"I am hiding amidst everyone. I have made the walls of my retreat hut from the fabric of appearance, hidden my mind in the emptiness of space and safeguarded my love in the guise of all beings." T.
Original innocence. The day one truly hears the teaching on the always already existent intrinsic reality of Buddha Nature is also the day one can stop defending oneself from seeing the faults which obscure direct experiential realization of this reality. Then our faults do not define us – Buddha Nature is our deepest definition – because they are not “us” we can see them, acknowledge them and engage the work which transforms them.
The key is deeply imbibing this teaching on the inherent nature of wisdom mind. Without this, the trend toward belief in self-existent original sin is simply so strong and painful that we will hide our temporary faults from ourselves, and what we hide from ourselves we are unable to release into original innocence.
The fact of original innocence does not make the process utterly painless and easy for we have the habit of identifying, the actions arising from identification, and enactment of these faults, for aeons. It is as if we hold our fist very, very tight for several minutes – it is painful. But when you begin to release the tight cramped muscles then, for a moment , the joints and muscles hurt even more … And then there is release.
When we hear the teachings on original innocence, truly hear it, then we begin releasing the tight fist of self-protectionism from honest self seeing and then, and only then, the process of deep transformation begins to flow swiftly.
There is no such thing as appearing unaffected by awareness becoming understood. The very understanding effects the changes … This is the meaning of self-liberation upon arising. When mind rests in the natural state, then the unraveling of the ten non-virtuous actions is a result and the ten virtuous actions manifesting is a the result.
t.k., talks on original innocence