Dzogchen is a non-dual path that points to what simply is already. It's theory and methods are not grounded in mentally conceived notions of attainment and one who could attain some higher state called enlightenment. It is not a system of gradual attainment nor is it a system of sudden attainment. Dzogchen points to something else, a non-alternative View of the way things are already. In Dzogchen all of reality is considered to be primordially perfect from the beginning-less beginning. This essential innate perfection is called "primordial purity" or "kadag" in Tibetan. This "kadag" nature is the same as Emptiness as described in the Mahayana texts, such as the Prajnaparamita teachings. This is also the fundamental nature of the Ground of Being, known as the Dharmakaya. The Dharmakaya is devoid of form and waves of energy in its essential nature, like unchanging space. But this space happens to be aware, not insentient voidness. It is this aware space-like Emptiness that is our true Self or Beingness. It is the unchanging Awareness present in all energy events, whether of an internal or external nature. This further means that in any psychological or emotional condition, that which experiences the feelings or thoughts is always this perfect and unchanging Awareness as who we are. This unchanging Awareness cannot be improved through study nor by methods of practice. It is never distracted nor affected by karma. When the body dies, it is completely unaffected... just as when all the clouds disappear in the sky, the sky is still the sky.
The first procedure of Dzogchen is to introduce one to this 'kadag" nature of one's own being. The section of Dzogchen teaching, that relates to this "Direct Introduction" and the gaining of familiarity in its nature, is called "cutting through" or trekchod in Tibetan. This cutting through is explained to be like suddenly cutting the rope or twine that binds a bundle of twigs or branches tightly bound together. When the twine is cut the branches spread-out in a sort of relaxed manner. This relates to our tensions and stress being cut through and our being left in a totally relaxed state, called in Tibetan "lhugpa". Our sense of being a separate and constricted self is the result of solidifying our ego-self concepts resulting in our mental energy fixations appearing as a body/mind identity fixed in space and time. The entire structure is held in place by and as self-reinforcing tension. We literally "hold-tight" to who we think we are and what we have... always in fear of our possible not-being, death or loss. In the Dzogchen Direct Introduction we see our true face in the mirror of Awareness. We see non-conceptually that we are not our mind nor are we our body. All provisional and false identities are cut through and are seen to be lies and illusion. At that moment a total relaxation of body and mind occurs. That is the path of Trekchod, the first phase of Dzogchen. We then simply continue in that totally relaxed State of Being/Awareness.
The central pillar of the Dzogchen teachings is contained in the term "Rigpa". Rigpa means Knowingness or Gnosis. In Sanskrit the equivalent is Vidya. The terms are opposed to "marigpa" or "avidya" both meaning "ignorance". Ignorance of what? Ignorance of one's true identity or Self-Nature. In Rigpa awareness we know who and what we are non-conceptually. In marigpa, we don't know who we are.. we think we are what we think we are. That mentally conceived identity is called "I" or "me"... meaning one's ego. This imagined self-identity, is not different from the self projected that we experience in our dreams when asleep. In Rigpa, that mentally conceived identity or ego-sense, is absent. Rigpa has the sense of being everything non-dually. Rigpa is not like being an impartially detached witness to what is experienced. There is no subject/object dichotomy in Rigpa. Rigpa is the great Oneness or Unified Field, cognizant of Itself as Itself. You are the universe and all possible realities without any partiality or separate subjective selfhood observing. There is no one "observing" of experience in Rigpa. In Rigpa you are all experience seemlessly.
The purpose of the Direct Introduction is to bring you to this Self-Experience of Rigpa directly. Often this is just a taste or flash that needs to be developed through further methods associated with Trekchod.
There are three streams of Dzogchen transmissions. Semde or the Mind-Series deals with a more conceptual understanding and offers practices that bring one to the experience of Rigpa. We will explain this approach soon in detail. Sem-de is all but extinct in terms of being an actively promoted practice vehicle.
Next is the approach of Long-de or the Space Series. This series of teachings sees everything as manifestations of primordial Wisdom or "yeshe". The methods of Long-de involve many yogic postures that guide the psychic energy into specific channels that bring about an actual experience of Rigpa as a self-introduction through one's own practice experiences. Mastering this methodology can bring about the realization of the Rainbow Body of Light without practicing thogal. I will explain this section of theory and practices later in this series. Very few practice this series today.
The most common approach used today is the Mengag-de or "whispered oral" tradition. Many have claimed that this is the most direct and powerful means to total realization. The Trekchod series of teachings is part of this section. The second phase of Mengag-de is Thogal which deals with revealing and developing the luminous nature of our Awareness.
We will initially be focusing on the Trekchod phase. It is taught today that by mastering Trekchod, one will attain perfect enlightenment...but not achieve Rainbow Body while alive. However, one still can have their physical body completely dissolve into the essential atoms, and disappear.
The second phase of Mengag-de deals with the luminous aspect of "Kadag". Emptiness it seems is not empty. It is luminous. This luminosity arises spontaneously. Awareness is luminous and manifests essentially as Clear Light Awareness yet radiating a five-fold interpenetrating color matrix of Light Energy which we call the Universe. More on this section later when we explain Thogal.
The basic focus of our lists here is to offer many styles of Direct Introduction to Rigpa, so all may be able to "taste" this non-dual State of Awareness for themselves... without need nor recourse to a belief system nor allegiance to some cultural tradition.
Next we will explain several of the skillful means employed in Trekchod in order to either directly introduce the State of Rigpa or through secondary practices to foster greater familiarity with Rigpa once realized.
The entirety of Dzogchen teachings revolve around the transmission of Rigpa. In understanding what this transmission really is, we have to give up previous paradigms of "cause and effect" approaches. In all other Buddhist vehicles that promise to lead to enlightenment, there is always the model of practice and understanding that leads one to becoming more aware of ones true condition. Various obstacles to realization are removed through various skillful means. Finally, one comes to realize their true nature after the negative elements are purified that prevented enlightenment. One usually had to become a more compassionate and open person... someone free of ego. That is the common theme. But for Dzogchen the model is completely different, radically different.
In Dzogchen there is no one to realize something. In Dzogchen nothing needs to be changed in one's thoughts, feelings or actions. One does not need to become more ethical nor does one need to become more
devotional or compassionate. Nor does one need faith. Also there is nothing to become certain of. Doubts don't need to be removed. There are no obstacles preventing realization that need to be addressed. There is absolutely nothing to do. There are no rules to follow. That being the case, what happens when true transmission occurs?
Rigpa is your unchanging state of Being. It has always been perfect and requires no liberation. This is who you are and have always been. This doesn't change. You don't suddenly wake up to this truth. You are always this truth. You haven't become lost in suffering and samsara. Since that is the case, there is then nothing the matter. But it doesn't feel perfect and blissful in this moment, how could that be?
Let me try to explain: Your current awareness is Rigpa already. Thoughts, feelings and perceptions arise in Rigpa continuously. As such, we can say the mind arises in Rigpa. Rigpa is the context or space that everything arises within. The cognizant quality is always uniquely 100% belonging to Rigpa. Rigpa is the only "knower" of experience. Everything else is what is known.
Imagine a large crystal ball in which bubbles appear and disappear within. Your Awareness as Rigpa is the crystal ball. The thoughts, feelings and sensations are the bubbles arising and disappearing within the sphere spontaneously. Your sense of Being is you being the crystal sphere. The crystal ball is unchanging at all times but these various appearances just arise as experiences. This is your energy appearing as those variously appearing bubbles within. There is a particular bubble that arises known as the sense of self or me. It has a complete story of identity made up of many thoughts and feelings all associated with it, like a cluster of bubbles. This "me" complex can become quite strong and dominant as the central experience. It is the energy of mind manifesting as the sense of being a defined person. This is the experience of limited ego existence in the world of samsara. This who we think we are. This dream-like self entity occupies our entire field of consciousness. But at no time is this a "real" person or being. It is just a strong experience of subjectivity or self, a projection of mind, a dreamed self.
If we approach practice from the view of improving this self (as me), to become more aware... we are just becoming more enmeshed in the story of me. Any effort, mental or physical only reinforces the illusion that this self can become enlightened, but it can't. It is a thought-complex floating in this sphere or crystal ball of Clear Light Awareness. You, your true and only Self-Being is the unchanging Clear Light Sphere of Awareness not its contents. So, you are still you whether all of those internal arisings are powerfully present or not.
The ego-self does not come to realize something or have an insight through practice or study that leads to Rigpa. Nothing leads to Rigpa. Since you are already Rigpa, you cannot become more of Rigpa. Nothing needs to be changed or improved in your current state of unchanging Rigpa, you are already perfect. What does occur is a sudden flash of Self-Recognition that has nothing to with thinking mind or me-conscioiusness. The sphere of Awareness, the space of Being inwhich all these thoughts, ego and feelings arise, suddenly notices Itself. This is what is called Yeshe or Wisdom/Gnosis. The "me" does not have a realization. This flash of true identity is completely beyond the mind and ego-consciousness. That which becomes a follower of Dzogchen or Buddhism is this ego-self. That which reads, studies and practices a path is the ego-self in an effort to find liberation and enlightenment. But in Self-Recognition, all of the practices and study are completely meaningless as that entity never attains its goal... but is actually annihiliated in that flash of Self-Recognition. A person who has no training and has been extremely evil has the same chance of this flash or Self-Recognition occuring as one who has studied and practiced with great accumulation of virtue for many years! The evil and ignorant qualities only pertain to the ego-self. Just as the virtuous qualities and Dharma experienced practitioner is also just the ego-self. Self Recognition is beyond the condition of the ego-self and has nothing to do with the spirtual development story of "me". To Rigpa virtue and vice are identical...just equal reflections in the mirror. The self you think you are is also just a reflection in the mirror of Rigpa.
Perhaps you now have gained a glimpse why Dzogchen is not dependent on study or practice. That is because the one who does the studying and practice is not the one who Self-Recognizes! Only Rigpa flashes on Rigpa! The Realization does not occur to the subjective self... the identity who you think you are! You don't realize Rigpa. You never become enlightened! Only Rigpa is in the Enlightened state and you can never become Rigpa! That's because you are already Rigpa, experiencing the sensation of being the ego-self looking for Rigpa! That is completely the reverse of your current viewpoint within the dream of being this "me". That's the shift that occurs suddenly in perception. Instead of being the me looking for Rigpa, you suddenly are in the perspective of Rigpa noticing the sense of me as just an experience...not an identity. That's transmission.
The "Direct Introduction" to Rigpa is this transmission. Rigpa is recognizing Itself. In this case the master is like a mirror and the student's Rigpa notices Itself in the mirror of the Rigpa of the Guru. This is real meaning of Guru yoga.
A shift occurs from there being an identity of relative self, our ordinary me with its history and story, to a Recognition of true Identity as Rigpa. But the recognition is Rigpa's alone! It does not occur to or in the mind.
So even such a nice practice as "resting in Awareness", when done as a "practice" is just more ego maneuvering... because there is the ego who is trying to rest in Awareness...just more dualism. Now Rigpa just being Rigpa... is more to the point. But at no time can there be someone who rests in Rigpa! Who could this one resting in Rigpa be, if the Being is already Rigpa?
For those who are following this closely you may have been led down an inescapable path of Direct Introduction. This discussion was not intended to be "about" a Direct Introduction" but to actually be a "Direct Introduction".
If you intellectualize this ... the opportunity for the flash to occur fades. Just recognize your current awareness to be the cognizant Space of your experience, unchanged by all arisings, yet not separate from them: Rigpa.
In conveying the essential meaning in Dzogchen transmission or Direct Introduction, various methods are used. Most often explanations are offered using examples like a mirror and its reflections or a crystal prism. But I would like to use another analogy... let's call it the "The Room of Furniture".
Imagine if you will a room filled with various items of furniture. Some of the furniture is in need of repair and the furniture is itself strewn about in a disorganized fashion. In this case the furniture represents our body, our thoughts, ego, our energies, our perceptions, our actions and our karmic seeds. All the lower vehicles of Buddhism believe one needs to clean (purify) and organize the furniture. So through various practices and meditation, we clean and organize our furniture. When we get the feng shui just right... perfectly in accord and in harmony, we realize the highest attainment: the perfectly decorated room that brings eternal delight! So we work hard at getting the job done. Clean, clean... polish... shift this piece here or there... throw away the most disliked pieces of furniture and make sure we don't lose the best pieces, always keeping an attentive eye on those most special pieces. Then once we have things just right, we then need to maintain the stable condition of things so they don't get disorganized again... and we need to constantly remain vigilent that things don't get dirty again... so much to do!
All the great furniture feng shui masters inspect and approve of the great job... and point out areas that still need cleaning and organizing to accord with the tenents of proper and traditional feng shui teachings. So you do your best to follow the rules and the advices offered. It seems though, you never really ever complete the job. But you keep at it... you are a real trouper!
Now the Dzogchen Master of Room Space drops in for a visit one day. He is all about feeling the space of the room. He ignores the careful placement of the furniture and its polished luster. But he does notice how diligent you appear to be, but also notices how fatigued you appear to be. He explains that the perfectly decorated room that brings eternal delight, is not accomplished through the correct placement nor in the cleaning of the furniture. He says the aspect that brings eternal delight is actually contained within the space of the room not in the furniture. Because of his depth of obvious joyous delight and relaxed demeanor, you are inspired to pursue this conversation further.
The Master explains that the condition of the furniture has no bearing on true eternal delight at all. He further says that you can just leave the furniture exactly as it is. Dirty or clean it makes no difference. He emphasizes that one needs to understand the unchanging space of the room and that no matter what furniture is in or not in the room, the space of the room is always unaffected. You explain that you have been told that there is another means where one could get rid of all the furniture in the room and one would then have only space in the room, and could achieve the eternal delight that way.
The Master, explains that the space of the room is not affected whether the room is full or empty. You can experience the eternal delight of the space in either a full or empty room equally well. Not sure about this, you still ponder his advice but continue polishing and tidying things up while he watches on. Then you take a break and sit down in one of the chairs and begin to notice the space. But you can't really feel and see the space, this special space that could yield eternal delight. You try to "rest in the space" but somehow you still feel separate from the space. You try to think about the space but find you can't really picture space quite completely. In frustration you ask the Master to kindly assist you to really be able to get "into" the eternally delightful space of the room and he agrees to help. But he says there is nothing that he could say in words that could help , and that you had to just be the space of the room as it is.
Not getting it, you just slumped down in the chair and peered into the dark space of the room intently. The Master made a motion of his hand towards the wall and told you that your looking into the space of the room was the space of room looking out through your eyes and asked if you could see it now. In that exact moment, the Master flipped on the light switch and instantly the room became filled with light. In total amazement and with a feeling of eternal delight you told the Master that yes, you now could see the space of the room and that your seeing the space and the space of the room were one and the same, as now seen clearly in the flash of unexpected light.
As the Master left the room, you noticed yourself to indeed be the space of eternal delight... and most amazing of all was the fact that this moment had absolutely nothing to do with the furniture, their state of cleanliness nor its proper arrangement! How amazing that all this time that you focused on the furniture, that thereby you missed the obvious presence of the unchanging and most delightful space!
An interesting story to be sure. But I am pointing to the fact that not unlike space, our Awareness is always right in front of our eyes, but it is also that which is seeing out of our eyes. It has no relation to thoughts, ego, feelings, conduct, compassionate activities or non-virtuous, perceptions, practices or study. In this way you may now see how ridiculous the notion of cleaning the furniture is or arranging the furniture as having some impact on the space of the room! Likewise, ego, mental events, worldy events... nothing has any connection with Awareness being already what it is. You are not a piece of furniture...you are only Awareness, and Awareness has never changed identities.
As you peer into the Space of Awareness, if the Seeing is like looking into darkness, just turn on the Light. In Dzogchen the "flipping the switch" to turn on the Light is the Direct Introduction as the Light of Transmission. This path has nothing to do with the condition of mind, ego or body and hence no need for practice and study. They are just the furniture.
This would be a good time to listen to Harada Roshi's teaching on the Natural State.
We conceive that Rigpa or awakened Awareness is some magnificent and unbelievable state of consciousness. In fact it is absolutely simple and ordinary. It is simply aware of what is happening. It has no thoughts about anything nor any opinions nor preferences. In a certain fashion it is like a video camera that records the sights and sounds exactly as they are experienced. The video camera does not have the capacity to analyze what it is recording... everything is just left as it is. Rigpa is just like this. It is not a way of being or some special way of relating to one's world of experience. It is just noticing and observing what is manifesting exactly as it manifests.
What then is the Natural State, which is another name for Rigpa or primordial Awareness? In the chair that you are actually sitting in, notice the room. If there is a window, look out the window...notice what you see. Just notice it. Look at your hands... just notice them. Look at the computer monitor... just notice without assessment or evaluation. Again now, look out the window...just look without labelling what is perceived. Move your head and slowly just look around the room that you are in. Without thinking about anything, totally topic free... just be in that moment of simply observing the room.
That simple observingness is the Natural State of primordial Awareness. It is not more elaborate or more profound. It just the observing of what is there. This observing, aware quality of consciousness is Rigpa. How easy! When we just stay with that effortless watching without agenda, that is Rigpa in its Natural State. When engaged in our thinking and evaluating what is perceived, that is the functioning of mind... the arising of the the make-believe world of labels and opinions. That is an unnecessary activity added to the basic condition of just being...just observing. This thinking "about" what is observed is samsara. When we just are in naked observing we are in Nirvana. Since our observational awareness is functioning in this moment... how can you say you can't grasp Rigpa or the Natural State? This simpe observingness is not the result of practice, intellectualizing or study. You are already observing whatever you are observing. That is Rigpa or the Buddha Mind in its most Natural State. When we say relax into Rigpa or Awareness, that is what is relaxed into...just simple noticing-ness or perceivingness.
In this there is nothing to maintian as you are always observing, you can't help but observing. This observing quality of consciousness is there by default... isn't it? You are either observing thoughts, feelings, sensations or external perceptions. But the observingness never changes, only the experience. There is absolutely nothing to understand or grasp in this perceivingness. It never knows itself and has no understanding of anything... it just is observing like a big eyeball. That is what you are: just a big eye ball observing, seeing, looking...so to speak. This observing doesn't think or evaluate ...it just is pure being and pure being is always observing. If you really don't get this please let me know... we are so close! We have covered all the angles... nothing is left!
Abandon the "thinking mind" and just be the observing... it is the Absolute as it is. The "thinkiing mind" is just an unnecessary add-on, the genus and dimension of imaginary existence, which is what samsara is created from. No thought... no samsara. The space of room is just there without any need to improve it nor need to try to maintain it. The same with Awareness, our everyday, ordinary awareness...