thigle wrote:This is a good place, to share something about buddhism muni. Or is there any 'attachment' on 'dzogchen'?
It is not easy to be easy. Dzogchen is easy. But to practice Dzogchen, is not easy. Because, Dzogchen is no practice, Dzogchen is your life. It is not a practice on one side and a practitioner on the other side. When Dzogchen is a 'practice', its not easy for the practitioner to-be-easy. To-be-easy is beyond meditation or non-meditation. To-be-easy means: Dzogchen. To-be-easy transcends subject and object. To-be-easy means, whetever appears, it is perfect as-it-is. You don't need to 'practice' anything, but you can practice, because everything is-as-it-is.
All we must learn, is to be easy. And this is hard for us. When there is no distinction between such things like your mind or the world, because it doesn't matter, you are very easy. Then all is a mandala.
When some people said, Dzogchen is not easy, they tell the people lies. When they said, Dzogchen is not easy, they promote a wrong view, and this wrong view implicated such things as 'effort', 'practice', 'to-do-something-special', and stuff. But this is not the Dzogchen view. This is vipassana. When you say, Dzogchen is easy, the pupil is easy. That's near on the 'view'. When you say to people, Dzogchen is subtle, you make a mistake: "Oh, it's subtle. When you show me the 'view', then this 'view' is very subtle! I must look good, right? It's soooo subtle, to difference... ma, bu and tsal. I must look goooood. And I must make a difference. Because, it's 'subtle'... . This is not Dzogchen. It is much better, you promote:
How your mental condition is, is your mental condition. If you think it's ok. If you don't think, it's ok. If you are angry, it's ok. So, do this: How your mental condition is, is your mental condition. Let everything as it is. Now it's clear, everything is as it is. So- you can let go the activity of let-go. Come back, as you are before this activity. Be Natural.
Now, all is self-clear. It is now self-clear, that everything has 'no-core'. Everything is a 'appearance'. And that, through which you know that everything has 'no-core', is the same like the 'no-core'. But that, 'trough-you-know', is not a 'knowing' through a conditional consciousness. It is 'bu', the son, the not-conditional awareness, which is not in any way distinct from 'ma', the mother, the 'no-core'. so, everything is a expression of this 'union'.
But- you don't think that. You do not search for ma, bu and tsal. It 'comes-from-itself'. This is not vipassana and stuff. Everything what appears now, is good-as-it-is. Because, nothing has a 'core'. Everything appears, like the picture on a mirror. The mirror himself is not attached from the picture. All is 'open' now- everything can appear. Thoughts or no thoughts, it doesn't matter.
This is the same, like hishiryō in Soto-Zen, in the practice of Zazen. And this is also like 'Jin' in Shin. Pure, natural, easy, direct, beyond practice or non-practice. Dzogchen has nothing to do with 'search-for-a-thought-see-it-has-no-color-or-shape-so-now-rest-in-this'. This is much more like cittamatra-view, not the dzogchen-view. It's a good practice for preliminarys, but not 'the-view'. You come to this view, only through mengagde. only in mengagde, you have lhun-grub. Not in semde, not in longde. Semde or longde are for people, who wanna search for anything. So it's good to have these series. But, what is the point, last but not least?
It is, there is nothing to find. And that's what the pupil have to learn. Nothing to find, so: all is-as-it-is. There is nothing to find, or to do. So GIVE UP to searching or finding. Give up, and all is-as-it-is. Now, you don't must let-all-as-it-is. When you give up, and all is now as it is, it is naturally as-it-is. Without YOU must 'do this'. But if you cant 'give-up', then let-all-as-it-is. Then give up your 'let'.
In the context of shin-buddhism, a (in tibetan terms, 'higher' view, because it's much more easier (look at bible, Lukas 14:11 *lol*) the life himself learn you to 'give up'. shin is a very direct, imho one of the most direct 'ways' (it's not realy a way) to a open dharmakaya. But most of the people i know, this 'way' is to easy. so easy, it's not realy a 'way'. But this people want it not-easy, because they are not-easy-people. And this is ok. So you can see, it's easy.
If nobody belief what i write here in this text with my broken english- please: Don't believe me!. It's ok. How your mental condition is, is your mental condition. You can do this now (active), and then 'give up', or you simply: 'don't belief me'! Now, -"you-don't-belief-me"- is like a picture in the mirror. Now it's clear: It is ok! You. Me. Everything. But you do not 'think' that. It is spontaneously, self-open, not a construct form your conditioned consciousness. This is bodhichitta, which is the natural state.
So, what is the big secret in Dzogchen? Right my friend, there is no secret. Dzogchen is no secret, Dzogchen is easy. Dzogchen do not need a 'protection' or a 'protector'. Not from you and you or you and you or tantric magic. The tibetan secret about Dzogchen is: Dzochen has no secret. They wanna bind you. Mara wanna bind you. So, Dzogchen is a secret and must be protected. Bad karma für the tibetans. But dzogchen is great!
Namu Amida Butsu
I read here about not good Tibetans, Tibetan Buddhism as a problem. Guru...
First of all is seeing by conditioned concepts/ frustration, and so one does't see what there really is! Buddha didn't teach to spit generously in hatred on phenomena what seems to rise as disturbance. If "the tibetans" are conditioned appearing dog shit on your shoes, i cannot clean this. We can only do that ourselves.
In science today is the interactive conditioning by memory, expectations, all kinds of backgrounds, circumstances and so on observed by brain analysis. not the things are the problem but grasping.
Buddhists talk about impermanence, dependence; how all appears; interactive network or playful dance in the mirror. The mirror is not durty by what we write neither by sweet words...like by the coming and going reflections in the lake.
To cut through that interactive dream, a Guru (not caught in the play of phenomena) can help us.
A wild animal in a trap is going to defend (by fear and so agression) its being and try to bite in the hands who want to liberate him. He harms its being even stronger, get stronger entangled in the trap. So one can be entangled and obscured, trusting only concepts, mockery about a "Guru".
Indeed we must be careful, it is our own ripen mind who must recognize the genuine Guru.
Hatred is suffering dream, it is not our nature.
A thought, need not to be pinned, not to fixated, just passing..
Recognize that all the beings' flaws are unreal - mere confused and impermanent appearances, because actually the Buddha Nature is originally perfect.