MAY 25, 2016 -month of daily flower & buddha photos – Day 25
11 year old bougainvillea blossom – altar offering 2005-2016
discount store Buddha, holding lotus blossom May 2016
“Into the Lapsang Souchong Mountain watershed” May 2016
“My master said to me, ‘Hike ten thousand mountains. Search out strange peaks and make sketches of them.’ ”
—Shitao (1642–1707) Chinese fugitive Ming prince, wandering painter-poet, Buddhist-and-Daoist hermit-monk.
“Without concern for rain, fog, or the venomous vapors of the earth…head fearlessly into the gorges where valleys and forests merge!”
—Padmasambhava (8th century) founding figure of Tibetan Buddhism
“The stream of your mind is agitated by doubts and conditioned appearances….Pristine consciousness—your mind’s natural state—is free of conceptual thought; this is the one essential secret that cuts through every obstacle.”
—Terton Rigdzin Godemchen (1337-1408)
Rigdzin Godemchen “Knowledge Holder Endowed with Vulture Feathers”
From the view of Dzogchen, the pristine reality symbolized by the hidden-lands is already fully present, though veiled from view just as mists can obscure the sight of surrounding mountains. “The flow of wisdom is as continuous and unstoppable as the current of a mighty river,” declared Padmasambhava in a Dzogchen tantra. “Look into your own mind to know whether or not this is true.” To search for truth externally, Padmasambhava taught, is to miss its all-pervading presence.
The culmination of all Buddhist paths, Dzogchen leads to lucid awareness of the mind’s ultimate nature, beyond all concepts of self and other. “When you recognize the pure nature of your mind as the Buddha, looking into your own mind is resting in the omniscient Buddha Mind” wrote Padmasambhava.
The Tibetan translation of Buddha is sangye. Etymologically, sang means purified of all obscurations and gye means vast in expansive qualities. Buddha thus refers to the great sphere of pristine wisdom in which all perceptions are viewed ultimately as reflections of mind, yet free of any reference to a [relative, ego-centered] self. “When truly sought even the seeker cannot be found,” Padmasambhava declared. “Thereupon the goal of the seeking is attained, and the end of the search. At this point there is nothing more to be sought, and no need to seek anything.”
Lamas sometimes introduce the view of Dzogchen by sending their students into the mountains to look for mind. When they return, not having been able to locate consciousness either in the brain, the sense organs, or external phenomena, the lama points out that not to find mind is to discover its true nature. For in that empty space—the clarity and openness between thoughts that can only be discovered experientially—lies the path to enlightenment and the realization that to search for the Buddha outside ourselves is like trying to grasp flowing water. We only come up empty-handed.
Dzogchen (Sanskrit Mahasandhi or Ati-yoga) Literally, “the Great Perfection.” The third of the three inner tantras in the Nyingma [ancient, original] tradition of Tibetan Buddhism. Dzogchen emphasizes direct insight into the primordial purity of all phenomena and the spontaneous presence of the Buddha’s qualities in all beings.
Padmasambhava. Literally, “originating from a lotus” The eighth-century Tantric master—also known as Guru Rinpoche, the precious teacher—who helped establish Buddhism in Tibet.
most passages quoted from Ian Baker, The Heart of the World: A Journey to Tibet’s Lost Paradise 2004