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Tsoknyi Rinpoche - Dzogchen Teachings - TrekchLast Updated
Saturday, 26 May 2007
Edited from notes taken atTibetan Buddhist Monastery Ngesdn sel
Ling,by Sherab Dorje Andreassen
The Ground:
All phenomena are within the natural state, so the way we see
things is our perception. The Dharmakaya pervadeseverything.
Everything is included in one. It is very important to understand
this, the levels of ground, pathand fruition, is only our
conceptions and there is really no levels, its 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 themasters 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. (Soall 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
dont recognize the naturalstate, the Tathagarba, we get caught up
in the clarity. All phenomena are already awakened. We believe in
the true ofphenomena, but at the actual state nothing has true
existence. It is easy to miss it if you are only thought on
theabsolute; 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 areactually beings that are
able to rest in the nature at all times, but as long as we are as
we are, we cant see this.By doing the practice we will break this
shell of illusions and if we let the grasping fall apart, the
naturalstate will reveal itself. The three Samadies is for example
a skillful mean to realize the ground, path andfruition when we
practice a yiddam. When we see a Buddha, we dont see that he is
enlightened, thisdoesnt mean that he is not enlightened. Grasping
puts the seeming reality together. When it comes tophenomena 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 Buddhas teachings is onhow to be deluded,
even all qualities of the Buddha as we talk about it is dilutions.
The view that has concepts is calledShamata or tranquility. If you
truly practice Dzogchen, you dont need to practice Shamata.
Thereare beings, that when they are born, they are partly
introduced to the Tathagata. If you only practice Shamata it is
notpossible to realize the ground. Forget about the minds essence;
forget about the mind all- together. As Buddhist we haveto work
with the karma, the root of karma. And if we come back because of
karma, we will suffer and we cannot helpsentient 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 yourjob, driving etc. Abiding and staying, mindfulness and
awareness is the main three things that have to be present in
bothShamata with and without support. 25% abiding, 25% mindfulness
and 50% awareness (the main Manager). The mostimportant 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 torelax. Its not really important to sleep, some Tibetan
masters doesnt sleep at all. When you sleepits like you get
unconscious and your mind completely collapses. Remember the 4
mindful nesses - mindfulnessof body, sensation, mind and samadi.In
Tibetan there is a word called nyam = experience, but changing. If
you have experiences like this, thisis not enlightenment, so you
have to let go of it. We should never try to get this experience
again. If youpractice you will get experiences and they come and
go. We have to actualize this realization to be able to conquer
thehabitual 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 withabiding 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
lieshere, to understand that this is the wisdom of our awareness.
It is said that the wisdom of the view cannot be conceivedor
understood, because it is beyond concept. But if you have great
merit, uncompelled devotion, compassion orintelligence it is
possible to recognize, or if the master gives you a shock of the
five sufferings. Also at the very end of an
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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, itslike ice and water. In minds essence there is
three qualities. We must try to gain some accomplishment in this
life, so thatwe 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, its not substantial and not
non-substantial. Seeing the empty essence andthe 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 Trekch. Mind is when we get attached to objects
and then get more and more attached andthereby 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.Its nature
is empty, its essence is clarity, unceasing.Even though you have
these three qualities, you dont know how to look for them, so how
to find them?There is four ways: Looking, seeing, letting be and
freeing.If you accumulate a lot of merit it will push you towards
enlightenment or if its trough developing devotion for theteacher /
teachings and practice Guru Yoga.So the best is for us to do a lot
of mantra, practice and accumulations of merit.Your looking is part
of your method, the end of the looking and the beginning of the
seeing is together.How to rest? Seeing is the view - non-conceptual
view from the first second and continued abiding in this Rigpa is
theMeditation.
If we meditate that becomes a contrast, so without meditating
and without not meditating just abide in the natural flow ofthe
view, leave it as it is and just rest in this flow. Completely
relaxed with clarity, if you become drowsy, you lose theview and if
you become agitated you relax back into the view. This is the
meditation of the three immoveable :
1. The body should be like a mountain.2. The sense organs should
be immoveable like the reflections of stars in a lake.3. The nature
of mind is immoveable like the sky.
Meditation is open and spacious just like a vast ocean; Rigpa
has a reflection, liveliness. You cant turn Rigpa onand of, its
always on. Its just you that is not always able to experience it.
This is the ground. You have ashallow and narrow Rigpa and not a
vast and open Rigpa; its just like this before you get acquainted
with thepractice.If the state of Shamata is stabilized, your mind
is abiding there and there is no movement, but if there is movement
it is
Rigpa. Many Dzogchen practiceners sit in Rigpa a short time and
then they grasp and try to hold on to clarity and space,but its
only if you practice and practice that this will change and then
you can prolong your abiding in Rigpa. Evenin Rigpa there is
thought, but these arise as wisdom. In Rigpa you can think, but its
thinking without grasping.Its like the karmic Police; they cant
find your footprints. Outer and inner experiences are connected
vastand un-originated.Rigpa is like a foal, it has the power of the
horse, but it will grow slowly in to a full racing horse.You should
start practice with developing Refuge and Bodhicitta, then you do
your Yiddam - practice and do somemantras. Then you do Shamata with
and without support and then you start your Dzogchen -
practice.There will be clarity, bliss and non - thought. Rigpa is
very normal, no out or in or holdingon to anything. Rigpa is not
frozen there is movement. Dont try to prove that this is Rigpa,
justhang in there.!Rigpa is close to stupid meditation, but there
is clarity and awareness. You completely let go and relax.Looking,
seeing, letting be and freeing :
There are 3 letting be, the 3 unmovables, distractions will come
and if you try to do anything about it, this is a distractionin
itself. You should know that it is the holding on to the thoughts
and feelings that make it a distraction. Thesedistractions is
simultaneously born and is what is called habitual patterns that as
been created previously. It is somethingthat comes without warning
and you maybe dont recognize before several minutes has passed. We
getdistracted, but we dont know!So, what skillful means should be
applied? Its mainly because we dont have a firm realization
onemptiness, its not strong yet. So you get caught by the
distractions. Dont do anything about the emotions,because if you
do, you will at once loose the space. Its just like the toilets in
the airplanes, its always busyand its impossible to get in.Shamata
is like that you are in the toilet of a plane, the occupied light
is always on and no one can enter. When emotionscome, you must
create space instead of grasping and holding on to it.So, there is
three ways of freeing : Upon arising, self-liberating and freeing
without benefit or harm. The first is freeingupon arising and
embalmed by emptiness, (5 conflicting emotions should turn into 5
wisdoms), second is liberating uponitself, just like a coiled
snake, it uncoils itself.Always remember Rigpa, whatever comes let
it dissolve into the Rigpa. The third is like a thief entering an
empty house,there is no fear of emotions or distractions. Its when
you are not free to choose, that you feel fear, because
someemotions you need and others you dont. So the root of happiness
is liberating these 5 conflicting emotions.The real Buddha-hood is
the natural state, not politics!
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There are signs you can observe or to look [for] to see if you
have progress in your practice. They are clarity, bliss
andnon-thought. For beginners there is only problems, not much
bliss or non-thought. Sometimes when one recognizesnature of mind,
one will feel more confident and get inspired to do more practice.
Sometimes your completely lost andthen you recognize again. Then
joy arises and you get inspired to do more practice. When you sit
and you are in thestate of Rigpa, you will maybe say oh! This I
have experienced before in life. So your whole body can feel bliss
andeverything you see is blissful. At this stage it is not
realization, but experiences and after some time you will
feelsuffering, because you hold on to this experience. Sometimes
you will feel extremely blissful, because your channels andwinds
are in balance.
You should sit straight and best is the 7-point posture of
Variochana. Of the Tsa-Lung-Tikle, there isGross and Pure
(experiences).The subtle energy-channels are connected with the
mind. So when one becomes enlightened, the body and channelsbecomes
Vajra-body and the speech becomes Vajra-speech and the mind
Vajra-mind. You can perceive strong clarity (light); everything
seems very clear and pure. So whatever happens, justkeep on. Dont
give up, and look at everything as experiences and things will
stabilize. Also the non-thought canlast for long time, just dont
make a big thing out of it.
Garab Dorjes 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 dont 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
isexpanse then this is usually good, but when there is bliss it
also comes together with attachment and it is difficult not toget
attached.There are two things to be observed and two to abandoned.
What you must gain and give up. What is to be practiced isTreckch
and what is to be accomplished is Tgal. Here we are generally
talking about Treckch - cutting trough in generalwhat we have to
give up. We have up to now explained the empty essence of the Three
qualities which is to beobserved. In order to accomplish these
spontaneous qualities from within, we have to let go of the strong
senseof self. We have generally talked about how to cut the ego
clinging. By recognizing the empty essence of our mind, wecut this
clinging to a self and the ego. to stop ones emotions is not enough
to reach liberation. All qualities unfold fromthat 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 tofree oneself
from ones emotions and obscurations faith arises. When you see the
empty qualities of your emotions, youlearn 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 theblessing from your masters and the
Buddhas and Bodhisattvas. When ego is no longer restricting the
blessingsfrom getting in to you. But then again, for most of us
devotion is also a mental construction, so when we practice this,
itwill 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; its more inherent wisdom unfoldingfrom the natural clarity
from within. When you can completely relax and open up to the
natural radiance from within.
Chgyal 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 totake a wow with ourselves,
that we will be able to take both anger, blame, accusations from
ourselves and others in avery good way. If one person has done a
three-year retreat and another has not, the one that has done the
long retreatshould have no notion about that he has done this
afterwards. If he then feels that he has better understanding and
thathe 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,
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mind should just be in its 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 onehas, as long as one does not
cling on to them, they are no problem for you. Clinging is
basically just ignorance.Im an artist and I just do what feels good
in the moment and try not to cling on to anything. I dont need
tofeel that I am anything big or especially good. I just pray to
the Buddhas that I will be able tobenefit beings. We think that we
are so many groups of beings, like the Buddhas and our group and
this and thatgroup, but the Buddhas dont 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 dont try to do anything. The worst clinging is for
example clinging to your job! You have to have a job thatyou like
to do, if someone takes your job then let it go. Dont get angry or
depressed. Anything that is egocentric isnot good, whatever it is.
When ego is involved, everything is difficult, but when ego is not
there, everything that you dogoes 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
inthe 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 infront of
you and kind of ridiculous and you feel free. Before everything was
just desire, desire and then when it gets lessyou get free from it.
When Rigpa is not clear there is ego, when it is clear there is no
ego, so its all-dependent onyour practice.Whatever we do, eat,
sleep, work or play, it should always have the motivation of
helping others. When it comes to Gurudevotion, you should feel that
he is right for you and that he is communicating to you. You must
see his kindness andthat he is a real Guru. Guru is one that gives
us the teaching, who helps us to change our mind. Everything
thatenlightens us is from the Guru, not the books. The main thing
is to have peace of mind.
Tsoknyi Rinpoche29/10-00
The attitude of developing Bodhicitta, we have to try to train
on until Samsara is completely exhausted. Regarding tocompassion we
shall talk about the relative and absolute. We have to train on
meditating on compassion until our mindour mind becomes compassion.
You should train in a way such that you at last meditate on
relative compassion for 24hours a day. There is many ways to arouse
this wonderful Bodhicitta, like Bodhicharyavatara or the text of
KunduRinpoche. You should practice and find out how you can
accomplish this Bodhicitta. You use this method to train,
butfinally you have to let go of the method. Then traverse beyond
the karmic system. So if you have to compounds like ahammer
(Bodhicitta) and a vase (anger), the hammer can break the vase
completely. Through this transformation youwill start to like
yourself and say Oh! Thats how it is, and you will also like your
friends in a new way, you willknow that they are not there to harm
you. You will get confidence and you will feel how wonderful things
are as long asyou have a free choice, and you will also rejoice
when you see others do well and understand things in a deeper
way.When you meditate the Dzogchen way, you will feel open,
spacious, free and happy. But then again you can also feelsome
sadness, because you want to share your experience and help others
to at chive the same.Some people are a little bit afraid of
themselves and their compassion, and then it will not grow. If one
friend is in hospitalbecause of depression and you visit him and
you come there with a happy mind. He or she will maybe blame you
sinceyou are not sad and maybe not crying. He maybe wants you to
feel the same as him, but then you will also end up inhospital.
What is the use, you have to get him to understand that he has a
choice and that he has to do it himself. Offcourse you can help,
but not through indulging into the emotional states and
grasping.So, a modern way to try to develop compassion could be to
get a bottle of good wine and then take your car and drive up
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in the mountains to an inspiring place with good view.Then you
sit down and let your mind rest and maybe do some Shamata
meditation, first with object and then without.Then you open your
bottle and pour a good glass of wine and sit down and meditate on
the four thoughts and especiallythe sufferings of Samsara, Think
about how crazy and bad it is in parts of the world with war and
famine and also thesuffering of animals how they are used and
misused and slaughtered without any mercy and so on, while drinking
yourwine.Keep on like this and try to visualize how badly beings
are suffering in this world until you feel the tears coming in
youreyes and you even finally start crying. Then, when you think
like this and feel compassion for them all, you wow to your
self that you want to develop into a being that can benefit them
all. You pray to your Master, the Buddhas andBodhisattva that they
all must help you to purify and train your mind and to develop
Bodhicitta. This mightactually be the birth of the little baby of
compassion.Then when have had some wine, you sit again quite
relaxed and PHAT!! When you get distracted. Then you sit
withouttrying to change anything, be completely natural, but
without thinking, dont even think that Im meditating,and just sit,
when you get distracted, you do the same thing again. When you
finish this session, you should carefullydrive home.When you are
watching a movie, you can relative and absolute. The movie that you
are watchingis relative, you know its a movie, but still you enjoy
it and it is a kind of real. But the absolute is open, spaciousand
clear, so you realize that in a way everything is like a movie.So
you have to develop compassion and not take things so serious. In
action you have the motivation that you want tohelp all sentient
beings. You look at your capacity and then you help out from that.
You have to be skillful and not gofurther then your capacity and
understanding. Karma is concepts also, so by staying in the
non-conceptual state, you
also destroy some karma.While we are in this state, we dont
create any karma either, so we have to work lf in this way to
purify to purifyour self and others. If your mind is not purified
and a Buddha appears in front of you, you will maybe not even
recognizethis person as a Buddha. It is just like the story of
Geshe Checkawa and Buddha Maitrea.Geshe Checkawa decided to
meditate and pray to Buddha Maitrea to get his blessing and
teaching and to cut the storyshort, he gave up meditating four
times, each time after meditating three years without any sign of
Buddha Maitrea.When he finally left his retreat the fourth time he
found a dog lying by the side of the road with the whole back part
tornof. When he looked closer he saw that there where maggots
eating of his flesh and he felt such a strong compassion forthe dog
that he started crying. When he wanted to remove the maggots, he
realized that he might kill them if he pulledthem of, so he closed
his eyes and stretched out his tongue so that they could get unto
his tongue instead. In the samemoment the dog disappeared and
Buddha Maitrea appeared in front of him. Oh you, Checkawa cried
out, whydidnt you show yourself to me before? Then Buddha Maitrea
said to him, it was not before now trough thiscompassionate deed
that you did for the dog that your mind was purified. So first you
saw me as the dog and then, me
and if you ask someone else they most probably wont even see the
dog.So, to traverse on the path of Dzogpachenpo, one needs a lot of
diligence and many wonder how you can do that andstill be in this
natural flow. There is diligence and perfection of diligence! So,
you need the diligence when Whenyoure kicked out of Rigpa to kick
yourself back to the clarity and Rigpa. Then whenyou are back, no
more kicking or pushing. If you do that, you will get uptight and
lose the view again. The worst thing youcan do is to look at it as
if your practice is not good, then it will just get worse. You just
have to sit throughit, until it changes and one day you can sit for
2 hours and you feel very happy and have progress in your
practice.When you are doing the preliminaries (Ngndro) you have to
cut, crush or kill your laziness and just do it.So what we are
trying to do here is to recognize the natural state - the Dharmata,
through the skillful means. We try tosee that the way our mind is
now there is no way to get freedom.Even though you stay in one
place, your mind travels all over the world. Mind is like that;
always going out, away form thenatural state. Instead of following
all these thoughts, sounds and tastes, instead of doing this, we
should look into itsessence. While looking into its essence, when
you look at it without recognizing this is consciousness, but when
you do
see the natural state, the minds essence, then you relax there.
Again we than go from looking to seeing.
There are so many emotions and thoughts and we keep on following
them. Be like a Snow-lion,dont attack the stones that are thrown at
you, but the one who throws them and then kill the thrower. Staying
in arelaxed state of mind, look at the mind that is grasping. When
you sit in Rigpa and you loose it, then you in a way pretendthat
you are in it, because you have a feeling what it is like. It s
like a woman with heavy perfume, even when shehas left, the perfume
is still in the room. So when you have been in Rigpa, you just rest
in the natural flow.Its also similar to a butter lamp when it is in
a room with open windows; its hard to blow out. When thelight
pervaded the room, where did the darkness go.Like Nyushul Khenpo,
even though he was totally realized, he did tsok and purification
with Vajrasattva every day andconfession. It is very important to
meditate on compassion and patience. With the method of
Dzogpachenpo, itseasy to go wrong, because you no longer have to
cut the emotions and thoughts, so its easy to become selfishand
addicted to happyness. When you really can rest in the view,
everything turns into a pure realm; thoughts becomewisdom and
everyone become like deities. When you look at all phenomena as
pure, you have to respect them and theway they manifest.The
all-pervading suffering can only be seen by the Buddhas and
Bodhisattvas, but we can only see the sufferingof the suffering and
the suffering of change. Once you have attained enlightenment, the
compassion is very strong and
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all notions of suffering are gone because everything is
enlightened. Accumulation of merit is very important and fuels
youtowards enlightenment. Its like going to holy places, doing your
yiddam practice and accumulating prayers. Herewe have mostly only
had the time to discuss the wisdom, but it is also very important
to learn about all these skillfulmeans and learn how to apply
them.
Linage Prayer:
- Outer: To visualize all around your Guru.- Inner: To know that
youre inner Guru is the same as the outer.- Secret: Is to connect
with the inner secret linage which is Rigpa.
If you know how it is to recognize the inner linage, then you
connect with this recognition of the nature and practice outfrom
there and you immediately connect with all the Buddhas. Its like
you have them all on the phone andpractice compassion out from
that.In Dharmakaya, there is nothing like a substance, nothing
ceasing, staying or the like, so it is only expressed by acirle. 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 theGround, the Buddhas
mind. By essence empty, by nature cognizant. Its a union of
these
two, that is the Great Perfection orEnlightenment. There is some
things called the common ground which is a union of Samsara and
Nirvana, At somestage this was disturbed and some saw the empty
cognoscente nature of this and became enlightened - theBuddhas. The
others like us saw the luminosity. They became curious and looked
outside andmore 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! Andthen
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 Iam here, starts the whole
dilution. When this illusion collapses, this is enlightenment and
when this happens it will nevercome 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,
thenabout 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, weperceive 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 nowness, you
observe your abiding mind, this is the gatekeeper. You have to have
awareness in the background, otherwiseyou can loose you can loose
this manger and you maybe dont realize before 5 minutes has
gone.The thing about Shamata, is that you are stuck in the moment
and you have not realized emptiness, soyou 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 -
utteropenness. How is it that openness? Its empty, awake, luminous
and simple. Here we have mainlybeen talking about the wisdom
technique and not about the two accumulations, the five practices
of a Bodhisattva,generosity, meditation etc.
The way to do this is just to turn your attention slightly
inward, not to look deeply inside, just to turn your focus
fromoutward to inward in a very light way. The moment of
recognizing this state is the blessings of the linage.Sogyal
Rinpoche says: Dont stay to close and dont stay to fare. dont try
to lookinto it or to meditate upon it, just leave it as it
is.Remain natural without doing anything that is the practice of
non-meditation. Remain immovable like a mountain, let allyour
senses be open completely, but without any focusing or grasping.
When you allow things to happen naturally withcompassion and
devotion, then all the good states of clarity, bliss and emptiness
will come by them selves. So thepractice is many small glimts of
recognition until it all kind of opens up or falls apart.
Let your practice be juicy' and be happy without a reason.
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