delusion, and there is no other possible result than buddha. Its essence is
buddha, and since it is now free of defilement, it manifests as buddha. When
pure presence is bound up with mind, it is called “sentient being.” When it is
separated from mind, it is called “buddha.”It is very important to differentiate between the primal awareness that is pure
presence and mind. Mind is structured by dualistic perception, just as water is
frozen like stone by intense cold, and since there is no heat therein, it will not
return to liquid until the end of the eon, just like the icecap on a mountain. Primal
awareness, on the other hand, is not structured by dualistic perception, and its
inexpressible nature of transparent, pellucid, clear, pure presence is like water in
a pail, naturally free of turbidity, through which the bottom of the pail is clearly
visible. In brief, so long as our experience is that of an objective field and a mind
that perceives it, we are to be called “sentient beings.” In abiding in naked empty
pure presence, untainted by dualistic concepts, however, there is only pure
presence, primal awareness. Again in his commentary to The Treasury of the
Dharmadhatu, Longchenpa says,
Ordinary unmodified consciousness, which grasps at objects, not realizing
them to be uncrystallizing pure presence, is known as samsaric consciousness.
Abiding in naked pure presence, uncontaminated by hope or fear, fully
radiant, and without wavering from that realization—that is to be understood
as the nondual mind of buddha.So be wise in your differentiation.
2.19 THE RIGZIN-LAMA’S PERSONAL INSTRUCTION INSPIRES MEDITATION
In the tradition of buddhas past, before requesting teaching, disciples checked the
authenticity of the lama. If they found genuine quality, they requested and
received the Dzogchen teaching, from the preliminaries right up to the maturing
empowerments, explanations of the method of liberation, and the supporting oral
transmission. We should regard that rigzin-lama as no other than the Buddha
himself, and not as an ordinary being.
In the tantras it is said,
The lama is the Buddha,
The lama is the Dharma,
And the lama is the Sangha.
The lama is the universal creator.
The lama is Sri Vajradhara.The rigzin-lama should be respected as the lord of all mandalas and the principal
deity of each. He must examine the disciples to discover whether they could keep
the tantric samayas intact. If they are ready, he starts their mind training with the