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    _B2SPIRIT_BUDDHISMUS
    DRZEEF
    DRZEEF --- ---
    Please save and read!

    To understand Dzogchen, it’s necessary to get the whole teaching in a single instruction. Only then does it all make sense.

    Mandatory Study Text for my Dzogchen groups:

    This text below is the best single detailed explanation of Dzogchen practice and theory that I have ever read. It covers the theory of both trekchod and thogal. I would read this through several times and post questions regarding aspects that are not clear. I am considering this "mandatory reading" for our Dzogchen groups. I have received these teaching directly from Norbu several times but haven't found them put together in such a concise manner before... Thanks to Chris Kroger for unearthing this gem! (I added pronunciation guides in parenthesis after certain key Tibetan terms.)

    From Namkhai Norbu:

    "When you discover and you have that experience then what do you do? It means that it is not sufficient only to have experience but you integrate, you are in that, in ordinary language it means that you are applying contemplation, or you are in contemplation, but how are you in contemplation?

    In general, when we do meditation or practice, then we explain how to sit for doing practice, or we ask. "How is the position of practice?" That means that since one of our ways of existence is our physical body, for that reason then we must coordinate our body, and therefore we have an explanation of the position. After that, we consider the existence of our voice and for that reason we ask, "What is the method of breathing when we do practice?" Or, if there is no particular explanation related to breathing then, "How do we look with our eyes and how are the functions of the senses?" Finally we have an explanation on how we must do visualization, thinking, meditating, because we have mind, the existence of mind.

    So it means that we control our body, speech and mind, and all three are coordinated in the practice. So how do you integrate all these aspects in contemplation? This is explained in the Dzogchen Upadesha teaching with the Four cog.bzhag; (pronounced "chozhag") cog means "how it is", bzhag means "remain, being as it is." This means you don't change, you don't modify, you should be as it is in your real nature. So then you can go through them one by one: how should your body be when you do practice? You remain just as it is. Then you continue with your voice and mind; so the cog.bzhag are for giving you the knowledge of that principle. The first one is ri.bo(riwo) cog.bzhag, like a mountain; this does not mean that you remain in a gigantic manner without moving. Sometimes you can find in the sutra teachings some explanations referring to being like a mountain. For instance it is said that many demons tried to distract Buddha, but he remained on contemplation like a mountain. There the idea is of something that cannot be disturbed, some idea of stability. But here, in this context, it does not have the same meaning. Also Dzogchen teachings explain that the cog.bzhag of the mountain gives the idea that you are on a mountain. If you are on the top of a mountain you can see everything, you do not feel limited as one in a tomb or a cage; yet this explanation is relative, in that it is not the main meaning. The main meaning of ri.bo cog.bzhag is that you remain as you are, just at that moment.

    You see, there are millions and millions of different kinds of mountains in the world -- some are very sharp and high, some are very large, some are very low, some are very extended, some are small. Why? because it depends on circumstances, on their condition. For example, some mountains are formed with very strong rock and are covered by snow all year like Kailash and Everest, so then of course they become very sharp and high. But mountains formed by sand are never very sharp and high. In the same way we human beings are living in different situations, and different circumstances. We live in time and with different circumstances and they change every day. Sometimes we are standing, sometimes lying down, sometimes doing something, so we then are being present at every moment, whatever the condition of our body, just being in that position. Sometimes you are lying down on a bed, so if you are present it doesn't mean that immediately you should get up and sit in a meditation position. If, while you are walking, you have presence, or you are in a state of contemplation, it doesn't mean that you immediately sit in a position for meditating. If you are, for example, on a toilet, it could also be that you are in contemplation, it doesn't mean you have to immediately go in the temple….in contemplation there are no problems; you can contemplate and integrate everything, so that is the real meaning of the cog.bzhag of the mountain.

    The second cog.bzhag is called rgya.mtsho cog.bzhag; rgya.mtsho(gyatso) means "ocean". There are explanations for this name: "ocean" refers to being in a state of contemplation, and that state is like the ocean that reflects all the universe. That is an example of developing clarity. But this explanation is relative, because it is more intellectual. In practice that is not the meaning of ocean. Ocean is the secret name for the eyes. The eyes are the first of the five sense organs, and by knowing the function of the eyes, you then know the function of our other organs. So, it means to remain as it is, in that condition without changing or modifying your vision. It does not mean, for example, that you should concentrate in a one-pointed inner state, or do fixation on an object, or gaze at something in a particular way.
    In general, we have two eyes for looking and their nature is to be open and have contact with objects, but sometimes we are lying down on a bed with closed eyes. In this case it does not mean that when you are in contemplation, you immediately open your eyes, or as in the sutra system, when you do meditation you immediately close your eyes. It just means to be in the normal way with organs having normal contact with sense objects. The same applies to breathing, because breath and the function of the senses are all related. So this is the real meaning of the second cog.bzhag.

    Then we have the third cog.bzhag; we call it rig.pa'i cog.bzhag, cog.bzhag of the state of rigpa. Generally we ask, "How should our mind be, how do we concentrate or do visualization?" The answer is the state of instant presence, and that is the state of rigpa, without changing, modifying or creating anything. This means we are in the nature of the mirror instead of being like reflections. We may have infinite reflections and have no problems with them, since they are something like qualifications of our state. That is the third cog.bzhag.

    Then the last cog.bzhag is called snag.ba cog.bzhag, the cog.bzhag of vision, meaning mainly the sense objects. Firstly there is the object of our eyes, that is the forms and colors and all things; then through the ears we hear different kinds of sound, and so on with all our senses, while for our mind we have all dharmas, all phenomena. So there is nothing wrong or considered to be without value. It does not matter if it is pure or impure vision, we say Kuntuzangpo, meaning everything is fine. If you are in the state of rigpa you don't have any problem with vision, that is why in the Dzogchen teachings we say, "Visions are ornaments of the primordial state." Ornaments create beauty for you, they don't create problems. In the same way, even though it is a samsaric vision, if you are not conditioned, if you are not distracted and you are in the state of rigpa, there is nothing wrong. You can be in that and everything is your mandala of energy. That is the last cog.bzhag.

    When we explain the four we do it one by one, but when they are applied in the state of contemplation it does not mean there is a progressive order such as first you do this, then second you do that. Your entire existence, how it must be in that moment, is called cog.bzhag. The practice method for being in that state is called khregs.chod (pronounced "trekcho") in Dzogchen Upadesha. Many translators today translate khregs.chod as "breakthrough." I do not think that really does correspond to the meaning of khregs.chod because "break" is done with effort. If you have effort it is not contemplation. One of the most important points is "beyond effort," so how can you be beyond effort if you break through something? However, you can learn the real meaning of it. It does't matter if you don't get a precise word, as you cannot realize with words anyway, while you do realize with meaning. So in the real sense khregs.chod in the Tibetan language has this meaning: khregs means something bound together, a bundle, such as wood bound up with a rope for fire. In Tibetan we say shing.khregs, shing is "wood", khregs is "bound." If we bind cut grass together , then we say rtsa.khregs, if many clothes are bound together, then we say gos.khregs. Any kind of thing that you bind together is called khregs. In general, we are bound with our tension, emotions, and so on, all our existence, and that is the real meaning of khregs.

    So khregs (trek) means that we cut that tension by doing something and being liberated. We are liberated from that binding, so that its called khregs.chod, chod meaning "liberated." The root of the syllable chod comes from gcod, which means actively cutting with a knife or something. But if there is someone who is not cutting, but is self-liberated then that is called chod. Maybe you hear these two as the same word, but they are not the same -- one is chod, the other is gcod. The word gcod means something like cutting, the same word as that of the practice of the gcod; while the word chod means something which is self-liberated. So khregs.chod means "totally self-relaxed" and this name refers to these Four cog.bzhag. When you learn the Four cog.bzhag then you apply and integrate in your daily life -- this is our practice, what we do.

    Within the series of Upadesha we also have the most important secret teachings such as thod.rgal (thogal) and Dzogchen yang.tig. Both methods are for developing contemplation. This means that you already have such knowledge of contemplation but in order to realize it, so that that knowledge becomes something concrete, you have particular methods. That is why, for example, for doing practices like thod.rgal and yang.tig , the first thing that you must try to have is a base. To have a precise base means that you have experience of contemplation. When you start with the Four cog.bzhag, it means that you already have something to develop and, in particular, the use of methods such as thod.rgal and yang.tig implies that you are in a precise experience of contemplation, and you are using these methods to develop rapidly. Why are there these important and special methods? That principle is explained with the Four Visions, which are the principle of both Dzogchen yang.tig and thod.rgal. It does not mean that we are only speaking of some kind of visions, but how we can apply this method and have that experience. Remember, we learned previously the Four Cog.bzhag in order to have knowledge of contemplation and continuation, and how we integrate them in our existence.

    The first vision is called cos.nyid mngon.sum. (cho nyi gon sum) You know chos is the Tibetan translation of the sanskrit word dharma and it means all phenomena. In Sanskrit we have two words: dharmadhatu and dharmata. Many people understand them as having the same meaning. Dharmadhatu means the universal condition of all phenomena, including sentient beings and their nature. It is somewhat related to dharmakaya, the dimension of all phenomena. But dharmata means the nature or real condition, particularly of an individual. Dharmadhatu means nature, the real condition of subject and object, the whole, the complete; while dharmata, chos.nyid in Tibetan, means our individual nature, our potentiality.

    You see, each individual has infinite potentiality, in that the state of the individual is also the center of the universe. For example, I have in my state infinite potentiality, and that potentiality is the center of the universe, but it means that for me, not for you. You are another individual, you have infinite potentiality and yours for you is the also the center of the universe. Yet being the center of the universe is not for egotistic or selfish feelings, or a feeling of being more important than others. Rather it refers to what is the real potentiality of each individual, that is the real meaning of dharmata.

    We can discover our potentiality, dharmata, with the method of the Four Visions. The First Vision is chos.nyid mngon,sum. Chos.nyid means "dharmata", mngon.sum means "real", meaning something we have contact with or we discover through our senses, not merely imagination. For example we say, "Emptiness is our real nature," although that is a kind of experience, yet it is not something we really see or experience concretely. By contrast chos.nyid mngon.sum means something concrete. How can we have that concreteness? We acquire that through visions. The First Vision we can have is the thigle. For example, you are looking in empty space, then the thigle appears, particularly if there are secondary causes like sun-rays, or other kinds of light. In that case you look into the rays of that light with your eyes half closed and in a dimension of rays you can discover the apparition of the thigle. It looks somehow like a peacock feather, and it is shining and sometimes when you see it and look at it then it goes away and disappears. So even though we did not do much practice we can have that experience, we can have that experience because everybody has that potentiality in their nature. Our potentiality can manifest and we can easily discover it.

    So what really is the manifestation of the thigle? A thigle is the form of our potentiality manifesting in front of our eyes as something like a vision because there is a secondary cause for its manifesting. For example the sun's rays are only a secondary cause. For example, if you sit with your hand, or any part of the body near your eyes, you notice that you have many hairs on your hand and if you look through this hair near the sun's ray it is shining and many kinds of thigle manifest. Or if you lay down on the ground and you put a piece of woolen or silken cloth on your face, looking at the sun-rays through this cloth you can see many thigle. You might think that they are coming from the woolen cloth or from the rays, but those are only the secondary causes; the thigle do not originate from them.

    Let us take the example of a crystal rock. If you put it in the light when secondary causes, such as sun rays, are present, then from this crystal rock infinite lights having rainbow colors come out. They are not really manifesting from sun rays, which is only a secondary cause. In reality that manifestation comes from the potentiality of the crystal rock, and in the same way, the manifestation of thigle comes through our potentiality. You can discover that when you are doing the dark retreat: in the dark you are only doing some specific positions and gazing with the eyes and you can have infinite visions of thigle. How can you have these visions when there are no sun rays? Even if you live in the dark you still have your potentiality, only the secondary causes for manifesting it are not the sun rays; it could be the position and the manner of gazing. There are many ways in which you can develop that possibility , and that is called "the real vision of dharmata." You have that vision of thigle; it means something like having the vision of your potentiality, because through that you discover your potentiality. So this is the first stage of the vision; through this very important method you can have possibility of that vision and discovering your potentiality. So your vision of dharmata is very important for realizing and integrating your potentiality.

    All the practices like thod.rgal and yang.tig start and develop from that point of thigle. You always have the production of a karmic body -- your material body is the resultant product of the potentiality of karma that you produce. You see, your real nature is pure from the beginning, and has infinite potentiality which manifests through sound, light and rays. But when we do not have that knowledge and we are distracted and enter into a dualistic vision, that is the starting point of samsara. Someone may ask, "Who made, and who created this samsara and when was it created?" Although you cannot trace a cosmological map of its origin, yet whenever you enter in a dualistic vision, you are already in samsara and that is the starting point.

    For example, you have the five elements and in your potentiality they are like the five colors if you manifest some pure manifestation or pure dimension. But when you produce negative karma that characteristic of negative karma is associated with all your elements, with all your potentiality, so your elements slowly, slowly become somewhat material, more on a material level due to the production of karma, and the result of it is what we call karmic vision.
    The vision of the thigle and that of our physical existence are very distinct: the physical body and all our human dimension is the production of karma, while what appears in the thigle is our real potentiality.

    When you have this knowledge then you have the possibility that your existence, this karmic production is integrated in that thigle. If you totally succeed in integrating your existence in that thigle, that is called "Great Transference" -- there is no death and even the elements, all existence, is realized in its natural manifestation of the rainbow body. Even if you do not have the capacity for that total integration in the thigle, but are on that path, and you have the capacity of integrating, even if your material karmic body remains, depending on the level of your capacity of contemplation when you die, still you can totally integrate -- maybe it will take seven days, but then your physical body dissolves in its real nature. Even if you have death, your realization manifests as the rainbow body. So the first stage is seeing or having real experience of dharmata.

    The second stage is called nyams.snang gong.'phel. Nyams means experience, snag means "vision"; through experience you can have different kinds of visions. Visions do not only refer to visions related to our eyes, but also mean the functions of all the senses. Gong.'phel means "developing," "increasing," and it refers to the fact that you are using specific positions. In general we have three main positions: Dharmakaya, Sambhogakaya and Nirmanakaya. By using a particular position and by controlling your energy the result is that specific aspect of manifestation. for example, you are gazing into space, or you are looking in the sun rays and you have visions of thigle, one or many thigle. And when you have that thigle you can also see a kind of light net; sometimes you can see silver strings, and we call that vajrasattva chain. That too is a manifestation of the continuation of our potentiality. When you observe the thigle all these chains move; then when you observe this net of light, do not go after the thigle and these things, but remain in a state of contemplation. In this way you can find these thigle and all other visions stop moving. And slowly, slowly, day after day, you develop and you can find some stable thigle; then you fix on that thigle and integrate your existence in that thigle. It does not mean very much if you have many visions of thigle, that is only the manifestation of your potentiality, also you must not only have curiosity and kind of play about with the visions, you should only integrate, and be in that thigle.

    Integrating means that whatever you see, you are just that, and that is in your existence. If you do not remain in a dualistic vision you can develop your manifestations more and more. When you develop visions you must not immediately create an attachment to them. Some people, when they have some kinds of visions, such as nice things, feel very happy and say, "I always want to have this vision." With this kind of attachment you block your possibility of development. On the contrary, you have to relax in that state, in any kind of vision, and integrate in that state in this way so that the vision of the thigle increases. You can also experience the development of visions in a thigle, such as full or partial manifestations of the Dhyani Buddhas or a half form, a partial form of it. So this is called increasing your vision.
    The Third Vision is called rig.pa tshad.phebs and means "maturing your knowledge," being in a state of rigpa. When you are in that contemplation, you do not need any effort for being or integrating; you easily, automatically get in that state of integration and remain that way in this vision. Through applying integration in that way you have the vision of how all that has matured and totally developed. Particularly in the dimension of the thigle there are many different kinds of visions, some are pure and some are impure. So this is the third stage.

    Then you have the last stage which is called the stage of chos zad, chos means "dharma", or phenomena, zad means "consuming"; thus consuming phenomena, principally in your vision, in your consideration of subject and object. You see, you have a physical body, which is the product of karma, and through this practice of integration with that capacity you slowly, slowly consume your existence -- it means dissolving your physical body into its real nature. So when you are entering in this stage, applying this practice and you die on that path, your death and your realization is the rainbow body. If you succeed at that stage then there is the great transference.
    This is a vey important, essential method, so you must be very serious about this method and its teaching.

    It is important to realize how energy manifests. The characteristics of our energy are called gdangs,(dang) rol.pa and rtsal (tsal). The energy of the state of rigpa is immutable, and being in that energy itself, that is the state of contemplation of gdangs.(dang) How is the gdangs energy itself? In general we learn about it with an example: gdangs energy is like a crystal ball: it has no color, and its real nature is pure, limpid and clear, but if you put it on a piece of collared cloth, for example, then it will appear to be the same color as the cloth.

    In Dzogchen, when we give teachings with the symbolic transmission, we sometimes place symbolic objects on a table, not merely speaking about them, so that the practitioners can observe them and then discover what they mean by going into the experience concretely. For example, you take a table and cover it with a piece of cloth which has four different colors, one on each side of the four directions like a mandala: the mandala in the east is white, the vajra family; in the south is yellow, the ratna family; the one in the west is red, the padma family; while in the north it is green, the karma family; and the center is blue, the position of vairocana, the buddha family. Then at the center of this mandala you place a crystal ball; if you look at the ball from above it appears completely blue because in the center the base is blue.

    Then you go to the east side and you look in the crystal ball, and it appears white, then you go and turn around a little and its aspect changes again and it becomes yellow, if you keep on walking it will keep on changing into red and then green, because all directions have their color, and so on according to the direction you are walking around. So what does this mean? It means that whatever the situation and the circumstances are, the state of contemplation manifests that, because in the real Dharmakaya state there are no colors, or forms, or positions. All circumstances and positions are relative, so when you are in your real nature nothing ever changes, even if you are seeing different colors. The nature of the crystal is always clear, pure and limpid. So you are like that; this is your state, and in any circumstances in which you integrate, and you find yourself in that integration -- that condition of energy is called gdangs.

    The energy of rol.pa is infinite manifestation beyond limitation. When you are in this, beyond limitation, that is the state of rol.pa. For introducing that we use the example of the mirror. In general, our ideas are very limited. For example, good is not bad, big is not small, and so on; all are in conflict and different. So if someone says "big," you understand "big," you never understand "small" -- that is our limitation of dualistic vision. If a dimension is small , you cannot conceive of how to put something big inside it, that is impossible. For that reason also the story of Milarepa in a yak horn seems strange. In the biography of Milarepa, it is explained that one day Milarepa and his disciple Rechungpa were walking when suddenly it started to rain. When they arrived at the place to which they were going, Rechungpa noticed that his Master was not with him. Then he started to look but could not find him, so he just waited for him. Later when the rain stopped he heard Milarepa singing but he could not see him, though he continued to look for Milarepa everywhere. Finally he noticed that the sound of Milarepa's voice was coming from a yak horn, and he thought, "Oh, it is impossible!" But it seemed that sound was really coming from there, so slowly, slowly he went towards the yak horn. A yak horn is not very big -- it is like a big cow horn -- so then he looked inside and saw Milarepa sitting in his usual position and singing. Rechungpa really saw him, it was not an illusion, so he was very surprised. He said, "The yak horn did not become big because it is its normal size," while he also saw that Milarepa was his normal size and had not become smaller. That is why he was very surprised and thought it impossible. Yet he really saw that. Then Milarepa sang, "You feel that is strange, but that is the real condition. That is what we mean by being beyond limitation." That was the teaching he received from Milarepa. Although it seems impossible, sometimes we have this kind of possibility. I also once had a personal experience similar to that one when I was doing the practice of thod.rgal. I had a manifestation of a thigle and it seemed like a mandala: in the center there was a thigle of five colors, and in the four directions there were four thigle, all five thigle being within a big thigle. So this was my experience. If during my practice I have some interesting experiences, I usually try and draw them afterwards so that i remember them. So when I finished my practiceI tried to draw it, but it never looked like what I saw. I really saw these five thigle in one thigle, with no empty spaces in between them, but while I was drawing I discovered that it was impossible. I tried to draw them again and again, but after three or four pages of drawing I understood logically that it is impossible. Then I thought that it might look like that , but in reality it couldn't be so. After two or three days, while I was doing my practice, it appeared again and at that moment I knew it was impossible to draw them. Even though I already knew it was impossible to do this, at that time I really saw why. So I was a little surprised but that is real -- in nature there are things like that.

    So when we take the example of the mirror, we can illustrate there the conflict of big and small: the big cannot be put into the small; nevertheless, if you have a small sized mirror you can see the whole countryside in it. You can see the whole countryside without its changing size and becoming smaller -- you just see it in the normal way. That is a good example for breaking the conflict of big and small. So rol.pa energy, in relation to our dimension, means something like a mirror, then we have infinite potentiality of manifestation. You can manifest the whole universe in your dimension. Also, when you are doing a transformation method in tantric teaching, you are manifesting the whole universe in a mandala like that of the Kalachakra, or you are transforming your existence into that of a deity and your whole, total existence into that mandala. In the real sense it does not mean that you are building a mandala outside somewhere, but you are just manifesting in your dimension the characteristic of rol.pa energy, as we do in our practice of zhi.khro -- peaceful and wrathful manifestations which are related to our energy, movement and the calm state. All these are manifesting in our dimension, just as in the example of the mirror. The characteristic of this kind of energy is called rol.pa. It is very important that you know that principle and how the energy manifests, especially if you do transformation and realize the whole manifestation in your dimension.
    Then we have the non-dual rtsal energy in the state of rigpa. What is rtsal energy?The rtsal energy has the characteristic of manifesting in a different way from the gdangs and rol.pa energies I explained before. You can learn about the rtsal energy with the example of a crystal rock. The crystal rock is the symbol of your real nature, which is clear, pure and limpid. It does not differ much from the crystal ball, but the crystal rock has many corners and many shapes. In the same way rtsal energy is more related with our different conditions, our characteristic functions of energy; also different kinds of elements are all related with our physical body and energy. So that is the root of our pure and impure vision.

    To have an example of this we put the crystal rock in the sunshine, then, when the sun rays strike the crystal rock, rainbow colors manifest everywhere. But in the absence of sunshine, all these lights and their potentiality remain inside the crystal rock, because it is the source of the manifestations of these colors. Of course, if there is no secondary cause -- sun rays -- there is no manifestation.
    With the mirror, for example, the secondary cause is the presence of an object or some people in front of it, if that cause is not present, then here is no reflection. It is similar with the crystal rock -- its potentiality manifests only when there are secondary causes. Let us take the manifestation of deities or mandalas. Their cause for manifesting is sound, light and rays -- first sound, then light becomes rays of different colors, and from the five colors different shapes form which are the manifestations. We call that a pure dimension, which is part of our real energy.
    When we are distracted, conditioned by subject and object, we produce a lot of karma and the potentiality of karma. All potentiality of karma is associated with our energy, and then instead of light, we have impure vision -- karmic vision -- and that becomes an obstacle for having knowledge or being in real potentiality. So in that way we have samsara, and we say then that we have the different visions of lokas, mainly the six lokas. What are the six lokas in a practical sense? They are part of our rtsal energy. What does an enlightened being like Kalachakra or some other Sambhogakaya manifestation display? That is rtsal energy. We can speak of rtsal energy in a more detailed way, as it pervades our whole existence. Our prana energy, for example, which is more related to our physical body, the kundalini energy, or even ordinary physical energy force -- everything is related to tsal energy.
    So rtsal energy is like the root of all, that is why we say our primordial state is the center of the universe; the whole universe is our rtsal manifestation. Everybody has the same condition. When you are in the state of rigpa, what is rtsal energy? It is your experience and through experience you are in the rtsal energy, and this is called rig.rtsal. No longer do you have a dualistic consideration such as, this is energy, this is my condition and so on, because in that instant presence you are not in dualistic vision. that is the most important point in contemplation. In this way we integrate all our existence -- body, voice, and mind -- the whole universe and all circumstances, in a state of contemplation.

    So, these three main manifestations of our energy are related with the three states of the kayas: the gdangs energy never changes its real nature, which is primarily in the state of the Dharmakaya. For demonstrating the rol.pa energy, we took the example of the mirror and being integrated in that is the Sambhogakaya. And rtsal energy is more related with our condition, both pure and impure dimensions, so it is linked with the Nirmanakaya state. You can understand that it is not sufficient just to have knowledge of your nature and energy, but there is something to do in your practice."

    -from transcript of commentary on song of the vajra
    DRZEEF
    DRZEEF --- ---
    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."
    DRZEEF
    DRZEEF --- ---
    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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    https://www.amazon.com/...73400?fbclid=IwAR0wgetPfd5I1rToNRQqHzwCEwDdP9dBrOgfy2jv4j5SP2Pih8malJ1C584


    "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. *
    DRZEEF
    DRZEEF --- ---
    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.
    DRZEEF
    DRZEEF --- ---
    More buddhist philosophy texts at:

    https://www.facebook.com/groups/389074547867876/
    DRZEEF
    DRZEEF --- ---
    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
    DRZEEF
    DRZEEF --- ---
    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.
    DRZEEF
    DRZEEF --- ---
    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!
    DRZEEF
    DRZEEF --- ---
    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.”
    ****************
    DRZEEF
    DRZEEF --- ---
    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.”
    DRZEEF
    DRZEEF --- ---
    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!
    DRZEEF
    DRZEEF --- ---
    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...
    DRZEEF
    DRZEEF --- ---
    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?
    TENZO
    TENZO --- ---
    HESPELER
    HESPELER --- ---
    pritomnost je krasna prepychova vec, ale...
    FRIENDSHIPPOWER
    FRIENDSHIPPOWER --- ---
    No Self, No Problem

    Quotes of Tibetan Dzogchen teacher, Anam Thubten:

    “In Buddhism this is called no self. This is the only true awakening.”

    “As we begin to rest and pay attention, we begin to see everything clearly. We see that the self has no basis or solidity. It is a complete mental fabrication. We also realize that everything we believe to be true about our life is nothing but stories, fabricated around false identifications.”

    “Who is the one being angry or disappointed?” In such inquiry, inner serenity can effortlessly manifest.”

    “When all the layers of false identity have been stripped off, there is no longer any version of that old self. What is left behind is pure consciousness.”

    “... we come to this one powerful understanding, that ultimately there is no samsara to be rejected. There is no misery to be transcended. There is not even a self to be liberated. Everything is just our own concepts and nothing more. My misery, my enemy, my life, they are all my concepts. That’s it.”

    “We just get rid of all of our concepts, all of our painful concepts, whatever concepts we are having an affair with. We are always having an affair with concepts and there are plenty of them. Every concept has a story line. Think about it. “I am poor.” That is a concept. “I am stupid.” That is a concept. “I am a woman.” That is a concept. “I am a man.” That is a concept too. They are all concepts. “I don’t have enough money, but if I had a million dollars, then I would be happy.” That is a concept. They are all concepts. Get rid of them in a single moment without even taking the time to meditate, without taking the time to analyze them. Transcend all limiting concepts as soon as they arise.”

    “When the self completely collapses, there is this inexpressible, simple yet profound and ecstatic, compassionate awareness. Nobody is there. “I” is completely nonexistent in that place.”

    “The “I” who doesn’t like what is unfolding is completely gone and that is all that matters in the ultimate sense.”

    “When we try to get rid of it, it doesn’t work. It backfires because who is trying to get rid of it? There is nobody there in the ultimate sense.”

    “I remember a very short quote from a Buddhist teacher: “No self, no problem.” It is really short but true and very effective too.”

    “My ego is struggling. “Well, I want to be enlightened. I want to have that bliss that he is talking about right now. I want to feel good. I want to have rapture but it’s not there. Time is running out.”

    “There is struggle when we are meditating and there is struggle when we are not meditating, as long as the self is being perceived as real. When the self goes away, then we are already in paradise and there is nothing to do.”

    “Karma is actually nothing more than thought.”

    “Buddha taught this wisdom, and in his tradition it is called anatman, or “no self.” “

    “This old version of self is the sense of an “I” that believes that it is inextricably bound to conditions. For example, when we feel that “I am going to die, and it scares the daylights out of me,” that is the old version of self. We know that it seems real to all of us. It seems as real as the sun and moon in the sky, as real as the coffee table in front of us. But remember that we once believed in many things that we no longer believe are real. When we were children Santa Claus was real to many of us. How could anybody dare tell a child that Santa is not real? But one day we figured it out all by ourselves. We simply knew that Santa was not real and that he had never been real. When we realize that this old version of self is no longer real, then we are no longer bound to conditions. Death is no longer a terrorizing threat. We have literally transcended death. Our body might decay and collapse but that is not death to us. This deathlessness has nothing to do with the idea that our soul or mind keeps reincarnating again and again when we lose our body. Rather we know that our true nature is one with everything, so it goes beyond birth and death as well as beyond reincarnation. Does the sky die? Our true nature is one with the sky.”

    “When we suffer it means that we are attached to a thought. When we feel happy that means that we are experiencing another thought. The very sense of “I” is a thought too. The “I” that I believe to be so real and concrete doesn’t exist in the ultimate sense. It is just a thought.”

    “The only thing that we must transcend is our thoughts. Beyond our own thoughts there is no suffering. There is only thought. This is not simply theory. But what does it mean to transcend our thoughts? It simply means not to believe in our thoughts. When we don’t believe in our thoughts we are always awakened. When we believe in our thoughts we are unawakened.”

    “Look. Who is searching for enlightenment? If we bring about awareness in our mind right now, we see that it is the same “I” who searches for everything. Who is searching for fame? Who is searching for pleasure? Who is searching for a way to arrive at the truth? It is the same “I.” The “I” who is searching for enlightenment is the same “I.” This “I” is sometimes very holy and sometimes extremely nasty. You see, this “I” has a big closet filled with all kinds of masks. There are masks of being holy and masks of being quite sinister. The “I” who wants to wring somebody’s neck is the same “I” who is searching for enlightenment. You see, it’s all the business of “I.” There is no good “I.” There is no bad “I.” There is only one “I” and it’s called the ego. Ego is a mental construct, a fabrication. It has nothing to do with who we really are.”

    “In the ancient times, spiritual seekers used various methods to practice meditation. Yet, there is only one meditation. That is a state of nondoing. When we stop trying to get somewhere and let go of all of our inner exertions, surprisingly the ineffable truth reveals itself to us. Then that’s it. There is nothing else to be found. The realization of that truth sets us free from the prison of our imaginary self. When we go deeply into meditation, we always witness the dissolution of self. If the self is still sticking around, we have not gone deep enough.”

    “Trying to acquire enlightenment from the outside, from a very impressive teacher or from an exotic practice, is also an illusion. These are simply other ways ego uses to sustain its illusory reality.”

    “One of our biggest problems is the idea of death. Even that doesn’t exist because there has never been anybody there to die in the first place. This sense of “I” is a grand illusion. Life without this illusion is truly beautiful. Without this illusion we feel that we have much love and joy to share with everyone in the world.”

    Amazon.com: No Self, No Problem: Awakening to Our True Nature (9781559394048): Anam Thubten: Books
    https://www.amazon.com/...em&pi=AC_SX236_SY340_QL65&qid=1525690918&ref=plSrch&ref_=mp_s_a_1_1&sr=8-1
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