In the intricate tapestry of philosophical thought, few voices resonate as profoundly as that of Longchen Rabjam, a Dzogchen Master whose teachings continue to illuminate the path of seekers across generations. In this article, we delve into the third part of his profound discourse on the philosophical view of phenomenal existents, as elucidated by Tulku Thondup.
Reaching the Great Perfection
(i) Emptiness is the essence of appearances.
Consider the reflections in a mirror—they are inseparable from the clear surface of the mirror itself. In truth, these reflections are not distinct from the inherent luminosity of the mirror. Similarly, all phenomena lack independent existence apart from emptiness.
(ii) Emptiness pervades the discriminating mind.
While one engages with appearances that lack inherent existence:
Observe the discriminating mind, which, like the sky, remains free from the biases of acceptance and rejection. In the vast expanse of the sky, clouds form and dissipate, yet the sky’s nature remains undivided and pure. Likewise, the mind is pristine and untouched—a primordial Buddha, inherently free and spontaneously complete.
The observing mind transcends the arising of objects, and the forms of external appearances lose their hold. It represents the culmination of time into the spaciousness of nature, as the mind finds liberation upon the emergence of objects. Just as clouds dissolve back into the sky without leaving, so too do all phenomena arise, dwell, and ultimately dissolve within the unborn sphere of emptiness. Every sensation emerges from emptiness, resides within it, and eventually dissolves back into it.
(iii) Objects and the mind are inseparable from emptiness.
The perceived object and the perceiving senses manifest like a fleeting dream, devoid of inherent duality. Thus, they are to be understood beyond the concepts of acquisition or rejection. Recognizing the emptiness of all that appears, akin to the illusion of water in a mirage, one should cultivate an aimless mind, perceiving all phenomena as mere reflections.
(iv) The ephemeral nature of objects and the boundless nature of the mind.
In understanding the transient nature of objects and embracing the aimlessness of the mind, one finds liberation.
Conclusion: Embracing the Essence
In the absence of grasping, the natural awareness dawns, illuminating the path to spontaneous realization. As we reflect on these profound insights, may we awaken to the luminous essence of our being, transcending the limitations of the mind and embracing the boundless expanse of reality.
In the words of Ajahn Chah, “The dissolving of the thoughts into the basis is like water being poured into water,” echoing the timeless wisdom of these teachings.
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