Dzogchen has come to be considered part of the doctrines of the Nyingmapa school of Tibetan Buddhism.
When we know how to help ourselves and how to work with our situation we can really benefit others, and our feeling of compassion will arise spontaneously, without the need for us to hold ourselves to the rules of behaviour of any given religious doctrine.
All the philosophical theories that exist have been created by the mistaken dualistic minds of human beings.
All the philosophical theories that exist have been created by the mistaken dualistic minds of human beings. In the realm of philosophy, that which today is considered true, may tomorrow be proved to be false. No one can guarantee a philosophy's validity. Because of this, any intellectual way of seeing whatever is always partial and relative.
All the philosophical theories that exist have been created by the mistaken dualistic minds of human beings. In the realm of philosophy, that which today is considered true, may tomorrow be proved to be false. No one can guarantee a philosophy's validity. Because of this, any intellectual way of seeing whatever is always partial and relative. The fact is that there is no truth to seek or to confirm logically; rather what one needs to do is to discover just how much the mind continually limits itself in a condition of dualism.
Through the material dimension of the body we can understand its energy, or the "voice,"
Nowadays it takes many years to complete the cage that is indispensable to us to enable us to live in society.
A teaching's value lies solely in the inner awakening which an individual can arrive at through it. If a person benefits from a given teaching, for that person that teaching is the supreme path, because it is suited to his or her nature and capacities.
There are three principal paths or methods of teaching: the path of renunciation, the path of transformation, and the path of self-liberation, based, respectively, on the teachings of the Sutras, the Tantras, and on Dzogchen.
The basic principle of this "renunciation" is that, to bring about the cessation of the causes of suffering and of transmigration, it is necessary to renounce or abstain from carrying out actions that produce negative karma.
Vinaya, the code of Buddhist monastic law.
The path of transformation is to be found in the tantric teachings, the writings revealed through the pure manifestations of realized beings.
The manifestation of the Sambhogakaya comes about through three factors: sound, light, and rays.
Sound is the first stage of the manifestation of energy,
This type of mantra, called the "Natural Sound of the Vajra" since it arises spontaneously, is used in practice to integrate the visualization (of the mandala of the divinity) with the function of one's own energy. Light, the second stage of manifestation, is the visible aspect of energy, energy still in a phase prior to its assuming any specific form. And then, thirdly, through the rays manifest all the infinite forms and colours of the mandala of the divinity. Every individual potentially possesses these three aspects of manifestation.
The meaning of the term voidness as it is used in the Prajnaparamita,Z is the absence of substantiality-or of selfnature-of all phenomena, which is the real, inherent condition of all existence.' When referring to the individual, this condition is referred to as the "nature of the mind."
In the Dzogchen teachings the primordial state of the base is not defined only as being void, but is explained as having three aspects or characteristics, called the "three primordial wisdoms": essence, nature, and energy.
The essence is the void, the real condition of the individual and of all phenomena. This base is the condition of all individuals, whether they are aware of it or not, whether they are enlightened or in transmigration. It is said to be "pure from the beginning" (ka dag), because, like space, it is free of all impediments, and is the basis of all the manifestations in existence.
The manifestation of the primordial state in all its aspects, its "clarity," on the other hand, is called the nature. It is said to be "self-perfected" (Ihun grub), because it exists spontaneously from the beginning, like the sun which shines in space. Clarity is the pure quality of all thought and of all perceived phenomena, uncontaminated by mental judgment. For example, when we see a flower, we first perceive its image without the mind entering into judgment, even if this phase of perception only lasts for a fraction of a second. Then, in a second phase, mental judgment enters into the situation and one categorizes the perception, thinking, "That's a flower, it's red, it has a specific scent, and so on." Developing from this, attachment and aversion, acceptance and rejection all arise, with the consequent creation of karma and transmigration. Clarity is the phase in which perception is vivid and present, but the mind has not yet entered into action. It is the spontaneous manifestation of the individual's state. The same is true for thoughts: if we don't follow them, and don't become caught up in mental judgment, they too are part of our natural clarity.
The third of the three primordial wisdoms is energy. Its characteristic is that it manifests without interruption.' The explanation of energy in Dzogchen is fundamental to understanding the base. All dimensions, whether pure or impure, material or subtle, are manifestations of one aspect or another of energy. To explain how both transmigration and enlightenment originate, three ways in which energy manifests are described. These three modes of energy are called "tsel" (rtsal), "rolba" (rol ba) , and "clang" (gdangs), names that cannot be translated into Western languages.
To understand the manifestation of energy as tsel, we can take the example of what happens when a crystal ball is placed near a window. The crystal is pure and transparent, but when rays of light strike it, they refract into coloured lights all around the room. These lights are not inherent to the crystal itself, but manifest when the appropriate secondary cause is present, in this case the sun's rays. The crystal ball symbolizes the primordial state of the individual, which consists of essence, nature, and energy. The coloured rays which spread in the room are an example of the natural manifestation of energy, appearing in relation to the individual as an object. In the moment of the manifestation of the energy of the primordial state, if one recognizes it as a projection of one's own original qualities, one realizes oneself in the dimension of pure vision. If the opposite happens and one perceives the rays and colours as being external to oneself, one manifests impure vision. Thus the cause of both visions, samsara and nirvana, is the same: the manifestation of the light of the primordial state.
As an example of rolba, we should imagine that instead of the colours reflecting externally to the crystal, this time they reflect inside it, not appearing outside the crystal but within its own surfaces. In the same way, the energy of the primordial state can manifest within its own dimension "subjectively" in relation to the individual. This happens, for example, in the bardo, the intermediate state between death and rebirth, when the hundred peaceful and wrathful divinities appear. They are not external to the individual, but are the manifestations of his or her natural, self-perfected qualities. The appearance of these divinities, however, only arises for those who have, in their lifetime, received transmission from a master, and applied the method of transformation specific to the peaceful and wrathful divinities. For an ordinary being there arises only the manifestation of "sounds, rays, and lights," which may last only for an instant, and most often are a cause of alarm.' For this reason, great importance is given in tantrism to knowledge of the mode of energy of rolba, which is the basis of all the various methods of transformation. To understand dang we should think of the crystal itself, and of its pure and transparent form. If we put a crystal ball at the centre of a coloured mandala and walk around it, the crystal will by turns appear to assume the colours of the cardinal points of the mandala at which we successively arrive, while at the same time remaining, in itself, pure and transparent. This is an example of the inherent condition of energy itself as it really is, in any kind of manifestation whatsoever. Sometimes instead of dang the term "gyen" (rgyan) is used, meaning "ornament," because in the state of contemplation all manifestations of energy are "perceived" as ornaments of the primordial state.
three aspects or characteristic conditions of the nature of the mind: the calm state (Arras pa), movement ('gyu ba) and presence (rig pa).
The calm state is the condition of the mind in which no thoughts arise.
The movement is the manifestation of thoughts, without interruption.
Presence is the pure recognition without judgment, of either the calm state or the movement.
In the state of presence, which remains the same in relation to thousands of different experiences, whatever arises liberates itself automatically. This is what is meant by "self-liberation."
a practitioner of Dzogchen, in the moment of becoming angry, attempts neither to block nor to transform the passion, but observes it without judging it. In this way the anger will dissolve by itself, as if it had been left in its natural condition, allowing it to liberate of itself.
In general, when a thought or a passion arises, one can distinguish two distinct phases. In the first there arises the movement, of anger, for example, and in the second one lets oneself get involved in mental judgment and enters into action. To apply the method of self-liberation it is important to observe the moment in which the mind has not yet entered into judgment.
When a Dzogchen master teaches, he or she transmits the state of knowledge through three types of transmission: oral, symbolic, and direct.
Emanation body (body appearing in the world)
- Nirmanakaya: Body of enjoyment
- Sambhogakaya: Body of truth
- Dharmakaya
The oral transmission includes both explanations given by the master to bring the disciple to understand the nature of the primordial state, and methods of practice to enable one to enter into the knowledge of the state.
Symbolic transmission takes place both through symbolic objects, such as a mirror or a piece of crystal, which are shown to the disciple by the master in order to transmit knowledge of the primordial state, and through stories, parables, and riddles.'
The direct transmission comes about through the unification of the state of the master with that of the disciple.
When we practice contemplation, different experiences can arise for us, but the presence of the state of contemplation never changes.
the experiences of pleasure, of clarity, and of the absence of thoughts,' which correspond to the three aspects of the individual, body, voice and mind.
The experience of the absence of thoughts can imply both actual lack of thoughts, and a state in which thoughts, even if they arise, do not disturb one.
The experience of clarity is linked to one's energy, to the aspect of the voice, and can manifest in various ways, through either sensations or visions.
The experience of clarity is linked to one's energy, to the aspect of the voice, and can manifest in various ways, through either sensations or visions. An example would be the pure apparition of the mandala of a divinity.
The experience of clarity is linked to one's energy, to the aspect of the voice, and can manifest in various ways, through either sensations or visions. An example would be the pure apparition of the mandala of a divinity.
The experience of pleasure is linked to the physical level of the individual, to the body.
sensation of great pleasure such as that of finding oneself in the middle of a cloud up in empty space.
There is a saying in Dzogchen which goes, "Solid objects are pure right from the beginning," which means that the inherent nature of any kind of apparently manifest object is void and fundamentally pure. For example, even if we, looking with our "common karmic vision," would see a yellow tent, an animal or another type of being would not see the same object in the same way, because such a being lacks the causes of human karmic vision. Thus there does not exist one solid, unchangeable, universal vision of things. All that appears to us as a dimension of objects is not, in fact, really something concrete at all, but is an aspect of our own primordial state appearing to us. So the real nature of objects cannot be defined, which is why the Six Vajra Verses say that their nature is "beyond the limits of the mind."
In Dzogchen one's way of seeing must not be that of one who looks outwards through a pair of spectacles.
the mirror is used as an example, because if we look in a mirror we see our own face, and even if we don't like the way it looks, we have to accept it.
two kinds of obstacles a practitioner can encounter, obstacles of the passions, and obstacles of knowledge.
Obstacles of the passions, of negative karma, and so on, are relatively easy to discover.
obstacles of knowledge are subtle and can even seriously hinder very advanced practitioners. Even if one has, for example, overcome one's attachment and one's passions and has gained a certain level of stability in one's meditation, as long as one can still be caught up in any idea or concept about knowledge itself, one is still automatically shut out of the path to realization. Thus, the way one understands the base is extremely important in Dzogchen.
The Dzogchen teachings are based on four points,
- First of which is that, "It is based on the real, and not on the conventional, meaning."
His discourses had as their only goal the aim of transmitting the state which is beyond concepts, which is the "real meaning" referred to in this first point.
- The second point is that, "It is based on the individual, and not on the teachings."
Dzogchen is based on the individual, because in Dzogchen the fundamental thing is to understand one's own capacity and to know how to use those methods that are most suited to it.
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Third point says: "It is based on primordial wisdom and not on the mind." The mind is the basis of dualism and of all our conflicts, whereas primordial wisdom is the nature of the state of presence, wisdom is the nature of the state of presence, the knowledge that arises as a result of the transmission from the master, and is developed through the practice of contemplation.
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Last point is that, "It is based on the meaning and not on the words," which means that one should try to enter into the real sense of what the master communicates, and not remain caught up in just the literal meaning of the words.
"To explain this state, even the Buddha's tongue is weak."
The expression "what is" (ji bzhin ba) is used a great deal in ancient Dzogchen texts, and it is synonymous with "uncorrected" (ma bcos pa) and other terms that denote the true and unaltered, unmodified and uncorrected state.
four ways of continuing in contemplation, known as the four ways of "leaving it just as it is,"' are explained.
first, which refers to the body, is said to be "like a mountain." a mountain can be higher or lower, or of different shape, it is something that nevertheless always remains stable, and never changes its position.
In order to be able to truly integrate one's practice with one's life, a few sessions of sitting meditation a day are simply not enough, because we live a twenty-four hour day,
every circumstance of one's life becomes an occasion for practice.
The practice of Dzogchen may begin with doing fixation on an object, in order to calm one's thoughts. Then one relaxes the fixation, dissolving the dependence on the object, and one fixes one's gaze in open space. Then, when one succeeds in making the calm state stable, it is important to work with the movement of one's thoughts and one's energy, integrating this movement with the presence of contemplation. At this point one is ready to apply contemplation in one's daily life.
The system of practice just described is characteristic of the Series of the Nature of the Mind.
In the Series of Primordial Space, and the Series of Secret Instructions, for example, one enters directly into the practice of contemplation. Particularly in the former, there are very precise instructions on how to find the pure state of contemplation. In the latter, on the other hand, the explanations are mainly concerned with how one continues in contemplation in all circumstances.
"All is good," which is the translation into Tibetan of the name Samantabhadra, the primordial Dharmakaya Buddha, means that there is nothing to modify or eliminate in one's vision, which is perfect just as it is.
What is being referred to is a state in which there is nothing negative to reject and nothing positive to accept.
four "devils," or obstacles, that impede one's path to realization.
first is called "the devil which blocks (the senses)."' When we see a beautiful object, if the mind enters into judgment in relation to it, desire arises and one falls prey to one's passions.
When we become conscious of the movement of our thoughts, we must learn to integrate them with presence, without following them or allowing ourselves to become distracted by them.
If we notice any tension arising, it is important to relax it, but without entering into an attitude of struggling with our distraction, which would bring the opposite effect to that desired.
All the various experiences that arise in practice are related to the condition of our actual existence, which can be said, in general, to have two aspects or characteristics, the "calm state" and the "movement." When a thought arises and we observe it to discover where it arose from, where it stays, and where it goes to, we don't find anything concrete at all. Even if our thoughts apparently do seem to exist, when we observe them, they just disappear without leaving a trace. This situation is the same, too, in relation to the voice and the body. If one has a headache, for example, and observes where the pain arises from and where it goes when it disappears, one can't come to any real conclusion. This condition of voidness in relation to the body corresponds to the calm state in relation to the mind. But even if our thoughts disappear in this way, they nevertheless then arise again without interruption. This is what is called the "movement," which is the functioning of clarity. In Dzogchen it is necessary to learn to work with this "movement" and to integrate all the aspects of one's energy. The "calm state" is just an experience, and is not contemplation itself. When one is actually in contemplation, in the state of pure presence, there is then no difference between the calm state and the movement. So there is no need for one to seek a state without thoughts.
when one practices contemplation, there is no need to try to find a calm state and avoid the movement, but one should just maintain one and the same state of presence in both experiences.
When a practitioner has attained complete stability in contemplation, even if he is not engaged in any practice in particular, as soon as he falls asleep he finds himself in the state of the natural light,9 and when he dreams, is aware that he is dreaming. Such an individual's practice is complete, and whether he lives or dies, he is always present, having achieved the Sambhogakaya. When he dies, and the "Bardo of the Essential Condition" (dharmata) manifests, he is ready that very instant to integrate with it in realization.
Everything has already been accomplished, and so, having overcome the sickness of effort, one finds oneself in the self-perfected state: this is contemplation.
philosophical convictions and theories, even if they seem perfect, can crumble from one day to the next, because they are based on something fundamentally false, that is to say, on the mind.
Dzogchen saying that goes, "It doesn't get caught up in limits, it doesn't belong to a school," and limits are, in fact, a typical manifestation of dualism, which is the cause of transmigration.
Directly discover your state. Don't remain in doubt. Gain confidence in self-liberation.' "Directly discovering your state" refers to the transmission by the master, who, in various ways, introduces and brings the disciple to understand the condition of "what is," the individual's primordial state. This is the base. "Not remaining in doubt" means that one must have a precise knowledge of this state, finding the state of the presence of contemplation which is one and the same in all the thousands of possible experiences. This is the path. "Gain confidence in self-liberation" is the fruit. What it means is that the complete and unchangeable knowledge of self-liberation is totally integrated with one's daily life, and that in all circumstances one continues in that state. All the hundreds and hundreds of original texts of Dzogchen can be considered to be an explanation of these three verses of Garab Dorje. But the teachings are not just a book or a tradition, they are a living state of knowledge.