Khandro Rinpoche – 9-4-11 – Creation and completion continued

  Lung for Krodhi Kali Troma Nagmo (Black Vajrayogini) and Tummo – Khandro Rinpoche

I have hijacked Jetsunla’s morning session. (laughs)  I hardly know of anyone, even living among learned people, who understands the correct liturgy as well as Jestunla. At the same time, receiving explanation from her is very nice. This year’s Creation and completion is a review for older people.  In the last few years, there has been a gap between the “Entering the vajrayana” and those calling themselves senior practitioners. There is a gap – a little but needs tweaking. These topics I hope to cover in the morning and other days going into this week. Very important to strengthen your understanding of your path of practice. even in the winter, when you had your retreats, when you refer to yourself as Dzogchen practitioner, is very dangerous. If you call yourself Dzogchen practitioner, you must be one, label must be one.  We refer to a fake Gucci bag and a real one. One made in –France? – Or whatever – and one made in china and given a label – those are not the same. The police come and get those, a police Dzogchen practitioner (laughs)    a western mind is a sensible mind, you swing to extremes, “I won’t call myself a Dzogchen practitioner”. Not being said is poverty mentality. Make sure you are worthy of the label Dzogchen practitioner. Nor about “I am “or “I am not”: must be an immediate sense of “I am not carrying the view”, I don’t want to be a fake, and I must fill that gap. I must make sure I don’t prolong that fabricated state. Awakened state is any moment when you can wake up. It is never going to come from somewhere else, whenever power of own mindfulness makes you see clearly, see what are the hindrances, and join seeing clearing with courage to subjugate them. See the good potentials, and generate the joyfulness of seeing is and making it more pervasive, more natural. Holding the view of Dzogchen in your midstream is essential.

Feebleness of mind comes from fixation to form. Any form. Beginning of form is a dot “I”. Self is a first posit. The point from which everything is created.

Cannot be view held where the view of “I” is strong. Neither in a feeble mind that is positing the self and sees the form of the self aspiring to be free from suffering. Searching for happiness, Searching for happiness, Searching for happiness. Turning away from suffering, trying to hide from suffering – not a Dzogchen view. View of Dzogchen trying to understand all reality as expressions of one’s own rigpa- innate awareness. w/in that innate awareness – suffering is your hope that thinking self is there, happiness is also self that is believe. A flash of color in your mind that you suppose is better than others, even flash of rainbow- if think “violet is better than yellow” – allow self time to see the stupidity to believe one is better than other. That grasping becomes important to you, and then mind becomes feeble, weak.

Like someone who has become – Suzanne hall calls – a practitioner who has been one since I know you all. Difficulties, but I have seen her exerting – to point she has simple life. 3 days ago, she got a message her house had been burglarized.  “Wasn’t much to take” and laughed. That is a good way of dealing. Circumstances have helped you lessen even what was less. (laughs)  she didn’t lose any sleep over it. “much sleep.” (laughs)  Now imagine if she was a millionaire – lots of expensive things she’s been working to acquire whole life, I doubt she would be able to sleep at all!  Where there is more clinging, more substance to cling to, and then mind will be weakened by clinging. You first create forms, and then you cling to them.  So much has already been consolidated, and then you sustain what has been cons… friends, wealth, knowledge, own prestige, rank, whatever it is – all these forms make the person weaker. Form becomes so very important to you.  Dzogchen – you misplace one form, and the mind stretched back to most mundane mind full of grasping/agitation. This assembly – One -200 people –

I call out a few names. One name doesn’t get called out, mind sinks “I wasn’t called out”.  That is not Dzogchen mind. But at same time, say “I am Dzogchen practitioner” – working with non-attachments. Not forced, but arising knowing the nature of form, sound, that what aggravates you is path of practice.  All forms, appearances are essentially projections of mind, all sounds – your name too – echoes. All thoughts are happening in sphere of mind, much more clear understanding of that is view. Things not happening to expectations. What hoped, not getting—– still happening in sphere of mind, view of Dzogchen is part of those moments, sitting outside looking at sky is easy. Like kindergarten kids making things with clay. Blue elephant with yellow trunk. “See, I have made 5 color elephant.  Isn’t’ it nice”?  —- Then power cut. (laughs)

Then someone cuts elephant.

Indication one must practice more. Indication – those trying to teach Dzogchen subjects may have only verbal understanding. This is very dangerous. By only studying a manual, you don’t even do simple things like drive a car that way. Can give a lecture how to drive, but are not actually engaged in driving on a freeway. Likewise, when there is only intellectual knowledge. In each one of you, since many of you are staring to teach Dzogchen/MM – if mind nor processed through discipline of mediations – sometimes I ask how is your meditation and hear “I have no time, I am too busy teaching it!” That is harmful. Believing literal understanding is not enough. Sickness happens, and reaction is much worse than an ordinary person w/ no knowing of dharma- sometimes ordinary person better able to work with sickness than Dzogchen people.  If emphasis is on literally understanding vs. tasting Dzogchen/MM, see it as a warning sign of having much more practice you must do. More sitting with it correctly, always with basis of devotion, confidence, understanding essence of refuge, and then bodhichitta.

Whether or not meditator has incorporated view or not becomes apparent in conduct, conduct becomes clear how much you have incorporated view – can see by presence/absence of bodhichitta. Nothing is sadder than seeing one who has practices these teachings – and then to be contaminated/uncontrolled in ones actions. Where your body language is abrupt, aggressive, insulting, rigid, unawareness that is clearly not a Dzogchen meditator – a person preoccupied with self.  Verbally – if not salience – if must speech, speech is harsh, not controlled, “me me all the time” I want, disrespect for others, no concern, no flexibility, need to say something to make one’s presence self, that is stupidity.  Mind is rigid, so full of self, projections of individual becomes everything, physical comfort important, food is important – mind finding praise is important. Even small things – walking up for an empowerment. Little things you do – seeking affirmation of being here – you are here, so why assert it?

Flattery, praise, consolation – self is making yourself believe you are here. When that becomes dominant – more of the self, ordinary ignorance – stronger than real Dzogchen view. Such a person getting explanations of “appearance is emptiness.” Really strengthen view, meditation, and action – take this a reminder, warning – up to you. But will talk view, meditation, and action. This much must be kept in mind at all times. You are someone exceptionally fortunate. You have a human body, and have come this far in the teachings.  You have such wealth –

In terms of relics, each of you is a relic – in both senses. (laughs)      But what your body has done, your mind has received. Even an ordinary piece of wood left in grove of sandalwood starts to smell like sandalwood.  Now that has to be brought to fruition – just needs a little patience. Patience to not leap into something you hasn’t met in practice yet. Mind that hope for view hasn’t met view in practice yet. Without any immaturity. Exert effort as best as possible.   Also keep in mind seamlessness – you come in the middle of a week, or something, is a double effort required. A drop in a lake. Each of us is a drop. Each drop into a lake and becomes a lake. You come for whatever amount of time – merge into what happens, rather than drop demand lake confirm to what this one little drop demands.

Now, answering a few requests.  When you receive oral transmission, you have permission to practice.  Ready, steady, go. (laughs)

I don’t consider request for Tshtrapali mamo. It is an extremely difficult practice becomes of the samaya born in it. Tshtrapali is very sensitive to samaya violations – committing to something you don’t do.  You commit to do something whole heartedly – but if you commit to something, and it gets shaky, – esp. in protector practices- one who protects integrity of practitioners. The samaya of Tshtrapali is creating harmony. The best offering to her is creating harmony. if you can maintain that, harmony is where genuine humility is practiced.   If you think you can do that, then until the abisheka is given, then you can just incorporate with daily protectors, is sufficient. Over the years, some of you I know are sensitive to many things – mattresses, where you sleep, who you share room with, learning Tibetan,  – Dharmashri and padma family get this the most, I think – “loving suggestions” (laughs)   –  ex. Phonetics- why is it not translated that way?

Some are very –  maybe most suggestions come from people with a lot of time (laughs)   –  concentration on other things-  a lot more time to concentrate on other things –  jestunla, Geoff, Jeanie Pickett- always working – work to 2-3 AM, – and have individual lives. But some make those big things. For example, Some say “why is Damchen Chitor not written Dam Chen Chitor”?  When those habits are very present – conveniences for self, emotions, understanding vs. not understanding – vajrayana students who in middle of week jump in car and leave because they couldn’t keep up, couldn’t understand. The importance of what you get/ have not got. When those forms are very important, yet same person is always trying to let go of form, is a real contradiction. Trying to actualize the whole view of practices. When that happens, even when most profound teachings are given, can never really dissipate self.  “Where is my share of luminosity”? (laughs)    It immediately gets distorted by habitual patterns.  Distractions immediately hijack awareness to make process of understanding profound view part of sustaining view.  Every arising moment allows choice – allow view to be integrated into every moment, or trying to carry baggage of self.  Not wanting to do something, but wanting to –lots of indecisive moments – gaps in…. what is consequences of making promises you won’t keep? You say “I will be there tomorrow” and you don’t come.  How many times you do, then they don’t believe you?  Likewise like samaya – the descending of the blessings of protectors – when the field of your mind is closed, it is not maintaining what it is promised to do – approach is impeded accomplishment doesn’t happen.  When the approach and accomplishment don’t happen, ego say “see, I told you. You aren’t cut out for this.”  Where approach and accomplishment are …

Samaya isn’t about you and Tshtrapali. Samaya is about the level and degree of own your courage and motivation, aspiration to truly fulfill all commitments. Protectors’ commitment – I will really commit myself to protectors.  Padmasambhava hid treasure for a reason.  I am entering into this now for a reason. W/ genuine earnestness, I will do these practices this isn’t said as much as done. Is consistency in doing in front of teachers, and more when teacher not there.

–Letters – “my cognitive style”-…

As way of review for older students, but particularly for those who are learning.

3 verses that establish the view from heart essence of Padmasambhava. Maintain these.

1. “The 5 poisons are not to be rejected. Nor wakefulness a thing to achieve.” 
Immediately take to heart. If there is nothing to be rejected….if you had chewing gum on your finger, you keep trying to throw it away. But where it comes to poisons, where is it? Except in mind that supposes creativity to be real.  Is it in the person in front of you?  The negative 5 poisons are nowhere except your own mind, same with wakefulness. Not a commodity to be attained. So why is the need for hunters’ attitude?
You lost your wakefulness because of thinking it isn’t there. Look at one really causes not being able to see innate wakefulness of own self. “I have to get it” is the core distractions.
2. “An enemy is not a mark for hatred. Nor should you bind yourself to friends with love.”  There is no enemy – that which thinks “enemy”, that is the enemy for a vajrayana meditator. Where is the reference then?   If you love, you have enemies.  From a Dzogchen perspective, no love, no hatred. How can you say one exists and not other, no accept and rejections, what would you do with the emotional attachment you disguise as compassion?
3.“Conditioned is the nature of samsara.”

Conditioned means unreal and transient.   Therefore samsara is unreal, fabricated in one’s own mind. Not saying samsara isn’t as real as you think it is.  We don’t understand transitory nature, so we think it real.

“The nature of this transience is emptiness.”  Emptiness means transience.

“The nature of this transience is emptiness, timeless, empty vastness, beyond any evil, beyond every good. When realizing mind, its empty nature, you see Buddhahood is not a place you must reach. Nor is it gained by taking refuge into the 3 Jewels.  It is no product; no dharma is made through effort or achievement.”

Really think about it, any meditation you do – Shamatha, trekchod and thogal, Creation and completion – are always take this as basis of practice.  If you build every practice as if there is a product, that it is on your effort of imposing on something, an exchange of “take refuge, get enlightenment” – you will feel the body become rigid, and everything you do becomes more pretentions – become an empty shell of a mediator. Mind blending with own nature won’t happen.  No matter how many colors you bring in, it will be fabricated.  Natural sphere – deliberateness is the biggest obstruction to realizations. Who are we trying to fool? The wisdom deities are not that foolish.  The analogy of the mouse with Sambhogakaya ornaments. Give some credit to Buddhas who see this. Also to Sentient beings who may be dwelling in ignorance, but aren’t THAT ignorant.  Who am I fooling into believing I am more holy/religious/ etc/ than I am?

Look into this – see Buddhahood isn’t a place to reach – tension can be left behind.  Neither is taking refuge in 3 jewels or other practices. How you apply that method, and how your mind responds to that effort – that is the key factor to be understood. No dharma is made through effort/ achievement. Even in Creation and completion, recollect this in minds. So, may I settle down into subtle, expansive sphere.  Genuine flexibility of mind – letting go of firm form – naturally resting mind in most simply, basic form – freeing from confines of – body dissolves into expansive of space, speech, mind not chasing thoughts, dissolving into expanse of space.   Resting in expansive state is the best starting point for all practitioners. Mahashunyata.  All creation stages start with this.  No sadhana start with “you come this” – they all start with “arising from expansive awareness.”

  1. Samadhi  of suchness

  2. All-illuminating Samadhi

  3. Causal Samadhi

1)      Samadhi of suchnesscreation of vast ground of emptiness. Don’t concentrate on the body at all, but dissolve into emptiness. Disperse sense of body, speech is silent, mind rests.  Where the confidence of the meditator originates in resting in this primordial / original ground. The confidence of resting in that moment if Samadhi of suchness. Very crucial.  Unfortunately, the bells and stuff gets stressed, maha-shunyata gets lost in finding seat, seeing who is there, how much sugar in juice, there is bell is better than yours, all those things you get busy with – you lose mahashunyata.  That is lacking. So today,  as HHMTR said, “what is left is the corpse of liturgies”. So, as much as possible, understand we don’t’ understand this.  If the ground that is built upon is klesha mind, will be based on instigating factor, if it’s been all about self, will impact everything you do. So, in individual practice, building from Samadhi of suchness is most important state.   The later questions of “this is too much, I don’t connect, etc.“ won’t happen. You will always find the answers; will be able to hold pervasive essence of view – even if only able to hold single ornament in mind, will be enough support to hold awareness and free mind of distractions.

2)      All-illuminating Samadhi- From emptiness arises a swirl of lights of the 5 colors.– clouds of lights. The 5 colors – blue, red, green, yellow, and white… the five primary colors nothing that doesn’t arises from these – also the 5 principles of wisdom mind. Whenever we see something, think of something- there is a dominating color of expressivity. Red with anger, green with envy –    5 primary elements – source of own body. All thoughts have these 5 – nothing you can conceive upon based on either external or internal objects.  Constant impacted by phenomena. Therefore, energy expressed as 5 colors. Same theory applied in sadhanas.  From ground of emptiness, arise 5 colors lights… when meditator works with S of S, then multicolored lights, see how generation processes occurs. In same way, from nowhere, thoughts arise. Every emerging – of feelings, perceptions, thoughts- any expressiveness instead of settling – becomes to arise.  Creation stage establishes how all things manifest. This 2nd Samadhi is 2nd stage of every sadhana.

3)      Casual Samadhi – seed syllable. From ground of emptiness arise colors, and then seed syllables. First things generated in a sadhana, the moment the cause lead to formations.  In relations to nidanas- how things are formed.  In same way in meditation. Just as the mind becomes aware of seed syllable, just as mind believes in a cause, that becomes the cause of every other creativity.

Why do you do these every day of your life? This is how you get confused. This is how you create the first  2 nidanas. How the aggregates get created. Taking scientific approach, you have a theory. This is the theory of creation – the 3 samadhis are the theory.

In Every subsequent yidam practice, if the 3 samadhis are really the main focus of the practice, you can never have incorrect view.  If these aren’t the basis, then t…object of veneration, etc…. “I don’t have much connection Padmasambhava – “basically saying “I don’t want to prostrate to Padmasambhava.”  Is a sense of arrogance of feeling self are so important, the enlightened beings doesn’t deserve my expression.

Laziness, not feeling connectiveness is mainly because self is stronger, on what basis is self so strong? Firm belief in solidity the perfect antidote is the 3 samadhis, is Mahayana principles – “form is emptiness…” madhyamika too. Really understand these three.

The meditator needs to understand the importance of laying the foundation of every creation practice through the 3 samadhis. It is only through ha pure establishment of the 3 samadhis that one can go on to developing the support and supported Mandala.  Meditating on the deity and the Mandala of the celestial palace within boundless space allows one’s impure nature/ ordinariness in relation to the environment to blend into Akanishta (the realm of samantabhadra, “sphere below none” – the highest buddhafield, if you like form – if you can understand essence, it is the absolute primordial ground – the fundamental basic nature.)”

All ordinariness is able to be dissolved into Akanishta. When you look at this in context of tantra, it clearly states the dissolving into Akanishta, or understanding primordial nature of mind happens when the ordinary aggregates dissolve into the nature.   If the 3 samadhis are really established free of dualistic tendencies, naturally, what occurs on that contains the view.

“The ground, path and fruition connected to the 37 practices, 5 paths, and 10 bhumis is brought into fruition also based upon the 3 samadhis”

In Mahayana, 37 practices, 5 paths, and 10 bhumis also based on 3 samadhis. Beyond 4 extremes. Form is emptiness…  in accordance to Longchenpa:

“By itself, the mind does not depend on any basis.  Mind has no root from which is goes or increases. Mind does not exist in extremes. Mind is not male nor female or neutral. Neither is there any form, structure or shape.  Yet since it is luminous by nature, it is not nothing either.”

Therefore, visualization of the form of the deity.  Generally male or female deity. But mundane understanding of male or female is not needed. Mind has become so used to things – in a patriarchal society, female deities will be hard.  But female deity will always been needed. – Adornment.

Human mind must be understood to understand Creation and completion.  Vajrayogini is not a woman like the one next to you.  Neither are they neutral. So where should you place them? In the application form, should they check the M or F box? (laughter) We bring mundane interpretations to trying to understand supra-mundane. Concept with gender shouldn’t be there.

Luminous –awakeness not touched by your interpretation.

“By calling to mind the wisdom of reality as is, death is purified into dharmakaya.”  Where origin is brought to cessation, there is no death – immediately.  Death is basis of all (projected) hope and fear.

As soon as a solid reality is projected, is hope and fear.

Cessation of death is dharmakaya as self. “Beyond birth, beyond death.”
Death is not destroyed; s-kaya is not obtained. Where there is birth, there is inevitably death,

“The belief of all phenomena is purified, as is formless realms”

Form is purified into emptiness, emptiness is awareness, and formless realm is always liberated.

This is Samadhi of suchness.  All illuminating Samadhi derives name from fact that natural radiance of this great empty expanse is impartially awake, awake without any partiality. “Partiality is always basis of solidified concepts.

Awake impartiality is awake compassion. Therefore, luminosity is compassion.

Impartial awakeness is compassion. No formulation of deliberate concept.

“This Samadhi of ……. Liberates one from form and nihilistic view. This inconceivable expressivity sets the ground/basis/stage of Sambhogakaya.

When we talk about Sambhogakaya, is impartial awakeness. So where is it? Intrinsic. D-akaya is ground from where this arises. Sambhogakaya is intrinsic.

Causal Samadhi “when from this inherit expansive ground the impartial awakeness arises, the arising is the causal method.”  The causal method is the demarcation between what we need to process. Until the absolute processing occurs, need to rely on Nirmanakaya, this is demarcation of relative and absolute reality. If you aren’t having duality at all, stay there. The very simple method- no transmissions, paraphernalia needed.  Suchness and illumination are indivisible.

May think “I have a problem with one.”

From ground of expansiveness, where is the impartial awakeness, awareness itself manifest as seed syllable. “  must immediately know the seed syllable is your one awareness that has for this moment taking then shape of “om”, “ah”, hri”, etc.   Casual Samadhi purifies the consciousness which is present the moment one’s existence is about to enter a new form. “Therefore, in the creation practice, working with causal Samadhi is said to be antidote to desire that propels birth in the Desire realm. The very original energy of desire is the push to be born.  A thought, emotion, feeling, sensation – really go back into where is it coming from, is always desire to be born. That propelling energy that propels you to be born. Whether sperm and ovum joining, to subtle state of giving birth to a thought, is said to be purified by causal samadhis.  Nirmanakaya essence.

Look at section –

Will always be someone who says “where is the causal Samadhi in this text?” you must look for yourself.  In the text, may be behind One  line – in some, will never be as clear as {casual Samadhi} or highlighted with arrows “casual Samadhi”.  Usually one sentence that goes by.  Are you going to cut it into “is this all illuminating Samadhi?”  Learning is good, but on the other hand, how lazy can you be?   I wish you all would be that way with every klesha as well.  Ask “where is causal Samadhi?” in your arising of anger. (laughs)

These must be incorporated into your own view, seeing “this is how birth takes place” when kleshas arise.

Having worked and understood basis of or the 3 main components that establishes the contrived method of practice of Creation and completion.

3 rituals – what happens immediately after-

From ground of emptiness – colored lights- seed syllable. Ex. “HUM”

“HUM” immediately emanates from self implement of deity.

2 within that implement, having seed syllable at the navel. In some liturgies, a heruka arises, with seed syllable at heart of deity.    From this light radiates. This process is called “established the 3 vajra (rituals).

1)      Vajra MindGeneration of a symbolic implement such as a 5-pronged vajra or source of dharmas Mandala. Immediately meditating on this is said to purify form. This moment skillfully, allows mind to go from ordinary mind to vajra mind.  Ordinary mind sees everything ordinarily. Vajra mind sees the extraordinary when it sees the ordinary.  Ordinary is limited by seeing the apparent.  Vajra mind sees the all-pervasiveness, not impeded by form.  Ordinary- deluded mind – really deluded, only sees what it can get.  “Appreciate this” – at that moment, the appreciation is what it can get from that. the irony of human beings thinking “this a beautiful thing”, have audacity to say “this is better than the other.” Observe each other. Remembering HHMTR said “life is too short to make all the mistakes for oneself and learn from them.”  Learn from seeing form, and see how extraordinary mind is revealed.  Middling mind sees what is only apparent to the eyes. Vajra mind –“the space and vajra awareness- trungpa R.” – As self-interest becomes predominant, it’s all about what you can get, no awareness.  Where pervasiveness isn’t there, how can one be loving?  The whole madness is because one can’t’ see beyond self.   In our own creation, where mind from seed syllable established implements – ex. 5 pronged vajra – each prong has a meaning – 5 wisdoms, 5 deluded concepts, navel sphere where 5 wisdoms and afflictions both arise. In waves of mind what appears is up to you. Repeatedly view – will be able to see “yes, this is good, but is a wave of my own mind. Or it is bad, but is a wave of my own mind.” Will I be able to simply rest in this.”  That is purpose of One st vajra.

2)      Vajra SpeechAs implement arises, know the seed syllable is still there.  Always sense of saying syllable when you think of it. Think of “HUM”, think sound of “hum”.  Is called vajra speech ritual. Ordinary articulation transcends with syllable in the symbolic implement.  w/ the seed syllable – say HUM- visualized, in mind remains in vajra speech, it brings about end of articulation – likes, dislikes, – the components that lead to causality when mind rests in seed syllable, the sound itself is powerful enough to bring about “the last echo of that arising into space.”  Vajra speech – also known as “gentle silence.”

3)      Vajra BodyThe projection of lights from the implement/seed syllable – luminous light arises. Lights arise to make offering to Buddhas and bodhisattvas and descend to purify all obscurations of Sentient beings, thus accomplishing 2-fold benefits.  This descends and transforms into form of the deity, complete with the form and ornaments this is establishing vajra body.  From The full form of the body the mandala arises.  See how from the ground of suchness, all the aggregates arise. Seeing them as aggregates is ordinary mind. Seeing them as the natural expression of suchness, from the ground of suchness, it pure perception.  Said in another way, Seeing things as ordinary is nirvana. Seeing things as extraordinary is nirvana.

The 3 vajras and 3 samadhis are crucial. Even saying “om mani padme hum”, the mantra of chenrezig, if the view of the 3 samadhis and 3 vajras is kept, then it is a complete practice.  If one does a very elaborate practice with all the technicalities right, but doesn’t keep the view in mind, of course it will keep them out of trouble for the few hours it takes to do the practice, but the proper fruition will not occur.


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