Blessing of Dakinis
The Dakini is considered to be the enlightened or concerned activity of the Buddha nature. In order to understand the enlightened or concerned activity of the Buddha nature one should understand thoroughly the activity of samsara.
Everything requires effort; including starting with the effort it takes to get up in the morning and the effort that it takes to continue throughout the day. Every single item on our agenda requires some effortfulness.
Of course, there are degrees of effortfulness and there are degrees of ease. You can describe some things as being easy.
You can describe some things that you do as being very, very difficult but the key word, the mark of samsaric experience, samsaric movement, is that everything one does requires effortfulness. That is the basis of it.
And of course, in order to understand that basis of effortfulness, one must understand the foundation or the basis of activity.
In order for that to happen, one must have attraction, repulsion or neutrality. One must interact with, or continue to meet up against and reinforce duality in every sense. Therefore, in samsaric experience concerning activity, there is always an inherent friction.
Nothing slides through. There is no effortlessness. There is always a friction.
Therefore, in order to understand the nature of the Dakini and enlightened activity or compassionate activity, one must understand the concept of effortlessness. In order to understand the concept of effortlessness, one must understand the basis for the appearance of miraculous enlightened activity in the world, and that, which is consistent with the nature of the Dakini.
Remember that in order to determine self-nature, one has to distinguish between self and others, so immediately there has to be division, there has to be distinction, there has to be cleavage – there has to be a breakage of some kind.
We should think that there is no basis for the sphere of truth, there is no basis for emptiness, and there is no building block or cause and effect relationship because there is no distinction within the great expanse.
There is no contrivance. There is no ripple or friction or cleavage or distinction of any kind. The great sphere of truth is simply suchness. The moment one tries to box up suchness or put it in a bottle or put in a certain shape or color it or distinguish it from suchness, it is no longer that. So, the great sphere of truth is as it is – simply suchness.
All that one sees, all richness, all diversity arises from the sphere of truth: that which we perceive as diversity arises from the sphere of truth. How can that be so? Either a thing is empty or it is not? Well, the mistake, the delusion comes after the idea of self-nature as being inherently real.
At that point, the mind operates in the posture of distinction. It operates in the posture of duality. And everything that is perceived from that point is engaged in that process. Yet, from the point of view of enlightenment, when one has awakened to that nature and the view is correct, when one no longer engages in the process of distinction, when the mind is restful, spacious and luminous in the natural state, the mind is not operating in distinction.