Patrul Rinpoche's commentary on “Garab Dorje's Three

www.simplybeing.co.uk©JamesLow2009

PatrulRinpoche’scommentaryon“GarabDorje’sThreeStatements

hittingthemainpoint”1CommentaryandtranslationbyJamesLow

Freiburg,Todtmoos,June2009

TranscribedbySarahAllanandMatthiasSteingass

EditedbyMatthiasSteingass

Excerpts:

…Fromthepointofviewofdzogchen,thereisnodemandthatweorothersactinanyparticularway.Youdon’thave tobow to theBuddha, youdon’thave toburnbutter lampsnordoyouhave todoany kindof ritual. This ancient tradition is simply concerned toawakenpeople towhoandhowtheyactuallyareand throughthat, toexperiencea feelingofease,ofbeingathomeintheirownskin,andintheworldasitis…

…Byrelaxingintothenaturalstatethebusyturbulenceoflifeisrevealedastheenergyofthatnaturalstate.Theturbulencedoesnotstop;thereisstillenergygoingon,thereispower,thereareallsortsofthingsmovingbutnowweunderstandwhereitallcomesfromandweseethatwearealways–alwaysandalready–participantsinit.Thisisariverwecan’tstepoutofbutbyrelaxinginthenaturalconditionwefindabetterwaytoswimandbyswimmingwitheaseandgracewecanencourageotherpeopletostopdoingdoggypaddleandlearnsomethingalittlebitmoreelegant…

…In the Tibetan tradition tantra and dzogchen get rather mixed in together. For example,people go to get initiations with the idea that some big powerful person can give themsomething, cangive them theexperienceof theirown truenature. From thepointof viewofdzogchen all that is not necessary because this is your birth-right, or rather, your birth-rightbeforeyouwereeverborn–yourunbornbirth-right…

1PatrulRinpoche’scommentaryisChapter11inSimplybeing:textsinthedzogchentradition(JamesLow,AntonyRowePublishing,2010.ISBN9781907571015)

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Dayone.Friday.GeneralIntroduction................................................................................................4TheManybuddhistviewsor:thepathandtheforest......................................................................4TheInnermap,theterritoryandmindfulness..................................................................................6Thoughtandtheungraspableflowofexperience.............................................................................8TheMoodtobealiveandtherootofself.........................................................................................9Shinéwithfixation...........................................................................................................................10Shinéwithoutfixation.....................................................................................................................11

DayTwo,Saturday.TheText............................................................................................................13Weareactiveconstructorsofourexperience................................................................................13Abouttheauthor:PatrulRinpoche.................................................................................................15

TheRootText...................................................................................................................................15TheTeacher.....................................................................................................................................16View,meditation,conduct..............................................................................................................17Gainingenlightenmentinonelifetime............................................................................................19

TheFirstEssentialPoint:experience....................................................................................................21Explanationofthepractice..............................................................................................................25Meditationalexperiences................................................................................................................28TheDifferencetotantricpractice...................................................................................................29

TheSecondEssentialPoint:MakingaDecision...................................................................................31TheThirdEssentialPoint:SimplyBeing...............................................................................................32

Whateverarisesnourishesthenaked,emptyawareness...............................................................34Toberealistic..................................................................................................................................37TheThreetransmissions..................................................................................................................39

PatrulRinpoche’sCommentaryonhisowntext..................................................................................41Originalknowing(Yeshe).................................................................................................................41TheEssentialpartofthetransmission:onlyyoucanshowthistoyourself....................................42Gettingnothingbygettingthejoke................................................................................................44

DayThree.Sunday.TheText............................................................................................................44Directnakedawareness..................................................................................................................45Co-emergentignorance...................................................................................................................46ANarrowdoor.................................................................................................................................48TheMindasitis...............................................................................................................................51TheTruthoftheoriginofsuffering.................................................................................................52Oneantidoteisenough...................................................................................................................54Givingeverything,gainingall:compassion.....................................................................................56Hospitality.......................................................................................................................................57Clarity..............................................................................................................................................58

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Dayone.Friday.GeneralIntroduction

Duringourshorttimetogetherwewillfocusonthefamoustextthatcarriesitsowncommentary.ThetextisbyGARABDORJE2andtheprinciplecommentaryisbyPATRULRINPOCHE.IwillfirstgiveamoregeneralintroductiontosituatewhatwedoinrelationtothegeneralviewofBuddhism.

TheManybuddhistviewsor:thepathandtheforest

InBuddhismtheremanydifferent'views',manydifferentreadingsorunderstandingsofwhoweareandhowtheworldfunctions.Eachoftheseviewsilluminatespartoftheterritoryofourlivedexistencejustasifyouwentwalkinguptheroad,turningeverytenstepsandlookingatthevalley[hereintheBlackForest],itwouldlookdifferentfromthedifferentlevelsyouwereat.

Therearevariouswayswecanunderstandwhytherearesomanydifferentkindsofteachingsandwhattheyindicate.Oneisthattheactualconditioncannotbeputintowordsandassoonaswetrytoexplainsomethingorindicateitwearealwaystakingupaposition.Thepositionsthatarerevealedarebecauseourworldisrelational.Wecannotstepoutoftheworldandobserveitfromsomeneutralposition.Inscienceandcertainformsofphilosophylikephenomenologythishasbeenagoalforcertaininvestigatorsbutintheendwefacethefactthatweareembeddedinsocio-cultural,politicalsituations.Wehaveourgender,ourage,ourownpsychologicaldispositionsandlifehistories.Andtheworldweencounterismediatedthroughtheseinternalpositionswehave.Thisisnotsomethingthatcanberemoved,whichisnotnecessaryaproblem.Itonlybecomesaproblemifwethinkweshouldsomehowbeinaneutralpuresituationandbeabletoseethingswithabsoluterationalityandclarity.

Fromthebuddhistpointofviewthatwouldbeanimpossibility.Ratherthantryingtodosomethingimpossible,themainthingistoexamineforourselveswhatsortofpositionswetakeup.Onewaywedothatistoadoptanintentionalpositionandthenobservehowwecometodeviatefromit.Beforetheyhadbreathalysersoneofthewaysthepolicewouldcheckifsomeonewasdrunkwouldbetoaskthemtowalkinastraightline.Sowhenwedoanykindofpracticetherearetwoaspects:oneistheconsciousintentiontodothepracticeasdescribed.Forexampleifwearedoingthisbasicpracticethatwejustdidbeforewebegan,wewouldbepayingattentiontotheflowofthebreaththroughthenostrils,inandout,simplykeepingourattentiononthat.Theinstructionisthatifyoufindyourmindwanderingoffjustbringitbackagainandagainverygentlytotheconsciousintentionalfocus.Wecansaythatisthemeditationpracticebutwealsohavetheexperiencethatwedon’tspendmuchtimedoingthemeditationbecause,actually,thereisalotofdistraction.Thedistractiontellsussomethingaboutourownsituation.Firstly,ittellsuswearenotveryrational.Itshowsusthatthemindhasalifeofitsown.ItisnotlikeIcansay,‘ThisismyhandandIcanopenandcloseit’.Whenwestarttospendtimewithourmindwefindthatlotsofthingsaregoingon.Thingswedidn’tintendtohappen,memories,impulses,sensationsandsoon.

Thisisveryimportant:wearenotwhowethinkweare.Thevariousconstructsthatwebuildupthatgiveusasenseofourpersonalidentity,whichincludesallthestoriesthatweuseto

2Ed.Thisformatisusedforkeytermswhichmaybeincludedinaglossary(ifJamesdecidestoaddonelater).


explaintootherpeoplewhoweare,isjustaverynarrowpaththroughabigforest–aforestfullofmanydifferentwildthoughtsandfeelings.Themorewepracticewecometoseewearenotjustthepathwearealsotheforest.Ifyoufocusonthepathyoustarttothinkthattheforestistheproblemandthenwepray,‘Oh,mayIpleasenotgetlost.Mayallthebuddhaskeepmesafe.’Butifwearealsotheforestwherearewegoingtohide?Wearealreadymadandonceyoustarttomeditateyourmadnessisrevealedtoyou.Youcannottakethemadnessout.Themadnessisactuallygeneratedbythedesireorthenotionthatyoushouldbeasimplestraightforwardpersonandknowwhoyouareandknowwhatyouaredoingatanytime.Butwearenotlikethat.

Thus,eachpracticehelpstoilluminatedifferentkindsofconfusion,differentkindsofturbulence,andthroughthatwecancometoseewhatthenatureofthatturbulenceis.Thatthemind,thatourexperienceoftheworldisdynamic–alwayschanging–andthatalthoughwecandevelopcertaincapacitiesforfocusedattention,certaincapacitiestomaintainanintentionalidentityasagoddessoragod,nonethelessthechaoticturbulencecontinues.

Intheviewaccordingtodzogchen,wetakeadifferentapproachtothisungraspabledynamicturbulenceofexistence.Insteadoftryingtocatchitandtameitandturnitintowhatwewant,weworkwiththeexperiencesastheyarisesothatthequalitieslatentinsidearisings,whichseemtobedisturbingorunwanted,canberevealed.

Justasifyouareworkingwithadolescentssayinacityschoolorinaresidentialunit,thereisusuallyalotofresistanceintheseyoungpeopletothetaskofbeingalearner,gettingonwithwhattheschoolthinksistheproperactivityandifyoutrytoimposecontrolitseemstojustbuildupresistance.Theidealwayistotrytoseewhatisthere.Ofcoursethattakesalotoftimeandresourcesinaneducationalorpsychotherapeuticenvironmentandthesedelinquentordisturbedchildrencanseemtobesimplyanuisance.Butactually,insomeways,theyareontosomething.Veryoftentheyaresaying,‘WhyshouldIjoinyourworld?Yourworldisshit.Lookatit,lookatthepolitic,theeconomics,whywouldIwanttogetuptoajob,whywouldIwanttofitin?’Oneofmypatientsinthehospitalafewweeksago,amanwhohashadaverydisturbedandunhappylife,about40yearsofage,hesaidtome,‘James,youknowandIknowthatyouarewastingyourtime.Iknowyouareonlyworkingheretogetthemoney,youaremuchtointelligenttothinkthereisanyvalueindoingthis,sodon’tbeahypocrite,whydon’tyoudosomethingyouenjoy.’Ofcourse,thereisquitealotoftruthinthat,becausethelittleboxesthatwecancreatewhichgiveusasenseofmeaning–gettingupontime,keepingthingsinanorderlyfashion,preparingourwork,beingabletopayourbillsandsoon–thisallhasalotofmeaningintermsofdailyexistence.Itisanecessarypartofsurvivalbutisalsoakindofstupiditybecauseinordertomaintainitwehavetonotputintoquestionwhatwearedoing.Wecontinueonthebasisthatwetakeitforgrantedthatwhatwedoisindeedmeaningful–butofcourseitisaconstruct.Thekindofworkthatwedoiscreatedinthisparticularcultureaccordingtothesociologicaldevelopmentwehavehadinthelastfiftyyears.Noneofthethingsthatwedohasaninherentvalidity.Ahundredyearsfromnowpeoplewillprobablynotbedoingthesortofthingswearedoing.Thatistosaywhatwetakeforgranted,whatwetakeasagiven,whatwetakeasnaturallyimportant,isinfactaconstruct.Therefore,withoutpushingagainsttheseconstructs,withouttryingtothink,‘Ineedtohaveamid-lifecrisisandthrowmylifeaway’wecanstarttorecognisethatthesenseoforderandpredictionthatwehaveinourday-to-daylifeisbasedonakindofselectiveattention;thatwepayattentiontocertainaspectsoftheexperientialfield,andweignoreotheraspectsofthefield.Thiscreatestheparticularsliceoftheworldwemovethroughday-by-day.

IntheBuddha’steachingsaremanydifferentviewsandmeditationmethodsandinstructionsfordailylifewhichprovidealternativewaysofproceeding.Intheirdifferentwaystheyaremethodsofputtingintoquestionthishabitofassumptionandinvestmentwhichgivesaseemingsenseofpredictabilityandgiven-nesstotheobjectsthatweexperienceintheworldaroundus

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andtoourownidentity.ThebasicteachingsfromtheBuddhaarethattherearenoself-existingentities,thatistosaytherearenophenomenawhichexistinandofthemselves.Everythingthatweexperienceisrelational,whateverseemstobethecaseisonlythecaseaccordingtothecausesandconditionsofitscurrentcircumstances.

Forexample,thisbuilding[hereinTodtmoosAuintheBlackForest]wasnotoriginallytheguesthouseofabuddhistcentre.Itwasbuiltwithanotherintention3.Duetothechangesintheeconomyofthevalley,peoplemovingaway,thearrivalofteachersofTibetanbuddhismandthecultureinGermanybeingsuchthatpeopleweredrawntowardstheminawaythatmoneybecameavailabletopurchasethebuilding,thisthenbecamethebeginningofthisdharmacentre.Nowthatwehavebecomeusedtocominghere,wecometoitasthis'buddhistplace'.Probablytheoldpeopleinthevillagedonotthinkofitasa'buddhistplace';theymaystillrememberthenameofthepersonwholivedhereandtheyrememberitasthatperson’splace.

Thatisaverysimpleexamplebutitshowsushowwetakeonanidentificationofasituation,beitexternalorinternal,andthenlookaroundforinformationtofurtherconfirmthevalidityofourview.Thisisthebasicstructureofaneurosis.

TheInnermap,theterritoryandmindfulness

Generallyspeaking,duetochildhooddevelopmentsituationsthechildencountersaparticulartopologyinthefamilysystem,particularshapingsofanger,desire,jealousyandsoon.Thisistheworldasthechildexperiencesitandforsmallchildrenitistheonlyworldthattheyhave.Itisinthatmatrixofbeliefs,attitudesandbehavioursthatthechilddevelopsamapofthisworld.Andthen,aswegrowup,wegointonewsituations,wegotoschool,arewithfriends,playingsportorwhateverandaswemoveintothesenewexperiences,althoughthenewexperienceiscompletelyfreshtouse,wehaven’thaditbefore,thewaythatweapproachthatsituationisnotfresh.Itisintermsofthismapthatwehavecreated.However,thismapisnotlikeageographymapthatyoucanseetoreadtheshapeofthevalley.Itismoreliketheweathermapthattheyshowontelevisionwhereyougetblackcloudsandjaggedlinestoshowthunderstormsandsoon.Themapthatwehaveisemotionallyinvested:‘Ilikethis,Idon’tlikethis.Thisisbad.Idon’twanttoknowaboutthat.’Thesethingsareembeddedintheattitudeswedevelopinsideourfamily.Wecomeintotheworldwithitsinfinitepossibilitiesandtakeonlyveryfewofthethingswhichareavailable.Iftheexperiencesinchildhoodhavebeenquitesevere,theconstrictionofthismapbecomeswhatwecallneurotic.Thatistosay,thelimitationonourcapacitytorespondleadsustostatesoffrustrationwhichmanifestasdepression,anxiety,obsessionsandsoon.

Intheolddays,peoplewouldgotochurchandtheministerwouldgivethemsomelecturethatwouldhitandrunacrosssomeoftheseinternalmaps.Nowadaysyoucanhavepsychotherapy.Butevenifyouhavetherapyitisverydifficulttoconsciouslyremembertheparticulartiltortendencythatyouhaveinternalisedandtorecogniseitbeforeitmanifestsintotheturbulenceandtheinvitationswhichareconstantlycomingfromtheworld.Thisisoneofthereasonsthatnowtheyhavedevelopedthingslikemindfulnessbasedapproachestotherapy,wherebymaintainingastateofmindfulnessorconsciousattentiontowhatisoccurring,onecanatleaststarttorecognisethecross-roadswhereonetakesthefamiliarroadintoonesassumptive,habitualpatterning.Ifyoucannotevenrecognisethatcrossroadyouhavenochoice.Ifthereisonlyoneoptiononthemenuthereisnotachoice.Alotofthetimethereisonlyoneoption

3Ithinkitoncewasamill.(Matthias)


becauseoursenseis,‘Well,Iamjustme.ThisiswhoIamsohowcouldIdoanythingelse.’Whenwestarttobecomemoreattentivetohowweareourselves,tothecontinuousprocessoftheunfoldingorrevealingofhowweare,wecanstarttoseethatthemapthatwehave,doesnotfittheterritoryverycloselyatall.Alotmoreisgoingonthanwehavegrownaccustomedtopayingattentionto.

Inseeingthiscomplexityofourfieldofexperience,wecanstarttoseethatthehabitofidentification–ofselectiveattention–whichendlesslyattemptstorecreatethealreadyestablishedimageof‘HowIam’and‘WhatIdo’isaninaccurateperception.TheBuddhasaidallsufferingcomesfromattachment.Wehaveouterattachmentstoourpersonalpossessionsbutthemainformofattachmentthatcausesgriefisattachmenttoourexpectations,ourassumptionsaboutwhoweareandhowtheworldshouldtreatus.

Thisisoneoftherealdifficultiesforchildrengrowingup.Eachyearthebodychanges,youhavenewcompetencies,youareentitledtonewthingsbutyoualsohavememoriesofhowthingswerebefore.Whenachildissevenyearsofagesomeofthetimetheyarealsofouryearsofage.Itisnotthatwhenyoubecomesevenyouareneversixorfiveorfouragain.Itthesameforusthatwhateverageweare,wearealsomanyoftheagesthatwehavebeenbefore.Ateachstageinourlifewedevelopnewkindsofmapswhichdon’treplacetheprioronebutgetlayeredontop.

Generally,fromabuddhistpointofview,itisevenmorecomplicatedbecausewearenotjustdealingwiththecomplexsituationsthatwehaveexperiencedinthislifebutwiththeinfluenceofkarma,theconsequenceofactionsenactedinpriorexistences.Karmaindicatesthatwhenwemeditateandweseethesestrangethoughtsandfeelingsthatariseforus,althoughtheymayhavenoobviousconnectionwithourlifeasweknowit,theyarelinkedtoourexperiencesfromthepast.Sothecomplexityofourexistenceistrulyourcomplexity.Itisnotjustshearmadness,itisnotjustcrazilyoutofcontrol.Factisthatourworldisaceaselessnetworkofinteractions–andactionscreatereactions.Veryoften,thereactionthatcomes,comeswithsometimedelayandwasnotatallsomethingwecouldimagineatatimethatwedidit.

Forexample,thereisabigdemandforhardwoodinthewesternworld.Thepeoplewholiveinthetropicalforestswherethiskindofwoodgrowsneedtohavemoneybecausetheyhavechildrenandpeopletosupport.Theylookaround,seealotoftreesandthink,'Ifwecutdownthetreesandsellthemwewillgetmoney,thechildrencangotoschool,wecanbuildahouseofcement,drinkCoca-Colaandeatandhaveatelevision.'Thesearetheaspirationsofmanypeople.Theycutdownthetreesbutitisatropicalareawithalotofrain.Therainhitsthegroundwhichisnottiedtogetheranymorebytherootsofthetreesandtheearthdissolves.Itflowsintotheriver,therivergoesintotheseaandthelandbecomesdepleted.Nowthetreesareveryfarawaybecausetheyhavekeptcuttingthemdown,'ButIhavegotaconcretehouseandIcan’tmovetowherethetreesare.Howdidthathappen?Iwasjusttryingtohaveagoodlife.Ididn’twanttocauseglobalwarming.’

Wecanseethesesortofthingshappeningallthetime,andthisisthebasicstructureofkarmaaccordingtothebuddhisttradition.Wefindourselvesinasituationthatseemsasitis,'Thisiswhatwehavegot'.Werespondtoitinwhatwethinkisquiteareasonableway–thingsseemtogookay.Inthatway,thereisanactionandthereisanimmediateresult.Insidethatframeofreferenceitlookslikeagoodtransaction,'Ifeelquitesatisfied.Myfriendsalsosay,"Hey,youaregettinganewhouse,youaredoingprettywell,thatisgood."’Whatisnotobviousistheconsequencewhichiscominglater.Itisimplicitintheactionbutinvisibleontheleveloftheframeofreferenceofourconsciousintention.Weseethisallthetime.Whenchildrenstarttogetabitlostasteenagers,theystarttogotopartieswherethereisgoodmusicandpeopletohang

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outwithwhomaybetakingdrugsanditallseemsmorefunthandoinghomework.Inallofthesesituationsthepeergroupissaying,‘Thisisgood’butthelong-termconsequencearenotobvioustotheyoungpersontakingthatpath.Theyoftenthink:‘Myfriendslikeme,myfriendsthinkIamgoodbutyoumystupidparentsarealwaysdissatisfied,unhappywithme,whyshouldIlistentoyou,Iwanttolistentomyfriends,theyunderstandme,youdon’t.’–Karmaisnotaverycomplicatedidea.Itisaprinciplethatsaysthatwedon’tseethewholepicture.Wethinkthatoursituationhasdiscreetactivitieswithabeginning,amiddle,andanend,andthereforewecanbeincontrolofoursituation.However,itdoesnotquitefunctionlikethat.

Thoughtandtheungraspableflowofexperience

Whenwecometodomeditationpractice,theexperiencethatourmindisconfusedorthatwehavealotofinstabilityissomethingweshouldtrytobeinterestedin.Ofcourseyoucanseeitasaproblemtobesolved,youcanlookforspecificantidotes.Therearemanykindsofmeditationandotheractivitieswhichcandosomethingwiththat.Forexample,ifyoufindyouhavemanyrapidthoughtsandyoufeelabitscaredandpanicked,youcanlearntodosomehathayoga.Theasanaswillallowperiodsoffocusedbreathinginsideaparticularmuscularstructureandgraduallytheorganismicsystemwillcalmdown.However,thecomplexityofthefield,whenwereallyopentoseewhatitis,isbeyondthiskindofcontrol.Newthingsarealwaysarisinginthemind.Newkindsofprovocations,externalandinternal,sicknesses,accidents,deathinthefamilyandsoon.Thus,oneofthepathswhichhasbeentaughtisthepathofintegration.Thatistosay,thepathinwhichwelookatthenatureofexperienceandthenatureoftheexperiencer.

Whenwelookatexperiencewestarttorecognisethatourinterpretationofwhatishappeningtoustendstobeintermsofpackages.Thatistosay,wehaveourinterpretivebiases,ourfamiliarconceptsthatwebringtoexplainwhatisgoingon.Theseinterpretationsseemtotellthetruthandgiveussomeknowledgethatwecanrelyon.Forexample,youmightbesittinghereandyougetapaininyourback.Ifyouhaveananxiousdisposition,youmighthaveasenseof,'Ohmygod,Iamgettingverysick.'Oryoumightthink,'Iamnotusedtosittingonthefloor,thisisunusualanditisnotsurprisingmybackfeelsabitdifferent.'Clearly,ifyoucanhavethesecondsortofinterpretationitcanbringasenseofcalm:'NowIknowwhatisgoingonandIfeelokay.'

However,whatwasthismessage?'Iamsittingonthefloorandthisisnotusualformeandthatiswhythisishappening.'ThereareterroristsinAfghanistan,weshouldinvadethatcountryandkilltheterroristsandthenwewillallbehappy.Thelogicofthisisthesame–itisthoughts.Onethoughtandthenanotherthought.'Oh,thatisveryclear!Thatmakesmefeelbetter.'Andwealsohappentohavealotofbombsandweneedtoexplodetheseverysoon.Justaswehavethisswineflu,thecompanythatproducesthevaccineforithadalotofbatchesthatweregoingtobefinished.Nowweneedtohaveprotectionagainstswineflubecausethegovernmenthastoprotectitspeople.Bychancethischaritable,altruisticdrugcompanyjusthappenstomakeitavailabletothegovernmentatapricewhichmakesaverybigprofit.Thusweknow,externally,thatpeoplelinkideastogetherinwaysthatcreatesituationswhicharenottrue.Thesearebadpeople–butwearegoodpeople–wewouldnotdoanythinglikethat.Unfortunately,allthetime,wearedoingitourownhead.Wearetellingliestoourselves,notgrosslies,butthesubtlelieofbelievingthatapassingthoughtwilltellthetruthaboutasituation.

Thoughtsarepartofthemovementofourexperience.Theyarenotcomingfromsomeneutralplaceoutside.Ourexperiencefromthemomentweariseinthemorningtowhenwefallasleepatnightisceaselesschange.Walkingalongthestreetstep-by-steptheworldischangingasyourbodyrepositionsandnewvistasarise–thisisanewworld.However,themainthingwedoisreassureourselves,‘Ah,itisthesameoldworld.’Wedon’thavetopayattentiontoallthesedetailswhicharequitenew.Whenwestarttoseethenatureofimpermanence,ofceaseless


change,weseethatnotjustexternalthingsareimpermanentbutthoughts,feelingsandsensationsarealsoalwaysarisingandpassing.

Relyingonthoughtsisnotwise.Clearly,thinkingisuseful.Thoughtsarelikescrewdriversandhammers.Thatistosay,theyareperformative,theyaremovementsofenergywhichimpactthematrix-situationandbringaboutsomedegreeofchange.However,theyarenottellingthetruth–onthatleveltheyareunreliable.Butthereisanaspecttouswhichseekscomfortandreassurance.Wewanttofeelhappy,wedon’twanttobetroubled,andsowearewillingtobelieveliesinordertothinkthatlifeisokay.Wedothatexternallyonapoliticallevel,wedoitonaneconomiclevel.Thefactthatmanyofthefinancialinstrumentsthatwereusedtodevelopalotofmoneyfortradingorganisationswereunstableandwithoutanyclearbasis,waswellknown.Butaslongasitisgoingwell,peoplewanttobelieveit.Somehowitwillbeokay.Tounderstandhow,istocomplicateit.Sosomehowlifeisjustwhatitis.

Inbuddhismwetrytotakeaverysharpmacheteandcutalittlebitofthisforestofcomplacencyaway.Thepurposeofthisisthataslongasoursenseofpersonalself,aslongasoursenseofidentityiswrappedaroundincomfortingideas,weseemtobejustdoingokay,justcontinuingwithourlife.Thedaysturnintomonths,themonthsintoyearsandlifegoesby–butthereareotheropportunities,opportunitiestostarttovisitandstarttoawakentodimensionsofourselvesthatwehavenotbecomeawareofbefore.Puttingtheseassumptions,thesebeliefs,intoquestionisvitalinshiftingourpositioningsothatwecanseedifferently.

IfwecanseedifferentlyperhapswecanawakentothepossibilitywhichissetoutintheBuddha’steaching:ourexistence,ourbasicnatureoridentity,isnotsomethingcreatedoutofcausesandcircumstance,itisnotpartofthecontinuingprocess,thechainofactionandreaction–butisastateofawarenesswhichistrulyself-existing.Astateofawarenesswhichisthebasisfortherevelationofalltheexperienceswehave–boththeexperienceswhichlookliketheobject,whenwelookaroundandseehouses,trees,otherpeopleandsoon,andtheexperienceswetaketobesubjective,myexperienceofbeingme.

WecometoseethatwhatItaketobemytrueexistence,mymateriallybasedpersonalidentity,isactuallyaflowofexperienceswhichisungraspable.

Assoonaswestarttosaysomethingabouttheactualexperienceofbeingalive,thephenomenathatwearetryingtodescribehavealreadymovedintobeingsomethingelse.Whenwearetalkingaboutourselves,almostallthetimewearetalkingaboutthepastorthefuture:'WhatIhavedoneandwhatIwilldo.'Whenwestarttopayattentiontoourselvesaswearisemoment-by-momentthereisalotoffreshnessinthat,butalsoakindofindeterminism.Itiswhatitisbutassoonaswesayitisthisorthatithasalreadygoneandwearemakingastory,anarrativewhichisridingontopoftheimmediateactualityofwhatisthere.

Thefunctionofthemeditationpracticeistogiveusanawakeningoraspace,afreedomfromourusualhabitualpreoccupationandimmersionintheflowofsignifierssothatwecanstarttoseedirectlytheunborngroundofourownbeing–andwiththisweexperienceaprofoundrelaxation!

TheMoodtobealiveandtherootofself

Because,actually,wehavebeenlivinginquiteaperverseway.Wehavebeenaskingourselvestodosomethingwhichisimpossible.Ascreaturesofceaselessmovement–andnotjustmovementfrom'thewilltopower'butmovementwhichisinteractiveandcontextual,constantlyformingandre-forminginrelationtotheevolvingenvironment–wehavebeenaskingourselves

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tobereliable,predictable,straightforward,wellorganisedandsoforth.Thisisthesideofagreatdealofinternalpersecution,becausethisisagoalthatwecannotfulfil.AsJohnLennonsaid:‘Lifeiswhathappenswhenyouarebusymakingotherplans.’Lifeiswhathappens.Ifwewanttobeinlife,ifwewanttobereallyalive,wehavetobeinthatmomentofhappening.Wecannotprepareforitinadvanceinaspecificway.Ifyouhavehomeworktodo,whereyouhavetolearnapoemfortomorrowthenyoucantrytolearnthepoembutifyougointoasituationwhereyouaregoingtodance,youmightnotknowwhatkindofmusicisgoingtoplay.Youcouldpracticetangoalotbuttheremightbesomeotherkindofmusicplayingandthenyoucouldnotdoyourtango.Themainthingwouldbetobeinthemoodtodance.Indzogchenwewanttogetinthemoodtobealive.

Thereisnospecificpreparationforthis;itismorelikeanaestheticexperienceinwhichoneallowsthismanifestingbodytobeinfullconnectionwiththeenvironmentandtheco-emergenceofhowwearegoingtobewillbecomeclear.Ofcourse,wehavemanyhopesandfears:ifexperienceswelikestartandwewantthemtocontinueandyouwanttomakethemsafe.Butnoneofusknowwhatwillhappentomorrowletaloneinayear’stime.Preparationandmentalmapsandconfigurationsactuallyfunctionasahindrancetobeingfullypresent.Fromthispointofviewwearenottryingtodevelopmorepowerorcontrolbut,rather,aprofoundrelaxation,acomingtobeathomeinthatrelaxationandthroughthatinfinitetrustinthenatureofthespontaneousmanifestationofourexistenceintheworldwithothers.Insidethisflowofexperiencenotonlyhappinessandsmileswillcome.Therewillalsobetears,grief,miseryandsoon.Thisisacentralquestioninspiritualpractice:doweseethepracticeasakindofsuper-defenceagainstbadthings,amagicalmethodtocreatealotofgoodthings,orrather,awayofbeingabletobefullypresentinourlivesastheymanifest?Fromthepointofviewofdzogchenthisisonlyreallypossibleiftherootofyourindividualselfisplantedintheinfinitegroundofawareness.

Mostofthetimetherootofourourselvesisplantedintheflowofthoughtsandmoment-by-momentweidentifywithwhateverishappening.Thingsgowellandwebecomehappy,thingsgobadlyandwebecomeverysad.Butthisisalotofturbulence,thereisnoclarityinit.Goodthingswillcomeandbadthingswillcome.Inourlivesalreadymanygoodandbadthingshavecome–theyhavecomeandtheyhavegone.Becausetheyarecomingandgoingtheyarenotastableground.Ifyouwereafarmerandyouwantedtoplantsomeseed,youwouldnotplantthemintheriver,youwouldplanttheminyourownground.Sowhenyouplantyouridentityinthoughtsitisjustlikethrowingthepreciousseedofyourexistenceintotheriver.Somethingwillsproutbutmuchfurtherdowntheroad.

Thebasicinvestigationis:whatisthegroundofmyexistence?WhatcanIfullydeeplyinfinitelyplantmyselfinto,sothatIrestandopen?AndthisistheareathatthisverypopulartextinTibet,usedbymanypeopleasabasisfortheirpractice,addresses.

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Shinéwithfixation

Shinéisapracticecalledstayingpeacefully.Essentiallytheideaisthatifthemovementofthoughtsinthemindisnotallowedtoconnectwiththefocusofattentiontherewillbenodisturbance.

Ifyouimagineatraditionalcountrywaterwheel,thewaterisdirectedofffromtheriveronanarrowpathwhichfeedsintoasetofbladeswhichareturningonacircle.Sotheforceofthewaterturnsthewheelandthewheelturnsthemillingmachineinsidethebuilding.Inthesame


way,whentheflowofthoughtsinourmindiscomingandstrikingourconsciousnesswegointoareactiontoeachofthesethoughtsandturnwithit.Ifwecandisconnecttheflowofwaterfromthewheel,thewheelwillbecomepeaceful.Inthesameway,ifthefocusofourattentionisonsomethingstaticornotchangingverymuch,itbecomesunavailabletobeinterruptedbythestreamofthoughts.Onthislevelofpracticewetakeaverysimpleobject,eitherastaticonelikeamarkonthecarpetinfrontofuse,apebble,asmallstatueoftheBuddhaorapaintedfigure.Bykeepingtheattentiononthatthereisnoreceptorforthethoughtswhicharecoming.Thisinitselfcarriesaparticularnotionofwhatathoughtis.Veryoftenwethink,'Ithinkmythoughts,somehowtheyarecomingoutofmeandIamdoingthem.'Butwhatthispracticeissayingorsuggestingisthatthoughtshavealifeoftheirown.Thereisaflowofstuffandtheconsciousness,thequalityofawareness,alertnessorintelligencethatwehave,caneitherhookontothethoughtornot.

Thisisverydifferentfromourusualbeliefbecausenormallywethink,'OfcourseIamthinkingmythoughts,whoelsewouldbethinkingthem?'Soifyousaytosomeone,'Don’tthinkyourthoughts!'itiscrazy.Wethinkofthinkingassomethingthatwedo.Butactuallyinthecourseofthewholedayweprobablyonlyarethinkingforamaximumofhalfanhour–inthesenseofaproactiveintentionalmovementofthoughts.Alotofthetimewearejusthavingthoughtsorentertainingthoughts.

Thefunctionofthispracticeistoseethatconsciousnessalwaystakesanobject.Ifwegiveconsciousnessasafeobjectitwillbepreoccupiedandthereforewillnotbeavailabletotaketheseotherarisingsasitsobject.Itbecomeslikeakindofperipheralvision–asifyouareridingyourbicyclethroughthetrafficyoupayattentiontowhatelseismovingontheroad,youdon’tlookatwhatishappeningonthepavement.Youhavesomesensethatsomethingishappeningbutitisnotyourprimaryfocusofattention.Soatfirst,manythingsarehappening:thoughts,feelingsandsensationsandsoon.Buttheyarenotourcentralfocusofattention.Bykeepingtheattentiononthemovementofthebreath,ontheupperlipasitcomesinandoutofthenostrilsoronanexternalobject,returningtothatagainandagain,wehaveaprotectionagainstthedistractingforceofbeingcaughtupinthesediscursivethoughts.Thisisexactlythesamefunctionasamantra.Therecitationofamantraprotectsthemindbecauseitgivesthemindaconscious,intentionalthingtodo.Initially,youhavethesensethatitfeelsthatyouhavetothinkyourthoughtbutgraduallyyoucanbecomeawareofthoughtsassomethingwhichpassbyandwhichonlyhavesomethingtodowithyouifyouconnectwiththem.

WhenIwasfirsttravellinginthe1960souttoIndiaIwashitchhikingandoftenitwouldbeveryhotandyougetquitetiredandyouwaitalongtimetogetaliftofanykind.Thenyoucometoasmalltownandyouwalkdownthestreetofthetownandashopkeepersays,'Comehere,comehere!'AtfirstIwouldgooverthereandsay,'Hello,yeswhat?'andhewouldsay,'Whereareyoufrom?'Butafterawhileyouthink,'Fuckoff.Iamhotandtiredanditdoesn’tmatterwhereIamfrom,leavemealone.'Soyoulearnnottopayanyattentiontopeoplesaying,'Comehere,comehere.'Thisisthesamewiththethoughtsinyourhead.Theyallsay,'lookatmeIamveryinteresting,comehere.'andyousay,'No,Iamlookingatmybreath.'

[shinépracticefortwentyminutes]

Shinéwithoutfixation

Thenextformofpracticeiscalledshinéwithoutafixation.Wewanttokeeptheexperienceofbeingcalmandunperturbedbutwedoitnotbyrestingonanyparticularfocusbutratherbyallowingtheattentiontorestonwhateverisoccurring.Whateverisarisingforyou,whateverkindofexperiencecatchesyourattention,youjuststaywiththat.Aslongasitispresentandassoon

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asitceasestobepresent,youremaincalmandsomethingelsepresentsitselfandyouarepresentwiththat.

Forexample,youmightbesittinghereandsuddenlyyouhearabirdsinging.Justattendtothatbirdsong,itstops,thereissilence,thenthereisamotorbikeanditvanishes,silence,somethingelse.Youcandothatwithallthesenses.Somebody'smovecatchesyoureye,thenitstopsmoving.

Atthatpointmanythoughtscanariseaboutwhathashappened.Howeverthekeythingisthatyoudon’thavetoblockthethought,youjustwanttostaypresentwiththethoughtwithoutfallingintoit.Itisalmostasifeachthoughthasathinmembraneoveritwhichshowsussomething.Forexample,athoughtmightarise:'Iamtired.'Themeaningofitregistersandthenthethoughthasgone.Butifyouleanontothethought,intothethought,yougothroughthethinmembraneandyoubecomemergedwiththethoughtandthenthatthoughtleadstoanotherthoughtandtoanother,whichyouareinside.Andtheneventuallyyoupopoutofthatchainofthoughtsandthenasimilarthinghappens.

AsIwasdescribingforthefirstformofshiné,itisseeingthatthethoughtitselfhassomekindofhookorenticement,butwearejustlooking.Itislikeifyougointoashopandtheassistantcomestosay,'CanIhelpyou?'andyousay,'No,Iamjustlooking.'Itisthatqualityofbeingthere:youseewhatistherebutyoudon’thaveadesiretobecomeinvolvedwithit.Wearepresentbutsortofindifferent,wedon’thaveashoppinglist,wearenotneedingsomethingfromwhateverisoccurring.

Thispracticeisgroundedinthecentralprincipleofbuddhism:theuniversalfactofimpermanence.

TheBuddhasaidinhisearlysutrasthateveryarisingthingisaceasingthing.Whatevercomesintoexistencewillpassoutofexistence.Sothereisnoneedtocomeintomanagingthesituation,tobeinchargeandincontrol.Theobjectswillgobythemselves–aswearesittingherewithoutanyeffortfromus,thedayisgoing.Wedon’tneedtodoanything.

Webecomeawareofhowsmallthispointofcontrolisinsideus.Weareparticipatinginaworldwhichisjustgoingonbyitself.Ifwestaywithwhatishappeningitshowsitselfasarisingandpassing–arisingandpassing.Again,themoreweseethateachthoughtislikethat,wecanseeithasnothinginsideit;ithasnoessencetheretobegrasped.Therefore,wedon’tneedtofallthroughthatmembraneandbecomelockedinthethought–wejustletitgo.

InthetheravadinpracticesorcertainlyintheTibetanunderstandingofthem,theysuggestthatthisstyleofpracticeisgroundedin'renunciation'andagainwecanrenounceexternalphenomena.Youcangiveupyourhouse,youcangiveupyourmoney,youcanbecomeamonkoranun,butformeditatorsthecentralpointofrenunciationistorenouncethebeliefthatthemeaningofexistenceiscontainedinathought.Youcannotthinkyourwaytoenlightenment.'Enlightenment'isathoughtforthosethatthinkandsotheythinkaboutit.Youcanspendalotoftimethinkingaboutenlightenmentandthedifferentbuddhistschoolshavedifferentthoughts.Soyoucandebatewhetheritiscreatedoruncreatedandsoon.Theproblemwiththatisthatthoughtsareimpermanent,sowhateverresultyougetisgone.

Itislikethatatschool:youworkhard,youhavetheexam,yougettheresult.Ifitisagoodresultyouarehappyforanhourandthenlifegoeson.Thenmaybeyougotouniversityandyouhavemoreexamsyougetthroughandyouthink,'Ihavemydegree'anditisveryimportantforaday.Thenafterwardsnobodyeverasksyouaboutyourdegree,onlymaybeifyougoforajob


interview.Soallthatenergy–allthatefforttoachievesomething,somethingthatseemsveryimportant–isjustlikepickingupahandfulofsandandwatchingitrunthroughyourfingers.Ofcourse,youcansay,'Ihaveadegree'andusethatassomesignifierintheworld,somecurrency,butyoualsobecomeaware,astheyearsgoby,thatitisincreasinglyfalse.Becauseifsomebodysaid,'Iunderstandyouhaveadegreeinphysicspleasesittheexamagainjusttomakesure'youwouldsay,'WellIhavenotlookedatitfortwentyyears'.–'Inwhichcasegiveusthedegreebackbecauseitdoesn’tmeananything.'Thisiswhatourworldiscreatedon.Itisjustlikecollectingshit.Thefoodisfinished,youhaveagoodshitandyoudryitandkeepitcarefully.Inthesamewayyoustudy,yougetyourdegreeandthenyouhaveapieceofpaper.Butifyoustopstudyingthedegreedoesn’thavemuchtodowithyouanymore.Inthesamewayformeditatorsgettingintothesethoughtsasiftheycarriedsomerealsubstanceistobeseducedintothischainofsignifiers–itdoesn’tgoanywhereexceptroundandround.

Inthispracticewecanbeginverysimplytorelaxintotheoutbreathandthenjustsitverycalmintheroomasitis,andkeepyourattentionwithwhateverispresented.Thismeansnotwaitingfornewexcitingthingstoarrive,notchasingafterthoughtsorexperiencesthathavealreadygone–butjustwhatisherenow,whatisherenow,whatisherenow....

[practice]

DayTwo,Saturday.TheText

Wearegoingtoworkroughlyonthistextofwhichtheroottextisveryimportant.ItcomesfromGARABDORJEwhoisseentobeenthefirstbeingwhotransmittedtheseteachingsintoourworld.

Weareactiveconstructorsofourexperience

Welive,andhavedoneformanycenturiesnow,inaHUMANISTICworld;aworldwherehumanbeingsarethecentreandwedecidethenatureofeverythingthatweexperienceandeverythingismeasuredbyourbeliefornon-belief.Aswemoveintoaverymaterialisticperiod,theideathatthereareotherbeingsandotherrealmsseemssomewhatstrange.

InAmericaresearchhasshownthatmanymillionsofpeoplebelievethattherearealiensthatcometovisittheearthinspaceships.Hundredsandthousandsofpeoplehavewrittenstatementsabouthowtheyhavebeentakenupintothesespaceshipsandgiventeachingsofbeingtransformedinvariousways.Idon’tthinkthatisexactlythesameasthistextbutitdoesspeakofthesensethatnewpossibilitiescanenterintothisworld.Ofcourseinthechristiansystemthereisheavenandhellandlimboandearth,onlyfourplacestomovearoundin.Fromthebuddhistpointofviewtherearemany,manydifferentrealmswherepeoplecanberebornaccordingtotheirparticulartendencies.Nowadayspeopleofteninterpretthisisaverypsychologicalwayandfeel,'Oh,yesitisalsopossibletocreatesomesituationwhichislikehell,maybelikesomepartsofAfghanistan,andsoon.'Butfromthetraditionalpointofviewtherearerealseparatedimensions.Theyarerealinthesensethattheinhabitantsthatliveinthemtakethemtoberealandtheyalsoshowdifferentqualitiesaccordingtothehabitsandconditioningstothebeingsinthem.Noneofthemhasatrueinherentself-nature:theyarenotestablishedoutofsomefixedessencebutaremanifestingoutoftheinterplayofforceswhichwillariseforatime.Inthesamethatthisworldthatweliveinexistsinitscurrentformduetocausesandconditionsandasthesechangetheworldwillshowadifferentshape.

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Thereasontoreflectonthisalittlebitistostarttolookatabasicorganisingdichotomywhichispervasiveinthewesternthought:realityandfantasy!Wehavethingswhicharereal,whichcanbeproven,whichcanbereturnedtoagainandagain–andwehavefantasy:actsoftheimagination,indulgence.Andformanypeopletheyworkalldayandtheyfindtheirrealityveryhardandsointheeveningtheyliketogotothetheatreorthecinemaorreadabookandtheyenterintoafantasyrealmwherethingsfeelabitbetter–butthefantasyislikeaholidayfromthereality;itdoesn’ttransformthestructure.

Buddhismhasacompletelydifferentreading.Itissayingeverythingislikeafantasy,everythingisanillusion.Thereisnothingrealinthesenseofreliable,substantialorwithtrueessenceinside.Allthatwehaveispatternsinsideaflowofcontingency.

Whenwecometoapproachthistext,itiswiththesenseoffragilityofourcurrentsituation;thatnomatterhowmuchenergyweputintotryingtomaintainwhatisseeminglyrealandimportanttous,it’svulnerabletomanyexternalandinternalfactorsofchange.Thisistheverybasisoftheideasofliberationinhinduismandinbuddhism;thatisyoucanawakefromthefantasyofbelievethatanillusionistrulyreal.Butfromthepointofviewofmodernmaterialismthatwholepackageinitselfisjustaformofillusion.Sothisisaverydifferentviewoftheworld.However,wearenothertodiscussculturalanthropology;ideasabouthowdifferentpeoplehavemadesenseofexperience.

InbuddhismessentiallywetrytoestablishapracticetogetaDIRECTEXPERIENCE.Inparticular,inthiscase,anexperiencethatisnotrestingonthefamiliarweavingofthepatterns,thematrixofconceptualthought.Thetextisbeginningfromareadingofthisworldthatsays:wearelivinginsidesetsofassumptionswhichwetaketobereal.Theseassumptionsarenotassumptionsaboutarealitybutarethemselvesconstitutiveofthesenseofthereality.Becauseifitwasthefirstcase,ifitwasmerelysomekindofinterestingcommentary,allyouaredoingiswalkingaroundsomethingwhichisrealandhavingdifferentviewsonit;inwhichthingsareastheyareandwearesmallpeoplejusthavingourownlittleopinion.FromtheDharmapointofview,weareactiveparticipantsintheconstructionofourexperience.Notonasuperficiallevelbutonthemostprofoundlevel.Howwetaketheworlddeterminestheworldthatweexperience.

Thepotentialthatweencountermoment-by-momentisopeninthesensethatitislightandsoundwhichweorganisebyourconceptsof'colour','house','window','tree'andsoon.ThisisreallyafundamentalvisionbecauseitmeanswearenotmererecipientsofaworldwhichalreadyexistswhichhasbeencreatedoutofsomephysicalcausalityoraprocessofDarwinianevolution.Weareourselvesinvolvedmoment-by-momentinthecreationofthisvisionwhichweinhabit.ThisisthebasisofthepossibilityofAWAKENING!Ifwhatweseeisdeterminedbythewaythatweseeit,byalteringthatwayofseeingsomethingnewisrevealedandwestarttoseethingsastheyarewithouttheprojectionofourassumptions.Wecometoseethattheworldisnotwhatwethinkitisandwearenotjustwhatwethinkweare.

Thisisonecutoronetakeonwhatisthere.Whenyoustepoutofthattakeyouseethattohavetakenthattake,thatgrasping,asthewholethingisamiss-take.Justasyougotothecinematolookagoodfilm,thenyoususpenddisbeliefandfallintothemoviewhichthenseemsveryreal.Youhavetakenittobereal,assomethingexisting,'thisisit'–butitisnotthat,itisjustlightonascreen.Thepersonintheaudienceisco-creatingthefilmandintheforgetfulnessofthat,itseemsthatthefilmissomethinginitself.

Thepracticethatwearelookingatisawayofsteppingoutofourenmeshmentintheinterwovensequencesofconceptualthought.Itisnotthatwhatourthoughtsleadustorepresentiswronginaprofoundway.Itissimplythatitisnotthewholestory.Andifyoutakethe


parttobethewholethenyouhaveamisapprehension.Becausewehavebeenbiasedtowardsthelevelofmanifestationandtoareificationofthatlevelofmanifestation,wearetiltedtobelievethatthisisallthereis.Thepracticeistorebalance,toopenupthehiddensectionsothatwecanstarttointegratetheseaspectsofourexistence.

Abouttheauthor:PatrulRinpoche

ThetextbeginswithastatementofthecentralideasbyGARABDORJE,inwhichPATRULRINPOCHEisgivingakindofcontexttoit.PATRULRINPOCHEislivingattheendoftheninetiethcentury.Hewasfamousasaverywelleducatedlamaandhewas,asmanymeditatorsare,verysuspiciousoftheentanglementsofthemonasticstructure.Helikedtogoouttotravelaroundjustasanordinarymonk,liveinthetentsofnomadsandthehousesofpoorpeople.HedidnotliketohaveanyservantswithhimwhichinTibetthatisveryunusual.Tibetancultureisverymuchagroupcultureandgenerallyspeakingalamawouldalwaystravelwithservantsandclosedisciples.Thiscirclearoundhimwouldestablishhisstatus.Ifyoudecidedtoinviteafamouslamatoyourhouseforlunchyouhadtoexpectthatfiftypeoplewouldarrive.PATRULRINPOCHEdidnotlikethisatall,becausewhenyouarrivewithasystemlikethat,allthestatusofthepeopleisalwayswrittenintothesocialcode.Onefindsoneselftrappedinthechoreographyofsocialengagement.Tibetwasalsoverymuchashame-basedculture,thatiswhyitisenormouslyimportanttoknowexactlywherepeopleshouldbeplaced.Inawesternsenseifyouinvitepeoplearoundtodinneritisquiteaformalthing.Youthinkaboutwhoshouldsitnexttowhosothattheywouldbeabletohaveaninterestingconversation.ForTibetanseverybodyhadtobeseatedexactlyaccordingtotheirproperstatuswhichisinfluencedbythefamilytheyarefrom,theirage,theamountoflearningandstudytheyhave.PATRULRINPOCHEthoughtthiswasnotveryhelpful:ifyourpracticeisaboutspontaneityitisquitedifficulttodothatinsideahyper-determinedsystem.HewasalsosomebodywhowasabletounderstandtheBuddha’sbasicteaching,thatthisisaworldofconventions.Wetalkofconventionalorrelativetruthandpartofthepracticeofstayingfreshistofindwaysnottobetrappedinaconvention.

Inourculturetherealsopeoplewewouldnotexpecttodocertainsortsofbehaviours.Forexample,peopleareoftenshockedthatdoctorstakedrugs.InEnglanditisverycommonthehighestlevelofpeopleinthelegalprofessions,judges,barristersandsoon,totakecocaine.Atnighttheyareoutoftheirheadandinthemorningtheyaresendingpeopletoprisonforbeingoutoftheirheads.Weknowthatpeopleliketotakedrugsandjudgesarepeople,soonthatbasisitisquiteeasytoseewhytheywouldwanttotakedrugs.Butifweseethemasbeingjudges,thenwethink,'Oh,judgesarepeoplethatseekorderandstructureinsociety,thereforetheywouldn’ttakedrugsbecausehowcouldthey?'

AlittlestoryofPATRULRINPOCHEisthathehadbeeninvitedtoamonasterytogivesomeinitiations.Sohedecidedtogobyabackwaythroughthecountrybecauseitwouldbemorebeautifulandpeaceful.Alongthewayhemetanoldwomanwhowaswalkingveryslowlycarryingherbagsonherback.Hewalkedwithher,askedherwhereshewasgoingandshesaidIamgoingtothemonasteryasthereissometeachinggoingonthere.Hesays,'Iamgoingtheretoo,letmecarryyourbag.'Hecarriedherbagandhechattedalongtheway.Aftertheyarrivedtheoldladywasverysurprisedtoseethathewasnowsittingonthethrone.Peoplethink,'Howcouldthishappen?'Itcanhappenifyoucanstepoutsidethechoreography.Inthiswaywecanseeourownassumptionsofwhoweare,whatwecandoandhowanxiousweareaboutwhatotherpeoplewillthinkaboutus.Theselittleprisonsoftenblockthedirectactionofonehearttoanother.

TheRootText

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SalutationtotheGuru.

Inthebuddhisttraditioneverythingcomesthroughalineageofteaching.Itoftensaysthatwithoutaguruyoucannotgetenlightened.Sometimespeopleunderstandthistomeanthatitissomekindofsectinwhichaparticularkindofdependenceisbeingencouraged;thatyouhavetoabandonyourordinarylifeandenterintosomeclose,intimateworldwiththispersonwhowillhavealotofpoweroveryou.Therealmeaningissimplythatyoucannotdoitonyourown.Thisisverymuchatoddswiththeculture,thefeeling,andthezeitgeistofourcurrenttimes:'Justdoit!Youcandoit,whynot?'

IfMr.ObamacanbepresidentofAmerica,wellanythingispossible–maybenot.MrObamahasmanylittlethreadscomingoutofhimwithmanypeoplepullingthem.WhenMrObamastartstalkingaboutthePalestinianpeopletherearecertaingroupsinAmericathatstartpullingthesethreadsverystrongly.Thecultofindividualismis,ononelevelyoucouldsay,anenormousforceofliberation–itallowspeopletofindthemselves,toliveintheirownskin,tofeelthattheyarebeingtrueinthemselvesandnotcompromised.However,oneofthethingsitdoesistodisguisethenatureofinterdependence.Ithinkwecantrace,historically,adirectcorrelationbetweenthedevelopmentofindividualism,asasocialpriority,industrialisationandtheclimatechangethatwestarttoexperience.Therearesociologicalhistoricalstudiesthatshowthis.Becauseindividualismmeans:'WhyshouldInot,IdefinewhoIam.'Theshadowsideofthatisthat'Iamnowentirelydependentonmyself.WhoamI?IamwhatIam.IfyouaskmeanymoreIwillbeveryangry.'Sothebasicpositionistohaveadefensivepropositionalstanceinwhichweendlesslytellnarrativesaboutwhoweare.Therearehugenewgenresinliteratureofautobiographicalstorytellinginwhichpeoplewanttoshowthattheyhaveexistedbycreatingsomestoryaboutthemselves.Allofwhichisinterestingenoughbutwhatitmeansisthatthereisakindofinternalscreenoravoidanceofanenquiryinto'whoamI?'

MetellingyouwhoIamispartofaculturallylearntprocessinwhichtherearemanyresourceswhichcanflowintomeandcomeoutofmymouth.Wedefineourselvesintermsofwhatwehavelearntandwhatweexperienceintheworld.Wetalkaboutourage,ouroccupation,thecountrywearebornin,whatweliketoeatandsoon.Allofthesearephenomenaintheworld.Somebodysays,'Ireallylikechocolate.'Whatdoesthatmean?Chocolatewastherebeforeyouwereborn,youenterintorelationwithit.Soyouareactuallybeingdefinedwithyourrelationwiththeworld;somethingextrinsictoyou.Myselfistheworldinthatsense.Thisiswhatweareactuallysayingallthetimebutitishiddenfromusbytheparticularwayinwhichweconstructthenarrative,soinsaying'Ilikechocolate'Iseemtobesayingsomethingjustaboutme.EvenifweknowthateverydaymillionsofbarsofchocolatearesoldinGermany,wecanstillfeelthat'Ilikechocolate'issomethinguniquelypersonal.Whenwestarttolookatwhoistheonewholikeschocolate,whatistheverynatureofthisselfwhichisengagingwiththismatrixofsocialsignifiers,weencounteraterra-incognito,somethingwedon’treallyknowhowtonavigateortounderstand.

TheTeacher

Itisforthisreasonthatweneedtohaveaguruorateacher–ateacherthathadhimselfateacherwhowastaughtbyanotherteacherandthenallthewaybacktoGARABDORJE–whogotitfromDORJESEMPA–whogotitfromKUNTUZANGPO...andKuntuZangpojusthaditforsomereason.Heistheprimordialluckyone.

Therefore,ifwewanttofindoutaboutthesethingswehavetoenterintotherealmswheresomebodyknowssomethingelse.Whatisittheyknowabout?Theyknowaboutwhatweare.Theydon’tknowwhoweareintermsofanyofourpersonalstory,buttheyknowdirectlythe


structureandnatureofexistence;anexistenceinwhichweallparticipate.ThatistheTRANSMISSION,toopenintotherealisationofhowweare,ofhowthingsfunction!

Thisisaverystrangethinginmanyways:thatinordertofindourselveswehavetogotosomeoneelse.Whyshouldn’tIbeabletodothatformyself?IfIalreadyhavethisbuddhanatureorthistruenaturehowcomeIdon’tjustgetit.Usuallythisisbecausewearesofascinatedbyourownintelligence,byourowncreativity,byallthewonderfulaspectsofourenergeticmanifestationthatweexistinarealmofautointoxication.Oneofthefunctionsoftheteacherisnottobeveryinterestedinyou.Youarenotasfascinatingasyouthink.Orrather,youareveryfascinatingbutthatfascinationisthepathofbeingrebornagainandagain.Fromthepointofviewoftheteacher,themostinterestingthingaboutyouisthethingyouarenotreallyinterestedin.Theteacher’sjobistotrytohelpustobeinterestedinthishiddenarea.Oncethatinterest,attentionandgrowingawarenessisevolved,youhaveanintegrationbetweenallthefascinatingformsofenergyandthegroundoftheenergy.Nothinghastochangeexternally,butwearenolongeraskingthemodeofmanifestationtocarrythewholeburden.Infact,whenwerelaxintotheOPENNATURE,weseethatthereisnoburden.Ourindividualegoselfisburdenedwithresponsibilityofhavingtobeinchargebutactuallyitisnotincharge.Whenitcansettleintoitsownproperlevelitbecomesfreetodowhatitdoesbest,whichissimplytoparticipateintheeverevolvingfieldofenergy,asamodeofenergyitself.

View,meditation,conduct

Therefore,hebeginsbysaying,SalutationtotheGuru.4

Thenextthreesentencesaresetoutinthestructureof:VIEW,MEDITATIONANDCONDUCT.Thisisaverytraditionalwayoforganisingthestructureofthedifferentlevelsorvehiclesofbuddhistpractice.

Theviewisinfinitevastness.

Thisoperatesontwolevelsandwewilllookatthatalittlelater.

Themeditationisraysofunderstandingandcompassion.TheconductisasthesonoftheBuddha.

Hereheispayinghomageinthiswaytothreemainteachers.ThefirstisLONGCHENRABJAMwhowasafamousearlyteacherinthefourteenthcenturywhoexplaineddzogchentextsingreatdetail.ThesecondisthenameforJIGMELINGPAandthethirdisPATRULRINPOCHE’SownmainteacherGYALWAINYUGU.

Theview,thewayweshouldvisittheworld,isintermsofinfinitevastness.Whenwelookoutintothisexperiencewehaveheretogetherinthisroomweencountermanyspecificobjects.Eachoftheseobjectsisheldinplacebyourownconceptualelaboration.WhenwerelaxandopenweexperiencedirectlythepresenceofLIGHT.Thislighthasnolimitation.Itfillsthewholeofspace,whatwecallthemountains,thetrees,thecloudsthebluenessofthesky.Manyconceptsputeachthinginitsplacebutwhentheyarerelaxed–justradiantcolourfillingspace.Lightisin

4Ed.ThisformatisusedforthetextofPatrulRinpocheeverytimeJamesisreadingitoutandalsoifhecitesthetextagainwhilecommenting.

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space.Thislightisinfinitebothinthatitispervasive,itiseverywhere,butalsothatitisnotmadefinitebythenamethatweputontopofit.Whenwelookoutatthehillweseemanydifferenttreesandwethinkthisisatrueperception.Thisisamuddiedmixtureofperceptionandconceptionlikeacolloidalmixture.Youshakeitupsothatitseemstobeallmixedtogetherbutwhenwetaketimetosettletheheaviersubstancesinksdown,theconceptsrest,andweseetheclarityofthepureperception.Thehillisthenshimmeringwavesoflightwhichisneverlimited,nevermadefinitebytheapplicationoftheconcept.Itistheconceptwhichisfinite,notwhatwesee.

Outofthisstateofthisinfinitevastnesscomeraysofunderstandingandcompassion.Whenwerelaxandopen,weexperienceourselvescomingintotheworld.Wehaveabody,wehavespeech,wehavementalexperiences;theyaremovements,theyarerays.Thelesswegroundourselvesoridentifyourbasicsenseofselfwithourhabitualconcepts,themorethisrelaxedspaciousnessallowsourmovementoutinbeingwithotherstobesimplymomentsofwisdomandcompassion.Thenwedon’tneedanythinginparticularfromanyoneandwedon’thaveanythinginparticulartogivetoanyone.Themovementbetweenselfandotherbecomesunimpeded–itisnotabigdeal.Thereisnometerrunningandnoledgerbeingkeptofwhetherthiswasgoodorbad,whethertheyarenicetomeorifIamnicetothem.Thishappensjustontheshimmeringlevelbeforewehaveconcreteinteraction.OurmovementouttowardstheworldisoneofUNDERSTANDINGorclarityabouttheemptyandopennatureofphenomena–withintheunderstandingofnon-duality,ofnon-separationbetweenselfandother.Weareavailabletobewithotherpeopleinacompassionateway.

COMPASSIONheredoesnotmeancomfort,butbeingwithothersinawaywhichpromotesrelaxationandopening.Fromthepointofviewofdzogchen,wearenotwantingpeopletodoanythinginparticular.Youdon’thavetobowtotheBuddha,youdon’thavetoburnbutterlamps,youdon’thavetodoanykindofritualfunction.Allthatoneistryingtopromoteisafeelingofease,tobeathomeinyourownskinandtohavethatskinbeingathomeintheworld.

Thissoundsquiteeasybutassoonaswestarttorelaxitopensupfieldsofanxieties.Forsolongwehavebeenholdingourselvestogether,tryingtomakethebestofourlives.Compassionisaninvitationtotrust,tobeokay.Thathastobedonequiteskilfully–soPATRULRINPOCHEsays:ConductisasthesonoftheBuddha.SonoftheBuddhameansBODHISATTVA.Abodhisattvaissomebodywhodevelopstheirqualitiesinordertoconnectwithdifferentkindsofpeople,onewhoputstheotherfirst,onewhois,inasense,theservantofpeople.Butagoodservantwillnotlethismastergooutintotheworldwithstainedclothes.Sotheservantalsohastosay,'Waitaminutemaster,youmustchangeyourclothes.'

Inhelpingotherswehavetobeabletoseeclearlytheiractuallivedsituationandhowtohelp.Somepeoplehavegrowntoobigandleakoutinalldirections–theyneedhelptobesqueezedbackintotheirskin.Otherpeopleliveinsidethemselveslikealittlemouse–theyneedhelptotaketheircourageandstrength,tofeeltheirwholebeingsothattheycanbeintheworldasitis.Itisherethatsomehowthroughbuddhismyougetarulebookormasterplanofhowtobehavewithpeople.

Beforewecomeintoasituationwedon’tknowwhattodo.Ifthatmakesusanxiouswemayworkoutwaysofbehaving.Inthemiddleagesthedevelopmentofcodesofchivalryandofcoreprotocolwasonthebasisthatpeoplewereverydangerous.Thus,ifeverybodycanagreetobehaveinpreordainedwaysyoucanlowerthetension.Indzogchenwewanttodissolvethetightpoints,theknots,thenodesaroundwhichanxietygrows,sothatwecancomefreshintoeachsituation.Again,thebasicbuddhistteachingiseverythingisimpermanent.Whenweobserve


ourselveswestarttoseethatthisisreallytrue:moment-by-momentourmoodischanging,webecomemoreorlessawareofourbody,moreorlessawareofaspectsoftheworld.

JustaswehaveanotionfromgestaltpsychologyandKurtLewin’sfieldtheoryofFIGUREANDGROUND–thatmoment-by-momentsomethingmanifestsasourfocusofattentionandtherestofthepotentialfieldrecedesinthebackground–inmeditationwecanseethatthisisexactlytrue.Whensomethingisnotarisingitisnotarising.Ourconceptualworldisoneinwhicheverythingremainsinitsproperplaceallthetime.Ourexperientialworldisoneofmoments,ofaspects.Forexample,youaresittinghereandsuddenlyyoufeelsomethinginyourlegandthenthatgoes,suddenlythereissomethinginwhatyoucallyourhead,thenwehearabird.Inthatwayaverydiscontinuousworld,wheretherearemanydifferentthings,somehowarisesasthisseamlessflow.Themorewecaninhabitthatwithoutbeingafraidofit,themorewecanreallydirectlyknowotherpeoplearenotwhowethinktheyareortheythinktheyare.So,whenwemeetsomeone,wealwaysarelooking,'Whoareyou?Whoareyounow?'Thatiswhatyoucanworkwith.Weareenergeticbeings,wearenotfixedthings.

Therefore,theconductofthesonoftheBuddhaistobepresentwithphenomenaastheyare.Beingopeninourvariouschakrasorcentrestopickupalltheinformationavailableandtorespondintothat.Ifwearedoingthatweshouldfindthatwearenotbangingintopeople;wearenotmakingbigstrongassumptionsaboutthem,butwearejustmovingtobewiththemastheyare.Notwithsomegeneralplanthatwearegoingtosavethemorliberate.Byverygentlymeetingpeoplejustastheyare,theyhavethesenseofbeingmet.Thereisnodemand,noentryprize,norejection,sotheopennessandthetightnessarepresentatthesametime.Byconfirmingtheenduringpresenceoftheopennessdespitealltheknotsandlimitations,thereisanencouragementjusttorelax–'Itisokay.Youdon’thavetotryharder.'Infactyoucouldtrynottrying.Itisprobablyaverylongtimesinceyoustoppedtrying.Wedidthisaschildren;welearntthentojustflopdown,butgraduallythehabitofbeinginthesaddle,beinginthejob,becomespervasive.

Gainingenlightenmentinonelifetime

Regardingthepracticeofthis,itgivesachanceofgainingbuddhahoodinthislife.Andifthatisn'tattainedthenatleastonewillbehappy.Howwonderful!

Whyshouldn’twegainenlightenmentinonelifetime?Whatistheobstacletothat?Fromageneralbuddhistpointofviewwehavebeborncountlesstimesandineachofthesetimeswehaveaccumulatedmuchkarma.Thiskarmanowcreatesmanydifferentkindsofconstraintstoourfreedom.

Onthelevelofthebodywehaveparticulartensions.Thechannelsinthebodygetknottedsothatourenergydoesnotflowfreely.Weareconstrained,wedon’tbreathewell.Regardingourspeechweareoftenconstrainedintermsofwhatwesay,thesortofthingswesay,thetonesofourvoicebecomesverydiminished,andourmindisfullofhabitsandassumptions.Thisisnotjustakindoffixedquantity.Itisadynamicevolvingpotentialasnewprovocationsariseinternallyandexternally,causingnewpatternsofreactivityandhopesandfears.

Fromageneralpointofviewyouseeitcouldtakemanymillionsoflifetimestocleareverythingaway.Butitislikedoinghousework;thereisnoendtoit.Forsomereasonthereseemsalwaystobealotofdust.Soyoucleanthecarpetsandthenyoulookandthenyoufindtherearesomespider’swebs.Youcleanthespider’swebandyoulookatthepaintandyouthinkitneedsrepainting–onandon–thereisalwayssomethingtobedone.Thisiswhy,ifweare

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tryingtocreatepurificationonthelevelofenergy,onthelevelofpatternandform,thisisanendlessprocess.

What,then,doesitmean:buddhahoodinthislife?FromtheverybeginningourownnaturehasbeenPURE;ourbuddhanatureisalreadyhere.Ourattentionhasbeencaptivatedbythedomainofconcepts.Whenwerelaxbackintothisalways-presentNATURALSTATE,whoistheonewhoisgoingtobecaughtbytheprovocationsandtheobstaclesandthedefilements?

Aslongasweareintheworldasanobject,manythingswillkeepbangingintous.Peoplesaythingsandwebecomehappyorsad.Whenthesunshineswefeelhappy.Whentherearealotofcloudsanditgetscoldwefeellesshappy.Thisishowweare.Forpeopleasunreliable,asflowingandasfragileasthis,howcouldyouhavethemasterytosortoutalltheproblemsofexistenceandsocreatenirvanainthemidstofsamsara?Wedon’thavetodothat:theproblemiswithidentification.Throughtheoverinvestedidentificationas'this',as'I,me,myself!'weexperienceourselvesinthischainofactionandreactionallthetime.

Whenwepracticebyopeningintothisunborn,naturalstatethemovementcancontinuebutitisnotcatchingontous;wehavebecomesmooth.Inrelaxationinthisopenstatethereisnonecessity,thereisnolack,thereisnoanxiety.Wearenotlookingtosomegoodobjectstocompleteusandwearenottryingtopushawaybadobjectswhichmightharmorlimitus.WeprovideaspaciousHOSPITALITYtowhateverisoccurring.Evenifwedon’tgainthefullawakeningatleastwewillbehappybecausewewillnotbesopersecutedbyendlesslybeingatthemercyofwhateverisoccurring.Thisisveryimportanttothemainmeditationpracticethatissetoutinthetext.

Somechildrenareverytalented,sayinmusic,andsomearenot.Apatientofminehadamotherwhohadbeenaconcertpianist.Shehadgivenuphercareertomarryandhavechildren.Shewantedherdaughtertolearntobeagoodpianist.Thedaughterwasnotverymusicallytalented.Themotherwouldsitbythepianoandshoutatherdaughterandhither,slappingherfingerswitharuler,becausethemotherwasconvincedthatsomewhereinsidethisstupidgirlwasabrilliantpianist.Butthegirlwasn’tstupid,shejustdidn’thavethekindoftalenthermotherhad.Soifsomethingdoesnothavethepotential,youcanboilit,roastitandcutitbutitwon’thavewhatyouwant.Itjustmakesalotoftrouble.Butweallhavethebuddhanature,whichiswhylaterinthetextweusequiteapowerfulmethodandwecanusethistoseparatethepatternsofconfusionfromthisunbornpotential.

Regardingtheviewofinfinitevastness,themeaningofthesethreestatementshitstheessentialpoint.

HereheisreferringtothethreeessentialpointswhichwasthecoreteachinggivenbyGARABDORJEatthepointwhenheleftthishumandimension.ItisonthebasisofbelievinginthisVIEWthattheCUTTINGTHROUGHorthedroppingoftheknottedattachmentcanoccur.Thisiswhyweoftendodifferentkindsofmeditation:togainmoreexperienceandmoretrustthatallthethoughts,habits,memories,outofwhichweconstructourfamiliarsenseofselfarewithoutanytruebasisinthemselves.Thisisvital:todistinguishbetweenwhatisnatural,whatisgiven,whatistherefromtheverybeginningandwhatappearstobegivenbutisactuallyaconstruct.

Wetendtotakeourbodiesforgranted.Wehavehadthemforquitesometime.Itisonlywhenwegetsickthatwestarttobecomeawareofthemassomethingfragileanddependentuponmanyforces.Butday-by-dayourbodiesarechanging;thebodyissomethingverydynamic.Itisthesamewitheveryaspectofourexistence.Ifweweresolidandrealwemighthavetocreatesomesuicidepactinordertobeliberated.Wethink,'thisstupidbodyiskeepingmein


limitation,bettertocutmythroat.'Thatwouldn’tbeveryhelpfulbecausehowcouldyoukillwhatisactuallyaprocess.Theactofsuicideissimplyamomentintheflow,justasdyingisamomentintheflow,andbeingbornisamomentintheflow.Theflowgoesonandonandon.Whatweneedtodoistowakeup,torecognisethenatureofthisflow,sothatitcantrulyflowratherthanhaveusstuckinsidetheflowofwateraslittleblocksoficeclackingintoeachotherandtryingtoestablishsometerritory.

TheFirstEssentialPoint:experience

NowPATRULRINPOCHEintroducesthemainpracticethatthistextfocuseson.Itisapracticewhichbelongstoaserieswhichiscalledthetwenty-oneSEMDZIN(Tib.:sems-'dzin).semmeansmindanddzinmeanstohold.Thesearepracticesusedtostabilizethefocusofawarenesssothatwedon’tgetcaughtupinthoughts.Thisparticularpracticeisdesignedtoincreaseclaritybycuttingthelineofattachmenttowhateverisarising.Hegivestheessentialinstructionnow.

Firstly,keepyourmindrelaxed.

Whatdoesthismean?Ifwesay,keepyourmindrelaxed,maybeinaschool,youmaysaytothechildren,'Sitstillandcontrolyourbody!'Orwhenchildrenarelearningtowrite,theymighthavepaperwithlinesonitandyoumaysay,'Listen,youhavetocontrolthepensothatthelettersaresittingontheline,don’tgobelowanddon’tgoabove,youhavetocontrolyourhand.'Clearly,inthis,thereissomethingyoucanmobilise;thisisanactofwillandintention.Weareveryusedtothiskindofactivity.

AboutRelaxationandTranslation

Relaxingthemindisalittledifferent;itisnotreallysomethingyoucando.Actually,therelaxationofthemindisalwaysthere.Whatthismeansis:relaxthefocus,theinvestmentortheobsessionwiththisconstructedsenseofyourself.Thedifferencehereisveryimportant!ThemindfromtheverybeginninghasbeenPURE,ithasbeenperfect.Thereisnocorrectionnorimprovementthatcanbemadetoit.Sowhenwecometoasentencelikethiswehavetorememberthisessentialteachingandseewhatitisreferringto.

Translatingtextslikethisisdifficult.EvenforTibetan’sthesetextsaredifficult.AsWittgensteinpointedout,themeaningofawordisnotembeddedinadictionarybutinhowitisused.Dictionariestellyouaboutthewordbuttheydon’tshowyouhowitisused.Soawordlikemindcansometimesmeanaveryrelaxed,opened,enlightenedstate,andsometimesitcanmeanlimitedconsciousnesscaughtupinsubject/objectduality.Thismeanspartofwhatwearedoingalsoislearninghowtoreadthiskindoftext.

Thus,keepingyourmindrelaxedmeans,don’tencouragebusyness.Thereisnotaproblemtobesolvedhere.Therearenoparticularthoughtsthatyouneedinordertomakethisgobetter.

Neitherdiffusednorconcentrated,freeofthoughts.

Forexamplewhenyouaresittinginthesunshine.Thereisnothingparticulartothinkaboutbutyoucanfeelthepresenceofthesun’sraysonyourskin.Thereisarelaxationbutnoneedforanypreoccupation;nothingtodo.Ofcourseifyousitinthesunforalongtimeyoucangetabitspacedoutandthenitisdiffusedbecauseyouarelosingthequalityofbeingpresentinthemoment,youarejustdriftingoff.Norisitconcentrated;youarenotfocussingonsomething,tryingtodosomethingwithit.

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Freeofthoughtsdoesnotmeanthattherearenothoughtsatallbutitmeansyouarefreeofthem.Theshiné-practicesthatwewerelookingatwereexactlyaboutthis.Inthisopenstateourmindisliketheforest;itisakindofpublicspace.Peopledodifferentthingsintheforest.Somepeopleshootdeer,somepeoplehaveashitbehindatree,somepeoplehavesex,somepeoplehaveapicnic;theydolotsofthingsintheforest.Inthesameway,whenthemindislikeapublicarea,allkindsofthoughtsarise–comeandgo.Thus,beingfreeofthoughtsmeanstoallowthemjusttobeastheyare;wecanbecomefreeofthethoughtwhenwerealisethatthethoughthasnothingessentialtogiveus.

Again,wehavetothinkhowdowehearthat?Whatdoesthatmean:thoughtshavenothingtogiveus?Ofcourse,toleadourlivesweneedthoughts;ourworldismadeupofthoughts.Wedoplanning,wedoshopping,wemakearrangements,weworkoutwhatclothesneedtobewashed,whattemperatureclothesneedtobewashedat;therearesomanythingsyouneedtothinkabouttokeepyourlifegoing.Butwhatthatmeansis,ifyoureflectonyourexperience,youparticipatewiththoughtsintheelaborationofyourexistence.Maybewhenyougethomefromhereyousuddenlythink,'Oh,tomorrowisMondaymorning,Ineedtogetsomeclothesready,'andyougotoputtheminthewashingmachine.Thisthoughtwhicharisesinsideyoumovesyourbody:youcollectyourclothes,yougotothemachine,youfindthewashingpowder,andyougettherightsetting.Allofthesearemovementsofenergy.Wemightsay,'ThankgodIrememberedthat,nowIcandowhatIhavetodo.'Thatgivesquiteasolidfeelingtoit.Actually,whenthethoughtmovesinsideus,wemovewiththethought.Thisprocessofmoving–insidetooutside,outsidetoinside–iscontinuousthroughoutthewholeofourlives.

Whoismovingwiththethought?Theenergyofthebodyismoving.Ourarewemoving?Thisissomethingyouhavetoobserve.Whoistheonewhopicksupthewashingandputsitintothemachine?Ononelevelwecansay:'Iamdoingthis.'Ifyouarenotabletosaythatwewouldbeconcernedaboutyou.Wewouldthinkmaybeitisanearlyonsetofdementiaormaybesomemildstrokehasoccurred;somehowsomethinghashappened.Thisisawayofspeaking;speechisenergyaswell.Whenwesay,'Iputthewashinginthemachine,'thisisaflowofsound.Ifyoustaywiththequalityofemergence,ceaselessly,body,speechandmindflowingtogetherinthisworld–everythingisflowing,interacting,moving.Sotosay,'Iputthewashinginthemachine,'seemsconcreteandrealifwetakeItobesomefixeddefinitesubjectthatcanbereturnedtoagainandagain.

‘I’isagrammaticalstructure,anemptysignifier,anditonlyfunctionsinlanguagebecauseitisempty.Inlanguagethemorefullsomethingis,themoredefinedatermis,usuallythelessusefulitis.Whenwehavesomethinglike'I',wecansayanythinginrelationtothis'I'.Itistheveryemptinessofanyfixedcontentthatmakes'I'soincrediblyuseful.SothenyouwanttolookwhatistheDIRECTEXPERIENCE,whatisthephenomenologyofthe'I'inthemomentof‘Iputthewashinginthemachine’?Asensationinthebody.Webendandmusclestenseandrelaxaswepickuptheshirt.Thethoughtaboutwhattemperaturetosetthemachine.Thechangeinthebreath–qualityofvoiceevenifwearenotspeaking.Thesearemovingtogether.The'I'isacommentaryontheprocess.Itappearstobedescribingasiteofagency:'Iamdoingthis.'Whodidit?'Ididit.Asifinsidethereissomeorganisingprinciplethatwhichismovingoutanddoingthings.Butthis'I'inthatmomentisarisinginreactiontothethought:'Oh,Monday,tomorrow,Ineedtohaveacleanshirt.'IfthatthoughtaboutMondaymorninghadnotarisen'I'wouldnotbeputtingthewashinginthemachine.Itislikeplayingsnooker.Whenyouhitoneballitgoesoffandhitsanotherballwhichgoesoffatanotherangle.Yougetaconcatenation,alinkedchainofevents.Theseareevents,momentsofactivity,whicharelinked.Itisnotentitieswhicharebeinglinked.Thus,thissenseof'I'isamomentofarising.Becauseitisrepeatedagainandagainitseemstohaveanenduringexistence.


Therefore,beingfreeofthoughtsincludesthesensethat'I'andeverythingIcansayaboutmyselfandeverythingIsayaboutyouisjustmovement,justaflow,justanotherthought.

Thebeginningoffreedomistorecognisethat'Idon'thaveto,justbecauseIcan.'Itisourcapacitytodothingswhichbringsthiswrappingofenergy.Whenathoughtarisesinthemindwedon'thavetodoanythingwithit.Ifyouaresittingonyourowninmeditation,athoughtmightcome:'Ineedtogotothetoilet'or'Iamthirsty.'Youcansitwithit,itisathoughtanditwillgoaway.Ifyougointothethoughtyoufindyourbodyisgettingupandgettingadrink.Ifyoudon’tmergeorlinkwiththethoughtitwillgofree.Therefore,inthiscontextfreeofthoughtsdoesn’tmeannothavinganythoughtsatall,butstartingtoexperiencethatthoughtsarethereasapotentialwhichyoucanengagewithifyouaregoingfornecessityorforapurpose–butyoudon’thaveto.Justlikeifyouwanttoloseweightyouhavetorecognisethatjustbecausethereisfoodthereyoudonothavetoeatit.Igrewupafterthesecondworldwarandtherewasalwaysthesenseofnotwastingfood:'Eatitup!'Inthatsense:don’tletitgotowaste.Butifyouapplythatprincipleyoufindyourselfeatinganddrinkingalotinreactiontoacircumstancewhichhaschanged.

Itisthesamewhenwemakethismovementintomeditation:wehavetostartthinkingthatthewarofsamsaraisover.Wedon’tneedtofilleverycupboardwithlotsofthoughtsandplans,andgreedilyconsumeasmuchaswecan.Nowadays,inourculturewethink,'Ah,yes,thereisplentyoffoodaround,wedon’tneedtoeatit.'Thereareplentyofthoughtsaroundandwedon’tneedtogetinvolved.Thereisnoendtothoughts.TheBuddhasaidthat.Itseemstobetrue.Sothenextthoughtthatarrivesisnotyouroneandonlychance.Ifyoumissthatbusanotheronewillcome.SothemoreIgetthatsense:'Ah,yeah–thisisjuststuff,'itonlybecomesimportantifIbecomeinvolvedinit.Thisisthebasisthatheisdescribingasfreefromthoughts.

Whilepeacefulandrelaxedinthatstate,suddenlyshout'Phat!'withmuchforceandintensevigour.

Thebodyshouldberelaxed,justfeelingopen.Thevoiceisalsorelaxed.ThenweallowthissoundofPhat!toarisestronglyandforcefully,imaginingitcomingrightthroughusandoutofthetopofourhead.Abitlikeifyouhadablockeddrainyoucansendhighpressurewaterdownitandpushtheobstructionthrough.WearetrustingtheforceofthePhat!Wearenotpushinghardinawaythatislikelytotenseusupandbringatension.Itjustflowsstraightoutandthroughyou.

Wonderful.

Nothingatall,shockedopen.

Thefunctionhereistotakethesubtlelayersofthoughts,sensationandemotion–whichactalmostinakindofsubconsciouswayasthefoundationoutofwhichthemoreelaboratedthoughtsarise–andjustsweepthemaway.

Itisabitlikeifyouareeatingyourbreakfastoutsideandawaspcomes.Thewaspisveryinterestedinthehamorthejambutwhenyouputthefoodinyourmouthyoudon’twantthewaspcominginwithit.Youaretryingtoflickitaway,butwaspsarequiteresilientandtheywillcomeback.Sodon’tworrythatyouwillloseallyourthoughtsforever.Wesimplycreateasmallmomentinwhichthereisnothingthere.Youarejustopen,notrestingonanything.Thefamiliartermsofreference,thefamiliaranchorpointsacrosswhichwedrawthelinesofourexistencearegone.

Inthisastonishmentthereisunimpededdirectness.

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Wearenotgoingfromheretothereonthebasisofworkingsomethingout.Becauseitisopenthereisnolimit.Thisiswhyhebeganthissectionbysaying:regardingtheviewofinfinitevastness–helinksittothisfirstpoint.InthemomentjustaftersayingthisPhat!thereisthisinfinitevastness:astatedevoidofanylimitation,anycontent,ithasnocolour,noshape,itdoesn’trestonanything.Butitisnotastateofunconsciousness;youarepresentinthatstate.However,youarenotpresentasyourself,becausenoneofthetermsofreferenceoutofwhichyouconstructyourusualsenseofselfarepresent.

ThisisTHEEXPERIENCEofthepresenceinTHENATURALSTATE.

Thisstateisinseparablefromtheflowofarisings–itisborntogetherwiththem.Itisnotthatyoucanthrowawayeverythingthatyouknowandcometothishappylandwherethereisjustnothingatall.Theverynatureofthisopennessishospitality.Itisthehostandalsoinasense,thesourceofeverythingwhichisoccurring.Butjustforabriefmomentthereisinfiniteopenness.

Atotaldirectnessthatisinexpressible.

Ourlanguageisconstellatedaroundphenomena–thingswhichseemtohaveasubstantialidentity,somewithamorenebulousorfantasisedidentity,butnonethelessthereissomesenseofsomethingwearetalkingabout.Incontrastthisisastatewherenoframeofreferencecanbeappliedbecauseeveryframeofreferencehasgone.Wecannotsayanythingaboutitandyetitisabsolutelyinfinitelythere.

Experiencetheawarenessofthenaturalmode!

NATURALMODEmeansthisqualityoftheBuddha’smindwhichissometimescalleddharmakaya.ItmeansthequalityofOPENAWARENESSthatisnotrestingonanyphenomena–thatistherefromtheverybeginning,anaturalluminosity.ThisisthemindoftheBuddha

DirectExperienceinOne’sTrueNatureistheFirstEssentialPoint.

IntheTibetanitmeans:MEETINGEXACTLYONONE’SOWNNATURE.ItisnotthatIambeingintroducedto,orinto,somethingbutratherthatIamcomingintomyownstate,astatewhichIhavealwaysalreadybeenin.Wecouldsayrecognitionbutitisnotare-cognitionanditisnotonthebasisofconceptualidentification:'Oh,Iknowwhatthisis.'–Itisabeingathomeinoneself.Sometimespeopledescribeitasasenseofcominghome,butonehasnotbeenawayfromit.Soitsawakingmeansathome.Anotherexampleisthatyouwakeupinyourownbed;youhavebeensleepinginyourownbed.Inyourdreamornightmareyoumayhavegonemanydifferentplacesbutyouwakeupwhereyouhavealwaysbeen.Assoonasyoudothat,whereyouhavebeenintermsofthedreams,thenightmares,yourecognisewhattheyare.Allthesephenomenathatseemsoreal,soself-existing,tohavesomuchpower,werecogniseasanillusion,asafantasy–likeadream.

OntheouterlevelIcangivesomeexplanationaboutthisandthisinasenseisanintroduction.Thatistosay,Iintroduceyoutothenatureofyourmind–butthisisjustwords.Eachofushastotrytogetascloseasenseofthisaspossible,andthenwetakeitintothepractice.Becauseitisthroughthepracticethatthedirectexperienceoccurs.Ifthiswasmerelysomekindofintellectualanalysiswecouldjustkeeptalkingandtalkingforeverandhopethateachformofdescriptionwouldsomehowbeinterestingorfascinatingoropenupnewpathwaysorthisorthat.


Eachofushashisorherownpatternofhabitualconstructions.Somepeopleareverysensitivetothelifeoftheirbody;theylivealotinthedomainofsensation.Forotherpeopletheirbodyhardlyinfluencestheirexistenceatall;theirprimarycentreforidentificationistheiremotions,howtheyarefeeling.Forotherpeopleitismoretheirthoughts.Inthepracticeeachofusisencounteringtheparticularwaysinwhichourenergygetstiedinknots.Theseknotsappeartoberealfromonepointofview,butthemorewegetintothepracticeweseethattheyarelikeasnakeuntyingitself.Thesnakeisstillasnakewhileitseemstobeallcoiledupandknotted.Assoonasitmovesitbecomesfree.Inthesamewaywhatappearsfromonepointofviewtobesolimiting,sopowerful,sodefinitiveofwhoweare,assoonasweallowthesensethatthesearemovements,weseethattheyaremovingtowardsfreedomallthetime.

Somaybeyouarecaughtupinsomenegativethoughts:youmightthink,'Iamstupid.Iamunlovable.Mylifeisawasteoftime.'Ifthatkindofthoughthasbeenrunningforsometimeittakesonsomeemotionalintensity.Sothethoughtarises:'Iamstupid.'Thenitgoes.Asitwasarisingitwasalreadyleaving.Likewhenyouseeonastillpondatroutsuddenlyjumpingandthenithasgone.Thewholemovementofthetroutwasabigarcandyouseejustonelittlepieceofit.Wesay,'Oh,thatisatrout!'butactuallyitwasamovement.Thetroutisjustmoving.Itisthesamewithourselves,wethink,'Ah,Iamstupid,Ialwaysgetthesethingswrong!Ihatemyself!'Butthisisjustamovementofenergy.Whenyouareinside,itknotsyou,yougettiedupandyouhateyourself.Itseemslike,'Whatisthepurpose,Idon’tunderstand,Ihavebeendoingthisforsolong!'Inthatwayitissolid–buteachoftheseblowsisamovement.Thisisallthereis:beginning,middle,end–beginning,middle,end.

Whenweopenintothepracticeittransformsthesitethatwearelookingfrom.Insteadoftherebeingasenseofanindividualselfthatisattackedorpersecutedbythesethoughts,inthatawakeningintotheopennessweexperiencethethoughtsarisingandpassing.Thenwestarttoseethemforwhattheyare.

Themovementwesawinthewaterwasbothatroutandjustamovementofcolourandform.Thetroutdoesnotthinkitisatrout.Wethinkitisatrout.Thisisgoingfromusontothesituation.Themovementofthethoughtinprovidingafixation,afixity,adefinition,transformsaceaselessmovement,theceaselessflowoftheseevanescentmovementsintoasequenceofentities.Thatisthebasisofalltheknotsthatwehaveinwhichwereflectonoursituationagainandagaininthesamewayandcometotheseconclusions.Everythingtightensup–andthenactingfromthistightenedplacewetendtomakerestrictedactionswhichbringmoreproblems.

Explanationofthepractice

ThepurposeorkeythingofthispracticeisjusttheinstantafteryousaythePhat!,butatfirstittakesawhiletogetintothefullstrength.

Youwantthebellytoberelaxedandfreesothatthefullforceoftheaircancomeuprightthroughyouandthroughthetopofyourhead.ThissyllablePhat!carriestheideaofcutting;tocutsomethingfree.Soitcarriesaforce,anaggressiveforce,anditispushingthroughit.Inthiswaywecanmobilisetheenergyofangertowardsthepathofliberation.Thesethoughtsarenotfundamentallysodangerous–theirnatureisempty–butforourpurposeswecanimaginethemassomedangerouscriminalwhoarecomingtorobusandharmus.Therefore,thisforceofPhat!isalsosaying:'Don'tmesswithme!'Thisisanirresistibleforcewhichshouldsweepeverythingaside.

Webeginbysittinginarelaxedwaywithnothingparticulartothinkabout.Thenifatacertainmomentyoufeelabitsortofclosedorsomeyoufeeltensionthenjustreleasethissound.You

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canmakeitasloudandasstrongasyoucan.Oneofthethingswearealsocuttingthroughissocialembarrassment,prohibitionsonfullyexpressingourselves;allthemessageswegotinchildhoodtoinhibitourselvesandnottakeuptoomuchspace.Likeamotherwhoseessomedoggoingtoattackherchild,approachthiswithfullforce;reallysomethingisatstakehere.

Thisisapracticethatisdesignedtoshaketheusualframeofreferencesoyouarelikelytogetabitwobbledfromit.Ifyouarealreadyfeelingratherwobbledthenyouneedtoobserveyourowncapacity.Youcandoitwithyoureyesopenorclosed.Makesomeexperimentsandseewhatworksforyou.

[practiceof‘Phat!’]

Thisisapracticebestdoneonyourown.Withanyofthesepractices,theyhavetwoaspects.Oneisthepracticeitselfandtheotheristhesideeffect.Whatyouwillstarttoseeasyoudoit,areyourownparticularpatternsofresistance.Itisawayofgettingtoknowyourself.YoumakethePhat!andthenwhathappens?

Maybethespaceseemstobeimmediatelyfilledwithstuff.Whatisthisstuff?Thisisthissubtleunderlayoftheconstructionofyourordinarysenseofself.Sometimesdownintheplainsyouseeameadowthatisalittlebitdippedinthemiddleandifyouwalkacrossthatmiddleyourfeetstarttogetabitwetbecausethereisalittlestreamrunningjustundertheearth.Itisnormallyinvisible.Inthesameway,eachofushasthesestreamsofassociations,preoccupations,whicharethebasicresourcesoutofwhichweconstructourselvesmoment-by-moment.Sodon’tbeworriedwhenyouexperiencethesethings,itisshowingthemoreimprisoningfactorswhichwelivewithin.YouwantthentomovebetweensittingwiththemandjustobservingtheirowndynamicnatureandthenusingthePhat!toclearaspace.YoucanalsosayPhat!manytimesinarowtokeepclearing–but,althoughthishasthequalityofakindofaggressionortheuseofanger,thekeythingisnottobecomeangrywithyourself.Youarenotattackingyourself.Ifyougetintothatthenactuallywhatyouwilldoisbepushingagainstyourselfandthatwilljustprovokemoredisturbance.

Thisisapracticethatmanypeoplehavedoneoverthecenturiesanditisreallyquiteeffective.

Thenwhetherdispersedorstill,angryordesireful,happyorsad,atalltimesandinallsituationsrecognisethenaturalmodethathasbeenunderstood.

Thecentralpointhereisthatwhenwehavetheexperienceoftheopenness,thisinfinitevastness,ithasnolimit,nothingthereforecouldbecomingfromoutsideit.Wheredoallthesemultitudesofthoughts,feelingsandsensationscomefrom.TheyaretheENERGYoftheNATURALSTATE.5Thisisoftensaidtobetheonepointthatchangeseverything.Ifyoulookatyourlifeandyouseeyouhavemanydifferentkindsofdifficultiesandproblemsyoudon’thavetosolvethemallone-by-one.Ifyougetthisessentialpointthenwhatevertheconditionofyourself:angry,desireful,happyorsad,whateverthesituation,recognisethatthisisjustthemovementofthenaturalcondition.

Thisteachingisverydifficultforthefollowersofreligion.Religionsalwaysoffertheideathatsomewherethereisahappylandwhereeverythingislovely;aplacewherebadthingsdon’t

5Ed.comparethiswiththeexplanationonp.63


arrive.Inheaventhereisagatekeeperwithabigkeyandifyoudon’tpasshisidentitycheckyouwon’tgetin.Everyoneontheinsideisgood.Ifwekeepthetroublemakersoutwewillallbehappy.

Thepracticehereissomethingcompletelydifferent.Ifyouobserveyourownsituationratherthanconstructingfairytalesforchildrenyouwillfindsomethingelseisgoingon.Theanswerdoesnotlieintheobject.Ifonlywehadanicepartywhereeveryonewasverysweetandpolitethenwewouldallhavealovelytime.Itjusttakesonetroublemakertospoilthings.ThatiswhywehaveGuantanamoBay.Thevisionhereisquitedifferent.Hesaysthatthemindsnaturefromtheverybeginningisopenandempty,indestructible.Thereforedon’tworryaboutcontrollingtheobject–manythingscome.Nobodyhaseverbeenfoundwhocouldcontrolwhateverisgoingon.Wedon’thavetocontrolit.Wecontrolthingsoutoffearanddesire.[end06_27]Sometimesbadthingshappen,wefeellonelyandsad,wefeelhopeless;thisfeelingarises,itisthere,whatisittellingmeabout?Itistellingmeaboutitself.Itissaying,'Iamasadfeeling.Iamlonely,pleasegivemeahome.'Wesay,'Oh,don’tworry,youcancomeandlivewithme.'

Whenwedothepracticewedon’thavetomakethesethingsbad.Theyarejustwhattheyare–heycomeandtheygo.However,ifwebecomehopefulwhenagoodthingcomesorveryfrightenedwhenabadthingcomes,thisjusttakesusbackintotheenergyofreactivity,feelingthat'IcanbehelpedbygoodthingsandIcanbeharmedbybadthings.'Thatisthepointwhereweforgetthenaturalcondition,aconditionwhichisnotalteredorchangedbywhateverisoccurring.Thisisveryunusual,thisisnotournormalwayofthinkingaboutlife.

Whenwedothepracticeonourownandwefindourselvesbeingcaughtupintothesortofpoliticsofourselves,ofmakingthingsthewaywewantthemtobe,thenweusethisPhat!Justtokeepgoingback.

Thusthe'son'claritymeetsthe'mother'claritythatwaspreviouslyperceived.

ThismeansthattheMOTHERCLARITYistheCLARITYwhichyouhavealittlebitoffromtheexplanationbutalsofromwhenyoudothePath!itself.Youhavethisclarityofeverythingbeingopen.The'son'ortheCHILDCLARITYistheclaritythatisgeneratedinthemeditationworkofconstantlyunbindingyourselffromthehabituallock-ontohopesandfears,acceptingandrejecting.Itisveryimportantthatthisiscalledthemotherandchild;thechildcomesfromthemother.

Whenwedothemeditationpracticeitisnotthatwearegettingbetteratthemeditation,otherwisewethink,'Oh,thechildisdoingitbythemselves.'Whatwearedoingiswearebecomingmoreathomeinthenaturalclaritywhichisthestateofthemother.Thereforeitsaysthatthemotherandsonshouldmeettogetherbecausetheirnatureisinseparable.Inthatstateweseethattheenergybywhichwemakeeffortinthemeditationisalsotheenergyofthegrounditself.Thegroundliberatesitself.Wedon’tgetenlightened.Itisnotthatwesomehowgetthisnewstatelikegettingabicycle.

Thegroundsmovementhastwopossibilities.Asitistraditionallysaid,thereisonegroundandtwopaths.Onepathisthepathoftheintegrationofwhateverarisesfromthegroundwiththeground,andtheotherpathiswherewhatarisesfromthegroundistakentobesomethingexistinginitself.Bothpathshavethesamegroundbutinthesecondpaththereisaforgetfulnessoftheground.Whenwedothepractice,althoughontheonelevelitappears,'Iamdoingthepractice,'themorewecomeintothepracticewerealisethismanifestationthatcallsitself'I,me,myself'isnothingmorethantheenergyofthegroundalwaysinseparablefromtheground.Inthatwaythegroundliberatesitselfasithasalwaysdone.

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Meditationalexperiences

Remaininthestateofinexpressibleawareness.

Itisnotlikegoingtoasummercampandthensendingapostcardtoyourmothersaying,'Iamhavingagoodtimehere.'Youcan'tsendanymessagesoutbecausethereisnothingtosay.Ifitisthereitisthereanditcarriestheimpossibilityofspeakingfortworeasons.One,itdoesnotenterintolanguageandthesecondisthatitcarriesastateoraqualityofsatisfaction.Sometimesifyouhaveaverygoodholidayyoudon’tsendanypostcardsbecauseyouarejusthappywhereyouare.Intalkingaboutthesethingswehavetobeverycarefulwhatourmotiveis.Theonlyrealreasonfortalkingaboutdharmaistoeitherexplaintosomebodywhoasksaquestionortoasksomequestionsyourselftogetsomeclarification.TalkingaboutDharmacanbeturnedintogossip,intopolitics,intoakindofnarcissisticself-inflationandsoon.

Againandagaindestroystillness,happiness,clarityanddispersalbysuddenlyexclaimingthewordofmethodandwisdom(i.e.Phat!).

Thisisacentralpoint.Ourlifeisconstructedonthebasisofphenomena;wewanttoknowwhenwehavegotsomething.Smallchildrenwantlotsofapproval.Ifyoutakethemtotheswingsintheparktheyallsay,'Lookatme!Lookatme!'Theywantthevalidationthattheirexperienceisokay.

WhencertainkindsofEXPERIENCEarisewecantakethemveryseriously,thinktheymeansomethingandwehangontothem.YoucanfeelSTILL,astatewherethereisnothought,veryrelaxed,wearenotbotheredbyanything.MaybewefeelHAPPYandrushofenergythroughourselvesandwethink,'Ah,thisisfantasticIneedmoreofthis.'WecanhaveasenseofCLARITYwhereeverythingseemsperfectjustasitis.Asenseofunimpededunderstanding–everythingisjusteasytobewith.WecouldhaveastateofDISPERSALwherewefeelabitspacedoutbutitisalsoquitenice–nobodyhome–justabitempty.Asweknowpeoplearedrawntothisstatethroughsmokingdrugsandsoon.

Thetextsaysthatwheneveryougetintoanyofthesestates,themainthingistodestroythem.Youwillsellyourselfshort.Youcouldhavegold,yougotothelandofgold,butinsteadyoufillyourhandswithfools’gold.Thesestateslookgood,andinmanywaystheyaregood,buttheyarenottherealthingbecausetheyarealsoconstructs;theyariseduetocausesandconditionsandtheywillpassintime.

Theanswerdoesnotlieintheobject.Whenwedothispracticemoreandmorewecometoseethatwhatwetaketobe'I,Me,Myself'isanobjectnotasubject.'Ifeelhappy'seemstobeasubjectivestatement;Iamtellingyouaboutmyexperience.Whoistheonewhoisexperiencingthestatement'Iamhappy'?Theexperiencerofthestatementisnotcontainedinthestatementitself.Whenwesayinsamsara,inourdimensionoffusion,mergerandidentification,'Ifeelhappy'thenIfeelhappy–weareinsideit.Therefore,bysayingthisPhat!repeatedlyweseparatethisfalsesubjectfromthetrueNATURALSTATEofAWARENESSwhichisnotrelyingonanyparticularforms.

Meditativebalanceandsubsequentexperiencearewithoutdifference.

MEDITATIVEBALANCEmeansthestateofopennessthatyouhavewhenyouaredoingtheactualpractice.Thesubsequentexperiencemeansbeingintheworldwiththemovementofphenomenaincludingselfandother.Theinseparabilityofthesetwoisseenasaqualityofawakeningor


enlightenment.ThiswasparticularlyseentobethequalityofLONGCHENRABJAM–thisisagainlinkedtohimwhowasmentionedinthisfirstpoint.

Practicesessionsandtheirendingarenotdifferentiated.Soremaincontinuouslyinthestateofnon-separation.

Peopleoftenwanttodoretreatsortheywanttofocusontheirmeditationpracticeandthereisasensethatbydoingmeditationintensivelysomethingwillbetransformed.Thenwhentheretreatfinishesyougobackintoyourordinarylife.Theretreatisgoodandthentheheavierqualitiesofdailylifegraduallyreducethequalitiesdevelopedinretreat.Fromthepointofviewofthetext,thisisthewrongapproach.Beingintheworldisthemoreimportantpart.Thefunctionofthemeditationistofreeoneselfupbackintotheflowoftheintegratedparticipationwherethevariousaspectsofonesbeingcometogether.

Remaincontinuouslyinthestateofnon-separation.

Beforewefocusedontwokindsofpractice.Onewasgenerationofcalmstillnessthroughfixationonadefiniteobjectlikethebreath.Theotherwastodevelopthesamestillnessandcalmnessofmindwithoutanyparticularfocussingbyjustbeingpresent,beingmindful,awareofwhateverispresentingitself.Itwouldbeverydifficulttogotoworkifyouwerealwaysconcentratingonyourbreathcominginandoutofyournostrils.Thatisapracticewhichcannotreallybegeneralisedintotheworld.However,thesecondpractice,bybeingtrulyattentivetowhateverisgoingon,youcantakeintoanysituation.Thisisthesamepointheismakinghere.ThecentralpointofthepracticeisnottosayPhat!buttorecognisetheopenstateinthemomentimmediatelyaftertheit–tointegratethatwithwhateverisarising,bothwhenyouaresittinginmeditationandwhenyourbodygetsupandyoustartinteractingwithotherpeople.

Lunch

Thispracticeinparticularisbothanactivepractice,becauseyouaremobilisingyourenergyintoshoutingPhat!butwealsoneedtostaycalmatthesametime.ThefocusisonrecognisingthisopennesswhichisrevealedbythespaceopenedthroughthePhat!.Thisspaciousnessisnotlikeifyouweresittingreadingabookorworkingonsomething,suddenlylookingupoutofthewindowwhereyouseetheskyandsomespace.Itisnotthatweseethespacebutwearethespace.Itisnotaperceptualorcognitiverelationshipbutanontologicalone.Itisevenbeyondontologybecauseitisnotbeinganythinginparticular.Itisarelaxingintowhatisalwaysthere.FormostpeopleittakesawhiletogetusedtotheenergyofthePhat!andthesimultaneousopennesswhichisnotanactivity.Therefore,giveyourselfsometime,findaplacewhereyouarecomfortableandreallygointothepractice.Youcanexploredoingitwithyoureyesopenorclosed.IfyougetverycaughtupinthoughtsyoucandoawholeseriesofPhat!Ifyoufindyourselfgettingspacedoutjustrelaxintotheout-breath,slowanddeepandcomebackintoyourordinaryframe.

[Practiseoutside]

TheDifferencetotantricpractice

Thiskindofpracticeisratherdifferenttowhatwedointantra.Thebasicprincipleoftantraisabouttransformation.Thatissetoutinvariousstoriesormytho-poeticevents.OnestructureofstoryisretoldinvariousformsandthelastrealtellingofitisaboutPadmasambhava.WhenPadmasambhava,thegreatyogi,establishedtantricbuddhismintoTibetandhecametoleave,itissaidheleftonaflyinghorseandwenttotheislandofLanka.Thislandwasrunatthattimebya

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demonking,aking,whointhehindusystem,wasknownasRavana.PadmasambhavawentintothebodyofRavanaanddestroyedhiminternally–butheleftthebodyuntouched.Hedidthatinthenight-time.ThenextdaywhenthefollowersofRavanacame,thekingwassittingthereasusual,givingveryroughinstructionstoeveryonetogotodobadthings–andpeoplewherethinking,'Oh,theKingisinagoodmoodtoday,wegettodosomekilling.'ThengraduallyPadmasambhavasoftenedhisbehaviourinsuchasubtlewaythathisfollowersdidnotreallynoticeanychangeortransformation.Sobit-by-bitthewholecountrybecamepeaceful.

Inthesamewaywedothisourselvesintantra.WearealllittledemonkingswhodothepracticetobecomePadmasambhava.BecauseeverythingisPadmasambhavawecontinuedoingwhatwedo,whichmeanswedonotbeatourselvesuporcriticiseandblameourselves.WejusttrytoseeeverythingasPadmasambhavawhilegraduallythispracticeleadstoasofteningofourbehaviourandwecometofullyoccupythatspace.Thisinvolvesdoingaconsciousintentionalpracticelikeapujainwhichwevisualise,werecitemantras,wereciteprayers.Wehaveasensethatwearedoingsomethingwhichisreassuringtoourordinaryegoidentity.Thereisakindofmassagingorgratificationofoursenseofwhoweare.Wedevelopanincreasingcompetenceandbecomeabletodothesepracticesverynicely,doingdifferentmudras,ringourbellattherighttimeandsoon.

Inthiskindofpracticeherewearenotdoingthat.Wearefocusingagainandagainonopeningandrestinginthatstateofopenness–andagain:itisnottheegothatrestsinthestateofopenness!Thismakesitverydifficulttodescribeitinlanguage.Ourlanguageisstructuredtoindicatethelinesofintentionality.Onenteringintothisstatethereisrelaxation;thatiswhatbelongsinthatstate.

Ittakessomewhiletorealisethatdoinglessisbetterthandoingmore.Thatwhatwecallsamsaraisactuallycreatedoutofourdesiretobebusy.WhenyougointoatownlikeFreiburg,whichisveryeco-sensitive,youcanwalkthestreetswithverynicemodernecologicalbuildhouses.Thatisverygoodandtherearemanyjournalsandbooksonecologicalarchitectureandsoon.Itiswonderful–andithasnothingtodowiththis.Itjustmakesanicerformofsamsara.Thatisall.TheDharmapointofviewandaworldlypointofviewisverydifferent.Thereisalwayssomethingtodo.Whetherwhatyoudoiscalledabadthingoragoodthing,itisdoingathing.Thefunctionofdoingathingistocreateafeedbackloopwherewethink,'Ididthat.'

AlltheBuddha’steachingsandinparticulardzogchenarefocusedonthedeconstructionofthenotionoftheindividualagency.Onthemostgenerallevel,eventsariseduetokarmaandinterdependency.Onthisotherlevelweseethemasthenaturalplayofthenon-dualityofenergyanditsground.

However,foraslongasyouhavenotgainedstability,abandonsocialstimuliandkeeppracticedeartoyou.Makeclearpracticesessionsinwhichtopracticemeditativebalance.Andatalltimesandinallsituationsmaintainsimplythedisplayofthenaturalmode.Beclearthatthereisnothingotherthanthis.

Whenyouarewalkingdowntheroad–whoiswalking?Thedharmakayaiswalking.Allenergy,allmovement,allarisingisfromthisopenstate.Whenwegetintoaself-referentialattitudeandwestarttocreateastoryinwhichwearedoingthisactivity,thenwearenotrelaxinginthisnaturalstateandbecauseofthatwearenotexperiencingeverythingasthedisplayofit.

ThisaspectiswhatiscalledLHUNDRUP(Tib.:lhungrub).ThatistosayanimmediacyorSPONTANEOUSARISINGwhichinsomewaysissimilarto,butnotthesameas,anautomaticmovementlikewalking.Whenyouwalkyourlegsgointherightorder,youdonothavetothink


aboutitandinfactifyouthinkaboutityoumighttripup.Wecangiveabiologicalexplanationofwhythishappensthroughthedevelopmentofcertaincapacitiesandlearnedbehaviours.FromthepointofviewofDharma,allthisactivityisarisingdirectlyoutoftheopenstate–thereisnothingelse.Itarisesinrelationtothecontextwhichisalsoarising.Theseconditionsorsituationsthatweenterarenottrulyexistingbuttheycertainlyhaveanimpact.Ifyouwalkalongtheflatroadandthenyouwalkupintothemountainsitfeelsverydifferent.Thatdifferenceisnotcausedbytherealityofgravitybutbythebalanceofthefiveelementswhichcreatesaparticularkindofexperience.Themorethesunshinesthehotteritbecomesandeventuallyitbecomesabittiring.Wehavemanyexplanationswecangiveaboutwhythingsarethewaytheyare.Theseexplanationscanilluminatesomething,butintermsofthepracticeitisrecognising:'Oh,itisjustthismovement!'

Thetraditionalexampleforexplainingthisisthemirror.Amirrorhasnocontentitself.Whenwelookinthemirrorwealwaysseesomethingwhichisnotthemirror.Thereflectionthatthemirrorshowsisnotthemirror–itisthereflectionofsomethingelse.Inthesameway,thisopenstateofmindwhichwerelaxintowhenwedothePhat!hasnocontentofitsown.Itisdescribedasopen,naked,emptyandthatmeansexactlythat.Ifyoulookforsomethingyouwon’tfindanything–itisnotexistingasathing.Outofthat,astheexpressionofthat,ortheDISPLAY(Tib.:rolpa,akindofplay),asitsayshere,everythingmanifests.

TheSecondEssentialPoint:MakingaDecision

BeingClearitisthis,istheSecondEssentialPoint

ThisisthesecondessentialpointofGARABDORJE:tobecomeveryclearaboutthispoint–translatedasMAKINGADECISION.Itisnotlikeaconsciousdecisionwhereinyouthink:'Iwillhavesometeaorsomecoffeeinthebreak.'Itisexamininganydoubtsorhesitanciesthatyouhavearoundit,anyuncertainties,untilyoureachapointwhereitisabsolutelyclear:itisself-evident.

IfyougotoagoldmerchantinIndiaandyouwanttosellsomegold,theyusuallyhavealittleblackstoneonwhichtheyrubthegold.Theylookattheshadeandthentrytoworkoutwhatmetalsmaybeinthegold.Whentheyaresuretheygiveaprice.Thepracticeisoperatinginthesameway:wedothepracticeagainandagain.Yougetstatesofconfusion,therearethingsthathappenintheworldwherewefindourselvesgoingbackintoourusualhabitualresponse.Thenyouhavetofindawaytogobackintothepracticetoseewhatistheissue.Whatisthebasisforthefeelingthatthemeditationdoesnotprovidethesolutionandinsteadsomebusyactivityintheworldisabettercourseofaction?Themorefamiliarwebecomewiththepractice,thedoubtsdissolvebythemselvesandwebecomeclear,'Oh,thisisreallyhowitis.'Itisabitlikeanalcoholicwhoisstoppingdrinking–especiallyiftheyhavetostopforhealthreasons.Atfirsttheystillbelievethatdrinkingisverygood,drinkingistheonethingtheywanttodo,butthelongertheycanstaywithoutdrinkingwhiletheirhealthstartstogetbetter,theystarttohaveanalternativewhichtheycanputinrelationto,whatisbynow,theirfantasyaboutdrinking.Thedesiretodrinkgoesdownanddown.

Formanyyearsandmanylifetimeswehavebeendrinkingtheintoxicationinbelievinginthisseparaterealityof'I,me,myself'.Inordertomaintainthatintoxicationwehavebeenconsuminghugequantitiesofthoughtsandemotionsaswaysofreassuringourselves,'Iamreallyfeelingthis.Iamtheonewhodoesthat.'Nowwearegoingintothisdetoxificationprocessandstarttoseethatthesethoughtsarenotashealthyaswethoughttheywere.Webelievethattheyareverygoodforus,andindeedtheyhaveopenedvariousdoorsinourlivesthrougheducationandsoon.Intheendwegotowardsdeathandthenwegoswirlingintoanotherenvironment,inwhichonce

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againwearecapturedbycausesandconditions.Wecomeattheplayofwhateversimplethoughtsandfeelingandsoonariseatthattime.

Thoughtshelptodevelopthecontinuityofthesituationwearein.Whenwestarttoseethatthecontinuityofthesituationweareinisanillusion,theninsteadofthoughtsbeinghelpfulastheyarewithinthatshortframeofreference,intermsofthebigframeofreference,clearlytheyarenotsoreliable.Thisisthesecondpointinthiscoremostbasic,mostimportantofallthedzogchenteachings.Itsays:'Beclear,relaxed,open,spontaneous–thisishowthingsactuallyare.Thefantasyofcontrol,ofbeingtheagent,beingtheoneincharge–thiscanonlyleadyouastray.'

Thisisnotsomethingabstract.Whenwesittomeditateandwefindourselvespreoccupiedwiththecontentsofourmind,byourthoughtsandfeelingsandsoon,thisisthepointwherewecanseehowwearepulledintotheconstructionofourselvesandtheworld.Notbeingdistracted,relaxingandintegratingwhateverisarisingastheenergyofTHEUNBORNGROUNDNATURE–thisisthecentralaspectinordertointegratedailylifeintothepracticewhichisestablishedinthefirstcentralpoint,whichistorecogniseyourownnature.Ononelevelitiseasytodobecausethereisnothingtodo,ontheotherhanditisverydifficulttodobecausethereisnothingtodo.

Wehaveanimpulsetogetinvolvedinsomeway.Thesiteofthisimpulsivityistheego.Theegoislikesomebodywhohasbeentakingalotofcocaineoramphetaminesulphate.Whenpeopletakealotofamphetaminetheyliketotalkallnight,theybecomealittlebitwiredup,theydonotsettleverywell.Theegoislikethat.Itisalwaysseekingsomethingtodo.Butwhatitis,actually,isavibrationalenergy.Sinceyouwerebornyouhavebeenvibratinginvariousways.Wehaveawholerangeofvibrationsthatwecanhave.Vibrationsleadtosleep,tobeingcalm,tobeexcited,tobeinghappy,tobeingsad.Thesevibrationsinthemselvesarenottheproblem.Youdonothavetochangetheseparticularmanifestations.Theproblemisthatthereisaself-referentialfeedbackthatsays:'Iamtheonewhofeelsthis.Iamtheonewhoisdoingthis.'Thisgivesanelevatedsenseofimportance.

ForexampleinSicilytheyhavethisorganisationofthemafia.Theyverykindlyofferyouprotection.Whowilltheyprotectyoufrom?Fromthemselves,'IfyougivememoneyIwillnotattackyou.Itmakessense,IamaniceguybutIcanbedangerous.'Theegoislikethat:itisalwaysseekingsomethingtodo.Inthesameway,onceyoustarttopaythemafiayoucannotstop.Youbuyintoasystemwhichisself-perpetuating–ithasnofunctionexcepttokeepitselfgoing.Itisjustlikethebullyintheschoolplaygroundwhosays,'Ifyoudon’tgivemeyoursweetsIwillhityou!'IfyougiveyoursweetsonMondaytheywouldbequiteinterestedtoseeifyouhadsweetsonTuesday.Theseare,whatwecallinEnglish,scams;andthisiswhattheegoisdoing:theegoismilkingaprofitoutofnothingatall.Itislikeyoustandbyaparkbenchonahotdayandyouseesometiredoldpersonandtheywanttositonthebenchandyousay:'Oh,itwillcostoneeuro.'Everythingisarisingfromthedharmakayabut:'Ididit.Iamimportant.'

Whathastohappenisthisintensification,thisknottingorturbulenceoftryingtomaintainthisdelinquentsystem,hastobereleased.Thatmeansstartingtofeelthatlifeissaferthanwethought,whereinwecansay,'Whatevercomescomes.'Notbeingfrightenedbycircumstances.Wedonothavetobesoactivelytryingtomanagethem.Theneedtobereadyforactiongoesdown.Thatistheessentialpointofthissectionwehavejustlookedat.

[break]

TheThirdEssentialPoint:SimplyBeing


Atthattime,desireandanger,happinessandsorrow,andallsuddenthoughtsdonotlingerinthestateofrecognition.

Thisisindicatingherethatthereisawayinwhichyoucanexperienceeverythingthatoccursbutwithoutattachmenttoit.

Wedon’tneedtohavealotofexperienceofsomethingtoknowwhatitis.Assoonasyouseewhatsomethingis,that'swhatitis.Ifyouareatanicepartyandsomebodyoffersyouaglassofwhitewineandasyouliftedittoyourmouthyousmeltthearomaandyouthought,'Thisisurine,'wouldyouthentakeasip?'Thisisdefinitelyurine,IthinkIwillhavesomemore.'Why?Iusethisexamplealotwiththetraineepsychotherapist,becausemanyofthepatientsweseeinthepublichospitalarenotverynicepeople.Theycomeintothehospitalreallyinamoodtogivethetherapistabadtime.Youcanunderstandthisintermsofthecomplexityoftransferenceandsoonbutthemostimportantthingis,ifsomeoneispissingonyouhavetotellthemto'fuckoff!'.Thetraineetherapistshavesomuchloveintheirheartandtheybelievethatdoingmoreisbetter–buttowhatpurpose?Ifyougoalongwith,ifyoucolludewithsomeonebehavinginabadway,yousimplymaketheproblemworse.Itdoesn’tmeanthatyoushouldn’tbeusefultothepersonbutthewaytobeusefulistosay:'Don’tpissonme.'

Insamsaraeverytransactionisapowerrelationship.Havingsituationswherepeopleareseekingtodominateandcontrolthesituationonthebasisoftheirneuroticfantasyisnothelpful.Itisnotthattheseexperiencesofdesire,anger,happinessandsorrowarelikeurine–theyaremorelikeafruitthatrotsveryquickly.Ifyoutakeonebiteitisdelicious,itismeaningful,nowyouknowwhatisthere,butifyoutakeanotherbiteithasalreadybecomecorrupt.Inthesameway,whenyoustarttoindulgeanymentalstructureittransformsitself.Angerisahot,quick,freshresponsetoasituationthat’snotgood:'No!'Thenwedropthesituation.Ifyoukeepcookingitinsideiteasilyturnsintohatredwhichisapositionofantagonismtowardssomeone:'Idon’tlikeyou.'Anditisthesamewithwantingsomething;eitheritisavailableornotavailable.Ifitisnotavailablethereisnothingtobedone.Tokeepdevelopingamentalattitudetowardsitdistortsthewholesituation.

ThisstateofRECOGNITIONistherecognitionoftheopennessofone’sownstate;therecognitionoftheimpermanentnatureofthearising,andtherecognitionthatonehasnoneedtogenerateanythingoutofthatsituation.Onthatbasis,theexperiencesarethere–theydon’thavetobedeniedorchanged–theyarenotbeingtakenon,theyarenotbeingdevelopedintosomethingelse.

Byactualisingtheliberatingnaturalmode,self-arisingandself-liberatingarecontinuous,aswithdrawingonwater.

Whenthecloudgoesintothesky,theskyhasnohookstoholdthecloud.Thecloudstaysintheskyormovesthroughtheskywithitsrelationwiththewind.Thespaceitselfisnotanenergeticthing,itissimplyaspace.Thewaterelementandthewindelementofthecloudmovetogethertopromotethemovementandthewindisinfluencedbytheheat.ThisNATURALSTATEissaidtobeliberatingbecauseitislikeSPACE.

Whatallowsthingstogofreedependsonthebalanceofenergy.Becausetheegofunctionsasakindofperverseformoftheearthelementitseekstoconstantlyestablishitselfassomethingfixedandenduring,althoughitisalwayschanging.Assoonaswemovefromthistightandknottedidentificationwithmyselfassomeformofearth,asathing,relaxingintothespaceelement,thebasisforattachmenttowhateverisarisingreleases.Hecomparesthistowritingonwater.Ifyouputyourfingerinastillbucketofwaterandwriteyourownname,thefirstletters

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willhavealreadydissolvedbythetimeyougettothelastletter.Thingsappearbuttheydisappearjustalmostsimultaneouslyinthemomentofappearance.

Thetextsays,self-arisingandself-liberatingarecontinuous.Youcanexperiencethisverysimply.Ifyouturnyourheadtoonesideandthenturnitthrough180degrees,asyouturnyourheadslowly,withoutanyeffort,differentpartsoftheroomcomeintobeingandthenasyouturnyourheadawaytheyvanish.Thisistheactualityofexperience.Ofcoursefromaconceptualthingyoucanstepoutsideandsay,'Well,Iamjustlookingatdifferentpartsoftheroom.Iamstillhere,theroomisstillandnowIamjustlookingatdifferentpartsofit.'

Whateverarisesnourishesthenaked,emptyawareness

Whateverarisesnourishesthenaked,emptyawareness.

Thisisveryhelpfulbecausewhateverarises,whetheritishappyorsad,goodorbad,happeningtomeorsomeoneelse,ifinsteadofenteringintoaconceptualelaborationwithit,havinglotsofthoughtsaboutit,wesimplystaywiththeexperienceasitarisesandpasses.Theonewhoisstayingwiththatarisingandpassing,bynotbeingimplicated,bynotbeingcaughtupinit,relaxesintothestateofthemirror,andsothesearisings,eveniftheyaretroubledanddifficult,theynourishthisemptyawareness,thisstateofthemirror,becausetheybringitbacktoitagainandagain.

Ifyouwanttobeadancer,somebodywhoiscompletelyathomeindance,itisverygoodtogotoabadclubwheretheDJsplayterriblemusic.Youhavetopracticedancingtoterriblemusic.Thathelpsyoutobecomeadancer.Youcanfeelwhatthesedifferentrhythmsareandalthoughtheyarenotyourhometerritory,theyarenotconfirmingwhoyouareasadancer,theyextendyourrangeintothepossibilityofdancing.Inthezentraditionthereisastoryofamonkwhocouldonlymakesomuchprogressinthemonastery.Hewentoutbeggingandcollectedsomemoney.WiththathepaidsomemoneytoaChinesemusiciantoplaymusicwhilehewasmeditating–musicwhichinvolvesquitealotofpercussion.Thisisasimilarprinciple:youcanusewhatisarisingtogiveyouthepossibilityofseeingitsimpermanence.Ifyoudon’thookontoit,it'shookwilljustcloseinonitselfandyouwillbefree.

InsomeoftheothertextsinSimplyBeing,itdescribeshowsomepeoplewhohavebeenmeditatingalongtimecomplain,'Oh,Icannotmakeanyprogressbecausecircumstancesarenotright.'Maybe,'Ihavenotimetomeditate,'or'Iamtoosicktomeditate,'ormoreinternally,'Mymindistoodisturbedtomeditate;Iamalwaysdepressedorsad.'Andtheadviceinthesesituationsisalwaysthesame:Don’tblametheobject.Relaxbackintoyourowncondition.Staypresentwithwhateverisarisinganditwillgofreebyitself.

Allmovementistheenergyofthesupremenaturalmode.

Nothingthatoccursinintrinsicallybad.ThefoundingbuddhaofthislineageandtraditionofpracticeiscalledSAMANTABHADRAorKUNTUZANGPO.Hisnamemeans:alwaysgood,everythingisgood.Withthissenseoftheinfinitenatureofthenaturalcondition,thereisnosourcefornegativethoughts.Whatwetaketobenegativeismadenegativebythewaywetakeit.

IfIamcookingandIforgetthatthepanwillbehotthenwhenIpickitwithmyhandIgetburned.Thepanisnotbad:Iamstupid.ItisquiteappropriatethatIgetburned.Butofcourse,myreactionis,'thesefuckingpans!Whydon'ttheyputproperhandlesonthem.'Lifeismucheasierwhenyoublametheobject.Wehavetoseethisinourselves.Itisthetendencytoalwaysthink,


'Thesesituationsarebad.Thisshouldn’tbehappening.Idon’tlikethis.'Theproblemisnotwiththecircumstancesbutwithourinabilitytorelaxandletgo.

Whenweseethatallofthismovementissimplyenergy,althoughtherearemomentsofhappinessandmomentsofsadness,neitherismoreimportantbecauseneitherwilllastforever.Themainthingistolearnhowtouseeachsituationcreatively.Forexample,whenwefeelhappywetendtorelaxmore,weopenourselvestothesituation.Thatoffersthepossibilityofhavingmoresensationandmorecontact.Thereissomethingtolearninthat.Thesituationwillchangethroughtime.

Thelearningaboutthenatureofsensationandtheinseparabilityofemptinessandpleasureissomethingthatcanremainwithyou.Itisnotaconceptbutanexperiencewhichcanbeembeddedinthequalityofopenness.

Inthesameway,ifyouhaveadifficulttimeandthingshappenthatyoudon’tlikeandyoufeeldepressedorangryorjealous,thekeythingistoobserve,'Whatisthenatureofthisarising.'Itisnotgoingtolastforever,butitisofferingagoodpossibilitytoreallysee,'Whatisthislockedclosedfeeling?'Thatwayofpracticeallowsustoseethatthemovementisnotdifferentfromthestateofopenness.Ofcourse,negativeemotionscanoftenfeelmoresolid,morepowerful,moreimpactfulthanhappyexperiences.Weneedtopracticeagainandagainrelaxingintothat:openingandjustbeingwithwhatisthere.

Aslongaswearesaying,'Thisisgood.Thisisbad.IwantonlythegoodandIdon’twantthebad,'weputourselvesintoastateofpowerlessnesswhiletryingtobepowerful.Actually,wedon’thaveanymethodwherebywecanmaintaingoodthingsandstopbadthings.Whenbadtimescome,thisisourexistence.Itisnotamistake,itisnotanaccident,itisourlife.

Thereissomethingpotentiallyextremelylonelyaboutourlife.'Iamsad...everyoneelseishappy.'ThatismylifebutIcannotgotoashopandbuyanotherlife.ThepeoplewhoarelaughingtodayareperhapscryingtomorrowandmaybeIwhoamcryingtodaywillbelaughingtomorrow–butanyway,todayIamcrying.Howtoinhabitthatstateratherthantryingtotransformitintosomethingelse?

Thisisagainsuchavitalpoint:whenwetastesomething,asensation,anemotionorwhateverandwedon’tlikeit,wewanttospititout.'Thisbadthingshouldjustgoaway,gobacktowheretheymakebadthings!'Theproblemfromthispointofviewisthattheonewhoismakingthebadthingsalsomakesthegoodthings–thereisonlyonefactory.Itisliketheyputthiswarningonfoodsnowthatsaystheproductwasmadeinafactorywheretheyprocesspeanuts,becausepeopledevelopanallergytopeanuts.Thishappinesswasmadeinafactorywheretheyalsomaketears.Bothhavethesamenature.Weliketobehappyandwedon'tliketobesadbuttheyarebothemptyphenomena–theyaretheenergyofthedharmakaya.Thisiswhythedifferencebetweensamsaraandnirvanaisrecognisingthegroundofallphenomenaornotrecognisingthatground.

Withouttrace,itisnaturallypure–howwonderful!

Maybesomethingbadhappenstousandwefeelasifourhearthasbeentornandwefeeltwistedinside.Tosaythenthat‘Itleavesnotrace'isridiculoussinceweareinthatstate.Maybesomeoneclosetoushasdiedorsomelovestorybreaksuporsomefantasygoeswrongandwefeellifeisterrible.Whatisactuallyhappening?Wearestringingtogethermomentsofexperienceandmakingacompositestory.Inparticularthestoryof,'Thisisterrible,thisshouldn’thavehappenedandIdon’twantittohappen.’Butithashappened.Ithashappenedandithasgone.

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Thepersondies.Itisnotaboutbeingindifferent,itisnotthatyoushouldn'tfeelsomething,buttheydie,wehavesomefeelingandthenthefeelinggoes.Thenwehavedifferentkindsoffeelingsthatwedevelopoverthedaysandmonths.Eachoftheseisarisingandpassingandcanbeintegratedintothestateofopenness.Theproblemariseswhenwedevelopastoryline,anarrative,whichgivesadefinitivereading,particularlyonewhichresiststhetruththatwedon'twantittogowithouttrace.

InBritaininallthesesmallvillagestheyhavewarmemorialsandtheyoftenhavealittlesloganonthemthatsays:'Lestweforget.'Thenitliststhenamesofpeoplewhohavedied.Butanyway,theyaredeadandtheyareforgotten.Whenthepeoplecamebackfromthewar,theywantedtoforgetaboutthewar.Theeconomydoesquitewell,twoholidaysayear–andinthe1970’s,remember,allthemenhadtheirhairquiffedup,agoldmedallionandofftoGreece.Itisforgotten.Thatiswhywarisshit:peoplemakeanoblebutmeaninglesssacrifice.Thingsgo.Theydon'tleavemuchofatrace–howeverwehangontothemandwemakethesestories.

Toallowsomethingtogowithoutatraceisnotaninsulttoit.Itistorecognisethateverythingisimpermanent.Whenthetragedyoccurswefeelsomehowtheworldshouldregister.ThereisapoembytheEnglishpoetW.H.AudenthathewroteonlookingatapaintingbyPeterBrueghel.ThispaintingshowsIcarusfallingfromtheskyandlandinginthesea.Intheforegroundofthepaintingthereisafarmerploughinghisfield.InthepoemAudensays:'Icarusfallsfromtheskyhowamazing,howterrible,someonehasdied,'butforthemanploughinghisfielditisjust,'Oh,something...Idon’tknowwhat'–andlifeisgoingon.6Weexpectourowntragedytomakeatearintheworld,wewanttorunscreamingdownthestreetsayingitshouldnotbethecase,butactually,itdoesn’tdoanything.Thisisaqualityoftheego'sinflation,theego'ssensethatitsownexistence,itsownneedtokeepthingsthewayitwantsit,hassomehowbeeninsultedbytheseterriblethingsthathappen.

Thisis,ofcourse,nottosaythatbadthingsarenotimportantandthatweshouldbeindifferenttopeoplessufferingbut:aneventoccursandithasgone–everythingmoveson.Sometimespeoplebelievethat,'Oh,ifonlywerememberallthetragediesofhistorythatwillempowerusnottorepeatthem.'Butwarsarisebecauseofthepatternsofthefivepoisons:angerwhichgetsoutofcontrol.Itisveryimportanttoobserve:everythingarisesandpasses.

Wecanchoosetoturnsomethingintoabigstory,ahappystory,asadstory.Stories,becausetheyareabstractions,becausetheyoperateinakindofcyberspace,seemsomehowtoexistoutsideoftime.Actualevents,theactualexistencethatwehave,isintime:beginning,ending,beginning,ending.

Hesaid:Withouttrace,itisnaturallypure.Whentheeventhasgone,itgoesbackintoitsgroundwhichwastheopensituation.ItissimplytheDISPLAYorTHENATURALENERGYOFTHEMINDitself.

Themannerofarisingisasbefore;thevitaldifferenceliesinthemannerofliberation.

6Notefromtheeditor:W.H.Auden,MuseedesBeauxArts:"(...)InBreughel'sIcarus,forinstance:howeverythingturnsaway

Quiteleisurelyfromthedisaster;theploughmanmay Haveheardthesplash,theforsakencry, Butforhimitwasnotanimportantfailure(...)"

Source:http://poetrypages.lemon8.nl/life/musee/museebeauxarts.htm(18.5.11)


Thisisimportantforuswhoarepeoplelivingintheworld.Itmeansyoudon’thavetochangetheouterstructureofyourworld.Lifegoeson.Wegotowork,lookafteroldparents,whateveryoursituation.Sometimesitisgoodandsometimesitisbad.Butnowweareawareofhowthesemomentsvanish.Insteadofbuildingupacompositepicturebasedonthisandthenthislikesomevastlasagne,eachmomentistherelikeitis–andthen:gone!Themoreweexperiencethis,wedon'thavetocontrolwhatisgoingtohappentousbecauseweknowitwillgo.

Ifyougotoaclubtheyhavethesebouncersonthedoorstokeepbadpeopleout.Evenwithyourownhouseyouhavealockonthedoor.Butifyouhaveonlyafrontwall,ifsomebodycomesinthedoortheyarealreadyoutsideagain.WhenCatherinetheGreatwenttoinspectherpropertiesshehadaroyalbargeandwentsailingdowntheVolga.Hermainsupported,thepersonshereliedonwasPotemkin.Hehadawholearmyofjoinersandlabourerswhowouldconstructthefrontofbuildings,toputthemupalongtheseemptyfieldstomakeitlooklikeshewaspassingcityaftercity.Itisthesameforus.Whensomethingishappeningtouswefeellikeasolidbuildingandfeellikesomethinghascomeintousandwefeelbadinside,butactually,ithasgoneoutthebackdoor.Somehowweknowthisbecauseweknowthefrontofourbodyreasonablywellbutwedon’tknowtoomuchabouttheback.Whenyouputfoodinyourmouthsomehowitjustvanishes,youcan’ttasteitanymore.Itgoesdownsomewhere,wedon’tknowwhereitgoes–maybeitcomesstraightout.Inthatway,theSELF-LIBERATIONofallphenomenaisthefactthatitishereanditisgone.ItisGone!Gone!Gone!–itnevercomesback!

Wehavebeenheresometimenow.Wecameyesterdayevening.Fridayhasgone,SaturdaymorninghasgoneandSaturdayafternoonisnowintheprocessofgoing.Tomorrowwesaygoodbye,andmaybewenevermeetagain,wedon’tknow.Whatwehaveisthismomentandthismomenthasalreadygoneintothenextmoment.Thisisnotaphilosophicalpointofview.Thisisthelivedactualityofourexistence,butonewhichweblindourselvestobyintoxicationinstorylinesofcontinuity,realsubstancesandsoon.

Sowhenhesaysthatitisnaturallypure,itmeansthereisnotrueself-natureasasubstancetobetouchedortograspthesephenomena–andtheyalsoaredissolved.Itispureonbothsides:pureonthesideofthesubjectwhowouldreceiveit,andpureonthesideoftheobjectthatisoccurring.

Toberealistic

Withoutthis,meditationisameanstodelusion.Withityouhavethestateofthenaturalmodewithoutneedofmeditation.

IfyoudonotrecogniseyourownNATURALGROUNDwhateveryoutrytodoinmeditationissimplyanotherformofthoughtconstruction.Itdoesn’tmatterwhatthemeditationis,itmaybeaverypowerfulmeditation,aholymeditation,apuremeditationgiventoyoubyaveryblessedsaintlylamaoryogiorwhatever–butifyoudonotrecognisethegroundofyourownbeingthentheonewhoisdoingthemeditationisinastateofconfusionandthroughthatwillpullthemeditationintoconfusion.Thisisquitearadicalpointofview–butifyouhavethisexperienceyouwillberestingintheNATURALMODEandyouwon'tneedtodoanymeditation.

Generallyspeaking,heissayingthatmeditationisakindofself-improvement.However,theselfcannotbeimprovedintothebuddha-nature.Theegodoesnotgetenlightened.EnlightenmentisaNATURALSTATEwhichistherefromtheverybeginning.Itisnotaconstruct.Ifwesayprayers,'MayIdevelopcompassion,mayIdevelopthepowertosaveallsentientbeings,'thisbelongstotheparadigmofself-development.AsAmericansdowhentheylookinthemirroranddoaffirmations,'IamagoodhumanbeingandIwillfindhappinessinmylife.Iamaloveable

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personandthepersonofmydreamswillarrivesoon.'–'Iwillsaveallsentientbeings,'structurallyisnotdifferent.Ofcourseitisagoodthingtowanttohelpsentientbeingsbutwhoisgoingtohelpthem?'Iam...unfortunatelyatthemomentIcan’tevenhelpmyselfbutonedayarainbowwillfallontheearth,IwillclimbitupandgotoaplacewhereIwillgetamagickeytoopenthetreasuretroveofuniversalknowledgewithwhichIwillsaveallsentientbeings–oneday.'

PATRULRINPOCHEisnotsettingouttoinsultallthegeneralsutraandtantrapatternsofmeditation.Heispointingoutthedifferencebetweenthenaturalstateandtheenergyorthemovementofthenaturalstate.Whenyoudoatantricpracticeoryourecitemahayanasutrasyouareworkingwithenergyandenergyworkswithinthedomainofenergy.Themainpointinanytantricpracticeisthemomentofdissolvingofthegodintoyourselfandyourselfintoemptiness.Manypeoplewhentheydothemeditationwillrecitemantrasforhoursandhours,thewholepujawilllastmaybesevenhours–andthemomentofdissolvingwillbefiveminutes.Ifenergyisnotrelatedintoitsowngrounditjustbecomes,potentially,awayofegoinflation.Wecanthink:'Oh,weneedtogetthisVajrakīla-initiationfromthislamaasheisverypowerfulandthenIwillbecomeverypowerful.'–'WhatwillIdowiththisbigpower?Iwillbringaboutworldpeace.'Notverylikely.'Iwillfeedallthestarvingchildrenintheworld.'Notverylikely.'Iwillfeelbetteraboutmyself.'Good,atleastyourmotherwillbehappyaboutwiththatandshecandieinpeace:mychildissorted.Lifeisshort.Wehavetoreallythink.ThisisarealteachingoftheDharma.

WhenIwasachildifIdidnoteatwhatwasonmyplate,themeatandthevegetable,Icouldnotgetthedessert.Workingwithenergyisthedessert.FirstyouhavetogettheNATURALSTATE.Ifyoujusteatyourpuddingallthetimeyouteethwillfalloutandyouwillgetalotofpimples.

AtEaseintheFactofLiberationintheThirdEssentialPoint

Anotherwayoftranslatingthatisyouwouldsimplycontinueinthiswayknowingthatnothingisbetter.Thatistosay,don’tbeseducedbydreamsofpower:'ifonlyIcangetthisthenIwillbebetter,IwillbeabletomakethingsworkoutthewayIwant.'Actually,beingabletobepresentwithwhateveroccursisamuch,muchbettersolution.

WeusedtohaveanideacalledLiveandletlive.Thatintheworldtherearemanydifferentkindsofpeopleandtheydodifferentkindsofthingsbutincreasingly,withthedevelopmentoftheUnitedNationsandpeoplelikeGeorgeBushandhisfatheryouhaveasensethatactuallyweshouldinterveneintheworldandsortthingsout.Wewillsortthemoutaccordingtoourframeofreference.ThepoliticalimperialismthatwasestablishedintheBerlinconferencein1884whenthemapofAfricawaschoppedandsomewenttoGermany,sometoFrance,sometoEnglandandsometoBelgium.Thisisreplacedbyculturalimperialism:'Ifonlyeveryonefollowedmyrulesitwouldbebetter.SoIwillinvadeyourcountryandforceyoutofollowmyrulesandthenwewillallbehappy.'DZOGCHENissayingsomethingcompletelydifferent.

TheviewhavingthethreeessentialpointsissupportedbythemeditationwhichunitesunderstandingandcompassionandtheconductofthesonsoftheBuddha.

Thus,hehasexplainedtheviewintermsofthesethreepoints.ThemeditationwhichunitesunderstandingandcompassionisthewordPhat!TheconductofthesonsoftheBuddhaistoremainopentocircumstances.

Evenifthebuddhasofthethreetimesdiscusstogethertheycouldnotfindabetterteachingthatthis.


Sothatmeans–notsobad.

Theenergyofawareness,thetreasure-revealerofthenaturalmode,hastakenthistreasurefromthevastnessofwisdom.

ThismeansthatPATRULRINPOCHE,althoughwecouldsayhewrotethis,issayingthatinhisexperienceitistheenergyofawareness,thisenergyofRIGPA,oftheenlightenedunderstandingofthenaturalstate,itisthisenergyitselfwhichhasrevealedthisteachingoutofthenaturalconditionwhichexistsasatreasureofvastwisdom.Whichofcourseishowweexperienceourlives,wefindourselves[...]7,wefindourselvesacting,thisactivity,thisenergymovesthroughus.Itisonlysecondarilywerunastoryacrossitandsay,'Ididthis,'or'Iwantedtodothat.'Wearejustinit.

Itisnotliketheessencesthatcanbetakenfromearthandstone.

Itisnotaconstruct,itisnotrefinedfromsomething,itisnotadistillation.Itisagift.

Forexample,youaresittingandyouhearabirdsing,thatisagift.ThegiftcomesfromtheDHARMAKAYA.Ifweknowthesound,everythingcomesfromthedharmakaya,thebirdcallsusbacktothedharmakaya.Wehearamotorbikeroaringby–wheredoesthesoundcomefrom?Fromthedharmakaya.Whenwehearthesoundofthemotorbike:'dharmakayacallingushome.'Ifyoureallygetthepointofthisteachingthewholeworldbecomesateacher–everythingissaying:'Hereyouare,hereyouare.'

TheThreetransmissions

ItisthetestamentofGarabDorje.Itistheheartessenceofthethreetransmissions.

GARABDORJEistheonewhooriginallytransmitsthisandPATRULRINPOCHEissayinghisshortcommentaryisnotinanywayadistortionoftheseideas.ItistheheartessenceorthetrueformoftheTHREETRANSMISSIONS.

ThefirsttransmissionistheDIRECTTRANSMISSIONoftheBuddha’sunderstanding.Whenwemeditatetogetherthisisthestatethatwewanttoopen.ThesecondistheSYMBOLICTRANSMISSIONwhichcomesthroughtheVidyadharas,andthisisdisplayedthroughformalsymbolslikecrystals,mirrorsandsoon,butalsotheenergeticwayofbeingthroughwhichwecreatetheconnection.AndtheTHIRDTRANSMISSIONisthespokentransmissionwhichcomesthroughourearinwhichtheteachingsareconveyedthroughexamplesandconcepts.Soheissayingthatthisshorttextistruetoallthesethree.

Ientrustitmyheartsons.

Thismeansthepeoplewhowillunderstanditandkeepitsafe.

Thisprofoundmeaningistaughtfrommyheart.

IntheTibetanmonasticsystemthiswouldbequiterare.Mostlypeopleteachfrombooks.Butherehetakesthestreamofhisformallearning–becausehehadafullTibetanmonastic

7inaudible

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education–ofhismeditationpracticeandhislifeexperiencesandrunsthesedifferentriverstogether.

Beingspokenfromtheheart,itcarriestheessentialmeaning.

Iamsurewehavethisinalllanguages,thesenseofspeakingfromtheheart,somethingwhichisheartfelt.Itringstrueinawaythatthoughtsfromtheheaddon'tdo.Speakingfromtheheartmeansitisnotartificial,itisnotmixedupwithordinaryegoideasandalsothemotiveisfromtheheart–that'maythisbenefityou,maythisbeuseful.'Thereisnofunnybusinessinvolved.

Don’tletthisessentialmeaningfade.Don’tallowtheseinstructionstobewasted.

Itisimportant.

Thisconcludes‘ThespecialteachingofKhepaSriGyalpo’8.

KHEPAmeanssomebodywhoknowssomethingandSRIGYALPOmeansthegreatKing.Thisishispointofidentificationwiththedharmakaya,withthenaturalstate.

[shortbreak]

8PatrulRinpoche’skeyinstructionversesonGarabDorje’sThreeStatementsareknownas“TheSpecialTeachingofKhepaSri(orShri)Gyalpo”.


PatrulRinpoche’sCommentaryonhisowntext

Firstly,themethodbywhichtheviewwhichhasnotbeenrecognisedcanbesuccessfullyintroduced.

Heisgoingtoexplainwhypeopledon’tgettorecognisethis.

Generallythevehiclesrelyingonsignsclarifytheviewbymeansofauthenticstatementsanddiscussion.

Thatistosay,propositionsaresetout,quotationsfromtheholyscriptures,andtheseareseen,becausetheyhaveagoodprovenance,ascomingfromareliableteacher.Theyaretakentobesegmentsofthetruth.Regardingvehiclesrelyingonsigns,signinTibetanisTSENMAwhichmeanstheidentifyingcharacteristicsofanyphilosophicalschoolorpointofview.Theytendtooperateonthebasisthatthewordandthephenomenadefinedbythewordexistinasimplecorrelation.Thisthencreatesthesensethatifyouaretalkingclearlyandpreciselyaboutsomethingitisasifthethingyouaredescribingissomehowbroughtintobeingbythetalkingaboutit.Agreatdealofacademicdiscoursehasthisnature.

Whileaccordingtotheordinarytantricway,onthebasisoftheexamplesoforiginalknowinginthethirdinitiationthereisanintroductiontotheactualoriginalknowinginthefourthinitiation.Andtherearemanysuchmethods.

Inthetantricsystemtherearemanydifferentkindsofinitiation.ThereisabasicorganisationofthemintotheFOURINITIATIONSbuttherearehundredsofdifferentkindsofinitiationssometimestheytalkofeightandsometimesofmore.InitiationisnotaparticularlygoodwordfortranslatingtheTibetanwhichiswangkur(Tib.:dbangskur)whichmeansakindofbestowingpower.ItcomesfromtheSanskritwordabhishekawhichwaslikethecoronationofaprincewhereinaprinceismadeaking.

Itisbitlikeifyouhaveacar,yougetintoit,youtrytostarttheenginebutitwon’tmoveandyourecognisethatthebatteryisflat.Thenyouflagdownsomeothercartoaskiftheycanhelpyoustartthecarandtheyarehappytohelp.Theyaskifyouhavetheleadsbutyousay'Nohaveyou.'heyalsosay'no.'–Soifyoudon’thaveaconnectionbetweentheteacherandthestudenttheycannotrechargeyourbattery.Themostimportantthingistheconnectionandtheconnectionisnotsomethingthatcanbeconstructed.Accordingtothetantrictraditionittakesmanylifetimesofpracticeandsoontocreateasufficientconnectionthatwhentheinitiatingteacherandtheinitiatedstudentcometogethersomethingreallyhappens;theygetsomething.Itisasifsomethinggoesfromonepartytoanother;theygetsomethingfromtheotherperson.

Originalknowing(Yeshe)

Whereashere,inaccordancewiththesystemwiththoseintheholypracticelineage,wehavetheintroductiontothevanishingofthemind.

MINDheremeanstheconceptualisingmindwhichcreatesallthephenomenainsamsara.Sothevanishingofthemindmeansthatitbecomespossibletonotrelyonthemovementofourthoughtsasasolidbedrockforworkingoutwhoweareandwhattheworldis.Thevanishingofthemindmeansthatasitdissolvesitrevealsthisopenspaciousnesswhichistheactualidentityofallbeings.

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Moreoverwhenthewavesofbewilderingthoughtsareraging,theroughthoughtswhichpursuetheobjectcoverthenatureofmindasitis.

Thatisprettyobvious:whenwearebusyinourselveswithstrongturbulentthoughtstheyaresopreoccupying.Somehurtgetstousorsomehopeanditislikeanincredibleinternallandscapewhereyougoroundandroundinitandwearenotactuallyavailablewitharealconnectionwithwhatisoutside.

Then,althoughthemindmaybeintroduced,itwillnotberecognised.Therefore,theroughthoughtsmustbeclearedaway.

Clearedawayisabitbrutalforthis,itmeansreallyweallowtosettle.Ifyoustopwindingyourselfupyouwon’tbewoundup.

Sothetextsays,'Firstlykeepyourmindrelaxed.'

Moreover,tokeepone’smindfreeofartificeisitselftheclarityoforiginalknowing.

PristinecognitionwashowIwastranslatingthetermYESHE.Thatmeansprimordialknowingorprimordialknowledge.Aswithallconcepts,translatingitinthemannerof‘pristinecognition’seemedagoodideaatthetimebutafterwardsyouthinkwhatonearthdoesthatmean?Itismeaningthattherearecertainnoeticcapacities,certainpotentialsforknowingwhichhavebeenthereasaproperty,rightfromthebeginningandtheyarenotrestingonanythingelse.Thisnaturalknowing,orthenaturalclarityofthemindbeingtherefromthebeginning,isexactlythesameasthedescription‘don’tdoanythingartificial’.9

Youoftenseethatwithsmallchildren,thattheylearnhowtowindthemselvesuptogetthemselvesinarage.Youhavetofindawaytointerruptthatprocessofescalation.Thisisverysimilartowhatwedoalotofthetime,aswearejustlooking:aneventhappensthenithasgone,butwespiralarounditlikeakindofamplifierinasoundsystem,increasingthechargeonit.

Thenaturalconditioncannotbeactualisedbymeansofartifice.

Thisisabsolutelycentral.Itmeansyoucannottakeanydrugstodoit,youcannotbuyit,itisnotachievedbyhavingverygoodhealth.Itisnottheproductofanytechnique.Youcanseethatinrelationtohiscommentsattheendofthefirsttextaboutwhatyoucouldseeasakindofcritiqueoftantraandsutra.HeisagainpointingoutthattechniquesapplytothedomainofENERGY,theycannotapplytotheNATURALCONDITIONasitisnotaconstruct.Thereisnothingwrongwithtechniquesbutyouhavetoknowwhatdomaintheyapplyto.

TheEssentialpartofthetransmission:onlyyoucanshowthistoyourself

Soinordertoshowtheco-emergentoriginalknowingfreeofartificetooneselfthetextsays,'Neitherdiffusednorconcentrated,freeofthoughts.'

Hereitispointingouttheessentialpartofthetransmissionwhichisthatonlyyoucanshowthistoyourself.Itcanbeexplainedinvariousways,varioussymbolscanbeoffered,youcandothepracticetogetherwithotherpeopleandgetsomekindofsupport,aestheticoremotionalfor

9Ed.notes:IhaveleftthewholeparagraphasitisbecauseJamesdiscussesthetranslationof‘yeshe’.NeweditionofSimplyBeinguses"originalknowing"andthepreviouseditionuses"pristinecognition".


example–butintheendonlyyouyourselfcansitonthatfulcrumpointbetweensamsaraandnirvanaandavoidbeingtrappedinhabitual,enmeshingconstructs.Heissayingthatyouhavetofindawayyourselftoenterastatewhichisneitherdiffusednorconcentratedandisfreeofthoughts.

Onanouterlevel,ifyouareverydiffusedthenyouneedtofocusyourself,youneedsomeoutermethodstodothat.Ifyoucomehomefromworkandyouhavehadaharddayandyourmindisconfusedthenyoushouldwashthedishesbyhand.Itisaverysimpletask.Oryoushouldpreparethevegetables,choppingthemslowlyandcarefully.Againasimpletask:beginning,middleandend.Graduallythatfocusedattentionbringsyoubackintoastatewhereyouarenotsodispersed.Ifyouareveryconcentratedandverydeterminedthenyoushouldputonsomemusicanddanceorlookatsomenonsenseontelevision;don’ttakeyourlifetooseriously.Allthetimetherearemanymethods,ifyoulike,intheworldthatwecaninteractwithtogetasenseofwhatisthemiddleway.

Intermsofsupportingtheideaofbeingfreeofthoughts,themostimportantthingisimpermanence.Impermanenceisthebestfriendofmeditators.Becauseeverythingisimpermanent,trytobepresentwithwhateverishappening.Becauseitisimpermanentitwillsoonbegone–sodon’tworryaboutit.Inthatway,youstarttodevelopakindofequanimity.

Whenitsaysthoughthereitmeansthought,feelingandsensation;alltheseinternalfactorsoutofwhichwecreateasenseofself.Westarttoseethatphenomenaarearisingandpassingandthattheyonlyhavealimitedamounttogiveus.Ifyouhavemilkedthecowyoushouldstopmilking;thereisnomoremilkintheudderandyouarejustcausingpain.Itisthesamewaywitheachthoughtandfeeling:youdon’thavetoblockit–ithasalreadygivenyouwhatithadtogive.Somebodysayssomethingtoyouthatyoudon’tlikeandafterwardsyoufindyourselfthinking:'Yeah,butwhydidhesaythat?'Whynot.Youdon’tknow.Themoreyouthinkaboutit,thelesslikelyyouwillbetoknow.Youjustfillyourmindwithconceptualelaborations.Ifyoureallywanttoknowyoucanasktheperson.Quiteprobablytheywon’ttellyouthetruth.Soinanyeventthereisnotmuchpointtothinkaboutit.Wekeepaskingthinkingtoperformfunctionsitcannotpossiblydo.

Weneedtotakethisseriously.Ifwereallywanttounderstandthisandtodothisasakindofpractice,wepreparethegroundbyobservinghowcaughtupinthoughtswebecome.Youcansupportthisinallsortsofways,throughmindfulnesspractice,thefoundationsofmindfulnessofthebodyandsoon.Theseareverygoodtrainings.Youcandoclassicalvipassana,youcandoyoga,youcandotaichi;allofthesearemethodswhichallowyoutohaveasortofpauseforthought–thatpauseyoudonothavetothink.

Whileyouareabeginner,althoughyoutrytomaintaintheunchangingstateofthenaturalabidingofmind,youwillnotbeabletoescapethestatewherethereisattachmenttotheexperienceofhappiness,clarityandnon-thoughtwhichbelongtostillness.

Youstarttobeabletonotbesointerestedintheordinarycrudethoughtsaboutwhatishappeningintheworld.Youarenotsopre-occupiedwithwhathappensinfriendships,oratwork,orinpolitics.ThroughthatyourmeditationbecomesdeeperandyoustarttohavetheseexperienceswhicharecalledNYAM(Tib.:mnyam),ofhappiness,no-thought,clarityandsoon.Theseareexperiencesthatshowthatsomeprogresshasbeenmadebuttheyarenotthefinaldestination.Althoughtheydon’tlooklikeconstructs,theyareactuallyconstructsandwillvanishthroughtime.Heissayingthatyouaregoingtofindyourselfbecomingattachedtotheseexperiencesandtakingthemtooseriously.

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Thereforethetextsays,'Whilepeacefulandrelaxedinthatstate'.

Thatistosay,youhavecalmedyourmind;yourmindisnowpeaceful,quitehappy,quiterelaxed.Thatisalovelystatetobein.

Inordertofreeyourselffromthepitofattachmenttotheseexperiencesandtodirectlyshowthenaturalconditionoftheunimpedednaturalawareness,thetextsays,'SuddenlyshoutPhat!'

Forbeginnersyoucanusethisateverystageofyourpracticeyoucanuseit.WhenyourmindisturbulentyoucanusethePhat!tocutintoitandgiveyourselfsomespace,butasyoudevelopyourmeditationcapacityandyouenterintothesesortofcul-de-sacs,thesedead-endsoftranquillityandsoon,youcanuseitalsotocutthroughthattoadeeperandsharperstateofawareness.

Gettingnothingbygettingthejoke

Itisveryimportanttocuttheflowofthoughtsanddestroyconceptualmeditation,soitisnecessarytosoundthePhatwithfierceintensity.Thusthetextsays,'Withmuchforceandvigour.Wonderful!'

Thisisreallyatestingpoint,becausewespendalotoftimedoingconceptualmeditation.Weworkhardtoimproveourselves,tocreatebetterconditionsexternallyandinternally.Butwhatheissayingisthatyouhavetocutthroughthis,youhavetodestroyit,youhavetobreakitbecauseitisnottherealthing.Itisakindofsimulacrum,itissomethingErsatz10.Likeagoodpottermakingabowl,ifitisnotexactlywhatisneededyouthrowtheclaybackintothemassandstartagainuntilyougetwhatisrequired.Itwillringtruewhenitistherealthing.Whenyougetthisexperienceofyourownrealnatureitislikegettingajoke.Whenyougetajokeyoudon’tgetanything.Whatdidyouget?Youjustlaugh.Itisthesamethinghere–youdon’tgetanything.Ifyoudoaconceptualmeditationyoucangetlotsofthings:youcangainpowerinthefouractivities,youcanstoptherain,starttherainanddevelopalotofpowerandbecomefamous,peoplecanlikeyouandsoon.Butifyouunderstandyourownmindnothingchanges.Youlooklikeanordinaryperson,noonewouldknow.Norainbowsareinvolved.Youdon’thavetochangeyourclothes,youdon’tgettochangeyourname.Yougotinbutyoudidn’tgetanything.

[Endofdaytwo]

DayThree.Sunday.TheText

Atthatmomentoneisfreedfromallobjectifyingreliance,suchas'Mindisthis',andliberationismanifest.Thusthetextsays,'Nothingatall,shockedopen'.

Ourordinaryconsciousnessisendlesslyrestingonthephenomenawhicharise.WhenwesaythissyllablePhat!wearecuttingintwodirections:wearecuttingontherootofthesubjectiveconsciousnessandalsoonthebasisoftakingobjectsasreal.Oneofthethingsyouwillnoticewhenyoudothepracticeisthatoftenyouwillhaveanexperienceandthenthereisakindofmeta-commentthatcomesontop,whichsomehowappropriatestheexperience.Sowemight

10OriginalGerman.Ersatz=replacement,surrogate


think,'Oh,thisisgood,'or'Ihaveunderstoodsomething.'Thesecommentsareasubtlewayofgoingbackintoandlosingwhatyougained.Thenaturalstatedoesnotrequireanyvalidationfromconcepts.However,theconcept,beingourhabitualpointofrelianceandmeaninggenerationalwayswantstoinsinuateitselfintothesituation.Whenyouarepracticingonyourownandthathappens,thatisthetimetodoanotherPhat!sothatthemindisjustmergingintothesky.Sometimesitsaysthemeditationshouldbelikeskyintosky.

Directnakedawareness

Soitissayingthatthereisnothingatall,itisshockedopen.Ifthereisnothingatallwherewillyoulive?Thisisacommontropeinsciencefictionfilmswheretherehasbeensomenucleardisasterorsomebiginvasionfromanotherplanet.Allhasbeendestroyedandyouseethesebarrenlandscapesandpeoplearehidinginthebuildings.Butourbombisevenbetter:nosurvivors–nothingatall.Alltheplaceswhereyourfamiliaregoidentificationscanoccur,thisistakenaway–thereisjustnothing.Yet,thereisanawarenesswhichpervadesthisnothingatall.Youhavethepresenceofnothingorthereisapresencewithinthenothing.Thisistheinseparabilityofawarenessandemptiness.Awarenessisnotlocatedinaparticularplace,itisnotrelyingonasitefromwhichtoengagewithsomethingotherthanitself.Butitisthevitalnoeticcapacitywhichpervadesallspace.Sothisshockedopenmeansthatallthecovering,alltheclosure,alltheknottingwhichoccursthroughrelianceonconcepts,thatfallsawayandthisnaturalradianceisrevealed.

Withthestateofthenaturalmodefreeofallobjectreliance,oneabidesexactlyasoriginalknowingbeyondmind:directnakedawareness.

Thispristinecognition,thisprimordialknowing11isbeyondmind.Itisfreeofanyconceptualisation,itisnotdependantonanythingwhichisarising,anythought,feelingorsensation.Itisdescribedasdirectnakedawarenessbecauseitisunimpededinitsmovementbecauseitisnotathingandinfactitisalwaysalreadyanythingcanoccur.Itisnakedbecauseitisnotcoveredinassumptionsorconstructsorconditioning.Itisnottryingtomakesenseofonethingintermsofanother.

Thatisthewaywenormallyproceedinlife–wecompareandcontrast.Ifyoucomeupintothemountainsthewatertastesalittlebitdifferentfrominthetown.Whenyoumakeacupofteayounoticethatittastesalittlebitdifferent.Wehavetheexperienceofdrinkingtheteabutimmediatelyourmindisnotquitesurebecausetheteadoesnotfitintothetemplatewehavesowethink,'Ah,itisdifferentfrommyfamiliarcupoftea.'Inthatwaywedevelopoursenseofmeaningthroughrelating.Thatiswhywetalkofrelativetruthbecauseonethingisrelatedtoanother.However,thisqualityofawarenesshasnofixedcontentanditisnotstandinginrelationtoanythingelseanditisself-existing.

Thus,'Inthisastonishmentthereisunimpededdirectness.'

Thisqualityofbeingshockedopenisveryimportant.Whenwehaveashockthereisaforgetfulnessoftheordinaryframeofreference.Thatiswhatashockis,thatyourframeofreferenceisknockedaway.Whenwehaveashockwecanstayopenandthenexperience

11Ed.Note:Asattheearlierfootnote,JamesusesdifferenttermstotranslatethisinthenewandtheoldeditionsofSimplyBeing.

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everythingarisinginthatstateofopenness,ortheshockcanleadtothegenerationofakindofanxietywhichfeedsusintoasensethatsomethingmustbedone,Ineedtodoit,Ineedtocontrolthissituation.

Co-emergentignorance

OnewaythatPadmasambhavaexplainsthisisthattheoriginofignorancearisesfromashock.Itiscomparedtoadrunkenmangoinghome,singingandlaughingandnotveryaware–justathomeintheworld,whensuddenlyfallsdownaflightofstairs:'Oh,whathashappened!WhereamI?WhoamI?'Withthearisingofthisanxiouscontractionthereisthemovetowardsmakingsenseofwhatisgoingon.ThisiscalledCO-EMERGENTIGNORANCE,inwhichthenaturalstateofopennessispresenttogetherwiththisanxiousmovementofcontraction.Thereisstillthepossibilitythatthecontractioncouldreleaseandyougobackintotheopenstate,butwhattendstohappenisthatwestaywiththecontractionandthenthatgeneratesanenergeticsystemofitsowninwhichthereisaforgetfulnessoftheever-presentopenness.Thatleadsintothegenerationoftheignoranceofnamingeachthing,arelianceonconceptualelaborationwithwhichoneengagesintheworldofobjects,definingthemincreasinglypreciselyandbuildingupaninternalinterpretivesystem.Wegenerateassumptionsandbeliefsabouthowtheworldisandthis,then,generatesthethirdmodeofignorancewhichisdescribedastheignoranceofthestupidityofnotrecognisingkarma.Thatiswereweliveintheworldthinking,'Iammeandyouareyouandtheworldissolidlyreal,'–andthenthroughinteractionwegenerateallkindsofhopesandexpectations,leadingtobehaviourswhilewethinkthisisquitenormalwithouthavinganyideathatthisiscreatinganextraenergeticpushorpotentialityofkarma.

Therefore,oneofthefunctionsofthisPhat!astheunificationofwisdomandcompassion,istoreversethesethreestagesofignoranceinjustonevitalmovement.Ifyoulike,youreturntotheprimordialshock.Yougothroughitandtheshockistransformedintoaliberatingshock.‘Inthisastonishment’meansthereisnopossibilityofreclaimingtheterritoryatthatmoment.Ifyoureallygointothepractice–thenyouhavethatunimpededdirectness!

ThisisthepointwhereallthekindsofpreliminarypracticesandbasicreorientationsthatcomefromstudyingDharmaareuseful.Becausehavingpracticedholdingourselvestogetherforalongtime,havingpracticedanxiouslytobeinchargeofsituationsandactingwithdistresswhenthingsdon’tgothewaywewantthemtogo,ouregoorindividualsenseofselfhastakenonthisinflatedsenseofresponsibility,offeelingithastobeincharge.Sothereisgoingtobesomeanxietyandsomeresistancethatoccurs.Justasinmodernwarfarewhenthearmyisdefeateditdoesn’tjustlaydownitsweapons,itgoesintoamoreinvisibleformofwarbylayinglandmines,byboobytrappingbuildingsandsoon.Forexample,intheVietnamwartheAmericansdevelopedthis'beautiful'techniqueofputtingbombsinsidedollssothatchildrenwouldbeblownup.Thatisverysophisticated.Nowyourownmindisjustassophisticatedasthat.Itwilldisguisepoisoninthemostdeliciouswines.Whenyoudothepractice,suddenlythisthoughtcomes'Mmm,thisisgoingwell.'ThistastesverysweetlikeafineSauterne.Unfortunatelyitisapoisonousthoughtbecauseitisluringyouintorelianceontheconceptagain.Thisiswhywhenwedothepracticeseriouslywehavetoreallyunderstandtheviewverywellandnotgobackintorelianceonconcepts.Wehavetorememberthisisapractice,itisnotthewholestory,thisisnotsomedoctrineofinfinitenihilism,wearenottryingtojustdestroyeverything.Forthepurposesofawakeningtothisnaturalspaciousnesswehavetoexperiencethatnothingisbetterthansomething.Onlywhenyoureallyhavenothing,doesnothingshowitselfaspervadedbythisradiantawareness.

Thisdirectnessisbeyondthelimitationsofbeginningandending,beingandnon-being.


Everyexperiencethatweordinarilyhavehasabeginningandanending.Itseemstobesomethingorthereisanabsence,butthisstateofawarenesshasnobeginningorend.Ofcourse,foryou,itseemstobebeginningbecauseyouarehavingthisexperiencebutitisalwaysthere.Itislikeifyoutakesmallchildrentotheseasideandtheyseetheseaforthefirsttime:theyarecompletelyamazedanditseemswonderful.Bigpeoplesay,'Yeah,itisthesea.'Butforthechildrenitisnowtheirsea,theirdirectexperience.Weneedtogobackintothepracticeagainandagaintokeepthedeepfreshness–notthissurfacefreshnessbecausethatputsyouintorelationwithit.

It'snotfreshbecauseit'smynewexperience,it'sfreshbecauseit'salwaysfresh,becauseithasneverbeencoveredover,neverbeenmixedwithconcepts.

Beyondbeinganobjectfortheeffortfulconceptualisingofspeechandmentation,itistheessentialpointoftheinexpressible,self-abidingoriginalknowing.

Thisrevelationorunfoldingisnotsomethingthatcanbeappropriatedbyorsubsumedintoallyourfamiliarwaysofmakingsense–itisastatewhichisinexpressible.Youcan'tdoanythingwithit.It'snotatooloraresourcefortheego.It'sbeyondbeingturnedintobeingsomething–butifyougoontheinternetyouwillfindduetotheinfinitepowerofconsumeristcapitalismmanypeoplenowsellingthis.

OneoftheearlyzenbooksthatwaspublishedinEnglishhadabeautifultitle,SellingWaterbytheRiver.Thesameishappeningwithdzogchen.Peoplewillturnthisintoacommoditytosellbutyourownnatureisfreelyavailabletoyou.Youcan'tlooseit,nobodycansteelitfromyou,youcan'tbuyit,nobodycangiveittoyou.Itistheinnatefreedomofallbeings.Thisfreedomresidesintheveryfactthatitdoesn'tenterintothemarketeconomy,it'snotanobjectthatcanbecommodifiedandmovedaround.Althoughweusealotofwordsintalkingaboutitandexplainingit,thegoalistogothroughthisnarrowdoorintoarealmfreeoflanguage,unconstrainedbyconceptualization.

Thenhequotestheroottext

'Atotaldirectnessthatisinexpressible.'

Thatessentialmeaningistheviewoftheprimordiallypuremeaningfreeofinterpretationwhichistheyogi'spath,thenaturalmodeofawarenessabidingintheground.

GROUNDdoesn'tmeantheearthoutside,itmeansspaceitself,thisnaturalunbornspaciousness.Theinfinitespaciousness,sometimescalledthedharmadhatu,isthedomaininwhichRIGPAorawarenessisalwaysfunctioning.Inenteringintothatyouhavetheyogispath,thepaththatdoesn'tgoanywhere.Oneisnottryingtogofromheretotherebecausebothhereandtherearebotharisingarearisinginsidethisinfinitespaciousness.Hereisnotbetterthanthere.Whichiswhyagainandagaininthetextitsays,'Ifgoodthingscometheycome,ifbadthingscometheycome.'Themainthingistointegratewhateverisarisingintothisground,maintainitwithinthatspaciousness.

Ifyougototheballet,youseebodiesmovinginspace.Thatisallthereis.Thecurtainopens,thereisaspace,peoplecomeon,thereissomemusicandtheymovearoundinthespace–butifyouknowofballetyoucanlookatthelineofsomeone'sbody,youcanseewhattheirleapislikeandyoucancompareandcontrastitwithotherpeople.Thenyouareawareofdancersandhowwelltheyaredancing.

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Itisthesameinmeditation.Wehavethoughtsfeelingsandsensationsmovinginspace,butwhenwegeneratethiswebofsemanticunderstandingweprovideaninterpretivediscoursewhichmakescommentariesonhowthesemovementsareoccurring,whattheyimply,howtheylinktogetherandsoon–thenweentereasilyintojudgment.Theyogiisavoidinggoingintothisextraactivity,juststayingwiththepuresimplicityofwhatisarisingandpassing.

ANarrowdoor

Thereforeaslongitisnotactualized,althoughonemeditatesanddoespractice,onecannottranscendtheconceptualartificialviewandmeditation.

Thisisabsolutelyessential.Thisisanarrowdooryouhavetogothrough.Ifyouremainonthissideyouareendlesslyinthefieldofconceptualelaboration,whichiswhywhenwedopracticethereisreallysomethingatstake.

IntheolddayswhenGermanywasdividedintoeastandwesttherewasthisbigwallinBerlin.Whenpeopleintheeastwantedsomekindoffreedomtheyhadtomakesomedangerousjourneyacross.Theywantedtohavewhattheythoughtofasfreedomandotherpeoplewheredeterminedtostopthemhavingthatfreedom.

It'snotlikethatinmeditation.Youwantfreedom!Whoisstoppingyou?Onlyyourself.Onlyyouraddictiontoyourhabitualthoughts,themystificationthatyoulifeinofnotdirectlytastingthisopendimension,but–onandon–elaboratingstoriesaboutitoraboutdailylifeandsoon.Sohesaysifyoudon'tgetit:

Thepathofthenaturalgreatperfectionwillbeasfarawayastheskyandonewillnothavetheessentialpointofthecircleofmeditation-lessclarity.

Itisdescribedasacirclebecauseacirclehasnobeginningandend.Itspeaksofthealwaysalreadyquality–therehasbeennochangefromtheverybeginning.Thisnaturalstateisalwaysthesame.Itismeditationlessbecauseitisnaturalandself-occurringandwhenyourelaxintoyourownstatethereisnothingforyoutodo.Itisaclaritybecauseitelucidateswhateverisoccurringwithouthavingtorelyonconcepts.Onanordinarylevelthisclaritycomesintotheworldsothatyoudon'tgettrappedinsituationssomuch.It'sthepossibilityofseeingproblemsbeforetheyarise.

Thiswillremainclosedtousifwedon'tdirectlytastethisopenness.

Thereforeitismostimportanttoexperiencethisnatureatthebeginning.Thus,'Experiencetheawarenessofthenaturalmode'.

Onlyyoucandothis!Nobodycandoitforyou.Itinvolvesyoutoalignyourselftocomeintoonepoint.

Themorewedependonconceptsthemorewewillbedispersedintoalltheseideas.

Onaday-to-daylevelwecanobservewhatisthepracticeofourexistence?Howdowedisturbourselves?Externallywhatkindofunnecessarystimuliwebringin,internallywhatkindofhabitualthoughtswekeeprecycling?Thereisanoldsaying,'Becarefulwhatyouwishfor'.Thatis


becausethoughtscarrywiththemakindoflibidinalcathexis–someofourlifeenergy.12(InresponsetoaquestionJamesexplainsthatcathexismeanslinking,joining.)

Youmighthavethatexperience:yougoforafavouritewalkoryougoonholidayinaplaceyoulikeandyouwanttogobacktoitbecauseitseemstobesofullofmeaning.Themeaningwhichissomepartofyou–somepartofthevitalityofyourexistence–hasbecomelocatedinthatplaceandwhenyougettobeinthatplaceagainoryouseethatpersonagainyoufeelgood.Weleavebitsofourselvesallovertheworld.Sayinghelloisquitenicebutsayinggoodbyisoftenabitsad.Sowejustkeepsaying'hello,hello'andwedon'twanttosay'byebye'.Thatthenleadstomanythingshavingthisenrichedmeaningforus.

Thisiswhyinpartofthepreliminarypracticesyoudothemandalaofferingtobringtomindnotjusttheseexternalphenomenabutallthephenomenaintheworldwhichareparticularlymeaningfultoyourselfandofferthemtothebuddha.It'sawayofreturningtheworldtoitselfbyscrapingoffthepatinaofprojections,assumptionsandidentificationsthatonehasmade–whichisthebasisfordevelopingthequalityofequanimity:thatwhatyoutotaketobegoodwhatyoutotaketobebadistheworkingofyourownmind.

Toexperiencetheawarenesstheawarenessofthenaturalmodeistocomeintothatpointwhereyougothroughthatnarrowdoorbecauseyouyourselfhavebecomesimple.Inthebibleitsaysitiseasierforacameltogothroughtheeyeofaneedlethanforarichmantoenterthekingdomofheaven.Ifyouarerichyoutendtobeverybusy–youhavebusiness–youputyourenergyoutintomanypossibilities.Youhaveland,youhavecamelsyouhavetradingwagonsandsoon.

Intermsofmeditationweareallmultimillionaires.Wehavethoughtsbythemillion.Somanythoughts,sensations,thingswehavetobeconcernedabout,worriedabout,happyabout.Althoughthereisnoparticularpreparatorypracticeforthis,partofitisjusttoseehowoverextendedwebecomeinourbusyhopesandfearsabouttheworld.

Thisdoesn'tmeanthatyoushouldforgetanykindofsocialcommitmentortobeconcernedfortheworld,butpeopletendtobecomesomewhatfibril,asortofhotandthin.Thereisabasicsimpleequationinlife,'Responsibilitywithoutpowerequalsstress'.Ifyoufeelveryresponsibleforthingsbutyouhavenopowertochangethem,thatverygoodnessofyourheartwillstarttoburnyouupinside.Thecorollaryequationtothatis'Powerwithoutresponsibilityequalsabuse'.Theworldsplitsintopeopleononesideandpeopleontheother.Wejusthavetobeverycarefulabouthowasensitivediscriminatingawarenessthatletsusseetheproblemsoftheworld,thestructuresofpeople'spersonalitiesandsoon–howtousethatskilfullyratherthanwithtomuchofanoverextension.Itisnotthatthisissayingyoushouldjustbeinastateofself-concernandonlydoingthemeditation.

Therearethesetwoaspects:wisdomandcompassion.Generallyitisbetterifthewisdomgoesfirstandcompassioncanfolloweasily.Ifcompassiongoesfirstsometimeswisdomdoesnotcatchupandthegoodnessoftheheartleadsintoheartbreak.Whilewedoourpracticewewanttocollectourselvestogetherandthroughthatprocesscomeintothatpointofcompleteopeningandtheninthatopenstateeverythingisstillthere–butnowweseeitdifferentlyashavingthe

12Ednote:TheGreektermcathexis(κάθεξις)waschosenbyJamesStracheytorendertheGermantermBesetzunginhistranslationofSigmundFreud'scompleteworks.ForFreud,cathexisisdefinedasaninvestmentoflibido.Source:http://en.wikipedia.org/wiki/Cathexis(17.3.2011)

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dynamicqualityofthearisingfromtheground.Whenyouexperienceeverythingaroundyouandyourownselfasdynamicandmoving,changebecomesmucheasier.Theunnecessaryadditionalelaborationofobjectification,reificationandjudgmentisremoved.Youcanworkwithconditionsinamoresubtleway.

Thisunderstandingisthefirstofthethreestatementsoftheessentialpoint.Ifyouarenotintroducedtoyournaturethroughtheviewthenyouwillnotbeabletomaintainitsstatebymeditation.Sothisinitialintroductionandrecognitionoftheviewistremendouslyimportant.

IntheTibetantraditiontantraanddzogchengetratherIntheTibetantraditiontantraanddzogchengetrathermixedintogetherandsopeoplegotogetinitiationswiththeideathatsomebigpowerfulpersoncangivethemsomething,cangivethemtheexperienceoftheirowntruenature.Fromthepointofviewofdzogchenallthatisnotnecessarybecausethisisyourbirth-right,orrather,yourbirth-rightbeforeyouwereeverborn–yourunbornbirth-right.

Thekeythingistoreallyunderstandwithanintellectualclarity'Whatistheview?!',throughthattobewithyourselfandseehowyourhabitualstructuresdon'twanttoacceptthisview,wanttomakesomecommentaryonit,mixitup.YouhavetoresistthatagainandagainandusethePath!tobringtheviewintodirectexperience.

Moreover,byintroducingtheself-abidingoriginalknowingasabidinginoneselfthereisnoneedtogosearchingforitelsewhere.

Thisisnotsomethingyoudon'thave.Ifyoureallyunderstandthispointyoudon'thavetogoonpilgrimage,youdon'thavetogoonspecialcourses,youdon'thavetolearnmanymeditationtechniques.Allyouhavetodoistorecognise'Imyselfamhidingmyselffrommyself.Ialonecanstopthisnonsense.’

Anditisnotasifithasariseninyourmindafternothavingbeentherepreviously.

Thisisnotanewexperience.Itisnotcreatedbywhatishappening.Itisalwaysthere.Italsomeansthatwhenyougotothatexperienceofawakeningitisnobigthingitdoesn'thavetohavetrumpetsblaringandrainbowsinthesky.Itisjust,'Ohthisishowitis.'Ifenlightenmentwasmadeitwouldjustbeanotherconstruct.Itwouldbesomethingwithabeginningamiddleandanend[but]thisisrelaxingfromtheenergyofcreatingfantasiesintothepeaceandclarityofbeingathomeinwhathasalwaysbeenthecase.

Sothetextsays,'Directexperienceinone'struenatureisthefirstessentialpoint'.

Itranslatedthisas'DIRECTINTRODUCTIONonone'srealnature'becauseit'snot'to'one'srealnature.13Youdon'tgetintroduced‘to’yourselfbecauseyouarenottwoseparatethings.Noneoftheseprepositionsexactlywork.Youcouldsay'init'butit’sjust...[snapswiththefingers]it'sthis!

Nowwehaveadetailedexplanationofhowtopracticethemeditation.Bymaintainingatalltimesandinallsituationsthemeditationceaselesslyabidinginthestate,ifyouthenremainfreeofinhibitingandencouragingwhetherthereisstillnessordispersal,thenwillyouhavetheessenceofthenaturalmode.

13Ed.Notes:AsinthepreviousfootnotesthecommentarystillusestermsfromthetranslationinthefirstSimplyBeingbook.


Thekeypointhereis:theNATURALSTATEisinfinite,nothingisproducedoutsideit,thereforeeverythingwhichariseshasthesamenature.

Thisisthesamestrugglethatparentshave.Childrenhavedifferentqualities.Ifyouhaveseveralchildrenthequalitiesofsomeofthemwillbemoreresonantwithyourownnaturewithyourownhabitsandpersonality.Youmightfindegogratificationinthefactthatoneofthemseemslikeanextensionofyourselfbutyouhavetorememberagainandagainthesearemychildren.Thisistheirbasicstatusandbecausethey'remychildrentheyareallentitledtomyattention.Therehastobeathebasicunconditionalwelcomeanunconditionalhospitality.Ofcourseintermsoftheirbehaviouryouhavetosaysomethingaboutwhatisreasonableornotreasonablebutthathastobeinrelationtohowtheyperformintheworldwithothersnotjustintermsofyourownnarrowprejudice.

Whateverexperiencesariseinthemind,thisminditself–yournature–islikethemother,thestatusofthesearisingsisthattheyareyourchildren.

Ifyourelaxinthestateofthemotheryoucanbeopentowhateverarises.Whenyoufalloutofthatstateintobeing'I,me,myself'youcomeintoaprejudicialrelationshipwiththem,'IlikethisIdon'tlikethat'.Sohesays,'whateverisoccurring,remainfreeofininhibitingandencouraging'.

TheMindasitis

Atraditionalimageforthisisawaterfall.Thewatertumblesdownthemountainandyoulookatthewaterfallyouseeit'skindofnotfallingjustinastraightline,it'susuallymovingaroundabit.Inthesamewayonceyoujustletone'smindflowyoudon'thavetobuildwallsandtrytodirectthewatertomakeitthewayyouwantit.Youdon'thavetocontrolit,it'snotbad.Becauseit'snotwhatyoulikedoesn'tmeanitisbad.Everythingfromthebeginningispure–it'sdevoidofinherentself-nature.Weourselvessay,'Goodandbad,Ilike,Idonotlike'.Thisisnotaninherentqualityofwhateverisarisingbutisarelationalturnfromtheonewhois'I,me,myself'.Thisisquitesomethingtopractice.

Herewehaveanicecleancarpetandifwesatinhereanddrankredwinesoonerorlatersomewillfallonthecarpetandthecarpetwillbecomestained.Thequalityofthematerialinthecarpetisonethatwillabsorbtheliquidandthecolorationoftheliquidwillgointothetextureofcarpet.Theegoislikethecarpet:Peoplesaynicethingstousandwefeelhappyandwesmile,peoplesaythingswedon'tlikeandwefeelsadorangry.Theegoisalwaystakingonthecolorationofwhatisaroundbutthemind'snatureisdescribedasbeinglikethesky.Ifyouthrowaglassofwineupintotheskytheskywon'tbetroubledbutyoumightencountersomeredrainfallingonyourhead.Manythingshappeninthesky.Planesgothroughit,bigstormsoccurwithlightningandthunderandthenitclearstheskycomesbacktoitself.

Hereheisdiscussingthissecondpointwhichistoreallyseethatyournatureisindestructible.Thisnaturalconditionisnotcreatedbygoodthoughtsanditisnotspoiledbybadthoughts.I,myrealnature,whoIamwhenIamsittinginthepractice,willnotbeharmedbyawholestreamofnegativeconfusingthoughts.Ifyoureallyseethatthenthereisahugefreedom.Thisstuffisthenjuststuff.It'snotgoingtoharm.

Itislikethequestionof‘immigrants’.‘Immigrantsaregoingtocomeintothecountryandtakejobsbutimmigrants,whataretheymadeof?Twoarmsandtwolegsonehead–theyarepeople,wearealsopeople–sowhenyouseethemaspeopleandyoudon'tcallthem‘immigrants’thatisadifferentperception.Inthesamewaywiththesecontentsofthemind,howyoutakethemis

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reallyimportant.Ifyouseeallthoughtsasarisingasthenaturalradianceofthemindthenthereisnoneedtobemakingthesejudgements.

InthesystemoftantrawedosomethingsimilarbyimaginingthroughdissolvingintothedeitythatnoweverythinghastheformofTaraorPadmasambhavaorsoundisasmantraandsoon.Whetherwordsaresweetornotsweettheyaremantraandinthepathoftantrabecausewehavefaithinthedeitywebelievethattheidentificationasthemantraisstrongerthanouremotionalreactionof'Ilike,Idon'tlike'.

Thatisslightlyconceptual.Abitlikesaying,'Welltheseimmigrantsarehumanbeings,humanbeingsareentitledtothissotheirbasichumanityisthelevelofconnection'–ratherthanthinkingwhatcolourtheyareortheirreligionorlanguageorwhatever.Indzogchenwetrytodirectlyexperienceinourpracticethateverythingisarisingimmediatelyfromthisopendimensionandthereforethereisnoneedforaconceptualantidotetoprejudice.Yousimplyseethattheprejudiceitselfispartoftheradianceofthedharmakaya.Thereisnodevil,thereisnoautonomoussiteofevil;everythinggoodandbadarisesfromthissameplace.Thatdoesn'tmeanthatthereforeitdoesn'tmatterwhatwedo,thatwecanrunaroundintheworldkillingandhurtingpeople.Wearetalkinghereaboutsittingonthematanddoingmeditation,tryingtoseeexactlywhatthesephenomenaare.Whenyourecognisethisnaturalpurity,thenaturalemptiness,thenaturalintegrationwiththegroundmotherthenthereisnoneedtobebusyattributingqualitiesof'good/bad,like/don'tlike'andsoon.

Ifdispersaloccursthenunderstanditasthenaturalenergyoftheoriginalknowing.Hence,'Thenwhetherdispersalorstill'.

Againandagainwehavetoreallyclarifyforourselvesthemeaningofthis:howcanitbethatthisnaturepurefromtheverybeginningcangiverisetothingsthatwethinkofasnothelpfulorbad?Thisisnotsomethingyoucanworkoutlogicallybutsomethingthatwillbecomerevealedthroughthepractice.Atfirstworkyouhavetoworkwithitreallyonthebasisofakindoftrustthatsomethingthatyouseeandimmediatelyfeelstobedisturbingorunhelpfulisactuallythisenergyoftheground.

TheTruthoftheoriginofsuffering

Theafflictionsofattraction,aversionandsofortharisefromtheenergyofthemind'sthoughtsandareencompassedbythetruthoftheoriginationofsuffering.

Thisrefersbacktothebuddha'sfirstteachinginthedearparkinSarnathwhereheexplainsthatsufferingarisesfromtheattachment,whichheremeansanidentificationwiththingsasbeingseparateandstronglyreal.

Whenthemindthoughtsareheldinsidethisframeofreificationit'sveryeasyfortheseafflictionsorstrongpassionstoarise.Firstofall'Iexist'then'Thisishappeningtome'then'Ilikeit/Idon'tlikeit'andthenthismarvellousflipwemake'Thisisgood/Thisisbad'.Wegofromasubjectivefeelingtoanobjectiveidentificationandthisiswhatheisexplaining–whatthebuddhahaspointedout.

Theexperienceofthefeelingsofhappinessandsorrowandsoforthareencompassedbythetruthofsuffering.

Allofthesefeelingswhethertheyarehappyorsadarelinkedtothesufferingofchange.Therearedifferentcategoriesorconceptualizationsofsufferingbutoneisthesufferingof


change:badeventsbecomegoodandgoodeventsbecomebad.Nowitiseasytounderstandwhytherewouldbesufferingifgoodthingsturnbadbutwhywouldtherebesufferingifbadthingsbecomegood?Irememberafriendofminetellingmethatshedidn'tmindthesadness,itwasthehopeshecouldn'tbear.Hopeopensusuptoallkindsoftrajectoriesmovedthroughourmindoffwhatcouldbethecaseofhowthingscouldworkandalthoughthefeelingtonemaybeofhappinessthestructuralimpactisoneofdisturbance.Sufferingheremeansnotbeingatpeace,notbeingatease,notbeingsatisfied,notbeingopentowhatevercomes.

Ifyoucanrecognisethatallthesethoughtsandfeelingshavethenatureoftheinnateactualityitselfthentheybecometheplayofthatnaturalmode.Andsothetextsays,'Angryordesireful,happyorsad'.

Lookatwheresomethingcomesfromnotwhatitappearstobe.McDonald'snowhaveanewhealthyrangeofproducts.YoucanreadontheirmenuSaladbutthisisbroughttoyoubyMcDonald'ssoyouhavetodrawyourownconclusion!

Ifyoureallylookatthegroundagainandagain,trustthattheorigindeterminesthemanifestationandnotyourownconditionbasedresponse.Thenwhenyourecognisethatit'sjusttheplay,justthemovementofwhatisgoingondon'ttakeittooseriouslybecauseallthesephenomenaareimpermanent.

Moreover,althoughyouhavebeenintroducedthroughtheview,ifyouhavedoneonlyalittlepracticeandfallintoordinarydelusionthenyouwillbeboundinsamsarabythecontinuityofyourownthoughts.

Thisisnotapunishing;thisisjusthowitis.Youcanobserveforyourselfhowyougetboundintothoughtsandfeelingsreacting,actingandweavingthistogetheronandon.

Youwillbeseparatefromactuality14andwillinbeinnowaydifferentfromanordinaryperson.

Evenifyougotoadharmacentreorliveinadharmacentreandyouhaveamalaaroundyourneckandyouaredoingpujaeveryday–ifyoudonotcutoftherootofattachmentandinvolvementwiththoughts,structurallyyou'renotdifferentfromsomebodyjustlivinginthevillageandgoingabouttheirdailylife.

Soitisvitalnevertoseparatefromthenon-meditationofremaininginyourtruenature.Hence,'Atalltimesandinallsituations'.

Thismethod,onceyouestablishitinmeditation,youcantakeoutintoeveryaspectofyourlife.Inanotherlanguage,youcanintegrateeveryaspectofyourlifeinthisnaturalstate.Itworkswitheverything;itcanintegratewhateveroccurs,thereisnosituationnomatterhowshockingorterriblenomatterhowdelightfulthatcannotbeintegratedintothisstate.Thatisbecausefromtheverybeginningeverythingthathasoccurredhasalwaysbeeninthisstate.Soitispointingtothedangerthatyouwanttoapplysomeothermethod.

Youmightbewalkingdownthepathandyouseethatacarhasrunoverafoxandyoumightwanttosay'OmManiPemeHung,OmManiPemeHung'forthesakeofthefox.Thatwillmakeyoufeelbetter.Whetheritdoesanythingforthefoxornot,wedon'tknow.Infactyouare

14Ed.Notes:TheoldSimplyBeingbookused“reality",thenewone“actuality”.

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exploitingthedeathofthepoorfoxforyourownenlightenment.Fromthispointofviewyoudon'tneedtosayanymantraatall–itisjustthere.Youarepresentwithlife,youarepresentwithdeath–andthatisokay–butthereisthedesiretodosomething:toaddsomevalue,tochangesomesituation.Basicallythereisthepresumption'Thisshouldn'thavehappened'or'It'snotgoodthatthishashappened'–sohowshouldafoxdie?Shoulditbekilledbydogs,shoulditbeattackedbywolves?Shoulditgetoldandsickandthenhaswormscrawlinginsideit?Whatisagoodwaytodie?Howshouldyouhavesexforthefirsttime?Onyourweddingnight,inthebackofacar?Withsomanythingsinlifewedonotknow!Thingshappen,lifehappens.Somethingsseemagoodideaatthetimeandafterwardsyouthink,'Ohoh'...

Thispracticeisaboutbeingopentothingsastheyare,nottryingtosuperimposesomevisionormodelofhowtheyshouldbe–ifwearewalkingaroundlikesomeinspectorwithsomelittleclipboardgivingajudgmenttohowtheworldhasorganiseditselfthenthisistheapotheosisoftheegoandnotreallythepracticeofdzogchen.

Oneantidoteisenough

Thuswhetherthereisstillnessordispersal,donottrytodealwitheachseparatethoughtandafflictionbyapplyinganindividualantidote.Nomatterwhatthoughtsandafflictionsarisejustoneantidoteisenoughtoliberatethemall.

Religiousculturesprovideemploymentforfulltimereligiouspractitioners.Religiouspractitionershavetoshowsomevalueforthecontributionsfortheirsurvival,sotheytendtoinventnewprayers,newpracticesandsoon.IntheTibetancultureyouhavemantrastosaywhenyouaremakingbeer,youhavemantrasforthefireplace,youhavespecialmantrasandprayersifyoucowgetslostonthemountain.ItisthesamekindofthingintheJewishculture;thereareprayersforeverything.Thisiswhatreligiousculturesdo.Youcanlearnmanydifferentmeditationpracticesandwaysofworkingwithspecificenergies.–Thisisverythinice-territorybecauseourordinarysenseofselflikestohaveaqualityofmastering.Weliketofeelincontrol,weliketobedoingsomethinganditisveryeasyforthistobecomeneededintothetextureofthedharmapractice.Thispracticeislikeoneverypowerfulweedkiller.Itwillkilleverything.Youdonotneedtogetdifferentonesforeachdifferentplant.Itislikethegreatmedicinethatwillcurealldeceases.Soitisveryimportanttohavetrustinthemethod.

Ifyoustartthinking,'thisisnotenough'–wellifrelaxinginthenaturalstateisnotenough,thenartificialrealtyisbetterthenthenaturalstate.Fromthepointofviewofdzogchenalthoughitmaylookasifyouareagoodspiritualpractitionerbecauseyouaredoingmanykindsofthingsyouactuallyleftwhatyouneeded.

Andthissoleantidoteistobefoundsolelywithintherecognitionoftheviewthathasbeenintroducedabove.Hence,'Experiencethenaturalmodethathasbeenunderstood'.

Nomatterwhatthoughtsorafflictionsarise,thesethoughtsarenotdifferentfromtheoriginalknowingofthenaturalmodefortheirnatureistheactualclarityofthenaturalmodeground.

Ifwewhereusinganegativeexamplewecouldsayinthefieldtherearemanykindsofgrassthataregrowingbutifyoupoisonthegroundalltheplantswilldie.Althoughwhatisgrowingabovethegroundlooksverydifferenteachoftheseplantshasarootthatgoesintothegroundandissuckinginresourcesfromtheground.Ifyoupoisontheearththatplantswilldie.Butwhenwelookoutsideandweseetheflowers,thetreesandallthesethings,wesee–flowersandtrees.Wedonotdirectlyseehowtheearthisgivingrisetothese.Infacttheveryrichnessandpowerof


theearthgivesrisetotheplantsthatcovertheearthsoweforgetitistheearththatgivesrisetothebeautifulthings.

AsEngelssetoutinhisdescriptionoftheconditionoftheworkingpeopleinManchester:whentherichpeoplemakealotofmoneytheymoveoutofthecityintonicesuburbsandbuildbighouses.Thentheyconstructspecialroadsthatrunfromthefactorytotheirhousessothattheydonotneedtolookatthehousesofthepoorworkingpeople.Whenthebeautifulyoungdaughterofthefactoryownerispracticingthepianowithherlovelyringletshangingdown,shedoesnotrecognisethatthereisanyconnectionbetweenherandthegirloffourteenwithconsumptionwhoissellingherbodyonthestreet–butthetwoarecompletelyconnected.

Inthesamewayallthedifferentphenomenaoftheworldareinseparablefromthegroundandtoseethemintheirindividualdifferentiationistoenterinobjectification.

Ifthatisrecognisedthentheexperienceisknownastheunchangingclarityoftheground.15

Thereisnootherbasisforanyphenomena–oneselforanyoneonemeets,thehills,thetress,atombombs,Auschwitzoranythingelse.Ifyouhavethisclarityverystronglythenwhereveryougoyouwillbeopentowhateverisoccurring.Butagain,thatdoesnotmeanyoujusthaveapassiverelationshipwiththeworldandsay'Oh,that'showthingsare,'becausetheenergyofcompassionisarisingfromthesamegroundanditworkswiththeenergeticformsintheworld.Thecompassionthathelpsrepairingtheactionofthecruelarisesfromthesamegroundasthecruel.Ifthatisnotunderstoodyouwillsaytherearetwocategoriesthegoodpeoplewhoarecompassionateandthebadpeoplewhoarecruel–whichistrueonarelativelevelbutmakestheintegrationimpossible.

Torecogniseone'sownnaturethroughtheviewoftheclarityofinnateawarenessintroducedpreviouslybyone'sguruisknownastheclarityofthepathofpractice.16

Wegettheinstructions,thenwedothepracticeandthispracticecreatesmomentsofunderstanding.Thesemomentsofunderstandingarelinkedwiththenaturalclaritythatistherefromtheverybeginning.

Toabideinone'sownnatureoftheinseparabilityofthegroundandpathclaritiesisknownastheunionofmotherandsonclarities.17Hencethetextsays,'Thusthe"son"claritymeetsthe"mother"claritythatwaspreviouslyreceived'.

Thisissimilartothenotionthatwehaveofthepurityofthemind–aconceptknownasKADAG,primordialpurity–andyouhavethepuritywhicharisesfrompractice–calledDRIMEDAG-PA,thepuritywhichisfreeofalldefilements.Thisdealswiththequestion,'Well,ifthemindispurefromtheverybeginning,howdoesitcomeI'mnotenlightenednow?'Enlightenmentishere–pervasive–butinordertoawakenonehastodosomepracticeandifyoudonotdothepracticeyouwillnotgettheawakening–'Oh!Sodoesthatmeansthatthepracticemakesenlightenment?–No.Itisaboutthingscomingintothepointwhereitsettlesbackintoitself.

Ifachildhasafeveranditistossingandturninganditcannotsleepwegiveitsomemedicine,thefevergoesdownandthenitisbackinit'sownstate.Thenaturalstateofhealthhasnotbeen

15Thetermishighlightedandputintoquotesinthetext16Thetermishighlightedandputintoquotesinthetext17Thetermishighlightedandputintoquotesinthetext

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createdbyamedicine.Thevastworldwidepharmacologicalindustrywouldlikeustobelievethatmedicinecreateshealth–buthealthisrevealedwhenthefevergoesdown.Thenaturalhealthandthenaturalstateisalwaystherebutyouneedtoapplytheantidotesothattheturbulencesofthefivepoisonsmovingintoyoursystemsrelaxesandthenyousettlebackinto–beingthere.

Alwaysbeawareoftheclarityofexperiencingone'snatureasdescribedintheview.

Thisisnotaconcepttorememberfromtimetotime.Heisnotsaying,'Alwaysremember!'Heissaying,'Alwaysbeaware!’Awarenessisapresencethatcanbeunchanging.Whogetsdistracted?Wegetdistracted!Howdowegetdistracted?Thisiswhatwehavetoinvestigateagainandagain.Youhavetoknowyourself,observeyourself–nobodycandothatworkforyou,andnoexplanationcanpreciselydescribeyourexperience.Youyourselfhavetoknowwhataretheknotsthatyoutieyourselfinto,howtheyaretiedandthentokeeprelaxingsothattheknotsuntie.

Abidinginthatstateitisreallyvitalnottoinhibitorencourage,adoptorrejectanyofthethoughtsandafflictionsthatareitsenergydisplay.Hence,'Remaininthestateofinexpressibleawareness'.

Inhumanhistorythedevelopmentofagriculturehasbeenveryimportant.Developingnewkindsofcropsthroughhybridformshasallowedmorefoodtobeproducedandthatis,accordingtosomepeople,thebasisofthedevelopmentofsocalledcivilisation.Itisimportanttorememberthesethings.Ourwholeculturefromthemomentwearebornisencouragingustobeproductive,tobeefficient,tobedoingsomethingofvalue.WedonotgrowupinlittlevalleysinTibetwheretherearepeoplelivingincavesormeditationhuts.Weliveinenvironmentswherehumanbeingshavemarkedthecontextinwhichtheyliveverypowerfully.Wehavethewaronterror,thewaronpoverty,thewaronclimatechange–theparadigmweoperateandthemetaphorsweuseareverymuchaboutpowerandcontrol.

Thistextisdescribingsomethingverydifferent.Itsaysthebestthingyoucandoisnottointerfere.Relax.Trust.Itisokay.

Givingeverything,gainingall:compassion

Nowregardingthemethodofdestruction:whenthesensationsofstillness,happinessandclaritystarttoarise,orwhenyoufeelpleasureandjoy,shout"Phat!"likeathunderbolt,sothatthisunionofthebeautifyingletterofmethod"Phat!"andthecuttingletterofwisdom,"Ta"willannihilatetheskinofattachmenttothesesensations.Hence,'Bysuddenlyexclaimingthewordofmethodandwisdom'.18

Whateveryouseemtoget,whateveryouseemtogain:Throughitaway,destroyit!Thisisfortworeasons.Itisabitlikesovietcollectivisation.TheegoisliketheKulakwhohasboughttheland,controlsitandkeepseverythingunderhispower.Nowthishastobedestroyed,theownershipofthepropertyhastobedispersedandeverythingbecomescollective.Thatistosay,'I

18Jamesdoesnotcitesthewholeparagraphbutratherparaphrasesit.RobertcitesthewholeparagraphinGermanafteraskingabouttheword"beautifying".James:"Nowregardingthemethodofdestructionwhenthesensationthathedescribesariseorwhateveryoufeelsay"Phat!"likeathunderbolt,sothatitistheunionofwisdomandcompassion."JamesansweringRobert'squestionabout"beautifying":"Ithastwoaspects:Oneisthecuttingaspectandtheotheris...it'sverybeautiful,meaningyoucancomeintothis..."Pha,Pha"...verynice.


havemythoughts,myfeelings,mysensations.Thisismybody,mymind.Iwanttobemymindtobeniceandbeautiful.Thereshouldbeniceflowers,sweetbirdssinging.ThisisthekindofmindIwant.Ilookedatitinthemagazineandhaveseensomepictures.'

Thatveryprocessoftryingtomakethisenvironmentjustaswewantleadstoendlessdifficulties.Inyourgardenthecatfromnextdoorcomesandshits,seedsflyinonthewindsandplantthemselvesinyourgarden.Privateexistenceisanillusion.Onofthegreatslogansoftheanarchistmovementis'Propertyistheft'andinmanywaysthisfitswithdzogchen.

Ifyoudestroywhateveryouhave,everysomethinghastogo–everymy-thing.Thenyoufindeverythingismine.Youhaveaccesstoeverything.Whatrestrictsusisoursenseof'Mypersonality.Iamabitlikethis.Ican'treallydothat.I'dliketodowhatyoudobutIdon'tknowhow'–andweliveinourlittlebox.WhentheboundarybetweenselfandotherbecomesdissolvedthefeelingofCOMPASSIONarises,wefocusonwhattheotherneedsandwedowhatisrequiredwithoutthinking'thisdoesn'tfeellikeme'.Thisisthepurposeofthemeditation.Itisnottocreatenothingatall–itistoopenalltheresourcesoftheworld,tobecomeavailableastheenergyofcompassionasitmovesintotheever-evolvingsystem.

Hospitality

Bymaintainingatalltimesandinallsituations,theinexpressibledirectawarenessthatisinseparablefromtheessenceofpractice,meditativebalanceanditssubsequentexperienceareindistinguishable.Hencethetextsays,'Meditativebalanceanditssubsequentexperiencearewithoutdifference'.

Thisisveryimportantintermsofthesequestionsthathavebeenasked–aboutpowerandabouthowtocomeintotheworld.Goingfullyintothisopeningcreatesasituationwhichisnotapartfromtheworld,itisnotsomewhereelse,youhavenotgoneintoyourself–intosomesecretessenceinside.Youareopen!Youareopenintheworld.Theworldisopen.Youandtheworldarearisingtogether.Thepostmeditativeexperience,whenyougetupfromyourcushionandyoustarttomakecontactwithobjectsandpeopleintheworld–thisisarisinginthisstateofopenness.Oneisnotgoingtowardstheworld'asme'or'forme'oreven'asmeforyou'butthestateofopennessishospitabletowhatwecall'myself'andwhatwecall'thisotherperson'.Wehavetheco-emergenceofselfandother.Thisgoestothequestionofpower:Inthismovementtheenergywhichissplitintosubjectandobjectisunified.FromthatpointofviewIdonothavetohaveaparticularpowerbutthedynamicofthesituationallowstheenergyofthenaturalstatetoflowoutasrequired.

Onagooddaywefeelinspired,wegetmoreenergyitisasalmosttheworldisfeedingus.ThisEnglishword"inspired"isaboutbreathingin,takingthespiritwhichistheworldandtheenergyofthelivedenvironmentintoyourself.Whatisrichinuscomesfromtheworld.Itisnotapersonalpropertyandthereforeitwillnotgetexhausted.Whatbelongstome,'mymoney,theyearsIamgoingtobealive'or'mynumberofbooks'–thisisalwayslimited,butwhatiscomingtomefromtheworldthereisnolimit.

Thisisaprincipalofbeingabletoresourceoneselffromwhateverisavailable.Thatmeansjustbywalkinginnature,bylettingthelightofthetreesandthesoundofthebirdsinthroughyoursensesyoucanreplenishthefiveelementsinyourbody.OnamoregenerallevelwehaveapracticelikeTONGLEN(Tib.:gtonglen)wherewegivewhateverisgoodinourlivesouttoallbeingsandwetakeintoourselveswhateverisproblematicintheirs.Thisisapracticefordissolvingtheboundarybetweenselfandother.Thesameisachieveddirectlyinthismeditation.Itisnotthatwebecomeindifferenttootherpeople.Idon'tknowanybodywhodoesthiskindofpracticewho

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doesn'tcareaboutothers.Theyexperienceothersastheradianceofthedharmakayaandhowtheyrelatetothemismoredynamic.Thisisacentralpointtosee:Whatgoesonwhenyoumoveaboutwithotherpeopleandwhatyoudowhenyouareinthepracticearenottwodifferentthings.

Iamawarethatmaybeyouhavelotsofdifferentquestionsbutmyexperienceisthatifyoutrustthistext–andthisisaveryfamoustext,manythousands,tensofthousandsofpeoplehavestudiedthisandmadeitabasisofthepractice–ifyoutrustthistextandyoureaditagainandagainandyoumaybelistentosomeoftheexplanationIhavegivenyou,youwillfindthatallthequestionsareanswered.Weoftenhavethis'Yes,butwhatif,butwhatif?’Thesequestionscansometimesbeinterestingbutoftentheyindicatethatwehavenottakenthetimetoreallystudythetextandalsothatourrefugeisweak.Thepersonwhowrotethis–PATRULRINPOCHE–wasnotastupidman.HewasextremelywelleducatedinallthebranchesofTibetanknowledge;heunderstoodhowlifefunctions,soIdon'tthinkheisbeingnaive.Heistryingtoestablishthecentralpointthataslongasweremaininthebusyturbulenceoflife,wedon'treallyseewhatthisturbulenceis.Byrelaxingintothenaturalstatetheturbulenceisrevealedastheenergyofthatnaturalstate.Theturbulencedoesnotstop.Thereisstillenergygoingon,thereispower,thereareallsortsofthingswhicharemovingbutnowweunderstandwhereitallcomesfromandweseethatwearealways–alwaysandalready–participantsinit.Thisisariverwecan’tstepoutofbutbyrelaxinginthenaturalconditionwefindabetterwaytoswimandbyswimmingwitheaseandgracewecanencourageotherpeopletostopdoingdoggypaddleandlearnsomethingalittlebitmoreelegant.

[Break]

Wereachedacentralpoint.IntheTibetantraditiontheyspendalotoftimestudyingthiskindoftextindetail.Wecanreturntoitanothertime.Whatfollowsisconcernedwithhowtomanagetheexperiencesthatariseinmeditationandthemoreyoudopracticethemorethesebecomemeaningfultoyou.

Clarity

Question: Regardingclarity.'Theclarityofthepathofpractice',isthisclaritythenyam(Tib.:nyams,experience)clarity?

James:No.ThewordinTibetanforCLARITYissalwa(Tib.:gsalba)anditalsolinkswithlight.Clarityisthequalityofexperiencewhichallowsanimmediateapprehensionofwhateverisgoingonwithoutrelyingonconcepts–allowingourselvestoseewhatisthere.Thereasonwedon'tseewhatisthereiswearepreoccupiedwithmakingsenseofwhatisthere.Weoftenintroduceourselvesintothesituationbeforeweseewhatthesituationis.Ifathoughtarisesinyourmindandyourresponsetoitisimmediate'Ilikeit/Idon'tlikeit'thenyouhavemadeyourrelationshipwithwhateverisarisingprimaryandtheactualnatureofwhatisarisingsecondary.Clarityinsomewayislikeakindofscientificobjectivityexceptinscienceasinphenomenologyyouhavetohaveaneffortforbracketingoffofassumptionsandprejudicesothatwhatisbeingexaminedcanbeallowedtorevealitself.Inthissituationtheclarityispriortothemobilisationoftheassumptionandsointhatstateofclarityisnoobscurationtoberemovedbecauseyouseethingsbeforeobscurationarises.Clarityislinkedtothenotionofspaciousnessofthenaturalcondition.Sometimesitislinkedtothequalityofthesuntoradiateandgiveoutlight–itfillsthewholeskywithlightandsometimesitisdescribedmoreliketheperiodjustbeforedawn.Atthatperiod


beforethesunhascomeabovethehorizon19itslightspreadsoutandtheskyfillswiththislightbutitisasifthereisnoparticularsource.IfyoutakethisexampletheexperienceofclarityisnotthatIunderstandthisbutinastateofbeingrelaxedandopenisnoimpediment.Theclarityrevealsitselfbytheeaseofunderstandingandmovingintotheworldwithothers.

Thisissomethingthatwearenotusedtobecausewearesousedtoemployingthoughtsasourtoolsformakingsenseofsituations.Insomewaysitismoreofakindofaestheticappreciation:ifyougointoashopandyoulookattherailsofclothes,yourgazecanjustflowalongtheseclothesandmosthasnomeaningatall.Thensuddenlythereisaresponse.Maybeitisthehangofthematerial,maybethetexture,maybethecolourbutsomehowyoufindyourbodymovingandtakingthisouttolookatit.Thiskindofshoppingcanbeverypleasant.Thisisoneoftherealgiftsofwomantomen–toforcethemtowalkaroundinshopsandlookatthingsandifyouaregoingtosurvivethisyouhavetolearnhowtolook.Itisanattitudeofnotparticularlylookingforsomethingbutsomehowlookingforsomething.Itisbeingavailablewithsomecuriosityandcertainlythegroundofclarityisavailable.Itallowswhatisintheexperientialfieldtorevealitself.

Everythingwhichariseshasthispurenatureandinthatlevelisequalinvalue.ParticularlyinthemahamudratraditionitiscalledROZHIG(Tib.:rogcig)oronetaste–whateverisoccurringhasjustthistasteofemptiness,itisjustopen.However,thatdoesnotmeanthatweareequallyopentoeverythingthatoccursintheworld.Rathertheopennesstoeverythingisseparatefromthemovementtowardstheworld.

Inthedzogchentraditiontheytalkofthreeaspectsofourexistence:NGOWO(Tib.:ngobo),thenaturalstatethatwehavebeenlookingathere,whichisjusttheopenspaciousness;RANGZHIN(Tib.:rangbzhin),theselfexpressionorthedisplayofwhatisoccurring;TUKJAY(Tib.:thugsrje),theenergywhichisthemovementwithinthisdisplay.Both,rangzhinandngowoaretermswhichcanrefertothefaceandjustwhensomebodyishealthythathealthshowsitselfintheperson'scomplexion.Thengowo,thenaturalstateis,likeinthezentraditionthefacethatyouhadbeforeyouwereborn–itishowyouare.Andtherangzhinshowsitselfintothat.

InanotherexampleyouhavetheMIRRORandthereflection.Themirroristheopen,unformedinfinitelyemptybutinfinitelyavailablenaturalcondition.Intothemirrororoutofthemirror,becauseofcourseitappearsinbothways,thereflectionarises.Thereflectionbothshowssomethingwhichisnotthemirrorbutalsoshowsthepotentialityforradianceordisplaywhichisthequalityofthemirror.Thesetwoareinseparable.Inthemirroryouseeyourreflectionbutthereisalsomovement–youmightbecleaningyourteethasyoulookinthemirror.Themovementisinsidethemirror,itdoesnotcomeoutofthemirror.Sointhesamewaythethirdaspectofmanifestationisarisinginthemirrorastheinterplayofthereflection.Allthereflectionshavethesamenatureofbeinginseparablefromthegroundandinthatsensetheinstructionthatwehavebeenreadingwas,'donotenterintoanydiscrimination,donotbebiased,justbewiththingsastheyare.'

Letussayyougoinarestaurant,lookatthemenuandyousayeverythingisgood.Thenthewaitercomestotaketheorder,'Well,Ilikeeverything'–'Yes,butwhatareyouordering?‘–'Well,Idon'tknowwhattoorderbecauseIlikeeverything'.Youcanspendalotoftimethen.Inlifewehavetoorder.Lifeproceedsinpreciseconcretesituationsinwhichwesay'Yes'orwesay'No'.Ifyousay'Yes'toonething,yousay'No'automaticallytoanother.Ifwebacktrackthistoageneral

19Itistheperiodjustbeforethesunisseen–theremaynotbeanEnglishwordforthistime.

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buddhistviewandwethinkaboutwhatwecalltheafflictionsortotheTHREEROOTPOISONS:Stupidity,mentaldullnessorbeingcaughtupinourassumptions;thenyouhaveaversion,pushingawayandlongingorattachmentordesire.ThesethreeareseenaspoisonsandtheinstructionPATRULRINPOCHEwasgivinginthemeditationtextwas,'don'tinhibitorencourage,don'tdopushingawayorpullingin!'Themoreyoudothiskindofpractice,youseenothingisbadyet,whenwecomeintotheworldwehavetosay'Yes'andwehavetosay'No'.

Thisisthetransformationofthesethreepoisons.Wetransformstupiditybyintegratingwhateverarisesintothenaturalcondition.Wetransformthepullinginandthepushingawaybyhavingthedecisionmadewithoutstrongjudgment.Inarestaurantforsomereasonyoufindyourselforderingsomething.Somethingtakesyoufancy.Thisisnotthebasisofagreatanalyticalprocess.Youarekindofinamoodforandthenyoutakesomething.Thisisprobablyhowmostofourlifeproceeds.Everythingisokayandyetwemustchoose.Isitagoodchoiceorabadchoice?Howcouldyouknow?Whatitsaysinthemenuandwhatarrivesontheplatemaynothavemuchresemblance.Whatpeoplelooklikewhenyoufirstmeetthemandhowtheyrevealthemselvesthroughtimeisnotthesame.–Thismeansalsothatwetakeourdecisionsnottooseriously.Manifesting,thisisanenergeticformintheworldwithotherenergeticforms.Becauseweareinittogethertheactualnecessityistoparticipatebutweparticipatefromtheconditioningofouractualstate.Wecannotgetawayfrom...somepeoplelikealotofchilli,somepeopledon'tlikegarlic.Ononelevelthesethingsarenotveryimportantbuttheyaretheprecisecontouringofthetopologyofourlifeexistenceintheworld.Thisishowwemovetowardstheenvironment.Wearealreadyshaped–intheshapethattheenergyisshowinginthismomentduetocausesandcircumstances,anenergywhichisarisingfromthenaturalstate–andwefindourselvesproceedinginaparticulardirection.Howshallwelive?Whatshallwedo?Therearelotsofpeopleyoucanask,therearelotsofpeoplewhowouldlovetotellyou,buthowwillyouknowwhattodo?

Luckilyfromthepointifviewofdzogchenyouwillneverknowwhattodo.Youwillfindyourselfdoingsomething.Thatisnotpassivesweptalongbyfate.Itistorecognizethattheenergeticnatureofourbeingconnectswiththeenergeticfieldanditisonlyaftertheconnectionthatacognitivenarrativeispreparedaboutwhathappened.Thestorieswetellourselvesaboutwhatisgoingon,whatwelike,whatwedon'tlikeareoccurringafterthefactwhichisalreadyestablishedbyourenergeticbeingintheworldwithothers.Thedecisionisnotmadebyouregoselfupinthecontroltowertryingtoworkitout–butifwearerelaxedandopen,ifweareawareofourownconditionandnotridingundersomedogmaorbelievesystem,ifweareopeninthevariousenergeticcentresofourembodiedbeing,thenweexperiencethefieldasfullyaspossible–andsowerespond.

Weallhavethisexperience.Ifyouhaveaconversationwithsomeone,youfindyourselfsayingthings.Ifyouarenotneuroticallypreoccupiedwhatyoufindyourselfsayingissomethingconnectedwithwhatisthere.Thisisthenotionofhowwecomeintomanifestation.ThetermwhichdescribesitinTibetanistukje.Whichusuallymeanscompassionbutcompassionisaprepositioning.Wecanlearnhowtobecompassionate.'NowIwanttobecompassionate,soIamgoingtoactinacompassionatewayandafterwardsIthink,OhIamquithappy,Iwascompassionate'.Thisisbehaviourbeingcapturedbyconcept.Indzogchenwearenotconcernedaboutbeingcompassionatebecauseactuallybeingintheworldconnectswiththeenergeticstructureoftheworld.Thefactisthatdoorsopenanddoorsclose.Thatisrevealedtousinallsortsofways.Ifyoucanfeeltheopeningofthedooryoucangothroughitandifthedoorisclosedthereisnothingtodo.

ManytimeswhenIwaswithdifferentlamasinIndia,peoplewouldcometoseethelamaandwantedtostudywiththem.Uptothatpointthelamawasveryfriendlyandsmilingandmaybe


offeringthemacupofteabutwhenthispersonwouldsay,'Willyoubemyteacher?'thelamasays,'Ihavenothingforyou.'Thelamahasalotbuthehasnothingforthatperson.Whatdoesthatmean?Ishebeingselfishorcruel?–Theconnectionintheworldbetweenpeople,theconnectionthatmakesthingsfunctionisnotacognitivedecision,itisnotthiskindofmottoofmodernyoungpeople,'Iwantto,thereforeIcan',butratherifamutualdoordoesnotopen,ifthereisnoenergeticresonanceitisprobablyasignthatyoucannotlocktogether,youcannotbuildabridgeacrosswhichsomethingcanbetransmitted.

Inrelationtoclarity:Clarityisqualitywhichpervadesthesethreedimensionsofourbeing.Inthestateofclarityoneexperiencestheenergeticpossibilityinmeetingsomeoneandthroughthatonecansay'Yes'or'No'.Thatisnottobeself-indulgentorjustwhimsicaldoingasyouwishbutworkingwithwhatispossible,knowingthatwhatispossibleissomethingalreadyintheworld.Itisnotadogmaorabelieveforawilltopower

Question:(OriginalGerman)IchglaubePadmasambhavahatgesagt,"dieSichtweiseistsohochwiederHimmelunddasVerhaltenistsofeinwieGerstenmehl."KönntemaninBezugaufDzogchensagen,daßdieForderungfürdasVerhaltenist,daßmansehrpräzise,sehrfeinundaufmerksamfürdaswassichdarbietet.IstdassozusagendiemoralischeForderungoderdieeinzigeRegel?

Robert'sTranslation:HesaysthereisaquotationhebelievesisfromPadmasambhavawhosaid,'theviewisashighastheskyandbehaviourorconductisasfineasagrainofsand...

James:'Asapointofaneedle'sometimes,yes.

Robert:...Somethingveryfine!Couldthatbeinterpretedasfarasconductgoesastheonlyruleorrequirementtobeaspreciseandasawareaspossibleofwhatisrequiredforwhatisrevealingitselfinfrontofus?

James:Yes.Justbecausesomethingispossibledoesnotmeanitshouldbedone.Manythingsareabstractlypossiblebutfunctionallyarenotveryuseful.Iworkinahospitalanditismyjobtoseepeople.AlotofthatpeopleIthinkwillnotbehelpedbyourunitandthewillnotbehelpedbymeoranyofthepeopleIsupervise–butIwillbethoughtofasawelltrainedtherapist,thepatientwouldbedescribedasapersoninneedandthereforitwouldbeascandalousthingtometosay,'Iwillnothelpyou'.Thatwillbeseenasveryselfish.IfIsaid'Icannothelpyou'theywouldsay,'Maybeyouareincompetent.Maybeweneedtosackyouandgetsomebodyelse'.Therealityis,thereisnobasisforthispersonbeinghelpedthroughpsychotherapy.Thereferralhascomefromajuniorpsychiatristwhohasinheritedabiglistofpatientsandwantstogetridofthem.Sopeopleareofferedatreatmentforthesackofkeepingthebureaucracygoingandtreatmentsthatwillnothelpthem.Thatisanexampleofsocialconvention:TheyoftensayinTibetantexts,'Ifyouwanttopracticethedharmagotoacountrywherenobodyknowsyourname.'Thennobodywouldknowhowtoweaveyouintotheirsocio-politicalmatrix.Fromthedzogchenpointofview,beingintheworldhastoembodyakindofspontaneitywhichistheco-emergenceofthefigureandground,selfandother.Inrelationtoyourquestion,itisthequalityofclaritywhichallowsthisspontaneousactiontobeverypreciselydefinedbutitmynotfitinsomebody’sinterpretivematrix.

AfewyearsagoIsawamonkwhohadgrownupinastronglycommunisttimeinTibetanddidnotenterinamonasteryuntilhewasnineteen.Hewasveryhappytofindthedharmaandawayofstudyingbuthisteacherwasquitanoldmonkandusedtobeathimveryhard.Therearenotmanypeopleofnineteenortwentywhowouldwelcomeabeatingbuthecouldsay,'Iknow

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thatIwasstupidandIdidnotknowhowtolearn,somyteacherbeatmeuntilIlearnedtolearn.'IfthiswouldbehappeninginGermanythepolicewouldbeinvolved.

Whatisactuallyfitting,whatactuallyworksmaynotbeallowedbecausethestatewantstocontroleverything,becausethestatesays'Thisisahumanbeing,humanbeingsarelikethisthereforehowhumanbeingsshouldbehaveisthisandthisandthis.'Manyofthethingsthatcouldreallyhelppeoplearenotenactedbecausewehavefearandanxietyaboutwhatwillotherpeoplesay,whatwilltheythink–becausetheegoissolongingforlove,solongingforbeingincludeditwillsacrificeeverything.InTibetantextstheyoftentalkaboutthefearlessyogiandthatheshouldbefearlessinthepursueofwisdombutheneedsalsotobefearlessinthemanifestationofcompassion–whichisnotthesameasbeingniceorfriendly.

[Somesittinginshinéwithoutanobjectfollowstocompletetheteaching.

Thenthededicationofmerit.]

Thisbringsustotheendofourbrieftimetogether.Iamsureitishardworkforyoutolistentoallthesewordsaboutthetext.Itisatraditionalstyleofexplanation,manydifferentideasandconceptsareinvolvedandalthoughitcanbeabittiringitisquitusefulbecauseitalsodevelopstheskillofsustainedattentionwhichisnecessaryformeditationandtostaywiththedevelopmentofideaswithoutspinningofinone'sownelaborationstoomuch.

Thekeythingisthepracticeitself.HopefullystudyingmoreoftheviewandthentakingitintothepracticeofPhat!Whenyouhavesometimeandspacetoreallyputyourenergyintoitwouldbeveryhelpful.


ProposedexcerptsidentifiedbyMatthiasSteingass

1. ...theteacher’sjobistotrytohelpustobeinterestedinthishiddenarea.Andoncethatinterestandattentionandgrowingawarenessisevolvedthenyouhaveanintegrationbetweenallthefascinatingformsofenergyandthegroundoftheenergy...

2. ...thisiswhyweoftendodifferentkindsofmeditation;togainmoreexperienceandmoretrustthatallthethoughts,habits,memories,outofwhichweconstructourfamiliarsenseofselfarewithoutanytruebasisinthemselves.Thisisvital:todistinguishbetweenwhatisnatural,whatisgiven,whatistherefromtheverybeginning,andwhatappearstobegivenbutisactuallyaconstruct...

3. Intheviewaccordingtodzogchen,wetakeadifferentapproachtothisungraspabledynamicturbulenceofexistence.Insteadoftryingtocatchitandtameitandturnitintowhatwewant,weworkwiththeexperiencesastheyarisesothatthequalitieslatentinsidearisings,whichseemtobedisturbingorunwanted,canberevealed.S.5

4. TheBuddhasaidallsufferingcomesfromattachment.Wehaveouterattachmentstoourpersonalpossessionsbutthemainformofattachmentthatcausesgriefisattachmenttoourexpectations,ourassumptionsaboutwhoweareandhowtheworldshouldtreatus.S.7

5. Inseeingthiscomplexityofourfieldofexperience,wecanstarttoseethatthehabitofidentification–ofselectiveattention–whichendlesslyattemptstorecreatethealreadyestablishedimageof‘HowIam’and‘WhatIdo’isaninaccurateperception.S.7

6. WecometoseethatwhatItaketobemytrueexistence,mymateriallybasedpersonalidentity,isactuallyaflowofexperienceswhichisungraspable–assoonaswestarttosaysomethingabouttheactualexperienceofbeingalive,thephenomenathatwearetryingtodescribehavealreadymovedintobeingsomethingelse.S.9

7. Doweseethepracticeofakindofsuper-defenceagainstbadthings,inamagicalmethodtocreatealotofgoodthings,orrather,awayofbeingabletobefullypresentinourlivesastheymanifest?Fromthepointofviewofdzogchenthisisonlyreallypossibleiftherootofyourindividualselfisplantedintheinfinitegroundofawareness.S.10

8. Youcanrenounceexternalphenomena.Youcangiveupyourhouse,youcangiveupyourmoney,youcanbecomeamonkoranun,butformeditatorsthecentralpointofrenunciationistorenouncethebeliefthatthemeaningofexistenceiscontainedinathought.S.13

9. Thereisnothingrealinthesenseofreliable,substantialorwithtrueessenceinside.Allthatwehaveispatternsinsideaflowofcontingency.S.14

10. Thatisthetransmission,toopenintotherealisationofhowweare,ofhowthingsfunction!S.17

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11. Oneofthefunctionsoftheteacherisnottobeveryinterestedinyou.YouarenotasfascinatingasyouthinkS.17

12. Fromthepointofviewofdzogchen,wearenotwantingpeopletodoanythinginparticular.Youdon’thavetobowtotheBuddha,youdon’thavetoburnbutterlamps,youdon’thavetodoanykindofritualfunction.Allthatpeoplearetryingtopromoteisafeelingofease,tobeathomeinyourownskinandtohavethatskinbeingathomeintheworld.S.18

13. Inrelaxationinthisopenstatethereisnonecessity,thereisnolack,thereisnoanxiety.Wearenotlookingtosomegoodobjectstocompleteusandwearenottryingtopushawaybadobjectswhichmightharmorlimitus.WeprovideaspacioushospitalitytowhateverisoccurringS.20

14. Beingfreeofthoughtsincludesthesensethat'I'andeverythingIcansayaboutmyselfandeverythingIsayaboutyouisjustmovement,justaflow,justanotherthoughtS.23

15. NaturalmodemeansthisqualityoftheBuddha’smindwhichissometimescalleddharmakaya.Itmeansthisqualityofopenawarenessthatisnotrestingonanyphenomena,S.25

16. OntheouterlevelIcangivesomeexplanationaboutthisandthisinasenseisanintroduction.Thatistosay,Iintroduceyoutothenatureofyourmind–butthisisjustwords.Eachofushastotrytogetascloseasenseofthisaspossible,andthenwetakeitintothepractice.BecauseitisthroughthepracticethatthedirectexperienceoccursS.25

17. Whenweopenintothepracticeittransformsthesitethatwearelookingfrom.S.26

18. Thelesswegroundourselvesoridentifyourbasicsenseofselfwithourhabitualconcepts,themorethisrelaxedspaciousnessallowsourmovementoutinbeingwithotherstobesimplymomentsofwisdomandcompassionS.18

19. wearelivinginsidesetsofassumptionswhichwetaketobereal.TheseassumptionsarenotassumptionsaboutarealitybutarethemselvesconstitutiveofthesenseoftherealityS.14

20. Peopleoftenwanttodoretreatsortheywanttofocusontheirmeditationpracticeandthereisasensethatbydoingmeditationintensivelysomethingwillbetransformed.Thenwhentheretreatfinishesyougobackintoyourordinarylife.Theretreatisgoodandthentheheavierqualitiesofdailylifegraduallyreducethequalitiesdevelopedinretreat.Fromthepointofviewofthetext,thisisthewrongapproach.S.30

21. AlltheBuddha’steachingsandinparticulardzogchenarefocusedonthedeconstructionofthenotionoftheindividualagencyS.31


22. Notbeingdistracted,relaxingandintegratingwhateverisarisingastheenergyoftheunborngroundnature–thisisthecentralaspectinordertointegratedailylifeintothepracticewhichisestablishedinthefirstcentralpoint,whichistorecogniseyourownnature.S.33

23. Theonewhoisstayingwiththatarisingandpassing,bynotbeingimplicated,bynotbeingcaughtupinit,relaxesintothestateofthemirror,andsothesearisings,eveniftheyaretroubledanddifficult,theynourishthisemptyawareness,thisstateofthemirror,becausetheybringitbacktoitagainandagain.S.35

24. YoucanusewhatisarisingtogiveyouthepossibilityofseeingitsimpermanenceS.35

25. Thelearningaboutthenatureofsensationandtheinseparabilityofemptinessandpleasureissomethingthatcanremainwithyou.Itisnotaconceptbutanexperiencewhichcanbeembeddedinthequalityofopenness.S.36

26. Ifyoudonotrecogniseyourownnaturalgroundwhateveryoutrytodoinmeditationissimplyanotherformofthoughtconstruction.Itdoesn’tmatterwhatthemeditationis,itmaybeaverypowerfulmeditation,aholymeditation,apuremeditationgiventoyoubyaveryblessedsaintlylamaoryogiorwhatever–butifyoudonotrecognisethegroundofyourownbeingthentheonewhoisdoingthemeditationisinastateofconfusionandthroughthatwillpullthemeditationintoconfusion.Thisisquitearadicalpointofview.S.39

27. Workingwithenergyisthedessert.Firstyouhavetogetthenaturalstate.S.40

28. ThemeditationwhichunitesunderstandingandcompassionisthewordPhat!.TheconductofthesonsoftheBuddhaistoremainopentocircumstances.S.40

29. Thevanishingofthemindmeansthatasitdissolvesitrevealsthisopenspaciousnesswhichistheactualidentityofallbeings.S.43

30. [Thenaturalcondition]isnottheproductofanytechnique.(…)[PatrulRinpoche]is(…)pointingoutthattechniquesapplytothedomainofenergy,theycannotapplytothenaturalconditionasitisnotaconstruct.Thereisnothingwrongwithtechniquesbutyouhavetoknowwhatdomaintheyapplyto.S.43

31. Weneedtotakethisseriously.Ifwereallywanttounderstandthisandtodothisasakindofpractice,wepreparethegroundbyobservinghowcaughtupinthoughtswebecome.S.44

32. Whenyougetthisexperienceofyourownrealnatureitislikegettingajoke.S.4

33. Itisdescribedasdirectnakedawarenessbecauseitisunimpededinitsmovementbecauseitisnotathingandinfactitisalwaysalreadyanythingcanoccur.Itisnakedbecauseitisnotcoveredinassumptionsorconstructsorconditioning.Itisnottryingtomakesenseofonethingintermsofanother.S.46

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34. Forthepurposesofawakeningtothisnaturalspaciousnesswehavetoexperiencethatnothingisbetterthansomething.Onlywhenyoureallyhavenothing,doesnothingshowitselfaspervadedbythisradiantawareness.S.47

35. IntheTibetantraditiontantraanddzogchengetratherIntheTibetantraditiontantraanddzogchengetrathermixedintogetherandsopeoplegotogetinitiationswiththeideathatsomebigpowerfulpersoncangivethemsomething,cangivethemtheexperienceoftheirowntruenature.Fromthepointofviewofdzogchenallthatisnotnecessarybecausethisisyourbirth-right,orrather,yourbirth-rightbeforeyouwereeverborn–yourunbornbirth-right.S.51

36. Ifyouseeallthoughtsasarisingasthenaturalradianceofthemindthenthereisnoneedtobemakingthesejudgements.S.53

37. Thereisnodevil,thereisnoautonomoussiteofevil,everythinggoodandbadarisesfromthissameplace.Thatdoesn'tmeanthatthereforeitdoesn'tmatterwhatwedo,thatwecanrunaroundintheworldkillingandhurtingpeople.Wearetalkinghereaboutsittingonthematanddoingmeditation,tryingtoseeexactlywhatthesephenomenaare.S.53

38. Suffering(here)meansnotbeingaatpeace,notbeingatease,notbeingsatisfied,notbeingopentowhatevercomes.S.54

39. Ifyoustartthinking,'thisisnotenough'–wellifrelaxinginthenaturalstateisnotenough,thenartificialrealtyisbetterthenthenaturalstate.Fromthepointofviewofdzogchenalthoughitmaylookasifyouareagoodspiritualpractitionerbecauseyouaredoingmanykindsofthingsyouactuallyleftwhatyouneeded.S.55

40. Totrustthatwearepartofsomethingwhichisbasicallygoodandthattheenergyofthatnaturalgoodnesswillflowthroughandthereforeonedoesnothavetoworry,toplanortothinktoomuch.S.60

41. Whentheboundarybetweenselfandotherbecomesdissolvedthefeelingofcompassionarises,wefocusonwhattheotherneedsandwedowhatisrequiredwithoutthinking'thisdoesn'tfeellikeme'.Thisisthepurposeofthemeditation.Itisnottocreatenothingatall–itistoopenalltheresourcesoftheworld,tobecomeavailableastheenergyofcompassionasitmovesintotheever-evolvingsystem.S.62

42. Thisisacentralpointtosee:Whatgoesonwhenyoumoveaboutwithotherpeopleandwhatyoudowhenyouareinthepracticearenottwodifferentthings.S.63

43. Thisisariveryoucan’tstepoutofbutbyrelaxinginthenaturalconditionyoufindabetterwaytoswimandbyswimmingwitheaseandgraceyoucanencourageotherpeopletostopdoingdogpaddleandlearnsomethingalittlebitmoresophisticated.S.63

Documents

Patrul Rinpoche's commentary on “Garab Dorje's Three