Space in Tibetan - ying
TWO BASIC PRINCIPLES in the innermost Dzogchen teachings are space and awareness, in Tibetan ying and rigpa. Ying is defined as unconstructed space devoid of concepts, while rigpa means the “knowing” of that basic space. In the context of the threefold sky practice, outer ying is defined as a clear sky free
from the three defects of clouds, mist and haze. This external sky is an example for the actual inner ying and is used as a support for recognizing this state. The inner ying is the nature of mind, a state that is already empty. And the innermost ying, or basic space, is the recognition of buddha nature.
The innermost ying is actually rigpa, nondual awareness itself. We use the cloudless outer space as the example because it is without support — in it, there is nothing upon which the mind can fixate, or grasp at. It is unbased, unlike all the other elements. A clear pure sky is ideal for this practice: because it is vast and open it is without any support for thoughts. However, it is said that the ocean or a great lake can be used, if its surface is quiet
and calm. A huge body of water can also serve as the object without support. The reason the sky should be clear is that there should be no place or thing upon which to focus. It’s a little different when the sky is cloudy, but it does not really make any difference because it is just an example. The space or sky in front of one, even if it’s confined in a tiny room, has no support. Space is essentially open and free. Since both the sky and the lake are
examples, their particular form doesn’t really matter, as long as the meaning is recognized. To reiterate, the outer space is the clear sky. The inner space is the primordial purity of empty mind essence. The innermost space is the knowing of this, which is the nondual awareness itself. When training with space, do not remain in thoughts: remain in awareness. Ying likewise
implies “not arising, not dwelling and not ceasing.” Ultimately, all phenomena, whatever appearances we perceive, are beyond arising, dwelling and ceasing. The mind that perceives is also called ying, in the sense that mind is, by itself, empty. It is beyond arising, dwelling and ceasing. It does not come from anywhere; it doesn’t remain anywhere; it doesn’t go anywhere. This describes the inner ying. Everything that is perceived as an object is ultimately
“ying,” basic space. Needless to say, most things don’t appear this way to us. Therefore the other four elements, earth, water, fire and wind, are not used as an example, only the element of space itself, which is easily comprehended as being empty. Still, the other four elements are inherently empty. If we investigate where earth, water, fire and wind come from, we will not find a source. Look very closely: is there a place where earth comes from? Where water
comes from? Where wind and fire initially come from? Right at this moment, is there an ultimate place where the four major elements are located? Try to find that. Is there a certain location that the four elements vanish into? Can we say, “They disappeared into such-and-such a place”? They are actually beyond arising, dwelling and ceasing. That describes the outer ying, the basic space of whatever is perceived. When we discover that all external objects
composed of the four elements do not arise from anywhere, do not dwell anywhere and do not cease into some place — that everything is totally beyond arising, dwelling and ceasing — that is called “discovering the basic space of external phenomena.” Similarly, when looking into mind, the thinker, where does it come from? Where does it dwell? Where does it disappear to? In this way, we will discover the inner space that is totally beyond arising, dwelling
and ceasing. So: if external space is beyond arising, dwelling and ceasing and inner space is beyond arising, dwelling and ceasing, how can we make any distinction between the two? Any separation is only a matter of two different names. Everything we perceive is made out of visual forms, sounds, smells, tastes and textures. Look into these and investigate, “Where do these arise from? Where do they dwell? Where do they go to?” When we really examine
this, we find there is no such thing as coming into being, dwelling anywhere, or disappearing. On a coarse level, the four major elements of earth, water, fire and wind, and on a more subtle perceptual level, all perceived objects of form, sound, smell, taste and texture are all discovered to be by nature beyond arising, dwelling and ceasing. When both the perceived objects and the perceiving subject are found to be beyond arising, dwelling and ceasing —
utterly empty — everything is then just basic space. This is what is referred to as ying. In Sanskrit, the word is dhatu. Ying and yeshe, basic space and wakefulness, are primordially indivisible, because our basic state is the unity of emptiness and cognizance. This is called the unity of space and wakefulness. The cognizant quality in this unity is called rigpa — awareness. This basic state, the unity of being empty and cognizant, is at the very
heart of all sentient beings. It is inherent within the thinking that takes place in all sentient beings at any moment. All beings possess this nature that is the unity of space and wakefulness, but, not knowing this, it doesn’t help them. Instead of being suffused with awareness that knows itself, sentient beings become entangled in conceptualizing subject and object, thereby constantly and endlessly creating further states of samsara. All this occurs because
they do not know their own nature. This unity of space and wakefulness is sometimes called Samantabhadra, the Primordial Protector. Some people think that this basic space is totally vacant, and that consciousness is something separate from that. But this is not true. Basic space and wakefulness are primordially an indivisible unity. The basic space is like water and the wakefulness is like the wetness of water. Who can separate the wetness from water?
If space were a flame, then wakefulness would be its heat. Who can separate heat from a flame? In the same way, basic space is always accompanied by basic wakefulness. Wakefulness is always accompanied by space. You cannot have one without the other; to think so would be a misunderstanding. To hammer it in, if space is sugar, then
wakefulness is its sweetness. They are forever inseparable. This dhatu, or basic space, is the unity of being empty and cognizant. In the same way, rigpa is the unity of emptiness and cognizance. The knowing of this nature that lies beyond complexity or constructs is called rigpa. Buddhas are empty cognizance suffused with awareness, the knowing quality, whereas the state of mind of sentient beings is empty cognizance suffused with ignorance, with
unknowing. We cannot say there is any sentient being whose mind is not, at its core, the unity of emptiness and cognizance. But by not knowing this unity, their minds become a state of empty cognizance suffused with ignorance. There are two ways to understand the view: inference and direct perception. Inference means intellectual understanding of the view. In terms of development stage and completion stage, the development stage is inference, while
completion stage is direct perception. By resting freely, by utterly letting be, the empty and cognizant unity suffused with awareness is vividly present. Here “vividly” means directly, not governed by dualistic fixation. To return to the threefold sky practice. First of all, the outer empty space is simply the openness right in front of you. The inner space of empty mind is simply the empty quality of your mind. The innermost space of empty rigpa, nondual awareness, is the moment traditionally spoken of as “four parts without three.” This last is what is pointed out by the guru. To try to practice this without having received the pointing-out instruction and recognized rigpa is to mingle only two, not three types of space. There are only two spaces because, whether you recognize it or not, the space outside is always empty. The space of mind is always and forever empty. There is no question about
that. Is outer space composed of anything? Is your mind composed of some concrete thing? That which is without concreteness is called “empty.” To train in this without having recognized rigpa, is merely a mingling of two, not the threefold space. This is what happens whenever an ordinary person relaxes and looks into the sky. But here, the practice is called “mingling the threefold space,” not only the twofold space. Once you recognize rigpa, it is possible to mingle the outer, inner and innermost space. Otherwise, it becomes an intellectual exercise in thinking, “There’s the empty sky outside. Now, here’s the empty sky within. Now, I need the space of rigpa; then, I’ll mingle all three together at once.” It’s not like this at all. To train in this fashion is
called “mingling three concepts.” There is one concept of a sky outside, a second concept of mind inside, and a third concept that empty rigpa must somehow appear. But actually, it is like this: you don’t need to assume control of space outside. You don’t need to take charge of the space within. Simply and totally disown all three — outer, inner, and the innermost space of rigpa. It is not like they need to be deliberately mingled; they are already mingled. Your eyes need to connect with space; so do not look down at the ground but direct them upwards towards space. It’s certain that the mind is inherently empty, so just leave this empty mind within rigpa. This is called “already having mingled the threefold space.” In this state, it is possible to be free from fixation, but any deliberate attempt to mingle the three spaces is always fixation — thinking of space outside, thinking of space within, and then
thinking, “I should mingle these two and then add rigpa.” We should not call this “mingling the threefold space,” but instead “mingling the threefold concepts.” And if we equate the three concepts with the state of rigpa, it makes concepts seem more important than nonconceptual awareness, rigpa. Why should we engage in this threefold sky practice? Space, by itself, is totally unconfined. There is no center and no edge in any direction whatsoever. Directing the gaze into the midst of empty space is an aid for allowing oneself to experience the similarly unconfined and all-pervasive state of rigpa. Outer space transcends arising, dwelling and ceasing: this is the example for the awareness that is all-pervasive and empty, that like space, has no end. So mingle means and knowledge. Simply leave the state of mind that you have recognized suspended within unconfined external space. The means is space, the
sky; the knowledge is the awareness which has been pointed out by one’s master. When suspended like this, you don’t need not try to mingle space and awareness — they are already mingled, premixed. In the ultimate sense, space and awareness are a unity. Placing unfixated awareness in supportless space serves as an enhancement for the view. That is why it is said that one should practice outside. It’s best to go to a high mountain-top so
that when you look out you can see sky even below where you are sitting. A vast, wideopen vista is of great benefit for understanding the view. The great Drugpa Kagyü master Lorepa, spent 13 years living on an island in one of the four great lakes of Tibet. He said using the surface of water as a support free of focal point brought him great benefit. To reiterate, perceptions or appearances are empty; the perceiver, the mind, is also empty. Consequently,
ying and rigpa are a unity. At present, however, we have split ying and rigpa up into two, into “this here” and “that there,” and we do not have this unity. Doesn’t it seem to us that appearances and mind are two different things? Everything seems at present to be dualistic — perceived objects and the perceiving mind — and this perception endures as long as we have conceptual thinking. That is why there are so many references regarding the unity of space
and awareness in Tibetan Buddhism. We should understand ying in the sense of both outer and inner space. The four major elements are devoid of arising, dwelling and ceasing. The mind or consciousness is also devoid of arising, dwelling and ceasing. Since both are free from arising, dwelling and ceasing, they are a unity. How can we understand this? Think of the example of the space inside and outside a vase; then imagine what happens when the vase is
shattered. There is a very important meaning contained in the prayer, “May we realize the unity of space and awareness!” Everything with concrete substance is called “form,” and all forms are the unity of appearance and emptiness: that is what is meant by vajra body. All sounds are resounding and yet empty: this is the vajra speech. When we recognize awareness, we realize that it is free from arising, dwelling and ceasing. That is the vajra mind. Whatever is
devoid of arising, dwelling and ceasing is empty. This is exactly what is meant by the famous statement in the Chöying Dzö, that “everything seen, heard or thought is the adornment of space,
and appears as the continuity of Body, Speech and Mind.” In short, everything, without the exception of even a single dust mote, is of the nature of the three vajras. Take my mala as an example. It can be thrown against the table and it seems as though it has physical form. Similarly, earth, water, fire and
wind appear to possess physical form, but “form is emptiness,” as the Buddha said. Even though it seems that forms exist, they do not possess true existence; they are empty of it. The basic fact is that they can all be destroyed. Everything will be destroyed in the end, the whole world and all its
different elements. All these were formed at some point, they remain for some time and eventually they will disintegrate, to be followed by a period of complete voidness. These four periods of formation, remaining, disintegration and voidness are equal in length. Even now, when considering whatever seems
to us as being form, the proof that it is already an empty form is the fact that it will disintegrate. “Form is emptiness” means that whatever we perceive now, whatever seems to be solid form, is merely empty form, form empty of any inherent being. The next thing the Buddha said was, “Emptiness is also form,”
meaning although all things are empty, still they appear as form. This might not seem credible to us. It seems completely contradictory with what we perceive, and is not very easy to understand. But all things are already empty. In the ultimate sense, they do not come into being, they do not remain
anywhere, and therefore they do not cease — that is to say, all things are beyond arising, dwelling and ceasing. Another statement used is “Sense-objects are mere perception and therefore do not have concrete existence.” That’s a very important statement to remember. All sense-objects are “mere perceptions,”
and therefore do not exist. Whatever appears due to causes and conditions is ultimately nothing but a moment of mere perception. Perception never really arises or comes into being, it never remains, and therefore it never ceases to be. Therefore, everything is ying, basic space beyond arising, dwelling and ceasing. All outer perceived objects are actually space that neither arises, remains nor ceases. At the same time, the perceiving mind is
beyond arising, dwelling and ceasing as well. It is not some “thing” that comes into being, remains or ceases. So, it is not only the mind that is empty while the objects are real and concrete. If that were true, there could not be any mingling of space and awareness. Both the outside and the inside, both perceived objects and the perceiving subject, are already beyond arising, dwelling and ceasing. Therefore, it is possible to train in mingling space and awareness
