In all definitive teaching, in the agamas and tantras,
The great intrinsic awareness
Is expressed in vajralike words,
Unchangeable and unconditioned.Furthermore, in the sutra The Inexhaustible Mind, it is said,
Consciousness passes;
Primal awareness lasts.While the Gandavyuha Sutra states,
Although in the mundane world
Everything conceivable may burn,
The sky will not perish,
Nor will intrinsic awareness.Intrinsic primal awareness, timelessly undeluded, is buddha. If we believe that
delusion must always arise in sentient beings, consider that it can never enter the
ground of being. It is not possible for the ground of being to be deluded. Then how
does delusion arise? Delusion arises through the dualistic perception of subject
and object in the creative visions that appear in the ground of being. With
realization of the gestalt imagery of the ground of being as just that—naturally
envisioned appearances—we are released into the all-good ground. In the
spaciousness of the ground of being, both release and delusion are pure from the
beginning. Whatever in samsara or nirvana appears in the ground can never move
from that ground, and the ground can never be anything other than the essence of
purity. Thus the distinctions of “ground,” “path and fruit,” “the world,” “beings,”
“nirvana,” “pure realms,” and any infinite spaces that appear can never escape the
spaciousness of the ground of being. In that space both ornamentation and display
appear.
In The Treasury of the Dharmadhatu, Longchenpa says,
In brief, in the spontaneity of this vast womblike spaciousness,
What seems to be samsara or nirvana is a display of creativity,
Which at its inception can be known as neither samsara nor nirvana.
No matter what dream arises in the creativity of sleep,
In truth, it is only a pleasant moment of intrinsic presence,
The all-pervasive smoothness of the vastness of ubiquitous sameness!In this Great Completion, there is not a single experience in samsara, nirvana, or
the path from one to the other that has not been included. Therefore it is called
“complete.” If we could only hold to the dharmakaya crux of empty pure presence,
we would abide naturally and spontaneously in the vision of Direct Crossing. With
the dharmakaya mind of pure presence and the sambhogakaya radiance of pure
presence, we abide in ultimacy. Here the radiance of pure presence is