Now the meditation that we are doing must be totally free from the five skandhas. These skandhas, aggregates or heaps are; form, feeling, perception, formation/intent and consciousness. In Tibetan: – gzugs, tshor-ba, ‘du-shes, du-byed, nam-par-shes-pa, respectively. We are not going to meditate with any skandha involvement. We are going to meditate purely, free from these five skandhas. If you are connected to the five skandhas, then, that’s not a meditation, that’s an intellectually devised meditation. At this point we are not going to talk about meditation as rigpa. No, we are just going to talk informally about thoughts. Let’s just leave it at the level of thoughts. I don’t want to push the thought level into the luminosity level at the moment. So the meditation should have no involvement with the five skandhas now. Because awareness doesn’t have any form, colour, shape, feeling or perception. Nor does it have motivation, or any consciousness. If our meditation is relating to our perception according to a feeling that we have, then that’s not a meditation. Our meditation has to be totally free from the five skandhas.
In addition, our meditation should be free from the faults known as the four strayings. That is to say do not stray into the emptiness of substantial knowledge. So that means first of all don’t see the meditation as some kind of substantive knowledge that you are going to get. There is nothing like that to obtain. Nor should you see it as a path. It’s not a path, the meditation that you’re are doing. Nor see this as an antidote; it’s not an antidote. Worst of all is the mistake of straying into emptiness and an imitation of emptiness. Not really understanding emptiness but straying into a copy of emptiness. These are the four strayings that we must avoid straying into. Now some of you say that meditation may give you good health. Don’t put that into the thing. It is nothing to do with your good health here. The whole thing is not to attach the meditation to any kind of intention. Do not put the meditation into intention. It is even wrong for you to say “I’m going to sit down and meditate”. That’s also wrong for you to say that. You cannot pre-impose the intention onto what you’re doing. If you say you’re going to meditate then it is already a pre-conceived concept. You are already working with a preconceived concept of mediation, i.e., what meditation is going to be. Do not have any mental target in this; do not have any mental target at all.
So though our purpose is to extract clear realisation, that’s what the meditation is, to extract the clear realisation awareness, we will not put any hope in that, we will not put in any hope at all.
Now those are important points that you have to remember, not to have any preconceived notion of meditation.
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Continuing my wildly popular, albeit somewhat controversial, SDR series, here's a passage from http://www.tersar.org/teachings-4/view-meditation-action-part-1/ that I found interesting:
Through Dzogchen we can really understand what God is and we don’t have to worry if there is a God or not. God always exists as our real nature, the base, for everybody. - Chögyal Namkhai Norbu
dzogchungpa wrote:Continuing my wildly popular, albeit somewhat controversial, SDR series
Sorry for being off-topic, but I can't find that other SDR discussion about the relationship to one's parents and one's guru anymore, could you post a link? Or has it been deleted?
"Do yourself a favor and get out of Samsara!" Dudjom Rinpoche, Counsels From My Heart
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