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Homage to the second buddha, Samyepa Kunkhyen Ngagi Wangpo.
Here, in brief, I shall explain the key points of the practice belonging to this context.
First of all, on a comfortable seat assume the seven-fold posture of Vairochana in a relaxed and comfortable way. In particular, look with wide open eyes and without support into the sky straight before you, since the eyes are the gates for the manifestation of wisdom. As for the key point of speech, let your breathing flow naturally, not through your nose but very gently through your mouth. There is a reason for each of these points, so do not disregard them or think them unimportant. .
Following this, cultivate renunciation, weariness, compassion and bodhicitta. After that, visualize your root guru above the crown of your head in his ordinary form, dress and attire. With tear-filled devotion, supplicate him so that realization of the profound path may quickly dawn within you, not just in mere words or platitudes. For the realization of dzogchen to occur in your mind you must receive the transmission of the blessings of the mind of a master who possesses the lineage. This transmission depends upon the disciple's devotion, so it is of sole importance. Without getting involved in too much chanting and forced practice, supplicate him one-pointedly. That is essential.
At the end, according to the key points of visualization for receiving the four empowerments, mingle the guru with your mind and sustain the innate essence of great bliss which is empty cognizance free from fixation.
Here, meditation doesn't mean the cultivation of the absent-minded, vacant and indifferent state of the all-ground. Also it doesn't mean the cultivation of the conscious and tranquil state of the all-ground consciousness. Similarly, meditation doesn't mean to cultivate the blank state of a nonconceptual experience or the variegated thoughts that appear as objects.
Well, what is meditation then? When your past thought has ceased, and your future thought has not yet arisen and when you are free from conceptual reckoning in the present moment, then your genuine and natural awareness, the union of being empty and cognizant, dawns as the state of mind which is like space. That itself is the great perfection transcending concepts, the cutting through of primordial purity, the open and naked exhaustion of phenomena.
This is exactly what you should recognize. To 'sustain the practice' means simply to rest in naturalness after recognizing. In any context, whether it be view, meditation or conduct, this is exactly what should be revealed in its naked state. Unless you (experience and understand) that, one teaching will tell you to be free from arising, dwelling and ceasing; another will say, "It is such and such!" With these ideas in mind you are simply naming the nameless. Within that mire of intellectual assumptions you'll never find the chance for realization.
Dharmakaya is naked and empty awareness which transcends concepts and cannot be established (as having concrete existence), apart from a mere mental image, by means of descriptive words or by the analytical intellect. But, when the blessings of your master coincide with the power from your own meditation practice, you will cut through misconceptions, just like a small child awakening to the faculty of intelligent thought. When that has happened, it is essential not to abandon that discovery but to cultivate it continuously with diligence.
While a beginner, if you get too slack, there is the risk of slipping into nonstop delusion, so you have to be mindful constantly.
Whether there is stillness, thought occurrence or the noticing of them, it is essential to practice while looking directly into the fresh awareness of the observer.
While meditating in this way the sign of manifest awareness is when it seems to you that you have even more thought activity and agitation and even more disturbing emotions than before. Also, an endless number of variations on the three experiences of bliss, clarity and nonthought appear. But don't have hope or fear about them. Don't try to accept or reject them, or cling to or fiXate on them in any way. Rather, practice while looking directly into the awareness which experiences them. In this way they become your friends. If you cling to or fiXate on those experiences, you will simply get tied up in that fixation.
If your mind gets drowsy or dull and the clarity of awareness is not manifest, you can clear it in this way: visualize the letter A or a sphere of light in your heart center and send it our through the crown of your head. While leaving your breath exhaled, imagine that it hovers in the air about the length of an arrow above you.
If you get too agitated, you can steady yourself in this way: deeply relax your body and mind, lower your gaze and imagine a tiny sphere at the tip of your nose.
Sometimes, when there is a clear cloudless sky, you can sit with your back to the sun, direct your eyes to the center of space and breathe very gently, keeping your breath exhaled slightly. By doing so, in an instant, the open and naked dharmakaya of awareness and emptiness will appear from within yourself. This 'realization of the threefold sky' is a most profound instruction.
Another time, you can keep your body in the seven-fold posture, breathe naturally and keep your mind free from thought. Then lie down on your back, stretch out your arms and legs, and let your eyes face the sky. Exclaim HA! forcefully three times, sending your breath out. Then leave your mind in its natural state. By doing this a realization of nonconceptual dharmata will take place.
Furthermore, when you rest in naturalness with your body in the sevenfold posture, don't dwell on whatever is perceived, but rest in the empty quality while focusing your gaze freely and easily in total openness transcending outside, inside and middle. By doing this a realization of space-like emptiness will occur.
Again, don't dwell on the empty quality but rest in the nongrasping state of self-cognizant perception. By doing this a realization of utterly insubstantial and unfixated perception will occur.
Once again, direct your attention to the thought activity arising from the clarity of awareness and you will have the realization that it is like a wave dissolving in water, liberated with neither support nor fixation.
These instructions are profound methods which cause experience to take place directly. In this way you give rise to certainty within yourself.
In short, the meditation of innate awareness that I mentioned before, the realization of primordial purity in which phenomena are exhausted, the transcendence of good and evil, faults and virtues, the absence of attaining and clearing away, change and alteration, the Wisdom beyond dualistic concepts, the final point of realization, whether it be madhyamaka, mahamudra or dzogchen, is itself present at all times, and that is exactly what you should recognize.
While doing so, don't concentrate with deliberate effort and don't get dissipated through distraction. Sustain the yoga of unfabricated naturalness like the steady flow of a river. This is the essence of practice.
Whatever takes place at this point, whether it be the six types of cognition, thoughts relating to the five poisons, or fluctuations in temporary experiences, it manifests as a display of the expression of awareness-bodhicitta. They are all equal in appearing, they are equally empty, they are equally real and also equally false. All of them are nothing but the magical display of awareness, so don't get involved in negating or approving, accepting or rejecting, clinging to or fixating on them as something to be discarded or as a remedy. Rather, relax openly and free from fixation into the fresh state of awareness of 'that which experiences.' In this way it is essential to train the strength of your realization through naturally liberating whatever arises.
Here, the term shamatha is given to the aspect of stillness, and vipashyana to the aspect of directly realizing wide open awareness and emptiness. They are named in that way but in fact they are indivisible.
By realizing that the essence of awareness is empty you are free from the extreme of eternalism, and by seeing that the nature is cognizant you are liberated from the extreme of nihilism.
By avoiding the hope of cultivating the experiences of bliss, clarity and nonthought, you are liberated from the states of the three realms.
By destroying the fixation of remedy, no defilement or error will remain in your nature.
Don't expect to attain enlightenment in the future within the mire of mind-made assumptions. Rather, take as your path the three kayas that are naturally present in yourself at this very moment. That itself is the special quality of the great perfection.
For the practitioner who realizes this, the sun of happiness will shine from within, no matter where he stays.
Obstacles and side-tracks all result from hope and fear and from clinging to and fixating on things as real. Therefore, it is essential to avoid fixating on anything whatsoever.
Whatever you experience, whether it be sickness in your body, pain in your mind, a "real" disturbing emotion, clinging and fixation, accepting or rejecting, then identify it and supplicate your master and receive his blessings. Minutely examine and track down - not just as a rough understanding - the mind that accepts or rejects. From where did it arise, where does it remain and to where does it go?
By doing this you will find that it doesn't exist as anything whatsoever and doesn't remain anywhere either. Thus, you cannot possibly avoid experiencing a wakefulness which transcends the notions of perceiver and perceived and cannot be indicated in words. That is dharmakaya - naked and aware emptiness. When this experience takes place, sustain the state of 'exactly that' and all your obstacles and side-tracks will be naturally liberated.
Devotion to the master is the king of all enhancement practices so give up regarding him as an ordinary human being. It is essential never to separate yourself from the devotion of seeing him as a buddha in person.
Moreover, if you alternate between meditation on impermanence, compassion, development stage, and completion stage with and without attributes, each practice will enhance the other. This will be most effective.
At the end of your sessions never forget to make dedication. In the breaks never forget the practice of regarding all phenomena as magical apparitions.
At night, practice the yoga of sleep. When about to fall asleep supplicate so that you can experience the sleeping state as luminosity. After that, mingle the master with your mind, sustaining the fresh state of awareness. While doing so, go to sleep without being interrupted by any other thoughts.
There are further points to understand. Unless you resolve the view you won't be able to destroy the bonds that cling to the perceiver and the perceived and think them real. It is essential, during the meditation state, to resolve that all phenomena are nonexistent, pervasive, spontaneously present, and 'oneness.’
Unless you sustain continuity in meditation you won't arrive at the vital point. Simply assuming that (the view) is such and such is not enough. It is essential to maintain meditation constantly with diligence.
Unless you differentiate (between good and bad) conduct, there is the risk that you will stray into total negativity, thinking that both good and evil are empty. The key point is to change whatever you do during postmeditation into a virtuous action by maintaining the feeling that everything is like a magical apparition and having firm confidence in the belief that the law of karma is infallible.
If you separate means and knowledge you will always remain in bondage. It is essential to embark on the 'highway that delights the victorious ones,' the unity of emptiness and compassion, and of the two accumulations of merit and wisdom.
These are extremely important key points, so keep them in mind in this way:
Unless the feeling o f impermanence and weariness arise in my mind,
The business o f appearing to practice in this life
Will never provide a chance to genuinely accomplish the sacred Dharma.
May real renunciation dawn within me.
Unless I train in compassion and the excellent bodhicitta,
In the darkness of clinging to selfish aims
There will never be a chance to illuminate the excellent path of Mahayana.
May I train in true and eminent bodhicitta.
I commit acts which seem to benefit others,
Although I have not reached the state of a noble being.
These acts, in fact, don't help others and cause me to fetter myself.
Without fooling myself with distractions and bustle,
May I practice diligently in secluded places.
Means and knowledge separated are like a man with a broken leg
Who Jacks the power to journey the paths and bhumis to omniscience.
While uniting emptiness and compassion, development and completion, and the two accumulations,
May I embark on the unmistaken path.
Without receiving the blessings of a master endowed with the lineage,
I won't realize the natural state by pushing my practice.
Through an auspicious coincidence of perfect devotion,
May I obtain the supreme empowerment transmitting the lineage of realization.
The great perfection beyond concepts; luminous self-awareness,
Is the spontaneous presence of kayas and wisdoms from the beginning.
Through the instruction o f freely resting in the innate mode,
May I attain stability in the level o f exhaustion.
When once the time arrives to bring benefit to beings,
May I don the armor of never tiring of helping others.
May I alone liberate my infinite mothers
From the river of samsaric existence.
This upadesha for the benefit of beginners was given to a friend with the name Kamali, by the yogi Yanpa Lodey (Carefree Vagrant).
Completed for the time being!
Ithi!
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