Tuesday, September 25, 2007
Some Dzogchen Quotes
Chapter 6, Twenty Seven Courses of Training in Dzogpa Chenpo
p. 308
CONTEMPLATING IN THE EQUAL STATE OF SPACE-LIKE ABSENCE OF EXTERNAL APPREHENDED OBJECTS
Various appearing objects are manifesting as dreams and magic, but if analyzed down to partless atoms, they are (seen to be) emptiness, as they do not exist. So contemplate naturally in the state of self-clarity and emptiness (of the objects) as well as of the apprehending senses, which comprehend the percepts of the objects. This is an important point for realizing the no-self of the objects and perceptions (gZung-Ba'i Shes-Pa).
THE INNER APPREHENDER IS ROOTLESS AND IS EMPTINESS
When one searches for the nature of the mind, which comprehends (phenomena) as objects and subjects, one will not find that it has any existence , past or present, material or immaterial, coming, abiding and going, or color and design, and so on. At that point, remain naturally in the state of baseless mind without apprehension. This will bring the realization of the emptiness of apprehending as "I" and "self."
CONTEMPLATION ON THE UNION (OF TRANQUILITY AND INSIGHT)
This is the unified training of tranquility and insight, whereas in the previous training they were practiced separately.... Whatever appears (in the mind), contemplate in the state that is naturally even, blissfully smooth, tracelessly clear, vastly free, and limitlessly open without any bounds of analysis. At that time the space-like realization arises, which has no (distinction of) outer, inner, or between. It is spontaneous accomplishment of tranquility as it is abiding, of insight as it is clear, and of single union as it is inseparable.
MEDITATION ON SPACE-LIKE EMPTINESS
The body remains in the seven-fold Vairocana posture without moving, like Mt. Meru. The senses remain clearly in self-clarity without ceasing, like the reflection of the moon in a pond. Whatever (appearance) arises (in the mind), do not focus (the mind) on the aspect of appearing but remain with the emptiness aspect of it, which is through clarity, floating and abundant without (differentiations and limitations of distinguishing) outer, inner, or between. Through that meditation, one realizes all phenomena as emptiness with no break, like space.
The way of meditation for beings of higher intellect.
Here, (the state of meditation and realization) is a ceaseless continuum like the flow of a river. Because of one's realization of the awareness as the Dharmakaya, the (mental) projections and withdrawals arise and dissolve as the play of the ultimate nature. Hence, (everything) arises as the clarifying training for the realization, without abandonings or acceptances and deviations or obscurations. On an island of gold, ordinary stones and earth are hard to find even if they are searched for. Likewise, since whatever arises in the intellect has arisen as the spontaneously arisen wisdom, the subjective thoughts are nothing but the realization of the primordially liberated Samantabhadra (Kun-Tu bZang-Po). Whatever arises as the object has arisen as the emptiness-form. So, (for the yogi) the objective thoughts are nothing but the vast expanse of primordially liberated Samantabhadri (Kun-Tu bZang-Mo). (For him) all the phenomenal aspects, which were apprehended separately as the mind and the object, cease in the sphere of non-dual Great Perfection. (At that time, all the phenomenal existents have) arisen in the expanse of the wisdom without (distinctions of) outer and inner, have become equalness without top or bottom... This is the time when the yogi, whose intellect has been exhausted, is happy in the state of exhaustion (of phenomena) in the ultimate nature. Here, having been introduced to the uninterrupted realization, and the awareness having become denuded, one maintains the pure meditationless natural mind, floating nakedly and completely without hindrance, and with confidence in it. (p. 310)
The Practice of Dzogchen
Longchen Rabjam
Introduced, Translated and Annotated by Tulku Thondup
Edited by Harold Talbott
p. 308
CONTEMPLATING IN THE EQUAL STATE OF SPACE-LIKE ABSENCE OF EXTERNAL APPREHENDED OBJECTS
Various appearing objects are manifesting as dreams and magic, but if analyzed down to partless atoms, they are (seen to be) emptiness, as they do not exist. So contemplate naturally in the state of self-clarity and emptiness (of the objects) as well as of the apprehending senses, which comprehend the percepts of the objects. This is an important point for realizing the no-self of the objects and perceptions (gZung-Ba'i Shes-Pa).
THE INNER APPREHENDER IS ROOTLESS AND IS EMPTINESS
When one searches for the nature of the mind, which comprehends (phenomena) as objects and subjects, one will not find that it has any existence , past or present, material or immaterial, coming, abiding and going, or color and design, and so on. At that point, remain naturally in the state of baseless mind without apprehension. This will bring the realization of the emptiness of apprehending as "I" and "self."
CONTEMPLATION ON THE UNION (OF TRANQUILITY AND INSIGHT)
This is the unified training of tranquility and insight, whereas in the previous training they were practiced separately.... Whatever appears (in the mind), contemplate in the state that is naturally even, blissfully smooth, tracelessly clear, vastly free, and limitlessly open without any bounds of analysis. At that time the space-like realization arises, which has no (distinction of) outer, inner, or between. It is spontaneous accomplishment of tranquility as it is abiding, of insight as it is clear, and of single union as it is inseparable.
MEDITATION ON SPACE-LIKE EMPTINESS
The body remains in the seven-fold Vairocana posture without moving, like Mt. Meru. The senses remain clearly in self-clarity without ceasing, like the reflection of the moon in a pond. Whatever (appearance) arises (in the mind), do not focus (the mind) on the aspect of appearing but remain with the emptiness aspect of it, which is through clarity, floating and abundant without (differentiations and limitations of distinguishing) outer, inner, or between. Through that meditation, one realizes all phenomena as emptiness with no break, like space.
The way of meditation for beings of higher intellect.
Here, (the state of meditation and realization) is a ceaseless continuum like the flow of a river. Because of one's realization of the awareness as the Dharmakaya, the (mental) projections and withdrawals arise and dissolve as the play of the ultimate nature. Hence, (everything) arises as the clarifying training for the realization, without abandonings or acceptances and deviations or obscurations. On an island of gold, ordinary stones and earth are hard to find even if they are searched for. Likewise, since whatever arises in the intellect has arisen as the spontaneously arisen wisdom, the subjective thoughts are nothing but the realization of the primordially liberated Samantabhadra (Kun-Tu bZang-Po). Whatever arises as the object has arisen as the emptiness-form. So, (for the yogi) the objective thoughts are nothing but the vast expanse of primordially liberated Samantabhadri (Kun-Tu bZang-Mo). (For him) all the phenomenal aspects, which were apprehended separately as the mind and the object, cease in the sphere of non-dual Great Perfection. (At that time, all the phenomenal existents have) arisen in the expanse of the wisdom without (distinctions of) outer and inner, have become equalness without top or bottom... This is the time when the yogi, whose intellect has been exhausted, is happy in the state of exhaustion (of phenomena) in the ultimate nature. Here, having been introduced to the uninterrupted realization, and the awareness having become denuded, one maintains the pure meditationless natural mind, floating nakedly and completely without hindrance, and with confidence in it. (p. 310)
The Practice of Dzogchen
Longchen Rabjam
Introduced, Translated and Annotated by Tulku Thondup
Edited by Harold Talbott
