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Tsoknyi Rinpoche Trekch

Started: 22.10.2000
Tsoknyi Rinpoche - Dzogchen Teachings - Trekch
The Ground:
All phenomena are within the natural state, so the way we see things is our
perception. The Dharmakaya pervades everything. Everything is included in one.
It is very important to understand this, the levels of ground, path and fruition, is
only our conceptions and there is really no levels, its all one!
If you have a sweet wrapped into a paper, the paper is the ground, the path is the
wrapping and to open it is the fruition.
The sweetness has always "een inside this wrapping. #ou have to understand
how the students of the $uddha and the masters following them again reached
Even the ground is "eyond concepts it is said, its essence is empty, its nature is
clarity, and the clarity is unceasing. %&o all these are together'.
(e should analy)e if the nature of all phenomena is empty. %&hera"' (isdom
dissolves into the ground. *ecogni)ing the ground is good enough, "ut the clarity
distracts you.
The essence of the nature is "eyond permanence and impermanence. $ecause
we dont recogni)e the natural state, the Tathagar"a, we get caught up in the
clarity. All phenomena are already awakened. (e "elieve in the true of
phenomena, "ut at the actual state nothing has true e+istence. It is easy to miss
it if you are only thought on the a"solute, you also have to know what delusion is.
$ecause we cannot always "e and rest in the nature, we think that our delusions
and illusions are true! There are actually "eings that are a"le to rest in the nature
at all times, "ut as long as we are as we are, we cant see this.
$y doing the practice we will "reak this shell of illusions and if we let the
grasping fall apart, the natural state will reveal itself. The three &amadies is for
e+ample a skillful mean to reali)e the ground, path and fruition when we practice
a yiddam. (hen we see a $uddha, we dont see that he is enlightened, this
doesnt mean that he is not enlightened. -rasping puts the seeming reality
together. (hen it comes to phenomena you have to let go of the notion that it is
real and look at it .ust as a mirage.
To "e a"le to let the grasping fall apart, we have to apply the view, meditation
and conduct. (e have to apply the view and there is a conceptual view and a
non / conceptual view.
If we "elieve that the conceptual things are real, then this is a conceptual view.
All the $uddhas teachings is on how to "e deluded, even all 0ualities of the
$uddha as we talk a"out it is dilutions. The view that has concepts is called
&hamata or tran0uility. If you truly practice D)ogchen, you dont need to
practice &hamata. There are "eings, that when they are "orn, they are partly
introduced to the Tathagata. If you only practice &hamata it is not possi"le to
reali)e the ground. 1orget a"out the minds essence, forget a"out the mind all/
together. As $uddhist we have to work with the karma, the root of karma. And if
we come "ack "ecause of karma, we will suffer and we cannot help sentient
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Tsoknyi Rinpoche Trekch
Started: 22.10.2000
"eings. (e should have the right to come and go as we please. This is "ecause
of delusions and o"scurations.
&hamata with o".ect is known "y people in the west "ecause everything you do
is concentrating on o".ects, like at your .o", driving etc. A"iding and staying,
mindfulness and awareness is the main three things that have to "e present in
"oth &hamata with and without support. 234 a"iding, 234 mindfulness and 354
awareness %the main 6anager'. The most important is the awareness, off course
it is important to "e rela+ed, "ut we have to get rid of the dullness.
Ti"etans fall asleep when they meditate, "ut westerners are to active, looking too
much outwardly. #ou must learn to rela+. Its not really important to sleep, some
Ti"etan masters doesnt sleep at all. (hen you sleep its like you get
unconscious and your mind completely collapses. *emem"er the 7 mindful
nesses / mindfulness of "ody, sensation, mind and samadi.
In Ti"etan there is a word called nyam 8 e+perience, "ut changing. If you have
e+periences like this, this is not enlightenment, so you have to let go of it. (e
should never try to get this e+perience again. If you practice you will get
e+periences and they come and go. (e have to actuali)e this reali)ation to "e
a"le to con0uer the ha"itual patterns it is not enough to study.
&ometimes mindfulness can "e a little too much, and then it must "e ad.usted "y
awareness. 6ost traditions stops with a"iding in mindfulness / &hamata, "ut
D)ogchen has a way to pass this state.
The view:
The secret mind is right there, the view of no concept, you might try to
understand it with concepts. The real difficulty lies here, to understand that this is
the wisdom of our awareness. It is said that the wisdom of the view cannot "e
conceived or understood, "ecause it is "eyond concept. $ut if you have great
merit, uncompelled devotion, compassion or intelligence it is possi"le to
recogni)e, or if the master gives you a shock of the five sufferings. Also at the
very end of an orgasm, you completely let go.
&o, how to "e a"le to let go completely of how we see things9 (e are talking
a"out mind and minds essence, its like ice and water. In minds essence there is
three 0ualities. (e must try to gain some accomplishment in this life, so that we
can traverse to a pure realm or at least have a good re"irth in the human realm
and "e "orn to "enefit "eings.
6ind is not something or nothingness, its not su"stantial and not non/
su"stantial. &eeing the empty essence and the empty essence of that.
To "e a"le to rid us from all o"scurations we have to apply the view.
The &hamata practice is not free for hope and fear, so therefore we should
practice the non/conceptual meditation of Trekch:. 6ind is when we get
attached to o".ects and then get more and more attached and there"y forgetting
to look for the true nature.
If we want to attain enlightenment we have to recogni)e the natural state, if we
go after all our pro.ections and thoughts, there is no way that we can reach
Its nature is empty, its essence is clarity, unceasing.
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Even though you have these three 0ualities, you dont know how to look for them,
so how to find them9
There is four ways; <ooking, seeing, letting "e and freeing.
If you accumulate a lot of merit it will push you towards enlightenment or if its
trough developing devotion for the teacher = teachings and practice -uru #oga.
&o the "est is for us to do a lot of mantra, practice and accumulations of merit.
#our looking is part of your method, the end of the looking and the "eginning of
the seeing is together.
>ow to rest9 &eeing is the view / non/conceptual view from the first second and
continued a"iding in this *igpa is the 6editation.
If we meditate that "ecomes a contrast, so without meditating and without not
meditating .ust a"ide in the natural flow of the view, leave it as it is and .ust rest in
this flow. ?ompletely rela+ed with clarity, if you "ecome drowsy, you lose the view
and if you "ecome agitated you rela+ "ack into the view. This is the meditation of
the three immovea"le ;
@. The body should be like a mountain.
2. The sense organs should be immoveable like the reflections of stars in a lake.
A. The nature of mind is immoveable like the sky.
6editation is open and spacious .ust like a vast ocean, *igpa has a reflection,
liveliness. #ou cant turn *igpa on and of, its always on. Its .ust you that is not
always a"le to e+perience it. This is the ground. #ou have a shallow and narrow
*igpa and not a vast and open *igpa, its .ust like this "efore you get ac0uainted
with the practice.
If the state of &hamata is sta"ili)ed, your mind is a"iding there and there is no
movement, "ut if there is movement it is *igpa. 6any D)ogchen practiceners sit
in *igpa a short time and then they grasp and try to hold on to clarity and space,
"ut its only if you practice and practice that this will change and then you can
prolong your a"iding in *igpa. Even in *igpa there is thought, "ut these arise as
wisdom. In *igpa you can think, "ut its thinking without grasping. Its like the
karmic Bolice, they cant find your footprints. Cuter and inner e+periences are
connected vast and un/originated.
*igpa is like a foal, it has the power of the horse, "ut it will grow slowly in to a full
racing horse.
#ou should start practice with developing *efuge and $odhicitta, then you do
your #iddam / practice and do some mantras. Then you do &hamata with and
without support and then you start your D)ogchen / practice.
There will "e clarity, "liss and non / thought. *igpa is very normal, no out or in
or holding on to anything. *igpa is not fro)en there is movement. Dont try to
prove that this is *igpa, .ust hang in thereDD.!
*igpa is close to stupid meditation, "ut there is clarity and awareness. #ou
completely let go and rela+.
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Looking, seeing, letting be and reeing :
There are A letting "e, the A unmova"les, distractions will come and if you try to
do anything a"out it, this is a distraction in itself. #ou should know that it is the
holding on to the thoughts and feelings that make it a distraction. These
distractions is simultaneously "orn and is what is called ha"itual patterns that as
"een created previously. It is something that comes without warning and you
may"e dont recogni)e "efore several minutes has passed. (e get distracted,
"ut we dont know!
&o, what skillful means should "e applied9 Its mainly "ecause we dont have a
firm reali)ation on emptiness, its not strong yet. &o you get caught "y the
distractions. Dont do anything a"out the emotions, "ecause if you do, you will at
once loose the space. Its .ust like the toilets in the airplanes, its always "usy and
its impossi"le to get in.
&hamata is like that you are in the toilet of a plane, the occupied light is always
on and no one can enter. (hen emotions come, you must create space instead
of grasping and holding on to it.
&o, there is three ways of freeing ; Epon arising, self/li"erating and freeing
without "enefit or harm. The first is freeing upon arising and em"almed "y
emptiness, %3 conflicting emotions should turn into 3 wisdoms', second is
li"erating upon itself, .ust like a coiled snake, it uncoils itself.
Always remem"er *igpa, whatever comes let it dissolve into the *igpa. The third
is like a thief entering an empty house, there is no fear of emotions or
distractions. Its when you are not free to choose, that you feel fear, "ecause
some emotions you need and others you dont. &o the root of happiness is
li"erating these 3 conflicting emotions.
The real $uddha/hood is the natural state, not politics!
There are signs you can o"serve or to look FforG to see if you have progress in
your practice. They are clarity, "liss and non/thought. 1or "eginners there is only
pro"lems, not much "liss or non/thought. &ometimes when one recogni)es
nature of mind, one will feel more confident and get inspired to do more practice.
&ometimes your completely lost and then you recogni)e again. Then .oy arises
and you get inspired to do more practice. (hen you sit and you are in the state
of *igpa, you will may"e say oh! This I have e+perienced "efore in life. &o your
whole "ody can feel "liss and everything you see is "lissful. At this stage it is not
reali)ation, "ut e+periences and after some time you will feel suffering, "ecause
you hold on to this e+perience. &ometimes you will feel e+tremely "lissful,
"ecause your channels and winds are in "alance. #ou should sit straight and
"est is the H/point posture of Iariochana. Cf the Tsa/<ung/Tikle, there is
-ross and Bure %e+periences'.
The su"tle energy/channels are connected with the mind. &o when one "ecomes
enlightened, the "ody and channels "ecomes Ia.ra/"ody and the speech
"ecomes Ia.ra/speech and the mind Ia.ra/mind. #ou can perceive strong
clarity %light', everything seems very clear and pure. &o whatever happens, .ust
keep on. Dont give up, and look at everything as e+periences and things will
sta"ili)e. Also the non/thought can last for long time, .ust dont make a "ig thing
out of it.
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-ara" A points;
@. Recognize nature of your mind.
2. Decide on one point, especially it is important to decide that this is Rigpa, but to leave a
lot of space.
A. Be confident in the liberation, when you have the experiences, then dont doubt, !ust feel
If the clarity is strong, it is possi"le to get stuck and if you are stuck in the clarity it
"ecomes a "it still and hard. If there is e+panse then this is usually good, "ut
when there is "liss it also comes together with attachment and it is difficult not to
get attached.
There are two things to "e o"served and two to a"andoned. (hat you must gain
and give up. (hat is to "e practiced is Treckch: and what is to "e accomplished
is T:gal. >ere we are generally talking a"out Treckch: / cutting trough in general
what we have to give up. (e have up to now e+plained the empty essence of the
Three 0ualities which is to "e o"served. In order to accomplish these
spontaneous 0ualities from within, we have to let go of the strong sense of self.
(e have generally talked a"out how to cut the ego clinging. $y recogni)ing the
empty essence of our mind, we cut this clinging to a self and the ego. to stop
ones emotions is not enough to reach li"eration. All 0ualities unfold from that
natural clarity. Jatural clarity is also part of &amsara and it can see the ego
"ehind. (hen this natural clarity looks and sees the inherent openness, it
"ecomes one with the emptiness. (hen one finally manages to free oneself from
ones emotions and o"scurations faith arises. (hen you see the empty 0ualities
of your emotions, you learn to appreciate yourself and start to "e a"le to
completely let go of them and there"y seeing that they are not real.
Then you feel happiness and no more fear of yourself or anything else. , this is
the first "irth of the little "a"y of devotion. #ou really appreciate this practice and
the Dharma. That devotion will "reak the concepts again.
(e should not ever let our spiritual emotions take us like >are Krishna. (e
should always have openness and awareness and not space out and never get
attached to our religious feelings.
(hen devotion is there you will see that your *igpa "ecomes more .uicy and
you can really feel the "lessing from your masters and the $uddhas and
$odhisattvas. (hen ego is no longer restricting the "lessings from getting in to
you. $ut then again, for most of us devotion is also a mental construction, so
when we practice this, it will "ecome a natural part of us, and not something that
we have to develop or aspire. The second thing that will unfold from within is
wisdom. It is not learned wisdom, its more inherent wisdom unfolding from the
natural clarity from within. (hen you can completely rela+ and open up to the
natural radiance from within.
Ground, Path and Fruition.
Tsoknyi Rinpoche Trekch
Started: 22.10.2000
!hgyal Rinpoche"
The main thing to understand is that we are intrinsically enlightened and our path
is .ust to things as they are to see this. All the traditions are teaching us that our
main pro"lem is E-C. Ego is not real, it is the root of illusion. Every"ody is
talking a"out that our main pro"lem is aversion, attachment and so on, "ut the
main thing is that we have to take a wow with ourselves, that we will "e a"le to
take "oth anger, "lame, accusations from ourselves and others in a very good
way. If one person has done a three/year retreat and another has not, the one
that has done the long retreat should have no notion a"out that he has done this
afterwards. If he then feels that he has "etter understanding and that he is "etter,
then the other person, this is all E-C.
The most important thing is mindfulness, if one does not have this, one cannot
accomplish anything. There is no leveling, mind should .ust "e in its nature and
there"y we gain clarity. If there is serious dou"t, there is no confidence. 6ind
should "e easily with us, open and clear. (hatever one does, the main thing is to
keep this clarity. (hatever one has, as long as one does not cling on to them,
they are no pro"lem for you. ?linging is "asically .ust ignorance. Im an artist and
I .ust do what feels good in the moment and try not to cling on to anything. I dont
need to feel that I am anything "ig or especially good. I .ust pray to the
$uddhas that I will "e a"le to "enefit "eings. (e think that we are so many
groups of "eings, like the $uddhas and our group and this and that group, "ut
the $uddhas dont see it like this. >ow can we develop devotion9
Just by always having the Guru in your mind.
*inpoche, do you try to put everything that you do when you are painting in
connection with the Dharma9
*inpoche; I really dont try to do anything. The worst clinging is for e+ample
clinging to your .o"! #ou have to have a .o" that you like to do, if someone takes
your .o" then let it go. Dont get angry or depressed. Anything that is egocentric is
not good, whatever it is. (hen ego is involved, everything is difficult, "ut when
ego is not there, everything that you do goes well and happens very easy.
Jever do what the E-C tells you to do, always do things without this notion of
E-C/self and try to really see that ego does not e+ist. Even when one says that I
have *igpa reali)ation, this is ego and is not *igpa. (hen one learns to rest in
the nature, then mind does not differentiate like, this is *igpa and this is not.
Does emotions change with less ego9
#es off course, when ego is not so strong then the desire is not part of you
anymore. It is more like .ust hanging there in front of you and kind of ridiculous
and you feel free. $efore everything was .ust desire, desire and then when it gets
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less you get free from it. (hen *igpa is not clear there is ego, when it is clear
there is no ego, so its all/dependent on your practice.
(hatever we do, eat, sleep, work or play, it should always have the motivation of
helping others. (hen it comes to -uru devotion, you should feel that he is right
for you and that he is communicating to you. #ou must see his kindness and that
he is a real -uru. -uru is one that gives us the teaching, who helps us to change
our mind. Everything that enlightens us is from the -uru, not the "ooks. The
main thing is to have peace of mind.
Tsoknyi Rinpoche
The attitude of developing $odhicitta, we have to try to train on until &amsara is
completely e+hausted. *egarding to compassion we shall talk a"out the relative
and a"solute. (e have to train on meditating on compassion until our mind our
mind "ecomes compassion. #ou should train in a way such that you at last
meditate on relative compassion for 27 hours a day. There is many ways to
arouse this wonderful $odhicitta, like $odhicharyavatara or the te+t of Kundu
*inpoche. #ou should practice and find out how you can accomplish this
$odhicitta. #ou use this method to train, "ut finally you have to let go of the
method. Then traverse "eyond the karmic system. &o if you have to compounds
like a hammer %Bodhicitta) and a vase (anger), the hammer can "reak the vase
completely. Through this transformation you will start to like yourself and say Ch!
Thats how it is, and you will also like your friends in a new way, you will know
that they are not there to harm you. #ou will get confidence and you will feel how
wonderful things are as long as you have a free choice, and you will also re.oice
when you see others do well and understand things in a deeper way.
(hen you meditate the D)ogchen way, you will feel open, spacious, free and
happy. $ut then again you can also feel some sadness, "ecause you want to
share your e+perience and help others to at chive the same.
&ome people are a little "it afraid of themselves and their compassion, and then
it will not grow. If one friend is in hospital "ecause of depression and you visit him
and you come there with a happy mind. >e or she will may"e "lame you since
you are not sad and may"e not crying. >e may"e wants you to feel the same as
him, "ut then you will also end up in hospital. (hat is the use, you have to get
him to understand that he has a choice and that he has to do it himself. Cff
course you can help, "ut not through indulging into the emotional states and
&o, a modern way to try to develop compassion could "e to get a "ottle of good
wine and then take your car and drive up in the mountains to an inspiring place
with good view.
Then you sit down and let your mind rest and may"e do some &hamata
meditation, first with o".ect and then without. Then you open your "ottle and pour
a good glass of wine and sit down and meditate on the four thoughts and
especially the sufferings of &amsara, Think a"out how cra)y and "ad it is in parts
of the world with war and famine and also the suffering of animals how they are
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used and misused and slaughtered without any mercy and so on, while drinking
your wine.
Keep on like this and try to visuali)e how "adly "eings are suffering in this world
until you feel the tears coming in your eyes and you even finally start crying.
Then, when you think like this and feel compassion for them all, you wow to your
self that you want to develop into a "eing that can "enefit them all. #ou pray to
your 6aster, the $uddhas and $odhisattva that they all must help you to purify
and train your mind and to develop $odhicitta. This might actually "e the "irth of
the little "a"y of compassion.
Then when have had some wine, you sit again 0uite rela+ed and B>AT!! (hen
you get distracted. Then you sit without trying to change anything, "e completely
natural, "ut without thinking, dont even think that Im meditating, and .ust sit,
when you get distracted, you do the same thing again. (hen you finish this
session, you should carefully drive home.
(hen you are watching a movie, you can relative and a"solute. The movie that
you are watching is relative, you know its a movie, "ut still you en.oy it and it is a
kind of real. $ut the a"solute is open, spacious and clear, so you reali)e that in a
way everything is like a movie.
&o you have to develop compassion and not take things so serious. In action you
have the motivation that you want to help all sentient "eings. #ou look at your
capacity and then you help out from that. #ou have to "e skillful and not go
further then your capacity and understanding. Karma is concepts also, so "y
staying in the non/conceptual state, you also destroy some karma.
(hile we are in this state, we dont create any karma either, so we have to work
lf in this way to purify to purify our self and others. If your mind is not purified and
a $uddha appears in front of you, you will may"e not even recogni)e this person
as a $uddha. It is .ust like the story of -eshe ?heckawa and $uddha 6aitrea.
-eshe ?heckawa decided to meditate and pray to $uddha 6aitrea to get his
"lessing and teaching and to cut the story short, he gave up meditating four
times, each time after meditating three years without any sign of $uddha 6aitrea.
(hen he finally left his retreat the fourth time he found a dog lying "y the side of
the road with the whole "ack part torn of. (hen he looked closer he saw that
there where maggots eating of his flesh and he felt such a strong compassion for
the dog that he started crying. (hen he wanted to remove the maggots, he
reali)ed that he might kill them if he pulled them of, so he closed his eyes and
stretched out his tongue so that they could get unto his tongue instead. In the
same moment the dog disappeared and $uddha 6aitrea appeared in front of
him. Ch you, ?heckawa cried out, why didnt you show yourself to me "efore9
Then $uddha 6aitrea said to him, it was not "efore now trough this
compassionate deed that you did for the dog that your mind was purified. &o first
you saw me as the dog and then, me and if you ask someone else they most
pro"a"ly wont even see the dog.
&o, to traverse on the path of D)ogpachenpo, one needs a lot of diligence and
many wonder how you can do that and still "e in this natural flow. There is
diligence and perfection of diligence! &o, you need the diligence when (hen
youre Okicked out of *igpa to Okick yourself "ack to the clarity and *igpa. Then
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when you are "ack, no more kicking or pushing. If you do that, you will get
uptight and lose the view again. The worst thing you can do is to look at it as if
your practice is Onot good, then it will .ust get worse. #ou .ust have to sit through
it, until it changes and one day you can sit for 2 hours and you feel very happy
and have progress in your practice.
(hen you are doing the preliminaries %Jg:ndro' you have to cut, crush or kill
your la)iness and .ust do it.
&o what we are trying to do here is to recogni)e the natural state / the Dharmata,
through the skillful means. (e try to see that the way our mind is now there is no
way to get freedom.
Even though you stay in one place, your mind travels all over the world. 6ind is
like that, always going out, away form the natural state. Instead of following all
these thoughts, sounds and tastes, instead of doing this, we should look into its
essence. (hile looking into its essence, when you look at it without recogni)ing
this is consciousness, "ut when you do see the natural state, the minds essence,
then you rela+ there. Again we than go from looking to Oseeing.
There are so many emotions and thoughts and we keep on following them. $e
like a O&now/lion, dont attack the stones that are thrown at you, "ut the one who
throws them and then kill the thrower. &taying in a rela+ed state of mind, look at
the mind that is grasping. (hen you sit in *igpa and you loose it, then you in a
way pretend that you are in it, "ecause you have a feeling what it is like. It Os like
a woman with heavy perfume, even when she has left, the perfume is still in the
room. &o when you have "een in *igpa, you .ust Orest in the natural flow.
Its also similar to a "utter lamp when it is in a room with open windows, its hard
to "low out. (hen the light pervaded the room, where did the darkness go.
<ike Jyushul Khenpo, even though he was totally reali)ed, he did tsok and
purification with Ia.rasattva every day and confession. It is very important to
meditate on compassion and patience. (ith the method of D)ogpachenpo, its
easy to go wrong, "ecause you no longer have to cut the emotions and thoughts,
so its easy to "ecome selfish and addicted to happyness. (hen you really can
rest in the view, everything turns into a pure realm, thoughts "ecome wisdom and
everyone "ecome like deities. (hen you look at all phenomena as pure, you
have to respect them and the way they manifest.
The all/pervading suffering can only "e seen "y the $uddhas and $odhisattvas,
"ut we can only see the suffering of the suffering and the suffering of change.
Cnce you have attained enlightenment, the compassion is very strong and all
notions of suffering are gone "ecause everything is enlightened. Accumulation of
merit is very important and fuels you towards enlightenment. Its like going to holy
places, doing your yiddam practice and accumulating prayers. >ere we have
mostly only had the time to discuss the wisdom, "ut it is also very important to
learn a"out all these skillful means and learn how to apply them.
<inage Brayer;
"uter# To visualize all around your $uru.
%nner# To know that youre &inner $uru is the same as the outer.
'ecret# %s to connect with the inner secret linage( which is Rigpa.
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If you know how it is to recogni)e the inner linage, then you connect with this
recognition of the nature and practice out from there and you immediately
connect with all the $uddhas. Its like you have them all on the phone and
practice compassion out from that.
In Dharmakaya, there is nothing like a su"stance, nothing ceasing, staying or the
like, so it is only e+pressed "y a Ocirle. It is not possi"le to e+press, you can only
reali)e through yourself and with yourself.
In the D)ogpachenpo, everything is together as one. OThat what we all have in
our self is the O-round, the $uddhas mind. $y essence empty, "y nature
cogni)ant. Its a union of these two, that is the O-reat Berfection or
Enlightenment. There is some things called the common ground which is a union
of &amsara and Jirvana, At some stage this was distur"ed and some saw the
empty cognoscente nature of this and "ecame enlightened / the $uddhas. The
others like us saw the luminosity. They "ecame curious and looked Ooutside and
more and more the five senses manifested and all the phenomena to.
&o the impartial state was moved and "ecame ignorance. &o we thought that /
C>, there is something out there! And then there has to "e something over there!
And then there has to "e something here there"y this duality was created.
An illusion is like you mistake a rope on the ground for a snake. $ased on this
created surrounding that he is there and I am here, starts the whole dilution.
(hen this illusion collapses, this is enlightenment and when this happens it will
never come "ack. (e need to destroy this fi+ation on the "ody and to "e a"le to
do so, we have to look into our mind.
(hen $uddha thought, he thought on different levels for different "eings. >e first
thought the four no"le thoughts, then a"out emptiness, then luminosity and then
the union of these two, the O6aha Ati or D)ogchen.
-ara" Dor.e taught on the Tsik, &um, Jedek, a"out view, meditation and
conduct. Cur illusion is a product of all sentient "eings common karma, "ut we
have our own illusion, and "ecause we "elieve that it is true, we perceive it in our
dualistic way.
&o in our process we look straight trough this and look into the nature. (hy is it
good to do &hamata with o".ect9 $ecause we always have this notion with
su".ect and o".ect. &hamata without support, is in a way to rest in the now ness,
you o"serve your a"iding mind, this is the gatekeeper. #ou have to have
awareness in the "ackground, otherwise you can loose you can loose this
manger and you may"e dont reali)e "efore 3 minutes has gone.
The thing a"out &hamata, is that you are Ostuck in the moment and you have not
reali)ed emptiness, so you have to apply a method, which here is &hamata.
&o this feeling of yes, now I can do it, I can keep it under control. (hich actually
is like throwing fuel onto the fire, "ecause you "elieve it is true! #ou think that
your suffering and phenomena is true. (ithout any in or any out / utter openness.
>ow is it that Oopenness9 Its empty, awake, luminous and simple. >ere we have
mainly "een talking a"out the wisdom techni0ue and not a"out the two
accumulations, the five practices of a $odhisattva, generosity, meditation etc.
Ground, Path and Fruition. 10
Tsoknyi Rinpoche Trekch
Started: 22.10.2000
The way to do this is .ust to turn your attention slightly inward, not to look deeply
inside, .ust to turn your focus from outward to inward in a very light way. The
moment of recogni)ing this state is the "lessings of the linage.
&ogyal *inpoche says; Dont stay to close and dont stay to fare. dont try to
look into it or to meditate Oupon it, .ust leave it as it is.
*emain natural without doing anything that is the practice of non/meditation.
*emain immova"le like a mountain, let all your senses "e open completely, "ut
without any focusing or grasping. (hen you allow things to happen naturally with
compassion and devotion, then all the good states of clarity, "liss and emptiness
will come "y them selves. &o the practice is many small glimts of recognition
until it all kind of opens up or falls apart.
Let your practice be juicy,' and be happy without a reason.

Ground, Path and Fruition. 11