The Heart Jewel of the Fortunate - Personal Advice on Dzogchen

Kyabjé Düd’jom Rinpoche Jig’drèl Yeshé Dorje

"There is nothing in samsara and nirvana that is not embraced by non-dual awareness. From beginninglessness, non-dual awareness is ever-present. It is inborn within us, yet utterly beyond the range of referentiality, effort, and imagination"

Appreciative Acclamation of my Lama.

Concerning Dzogchen, Padmasambhava said:
Do not investigate phenomena – investigate the nature of Mind. Once the nature of Mind is discovered, one will know the one thing, whereby everything is self liberated. If one fails to find the nature of Mind, one may discern everything but one will know nothing.

When beginning to meditate on the nature of Mind, sit with body upright, inhaling and exhaling naturally. Gaze into space with eyelids neither drowsily hanging nor stretched unnecessarily wide. Watch the face of Küntuzangpo with awareness and in the knowledge of all beings having been one’s mother. Strongly invoking the presence of one’s Tsawa’i Lama—as inseparable from Padmasambhava—one mingles one’s mind and settles in meditative equipoise.

Once settled, one may not remain long in awareness. Conceptual mind may begin to move and one may become agitated. Conceptual mind may fidget; scampering like a monkey – here, there, and everywhere. What is experienced at this point is not the nature of the Mind but merely that which arises in the nature of Mind. If one follows that which arises in the nature of Mind, one will merely find oneself recalling past events, speculating about various needs, and scheduling various activities. It is precisely this conceptual activity which hurled us into the lugubrious ocean of samsara in the past. There is no doubt that referentiality will produce the same result in the future. Would it not be preferable if one could sever the proliferation of referentiality?

If one breaks the chain of referentiality, however – how does non-dual awareness appear? Is it not limpidly stunning, light, free, and joyous? Is it not unbounded? Is it not undemarcated by self-attributes? There is nothing in samsara and nirvana that is not embraced by non-dual awareness. From beginninglessness, non-dual awareness is ever-present. It is inborn within us, yet utterly beyond the range of referentiality, effort, and imagination.

But what—you may ask—is it like to recognise the face of non-dual awareness? Although one experiences it, one cannot describe it. It would be like a mute person trying to describe dreams. It is impossible to distinguish between oneself resting in non-dual awareness and the non-dual awareness one is experiencing. When one rests naturally—nakedly—in the boundless state of non-dual awareness, the urgency of injudicious hyperactive conceptuality, memories, and troublesome plans – evaporates and disappears in the spacious sky of awareness. Referentiality collapses and vanishes into non-dual awareness.

One has this awareness within oneself. It is the clear, naked wisdom of chöku. But who can introduce it? On what should one establish a foundation? Of what should one be certain? It is one’s Lama who displays the state of awareness – and when one recognises, it is then that the nature of Mind is self-introduced. The appearances of samsara and nirvana are merely the display of your own non-dual awareness – so establish a foundation on this awareness alone. Just as waves rise and sink within the sea, thoughts emerge and dissolve within non-dual awareness. Being certain of this arising and dissolution, one will find oneself devoid of a meditator and that which is meditated upon. One will find oneself beyond the meditating mind.

On hearing this one might feel that there is no need for meditation – but I assure you there is a need. Mere recognition of non-dual awareness will not bring one to complete liberation. Throughout lives from beginninglessness one has been a pathetic slave to referentiality enveloped in counterfeit premises and deluded habit. And when death arrives one’s destination is uncertain. One follows one’s perceptions and responds accordingly. This is the reason for meditation and continuously finding the presence of awareness to which one has been introduced.

Kunkhyen Longchenpa said:
One may recognise the nature of Mind, but if one does not meditate and thus become accustomed to that nature, one will be like a baby left on a battlefield. One will be carried off by the foe – the ruthless mercenaries of your own referentiality.

Dzogchen means being spontaneously natural and constantly present. Through this one becomes accustomed to resting in the primordial uncontrived nature. Dzogchen means one becomes familiar with leaving the state of non-dual awareness as it is.
How do we become accustomed to remaining in the nature of the Mind? When thoughts arise, let them arise. There is no need to regard thoughts as enemies. When thoughts arise, relax in their arising. If thought do not arise, do not create them by nervously speculating as to when they will arise. Simply rest in their absence. If concretely clearly defined thoughts suddenly appear during meditation, it is easy to distinguish them – but when inconsequential subtle movements occur, it is not easy to recognise these movements immediately. They are ’ög’gyu’i namtog (’og gyu’i rNam rTog), the undercurrent of ideational wandering – the thief of meditation. It is thus important to remain present. If one is constantly present in meditation and post-meditation – then whether eating, sleeping, walking, or sitting, that is it – that is the natural state.

Padmasambhava said:
A hundred points may be explained – or even a thousand may be elucidated – but there is only one thing to know, and everything is freed: Remain within non-dual awareness of the nature of Mind.

If one does not meditate, one will not gain certainty – but if you meditate, you will. But what is this certainty? If one endeavours in meditates with strength and joyful, then signs will appear which will show that one has become familiar with remaining in the nature of Mind.

The tight clinging of dualistically experienced phenomena will gradually loosen. Obsession with happiness and suffering, hopes and fears – will dwindle. Devotion to the Lama will burgeon. Sincere trust in the Lama’s instructions will mature. Tense dualistic attitudes will evaporate. Gold and gravel, victuals and vileness, deities and demons, righteousness and culpability, will be the same. One would be at a loss as to whether one would opt for the heavens or the hells. Until this point is reached, however, one takes dualism seriously – and therefore righteousness and culpability, the heavens and hells, pleasure and pain, actions and results – will still seem real.

Padmasambhava said:
My view is as vast as the sky, but my actions are finer than flour.

So one should not lurch and stagger through life claiming to be a Dzogchenpa or a Dzogchenma when all the while one may be little more than a flatulent oaf, rank with greed, and stinking of stale beer.

It is essential to have a stable foundation of devotion and maintained vows, and to endeavour to proceed with a well balanced strength of joy that is neither too rigid nor flaccid. If one meditates—if one turns aside from mundane societal concerns—it is certain that one will attain the profound path of Dzogchen. Why wait for future lives when one could encapsulate the primordial bastion in this moment?

This advice is my heart blood – so hold it closely and never separate from it.

fonte: http://arobuddhism.org/

The Buddha Within

Milarepa, 11th. century cave yogi

Behold and search your unborn mind;
Seek not for satisfaction in samsara.
I attain all my knowledge through observing the mind within --
Thus all my thoughts become the teachings of Dharma,
And apparent phenomena are all the books one needs.
Seeing the innate face of the self-mind is supreme,
How can common meditation match it?

He who realizes the nature of his own mind knows
That the mind itself is Wisdom-Awareness,
And no longer makes the mistake of searching for Buddha from other sources.
In fact, Buddha cannot be found by searching,
So contemplate your own mind.
This is the highest teaching one can practice;
This very mind is the Tathagatagarbha, Buddha nature, the womb of the Buddhas.

fonte: http://www.dharmadata.org/

The real Buddha

Dudjom Rinpoche

Since pure awareness of nowness is the real buddha,
In openness and contentment I found the Lama in my heart.
When we realize this unending natural mind is the very nature of the Lama,
Then there is no need for attached, grasping, or weeping prayers or artificial complaints,
By simply relaxing in this uncontrived, open, and natural state,
We obtain the blessing of aimless self-liberation of whatever arises.

Dzogchen - transmission of the non-dual state

Transcript of teachings by Khandro Déchen with interjections by Ngak’chang Rinpoche

I would like to give a brief overview of the teachings as they are understood from the perspective of Dzogchen (rDzogs chen).

The non-dual primordial state is our intrinsic nature and the function of transmission is to communicate this from one who has realised it to one who has not. To enter the primordial state one does not need intellectual, historical, or cultural knowledge – but although the primordial state is beyond culture realised beings make use of culture in order to transmit it. Dzogchen—from its inception with Garab Dorje (dGa’ rab Rig’dzin Dorje rJe – Prahé Vajra)—has always been somewhat hidden as a teaching, because it goes beyond ‘the law of cause and effect’.

Garab Dorje manifested Nirmanakaya form (trülku – sPruls sKu) in about 55 AD. He was born after his mother—daughter of the King of Ögyen—began having visions. She hid the child in a cinder pit as she believed people would think badly of her for having a child for whom no father could be found – the princess was a virgin. Despite this unfortunate beginning Garab Dorje thrived. Even as a child, he defeated Jampal Shényèn (’Jam dPal bShes gNyen – Manjushrimitra) in debate and then spent the rest of his life teaching. Padmasambhava received visionary transmission of Dzogchen directly both from him and his lineal descendents. Prior to his death, Garab Dorje left the quintessence of his teachings—the Tsig Sum Nèdek (tshig gSum gNad brDeg)—to Jampal Shényèn. The Tsig Sum Nèdek means ‘striking the essence in three incisive indications’ and is as follows: Direct introduction. Remaining without doubt. Continuing in the non-dual state.

Direct introduction means direct introduction to the non-dual state (ngo-rang tog-tu trè – ngo rang thog tu sPrad.) This is transmitted to the disciple by the Lama. The Lama remains in the primordial state and the presence of the state communicates itself to the disciple in whatever situation or activity they may share.

Remaining without doubt (ta-gÇig tog-du gÇè – thag gCig thog dug Cad) means that having received direct introduction, the disciple enters into the non-dual state and therefore doubt no longer remains. If doubt remains it is not the non-dual state.
Continuing in the state (deng-dröl thog du ’cha’ – gDengs grol thog du ’cha’) means integrating the non-dual state into every action, until that which is—from beginninglessness—is made real, or manifest.

So we will return to the idea of transmission, as it is crucial to how we approach these teachings. There are three types of transmission: direct transmission, symbolic transmission, and oral transmission. Of the symbolic transmission there are two types – formal symbolic transmission and informal symbolic transmission. Direct transmission, symbolic transmission, and oral transmission are the fundamental characteristics of the three series of Dzogchen. Direct transmission relates with Dzogchen Men-ngag dé (rDzogs chen men ngag sDe – the Series of Implicit Instruction). Symbolic transmission relates with Dzogchen Long-dé (rDzogs chen kLong sDe – the Series of Space). Oral transmission relates with Dzogchen Sem-dé (rDzogs chen sems sDe – the Series of the Nature of Mind).

These three series are different modes of introduction to the primordial state and different methods of practice. Jampal Shényèn—Garab Dorje’s principal disciple—divided the Dzogchen teachings into the three series. Dzogchen Sem-dé came to be overshadowed by Men-ngag dé and has consequently died out in most teaching lineages, though it is actually the fundamental basis for the transmission of the Dzogchen teachings.

[Ngak’chang Rinpoche’s interjection: Dzogchen sem-dé deals with Mind in terms of mind and the nature of mind. Dzogchen Long dé deals with Speech in terms of sensation and energy. Dzogchen Me-ngag dé deals with Body in terms of non-method based on the physical indication with regard to posturelessness, visual presence, visual focuslessness, and conceptual / non-conceptual freedom.]

In Tantra the base is the realisation of the experience of emptiness. Here the neuroses, which were renounced in the previous vehicles, are employed as the means to transform dualism. With regard to the neuroses, there is a Tantric saying which runs: ‘The more the wood – the hotter the fire’. The outer Tantras focus on external behaviour in terms of the principle of purification with regard to preparing the practitioner to receive transmission. Methods of transformation begin with Yogatantra—the third of the outer tantras—and continue through Mahayoga and Anuyoga (the first two of the three inner tantras). These methods principally use inner yogas which operate on the rTsa rLung system—the subtle energy system of the body—to bring about a transformation of the practitioner’s dimension into the dimension of the yidam. An example of this would be the visualisation of the rTsa rLung system of the body of the yidam. These practices were taught by Shakyamuni Buddha in Sambhogakaya form, as well as by other Sambhogakaya manifestations such as Guyasamaja, Chakrasamvara, Hevajra, and Kalachakra.

Transmission of Tantra originally begins with a Sambhogakaya manifestation appearing to a Mahasiddha who then enters the dimension of that Sambhogakaya manifestation. To practice a yidam the practitioner must re-enter the dimension of the yidam’s kyil’khor (dKyil ’khor – mandala), having already entered it during the empowerment from the Lama. At death such a practitioner will enter the dimension of lights and rays that is the essence of the elements. In that state of being, though not active in the individual sense, one remains capable of continually benefitting other beings. This is the practice of rainbow body (ja’lü – ’ja’ lus). This is the basis for the analogy of the Garuda (khyung) – as soon as the Garuda’s egg hatches the Garuda can fly. As soon as realised practitioners die they can manifest as the yidam whose practice they have accomplished during their lifetime without entering into the Bardo visions.

The basis for communication of Dzogchen is introduction, rather than visionary manifestation. Dzogchen functions principally at the level of the nature of Mind through which the practices of mind, speech, and body are secondary to dwelling in the non-dual state. The path of self-liberation is one in which one uses whatever arises in karmic vision. One does not renounce, purify, or transform anything. Whatever arises—in the moment—if there is no grasping, rejection, or indifference – then thoughts or seemingly external events automatically liberate by themselves and of themselves. Such a practitioner needs no precepts or guidelines other than awareness, and remains always in the state of primordial purity.

The structure of Dzogchen teachings is always in groups of three – such as base, path and fruit – but although they are divided in this way their indivisibility is emphasised by symbols such as the mélong (me long) and of the ga’kyil (dGa’ dKyil).
The Base is the ground of existence of the individual. Its inherent nature is to manifest light as the five colours which are the essences of the elements. The essences of the elements give rise to the elements themselves, and these make up both the individual’s body and the entire physical dimension. The universe can be understood as the spontaneously arising play of the energy of the primordial state. This energy can be enjoyed whilst dwelling in the non-dual state but it is obscured by the process of referentiality.
The base manifests in the individual in terms of body, speech, and mind. The non-dual state of the mind, speech, and body are symbolised by the syllables Om, A’a and Hung. Body refers to the whole material dimension of the individual. Speech is the energy or rLung, the circulation of which is linked to the breath. Mind includes conceptual mind and the nature of the mind. One who has realised the base has the capacity for pure vision – which means the capacity to see beyond the obvious neurotic qualities of other individuals. This is because they have made real for themselves the mechanisms of Samsara in relation to the five elemental patterns.
The base has three aspects which are known as essence, nature, and energy – ngo-wo, rang-zhin, and thug-jé (ngo bo, rang bZhin, and thugs rJe). They are symbolised by the qualities of a mirror. Essence means fundamental emptiness, which is like the fundamental purity and clarity of a mirror. The mirror reflects everything impartially. It is not changed by what it reflects. The nature of Mind is like the nature of the mirror: pure, clear, and limpid – a quality which can never be lost. Nature means the capacity of the base to manifest continual arisings. The mirror symbolises this through its continuous reflections. The nature of the Mind is not conditioned or altered by what arises in it. Energy is the continually arising energy, like the reflections in a mirror. The reflections in the mirror are the energy of the mirror’s own inherent nature manifesting visibly. This energy is known as thug-jé – unimpededness. Essence, Nature and Energy are mutually interdependent, and are only separated for the purposes of explanation.

In terms of energy – there are three characteristic ways in which the energy manifests – Dang, Rolpa, and rTsal (gDang, rol pa, and rTsal). Dang is the energy in which ‘internal’ and ‘external’ are not divided from that which manifests. It is symbolised by the crystal sphere which becomes the colour of whatever it is placed upon. Rolpa is the energy which manifests internally as vision. It is symbolised by the mirror. The image of the reflection always appears as if it is inside the mirror. rTsal is externally manifested energy which radiates. It is symbolised by the refractive capacity of the faceted crystal. For a realised being, this energy is inseparable in its manifestation from the dimension of manifest reality. Dang, Rolpa, and rTsal are not divided.

Dang, Rolpa and rTsal are not divided and neither are the ku-sum (sKu gSum – the trikaya) the three spheres of being. Chö-ku (chos sKu – Dharmakaya), the sphere of unconditioned potentiality, is the creative space from which the essence of the elements arises as long-ku (longs sKu Sambhogakaya) the sphere of intangible appearances – light and rays, non material forms only perceivable by those with visionary clarity. Trülku (sPrul sKu – Nirmanakaya), the sphere of realised manifestation, is the level of matter in apparently solid material forms. The primordial base manifests these three distinct yet indivisible modes.

The path also has three aspects: view, meditation, and action. View (tawa –lTa ba) facilitates continuous non-referential observation. Through non-analytical observation or openness we uncover our dualistic patterning and can allow it to self-liberate. Meditation (gompa sGom pa) means to enter the non-dual state. Action (chodpa – sPyod pa) is what naturally springs from view and meditation in terms of our being in the world. This is the way that practice is brought into daily life so that there is no separation between practice and with whatever one is engaged in daily life. Until we are able to dwell in the non-dual state we govern our attitudes with awareness and train in non-distraction.

In terms of practice, Dzogchen can be divided into Sem-dé, Long-dé, and Men-ngag-dé – but it can also be divided more simply as Trèkchod (khregs chod) and Togal (thod rGal). The practitioner employs Trèkchod to arrive at, and to continue in the non-dual state in every aspect of their lives. Trèkchod literally means ‘loosening constriction’ or ‘releasing what is bound’ in the sense that one relaxes completely in the same way that a bundle of sticks that has been tightly bound falls loosely into a relaxed pattern once the binding has been loosed.

[Ngak’chang Rinpoche’s interjection: the word ‘khregs’ means ‘bundle’, ‘bundled’, or bound as in ‘shing khregs’ which means ‘bundle of wood’. So khregs in its usage within the term ‘khregs chod’ refers to our being bound by the tension of the elemental neuroses. The word ‘chod’ means ‘release’ rather than ‘cut’. The word ‘cut’ is gÇod (as in the gÇod teachings and practice originated by Ma-gÇig Labdrön – cutting attachment to the corporeal form) but the chod in khregs chod refers to ‘releasing the bounds of dualism’.]

Through the successful practice of Togal, which is never taught publicly, the body of light is attained. The physical body is dissolved into the essence of the elements which is light. Togal can only function if the fruit of the practice of Trèkchod is realised. The practitioner must be able to dwell in the non-dual state.

Dzogchen methods of practice work with the body, speech and mind, so for each practice there are instructions on the position of the body, breathing, concentration, gaze of the eyes, visualisation et cetera.

Transmission in each of the three series is direct which means that none of them are gradual paths – but the nature of the explanation becomes increasingly cryptic. Dzogchen long-dé is more cryptic than Dzogchen sem-dé, and Dzogchen men-ngag-dé is utterly cryptic. Dzogchen Men-ngag dé is therefore paradoxical in the nature of its explanations. The nature of reality is not confined by the limits of logic – so it can only be explained ‘illogically’ in terms of paradox. Men-ngag means ‘implicit introduction’ or literally ‘no word’ – and therefore Dzogchen men-ngag-dé is often referred to as Nying-thig—which means heart essence or essential point—because in the pointing out instructions (ngo-trö nam – ngo sProd rNams) the ‘instructions’ are utterly bereft of information.

[Ngak’chang Rinpoche’s interjection: sNying thig is often translated as ‘heart drop’ – but this is incorrect. The syllable ‘thigs’ does means ‘drop’ as in ‘drop of blood’, but the ‘thig’ in ‘sNying thig’ is spelled ‘thig’ as in ‘thig le’. sNying means ‘heart’ but it also means ‘the essence of something’ or ‘the very core of something’. sNying thig therefore means essential point or quintessential potentiality. In the Aro gTér the phrase ‘pointing out instruction’ is not used – but rather ‘implicit instruction’ or ‘mere indication’. Implicit instruction means that the knowledge indicated by the instruction is implicit within the instruction. Mere indication applies to the absence of intellectually accessible content within the explanation.]

Preparation for Dzogchen teachings proceeds according to the needs of the individual and it is determined by the Lama. This is one aspect which makes Dzogchen different from the other yanas. The fact that none of the three series is gradual accords with the three phrases of Garab Dorje. The first phrase – direct introduction: the disciple practises to enter into the non-dual state. The second phrase – remaining without doubt: the disciple discovers the non-dual state themselves so therefore they are not in any doubt about it. The third phrase – continuing in the non-dual state: the disciple continues in the state and, when obstacles arise, integrates them with the non-dual state. The principle of Dzogchen is that the practitioner relies on awareness in deciding what must be practised. In order to practise Dzogchen the practitioner must possess five capacities.

1. Participation – one actively gives full cooperation to the Lama.
2. Diligence – one is consistent in participation.
3. Presence of awareness – one remains present in every moment.
4. Actual practice – one is able to enter into the non-dual state.
5. Shérab and yeshé – one has sufficient intelligence to understand the teachings and sufficient openness to see what is beyond words.

The practitioner uses the texture of dualistic experience itself to return continually to the non-dual state. This process is directly linked to what Ngak’chang Rinpoche calls living the view. When the practitioner succeeds, the primary causes of karma are continually self-liberated, and the secondary causes no longer provoke primary causes. This of course requires non-referential attention in every moment – as we discussed in terms of the five capacities. When practitioners are successful in this way, they may display crazy wisdom (yeshé ’cholwa – ye shes ’ch ba). Crazy wisdom only appears crazy from the point of view of dualism, as non-dual wisdom takes no account of conventional rules of language or behaviour. It is impossible to ascribe rules to non-dual spontaneity. This does not mean that a practitioner shows no respect for the rules by which others live – because to act in such a way would cause obstacles to others in respect of accessing the teachings. Awareness means that one is aware of everything including the dualistic needs of others. Practitioners respect the conditions which exist around them – but without being bound by them. This is the principle of awareness in action, or chodpa (sPyod pa).

[Ngak’chang Rinpoche’s interjection: Yeshé ’cholwa has been maligned by certain tendencies within the Sarma (gSar ma – New Translation Schools) which give priority to Sutrayana over Vajrayana whenever there is discrepancy between the two vehicles. Thus the version of Vajrayana often encountered tends to be Sutrayana view coupled with Vajrayana methodology – and in this context yeshé ’cholwa is largely unwelcome. Yeshé ’cholwa literally means ‘primordial wisdom chaos’ and carries the sense in which yeshé (ye shes – primordial wisdom) throws the ‘orderliness’ of dualism into the ‘chaos’ of non-duality. Chögyam Trungpa Rinpoche describes Yeshé ’cholwa as ‘wisdom gone wild’ and describes an approach which refuses to cooperate with dualistic derangement – and is therefore compassionately unreasonable.]

Non-dual realisation depends upon discovering as real that which was beginninglessly there – the primordial base. The base, path, and fruit are all the same in the primordial base. This is why the ga’kyil—the symbol of primordial energy—has three sections which spiral in a way that displays non-separation. The ga’kyil symbolises all the groups of three within the Dzogchen teachings.

The path is not separate from the fruit, rather the self-existent (rang sang-gyé – rang sangs rGyas) act of self-liberation (rangdröl – rang grol) pervades until it is absorbed into the primordial base. Here we could mention the principle of integration.

[Ngak’chang Rinpoche’s interjection: Integration or ’sréwa (bSre ba) is a word which has become confused as a Dzogchen technical term. People tend to confuse the word ‘integrate’ with the words incorporate, assimilate, or include. These words are quite similar in English and we can certainly talk about ‘incorporating formal practice sessions into our daily lives’ – but that is not what is meant by integration in terms of Dzogchen. When we use the word ‘integrate’ as the translation of the term bSre ba – we mean that life circumstances and activities are integrated with non-dual realisation.]

So, one integrates non-dual awareness with one’s actions in daily life – and at this point there are three capacities which develop of themselves. These are gÇèrdröl, Shardröl, and Rangdröl (gCer grol, shar grol, and rang grol).
gÇèrdröl means ‘as one notices – it liberates’ – one’s awareness is always kept constantly present and whatever arises self liberates.

Shardröl means ‘as soon as it arises it liberates’ – as soon as there is any sense of contact, it liberates of itself, without any effort to maintain awareness. Here the dualistic derangements are to be seen as ornaments, because one can simply enjoy them as the play of one’s own energy – without being referentially conditioned by them. This is symbolised in Tantra by the wearing of the five skull crown.

Rangdröl means ‘of itself it liberates itself’. Here the non-dual state is continuous; liberation is instantaneous. Everything is of one taste – the taste of non-duality, and in that state one discovers trödral (sPro sBal) the capacity which is beyond effort in the way that the sky is beyond effort. Clouds arise and dissolve in the sky and the sky exerts no effort in the dissolution of divisions between subject and object.

At this point one is ripe for the practices of Togal. The fruit of the practice of Togal is that the body dissolves into light – which is the essence of the elements. The accomplishment of this realisation rests with chö-ku (chos sKu) which in this context is called the internal ying (dByings – dimension). The internal ying (chos sKu) is integrated with chö-nyid (chos nyid – the space of existence, the external ying). The existence of duality is an illusion and when the illusion is undone the primordial inseparability of one’s own nature and the nature of the universe is realised – without the extinction of individuality. The realisation of the body of light means that one has entered the condition of the mirror itself. One has moved experientially into the nature or energy of the mirror and at death chö-ying (chos dByings), the substantive space of being which is the essence of our materiality, becomes what it actually is – the play of the five coloured lights and their rays.

fonte: http://arobuddhism.org/encyclopaedia/shared/text/d/dzogchen_ar_kdt_eng.php

Sustentando a Visão

S.E. Chogye Trichen Rinpoche (1920-2007)

É dito nos ensinamentos que, durante o dia, você pode visualizar o Guru acima do topo da sua cabeça e, à noite, no seu coração.

Durante o dia, visualize seu Guru sentado em um lótus acima do topo da sua cabeça. À noite, quando for dormir, você pode visualizar que o Guru acima do topo da sua cabeça dissolve-se em você e permanece em uma esfera de luz dentro do seu coração. Esta é uma prática que podemos aplicar na hora de dormir, e então ir dormir com o Guru no coração.

Através desta prática, você receberá bênçãos e sua prática de sustentar a Visão melhorará. Confiando na linhagem das bênçãos, você será conduzido à prática de sustentar a Visão.

O ponto chave é dissolver o Guru no seu coração e então verdadeiramente fundir sua mente com a mente do Guru, permanecendo na Visão da natureza da mente que o Guru lhe introduziu. Durante o dia e a noite, a cada vez que o Guru se dissolver no seu coração, descansamos nisso e reconhecemos a natureza vazia desta experiência. Dentro desse estado de bênção, somos capazes de experienciar a vacuidade.

Devemos permitir que nós mesmos continuemos nesta experiência de vacuidade que veio através da bênção do Guru. Em algum ponto, a luminosidade clara (ö-sal), a consciência autoconhecedora (ran-gi rig-pa), surgirá dentro dessa experiência de vacuidade; temos apenas que reconhecê-la. Se você praticar isto o quanto for possível, a prática purificará muitas máculas e obscurecimentos e você definitivamente obterá muitas bênçãos por fazer isto.

O ponto chave é que, enquanto a mente descansa na vacuidade, as bênçãos do Guru são recebidas mais efetivamente. É a experiência da vacuidade que nos permite receber adequadamente as bênçãos do Guru e que elas permaneçam conosco. Recebendo bênçãos, nós reunimos a acumulação de mérito. Descansando na vacuidade, nós reunimos a acumulação de sabedoria.

Na prática de Guru Yoga, há o Guru que aparece à nossa frente, que visualizamos como um objeto. Este é o sinal ou aparência do seu mestre, que simboliza o Guru. Porém, o Guru último é a sabedoria na nossa própria consciência, a sabedoria primordial (ye-she) da consciência autoconhecedora (rang-gi rig-pa).

Fonte: http://sakyabrasil.org/ensinamentos/chogye2.htm

The Cry of Freedom

There is a river of thought-waves. Everyone is being washed downstream. Everyone is clinging to these thoughts and being washed away.

Just give rise to the single thought “I want to be free.” This thought will rarely come out of the entire population. The entire population of the planet is moving downstream. They are not destined to give rise to the thought “I want to be enlightened in this very span of time.”

So I call this thought of freedom going against the stream and toward the source. It does not require any effort to give rise to this thought. The thought “I want to be free” is itself free. This thought will take you to freedom. It is the most rare thought. Out of the entire population of six billion, only a handful give rise to this thought.

Master, I have been with you for four days now, and I am still not enlightened.

[laughing] Yes, I am surprised, a smart boy like you.

What should I do?

Let me tell you what my teacher told me. Just be quiet. This quiet does not involve talking or not talking. It does not involve any doing whatsoever.

Just let the mind fall into silence. This is enough.

Now wait. I can’t believe what you just said to him. I’ve been trained to think that it takes years and years of practice and lifetimes of training and hard work to reach liberation. Now you say it’s simply a switch on the wall,a change of perception. Is that correct?

You need not switch on or off. For the sun to shine do you switch it on?

No.

Just like this. This light is always there. No switches at all. The sun has no switches. You turn your face away and you call it night. Sun has no night and no day. You are that sun. This is your own light and you are that. You don’t need any switches. The switches are limitations. You have fixed these limitations yourself. Nature has not fixed any switches.

“I want this, I want that. I dislike this, I like that.” If you remove this switch of like and dislike, how will you feel? Instantly you will be free.

Likes and dislikes keep you in bondage and suffering.

There are no walls for the switches either. Walls are imaginary only, like walls between countries. You have constructed this wall between you and something else. You have to break this which does not exist.

The frontier you have created is the suffering. You have to demolish it by yourself. Nobody will help you.

What do you mean, “Nobody will help you”?

The Self has to help the Self; nobody else can help. Who else will drop this wall? You have to help yourself. Find out, is it possible to be out of the Self, ever?

First say, “I want help.” Then discover who needs help. Self is not suffering. Self is not in bondage. Self is ever free.

So you are saying it is the mind clinging to the wall that is suffering?

Yes. Who has created separation? Mind has created separation, and no mind will remove this separation. The separation doesn’t exist. Even to say “I am separate” is a joke.

It is only when there is a need for understanding that there is something to be understood. Once some of Krishnamurti’s students came here to see me. They said there is only one difference between our teachings. They said, “Krishnamurti removes concepts from the vessel and Poonjaji breaks the vessel altogether.” [laughs]

So allow yourself some time, a couple of moments. And in those moments there should be no trespassing. Make available a few seconds, and during this span nobody should trespass. I think you could well afford to be available for a few moments. You have spent all your life for others, and not even a minute for your Self.

Everyone possesses you. When you are born, your parents say you are “my son.” Go to school next and you’re “my student.” Then marry and you’re “my husband.” Have children and you’re “my father.” Remove these possessions. Let no one possess you. Reject everything and see what happens.

You have to devote some time for your Self, either now or in some other lifetime. You have to reach your home. There is no escape. You have to return home, either now or tomorrow. You must decide if you want to play more. It doesn’t matter. In the end, it doesn’t matter.

You think it is taking time. It is no time that you are spending because you are already free; it is only your illusion that you are not. You have to allow time, once and for all, if you want to be happy. The moment you declare “I am free!”—standing on the mountaintop of your toes, arms up—eureka! There is the happy moment. Very happy moment.

____________________

What prevents you from freedom? What is the impediment?

That I often have lots of thoughts and it is very difficult to get rid of them.

What kind of thoughts do you have? Do you give rise to the thought of freedom?

Yes.

Hold on to this thought of freedom. Do you see any other thoughts simultaneously rising up?

No.

Mind can hold on to only one thought at a time.

I understand.

Tell which other thoughts replace this thought of freedom. Voluntarily bring another thought to replace this. Another thought that you like best. Do it . . . do it!

I don’t want to reject this thought.

Very good. Very nice. When you like this thought, where will this thought take you? Where will other thoughts be? Where is freedom? How many kilometers away from you?

I don’t think it is far away from me.

If it is not far from you, then how much time is needed for you to arrive here? How much time to be as you are? It is here and now. How much time to be here and now?

As little as possible.

Let us agree, as little as possible. Should we call it this moment? This instant? The least possible time. This instant is the time. Now look at this moment, the least time. Look into this instant, if it is not far away. Jump into it right now.

How?

Now! [much laughter]

Now, what is the thought now?

None. Only this now.

No thoughts troubling you now?

Only that I am looking for thoughts.

Yes, yes. Keep on looking for thoughts. Do you understand what you are saying?

Yes.

If you don’t look for a thought, the thoughts will look for you. If you don’t look, all the thoughts will attack you. Try. If you look for a thought, do you catch it?

They have disappeared.

Then when the thoughts have disappeared, who are you? [silence]

This is the best answer you can give me. Stay as such. If you step out of the silence, there is trouble. You don’t need anything. Eternity is here.

Happiness is here. No death can enter this silence. No trouble can enter here. Step out and there is samsara—the endless cycle of birth and death.

No thought, no concept, can enter here. All desires are met here in emptiness. You walk out chasing after desires and they are never fulfilled.

____________________

All my life, even as a little boy, the desire for freedom has been stronger than all other desires. It doesn’t really seem to be a desire; it’s more like a longing. This desire seems to pull me back, while the other desires seem to pull me out. This desire for freedom mysteriously seems to stay, where the other desires come and go and change with my thoughts. The desire for freedom is always there, burning. It seems to be deeper than the mind. Is this true?

This is the most intense desire. All other desires are on the surface. They rise and fall, you see. The desire for freedom is intense and you must respond to it. When you respond, this desire will bring you back home.
It will continue to trouble you if it is not fulfilled in this life span.

This desire must be fulfilled, whether you like it or not. That is why you come here. What a farce! This desire follows you wherever you go, in whatever incarnation you take. It will not leave you. How did it push you here? You left your job and your business; why did you have to come here? Just consider it. You must return home! How long canyou stay at the market?

It seems the only response to the desire is to look within to where the mind originates. To go to the place where thoughts arise and stay with it.

That is the response, isn’t it?

Yes. You will unceasingly scan the mind. Unceasingly. And you will know who you are.

fonte: http://growthbooks.com/2008/05/29/excerpt-from-wake-up-and-roar-by-hwl-poonja/

Who Am I ? An Interview with Sri Poonjaji

Sri H.W.L. Poonja

Sri H.W.L. Poonjaji, endearingly known as Papaji, was a disciple of the greatest and most revered sage of India, Sri Ramana Maharshi. Papaji became enlightened through him almost 50 years ago. Ramana resided in Arunachala, The Holy Mountains and pilgramage centre of South India. The essence of Sri Ramana's message was to find out who you are. The device he used was self enquiry - to look inside and ask the question "Who Am I ?", to find out where this "I" comes from.

1. ABOUT GURU

What is a Guru?

The literal meaning of guru is the one who dispels darkness.

What is the Master/Disciple connection? How does it work?

The Master is the one who shows that you are light itself and that darkness never existed. Through his Grace he removes the erroneous idea that there is a state of unenlightenment which has to be overcome.

When one is so asleep - full of doubts and fears and ruled by the mind - how to recognise a True Master?

A Master cannot be identified through his words or his actions, nothing he does or says proves or disproves his spiritual state or his qualifications to be a Master. If your mind automatically becomes quiet and peaceful in the proximity of someone else, then that may be taken to be an indication (not a proof) that this person is qualified to be a spiritual teacher. There are no other reliable signs.

What is the difference between you and me? If you say that there is no difference between us, why are you sitting up there, and why am I sitting down here? If I sat in your chair, nobody would listen to me, or believe me.

No differences. All differences are imaginary. If you imagine that there are differences, you belong on the floor. If you have no doubts or thoughts about imaginary differences, you belong on the chair.

Virtually all spiritual Masters have been male. Why? Is it more difficult for a woman to attain Enlightenment?

There is only one Master, and it is neither male nor female. It shines within you as your own Self. If you think that you are a woman, that thought will prevent you from being aware of It.

Do we have to come to India to find a Guru? Or can we become self - realised without a living teacher, using our own insight?

One cannot realise the Self without the grace of a living Guru. While you think that you have a body, only a Guru in the body can help you. You do not find a Guru by moving from one country to another. You find one by having an intense desire for freedom.


2. ABOUT DEATH

What happens when a Self - Realised person leaves his body? If there is no need for them to reincarnate, where do they go?

There is no such thing as a Self-realised person. When there is no "person" the Self is realised. When there is no "person" the question of coming and going cannot arise. The body is an appearance in the Self. When the body disappears the Self remains as it always was and is. Realisation is the understanding "I am not this body which comes and goes, I am that permanent, unchanging reality in which the body and all else appears".

What is the Jiva or Soul which reincarnates in unenlightened people?

The jiva is that entity which claims all the activities of the body and the mind as its own. If you die without finding out who and what you really are, this jiva, along with all your accumulated desires and fears, will find another form to infest and trouble.

We are told that sometimes a soul does not find a suitable vehicle immediately: there may be a long time between leaving one body and entering another. What happens to the Jiva during that time? Are we conscious while being in that 'gap'?

A jiva may take a new form almost immediately or it may take several hundred years. What happens during that period? It enjoys or suffers, according to its karma, in just the same way that it does when it occupies a human body. In whatever form or world the jiva exists it will always alternate between pleasures and pains.

If our true nature is Sat-chit-ananda - Knowledge, Consciousness, Bliss - why did we leave that blissful state and assume bodily form, learning over many lives what we presumably knew in the first place? Sometimes I feel that I just want to go home. Where is my Home?

Why assume that you ever left that sat-chit-ananda? Such an assumption just gives you endless trouble. Why not have the conviction that you have always been "home", that you have always been blissful, and always will be? If you give up the idea that you ever took a bodily form, you will find that you have always been sat-chit-ananda.

Why do we not remember anything from our past lives?

Some people do, most people don't. Remembering the past keeps you in the past. The less of the past you remember, the better off you are.

What kind of reincarnation comes next if one commits suicide?

'Sui' means "self". The real suicide is to extinguish the life of this "self" that you think yourself to be. If you can manage to do this, there will be no more rebirths or deaths. If you just kill the body, you will soon find a new one to continue your suffering in.


3. ABOUT ENLIGHTENMENT

What is Enlightenment? In your book "Wake Up and Roar" it is said that a still mind is Enlightenment, would it not be more correct to say that the complete and permanent absence of the mind is Enlightenment?

When the "I" which rises to claim ownership of all thoughts and actions is permanently eradicated Enlightenment remains. A still mind is just an active mind that is having a temporary rest. Enlightenment is the substratum of both states.

Does Enlightenment change the body, in any way chemically? Is there a rush of energy that occurs at the moment of Enlightenment?

When you are one with your source you are plugged into an infinite supply of energy. When you no longer think "I am doing this", the Power of Self takes over, enabling all activities to be performed with an abundance of energy. Ramana Maharshi sometimes said that the power of the Self was surging through him so strongly he couldn't keep his head still. His head was always shaking except when he was in samadhi or when he was looking intently into a devotee's eyes.

Can an ordinary person become Enlightened, or do you have to be a spiritual seeker on the path?

If you don't want it, you don't get it.

How can I tell if I'm Enlightened or not?

Open your eyes and look around you. If you still see a world outside and apart from you, you are not enlightened. Why not? The world and the one who sees it are both projections of the mind, and while that mind is there, Enlightenment is covered up. When you experience and know directly, without needing the eyes, that the world is an uncaused appearance within your own Self, you will not need to ask whether you are Enlightened or not.

Do you foresee a time in the not too distant future when there will be many people on earth who are Enlightened?

There is no future, there are no people, there is no earth, there is no one seeking Enlightenment, and no one gaining it. This is the final and only Truth.

Does Enlightenment mean that you are always happy? When difficult and sad things occur in our lives, do they affect you? When you get angry and throw people out of satsang, are you peaceful, happy and blissful inside? Is the difference between you and us the fact that we identify with our emotions and allow them to control us, whereas you don't?

Happiness is permanent. It is always there. What comes and goes is unhappiness. If you identify with what comes and goes, you will be unhappy. If you identify with what is permanent and always there, you are happiness itself. Anger is one of my good friends. He is always there when I need him to transact some business. He is very useful. He does his work without disturbing me and then stays away till I need him again.

When is a person "ripe" for Enlightenment? Is there a gestation period that precedes Enlightenment in the way that nine months of preparation and growth precede the birth of a child?

You are ripe for Enlightenment when you want nothing else. In order to be born as a baby you have to spend nine months getting bigger and bigger. For Enlightenment you have to get smaller and smaller until you disappear completely.

You say that I must find the source of my thoughts and stay there. How do I do that ?

By looking inside yourself to see where they come from

Do you still have continuous thoughts or as a Master do you only have thoughts when they serve a particular purpose? Can you choose to be without thoughts?

Thoughts appear and disappear but they are not "mine" so they don't bother me. Let them come, let them go. What does it matter? They are nothing to do with me.

What is the lower Self? What is the higher Self?

There is no lower or higher in the Self.

Other teachers say that a long period of purification is necessary before Enlightenment can take place. You yourself have said that you have to make yourself beautiful before Truth will embrace you. How do we make ourselves pure and beautiful?

You cannot make yourself pure by any mental or physical activity. Purity is only there when thoughts are not. Truth is not very athletic. She cannot catch you if you are moving around. She can only catch you and embrace you if you stand absolutely still.

If freedom from bondage is our true nature, why is it that so few people realise it?

Because very few people care about it enough or want it enough.

Does Enlightenment imply Omniscience?

There is nothing apart from the Self which can be known and nothing in the Self which can know it. The idea of omniscience can only arise when there is a subject who has knowledge of an infinite number of objects. If there is no subject and no objects, what happens to omniscience?

Can Meditation lead to Enlightenment? If not, why not?

Meditation is a mental activity. There is a subject, the meditator, who is manipulating or organising objects which are thoughts. Both the subject and the objects have to disappear for Enlightenment to take place. Meditation just prolongs their existence.

When you are enlightened do you gain knowledge of your past lives?

When you are enlightened you have the knowledge that they never happened.


4. ABOUT MIND

What is mind? What is no mind? Is no mind a temporary absence of mind or is it permanent?

Mind is just a bundle of thoughts along with the "I" that moves them around. When the "I" drops off there is no mind. When no-mind sinks into its source and stays there, reality shines, permanently and irrevocably.

Most people are afraid to give up their minds because they think they need them to function in the world. How do daily activities get done if there is no-one who decides what to do and how to do them?

Try it and see. You are like someone in an STD telephone exchange who thinks that he has to run around and make the connections himself. Relax, stop interfering, and you will see that the whole show runs by itself without any intervention from you.

Many people have spent years successfully making an effort to quieten their mind. Is this bringing them any nearer to Enlightenment or are they merely increasing their powers of concentration?

People who successfully make efforts to quieten their minds are concentrating intensively on a object of thought called 'silence'. This is not the silence of no thoughts. It is the experiencing of a mental state by intense effort, when both the effort and the thoughts cease, Enlightenment occurs.

Sometimes in Satsang you use the Buddha as an example. The Buddha attained freedom through meditation, yet you seem to imply that there are limitations to meditation. Could you speak on this?

The Buddha tried all kinds of meditation and tapas before he came to Bodhi Gaya but he didn't get any results. When he sat under the bodhi tree, all he had was a single-minded determination that he wasn't going to move until he got enlightened. It was his determination to be free that won him his freedom, not any of his previous practices.


5. ABOUT LIFE

Who am I?

Whoever you imagine yourself to be. When you stop making up identities for yourself, you find out who you really are.

Who is God?

When you project a dream world for yourself and live in it, you also project a God who looks after it. When you stop the projection, both the world and God disappear.

After Self- Realisation, do we understand everything about life? Or will life at its heart, always remain a mystery, and not a riddle to be solved?

The Self will always be a mystery because there can never be anything apart from it to comprehend it, analyse it or understand it.

What is the meaning of life?

Why should it have any meaning? Any meaning you attribute to it is just an idea in your mind. Life is not affected or explained by any ideas you might have about it.

Can you please talk on learning how to live, to simply be here now. Sometimes being around you I feel you share with us the ordinariness of your daily activities. I think about the Zen saying "Before Enlightenment chop wood carry water, after Enlightenment, chop wood carry water."

Before Enlightenment you think, "I must chop wood, I must carry water". Afterwards wood gets chopped, water gets carried but it's nothing to do with you. It just happens.

When we are in the 'gap' between lives do we consciously choose the body we want to re-incarnate in, our parents, and so on? If so, how do we choose?

It's not a travel agency where you can pick up a nice spot for your next birth. Your thoughts and desires from this life will propel you into a new form and not necessarily a very nice one. It's all out of your control. Right now you can exercise control by finding out where your thoughts and desires come from. After your death it will be too late.

Why do we have so much fear in our lives? Why is trusting in each moment so difficult?

If you live in the ego, you automatically set up hostile situations of "me" and the rest of the world. To defend an ego you have to be selfish and you have to fear other people because they are all threats to your well being. How can you trust anyone in a situation like that?

Many people believe that there is such a thing as a "healthy ego". A person with a healthy ego may be self-confident, aware of his own abilities and limitations, likes and dislikes, have high self-worth, and so on... Is there such a thing as a "healthy ego"? Can it ever lead to freedom?

A person who has self-confidence and high self- esteem (what western psychologists would call a healthy ego) is no nearer to freedom than anyone else. Such a person may feel that he is happy and that he needs no fundamental changes in his life. A person who has understood that his ego is continually causing him mental trouble is more likely to look for a solution. There is no such thing as a healthy ego any more than there is a thing called a healthy disease. The ego cannot lead to freedom it can only obstruct it. Ego and freedom cannot co-exist. When ego vanishes, freedom replaces it.


6. ABOUT DREAMS

What are dreams? Why do we dream?

Dreams are mental projections, at night you project them inside your head, during the day you project them outside your head. You dream up these worlds because you have a strong desire to enjoy them.

You tell me "Wake Up!" that I am in a dream right now. When I go to sleep at night I don't remember anything until I wake up again the next morning, and sometimes I have dreams that feel as real as the waking state, as real as the feeling that I am sitting here right now. How do we know what is real and what is unreal?

All your dreams are unreal even the dream you call the waking state, the only reality is the screen on which they appear. When you identify with the screen and not the pictures, you will know what is real and what is unreal.

When I am dreaming I sometimes feel that I am all the characters in the dream simultaneously. At the same time, I feel that I am observing all these characters, and everything that is going on. Yet I don't have a sense of control over what I am dreaming. It is just happening, I am the dream, I am observing the dream, I cannot control it. What is really happening?

You are just dreaming. If you want to know what is really happening wake up.

You say there is no difference between the dreaming and the waking state. Right now, how can you tell that you are in the waking state and not dreaming that you're giving Satsang?

I'm not in either of the two states. Both states alternately appear in me. You are dreaming that I am giving satsang, but your dreams do not touch me or affect me.

Why do we have trouble remembering our dreams?

The brain is programmed to forget most of what we dream. That's just the way the body works.

Are our dreams messengers? Are they telling us something?

They are telling us that creation is a dream, and that there is a possibility to wake up out of the dream.

Are you conscious when you are sleeping? If so, what of?

The same consciousness prevails in all the states of waking, sleeping and dreaming. The appearance and disappearance of the alternating three states do not affect that consciousness, it is not conscious of the three states, they just appear and disappear within it.


7. ABOUT FREE WILL VERSUS DETERMINATION

Is everything in my life, for example the moment and method of my death, predetermined? What freedom of choice and action do I have in my life? Is the moment of Enlightenment pre-determined, or could it happen at any time?

All the activities that the body performs are predetermined. The only freedom you have is to choose not to identify with the body that is performing the actions. Enlightenment does not happen in time. It happens when time stops.


8. ABOUT DESIRE

We live in times of abundance. We can choose between many different objects and we may find ourselves caught up in never-ending desires for more, bigger, better. How can we live "in the market-place, but not of it"?

By not going shopping for sense-objects.

What is desire? What is the way to true happiness?

By discriminating between what is real and permanent and what is unreal and impermanent. And by then desiring the former, not the latter.


8. ABOUT SEX

Does celibacy help us to realise the Self?

There is no sex in the Self. I have children, grandchildren and great grandchildren, and none of them held me up.

There are many paths to Enlightenment, including a path that uses union with a partner as a way to the Divine. Some people have experienced, when making love with their partner, a feeling of oneness with existence. Do you believe it is possible to achieve true liberation in such a way?

Physical activities can only produce physical results. Mental activities produce mental results. Sexual activity produces babies. Enlightenment is not produced by any of them.

Is there a correct way to practise sex and sexuality?

Go to Khajuraho and learn how to do it the Indian way.


9. ABOUT SURRENDER

Is surrender to the Master the same as surrendering to the Divine within us all or is it, yet again, looking to an object outside ourselves?

The Master is not an object outside you, he is inside you as your own Self, surrender to him there.

How is true surrender accomplished?

By going back to your source and discovering that there is no one to surrender and nothing to surrender.



10. ABOUT LOVE

What is the difference between love and compassion?

For the ego, love is an attachment generated by desire, while compassion is a feeling of pity towards 'others'. When the ego is absent both are the same.

We all desire to love and be loved and time and time again our search for the perfect partner ends in disappointment. Is it only possible to love another when both people are Self-Realised? And when we are Self-Realised, will we not love everyone in the same way - making monogamy impossible?

In the Self there are no others to love or to be monogamous with. The desire for a perfect partner will always end in disappointment because there is no such thing as a perfect partner. Partnerships are always imperfect.

Is unconditional love possible when we are still living the ego?

No

Is God Love?

You brought him into existence. Be creative, make him be whatever you want him to be.

The Hsin Hsin Ming

Verses on The Faith Mind by Seng T’San (Sengcan), the third Zen Patriarch (?-606)

The Great Way is not difficult for those who have no preferences.

When love and hate are both absent everything becomes clear and undisguised. Make the smallest distinction, however, and heaven and earth are set infinitely apart.

If you wish to see the truth then hold no opinions for or against anything. To set up what you like against what you dislike is the disease of the mind.

When the deep meaning of things is not understood, the mind's essential peace is disturbed to no avail.

The Way is perfect like vast space where nothing is lacking and nothing is in excess. Indeed, it is due to our choosing to accept or reject that we do not see the true nature of things.

Live neither in the entanglements of outer things, nor in inner feelings of emptiness. Be serene in the oneness of things and such erroneous views will disappear by themselves.

When you try to stop activity by passivity your very effort fills you with activity. As long as you remain in one extreme or the other you will never know Oneness.

Those who do not live in the single Way fail in both activity and passivity, assertion and denial. To deny the reality of things is to miss their reality; to assert the emptiness of things is to miss their reality.

The more you talk and think about it, the further astray you wander from the truth. Stop talking and thinking, and there is nothing you will not be able to know.

To return to the root is to find meaning, but to pursue appearances is to miss the source.

At the moment of inner enlightenment there is a going beyond appearance and emptiness. The changes that appear to occur in the empty world we call real only because of our ignorance.

Do not search for the truth; only cease to cherish opinions.

Do not remain in the dualistic state. Avoid such pursuits carefully. If there is even a trace of this and that, of right and wrong, the mind-essence will be lost in confusion.

Although all dualities come from the One, do not be attached even to this One. When the mind exists undisturbed in the Way, nothing in the world can offend. And when a thing can no longer offend, it ceases to exist in the old way.

When no discriminating thoughts arise, the old mind ceases to exist. When thought objects vanish, the thinking-subject vanishes: As when the mind vanishes, objects vanish.

Things are objects because of the subject (mind): the mind (subject) is such because of things (object). Understand the relativity of these two and the basic reality: the unity of emptiness.

In this Emptiness the two are indistinguishable and each contains in itself the whole world. If you do not discriminate between coarse and fine you will not be tempted to prejudice and opinion.

To live in the Great Way is neither easy nor difficult. But those with limited views are fearful and irresolute: the faster they hurry, the slower they go. And clinging (attachment) cannot be limited: Even to be attached to the idea of enlightenment is to go astray.

Just let things be in their own way and there will be neither coming nor going. Obey the nature of things (your own nature) and you will walk freely and undisturbed.

When the thought is in bondage the truth is hidden for everything is murky and unclear. And the burdensome practice of judging brings annoyance and weariness. What benefit can be derived from distinctions and separations?

If you wish to move in the One Way do not dislike even the world of senses and ideas. Indeed, to accept them fully is identical with enlightenment.

The wise man strives to no goals but the foolish man fetters himself. There is one Dharma, not many. Distinctions arise from the clinging needs of the ignorant.

To seek Mind with the (discriminating) mind is the greatest of all mistakes. Rest and unrest derive from illusion; with enlightenment there is no liking and disliking.

All dualities come from ignorant inference. They are like dreams or flowers in air - foolish to try to grasp them.

Gain and loss, right and wrong, such thoughts must finally be abolished at once.

If the eye never sleeps, all dreams will naturally cease. If the mind makes no discriminations, the ten thousand things are as they are, of single essence.

To understand the mystery of this One-essence is to be released from all entanglements. When all things are seen equally the timeless Self-essence is reached. No comparisons or analogies are possible in this causeless, relation-less state.

Consider movement stationary and the stationary in motion, both movement and rest disappear. When such dualities cease to exist Oneness itself cannot exist. To this ultimate finality no law or description applies.

For the unified mind in accord with the way all self-centered striving ceases. Doubts and irresolutions vanish and life in true faith is possible. With a single stroke we are freed from bondage: Nothing clings to us and we hold to nothing. All is empty, clear, self-illuminating, with no exertion of the mind's power.

Here thought, feeling, knowledge and imagination are of no value.

In this world of such-ness there is neither self nor other-than-self. To come directly into harmony with this reality just say when doubt rises "not two".
In this "not two" nothing is separate, nothing is excluded.

No matter when or where, enlightenment means entering this truth. And this truth is beyond extension or diminution in time and space: In it a single thought is ten thousand years.

Emptiness here, emptiness there, but the infinite universe stands always before your eyes. Infinitely large and infinitely small; no difference, for definitions have vanished and no boundaries are seen.

So too with Being and non-Being.

Don't waste time in doubts and arguments that have nothing to do with this. One thing, all things, move among and intermingle without distinction. To live in this realization is to be without anxiety about non-perfection. To live in this faith is the road to non-duality, because the non-dual is one with the trusting mind.

Words!
The Way is beyond language,
for in it there is
no yesterday
no tomorrow
no today.

Fonte: http://charliehayes36.tripod.com/zen.html