Guru Rinpoche’s Concise Instructions
Padmasambhava, the Lotus Born Guru Rinpoche.
The great master replied: “Devoted one with a faithful and virtuous mind, listen to me. Although there are many profound key points of body, rest free and relaxed as you feel comfortable. Everything is included in simply that.
Although there are many key points of speech such as breath control and mantra recitation, stop speaking and rest like a mute. Everything is included in simply that. Although there are many key points of mind such as concentrating, relaxing, projecting, dissolving, and focusing inward, everything is included in simply letting it rest in its natural state, free and easy, without fabrication.
The mind doesn’t remain quietly in that state. If one wonders, Is it nothing?, like haze in the heat of the sun, it still shimmers and flashes forth. But if one wonders, Is it something? it has no color or shape to identify it but is utterly empty and completely awake—that is the nature of your mind.
Having recognized it as such, to become certain about it, that is the view. To remain undistracted in the state of stillness, without fabrication or fixation, that is the meditation. In that state, to be free from clinging or attachment, accepting or rejecting, hope or fear, toward any of the experiences of the six senses, that is the action.
Whatever doubt or hesitation occurs, supplicate your master. Don’t remain in places of ordinary people; practice in seclusion. Give up your clinging to whatever you are most attached to as well as to whomever you have the strongest bond with in this life, and practice. Like that, although your body remains in human form, your mind is equal to the buddhas’.
At the time of dying, you should practice as follows. By earth dissolving in water, the body becomes heavy and cannot support itself. By water dissolving in fire, the mouth and nose dry up. By fire dissolving in wind, body heat disappears. By wind dissolving in consciousness, one cannot but exhale with a rattle and inhale with a gasp.
At that time, the feelings of being pressed down by a huge mountain, being trapped within darkness, or being dropped into the expanse of space occur. All these experiences are accompanied by thunderous and ringing sounds. The whole sky will be vividly bright like an unfurled brocade.
Moreover, the natural forms of your mind, the peaceful, wrathful, semiwrathful deities, and the ones with various heads fill the sky, within a dome of rainbow lights. Brandishing weapons, they will utter “Beat! beat!” “Kill! kill!” “Hung! Hung!” “Phat! phat!” and other fierce sounds. In addition, there will be light like a hundred thousand suns shining at once.
At this time, your innate deity will remind you of awareness, saying, Don’t be distracted! Don’t be distracted! Your innate demon will disturb all your experiences, make them collapse, and utter sharp and fierce sounds and confuse you.
Guru Rinpoche, the precious Lotus Born.
At this point, know this: The feeling of being pressed down is not that of being pressed by a mountain. It is your own elements dissolving. Don’t be afraid of that! The feeling of being trapped within darkness is not a darkness. It is your five sense faculties dissolving. The feeling of being dropped into the expanse of space is not being dropped. It is your mind without support because your body and mind have separated and your breathing has stopped.
All experiences of rainbow lights are the natural manifestations of your mind. All the peaceful and wrathful forms are the natural forms of your mind. All sounds are your own sounds. All lights are your own lights. Have no doubt about that. If you do feel doubt, you will be thrown into samsara. Having resolved this to be self-display, if you rest wide awake in luminous emptiness, then simply in that you will attain the three kayas and become enlightened. Even if you are cast into samsara, you won’t go there.
The innate deity is your present taking hold of your mind with undistracted mindfulness. From this moment, it is very important to be without any hope and fear, clinging and fixation, toward the objects of your six sense faculties as well as toward fascination, happiness, and sorrow. From now on, if you attain stability, you will be able to assume your natural state in the bardo and become enlightened. Therefore, the most vital point is to sustain your practice undistractedly from this very moment.
The innate demon is your present tendency for ignorance, your doubt and hesitation. At that time, whatever fearful phenomena appear such as sounds, colors, and lights, don’t be fascinated, don’t doubt, and don’t be afraid. If you fall into doubt for even a moment, you will wander in samsara, so gain complete stability.
At this point, the womb entrances appear as celestial palaces. Don’t be attracted to them. Be certain of that! Be free from hope and fear! I swear there is no doubt that you will then become enlightened without taking further rebirths.
At that time, it is not that one is helped by a buddha. Your own awareness is primordially enlightened. It is not that one is harmed by the hells. Fixation being naturally purified, fear of samsara and hope for nirvana are cut from the root.
Becoming enlightened can be compared to water cleared of sediments, gold cleansed of impurities, or the sky cleared of clouds.
Having attained spacelike dharmakaya for the benefit of oneself, you will accomplish the benefit of sentient beings as far as space pervades. Having attained sambhogakaya and nirmanakaya for the welfare of others, you will benefit sentient beings as far as your mind pervades phenomena.
If this instruction is given three times to even a great sinner such as one who has killed his own father and mother, he will not fall into samsara even if thrown there. There is no doubt about becoming enlightened.
**A Lamp That Dispels Darkness**
**An Instruction Directly Revealing the Very Essence of Mind**
**In the Tradition of the “Realized Old Yogis”**
By **Mip’am Jampal Dorje**
Homage
Homage to the lama, inseparable from Mañjushrī, the embodiment of wisdom!
Without extensive study, contemplation, or training,
By simply maintaining the recognition of the mind’s very nature
According to the approach of essential instructions,
Any ordinary village yogi, without great difficulty,
Can attain the level of a vidyādhara: such is the power of this profound path.
---
The Instruction for Breaking the Shell of Ignorance
When the mind rests naturally without fostering any specific thought, 
While maintaining a degree of mindfulness,
You might experience an empty, neutral indifference—
A state of "loungmaten" (a "no-man's land")
Where awareness is dull and vacant.
In such a state, there is no clear vision of vipaśyanā,
The precise discernment of insight.
This is why masters refer to it as **marigpa** (non-recognition, ignorance, or unknowing).
Since it cannot be defined as “this” or “that,” it is called **loungmaten** (uncertain, vague).
As you cannot identify the state of mind you’re in,
Or pinpoint what the mind is thinking, it’s also referred to as **tha mal tang nyom** (a state of ordinary apathy).
Essentially, this state is stuck within the ordinary **ālaya** (store consciousness).
It is necessary to use a method, such as resting the mind,
As a support for giving rise to the non-conceptual state of primordial wisdom.
Yet, without the self-recognition of primordial wisdom, or **rigpa**,
This cannot be considered the core Dzogchen practice.
As the **Aspiration Prayer of Samantabhadra** states:
“An absent state devoid of all thought is **marigpa**, the cause of delusion.”
Thus, when the mind experiences this dull state—
Devoid of thought or mental activity—
Gently and naturally turn your attention to the one aware of this state,
The one who is not thinking.
You will discover the awakened pure presence of **rigpa**,
Free from thought,
Beyond notions of inside or outside,
Unbounded and spacious like a clear sky.
Here, there is no dualistic separation
Between experience and the experiencer,
Yet the mind recognizes its true nature
And feels, “There is absolutely nothing beyond this.”
When this occurs, as it cannot be conceptualized or expressed, 
It is acceptable to describe it as:
“Free from extremes,” “beyond description,”
“The fundamental state of clear light,”
And “the awakened pure presence of rigpa.”
As the wisdom recognizing your true nature arises,
It dispels the darkness of confusion.
Just as the interior of a house becomes clear with the sunrise,
You develop confident certainty in the mind’s true nature.
This was the instruction (mengak)
For breaking the shell of ignorance (**marigpa**).
---
The Instruction for Cutting the Nets of Samsaric Existence
When you achieve this realization,
You understand that the nature of reality
Has always been thus—timeless,
Uncreated by causes or conditions,
And unaffected by change,
Past, present, or future.
At the same time, you cannot find
Even the smallest fraction of a “mind”
Separate from this nature.
The previously mentioned mental state of emptiness is also indescribable,
But it lacks decisiveness,
As you are entirely unable to articulate it in any way.
**Rigpa**, however, is essentially indescribable yet possesses a decisive quality,
Which cuts through all doubt about the ineffable.
Thus, the difference between these two “indescribables”
Is as vast as the gap between blindness and perfect vision.
This distinction between **ālaya** and **dharmakāya** is critical.
When resting in the mind’s essence,
Some feel they must sustain a simple clarity or lucidity,
So they settle into an ordinary state of mental consciousness,
Thinking, “This is clarity.”
Others focus their attention on an absorbing sense of emptiness,
As though their mind had “become” empty.
In both cases, there is subtle clinging
To the dualistic experience of ordinary mental consciousness.
By recognizing the innate nature of this clinging—
Clarity and the one who perceives it,
Emptiness and the one aware of it—
You remove the foundation of ordinary dualistic perception.
When you can directly recognize the innate nature of mind,
In its raw, unfiltered clarity,
Free from limits or center,
It is called the “very essence of **rigpa**.”
As **rigpa** sheds the layer of grasping experience,
Its primordial pure wisdom is unveiled.
This was the instruction for cutting the nets of samsaric existence.
**Tapihritsa**, or **Tapiritsa**, is a renowned *Dzogchen* master in the Bön tradition, often revered as one of the principal *Dzogchen* masters of ancient Tibet. A near-mythical figure, he is associated with the Bön school, one of Tibet's indigenous spiritual traditions. Although distinct from Tibetan Buddhism, Bön shares many similar teachings, particularly within *Dzogchen*, or the "Great Perfection." In the context of the Bön tradition, *Dzogchen* aims, like its Buddhist counterpart, to realize the fundamental nature of the mind, which is pure, luminous, and immutable.
Tapihritsa is believed to have lived around the 7th or 8th century and is often depicted as a radiant being, floating in open space—a symbol of the unbounded nature of the awakened mind. His story is primarily told through his relationship with his disciple and successor, **Dawa Gyaltsen**, to whom he transmitted the teachings of the *View*, *Meditation*, and *Conduct* of the Great Perfection.
In Tapihritsa’s teachings, recognizing the fundamental nature of the mind, referred to as *rigpa* or *ye shes* (primordial awareness), lies at the heart of *Dzogchen* practice. He emphasizes that all beings inherently possess this awakened nature, and that practice is merely the unveiling of this already perfect essence. He underscores the importance of transcending all mental constructions to achieve awakening. His famous instruction, as conveyed by his disciple, reflects this clearly: *“Look into the nature of the mind, and all illusion disappears.”*
Tapihritsa imparted a method known as the *Five Points of Dzogchen*, which provide practical and direct guidance for recognizing the ultimate nature of the mind. These five points are:
1. **Let the mind remain in its natural state**: Recognize its innate clarity without forcing or attempting to purify it through elaborate practices.
2. **Absence of fabrication**: Avoid mental elaborations and conceptual constructions.
3. **Integration into the natural view**: Maintain the mind’s purity in all aspects of daily life.
4. **Non-duality**: Understand that the distinction between the pure mind and external phenomena is an illusion.
5. **Union of clarity and emptiness**: Realize that the nature of the mind is both clear and empty—insubstantial yet infinitely present.
Tapihritsa’s *Dzogchen* teachings stand out for their emphasis on not confusing meditative absorption states with the true realization of the mind’s nature. Unlike other practices that focus on visualizations or mantras, Tapihritsa taught that the ultimate goal is to free oneself from all forms of mental attachment.
Tapihritsa’s teachings have a timeless resonance within the Bön tradition. The *Dzogchen* meditation lineage derived from his teachings continues to shape spiritual practices and training in the *View* within current Bön lineages. His words stress the simplicity and immediacy of awakening, liberated from concepts or excessive effort:
*“The nature of the mind is like the sky, open and boundless; it needs nothing to be what it already is.”*
To this day, Tapihritsa is honored as one of the great masters of the lineage, and his teachings on the *Great Perfection* remain a profound source of inspiration for *Dzogchen* practitioners. In Bön monasteries, he is often depicted in meditation, floating above the ground—a symbol of his unbound purity—teaching future generations that awakening is less a destination than the recognition of what has always been present.
ORGYEN CHOWANG RINPOCHE'S INTERVIEW IN FRANCE in 2022 by JEAN-GAEL, IN ENGLISH :
We talk together about fondamental questions that are not often answered : quantum physics vacuum and Rigpa. Also : if being an ego is an illusion what could ever reincarnate ?
EN