The Path of Transformation

[jonesboy]

DZOGCHEN
THE SELF-PERFECTED STATE
Chogyal Namkhai Norbu

The path of transformation is to be found in the tantric
teachings, the writings revealed through the pure manifestations
of realized beings. To explain the fundamental principle
of tantrism we can consider the symbolism of two
tantric ritual objects: the vajra and the bell, which represent,
respectively, "method," the primordial state's manifestation
as form; and "energy," the "voidness" or "essence" of that
which is manifest.1 Vajra means "indestructible," and refers
to the primordial condition of the individual, which is beyond
birth and death. The bell, which represents sound, is
the symbol of the energy of the primordial state. If we look
at the form of the vajra, we can see that at its centre is a little
sphere, from which spread out two sections, one above and
one below, with five branches each. The little sphere, "thigle"
(thig le) in Tibetan, symbolizes the primordial state's infinite
potentiality to manifest, either as pure vision or nirvana,
or as impure vision or samsara .

Impure vision is based on the five aggregates2 which form
the individual, and the five passions which are their functions.
3 Pure vision is the manifestation of the pure or essential
aspect of the five aggregates and the five passions in the
dimension of the five Buddhas of the Sambhogakaya and
their corresponding wisdoms.4 In both cases, however, the
principle of the manifestation is the same: they arise from
the potentiality of our primordial state. This is why the five
branches of the two sections of the vajra are linked to the
sphere in the centre. Samsara and nirvana are nothing other
than the dualistic aspect of one single essence manifesting
through energy. This energy itself is in fact inseparable from
the manifestation, as is symbolized by the vajra form of the
bell's handle.

[jonesboy]

DZOGCHEN
THE SELF-PERFECTED STATE
Chogyal Namkhai Norbu

When one has really and truly obtained the capacity of
transformation, one can activate it in one's daily behaviour
through transforming the passions into wisdoms. Three
principal passions are spoken of in Buddhism: anger, attachment,
and mental obscuration-called the "three poisons"
because they are the cause of transmigration. In tantrism it
is considered that these poisons can be transformed into
wisdom through three specific methods of transformation:
through transforming oneself into the wrathful form of the
divinity to overcome anger, into the joyous form to overcome
attachment, and into the peaceful form to overcome
mental obscuration.9 Training in the practice of transformation
with these forms of the divinity, the practitioner is able
to succeed in overcoming the passions, transforming them
into their corresponding wisdoms.

Let's take a concrete example of this type of practice. Suppose
one becomes angry with someone and experiences a
strong sensation of anger; what one does is to try, in that
very instant, to visualize oneself transformed into the wrathful
form of the divinity, in the pure dimension of the
Sambhogakaya. In this manner the anger can be increased
to the point where it causes the very universe itself to
tremble, but since there no longer remains for the practitioner
any dualistic division of reality into subject and object,
the anger liberates itself as pure energy, without any target
to be directed against.

In the same circumstances a practitioner of the path of
renunciation would try to "block" the anger, thinking of the
consequences of the negative karma. So we can easily understand
the difference between the various methods used
in these practices. The practitioner of the path of renunciation,
even if he or she really "feels" anger arise in him or
herself, tries at all costs to avoid it, as if afraid of facing it. In
a certain sense, such a practitioner can be said to be ignorant
of the nature of energy. The tantric practitioner, however,
is aware of how energy functions, and knows that
blocking energy can cause disturbances to the body as well
as to the mind. He or she does not put the brakes on the
flow of energy, does not repress it, but uses it as a means for
transformation. To do this, however, requires a highly developed
capacity of practice.

In general terms, these are the characteristics of the paths
of Sutra and Tantra. In Dzogchen, on the other hand, the
method of self-liberation is taught right away, a method in
which there is nothing to renounce or to transform. If one
does not have sufficient capacity, however, this self-liberation
will not bring real results. For this reason, in the
Dzogchen teachings it is advised that one should know how
to apply whatever kind of method is most adapted to the
circumstances one finds oneself in,. and most suited to one's
level of capacity, until one has really acquired knowledge
of the state of self-liberation. This is something the practitioner
him or herself must be aware of.