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#1702 - Sunday, February 8, 2004 - Editor: Gloria Lee

"The changeful keeps on changing,
while the changeless is waiting. 
Do not expect the changeful to take you
to the changeless--it can never happen."

~Sri Nisargadatta Maharaj  

photo by Al Larus

    A Net of Jewels          

When the mind is quiet, we come to know
        ourselves as the pure witness.  We withdraw
        from the experience and its experiencer and
        stand apart in pure awareness, which is
        between and beyond the two.  The personality,
        based on self-identification, on imagining
        oneself to be something: "I am this, I am that",
        continues, but only as a part of the objective
        world.  Its identification with the witness snaps.

                          - Nisargadatta Maharaj
 

  Durga ~ Awakened Awareness

Our revels now are ended.  These our actors,
As I foretold you, were all spirits, and
Are melted into air, into thin air;
And, like the baseless fabric of this vision,
The cloud-capped towers, the gorgeous palaces,
The solemn temples, the great globe itself,
Yea, all which it inherit, shall dissolve,
And, like this insubstantial pageant faded,
Leave not a rack behind.  We are such stuff
As dreams are made on and our little life
Is rounded with a sleep.

Shakespeare  "The Tempest"

  Joyce, know_mystery

Love Does That      

All day long a little burro labors, sometimes
with heavy loads on her back and sometimes just with worries
about things that bother only
burros.

  And worries, as we know, can be more exhausting
than physical labor.
  Once in a while a kind monk comes
to her stable and brings
a pear, but more
than that,

  he looks into the burro’s eyes and touches her ears
and for a few seconds the burro is free
and even seems to laugh,  
because love does
that.  

Love Frees.    

~  Meister Eckhart  ~  

Daniel Ladinsky; "Love Poems From God"

  Daily Dharma

  "Our practice is quite simple, really. It's to pay attention. Not to do
anything. Not to get anything. Not to learn anything. Not to change
anything. But to pay attention, because everything you are seeking is
present in each and every moment. If you're busy trying to change,
you're missing it. Don't worry about trying to do life differently. Just
see how it is."

~Cheri Huber

  "People think of meditation as some kind of special activity, but
this is not exactly correct. Meditation is simplicity itself. As a joke,
we sometimes say: "Don't just do something, sit there." But
meditation is not just sitting, either. It is about stopping and
being present, that is all. Mostly we run around doing. Are you
able to come to a stop in your life, even for one moment? Could it
be this moment? What would happen if you did?

A good way to stop all the doing is to shift into the "being mode"
for a moment. Think of yourself as an eternal witness, as
timeless. Just watch this moment, without trying to change it at
all. What is happening? What do you feel? What do you see?
What do you hear?

The funny thing about stopping is that as soon as you do it, here
you are. Things get simpler. In some ways it's as if you died and
the world continued on. If you did die, all your responsibilities
and obligations would immediately evaporate. Their residue
would somehow get worked out without you. No one else can
take over your unique agenda. It would die out or peter out with
you just as it has for everyone else who has ever died. So you
don't need to worry about it in any absolute way."
~Jon Kabat-Zinn



From the book, "Wherever You Go, There You Are," published by Hyperion.

---

  Jackson ~ Dzogchen  

You make such excellent points, Guru! My only point is, not to make a big deal
out of this: There is NO "generation" and "completion" stages in Dzogchen
Atiyoga. There are are no visualization practices, no mantra, no working with
tsa-lung:no yogic breathing or chakra exercises, no physical postures: no "seven
point" posture, no eye gazes, no mind focus exercises, no shine, no lhagtong, no
prostrations, no guru yoga(traditional)etc..

Here is what Dzogchen Atiyoga actually is:

A Short Commentary on the Three Statements of Garab Dorje
By H. H. Dudjom Rinpoche

I. As for the direct introduction to one's own nature: This fresh immediate
awareness of the present moment, transcending all thoughts related to the three
times, is itself that primordial awareness or Knowledge (ye-shes) that is
self-originated intrinsic Awareness (rig-pa). This is the direct introduction to
one's own nature.

II. As for deciding definitively upon this unique state: Whatever phenomena of
Samsara and Nirvana may manifest, all of them represent the play of the creative
energy or potentiality of one's own immediate intrinsic Awareness (rig-pa'i
rtsal). Since there is nothing that goes beyond just this, one should continue
in the state of this singular and unique Awareness. Therefore, one must
definitively decide upon this unique state for oneself and know that there
exists nothing other than this.

III. As for directly continuing with confidence in liberation: Whatever gross or
subtle thoughts may arise, by merely recognizing their nature, they arise and
(self-) liberate simultaneously in the vast expanse of the Dharmakaya, where
Emptiness and Awareness (are inseparable). Therefore, one should continue
directly with confidence in their liberation.

That is pure Dzogchen Atiyoga. A Dzogchen Master STARTS with "direct
introduction" with everyone. If they don't "get it" then one starts to use all
the infinite methods and means to help bring about the experience of Rigpa.
When one has the experience of Rigpa, then one confirms the validity of one's
path now being "remaining with Rigpa" as path. Then, one simply continues in
that state. Rigpa is the view to be experienced, Rigpa is the path to be
followed, and Rigpa is the fruit of the path. There is no change in Rigpa,
either in the beginning, middle or end. The fruit is your first realization of
Rigpa. There are no Stages of Rigpa. Thogel does not modify Rigpa.

Does that make any sense...Gurupema? Have we successfully split those hairs?

Love and Peace,

Jackson

photo by Al Larus

  Jackson ~ Dzogchen  

The Special Teaching of the Wise and Glorious King
By Patrul Rinpoche

The Root Text

Homage to the Guru.
The view is Longchen Rabjampa: "the infinite great vast expanse";
The meditation is Khyentse Odzer: "the light rays of wisdom and love";
And the conduct is Gyalwe Nyugu: "the fresh sprouts of future Buddhas."
Anyone who practices wholeheartedly in this way
Will surely attain Buddhahood within a single lifetime without striving after
it;
And even if one does not (accomplish the practice), one's mind will surely enjoy
happiness.
A-la-la!

I.
As for the view of Longchen Rabjampa (the infinite great vast expanse),
There exist three statements that strike the actual essential points (of the practice).
First, allow one's own mind to settle into a relaxed state
Without thoughts, neither diffusing nor concentrating them.
While in this condition, a state of equanimity and complete relaxation,
Suddenly utter PHAT! Which strikes the thought (that has arisen)
Forcefully and abruptly.
EMAHO (how marvelous)!
There remains nothing else except a sharp startled awareness;
This startled awareness is directly penetrating.
Nothing arises that impedes it; it is indescribable.
One should recognize this as the immediate intrinsic Awareness which is the
Dharmakaya itself.
This direct introduction to one's own nature is the first essential point.

II.
Whether (thoughts) are proliferating or remaining in a calm state, this is perfectly all right.
Whether there arises desire or anger, happiness or sorrow,
At all times and on all occasions,
One should hold to the recognition of the Dharmakaya which has been recognized previously.
Reuniting the Clear Lights of the Mother and of the Son,
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
With the sudden explosive uttering of this syllable PHAT! that unites skillful
means and wisdom.
Thereupon there will be no difference between the state of even contemplation
and what is realized subsequently;
And there will be no distinction between a meditation session and the nonsession
(afterwards).
One should continuously remain in this state where they are inseparable.
Nevertheless, if one is unable to attain stability in this,
Then having renounced all worldly entertainments, it is important to meditate
And divide one's practice into discrete sessions.
At all times and on every occasion,
One should continue in the state of this single Dharmakaya
And one should discover that there is nothing other than this.
Thus, directly discovering this state is the second essential point.

III.
At that time, whatever desires or aversions, whatever happiness or sorrow,
Whatever discursive thoughts may suddenly arise,
(While remaining) in the state of recognizing them, one does not follow after them.
Since one holds to the recognition of the Dharmakaya on the side of liberation,
Then, for example, like drawing pictures on the water,
There is no discontinuity between the self-arising (of thoughts) and their self-liberation.
(Therefore) whatever arises (in the mind) becomes the food for empty naked
Awareness (and is consumed);
Whenever movements (of thought occur), they represent the creative energy of the
king who is the Dharmakaya;
Without leaving a trace, (these thoughts) are self-purified.
A-la-la!
The way of their arising will be the same as previously,
But the particularly crucial essential point is the way in which (thoughts and experiences) are liberated.
Without this latter, meditation will merely represent a path of erroneous delusions.
But if one possesses this (essential point), then nonmeditation is truly the
state of the Dharmakaya.
Therefore, directly continuing with confidence in (self-)liberation is the third essential point.
With regard to this view, which embraces these three essential points,
The meditation that links together wisdom and compassion,
As well as the conduct in general of the Sons of the Victorious Ones, act as
friends (to the view and support it).
Even if all of the Buddhas of the three times deliberate together,
There would exist no higher teaching than this.
The creative energy of intrinsic Awareness, which is the Treasure Master of the Dharmakaya,
Brought forth this treasure from out of the vast expanse of wisdom.
But this is not like extracting ore from the rocks of the earth;
Rather, it represents the last testament of Garab Dorje himself;
It is the spiritual essence of three transmission lineages
And should be given to the sons of one's heart and sealed.
Its meaning is profound and spoken from the heart.
It represents my heartfelt advice, being the essential point of the real meaning.
This essential point of real meaning should not be allowed to disappear,
Nor should one allow this secret instruction to be profaned!
This is "The Special Teaching of the Wise and Glorious King."


From "The Golden Letters", Translation by John Reynolds,
Forward by Namkhai Norbu Rinpoche

  Ben Hassine ~ Awakened Awareness  

Typed from "Self-Liberation Through Seeing With Naked Awareness", translated from Tibetan by John Myrdhin Reynolds, page 12-17      

7 Now, when you are introduced to your own intrinsic awareness, the method for entering into it involves three considerations: Thoughts in the past are clear and empty and leave no traces behind. Thoughts in the future are fresh and unconditioned by anything. And in the present moment, when your mind remains in its own condition without constructing anything, Awareness at that moment in itself it quite ordinary. And when you look into yourself in this way nakedly without any discursive thoughts, Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer; Only a naked manifest awareness is present. This awareness is empty and immaculately pure, not created by anything whatsoever. It is authentic and unadulterated, without any duality of clarity and emptiness. It is not permanent and yet it is not created by anything. However, it is not a mere nothingness or something annihilated because it is lucid and present. It does not exist as a single entity because it is present and clear in terms of being many. On the other hand it is not created as a multiplicity of things because it is inseparable and of a single flavor. This inherent self-awareness does not derive from anything outside itself. This is the real introduction to the actual condition of things.   

8 Within this intrinsic awareness, the Trikaya are inseparable and fully present as one. Since it is empty and not created anywhere whatsoever, it is the Dharmakaya. Since its luminous clarity represents the inherent transparent radiance of emptiness, it is the Sambhogakaya. Since its arising is nowhere obstructed or interrupted, it is the Nirmanakaya. These three, the Trikaya, being complete and fully present as one, are its very essence.  

9 When you are introduced in this way through this exceedingly powerful method for entering into the practice, You discover directly that your own immediate self-awareness is just this and nothing else, And that it has an inherent self-clarity which is entirely unfabricated. How can you then speak of not understanding the nature of the mind? Moreover, since you are meditating without finding anything there to meditate upon, How can you say that your meditation does not go well? Since you own manifest intrinsic awareness is just this, How can you say you cannot find your own mind? The mind is just that which is thinking, And yet, although you have searched for the thinker, how can you say that you do not find him? With respect to this, nowhere does there exist the one who is the cause of mental activity. And yet, since activity exists, how can you say that such activity does not arise? Since merely allowing thoughts to settle into their own condition, without trying to modify them in any way, is sufficient, How can you say that you are not able to remain in a calm state? Since allowing thoughts to be just as they are, without trying to do anything about them, is sufficient How can you say that you are not able to do anything with regard to them, Since clarity, awareness, and emptiness are inseparable and are spontaneously self-perfected, How can you say that you sat that nothing is accomplished by your practice? Since intrinsic awareness is self-originated and spontaneously self-perfected without any antecedent causes or conditions, How can you say that you are not able to accomplish anything by your efforts? Since the arising of discursive thoughts and their being liberated occur simultaneously, How can you say that you are unable to apply an antidote? Since your own immediate awareness is just this, How can you say that you do not know anything with regard to it?  

10 It is certain that the nature of the mind is empty and without any foundation whatsoever. Your own mind is insubstantial like the empty sky. You should look at your own mind to see whether it is like that or not. Being without any view that decisively decides that it is empty, It is certain that self-originated primal awareness has been clear and luminous from the very beginning, Like the heart of the sun, which is itself self-originated. You should look at your own mind to see whether it is like that or not. It is certain that this primal awareness or gnosis, which is one's intrinsic awareness, is unceasing, Like the main channel of a river that flows unceasingly. You should look at your own mind to see whether it is like that or not. It is certain that the diversity of movements arising in the mind are not apprehendable by memories, They are like insubstantial breezes that move through the atmosphere. You should look at your own mind to see whether it is like that or not. It is certain that whatever appearances occur, all of them are self-manifested, Like the images in a mirror being self-manifestations that simply appear. You should look at your won mind whether it is like that or not. It is certain that all of the characteristics of things are liberated into their own condition, Like clouds in the atmosphere that are self-originated and self-liberated. You should look at your own mind to whether it is like that or not.  

11 There exist no phenomena other than what arises from the mind. Other than the meditation that occurs, where is the one who is meditating? There exist no phenomena other than what arises form the mind. Other than the behavior that occurs, where is the one who is behaving? There exist no phenomena other than what arises from the mind, Other than the samaya vows that occurs, where is the one who is guarding it? There exist no phenomena other than what arises from the mind. Other than the fruition that occurs, where is the one who is realizing the fruit? You should look at your own mind, observing it again and again.  

12 When you look upward into the space of the sky outside yourself, If there are no thoughts occurring that are no emanations being projected, And when you look inward at your own mind inside yourself, If there exist no projectionist who projects thoughts by thinking them, Then your own subtle mind will become lucidly clear without anything being projected. Since the Clear Light of your own intrinsic awareness is empty, it is the Dharmakaya; And this is like the sun rising in a cloudless illuminated sky. Even though this light cannot be said to posses a particular shape or form, nevertheless, it can be fully known. The meaning of this, whether or not it is understood, is especially significant.  

13 This self-originated Clear Light, which from the beginning was in no way produced by something antecedent to it, Is the child of awareness, and yet it is itself without any parents - amazing! This self-originated primordial awareness has not been created by anything - amazing! It does not experience birth nor does there exist a cause for it's death -amazing! Although it is evidently visible, yet there is no one there who sees it - amazing! Although it has wandered throughout Samsara, it has come to no harm - amazing! Even though it has seen Buddhahood itself, it has not come to any benefit from this - amazing! Even though it exists in everyone everywhere, yet is has gone unrecognised - amazing! Nevertheless, you hope to attain some other fruit than this elsewhere - amazing! Even though it exists within yourself and nowhere else, yet you seek for it elsewhere - amazing!  

14 How wonderful! This immediate intrinsic awareness is insubstantial and lucidly clear. Just this is the highest pinnacle among all views. It is all-encompassing, free of everything, and without any conceptions whatsoever: Just this is the highest pinnacle among all meditations. It is unfabricated and inexpressible in worldly terms: Just this is the highest pinnacle among all courses of conduct. Without being sought after, it is spontaneously self-perfected from the very beginning: Just this is the highest pinnacle among all fruits. 

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