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The Revelation of the Genius Hazrat
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PERSONALITY: BODY, MIND AND SPEECH
Dzogchen Teachings - this is not a philosophy, not religious doctrine, not a cultural tradition. Understanding the exercise means finding your own true state, purged of self-deception and forgery, created by someone else's mind. The very meaning of the Tibetan word "Dzogchen" - "Great Perfection" - points to the true initial state of each individual, and not on some transcendent reality.

Many spiritual paths are put in its basis the principle of compassion to benefit others, for example, in the Mahayana Buddhist tradition, compassion is one of the cornerstones of the practice along with knowledge of the true nature of phenomena, that is "void." Yet sometimes compassion can turn into something artificial, contrived, if we do not understand its true principles. Genuine, unfabled compassion can only come after we have opened our own state. Watching our own limitations, our dependence, our conflicts and the like, we can truly understand the suffering of others, and then becomes the basis of our experience, or a model, in order to be able to better understand others and help them.

The truth is that there is no need to become a Tibetan in order to practice the teachings that came from Tibet, on the contrary, the most reliable is the ability to include this teaching in their own culture, to be able to tell about it, about its nature, others in the West. But it often happens that when faced with Eastern teachings, people feel that their own culture is worthless. Such an attitude is completely wrong, because every culture has its value associated with the environment and the circumstances in which it originated

Those who already have some familiarity with Tibetan culture, may probably think that the practice of Dzogchen - which means go, or Buddhism, or the Bon Dzogchen because distributed through these two religious traditions. This shows how limited our thinking. If we decide to follow some spiritual teaching, we are convinced that we need to change something like the style of dress, diet, behavior, and so on. But Dzogchen does not require to be an adherent of any religious doctrine, or to join the monastic community, or to blindly accept the teachings and become a "dzogchenistom." Dzogchen - this is not a school, and not a sect, not a religious system. This is just a state of knowledge that teachers have transferred, without tying themselves to any outside sect or monastic traditions. In the lineage of Dzogchen teachings were masters, belonging to all classes of society, including peasants, nomads, nobles, monks, and the great religious leaders of all spiritual traditions and sects. For example, the fifth Dalai Lama, perfectly respecting the duties appropriate to his high religious and political situation, was there a great practitioner of Dzogchen.

When the master teaches Dzogchen, he seeks to convey the state of knowledge. The purpose of the master is to awaken the student, opening them to the original state of awareness. The Master would never say, "Follow my rules and keep my precepts," but he says: "Cutting your inner eye and watch yourself. Cease to look outside the lamp to illuminate from within themselves, and ignite your inner light. This doctrine will live to you, and you - in teaching. "

Every religion, every spiritual teaching has its own philosophical principles, its own special way of seeing things. In the philosophy of Buddhism alone, there are various systems and traditions, often do not agree with each other only with respect to the subtleties of the interpretation of fundamental principles. In Tibet, these philosophical debates continue until our time, as a result of the polemical writings are now a whole literature of self. In dzogchen also not given any importance philosophical opinions and beliefs.

All of the existing philosophical theories were created as a result of erroneous views of the dual people. In the philosophy of what today is considered true today may turn out to be false.

Duality - that is the real root of our suffering and all our ills. Take the example of a mirror. When we look in the mirror, we see it reflected images of any items that are in front of him, but did not see the nature of the mirror. What do we mean by "the nature of the mirror?" We are referring to its ability to reflect, which can be defined as its clarity, purity, and its transparency is a prerequisite for the manifestation of the reflections. This "nature of the mirror" is not something visible, grasp it and we can uniquely - a reflection in the mirror. In the same way we know and have specific experience that relates to our state of body, speech and mind. But this in itself is a way to understand their true nature.

Strictly speaking, from the absolute point of view, actually there is no distinction between relative condition and its true nature, just like a mirror and it reflects in reality there is one indivisible whole. However, we do so, as if we looked at the reflection in the mirror appear, in isolation from it. Not aware of our own, a clear, clean and transparent nature, we believe reflect the actual experience and drive to them or dislike.

This dual status, which is inherent in all people, called the language of teaching "ignorance." And even the man who has studied the most profound theories about "the nature of mind," but in reality not knowing their own relative status, may be called "ignorant" because "the nature of the mind" for this man is just intellectual knowledge
 
The path of renunciation and path of transformation
From the absolute point of view, no doctrine is no more perfect or effective than some other. The value of exercise is determined solely by the inner awakening, which can be achieved by man through this teaching. If a person receives a benefit from this exercise, then it is what teaching is the highest path, because it is consistent with his character and abilities.

There are three basic ways or methods of the exercise: the path of renunciation, Path of the Transfiguration and the way of self-liberation, based respectively on the teachings of the Sutras, Tantras and Dzogchen. They correspond to three aspects: body, speech and mind, called the "three doors" - the three ways of entering the state of knowledge.

The path of renunciation is a doctrine of the Sutras and the Sutra is believed to be - it's the words spoken by the Buddha Shakyamuni. The basic principle of renunciation consists in the fact that for the termination of the causes of suffering and rebirth to give or to refrain from committing such acts, which create bad karma.

The Way of the Transfiguration applies to the teachings of Tantra, which were given to people through the pure manifestation of realized beings. Tantra - a teaching based on knowledge and application of energy. Their origin is not to be found in the oral preaching of a master, in contrast to the Sutras, the Buddha preached. They come from pure vision realized beings. Arises from a pure manifestation of energy elements in their subtle, luminous aspect, while our karmic vision based on their gross, or material, aspect.

The three main passions, which they say in Buddhism, are: anger, attachment, and mental clouding - called the "three poisons" because they are the cause of rebirth. In Tantrism is that these poisons can be converted into wisdom through three distinct ways: through the transformation of himself in an angry form of the deity in order to overcome anger, in joyful form to overcome the affection and quiet form to overcome the mental defilements. To take a concrete example. Suppose someone was angry at another person and feels a strong sense of anger. As is done in this case? At the same moment to visualize its transformation in the form of an angry god. In this way, anger can be increased to the point where it makes the universe tremble itself, but because here the practitioner has no real division between subject and object, the anger is released in the form of clean energy, he has no specific target.

At exactly the same circumstances practicing the path of renunciation would have tried to "block" the anger, thinking about the consequences of bad karma. So we can easily understand the difference between the various methods used in these practices. A practicing the path of renunciation, even if he is experiencing the birth of his anger, he tries at all costs to prevent it, as if he was afraid to meet him. In a sense we can say that such practices do not understand the nature of energy. However, a person practicing Tantra, is aware of the functioning of energy and knows that energy can cause interference with both physical and mental disorders. He does not put obstacles to the energy flux, not suppress it, and uses it as a tool for transformation. But to do this requires a highly developed ability to practice such
Way of self-liberation
Dzogchen teachings are also called Ati Yoga, or "original yoga." The word "yoga" is used here in the sense that amount to the Tibetan term nalzhor (rNal-byor), which means "having a true state", and under this condition refers to the initial state of each individual. In dzogchen provides direct introduction into the internal state of the person by explaining the original foundation of being, which is the primordial condition of all beings.

However much we may be doing the analysis, we should not forget that we are always dealing with his own state, aspects of his own body, speech and mind. If we try to understand the teachings from this point of view, any explanation received will be meaningful and there will be something abstract. I remember as a boy living in Tibet, I have studied thoroughly "Abhisamayalankaru" comments on "Prajna Paramita Sutra," and became an expert in its content. But with an understanding of its true meaning, I was worse, because all the descriptions of the various levels of Buddhas and Bodhisattvas seemed to me not having anything to do with my own state. Probably, my teacher noticed it, because one day he said: "As you read these descriptions of the Buddhas and all the rest, you should be aware that this is the description of your own state." I tried to apply this advice in practice, but I found it extremely difficult. Only a few years later when I have some knowledge of Dzogchen, I understood the meaning of the words of my teacher in college.

We took as an example of passion and anger described various ways in which practitioners will respond the path of renunciation and practitioners Path of Transfiguration. We have also said that the transformation of passions in wisdom - and this method of tantra - requires a higher level of ability, achieved by years of practice. However, the notion of transformation is still a sense of duality. That is, here, on the one hand, there is a passion, but on the other hand, its transformation into wisdom. A practitioner of Dzogchen, at a time when it covers the anger, not trying to either block this passion, nor to transform her, but watching it without assessments. In this way, the anger dissipates on its own, as if he is still in its natural state, and it seems to break free from himself.

Knowing the status of self-liberation - is the foundation of the practice of Dzogchen. It is said that "practicing Dzogchen meditation without meditating," and it seems only a quibble, but is actually true. The most important thing is to never be distracted, to save the state of presence at any time.

There is a story about how a scholar monk went to Yuntonu, Dzogchen teacher, who led a simple life surrounded by a large number of students. This monk, who for many years studying Buddhist teachings and considered himself an educated, in a fit of jealousy, thinking, "How is it, a simple man, dare to teach? How dare he claim to be a teacher, even if it does not wear robes? I will go to show what it means to present knowledge, defy him to the students, so they leave it and follow me. " Full of pride and arrogance, he came to Yuntonu and asked him: "You are practicing Dzogchen, is it always you meditate?" What Yunton replied: "Why meditate?" - "So, - continued the monk - you do not meditate?" - "Did I ever distracted?" - Said Yunton
 
Dzogchen teachings associated with the transfer, the holder of which is the teacher. Transmission is crucial for the development and implementation of knowledge students.

In the sutras preached that enlightenment is possible only through many lives, if devote their practice. In the tantras also says that you can achieve enlightenment in one lifetime, because they used methods more effective. But in Dzogchen realization is attainable in one lifetime, and, moreover, often it is the Grand Move into the Body of Light. This particular implementation, carried out by such masters as Padmasambhava and Vimalamitra includes transfer, or, one might say, the dissolution, without physical death, the material body in the light-bearing nature of the elements. During the implementation of the physical body disappears, the eyes of ordinary beings.

When the master of Dzogchen teaching, he conveys the state of knowledge through the transfer of three types: verbal, symbolic and direct. In dzogchen initiation rituals is not required, as in Tantrism. The real meaning of empowerment is to transfer the state of knowledge, and this can happen only through a simple explanation.

Some artists Nyingmapa taught that the origin of Dzogchen is related to three gears. It is said that Dzogchen was first passed Samantabhadra (Dharmakaya) Vajrasattva (Sambhogakaya), and then from them, he was transferred to Garab Dorje (nirmanakaya) through the symbolic transfer. From Garab Dorje received it through oral transmission people. It may seem that this explanation would indicate how the three different teachers who have given three different types of exercises. But in reality, these three are inseparable from the transfer of teachers, and they themselves are the path.

BASIS AND METHOD FOR VISION





The first two lines of the "Six strings vajra" explain the state of the original bases and way of looking at teaching Dzogchen, indicating that, despite the apparent existence of an infinite number of things and events, their real nature is the same. All beings are surrounded by various karmic visions that arise from them because of their accumulated passions.

Teaching explains that there are three types of vision: a karmic, or impure vision of ordinary beings, the vision that occurs in the experience of the practitioner, and a pure vision realized beings. Karmic Vision - this illusory vision of creatures that are in the cycle of rebirth.

The term "vision of experience" refers to the manifestation of the results of practice. For example, through the practice of meditation can be signs of internal release of the five elements of personality. Or, if practiced visualization techniques inherent in Tantrism, it is possible to have the experience of seeing things like the mandala and the deities.

When the causes of karmic vision completely cleared, the vision does not disappear completely, but is expressed in pure form, as a measure of realized beings. In Tantrism, for example, the end result is the transformation of practice five passions in five wisdoms. So the passion is not removed or destroyed, but transformed in such a way that may appear in its pure or perfect, aspect. This is a pure vision realized beings are not subject to limitation of space and time frames.

In the same way as in a mirror appear different depending on the reflection of the secondary causes and the actual state of being manifested in various forms, and the clean and unclean, but their real nature is unchangeable. That's why they say that it is non-dual.

The mind by its very nature limited. It exists on the relative level and has the ability to think about two things at once. When we think that all the non-dual, in fact, at this moment our mind is filled with notions. But this is not what is meant by "non-dual knowledge of the state." Intellectual understanding and knowledge from experience - they are two completely different things.

In Dzogchen there are various methods of practice for the development of expertise, which is the main tool for the formation of our state of knowledge and to overcome barriers to it. You can have an infinite variety of experiences related to the practice, but if he remains at the level of rational thinking, it can not bring you true knowledge, but itself becomes an obstacle. Only when you realize that all this varied experience is the same state of presence, you really begin to understand what lies beyond duality.

Being in a state of contemplation means complete emancipation, so if you have an attachment to pleasant experiences, or you become dependent on vision or the state of no thoughts, it could have a result opposite to the desired effect. In order to achieve emancipation, we can not dwell on the experience, turning it into an obstacle, and mistaken it for the state of contemplation.

The second line of the "Six vajra rows": "... a proper state of each of them - outside of the mind" - which means that although the nature of existence and non-dual, all shown individually as the energy of the initial state. The true state of every single thing, which manifests itself as an object, really beyond definition and beyond concepts. In this book, we have compared the aspect of the manifestation of our energy from the crystal ball, because it is transparent and crystal clear nature, pure and nezamutnena. We have already noted, in the presence of secondary causes - sun - from crystal covered countless rays of rainbow light. This example is to show that clear vision and realized beings, manifesting itself in the form of the mandala and the deities, and the impure vision of ordinary beings, limited dualism, and karma, manifest in an individual's own state in the same way, as seen in crystal-rays when it gets the sun. A single, specific, unchanging universal vision of things does not exist. All that appears to us as a measurement of objects in reality is an aspect of our own primordial state, which manifest themselves in front of us, not something objectively existing, concrete.

Dzogchen can be defined as a way to complete liberation. This can be clearly understood from the terms used to describe the state of contemplation, such as "leave it as it is," "cut to free up", "no effort" and so on.

State of knowledge arises and ripens due to relaxation, but relaxation is not a meaning that we simply do nothing. Sometimes misunderstand the principle of Dzogchen "is not correct," nothing, forgetting about the necessity of presence. But the practice of Dzogchen means having to learn to relax, while continuously maintaining a presence, no matter what the circumstances. Thus, in a state of perfection is preserved and the presence of emancipation to all the infinite manifestations of energy that only can occur. To practice Dzogchen, it is not necessary to study the theory of religious or philosophical traditions. Dzogchen can be understood fully without the use of many complex terms and expressions. For example, we use the name "Dzogchen," because it points to a completely (chen), the completeness, perfection (dzog) of the human condition, but there would be no difference if we used some other term.

And to understand that this non-duality, as described in the "Six vajra lines," we just need to realize the principle that everything we perceive as our vision is actually manifested potentiality of our own primordial state.

It is believed that when a person is in a state of meditation, sitting straight-backed, he - in an absolute state. But when work is finished meditating and man begins to daily activities, it is - in a relative state. These two things are compared to two feet, without which man can not go on the road to realization, defined as the union of the two truths. But in Dzogchen there is initially the concept of two truths, and non-dual state is introduced as a basis for both ways of seeing, and the way of practicing.

Generally there are two types of obstacles that can confront the practitioner: the obstacle of passion and knowledge of the obstacle. Obstacles to the passions, bad karma, etc., are relatively easy to detect. But the obstacles to knowledge are elusive and they may seriously interfere with the most advanced practitioner. For example, even if you overcame their affection and their passion and achieved a certain level of stability in our meditation, as long as you remain a prisoner of any ideas or views about the knowledge, you will automatically override its way to realization.

Dzogchen teachings are based on four points, and the first of them is: "The reliance on real rather than nominal sense." "Conditional sense" - is a way to communicate knowledge, when taken into account mentality and customs of the people who receive it, in a manner taught by the Buddha, by applying concepts and ideas characteristic of the Indian culture of the time, although he is fully aware of the illusory nature of all concepts. His sermons were only intended to transfer state, which is outside the terms representing the "true meaning".

Second paragraph: "The reliance on man rather than learning." On the path of renunciation is subject to the teachings of man. Not having the ability to take responsibility for himself, he decides to follow certain rules, promising that he would not commit those acts that are prohibited by the monastic rule. Dzogchen is based on the individual, because in dzogchen the most basic - to understand their own ability and know how to use those methods that best suit her.

The third paragraph reads: "Building on the original wisdom, not the mind." Um - is a stronghold of the duality of all our contradictions, while the primordial wisdom - is the nature of the state of presence, of knowledge, which occurs as a result of the transfer of teachers and develops through the practice of contemplation.

The last paragraph read: "The reliance on meaning rather than words," it means that you should try to understand the real meaning of what is said teacher and not be a prisoner of the literal meaning of words. For example, a term such as "bodhicitta" has different meanings depending on the context in which it is located: Sutra, Tantra and Dzogchen.


Non-dual nature of all things,
own state of each of them - is beyond the mind.

PATH AND METHOD practicing





The practice of Dzogchen is said to be "effortlessly", really, there should not create, modify or alter anything, only to find themselves in the true state of "how it is."

The next two lines "Six strings vajra" explain the meaning and practice of Dzogchen path. The phrase "as it is" very often used in ancient texts dzogchenskih, it is synonymous with "uncorrected" and other terms denoting the true, immutable, non-replaceable and Uncorrectable condition. Correction, change, and so on - all this is characteristic of the dual mind, and therefore be able to uncorrected means to go beyond the mind.

In "The Great Space of Vajrasattva," one of the main text section of the Nature of Mind, says that "correcting the body position to enter into a state of contemplation, do not apply in dzogchen. Control of body position and posture with preservation of the back straight - this is not contemplation, but rather may in fact be an obstacle to contemplation. " Because such statements, some accused of denying the value of Dzogchen sitting meditation or breath control, body position, and so on. But Dzogchen does not deny any of this, and when we speak of "uncontrolled body," here we mean only that the body should be allowed to remain in the original, uncorrected state, which does not need to change or improve anything. Indeed, since our attempts to fix the body come from rational thinking, they are all false and artificial.

Under secret instructions explains four ways to stay in contemplation, called four ways to "leave it as is." First, concerning the body, is called "like a mountain." It is understood that although the mountain can be higher or lower than a particular form, but nevertheless it is always something fixed, never change its position. Similarly, in just one day, we take different positions depending on various circumstances in which we find ourselves, and all of these positions are equally suitable for contemplation, no need to change them. If at the moment when I find myself in 'as it is, "it turns out that I'm lying, then that is my natural position, a constant, like a mountain. Not necessarily, so I immediately got up, straightened his back and crossed his legs. The same is true when I was in contemplation at the time when I drink coffee. I do not need to rush into my room, lock the door and sit in meditation. All of this is helpful to know on how to combine meditation with everyday life.

To be able to actually reunite with their practice of life, a few sessions of sitting meditation in a day just is not enough, because we live twenty-four hours a day, and hour or two of practice does not give us what we want. "Reunion" also means understanding the state as it is, about life itself, not correcting it, so that every circumstance of your life is the case in practice.

I may ask, "Since dzogchen taught that nothing should be correct, does that mean that it is useless to carry out our practice of breathing, visualization, and so on, which in reality are based on correcting one or another?" But in Dzogchen the phrase "not correct" is not to deny any method of practice. Not at all, the practitioner must be open and liberated in relation to the various techniques and should know how to use them, without being conditioned by them. Sometimes it may happen that parts of his body, arms, etc., as well as color and shape of the visualized deity given so much importance that the real meaning of what you actually do, can escape. When you truly know the state of contemplation, without effort, without marks, you can overcome these problems and on methods of practice.

Sometimes realized beings, like a madman, coming in such a way that their actions go beyond the "normal" conventional behavior, but in fact we are crazy we are, "obsessed" with themselves and passions of all our affections. Without noticing it, we call those who did not behave in this way, what we consider normal, "crazy." For this reason, many artists whose lives do not fit into the usual framework, called the "crazy yoga."

The practice of Dzogchen, you can start with a focus on an object, to calm your thoughts. Then the concentration of weaker than the dependence on the object is removed, and directs you gaze into the open space. Then, when you reach a calm state of stability, it is important to work with the movement of thought and their energy, combining this movement with the presence of contemplation. At this point you are ready to introduce meditation into everyday life.

The practice of meditation is explained briefly in this one line: "... but the vision still appears all is good." Despite the fact that the state of "what is" not capture the mind, a manifestation of all original condition, including our karmic vision, yet exist. All varieties of shapes, colors, and more continue to emerge continually. When we are immersed in contemplation, it does not mean that our impure vision immediately disappears and instead shows a pure vision. If we have a physical body, then there is a karmic reason for this, so there would be no point in trying to reject or deny the position where we are. We only need to be aware of it.

"Everything is good" - translated into Tibetan name of Samantabhadra, the primordial Buddha - which means that in your vision, perfect just the way it is, there is nothing to be altered or eliminated. When you are in the non-dual state, even thousands of ghosts can not break contemplation. But the "good" here is understood not as something "good", as opposed to something "bad." Here we mean the condition in which there is nothing wrong with what should have been rejected, and there is nothing good that we should take. All that appears, is beyond good and evil and the like decorating your own primordial state.

Machig Labdron in their teachings on the practice of chod explained that there are four "demon" or obstacles that impede the path to implementation. The first is called "locking daemon." When we see a beautiful object, then, if the mind starts to give him estimates, there is a desire, and you become a victim of your passions.

If we have there is something beautiful, but we do not start giving him a count, it remains a part of our clarity. The same is true if you appear before us something awful. Why do we have the desire and aversion to one another? Clarity is not related to rational thinking to it belongs to the pure presence of the initial state, which is prohibitively good and evil. Therefore, practitioners in Tibet chod have reached a high level, calling for help when there is an epidemic or outbreak of contagious diseases, because they, having gone completely beyond the concepts of "good" and "evil", "pure" and "unclean" were immune to any kind of infection.

A person who begins the practice, usually prefer to retire to a secluded place, because he needs to find a state of calmness and composure. But when we begin to emerge the real experience of the state of contemplation, we need to reunite him with his whole daily life, walking, talking, eating and so on. Dzogchen practitioner does not need to leave the company and retire to contemplate the mountain top. If we know how to reunite with our contemplation of our daily lives, then we will achieve success in our practice.

Practicing means a reunion with vision. The term "vision" here includes all of our sensory perception. Will I be in the room, listening to soft music, or in some place where there is a deafening noise, like a factory, for me it does not make any difference, because all this is part of the vision, and in the contemplation of this vision is perceived as a manifestation of energy initial state, where there is nothing to reject or accept.

Knowledge of contemplation is passed directly from teacher to student. Explanation and to bring to the student a real sense - it is an integral part of the transmission of Dzogchen. You do not need to cook a mandala. Do not even need to take the vows of refuge, one of the main pillars of Buddhism. Because of this, people who have received the transmission of Dzogchen teachings, sometimes, feel some awkwardness, because they do not take this vow. But this attitude only shows that they do not know the real meaning of refuge, because even in the Buddhist Sutras states that the absolute refuge - the essence of the Tathagata, then there is a state of original enlightenment.

However, in our time, the vows of refuge became a commonplace even in the West. After the ritual ceremony of refuge, in which a lock of hair cut off and given a Tibetan name, people probably thinks to himself: "I got the Sanctuary, now I am a Buddhist." But in reality there is no need to consider themselves Buddhist. We already have the condition, as it is, why do we become something else other than we already have?

If we take the vow, it means that we do not have the ability to control himself. But our ability to depend on the circumstances in which we are, and can be improved. So the first thing we need to discover what our abilities, and then, in accordance with our needs, to try to increase their abilities through various methods of practice. A teacher can not decide for the student, which practices would be more preferable, it can only give a few tips and suggestions on this subject to help students see themselves more clearly and thereby begin to understand more and rely on their own.

On the path of renunciation, everything is completely different, as a fundamental aspect of this way is that people follow the rules of conduct, limiting the actions of body, speech and mind. However, the rules of any religious tradition can not be universal and depend on circumstances and time. Vinaya rules were created in this way. Therefore, it is clear that some of them, arising from the climate of India can not be applied in countries such as Tibet, if they were not adapted to a different climate and eating habits.

In dzogchen learn to take responsibility by not following the rules. Man, sticking to rules like a blind man who needs to be someone drive. So they say that the practitioner must disclose dzogchen eyes and find his fortune, not to depend any more from anyone and no matter what.

Some are not getting satisfaction from the normal relationship with the teacher, thinking to himself: "The teacher just a normal person who eats spaghetti and drinking wine in the same way as I do. And I want to get in direct contact with the Buddha or Padmasambhava." If you dig us deeper, then everyone can find a relationship, because the main cause of birth of people in the world is proud. But in fact it is very difficult to get in touch with the Buddha, if we do not accept the Buddha in our Teacher, in fact the true Buddha, the disciple is his teacher.

In Tibet, to purify the gold surface of dirt covering it used a mineral. In this example, gold is a symbol of what is called Dzogchen, the initial state, which is our own internal state, initially samosovershennym. Foreign material, coated with gold, in this example correspond to the obstacles and disorder relative state, which prevent the manifestation of the primordial state of knowledge. A mineral that is pure gold - is the power transfer from the Master, which allows us to discover our own state. The teacher is inseparable from the state of knowledge. Another fundamental aspect of teaching that goes on tantra is the most, or "promise", equivalent to the teachings of Tantrism vows sutras. When you get the initiation, for example, that you promise to carry out the practice of transforming every day by reading the appropriate mantra at least three or seven times. In addition to this requirement, there are many others related to itself, to be followed. In Dzogchen, however, one-the single most - to find myself in 'as it is. " Everything else, that is all mental evaluation and build all the constraints and so on - all this false and unnecessary. Most of Dzogchen means "no distractions", and only that. But this does not mean that if you're distracted, then violated his own. You need to pay attention to what happened and try to no longer be distracted.

There are two ways to be distracted. The highest of them - this is where your ability to contemplation is developed enough so that you can successfully reuniting all of his actions with the state of presence. This is the highest level of practice, it is called the Great Contemplation. But until this level is not reached, there is a way not to be distracted, more associated with the mind, which you must maintain a minimum of attention. This is not true contemplation, because there is still a certain dose of the active work of rational thinking. Nevertheless, this stage is very helpful in helping us develop a presence status.

In this contemplation, in a state of pure presence, there is no difference between rest and movement. Therefore, there is no need to seek state devoid of thoughts. As Garab Dorje said: "If there is a movement of thought, be aware of the state in which they occur. If you are free of thoughts, be aware of the state in which you are free from them. There is no difference between the emergence of thought and freedom from them."


There is no such thing, to determine the state as it is,
but the vision still appears all is good
FRUIT AND METHOD OF CONDUCT





If you really understand what our real state - a state samosovershennoe, then provide a basis upon which you can develop. If you do not understand, then, even after reviewing all the different systems of exercises, you will remain in the state of ignorance. The study, analysis, and philosophical research, etc., may be useful if you know how to benefit from it, but often all it is an obstacle to true understanding.

Take, for example, the person interested in Eastern philosophy, because it does not meet western. He can immerse oneself in the different currents of thought of the East, can overcome all the Buddhist philosophy came in admiration of its principles. Then that person will think that finally found a decent alternative to their own culture. Carried away by more and more, he continues to study and become a follower of the philosophy of Nagarjuna, being fully convinced of the correctness of their point of view. But in reality there is that this man became the slave of the ideology of Nagarjuna, because he now has a formed idea, the concept of Sunyata, but no real knowledge of it, based on real experience.

There dzogchenskoe statement which reads: "Do not put yourself framework, do not enter into any school," the scope is really - this is a typical manifestation of duality, which is the cause of samsara. We talked a lot about overcoming attachment, but what is its source? In fact, it arises from the tension that we start creating, sharing our reality to himself and others. Thus, the only real way to overcome attachment - is to find yourself in a state of liberated presence.

In the last two lines of the "Six vajra lines," explains the meaning of the Fruit and behaviors. In Dzogchen the way we conduct ourselves in a state of presence, and there is fruit, and nothing else, then we would have to reach. When you have this state of knowledge, you will find that everything has already been achieved from the outset.

The actual state can not be created or constructed: it is true inherent in the state of each entity that is bound to a relative state of the body, speech and mind. When there is knowledge of this state without effort, without limiting himself to the practice sessions, our liberated presence combined with our lives in general. Thus, our intuition is unbroken, and when you reach this state, the quality of cultivators called "three bodies", manifest themselves, just like the sun shine when the sun rises in the sky.

But one of the dangers of those who misunderstand the meaning "not correct", lies in the fact that he will not put up with all that going on, but remain at the same time in a state of distraction. It is said that Padmasambhava gave this advice to his disciples: "As regards the state of knowledge, follow the way of seeing and practicing the Way of Dzogchen. But what about behaviors, follow the rules of the Vinaya."

In dzogchen important to know exactly where you intend to arrive, but at the same time one should not ignore the assessment of their abilities. If you find that your ability is not enough for you to live by awareness, it is best to adhere to certain rules, while awareness is not sufficiently develop. If, for example, I like to drink, but I know that alcohol is bad for me, I just try to stop drinking. But if a bottle of liquor I feel such a strong desire to drink, I can not control myself, it means that I have a strict rule to cope with this situation. Understand this - also part of our awareness.

It is said that Dzogchen - teaching for people with high abilities. Possession of "high ability" means that there are qualities necessary to understand and apply the teachings. If you lack any of these qualities, you can try to develop them.

Dzogchen practitioner should strive to realize and understand the real nature of the relationship, do not confuse it with passion. The relationship between two people is very important, and especially if it involves two practitioners, it is essential that everyone knew how to collaborate with others without creating problems and obstacles. For people to live more naturally in pairs, than to renounce the passions. If two people live together practitioners, they should not base their relationships on a blind passion, because it can have extremely negative consequences. But if the couple understands the fundamental nature of the passions, it is not necessary nor deny them, nor to underestimate: it is possible to reunite the very passion and practice.

That is what is in Tantrism, when it is about the transformation of passions in wisdom. In Dzogchen, if you know how to enter the state "as it is," and stay there, all your passions, feelings, and so on can be experiences that help you develop your knowledge. It is not true that the practitioner has become like a stone and have no passions. In fact, quite the opposite: the practitioner must fully own all the manifestations of its energy and not distracted by them, reuniting them with contemplation.

We must always remember the goal to which we are headed - how to live our lives with the real presence of awareness. In our relations with the society we also need to act, guided by the awareness that our internal development could actually reach full maturity.

The practitioner should always be aware of the importance of its relationship with the teacher. The teacher teaches through three programs: direct, symbolic and verbal. But oral transmission occurs not only at the very moment when the Master, as it is, sitting in the hall and in front of him, hundreds of people to whom he explains the different theoretical aspects of teaching. The teacher can transmit the state of knowledge at any time and in any conversation or advice he can give a share of oral transmission.

If the teacher found a stinking corpse rats and shows his disciple, saying, "Smell like stink!", Then maybe this way he chose to convey knowledge of the state of contemplation. Feel the stench of dead rat - is a direct, concrete experience, one of these when there is no need to pretend or make a great effort to actually have the experience. If you then thanks to this experience a student can understand the state where there is no difference between the stench and smell a rose, a dead rat can be considered as the method of transmission. But this is just one example of an infinite variety of situations that can be used by teachers.

Garab Dorje, First Dzogchen Master who taught all his life, he left after that for all practicing Dzogchen future times a small testament to the length of three lines. Here it is:






"Just enter the state" - this refers to the transfer of teachers, which in many ways gives the student an introduction and leads him to an understanding of the state "as it is" - the original condition of the individual. This basis. "Do not remain in doubt" - means that you must have exact knowledge of this condition, revealing the presence of the state of contemplation, which remains the same throughout the set of possible experiences. This is the Way. "Continue in-depth knowledge of self-liberation" - is the fruit. It is understood that a full and permanent self-liberation, knowing fully reunited with everyday life and in all circumstances to remain in this state. All the numerous texts of Dzogchen can be considered as an explanation of these three lines of Garab Dorje. But the doctrine - it's not just a book or tradition is the living condition of knowledge.


Just enter the state.
Do not remain in doubt.
Continue in-depth knowledge of self-liberation.


Everything has been done, and therefore,
overcome the disease efforts
find themselves in a state samosovershennom:
such contemplation.

 
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