Seeing, Recognising & Maintaining One's Enlightening Potential

[doc benway]

I have no right to call myself one who knows. I was one who seeks, and I still am, but I no longer seek in the stars or in books; I'm beginning to hear the teachings of my blood pulsing within me. My story isn't pleasant, it's not sweet and harmonious like the invented stories; it tastes of folly and bewilderment, of madness and dream, like the life of all people who no longer want to lie to themselves.

~Hermann Hesse

[doc benway]

 

On 6/6/2023 at 12:53 PM, C T said:

 

Dzogchen is a moment by moment practice. 

 

The choice is to grab or to relax. There is nothing more to be done. Simply remain in the non-dual recognition.  

 

However... 

 

Your perception of this will move because perceptions do. 

 

Don't cling. 

 

It is a dynamic, ongoing relaxation. 

 

A moment by moment choice of whether to grab something drifting by and **reify it and wandering off down there, or just sit relaxed and let the display unravel in whatever time it takes to do that. 

 

Each moment is a choice of this. 

.

.

Relax.... or grab. 

 

~ Lama Lena

 

One of my teachers uses this beautiful and simple gesture to illustrate and remind us of this point....

 

 

 

[C T]

Khenpo Chemchok on Kyerim Practice —

 

The Dzogchen Approach; The Way the Innate Wisdom of the Nature of Mind Is Brought Forth:

 

Here, on the Dzogchen path, even when coarse thoughts proliferate in the mind of sentient beings, each thought is permeated by the cognizant aspect of the primordial wisdom of clear light, just as oil is everywhere within a sesame seed.

 

Therefore, without going through the complex procedures of practicing prana and nadi (tsalung), and so on, if you now put the authentic introduction that you have received from your teacher into practice, all the important points of the path of the two accumulations that lead to the fruition, the two kayas, are gathered in the best possible way.

 

The Way the Dzogchen Path Is Practiced --

 

The profound aspect of the path is practiced when we are introduced to and take to heart the essence of rigpa, the aspect of primordial space beyond all thought and all conceptual limitations, such as the notions of being existent, nonexistent, and so on. Since all the qualities of the fruition, such as the kayas and wisdoms have always been perfect and complete in their cognizant nature, all the key points of the vast aspect are brought together when we actualize the basic condition of all appearances as the nature of the deity and take this as the path. 

 

(The Gathering of Vidyadharas) 

[C T]

A Self Admonishment.

 

"I talk like an expert, talking and trying to impress others about what enlightenment is, but I do not know what it is not.

 

Like an expert, I talk about Nowness, yet I have regrets of the past and have apprehension, hope and fear of the future.

 

Like an expert, I declare Emptiness but moan at loss and deluded by gain as if they hold substantiality to my well-being.

 

Like an expert, I describe egolessness but only to give ego another name, another form and still suffer from desire, aggression, ignorance, pride and jealousy.

 

Like an expert, I define the non-conceptual but ending up making the non-conceptual into another concept.

 

How foolish am I? Why so much confusion with all that spitting against the wind?

 

All those words will only fall back on myself and bury me in a huge pile of concepts that I will find difficult to climb out from.

 

Rest Thubten! Give all that prideful boasting up! You only need to Rest and train in non-action. Forget about even the idea of 'resting.'

Do yourself that favor, please!"

 

~ Thubten K. 

[C T]

FEMININE ENERGY 

 

The dakini or feminine principle of energy is all pervading energy within our state of mind. Often this energy manifests as either destructive or positive. It seems to describe the source of chaos in the world, whether there may be war, or famine or confusion in people's minds.

Everything is cause by this dakini principle of energy, including positive aspects of situations as well ...... Therefore, dealing with this energy is very important in the practice of meditation as well as in life as a whole. 

One might regard oneself as completely law-abiding and sensible. But equally, there are other energy aspects creeping underneath that. One cannot simply try to be aware and watch oneself, do good, and be sensible; that is, try to be good.

 

But one can also deal with one's own powerful energy flow, which could manifest as love, hate, jealousy, pride as well as other manifestations. They are not necessary to be condemned.

 

*** From The Songs of Milarepa. Copied from an unpublished transcript.

[C T]

DILGO KHYENTSE RINPOCHE

 

A good action must be completely free from second thoughts and expectation; ideally, it should be free of the concepts of a doer, an object and an action.

 

[C T]

Khenpo Chemchok: The View of the Visualization

 

As all impure samsaric phenomena are just the numerous inventions of the conceptual mind, there is no reality to any of them. They are just empty forms appearing. When someone's bile disorder is cured, the yellow color that they perceived while looking at a white conch shell disappears. In the same way, when we rest in the primordial state of the inseparability of the nature of our own mind and the thought-free wisdom of Lama Guru Rinpoche's mind, conceptual thoughts and deluded perceptions are purified into primordial space.

[C T]

Emptiness, the ultimate nature of Dharmakaya, the Ultimate Body, is not a simple nothingness. It possesses intrinsically the faculty of knowing the nature of all phenomena. This faculty is the luminous or cognitive aspect of the Dharmakaya, whose expression is spontaneous. The Dharmakaya is not the product of causes and conditions; it is the original nature of mind. 

 

~ Dilgo Khyentse Rinpoche

[C T]

[C T]

Since all is empty, all is possible. 

 

Just as it is known that an image of one's face is seen depending on a mirror but does not really exist as a face, so the conception of "I" exists dependent on mind and body, but like the image of a face, the "I" does not at all exist as its own reality.

 

All philosophies are mental fabrications. There has never been a single doctrine by which one could enter the true essence of things.

 

I am not, I will not be.
I have not, I will not have.
This frightens all children,
And kills fear in the wise.

 

The victorious ones have said
That emptiness is the relinquishing of all views.

For whomever emptiness is a view, that one has achieved nothing.

 

The whole world is cause and effect; excluding this, there is no sentient being. From factors which are empty, empty factors originate; those who impute origination to even very subtle entities are unwise and have not seen the meaning of conditioned origination; there is nothing to be denied and nothing to be affirmed. see the real correctly, for he who sees the real correctly is released.

 

Whatever is dependently co-arisen, that is explained to be emptiness.

That, being a dependent designation, is itself the Middle Way.

 

Nāgārjuna - The Fundamental Wisdom of the Middle Way

Edited June 14, 2023 by C T

[C T]

"Note that all dualistic concepts and emotions, even positive ones such as caring, compassion, and wishing others well, - are accompanied by grasping at ‘self’. 

 

So although positive emotions are good, they still fall short of perfection, which is the primordial wisdom beyond dualistic thinking and emotional sensations.

 

Grasping at positive qualities is nonetheless a stepping-stone to perfection, helping us eventually to loosen the grip of grasping at ‘self’, and to experience sensations of peace and joy. 

 

So transforming from negative to positive, and then from positive to perfection, is the ideal way to move towards the full perfection of buddhahood."

 

~  Tulku Thondup

 

[C T]

Life's experiences are like last night's dreams;

The pleasures of the senses, like an imaginary party.

Meaningless activities are like waves

lapping on the surface of the water.

(Buddhist saying)

[C T]

"The meditation upon selflessness, and specifically the meditation upon the lack of true existence of the personal self, is done by replacing your solid sense of your own existence with something else. For example, in the case of the Medicine Buddha practice, this consists of imagining yourself to be the Medicine Buddha, conceiving of yourself as the Medicine Buddha. By replacing the thought of yourself as your ordinary self with the thought of yourself as the Medicine Buddha, you gradually counteract and remove the fixation on your personal self. As that fixation is removed, the power of the seventh, the afflicted consciousness is reduced. And as it is reduced, the kleshas (mental afflictions) are gradually weakened, which causes you to experience greater and greater well-being in both body and mind."

 

H.E. Khenchen Thrangu Rinpoche

Excerpt from:  KTR, Medicine Buddha Teachings,
Shenpen Osel & Zhyisil Chokyi Ghatsal Publications, p 6-7

 

[stirling]

On 5/31/2023 at 9:12 PM, C T said:

Your affinity with them must be quite strong. None of the guides I've met gave the slightest hint to do the prelims after Togal.

 

Dudjom Rinpoche did the Ngondro practice his entire life, believe it or not!

 

I did have affinity with a number of my teachers, but this isn't why Dzogchen teachings were taught from the beginning. Even after being taught Togal and Trekchod, the highest practice, which was taught from the beginning, was the most used: simply resting in Rigpa. Resting in Rigpa IS a complete practice.

 

The practice of teaching "the view" is often what comes first in my experience with Nyingma teachers, and it gets pointed back to constantly. 

 

The approach is often referred to as "swooping down from above while climbing up from below" - the teaching of the absolute view, alongside the practices of the relative.

 

 

Quote

 

"It is very easy to say that the nature of everything is emptiness, and emptiness is inseparable from forms and appearances. However this is an extremely deep and difficult idea to thoroughly comprehend. The great Madhyamika is a subject as vast as enlightenment itself. Compared with the view of Madhyamika, what we ordinarily perceive is like the difference between what we see through a hole in a needle or a drinking straw, and directly seeing the sky itself. When we say "emptiness", it is the same emptiness, whether narrowly or broadly viewed, as in the straws-eye-view analogy, but there is a great difference in magnitude, understanding, and actual realisation. It requires more than mere intellectual understanding. A true understanding of emptiness grows deeper, ever more and more expansive, towards the realisation of the fundamental union of the absolute truth of emptiness and the relative truth of karmic law and phenomenon-it grows into the complete realisation of enlightenment.  

Throughout our practice, we need to constantly make our mind broader, less rigid, and more open. This effort is worthwhile in so many ways. In our ordinary activities, our mind is often narrow and closed in upon itself; it is very difficult to achieve any goal, to really relate and have an unselfish attitude towards others. Such close mindedness can only lead to miserable consequences. On the other hand, if we diligently try to open our minds, we will naturally have compassion, faith in the three jewels, inner peace, and a pure perception of others. This attitude will not only lead to a happy life free from obstacles, but it is precisely the way to gradually understand the absolute truth and the profound nature of everything just as it is, in a completely open and unconditioned way. In both our meditation and the activities of daily life, it is very important for us to continually open our mind and free it from its limitations, gradually transcending concepts, mental darkness, conflicting emotions, and delusion. 
 
One can see in the life of exalted beings how powerful is the realisation of truth. The realisation of emptiness naturally provides boundless compassion and pure perception. The ultimate point of the absolute truth is the realisation of emptiness. The ultimate practice of the relative truth is the practice of bodhichitta, compassion. When we speak of the indivisibility of the two truths it is because when one realises emptiness, one will naturally and spontaneously have compassion; there will be no need to fabricate it. Practicing bodhichitta will automatically lead us to the understanding of absolute truth. These are not two distinct things; rather, they always appear together. This is why it is important to constantly associate them - trying to develop our understanding of the absolute truth while trying to use the skillful means of bodhichitta. Our practice of the two truths, relative and absolute, must go together inseparably. We must understand from above with the absolute outlook, while practicing climbing the spiritual mountain from below with relative practices, according to our individual capacity and inclination. That is what is meant in the Dzogchen teachings by the phrase, "swooping down from above while climbing up from below," the practice of combining the two levels of truth, also known as "understanding according to the supreme view and practicing according to ones ability." This is the most complete and efficacious form of spiritual practice, which can be applied in the context of almost any particular form of practice - including the ordinary activities of life. - Nyoshul Khen Rinpoche, "Natural Great Perfection: Dzogchen teachings and Vajra songs"

 

 

 

Resting in Rigpa IS the complete practice.

 

Quote

Dzogchen is the practice of Buddhas, not the practice of beings. - Dalai Lama

 

[C T]

Tibetan Buddhist practices transmitted by Yuthok Yönten Gönpo the Younger, the great 12th century Tibetan physician and meditation adept who is considered to be an emanation of Medicine Buddha. It is a complete system of practice from the Anuttarayogatantra (Highest Yoga Tantra) class of teachings, beginning with Ngöndro (the preliminaries) and progressing through Kyerim and Dzogrim (Creation and Completion Stage practices) to the highest practices of Mahamudra and Dzogchen.

 

[C T]

Tsoknyi Rinpoche - "That is why the Dzogchen teaching is not given at the beginning of the path and why it isn’t something that we broadcast throughout the world."

[manitou]

On 6/15/2023 at 12:00 PM, stirling said:

Resting in Rigpa IS a complete practice.

 

 

then why do I feel so guilty when I'm doing it?  That damn conditioning, lol.

[thelerner]

Find a vastness, smile and relax into it.  A vastness so large the mind may still chatter but in the vastness it's small and quiet.  The body can itch and belch but in the vastness it's inconsequential, fine; one re-positions or scratches.  No rules, the mind thinks, the body twitches, awareness returns to the vastness. 

 

What is the vastness?  It's your body and thoughts, its the noise you hear, that comes and goes. All that tweaks the senses.  What your awareness is aware of.  It's also the world beyond you.  Resting in bright awareness you don't need to discriminate, follow or focus.  Your thoughts are fine and in the vastness they'll natural lessen, you don't have to do anything.  Same with the body.  Except maybe keep the awareness bright, not dull, open.  

Edited June 26, 2023 by thelerner

[stirling]

On 6/20/2023 at 1:27 AM, C T said:

Tsoknyi Rinpoche - "That is why the Dzogchen teaching is not given at the beginning of the path and why it isn’t something that we broadcast throughout the world."

 

...keeping in mind that Rinpoche is a Kagyu tradition teacher, apparently.

 

Dzogchen is a central practice in the Nyingma tradition. There are aspects (togal and treckhod) that are not taught until later, but don't mistake those later teachings as being somehow "higher" than what is initially taught.  Introduction to the nature of mind (pointing out instruction), and learning to rest in Rigpa are taught from the beginning with the hope that the student might immediately recognize their true nature. It occasionally happens that a student immediately gains insight and never NEEDS more teaching, only stabilization of the view.

 

Quote

Our practice of the two truths, relative and absolute, must go together inseparably. We must understand from above with the absolute outlook, while practicing climbing the spiritual mountain from below with relative practices, according to our individual capacity and inclination. That is what is meant in the Dzogchen teachings by the phrase, "swooping down from above while climbing up from below," the practice of combining the two levels of truth, also known as "understanding according to the supreme view and practicing according to ones ability." This is the most complete and efficacious form of spiritual practice, which can be applied in the context of almost any particular form of practice - including the ordinary activities of life. - Nyoshul Khen Rinpoche, "Natural Great Perfection: Dzogchen teachings and Vajra songs"

 

[C T]

3 hours ago, stirling said:

 

...keeping in mind that Rinpoche is a Kagyu tradition teacher, apparently.

 

Dzogchen is a central practice in the Nyingma tradition. There are aspects (togal and treckhod) that are not taught until later, but don't mistake those later teachings as being somehow "higher" than what is initially taught.  Introduction to the nature of mind (pointing out instruction), and learning to rest in Rigpa are taught from the beginning with the hope that the student might immediately recognize their true nature. It occasionally happens that a student immediately gains insight and never NEEDS more teaching, only stabilization of the view.

 

 

 

My Nyingma teachers are of the same view as Tsoknyi Rinpoche. 

 

Beginners without a firm grounding in Ngondro will not be given abhiseka/wangkur. It's based on the experience that absent of a foundation, the initiation/intro have often led to unnecessary, avoidable complications. 

 

Even those who've got a good (but not yet mature) foundation in Ngondro have been seen to develop some unhealthy views post-introduction. Mainly because they haven't fully grasp the vitalness of the maha Ati samayas despite these being implicit in the process of abhiseka. 

 

But these being degenerate times and all, I can understand that some schools in the West have opted to do things differently and perhaps be more creative and flexible in their stance. 

[C T]

According to the Dzogchen teachings, the good practitioner, upon dying, merges his or her rigpa into the space of dharmadhatu. Such practitioners can leave the body in a variety of ways, of which three will be mentioned. 

 

Some leave the body as a heap of rainbow light or leave it as a heap of one of three elements fire, water, or air. Others, utterly unconcerned, leave the body anywhere, in the manner of an animal. Still others make an announcement, give pith instructions and advice to their disciples, and leave their bodies as precious relics for generations to come. His Holiness Dudjom Rinpoche chose the third way.

 

The body is the product of past karma. Even good practitioners experience physical difficulties. It is said that for the yogi, the body is bondage it prevents the blazing power of rigpa from manifesting. 

 

The moment the body and rigpa separate, the Dzogchen yogi attains the youthful vase body, or Samantabhadra state. This is not death—it is liberation.

 

His Holiness Dudjom Rinpoche entered mahaparinirvana on January 17, 1987, at his home in Dordogne, in southern France. There were many signs of his great realization—visual, auditory, olfactory, and tactile. 

- The visual signs were that his complexion remained bright and clear, just as a living person; also, rainbows and spheres of light appeared. 

- The auditory signs were beautiful sounds heard in and around the home. 

- The olfactory signs were beautiful fragrances, also within and outside his home. 

- His Holiness's body was flexible and soft to the touch, without a trace of rigidity--this was the tactile sign. 

[C T]

[C T]

[C T]

Pics courtesy of Dakini Translations 

 

[C T]