Tony
6th May 2011, 06:55
The Lamp that Dispels the Darkness (based on Jamgon Mipham Gyatso's text)
What you are about to read is the basis for enlightenment.
It is not the only path.
It is not meant to convert anyone.
It is just offering a possibility.
Even in Buddhism, there are many paths,
and they still debate the finer details.
If you know something better and it satisfies, stay with it.
If you do not have a view, question this one.
If you have the same view, this may enhance it.
It is impossible to criticise or question anything unless one knows some facts. There is little point is searching if you do not know what you are looking for.
Only then can an intelligent, unbiased dialogue take place.
I believe it is now time for certain information to be put in the public arena.
If it is not to your taste, I will move on. The world is changing fast, and time to rest and reflect may be overtaken by physical necessities. Also, the brain might get clogged up with bad (healthy!) foods and petrochemical medicines, and the mind may be full of confused ideas and emotions about what is real and meaningful.
An intellectual understanding is needed before one can practise with confidence.
May this information become knowledge, and may knowledge become wisdom.
There is a great difference between these three aspects! Being told something doesn't necessarily mean you have woken up.
Remember: the way that these words are used here may be unfamiliar, as they are translated from the Ancient Tibetan Buddhist culture. Of course, the Tibetan words are not necessary, and we can use just English words. It is not easy to find equivalent words in translating. Some English words, such as wisdom, compassion and knowledge, have perhaps become “uncool” and their meaning has been diluted. The wisdom of this text comes from an unbroken linage. It is older than Tibet: Tibet was the library...was!
I have used slightly different approaches in previous posts, trying to gauge the response and hoping that a phrase or turn of words might strike a chord, or spark a light.
So far...well let's say, I'm learning!
There are two aspects to investigation:
1. Learning and reflecting
2. Putting it into practice – leading to realisation.
This is the teaching from Dzogpa Chenpo – Ground, Path and Fruition.
Ground = Our true nature.
Path = Obscuration of that nature.
Fruition = Realising that the nature of the Path is the same as the Ground.
Dzogpa Chenpo = Absolute reality (empty cognisance), with nothing beyond.
Gradually we will come to realise the natural empty nature of self and all phenomena. This means that all phenomena are produced as the result of causes and conditions: they have no inherent nature. If they truly existed, they would always exist, forever, which they do not: they are just a seeming reality (relative truth).
It is the same with the collection of ideas that we assume to be us, ourself. Our essence is pure perception = absolute reality. It is a non-finding, which means that you have stepped back and back until there is nothing left but pure perception.
The Ground
The ground is our basic essence.
The nature of the ground is beyond concepts, lucid, luminous, pure emptiness, not a product, knowing, limitless, never born, never dies...
The way to come to a conviction about the ground is through study, reflection and practice. Gradually, we come to the conviction that the ground of all humans is the same.
Our three sublime qualities are empty essence, natural clarity and unconfined compassion.
Ground, Dzogpa Chenpo, Buddha nature, Absolute reality...all these terms have the same meaning: Awake!
At this moment you might possibly be thinking, “I am already awake, thank you! What a load of rubbish!”
Well, you are aware, yes. Consciousness is very active, yes.
But to realise pure consciousness to its empty core takes training.
We have spent lifetimes covering it up, with lots of interesting things to do and speculated about: things out there, things we believe to be solid and important, but which, on observation, are recognised as an illusion. Reacting to these illusions only serves to strengthen the illusion, which creates delusion. We need something stronger to cut across this habitual pattern.
This conviction that we have Buddha nature doesn't mean we have actualised our basic being. We then have to practise, to go beyond this intellectual understanding. But first, we do need this conviction.
The Path
The path is where we work. The essence of the path is the same as the ground, but it is veiled in obscurations. We currently can't see this basic nature because of these obscurations. Ignorance contaminates space, and the afflictive emotions arising from this generate karma. Our present situation - constant cyclic existence - is based on the confusion of ignorance. All phenomena are like dreams: the confusion is that we take this dream as reality. If we don't examine its nature, we take it just as we perceive it.
There is no difference between the ground, and the essence of the path.
Obscuration is due to ignorance. Ignorance is the reification (making real) and fixation on things that do not truly exist. From this reification, confusion arises and so we generate karma.
There are 6 realms that arise from this confusion, this karmic pattern. Dzogchen's main target is removing these karmic patterns. These 6 realms are psychological profiles or temperaments (although it's not all bad, as they each correspond to a wisdom).
From a Buddhist point of view, the six realms are human (desire), animal (lacking humour), hungry ghost (greed), jealous gods (competitive), gods (pride) and the hell realms (hatred). This is only a very brief description.
The basis for all these afflictions is ignorance – not knowing - but there are, in fact, 84,000 types of afflictive emotions: compounds of attachment, aggression, jealousy, pride etc. Karma (an imprint on the mind, created through our actions) is produced through these afflictions, conditioning our perception and our state of existence in the 6 realms. There are 2 types of karma: one we are born with, and the other which is created through reactions in this present lifetime. We have to cut the root of both these types of karma.
Remember: knowledge is not, in itself, 'waking up'. We have to train in order to become stable. If you can be easily moved to anger (or any other emotion), then stability is not there yet..that is a useful gauge! This includes 'good' emotions..sorry! Clinging to anything as if it is real when it is not, will lead to more suffering. We just have to learn to play with the emotions. The earth is a beautiful place, but there is much more to being here!
The remedy of the path is to remove that which is undesirable, so that we can realise the ground.
One way to remove something is to apply an antidote: we need to identify that which is to be abandoned, and then identify the correct antidote and finally these two aspects must meet. In order to be effective, the antidote must be more powerful than the affliction.
Most antidotes are the opposite of what is to be abandoned, and therefore they can eliminate. Compassion eliminates anger, equality eliminates pride etc. However, this is only a temporary fix.
When there is knowing, unknowing automatically disappears.
This is called liberation upon arising.
That is what Dzochen is all about!
This is the path of the town yogi.
The method is very simple. Wisdom is emphasised, and there is very little hardship: because of the application of a very simple method, one arrives at wisdom.
When one is in a busy state, or in a vacant state, that which recognises those states is your pure essence! This essence not a state. It is your true nature, absolute reality.
Of course we only get glimpses of it. That is why we have to practise.
Absolute reality recognises the nature of relative reality, and sees it to be empty.
This is called The Two Truths, which have to be seen as a unity. Everything becomes symbolic, reminding us of our true nature. Although this is a beautiful planet and the principles of the universe are beautiful, these can ultimately be a distraction.
All you need now is a decent teacher!
This is the path of a town yogi (direct). There is also the path of compassion ( no other), the path of devotion (deep appreciation), the path of meditation ( going through levels)and the path of analysis ( reduction).
Information for spiritual engineers. Dzochgen is mainly in the Nyingma traditions, it is the same as Mahamudra which is the Kagyu tradition. Mahamudra is practised from the front of the book, one learns to meditate then finds the view. Dzogchen one is told the end of the book first, then having the view finds the meditation, meaning remaining in the continuity of the view. In Dzogchen one can walk, talk and play and still know the view. Though we are reminded short moments many times. It's good to break the meditation, to stop any clinging or drifting into vancany.
….................................................
With respect to a previous post, about that fact that we are Stargates. According to teaching, there is the practice of ejection of consciousness. Students do practise this, although not the full version. The full version is only to be practised during the death process. As practitioners, we are here to exhaust all our karma. To leave the body before this process is finished for this lifetime, could interfere with the whole process, and could accrue heavier karma. The ejection of consciousness is a backup plan: realising our true nature is better!
So I am told...
The main point is to realise your true nature. Do not assume you have done this already!
There certain moments that are special. The state between death and birth is called the bardo ('bardo' means 'between', and is present at special moments).
These are very important moments. They are the bardo of death, the bardo the moment after death, the bardo of becoming, the bardo of sleep and the bardo of meditation.
The essence of all this is really simple.
Explaining it is complex...sorry it's a bit long!
Just practise, or not.
Yours
pie'n'eal
What you are about to read is the basis for enlightenment.
It is not the only path.
It is not meant to convert anyone.
It is just offering a possibility.
Even in Buddhism, there are many paths,
and they still debate the finer details.
If you know something better and it satisfies, stay with it.
If you do not have a view, question this one.
If you have the same view, this may enhance it.
It is impossible to criticise or question anything unless one knows some facts. There is little point is searching if you do not know what you are looking for.
Only then can an intelligent, unbiased dialogue take place.
I believe it is now time for certain information to be put in the public arena.
If it is not to your taste, I will move on. The world is changing fast, and time to rest and reflect may be overtaken by physical necessities. Also, the brain might get clogged up with bad (healthy!) foods and petrochemical medicines, and the mind may be full of confused ideas and emotions about what is real and meaningful.
An intellectual understanding is needed before one can practise with confidence.
May this information become knowledge, and may knowledge become wisdom.
There is a great difference between these three aspects! Being told something doesn't necessarily mean you have woken up.
Remember: the way that these words are used here may be unfamiliar, as they are translated from the Ancient Tibetan Buddhist culture. Of course, the Tibetan words are not necessary, and we can use just English words. It is not easy to find equivalent words in translating. Some English words, such as wisdom, compassion and knowledge, have perhaps become “uncool” and their meaning has been diluted. The wisdom of this text comes from an unbroken linage. It is older than Tibet: Tibet was the library...was!
I have used slightly different approaches in previous posts, trying to gauge the response and hoping that a phrase or turn of words might strike a chord, or spark a light.
So far...well let's say, I'm learning!
There are two aspects to investigation:
1. Learning and reflecting
2. Putting it into practice – leading to realisation.
This is the teaching from Dzogpa Chenpo – Ground, Path and Fruition.
Ground = Our true nature.
Path = Obscuration of that nature.
Fruition = Realising that the nature of the Path is the same as the Ground.
Dzogpa Chenpo = Absolute reality (empty cognisance), with nothing beyond.
Gradually we will come to realise the natural empty nature of self and all phenomena. This means that all phenomena are produced as the result of causes and conditions: they have no inherent nature. If they truly existed, they would always exist, forever, which they do not: they are just a seeming reality (relative truth).
It is the same with the collection of ideas that we assume to be us, ourself. Our essence is pure perception = absolute reality. It is a non-finding, which means that you have stepped back and back until there is nothing left but pure perception.
The Ground
The ground is our basic essence.
The nature of the ground is beyond concepts, lucid, luminous, pure emptiness, not a product, knowing, limitless, never born, never dies...
The way to come to a conviction about the ground is through study, reflection and practice. Gradually, we come to the conviction that the ground of all humans is the same.
Our three sublime qualities are empty essence, natural clarity and unconfined compassion.
Ground, Dzogpa Chenpo, Buddha nature, Absolute reality...all these terms have the same meaning: Awake!
At this moment you might possibly be thinking, “I am already awake, thank you! What a load of rubbish!”
Well, you are aware, yes. Consciousness is very active, yes.
But to realise pure consciousness to its empty core takes training.
We have spent lifetimes covering it up, with lots of interesting things to do and speculated about: things out there, things we believe to be solid and important, but which, on observation, are recognised as an illusion. Reacting to these illusions only serves to strengthen the illusion, which creates delusion. We need something stronger to cut across this habitual pattern.
This conviction that we have Buddha nature doesn't mean we have actualised our basic being. We then have to practise, to go beyond this intellectual understanding. But first, we do need this conviction.
The Path
The path is where we work. The essence of the path is the same as the ground, but it is veiled in obscurations. We currently can't see this basic nature because of these obscurations. Ignorance contaminates space, and the afflictive emotions arising from this generate karma. Our present situation - constant cyclic existence - is based on the confusion of ignorance. All phenomena are like dreams: the confusion is that we take this dream as reality. If we don't examine its nature, we take it just as we perceive it.
There is no difference between the ground, and the essence of the path.
Obscuration is due to ignorance. Ignorance is the reification (making real) and fixation on things that do not truly exist. From this reification, confusion arises and so we generate karma.
There are 6 realms that arise from this confusion, this karmic pattern. Dzogchen's main target is removing these karmic patterns. These 6 realms are psychological profiles or temperaments (although it's not all bad, as they each correspond to a wisdom).
From a Buddhist point of view, the six realms are human (desire), animal (lacking humour), hungry ghost (greed), jealous gods (competitive), gods (pride) and the hell realms (hatred). This is only a very brief description.
The basis for all these afflictions is ignorance – not knowing - but there are, in fact, 84,000 types of afflictive emotions: compounds of attachment, aggression, jealousy, pride etc. Karma (an imprint on the mind, created through our actions) is produced through these afflictions, conditioning our perception and our state of existence in the 6 realms. There are 2 types of karma: one we are born with, and the other which is created through reactions in this present lifetime. We have to cut the root of both these types of karma.
Remember: knowledge is not, in itself, 'waking up'. We have to train in order to become stable. If you can be easily moved to anger (or any other emotion), then stability is not there yet..that is a useful gauge! This includes 'good' emotions..sorry! Clinging to anything as if it is real when it is not, will lead to more suffering. We just have to learn to play with the emotions. The earth is a beautiful place, but there is much more to being here!
The remedy of the path is to remove that which is undesirable, so that we can realise the ground.
One way to remove something is to apply an antidote: we need to identify that which is to be abandoned, and then identify the correct antidote and finally these two aspects must meet. In order to be effective, the antidote must be more powerful than the affliction.
Most antidotes are the opposite of what is to be abandoned, and therefore they can eliminate. Compassion eliminates anger, equality eliminates pride etc. However, this is only a temporary fix.
When there is knowing, unknowing automatically disappears.
This is called liberation upon arising.
That is what Dzochen is all about!
This is the path of the town yogi.
The method is very simple. Wisdom is emphasised, and there is very little hardship: because of the application of a very simple method, one arrives at wisdom.
When one is in a busy state, or in a vacant state, that which recognises those states is your pure essence! This essence not a state. It is your true nature, absolute reality.
Of course we only get glimpses of it. That is why we have to practise.
Absolute reality recognises the nature of relative reality, and sees it to be empty.
This is called The Two Truths, which have to be seen as a unity. Everything becomes symbolic, reminding us of our true nature. Although this is a beautiful planet and the principles of the universe are beautiful, these can ultimately be a distraction.
All you need now is a decent teacher!
This is the path of a town yogi (direct). There is also the path of compassion ( no other), the path of devotion (deep appreciation), the path of meditation ( going through levels)and the path of analysis ( reduction).
Information for spiritual engineers. Dzochgen is mainly in the Nyingma traditions, it is the same as Mahamudra which is the Kagyu tradition. Mahamudra is practised from the front of the book, one learns to meditate then finds the view. Dzogchen one is told the end of the book first, then having the view finds the meditation, meaning remaining in the continuity of the view. In Dzogchen one can walk, talk and play and still know the view. Though we are reminded short moments many times. It's good to break the meditation, to stop any clinging or drifting into vancany.
….................................................
With respect to a previous post, about that fact that we are Stargates. According to teaching, there is the practice of ejection of consciousness. Students do practise this, although not the full version. The full version is only to be practised during the death process. As practitioners, we are here to exhaust all our karma. To leave the body before this process is finished for this lifetime, could interfere with the whole process, and could accrue heavier karma. The ejection of consciousness is a backup plan: realising our true nature is better!
So I am told...
The main point is to realise your true nature. Do not assume you have done this already!
There certain moments that are special. The state between death and birth is called the bardo ('bardo' means 'between', and is present at special moments).
These are very important moments. They are the bardo of death, the bardo the moment after death, the bardo of becoming, the bardo of sleep and the bardo of meditation.
The essence of all this is really simple.
Explaining it is complex...sorry it's a bit long!
Just practise, or not.
Yours
pie'n'eal