Hi Longchen,
Not only that. This work by Padmasambhava is truly deep and
profound; it discloses the self-liberating aspect of our intrinsic
nature. It is especially important for you now.
At that time when you posted the thread of non-dual and
karmic pattern,
http://buddhism.sgforums.com/?action=thread_display&thread_id=225462,
the condition is only right for understanding 'the strength
of karmic propensities, as such, this aspect was not
disclosed. Instead, the second door of impermanence was introduced
and it was introduced with the purpose to complement the no-self
experience you had in order to give rise to this insight of
Self-Liberation. The sole purpose of the practice of the second
door of impermanence is for this insight to arise.
I was reading some commentaries about this work, I was
disappointed; and with all due respect, I must say it is terribly
distorted. The commentator has transformed this great work of
Padmasambhava to an Advaita or neo-Advaita teaching. Self
Liberating nature of our pristine nature is not to posit
naked-awareness as a background where all thoughts arise and
subside and the background is not affected by this transient
nature of thoughts, it remains constant, changeless and unmoved.
Self liberation should never be taken to mean this.
There is no Awareness apart from the arising and ceasing of
thoughts and yet thought spontaneously arise and subsides in its
own accord (self-liberating). It liberates at that very moment of
passing away (the practice of second door) without the need of
effort, simply so. From moment to moment it is so. Thus comes and
thus goes. This is its emptiness nature. The emptiness nature
liberates instantaneously. By simply so, it is spontaneously
self-perfected.
Sentient mind however posit a self and holds. Whether the
thought is good or bad, it attempts to do something to change,
whatever direction it goes either good or bad, all is doing
(karma) and prevents the liberating nature. However without the
experience of no-self (Buddhism non-duality not Adviata non-dual),
one can never understand this intuitively.
Do read with a reverent heart. Homage to Padmasambhava.
How can you say that you cannot find your own mind?
The mind is just that which is thinking:
(My opinion is it should be translated to The mind is just the
thinking but I do not have the original text.)
And yet, although you have searched (for the thinker), how can you
say that you do not find him?
With respect to this, nowhere does there exist the one who is the
cause of (mental) activity.
And yet, since activity exists, how can you say that such activity
does not arise?
Since merely allowing (thoughts) to settle into their own
condition, without trying to modify them in any way, is
sufficient,
How can you say that you are not able to remain in a calm
state?
Since allowing (thoughts) to be just as they are, with out trying
to do anything about them, is sufficient,
How can you say that you are not able to do anything with regard to
them?
Since clarity, awareness, and emptiness are inseparable and are
spontaneously self-perfected,
How can you say that nothing is accomplished by your
practice?
Since (intrinsic awareness) is self-originated and spontaneously
self-perfected without any antecedent causes or conditions,
How can you say that you are not able to accomplish anything by
your efforts?
Since the arising of discursive thoughts and their being liberated
occur simultaneously,
How can you say that you are unable to apply an antidote?
Since your own immediate awareness is just this,
How can you say that you do not know anything with regard to
it?
And
It is certain that all of the diverse characteristics of things are
liberated into their own condition,
Like clouds in the atmosphere that are self-originated and
self-liberated.
You should look at your own mind to see whether it is like that or
not.
