The Four Contemplations of the Semde: Transcription of the oral teachings given in Nea Macri (Greece), December 1986

CH6GYALNAMKHAINORBU

THE FOUR CONTEMPLATIONS OFTHESEMDE

Transcription l?fthe oral teachings gil'ell in Nea Macri (Greece), December 1986

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Shang Shung Edizio11i

TABLE OF CONTENTS

The Four contemplation

7

Nepa

24

Miyowa

32

Nyamnyid and Lhundrub

44

Index of Tibetan Words and Names

55

5

THE FOUR CONTEMPLATIONS

First of all, we must observe ourselves and discover our con­ dition. By observing ourselves we discover that our condition is limited and confused but just discovering this is not enough. Once we know that we have many limitations and live in con­ fusion, how can we get out of this situation? The most important thing is to understand that confusion is not our real condition. Our real condition is similar to the na­ ture of a mirror. Confusion is like the reflections seen in a mir­ ror. All the problems that we have are reflections linked to the three aspects of existence: body, speech and mind. When we realize we have a problem we try to find a way to resolve it. There are many ways of overcoming confusion and problems, and they are all linked to the capacity of the indi­ vidual. According to the type of teaching, for example, there are the methods of renunciation, transformation and self-liberation. These three principal methods are linked to the three aspects of an individual's existence. Someone who is able to work directly at the level of the mind has the greatest capacity. For example, a person who can read the thoughts of others has a higher ca­ pacity, while someone who can only perceive a person they meet physically has a lower capacity, limited to the material level. This is logical, everyone can understand what higher and lower capacity means. A teaching, concerned with the nature of mind, certainly conveys an elevated method. This method is called self-libera­ tion, because it does not work with reasoning. We don't have to create or transform anything; instead we must try to find ourselves directly in the real condition, as if we ourselves were 7

the nature of the mirror. In this case whatever is reflected in the mirror self-liberates, be it beautiful or ugly, because it doesn't interfere with the nature of the mirror. 'Self-liberation' doesn't mean that things self-liberate mentally through reasoning. At this level the inferior or superior capacity of an individual is important but only relatively so. In the Buddhist Sutra there is a detailed explanation of the capacity of the individual which is more or less similar to that of other teachings. Dzogchen, however, is less rigid and maintains that the capacity of the individual can be developed through practice. The most impor­ tant thing is to understand the profound meaning of the teach­ mg. When one receives a teaching like Dzogchen there is a di­ rect transmission from the master to the disciple. Transmission doesn't imply a ritual involving eating something special, putting something on your head or chanting. To transmit a teach­ ing means to clarify what our condition is through experiences of body, speech and mind; that is why there are the oral, the symbolic and the direct transmissions. If, for example, a master explains the concept of our real

condition through words and reasoning, and we then think about the things he said and how he said them, this is an oral trans­ mission. Someone who is able to follow what the master is com­ municating, and to understand the principle of what the master is teaching, has a certain capacity; but if this same person is totally distracted when the master explains something else, he or she no longer has that capacity. Distraction, in general, is not considered to be a lack of capacity, but in this case it is a very important factor. So when we consider capacity, we must also take circumstances into account: what is lacking, what needs to he developed. Five types of capacity are listed in the Buddhist sutras. The first is the capacity of faith or desire or participation. The word

8

tepa, which is used in Tibetan, conveys all three of tllese mean­ ings. In practi c e this means h a ving a genuine desire to partici­ pate in the te a chings because we consider them to be very im­ portant. Our approa ch to the teachings has to be serious. Con­ ditioning or obliging someone to follow a teaching is v e ry nega­ tive and should be avoided absolutely. For example, if we for­ bid a child to do something, we'll certainly obtain the result of making him or her even more curious about it. We all know how we usually react if someone makes us do something against our will. We feel controlled and limited in our dimension and then we want to do the complete opposite of what we should do. It is not good to behave in this way towards the teachings. Many people behave like certain missionaries who, when they find someone interested in the teaching instead of explaining ,

how to do the practice, they immedi ately seud him or her around to advertise Buddhism. It's much better to practise for oneself than to go around conditioning other people. Such a way of doing things is not at all positive. People will follow a teaching when they possess the princi­ ple cause and when the secondary causes manifest. It's not nec­ essary to insist. In spring, even soft mushrooms manage to push through hard ground. This means knowing a nd respecting the nature of things. Someone who is interested in the teaching should participate spontaneously, otherwise it's better if they go their own way. As far as I am concerned, if I become aware that someone is coming to me without a re a l interest I feel a certain discomfort, knowing that I cannot do anything positive for him or her because there is no secondary cause which can mature. If I find a perfect seed, I know very well that if I plant it a beautiful tlower can open, but if I h a ve at my disposition only a pot filled with sand I certainly prefer to not waste the seed because I know that a seed c a nnot grow in such a pot. This, then, is an example to explain that participation is the

9

most important thing and that, if it's lacking, it's impossible to make anything grow.

When we organi7.e a retreat, a seminar or some activity re­ lated to the teaching, there is always a specific principle which is useful for the attainment of realization: in the case of Dzog­ chen this is contemplalion. Being unable to remain in contem­ plation or not knowing how to apply it, isn't a problem because

you have come to a master to learn; but you do need to know that you have come to a retreat principally to acquire the knowl­ edge of contemplation and to arrive at realization; not just to learn a breathing technique, to recite mantras, to do a visualiza­ tion or to study something intellectually. These things are all relative and can be very useful on the path, but usefulness is not the fundamental principle. When we go to a restaurant the principle thing is to eat, to appease hunger. The knives and forks, even though they are useful, are not so important. This means that the secondary as­ pects have their value, but you must not forget the goal, which is contemplation. You must understand its value: such an un­ derstanding is called the capacity of contemplation. Even Bud­

dha explained this. The vows, the rules for the monks and a series of impositions are very important in the sutras, but also the Buddha said that the goal, the true path of realization, is contemplation. So when we follow a teaching like Dzogchen, in which it's said that we need to find ourselves directly in the state of contemplation, lacking this capacity is rather serious. The principle thing that we must learn from the master is how to remain in contemplation. Receiving transmission fro m the master really means receiving knowledge of the state of con­ templation. Someone who knows this principle and knows the purpose of the teaching has the capacity of contemplation. The final capacity is the so-called prajiia, or intelligence, which is not only rational intelligence. Certainly, even rational

10

intelligence can be useful if it is used in the correct way, but in general intellectuals cannot use their intelligence very well be­ cause they tend to construct an intellectually rigid understand­ ing, like a cement pipe. They are convinced they have a firm, precise position. But as it's not easy to get out of their cement pipe, often intellectuals don't manage to use their intelligence to develop knowledge and to find themselves in the state of contemplation. But this doesn't at all mean that it's impossible. For example, the famous master Mat\jushrimitra was an excep­ tional Tantric master and was regarded as a very important pun­ dit in the study of Sutra. At that time, the fame of the Dzogchen master Garab Dmje had reached India. It was said that in Oddiyana someone had been born who, even as a child, spoke of a teaching which was beyond cause and effect. This news troubled all the Buddhist scholars because the principle of cause and effect and the laws of karma were considered to be the basis of the Buddhist teaching: in fact, Buddha explained that suffering was an effect and he taught the way to end its cause. Karma was one of the principle points of his teaching. So it was decided to send a group of scholars to Oddiyana to stamp out the heresy that had arisen and was slowly spreading. A small fire can be put out easily but a great one quickly spreads every­ where. So the chosen pundits, led by Manjushrimitra, went to Oddiyana and immediately began to debate with Garab Dmje. The first to go to Garab Dorje to confirm the importance of the laws of karma was Manjushrimitra himself.

But after Garab

Dorje's first words, he understood what he had not understood

until that moment. He had believed he was a great scholar and sage, but speaking with Garab Dorje he understood he was shut in a crystal cage. He then recognized Garab Dmje as his own Master and understood that his teaching was the essence of the words of Buddha Shakyamuni. Thanks to his philosophical understanding, Manjushrimitra wrote many books and through

II

his experience of Buddhism he also gave many explanations of Dzogchen. As this episode shows, we cannot say that a person with an intellectual disposition doesn't have the possibility to use his own knowledge; in fact, it can be very useful. But in general, as we are very limited, we find it very difficult to open ourselves. In this context intelligence doesn't only mean rational intel­ ligence, but primarily, the capacity to follow the teaching and to understand what the master is communicating. Maybe this seems an unimportant capacity, but really it is important. There are hundreds of millions of people who follow a teaching only through a sort of blind faith. Those of you who have been to India know this situation very well. Also Tibetans, not all of them but the vast majority, have great faith in the teaching and in Buddhism and when they see a famous, important master they immediately go to him to receive a blessing. As soon as the master gives an initiation, putting something on their heads or making them eat some precious substance, they go home satisfied. We know very well that this is not the path and that these people, if they want to realize themselves, must have at least a minimum understanding of the path and must apply it. Even if a master possesses great compassion and wants to help people, he cannot do much for people who don't know how to follow the teaching and who run away as soon as they have received a blessing. What can a master do? He certainly can't try to detain them and make them listen to his explana­ tions, he cannot do that. This has been happening for centuries because many people don't have the capacity of intelligence, they only have faith and the desire to participate. This capacity is also spoken of in the Buddhist sutras, but in Dzogchen par­ ticularly it means knowing how to understand and how to fol­ low the teachings. In short, it is not necessary to do a lot of analysis and to

12

study the five capacities one by one. It's enough to have an idea, without being conditioned by the need to analyze every­ thing in minute detail. Even if we want to, it's impossible to consider all the capacities from A to Z because everything is related to time. Having the right capacity means, in fact, know­ ing how to work with circumstances and knowing how to fol­ low the teaching. But you shouldn't think, either, as do many who don't know their own capacity, that you need to ask an expert master about it. Capacity is not evaluated in this way. No-one can judge from the outside whether or not someone understands what the mas­ ter is communicating to us. Capacity is not something elevated or a kind of realization, it is like the mirror: when we become like the mirror we discover our condition. When people who are used to Tantric practice hear about the capacity necessary to follow a certain level of teaching, they think they need to already have a specific realization. They think this way because in Tantrism there are two phases in the practice of transforma­ tion. The first phase, called kyerim, is to develop visualization in order to transform our vision and our dimension into the mandala of the divinity. When this has become concrete enough it is said that the practitioner has realized this level. Then there is the practice of development called dzogrim to integrate the energy of prana, kundalini etc., internally through the chakras and channels. This, too, is not a purely intellectual process but must be realized concretely. When the principles of kyerim and dzogrim, which are different, are experienced, it means the un­

ion of the two methods is at least partially realized: this is the principle of Mahamudra. Other traditions speak of khorde yenned, which is the union of samsara and nirvana. In the old Tantric tradition it was said that the practitioner had gone into chopa, into action, but this is not possible before kyerim and dzogrim have been realized con-

13

cretely. A Mahasiddha who manifests the acquired powers, maybe breaking objects or doing as he pleases, has obtained a certain realization, and when he applies it concretely and inte­ grates into the real condition, he has reached Mahamudra. Those who are used to the Tantric view know clearly that by 'Maha­ mudra' we mean an elevated state, and when they hear about the state of Dzogchen they immediately connect it to the con­ cept of Mahamudra. It's true, in the Anuyoga teaching, which is a Tantric teaching of the Nyingmapa tradition, there is also a Dzogchen state that is reached through the path of transforma­ tion, and in this case the connection is not mistaken. In Anuyo­ ga, Dzogchen is considered to be a specific level of realization, but this doesn't mean that Dzogchen is only this. In reality, Dzogchen is not a path of transformation; it's a complete path in itself which is called Atiyoga. That's why I always explain clearly that there are three paths: the path of renunciation, the path of transformation and the path of self-liberation. Self-lib­ eration is not only the final stage of the path of transformation, it is also a distinct and complete path from beginning to end. Dzogchen is the base- the teaching of knowledge - but it's also the path and the fruit, realization. In Atiyoga masters teach and transmit this knowledge from the beginning, from when the student first approaches the teach­ ing. For this reason it's necessary to observe oneself and to discover one's own capacity. It's not necessary to follow a gradual method because the principle of the path of self-libera­ tion implies a knowledge of our real condition in which there is nothing to be liberated or perfected. In Dzogchen we say that the principle thing is not meditation but understanding. There is nothing gradual to be done step by step. This doesn't mean negating the validity of the gradual path: if one follows another method, another tradition, another way of seeing, the practice works at another level. Only those who follow the Dzogchen teaching should follow its instructions. 14

First of all we need to understand that Atiyoga is not a gradual path. It is useless to transform Atiyoga into a gradual method. In general we are free to apply what is useful to us in any way we want to, no-one is obliged to do things in a specific way. Someone who feels like doing something in a gradual way can do that, but they shouldn't say they are applying a teaching of Dzogchen. In the various traditions there are many teachings and many ways of practising them; in Tantrism there are many gradual practices because, as I said, without kyerim (develop­ ment) one cannot practise dzogr;m (completion). In fact, if your own base is not manifested as a pure vision of the divinity or of the mandala, there's nothing to perfect. The practice of dzogrim, for example, is done using the channels and the chakras, and this is only possible if there is a body, because there must be a base from which energy can manifest. This is a characteristic of Tantrism. Consequent! y, it can not be maintained that Tan­ trism is not a gradual method: the principle itself develops in this way, and thus the practice is also gradual; not to speak of Sutra, where the principle is renunciation and everything is developed in stages. Practising Dzogchen doesn't mean negating the value of the gradual path, but, at the same time, whoever follows the gradual path must not negate Dzogchen because the truth is in realiza­ tion, which is beyond concepts of gradual and non-gradual. In fact it's even wrong to define the Dzogchen teaching as non­ gradual. In the Buddhist Sutra even Zen is considered to be non-gradual because it negates step by step development. So it's not possible to use the same term to define Dzogchen which literally means 'total perfection'. In fact this expression doesn't mean something material which needs perfecting, something which slowly improves until it's perfected; it really means be­ yond perfection. This is our condition, the knowledge we must have, and its fundamental principles are those taught by Garab

15

Dorje. Garab Dorje transmitted three series of teachings that came to be called Semde, Longde and Upadesha. The synthesis of all of them is contained in his testament. In the Upadesha there are many texts in which the Tibetan expression tsigsum nedeg appears. It means 'the three words which touch the principle points'. Recently, masters have been making much use of a text on this theme written by Patrul Rin­ poche, a master belonging to the Nyingmapa School, a great scholar who wrote many commentaries on Buddhist philoso­ phy. Paltrul Rinpoche was also a great practitioner ofTantrism and ofDzogchen. For this reason everyone greatly honored him and all schools and traditions consider him to be an extraordi­ nary master. As a synthesis of his teaching Paltrul Rinpoche wrote a commentary to the Tsigsum Nedeg called Khepa shrii gyalpoi kyeclzo. Kyeclzij means 'particular teaching', a little like

the nectar of what the author had discovered during his own lifetime. Paltrul Rinpoche did not speak of nectar, of a particu­ lar, essential teaching, in reference to any other text. In fact, he considered these three phrases of Garab Dmje to be the con­ centration of all the teachings. Patrul Rinpoche was not the only one to cite the testament of Garab Dmje: many masters of Dzog­ chen did this in order to explain the essential points. What are these three statements? The first, ngo rang thog tu tred, means 'direct introduction'. This doesn't mean that there

is something concrete to introduce, but rather that the master communicates the knowledge of the condition of every indi­ vidual through direct, symbolic and oral transmission. The second is thag chig thog tu ched, 'not remaining in doubt', not wondering if it is that way or not, it means to try to have concrete experience. In colloquial Tibetan this expression means 'to decide' but here it doesn't mean to actively decide something. Certain commentaries say that the second testament of Garab Dmje refers to the decision to find oneself in the state

16

of knowledge, but this is a mistake because there is nothing to decide. We are in trouble if we decide something mentally that's where all illusion arises from. Instead, it refers to the fact of not remaining in doubt because we have had a direct experi­ ence. It is not about deciding anything mentally. I always try to make this point clear with a relevant exam­

ple. Suppose there is a mysterious object, an object that we don't know, and we get some information about it from some­ one who we think knows something about it. Then, maybe we read some books about it, and we get some idea of it, the way the police do when they are looking for a thief. From all the information they get they reconstruct the features like an identikit. That's how we construct an image of the mysterious object and convince ourselves that our image is correct. This means deciding mentally. But then someone could arrive who seems more expert and who describes the unknown object even better and we are soon convinced that they are right. And so we continue, ad infinitum wasting time and deciding many times that the last image was the right one; but every time we see that our previous convictions inevitably collapse. This is the nature of mental decisions. We can say that mental judgment is like a bad fortuneteller because their predictions are not always right. Not remaining in doubt means just the opposite. It means having a direct experience. Let's imagine that we find ourselves in a dark room, which symbolizes our lack of clarity, with some­ one who actually knows a mysterious object. This person ex­ plains that transmission is a method, a sort of flash that permits us to see the unknown object for a moment and suggests we try to see it together without being distracted. Then they say, "At­ tention, one, two, three!" and in an instant, like a flash of light­ ening in the dark, we can see the object. After this experience, it's impossible to forget what we have seen or to change our idea about it. This is the knowledge that cannot be changed.

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Not remaining in doubt means something like this; it's not a decision of the mind. That's why the Dzogchen teaching never asks anyone to passively accept an idea or to change anything. Everything that's created by the mind is false and only limits us. When we truly discover what the real condition is we realize that there's noth­ ing to accept or to reject - it's enough to remain in the state without having doubts. The example of the mysterious object is perfect for understanding that a mental decision is useless. Often someone says that he or she has decided that a given path is right for him or her, so they go to a master to communicate to him that they consider him as their root master. But this way of seeing doesn't correspond to the truth because it's not possible to rationally select either a master or a path. Everything mani­ fests automatically through practice and knowledge. This is the second statement of Garab Dotje. The third is deng drol thog tu cha, 'continuing in the state of self-liberation on the basis of acquired knowledge'. This means to develop and to integrate knowledge in our entire dimension and to realize ourselves because our knowledge has become concrete. As we said, our condition is like the nature of the mirror, but if this is only an intellectual concept for us, together with all the other reflections, there will also be the reflection of our great confusion in the mirror. But if we practise and find ourselves in the knowledge of integration, we'll gradually be­ come aware that our tensions and our attachments are dimin­ ishing and that, even if our dimension is still full of 'move­ ment', something is beginning to work. A practitioner ofDzog­ chen doesn't have to change anything or to make an abstract decision about what to do and what not to do, because under­ standing manifests automatically, by itself. Now you know the three testaments of GarabDorje and their meaning. But how does the teaching begin? As Garab Dotje

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said, it begins with the direct introduction. Unlike the gradual method, here it is not necessary to do one thing before you can do another or to go to a master to have him evaluate your ca­ pacity. The direct introduction itself is the means of measuring our own capacity. Someone who already possesses knowledge of some sort is at an advantage, but someone who doesn't pos­ sess this knowledge doesn't necessarily have to go for a more gradual teaching; someone who has a sincere desire to learn and to participate in the correct way can work on his or her own capacity and develop it using the path of self-liberation.

If some capacity is lacking it doesn't mean that everything is lacking, you only lack something. Again, observe yourself a little in the mirror, see what are the principle qualities that are missing, then build and develop them. There are many prac­ tices with this aim, for example, reciting mantras, visualiza­ tions, movements, breathing and many others. In the Dzogchen teaching you don't even need to limit the methods, and those which are applied don't necessarily have to have a label. It is never said that a certain method belongs to the Dzogchen tradi­ tion and that it is preferable to adopt that one instead of an­ other. You don't even have to limit yourself to the methods of the various Buddhist traditions, you can use any kind of method. For example, if you are very nervous and unable to remain in the state of contemplation, you can do a breathing practice or some movements in order to calm yourself. But it's not said that you have to use a breathing practice described in a book of Dzogchen. It de p ends on the circumstances. If you find your­ self in a place where it's easier to practice the respiration of Hatha Yoga, in that moment, this can be the path. Hatha Yoga isn't a Buddhist method, but the solution to a problem for the development of capacity depends only on the circumstances in which one finds oneself. All secondary practices serve to develop the princ iple prac-

19

tice, which is contemplation. That's why you don't need to limit yourself; you should try to be open and discover how to de­ velop your own capacity. In this case it's possible to have the help and also the advice of the masters. Someone who finds an impediment or an obstacle that he or she doesn't manage to overcome can ask for the master's collaboration. The master has a more elevated understanding, not because he's the only one to possess clarity, but because he has long experience of the practice. In general, masters know hundreds of Upadesha methods. In particular the methods of the Dzogchen Upadesha have been experienced by masters from ancient times until the present. Usually our problems are similar to those of others. So instead of losing time trying to resolve a problem by doing a sort of scientific research for oneself, it's easier to apply the methods which have already been successfully tried by others. First of all it's necessary to work with the base of one's own capacity and then, to have and to develop knowledge, we can learn many methods. A master has the transmission of this knowledge and so he applies and teaches it. Thus you can bet­ ter understand how to begin and how to develop the practice of Dzogchen. In general many people wony that they haven't done the preliminary practices which are called Ngondro. In fact, many masters say that first of all it's necessary to practice the Ngondro in a precise way and that only later can you go on to do the more elevated meditation practices; otherwise the latter can have dangerous results. It's true, to practice Tantra it is necessary to have a good preparation, and it's better also for Dzogchen if you are well prepared. But this is not the nature of Dzogchen. If it were, Dzogchen would be a gradual method and Garab Dorje himself would have given some advice for preparing oneself to receive the direct introduction. But Garab Dmje didn't do this, not because he forgot, but because he knew the principle of

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Dzogchen. That's why he spoke immediately of the direct in­ troduction. So there's nothing to wony about. Whoever prac­ tices Dzogchen must apply its principles. This doesn't mean negating or devaluing the practice of Ngondro. When it's said that a certain practice can be applied without having first done the Ngondro, some people decide that the Ngondro is useless. But to say that something is not always necessary and to say that it is useless is very different. Nobody can negate the value of the Ngondro, but one must understand the very different circumstances that exist. For example, it's certainly not difficult for a young person to do prostrations but for a person who has difficulty in moving, it's not exactly ideal to have to do a lot of prostrations. To oblige someone who has difficulty with this type of practice to do the Ngondro means, really, to impede this person from understanding the principle of the teaching, and that's really a pity. To conclude, it's important to work with the circumstances that present themselves. With our clarity we know what our possibilities are and we try to develop them. In the Dzogchen teaching the purification of Vajrasattva, the recitation of mantras and the cultivation of Bodhicitta are all relative, they are not a sort of passport - like the Ngondro - to gain access to contem­ plation. You can always do the practice of Ngondro, even when you feel almost realized, it's still useful. The principle purpose of this practice is the purification of obstacles, of impediments and of all the negative karma we have accumulated. Even if someone believes him or herself to be almost realized and doesn't know whether these things are still useful or not, every once in a while it's good to do a sort of verification by giving yourself a little pinch. If you feel something, it means you still have a physical body and a karmic vision, and therefore you still have karma to purify. In this case you can certainly do the Ngondro; it's never too late.

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You don't have to decide everything beforehand, you need to do what's necessary in each and every circumstance. Practising Dzogchen also means learning to recognize vari­ ous circumstances and using the appropriate practices without heing conditioned by them. Some people, for example, decide to recite a certain mantra with great dedication. They feel obliged to recite it continually even if circumstances are not favour­ able. Th11s, even when they find themselves in the middle of a group of people who are not practitioners, they pull out their mala out of habit and begin to recite the mantra in front of eve­ ryone. Of course, the others start to wonder what's happening. These circumstances aren't appropriate for the recitation of mantra, but they are ignoring this. This is certainly not a pleas­ ant or positive situation. People who behave in this way don't know what it means to work with circumstances. To practise doesn't only mean to recite mantras. Everything existing in the circumstances in which we live can become practice. That's why we say we need to learn to work according to circum­ stances and not to let ourselves be too limited by structures and categories. The Dzogchen teaching, more or less, begins from here. All of the teachings of Garab Dorje on Dzogchen were sub­ divided by his disciple Manjushrimitra into three series, which are called Semde, Longde and Upadesha. Each of these series includes many books to study and to learn. Thus the transmis­ sion was passed on in a slightly secret way. Some scholars con­ sidered these three series to be three different traditions ofDzog­ chen, but really, they constitute a single teaching transmitted by Garab Dmje, which was subdivided into three series by Manjushrimitra according to their respective specific methods. The first series refers to knowledge, the second to experience and the third includes various methods from the personal expe­ riences of the masters. In practice, the three points of the testa-

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ment of Garab D01je were the criteria for the compilation of the three series. It's clear, therefore, that one must first have precise knowl­ edge, but as pure theoretical knowledge is not enough, we need to have a lot of experiences. In fact experience is the principle method explained in the second series. The three series of Dzog­ chen are something concrete and useful which we can all ap­ ply. It's not enough to know a bit about the history of Dzog­ chen, you have to practise it. The first series is called Semde meaning the 'series of the mind'. In general Dzogchen isn't considered to be a method of the mind but of rigpa, instant presence. The way of the mind is created by the mind and is subject to mental judgment. In the method of transformation, for example, at the beginning, you need to apply transformation with the guidance of the mind; only later when the practice is developed is it possible to find oneself in the presence of the manifestations. The state of com­ plete integration and presence beyond judgment is called the contemplation of clarity. The way of the mind uses reasoning while the method of the Dzogchen teaching is to go directly, from the beginning, to the state of presence. Thus, in the terms of the Semde, the word sem, mind, doesn't refer to ordinary mind but to an abbreviation of the Tibetan expression chang­ chubsem (in Sanskrit bodhichitta) which indicates our real con­ dition, also called the primordial state. To attain the knowledge of this condition one uses the Semde methods. This first series is linked, above all, to the oral transmission. By oral transmission we mean the teaching that is explained by the master to the disciples and which they, in turn, learn and apply.

NEPA

In Semele in order to progress we use four methods. The first is very similar to the practice of Shine used in the Tantric tradition and above all in the Sutra. Shi means 'calm, peaceful', ne

means 'condition' and so Shine means 'the peaceful condi­

tion'. This is one of the principle points of departure. It's con­ sidered very important to find ourselves in the calm state as we are often disturbed and find ourselves caught up in mental con­ fp.-,ion without even realizing it. So what's the first thing to do? First of all we need to find a bit of calm. We often say: "Now, let's relax a little". Relax is a beautiful word, easy to say but

not so easy to do. If you invite a nervous person to relax, he or she will j ust get even more nervous. No-one is happy to be nervous. Anger, nervousness and confusion are not a choice; they are triggered by a chain reaction which is often subcon­ scious. Generally we are unaware of the function of energy. For example. when we feel bad we immediately take medicine be­ cause we can only see our physical condition; we fail to see the condition of our energy. If we have a problem linked with our energy we immediately try to find a material cause. When we don't succeed in resolving the problem, we get even more nerv­ ous and agitated and instead of getting better we get worse. This is what we usually do. Problems are often caused by dis­ orders of energy. It's not enough to say, "Relax!" To relax our energy, we must know that we have a physical body linked to energy, which in turn is linked to the mind which is continu­ ously thin ki ng and judging. So someone who doesn't know how to coordinate energy cannot succeed in controlling the mind. But it's difficult to coordinate energy in a precise way if we

24

don't know how to use our body. That's why it is not so simple to relax. First of all you have to find the calm state. Our condition is often compared to a pond or a well which is muddy because of the water being very turbulent. One must leave the water alone so that its limpidity returns. This is why we need to seek the calm state. Maybe with a little breathing prac t ice, which some­ times acts like a tranquilizer, someone who is very agitated can momentarily find a state of calm. We know, in any case, that many problems arise only from thoughts In fact when we're .

nervous we create great confusion and it almost seems as if the thoughts are jumping on our backs. In this case, we know very well that it would be better not to think, to try and stay calm, but usually we get the opposite effect, just as when we tell a child not to touch something. In fact, if we try not to think, thoughts arise even more. There's no way to can c el or to block thoughts. To resolve the problem we must find the right method. The state of contemplation is the right method, but if you don't manage to find yourself directly and compl etely in this stale, you can begin with finding a calm state. In this case the body posture is important. When the body is in a controlled position it is easier to control the energy that is diffused thro ughout it. The function of energy depends on the position one has assumed. In Yantra Yoga for example, there are many movements or positions of the body that serve to co­ ordinate or reinforce energy, but above all to control it. When we are capable of controlling our energy we have the possibil­ ity of controlling the mind. A famous proverb, in relation to this, says that the mind is like a crippled rider and that the en­ ergy and the breath are like a blind horse. Together a crippled man and a blind horse can go wherever they want, but sepa­ rately they cannot go anywhere. If you cannot succeed in con­ trolling your energy there's not much chance of controlling your

25

mind. In this case, body posture is very important in influenc­ mg energy. In Yantra Yoga there is a specific position coordinated with the breath, but even this position is difficult for certain people and could impede their practice. For example, many people, above all young people, don't find it difficult to remain sitting cross-legged, but it can prove very difficult for adults who have been used to sitting on chairs since their childhood. This could be a great obstacle, but it need not be so, because sitting cross­ legged is not the principle of the practice. In fact there are many other equally valid positions, because the main point is to con­ trol energy by maintaining a straight back. This is essential even if you don't do Yantra Yoga. In fact the back represents the central column of energy and if we keep it straight we auto­ matically succeed in controlling our energy. We sit cross-leg­ ged for practice because it is very easy to keep the back straight in this position, but we can obtain the same results sitting on a chair or resting on our knees like the Japanese, or even stand­ ing up. There are many ways to keep the back straight. When you practise it is also very important to have a controlled body. This doesn't mean being rigid, nor does it mean being limp like a

corpse; your body has to feel alive. This is the position of the

body for attaining Shine or the calm state. Whoever feels at ease with the initial position of Yantra Yoga can use that one because it is considered the most suitable. However, body posture is of great importance only at the beginning. Afterwards, when you find yourself truly in the state of calm, you must relax completely, because any position that

is held for too long can provoke tension and rigidity in the body. So slowly, slowly you need to relax. Naturally, this is not only true for the body, but also for the speech and mind. In general, when you practise. you need to consider three or

four principle points: body posture, breath and mental concen-

26

tration. These are the three principle points linked to the three aspects of existence, i.e., to body, speech and mind. In some practices the way of looking or the use of the eyes is also im­ portant. The way of looking is linked to thoughts. At the begin­ ning of meditation it is good to fix your gaze on an object be­ cause, by fixing the attention on an object for a long time, thoughts automatically diminish. That's why the instruction given is not to move your eyes, but to always look at the same point. If you don't even manage to keep your eyes still because of your mental confusion, the situation gets worse. These arc the four principle points that are usually explained at the begin­ ning. The way of breathing is what is known as deep breathing, but here 'deep' doesn't refer so much to the inhalation as to the exhalation. In fact when you exhale well, deep inhalation comes automatically. In the practice of Shine, especially if you are very agitated and full of thoughts, it is better not to breathe in straight away after a deep exhalation. It is better to remain empty for a few moments and then breathe in naturally, according to necessity. Then remember to exhale again deeply and to stay empty for a bit. If you begin like this it is very easy to find a relaxed state. However, when you have arrived at a completely calm state you should not think about the breath anymore or you will risk creating another tension that you will then have to relax. Usually, when you reach the calm state of Shine, your breathing automatically becomes deeper. As for the way of looking or the gaze, first of all you must do fixation. Generally, you can fix on any object, provided it's not too bright and doesn't bother your eyes, hut if you have to do a specific practice for a limited period of time, it's better to use the white Tibetan A. But the A doesn't necessarily have to be Tibetan. The importance of the letter A is the fact that eve­ ryone knows it and everyone knows how to sound it. The sound

27

of A is said to be a neutral sound which governs all other sounds, so it's the basis of all sounds and represents our own energy and how it functions. If, in addition to fixing on the A, you also sound it, you have the further advantage of relaxing even more easily because you can integrate your presence and your energy with the sound of A. Thus you can relax all of your tensions. But you don't al­ ways need to sound A; most of the time it is sufficient to fix on it like on any other object. But the fixation has to be sharp so that your confusion, thoughts and agitation disappear. Fixing your attention on a point is the only way to make thoughts cease. Fixing sharply on an object doesn't mean thinking of the object but rather putting your total attention - the gaze ami the pres­ ence of the senses - on it. It is better not to continue like this for too long, as sharp fixation can create problems, especially ten­ sions which manifest in different ways. In fact, sharp fixation is only useful at the beginning, then you need to gradually re­ lax. As soon as you are more relaxed, thoughts arise. Then you have to see whether the thoughts have the power to distract you or if they disappear straight away, naturally. In general, it is not necessary to follow thoughts through reasoning or the critical mind nor to force yourself to stop think­ ing. When you relax the fixation, thoughts arise automatically, so leave them in their own dimension without following them. If you are not able to find a calm state straight away and are conditioned by the thoughts that arise, you must sharpen your fixation and then relax again after a few seconds while observ­ ing the force of the thoughts that arise. You need to know how to work like this. If you manage to relax completely, without having any more problems with the thoughts that arise, and if they become like waves appearing and disappearing in their own condition, this means that you have reached the final goal of fixation.

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There's no set length of time that it takes to reach this final goal. It depends on each individual, because only you can judge how long it takes. If you are able to attain the calm state in one day, it means that one day of practice is enough; if it takes a bit longer, you will need to practise for a bit longer. Where you put the A for fixing the gaze depends on your condition, too. If you are agitated and confused it's advisable to put it in a lower position. If, on the other hand, you are sleepy it's better to put it higher. If, as soon as you relax, you are dis­ turbed by thoughts, it is better to sharpen the fixation, sound the A and relax the tensions again through this sound. If you are able to remain relaxed after sounding A, fine, otherwise do the sharp fixation again. It's possible to reach a calm state hy continuing in this way for a while. Sometimes it seems as if the A you are fixing on changes form and becomes, say, a dog or a

luminous Buddha or a saint or some other thing. In this case, you must not think it means you are already enlightened; on the contrary, it means that your fixation is a hit too sharp and you are not relaxed. Many things can happen when you fix on an object sharply. You can become so distracted that for a while you don't realize what is going on. This means that you have let yourself go too much and you need to he more alive and present. In short, you must know how to work with the basis of your own condition. If, for example, you go outside into a garden you can also do a fixation without the A. It's not always necessary to carry around a piece of paper with an A written on it. Someone who needs to do that is conditioned and is not an ideal practitioner. The fixation with the A is a practice that you can do in certain moments, but in other circumstances you can fix on something else, because to fix means simply to concentrate attention on a given object. It's not important whether the object is beautiful or ugly, sacred or profane.

29

When you are able to find the calm state which isn't dis­ turbed by thoughts and you are able to maintain it for a certain period, it's no longer necessary to fix on an object; you can do fixation without an object. It's advisable to do this in the open, but if it's not possible because it's raining or there are other problems. you can also do it in the house. At any rate, in the beginning at least, it's best to do it in the open. In this case, you cnn fix on the sky, facing West in the morning and East in the afternoon so as not to he disturbed by the sun. Fix in empty space using the same technique as for the A, that is, begin with a sharp fixation. You do not have to visualize a white A, he­ cmtse that would mean using the mind. I only said that you proceed as with the A, but you focus on a point in empty space, without moving your eyes. Remembering the instructions on the breath and on the gaze that I already gave for the fixation on A, after a few seconds you relax, observing how the thoughts arise. If you are already well trained with the fixation on an object you will not have much difficulty in relaxing. Some­ times it may still be useful to do a little sharp fixation. In fact, when you are used to fixing on it, the A or any other object becomes a way of controlling thoughts and finding a calm state. In space, on the other hand, there is nothing precise to fix on,

and if you don't fix sharply you immediately lose the calm state and become easily disturbed by thoughts. A bee, for example, flying peacefully around a sweet-smell­ ing flower is calm because it smells the perfume, but if some­ one picks the flower, the bee becomes nervous. We are the same. When we are used to fixing on an object we can easily control our thoughts in the presence of this object, but without the ob­ ject we become disturbed. Not all of us have this problem. Some­ one who finds it difficult to fix without an object should prac­ tise doing sharp fixation many times and then relaxing. When you are able to find the calm state and to maintain it for a long

30

time, you have attained the state of Shine, and when body pos­ ture, breath, and fixation are no longer conditioned and in every moment the calm state arises spontaneously and without effort, Shine has become stable. This doesn't mean that you will be relaxed and without problems for the rest of your life. Prob­ lems disappear in the moment of practice, but immediately af­ terwards they continue to exist. To really relax totally we need to progress in the practice. This first phase is usually called the state of the experience of calm. In Dzogchen Semde this first state is called nepa, which means to find oneself in a condition of calm without changing anything. Nepa, which means the equivalent of Shine, is one of the so-called Four Contemplations of the Semde. Why is this state called contemplation? Anyone who has received by the master an introduction to our real nature knows that the calm state is an experience and that at the same time there is pres­ ence. This means not being asleep in a calm state. For example the arising of a thought in the calm state is similar to a fish that jumps on the surface of a still lake. If you find yourself only in the calm state you note the fish that jumps but if, beyond noting it, you are present in the fish itself which is jumping, you find yourself in presence. This is the difference. To find yourself in presence and not only in the experience (of calm) is called the contemplation of nepa. In this case nepa is no longer ordinary Shine. If you don't understand this concept straight away, it's not important. You'll understand it later on through experience.

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MIYOWA

Important, ancient masters like V airochana tried to extract the essence of all of the books on the Semde and explained the Four Contemplations very accurately. Generally, in any Bud­ dhist tradition, be it Sutra or Tantra, when meditation is spoken of there are always references to Shine and Lhagthong and it is said that the final point of Tantrism is the realization of the union of Shine and Lhagthong. The same terms are always used but the way in which their meanings is considered is some­ times different. The principle of Sutra consists in blocking karmic causes and is explained with the Four Noble Truths: suffering, its cause, its cessation and the various methods of its cessation, which is the path. As it's considered important to work at the relative level to block karmic causes, we have the path of renunciation which is the renunciation of all negative things. This is a way to block karmic causes, but if one considers that problems gen­ erally arise from the mind, from thoughts and ti·om passions, one understands that it's necessary to find a calm state. Thus, thinking that it's important not to have thoughts, one tries to find oneself in a calm state to overcome the force of the move­ ments of thoughts. For this reason, in general, the arising of thoughts is unwelcome. Those who are capable of finding a calm state, without movement of thoughts or without disturb­ ing thoughts is considered to be in the meditative state called Shine, where there is neither the cause of movement nor move­ ment itself. By practising Shine for a long time and interrupt­ ing all movements of thoughts through the force of this state and through the act of renunciation, negative karma is dimin­ ished and is further purified through virtuous and positive ac-

32

tions. In this way one slowly progresses and at a certain point internal clarity develops. Developing this practice sufficiently and succeeding in main­ taining the true state of contemplation one attains Lhagthong, a state in which it is possible to develop internal clarity. This state is characteristic of the Buddhist Sutra and many use it in Tantrism doing the practice of Shine and Lhagthong. In most of the traditions and schools Lhagthong is the state through which one can develop and produce the light of inner clarity. The state of Lhagthong is realized through the application and development of the practice of Shine or the calm state. Those who practise Shine wait for the inner light to manifest by itself. No-one knows when it will manifest, sometimes it takes a long time. This is a general way of considering Shine and Lhagthong; but in the Dzogchen teaching it's considered differently, be­ cause Dzogchen is not a gradual method and is not related only to the body and to energy. The Dzogchen teaching is defined as the teaching of the state of the mind of Samantabhadra, the first Adi Buddha, and thus concerns the knowledge of one's own primordial state. So it's not linked to external things but to the principle of knowledge. This is the fundamental basis. In Dzog­ chen the practice of Shine and above all that of Lhagthong con­ sists in discovering knowledge through experience. In general, in our condition there are two states, nepa and gyuwa, or calm and movement. Nepa is the state to which the

sutras, too, refer when discussing Shine, or the calm state and which I explained when speaking of fixation with or without an object, when we finally reach a calm state undisturbed by thoughts, or integration with movement. Thus nepa is a state of experience and represents the condition in which there is an empty state without thoughts, or there is a state similar to that which exists between the end of one thought and the beginning

33

of another. If we observe well how thoughts arise and disap­ pear we discover that there is always an empty space between two thoughts. In the practice of Shine we are sometimes able to find ourselves in this emptiness for quite a long time. If, how­ ever, thoughts follow each other too quickly we are not aware of the interval between one thought and the next. This empty space is called nepa and corresponds to the state of Shine. The only difference is that the space between two thoughts is not like what we experience after some training in Shine when movements and thoughts are not completely absent. In fact, when we observe what is happening, in the empty state we note the arising of thoughts. This then is called the state of nepa or Shine, and is an experience of the practice. Then there is the state called gyuwa which means move­ ment. Many people don't like the movements of the mind when they do the practice of Shine. Movements which are disturbing are called gyuwa. Our mind is always running after the senses and that is how judgment arises. For example, when a person who finds themselves in a calm and tranquil state hears the noise of a car, their mind immediately follows the sound per­ ceived by their ears and they begin to ask what produced this sound. Then they judge it as disagreeable and disturbing. This is called judgment and when the mind enters into judgment it is already distracted. The same thing happens when we see some­ one moving in front of us and we ask ourselves who it is. We have five senses that have continuous contact with objects; when the mind runs after the senses it's difficult to find a calm state similar to emptiness. This aspect is called movement: in Ti­ betan we say gyuwa, which really means to move. But gyuwa is a manifestation of our condition. It's something that has a value and that is not to be refuted or eliminated. Someone who is able to work with gyuwa can benefit more rapidly and can develop better their capacity of contemplation.

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That's why Tantrism is considered to be an easier and quicker path to attain realization than Sutra. In fact in Tantrism one doesn't practise by remaining simply in silence; rather one in­ tegrates with movement which is a part of our existence. Man­ aging to integrate the calm state with movement means the in­ tegration of everything. In this way it is possible to find a con­ dition that con·esponds to real existence. In the Dzogchen teach­ ing Lhagthong is equivalent to the recognition that movement is part of our energy. This recognition is not only an intellec­ tual consideration or a way of accepting something, but really means the integration of movement with the state of contem­ plation. This is very important especially for those who want to know the characteristic method of Tantrism. Many Westerners who have studied the Buddhist sutras or who are used to other methods don't understand this. They mis­ judge the followers of Tantrism who sing, dance, shout and perform many ritual ceremonies. They think that the only way to realization is meditation and they believe that when one meditates with closed eyes, seated like a statue of Buddha, one is truly applying the path. According to them, all movements made by Tibetan monks such as playing trumpets, making music, reciting mantras etc., cannot be the path. It's true, it can seem like that. Certainly, playing a trumpet may not be the path, but to play, move and jump are all part of our energy. It is clear that a practitioner, in addition to jumping, knows how to recog­ nize the calm state simultaneously. Whoever knows how to in­ tegrate and knows how to find these two levels in his own con­ dition in the same moment is a good practitioner. You mustn't think that one only does strange things in Tan­ trism. Rather, you need to understand that movement is also the path and a way of applying energy. Applying a practice through movement is important because we are not only made of mind like beings from the formless realm. If we were in that

35

realm it would be enough just to find a calm state. In general, when someone makes a mistake in practice having only the experience of the void and being distracted by it, it is said that they risk entering the formless realm. We don't only have a mind but also a body and speech and our body has five sense organs with their relative functions. These functions and their contact with their objects are continuous and so there is the consideration of movement. We cannot just live in a calm state. That's why we need to integrate calm with movement in some way. Therefore it is not correct to limit ourselves to practising Shine and to wait for Lhagthong to arrive one day. It is not impossible for it to just arrive because slowly, slowly by di­ minishing obstacles and increasing clarity, Lhagthong can in­ deed arise, but we don't know when and, even if we wait all our lives, it is not certain that one day it will be a knock at the door saying, "Hi, here I am". When we believe blindly in something and we say we have a certain way of seeing and a certain method, we automatically create an obstacle, even though it is less serious than obstacles created by methods considered to be dangerous and capable of causing hell visions to arise. Here 'obstacle' means that if you have the possibility of attaining realization in a day, instead you might have to dedicate ten days or even a year. Thus, in the Dzogchen teaching, the difference between the state of experi­ ence and the state of contemplation is very important. Move­ ment, gyuwa, is an experience, and the calm state is also an experience. We must understand well these two aspects of ex­ perience. Lhagthong is what is defined as miyowa in the Dzogchen Semde teachings. Lha in Tibetan means superior and thong means vision. By vision we don't mean something that we see with our eyes but the development of inner clarity. Miyowa

36

means motionless: mi is the negative prefix and yowa means movement, like gyuwa. In reality, this state means to recognize movement. For example, if I see something in front of me that moves, I try to understand whether it is an object or a person. Then if it moves too much I decide that it is disturbing me. Perhaps I bear it for a hour but then I move away from it. This happens because I have the concept of being here and of ob­ serving an external object, which moreover is bothering me. In

miyowa we are not on this level because the movement is part of us, it is integrated. For example a practitioner thinks he cannot practise in the place where he lives and decides to go up a mountain to avoid seeing anybody and to live in peace. In fact, in the place where he lives, as soon as he tries to practise Shine, someone arrives who makes a noise and disturbs him; disturbances arrive con­ tinually and as soon as the practitioner finds a calm state he gets distracted. In short, instead of calming down, he gets more nervous. So, he goes off to a mountain to an isolated, tranquil and peaceful place in order to be able to maintain the calm state for a long time. We often do this but if we were able to integrate the calm state with movement there wouldn't be any problems. In that case we could speak of miyowa. If someone moves or makes a noise while we are in contemplation we see and hear it, other­ wise it could be said that we are asleep and that our senses are not functioning. In that case something would be missing and this is not good. The senses should always be alive but they should not disturb us. If we manage to do this we are in the state of miyowa in our dimension, because everything that moves is part of ourselves. For example, if we put our finger in the fire we get burnt and immediately feel pain because we have the concept of our finger. Even if the finger possesses some elements of the fire,

37

like the colour, it also possesses many other elements and, above all, it is associated with our physical body through our karmic vision. A material element burns when it is put into a fire, but the finger, if it were already fire, would not burn because fire doesn't burn fire. This means realization. Those who possess this integration truly find themselves in the essence of the five elements and can overcome many problems. There is an exam­ ple of this which seems like a legend. It is said that the great master Padmasambhava had got into some trouble before leav­ ing for Oddiyana, so, on his return, he was arrested and burned on a bonfire. But he remained cool and calm in the middle of the flames. We don't know if we should believe this story or not. Those who have faith can believe it; others can consider it to be a fairy tale. Anyway the story serves to explain the prin­ ciple of the integration of the elements. What happened to Pad­ masambhava is not an unj ustifiable or inexplicable miracle this can really happen if one is capable of realizing integration. We know that many masters didn't leave mortal remains when they died because they manifested the body of light. This is not a fairy tale but facts which have happened even recently. This might seem strange and miraculous to some but actually it is not miraculous because there is an explanation. We know very well that through the teaching and the transmission these things can manifest. We have a material body, which is made up of the five elements and the condition or nature of the five elements is the five colours. If we were to manifest only the five colors we would have the body of light. But this is not our concrete condition; we are men and women and have bodies of flesh, bones and blood which are the product of our karma. But if, through the transmission and the specific methods of the practice, we purify the effects of karma and absorb the exist­ ence of the material body into the nature of the elements, our karmic vision is consumed and only the manifestation of the

38

body of light remains. It is logical that it should be like this. It is not a miracle. The same is true of whatever sort of move­ ments and circumstances we find ourselves in. When we are in the nature and the real condition of movement, it no longer disturbs us. This is the so-called miymva, the state which should manifest through the understanding of the Dzogchen teaching and of the knowledge of contemplation. Miyowa, the state of non-movement or of integration, is not

only an intellectual consideration. If we understand this real condition we also understand that there are characteristics which are specific to both calm and movement. The void space be­ tween two thoughts and the arising of thoughts accompanied by the movement of the mind are not the same. Their way of manifesting is different, but according to the Dzogchen teach­ ing there's no need to think that one is better than the other. In fact both are a type of experience. The Master Garab Dorje said: "When thoughts arise and there are movements, if we find ourselves in presence there is no difference between the state in which there are thoughts and the state without thoughts (Shine)". These words of Garab Dmje are very important. It's impossible to really understand this concept if one is limited to Sutric practices. In that case you cannot say that the calm state of Shine and movement are the same, and so there is always the consideration of nyamzhag and ofjet hob. Nyamshag means that, at the moment when movement arises, even while noting it, one remains in the state of calm. Jethob on the other hand is the phase in which one stops doing the sitting practice and tries to practise in daily life by giving space to the needs and requirements of the human body. These are two distinct moments: first we get the idea to do some practice because we have a bit of free time and a suitable place and we enter into a calm, peaceful state again and we stay there, continuing the practice; then, at a certain point, we stop because we think maybe

39

we have done it enough and we begin jethob. In Tantrism we speak of

sungjug, union, meaning that these two moments of

practice shouldn't be kept apart; that's better to integrate them. In Tantrism unification means that all manifestations are part of movement. This is one way of seeing things, but in the Dzogchen teach­ ing it's a little different. According to Dzogchen we must find ourselves in the state of rigpa that exists in the state of calm as well as in the state of movement. Without cancelling or chang­ ing any characteristic of the experience, we can find ourselves in the unique state of rigpa. Thus we discover that in rigpa there is no difference at all between the empty state, the calm state with a lot of movement and the state of movement. They are all at the same level. We have also spoken of the three principle experiences linked to the three aspects of existence. First of all, there's the so­ called

mitogpa, the calm state in which one doesn't move and

one doesn't get distracted running after thoughts. Then there's the experience of clarity in which there's contact between the senses and objects. Finally there's the experience of sensation, for example, pleasure, which one feels and doesn't know how to rationalize but which is nevertheless an experience. In the state of presence you don't notice any difference at all, no mat­ ter what experience you have. If you notice a difference you are in the experience and not in

rigpa.

For a Dzogchen practitioner, even a meditation which is considered to be of a very high level is still just an experience if one is not in the state of presence. If experience comes to be considered as a form of meditation, it can be applied to obtain a calm state or a benefit, but as it is only an experience, realiza­ tion will take a long time. Now you can understand what is meant by

miyowa, 'non-moving'. It doesn't mean being capa­

ble of eliminating movement nor trying to do so, instead it means

40

integrating movement into presence, which is the pr i nci p le thing. When you are in this slate you can finally speak of the fa­ mous rochig w h ich means ·one taste'. Until we find ourselves in the sta l e of p rese nc e, rochig is only a mental construction. For example, we can have a sensation of ha ppiness or of anxi­ ety, w hi c h are two opposite feelings, bu t there is a way to inte­

grate them both even when working with the mind. According to the M aha yana Sutra someone who feels ill must not sa y they are feel ing ill or are d espera te, ins tea d the y must think they are cont e nt because their troubles are a purifi c at ion. In fact suffer­

ing the c on se qu e nces of karma it gradually exhausts itself. And whoever is feeing fine is equally content b ecau se he feels good. In any case, as u sually happens in our condition, when we be­ lieve we are h appy anything can happen. This is a way to train the mind and it's also a way to find the 'same taste' by reeducating our way of thinking. There arc many

methods that use the mind in a similar way, bu t in the Dzog­ chen teaching you need to find yourself in the state of presence and discover that there are no differences. This is the m o st im­ portant poi nt probably the one which Dzogchen masters whis­ ,

per into the ears of their disci ples. But it's not possible for me to whisper to each of you. Considering that tho s e present are

interested in learning something from me, I tak e advantage of this occasion by explaining the teaching, repeating the same thing many times. It can s eem to those who have followed many

retreats that I am repeating myself, but this is not the case. We must remember that we are in time and that everything becomes

history One day e ac h of us must assume his or her own re­ .

s ponsib ilit y If you want to do some practice, so m eth ing use­ .

ful you must remember that even if ,

didn't whisper anything in yo ur ear, what we a re spe a king of now is very im por tant. To put it s i mply , we can say that there are m a ny , many ex-

41

periences and that we experience them separately, but there is only one presence, the state of rigpa. When we realize that there is only one taste we are in the state of contemplation. In this presence we really have knowledge of ourselves, that is, we are in the nature of the mirror and whatever is reflected in the mir­ ror it doesn't create any problems. Everything is of the same taste and movement is no longer movement, that's why it is called miyowa. The state of contemplation is like this. This is one of the principal things that we must try to understand, but without thinking about it too mu ch, because reasoning only serves to understand what I have explained: then you have to experience it. Try to do a calm Shine practice and then try to visualize Vajrasatlva or something luminous, or transform yourself into Vajrasattva Yab- Yum, or, if you are able to, practise using the channels, doing kumbhaka and so forth. Whatever you do you will always have an experience. Thus you will discover that these experiences are not all the same, but that the essence is to find yourself in the state of presence without being distracted by the experience you are having. In this way it's possible to understand that contemplation is really finding oneself in the state of presence. There are many methods for learning this and developing a very precise knowledge of it. You must learn it, apply it and have a concrete experience of it. Any progress in this will enable you to recognize the state of contemplation in a more precise way. Then, gradually, you can free yourself from the methods. In general in Tantra and also in Sutra, experiences linked to the three states of exLo;tence are called 11yams. For example, if we relax all

our

elements we have an experience of sensation

or of vision called a nyam. Nyam means experience, but when we

have understanding of our real condition, we must not limit

ourselves to these nyams, because in Dz.ogchen all of life is an

42

experience. Every contact the senses have with objects, every contact of the physical body, every sensation etc. produces an experience. For example, if I am drinking fruit juice I'm very aware of what I'm drinking. It's the same if I drink something else. If I expect to drink some water and I drink sake instead I realize it immediately. So feeling and recognizing sensations is an experience. In that moment, there is always presence, but we can become distracted due to the mind. That's why we gen­ erally try to be present in the Dzogchen teaching. This is the practice. It is very simple; basically there is nothing to do.

43

NY AMNYID AND LHUNDRUB

Continuing with the explanation of the Four Contemplations of the Dzogchen Semde, after the state of calm called nepa (or Shine) and the state called miymva, the state of non-movement based on integration, there is the third state which in Tibetan is called nyamnyid, non-dual. If we have followed the practice of the calm state and of miyowa step by step, we have understood what 'non-dual' means. It means we find ourselves in our own true condition. Nyanmyid indicates the non-dual condition of kadal? and 1/mndrub. Kadag means pure from the beginning

and is based on the same principle as the void or shunyata. For example, kadal? is a little like when we are silent and find our­ selves in a calm state untroubled by thoughts, or when we ob­ serve a thought which suddenly vanishes leaving an empty state. Lhundrub is our potentiality which manifests according to circumstances. We have infinite potentiality, without limits, like that of a mirror which can reflect anything. Whether there are reflections or not and the type of reflections depends on cir­ cumstances. Generally this is called 1/umdrub, self-perfection, and indicates a quality that we possess from the beginning, an integral part of our nature and not a quality we construct, mak­ ing a sort of collection. Our vision, whether pure or impure, is part of this original quality. The transformation spoken of in Tantrism already implies the concept of pure and impure vision. Furthermore, there is the consideration that impure vision is the basis of our prob­ lems, because it represents samsara, and that it is necessary to transform it into pure vision. The Dzogchen teaching doesn't have this view and so it is called the path of self-liberation rather than the path of transformation. With this more direct, and thus

44

superior, path it's easier to achieve liberation. Why'! Because it's enough to find oneself in the real condition as it is. In Dzog­ chen there is nothing that's not valid, there is a bsolutely no difference between pure and impure vision, so there's no need to transform a nything. Problems don't arise from our vision, but from our attachment, our pre conceptions. Even masters who have achieved a high level of realization through the pra ctice of Tantrism have explained this. There's a famous sayin g of the master Tilopa, also used by the m a ster Pha Tampa (the master of Machig L abdron ) as advice to his closest disciples : "Problems don't arise from vision, they arise from our attach­ ment . This means that transformation is not strictly necessary. "

So the very idea of transformation is an error, at least it is an error if one has the capacity to find oneself effectively in real knowl edge. As I have already said, our problems arise from mental con­ cepts and attachments, which in turn arise from the mind and not from vision. Thus, in general, any vision, sensation or con­ tact the senses have with objects is valid. In the Dzogchen teach­ ing whatever object of the five senses is present in contact with the senses is cl arit y. The term 'clarity' is linked to vision, but when one speaks of vision everyone thinks of what we see with the eyes because sight is one of the five senses. However we have four other senses, and so in a general sense 'vision' also includes the sounds we perceive through h earing and all ob­ jects perceived through smell, taste and touch. We have experi­ ences through all of the senses. So we can say th at any contact the senses have with objects doesn't create any problems as it is simply a m anifestation of clarity. It is through contact that we discover an object Prob­ .

lems arise afterwards because we are immediately distracted, following the contact with the mind and judging it. For exam­ ple, when we see something beautiful the mind immediately

45

goes into action and produces a judgment. Then we say or think,

"Oh, how beautiful! I want it." If we don't manage to get it we suffer, if we do obtain it we are happy. But then this is not enough for us and, of course, we want something else. In this way we always continue to be distracted. This is our problem.

If, instead, we come into contact with something beautiful with­ out being distracted we don't have any problem, because this beautiful thing is part of our clarity. When we come into contact with objects we don't only have positive reactions. Sometimes we say, "How ugly!'' We sud­ denly feel a revulsion for this object with the result that we suffer if we are unable to avoid it. Beautiful and ugly, good and had are always parallel and complementary and so we, always distracted by judgment. accumulate karma and transmigrate. If we were not distracted and recognized all contact with objects as a manifestation of clarity, we would be automatically self­ liberated. In fact we can speak of self-liberation even when we have many contacts with objects and find ourselves in time. It's as if we were a mirror that reflects objects. But the mirror doesn't feel anything whereas we have a material body and five senses that give us the characteristic quality of experienc­ ing sensations. The mirror is only an example that serves to give an idea of self-liberation from every kind of conditioning. Not being conditioned doesn't mean being like a stone that doesn't feel anything at all. Many people think that someone who is realized and above conditioning finds him or herself in a

state in which the senses no longer function, but it's not like

ti1at. In general we have passions and we experience sensations through the five senses, but this should not distract or condition us. If we are not conditioned by them, their vibration or func­ tion remains and manifests itself concretely. In this case the five passions are called wisdoms. That's why you should not think that someone who becomes realized becomes like a stone.

46

In the non-dual state there's nothing to unify with the mind. It's enough to find oneself in the state of presence. Thus the integration of the body, voice and mind with their functions is realized. This, then, is the total and perfect state of contempla­ tion. Whoever can apply this knowledge to every kind of expe­ rience finds themselves in the state of nywwzyid. To summarize: firstly, through the calm state of nepa we try to discover presence and to enter into the state of contempla­ tion. Then, we notice that our condition is not only a calm state; in our natural condition there is also movement which is not something negative to be refused, as it is an integral part of our condition. So we should not avoid movement but rather inte­ grate it by understanding its nature. Thus, through the experi­ ence of movement, we discover that presence exists and that in the state of presence there is no difference between calm and movement. This is the so-called miymva, the state of non-move­ ment. If we have a superior capacity we don't limit ourselves to this experience because anything can be a part of experience, even if we are not in a particular position and not doing deep breathing to achieve the calm state. Drinking a cup of coffee or a

glass of wine, feeling cold or feeling happy, these are all part

of experience when we are present and aware. It's not neces­ sary to go in search of experience. It's enough to know that everything can be an experience and that through it we find ourselves in the state of presence, as in the experience of emp­ tiness and movement. To find oneself in the state of presence and to be able to maintain it in every kind of circumstance is called nyamnyid. In this case the practice no longer depends much on circumstance or on the condition of the moment. Perhaps in the beginning it's not easy to integrate and it's not all simple. To acquire familiarity with this practice, some-

47

times it's very good to do a personal retreat of one or more weeks to deepen the state of nepa, of miyowa and of nyamnyid, and to discover movement. When you do a little practice and discover that everything is part of experience, you can also suc­ ceed in applying the practice in everyday life. It's not enough just to practise during a retreat, it's more important to try to be present and to practise in everyday life. There is a method that helps you to dedicate yourself to practice in daily life: this is the fourth level of contemplation, the state of llumdrub or of self-perfection. The true meaning of self-perfection is finally finding one­ self in one's own real condition. In practice, this means to know, not only intellectually but also through active integration, that everything is part of experience. But there is no need to wait for this to happen spontaneously one day; there's a method for learning to integrate. First of all a practitioner knows that he or she has a body, a voice and a mind. With the body we usually move, walk, work, we do many actions, and we must bring all of this to the level of contemplation and non-dual presence. To be in contemplation doesn't mean to become like a statue of the Buddha. Many people think that when you meditate you must keep still but our nature is also movement. Thus, know­ ing that movement is part of energy, we must integrate it with contemplation. How can we actively integrate movement? If we have the experience of contemplation we integrate it with contempla­ tion. Movement can be considered positive, neutral or nega­ tive. It's considered to be positive, for example, if we do pros­ trations. Those who have practised the Ngondro know very well how they are done. However, you should not move automati­ cally without thinking what you are doing. In the Ngondro we learn what we must do to purify the body, voice and mind. For example, when you visualize the Tree of Refuge you must think

4fl

not only of yourself taking refuge but, while you are practising, you must also imagine the presence of all other beings. Prostra­ tions are usually done like this, having all these things in mind at the same time. In lhwulrub, instead of visualizing something, we integrate movement with the state of contemplation, so movement ac­ quires an immense value. To visualize and to think of some­ thing usually means using our limited mind, but when we find ourselves in the state of contemplation any movement or func­ tion of energy becomes a manifestation of wisdom. For some­ one who is already used to the practice of contemplation it he­ comes very easy to apply movement in this way. When walk­ ing, for example, one tries to walk in the state of contemplation and to slowly integrate the movements. As you can see, con­ templation can also be applied with movement; you don't have to keep still like a statue always. Then you also need to begin to integrate the voice and its function with contemplation. In this case voice doesn't only mean vocal sounds but above all the vibration and the energy that emanates from it. Moreover, the voice doesn't only serve to recite mantras. Usually we chat and talk a lot, so if we are familiar enough with the state of contemplation, we can try to maintain presence while we speak. A good Dzogchen practi­ tioner is capable of maintaining the presence of contemplation while speaking. Thus, we don't have to be distracted when we speak because the function of the voice can be totally integrated. Then there is the mind and its reasoning. Many people can­ not understand what it means to integrate the mind in contem­ plation because they claim that it is not possible to think while contemplating. For example, someone who is doing heavy work in which they need to cut something maintains that it is not possible to practise contemplation while doing this, because they would risk making a mistake and cutting off their hand.

49

Or someone who works in an office and has to think about and discuss many things with others claim that it is impossible to remain in contemplation at the same time. This means that one thinks that the state of conte mpl a ti o n is relaxed and calm like Shine and that it is linked to the mind. But the state of contem­ plation is not the mind: the mind is that which reasons, it's one of the three aspects of existence. I have often repeated that the three aspects of existence are comparable to the reflections in the mirror and that contemplation is equivalent to the clear, pure and limpid nature of the mirror. Moreover, while the nature of the mind or the state of con­ templation is beyond time, the mind is in time and when it rea­ sons it has to follow a rule, it must formulate thoughts one at a time. An enlightened being like Buddha on the other hand, pos­ sesses the wisdom of quality and quantity. What does this mean? With regard to quantity, for example, we consider that the uni­ verse can contain millions of beings; the wisdom of an enlight­

ened being is the capacity to understand the condition of all of these beings in an instant. This means that a Buddha is not con­ ditioned by numbers or the limitations of time. But we are con­ ditioned and therefore limited. The wisdom of quality, on the other hand, is the possibility to manifest infinite aspects simul­

taneously. For example it is told that Milarepa was inside a horn of

a

yak without having become smaller nor the horn big­

ger. This seems absurd because Milarepa was the size of a nor­ mal person, at least he was the size of an average Tibetan, who, however small he might be, certainly could not fit into a yak's horn. On the other hand, the yak, which resembles a bull, has

a

small horn that certainly could not contain a person. According to the rules of logic this is a contradiction that we cannot ac­ cept, because our logic is limited. But if we manage to break this logic, we manifest the wisdom of quality because we are no longer conditioned by our limitations.

50

So the qualifications of enlightened beings are the qualifica­ tions of our condition as it is. This is not just an explanation to make you understand what enlightenment is, but it is actually our real condition. When we really find ourselves in the state of presence and of contemplation we can have infinite mani­ festations that are part of the three aspects of body, speech and mind. This understanding can be developed and integrated through practice, but even when we have succeeded in inte­ grating presence with this state we still have a physical body, we still eat, drink and sleep. Even while being perfectly normal people still immersed in samsara, we can find ourselves in a particular condition that is called 'great contemplation' or 'con­ templation beyond the thwz'. In general when we do a thun we sit down peacefully and try to find ourselves in the state of contemplation. When we finish doing the practice we say MAMAKOLINGSAMANTA, then gradually we return to the usual distractions because we consider that the thun is finished. Those who are more able to integrate continue to maintain presence, but most people think that the practice is finished and that they can return to distrac­ tion. This is a thzm of practice but when there's not this limit we are at the level of contemplation called llzwzdruh. These, then, are the four principle contemplations of Dzogchen Semde. If you have understood you can apply them at all times and in all circumstances. A retreat of one or two weeks is an ideal occasion to experi­ ence and to learn. The Dzogchen teaching doesn't demand spe­ cifically long retreats, but those who want to can do them. There are practitioners of Dzogchen who stay in retreat for their whole lives. In any case, the principle of Dzogchen is not one of long retreats, which are necessary in Tantrism because it is very com­ plicated to enter into the dimension of transformation. Given the confusion in which we live it's certainly not easy to realize

51

a transformation by integrating it with our energy. To achieve integration one must recite many mantras and do many things and this takes a long time. In the West people think that the three-year retreats organized by many Tibetan centers are very long, but in my country a practice retreat of Tantrism usually lasts seven years. A three-year retreat is usually done near a master and so it is easier. In the Dzogchen teachings integration is the principle point. To integrate, we need to have something which we can inte­ grate: if the base is lacking, there's not much to integrate. As we have said, the base is made up of the first two levels, nepa and miyowa. When nyamnyid begins, we are already in the in­ tegration phase. It is easy to understand this when we speak of chijpa, or behaviour, in Dzogchen. In the other teachings and

traditions, behaviour means following certain rules which make us do this and not that, to eat one thing and not to eat another, etc. In Dzogchen, on the other hand, we call on our own aware­ ness, we take responsibility for ourselves, so we ourselves set the rules. In Dzogchen, behaviour can have different aspects. For ex­ ample, it's said that at first one's behaviour should be like that of a bee flying in a meadow full of flowers - big, small, me­ dium, yellow, red or many other colours. The bee doesn't have any preconceived ideas, it doesn't behave the way we do when we consider ourselves disciples of a tradition and close our­ selves in it. The bee feels free and happy to be able to fly in the meadow. When it encounters a beautiful flower it stops, smells it and tastes its nectar. It is unlikely that the bee will be condi­ tioned by the flower. In fact, it goes off again straight away, lands on another flower and tastes it. Like the bee that accumu­ lated pollen, whoever is interested in the teaching accumulates methods and knowledge until he or she discovers the real con­ dition. That's why the Dzogchen teaching says the first behav­ iour is like that of the bee. 52

The second behaviour is like that of a wounded animal. What does a wounded animal do? It certainly doesn't move around because it's suffering and afraid that, because it's weak, some­ one can harm it. So it finds a bush or secluded place where it can hide in peace. In this case, if we are talking about the prac­ tice of Shine, this refers to practising miyowa until one realizes the capacity to integrate. If, however, you know the principle, it is not that you have to practise Shine for years, even a few months can be enough. But if you haven't understood and you don't even know what you are doing, a short time certainly will not be enough. Then there is the behaviour of the lion which is free to go anywhere he likes. This means having reached a true knowl­ edge and having already had the experience of it. This is what is called nyamnyid. In the state of lhundrub, finally, there is the behaviour similar to that of a crazy madman who doesn't keep within any limits. This doesn't mean doing anything that comes up, like the Mahasiddhas. If it's possible, you can even do this, but principally we need to be able to integrate both good and bad without distinction. In this case we'll be able to overcome the limitations created by others or by circumstances, because these limitations will not exist in our understanding. This ex­ planation of behaviour, which is typical of Dzogchen, enables us to understand how to act from the beginning up until we find ourselves in the state of integration.

53

INDEX OF TIBETAN WORDS AND NAMES

changchuhsem

byang chub sems 23

chopa

spyod pa 13,52

deng drol thog tu cha

bdengs grol thog tu 'cha' 18

Dzogchen

rdzogs chen 10, II, 12, 14, 15, 16, 18,19,20, 21, 22,33,35,39,40,41' 44,45,51

dzogrim Garab Dorje

rdzogs rim 13,15 dga' rab rdo rje II, 15, 16, 18, 20, 22,23,39

gyuwa

'gyu ba 33,34, 37

jethob

tjes thoh 39

kadag

ka dag 44

Khepa shrii gyalpoi kyecho

Mkhas pa shri'i rgyal po'i khyad chos 16

khorde yermed

'khor 'das dbyer med 13

kyerim

bskyed rim 13, 15

lhagthong

lhag mthong 32,33, 35, 36

lhundrub

limn grub 44, 48,49, 51, 53

Longde

klong sde 16,22

Machig Labdrt.1n

ma gcig lab sgron 45

miyowa

mi g.yo ba 36,37,39,40,42,44,48, 52,53

ne

nas 24

nepa

gnas pa 31,33,34,44, 47, 48, 52

ngo rang thog tu tred

ngo rang thog tu 'phrad 16

ngondro

ngon 'gro 20,21,48

nyam

mnyam 42

nyamnyid

mnyam nyid 44,47,48, 52, 53

nyamzhag

mnyam bzhag 39

Nyingmapa

rnying ma pa 14, 16

Paltrul Rinpoche

dpal sprul rin po che 16

55

Pha Tampa

pha dam pa 45

rigpa

rig pa 23,40,42

rochig

ro gcig 41

sem

sems 23

Semde

sems sde 16,22,23,24, 31,32, 36, 44,51

shi

zhi24

Shine

zhi gnas 24, 26, 27, 31,32, 33, 34, 36,39,42,44,53

sungjug

zung 'jug 40

tepa

dad pa 9

thag chig thog tu ched

thag gcig thog tu bead 16

thun

thun 51

tsigsum nedeg

tshig gsum gnad brdegs 16

56