The thick darkness of eons that enshroud the threefold world is illuminated by the
sun of primal awareness in a second, and the naturally clear and self-abiding
dharmakaya mind involuntarily arises. This gives us deep confidence in the
difference between buddha and sentient beings. Repeating that well-known line
from Longchenpa’s The Treasury of the Dharmadhatu, “Simple recognition of the
nature of being is called ‘Buddha.’” Recognition of the nature of mind is buddha;
in the absence of that recognition, we remain deluded “sentient beings.” That is
how we distinguish between buddha and sentient beings. The cause of all
delusion is attachment, and the secret key of all the sutras and tantras is
nonattachment, although the ways in which sutra and tantra deal with attachment
are as far apart as the earth is from the sky. Further, Dzogchen goes beyond the
arena of meritless people with small minds. As it is said in the tantra Recitation of
the Names of Manjushri,
Instantaneous alienation,
But also instantaneous buddha!Once the profound view is accomplished, we may attain buddha, like king
Indrabhuti. If on this path we fail to fully attain buddha in this life, we will
certainly have happiness while we live, and we will be certain to attain buddha in
the next. This path is the source of happiness in this and in every life, so it should
be everyone’s path! The attainment of buddha is ultimate happiness.
In The Dakini’s Heart-Essence, Longchenpa says,
The difference between buddhas and sentient beings is the difference
between happiness and suffering. The bliss that arises in the dharmakaya is
called “buddha.” Not recognizing the bliss and being stuck in the delusion of
grasping at materiality is called “suffering.” He who knows the joy and
happiness of body, speech, and mind and the empty bliss of the dharmakaya is
called “buddha.” If anguished suffering and austerity is regarded as buddha,
then hungry ghosts and the devils of hell are buddha. It is certain that those
who are not free from suffering and are not happy are not buddha. This is an
essential point.So long as there is intellectual mind, we are caught in dualistic perception; when
with no-mind we are free of that inner dualism, there is intrinsic awareness.
3.21 THREE SPECIAL FEATURES OF INTRINSIC AWARENESS
In The Most Secret Essence of the Dakini, Longchenpa lists:
The secret precept not received in transmission;
The buddha not originating in the mind;
The result not generated by a cause.