Dzogchen

"A direct introduction into the nature of mind is the first imperative.
Absolute conviction in the practice is the second imperative.
Gain confidence in release is the third imperative."
Garab Dorje : The Three Incisive Precepts.

"The mind is not engaged in seeking nor is it directed toward anything. One is free from knowing and not knowing. There is neither picking out nor attending to (aids to meditation). Delight in acceptance and rejection are alike in not existing. Not objectifying (anything) and remaining with the (understanding of) this alikeness, there is no creation of duality ; one is beyond the realm of speech ; there is neither activity nor inactivity ; there is no accumulation (of merit) or diminution (of faults), etc."
Mańjuśrīmītra : Gold Refined from Ore, verses 117-119.

These extraordinary teachings have their point of origin in Samantabhadra, the Buddha of the Essence of the Wisdom of the Dharmakāya. Transmitted to Vajrasattva, the Buddha of the Purity of all the Buddhas, an aspect of the "Sambhogakāya", it came down to Garab Dorje, the "Nirmānakāya", who wrote this teaching down for the first time in 6.4 million verses, left to his disciple Mańjuśrīmītra, who classified them in "semde" (mind class), "longde" (space class) and "mengagde" (oral instruction class). Śrīsimha, Mańjuśrīmītra's disciple, reedited the "mengagde" and in this form it was passed down to Jńānasūtra & Vimilamitra. Via the latter it reached Tibet. Another lineage began with Padmasambhava, who received Dzogchen from the "dākinīs" or "sky travellers" (the Tibetan angels). This lineage was initiated during the first dissemination of the Buddhadharma in Tibet.

In Nyingma, Dzogchen is called "Ati-yoga" ("supreme, extraordinary yoga"), and considered the definitive and most secret teaching of the Buddha. It is "Great" (Tib. "chen") because there is nothing higher or more sublime, and "Perfection" (Tib. "rdzogs") because no further methods or means to attain awakening are necessary. This view is however contested by those, like Sakya Pandita, who considered Dzogchen to be not Buddhist at all ! This opinion reemerged in Gelug circles, even today. The main reason for this is the suddenist approach, its mode of transmission, as well as the focus on the clarity-aspect of the mind (its natural state of "rigpa"). According to the XIVth Dalai Lama, Dzogchen became controversial because some Dzogchen masters of the past willingly broke with conventional morality, even relinquishing their vows (cf. the story of the VIth Dalai Lama). By exhibiting "crazy wisdom", denying meditation-practices to be of any fundamental importance, these exceptions cast a shadow on the special view of Dzogchen, reserved to superior practitioners only.

Some Dzogchen masters say Dzogchen is not a tradition, lineage or teaching at all, but simply refers to the state of consciousness defined as "Great Perfection". Insofar as this state can be attained by all sentient beings, Dzogchen is not bound to nationality, social class, race, culture or any other mode of differentiation between sentient beings. To consider it a teaching is reducing it to a mental category or designation, while Dzogchen is the ever-present, enduring and inseparable union between the primordial base (which is self-empty) and the nature of mind (which is luminous).

In Tibetan, "dzogpa" means (a) something completed, finished, exhausted, and (b) everything is full, perfect & complete. Dzogchen or "mahāsandhi" in Sanskrit, considers itself the "highest truth", a view superior to Mādhyamaka. For many Mādhyamikas, Dzogchen is not even part of the Buddhadharma, but a sort of Chinese Dharma like Ch'an or coming from Advaita Vedānta, Kaśmiri Śaivism, or even Persian religion. This discussion is ongoing. Although Dzogchenpas claim to agree with Mādhyamaka regarding emptiness, identifying the primordial base of all phenomena with the self-empty "Dharmakāya", the teachings do affirm the natural state of the mind, of the nature of clarity, to be "from the very beginning" inseparable from this base. In doing so, one may ask whether the conditions for substantial instantiation have not been fulfilled, entailing a transcendent metaphysics of unbounded wholeness ? Does this take reason beyond itself ? The Dzogchenpas agree it does. For them, conceptual elaboration cannot end conceptual elaboration.

Common to all Dzogchen teachings is the axiom stating the mind, with consciousness at the forefront, is by nature pure & undefiled. As self-existing, it is self-liberated, meaning all manifestations of mind (thoughts, feelings, volitions and states of consciousness) arise, abide and cease by themselves. Nothing needs to be done to change these displays or "sport", no purification (Lesser Vehicle), no renunciation (Great Perfection Vehicle) & no transformation (Diamond Vehicle). Because this nature of mind ("rigpa") was, is and always will be inseparable from the primordial base ("gzhi"), the only thing necessary is to recognize this clear & luminous nature of mind. Once constantly recognized, enlightenment is a fact. It is that simple ! Dzogchen does not busy itself with morality (as in the Lesser Vehicle, the Great Perfection Vehicle or Tantra), nor does it preach any transformation of impure into pure, for the distinction is never made. As unbounded wholeness is always given, the mind only needs to turn to this, recognize it and (re)establish itself in this recognition.

Like water and wetness or fire and heat, the primordial base ("gzhi"), the state of total primordial purity ("ka-dag chen-po") identified with self-emptiness ("śūnyatā") is characterized by and inseparable from the natural state of mind ("rigpa") or awareness. While Mādhyamaka speaks of the objective side of things (emptiness), and does so correctly, Dzogchen speaks of the subjective side of things, the clarity side, the awareness side. It does so in a way different than Shentong, other-emptiness, for it concedes the primordial base is indeed absolutely self-empty. The only addition made is the affirmation of the clarity-aspect of the mind, its natural, primordial clarity, born out of direct, non-conceptual, nondual, ongoing absolute experience of unsaying.

As long as sentient beings do not recognize the clarity of their own mind, but continue to identify with contents of mind, in particular those produced by conceptual activity, duality abides and beings wander in the cycle of suffering existence ("samsāra"). Cognition itself is mistaken. In states of consciousness beyond cognition itself, duality itself is left behind, 2 = {Ų}. Instead of focusing on the unobstructed space between things and in which things appear, they concentrate on the objects themselves. Instead of space, they go for horizon, inviting limitation & measurement. Doing so, they are dissatisfied. To get out of this, one needs to directly experience the "naked" mind, the basis of all conscious activity. This recognition is not approached in a gradual, goal-oriented way, for such graduated efforts do nothing more than strengthen the duality of consciousness. One needs to move beyond cognitive activity. As long as conceptual and non-conceptual mentalities are identified and worked on, gross & subtle forms of duality remain. Even the most subtle dualities, subtleties & nuances are obstructions to the experience of the "naked mind".

Three states of matter accommodate the metaphors used to clarify this complex yet simple state of unbounded wholeness, completion & ultimate, self-liberating perfection : (1) the mirror, (2) the crystal ball and (3) the crystal prism.

A Buddha and a dirty pig take place before a mirror. The mirror reflects the Buddha as well as the dirty pig. The mirror does not "judge" the Buddha to be enlightened and the dirty pig to be deluded. It does not accept the Buddha and reject the pig. Irrespective of their status in the order of things, it reflects the image. Likewise, the natural clarity of the mind reflects whatever is presented to it. The instruction is not to focus on the objects before the mirror, nor on the appearances in the mirror, but on the mirror surface itself and the space between the appearances. An analogous instruction is given in the Great Seal ("mahāmudrā") where it is said to focus on the way the mind is perceiving and not on its objects, nor on the mind itself.

A crystal ball is placed on a red carpet and turns red. The red carpet is replaced by a blue carpet and the ball turns blue. Likewise, just like water takes the color of the glass, the mind identifies with its environment. This makes it reflect and conform to the features with which it has identified. The instruction is not to focus on the carpet or the color of the glass, but on the crystal ball or the glass. They are the natural state of the mind, not the identified appearances, whatever these are. Likewise, the clouds obscuring the Sun do not remove the Sun. It is always there. By attending to the clouds they do not move away. By leaving them be, they float away spontaneously & naturally. This is self-liberation, moving beyond renunciation, great perfection & transformation.

A crystal prism is white, but when turned in the proper way to a source of light, reflects a display having all the colors of the rainbow. Likewise, a mind identified with its contents is but one of the colors of the rainbow. Recognizing all the colors makes the mind return to the primodial whiteness in which its nature is rooted. The deluded mind is a single frequency, the enlightened mind all possible colors, reflecting all possible lights. The instruction is not to identify with one color, but with a neutrality encompassing (harboring) all colors.

Dzogchen has a particular way to initiate and two adjacent techniques to realize the dissolution of all possible displays (colors) into the natural luminosity, or "space" of the mind (whiteness). Doing so, at death the "rainbow body" is generated !

After long & hard preparations or "ngöndro" (establishing the necessary secondary causes), the disciple (one in a million) is suddenly directly introduced to his or her "rigpa" by the Dzogchen master (cf. the "koan" technique in Zen). Without this introduction, initiation is impossible. The master merely points out this natural state to the disciple, who recognizing this. Then, he or she is given two ways to maintain this "coming home" of the "son" ("rigpa"), the natural state of mind, to his "mother" ("gzhi"), the primordial & ultimate base of all phenomena. Primordially united, emptiness ("mother") and clarity ("son") are not realized, but discovered, recognized, identified, ascertained as that what is, as the suchness of all things. The "coming home" is like the son recognizing his mother. Like a young child leaping up & embracing her.

The first technique is "cutting-through" (Tib. "trekchö"). It is like constantly returning to the recognition of the natural state, cutting through whatever obscures it and this beyond conceptual elaboration. When this re-initiation or rebooting has been mastered, "leaping-over" (Tib. "tögal") is practiced. Every possible event of which one is conscious is treated as a display from the base, as an expression of energy, irrespective whether is it "samsaric" or "nirvanic", impure or pure, good or bad. Everything which happens is but one of the "colors" emanated by the white prism of "rigpa". To directly experience unbounded wholeness, all judgments are postponed. This is "lhundrup" or "spontaneous presence".

Let us summarize Dzogchen by succinctly commenting on the Three Precepts of Garab Dorje, superbly condensing the crucial points :

• A direct introduction into the nature of mind is the first imperative.

Without a Dzogchen master introducing the natural state (like making one aware of a small voice singing in a crowded market), nothing can be realized. In the samsaric state, consciousness is flooded with objects with which one identifies. This cannot be ended without someone pointing out the natural state without identifications & measurements. Until the mind spontaneously establishes itself in its own natural clarity, this introduction must be repeated. Before such introduction is possible, the mind must be made supple enough (cf. the necessity of secundary causes created by the preliminaries : refuge, prosternations, offerings, mantra-recitations, mandala offerings, etc.).

• Absolute conviction in the practice is the second imperative.

Not to fear is the attitude of allowing the possibility of the natural state to dawn in consciousness. Judgments and other conceptualizations may reject its presence. Free from thought "silence" speaks. But every concept-based attempt to hear it is fundamentally flawed. Conviction can be established by focusing on the gaps between thoughts, or by asking oneself : Where do thoughts begin ? How do they abide ? And where do they go when they cease ? The answer is always the same : "rigpa", the natural state of the mind.

• Gain confidence in release is the third imperative.

After having been introduced to the natural state, one practices self-liberation. Every content of consciousness will naturally end, nothing has to be done. But if one identifies with the objects of mind, or if one tries to eliminate (renounce) or change (transform) them, one has added confusion upon confusion and nothing can be achieved. By practicing cutting-through as often as possible, one gains confidence all can be released. This leads to a profound experience of the natural luminosity & clarity of the mind, to the spontaneous presence of the display from the base, and eventually to Buddhahood.