The Collected Works of Chögyam Trungpa: Volume Five

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Authors: Chögyam Trungpa
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attached to what comes up on the path. It just sees things as they are. So this is total, complete openness—complete willingness to look into whatever arises, to work with it, and to relate to it as part of the overall process. This is the dharmakaya mentality of all-encompassing space, of including everything without bias. It is a larger way of thinking, a greater way of viewing things, as opposed to being petty, finicky.
    We are taking the dharmakaya approach as long as we do not relate to the world as our enemy. The world is our opportune situation; it is what we have to work with. Nothing that arises makes us have to fight with the world. The world is the extraordinarily rich situation that is there; it is full of resources for us. This basic approach of generosity and richness is the dharmakaya’s approach. It is total positive thinking. This greater vision is the first attitude in relation to the path.
    Then we have the second attitude, connected with the sambhogakaya. Things are open and spacious and workable as we have said, but there is something more. We also need to relate to the sparkiness, the energy, the flashes and aliveness that take place within that openness. That energy, which includes aggression, passion, ignorance, pride, jealousy, and so forth, also has to be acknowledged. Anything that goes on in the realm of the mind can be accepted as the glittering light that shines through the massiveness of the spiritual path. It shines constantly, surprises us constantly. There is another corner of our being that is so alive, so energetic and powerful. There are discoveries happening all the time. That is the sambhogakaya’s way of relating with the path.
    Thus, the path contains the larger sense of total acceptance of things as they are; and the path also contains what we might call fascination with the exciting discoveries within situations. It is worth repeating here that we are not putting our experiences into pigeonholes of “virtuous” or “religious” or “worldly.” We are just relating with the things that happen in our life situations. Those energies and passions that we encounter on our journey present us with continual discoveries of different facets of ourselves, different profiles of ourselves. At that point, things become rather interesting. After all, we are not so blank or flat as we imagined ourselves to be.
    Then we have the third kind of relationship with the path, which is connected with the nirmanakaya. This is the basic practicality of existing in the world. We have the totality, we have the various energies, and then we have how to function in the world as it is, the living world. This last aspect demands tremendous awareness and effort. We cannot simply leave it to the totality and the energy to take care of everything; we have to put some discipline into our approach to our life situations. All the disciplines and techniques spoken of in spiritual traditions are connected with this nirmanakaya principle of application on the path. There is practicing meditation, working with the intellect, taking a further interest in relationships with each other, developing fundamental compassion and a sense of communication, and developing knowledge or wisdom that is capable of looking at a whole situation and seeing the ways in which things might be workable. All those are nirmanakaya disciplines.
    Taken together, for three principles, or three stages—dharmakaya, sambhogakaya, nirmanakaya—provide us with a complete basis for our spiritual journey. Because of them, the journey and out attitude toward it become something workable, something we can deal with directly and intelligently, without having to relegate it to some vague category like “the mysteriousness of life.”
    In terms of our psychological state, these principles each have another characteristic, which it is worth mentioning here. As a psychological state, the dharmakaya is basic being. It is a totality in which confusion

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