The Individual Little Nails

(exerpts from the outstanding book by John Myrdhin Reynolds " The Precepts of the Dharmakaya"

What is Difficult to Understand ?

What is difficult to understand is the Nature of Mind (sems-nyid) and its capacity for awareness, or Rigpa. It may be difficult to understand because it is very subtle like empty space, even finer than a very minute atom. It cannot be seen or perceived, so it is difficult to comprehend. Even though it may be difficult to know and understand, it is never far away from us and it never departs from us. Kunzhi and Rigpa never go separately; they are like water and wet, fire and heat. Each of the eight other vehicles to enlightenment have their own understanding of the ultimate reality. Nevertheless, although they may approach it, they do not reach the final goal. Although there is nothing closer to us, yet it has gone unrecognized lifetime after lifetime in Samsara, like the face of the sun perpetually concealed by thick layers of clouds. Rigpa is intrinsic to the Nature of Mind and is never separate from its spatial or emptiness aspect. These two factors, emptiness (stong-cha) and awareness (rig-cha), always go together. Rigpa is spontaneously-born and co-emergent (lhan-cig skyes-pa) because it arises simultaneously and is present together with the object, whether that be an external sensation or an internal thought. It occurs whenever the object presents itself to our sense consciousness or to our mental consciousness. This initial awareness is called "the King that is Awareness" (rig-pa'i rgyal-po) because it necessarily precedes the activities of the perception process (du-shes) and is more important and fundamental than any mental function or operation of mind. D. Distinguishing Mind and the Nature of Mind In terms of distinguishing mind (sems) from the Nature of Mind (sems-nyid), there are five topics: The methods for distinguishing mind from the Nature of Mind, The secret oral instructions, or upadeshas, which teach that, 4. S, The full measure of distinguishing them, Recognizing what is mind and what is the Nature of Mind, and Definitively deciding upon what is mind and what is the Nature o

D1. The Essential Points of the Body

With regard to the methods (thabs), initially there are three considerations regarding the essential points of the body (lus gnad), that is to say, the body posture controls the psychic channels, the psychic channels control the movements of the vital winds, or psychic energies, and the vital winds control the movements of thoughts. In the proper position, our two legs are crossed and our hands are held on the lap, the left hand is placed over the right hand with the palms upward. Moreover, our two thumbs press against the bases of the ring fingers in order to close the channel opening there, so that no negative energies or disruptive spirits can enter our body during meditation. Our spine is held straight, our head and neck are slightly bent forward, and our shoulders are held back. The tip of our tongue is raised to touch the palette in our mouth. Our eyes are open, but a little closed and they look downward slightly. When we do this, our body is held in the correct position and our psychic channels are correctly aligned, so that our vital winds, or psychic energies (rung, Skt. vayu), circulate properly in our body. The mind follows the vital winds. It is sometimes said that the discursive functional mind (yid, Skt. manas) is like a lame man riding upon the blind horse of the vital winds. So, our mind will be controlled because mind and vital wind always go together. Irresistibly they move out together to embrace the six sense doors, thereby obscuring the Natural State. When our mental operations become active, they become like clouds covering the sky, so that we cannot see the Kunzhi, the clear blue sky itself. Here, the functional mind (yid) is also treated as a sixth sense organ; its objects are discursive thoughts. To counteract this habitual process of reaching out to objects through the sense doors, we must sit immobile in meditation position, but relaxed, and gaze with open eyes into space. When we restrain the vital winds, the mind settles down and becomes calm and clear, so that we can see the Kunzhi, the clear blue sky beyond the clouds. We should not analyze or think about external objects, equally not analyze or enter into interior discursive thoughts, and not pursue these thoughts, neither anticipating them beforehand nor regretting them afterward. We regard them in a neutral and non-judgmental fashion like reflections in a mirror. We do not seek to judge, modify, or transfom appearances, but just let them be as they are. We do not try to stop them or cut them off. We simply remain present and aware in a condition like the mirror. When we do nothing about them, neither pursuing them nor trying to block them, discursive thoughts will exhaust their energy; they will self-liberate and dissolve into the vast space of the Nature of Mind, out of which they initially arose. This method of self-liberation (rang grol) is the proper method of Dzogchen practice, in contrast to the method of transformation in Tantra and the method of applying antidotes in Sutra.

Meditating with the Eyes Open

How can we recognize the nature of the Kunzhi? What method can we use? We leave our eyes open in a normal way so that our vision functions naturally. If we do this, this is a doorway for Rigpa seeing nakedly and we may come to recognize our Basic Nature that is beyond the thought process. In terms of Dzogchen, we meditate with open eyes because all appearances are spontaneously perfected and complete (Ihun-grub) just as they are and they do not need to be changed, improved, or modified in any way. Whereas in Tantra we usually meditate with closed eyes because we are visualizing something and transforming impure karmic vision into pure vision. But we do not do that here. The Basic Nature, that is to say, Kunzhi and Rigpa in union, manifest through the doorway of the eyes. Thödgal is the practice of vision; it is not visualization where something is created deliberatly by the mind and imagination. Nevertheless, all kinds of visions may arise in retreat, both pure and impure. But we will have Thödgal visions only when we find ourselves in the Natural State, that is to say, the state of contemplation or the practice of Trekchöd. Otherwise, our vision practice would be no better than watching television or the cinema. Thus, entering first into contemplation, or Trekchöd, is a necessary prerequisite for the practice of Thödgal. Otherwise, we are just fooling ourselves. But these Thödgal visions are not seen by ordinary eye consciousness and the optic nerves, but by Rigpa itself. It is said that the visions move from the hollow space in the heart, along the translucent kati channel, exit through the eyeballs, and thereupon become visibly manifest in the space in front of the practitioner. The Basic Nature manifests through the eyes and is seen only by Rigpa. The Natural State is not seen by the material eyes or by eye consciousness, which sees only colors and forms. Although the Nature of Mind is not limited by directions and boundaries, because of the kati channel is connected with the eyeballs, these Thödgal visions, whether in the dark retreat, in the empty sky, or in the rays of sunlight, appear only in front of the practitioner. We simply sit and gaze into total darkness, or the empty sky, or the rays of sunlight, so that the inner space (nang dyings) inside the heart becomes inseparable with the empty nature of external space (phyi dbyings). In this way, we integrate the three spaces that are inner, secret, and outer, found in the heart, the kati channel, and before the eyes, respectively. When we break a clay pot on the ground, the outer and inner spaces integrate and become inseparable. The same happens when the clay pot of the material body and the mind is broken at death and consciousness (ram-shes) is liberated into space.

D2. Oral Instructions on How to Practice

The essence of the Nature of Mind is the Kunzhi, or the state of Shunyata. It is without thoughts and yet it is the basis for the arising of all movements of thoughts. However, this state is not unconsciousness, for we are awake and alert, and it is not a dull, unclear, quiescent condition devoid of thoughts. Initially, when thoughts arise in meditation practice, we look back to their source, looking inward rather than outward. We allow the thought to arise without trying to block or stop it. We do nothing about it and just let it be as it is. When this discursive thought dissolves, there remains an inexpressible state, which is sharp, clear, and aware, but devoid of content. Thus, in this way by our own immediate experience, we are directly introduced to the Natural State of the Nature of Mind (sems-nyid gnas-lugs). This is the way we practice in the beginning, but when the Natural State becomes somewhat stable, we do not need to look back each time. That is a beginner's practice. When practicing, we do not check or grasp at external objects. Internally, we do not check or judge thoughts and emotions. We do not check thoughts when they arise and we do not follow after them. We just let them be, so that they soon exhaust their energies and sell-liberate. We do not associate or keep company with thoughts of the past or the future, but just remain in the experience of the present moment. This represents the proper method for distinguishing mind from the Nature of Mind. It does not matter whether these thoughts are good or bad, positive or negative, because white clouds and black clouds equally cover the face of the sun. However, if we deliberately try to stop thoughts, we feed them energy, and only more of them will come.

D3. The Full Measure

What is the full measure of distinguishing mind from the Nature of Mind? It is the practice described above. We do not check our external sensations nor our internal experiences; we simply practice remaining in the Natural State without following after discursive thoughts and gradually these thoughts will become less, eventually dissolving into the Natural State. Fewer thoughts will arise during practice. This is like allowing the sediment that has clouded the water to settle to bottom of the container. If we do not check discursive thoughts or follow after them, then it is like we are stripping off our clothes and thus our self-awareness becomes naked. All discursive thoughts, whether good or bad, are allowed to disappear into the Natural State and Yeshe, or primal awareness, will appear clear and naked like the sky free of clouds. This represents the full measure of the practice.

D4. Recognizing the Nature of Mind

There are four points regarding the recognizing of the Nature of Mind (sems-nyid): The Nature of Mind is devoid of discursive thoughts, Nevertheless, the Nature of Mind is the base and source of all thoughts and visions, The Nature of Mind is impartial, unbiased, and neutral with regard to virtue and vice; it leans neither toward Samsara nor toward Nirvana, and + Everything appears spontaneously as energy (rtsal); everything is allowed to appear uncensored and without prejudice or premeditation, whether good or bad, light or dark.

Recognizing Mind

There are also four points with regard to recognizing mind (sems):

1/ In terms of mind, there are all kinds of memories and discursive thoughts; the essence of mind is defined as that which remembers and that which knows (sems kyi ngo-bo dran zhing rig-pa).

2/ It can conceive of all kinds of natures, both good and bad; so, any kind of discursive thought may manifest.

3/ But if we do not try to think, but just leave everything as its is, thereupon all movements of thoughts will disappear and be liberated into the Kunzhi.

4/ Again, if we do not try to think or develop anything, it will naturally disappear. Where does the mind go? It returns to the Natural State. This is said to be similar of a child returning to its mother and climbing upon her lap.

D5. Definitively Deciding on Mind and the Nature of Mind

For deciding clearly and definitively (dmar thag-bcad-pa) on distingushing mind and the Nature of Mind, there are nine methods listed in the text. The word dmar, literally "red," serves as an intensifier and thag-bcad literally means "to cut the rope" or "to cut the cord." To definitively decide means to come to a final and ultimate decision out of personal experience where there remains no possibility for doubt, as opposed to just hearing about something second hand, or reading about it in a book. [4] These nine points are as follows:

The three vows or bindings (bsdam-pa gsum),
The three relaxations (glod-pa gsum),
The three methods for just letting things be as they are (bhag thabs gsum),
The three non-pursuits (mi 'breng-ba gsum),
The three cords (thag-pa gsum),
The three methods of concealment (sba thabs gsum),
The three arisings (shar-ba gsum),
The three liberations (sgrol-ba gsum), and
The three non-obscurations (mi sgrib-pa gsum).

Nine Groups of Practices

First Group: The three vows, or bindings restrain all activities of body, speech in mind, rendering them immobile. We cease all activities of body and sit still in meditation position. We stop talking and maintain silence. We stop all thinking relating to anticipating the future and regreting the past. Doing this represents the beginning of removing delusions.

Second Group:

The three relations release the body into stillness and immobility, release speech into silence, and release the mind into no thought, or non-discursiveness. This will lead the mind into the Natural State.

Third Group:

The three just letting things be as they are means that we are without mental fabrications and conceptions. We do not create anything with mind, but just keep everything as it is. We leave things without trying to change or modify them. We keep the mind just as it is. We let things be totally in their own nature. The above represent the methods for allowing Rigpa to remain in its own original condition, and thus we will come into the Natural State. Therefore, there is no subject and object, nothing to grasp at or apprehend. We are released from this incessant preoccupation with subject and object. Just relaxing and letting things be as they are sounds very easy, but actually it is quite difficult, since it is precisely the opposite of our usual habit lifetime after lifetime in Samsara.

Fourth Group:

Then there are the three non-pursuings: We do not follow after the activities of body, speech, and mind. We do not follow after visions, whether beautiful and inspiring, or ugly and terrifying. We do not follow after negative emotions like anger and desire. We do not follow after discursive thoughts. If we do not follow them, they will disappear without a trace. In this way, we cut off the current of karmic traces. If we remain in the Natural State, everything dissolves, But if we get drawn in by negative emotions, our practice will remain weak.

Fifth Group:

Then there are three cords: We practice extensively and become familiar with the Dzogchen view. Familiarity with the Natural State is extended through the three continuities of practice. Firstly, we do not become distracted or deluded by visions or thoughts, but remain in the Natural State continuously. When a discursive thought may arise sometime, we do not follow it, but remain anchored in the Natural State. Secondly, we do not create anything with our thoughts and desires. We do not change anything that arises to consciousness. We extend and make the Natural State stable without fabricating anything. Thirdly, we practice energetically with joy and delight. In this way, we do not become distracted or deluded. The Natural State becomes very stable and familiar. Thereby we purify all our obscurations and defilements. Our negative emotions become weaker and do not disturb us so much. We continue without getting tired and our practice becomes stable.

Sixth Group:

In terms of the three methods of concealment, we practice from the beginning until attaining stability. Concealing the mind in the Base means not following the six sense consciousnesses. Firstly, in terms of our body, we practice in solitude like a wounded wild animal. Secondly, we do not speak and we maintain silence like covering a lamp flame to shield it from the wind. Talking disturbs and distracts the mind, so we conceal our speech in silence. Thirdly, not only is our body and speech concealed, but our mind is concealed and kept isolated like a great tortoise hidden at the bottom of the ocean. When we do not follow after the six sense objects, then all the sense consciousnesses disappear and remain in the Kunzhi. We employ these methods until our Natural State is very stable and we are without distractions. In this way, our body, speech, and mind are concealed and remain hidden.

Seventh Group:

As for the three arisings, these represent three methods for developing our practice. When our meditation becomes stable and when our integration with the Natural State is not disturbed by small actions of body, speech, and mind, we may begin to exercise simple movements, murmuring mantras softly, and even engage in some mental activities. If these movements disturb the Natural State, we stop them immediately and continue in contemplation. When we are ready, this represents taking Rigpa into the actions of body, speech, and mind, and we come to see that all activities are illusions.

Eighth Group:

As for the three liberations, whatever we do, we remain in the Natural State and are not disturbed or distracted by these actions. We release all our activities of body into the Natural State. Our speaking is also liberated into the Natural State. So, we do not need to do anything preplanned or deliberate in terms of body and speech. If we remain stable in the Natural State, whenever discursive thoughts arise, they dissolve again into the Natural State and they do not disturb us. They are just illusions and so we keep everything as it is.

Ninth Group:

In terms of the three non-obscurations, at this level of integration with Rigpa, or awareness, no activities of body, speech, and mind come to obscure or cover the Natural State, it is then like the sun shining in the clear, open sky devoid of clouds. Then there is no longer any need to distinguish mind from the Nature of Mind. There are no obscurations or coverings remaining. Remaining in the Natural State, we do not follow any activities of body, speech, and mind and our actions do not create any obscurations and coverings for the Nature of Mind. When are stable in the Nature of Mind, whatever discursive thoughts may arise, whether good or bad, they simply dissolve again into the Nature of Mind and do not obscure it. These are the groups of the methods that we use in practice. This concludes the First Little Nail dealing with the Kunzhi, or the basis of everything.

2. The Little Nail of Severing the Roots of Delusion

Principal Topic: Eliminating Delusion

The principal topic discussed in this section is cutting off the roots of delusion, so it is entitled "the Little Nail of Severing the Roots of Delusion," ('khrul-pa rtsad gcod kyi gzer-bu). Here again there are three principal topics: the homage, the explicating of the text, and the conclusion in brief.

I. The Homage

The text opens with the homage: "Homage to Kuntu Zangpo who is purified of all delusions from the very beginning," (kun tu bzang-po ka nas dag la phyag 'tshal-lo). This purification of delusions was accomplished by way of Rigpa, or intrinsic awareness. This teaching cuts off delusion at the root, so we will not become deluded again because no root remains. We do homage to the Dharmakaya, the Primordial Buddha Kuntu Zangpo, who is primordially free from all delusions. He has never been deluded. This is because, from the very beginning, he recognized and understood the Natural State of the Nature of Mind and remained in it, never departing from it. Therefore, he never fell into delusions and hence into the cycle of death and rebirth that is Samsara. This is like the heart of the sun where there is no darkness or shadows to be found. Nevertheless, Kuntu Zangpo encompasses all of existence, both Samsara and Nirvana, and is, at the same time, imminent, inherent at the core of every single sentient being. In this epithet, kun means everything in Samsara and Nirvana and bzang means Rigpa, or the King that is Self-Knowing Awareness (rang shes rig gi rgyal-po), which pervades everywhere. In the same way, this King that is Awareness is naturally pure and has no delusions.