The-Tibetan-Book-of-Living-and-Dying

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The-Tibetan-Book-of-Living-and-Dying

THE INNERMOST ESSENCE 157What this means is that the entire range of all possibleappearances, and all possible phenomena in all the differentrealities, whether samsara or nirvana, all of these withoutexception have always been and will always be perfect andcomplete, within the vast and boundless expanse of the natureof mind. Yet even though the essence of everything is emptyand "pure from the very beginning," its nature is rich in noblequalities, pregnant with every possibility, a limitless, incessantlyand dynamically creative field that is always spontaneouslyperfect.You might ask: "If realizing the View is realizing the natureof mind, what then is the nature of mind like?" Imagine a sky,empty, spacious, and pure from the beginning; its essence islike this. Imagine a sun, luminous, clear, unobstructed, andspontaneously present; its nature is like this. Imagine that sunshining out impartially on us and all things, penetrating alldirections; its energy, which is the manifestation of compassion,is like this: nothing can obstruct it and it pervades everywhere.You can also think of the nature of mind like a mirror, withfive different powers or "wisdoms." Its openness and vastnessis the "wisdom of all-encompassing space," the womb of compassion.Its capacity to reflect in precise detail whatever comesbefore it is the "mirror-like wisdom." Its fundamental lack ofany bias toward any impression is the "equalizing wisdom."Its ability to distinguish clearly, without confusing in any waythe various different phenomena that arise, is the "wisdom ofdiscernment." And its potential of having everything alreadyaccomplished, perfected, and spontaneously present is the "allaccomplishingwisdom."In Dzogchen the View is introduced to the student directly bythe master. It is the directness of this introduction that characterizesDzogchen and makes it unique.What is transmitted to the student in the introduction is thedirect experience of the wisdom mind of the buddhas, throughthe blessing of a master who embodies its complete realization.To be able to receive the introduction, students have tohave arrived at a point where, as a result of past aspirationsand purified karma, they have both the openness of mind anddevotion to make them receptive to the true meaning ofDzogchen.How can the wisdom mind of the buddhas be introduced?Imagine the nature of mind as your own face; it is always

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