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Additional info for Naked Seeing: The Great Perfection, the Wheel of Time, and Visionary Buddhism in Renaissance Tibet

Sample text

This ordinary self-perception is then deliberately replaced with the “divine pride” of being a buddha who is capable of performing enlightened deeds. This feeling of pride is reinforced by imagining or maintaining the “clear appearance” of dwelling in a divine environment. The core generation stage practice thus involves following a scripted sequence of visualizations that create a detailed visualized world, in which one imagines oneself as an elaborately ornamented buddha dwelling in a richly decorated, multistoried palace, surrounded by a divine retinue.

The Advice here thus evokes how sky-gazing can take us to the edge of our visual world: the margins where we might overturn our ordinary assump­ tions about seeing and discover how objects’ deepest nature is not in the dark spaces beyond our view or in ordinary appearances but in the inter­ section of the two. The tendency seen here—using the practical as a starting point for the theoretical—is quite common in late Vajrayana writing and points to how Buddhists use their esoteric traditions as places for revisiting and rein­ venting Buddhist philosophical issues.

A key metaphor here is the “iron mountains,” which in Buddhist writing often refers to the circle of mountains that surround a mandala, and that represent the outermost barrier of a world system. The Advice here thus evokes how sky-gazing can take us to the edge of our visual world: the margins where we might overturn our ordinary assump­ tions about seeing and discover how objects’ deepest nature is not in the dark spaces beyond our view or in ordinary appearances but in the inter­ section of the two.

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