Wednesday, March 31, 2021

The three statements of Garab Dorje - 118

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“Mind’s nature is and always has been Buddha.
It has neither birth nor cessation, like space.
When you realize the real meaning of the equal nature of all things,
To remain in that state without searching is meditation.” -- Garab Dorje

The three statements of Garab Dorje

The Three Statements that Strike the Vital Point - Garab Dorje

[The famous three lines spoken by Garab Dorje as his last testament to Mañjuśrīmitra.]


  1. Introducing directly the face of rigpa itself.
    [View / Ground / essence of the Ground / T2] (Semde / mind class - introduction)

  2. Deciding upon one thing and one thing only.
    [Path / Meditation / nature of the Ground / T1] (Longde / space class - conviction)

  3. Confidence directly in the liberation of rising thoughts.
    [Fruition / Action / dynamism or energy of the Ground / U2T] (Mengagde / oral instruction - confidence) 


https://www.lotsawahouse.org/indian-masters/garab-dorje/three-statements-that-strike-vital-point

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Summary of Striking the Vital Point in Three Statements - Kyabje Dudjom Rinpoche

[These three single-sentence glosses clarify and expand upon Garab Dorje's famous 'Three Statements that Strike the Crucial Point'. Dudjom Rinpoche composed them while teaching in the West in 1976.]


  1. Introducing directly the face of rigpa in itself.
    [View / Ground / essence of the Ground / T2] (Semde / mind class - introduction)

Introducing directly the face of the naked mind as the rigpa itself, the innate primordial wisdom.


  1. Decision complete and direct in certainty.
    [Path / Meditation / nature of the Ground / T1] (Longde / space class - conviction)

Because all phenomena, whatever manifests, whether saṃsāra or nirvāṇa, are none other than the rigpa’s own play, there is complete and direct decision that there is nothing other than the abiding of the continual flow of rigpa.


  1. Confidence directly in the dissolution of namtok (arising thoughts).
    [Fruition / Action / dynamism or energy of the Ground / U2T] (Mengagde / oral instruction - confidence)

In the recognition of namtok, whatever arises, whether gross or subtle, there is direct confidence in the simultaneity of the arising and dissolution in the expanse of dharmakāya, which is the unity of rigpa and śūnyatā [i.e. Certainty in the Union Ground <==> displays; Union of the Two Truths; Union of opposites].


by Dudjom Rinpoche, 1976.


https://www.lotsawahouse.org/tibetan-masters/dudjom-rinpoche/summary-hitting-essence-three-words

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Pith Instruction on the Three Crucial Statements - Mipham Rinpoche

[Mipham Rinpoche boils the practice of Trekchö down to the three crucial points of knowing the essence of mind, sustaining that recognition in meditation and allowing thoughts to subside beyond benefit and harm.]


Namo mañjuśrīye!


  1. [View / Ground / essence of the Ground / T2]

Ordinary cognizance, free and open,

Is incommunicable in words; you must know it for yourself

When fabrication and fixation are naturally eliminated—

That is what is called ‘knowing the essence of mind’.
[i.e. Viewing without viewing, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing viewer & viewing & viewed: direct introduction to rigpa / naked primordial non-dual awareness / Reality as it is here & now / the self-arisen unchanging timeless spaceless limitless Ground / the U2T / U3S / Uopp / the Middle Way free from all extremes & middle, free from all conceptual proliferations, free from all conditioning / karma. Ultimately, it is the Ground directly recognising itself; like a self-illumination.]


  1. [Path / Meditation / nature of the Ground / T1]

Without getting caught up in the tangle of thoughts,

Not losing the experience of the genuine nature,

While not striving with deliberate effort—

That is what is called ‘sustaining meditation’.
[i.e. Meditating without meditating, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing meditator & meditation & object of meditation; Union samatha <==> vipashyana: continuously non-conceptually non-dualistically directly abiding in the Ground / Primordial awareness / Reality as it is here & now / inconceivable Union of the Two Truths free from all extremes & middle -- there is nothing other than to directly abide in this inconceivable Union of the Ground <==> and its inseparable continuous displays / manifestations / appearances / displays; Union stillness / mother / emptiness <==> movement / activity / child / appearance; nothing other that this: to be continuously, in all activities, fully aware / mindful of this inconceivable Union of the Two Truths / U2T, Union of the three spheres / U3S, Union of opposites / Uopp, Middle Way free from all extremes & middle.]


  1. [Fruition / Action / dynamism or energy of the Ground / U2T]

When remaining mentally composed,

And all the waves of varied thought, like clouds in the sky,

Bring neither benefit nor harm—

That is what is called ‘immediate freedom’.
[i.e. Acting without acting, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing subject & action & object; Union virtuous methods or paramitas <==> wisdom / emptiness: gaining certainty that everything in both samsara & nirvana, inside / subjects & outside / objects & between / relations / actions, is primordially equal, pure, perfect, divine; is the Union Ground <==> displays / virtues / wisdoms; Union of the Two Truths; Union of the three spheres; the inseparable three kayas / Trikaya. Self-illuminating / self-purifying / self-liberating / self-transmuting all appearances -- inside, outside, between -- as they arise thanks to the direct wisdom of being fully aware of their true nature & dynamic; thanks to abiding in the Ground. Being able to use them without any ignorance / grasping / attachment / illusion / slavery, without creating more conditioning / karma. Using whatever arises as the path, as an opportunity to strengthen our conviction.]


This instruction on the three crucial statements

Is to be realized as an inner experience;

Rambling talk and ideas will not lead to understanding.


Written by Mipham Nampar Gyalwa

On the 19th day of the second month of the Fire Monkey (1896).


https://www.lotsawahouse.org/tibetan-masters/mipham/instruction-on-three-crucial-points

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The Special Teaching of the Wise and Glorious King & Commentary by Patrul Rinpoche

Herein is contained The Special Teaching of the Wise and Glorious King, together with its commentary.

The Root Text by Patrul Rinpoche

[The root text of one of the most famous and commonly taught works on Dzogchen of recent times, based on the final testament of the first human Dzogchen master, Garab Dorje.]


Homage to the master!


  1. The view is Longchen Rabjam: infinite, vast expanse. [View / Ground / essence of the Ground / T2]

  2. Meditation is Khyentse Özer: rays of wisdom and love. [Path / Meditation / nature of the Ground / T1]

  3. Action is Gyalwé Nyugu, that of the bodhisattvas. [Fruition / Action / dynamism or energy of the Ground / U2T]


One who practises in such a way,

May well attain enlightenment in this very life.

And even if not, what happiness! What joy! A la la!

1. Introducing directly the face of rigpa in itself [View / Ground / essence of the Ground / T2]
[i.e. Viewing without viewing, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing viewer & viewing & viewed: direct introduction to rigpa / naked primordial non-dual awareness / Reality as it is here & now / the self-arisen unchanging timeless spaceless limitless Ground / the U2T / U3S / Uopp / the Middle Way free from all extremes & middle, free from all conceptual proliferations, free from all conditioning / karma. Ultimately, it is the Ground directly recognising itself; like a self-illumination.]

As for the view, Longchen Rabjam,

Three statements strike the vital point.

First, relax and release your mind,

Neither scattered, nor concentrated, without thoughts.

While resting in this even state, at ease,

Suddenly let out a mind-shattering ‘phaṭ!’,

Fierce, forceful and abrupt. Amazing!

There is nothing there: transfixed in wonder,

Struck by wonder, and yet all is transparent and clear.

Fresh, pure and sudden, so beyond description:

Recognize this as the pure awareness of dharmakāya.

The first vital point is: introducing directly the face of rigpa in itself.

2. Deciding upon one thing, and one thing only [Path / Meditation / nature of the Ground / T1]
[i.e. Meditating without meditating, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing meditator & meditation & object of meditation; Union samatha <==> vipashyana: continuously non-conceptually non-dualistically directly abiding in the Ground / Primordial awareness / Reality as it is here & now / inconceivable Union of the Two Truths free from all extremes & middle -- there is nothing other than to directly abide in this inconceivable Union of the Ground <==> and its inseparable continuous displays / manifestations / appearances / displays; Union stillness / mother / emptiness <==> movement / activity / child / appearance; nothing other that this: to be continuously, in all activities, fully aware / mindful of this inconceivable Union of the Two Truths / U2T, Union of the three spheres / U3S, Union of opposites / Uopp, Middle Way free from all extremes & middle.]

Then, whether in a state of movement or stillness,

Of anger or attachment, happiness or sorrow,

All the time, in any situation,

Recognize that dharmakāya you recognized before,

And mother and child clear light, already acquainted, will reunite.

Rest in the aspect of awareness, beyond all description.

Stillness, bliss and clarity: disrupt them, again and again,

Suddenly striking with the syllable of skilful means and wisdom.

With no difference between meditation and post-meditation,

No division between sessions and breaks,

Always remain in this indivisible state.

But, until stability is attained,

It is vital to meditate, away from all distractions and busyness,

Practising in proper meditation sessions.

All the time, in any situation,

Abide by the flow of what is only dharmakāya.

Decide with absolute conviction that there is nothing other than this—

The second vital point is: deciding upon one thing, and one thing only.

3. Confidence directly in the liberation of rising thoughts [Fruition / Action / dynamism or energy of the Ground / U2T]
[i.e. Acting without acting, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing subject & action & object; Union virtuous methods or paramitas <==> wisdom / emptiness: gaining certainty that everything in both samsara & nirvana, inside / subjects & outside / objects & between / relations / actions, is primordially equal, pure, perfect, divine; is the Union Ground <==> displays / virtues / wisdoms; Union of the Two Truths; Union of the three spheres; the inseparable three kayas / Trikaya. Self-illuminating / self-purifying / self-liberating / self-transmuting all appearances -- inside, outside, between -- as they arise thanks to the direct wisdom of being fully aware of their true nature & dynamic; thanks to abiding in the Ground. Being able to use them without any ignorance / grasping / attachment / illusion / slavery, without creating more conditioning / karma. Using whatever arises as the path, as an opportunity to strengthen our conviction.]

At that point, whether attachment or aversion, happiness or sorrow—

All momentary thoughts, each and every one,

Upon recognition, leave not a trace behind.

For recognize the dharmakāya in which they are freed,

And just as writing vanishes on water,

Arising and liberation become natural and continuous.

And whatever arises is food for the bare rigpa emptiness,

Whatever stirs in the mind is the inner power of the dharmakāya king,

Leaving no trace, and innately pure. What joy!

The way things arise may be the same as before,

But the difference lies in the way they are liberated: that’s the key.

Without this, meditation is but the path of delusion,

When you have it, there’s non-meditation, the state of dharmakāya—

The third vital point is: confidence directly in the liberation of rising thoughts.

4. Colophon

For the View which has the three vital points,

Meditation, the union of wisdom and love,

Is accompanied by the Action common to all the bodhisattvas.

Were all the buddhas of past, present and future to confer,

No instruction would they find greater than this,

Brought out as a treasure from the depth of transcendental insight,

By the tertön of dharmakāya, the inner power of rigpa,

Nothing like ordinary treasures of earth and stone,

For it is the final testament of Garab Dorje,

The essence of the wisdom mind of the three transmissions.

It is entrusted to my heart disciples, sealed to be secret.

It is profound in meaning, my heart’s words.

It is the words of my heart, the crucial key point.

This crucial point: never hold it cheap.

Never let this instruction slip away from you.


This is the special teaching of the wise and glorious king.


https://www.lotsawahouse.org/tibetan-masters/patrul-rinpoche/tsik-sum-nedek-root

https://www.lotsawahouse.org/tibetan-masters/patrul-rinpoche/tsik-sum-nedek-root-in-verse

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The Commentary by Patrul Rinpoche

[Patrul Rinpoche's own commentary to the root verses of his most famous Dzogchen work, The Special Teaching of the Wise and Glorious King (mkhas pa śrī rgyal po'i khyad chos).]


Homage to the incomparable lord of compassion, my root master, in all his kindness!


In order to explain, in a few crucial points, how to take to heart the practice of view, meditation and action, first of all, as the lama embodies completely the Buddha, Dharma and Saṅgha simply to pay homage to him alone is to pay homage to all sources of refuge everywhere. And so: “Homage to the master (guru)!”


Now for the main subject: If you take the practice to heart, while recognizing that the root and lineage masters are all inseparable from the true nature of your mind, this embodies the actual practice of view, meditation and action. So view, meditation and action are explained here by relating them to the meaning of the root and lineage masters’ names.

  1. [View / Ground / essence of the Ground / T2]
    First, the View is the realization that all the infinite appearances (rabjam) of saṃsāra and nirvāṇa, in their entirety, are perfectly contained and by nature equal within the all-encompassing space of the vast expanse (longchen) of buddha nature, which is the true nature of reality, free from any elaboration or complexity.
    And so: “The view is Longchen Rabjam: infinite, vast expanse”.
    [i.e. Viewing without viewing, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing viewer & viewing & viewed: direct introduction to rigpa / naked primordial non-dual awareness / Reality as it is here & now / the self-arisen unchanging timeless spaceless limitless Ground / the U2T / U3S / Uopp / the Middle Way free from all extremes & middle, free from all conceptual proliferations, free from all conditioning / karma. Ultimately, it is the Ground directly recognising itself; like a self-illumination.]

  2. [Path / Meditation / nature of the Ground / T1]
    This view of the freedom from all elaboration is realized conclusively with the wisdom (khyen) that is the insight of vipaśyanā; and to rest evenly and one-pointedly in that state of śūnyatā, without ever separating from the skilful means of the śamatha of loving compassion (tsé), is the meditation that unites emptiness and compassion.
    So, “Meditation is Khyentse Özer: rays of wisdom and love”.
    [i.e. Meditating without meditating, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing meditator & meditation & object of meditation; Union samatha <==> vipashyana: continuously non-conceptually non-dualistically directly abiding in the Ground / Primordial awareness / Reality as it is here & now / inconceivable Union of the Two Truths free from all extremes & middle -- there is nothing other than to directly abide in this inconceivable Union of the Ground <==> and its inseparable continuous displays / manifestations / appearances / displays; Union stillness / mother / emptiness <==> movement / activity / child / appearance; nothing other that this: to be continuously, in all activities, fully aware / mindful of this inconceivable Union of the Two Truths / U2T, Union of the three spheres / U3S, Union of opposites / Uopp, Middle Way free from all extremes & middle.]

  3. [Fruition / Action / dynamism or energy of the Ground / U2T]
    Action is to be imbued with such a view and meditation and then to practise the six perfections so as to benefit others, in keeping with the ways of the bodhisattvas, “the new shoots of the buddhas”.
    So, “Action is Gyalwé Nyugu, that of the bodhisattvas”.
    [i.e. Acting without acting, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing subject & action & object; Union virtuous methods or paramitas <==> wisdom / emptiness: gaining certainty that everything in both samsara & nirvana, inside / subjects & outside / objects & between / relations / actions, is primordially equal, pure, perfect, divine; is the Union Ground <==> displays / virtues / wisdoms; Union of the Two Truths; Union of the three spheres; the inseparable three kayas / Trikaya. Self-illuminating / self-purifying / self-liberating / self-transmuting all appearances -- inside, outside, between -- as they arise thanks to the direct wisdom of being fully aware of their true nature & dynamic; thanks to abiding in the Ground. Being able to use them without any ignorance / grasping / attachment / illusion / slavery, without creating more conditioning / karma. Using whatever arises as the path, as an opportunity to strengthen our conviction.]

To show how fortunate is the person who practises such view, meditation and action, “One who practises in such a way,”


Those who are able to seclude themselves in an isolated retreat, put aside the worldly cares and activities of this life and practise single-mindedly, will gain liberation—in their very lifetime—in the ground of primordial purity. So, “May well attain enlightenment in this very life”.


However, even if not, simply by turning your mind towards such view, meditation, and action, you will know how to transform all life’s difficulties into the path, you will have less hope and fear about the preoccupations of this life, and in the next life you will go from happiness to happiness. So, “And even if not, what happiness! What joy! A la la!”


In order to explain, step by step, such a beneficial view, meditation and action, first I wish to set out at greater length how to take to heart and practise the view. And “As for the view, Longchen Rabjam,”


The entire meaning of this is imparted in this advice on the three statements, for when they strike the vital point of practice, delusion is put to death. So: “Three statements strike the vital point”.


1. Introducing Directly the Face of Rigpa Itself [View / Ground / essence of the Ground / T2]
[i.e. Viewing without viewing, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing viewer & viewing & viewed: direct introduction to rigpa / naked primordial non-dual awareness / Reality as it is here & now / the self-arisen unchanging timeless spaceless limitless Ground / the U2T / U3S / Uopp / the Middle Way free from all extremes & middle, free from all conceptual proliferations, free from all conditioning / karma. Ultimately, it is the Ground directly recognising itself; like a self-illumination.]

First is the method of introducing the view that has not yet been revealed.


Generally speaking, there are many ways of bringing the view to realization. In the sūtrayāna path of dialectics the method of lung rig is employed; that is, using the scriptural authority of the teaching of Buddha and the great masters, and through logic and reasoning, arriving at the realization of the view.


According to the common approach of Secret Mantrayāna, by means of the wisdom of example in the third empowerment, one is introduced to the real, ultimate wisdom in the fourth empowerment.


Here, according to the special approach of the great masters of the practice lineage, the nature of mind, the face of rigpa, is introduced in and upon the very dissolution of conceptual mind. (i.e. Calming the conditioned mind; resting in equanimity; simply observing the coming and going of whatever arises; not accepting, not rejecting anything.)


Amidst the churning waves of delusory thinking, the gross arising thoughts which run after the objects of perception obscure the actual face of mind’s true nature. So even if it were introduced, you would not recognize it. Therefore, in order to allow these gross discursive thoughts to settle and clear, “First, relax and release your mind”,


However, leaving your own mind relaxed and uncontrived is itself the wisdom of clear light. So paths that are contrived can never bring you to the realization of your true nature, and to signify that this uncontrived co-emergent wisdom is there, present within you: “Neither scattered, nor concentrated, without thoughts”. (i.e. Our true nature, the naked self-arisen unchanging timeless spaceless limitless primordial awareness, is free of all conditioning / karma / grasping / attachment to any fabrications: physical, conceptual, mental. So, calming the mind, is enacting this naked non-conceptual non-dualistic primordial awareness. It gives it an opportunity to directly recognise itself here & now.)


When you are a beginner, even if you maintain mind’s fundamental state, resting naturally, it will not be possible for you to avoid fixation on the many experiences such as ‘bliss’, ‘clarity’ and ‘non-conceptuality’ that come in the state of calm and stillness: “While resting in this even state, at ease”. (i.e. It takes time to get used to it.)


To free yourself from the ‘cocoon’ of attachment-to-experience, lay bare the all-penetrating rigpa and reveal explicitly its true state, “Suddenly let out a mind-shattering phaṭ!”, (i.e. Let go of any fixation, attachment, grasping, desire / hope, hate / fear …)


Since it is vital to cut through the flow of arising thoughts, and destroy meditation made by the mind, the sound ‘phaṭ!’ should be fierce, forceful and abrupt: “Fierce, forceful, and abrupt. How amazing (emaho)!”


At this moment, you are free from all fixed notions of what mind might be, and liberation itself is actualized: “There is nothing there: transfixed in wonder,”


In that state of dharmakāya, devoid of any reference or reliance whatsoever, all-penetrating, naked awareness dwells, just as it is, as the wisdom that transcends the mind, and so: “Struck by wonder (hedawa), and yet all is transparently clear (zang tal lé)”. (i.e. From that state everything becomes clear, transparent, free, equal, pure, perfect, divine here & now. Everything is dependently co-appearing <==> but empty of inherent existence, empty of inherent existence <==> but still conventionally dependently co-arisen relatively functional appearance. One truth implies the other (<==>). This is the Inseparability / Union of the Two Truths beyond all extremes & middle, beyond all conceptual proliferations. Everything is seen as merely labelled / imputed / conceptualised by the mind in dependence of its past / conditioning / karma -- individual, collective, cosmic. Everything is seen as spontaneous luminosity / display of the Ground, inseparable from the Ground.)


This all-penetrating, unimpeded awareness (i.e. Ground) is the key point of inexpressible and naturally inherent wisdom, beyond all extremes such as rising and ceasing, existing and non-existing, and so beyond words and out of reach of mental enquiry. “Fresh, pure and sudden, so beyond description:”


The crucial point here is that rigpa, which abides as the ground of dharmakāya, is the primordial purity of the path of the yogins, the absolute view of freedom from all elaboration. Until you recognize this one point, then whatever meditation or practice you do, you can never get beyond a fabricated mind-made view and meditation. The difference between this and the approach of the natural Dzogpachenpo is greater than that between earth and sky, as it does not possess the essential point—the unceasing flow of clear light, which is non-meditation. So it is most important, first of all, to recognize this and this alone, and: “Recognize this as the pure awareness of dharmakāya (i.e. Ground / Buddha-nature / Genuine-emptiness / Suchness / Thusness / Trikaya)”.


This, then, is the first of the three statements which strike the vital point. If the view has not been introduced and recognized, there is nothing to maintain in meditation. This is why it is so important, first and foremost, to be introduced to the view.


And since the natural, inherent wisdom is introduced as something natural and inherent in you, it is neither to be sought elsewhere, nor is it something that you did not have before, and that now arises newly in your mind.
So: “The first vital point is: introducing directly the face of rigpa in itself”.


2. Deciding upon One Thing, and One Thing Only [Path / Meditation / nature of the Ground / T1]
[i.e. Meditating without meditating, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing meditator & meditation & object of meditation; Union samatha <==> vipashyana: continuously non-conceptually non-dualistically directly abiding in the Ground / Primordial awareness / Reality as it is here & now / inconceivable Union of the Two Truths free from all extremes & middle -- there is nothing other than to directly abide in this inconceivable Union of the Ground <==> and its inseparable continuous displays / manifestations / appearances / displays; Union stillness / mother / emptiness <==> movement / activity / child / appearance; nothing other that this: to be continuously, in all activities, fully aware / mindful of this inconceivable Union of the Two Truths / U2T, Union of the three spheres / U3S, Union of opposites / Uopp, Middle Way free from all extremes & middle.]

Now to give a more detailed explanation of how to take the practice of meditation to heart:


In a natural state of rest, all the time and in any situation, let your meditation be like the continuous flow of a river.


Without cultivating stillness or suppressing the movement of thought, simply maintain the recognition that when stillness occurs, it is the dharmakāya’s own face (i.e. the Ground), and when movement arises, it is the inherent power of wisdom (i.e. inseparable display of the Ground). And: “Then, whether in a state of movement or stillness,”


From the energy of mind’s thinking come negative emotions like anger and attachment that constitute the truth of the origin of suffering, as well as feelings like happiness and sorrow, which constitute the truth of suffering itself. Yet whatever experiences arise, if you can realize that the true nature of these thoughts and emotions is the very nature of reality, they will be just the flow of dharmakāya (i.e all appearances, good or bad, are inseparable natural spontaneous unceasing displays of the Ground). And so: “Of anger or attachment, happiness or sorrow,”


Furthermore, generally speaking, even though you may have recognized the view, if you do not sustain it in meditation, and you slip into the ordinary proliferation of delusion, the same old patterns of thought will bind you to saṃsāra. As a result, the Dharma and you become divorced, and you end up no different from an ordinary person. That is why you must never be apart from this supreme state of resting naturally in non-meditation, and why: “All the time, in any situation,”


Therefore, whether the mind is still, active or whatever, it is not a question of overcoming each individual negative emotion and thought with its own separate remedy. Instead, the sole remedy for whatever thought or emotion may occur, the one remedy for all, is the recognition of that view which was introduced before, and that alone: “Recognize that dharmakāya you recognized before,”


So, whatever thought or emotion arises, in itself it is no other than the wisdom of dharmakāya, and the true nature of these thoughts and emotions is the actual clear light of the ground of dharmakāya. When you recognize this, that is what is known as ‘the mother clear light present as the ground’.


To recognize your own nature in that view of the clear light of self-knowing rigpa introduced earlier by the master is what is known as ‘the path clear light of practice.’ To remain in the state where these two, the clear light of ground and path, are inseparable is known as ‘the meeting of mother and child clear light’. “And mother and child clear light, already acquainted, will reunite”.


In this way, always remind yourself of the view, which is the clear light recognized in you as your true nature. And as you are resting in that state, you should neither suppress nor indulge, neither accept nor reject, in any way, the thoughts and emotions that are its dynamic energy (tsal). This is a crucial point: “Rest in the aspect of awareness, beyond all description”.


When you maintain that state for a long time, as a beginner you will have experiences of bliss, clarity or non-conceptuality, which will mask the face of your true nature. So if you free it from this shell of attachment-to-experience, and lay bare the actual face of rigpa, then wisdom will shine out from within.


There is a saying:


The more its flow is interrupted,

The better the water in the mountain stream.

The more it is disrupted,

The better the meditation of the yogin.


So: “Stillness, bliss and clarity: disrupt them, again and again,”


“How to disrupt them?” you might ask. Whenever experiences of stillness, bliss or clarity arise, or feelings of joy, glee or delight, you must pulverize the shell of your attachment-to-experience, shattering it as if by a bolt of lightning, with the forceful sound of ‘phaṭ!’ which is the combination of ‘pha’, the syllable of skilful means that concentrates and gathers and ‘ṭa’, the syllable of prajna which cuts through. “Suddenly striking with the syllable of skilful means and wisdom”.


When you do not lose this vital point of personal experience, and you maintain that indescribable, all-penetrating rigpa, all the time and in every situation, formal meditation and post-meditation will no longer be distinct: “With no difference between meditation and post-meditation,”


That is why the meditation in sessions and the meditation when you are active during breaks are not separate: “No division between sessions and breaks,”


In this ‘great meditation with nothing to meditate on’, the continuous river-like yoga of inherent, even and all-pervasive wisdom, there is not even a hair’s breadth of anything to meditate on, nor an instant of distraction.


This is what is meant by the saying:


Neither do I ever meditate, nor am I ever separate from it;


So I have never been separate from the true meaning of ‘non-meditation’.

And that is why: “Always remain in this indivisible state”.


If someone is a suitable and receptive vessel for the unique path of Dzogpachenpo, just as the teachings themselves intend, and he or she belongs to the ‘instantaneous’ type of person who is liberated upon hearing the teaching, then, for such a person, perception and thoughts are the supreme ground for liberation, and anything that happens becomes the flow of dharmakāya. 


There is nothing to meditate on, and no one to meditate. Others, however, who are less fortunate and who still fall prey to delusory thinking must find stability in ‘gradual stages’. Until they do so, they must engage in the practice of meditation. Therefore: “But until stability is attained,”


That meditation must be practised when all the conditions favourable for meditative stability are complete; only then will real experience occur. No matter how long you spend meditating in the midst of busyness and distraction, true meditation experience will not arise, and so: “It is vital to meditate, away from all distractions and busyness”.


While meditating too, though there is no difference between practice in formal sessions and post-meditation, if you are not truly grounded in your meditation first, you will be unable to blend the wisdom you experience with your post-meditation. However hard you try to turn your daily life into the path, your vague and generalized understanding makes you prone to slip back into your old negative patterns and habits. Therefore: “Practising in proper meditation sessions”.


You might have the sort of practice which makes you confident that you can keep up this state of meditation in proper sessions. Even so, if you do not understand how to integrate that practice with the activities of post-meditation and how to maintain it continuously, then this practice will not serve as a remedy when difficulties arise. When some discursive thought leads you off, you will sink back into very ordinary things. This is why it is so crucially important to abide in that all-penetrating state of awareness after meditation: “All the time, in any situation,”


At that point, there is no need to seek for anything else on which to meditate. Instead, in a state of meditative equipoise that never parts from this very view of dharmakāya, maintain a carefree nonchalance towards all actions and all thoughts, without suppressing or indulging them, but letting things come and go, one after another, and leaving them be: “Abide by the flow of what is only dharmakāya”.


A practice such as this, which is the indivisible union of śamatha and vipaśyanā, the yoga of the natural state free from elaboration, the uncontrived and innate, the abiding by the face of the intrinsic nature of reality, is the heart of the practice of all the tantras of the Secret Mantra Vajrayāna. It is the ultimate wisdom of the fourth empowerment. It is the speciality, the wish-fulfilling gem, of the practice lineage. It is the flawless wisdom mind of all the accomplished masters and their lineages, of India and Tibet, of both old (nyingma) and new (sarma) traditions.


So decide on this, with absolute conviction, and do not hanker after other pith instructions, your mouth watering with an insatiable appetite and greed. Otherwise it is like keeping your elephant at home and looking for its footprints in the forest.


You walk into the trap of unending mental research, and then liberation will never have a chance. Therefore you must decide on your practice, and: “Decide with absolute conviction that there is nothing other than this—”


Make a decision then that this naked wisdom of dharmakāya, naturally present, is the awakened state, which has never known delusion, and abide by its flow: this is the second secret and vital word. Since it is so crucially important: “The second vital point is: deciding upon one thing, and one thing only”.


3. Confidence Directly in the Liberation of Rising Thoughts [Fruition / Action / dynamism or energy of the Ground / U2T]
[i.e. Acting without acting, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing subject & action & object; Union virtuous methods or paramitas <==> wisdom / emptiness: gaining certainty that everything in both samsara & nirvana, inside / subjects & outside / objects & between / relations / actions, is primordially equal, pure, perfect, divine; is the Union Ground <==> displays / virtues / wisdoms; Union of the Two Truths; Union of the three spheres; the inseparable three kayas / Trikaya. Self-illuminating / self-purifying / self-liberating / self-transmuting all appearances -- inside, outside, between -- as they arise thanks to the direct wisdom of being fully aware of their true nature & dynamic; thanks to abiding in the Ground. Being able to use them without any ignorance / grasping / attachment / illusion / slavery, without creating more conditioning / karma. Using whatever arises as the path, as an opportunity to strengthen our conviction.]

Now, at such times as these, if there is not the confidence of the method of liberation, and your meditation is merely relaxing in the stillness of mind, you will only get side-tracked into the samadhi of the gods. Such a meditation will not be able to overcome your attachment or anger. It will not be able to put a stop to the flow of karmic formations. Nor will it be able to bring you the deep confidence of direct certainty. Therefore, this method of liberation is of vital importance.


What is more, when a burning attachment is aroused towards some object of desire, or violent anger towards an object of aversion, when you feel joy about favourable circumstances, material possessions and the like, or you are afflicted by sorrow on account of unfavourable circumstances and things like illness—no matter what happens—at that moment the power of your rigpa is aroused, and so it is vital to recognize the wisdom that is the ground for liberation. At that point, whether attachment or aversion, happiness or sorrow—”


Besides, if your practice lacks the key point of “liberation upon arising”, whatever subtle thoughts creep unnoticed into your mind will all accumulate more saṃsāric karma.


So, the crucial point is to maintain this simultaneous arising and liberation with every thought that rises, whether gross or subtle, so that they leave no trace behind them. “All momentary thoughts, each and every one,”


Therefore, whatever thoughts arise, you do not allow them to proliferate into a welter of subtle delusion, while at the same time you do not apply some narrow mind-made mindfulness.


Instead: Without ever separating from a natural genuine mindfulness, recognize the true nature of whatever thoughts arise, and sustain this ”liberation upon arising” that leaves no trace, like writing on the surface of water. So: “Upon recognition, leave not a trace behind”.


If, at this point, the arising thoughts are not purified, dissolving as they liberate themselves, the mere recognition of thoughts on its own will not be able to cut the chain of the karma that perpetuates delusion. So at the very same instant as you recognize, by seeing the true nature of the thought nakedly, you will simultaneously identify the wisdom with which you are familiar from before. By resting in that state, thoughts are purified, dissolving so that they leave no trace, and that dissolution is a crucial point. “For recognize the dharmakāya in which they are freed,”


To take an example: writing or drawing on water. The very instant it is written, it dissolves—the writing and its disappearance are simultaneous. Likewise, as soon as thoughts arise, liberation is simultaneous, and so it becomes an unbroken flow of “self-arising and self-liberating”: “And just as writing vanishes on water,”


And so, by not suppressing the risings, but allowing whatever arises to arise, any thoughts that do arise are actually purified into their own fundamental nature. You must hold to this method of integrating everything into the path as the essence of the practice: “Arising and liberation become natural and continuous”.


By applying the ‘exercise of dharmakāya’ to your thoughts in this way, whatever thoughts occur only serve to strengthen the rigpa. And however gross the thoughts of the five poisons are, that much more vivid and sharp is the rigpa in which they are liberated. “And whatever arises is food for the bare rigpa emptiness,”


Whatever thoughts may stir, they all arise from the all-penetrating true face of rigpa itself as its own inner power. Whenever they occur, if you simply abide in this, without accepting or rejecting, then they are liberated at the very instant they arise, and they are never outside the flow of the dharmakāya: “Whatever stirs in the mind is the inner power of the dharmakāya king”.


Thoughts in the mind, the delusory perceptions of ignorance, are pure within the expanse of dharmakāya that is the wisdom of rigpa, and so within that expanse of uninterrupted clear light whatever thoughts stir and arise are by their very nature empty. So: “Leaving no trace, and innately pure. What joy!”


When you have become used to integrating thoughts into your path like this over a long period of time, thoughts arise as meditation, the boundary between stillness and movement falls away, and as a result, nothing that arises ever harms or disturbs your dwelling in awareness: “The way things arise may be the same as before,”


At that juncture, the way that thoughts, the energy [of rigpa], arise as joy and sorrow, hope and fear, may be similar to the way they arise in an ordinary person. Yet with ordinary people, their experience is a very solid one of suppressing or indulging, with the result that they accumulate karmic formations and fall prey to attachment and aggression.  


On the other hand, for a Dzogchen yogin, thoughts are liberated the moment they arise:


at the beginning, arising thoughts are liberated upon being recognized, like meeting an old friend;

in the middle, thoughts are liberated by themselves, like a snake uncoiling its own knots;

at the end, arising thoughts are liberated without causing either benefit or harm, like a thief breaking into an empty house.


So, the Dzogchen yogin possesses the vital point of the methods of liberation such as these.
Therefore, “But the difference lies in the way they are liberated: that’s the key.”


That is why it is said:


To know how to meditate,

But not how to liberate—

How does that differ from the meditation of the gods?


What this means is that those who put their trust in a meditation which lacks this vital point of the method of liberation, and is merely some state of mental quiescence, will only stray into the meditation states of the higher realms. People who claim that it is sufficient simply to recognize stillness and movement are no different from ordinary people with their deluded thinking.


And as for those who give it all kinds of labels like ‘emptiness’ and ‘dharmakāya’, the basic flaw in their remedy is exposed when it fails to hold up under the first misfortune or difficulty they meet. So: “Without this, meditation is but the path of delusion”.


‘Liberation on arising’, ‘self-liberation’, ‘naked liberation’, whatever name you give it this manner of liberation where thoughts liberate themselves and are purified without a trace is the same crucial point: explicitly to show this self-liberation. It is the extraordinary speciality of the natural Dzogpachenpo,  


And so if you possess this key point, then whatever negative emotions or thoughts arise simply turn into dharmakāya. All delusory thoughts are purified as wisdom. All harmful circumstances arise as friends. All negative emotions become the path. Saṃsāra is purified in its own natural state, without your having to renounce it, and you are freed from the chains of both conditioned existence, and the state of peace. You have arrived at such a complete and final state, there is no effort, nothing to achieve, and nothing left to do. And: “When you have it, there’s non-meditation, the state of dharmakāya”.


If you do not have the confidence of such a way of liberation, you can claim your view is high and your meditation is deep, but it will not really help your mind and nor will it prove a remedy for your negative emotions. Therefore, this is not the true path.


On the other hand, if you do have the key point of ‘self-arising and self-liberating’, then without even the minutest attitude of a ‘high view’ or notion of a ‘deep meditation’, it is quite impossible for your mind not to be liberated from the bonds of dualistic grasping.


When you go to the fabled Island of Gold, you can never find ordinary earth or stones, however hard you look. In just the same way, stillness, movement and thoughts, all arise now as meditation, and even if you search for real, solid delusions, you will not find any. And this alone is the measure to determine whether your practice has hit the mark or not,
so: “The third vital point is: confidence directly in the liberation of rising thoughts”.


4. The Colophon

These three key points are the unerring essence which brings the view, meditation, action and fruition, of natural Dzogpachenpo all together within the state of the all-penetrating awareness of rigpa. So in fact this constitutes the pith instructions for meditation and action, as well as for the view.


However this is not some abstract concept about which, to use the Dharma terminology of the mainstream textual tradition, a definitive conclusion is reached after evaluating it with scripture, logic and reasoning.


Rather, once you actually realize wisdom itself directly and in all its nakedness, that is the view of the wisdom of rigpa. Since all the many views and meditations have but ‘a single taste’, there is no contradiction in explaining the three vital points as the practice of the view. So: “For the View which has the three vital points,”


A practice such as this is the infallible key point of the path of primordial purity in the natural Dzogpachenpo, the very pinnacle of the nine graduated vehicles. Just as it is impossible for a king to travel without his courtiers, in the same way the key points of all yanas serve as steps and supports for the Dzogchen path. Not only this, but when you see the face of the lamp of naturally arising wisdom—the primordial purity of rigpa—its power will blaze up as the insight that comes from meditation. Then the expanse of your wisdom swells like a rising summer river, while the nature of emptiness dawns as great compassion, so infusing you with a loving compassion without any limit or bias. This is how it is, and: “Meditation, the union of wisdom and love,”


Once this key point on the path, the unity of emptiness and compassion, is directly realized, the ocean-like actions of the bodhisattvas, all included within the path of the six pāramitās, arise as its own natural energy, like the rays shining from the sun.


Since action is related to the accumulation of merit, anything you do will be for the benefit of others, helping you to avoid seeking peace and happiness for yourself alone, and so deviating from the correct view. So it: “Is accompanied by the Action common to all the bodhisattvas”.


This kind of view, meditation and action is the very core of the enlightened vision of all the buddhas who ever came, who are here now or who will ever come, and so: “Were all the buddhas of past, present and future to confer,”


The supreme peak of all the yanas, the key point on the path of the Vajra Heart Essence of the Nyingtik, the quintessence of all fruition—nothing surpasses this. And so: “No instruction would they find greater than this”.


The real meaning of what is expressed in this instruction is the heart-essence of the pith instructions of the lineage, it is certain; yet even the lines that express it, these few words, should arise, too, out of the creative power of rigpa. So: “By the tertön of dharmakāya, the inner power of rigpa,”


I have not the slightest experience of the actual meaning behind these words as a result of ‘the wisdom that comes from meditation’. Yet by hearing the unerring oral transmission of my holy master, I cleared away all doubts completely with ‘the wisdom that comes from listening’, and then came to a conclusive understanding through ‘the wisdom born of contemplation’, whereupon I composed this. And so it was: “Brought out as a treasure from the depth of transcendental insight,”


It is unlike any ordinary kind of worldly treasure, which might simply bring temporary relief from poverty. “Nothing like ordinary treasures of earth and stone,”


These three vital points of the view, known as ‘Striking the Vital Point in Three Statements’, were given by the nirmāṇakāya Garab Dorje, from within a cloud of light in the sky as he passed into nirvāṇa, to the great master Mañjuśrīmitra. These are the very pith-instructions through which their realization became inseparable. “For it is the final testament of Garab Dorje,”


It was through penetrating to the essential meaning of this instruction that the omniscient king of Dharma, Longchen Rabjam, during his life-time directly realized the ‘wisdom mind’ of primordial purity, where all phenomena are exhausted and so awakened to complete and perfect buddhahood. Actually appearing in his wisdom body to the vidyādhara Jikmé Lingpa, he blessed him in the manner of the ‘sign transmission of the vidyādharas’. From him in turn, by means of ‘the transmission from mouth to ear’, our own kind root master, Jikmé Gyalwé Nyugu, received the introduction through this instruction, and encountered the true nature of reality face to face. And this is the instruction I heard from Jikmé Gyalwé Nyugu, while he was present among us as the glorious protector of all beings. That is why it is: “The essence of the wisdom mind of the three transmissions”.


Pith-instructions such as these are like the finest of gold, like the very core of the heart. It would be a pity to teach them to people who would not put them into practice.  


But then again it would be a pity, too, not to teach them to a person who would cherish these instructions like his or her own life, put their essential meaning into practice, and attain buddhahood in a single lifetime. So:


“It is entrusted to my heart-disciples, sealed to be secret.

It is profound in meaning, my heart’s words.

It is the words of my heart, the crucial key point.

This crucial point, do not let it go to waste!

Never let this instruction slip away from you!”


With this brief commentary, ‘The Special Teaching of the Wise and Glorious King’ is complete at this point. Virtue! Virtue! Virtue!


https://www.lotsawahouse.org/tibetan-masters/patrul-rinpoche/tsik-sum-nedek-commentary

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Annotation Commentary on the Special Teaching of the Wise and Glorious King - Pema Kunzang Rangdrol


The guru is the essence and embodiment of the three rare and supreme ones, so the text says, Homage to the master!


There follows an explanation of the view, meditation and conduct related to the names of the root and lineage masters:


  1. The view is Longchen Rabjam: infinite, vast expanse. [View / Ground / essence of the Ground / T2]

  2. Meditation is Khyentse Özer: rays of wisdom and love. [Path / Meditation / nature of the Ground / T1]

  3. Action is Gyalwé Nyugu, that of the bodhisattvas. [Fruition / Action / dynamism or energy of the Ground / U2T]


One who practises in such a way, renouncing the affairs of this life, if they are able to take this to heart, may well attain enlightenment in this very life. And even if not, since they will take up the path again in future, what happiness! What joy! A la la!


1. Introducing directly the face of rigpa in itself [View / Ground / essence of the Ground / T2]
[i.e. Viewing without viewing, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing viewer & viewing & viewed: direct introduction to rigpa / naked primordial non-dual awareness / Reality as it is here & now / the self-arisen unchanging timeless spaceless limitless Ground / the U2T / U3S / Uopp / the Middle Way free from all extremes & middle, free from all conceptual proliferations, free from all conditioning / karma. Ultimately, it is the Ground directly recognising itself; like a self-illumination.]

As for the view, Longchen Rabjam, the instruction is the three statements that strike the vital point. As a means of introducing the view, first, relax and release your mind without contriving. Wisdom has always been present from the very beginning, so rest in a state that is neither scattered, nor concentrated, without thoughts. When you do so, as a beginner it is impossible to avoid attachment to experience, so, while resting in this even state, at ease, suddenly let out a mind-shattering ‘phaṭ!’, in order to reveal naked and transparently clear awareness. To cut the chain of thoughts make the sound of 'phaṭ' fierce, forceful and abrupt. Emaho! Immediately you will experience awareness without reference point, nakedly clear dharmakāya, wisdom that is beyond the ordinary mind. There is nothing there: transfixed in wonder, struck by wonder, and yet all is transparent and clear. It is beyond any extreme such as arising, ceasing and so on. It is inconceivable and inexpressible wisdom: fresh, pure and sudden, so beyond description. This is the awareness that abides as the ground. Recognize this as the pure awareness of dharmakāya, since it is the view of primordial purity beyond elaboration. This is wisdom that abides within and is not to be sought elsewhere, so the text says, 'The first vital point is: introducing directly the face of rigpa in itself.'


2. Deciding upon one thing, and one thing only [Path / Meditation / nature of the Ground / T1]
[i.e. Meditating without meditating, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing meditator & meditation & object of meditation; Union samatha <==> vipashyana: continuously non-conceptually non-dualistically directly abiding in the Ground / Primordial awareness / Reality as it is here & now / inconceivable Union of the Two Truths free from all extremes & middle -- there is nothing other than to directly abide in this inconceivable Union of the Ground <==> and its inseparable continuous displays / manifestations / appearances / displays; Union stillness / mother / emptiness <==> movement / activity / child / appearance; nothing other that this: to be continuously, in all activities, fully aware / mindful of this inconceivable Union of the Two Truths / U2T, Union of the three spheres / U3S, Union of opposites / Uopp, Middle Way free from all extremes & middle.]

What follows is how to put this into practice through meditation. Whether mind and thoughts are in a state of movement or there are no thoughts but only stillness, in a state of anger or attachment to the five sense pleasures, happiness or sorrow, whatever happens, all the time, in any situation, you must never be apart from great spontaneous rest in the natural state. Recognize the view of the dharmakāya you recognized before, and the clear light of the ground, which is the primordial dharmakāya, and the path clear light pointed out by the guru — mother and child clear light — already acquainted, will reunite. Rest in the aspect of awareness, beyond all description, thought and expression. The feeling of stillness, the feeling of bliss and the feeling of clarity: whatever varied experiences might arise disrupt them, again and again. Whenever thoughts arise, let out a fierce-sounding 'Phaṭ!' Suddenly striking with the syllable of skilful means and wisdom, repeatedly exclaim 'Phaṭ!' and 'Phaṭ!' Immediately disrupt attachment to experience and thinking. You must sustain the flow of inexpressible and transparently clear awareness with no difference between meditation and post-meditation. Whatever you are doing, whether sitting still or moving about, as long as you are not without the mindful awareness that sustains the essential nature, there will be no division between sessions and breaks. You must always remain in this indivisible state. But, for those of lesser capacity who might fall under the power of conceptual thought, until stability is attained, it is vital to meditate, away from all distractions and busyness, practising in proper meditation sessions and having breaks when you do not maintain the natural state. For post-meditative awareness you must let go of any focus and remain in unimpeded clarity. All the time, in any situation, abide by the flow of what is only dharmakāya — that is, recognizing the dharmakāya view and without any other mental activity, neither suppressing nor cultivating thoughts. Decide with absolute conviction that there is nothing other than this— genuine wisdom beyond elaboration, the union of calm and insight. The second vital point is: deciding upon one thing, and one thing only.


3. Confidence directly in the liberation of rising thoughts [Fruition / Action / dynamism or energy of the Ground / U2T]
[i.e. Acting without acting, without ignorance, without accepting or rejecting anything, without any inherently existing & separate / independent / opposing subject & action & object; Union virtuous methods or paramitas <==> wisdom / emptiness: gaining certainty that everything in both samsara & nirvana, inside / subjects & outside / objects & between / relations / actions, is primordially equal, pure, perfect, divine; is the Union Ground <==> displays / virtues / wisdoms; Union of the Two Truths; Union of the three spheres; the inseparable three kayas / Trikaya. Self-illuminating / self-purifying / self-liberating / self-transmuting all appearances -- inside, outside, between -- as they arise thanks to the direct wisdom of being fully aware of their true nature & dynamic; thanks to abiding in the Ground. Being able to use them without any ignorance / grasping / attachment / illusion / slavery, without creating more conditioning / karma. Using whatever arises as the path, as an opportunity to strengthen our conviction.]

Then, without confidence in the mode of liberation you will be incapable of withstanding the conditions of attachment and aversion, so the text says: At that time, whether attachment or aversion, happiness or sorrow—all momentary thoughts, each and every one, whatever arises, whether gross or subtle, do not part from mindful awareness and do not allow thoughts to become a subtle undercurrent. Upon recognition, you must allow them to be liberated upon arising and sustain the recognition so that, just as with writing on water, they leave not a trace behind. By looking directly into your own essential nature, you will recognize the dharmakāya in which they are freed, and thoughts will naturally disappear without trace. Just as writing vanishes on water, arising and liberation become natural and continuous. And whatever arises as thoughts based on the five poisons is, as long as we allow self-liberation to unfold, food for the bare rigpa emptiness. Whatever stirs in the mind,** as long as liberation upon arising is unobstructed, is the inner power of the dharmakāya king. Thoughts and mental states are purified into dharmakāya, leaving no trace, and innately pure. What joy! The way things arise may be the same as before, but, since for the yogi thoughts are liberated upon arising, the difference lies in the way they are liberated: that’s the key. At the beginning, arising thoughts are liberated upon being recognized, like meeting an old friend; in the middle, thoughts are liberated by themselves, like a snake uncoiling its own knots; at the end, arising thoughts are liberated without causing either benefit or harm, like a thief breaking into an empty house. This is the vital key: the way in which liberation occurs. Without this, the path that reveals self-liberation directly, meditation is but the path of delusion. When you have such a key point as this, there’s non-meditation, meaning that there is no deliberation cultivation fabricated by the mind, and there is only the state of dharmakāya, without deliberate application or effort. The third vital point is: confidence directly in the liberation of rising thoughts.


4. Colophon

For the view which has the three vital points mentioned above — introducing directly the face of rigpa in itself, deciding upon one thing and one thing only, and confidence directly in the liberation of rising thoughts — meditation, the union of wisdom and love, because when encountering one's own natural face of primordially pure awareness, the wisdom born of meditation and compassionate love for beings arise spontaneously. This is accompanied by the action common to all the bodhisattvas, which can be summed up as the path of the six transcendent perfections. These develop like the sun and its rays. As for this view, meditation and action, were all the buddhas of past, present and future to confer, no instruction would they find greater than this, the key point of the path of the Heart-Essence, the pinnacle of all vehicles. This profound and succinct instruction was brought out as a treasure from the depth of transcendental insight, the immaculate words of the sublime lineage gurus, by the tertön of dharmakāya, the inner power of rigpa. It is nothing like ordinary treasures of this world, which are but earth and stone, for this instruction of the three statements that strike the vital point is the profound final testament of Garab Dorje given to the ācārya Mañjuśrīmitra. It is the essence of the wisdom mind of the three transmissions: the mind-direct transmission of the victorious ones, sign transmission of the vidyādharas and whispered transmission of ordinary beings. It is entrusted to my heart disciples, sealed to be secret — only for students who will practise it but inappropriate to share with those who will not take the instruction to heart. It is profound in meaning, my heart’s words. It is the words of my heart, the crucial key point and distillation of the six million four hundred thousand tantras of the Great Perfection. This crucial point, since it includes all this without error: never hold it cheap, consider it trivial or treat it with ambivalence. Never let this instruction slip away from you or go to waste. Such is the advice given repeatedly.


This is the special teaching of the wise and glorious king. In other words, this is an especially sublime instruction containing the wisdom nectar of Dza Patrul Jigme Chökyi Wangpo.


These notes were added by Kyabje Choktrul Pema Kunzang Rangdrol Sherab Gyaltsen Palzangpo in the hermitage of Paldro Gyatsa Drakkar.

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Quotes

LotsawaHouse - Striking the Vital Point in Three Statements - various texts on the subject

https://www.lotsawahouse.org/topics/three-striking-statements/

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Youtube - The three statements of Garab Dorje. Zoom 07.2020 - James Low - Dzogchen and Buddhist Teachings

https://www.youtube.com/watch?v=alj1h6q1Alw&list=PLv-KZQo9b6hTf66iDP_peAxMTeUs563hs

https://www.youtube.com/watch?v=alj1h6q1Alw&list=PLv-KZQo9b6hTf66iDP_peAxMTeUs563hs&index=1
https://www.youtube.com/watch?v=eX7HkMgj_iU&list=PLv-KZQo9b6hTf66iDP_peAxMTeUs563hs&index=2


(i.e. The three statements that hit the key points (view, mediation, conduct).

It is about directly finding / perceiving / experiencing who we are; without adding to the construction of our self (karma); without grasping at anything.

As the Ground, our mind itself, rigpa / intrinsic awareness; Union Ground / Sky <==> displays / manifestations / clouds; Union appearance <==> emptiness;

As the Guru …)

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Youtube - Garab Dorje's three points. Macclesfield 11.2008 - James Low - Dzogchen and Buddhist Teachings

https://www.youtube.com/watch?v=OnZA81wXUA8
https://www.youtube.com/watch?v=ttHtagtEYtw
https://www.youtube.com/watch?v=-EYPWIN5CWM

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[Union of] Shamata and vipassana ~ Thrangu Rinpoche

If one practices śamatha meditation without vipaśyanā, one will not be able to understand the true nature of phenomena; one will just be able to rest the mind on something. It is like being on a vacation; one experiences peace on a vacation, but one does not get any lasting results from it.

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If you practice vipaśyanā without śamatha, you will not be able to eliminate whatever negativity needs to be eliminated, because vipaśayanā without śamatha is unstable. So even if you have the understanding of vipaśyanā, your mind will be agitated. Therefore you need to have both śamatha and vipaśyanā.

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– Thrangu Rinpoche

from the book "The Practice of Tranquillity & Insight: A Guide to Tibetan Buddhist Meditation"

Via: https://www.facebook.com/The.Heart.of.Buddhism.To.be.a.kind.person/posts/496632748387953 

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“The Teaching on the Indivisible Nature of the Realm of Phenomena. (the One Ground)

1.55 “Divine being, moreover, when bodhisattvas  𝘀𝗲𝗲 𝗮𝗹𝗹 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝘁𝗵𝗲𝗶𝗿 𝗽𝘂𝗿𝗲 𝘄𝗶𝘀𝗱𝗼𝗺 𝗯𝘆 𝗺𝗲𝗮𝗻𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗲𝘆𝗲 𝗼𝗳 𝗶𝗻𝘀𝗶𝗴𝗵𝘁, they do not truly see any phenomenon (objects). When they see in that way, in which they do not truly see any phenomena, there is nothing at all. 

(𝗶.𝗲. 𝘀𝗲𝗲𝗶𝗻𝗴 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝘀𝗲𝗲𝗶𝗻𝗴; 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗹𝗲𝗮𝘃𝗶𝗻𝗴 𝗮 𝘁𝗿𝗮𝗰𝗲 / 𝗸𝗮𝗿𝗺𝗮 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗼𝗳 𝘁𝗵𝗲𝗶𝗿 𝗱𝗶𝗿𝗲𝗰𝘁 𝘄𝗶𝘀𝗱𝗼𝗺)

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Having attained an understanding of there not being anything at all (emptiness), they do not move, proceed, or transfer anywhere. Having interrupted all moving, proceeding, and transferring, they do not transmigrate; they do not transmigrate at all. 

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Why is that? It is because they have interrupted what sets transmigration in motion—desire, craving, and wishing. Without pursuing any desires at all, they intentionally move through various births in order to ripen beings, gather the factors of awakening, uphold the sacred Dharma, and ensure the unbroken continuity of the lineage of the Three Jewels. [F.148.b] 

𝗧𝗵𝗲𝘆 𝗺𝗼𝘃𝗲 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗺𝗼𝘃𝗶𝗻𝗴 𝗮𝗻𝗱 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝘂𝗽𝘀𝗲𝘁𝘁𝗶𝗻𝗴 𝘁𝗵𝗲 𝗰𝗵𝗮𝗿𝗮𝗰𝘁𝗲𝗿𝗶𝘀𝘁𝗶𝗰 𝗽𝘂𝗿𝗶𝘁𝘆 𝗼𝗳 𝘁𝗵𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗮𝗹𝗹 𝗽𝗵𝗲𝗻𝗼𝗺𝗲𝗻𝗮. 

(𝗶.𝗲. 𝗮𝗰𝘁𝗶𝗻𝗴 / 𝗺𝗼𝘃𝗶𝗻𝗴 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗮𝗰𝘁𝗶𝗻𝗴 / 𝗺𝗼𝘃𝗶𝗻𝗴; 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗹𝗲𝗮𝘃𝗶𝗻𝗴 𝗮 𝘁𝗿𝗮𝗰𝗲 / 𝗸𝗮𝗿𝗺𝗮 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗼𝗳 𝘁𝗵𝗲𝗶𝗿 𝗱𝗶𝗿𝗲𝗰𝘁 𝘄𝗶𝘀𝗱𝗼𝗺)

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As this is their insight, through the nature of insight they understand awakening. 

(𝗶.𝗲. 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗮𝗻𝗱𝗶𝗻𝗴 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗮𝗻𝗱𝗶𝗻𝗴; 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗹𝗲𝗮𝘃𝗶𝗻𝗴 𝗮 𝘁𝗿𝗮𝗰𝗲 / 𝗸𝗮𝗿𝗺𝗮 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗼𝗳 𝘁𝗵𝗲𝗶𝗿 𝗱𝗶𝗿𝗲𝗰𝘁 𝘄𝗶𝘀𝗱𝗼𝗺)

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Through the nature of awakening they understand the nature of sentient beings (subjects). 

Through the nature of sentient beings they understand the nature of all phenomena (objects), 

and they also know that all phenomena are of the nature of the limit of reality. 

(𝗶.𝗲. 𝘁𝗵𝗮𝘁 𝗮𝗹𝗹 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 -- 𝗽𝗵𝘆𝘀𝗶𝗰𝗮𝗹, 𝗰𝗼𝗻𝗰𝗲𝗽𝘁𝘂𝗮𝗹, 𝗺𝗲𝗻𝘁𝗮𝗹 -- 𝗮𝗿𝗲 𝗶𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗹𝗲 𝘀𝗽𝗼𝗻𝘁𝗮𝗻𝗲𝗼𝘂𝘀 𝘂𝗻𝗰𝗲𝗮𝘀𝗶𝗻𝗴 𝗽𝗿𝗶𝘀𝘁𝗶𝗻𝗲 𝗱𝗶𝘀𝗽𝗹𝗮𝘆𝘀 / 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝗮𝘁𝗶𝗼𝗻𝘀 𝗼𝗳 𝘁𝗵𝗲 𝘀𝗲𝗹𝗳-𝗮𝗿𝗶𝘀𝗲𝗻 𝘂𝗻𝗰𝗵𝗮𝗻𝗴𝗶𝗻𝗴 𝗲𝘁𝗲𝗿𝗻𝗮𝗹 𝗚𝗿𝗼𝘂𝗻𝗱 / 𝗥𝗲𝗮𝗹𝗶𝘁𝘆 / 𝗨𝟮𝗧)

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When asked, they reveal the indivisible nature of the realm of phenomena.

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This, divine being, is the bodhisattva’s revelation of his 𝗰𝗼𝗿𝗿𝗲𝗰𝘁 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗽𝘂𝗿𝗶𝗳𝗶𝗲𝗱 𝗯𝘆 𝗺𝗲𝗮𝗻𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗲𝘆𝗲 𝗼𝗳 𝗶𝗻𝘀𝗶𝗴𝗵𝘁."

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The Noble Mahāyāna Sūtra “The Teaching on the Indivisible Nature of the Realm of Phenomena”

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Translated by the Dharmachakra Translation Committee

under the patronage and supervision of 84000: Translating the Words of the Buddha 

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Via: https://www.facebook.com/dharmasamye/posts/3985733151449654 

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[𝗧𝗵𝗶𝗻𝗸𝗶𝗻𝗴 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝘁𝗵𝗶𝗻𝗸𝗶𝗻𝗴; 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗹𝗲𝗮𝘃𝗶𝗻𝗴 𝗮 𝘁𝗿𝗮𝗰𝗲 / 𝗸𝗮𝗿𝗺𝗮 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗼𝗳 𝗱𝗶𝗿𝗲𝗰𝘁 𝘄𝗶𝘀𝗱𝗼𝗺: 

It is not about accepting a fictive idealistic pure thoughtless mind / stillness and rejecting thoughts / movement. A mind without thoughts is not a mind, it is a rock.)

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At liberty to come or to go ~ Hui Neng

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When our mind works freely without any hindrance, and is at liberty to 'come' or to 'go', we attain Samadhi of Prajna, or liberation. Such a state is called the function of 'thoughtlessness'. But to refrain from thinking of anything, so that all thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous view.

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– Hui Neng

https://www.facebook.com/JustDharmaQuotes/photos/a.283199241781361/3345321818902406/ 

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View, meditation,conduct and fruit ~ Longchenpa

As your true VIEW, look into the changeless, empty cognizance.

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(i.e. Viewing without viewing the Ground / Tao: Union of the Two Truths about the mind: Union functionality / cognizance <==> emptiness of inherent existence).

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As your true MEDITATION, let your mind nature be as it is.

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(i.e. Meditating without meditating.)

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As your true CONDUCT, let the delusion of dualistic fixation collapse.

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(i.e. Acting without acting more and more in accord with the true nature of Reality as it is here & now / Ground / Tao.)

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As your true FRUITION, don’t seek the result that is spontaneously present.

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(i.e. Enlightenment: Always acting without acting; always in accord with the true nature of Reality as it is here & now / Ground / Tao.)

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– Longchenpa

from the book "The Life of Longchenpa: The Omniscient Dharma King of the Vast Expanse"

Via: https://www.facebook.com/JustDharmaQuotes/photos/a.283199241781361/3382563251844929/ 

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