Kilung Rinpoche - Practical Advice on Dzogchen Meditation

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yenima
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Kilung Rinpoche - Practical Advice on Dzogchen Meditation

Post by yenima »

Came across a good meditation manual from Dza Kilung Rinpoche, a Nyingmapa lama, that was published this year, title "The Relaxed Mind." His approach is semi-traditional, keeping more or less to the outline of traditional Mahamudra and Dzogchen manuals but making allowances for the different mindset of his Western students who just weren't benefiting from proceeding very traditionally.

The last step of his 7-step process is "nonconceptual meditation" which is Dzogchen (his Chapter 7). I've excerpted the key points he makes regarding this step, made a few changes for ease of readability and post it here. I hope I'm not violating forum rules, with posting this lengthy excerpt. Perhaps some of you may find it helpful. May you all continue to wake up in the New Year.

===================================================

Dza Kilung Rinpoche: The Relaxed Mind, Ch. 7 (excerpts)

NONCONCEPTUAL MEDITATION

In nonconceptual meditation the emphasis is on completely resting the mind. Of course we rest as much as possible in all of the previous meditation styles, but here the essence of the practice is to simply rest openly on whatever appears to the mind and senses. There is no fixation, and we do not focus on any object.

In the preceding meditations, we can fall into a subtle dialogue, with the mind telling the mind to “do this” and “don’t do that,” in order to develop the quiet and concentration we desire. Here in this meditation, however, we free ourselves from even that process. This is the final achievement, this freedom and openness—the mind doing nothing and being free.

We are familiar with the kind of knowledge or wisdom that is learned, through some kind of educational process—something obtained. But there is also a natural wisdom that is the mind’s true nature. In this meditation, it becomes the main focus. This is the most profound wisdom. Dzogchen meditation connects us with this deeper level—a depth of one’s own wisdom that is without distractions or fabrication. The mind is allowed to rest in the natural state of one’s own wisdom.

Nonconceptual meditation might be viewed as the simplest and easiest of all meditations, but in another sense it can be difficult. It is easy because all we have to do is observe our thoughts, emotions, and perceptions—whatever appears to us—without engaging with them. It only becomes difficult and complicated because we are not in the habit of doing this. We are used to being involved and doing things.

This style of meditation is sometimes called nonmeditation. Why? People often think that in meditation you have to be holding onto something, even when it only involves some accepting or permitting—but this is still seen as some kind of intentional activity. In nonmeditation we don’t even engage in some kind of “doing”, of accepting or permitting. The mind is simply totally free and open. One is freed from anxiety and freed from conceptualization. We just let it be free—there is a total freedom of experience. This great freedom—if it arises, let it arise; if it doesn’t arise, just let it be that.

With all of the complexity of our lives, we don’t really get to know the reality of our so-called personal existence: what is the nature of our minds, and who is experiencing all of our thoughts and feelings? Rather, we spend most of our time compulsively controlling things: “Think this.” “Say this.” “Don’t do that!” We are literally rest-less. That’s our daily business, the mental background of our lives—controlling and manipulating everything. And we take it all very seriously. With dzogchen meditation, we can become free of that. The mind slows down and flows naturally. We rest more.

There is actually no need for us to dwell upon and identify with our thoughts and emotions, be they good, bad, or neutral. Freeing our minds comes from allowing thoughts to arise and being OK with them. The arising of thoughts and emotions is not a problem. It is our reaction to them that stirs things up. “Good thoughts” arise, and we appreciate them. “Bad thoughts” come, and we are scared or irritated.

Freedom of mind means freedom to observe without judgment. When we are able to do that, whatever arises in our mind and perceptions becomes a support—energy, really. Experiencing without dualistic ideas and judgment is one description of nonconceptuality.

The real point is that by “not doing” and “not fixating” so much, we can find a resting mind inside the mental environment where the thoughts circulate, but this resting mind is not involved.

Of course, at first it may not be easy to find and maintain that fine-tuning. Your knowing and awakening in that moment to your distraction is a good sign. Just use that moment of awakening to your condition to restart your continuity in the practice. Stay in the present moment, which is much more precious than worrying about the past. Don’t engage with either past or future. Be in the now, in the moment, without doing.

If we allow everything to arise and pass through without judgment, labelling, or commentary, we have nothing to fear. We’re just watching, completely unengaged. Whatever arises is fine. Then at some point the mind will become satisfied and happy with this experience. In fact, on a subtle level, we are receiving energy and teachings on the wisdom heart-mind through nonconceptual meditation.

This is how we can begin to feel our true nature—who we are—and appreciate the comfort and resting nature of the undisturbed mind.

Once we know this deeper level of resting, eventually we can develop the skills for entering into it more easily. Then the idea is to let this happen in any situation—the mind always resting. Even if the situation is not restful, look, observe. Your mind will come to rest. And that is how we can stabilize in this practice.

When we begin with the meditation, we need to drop all of our goals and intentions—rest that. If we are holding on to any expectations, that is not dzogchen meditation. Whatever comes up, just let it come; let it be. We let things pass through unimpeded, and they dissolve naturally. We just watch. Even if “you” (the “watcher”) appear, it’s no different—just watch that and let it be.

So we remain open and resting. The thoughts, and so on, dissolve by themselves. (In dzogchen this phenomenon is called liberation upon arising—the mere appearance of the thought is its liberation.) We are not even “doing resting.” We are awake but unengaged, resting on doing nothing.

So whatever comes to us and whatever we feel, think, or perceive, allow it to merge completely into meditation, and perceive that there are no distinctions between “this” and “that,” “you” and “I”—no need for pushing away or taking in. Lower any expectations you may have of this meditation. You’re doing it just to be free.

So we allow the mind to rest in its unmodified nature. If we are modifying, maybe by saying something like, “I want to make this look slightly better,” then we are engaged. Try to be “hands-off,” really resting, and everything will be OK. That is dzogchen meditation.

Whatever experience you have, try to be as free as possible. In The Great Perfection’s Self-Liberation of the Nature of Mind Jigme Lingpa says, “Do not alter, do not alter. Do not alter this mind of yours. Do not grasp, do not grasp. Do not grasp this mind of yours. Alter and alter and you will stir up the cloudy depths of the mind. And a mind that is altered obscures its own true nature.”

As you practice this meditation, it is important to avoid comparing one session to another. Try not to make a documentary—“My Progress in Dzogchen Meditation.” Instead, simply be present, because the most important thing is the experience of the moment. Discursive thoughts don’t matter. Just drop everything and be present.

Aside from formal, on-the-cushion meditation, short meditations during everyday situations, even for only a few minutes, bring significant benefit. It’s very powerful if you can rest the mind whenever the opportunity arises.

A mind that is less stressed, more clear and happy, will naturally create more happiness and is a natural instrument for helping solve the problems of all beings. When our mind is immersed in peace and loving-kindness, we radiate positive energy that influences our environment. We are in touch with a wisdom that guides us to act skillfully.

As we become familiar with the practice, the subtle modifications we impose on the flow of our inner experience become noticeable, and knowing what we are doing, we are able to let go of them and just watch.

Even when we intend to not hold on to anything—not manipulate our experience in any way—we may fall into the trap of trying to find a way or method of not-doing. If our meditation is to be nonconceptual, we don’t even concern ourselves with that. There is really no “how to do it” solution to meditating freely. We are not really correcting anything or applying a remedy. The mind simply rests totally free and open—free even of concern about being free.

You may notice through practice that the process of judgment has two parts: first we notice something—a thought or perception—and then judgment and commentary seem to come in automatically. We can try to be relaxed with that, observing the inner or outer phenomena but not jumping to the judgment. When thoughts come, the mind may feel “imperfect”—“negative” thoughts may arise—but it is OK to just be free and open with that.

We may get the impression from hearing meditation instructions and reading meditation manuals and books that meditation always requires us to be doing something. We may leave behind the more gross projects we are involved with in daily life—dealing with files, facts, and figures—but make our meditation practice into another similar kind of project on a more subtle level. Especially with nonconceptual meditation, we need to be careful so that when we sit, we do not fall into a pattern of endless labeling, commenting, altering—“doing”—as we make meditation our “latest project.”

When we speak of being present, being “in the moment,” that period can be of different lengths for different people or at different times. The moment could be long or short. The important thing is that the moment has no story: “What is my meditation?” “What has happened?” “What will happen?” It leaves no trace of those kinds of questions. Just be in the present as you experience it now. That is how we rest in nonmeditation.

Should the eyes be open or closed during meditation? Although generally speaking it is up to the individual, there is a preference in nonconceptual meditation to leave the eyes open. We do not block out what is seen, but at the same time, we do not fixate on any objects. We rest our gaze in the intervening space between ourselves and nearby objects.

In this meditation, we let go of antidotes or tools you might apply to each situation. Here we don’t do that. We let it be as it is; we let the mind rest. And then if you allow that, naturally the mind does not follow the waves of what’s happening. If you can let it be, a natural transformation will come. But if you try to resist what’s happening, that may just stir up more thoughts.

Final points:
- Do not engage with or give importance to thoughts. Also do not push away thoughts—just let them be.

- Do not engage with past and future. Just be in the present moment. Experience the present moment without grasping, while being freely open.

- Simply let the mind rest naturally. Rest in the nature of mind without fabrication and without fixation—just rest.

Q: I want to ask this question about observing your thoughts. You’ve said many times that you just observe them when they come; you just observe them and let them go. But I always find I don’t observe them until I’ve already had the thought. But then I think I’ve gone there; I’ve gone into the thought, become involved. Then it’s too late because I’m there—I’m in the thought, stuck to it. It’s like I’m not observing until I’ve already thought it, and then I think, “Oh gosh, I went into the thought.” Do you know what I mean?

A: Yes, yes. That is related to what I said about once you recognize thoughts, then you don’t need to redo it. The moment when you just wake up and say, “Oh gosh”—that is the waking moment. Then you don’t need actually to go back for anything. Just stay in the now: “OK, now I’m awake. I know.” So maintain that as long as possible. And then after a while, you may again become a little bit murky. And then you wake up again, saying, “Oh gosh,” you know, and then again. So you just stay with those fresh moments of awakening.
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dzogchungpa
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by dzogchungpa »

I recently attended a weekend retreat with him based on that book. It rocked my world. :smile:
There is not only nothingness because there is always, and always can manifest. - Thinley Norbu Rinpoche
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by anjali »

dzogchungpa wrote:I recently attended a weekend retreat with him based on that book. It rocked my world. :smile:
How so?
Image
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dzogchungpa
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by dzogchungpa »

anjali wrote:
dzogchungpa wrote:I recently attended a weekend retreat with him based on that book. It rocked my world. :smile:
How so?
Well, let's just say that it seemed like he actually infused his own experience into my continuum. :smile:
There is not only nothingness because there is always, and always can manifest. - Thinley Norbu Rinpoche
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by monktastic »

Darn, looks like he doesn't have any more retreats coming up :(
This undistracted state of ordinary mind
Is the meditation.
One will understand it in due course.

--Gampopa
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by monktastic »

Great instructions. Also highlights why a teacher is so important. It would be easy to read this and conclude that "Dzogchen meditation" is objectless shamata.
This undistracted state of ordinary mind
Is the meditation.
One will understand it in due course.

--Gampopa
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Nosta
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by Nosta »

Nice instructions!

Should I get any transmission/empowermente whatever before doing that meditation? The instructions are simple and direct, so, can I try it without any empowerment?
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dzogchungpa
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by dzogchungpa »

Nosta wrote:Nice instructions!

Should I get any transmission/empowermente whatever before doing that meditation? The instructions are simple and direct, so, can I try it without any empowerment?
No prerequisites as far as I can tell. I think that's kind of the point of the book, that it can be used by people without access to a teacher. The final paragraph of the chapter "Reflection II: An Overview of the Traditional Practices of Mahayana, Vajrayana and Dzogchen" might be relevant though, and can be read here:
https://books.google.com/books?id=NBogC ... q=Although

Edit: Oops, it seems that link might not work for everyone so here is the paragraph:
Although the basic instructions of dzogchen are quite simple, obstacles can be extremely subtle. There are many pitfalls, such as grasping at blissful experiences and recoiling from negative ones - all of which are expected to appear in dzogchen practice, and all of which should be considered impartially as signs of the path. Therefore, for the great majority of students, a qualified teacher is essential for the full accomplishment of the dzogchen path.
Last edited by dzogchungpa on Fri Jan 08, 2016 7:14 pm, edited 1 time in total.
There is not only nothingness because there is always, and always can manifest. - Thinley Norbu Rinpoche
Malcolm
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by Malcolm »

Nosta wrote:Nice instructions!

Should I get any transmission/empowermente whatever before doing that meditation? The instructions are simple and direct, so, can I try it without any empowerment?

No direct introduction, no Dzogchen.
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by Rinchen Dorje »

Malcolm:
but if one has had DI numerous times and isnt sure about it this exerpt/book would be good advice?
"But if you know how to observe yourself, you will discover your real nature, the primordial state, the state of Guruyoga, and then all will become clear because you will have discovered everything"-Namkhai Norbu Rinpoche
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by oldbob »

yenima wrote:Came across a good meditation manual from Dza Kilung Rinpoche, a Nyingmapa lama, that was published this year, title "The Relaxed Mind." His approach is semi-traditional, keeping more or less to the outline of traditional Mahamudra and Dzogchen manuals but making allowances for the different mindset of his Western students who just weren't benefiting from proceeding very traditionally.

The last step of his 7-step process is "nonconceptual meditation" which is Dzogchen (his Chapter 7). I've excerpted the key points he makes regarding this step, made a few changes for ease of readability and post it here. I hope I'm not violating forum rules, with posting this lengthy excerpt. Perhaps some of you may find it helpful. May you all continue to wake up in the New Year.

===================================================

Dza Kilung Rinpoche: The Relaxed Mind, Ch. 7 (excerpts)

NONCONCEPTUAL MEDITATION

In nonconceptual meditation the emphasis is on completely resting the mind. Of course we rest as much as possible in all of the previous meditation styles, but here the essence of the practice is to simply rest openly on whatever appears to the mind and senses. There is no fixation, and we do not focus on any object.

:twothumbsup:

In the preceding meditations, we can fall into a subtle dialogue, with the mind telling the mind to “do this” and “don’t do that,” in order to develop the quiet and concentration we desire. Here in this meditation, however, we free ourselves from even that process. This is the final achievement, this freedom and openness—the mind doing nothing and being free.

We are familiar with the kind of knowledge or wisdom that is learned, through some kind of educational process—something obtained. But there is also a natural wisdom that is the mind’s true nature. In this meditation, it becomes the main focus. This is the most profound wisdom. Dzogchen meditation connects us with this deeper level—a depth of one’s own wisdom that is without distractions or fabrication. The mind is allowed to rest in the natural state of one’s own wisdom.

Nonconceptual meditation might be viewed as the simplest and easiest of all meditations, but in another sense it can be difficult. It is easy because all we have to do is observe our thoughts, emotions, and perceptions—whatever appears to us—without engaging with them. It only becomes difficult and complicated because we are not in the habit of doing this. We are used to being involved and doing things.

This style of meditation is sometimes called nonmeditation. Why? People often think that in meditation you have to be holding onto something, even when it only involves some accepting or permitting—but this is still seen as some kind of intentional activity. In nonmeditation we don’t even engage in some kind of “doing”, of accepting or permitting. The mind is simply totally free and open. One is freed from anxiety and freed from conceptualization. We just let it be free—there is a total freedom of experience. This great freedom—if it arises, let it arise; if it doesn’t arise, just let it be that.

With all of the complexity of our lives, we don’t really get to know the reality of our so-called personal existence: what is the nature of our minds, and who is experiencing all of our thoughts and feelings? Rather, we spend most of our time compulsively controlling things: “Think this.” “Say this.” “Don’t do that!” We are literally rest-less. That’s our daily business, the mental background of our lives—controlling and manipulating everything. And we take it all very seriously. With dzogchen meditation, we can become free of that. The mind slows down and flows naturally. We rest more.

There is actually no need for us to dwell upon and identify with our thoughts and emotions, be they good, bad, or neutral. Freeing our minds comes from allowing thoughts to arise and being OK with them. The arising of thoughts and emotions is not a problem. It is our reaction to them that stirs things up. “Good thoughts” arise, and we appreciate them. “Bad thoughts” come, and we are scared or irritated.

Freedom of mind means freedom to observe without judgment. When we are able to do that, whatever arises in our mind and perceptions becomes a support—energy, really. Experiencing without dualistic ideas and judgment is one description of nonconceptuality.

The real point is that by “not doing” and “not fixating” so much, we can find a resting mind inside the mental environment where the thoughts circulate, but this resting mind is not involved.

Of course, at first it may not be easy to find and maintain that fine-tuning. Your knowing and awakening in that moment to your distraction is a good sign. Just use that moment of awakening to your condition to restart your continuity in the practice. Stay in the present moment, which is much more precious than worrying about the past. Don’t engage with either past or future. Be in the now, in the moment, without doing.

If we allow everything to arise and pass through without judgment, labelling, or commentary, we have nothing to fear. We’re just watching, completely unengaged. Whatever arises is fine. Then at some point the mind will become satisfied and happy with this experience. In fact, on a subtle level, we are receiving energy and teachings on the wisdom heart-mind through nonconceptual meditation.

This is how we can begin to feel our true nature—who we are—and appreciate the comfort and resting nature of the undisturbed mind.

Once we know this deeper level of resting, eventually we can develop the skills for entering into it more easily. Then the idea is to let this happen in any situation—the mind always resting. Even if the situation is not restful, look, observe. Your mind will come to rest. And that is how we can stabilize in this practice.

When we begin with the meditation, we need to drop all of our goals and intentions—rest that. If we are holding on to any expectations, that is not dzogchen meditation. Whatever comes up, just let it come; let it be. We let things pass through unimpeded, and they dissolve naturally. We just watch. Even if “you” (the “watcher”) appear, it’s no different—just watch that and let it be.

So we remain open and resting. The thoughts, and so on, dissolve by themselves. (In dzogchen this phenomenon is called liberation upon arising—the mere appearance of the thought is its liberation.) We are not even “doing resting.” We are awake but unengaged, resting on doing nothing.

So whatever comes to us and whatever we feel, think, or perceive, allow it to merge completely into meditation, and perceive that there are no distinctions between “this” and “that,” “you” and “I”—no need for pushing away or taking in. Lower any expectations you may have of this meditation. You’re doing it just to be free.

So we allow the mind to rest in its unmodified nature. If we are modifying, maybe by saying something like, “I want to make this look slightly better,” then we are engaged. Try to be “hands-off,” really resting, and everything will be OK. That is dzogchen meditation.

Whatever experience you have, try to be as free as possible. In The Great Perfection’s Self-Liberation of the Nature of Mind Jigme Lingpa says, “Do not alter, do not alter. Do not alter this mind of yours. Do not grasp, do not grasp. Do not grasp this mind of yours. Alter and alter and you will stir up the cloudy depths of the mind. And a mind that is altered obscures its own true nature.”

As you practice this meditation, it is important to avoid comparing one session to another. Try not to make a documentary—“My Progress in Dzogchen Meditation.” Instead, simply be present, because the most important thing is the experience of the moment. Discursive thoughts don’t matter. Just drop everything and be present.

Aside from formal, on-the-cushion meditation, short meditations during everyday situations, even for only a few minutes, bring significant benefit. It’s very powerful if you can rest the mind whenever the opportunity arises.

A mind that is less stressed, more clear and happy, will naturally create more happiness and is a natural instrument for helping solve the problems of all beings. When our mind is immersed in peace and loving-kindness, we radiate positive energy that influences our environment. We are in touch with a wisdom that guides us to act skillfully.

As we become familiar with the practice, the subtle modifications we impose on the flow of our inner experience become noticeable, and knowing what we are doing, we are able to let go of them and just watch.

Even when we intend to not hold on to anything—not manipulate our experience in any way—we may fall into the trap of trying to find a way or method of not-doing. If our meditation is to be nonconceptual, we don’t even concern ourselves with that. There is really no “how to do it” solution to meditating freely. We are not really correcting anything or applying a remedy. The mind simply rests totally free and open—free even of concern about being free.

You may notice through practice that the process of judgment has two parts: first we notice something—a thought or perception—and then judgment and commentary seem to come in automatically. We can try to be relaxed with that, observing the inner or outer phenomena but not jumping to the judgment. When thoughts come, the mind may feel “imperfect”—“negative” thoughts may arise—but it is OK to just be free and open with that.

We may get the impression from hearing meditation instructions and reading meditation manuals and books that meditation always requires us to be doing something. We may leave behind the more gross projects we are involved with in daily life—dealing with files, facts, and figures—but make our meditation practice into another similar kind of project on a more subtle level. Especially with nonconceptual meditation, we need to be careful so that when we sit, we do not fall into a pattern of endless labeling, commenting, altering—“doing”—as we make meditation our “latest project.”

When we speak of being present, being “in the moment,” that period can be of different lengths for different people or at different times. The moment could be long or short. The important thing is that the moment has no story: “What is my meditation?” “What has happened?” “What will happen?” It leaves no trace of those kinds of questions. Just be in the present as you experience it now. That is how we rest in nonmeditation.

Should the eyes be open or closed during meditation? Although generally speaking it is up to the individual, there is a preference in nonconceptual meditation to leave the eyes open. We do not block out what is seen, but at the same time, we do not fixate on any objects. We rest our gaze in the intervening space between ourselves and nearby objects.

In this meditation, we let go of antidotes or tools you might apply to each situation. Here we don’t do that. We let it be as it is; we let the mind rest. And then if you allow that, naturally the mind does not follow the waves of what’s happening. If you can let it be, a natural transformation will come. But if you try to resist what’s happening, that may just stir up more thoughts.

Final points:
- Do not engage with or give importance to thoughts. Also do not push away thoughts—just let them be.

- Do not engage with past and future. Just be in the present moment. Experience the present moment without grasping, while being freely open.

- Simply let the mind rest naturally. Rest in the nature of mind without fabrication and without fixation—just rest.

Q: I want to ask this question about observing your thoughts. You’ve said many times that you just observe them when they come; you just observe them and let them go. But I always find I don’t observe them until I’ve already had the thought. But then I think I’ve gone there; I’ve gone into the thought, become involved. Then it’s too late because I’m there—I’m in the thought, stuck to it. It’s like I’m not observing until I’ve already thought it, and then I think, “Oh gosh, I went into the thought.” Do you know what I mean?

A: Yes, yes. That is related to what I said about once you recognize thoughts, then you don’t need to redo it. The moment when you just wake up and say, “Oh gosh”—that is the waking moment. Then you don’t need actually to go back for anything. Just stay in the now: “OK, now I’m awake. I know.” So maintain that as long as possible. And then after a while, you may again become a little bit murky. And then you wake up again, saying, “Oh gosh,” you know, and then again. So you just stay with those fresh moments of awakening.
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Virgo
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by Virgo »

Fa Dao wrote:Malcolm:
but if one has had DI numerous times and isnt sure about it this exerpt/book would be good advice?
That would be a different scenario. In that case it would be better to work with material from one of your Gurus, although this could still work if your karma was very pressed and you could not obtain such materials or have a Q and A about it.

The point is that you need transmission. Then you are in.

Kevin
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by Nosta »

I think that the following excertp is not non-conceptual meditation, but it may be a good training before starting it. Its from the book "Vivid Awareness - The Mind Instructions of Khenpo Gangshar", from Khenchen Thrangu, pages 118 and 119, Chapter 9 - Devotion and Stability.

" RESTING AND CONTINUAL RESTING
The first of the nine methods for resting the mind is simply called
resting. Even when there are no thoughts occurring, the mind does
not become blank, like a rock. There is still clarity that knows, but
if you can rest for a short period without many thoughts, clear and
sharp, that is resting. Since we do this meditation for only a short
time, we have the thought of recognizing it-we think, "This is resting."
This is the first method of resting the mind: just resting.
We should repeat this several times, just letting the mind rest. In the
first method, we meditate for a short time over and over again, but we
then need to develop our meditation. To do this, we just prolong it a
bit. When we lengthen the duration of our meditation by just a little
bit, this is what we call the second method, continual resting.

RETRIEVING AND RESTING
If your meditation immediately becomes great and sustained, that is
wonderful, but sometimes that does not happen. Sometimes thoughts
occur while we are meditating. When a thought does occur during
your meditation, you should not get upset about it. You should not
think that you are a terrible meditator or get discouraged in any way.
You should not think that you are not doing it right-that is not at
all necessary. On the other hand, if you follow thoughts that occur
while you are meditating as they go on their merry little way, that
does not work either. You cannot just keep on following the thoughts.
Instead, you need to recognize what is happening. You need to recognize
that you were resting, but then you had a thought and got
distracted. Do not see that distraction as a fault or problem; just go
back to how you were resting before. This is the third step, called retrieving
and resting: put aside any thought that might have occurred
and go back to your meditation.

Thus we have three different methods: resting, continually resting,
and retrieving and resting. These are good methods to work with
in your tranquility meditation; they will help you to develop stability
in your meditation. But in meditating like this, we are not really
looking at the essence of the mind. We are primarily working with
stability when we practice tranquility.
"
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by kirtu »

dzogchungpa wrote:I recently attended a weekend retreat with him based on that book. It rocked my world. :smile:
Is he traveling more?

Many years ago, before 2008 I think, he and another lama conducted a weekend retreat in Alexandria, VA. I had a connection with Kilung Rinpoche from online so I was overjoyed to find out that he was coming.

He used to be based in the US in Seattle. Is this still the case?

Thanks!

Kirt
“Where do atomic bombs come from?”
Zen Master Seung Sahn said, “That’s simple. Atomic bombs come from the mind that likes this and doesn’t like that.”

"Even if you practice only for an hour a day with faith and inspiration, good qualities will steadily increase. Regular practice makes it easy to transform your mind. From seeing only relative truth, you will eventually reach a profound certainty in the meaning of absolute truth."
Kyabje Dilgo Khyentse Rinpoche.

"Only you can make your mind beautiful."
HH Chetsang Rinpoche
oldbob
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by oldbob »

kirtu wrote:
dzogchungpa wrote:I recently attended a weekend retreat with him based on that book. It rocked my world. :smile:
Is he traveling more?

Many years ago, before 2008 I think, he and another lama conducted a weekend retreat in Alexandria, VA. I had a connection with Kilung Rinpoche from online so I was overjoyed to find out that he was coming.

He used to be based in the US in Seattle. Is this still the case?

Thanks!

Kirt
Try

http://www.kilung.org/contact-the-kilung-foundation/

for info and contact information.

Regards, Bob
Caodemarte
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditatio

Post by Caodemarte »

He has his US home base center near Seattle, WA on Whidbey Island.
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dzogchungpa
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditation

Post by dzogchungpa »

Here's his 2016 teaching schedule: http://www.pemakilaya.org/dharma/teachi ... dule-2016/

I highly recommend seeing him if you're interested in this kind of thing and have the chance.
There is not only nothingness because there is always, and always can manifest. - Thinley Norbu Rinpoche
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dzogchungpa
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Re: Kilung Rinpoche - Practical Advice on Dzogchen Meditation

Post by dzogchungpa »

I just noticed that Shambhala recently posted some short video clips of Kilung Rinpoche.
You can find them here: https://www.youtube.com/user/ShambhalaPubs/videos
There is not only nothingness because there is always, and always can manifest. - Thinley Norbu Rinpoche
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