Dzogchen practice. Dzogchen Practice of Dzogchen in everyday life

Tulku Urgyen Rinpoche

There are two approaches to the preliminary practices of Dzogchen. The sequence described in Light of Wisdom, Lamrim Yeshe Nyingpo, slightly different from the order Tri Yik Yeshe Lama And Neluk Rangjung. In recent texts, practices are divided into external, internal and secret - destroyed. External ones involve simulating the experiences of beings of the six worlds. Internal - cleansing the six syllables of your body. The secret ones are the vajra pose, the four yogas of speech, the study of the origin, location and disappearance of thoughts; staying natural and maintaining freshness. According to By the Light of Wisdom the vajra pose, the four yogas of speech, the study of the arising, finding and passing away of thoughts, remaining in naturalness and maintaining freshness constitute the preliminary stages of Trekcho. Only preliminary practices for Togal are called Rushen, namely, imitation of the experiences of beings of the six worlds and the purification of six syllables.

In the past, Vimalamitra practiced rushen every year for six months of the year on Vulture Hill in Rajgir. He devoted six months to these practices. In fact, achieving the rainbow body depends on preliminary practices. As it is said, “preliminary practices are the most essential point.” This is probably due to the fact that through preliminary practices all stereotypical habits and obscurations are purified. Dzogchen's practices of separating samsara and nirvana are extremely powerful and purifying. The closer you get to the mind, the stronger the blessings become and the deeper the teachings.

You can start with practices that separate the three gates. The first practice for the body is the vajra pose. Following this are the four yogas of speech: sealing, developing strength, giving flexibility and entering the path. After this, you examine the arising, abiding and passing away of thoughts. In conclusion, you stay natural and maintain freshness.

According to Dzogchen, genuine shamatha begins when you remain in the natural state after making sure that there is no place in the mind where it comes from, where it is and where it disappears. Freshness is then maintained as we blend naturalness into our daily activities. You take the path of action without leaving your natural state, free from distractions and fixations. Most people, even if they are not distracted, still fixate and identify objects: “This is a carpet, this is a window,” and so on. They cling or think continuously. But when you are distracted, you are completely unaware and unaware of what you were thinking about - you are completely distracted. As the saying goes: "On the path of distraction, the robbers of Mara lie in ambush."

Once you are in awareness, there is no point in being distracted. When this happens, not being distracted is the most important point. You won't be helped by thoughts like this: “I'm not distracted, so why should I monitor whether I'm distracted or not? Such a check is just a fixation, so there is no need to look.” If you think this way, you will lose everything. You will lose full attention.

Sometimes students ask whether the practitioner becomes acquainted with the essence (of the mind) when he remains natural and maintains freshness. If practiced properly, being in naturalness is being in awareness, and by maintaining freshness, we do not lose duration (of awareness) during a given activity. In the Mahamudra system, the first stages of shamatha and vipashyana are called one-pointedness and simplicity. One-pointedness is mainly related to shamatha, and simplicity is mainly related to vipashyana. But in both there is an involvement in the conceptual mind. The practice of Dzogchen is slightly different: here being natural refers to shamatha, and maintaining freshness refers to vipashyana. However, in Dzogchen we do not call them shamatha and vipashyana, as in the Mahamudra system. If they were, it would imply engagement with the concepts. But Dzogchen practice is, from the very beginning, free of concepts and conceptual mind. So why not get to know the essence (mind) from the very beginning?

You may wonder: “How is it that Three words, Hitting the Point 41 are transmitted later? There are no contradictions in this sequence. The three essential points come under the view section, while remaining in naturalness and maintaining freshness belong to the preliminary practices. In the Dzogchen system, shamatha and vipashyana are called preliminary practices. Again, being natural means not distorting, and maintaining freshness means not losing the duration of naturalness. If someone is introduced to the essence of Dzogchen without understanding naturalness, then such a person will not be able to achieve anything. There is a saying about this in Kham: “You can see the inside from the outside.” If the door is open, then even if you are standing outside, you can see the interior of the room with all the statues. Although the practice of naturalness is among the preliminary sections, according to the order, this does not mean that it should be discarded in order to obtain something higher or deeper. You are introduced to the essence because it is needed from the very beginning. If you don’t get to know her, there is a chance, having received teachings on the three essential points, that you will not recognize (the nature of the mind), isn’t it?

In short, a person is introduced to genuineness, naturalness, which first of all relates to shamatha, and then to vipashyana. It is said that sometimes the preliminary practices are more profound than the main practice. One who is introduced (to the nature of mind) already knows it by this point. If one is to recognize it, gaining the view can be quite remarkable. There is a tradition of pointing it out right away. Sometimes one hears strange stories about unusual circumstances under which a student recognized the essence of the mind 42 . If a person has karmic potential or connection, the moment of recognition does not always fit into the traditional scheme. Some people are introduced to the nature of the mind during preliminary practices. Staying natural and maintaining freshness are among the preliminary practices of Dzogchen, while the main part is explained in the context Three Words Hitting the Point.

Song of Exploration

Lama Shabkar

Listen again, noble and happy children of my heart!

Whatever spiritual practice you engage in,

She won't touch the most important point,

If you don't sort out your mind.

You will be standing right in front of the target,

Shooting his arrows far away from her.

You will allow thieves to break into your home,

Obsessively trying to find them outside.

You will set traps

for spirits in the western direction,

Then how the demon will stand

in the east door of your house.

You will be like a beggar who begs everywhere,

Not knowing that the stone in his hearth is a nugget of gold.

For this reason, explore your mind to its source

As follows, my dear children.

The so-called mind thinks, knows this and that,

Moves here and there.

If you chase him,

you can't catch him, because he disappears, slipping away like fog.

If you try to stop him he won't stop

And it will move back and forth, and then disintegrate.

You can't pin him down by saying, "Here he is!"

On the contrary, it is immaterial and empty.

First examine the source of your mind experiencing joy and sadness.

Where does it come from?

Does it arise from external phenomena, such as mountains, rocks, water, trees, or the wind in the sky?

Does it arise from something dense or immaterial?

Where can I find its source?

If you think he's showing up

from your parents' reproductive fluids, how does this happen?

If you do this analysis and don't find the source,

After this, examine your body from top to bottom,

Then the sense organs, the heart and so on.

Where is your mind at this very moment?

If it is in the heart, is it in the upper part or the lower part?

What is its shape and color?

If you have not found the location of the mind after careful examination,

Finally, identify where the mind disappears when it moves.

Through the gates of which sense organs does it leave the body?

When he rushes towards external objects, touching them in the blink of an eye,

Is it the body that moves towards them or is it just the mind that moves?

Or do the body and mind move together?

Research and analyze this way.

As soon as a thought or emotion arises,

Find the place where it appears from.

And then, in this very moment, look where she is

And does it have any shape and color?

Finally, when she spontaneously disappears, find the place where she went when she disappeared.

Explore how the mind leaves the body at the moment of death.

Analyze this carefully until

do not decide with confidence that the mind is inexpressible and absolutely empty, intangible, -

Beyond birth and death, coming and care..

There is no benefit in quoting the statements and phrases of others,

Saying: “This is emptiness!”

People, for example, may say that there are no tigers

In the place where there are rumors about them,

But it won't convince you

On the contrary, you will be tormented by doubts.

But when you discovered the root of the mind

And we gained confidence in this,

It's like you're in a place where there are rumors of tigers,

We walked around the entire area up and down,

To make sure whether they are actually there.

And when you haven't met one, you're sure

And you no longer have any doubts about whether there are tigers there.

And listen again, my happy children!

Now you have analyzed and done your research,

Not finding a single particle of material substance,

Which they could point to and say:

“This is the mind!”

That you have not found anything is the highest discovery.

Firstly, there is no place from which the mind arises.

It is empty from the very beginning, having no tangible essence.

Secondly, it has no location, color, or shape.

After all, there is no place where the mind disappears. Not a trace remains in the place where it has gone. When he moves, his movement is empty;

Being empty, he is manifested emptiness.

Let's start with the fact that this mind did not arise due to any reasons

And in the end it will not be destroyed due to some circumstances.

He knows neither increase nor decrease,

It neither fills nor empties.

Because it covers the whole of samsara and nirvana,

He knows no extremes.

Since He manifests himself in everything without limitation,

It is impossible to define him by saying: “Here he is!”

Because he has no material existence,

He is beyond being and non-being.

Unaffected by obscurations and liberation from them,

He is beyond coming and going, birth and death.

The qualities of the mind are like a flawless crystal ball.

His essence is empty, his nature is luminous,

And his expression is distinct and beyond limitations.

He is not at all contaminated by the shortcomings of samsara,

The mind itself is an enlightened state from the very beginning.

This song shows,

how to determine the character of the basic mind

in its natural state.

Dzogchen ( rdzogs-chen, great completeness) is an advanced system of Mahayana practices leading to enlightenment. This system is found primarily in the Nyingma and Bon traditions, but it is also present as a complementary practice in some Kagyu traditions such as the Drugpa, Drigung and Karma Kagyu. Let's talk about Dzogchen as it is explained in the Nyingma school.

To achieve enlightenment, we need to permanently eliminate two groups of defilements:

clouded by emotions ( nyon-sgrib) – disturbing emotions and states of mind that prevent liberation;
obscurations of knowledge ( shes-sgrib), preventing omniscience, that is, accurate knowledge of all phenomena.

Because of these obscurations, we consequently suffer in the forced cycle of existence (samsara) and are unable to best help others. However, these obscurations are transitory ( glo-bur); they merely hide the essential nature ( ngo-bo) mind and limit its activities. In essence, the mind (mental activity) is by its nature pure from transient, superficial impurities. This is an important aspect of his Buddha nature.

In general, to eliminate both groups of obscurations, bodhichitta ( byang-sems) and non-conceptual cognition emptiness (stong-nyid, Skt. sunyata, emptiness) - the natural absence in the mind of transitory defilements and the absence of impossible ways of existence of the mind (such as its inherent corruption by defilements). Bodhichitta is the mind and heart striving for enlightenment with the intention of achieving it and thus bringing as much more benefits to all beings. In addition, to eliminate obscurations, the most favorable level of mind (or mental activity) is required. The practice of Dzogchen takes us to this level.

Sem and rigpa Arrow down Arrow up

Mental activity occurs at two levels - limited awareness ( sems) and pure awareness ( rig-pa). Since many Western students are already familiar with these Tibetan terms, let's use them to simplify the presentation.

Sem is a mental activity limited by transient defilements.
Rigpa is a mental activity free from all obscuring transitory defilements.

Seme can be either conceptual or non-conceptual, but in both cases it is contaminated. Rigpa is only non-conceptual - it is purer than the non-conceptual seme, and is never contaminated by the two groups of obscurations.

Since mental activity - both limited and pure - is by its nature devoid of transitory defilements, rigpa is the natural state of this. Therefore, rigpa, which by its essential nature is devoid of any defilements, can be considered as the basis of every moment of our cognition.

Thus, Dzogchen is a method of practice based on bodhichitta and non-conceptual cognition of emptiness, which allows one to recognize rigpa and forever remain at this level of mental activity, free from any obscurations. This opens the way for the full functioning of the “great completeness” (dzogchen) of all the enlightening qualities of rigpa, allowing one to benefit others.

Common features with other systems Arrow down Arrow up

The Gelug, Sakya and Kagyu schools of thought, different from Dzogchen, view mind, or mental activity, at three levels:

Rough mental activity is sensory cognition, which is always non-conceptual.
Subtle mental activities include both conceptual and non-conceptual cognition.
The subtlest level of mental activity, underlying the other two levels, is clear light ( 'od-gsal). It is purely non-conceptual, but it is more subtle than the gross and subtle non-conceptual levels of mental activity.

Sutra and the lower classes of tantras use subtle mental activity to understand emptiness. Only anuttarayoga - highest class tantra - allows the practitioner to access the clear light level of mental activity and use it for this purpose.

Similarly, practitioners of sutra and lower classes of tantra in the Nyingma system use sem to understand emptiness. Only Dzogchen reaches the level of rigpa and uses it for this purpose.

Non-Dzogchen systems say that the subtlest clear light mind manifests itself at the moment of death. Something similar can be experienced momentarily during orgasm, falling asleep, fainting, sneezing or yawning. At these moments, the coarser energies-winds (Tib. rlung, lung, Skt. prana), supporting gross and subtle mental activity, temporarily subside (dissolve), thereby stopping these two levels of mental activity, and allowing the clear light level to function.

However, to learn how to confidently control the mental activity of clear light, you need to access it in meditation. We do this by dissolving the energy-winds through working with the subtle energy system of our body during the practices of the completed stage ( rdzogs-rim, stage of completion) of anuttarayoga. To successfully practice the completed stage, we first visualize this dissolution during the practices of the generation stage ( bskyed-rim), modeled on the stages of dying, bardo and rebirth.

With the help of Dzogchen methods, we recognize the subtlest mental activity - in this case, rigpa - and gain access to it without resorting to techniques such as the dissolution of energy-winds. But how do you know rigpa?

Definition of Mind Arrow down Arrow up

From a Buddhist point of view mind- this is mental activity, and not some “thing” that plays the role of a carrier of this activity, or some “tool” that the “I” uses for such activity. The definition of “mind” describes this activity from two points of view. That is, both aspects of the definition function simultaneously, rather than sequentially:

Mental activity that creates, or generates, ( 'char-ba) knowable appearances ( snang-ba).
Mental activity of cognitive involvement ( 'jug-pa) into knowable appearances.

The first aspect is usually translated as "clarity" ( gsal), and the second – as “awareness” ( rig).

The term "knowable appearances" does not refer to appearances of things "outside our minds" that we may not notice or know. It refers to the appearances of things "in the mind" at the time of their cognition. In some ways they are like mental holograms. For example, in non-conceptual sensory cognition such as visual perception, appearances of color and shape appear, which are just mental images ( snang-ba, mental similarities) or mental derivatives ( gzugs-brnyan, mental reflections) of one instant of perception of color and shape. In conceptual cognition, a mental image appears ordinary object, for example, hands, the color and shape of which are in this moment perceive light-sensitive cells in our eyes. A sequence of mental images of a hand moving a centimeter to the right every second creates the appearance of movement. In other words, cognizable appearances exist only within the framework of mental activity. However, they do not necessarily have to be clear or be the focus of our attention.

Moreover, the term "cognizable appearances" does not only refer to the visual images that appear "in the mind" when we experience visible objects through the eyes. It also includes cognizable appearances (another Tibetan term for this phenomenon is shar-ba- “that which rises”) sounds, smells, tastes, physical sensations, thoughts, emotions and so on. After all, it is through mental activity that sequences of consonants and vowels become words and sentences.

Please note that the expressions “things come to mind” or “arise in the mind” are characteristic of our language and reflect a dualistic view of the mind that is completely different from the Buddhist one.

Cognitive involvement in cognizable appearances can be carried out different ways, for example through sight, hearing, thinking or mental sensation, and does not necessarily need to be conscious or accompanied by understanding. It can also include inattention to something or delusion in something.

In addition, the Tibetan definition contains the word only (tsam), implying that mental activity occurs without any solid agent "I" that produces it. Moreover, it implies that transient pollution is not a defining characteristic of the activity. Superficial (kun-rdzob, conditional, relative) nature of mental activity is just the creation of cognizable appearances and involvement in them, and its deepest (don-dam, absolute) nature is its emptiness.

Further, mental activity is individual and subjective. My vision of the picture and my feeling of happiness do not coincide with yours. Moreover, Buddhism does not speak of some universal mind of which we are all parts, which we can access, or into which our mental continuums (mind streams) will merge when we achieve liberation or enlightenment. Even the enlightened mental continuum of each Buddha retains its individuality.

Differences between Mahamudra and Dzogchen Arrow down Arrow up

Whether at the gross, subtle or subtle clear light levels, the nature of mental activity remains the same. Mahamudra practice ( phyag-chen, Great Seal) in the Kagyu, Sakya and Gelug Kagyu traditions focuses on this nature. The Kagyu and Gelug Kagyu traditions include practice of both levels: sutra and anuttarayoga tantra, while the Sakya tradition includes only anuttarayoga. In other words, Mahamudra Sakya emphasizes the nature of clear light mental activity, while the other two traditions also focus on the nature of other levels of mental activity.

Rigpa is of the same nature as the three levels of mental activity considered in schools other than Dzogchen. However, the practice of Dzogchen is performed exclusively at the highest level of tantra and works only with the subtlest level of mental activity. Moreover, Dzogchen considers not only the conditioned and deepest nature of rigpa, but also its various aspects and properties.

Differences between rigpa and clear light Arrow down Arrow up

Rigpa is not an exact equivalent of clear light; it is rather a variation of it.

Different degrees of purity

The level of clear light of mind is by its nature free from the grosser levels of mental activity in which conceptual cognition occurs, as well as the transitory defilements of disturbing emotions and tendencies. However, before achieving enlightenment, clear light mental activities are not without the habit of clinging to true existence, which can be attributed to it, or attached to it as a label. However, when the clear light manifests, these habits do not cause the clear light mental activities to produce counterfactual (dualistic) appearances of true existence ( gnyis-snang) and does not prevent the simultaneous cognition of two truths (appearances and emptiness), as happens when the coarser levels of the mind work.
Rigpa, on the other hand, lacks even the habit of clinging to true existence. It is a completely uncontaminated, natural state of mind.

Differences in terms of recognition

Clear light mental activity and rigpa are similar in the sense that the work of each is not accompanied by the presence of grosser levels of mental activity.

In order to access and recognize the clear light level of mind, one must actively stop the functioning of the grosser levels of mental activity by dissolving the energy-winds that support them.
Rigpa can be recognized without actively stopping the work of the coarser levels of mental activity and dissolving the energy-winds. On the contrary, when we access and recognize rigpa, the activities of the grosser levels of consciousness cease of their own accord.

Differences in Understanding Reflective Deep Awareness

Systems other than Dzogchen, particularly Gelug, distinguish object clear light ( yul) And cognizer (yul-can, subjective) clear light. Object clear light is void nature ( chos-nyid) clear light, while the cognizer of clear light is the mental activity of clear light itself, the phenomenon ( chos-can), the nature of which is object clear light.

Clear light mental activity is not necessarily aware of its empty nature, such as the clear light mind perceived at the moment of ordinary death. Although the 15th century Gelug school teacher Khedrub Norzang Gyatso ( mKhas-grub nor-bzang rgya-mtsho) explains that clear light mental activity naturally produces a cognizable appearance similar to that of non-conceptual cognition of emptiness, yet this appearance is not accompanied by the automatic realization of emptiness, as is the case during ordinary death. Moreover, although reflective deep awareness ( rang-rig ye-shes) of one's own void nature is presented as a natural quality of clear light, as in the Sakya and Kagyu systems, it is not always involved, and an example of this is again ordinary death. Thus, the goal of the practice of anuttarayoga tantra is to achieve through meditation a cognizant clear light who is fully aware of his nature as an object clear light.

Rigpa is initially aware of its empty nature. When we access it, it is spontaneous and fully aware of its nature. In Dzogchen terms, “it knows its face” ( rang-ngo shes-pa).

Luminous and essential rigpa Arrow down Arrow up

As we progress along the spiritual path, we try to learn two types of rigpa: first luminous rigpa (rtsal-gyi rig-pa), and then the underlying essential rigpa (ngo-bo'i rig-pa).

Luminous rigpa is the aspect of rigpa that actively generates cognizable appearances.
Essential rigpa is cognitive open space (klong), or sphere knowledge (dbyings) which underlies the active generation and active cognition of appearances.

Both are rigpa, in the sense that each is a mental activity: pure in nature, uncontaminated awareness of an object.

Correlation of cognizable appearances and rigpa Arrow down Arrow up

Cognizable appearances are a game (rol-pa) essential rigpa. When they are cognized by this, they appear to exist in some other way, and therefore they are misleading.
In this case, when it is stated that appearances are a game of a certain type of mental activity, this does not mean:

that appearances arise due to the karma accumulated by the mind or exist only as a basis to which the mind assigns certain labels - this is precisely the meaning of the term “mind game” in the Gelug school;
that all phenomena exist only in the mind, as extreme solipsism asserts;
that the cognizable appearance of the table and the visual consciousness perceiving it come from the same generative source (rdzas), namely the same karmic heritage ( sa-bon, seed, karmic tendency), despite the fact that the table still consists of atoms and has a true unattributed existence(this is not just an imaginary table), as the Chittamatra texts teach.

On the contrary, this means that the cognizable appearance of the table is generated by rigpa, and this creation of appearances is its functional nature (rang-bzhin). In other words, rigpa naturally spontaneously creates (lhun-grub) cognizable appearances, and in this sense, cognizable appearances are a game of the mind.

However, unlike the Chittamatra teachings, the Dzogchen texts state that the table has its own generative source - for example, wood and its constituent atoms. Moreover, the table devoid of true unattributed existence (bden-par ma-grub-pa). It exists as a table because it can be reliably indicated mind like a table. However, as explained in the non-Geluk Madhyamaka, ultimately his mode of existence is beyond words and concepts.

Dzogchen, in defining appearances as the play of the mind, often uses Cittamatra terminology; for example terms alaya (kun-gzhi, all-basis) and eight types of consciousness. But he explains the existence of appearances differently than in the Cittamatra. This terminology is used because Shantarakshita and Kamalashila, the two early masters of Buddhist logic who taught in Tibet and who laid the philosophical basis for the sutras in the Nyingma school, taught a form of Madhyamaka that used Cittamatra terminology. In the Gelug tradition, this form is called the “Yogacara-Svatantrika-Madhyamaka school.”

Meditation on Emptiness Arrow down Arrow up

The empty nature of rigpa is his essential nature (ngo-bo), which is called his original purity (ka-dag).

The various Tibetan dzogchen traditions and the teachers of each of them have explained the primordial purity of rigpa using the terms self-emptiness ( rang-stong), other-emptiness ( gzhan-stong) or both.

Longchenpa ( Klong-chen Rab-‘byams-pa Dri-med ‘od-zer), for example, did not mention other-emptiness.
There are two interpretations of Mipham's position ( ‘Ju Mi-pham ‘Jam-dbyangs rnam-rgyal rgya-mtsho) by two groups of his students. Botrul ( Bod-sprul) and Khenpo Shenga ( mKhan-po gZhan-dga") believed that Mipham shared the point of view of self-emptiness, and Shechen Gyeltsab ( Zhe-chen rGyal-tshab Pad-ma rnam-rgyal) and Katog Situ ( Kah-thog Situ) argued that he adhered to other-emptiness. The first group was mainly from Dzogchen Monastery ( rDzogs-chen dGon-pa), and the second - mainly from the Shechen monastery ( Zhe-chen dGon-pa). However, this does not mean that all teachers in these monasteries share these views.

Moreover, different masters gave different definitions of self- and other-emptiness. Let's look at the most common definitions in the Nyingma school.

Self-emptiness is the absence of impossible modes of existence, such as true unattributed existence and, moreover, of existence corresponding to the meanings of words and concepts.
Other-voidness– this is the absence in rigpa of all coarser levels of mental activity and of any corrupted defilements.

Thus, explaining primordial purity in terms of self-emptiness roughly corresponds to how object clear light is explained in non-Dzogchen systems. Its explanation in terms of other-voidness roughly corresponds to the definition of cognizant clear light. Regardless of how primordial purity is explained and in what terms it is described, it is simultaneously self- and other-emptiness.

Meditation on the primordial purity of rigpa, whether or not it is explained in terms of otherness, involves focusing on rigpa as a knowing state devoid of all grosser levels of consciousness and all transitory defilements. He is inherent in the awareness of his original purity.

Thus, meditation on emptiness in Dzogchen does not imply analytical meditation on self-emptiness. This does not happen during non-Dzogchen meditation on object clear light, when we simply remember our understanding of self-emptiness acquired earlier through analytical meditation.

However, meditation in Dzogchen does not include concentration on the self-emptiness of rigpa. Although the analysis of self-emptiness is included in the exercises that must be completed before beginning dzogchen practices, in meditation on rigpa self-emptiness is understood only as part of the primordial purity, the awareness of which is inherent in rigpa. When we point out that cognizable appearances are the natural play of rigpa, this presupposes that we understand their self-emptiness. If cognizable appearances are the natural play of rigpa, they cannot exist as the words and concepts denoting them imply. Words and concepts imply that phenomena truly and independently exist within some rigid, solid framework as “this” or “that,” but this is an impossible way of existing. It doesn't happen that way.

Rigpa is perfectly endowed with all virtues Arrow down Arrow up

Rigpa basics (gzhi'i rigpa) is the basis for the work of pure awareness. There are no obstacles for him, he pervasively (zang-thal) in the sense that it completely permeates the whole without encountering any obstacles, like sesame oil permeates sesame seeds, although we are not aware of it. So, rigpa is a component of Buddha nature, and according to Dzogchen it has all advantages (yon-tan, qualities of a Buddha), such as omniscience and all-encompassing compassion. Rigpa is like the sun: just as the sun cannot exist separately from its qualities - heat and light - so rigpa cannot exist separately from the qualities of a buddha.

Thus, when we gain access to essential rigpa in meditation and it begins to function fully, there is no need to add buddha qualities to it. We do not need to additionally engage states of mind such as omniscient awareness or all-encompassing compassion. All these qualities are already present, naturally and spontaneously (lhun-grub).

Comparison with Gelug, Sakya and Samkhya positions Arrow down Arrow up

The Gelug and Sakya traditions, when explaining Buddha nature, argue that now the qualities of a Buddha exist only as potentials (nus-pa) mental activity of clear light. They are like seeds, different from the soil in which they are found. We need to take care of the seeds so that they germinate.

Although the Indian non-Buddhist Samkhya school of philosophy does not talk about Buddha nature or the qualities of a Buddha, to explain the topic from the perspective of this tradition, one could say that ultimately omniscience is discoverable and works as an activity of the clear light mind. It's just not manifested at the moment.

The Dzogchen view differs from both statements above. We cannot say that rigpa in its present darkened state works as omniscient awareness. At the moment, rigpa is obscured by passing defilements and its flow is accompanied by spontaneously occurring (lhan-skyes) factor confusion (rmongs-cha, stupidity, blindness). Due to confusion, rigpa does not recognize its own face, which means it does not really work. Instead, it functions like a life of habits (bag-chags-kyi kun-gzhi) – basic awareness, the repository of habits of clinging to true existence, karma and memories.

Therefore, Dzogchen - no less than the Gelug, Sakya and non-Dzogchen Kagyu traditions - emphasizes the importance of preliminary practices ( sngon-'gro, nendro) and strengthening two systems on which enlightenment is based: positive power and deep awareness (accumulation of merit and wisdom). Their goal, however, is not to create virtues or to reveal the potential of these virtues, but to eliminate the obscurations that prevent rigpa from recognizing its own face. The "face" of rigpa is symbolically represented by Samantabhadra ( Kun-tu bzang-po), literally – “all-excellent”. This recognition will not happen on its own, without any reason.

The meaning of defining rigpa as a permanent phenomenon Arrow down Arrow up

When Dzogchen texts say that rigpa is nothing unaffected (’dus-ma-byed, unconditional, uncompounded), constant ( rtag-pa) phenomenon, we should carefully examine the meaning of this definition. The statement that rigpa is unaffected means that it is not created anew at each moment and does not grow from something naturally, like a sprout from a seed. So it not fictional (bcos-med), that is, it was not created artificially under the influence of causes and conditions as something new and transitory. Moreover, it is endowed with virtues regardless of causes and conditions. Its permanence does not mean immutability or inactivity, but that rigpa, like its qualities, continues forever.

At the same time, at each moment, rigpa spontaneously generates and realizes various objects. In this sense it fresh and clean (so-ma). Although the nature of rigpa never changes, its objects do. Considering this property, a Gelug follower would say that rigpa changeable (mi-rtag-pa, not always). However, there is no contradiction here because Dzogchen and Gelug define and use the terms “permanent” and “impermanent” differently.

Practitioners who gradually rise through the steps and those for whom everything happens at once Arrow down Arrow up

There are two types of Dzogchen practitioners: those who develop gradually (lam-rim-pa), And those for whom everything happens at once (cig-car-ba). The difference is in the way they progress towards enlightenment after they have realized essential rigpa. In other words, what is meant here are those who became Aryans ( 'phags-pa, beings of high realization), having reached ways of seeing (mthong-lam) and the true cessation of emotional obscurations.

Those who gradually rise through the steps go through the ten levels of development of the mind of arya bodhisattvas ( sa, Skt. bhumi) one after another, gradually eliminating the obscurations of knowledge.

Those for whom everything happens at once achieve the true cessation of both groups of obscurations simultaneously with the first realization of essential rigpa. In this way they become aryas and buddhas at the same time.

Although, as a rule, Dzogchen texts speak more often of the second type, in fact only a negligible proportion of practitioners belong to it. They eliminate both types of obscurations the first time they realize essential rigpa, and this is due to the enormous amount of positive force (merit) accumulated through the practice of bodhichitta and dzogchen in previous lives. This positive force can also allow them to progress through the stages preceding the path of seeing more quickly than most other practitioners. However, no one talks about achieving enlightenment without the creation of vast systems of positive force and deep awareness brought about through deep practice: preliminaries, meditation and bodhisattva behavior - even if most of this has already been experienced in past lives.

Therefore, when the Dzogchen texts say that recognizing rigpa cuts off all obstacles to complete liberation (chig-chod kun-grol, a panacea for complete liberation), this must be understood correctly. For those for whom everything happens at once, the first comprehension of essential rigpa is enough to cut off all obscurations that prevent the complete achievement of enlightenment. This does not mean, however, that the realization of rigpa alone is sufficient to achieve enlightenment and that there is no need for any preliminary practices such as cultivating bodhichitta or strengthening the two systems on which enlightenment is based - the causes leading to this realization .

The difference between gradual and sudden enlightenment as understood in Chinese Buddhism Arrow down Arrow up

Some traditions of Chinese Buddhism distinguish between gradual and sudden enlightenment. These varieties do not correspond to the division made in Dzogchen between those who rise through the levels and those for whom everything happens at once.

Gradual Enlightenment (tsen-min) implies gradual, step-by-step work with samsaric mental activity for liberation from the cycle of existence.
Sudden enlightenment (ston-mun) is based on the view that it is impossible to achieve liberation from samsara using samsaric mental activities. We have to break completely with this level, suddenly go beyond it.

Various schools of Chinese chan(Japanese) zen) – supporters of instant enlightenment. Ways to instantly end samsaric mental activity include working with paradoxes. koan) to stop conceptual thinking, ordinary sitting meditation (jap. zazen) or simple cessation of thoughts. Dzogchen does not use any of these methods.

In Dzogchen the teaching is presented from the point of view of the fruit. Arrow down Arrow up

According to the teacher of the Rime ("impartial" tradition) Jamyang Khyentse Wangpo ( ‘Jam-dbyangs mkhyen-brtse dbang-po), who lived in the first half of the 20th century, the four traditions of Tibetan Buddhism can be classified according to the point of view - foundation, path or fruition - they present the teaching.

In the Gelug tradition, explanations are given from the perspective of the foundation—in other words, from the perspective of ordinary practitioners. For example, these practitioners are only able to perceive appearances and emptiness separately, although in reality they are inseparable. Therefore, Gelug speaks of appearances and emptiness as two truths, and in this case the deepest truth is only self-emptiness. Hence follows the Gelug description of svabhavikakaya ( ngo-bo-nyid sku, the body of one's own nature) of the Buddha as the emptiness of the omniscient awareness of the Buddha.
In the Sakya tradition, explanations are given from the point of view of the path. Although clear light mental activity cannot be said to be blissful at the basic level, such as at the moment of death, it becomes so on the path of anuttarayoga tantra. Explaining from this point of view, Sakya says that bliss is naturally inherent in clear light awareness.
The Nyingma and Kagyu traditions explain the teachings from the perspective of fruition—from the perspective of a Buddha. For example, buddhas non-conceptually cognize appearances and emptiness simultaneously. Therefore, the Nyingma and Kagyu - and therefore Dzogchen - explain the deepest truth as the inseparable emptiness and appearances and, therefore, they describe the svabhavikakaya as the inseparability of the other three bodies of the Buddha.

Thus, when in Dzogchen texts we're talking about about the natural state beyond karma and categories such as “creative” and “destructive”, this means that they present the teaching from the point of view of the fruit, from the point of view of a buddha. This explanation does not give practitioners entry levels, still under the influence of disturbing emotions and states of mind, carte blanche to commit destructive actions. These practitioners are still creating karma and still suffering its consequences

"Breakthrough" and "leap forward" Arrow down Arrow up

Dzogchen texts place a lot of emphasis on discussing stages of practice called “breakthrough” ( khregs-chod, trekcho) and “leap forward” ( thod-rgal, togel, direct transfer). These are extremely advanced practices corresponding to the last stages of the completed stage of anuttarayoga tantra.

At the breakthrough stage, when our Dzogchen master has led us to the recognition of rigpa, we gain access to essential rigpa and thereby completely stop the activity of sem, as the subtle energy-winds dissolve on their own. In other words, we are able to stop all gross levels of mental activity in which the transient defilements of disturbing emotions and states of mind, as well as conceptual cognition, arise. This is how we reach the path of vision ( approx. lane: by path here we mean not an independent path, but a state of mind, thanks to which we move towards the goal) and become aryas. If we are not a practitioner for whom everything happens at once, we are not yet able to constantly remain at the level of essential rigpa. After meditation we return to this.

At the “leap forward” stage, we become more and more familiar with essential rigpa. The moments of this activity are immediately preceding condition (de-ma-thag rkyen) of our perception, which consists of five aggregates (phung-po, Skt. skandha). The more often and longer we are able to remain in essential rigpa, the more we weaken the influence of the immediately preceding condition for the perception of these five aggregates.

Without a strong immediately preceding condition, our five aggregates, including our ordinary body, gradually become thinner, and we appear in the form of a rainbow body ( 'ja'-lus). This is because one of the natural qualities of rigpa is the ability to spontaneously generate the appearance of five-colored rainbow light.

The rainbow body is reason for receiving (nye-rlen rgyu), transforming into rupakayu (gzugs-sku, body of form) of a buddha. In the general Anuttarayoga Tantra (except Kalachakra Tantra), the corresponding reason for attaining rupakaya is illusory body (sgyu-lus) in the father's tantras and body of light ('od-lus) in maternal. In Kalachakra tantra it corresponds to void form (stong-gzugs). Although in Dzogchen the terms “light body” and “empty form” are sometimes used to denote the rainbow body, and in general Anuttarayoga the term “rainbow body” is sometimes used to denote the light body, in general Anuttarayoga, Kalachakra Tantra and Dzogchen the types of bodies acquired and the ways in which achievements are different.

Necessity of practicing Mahayoga and Anuyoga before practicing Dzogchen Arrow down Arrow up

It is impossible to achieve the stages of breakthrough and leap forward without the preliminary practice of Mahayoga and Anuyoga - if not in this life, then in previous ones. For this reason the term atiyoga– synonym for Dzogchen – usually included in a compound term mahaatiyoga, which means the unity of Mahayoga and Dzogchen.

Mahayoga

In Mahayoga practices Special attention focus on working with the imagination, which corresponds to the stage of the emergence of anuttarayoga. In other words, this is work on a conceptual level. Although rigpa is beyond words and concepts, we nevertheless rely on the idea of rigpa, which we use to replace rigpa in meditation until we have access to rigpa itself.

We visualize ourselves as a meditative Buddha image ( yidam, deity) - for example, like Vajrasattva. This becomes the reason why the five-colored rainbow light, the natural quality of rigpa, appears in the form of Vajrasattva's rainbow body, and ultimately as the system of enlightening buddha forms, or rupakaya. Although the spontaneous generation of the appearances of five-colored rainbow light is the nature of rigpa, nevertheless, the creation of the appearance of rupakaya is unlikely without a prior cause, which plays the role of a model.

Moreover, we visualize ourselves as the yidam in intercourse with our spouse, experiencing the co-born awareness of great bliss ( lhan-skyes bde-ba chen-po) is a blissful awareness that arises simultaneously with each moment of rigpa. This causes the elimination of obscurations that prevent the spontaneous emergence of bliss, the natural quality of rigpa.

Anuyoga

In anuyoga, special emphasis is placed on practice corresponding to the stages of the completed stage of general anuttarayoga tantra, the practice of which precedes the attainment of actual clear light awareness and entry into the path of vision. Thus, it involves working with the subtle energy system, including energy-winds, energy channels And energy drops (rtsa-rlung-thig-le). This practice, in a sense, “lubricates” the subtle energy system, facilitating the spontaneous dissolution of energy-winds at the breakthrough stage.

Basic method of meditation in Dzogchen Arrow down Arrow up

Moments of conceptual thinking ( rnam-rtog), especially verbal thinking, arise, remain and disappear at the same time - like letters on water. No effort is required to dissolve them - this is exactly the meaning of the term spontaneous release (rank-grol, self-liberation). Thoughts are spontaneously released, in the sense that they disappear simultaneously with their appearance. In this state of simultaneous arising, abiding and passing away, we are in a “natural state of mind.” It is sometimes described as the space between two thousandth-of-a-second thoughts, or as the open space underlying thoughts.

When the texts say that this level of mental activity does not differentiate between “this” and “that,” it means that it does not differentiate between the true existence of “this” and “that.” This does not imply that there is no discrimination at this level of mental activity ( ’du-shes, recognition) of any phenomena. It simply does not have the conceptual cognition that actively assigns labels to phenomena that are mental constructs—for example, the label “table.” It cannot be that rigpa does not know anything. After all, when rigpa is fully functioning, it is the omniscient awareness of a buddha.

The Dzogchen views described here do not contradict the Gelug Prasangika assertion that things conventionally exist as “this” or “that” only insofar as they can be validly designated as “this” or “that.” There is nothing in phenomena that independently makes them “this” or “that.” However, an object can be correctly designated as a "table" by valid knowledge of its surface (conditional) truth, and this object is capable of performing the functions ( don-byed nus-pa) table.

Differences between Dzogchen, Vipassana and Mahamudra meditation methods in terms of conceptual thinking Arrow down Arrow up

Vipassana

Vipassana Meditation ( lhag-mthong, Skt. vipashyana) in Theravada Buddhism involves observing the arising and passing away of moments of conceptual thinking, but not through the “eyes” of an independently existing “I” observing them. Through this practice we understand the impermanence, or transitory nature of conceptual thinking and mental activity in general. We also understand that mental activity occurs without the participation of some independent subject, the “I”, carrying out this activity or observing it.

Dzogchen meditation, in contrast, focuses on the simultaneous arising, abiding, and passing away of moments of conceptual thought—not just noticing or observing it. This allows us to recognize the first luminous rigpa - the aspect of rigpa that spontaneously gives rise to the appearance of simultaneous arising, abiding and passing away of thoughts. This then allows us to recognize the essential rigpa—the aspect of rigpa that serves as the space of cognition that underlies every moment of mental activity and allows the appearances of thoughts to arise, dwell, and pass away simultaneously.

In addition, Vipassana deals only with the grosser levels of mental activity, while Dzogchen goes to the most subtle level - rigpa.

Mahamudra

One of the main methods of Mahamudra meditation of the Karma Kagyu tradition is to consider moments of conceptual thinking as dharmakaya ( chos-sku) - the all-encompassing system of omniscient awareness of a Buddha. If we liken the dharmakaya to the ocean, then moments of conceptual thinking will be like waves on the surface of the ocean. Whether the ocean is calm or rough, the waves are still water. Therefore, without consciously trying to calm the waves, we focus our attention on the ocean, the depths of which are always calm, no matter how huge the waves on its surface. As a result, our conceptual thinking naturally calms down.

In the Gelug Kagyu tradition's mahamudra, we view moments of conceptual thought as passing clouds that temporarily obscure the sky. They appear and disappear in the sky, but they are not in the nature of the sky.

Both Mahamudra and Dzogchen deal with the subtlest level of mental activity: in Mahamudra we access this level through the dissolution of the energy-winds and the grosser levels of mental activity, while in Dzogchen we access it through recognition within the grosser levels, namely - in this.

Differences between Dzogchen and Chan (Zen) Arrow down Arrow up

Chan (Japanese) zen) is a practice based exclusively on sutras, while Dzogchen is exclusively a practice of tantra, or more precisely, the highest class of tantra. That is, Dzogchen works with the subtlest level of mental activity, and Chan works with coarser levels.
Although Ch'an does not explicitly teach that all virtues are already fully contained in the mind, this is implicitly implied—especially with respect to compassion. Ch'an places little emphasis on developing compassion as a method of eliminating the obscurations that prevent innate compassion from shining through. When we reach the natural state, compassion naturally becomes part of that state. Dzogchen, on the other hand, explicitly teaches that all virtues - not just compassion - are perfected in rigpa, and also implies extensive meditation practice levels of sutra and tantra aimed at cultivating compassion.
Chan practice does not require general and special preliminary practices, consisting of studying sutras and meditation, as well as hundred thousand repetitions various practices, while Dzogchen requires both sets of preliminary practices.
The practice of Chan does not require prior receipt of an empowering empowerment, but the practice of Dzogchen does.
Although attainment of the subtlest level of mental activity is necessary for enlightenment, Chan does not talk about this level or offer explicit methods for achieving it. Moreover, it does not even discuss the system of subtle energies. However, focusing on the area below the navel (jap. hara) in various Chan practices, of course, forces the energy-winds to enter the central channel and dissolve in it, which provides access to this subtlest level. In Dzogchen, access to rigpa is gained after recognizing this state, which shows us spiritual teacher, after the subtle energy system has been prepared and “lubricated” by the preliminary practice of anuyoga.
The Chan method of going beyond the conceptual thought process, especially in the tradition rinzai, represents “deep doubt”—doubting all conceptual assertions—and koan practice, often involving working with paradoxes. In Dzogchen we stop the conceptual thought process by focusing simultaneously on the arising and passing away of thoughts.
In Chan, the reason for performing rupakaya - especially in the Sotho tradition - is sitting in perfect buddha posture. In Dzogchen, the reasons for this are the natural ability of rigpa to spontaneously generate appearances, the original ability of rigpa to shine with five-colored rainbow light, and the previous practice of mahayoga, that is, visualizing oneself in the form of meditative images of Buddhas. In Chan, meditative Buddha images are not even mentioned.

Concluding remarks Arrow down Arrow up

Dzogchen is an extremely advanced and complex practice. When they talk about her as effortless ('bad-med'), this does not mean that we, as beginners, do not need to do anything: just sit down, relax, and everything else will happen on its own. “Without effort” means that thoughts disappear on their own, simultaneously with their appearance: there is no need to make an effort for them to disappear. However, we need to know and understand this. “Effortless” also means that when we comprehend essential rigpa, then, thanks to the previous practice of mahayoga and anuyoga, the energy-winds effortlessly dissolve, and we effortlessly have the appearance of ourselves as a rainbow body in the form of a meditative Buddha-figure.

So, although the Dzogchen texts speak from the point of view of the fruition stage and those for whom everything happens at once, we must accumulate reasons for achieving the result before we can successfully practice Dzogchen. In other words, we cannot do without general and specific preliminary practices, receiving empowerment, keeping appropriate vows and some experience in Mahayoga and Anuyoga meditations.

However, now, in order to better master this method, we can practice something like Dzogchen meditation. Focusing on the simultaneous arising, abiding and passing away of thoughts at the level at which we are able to do so in the present moment will help us overcome worries, anxiety, anger and the like. However, we should not delude ourselves into thinking that this is the real, deepest level of Dzogchen meditation. It is important to avoid the mistake of believing that everything is already perfect, and therefore there is no need to change destructive patterns of behavior and state of mind.

The most profound and unique direction in the Nyingma school is the teaching and practice of Dzogchen. Of the two aspects of Dzogchen - trackcho And thogel - The Trekcho method is more fundamental, and whoever intends to use this method must first train in preliminary practices. In addition, the practice of Dzogchen depends on a special blessing that is infused into the practitioner's mental continuum from a competent master, a person who has achieved full realization.

When Dzogchen is explained, they speak first of all about basis; practice is carried out on the basis of the foundation paths; as a result of this appears fetus.

Basis in Dzogchen is the Buddha nature called tathagatagarbha. The works of the Madhyamika school of philosophy say that Buddha nature is primarily the very essence of the mind as such. Its nature is emptiness, there is a continuity of consciousness, clear and aware, which has always been and which ultimately achieves Buddhahood. Thus, Buddha nature is the fundamental factor that enables us to achieve Buddhahood and achieve various bodies, corresponding to this state. This is what is meant in Dzogchen when they talk about basis.

In the context of this discussion about basis we can talk about impure states when the mind does not recognize the true nature of clear and pure awareness, called rigpa. Instead, he comes under the influence of the energy and inner strength inherent in rigpa itself. When this force cannot remain in its own place, the mind comes under the control of emerging thoughts, or, more precisely, follows them. Samsara is the result of the fact that rigpa cannot remain in itself. If rigpa remains in its own essence, without being influenced by thoughts, it becomes the cause of nirvana. Thus, both samsara and nirvana have the same basis - the unborn primordial clear light mind, indivisible rigpa. This is the basis in Dzogchen.

When we begin the practice of meditation, we begin with the “three stillnesses.”

The first is the immobility of the body. The body is in a meditation pose, with the hands folded at the lower abdomen or on the knees. It is straightened, extended upward, but not tense, but naturally relaxed.

The second immobility relates to the senses, especially vision. The eyes are neither closed nor wide open; they look freely and naturally into the space in front of them.

The third stillness concerns the mind. Here the mind does not play an active role. We do not support the thoughts that arise, we do not think about the past or the future. We rest in the present moment of awareness, fresh and at ease. We study nothing, we do not reason about anything, and our mind, peaceful and calm, dwells in a state without judgment. This is the basis from which we start.

According to Dzogchen terminology, the kind of consciousness that is constantly calm and does not indulge in arising thoughts is called the “tranquil and undisturbed experience of alaya.” It is a state of mind in which there are slight traces of dulling numbness, because, without feeding thought, it lacks the quality of clarity. Therefore, it can be called “a calm alaya, endowed with the qualities of dulling numbness.”

When you enter this state and continue training for some time, then, under certain factors, this dull numbness gradually disappears. Here it is necessary to mention the difference between ordinary mind and rigpa. Rigpa appears as something completely obvious, as a clear and shining state, undistorted by the thoughts and concepts of the ordinary mind, free from any trace of dullness of stable alaya. Rigpa is capable of being aware of everything without being tainted by ordinary mental processes. It does not follow objects and does not “cling” to them. This feature of rigpa must be recognized and experienced, and trekcho practices are aimed at maintaining this natural state.

I want to make a small clarification about the quality of “numbing numbness.” In a general sense, this term is used as a specific definition of ignorance, but in this context it is used in the sense of co-born ignorance. Madhyamika philosophical treatises define ignorance, or marigpa, as an erroneous way of understanding the true nature of things. In our case we are talking about something else, namely a faint hint of some dullness that slightly clouds the mind. Here the term ignorance must be understood as something that prevents one from experiencing the naked state of rigpa. These comments must be viewed solely in the context of the Dzogchen teachings.

Our original nature, the essence of rigpa, is self-perfect and remains within us always. Rigpa does not need to be developed, it is simply the nature of consciousness that we already possess. As long as consciousness exists, its nature is unimpeded, all-pervading rigpa. Therefore, in Dzogchen you are directly introduced to what has always been with you. If you have once received a direct introduction to this state and experienced the original rigpa as a stable presence, then the power of conceptual thinking begins to gradually fade away, and love, kindness and compassion grow stronger. Such an extraordinary result is born from this experience.

I am very happy that we were able to discuss such a deep issue in three languages, it took quite a long time, so thank you for your patience. All those present are united by a sincere interest in the spiritual path. The essence of spirituality is turning inward, constantly examining your mind, your motivations and actions. Becoming a worthy person means cultivating positive aspirations and trying to change and discipline negative thoughts. I wish you success and may your life always be filled with the light of smiles.

There is no absolute need for the object of meditation to be the image of the Buddha. Nowadays, people have certain difficulties with visualizing an object. And if you have such difficulties, then just stay in the natural state of your mind. I have done research, and from my experience I can say that if you are not visualizing, but are in a clear, conscious state of mind, then it is much easier to find the object of meditation.

It is important to receive transmission of mahamudra techniques and introduction to the natural state of mind from your Spiritual Guide. There are two types of such introduction: this introduction to the relative nature of mind And an introduction to the absolute nature of mind. And the most important thing is to get an introduction to the relative nature of mind. Mahamudra techniques explain in detail what the natural state of mind is and how to hold it as an object of meditation. To understand how to meditate with the subtlest state of mind, clear light, it is first important to understand what your gross state of mind is.

I think for some it will be easier to choose your mind as the object of meditation. Europeans, as well as that part of the generation of Tibetans to which I belong, have a mind structure that makes it difficult for us to imagine something. At first it is very difficult to visualize the image completely. And when you do manage to imagine an image and concentrate on it, this image disappears very quickly. I experimented with this: it turns out that the problem is not that the mind moves away from the object of meditation, but that the visualized object is very difficult to hold. And as the image of the object disappears, it may seem to you that your concentration has also disappeared. But this is not so: the concentration remains, there is simply no visibility of the image. Therefore, some people feel that when they meditate on a mental image, they do not achieve any success in meditation because they cannot hold it. They are actually making progress, but the object keeps disappearing, and because of this they feel like they are unable to concentrate. But the problem is not their inability, but rather the disappearance of the object. You need to visualize something and focus on it at the same time - it's difficult to do these two things at the same time. On the other hand, if you take your mind as the object of meditation, you don’t need to visualize it, it is with you all the time.

So, if you use your mind as the object of meditation, you need a genuine Teacher who will give you precise instructions on how to meditate on the mind. IN otherwise this won't be easy either. Your visual consciousness is unable to see itself. Many people, when they meditate on the mind, on the clear light, “visualize” it, but this is not true. Clear light cannot be visualized. Clear light is the subtlest mind, it can only be realized as a result of long meditation, so at the beginning of the path you should not hope that you will succeed. Don't try to imagine clear light. It needs to be activated and identified. However, at the moment, your gross mind is so active that you have no chance of activating the clear light.

People unfamiliar with science may think that nuclear energy can be extracted by rubbing two rocks together. Scientists will laugh when they hear about this method of extracting nuclear energy. Likewise, if someone says that they see clear light, then people who know Buddhist philosophy also laugh. Practitioners who try to see the clear light are like children. Nuclear energy is the result of the fission of the finest particles. And clear light is the subtlest mind, which is very difficult to activate. But when it manifests itself, its power is simply incredible, nuclear energy is nothing compared to the power of clear light.

The technique I want to teach you is not real mahamudra. Real mahamudra is clear light meditation. And this meditation is a movement towards the clear light, but not yet mahamudra itself. Remember this: it will save you from pride.

When you meditate on a Buddha image, your mind holds that image. There is another type of meditation - meditation on love. When you meditate on love, you do not hold on to love as something external, you do not keep your attention on the image of a heart pierced by an arrow. In meditation on compassion, you also do not imagine living beings with broken legs and arms, or hold images of cripples in your mind. When you meditate on love, first through the process of analysis you generate the feeling of love, and in order to generate love, you need an object of love, that is, living beings.

What I am talking about now is a way of generating love, but not yet a meditation on love. First, the object of your mind's observation should be living beings. When you contemplate living beings, you think about how they lack happiness. Then you will have the feeling: “Let them be happy.” This feeling is love. So, the reason for generating this feeling is this: the object is living beings who lack happiness, the aspect of the mind is the desire for all beings who lack happiness to find it. This mind is called love. When love arises in you, staying on this feeling is called one-pointed meditation on love. Since this feeling is artificially created by you, sooner or later it will weaken and disappear, and you will have to revive it in yourself and dwell on it again. It is not easy.

To meditate on the mind, you should not artificially generate any feelings, you just need to remain in your natural clear and conscious state of mind. No need to artificially create concepts and no need to reject them, no need to visualize the clear light - just stay with your mind. Don't make any artificial conclusions, just stay in your natural state of mind. We don’t know how to stay in it, hence all our depression. We are so accustomed to constantly thinking about something that during meditation we cannot get rid of thoughts: “Am I meditating correctly or incorrectly? Is this clear light? Do I remember the shortcomings of meditation, what antidotes to use if this or that flaw arises in me?” All this knowledge must be obtained before meditation. When you start it with all the baggage of theoretical knowledge, you should not think about anything. Once you finish your meditation, you can begin your analysis. Try to remember the defects of meditation and say, “Next time I meditate, I will try to free myself from such and such a defect.” But when you meditate, don't think about anything. Your meditation should have the qualities of spontaneity and naturalness.

It looks like Soccer game. Before it starts, you need to think through everything to the smallest detail, analyze, and prepare. And when the game is already underway, the players behave spontaneously on the field, everything happens naturally. Only very unprofessional football players do not prepare at all before the match, and during the game they begin to think about what they should do on the field. Two or three thoughts - and the shot is missed, other players take the ball. Likewise, you will not achieve anything if before meditation you do not analyze what the five flaws of meditation are, the eight antidotes for them, the six strengths, how to meditate correctly, how to remain in clarity and awareness, if you think about all this during meditation.

I'm not just giving you meditation techniques. It would be very easy to give you a technique and say: “Contemplate your mind, don’t think about the past or the future, stay in the present. Sooner or later you will see the clear light." It's too primitive. All this must be connected with Buddhist philosophy. I try to give you meditation techniques through the lens of philosophy. When you internalize the whole philosophy, your meditation becomes real. In meditation you must fully understand the theory and be prepared for any surprise. Meditating without theory is dangerous, you can go crazy.

If you are a master meditator and know how to use the mind as the object of meditation, you will easily develop shamatha. To do this, you need to have a clear understanding of what the mind is and how it functions. Advice on how to meditate on the mind is given in more detail in the instructions on mahamudra. There is no detailed explanation of the five errors and the eight antidotes, the six powers, the nine stages of meditation; it is assumed that the practitioner is already familiar with them. If you do mahamudra meditation and ignore these teachings, then you know nothing about tantra. In the teachings of tantra there is no detailed explanation of the theory of emptiness: it is assumed that practitioners have already studied the sutras. And in our time, those who practice tantra believe that if tantra does not have detailed explanations on these subjects, then there is no need for them. People conclude that if tantra does not explain bodhichitta in detail, then it is not needed.

So, knowledge about the mind is important not only for meditation, but also in everyday life. The mind is always with you, however, you have a very poor understanding of it. Why do depression happen? Because you don't know how your mind works. This makes you unhappy. In samsara, everyone makes mistakes. But when you face problems, they seem huge. You see everything in black and then paranoia sets in. Therefore, the most important thing is to make your mind healthy.

Characteristics of the mind

Mind is an object that has three characteristics:

1. Mind formless, that is, it has no material substance. It follows that the brain is not the mind. The eye is not consciousness, but with it you can see. Likewise, the brain is not consciousness, but with its help you can think and cognize. If your brain functions well, you understand and learn quickly and well. At the same time, you don’t need to think that if an animal has a smaller brain, it means that a person’s intelligence is higher. Buddhism says that no matter who owns the mind, it is the same. Since the development of the mind depends on the brain, a person can think better. However, the mental potential of all living beings is the same.

2. Mind according to its function knower. Although he has no substance, he cognizes. He doesn't need a program, he's creative on his own. Whatever object appears before your mind, it can be cognized. When you read this book, the teaching in it is learned by your mind, not your brain. Your mind learns information about itself through your brain. Some scientists believe that the brain is consciousness, but this is wrong.

3. Mind by nature clean, clear It doesn't matter how clouded the mind is, because by nature it is pure. There is no difference in the nature of dirty and clean water: dirt is impermanent, and when you remove it, the water becomes clean. There is also no difference between the nature of your mind and the nature of a buddha's mind. The Buddha, through special practices and techniques, eliminated the dirt of obscurations from his mind. But that doesn't mean you are a buddha; there is a big difference between a buddha and you. Some people who practice mahamudra think that it is enough to recognize that they are buddhas in order to become a buddha. But now you are not a buddha, however, you have the buddha nature. Maitreya Buddha says that all obscurations are temporary. All good qualities are present in the mind.

The mind is divided into primary And secondary. The primary and secondary minds have all three characteristics: formlessness, cognizance and clarity. Six types of primary consciousness have already been mentioned above: olfactory, tactile, visual, auditory, gustatory and mental. And anger, envy, love, compassion are secondary types of mind.

The difference between the primary and secondary mind stems from the way of knowing. The primary mind cognizes phenomena as a whole. Let's take a cup: your primary visual consciousness sees this cup in general. Depending on the visual consciousness, the mental consciousness also generally cognizes the cup. Secondary consciousness is always connected with the primary one; the difference is that the secondary consciousness cognizes the individual characteristics of the object. The primary consciousness says: “This is a cup.” The secondary consciousness notes: “She is yellow and beautiful.” Through the secondary mind you think, “How nice it would be if this cup belonged to me.” This is how attachment arises. Then you have a thought about how much this cup costs, where to find the money to buy it, and so on. This is also the work of the secondary mind. Primary consciousness is pure in nature. Secondary consciousness makes the primary consciousness polluted.

Your visual consciousness is able to see everything that appears in front of it, although it itself has no form. The organ of vision itself is not capable of seeing. Your consciousness perceives an object through an organ - the eye. Why can't a dead person's eye see? Because it is not associated with visual consciousness. So the mind is something that knows. When I speak to you, you understand my speech. Your hearing consciousness picks up my words, your mental consciousness interprets them, and you understand me.

It is also necessary to remember that your mind is the creator of everything. When you think wrong, he creates problems for you. When the mind works correctly, it creates all good things. Particularly powerful is the subtlest mind, which has incredible strength. Knowing how to use it, you can achieve Awakening in one lifetime.

It should be understood: “The nature of my mind is Buddha nature, it is not polluted. Obscurations, even the grossest ones, are temporary. They are like a disease. One day I will eliminate them and my mind will become very clear. At this moment, I have found an antidote with which I can rid my mind of obscurations. I have met the Dharma, the Spiritual Guide, I know how to remove obscurations from my mind. It is only a matter of time until one day my mind becomes spotlessly clean and completely healthy. How wonderful it will be! Then I can help many sentient beings get rid of the temporary disease of delusions.”

How should you meditate on your mind? By focusing on mental clarity, you will not be able to understand whether you are actually contemplating the mind, space, or simply being non-conceptual. Therefore, in clear light meditation one should emphasize the third characteristic of the mind, its cognitive ability, and this is called rigpa. In the teachings of Mahamudra and Dzogchen this term is mentioned all the time. "Rigpa" means awareness of knowledge. So don't think that rigpa is something special. This is awareness of the mind, its cognitive ability.

As I noted earlier, don't try to see or imagine your mind. Therefore, do not visualize the clear light; this is misidentification of the object. For example, when you meditate on a Buddha image, you visualize it and then concentrate on it. But how do you, for example, meditate on love? Buddha said that you cannot visualize a feeling. The same goes for meditating on clear light: if you visualize it as something white or as something special, it is as funny as meditating on love while visualizing the heart. Some people in Moscow and St. Petersburg say that their clear light is white, others say it is reddish. These people are objects of compassion. You cannot see your mind, so don't even try to visualize it.

Meditation on love

Love is the desire for happiness for all living beings. What is usually called love is strongly mixed with affection: if you love me, then I will love you. If your loved one tells you something that hurts your ego, your love will turn to anger. Realize that if you feel pure love, even if your partner leaves with someone else, you will not be upset. You wish him or her happiness. If they are happy with other people, that's good, may they always be happy. If you learn to think like this, your mind will be calm.

How to meditate on love? The Buddha said: “First you generate the feeling of love by thinking about how living beings lack happiness. Then naturally the mind begins to wish them happiness. When such a feeling arises in you, stay with it.” Don't visualize anything, just stay with this feeling. And as soon as it starts to fade, rekindle it. So you can meditate on love and Everyday life. First learn to meditate on love, it is much easier for you. Think how living beings lack happiness: “May everyone find perfect happiness - how wonderful that will be!” Sincerely wish this to everyone, starting with the residents of your city.

Sometimes you tend to think that all living beings should be happy, with the exception of those who surround you: “The person sitting next to me is my enemy. Let him be happy, but not on this planet, but somewhere in another universe.” It is not right. You say that you develop bodhichitta, but you cannot generate love for your neighbor. First, you need to develop love for the living beings around you - for all these people who sometimes help you and sometimes criticize you. They are connected to you directly. They all lack happiness. They are all pure by nature, but they suffer, like you, from the disease of obscurations.

I always think about how bad other people feel. Sometimes, in anger, I will say harsh words to someone, but when my anger passes, I regret: “Why did I say that?” Other people experience the same feelings as me. The one whom I considered my enemy also first said something to me in anger, and then regretted it. Thinking this way, I am not angry with sentient beings. On the contrary, I want them all to be happy, so that no one suffers from the disease of delusion. With such pure thoughts, first wish happiness to all the people around you. Now the definition of “all living beings” is too abstract for you. First, wish happiness to your neighbors, friends, your enemy, the boss who scolds you. They all want happiness equally. If they buy new cars, be happy for them and never envy them. This way you will develop the habit of being happy when you see others happy. This is a healthy mind, thanks to which you yourself will always be happy.

If you feel uncomfortable because other people are happy, then immediately tell yourself this: “Actually, I good man“My mind is pure, but today it works in such a way that I become my own enemy.” Then you will be able to direct the activity of your mind in the right direction. Due to the correct functioning of the mind, you will always be happy. Seeing any happy person, you will think: “Wonderful! May his happiness never end." Watching others suffer does not make you happy. If schadenfreude occurs, it means that you have a tendency similar to the habit of smoking. You should give up the bad habit of rejoicing in other people's suffering and problems. When spouses get divorced, and you say: “It’s good that now this woman is single,” this is not normal. And if you enthusiastically tell someone: “Did you hear that he and she no longer live together?” - and your interlocutor replies: “Well, finally!” - that means you are both sick people. Why then are you studying Buddhist philosophy?

These are very simple things. Even atheists who have not studied philosophy will agree that it is not normal to rejoice in the misfortunes of others. Atheists are not stupid people at all, they just do not believe that everything was created by God. By starting to listen to Buddhist philosophy, they can become Buddhists. I met such people in Novosibirsk, they are scientists. I told them that Buddhists also believe that the world was not created by God, that everything depends on your mind. Hearing this, they agreed: “Yes, it is true. If my malfunctioning mind becomes healthy, I will be happy. Nobody punishes me, I torture myself, indulging in the wrong actions of my mind.” Some time after talking to me they said, “We are becoming Buddhists.”

So, gradually spread your love, first to your neighbors, to the whole city, then to the whole region, and so on. Of course, each of you is proud of your city or region, considering it better than others, but for me there is no big difference between residents of different regions, for me you are all Russians. Although young people have their own social circle, and older people have their own, for me both young and old are residents of the same country. Russian or not - what's the difference? We are all human and live in a territory called Russian Federation. I am also Russian. Sometimes I think how good it would be if Tibet became part of Russia, then the Tibetans would have the opportunity to live normally. I don’t say “excellent,” because there are no excellent states; officials in all countries make mistakes. But there are many good things in Russia: both the state itself and the living conditions in it. There is no need to make distinctions between nations. Respect each other, because in the same territory everyone should live in harmony.

Then your mind must go even further, take a higher point of view. Why separate: “We are Russians! Russia is much better than some America or Europe”? His Holiness the Dalai Lama has no such thoughts. We are all people, inhabitants of this small planet. There are billions of such planets. If you look at the world from this perspective, your level of thinking will become a little higher.

But you can raise your thinking to an even higher level. It should be remembered that not only people live on our planet, there are many animals here. Animals also have intelligence, they also have their rights. In this we are the same. When you say that people have rights and animals don't, it's unfair. Just as a person suffers when he is deprived of his human rights, cockroaches, for example, suffer in the same way. When you see cockroaches, you kill them. What harm did they do to you? They have the right to life. Killing animals is wrong. If such reflections make your mind more sensitive to the feelings of others, then you are gradually evolving.

If people with such a broad mindset begin to develop shamatha, they will really be able to achieve results. But how can a narrow mind develop shamatha, which sees the world only within the boundaries of its “I”, without caring at all about its relatives or neighbors? This mind cannot enjoy even the small happiness of loved ones, how can it achieve such realization? How can a sick mind develop shamatha that gets upset when it sees the joy of neighbors or friends? With this kind of thinking, meditation will not yield results, so first make your mind healthy. Every time you see a happy person, remind yourself: “Rejoice in the happiness of others!” I do this, and this practice gives me real happiness.

“It would be great if everyone found happiness and stopped suffering. Buddha, please bless me to become a source of happiness for all sentient beings in this and future lives! May I not offend anyone, may I not harm anyone. When sentient beings hear my name, even if it brings them benefit! May whoever touches my body benefit. Buddhas and bodhisattvas, please help sentient beings through my body." I always think this way and get great inspiration and joy from it. I want you to have the same wishes and prayers. This is real Buddhist practice. If, with the intention of becoming a source of happiness for everyone, you simply go to bed, you will have very good dreams.

With a healthy mind, your body will become healthy. Any food will be delicious to you. This is my heartfelt advice. If you consider me your Mentor, then follow my example. I am not teaching you to be too active and practice ten hours every day. Maintaining a positive mental attitude at all times is also a practice.

Now let's get back to the topic.

Dzogchen, Dzogpa Chenpo, Mahasandhi (Tib. rdzogs pa chen po; mahasaṃdhi IAST, from Tibetan can be translated as “Great Perfection”, “Great Completeness”, “Complete Completeness”) or Ati Yoga - a practical teaching that represents the most important part Nyingma school of Tibetan Buddhism, Dzogchen is also used in other schools of Tibetan Buddhism and in the Bon tradition.

In our daily life, full of the dynamics of the city bustle, the tragedy of interpersonal relationships, the desire for the immediate realization of various desires, we have to deal with manifestations of our own and other people's emotions that poison our lives, strangle and crush us physically.

It seems that everything is clear to us theoretically - five “poisons” poison our lives. These are ignorance, attachment, anger, resentment, envy. It seems that everything is clear to us, we understand it, we try to control ourselves so that emotions do not overwhelm our minds and we do not “break the woods.” As long as we are reserved, we are reasonable. But as soon as someone calls you a name, all your knowledge goes to hell and you are in the harsh hands of resentment. Resentment holds you, sharpens your mind, fetters your consciousness and suffocates, suffocates and suffocates... Tired of painful thoughts, of self-pity, having cried our eyes out, we try to somehow distract ourselves from these painful thoughts, we try to forget ourselves by watching TV, going to the movies , to the theater, to eat something delicious...

It’s not for nothing that ignorance is first on the list of “poisons.” The fact that we have thought about how to take control of our feelings and emotions is already the first step in overcoming ignorance. Finding a way to get rid of suffering pushes us to search for knowledge that will tell us how to overcome negativity. It is necessary to have a theoretical basis, but it is not enough. Only practice will help us in the fight against our worst enemy - ourselves.

It should be noted that suffering is an integral part of our existence. Since the source of suffering is our own feelings and emotions, and by our nature we cannot not feel and be non-emotional. It is human nature to have suffering in your life. I’m not scaring, but telling it like it is, so that we don’t waste our time and energy and don’t fall into the illusion of getting rid of suffering through drugs, drunkenness, lust and similar distracting “pills.”

Suffering is the driving force of human evolution, since only suffering can force a person, in search of ways to get rid of them, to look for and find a way to get rid of them. Getting rid of suffering is possible only in a dimension other than our existence. This way of getting rid of suffering is the acquisition of realization in the Rainbow Body of Light. Without going beyond Samsara - the series of birth and death, humanity will not be able to get rid of suffering.

Only maximum awareness will help us get rid of suffering. But we are far from realizing ourselves in the Rainbow Body of Light, but we want to live, and live more or less tolerably, now.

There are three ways to minimize suffering in your life - these are Sutras, Tantras and Dzogchen. I'm talking about the principles used in these traditions.

Sutras are the principle of limiting oneself from the maximum number of lusts. Due to this you have peace of mind.
Tantras - the principle of immediate response upon detection negative emotions and feelings by transforming the latter into positive ones through the practice of wrathful deities.

Dzogchen- the principle of an internal state, for example, love, when all emotions and feelings are instantly sublimated into this energy of love, be it negative or any other. In Dzogchen, any manifestation of energy is considered necessary and positive.

Anyone can choose from these principles the one that is most acceptable to him due to his merits and merits - “A hat according to Senka.”

I will offer you a way to work with emotions and feelings from Dzogchen.

The method is quite simple and, at first glance, not serious. But this is only at first glance. The method, I must assure you, is very good! Since it allows you to work even with such feelings, for example, vague anxiety, the etiology of which is unclear. It happens like this: something oppresses your psyche, your soul is anxious, this feeling destroys your psyche, intensifies fear, and it is not clear to understand from what and what to expect from this. So, he also copes with this and quite successfully.

The method allows you to work with feelings and emotions as past ones, memories of which plunge you into inner world into horror and discomfort, so it is with the real ones, with those who, here they are, arose right here and now. And, of course, with the future, since practicing in the present tense gives you a basis in the future tense. And like the foundation, like the house, they say.
In order to use this method of sublimation of emotions, you need to clearly understand the following - there are principles that I call “look” and “consider”. What I mean.

In the action of “considering,” for example, a blade of grass, you perform, or rather your mind performs, evaluating actions. Your mind examines and studies a blade of grass, evaluates what size, shape, color it is, and so on. That is, it conceptualizes a blade of grass - having systematized everything obtained through evaluative actions, the mind achieves or wants to achieve an understanding of the object “blade of grass.”
In the action of “looking,” for example, at the same blade of grass, the mind does not perform evaluative actions and does not want to understand the object “blade of grass.” The mind simply looks, that is, it concentrates on one action - “look”. Sounds familiar, right? This principle is applied in meditation. That is, “to look” is to concentrate your attention on an object.

So, in the method of sublimation of emotions, this very action is used - to take into account. What happens when this happens? The principle of energy management comes into force - where attention (thought) goes, so does energy. In our case, the energy is reiki. And so, you direct your attention to your emotion, directly touch your feeling that you want to get rid of with your attention and just “look”. To eliminate negativity through sublimation, you don’t need to know why and why, where this negativity came from, you simply focus your attention on it.

The mechanism of influence can also be explained by the fact that attention creates tension in the object of attention, polarizes the structure of the object in such a way that power lines, holding this structure intact, disappear and the structure collapses or, one might say, self-releases.

And then this happens. The basis of all existence and manifestation is Emptiness and Clarity (Dharmakaya and Sambhogakaya), which are inseparable. All things arise from there and disappear there. But they disappear only if you don’t feed the feeling, thought, emotion that has arisen, for example, with your energy, or as they say, “don’t swing the pendulum.” By focusing your attention on the object of “resentment”, for example, by investing it with your attention, you doom the feeling of resentment to dissolve at its core, which is also called kunzhi (emptiness and clarity).
For me, as a follower of concepts Tibetan medicine, the main principle in determining the causes of health problems is the principle “External is equal to internal.” A person’s internal vibrations correspond to his psycho-physical state. The illnesses a person has correspond to/are attracted to internal vibrations/internal vibrations.

These same internal vibrations correspond to his habits, way of thinking, worldview, life values, level of culture, moral values, etc. and so on. In other words, habits, worldview, level of thinking, mentality, life and moral values led him to illness. There are strong interdependencies and relationships between these points. Changes at one point lead to changes at others, along a chain of connections. The qualities and characteristics of tensegrity have their strength and significance in all layers of human life, and not just in the muscular-fascial structure for which it was invented.

Therefore, it is foolish to expect from a patient that his independent reflections will lead to a correct understanding of the causes of his illness and through this to liberation from them. His thinking habits have already led him to illness and expecting a miracle of correct interpretation and understanding during independent analysis is a utopia. That’s why the “Elimination of Negative Emotions” method suggests leaving a habitual habit (sorry for the tautology), stopping your thoughts on the problem and achieving the steel point effect. In this method, the problem becomes, as it were, an object of concentration in meditation. In meditation, through concentration on one thing, one reaches a state of steel point (rest point), which opens up the unlimited possibilities of the One. In essence, the resting point becomes an access point.

This process can be compared to the fact that an afferent-efferent flow of impulses from external and internal sources flows through the same channel. If the channel is occupied by a flow of pulses from external sources, then pulses from internal sources do not pass through. If you stop the flow from external sources, then signals from internal sources will begin to flow through the channel.

If there is a flow of information (vibrations) from external sources of coarse vibrations, then information (vibrations) from internal sources of subtle vibrations will begin to flow only when the channel is empty of impulses of coarse vibrations. This process is controlled by consciousness through attention. Consciousness stops the flow of gross vibrations from external sources - a resting point - an access point - vibrations from sources of subtle vibrations. Subtle vibrations tend to penetrate coarser vibrations. Vibrations of subtle planes penetrate into the structure of the problem, the tension of the structure changes and it collapses and self-liberates.

If you are haunted by some emotion from the past, you just need to evoke an internal feeling of that emotion, resentment for example, and capture it with attention. If it is a feeling of inner restlessness, you need to capture this feeling of inner restlessness with your attention.

At the very beginning, I misspoke when I said “other people’s emotions.” You work with other people's emotions in exactly the same way, according to the same principle. Since I did not mention an important component of the method - the formation of intention. You must clearly formulate for yourself what you want from your actions, what result to achieve. Your action plan is as follows: formulate your intention, for example, I want to completely get rid of...; captured this feeling. Capturing attention is carried out until the feeling of that emotion disappears. Sometimes you cannot get rid of emotions at once and you need to repeat until you cope with it.
What's good about this method?

Firstly, the emotion, feeling that bothers you is eliminated without karmic consequences, as it dissolves at its core.
Secondly, in the same way you can work not only with unwanted manifestations of feelings, but also with problems.
Thirdly, with this method there is no pushing of problems, and the manifestation of negative emotions is a problem “on the back burner, shelved.” There is no transfer of the acute process of emotional experiences into a sluggish, chronic process, when you don’t know when this time bomb will go off, but it is eliminated immediately and irrevocably. This of course does not mean that you will never be offended. You will be offended, but that offense will no longer exist, but another, completely different one. And over time, you will cope with these feelings.
There are also fourth and tenth ones, but this would be overkill.
Of course, not everyone will succeed right away, but you need to be persistent and repeat again and again and only then will you achieve success.
Pain...
The pain of losing a loved one... Pain and despair...
Pain... Pain... Pain... The causes of pain are not important, but the most common complaint of patients is pain. The main reasons are the same five “poisons” - ignorance, attachment, anger, resentment, envy. And what particular cases caused pain is not so important for us, healers of the Reiki system, to know, if only to amuse our Ego.

Although it is not important for us to know the reasons, we still must have an understanding of the law of cause and effect. Pain is a consequence. According to the principle “external is equal to internal,” the cause corresponds to the internal, and the effect to the external. The internal controls the external, the external controls the internal. Being determines consciousness, consciousness controls being. The “quantity” and “quality” of “poisons” control the “quantity” and “quality” of pain, pain controls the “quantity and quality of poisons.” Pain forces us to look for a way to achieve a comfortable state of body and soul, harmony.

Pain is a signal, a sign that something is wrong in our life... Cause and effect do not lie on the same plane, the cause is always subtler in vibration than the effect. No matter what kind of pain - mental, psychological or physical - the cause of this pain will never lie on the same plane as the consequence - pain.

To eliminate pain, be it physical or, as they say, mental, it can be treated in the same way - attention. I personally always use Inner Smile Reiki. My inner smile makes any pain recede. And the most important thing is that Reiki attention eliminates the cause - a special case of the manifestation of those very “poisons”. Reiki attention can not only treat your own pain, but can also heal the pain of others. Capture this pain with your attention and that’s it. There is nothing more to do. And God forbid you swing the pendulum - fantasize about the causes of pain, by doing this you will only feed the cause of the pain and the pain, instead of eliminating it, will only become stronger. That's why I say - it is not important for us to know the cause of the pain. Unless, of course, the pain is a consequence of physical trauma. Then, of course, no fantasies about the cause of the pain - the cause is trauma and needs to be eliminated, and it is better to entrust this elimination to a traumatologist.

I would like to dwell a little on those five “poisons” that poison our lives, namely attachment. Having attachment on the list of “poisons,” I know from experience, is somewhat annoying. There seems to be nothing negative about this. We all cherish and honor affection for parents, children, family, etc. and so on. Yes, there is nothing negative in attachment to the family, to relatives, to children, to parents from the point of view of public opinion and morality, from the point of view of purely human values. This is true. And we will leave such attachment alone and will not touch it with our attention. Let these values be in our lives, especially since these values are truly valuable. If anyone decides to follow the path spiritual development until the end, then he himself will decide what to do with such affection. If it interferes with the implementation of what is planned, then work on it.

I want to talk about another attachment that really poisons our lives. This is attachment to thoughts. The nature of man is such that his brain cannot help but generate thoughts. Thoughts appear in our heads with enviable consistency; we have no peace from them, day or night. And how annoying this internal dialogue with an imaginary interlocutor is, this argument with an imaginary opponent... Sometimes your head hurts so much that you can’t stand it. Right? And what wild fantasies there are! Wow!

And sometimes thoughts become so attached that you have no strength to get rid of them! Right? Do you know what Vedanta philosophy (philosophy based on the Vedas) says about thoughts? He says that matter is thoughts that have come out. Wow! Thoughts turn out to be material. And these fantasies of ours are not so harmless... Have you heard about larvae? Type this word - larva - into Yandex or another search engine and you will find out a lot of terribly interesting things. "Terribly interesting" not in the sense of very interesting, but really terribly interesting.

And the larva is created by our fantasies. I repeat once again - matter is a thought that has come out. So you need to keep your eyes open with your thoughts!
You know that thoughts take energy, right? After all, the principle of working with energy states: where thought (attention) goes, energy comes. You will say that we are Reiki guides and we are not afraid to waste energy, there is an infinite amount of this Reiki around, and we are connected to it for life. And when a person becomes emotionally involved, he spends his own vital energy. And when there is an internal dialogue, as a rule, you become emotionally involved. Here!

This kind of attachment to thoughts needs to be fought, this attachment needs to be eliminated. The method of elimination is the same as with emotions and feelings. Focus your attention on the mental creation of the mind and look. Thoughts will soon fade, they will arise and disappear at their core - kunzhi. No attachment - no feeding of thoughts with energy.
In all techniques, intelligence and success work; the efficiency of his work depends on how comfortable the working conditions are created for him. For this purpose, a lot of tricks and tricks are created, which create all this variety of Paths, techniques, methods, methods. All this diversity is aimed at one thing - to create support for the mind.

Many people identify the Mind with the brain. And often from this identity there arises a misunderstanding of what I say, for example, or someone else who includes the concept of “MIND” in the conversation. Let me remind you of the human structure according to Vedanta philosophy. A person is made up of three components - Soul, Mind and Body. The Mind is the inner shell of the Soul, and the Body is the outer shell.

The soul is an eternal component of man. Since it is eternal, it means it is not subject to destruction. Since it is not subject to destruction, it means it is whole, that is, not consisting of parts. Since it does not consist of parts, it means it is One. Since it is one, it means it is the only one. Since it is the only one, it means Infinite, since it has neither end nor edge, either in space or in time (eternal). Can there be two infinities? God is also Eternal, Infinite, One. I leave the question unanswered. Everyone will answer it for themselves.

The soul is omnipresent in time and space. For it there are no such concepts as here, there, today, yesterday, tomorrow... The soul is unconditioned by these concepts of conditioned existence. For the Soul there is neither white nor black, neither bottom nor top. The soul knows neither morality, nor good nor bad, neither better nor worse, neither good nor evil.

But the idea of time and space was born in the Mind. Through the Mind, the Soul manifests itself here and there, today and tomorrow. But the Mind is wherever the Soul is, it is also omnipresent, so where the Soul is, there is its inner shell. But specifically in time and space, the Soul manifests itself in the Body through the Mind. The mind is in a transitional position between the conditionality of the Body and the unconditionality of the Soul. But the Mind is closer to the Soul than to the Body, since between the Mind and the Body there is another “mediator” - the principle of awareness (consciousness). Through this medium, the Mind becomes aware of its Body, which it received in this birth. The mind is more unconditioned than conditioned, therefore It must always be “primed”, given support in order to heal the Body.