

The Wisdom Mind of Thinley Norbu: A Selection of Teachings

Wisdom Mind and the Birth of Samsara

I bow to my own Wisdom Mind
which is my best wisdom teacher,
the source of all visible and invisible qualities.
Sentient beings are always in time and place.
If sentient beings are in time,
my wisdom teacher dances magically in time.
If sentient beings are in place,
my wisdom teacher dances magically in place.
If really examined, you never remain anywhere.
You are only display.
To whatever never remains, to you,
my best wisdom teacher, I bow.

All generally visible measureless phenomena elements are the display of self-secret divisionless unobstructed Wisdom Mind. The nature of mirrorlike Wisdom Mind is that everything arises with infinite obstructed and unobstructed potential.
Whenever we do not recognize the pure nature of the manifestation of wisdom display, we cling to unobstructed mind’s uncatchable self-arising reflection, obscuring its inseparable emptiness and luminosity, and separating the divisionless phenomena elements into subject and object. As soon as there is division, there is impurity and obstruction. With this division, “I” becomes the subject and what this “I” perceives becomes the object, whether one or many, lifeless or lively, inanimate or animate.
With this division, there is constant moving back and forth between subject and object, which is the beginning of direction and time, between root circumstances and contributing circumstances, between rejecting and accepting unpleasant and pleasant phenomena, between bad and good intentions, and between doubting and hoping. We call this divided mind dualistic mind, which is the cause of bad and good karma.
Whenever we recognize the pure nature of the manifestation of self-secret invisible wisdom display, we are aware of the pure secret essence of the elements. With this recognition there is no subject and no object, no beginning and no end, no direction and no time, no root circumstances and no contributing circumstances, so there is no karma. With this recognition, absolute truth and relative truth become inseparable, nondualistic, clear awareness space. In this space, phenomena arise freely and this display of Wisdom Mind is not nothingness. The enlightened mind dances unobstructedly with phenomena yet has the potential to obstruct phenomena at will like choosing to eat or not to eat.
Enlightened mind reflects all the five wisdoms in equanimity. But through ignorance, over countless lifetimes we have created conceptions and karmic habits which obscure our Wisdom Mind’s lively, unobstructed, mirrorlike quality. Because of our obscured ordinary mind, our ego makes categories out of equanimity. With ego and categories come substance, with the birth of substance comes its death, and with death comes suffering. Our inert and stale karmic body and all other substances are the gross element result of our inability in previous lives to recognize the invisible secret essence of all substance. We are lost and suffering because of external staleness and internal ignorance. But even though we cannot recognize our invisible secret essence immediately, it is not necessary to think that it is far away. Our secret essence is always within the gross and subtle elements.
From Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis
Excerpted from the Summer 2012 issue of Buddhadharma: The Practitioner's Quarterly, available on newsstands and by subscription.