That's part of a nyingthig methodological jargon that makes a mind/rigpa distinction. What's rigpa, space? Not.Namdrol wrote:Mind is always impure, from a Dzogchen point of view, in fact. This is why there are Dzogchen criticisms of the nine yanas.
This is what happens when you take a provisional understanding to be final.If you think concepts are dharmakāya, your practice is screwed before it has even begun.
In Ati these days, conceited elephants [claim]
the mass of discursive concepts is bodhicitta.
chos dbying mdzod
N
At the Stage of Reaching Full Measure "whatever appears [including mountains and trees] shines forth as the universal purity."
Yeshe Lama
Mind itself is a vast expanse, the realm of unchanging space.
Its indeterminate display is the expanse of the magical
expression of its responsiveness.
Everything is the adornment of dharmadhatu and nothing else.
Outwardly and inwardly, things proliferating and resolving are
the dynamic energy of awakened mind.
Because this is nothing whatsoever yet arises as anything at all,
it is a marvelous and magical expression, amazing and superb.
Throughout the entire universe, all beings and all that manifests
as form
are adornments of dharmadhatu, arising as the ongoing principle
of enlightened form.
What is audible, all sounds and voices without exception,
as many as there may be,
are adornments of basic space, arising as the ongoing principle
of enlightened speech.
All consciousness and all stirring and proliferation of thoughts,
as well as the inconceivable range of nonconceptual states,
are adornments of dharmadhatu, arising as the ongoing principle
of enlightened mind.
Longchenpa "Treasury of Dharmadhatu"
In the field of ordinary experience lies pure pleasure,
itself the pristine purity of mundane existence;
in every perception finite light is concentrated
and boundless space is established
The Eternal Victory Banner of Vajrasattva
It is certain that whatever appearances occur, all of them are self-manifested.
Like images in a mirror being self-manifestation that simply appear.
Guru Padma "Self-Liberation: Seeing Through with Naked Awareness"
Atiyoga masters say in many places that when the view is actualized, all appearances shine forth as the liveliness of dharmata or as the ornamentation of dharmata or as dharmakaya itself. All namthog means all appearances must be recognized as maya as self-appearance. The appearance of a thought or vedana here is not conceptualized, burn out like sparks flying off a fire. They are experienced as pure pleasure. Tregcho 101, no acceptance or rejection. In Atiyoga proper there's no possibility of accepting or rejecting because you have found yourself. This is the nature of dharmadhatu, no method can fix it, improve on it, dissect it or isolate it. The method of the nyingthig provides the possibility to reach a full realization and understanding at the same time, meaning you can get started with an incomplete view. The Third Statement of Garab Dorje doesn't have a 3(a) or a 3(b), but it can be divied up like that for the sake of those to be trained.