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Title364052961-Tsoknyi-Rinpoche-Dzogchen-Practice.pdf
TagsDzogchen Religious Comparison Enlightenment In Buddhism
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Table of Contents
                            The view:
Looking, seeing, letting be and freeing :
	Just by always having the Guru in your mind.
                        
Document Text Contents
Page 1

Tsoknyi Rinpoche Trekchö
Started: 22.10.2000

Tsoknyi Rinpoche - Dzogchen Teachings - Trekchö

The Ground:
All phenomena are within the natural state, so the way we see things is our
perception. The Dharmakaya pervades everything. Everything is included in one.
It is very important to understand this, the “levels” of ground, path and fruition, is
only our conceptions and there is really no levels, it’s all one!
If you have a sweet wrapped into a paper, the paper is the ground, the path is the
wrapping and to open it is the fruition.
The sweetness has always been inside this wrapping. You have to understand
how the students of the Buddha and the masters following them again reached
enlightenment.
Even the ground is beyond concepts it is said, its essence is empty, its nature is
clarity, and the clarity is unceasing. (So all these are together).
We should analyze if the nature of all phenomena is empty. (Sherab) Wisdom
dissolves into the ground. Recognizing the ground is good enough, but the clarity
distracts you.
The essence of the nature is beyond permanence and impermanence. Because
we don’t recognize the natural state, the Tathagarba, we get caught up in the
clarity. All phenomena are already awakened. We believe in the true of
phenomena, but at the actual state nothing has true existence. It is easy to miss
it if you are only thought on the absolute; you also have to know what delusion is.
Because we cannot always be and rest in the nature, we think that our delusions
and illusions are true! There are actually beings that are able to rest in the nature
at all times, but as long as we are as we are, we can’t see this.
By doing the practice we will break this “shell” of illusions and if we let the
grasping fall apart, the natural state will reveal itself. The three “Samadies” is for
example a skillful mean to realize the ground, path and fruition when we practice
a yiddam. When we see a Buddha, we don’t see that he is enlightened, this
doesn’t mean that he is not enlightened. Grasping puts the seeming reality
together. When it comes to phenomena you have to let go of the notion that it is
real and look at it just as a mirage.
To be able to let the grasping fall apart, we have to apply the view, meditation
and conduct. We have to apply the view and there is a conceptual view and a
non - conceptual view.
If we believe that the conceptual things are real, then this is a conceptual view.
All the Buddha’s teachings is on how to be deluded, even all qualities of the
Buddha as we talk about it is dilutions. The view that has concepts is called
“Shamata” or tranquility. If you truly practice Dzogchen, you don’t need to
practice Shamata. There are beings, that when they are born, they are partly
introduced to the Tathagata. If you only practice Shamata it is not possible to
realize the ground. Forget about the minds essence; forget about the mind all-
together. As Buddhist we have to work with the karma, the root of karma. And if
we come back because of karma, we will suffer and we cannot help sentient

Ground, Path and Fruition. 1

Page 2

Tsoknyi Rinpoche Trekchö
Started: 22.10.2000

beings. We should have the right to come and go as we please. This is because
of delusions and obscurations.
Shamata with object is known by people in the west because everything you do
is concentrating on objects, like at your job, driving etc. Abiding and staying,
mindfulness and awareness is the main three things that have to be present in
both Shamata with and without support. 25% abiding, 25% mindfulness and 50%
awareness (the main Manager). The most important is the awareness, off course
it is important to be relaxed, but we have to get rid of the dullness.
Tibetans fall asleep when they meditate, but westerners are to active, looking too
much outwardly. You must learn to relax. It’s not really important to sleep, some
Tibetan masters doesn’t sleep at all. When you sleep it’s like you get
unconscious and your mind completely collapses. Remember the 4 mindful
nesses - mindfulness of body, sensation, mind and samadi.
In Tibetan there is a word called “nyam” = experience, but changing. If you have
experiences like this, this is not enlightenment, so you have to let go of it. We
should never “try” to get this experience again. If you practice you will get
experiences and they come and go. We have to actualize this realization to be
able to conquer the habitual patterns it is not enough to study.
Sometimes mindfulness can be a little too much, and then it must be adjusted by
awareness. Most traditions stops with abiding in mindfulness - Shamata, but
Dzogchen has a way to pass this state.

The view:
The secret mind is right there, the view of no concept, you might try to
understand it with concepts. The real difficulty lies here, to understand that this is
the wisdom of our awareness. It is said that the wisdom of the view cannot be
conceived or understood, because it is beyond concept. But if you have great
merit, uncompelled devotion, compassion or intelligence it is possible to
recognize, or if the master gives you a shock of the five sufferings. Also at the
very end of an orgasm, you completely let go.
So, how to be able to let go completely of how we see things? We are talking
about mind and minds essence, it’s like ice and water. In minds essence there is
three qualities. We must try to gain some accomplishment in this life, so that we
can traverse to a pure realm or at least have a good rebirth in the human realm
and be born to benefit beings.
Mind is not something or nothingness, it’s not substantial and not non-
substantial. Seeing the empty essence and the empty essence of that.
To be able to rid us from all obscurations we have to apply the view.
The Shamata practice is not free for “hope and fear”, so therefore we should
practice the non-conceptual meditation of “Trekchö”. Mind is when we get
attached to objects and then get more and more attached and thereby forgetting
to look for the true nature.
If we want to attain enlightenment we have to recognize the natural state, if we
go after all our projections and thoughts, there is no way that we can reach
enlightenment.
It’s nature is empty, it’s essence is clarity, unceasing.

Ground, Path and Fruition. 2

Page 5

Tsoknyi Rinpoche Trekchö
Started: 22.10.2000

Garab Dorje’s 3 points:

1. Recognize nature of your mind.

2. Decide on one point, especially it is important to decide that this is Rigpa, but to leave a
lot of space.

3. Be confident in the liberation, when you have the experiences, then don’t doubt, just feel
confident.

If the clarity is strong, it is possible to get stuck and if you are stuck in the clarity it
becomes a bit still and hard. If there is expanse then this is usually good, but
when there is bliss it also comes together with attachment and it is difficult not to
get attached.
There are two things to be observed and two to abandoned. What you must gain
and give up. What is to be practiced is Treckchö and what is to be accomplished
is Tögal. Here we are generally talking about Treckchö - cutting trough in general
what we have to give up. We have up to now explained the empty essence of the
“Three qualities which is to be observed”. In order to accomplish these
spontaneous qualities from within, we have to let go of the strong sense of self.
We have generally talked about how to cut the ego clinging. By recognizing the
empty essence of our mind, we cut this clinging to a self and the ego. to stop
ones emotions is not enough to reach liberation. All qualities unfold from that
natural clarity. Natural clarity is also part of Samsara and it can see the “ego”
behind. When this natural clarity looks and sees the inherent openness, it
becomes one with the emptiness. When one finally manages to free oneself from
ones emotions and obscurations faith arises. When you see the empty qualities
of your emotions, you learn to appreciate yourself and start to be able to
completely let go of them and thereby seeing that they are not real.
Then you feel happiness and no more fear of yourself or anything else. , this is
the first birth of the little baby of devotion. You really appreciate this practice and
the Dharma. That devotion will break the concepts again.
We should not ever let our “spiritual” emotions “take us” like “Hare Krishna”. We
should always have openness and awareness and not space out and never get
attached to our religious feelings.
When devotion is there you will see that your Rigpa becomes more “juicy” and
you can really feel the blessing from your masters and the Buddha’s and
Bodhisattvas. When ego is no longer restricting the blessings from getting in to
you. But then again, for most of us devotion is also a mental construction, so
when we practice this, it will become a natural part of us, and not something that
we have to “develop” or aspire. The second thing that will unfold from within is
wisdom. It is not “learned” wisdom; it’s more inherent wisdom unfolding from the
natural clarity from within. When you can completely relax and open up to the
natural radiance from within.

Ground, Path and Fruition. 5

Page 6

Tsoknyi Rinpoche Trekchö
Started: 22.10.2000

Chögyal Rinpoche.
26/10-00

The main thing to understand is that we are intrinsically enlightened and our path
is just to things as they are to see this. All the traditions are teaching us that our
main problem is “EGO”. Ego is not real; it is the root of illusion. Everybody is
talking about that our main problem is aversion, attachment and so on, but the
main thing is that we have to take a wow with ourselves, that we will be able to
take both anger, blame, accusations from ourselves and others in a very good
way. If one person has done a three-year retreat and another has not, the one
that has done the long retreat should have no notion about that he has done this
afterwards. If he then feels that he has better understanding and that he is better,
then the other person, this is all EGO.
The most important thing is mindfulness, if one does not have this, one cannot
accomplish anything. There is no leveling, mind should just be in it’s nature and
thereby we gain clarity. If there is serious doubt, there is no confidence. Mind
should be easily with us, open and clear. Whatever one does, the main thing is to
keep this clarity. Whatever one has, as long as one does not cling on to them,
they are no problem for you. Clinging is basically just ignorance. I’m an artist and
I just do what feels good in the moment and try not to cling on to anything. I don’t
need to feel that “I am anything big” or especially good. I just pray to the
Buddha’s that I will be able to benefit beings. We think that we are so many
groups of beings, like the Buddha’s and our group and this and that group, but
the Buddha’s don’t see it like this. How can we develop devotion?

Just by always having the Guru in your mind.
Question:
Rinpoche, do you try to put everything that you do when you are painting in
connection with the Dharma?
Rinpoche: I really don’t try to do anything. The worst clinging is for example
clinging to your job! You have to have a job that you like to do, if someone takes
your job then let it go. Don’t get angry or depressed. Anything that is egocentric is
not good, whatever it is. When ego is involved, everything is difficult, but when
ego is not there, everything that you do goes well and happens very easy.
Never do what the EGO tells you to do, always do things without this notion of
EGO-self and try to really see that ego does not exist. Even when one says that I
have Rigpa realization, this is ego and is not Rigpa. When one learns to rest in
the nature, then mind does not differentiate like, this is Rigpa and this is not.
Question:
Does emotions change with less ego?
Rinpoche:
Yes off course, when ego is not so strong then the desire is not part of you
anymore. It is more like just hanging there in front of you and kind of ridiculous
and you feel free. Before everything was just desire, desire and then when it gets

Ground, Path and Fruition. 6

Page 10

Tsoknyi Rinpoche Trekchö
Started: 22.10.2000

If you know how it is to recognize the inner linage, then you connect with this
recognition of the nature and practice out from there and you immediately
connect with all the Buddha’s. It’s like you have them all on the phone and
practice compassion out from that.
In Dharmakaya, there is nothing like a substance, nothing ceasing, staying or the
like, so it is only expressed by a ‘cirle’. It is not possible to express, you can only
realize through yourself and with yourself.
In the Dzogpachenpo, everything is together as one. ‘That’ what we all have in
our self is the ‘Ground’, the Buddha’s mind. By essence empty, by nature
cognizant. It’s a union of these two, that is the ‘Great Perfection’ or
Enlightenment. There is some things called the common ground which is a union
of Samsara and Nirvana, At some stage this was disturbed and some saw the
empty cognoscente nature of this and became enlightened - the Buddha’s. The
others like us saw the luminosity. They became curious and looked ‘outside’ and
more and more the five senses manifested and all the phenomena to.
So the impartial state was moved and became ignorance. So we thought that -
OH, there is something out there! And then there has to be something over there!
And then there has to be something here thereby this duality was created.
An illusion is like you mistake a rope on the ground for a snake. Based on this
created surrounding that he is there and I am here, starts the whole dilution.
When this illusion collapses, this is enlightenment and when this happens it will
never come back. We need to destroy this fixation on the body and to be able to
do so; we have to look into our mind.
When Buddha thought, he thought on different levels for different beings. He first
thought the four noble thoughts, then about emptiness, then luminosity and then
the union of these two; the ‘Maha Ati’ or Dzogchen.
Garab Dorje taught on the “Tsik, Sum, Nedek”, about view, meditation and
conduct. Our illusion is a product of all sentient beings common karma, but we
have our own illusion, and because we believe that it is true, we perceive it in our
dualistic way.
So in our process we look straight trough this and look into the nature. Why is it
good to do Shamata with object? Because we always have this notion with
subject and object. Shamata without support, is in a way to rest in the now ness,
you observe your abiding mind, this is the gatekeeper. You have to have
awareness in the background, otherwise you can loose you can loose this
manger and you maybe don’t realize before 5 minutes has gone.
The thing about Shamata, is that you are ‘stuck’ in the moment and you have not
realized emptiness, so you have to apply a method, which here is Shamata.
So this feeling of yes, now I can do it, I can keep it under control. Which actually
is like throwing fuel onto the fire, because you believe it is true! You think that
your suffering and phenomena is true. Without any in or any out - utter openness.
How is it that ‘openness’? It’s empty, awake, luminous and simple. Here we have
mainly been talking about the wisdom technique and not about the two
accumulations, the five practices of a Bodhisattva, generosity, meditation etc.

Ground, Path and Fruition. 10

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