No Enlightenment, No One to Liberate

No one has ever become enlightened, because no self or mind has ever existed to become enlightened.

No one has ever been in samsara, because no one has ever existed to experience samsara or nirvana.

No one has ever realized anatta or no self, because no one has ever existed to realize their own absence. Who could exist to realize they never existed?

No teaching has ever benefited anyone, because no one existed to receive a teaching.

The self “you” seem to be, is no more real than the self in last night’s dream. Both are illusory projections of subconscious conditioning.

Diamond Sutra:

SECTION XXV. THE ILLUSION OF SELF

"Subhuti, what do you think? Let no one say the Buddha cherishes the idea: “I must liberate all living beings”. Allow no such thought, Subhuti. Why not? Because in reality there are no living beings to be liberated by the Buddha. If there were living beings for the Buddha to liberate, He would partake in the thoughts of selfhood, personality entity, and separate individuality."

Also from the Diamond Sutra:

"Yet when vast, uncountable, immeasurable numbers of beings have thus been liberated, verily no being has been liberated. Why is this, Subhuti? It is because no Bodhisattva who is a real Bodhisattva cherishes the idea of an ego-entity, a personality, a being, or a separated individuality."

Grasping the Known

After a sense of “I am” is arising in the mind, a perspective of “being” an individual self entity arises, felt as “me”.

Existence then becomes an interactive game of grasping, rejecting or resisting everything “other” than the “I am”, as the conceptualized “me”.

However when the mind sees the “empty nature” of all things or events, grasped at, rejected or resisted; there is no longer a viable target of that grasping, rejecting or resisting. It was seen to be like trying to grasp at clouds in the sky, empty, always moving and evolving appearances, with no central core or solidity. When this is clearly seen, the grasping ceases, and with nothing to grasp, the “grasper”, also ceases. The grasper was also seen to be as empty as a cloud in the sky.

The empty, cloud-like nature of the “I am” was nothing more than a cloudy swirl of “me” and “mine” thoughts. When all thoughts cease their movements, the self illusion vanishes.

All that was ever grasped at were never more than cloud-like movements of energy, all in transition, without ever becoming any fixed thing or person.

*Selective perception suggests a portion of a wave which extends without limits in all directions, both in space and time, can somehow be grasped, for at least some period of time.*

What’s attempted to be grasped, rejected or resisted, can’t possibly be domesticated or controlled, just like the impossibility of doing so with a cloud in the sky.

The only way to have some illusion of success, is to create a label which implies a fixed quality of solid existence for that selected perception. Through naming and labeling, the mind creates an endless plethora of people, things and objects; which only exist as conceptualized beliefs in the mind. It is actually only through the names and labels which imply that any perception is “real” as a fixed entity, and is able to be grasped or controlled.

Such a life, is rife with disappointment, frustration and grief, as it’s found that no one and no thing can actually be permanently grasped or brought under total control. Somehow, everyone and everything eventually slips away into the darkness of non-existence; with no person, no domicile , no possession, no relationship, no planet, sun or galaxy remaining intact. There is only transience, momentarily appearing.

Without labels and thoughts that attempt to reify (solidify) that which can’t be reified, both the imaginary cloud of a self, its suffering and the imagined clouds as “everything else”, which the mind attempts to grasp and control, never appear as anything defined at all.

Samsara is only the mind’s swirl of thoughts, which generate the illusion that someone and some things actually exist where none otherwise, can be found in a mind where the flow of thoughts have come to rest.

Tulku Urgyen wrote in Rainbow Painting: "When there are no thoughts whatsoever, then you are a Buddha".

Chokyi Nyima wrote:

“Being free of thought is liberation.”

A student asked Ramana when is one finally enlightened?

Ramana replied “When there are no more thoughts.”

The Buddha: MN 140 Dhātuvibhaṅga Sutta:

" ‘He has been stilled where the currents of conceiving (thinking) do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace.’ Thus was it said. With reference to what was it said?

Monk, “I am” is a conceiving. “I am this” is a conceiving. “I shall be” is a conceiving. “I shall not be” ... “I shall be possessed of form” ... “I shall be formless” ... “I shall be perceiving ” ... “I shall be non-perceiving” ... “I shall be neither-perceiving-nor-non-perceiving” is a conceiving.”

“Conceiving is a disease, conceiving is a cancer, conceiving is an arrow. By going beyond all conceiving, monk, he is said to be a sage at peace.

“Furthermore, a sage at peace is not born, does not age, does not die. He is unagitated, and is free from longing. He has nothing whereby he would be born. Not being born, how could he age? Not aging, how could he die? Not dying, how could he be agitated? Not being agitated, for what will he long?”

“So it was in reference to this that it was said, ‘He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace.’"

Nagarjuna: "What language describes is non-existent. What thought describes is non-existent. Things neither arise nor dissolve, just as in Nirvana."

Questioner: How can I tell if I am making progress with my enquiry?
‘The degree of the absence of thoughts is the measure of your progress towards Self-Realization. But Self-Realization itself does not admit of progress, it is ever the same.’ Ramana Maharishi

Here is what many other great masters have shared with us regarding the obscuring nature of our thought constructs:

Dzogchen teacher, Chokyi Nyima:

“The most subtle type of obscuration is to simply conceive of something – like simply thinking, “It is.” Any notion we may hold is still a way of conceptualizing the three spheres: subject, object and action. Whenever there is a thought which conceives the three spheres, karma is created. People ask, ‘What is karma? I don’t get it! Where is karma?” In fact, karma is our mind conceiving something. Karma is the doings of conceptual mind. This subtle forming of a notion of anything is like a web, a haze that obscures our innate suchness just as mist obscures the sun from being vividly seen.

The great master Nagarjuna said, “There is no samsara apart from your own thoughts.” Samsara is based on thought; samsara is made by thought.”

“A thought includes attachment and aversion. A thought by its very nature involves an attitude of selecting and excluding. Every thought is hope and fear. Hope and fear is painful, in the sense of making you uneasy. Implicit in hope is the idea that “I have not yet achieved.” That is painful, isn’t it? Likewise, fear is accompanied by the thought, “It may happen and I don’t want it.” That is also painful; that is also suffering. Whenever there is involvement in thought, whenever a thought is formed, there is disturbing emotion. There is hope and fear, and therefore there is suffering.”

Dzogchen Master, Vairocana wrote as an instruction, in the 800’s a.d:

“So the state in which we don’t think at all is the supreme heart-essence of equanimity. We set ourselves down where we have no thoughts, and just stay there, without getting lost in the forces of depression or wildness.”

"Thinking only begins after marigpa (ignorance) sets in, at the loss of rigpa. During the nondistraction of rigpa, no thought can begin. I cannot emphasize this enough —there is no thought during the state of rigpa!"Tulku Urgyen

"Honestly, there is nothing more amazing than this recognition of rigpa in which no thought can remain."Tulku Urgyen

Bon Dzogchen Master, Lopon Tenzin Namdak wrote:

"Buddhas do not have any discursive thoughts (rnam-rtog); they have primal awareness or gnosis (ye-shes). Thoughts are always mixed up with negativities and obscurations. Thoughts represent obscuration. Thus we keep in a thoughtless state (mi rtog-pa). When we keep in the Natural State and everything dissolves, then we do not need to do or change anything. We just let things be, just let thoughts go. We let everything remain just as it is."

Dzogchen master, Chokyi Nyima:

“Thought is samsara. Being free of thought is liberation."

Bhante Gunaratana (contemporary Theravada master):

“Once your mind is free from thought, it becomes clearly wakeful and at rest in an utterly simple awareness. This awareness cannot be described adequately."

Dogen Zenji, 13th century Japanese Zen Buddhist founder of Soto Zen:

“Be without thoughts, this is the secret of meditation."

Huineng, the Sixth Patriarch of the “Sudden Enlightenment” school of Zen, states:

"Therefore ‘no-thought’ is established as the doctrine."

“Good Knowing Advisors, why is no-thought (wu nien) established as the doctrine? Because there are confused people who speak of seeing their own nature, and yet they produce thought with regard to states. Their thoughts cause deviant views to arise, and from that all defilement and false thinking are created. Originally, not one single dharma (thing attained) can be obtained in the self-nature. If there is something to attain....that is just defilement and deviant views (thoughts). Therefore, this Dharma-door establishes “no-thought” as its doctrine."

Nisargadatta:

“To remain without thought in the waking state is the greatest worship."

Chokyi Nyima Rinpoche from his book “Present , Fresh Wakefulness”:

"Basically and fundamentally, our mind is utterly empty, sheer bliss, totally naked. We do not need to make it like this; we do not need to cultivate it by meditating, to create this state by meditating.”

“Give up thinking of anything at all, about the past, the future or the present. Remain thought-free, like an infant.”

“Innate suchness is unobscured the moment you are not caught up in present thinking.”

“That which prevents us from being face to face with the real Buddha, the natural state of mind, is our own thinking. It seems to block the natural state.”

“Rigpa, the Natural State, is not cultivated in meditation. The awakened state is not an object of the intellect. Rigpa is beyond intellect, and concepts.”

“This is the real Buddhadharma, not to do a thing. Not to think of anything, like Saraha said, "Having totally abandoned thinker and what is thought of, remain as a thought-free child."

“Thinking is delusion.”

“When caught up in thinking we are deluded. To be free of thinking is to be free.”

“That freedom consists in how to be free from our thinking.”

“As long as the web of thinking has not dissolved, there will repeatedly be rebirth in and the experiences of the six realms.”

“The method: But if you want to be totally free of conceptual thinking there is only one way: through training in thought-free wakefulness. (rigpa).”

“Strip awareness to its naked state.”

“If you want to attain liberation and omniscient enlightenment, you need to be free of conceptual thinking.”

“This is not some state that is far away from us: thought-free wakefulness actually exists together with every thought, inseparable from it... but the thinking obscures or hides this innate actuality. Thought free wakefulness (the natural state) is immediately present the very moment the thinking dissolves, the moment it vanishes, fades away, falls apart.”

“Simply suspend your thinking within the non-clinging state of wakefulness: that is the correct view."

From one of the earliest Dzogchen masters, Vairocana:

“The absence of ideas is a lucidity. This lucidity is also an absence of ideas. It is the basis for a true essence that is not a designation. We remain within a river of awareness, just as it is.

It is primordially pervaded by luminosity, just as it is.

It has no thought.

It has no memory.

It has no motion.

The dhyāna meditation of greatest virtue is to use your dhyāna to an absence of thought...”

Vairocana:

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"Thought is bondage; the immeasurable openness of Empty Awareness (rigpa) is freedom."

Dzogchen Master Nyoshul Khenpo

*This is not to suggest that “you” are doing the “thinking”, that’s not possible, because there is no “you”. So “you” can’t stop thinking, because “you” are just a thought. *

Chokyi Nyima wrote:

“Being free of thought is liberation.”

A student asked Ramana when is one finally enlightened?

Ramana replied “When there are no more thoughts.”

Lama Thubten Gonpo Tsering:

This.. silence.. of the mind. It is a gesture.. a first step. To awaken.. the spiritual heart has to open.. completely and properly. And only the Source, the Beloved.. can do this. If "we" try.. it will never happen properly. How to allow the Source to happen upon you? Relax completely.
❤ Smile sweetly.. your smile is an invitation. Relax. Smile. Feel.
Not an emotion
Nor imagination.
Relax both.
Relax and smile sweetly.. and experience a gentle sensation awaken in your chest. Relax more.. don't try or so anything. The smiling becomes natural.. effortless.
Experience..and melt.❤
Trust will come. The Source wants to do all the most wonderful things for you.. but.. if you are busy.. being "spiritual".. doing
The Beloves will wait.. having the most profound respect..
For your free will.
So... relax. Smile. Let go.. relax more. Aware of the awakening sensation in the chest. Enjoy and be grateful.

More buddhist philosophy texts at:

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A summary of the Base or Zhi in Dzogchen, our actual State:

The Song of the Vajra

Unborn, yet continuing without interruption, neither coming nor going, omnipresent, Supreme Dharma, unchangeable space, without definition, spontaneously self-liberating— perfectly unobstructed state— manifest from the very beginning, self-created, without location, with nothing negative to reject, and nothing positive to accept, infinite expanse, penetrating everywhere, immense, and without limits, without ties, with nothing even to dissolve or to be liberated from, manifest beyond space and time, existing from the beginning, immense dimension, inner space, radiant through clarity like the sun and the moon, self-perfected, indestructible like a Vajra, stable as a mountain, pure as a lotus, strong as a lion, incomparable pleasure beyond all limits, illumination, equanimity, peak of the Dharma, light of the universe, perfect from the beginning.

Translation approved by Namkhai Norbu, from his book; The Crystal and the Way of Light

How Soto Zen Works

Dogen Zenji, the founder of the Japanese branch of Zen, taught a simple practice of sitting still in a posture of meditation.

Zazen in Soto, is not a means to attainment or enlightenment; rather it’s considered the Buddha (you) has assumed this sitting posture. You simply sit in alert presence with no agenda and no daydreaming.

Thoughts arise and disappear, images arise and disappear, insights arise and disappear, emotions arise and disappear, sensations arise and disappear, a sense of personal identity arises and disappears, perceptions arise and all are left as-is.

But what is aware of all these appearances? We just sit in aware observance, without any mental engagement.

Eventually the “background awareness” in which these inner and outer phenomena appear, becomes vividly present as that which doesn’t change amongst all the appearances coming and going. This background, observing awareness separates out from amongst all the appearances. The Buddha Mind shines in its own crystal clarity. Then true identity is known.

You were always the unchanging background awareness, the knowing and cognitive aspect to which all phenomena appeared but never had actual contact with.

In the Tibetan tradition they described this background awareness as being like an old grandfather sitting and watching the children play.

The “background awareness” is the Buddha Mind which is differentiated from being the body, the subtle body, the mind, the personal self identity, thoughts, emotions, feelings, sensations and all phenomena.

You are never in the “story” because you are none of the elements or people in any life story.

The “background awareness” simply IS and is never NOT. There is no practice or study necessary since you are always only the “background awareness” in which all phenomena appear and disappear.

You are Samantabhadra!

Dzogchen’s main method and approach is to point out that each is a fully empowered Buddha in this moment, not in a future moment after a progression of purifying processes.

You are energetically projecting your world, the landscapes and all experiences. This is the meaning of Kunje Gyalpo, the “All Creating Monarch”.

The Dzogchen tantra, Kunje Gyalpo is all about “you”.

You are creating mostly on the subconscious level and rarely consciously. As a result, you experience your own subconscious projections as though coming from some unknown source. You do this in order to “play the game”.

This is accomplished by generating a “dumbed down” self as your game player “avatar”.

Wake up people!

The Mind of Clear Light is true identity; it’s not local, not personal and not individual. It’s the Dharmakaya.

By simply relaxing into that aspect of consciousness which is “knowing and aware”, without ANY attention being paid to thoughts or sensory perceptions; the Mind of Clear Light will spontaneously appear. This is the essence of “taking rigpa as the path.”

Lama Gendun on Nature of Mind:

“The recognition of the nature of mind (rigpa, nirvana) is the only thing that we actually need –it has the power to liberate us from everything and to liberate all beings in the universe, too.”
*********************

"On the other hand, intrinsic awareness (rigpa) is the essence of the dharmakaya, forever “untouched” by the habitual tendencies emanating from nominal delusion. It does not depend as much as a hair’s breadth upon the meritorious two accumulations and traversing the path of liberation. In the knowledge of basic natural perfection, pure presence is reflexively released and thus is a result not generated from a cause.”

"That spontaneously arisen pure presence, timelessly free of any blemish, abides in its own space as the buddha-potential of the dharmakaya. We must understand that it always stays in the space of the unconditioned essence."

Rigtsal, Tulku Pema (2013-02-19). The Great Secret of Mind: Special Instructions on the Nonduality of Dzogchen (p. 219).

From the Dzogchen root Tantra (scriptural text), Kunje Gyalpo:

“The nature of enlightenment is that of space. There is no effort or achievement in space. Enlightenment, which is like space, will not come about for those who indulge in effort and achievement.”
****************

So in Dzogchen, we point out this ever-present Mind of Clear Light, co-existing within your samsaric mind-state. Then that and only that, becomes your path to itself. Only nirvana can lead to nirvana; only rigpa can reveal rigpa.

The Buddha taught another method. He said you have to break-up all mistaken identities regarding who and what you conceived as being “you”. It’s actually a pointing out instruction.

He said to negate all mistaken identities with the tool of “this is not me, not mine and not my identity”. You would apply this phrase to your physical body, your self-image, your personality, your thoughts, your mind, your intellect, your localized consciousness, your sense of “me”, your sense of being a soul or individual entity, and your subtle body of chakras or light body.

These are all observable objects appearing to consciousness but none are what is perceiving them. You are that cognitive awareness through which all those objects are known, but which itself can’t be objectified.

The Mind of Clear Light is true identity; it’s not local, not personal and not individual. It’s the Dharmakaya.

By simply relaxing into that aspect of consciousness which is “knowing and aware”, without ANY attention being paid to thoughts or sensory perceptions; the Mind of Clear Light will spontaneously appear. This is the essence of “taking rigpa as the path.”

You are Samantabhadra!

Dzogchen’s main method and approach is to point out that each is a fully empowered Buddha in this moment, not in a future moment after a progression of purifying processes.

You are energetically projecting your world, the landscapes and all experiences. This is the meaning of Kunje Gyalpo, the “All Creating Monarch”.

The Dzogchen tantra, Kunje Gyalpo is all about “you”.

You are creating mostly on the subconscious level and rarely consciously. As a result, you experience your own subconscious projections as though coming from some unknown source. You do this in order to “play the game”.

This is accomplished by generating a “dumbed down” self as your game player “avatar”.

What’s all that “stuff” out there? It’s your own subconscious potentials that continuously unfold into and as the current, conscious experience.

Simply recognize who you already are!

It’s amazing how good we are at convincing ourselves of our own weakness as being innocent or guilty victims, and never fail to blame “others” for our own self-sabotaging efforts that always go unnoticed.

Wake up people!

Being Dharmakaya and the Ultimate Truth

It’s always taught in Dzogchen, Mahamudra and Zen that one is actually only ever, the pure unchanging Dharmakaya; which never moves, never changes yet has the capacity to project various dimensions around itself, like dreaming. It projects the Sambhogakaya, Nirmanakaya and various dream states.

The key here is to understand that “you”, as a Dharmakaya Buddha NEVER MOVE, NEVER REINCARNATE and never die; only your projected game player avatar “dies”, but it also is never reincarnated.

When the physical body dies, “you” don’t exit or leave the dead body and travel elsewhere; rather you cease projecting the body/mind (avatar) and cease projecting the landscapes, people and objects your avatar seemed to inhabit.

Reincarnation is when you as a Dharmakaya Buddha begin to project a new dream-like world and universe, inhabited by parents and a baby body coinciding at the exact place from which you are projecting. You subjectively project your own self as the baby. You then project that lifetime of people and landscapes from that perspective of being the baby who slowly “gets older”.

As inhabiting the subjective projection of being that physical person (avatar), you likewise project your perceptions, mind and its contents.

It’s as though you are a TV set that projects its tv shows on the exterior, surrounding you as the TV, instead of the tv shows appearing “within” the TV. Contemplate this image until understood.

Your body, brain, mind, world of people, creatures and objects are all your own projection, like a surround sound movie, with you sitting at the center projecting a dream-like self (avatar) who is watching and participating in the movie.

But again, you as the Dharmakaya Buddha, never move and are always outside of space and time, while projecting space, time and the movie surrounding you.

Each person is a Dharmakaya Buddha projecting their own space, time, self and universe, yet our separate universes are all quantum “entangled” with each other’s. It’s that “entangled field”, which acts as our “common, shared ground”. The energetic relationships and characteristics of that “entangled field” are what become the “laws” of physics which hold true for us all equally; like gravity.

However, to “us”, as our own projected avatars, it seems that the universe is either already here or that it comes from some Higher Power. In this case we are still projecting our universe, but unconsciously, in the avatar’s experience. A Buddha is a “Buddha”, when what was previously a subconscious creative projection, arising from an unknown source; the projection is now known as being one’s own. However, the personal avatar doesn’t realize this, it’s strictly a Buddha Wisdom.

It’s this understanding that all the mystical traditions transmit; Buddha to Buddha, from time to time...

The Mind of Clear Light and Nirvana

The Buddha taught that the remedy for our suffering, called “samsara”, is Nirvana. So the Buddha taught how we can recognize nirvana in direct, conscious experience.

Dzogchen Atiyoga offers an immediate experience of nirvana, called “rigpa”. Rigpa is the knowing condition of our consciousness or awareness, when it experiences its primal nature, as the Mind of Clear Light.

When the utter clarity and transparency of the Mind of Clear Light arises, it carries with it, its own self-knowing wisdom, exclusive to only being known when our ordinary deluded mind-state transforms into its primal nature as the Mind of Clear Light. Then we “know” our true cognitive nature as being nirvana.

In Dzogchen we take the goal or result AS the path. We don’t use other path methods to “get to” nirvana step by step; we take ever-present nirvana itself as our path and exclusive method. This is the heart of the “instantaneous” or sudden path.

When the Mind of Clear Light first arises, like the clouds in the sky parting, revealing an empty gap where the sun is experienced directly, there is an insight of something like “Oh my, this has always been present but not noticed!”.

You don’t “see” the Clear Light, rather it’s recognized you ARE the Clear Light itself, rigpa; not the body, ego, “I”, self or mind.

It’s like entering a new transcendental dimension, one that precedes time and space. It seems to co-exist with the “material” universe of 3D objects, yet pervading everything, everywhere without making contact with “materiality”. It’s the unchanging ground or cognitive, transparent space in which the universe appears.

So first we experience ourselves as being the Mind of Clear Light, and simultaneously experience its infinitely vast transparent dimension as being ever-present.

It’s not something newly created or generated, it’s a knowing and seeing the most subtle dimension of Being, nirvana or rigpa directly.

There is no trace of self or thought there, it’s empty of all reference points other than its own utter clarity of fully awake awareness.

So in Dzogchen, we point out this ever-present Mind of Clear Light, co-existing within your samsaric mind-state. Then that and only that, becomes your path to itself. Only nirvana can lead to nirvana; only rigpa can reveal rigpa.

The Buddha taught another method. He said you have to break-up all mistaken identities regarding who and what you conceived as being “you”. It’s actually a pointing out instruction.

He said to negate all mistaken identities with the tool of “this is not me, not mine and not my identity”. You would apply this phrase to your physical body, your self-image, your personality, your thoughts, your mind, your intellect, your localized consciousness, your sense of “me”, your sense of being a soul or individual entity, and your subtle body of chakras or light body.

These are all observable objects appearing to consciousness but none are what is perceiving them. You are that cognitive awareness through which all those objects are known, but which itself can’t be objectified.

The Mind of Clear Light is true identity; it’s not local, not personal and not individual. It’s the Dharmakaya.

By simply relaxing into that aspect of consciousness which is “knowing and aware”, without ANY attention being paid to thoughts or sensory perceptions; the Mind of Clear Light will spontaneously appear. This is the essence of “taking rigpa as the path.”

Lama Gendun on Nature of Mind:

“The recognition of the nature of mind (rigpa, nirvana) is the only thing that we actually need –it has the power to liberate us from everything and to liberate all beings in the universe, too.”
*********************

"On the other hand, intrinsic awareness (rigpa) is the essence of the dharmakaya, forever “untouched” by the habitual tendencies emanating from nominal delusion. It does not depend as much as a hair’s breadth upon the meritorious two accumulations and traversing the path of liberation. In the knowledge of basic natural perfection, pure presence is reflexively released and thus is a result not generated from a cause.”

"That spontaneously arisen pure presence, timelessly free of any blemish, abides in its own space as the buddha-potential of the dharmakaya. We must understand that it always stays in the space of the unconditioned essence."

Rigtsal, Tulku Pema (2013-02-19). The Great Secret of Mind: Special Instructions on the Nonduality of Dzogchen (p. 219).

From the Dzogchen root Tantra (scriptural text), Kunje Gyalpo:

“The nature of enlightenment is that of space. There is no effort or achievement in space. Enlightenment, which is like space, will not come about for those who indulge in effort and achievement.”
****************

“Natural great perfection, the essence of utterly lucid basic space, is naturally occurring timeless awareness. Since it involves neither cause nor effect, neither something to develop nor an agent to develop it, nor any attendant conditions, it is timelessly present such that its nature is like that of space."
Longchenpa, “The Philosophical Systems” (p.305)

Longchenpa:

"Awareness (rigpa) abides as the aspect which is aware under any and all circumstances, and so occurs naturally, without transition or change."

Dzogchen master Khenpo Gangshar wrote:

"Simply rest naturally in the naked ordinary mind of the immediate present without trying to correct it or replace it. If you rest like that, your mind- essence will be clear and expansive, vivid and naked, without any concerns about thought or recollection, joy or pain. That is awareness ( rigpa )."

Kalu Rinpoche: “Mind is poised in the state of bare awareness, there is no directing the mind. One is not looking within for anything; one is not looking without for anything. One is simply letting the mind rest in its own natural state. The empty, clear and unimpeded nature of mind can be experienced if we can rest in an uncontrived state of bare awareness...”

Here is an ancient quote from a fundamental Great Perfection Tantra, or scriptural text, called the “The Heaped Jewels.” It completely summarizes the unique method of Dzogchen practice:

“When anyone rests in the natural state without concentration, understanding manifests in that individual’s mind, without someone having to teach all the words by which the mind understands these meanings. As this understanding dawns in the mind, all that is non-manifest and all sensory appearances, which in themselves entail no concepts, are seen to be naturally pure”
(From Longchenpa’s Precious Treasury, Padma Publications.)

Got it?

Egoic Self Dissolves in Inner Space
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pritomnost je krasna prepychova vec, ale...

“There is no Dharma, There is no Buddha, And there are no sentient beings. There is no I. There is no self. There is nothing to take in or hold onto.”

The Dzogchen, “Reverberation of Sound” Tantra


Dzogchen master, Chokyi Nyima:

“Thought is samsara. Being free of thought is liberation."

No One To Liberate

It’s the thinking mind that conceives all the problems, negative states of mind and self identities.

But that which knows of the presence of the thinking mind’s thoughts and evolutes, is itself unchanged awareness, not mind.

That’s why any effort or thought to improve or better any condition through some kind of practice; only applies to the mind, but not to what you always are: pure, empty knowing awareness.

Notice that you are the one that’s aware of all thoughts and negative emotional states, without any of them affecting your being aware of them in any way.