(Attachment to meditation experiences as a subtle deviation)
When the individual is only a beginner, even though the mind may continue in a natural self-settled state, still, as part of this calm state, it will not be possible to transcend a condition of attachment to experiences (arising in meditation), such as pleasurable sensations, clarity, and the absence of thoughts.
This interrupts the flow of thoughts, and, since it is critically important to shatter one’s meditation, which has been deliberately created by mental activity, it is necessary to utter the sound PHAT! forcefully and abruptly.
(PHAT! as the method to shatter created meditation)
Moreover, it is directly penetrating in this way because it transcends all limitations (and dualities), such as creation and cessation, existence and nonexistence, and so on. This self-existent state that transcends all objects of thought and all efforts of speech and mind represents the essential point of an indescribable primal awareness or knowledge. Therefore, it says in the text: “Nothing arises that impedes it; it is indescribable.”
“One should allow oneself to settle into a state of indescribable Awareness.”
“(Whether there arise experiences) of the calm state, or of pleasurable sensation, or of clarity, or of thoughts proliferating, shatter them again and again.”
one must shatter into fragments these layers of attachment with the ferocious sound of PHAT! This forceful sound PHAT! unites PHA, the letter of skillful means that represents the accumulating of merit, and TA, the letter of…
Moreover, in that individual there exists not even so much as a hair-tip of a cause for meditation, nor is he or she for any moment distracted. As it was said somewhere: “Neither have I ever meditated, nor have I ever been separated from meditation.…
daily activities into the path itself, the deviations of falling away from one’s innate disposition and of irregular habits will arise. Hence, it says in the text: “And divide one’s practice into discrete sessions.”Similarly, having divided one’s practice into discrete sessions, one should practice in a way that relies upon fixating the…
Practicing in this way represents the yoga that is both natural and free from conceptual elaborations; it is the yoga where peaceful calm (Skt. samatha) and higher…
It is the actual gnosis or knowledge indicated in the fourth initiation. It is the special teaching which is the…
However, if one thirsts after the water of other secret instructions, it is like having an elephant at home, but searching for its tracks elsewhere in the dense forest. Having let oneself become trapped in a cage of mind-made fabrications, one will find that one has no time for liberation. So, it is absolutely necessary for the individual to decide definitively with intelligence (upon this single essential point) with respect to the practice. Hence, it says in the text: “And one should discover that there is nothing other than this.”Similarly, having discovered that the…
this is extremely important, it says in the text: “Thus, directly discovering this single state is…
(Dividing sessions and integrating daily life into the path)
The Third Essential PointNow, at those times, if one does not have confidence in the method of (self-)liberation and merely lets oneself meditate, relaxing into a calm state of mind, then one will not transcend that deviation represented by rebirth in the higher worlds. Therefore, one will not be able to control the secondary causes of anger and desire, theactivities of our samskaras (impulses) will not be interrupted, and the mind will lack confidence in one’s discovery Therefore, (confidence in the method of self-liberation) is very important.Furthermore, whether there arise strong desire for an object that one wants or strong aversion toward an object that one does not want; or delight over acquiring riches, harmonious conditions, and enjoyments; or feelings of sorrow over disharmonious conditions, evils, illnesses, and so on, since whatever arises at that time merely represents the manifestations of the creative energy…
Therefore, the essential point of the practice is that, no matter what thoughts arise, they be allowed to enter (freely) into their arising without trying to suppress them or prevent them from arising in any way, and also that whatever thoughts may arise be carried along through the process of purifying them into their natural state, (by allowing them to freely dissolve back into the empty state out of which they originally arose). Hence, it…
By focusing our conscious attention on some specific object of meditation, no room remains for distracting thoughts to arise and they receive no new charge of energy.
is, in order to realize that state of gnas-lugs (the natural mode of existence) which is free of being attired in any conceptions whatsoever-we suddenly utter a thought-shattering PHAT! (thol byung blo rdeg PHAT). That PHAT shatters the thought that has just arisen, like a bolt of lightning splitting apart a great tree.
(Rigpa: the uncreated awareness that thoughts cannot touch)
When they do, we sharply and abruptly sound PHAT! For example, when we are sitting quietly, lost in reverie, and someone behind us without warning suddenly fires a gun, we are shocked and startled, so much so that our thought process itself is interrupted and comes to an abrupt halt for a few moments. This state in which we find ourselves is called had-de-ba, “startled awareness.” But this condition of had-de-ba is not Rigpa, the state of contemplation. This state of shock is only an experience. However, through this experience we can come to some understanding and sense of what Rigpa means. This question of discovering the state of Rigpa is like the problem of trying to explain sweetness to someone who has never tasted something sweet, like sugar.
We can do this again and again at any time of the day or night we wish, and gradually we discover how to keep the light turned on for longer and longer periods of time. Again we can experience for ourselves the sight, sound, smell, taste, and touch of this object. We can investigate it from every angle to our heart’s content, so that wehave no doubt whatsoever as to its nature. And so, when we leave the room where it is kept, no doubts remain with us regarding this mysterious object.
although we call ourselves Yogins or practitioners (rnal-‘byor-pa), we will in no way differ from an ordinary deluded individual in worldly life. Therefore, in our practice we should never be separated from that great or total self-settled state of nonmeditation (mi bsgom-pa rang bzhag chen-po) which is called contemplation. This contemplation (ting-nge ‘dzin) is called great (chen-po) because it is total, all-embracing, and continuous under all circumstances.
we do not practice meditation, we will remain caught up in Samsara-the cyclic process of creating thoughts by the mind. This process will carry us around and around endlessly.With each discursive thought (rnam-rtog) arising in the mind, we come to identify ourselves with
In terms of Dzogchen, when negative thoughts and passions arise, all antidotes are rendered superfluous by our settling into the state of Rigpa. The single and sufficient antidote is Awareness, and this antidote is like a panacea that cures all ills.
- The Mother and the Son Clear LightIn our meditation practice, we recognize that whatever thoughts and passions arise represent the energy or potentiality of Rigpa manifesting. This Rigpa is like the sun in the sky, and its energy is like the rays of the
The enthroned hierophant tells the candidate, “Behold the light, my child! It is your own being and nature.” Just this epopteia, or sudden illumination, is the introduction to the Clear Light that is one’s own original nature. The course of the initiation in the ancient Mystery Religions simulates the experience of death and rebirth and leads the candidate into what lies beyond, so that one no longer need fear death.
The Clear Light of the Base (the Dharmakaya) is the source or matrix from which springs forth thoughts and emotions as the representatives
We discover the Clear Light of our inherent Buddha-nature, the Tathagatagarbha, which has been present within us from the very beginning, since time without beginning. The master has previously introduced us to this luminous inherent awareness, and by means of this view of the Clear Light, we come to recognize…
Here the text speaks of four kinds of attachments to experiences in meditation that are dispelled by this PHAT:1. blissful experiences (bde-ba),2. luminous experiences (gsal-ba),3. the calm state (gnas-pa), and4.…
effortlessly through solid rock, meeting no resistance, or like light passing through a…
Finally, there arises no difference between the calm state and the movement of thoughts, because a single unique state of immediate…
This is something extremely radical. We are now living in the mirror and no longer living in the reflections. Now there is no difference between the state of even contemplation (mnyam-bzhag, Skt. samahita) in the meditation session and our condition upon re-entering normal consciousness and…
The movement is awareness, and awareness is the movement. We do not decide on some action and then move; that is dualistic existence, and in that condition we are obstructed and limited. Rather, we integrate and actually become the movement. This movement is spontaneous, without thought or intention.…
In terms of action, Dzogchen is not limited by any rules; therefore, no action is forbidden as such. Rather, Dzogchen practice aims at bringing immediate Awareness into every action, and the manifestation of that intrinsic Awareness is one’s true will. Awareness and intention are not at war with each other but are integrated. In the state of contemplation, the Bodhichitta compassion is natural and spontaneous; it is not contrived or created by mind. But this is true only when we are in the state of contemplation. The state…
All this is true of contemplation, but if we merely claim to be a Siddha, announcing proudly, “I am in a state of Rigpa!” and do as we like, following every impulse and indulging all transient desires, we merely…
We are always aware of what we do and also of the consequences that…
The Siddha always moves from this higher or true center. In the state of contemplation, both reason and intuition operate at maximum efficiency. Dzogchen is a state cleared of all obscurations arising from the unconscious existence of the individual, both those obscurations deriving from this present life and those from all past lives. It is a state lying at the center of one’s being that is characterized by emptiness-that is, a total openness and lack of obstruction and limitation, so that all possibilities exist simultaneously within it-as well as by clarity, meaning not only a clear luminosity, but “intelligence.”
Thus, nonmeditation (bsgom med) is the great meditation (bsgom-pa chen-po). Within Rigpa, there is no meditation, and yet Rigpa is the supreme meditation.
However, if we understand the principle of Dzogchen, which is Rigpa, then we can utilize all other methods, of both the Sutra system and the Tantra system, whenever they prove useful to us. But we practice all of these other methods from the Dzogchen point of view, linking each of them with the Guru Yoga practice in order to integrate and maintain our transmissions of the teachings.
Nevertheless, theseSamapattis are not Rigpa. They are merely mystical experiences characterized by bliss, light, lack of spatial limitations, and so on. They are conditioned states of consciousness (Skt. samskrta-dharma), and as such they are impermanent and not eternal. They do not constitute the ultimate goal, which is unconditioned existence (Skt. asamskrta-dharma).6
(The Clear Light: mother and son meeting in recognition)
- The Arising of Thoughts Becomes the MeditationWhen we practice habitually in this way for a long time, the mere arising of thoughts becomes the meditation itself. It makes no difference whether thoughts arise or do not arise. The boundaries between the calm state and the movement of thoughts collapses completely. The movement of thoughts is now seen directly as indescribable light, the manifestation of the clear luminosity of the Base which is the Primordial State. These movements bring no harm or disturbance to the profound calm at the center.
Thus, Dzogchen speaks of only a single stage (sa gcig-pa). The Dzogchen practitioner is like the great Garuda bird who is fully formed, even with its wings complete, inside the egg. When the shell is broken, the Garuda springs forth whole and fully developed; it can instantly fly anywhere in the universe. Or again, one is like a lion cub emerging from the womb of its mother; it roars and all of the animals of the forest are subdued.If we do not possess this confidence in self-liberation, yet boast that our view is high and that our meditation is profound, we will not have the method to dissolve the negative emotions (Skt. klega) when they arise.
Having come to an island full of gold nuggets, we do not search about for ordinary rocks and stones.
(Thought-movement as the meditation: boundaries dissolve)
- Culmination of the Nine VehiclesThis view, which possesses within itself the three essential points (gnad gsum ldan-pa’i Ita-ba), is called the culmination or summit of the nine successive vehicles to enlightenment (theg-pa rim dgu’i rtse- mo), and it represents the unerring or unmistaken essential point of the Path of Primordial Purity, which is the natural Great Perfection (rang-bzhin rdzogs-pa chen-po’i ka-dag gi lam gnad ma nor-ba), that is to say, the practice of Thekchod. This Upadesha here has dealt with this practice.
The practice should be tailored to the individual, to his or her needs and capacities, and not coercing the individual to fit the mold of the practice. This is a profound point and should be understood well.
Dharma is what exists, that is, “reality”; and, therefore, it is also the teaching about what really exists. The term kaya (sku) means not only “body” in the ordinary physical sense, but the entire manifest dimension of the individual.
However, a “mirror” is merely a metaphor, because a mirror is a two-dimensional surface, whereas the Dharmakaya possesses dimensions without limit, for it is the source and matrix of all possible manifestations. As a better example, one could speak of a crystalline holographic mirror possessing
The note in the text informs us that Rigpa is beyond concepts (la bzla-ba) and is something uncreated (skye med). It is not produced by the mind as thoughts are. This uncreated Primordial State is the significance of the syllable A. A is the source of all sound and communication since, according to Sanskrit phonology, this sound accompanies the articulation of every vowel and consonant. Fixation on the white Tibetan letter A is an important practice in Dzogchen. In the Tantra system, A is the symbol of the state of shunyata, the source of all phenomena and the matrix of all existence. It is the seed-syllable of the Great Goddess, Prajnaparamita. Now the prologue is completed, and we come to the Three Statements proper.