In dzogchen meditation See : What is Meditation? How to recognize the alaya for habits? The alaya for habits gives rise to seeing and hearing, as well as to imagining and verbally thinking. Seeing and hearing do not give mental labels and do not follow things out. Like seeing and hearing, the alaya for habits also does not give labels or follow things out, but it is more subtle than seeing and hearing.
It underlies them, as well as underlying imagining and verbally thinking. Recognizing the alaya for habits, however, is extremely difficult. If we see shapes and colors as a face either with or without an idea of who it is or hear the sounds of consonants and vowels as a word either with or without an idea of their meaningthis is not non-conceptual seeing or hearing, let alone the alaya for habits.
It is conceptual mental cognition. In dzogchen literature, such as Liberation through Hearing in the Bardo Bar-do thos-grolThe Tibetan Book of the Deadwe often read of recognizing rigpa during bardo bar-do. Bardo usually refers to the period in between death and conception into the next rebirth. Thus, rigpa — and here, the alaya for habits — can be recognized in the cognitive spaces in between moments of seeing, hearing, imagining, or verbally thinking.
Because recognizing the milliseconds of non-conceptual seeing and hearing is so difficult, let alone recognizing the cognitive spaces in between those milliseconds, we start with trying to recognize the alaya for habits in between moments of verbal thinking.
This means trying to recognize it in between each word or syllable of a verbal thought. To avoid distraction from sensory cognition, we meditate in total darkness and total silence with three immovables mi-g.
Verbal thoughts simultaneously arise, abide, and cease. The meditation method, however, is not simply to stop verbally thinking by applying restraint or discipline. The simultaneous arising, abiding, and ceasing of moments of verbal thinking occur automatically. No effort is required to make that happen. Nevertheless, we need effort to recognize it and to stay focused on it with understanding.
Otherwise, with mental wandering, we follow out thoughts, or with mental dullness, we fall into a daze and understand nothing. We do not gain understanding through an analytical process during the meditation. Dzogchen meditation is without analysis. To be able to focus, with understanding, on the simultaneous arising, abiding, and ceasing of moments of verbal thinking, the great Nyingma masters Mipam and the Third Dodrubchen explained instead that we need beforehand to have gained certainty of the voidness of true existence.
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We analyze:. Searching for the hidden flaw of mind resembles the Madhaymaka analytical process with which we analyze an event from the point of view of its cause, the event itself, and its effects. Only when we understand that moments of verbal thinking lack a truly existent arising, abiding, and ceasing are we able to recognize and experience, with understanding, the simultaneity of the three.
This understanding enables us to recognize and experience, with understanding, that the simultaneous arising, abiding, and ceasing of moments of verbal thinking happen automatically, without any effort. To gain this understanding also requires Madhyamaka training. We meditate on progressively subtler levels. These include focus on the simultaneous arising, abiding, and ceasing disappearing of:.
As the above meditation methods may still not enable us to recognize the alaya for habits, let alone rigpa, we need further help. Our dzogchen masters may help us get to know it face to face ngo-sprod. In most cases, we do not recognize rigpa at this stage, but merely the alaya for habits. We recognize it in between moments of verbal thinking, as the cognitive space giving rise not only to moments of verbal thinking and imagining, but also to the milliseconds of seeing colors and shapes and hearing the sounds of consonants and vowels.
We must be careful not to confuse and take the realization of the alaya for habits to be the realization of rigpa. Further, we need to be careful not to confuse and take to be the realization of rigpa a decisive awareness nges-shes of either the conventional nature the mere producing and perceiving of cognitive appearances or the deepest nature voidness of the alaya for habits. We need to go deeper and subtler, so that we experience and recognize a cognitive inbetween space that has deep awareness of its own two-truth nature.
If we succeed, the factor of dumbfoundedness stops accompanying our meditation and the alaya for habits becomes rigpa.Cancel anytime. Progressive Stages of Meditation on Emptiness is a series of meditation practices on Emptiness, a particular aspect of the Buddha's teachings.
The idea is that by beginning with one's first rather coarse commonsense understanding, one progresses through increasingly subtle and more refined stages until one arrives at complete and perfect understanding.
Each stage in the process prepares the mind for the next in so far as each step is fully integrated into one's understanding through the meditation process. This collection - among the oldest records of the historical Buddha's original teachings - consists of suttas or discourses of middle length, distinguished as such from the longer and shorter suttas of the other collections.
These three sutras are the most important texts for the Chan Chinese and Zen Japanese Buddhist traditions, though they are very different in character and provenance.
It was found in the Dunhuang Caves in China in The title, Diamond Cutteroutlines its purpose, which is to cut through ignorance to attain to perfect wisdom or ultimate reality. It is said that the practice of dream yoga deepens our awareness during all our experience: the dreams of the night; the dream-like experience of the day; and the bardo experiences after death.
Indeed, the practice of dream yoga is a powerful tool of awakening, used for hundreds of years by the great masters of the Tibetan traditions. Unlike in the Western psychological approach to dreams, the ultimate goal of Tibetan dream yoga is the recognition of the nature of mind or enlightenment itself.
Over the course of this month-long journey, you will delve into dimensions of awakened awareness to discover the truth of your identity and connection to all of existence. At 36 years old, Yongey Mingyur Rinpoche was a rising star within his generation of Tibetan masters and the respected abbot of three monasteries.
Then one night, telling no one, he slipped out of his monastery in India with the intention of spending the next four years on a wandering retreat, following the ancient practice of holy mendicants. His goal was to throw off his titles and roles in order to explore the deepest aspects of his being.
Tibetans call their cherished tradition of Buddhism a "wish-fulfilling jewel tree" for its power to generate bliss and enlightenment within all who absorb its teachings.
This path to enlightenment, it is taught, requires more than a sitting meditation practice alone. With The Jewel Tree of Tibethonored scholar and teacher Robert Thurman brings these insights to you as they were meant to be transmitted, through the spoken word. Infinite Life demonstrates that our every action has infinite consequences for ourselves and others, here and now, and after we are gone.
Thurman introduces the seven Transcendent Virtues to reconstructing body and mind carefully in order to reduce the negative consequences and cultivate the positive. In his powerful, pragmatic style, Thurman delivers life-changing lessons on the virtues and emotions. He invites us to take responsibility for our actions and their consequences while we revel in the knowledge that our lives are truly infinite.Dzogchen is the approach within Buddhism based on recognising our enlightened nature, through meditation.
It is the most complete or inclusive teaching of Buddhism. From the point of view of Dzogchen, we are also each already complete. There is nothing we need to obtain or jettison in order to realise enlightenment. We need only recognise and allow ourselves to be as we actually are. This the path of immediate self-liberation. Aro is quite unusual in teaching even basic concepts of Sutra, such as the Four Noble Truths and Five Precepts, from point of view of Dzogchen.
The baseor starting point, of Dzogchen is rigpa : instantaneous enlightenment. If one has not experienced rigpa, it is not possible to truly practice Dzogchen.
For this reason, Dzogchen was not taught widely in Tibet. Most commonly, students were required to master Tantra before approaching Dzogchen. The result of Tantra is rigpa, so the practice of Tantra can bring one to the base of Dzogchen. Tantra however, as it has typically been taught, requires many years of full-time practice to master. Mastery of Sutra has often also been taken as a prerequisite to begin Tantra.
Altogether this approach makes Dzogchen accessible only to those who can devote all their time to formal spiritual training. In practice, that means only monks and nuns. These practices have the style or texture of Dzogchen — although they are not strictly speaking Dzogchen itself. In this way it is possible to approach Dzogchen on its own terms, rather than via Sutra and then Tantra.
This direct approach was traditional in Tibet not only for hermits — but for people with families and jobs. Aro was founded and practiced by such people in Tibet, and it is taught and practiced by such people in the West today. They require no preparation or technical knowledge.
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Anyone may begin at any time. We offer a free internet coursebooksclassesaudio guided meditationsretreatsand individual instruction. Aro teaches all three series. However, each series contains less conceptual content than the previous, and requires greater experience of non-conceptual practice. Because the Dzogchen approach permeates the Aro teachings, all our programmes are effectively Dzogchen programmes.
You can find talks, classes, and retreats on our events site. The following weekend retreats are particularly relevant to those interested in learning about Dzogchen:.Our annual Deep Listening Intensive, held over four days every October is one of our most popular and enduring courses and receives annual accreditation with the Irish Nurses and Midwives Organisation and the Irish College of General Practitioners.
This shorter weekend workshop which is still highly experiential and interactive, is designed for those who have so far been unable to attend our full four day training but who would still like a solid grounding in this powerful listening method. Described as enjoyable and transformative by our participants, the Deep Listening method harnesses the power of being present while listening so we truly hear what is being communicated.
Participants, from a wide variety of professional backgrounds, learn how to integrate this method into their work and life and report developing greater confidence in their listening after following our Deep Listening Training. Participants are encouraged to ask for feedback on their own listening abilities through a variety of interactive situations designed to facilitate this.
While this two day training does not yet carry accreditation points, attendance certificates for 12 contact hours will still be provided for all attendees for CPD use. See www. Registration and supper commence at pm on Friday with the first session starting at 8pm. The workshop will finish at pm on Sunday afternoon.
Full participation at all sessions is required to receive an attendance certificate. Book online now. Dzogchen Beara has a policy of not turning anyone away for financial reasons. Please contact care dzogchenbeara. Limited accommodation is available on-site. Book early! Online booking here. Deep Listening Essentials. Vegetarian lunches and light evening meals are provided. The cost is included in your fee. Practical Information. Download this information here. John Douglas Senior Meditation Instructor.
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Nor are they otherwise. Your essential state of being is already one of pure awareness and incorruptible, innate wakefulness. The question is, how can you access this awakened state? How can you free your luminous true nature? In the West, few understand this path as deeply as American teacher Lama Surya Das, and in Dzogchen Meditation Training, Surya Das draws on his nearly 50 years of experience to present an immersive training in the art and practice of Dzogchen. Also known as the Great Perfection, Dzogchen is grounded in wisdom and compassion.
In this six-part series, Lama Surya Das takes you on a journey home to your primordial state of being, the true self that is pure awareness. An advanced program that is accessible to everyone, Dzogchen Meditation Training presents a powerful, in-depth series of meditations and inquiries for coming into deeper communion with all of life and uncovering the treasure trove inherent in your authentic radiant nature.
Samples Loading the playerSurmang Kagyu Lineage. Jamgon Kongtrul of Shechen Padma Trime. Khenpo Gangshar. Otherwise, the whole thing becomes a business deal.
As long as you have any understanding of wakefulness, any understanding of the sitting practice of meditation, you always carry your vajra master with you, wherever you go. You have the vajra master with you all along.
That is why we talk about the mahamudra level of all-pervasive awareness. With such awareness, everything that goes on is the vajra master. So if your vajra master is far away, there is really no reason for sadness-- although some sadness can be useful, because it brings you back from arrogance. As an example, I am far away from my master, Jamgon Kongtrul of Shechen, right now. He is not here. That situation seems to be very basic and ordinary.
At the same time, that absence becomes presence all the time. I do not particularly miss my vajra master, but I long for him quite a lot. Actually, what I long for is to be able to introduce my students to him so that he could see how great they are doing. That is the only thing. I wish he were right here so that I could introduce my students to him, show him their faces, show him how their discipline is coming along, and let him know that everything is fine.
I wish I could show him that. Apart from that, it seems to be very much the case that the presence of my teacher is right here, right now. Otherwise, I would not be teaching.
This is why the Buddha gave so many different teachings.
These teachings are like a vast banquet with all kinds of delicious dishes suitable to every taste. The foundation level is the Hinayana, the second level is the Mahayana, and the third and highest level is the Vajrayana.
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All of the Hinayana teachings are contained in the Mahayana, and all of the Hinayana and Mahayana teachings are contained in the Vajrayana. This means the Vajrayana is the complete teaching of the Buddha. The masters of the Nyingma school of Tibetan Buddhism divided the Hinayana, Mahayana, and Vajrayana into nine levels or yanas. This means that Dzogchen is the all-encompassing, whole, complete teaching of the Buddha.
Over the centuries many people who practiced Dzogchen reached the highest levels of realization. While many people have attained the highest realization by practicing the teachings of other Buddhist schools, even more have done so within the Nyingma lineage through the practice of Dzogchen.
Why is this? It is because Dzogchen is so clear, direct, and powerful. It is well known that many Dzogchen practitioners achieved the transcendental wisdom rainbow body.
In humble, simple, quiet ways, these practitioners reached the ultimate goal of life. In general, when we practice Dzogchen we accumulate and accomplish the two merits of skillful means and wisdom in union. If we separate skillful means and wisdom, and choose one and reject the other, our practice is not all-encompassing and complete, and is therefore no longer Dzogchen.
In particular, this Aro teaching is based more on wisdom. In other words, it focuses on view and meditation. It is grounded more on the absolute level since it is a direct teaching on the true nature. Even so, if we want to actualize this teaching we still must practice it through the union of skillful means and wisdom. Dzogchen is the highest teaching, and Dzogchen practitioners are of the highest capacity. The first of the Aro teachings, which we have already touched upon, are for high capability practitioners of the highest caliber.
For these people the universe and their own minds are inseparable in the enlightened state. With regard to their understanding, there is nothing to add and nothing to subtract, nothing to gain and nothing to lose—everything is in the Great Completion, Great Perfection state.