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From the depths of my heart to my mother

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From the depths of my heart to my mother

Postby fukasetsu on Mon Jul 15, 2013 9:23 pm

... by Chogyal Namkhai Norbu.

Was forwarded this via e-mail... whole thingy is here though pasting it or downloading it was no option hence I typed it over.

From the Depths of my Heart
to my mother Yeshe Chodron.



Mother, the mind, the mind!
This mind of which we always speak, which seems so alive and active,
began together with Samantabhadra, the Primordial Lord.
Recognizing its true nature, Samantabhadra liberated himself.
Not recognizing it, we began our transmigration in infinite samsara.
Now that so fortunate an occasion has presented itself, without seeking external
pretexts, without letting ourselfs be caught up in the eight wordly concerns,
we should open our eyes in the view of our real condition and understand it once and for all.

There exists a natural, self-originated condition, the true and ultimate essence of the mind:
if we leave it in its state of pure instantaneous presence, without seeking to modify it in any way, then its spontaneous and primordial wisdom will manifest nakedly.
What constitutes the self-originated wisdom of instantaneous pure presence?
However much we wish to define or think it, it is ineffable.
It never began, it resides nowhere, it knows no interruption. It fits within none of the limits of dualism, neither being or non-being, good and evil, attachment and aversion,
nor liberation and illusion.

Its essence has always been the purity of emptiness, which pervades everything, totally.
Its nature is clarity, which possesses the quality of wisdom in a state of total self-perfection.
Instantaneous presence, the nonduality of the emptiness of essence and of the clarity of nature, it is the state of primordial purity which is the basis of the manifestation of the three dimensions of illumination: dharmakaya (essence), sambhogakaya (fullness) and nirmankaya (manifestation). The true recognition of this state is what is called “the view of the toal completeness of self-perfection.”

I want to try to be more explicit.If we look at an object to our right and then shift our gaze to an object on the left, in the moment in which our first thought vanishes and before the second one arises, don’t you sense a fresh awareness of the instant, untarnished by the mind, clear, limpid, naked, free? Stay a while in meditation, mother, and observe!

There! This is an example of the authentic condition of instantaneous presence, and also of what is called “the absolute equality of the fourth time,” which transcends the three times of past, present, and future. At the moment in which you no longer rest in this state, which represents the absolute equality of the fourth time, doesn’t a thought arise, swiftly and spontaneously? Stay a while in meditation, mother, and observe!

There! This is what is exactly called the uninterrupted energy of emptiness, which is the essence of instantaneous presence. If you do not recognize a thought as soon as it arises,
then thoughts will multiply in the ordinary way, and thus you fall into the limits of dualism.
This is the chain of illusions, the true root of out endless transmigration in the illusory vision of the three worlds, of passion, form and formlessness.

Mother, when a thought is suddenly born in you, whether good or bad, recognize it immediately! Stay with pure presence, relaxed in its state, without entering into action:
neither refusal or acception, blocking nor inviting. Thus all thoughts about good and evil, pleasure, pain and the like, if you do not create the attachment which leads to refusal and acceptance freely dissolve in the space of the dimension of essence (dharmakaya), the nonduality of presence and emptiness. This is called “the fundamental union of view and meditation,” in the dissolving of tensions (khregs chod) of the total completeness of self-perfection.

When all doubts and uncertainties regarding the view of the nature of total completeness are dissolved from within, then continuing in that state is called “meditation.”
Not losing the view of the natural state , one needs to relax the consciousness of the five senses, starting with sight and hearing, without blocking those functions, while staying serene.
If the various consciousnesses of the five senses become blocked, this means that one has fallen into torpor and lack of clarity. In that case, one must make one’s condition more limpid, more transparent.

If one meditates with an objective in mind, there is great risk that the meditation will become analytic or conceptual. One should not, then, meditate wanting to be able to say:
“There, this is the state!” To have something “on which” to meditate implies activity of the mind, while there is really nothing on which to concentrate and and meditate. It is enough just to leave consciousness in its original state and at the same time not let oneself become distracted. Since distraction is equivalent to falling into illusion, it is important to focus attention on not letting illusions multiply. Whatever thought arises, whether it be good or bad,
neither reject or approve it, but let it liberate itself the same way it arose.

Whatever thought arises, good or bad, let it manifest, but do not become involved through beginning to make judgments. Though left as it is, liberated itself in its own state just like waves, after churning on the surface of the sea, in the end turn calm. Some allegedly great meditators affirm that meditation consists in stopping thaought and achieving a state of free thought, but this is the opposite direction from the path of dissolving of tensions in total completeness. To stop thought is an action. Undertaking an action while meditating can become a further cause for transmigration; it is absolutely not the way to liberate oneself from samsara.

Therefore when a thoought arises, good or bad, the key is to continue in a state of pure presence or pure clarity, absolutely without involving oneself in all the actions which derive from either blocking or multiplying thought. When one continues in this state , whatever object presents itself does not become a target for out attachment. Our perception of it remains in its fresh, original condition. Thus all phenomena which appear as objects manifest without their specific character being changed or sullied by thoughts deriving from attachment. In this way, All that which appears and is perceived becomes that wisdom which is the nonduality of emptiness and clarity.

This recognition of one’s own state, which is a condition of pure clarity and presence, should become continual, whatever daily activity is in its course: when walking, when eating, when seated, when lying down and so forth. If a thought arises which is linked to an emotion or passion, for example to a pleasure or a pain, to something good or, instead, evil, do not yield to the notion of having either to reject it or find an antidote to it. The sensation of pleasure or pain, if observed and left in its purity and nudity, dissolves in the same way it emerged.

The principal cause of our transmigration, that which ha ceaselessly turned the wheel of samsara from beginningless time until today, is made of our unconscious inclination toward dualism. Therefore, giving up forever both external concerns and all the attitudes of simulated spirituality, now that you have had the supreme good fortune of meeting face to face with the dimension which is the essence (dharmakaya) of instantaneous presence, seize the occasion and turn to the deep natural state in which all concepts of rejection and acceptance purify themselves in their own condition.

May the ultimate meaning o the state of Atiyoga
Arise perfectly in you, mother Yeshe!
And may all beings who have contact with you
Liberate themselves in the primordial space of Samantabhadra!

This was written by the dzogchenpa Namkhai Norbu
in Lhasa on the twenty-fifth day of the first month of the male earth dog year, 2502 years after the parinirvana of the Buddha (that is, March 1958)
at the moment of seperation with his mother.
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Re: From the depths of my heart to my mother

Postby fukasetsu on Thu May 01, 2014 8:27 pm

*bump* link is removed....

Friends, grasping and rejecting is most subtle, allow me to bump this thread for the sake of the "practise" of non-dwelling.

Indeed, non-dwelling is bliss — it cuts through the noise and reveals the potent silence of our own true nature. It is the antidote to hope and fear, grasping and avoidance. It is the essence of true compassion in action, because it frees attention from the self-obsession, rendering it available to life and relationship. It is the gift that never ceases giving. It depends on no religion or philosophy, answers to no messiah, master, or guru, and requires no initiation or special rituals or rites.
~Sir Bob


More "non-dwelling" literature; (Hui Hai)
http://www.ymba.org/books/entering-tao- ... ightenment
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Re: From the depths of my heart to my mother

Postby Chrisd on Fri May 02, 2014 1:34 am

I wonder what he means by:
Stay with pure presence, relaxed in its state, without entering into action.

Not losing the view of the natural state , one needs to relax the consciousness of the five senses, starting with sight and hearing, without blocking those functions, while staying serene.

It is enough just to leave consciousness in its original state and at the same time not let oneself become distracted. Since distraction is equivalent to falling into illusion, it is important to focus attention on not letting illusions multiply. Whatever thought arises, whether it be good or bad, neither reject or approve it, but let it liberate itself the same way it arose.


This points to staying with relaxed sense perception while allowing thought to liberate itself?
I want to try to be more explicit. If we look at an object to our right and then shift our gaze to an object on the left, in the moment in which our first thought vanishes and before the second one arises, don’t you sense a fresh awareness of the instant, untarnished by the mind, clear, limpid, naked, free? Stay a while in meditation, mother, and observe!
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Re: From the depths of my heart to my mother

Postby fukasetsu on Fri May 02, 2014 10:44 am

Hi Chris,

It’s a bit like this, as you abide in your natural state (staying with awareness)
you will notice litte ripples on the surface (thoughts) the moment you attempt to pick that one ripple up because you might like it, well it’s ungraspable so the very attempt will result in a torrent of them, which will give the illusion ofcourse of a solid substantial story (of me and mine) You might not like that initial thought, so your gonna reject it, or block it, or even when not aware of thoughts, unconsciously try to remain in a calm state, which is ofcourse like trying to still the water with the activity of water, like stirring into a glass in order to calm the water (movement of mind, as Huang Po said: Mind cannot be used to get something from mind) So how does one still the mind? well not by the use (movement) of mind ofcourse, it is simply by staying with awareness only, and not trying to alter anything, welcome or not welcome, grasp or avoid anything, in that way becomes still by itself, devoid of (conscious) effort, for effort implies activity = movement.
So never use the mind to obtain calmness of/from mind, this is delusion
As Padmasambhava says in the brilliant piece “Self Liberation through Seeing with Naked Awareness”

“It is certain that the nature of the mind is empty and without any foundation whatsoever.
Your own mind is insubstantial like the empty sky.
You should look at your own mind to see whether it is like that or not.
Being without any view that decisively decides that it is empty,
It is certain that self-originated primal awareness has been clear (and luminous) from the very beginning,
Like the heart of the sun, which is itself self-originated.
You should look at your own mind to see whether it is like that or not.
It is certain that this primal awareness or gnosis, which is one's intrinsic awareness, is unceasing,
like the main channel of a river that flows unceasingly.
You should look at your own mind to see whether it is like that or not.
It is certain that the diversity of movements (arising in the mind) are not apprehend-able by memories,
they are like insubstantial breezes that move through the atmosphere.
You should look at your own mind to see whether it is like that or not.
It is certain that whatever appearances occur, all of them are self-manifested,
like the images in a mirror being self-manifestations that simply appear.
You should look at your own mind to see whether it is like that or not.
It is certain that all of the diverse characteristics of things are liberated into their own condition,
Like clouds in the atmosphere that are self-originated and self-liberated.
You should look at your own mind to see whether it is like that or not.”
http://www.fodian.net/world/zzgse.html

Same is pointed at in the Xin Ming (Mind inscription)

Arising without the mark of arising,
Arising and illumination are the same.
Desiring to purify the mind,
There is no mind for effort. (it is the very idea of effort [and non-effort ofcourse] which is the mind (movement) along with the superimposed desire to do something about it, calming, liberating etc, this is counterproductive)

Mind is without alienation;
No need to terminate lust.
Nature being empty, lust will depart by itself.
Allow the mind to float and sink.

Bodhi has always existed;
No need to preserve it.
Vexation has never existed;
No need to eliminate it. (sheng yen transl.)

So leave the mind “be” it will "return" to no-mind ;)
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Re: From the depths of my heart to my mother

Postby Chrisd on Fri May 02, 2014 2:47 pm

I haven't had the time to figure it all out yet, but you talk about staying with awareness, to follow it up with no-effort, letting the mind be. Is "staying" somewhere not effort? Nothing harder than doing nothing.

I'll probably get lost in the words and interpretation again.
Can you give an example about how one might live this during the day? Especially in dealing with people, a thing I always test a theory by, because that's what we lay practitioners seem to be doing most of the time. And how does one eat?
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Re: From the depths of my heart to my mother

Postby Linda Anderson on Fri May 02, 2014 3:37 pm

if we leave it in its state of pure instantaneous presence, without seeking to modify it in any way, then its spontaneous and primordial wisdom will manifest nakedly.


esp not about figuring it out Chris.... easier than doing anything, inc doing nothing. not easy, not hard.
Not last night,
not this morning;
Melon flowers bloomed.
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Re: From the depths of my heart to my mother

Postby ed blanco on Fri May 02, 2014 6:38 pm

Thank you Fukster.
:O:
IT SPEAKS IN SILENCE
IN SPEECH YOU HEAR ITS SILENCE

Yongjia Xuanjue
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Re: From the depths of my heart to my mother

Postby fukasetsu on Fri May 02, 2014 11:26 pm

Chrisd wrote:Is "staying" somewhere not effort? Nothing harder than doing nothing.

"staying" in this case, means not the activity of staying, but to remain in your natural state without getting entangled (distracted) by movement. Seems you still try to aquire knowledge for your concepts, so forget about stuff like "effort and non-effort" for now.
But same inquiry as last time which you didnt answer yet, What are you using (doing) to be aware right now?

Can you give an example about how one might live this during the day?

One lives natural, no longer imprisoned by the story of "me and mine".

Especially in dealing with people

I dont even understand the question, what is "dealing with people"?
Do you mean dealing with bodies, personalities? remember if you consider yourself to be an individual, you will see individuals/personalities everywhere, just dont grant attention that there are multiple ways to deal with people as an active choise, just see the mind grasping and avoiding, see what's natural and see what is stemming from the personality syndrome. Practise is to see the workings of mind, not make decisions about what to do with anything. Dealing with people, dogs, cats, birds, is spontaneous, it happens natural, if not, just be conscious of the proces and whatever happens, see it as it is, dont add dualistic ideas to it.

And how does one eat?

Again this question is based on your identification with the body, learn to see that.

On forums people wonder aeons about rebirth too, no one ever stops to notice that the very question arises due to identification with the body, and therefore the question is false, acrobats of mind, born from self-obsession. There are no answers in true practise, yet every question is practise, if you understand why the question arised in the first place, due to what? :heya:

once a Vinaya Master came and asked: "In your practice of the Tao, do you still work hard?"

The Master answered: "Yes, I still work hard."

The Vinaya Master asked: "How hard?"

The Master retorted: "If I'm hungry, I eat. If I'm tired, I sleep. "

The Vinaya Master asked: "Do all other people work hard just as you do?"

The Master answered: "No, not in the same way."

The Vinaya Master asked: "Why not?"

The Master answered: "While they are eating, they are not really eating due to too much thinking. While they are sleeping, they are not really sleeping due to too much mental agitation. Therefore, they do not work in the same way I do."

The Vinaya Master, on hearing this, fell silent.
~Tsung Ching record.
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Re: From the depths of my heart to my mother

Postby Linda Anderson on Sat May 03, 2014 6:11 am

"everything is trying to find out from the object side, and always doing this way, you are never looking back to the source of your own mind... you always believe the creator is somewhere else, don't look to anywhere else ..." ~ H.E. Yongdzin Tenzin Namdak Rinpoche (Bonpo)


oh my, what am I saying? ... De Nederlandse Publieke Omroep maakt gebruik van cookies
http://www.uitzendinggemist.nl/afleveringen/1269039

no matter, Yongdzin's book nearly fell on my head over 20 years ago... lucky life, it is
Not last night,
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Melon flowers bloomed.
~ Bassho
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Re: From the depths of my heart to my mother

Postby fukasetsu on Sat May 03, 2014 12:07 pm

Linda Anderson wrote:"everything is trying to find out from the object side, and always doing this way, you are never looking back to the source of your own mind... you always believe the creator is somewhere else, don't look to anywhere else ..." ~ H.E. Yongdzin Tenzin Namdak Rinpoche (Bonpo)


Thanks Linda!
Yes, and a little bit more "destructive" from Sri;

Everybody is trying to understand the meaning of all this. You are not understanding because you have al the swaddling clothes of "I-am-this-or-that." Remove them. The ultimate point of view is that there is nothing to understand, so when we try to understand, we are only indulging in the acrobats of mind.

Whatever spiritual things you aspire to know are all happening in this objective world, in the illusion;
all your activities, material and spiritual, are in this illusion; all your activities. All this is happening in the objective world, all is dishonesty, there is no truth is this fraud.
~Sri Niz



oh my, what am I saying? ... De Nederlandse Publieke Omroep maakt gebruik van cookies
http://www.uitzendinggemist.nl/afleveringen/1269039

no matter, Yongdzin's book nearly fell on my head over 20 years ago... lucky life, it is


Thanks Linda, "The teacher of teachers - Lopon Tenzik Namdak"
Could you see it or not due to the cookies? I have a copy of it on my pc so I can watch it on tv tonight :)
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Re: From the depths of my heart to my mother

Postby Chrisd on Sat May 03, 2014 3:26 pm

fukasetsu wrote:What are you using (doing) to be aware right now?

Nothing. But if I'm going to watch a movie or something, then I'll use the mind to stay alert.
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Re: From the depths of my heart to my mother

Postby fukasetsu on Sat May 03, 2014 3:51 pm

Chrisd wrote:Nothing.

Fan Hsien-chien used to sit constantly, never lying down. When she heard that Yuan-we was at Chao-cheuh temple in Ch'eng-tu [the province where she lived], she went to pay her respects to him and asked for guidance in the Way. Yuan-wu told her to contemplate the saying, "It's not mind, it's not Buddha, it's not a thing."

She contemplated it for a long time without sucess. Finally, in frustration, she asked Yuan-wu,
"What expedient method do you have to make it easier for me to understand?"

Yuan-wu said, "There is a method," and he had her contemplate simply, "What is it?"

Later she had an awakening and said, "After all, it was always so close!"

then I'll use the mind to stay alert.

You mean being conscious of something in particular, in this case a movie.

Adyashanti used the term "Awakeness", in reference to Awareness. Sri Niz said that mind with objects is consciousness, whereas awareness is mind without objects. Ramana says awareness is another word for you. :heya:

“Consciousness does not shine by itself. It shines by a light beyond it. The mind must learn that beyond the moving mind there is a background of awareness which does not change. The mind must come to know the true self and respect it and cease covering it up, like the moon which obscures the sun during a solar eclipse.”

~Sri Nisargadatta
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Re: From the depths of my heart to my mother

Postby Linda Anderson on Sat May 03, 2014 4:36 pm

Chrisd wrote:
fukasetsu wrote:What are you using (doing) to be aware right now?

Nothing. But if I'm going to watch a movie or something, then I'll use the mind to stay alert.


mind isn't necessary to watch a movie, it may be helpful after the movie is over to reflect. if it's a good movie, you can live it. :daisy:
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Melon flowers bloomed.
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Re: From the depths of my heart to my mother

Postby Chrisd on Sat May 03, 2014 10:27 pm

I believe it's good to make effort whenever you can, until that becomes ridiculous or unnecessary. I'm not completely sure if it's helpful, but I think it's more likely that it's helpful than that it's obstructing, so I try to make effort whenever I can to look within.

I hope it helps with discovering what awareness truly is.

Torei Enji Zenji wrote:Though working in the midst of the dusts and passions of the world from morning to night, be ever resourceful and endeavor to turn round the heart from looking outside to looking within. If you thus continue to break your bones, then even though unfortunately you may not come to full insight in this life, at the moment of death the power of the aspiration of the heart will prevent you from falling into the miserable ways. The karmic forces and the vow in the heart produce affinity links for practicing the Buddha-Dharma of the Zen Way in the following life. – 197, Discourse on the Inexhaustible Lamp, Torei Enji Zenji.
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Re: From the depths of my heart to my mother

Postby fukasetsu on Mon May 05, 2014 2:52 pm

Chrisd wrote:so I try to make effort whenever I can to look within.


Preserverance and earnestness is the key, just dont add superfluous ingredients (of me and mine) to the soup (mind)
(which includes "karmic forces")
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Re: From the depths of my heart to my mother

Postby fukasetsu on Fri Sep 12, 2014 11:13 am

Sir Bob was so kind to transliterate this text on behalf of my Mother's birthday, may it Benefit all Mothers, sons and daughters!


From the Depths of My Heart to My Mother


Mother -- the mind, the mind!

By recognizing its true nature, we can free ourselves from every suffering.
However, as long as we do not, we will continue to be confused by its endless parade of challenging and bewildering manifestations in the form of thoughts and images, illusions and delusions.

By haplessly and habitually identifying with whatever arises in our mind, we create the basis of our own stress, dissatisfaction, and discomfort.

Consequently, let’s open our eyes to our real condition and understand it once and for all.

In reality, there exists an unconditioned nature, the true and ultimate essence of the mind.

It is our original innocence, before we began adding worldly knowledge and stories of “me and mine”, “self and other”, “good and bad”.

If we leave this mind in its state of immediate unfiltered presence, without seeking to modify it in any way with our ideas about how it should be, or about how we should be, or about how the world should be, then its spontaneous and primordial wisdom will manifest naturally.

Now, what constitutes the unconditioned wisdom of instantaneous pure presence?

However much we try to define or think it, it is beyond the grasp of the intellect.

It never began, it resides nowhere, it knows no interruption.

It cannot be objectified or pinned down.

Nothing that we can see or know has any independent existence.

In other words, everything depends on something else for its existence, just like the flower depends on light and rain, which in turn also depend on the sun and clouds, which also depend on various other elements, all the way down to sub-atomic particles, and so it is throughout the universe, with everything originating dependently.

Everything permeates everything, nothing is separate, despite how things might seem if we do not look closely.

That is why the term “illusion” is applied to describe appearances, because everything is actually “empty” of any inherent existence, despite seeming to be solid and independent.

Just so, the essence of mind has always been the purity of that very emptiness, which pervades everything totally.

Indeed, mind’s nature is clarity, an open, spacious, and transparent awake awareness, which possesses the quality of wisdom in a state of total self-perfection.

Instantaneous presence, the union of empty essence and clarity, is the state of primordial purity -- the unfabricated, uncontrived nature of mind itself.

It is actually the basis for the appearance of anything and everything.

Truly recognizing this state is what is called “the view of the total completeness of self-perfection.”

In this very moment, what does that actually mean?

If we look at an object to our right, and then shift our attention to an object on the left, in the moment in which our first thought vanishes and before the second one arises, don’t you sense a fresh awareness of the instant, untarnished by the mind, clear, limpid, naked, free?

Stay a while in contemplation, Mother, and observe!

By paying attention in this way, we can notice a gap, or space between thoughts, and it is there where we can rest attention.

Right there!

This is an example of the authentic condition of instantaneous presence, and also of what is called “the absolute equality of the fourth time,” which transcends the three times of past, present, and future.

At the moment in which you no longer rest in this state, doesn’t a thought arise, swiftly and spontaneously?

Pay attention, Mother, and notice how it happens!

Right there!

This is what is called “the uninterrupted energy of emptiness”, which is the essence of instantaneous presence.

If you do not recognize a thought as soon as it arises, then thoughts will multiply in the ordinary way, and thus you will be drawn back into the passing parade, rather than simply resting and observing the mind stream without identifying or fixating on any part of it.

This is what is meant by “the chain of illusions”. This simple activity of identification is the basis for our endless wandering about in a disturbing dreamland. We believe we are the thoughts, when in reality we are merely their witness.

Mother, when a thought is suddenly born in you, whether good or bad, recognize it immediately!

Stay with pure presence, relaxed in its state, without entering into action.

That is, neither accept or reject it, neither suppress nor indulge it, neither try to block it or entertain it.

In this way, by not creating some attachment based on accepting or rejecting, good or evil, pleasurable or painful, all such conflicting thoughts dissolve on their own, or in other words, are self-liberated.

They freely melt back into the space where presence and emptiness are indivisible. This is called “the fundamental union of view and meditation” -- that dissolving of tension and stress in the total completeness of self-perfection.

When all doubts and uncertainties regarding the view of the nature of total completeness are dissolved from within, then continuing in that state is called “meditation.”

To support this view of the natural state, one needs to relax the consciousness of the five senses, starting with sight and hearing, without blocking those functions, while staying serene and detached.

If the various consciousnesses of the five senses become blocked, this means that one has fallen into dullness and lack of clarity.

In that case, one must make one’s condition more lucid and transparent.

If one meditates with some personal goal or aim in mind, there is great risk that the meditation will become analytic or conceptual, and this creates a new set of impediments.

Rather, it is enough just to leave consciousness in its original state and at the same time not let oneself become distracted. Since distraction is equivalent to falling into illusion, it is important to focus attention on not letting illusions multiply.

Remember, whatever thought arises, whether it be good or bad, neither reject or approve it, but let it liberate itself in the same way it arose.

Whatever thought arises, good or bad, let it manifest, but do not become involved by making judgments about it.

Just as waves, after churning on the surface of the sea, eventually turn calm and serene, so too is thought, when left as it is, also liberated into its own prior state.

Some so-called meditation experts claim that meditation consists in stopping thought and achieving a state free of thought, but this is the opposite direction from the path of dissolving of tensions in total completeness.

To stop thought is an action. Undertaking an action while meditating can become a further source of confusion, perpetuating the sense of stress and dilemma.

It is definitely not the way to liberate oneself from suffering born of mistaken identification.

Therefore, when a thought arises, regardless of whether it is perceived as good or bad, the key is to continue in a state of pure presence and clarity, without involving oneself in any actions based on either blocking or multiplying thought.

When one continues in this state, whatever mental object presents itself does not become a target for our attachment. Our perception of it remains in its fresh, original condition.

Thus all phenomena which appear as objects manifest without their specific character being changed or sullied by thoughts deriving from attachment.

We refrain from adding any of our own fantasies of interpretation to perception.

In this way, everything that appears and is recognized becomes that wisdom which is the union of emptiness and clarity.

This recognition of one’s own state, which is a condition of pure clarity and presence, can eventually become continual, whatever our daily activity might be.

When walking, when eating, when seated, when lying down and so forth, if a thought arises which is linked to an emotion or passion (for example to a pleasure or a pain, or to something good or evil), do not yield to the impulse of trying to manipulate it.

Any sensation of pleasure or pain, if observed and left in its purity and innocence, will dissolve in the same way it emerged, without our interference.

The principal cause of our suffering is due to our unconscious inclination toward grasping and avoiding, so use every occasion to return to that deep natural state in which all concepts of acceptance and rejection purify themselves in their own condition.

May the ultimate meaning of the Awakened State arise perfectly in you, Mother!
May all beings who have contact with you liberate themselves in the primordial space of Supreme Enlightenment!


This was written by the dzogchenpa Namkhai Norbu in Lhasa on the twenty-fifth day of the first month of the male earth dog year, 2502 years after the parinirvana of the Buddha (that is, March 1958) at the moment of separation with his mother, and then freely transliterated by Bob O’Hearn, as a gift from his Friend Fukasetsu Marcel Vuijst to his mother, on her birthday, September 13, 2014.

http://freetransliterations1.blogspot.n ... other.html
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Re: From the depths of my heart to my mother

Postby fukasetsu on Sun May 10, 2015 8:22 am

Happy Mothers day!

:Namaste:
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Re: From the depths of my heart to my mother

Postby Linda Anderson on Sun May 10, 2015 8:24 am

:daisy:
Not last night,
not this morning;
Melon flowers bloomed.
~ Bassho
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Re: From the depths of my heart to my mother

Postby Linda Anderson on Sun May 10, 2015 9:26 am

:daisy:
Fuki, what to say... I just noticed the video that you posted last year in 2014 about Lopon Tenzin Namdak. It's a bit spooky not knowing if I saw it last year, I like to think not. :blush: Indeed, he is a teacher of teachers. He is almost the first Buddhist teacher I discovered, somehow his book found me at the bookstore in the 90's.... Heartdrops of Dharmakaya. Instantly, I felt the connection. Then, years in between until my friend brought me to Tenzin Wangyal who I saw in Berkeley twice a year when he came for over 10 years.... this in the middle of my zen practice days. It took me quite a while to figure out that Lopon and Tenzin were brothers/father/son. I've never been one to draw sectarian lines. Zen in my neighborhood was alive as well. It seems all one to me and I learned not to talk about one with the other out of respect. Anyhoo, after many years I made a miraculous trip to Ligmincha in VA to see him when Lopon was about 75 and it was said it would be his last trip to the US... that was nearly 10 years ago, and he's still going strong. Miraculous bec I don't usually have the means to travel, except when I am called and it came together miraculously. It's like seeing a brother... I have many of them. Lopon is a teacher of teachers indeed. :O:

the old masters like Lopon, Namkai Norbu and Sasaki Roshi will not come our way again... it's us chickens who are left to be ourselves.

:Namaste:
Not last night,
not this morning;
Melon flowers bloomed.
~ Bassho
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Re: From the depths of my heart to my mother

Postby Chrisd on Sun May 10, 2015 10:40 am

Happy mothersday indeed :daisy:
mothers are the best!
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