Difference between revisions of "Dzogchen - Appearing Emptiness"
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SUDDENLY REMEMBERING [[DZOGCHEN]] | SUDDENLY REMEMBERING [[DZOGCHEN]] | ||
| − | by [[Khenpo Tsultrim Gyamtso Rinpoche]] a.k.a. Dechen Rangdrol | + | by [[Khenpo Tsultrim Gyamtso Rinpoche]] a.k.a. [[Dechen Rangdrol]] |
From the palace of [[Dzogchen]] – appearing [[emptiness]] | From the palace of [[Dzogchen]] – appearing [[emptiness]] | ||
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The lasting [[nature]] of [[pleasure]] and [[pain]] | The lasting [[nature]] of [[pleasure]] and [[pain]] | ||
| − | These nine occasions were spoken by Dechen Rangdrol to [[Dzogchen | + | These nine occasions were spoken by [[Dechen Rangdrol]] to [[Dzogchen Ponlob Rinpoche]] who immediately wrote it down, August 16th. 1998. Translated and arranged by Jim Scott, October 2010, Warsaw, Poland.Translation copyright 2012, Jim Scott |
| − | SUDDENLY REMEMBERING [[DZOGCHEN]] by [[Khenpo Tsultrim Gyamtso Rinpoche]] a.k.a. Dechen Rangdrol From the palace of [[Dzogchen]] – appearing [[emptiness]] I look out, and what I see Is [[appearances]] in all varieties And I suddenly remember that [[appearances]] And their [[emptiness]] are [[inseparable]] And there’s a [[reason]] why I remember this It’s that the unexamined mere [[appearances]] Provided through [[interdependence]] When analyzed, have no [[makeup]] And because they’re nothing solid from the start I know from that that [[appearances]] And their [[emptiness]] are [[inseparable]] From the palace of [[Dzogchen]] – appearing [[emptiness]] I look inwards and what I see It’s my own [[mind]] I’m looking at And I suddenly remember that the clarity And its [[emptiness]] are [[inseparable]] And there’s a [[reason]] why I remember this It’s because the clear [[awareness]] which is [[mind]] When analyzed, does not arise or cease And [[thinking]] it to not [[exist]] is freed on the spot And so it’s sure that the clarity And its [[emptiness]] are [[inseparable]] From the palace of [[Dzogchen]] – appearing [[emptiness]] I look back into my [[mind]] And what I see is “[[clinging]] to me” And I suddenly remember that there is [[no self]] In what I think is me or I think is mine And there’s a [[reason]] why I remember this It’s because none of the [[skandhas]] are a [[self]] And because there is [[no self]] apart from them I know for sure that from the very start There’s never been any [[self]] at all From the palace of [[Dzogchen]] – appearing [[emptiness]] I look out and what I see Is [[perceived]] and {{Wiki|perceiver}} as a [[duality]] And I suddenly remember the [[emptiness]] Of [[perceived]], {{Wiki|perceiver}} [[duality]] And there’s a [[reason]] why I remember this It’s because the [[objects]] are [[mental habits]]’ tricks And because none of these has a content of their own And because the perceiving [[mind]] lacks a [[makeup]] too And so it’s sure that [[reality]] Is [[empty]] of all [[duality]] From the palace of [[Dzogchen]] – appearing [[emptiness]] I take a good look at [[samsara]] And I take a good look at [[nirvana]] And I suddenly remember [[great emptiness]] Their [[emptiness]] of [[true existence]] And there’s a [[reason]] why I remember this It’s because they’re beyond being one and many too And so I know [[great emptiness]] And what it’s like is [[spaciousness]] From the palace of [[Dzogchen]] – appearing [[emptiness]] I take a good look at [[phenomena]] I analyze the [[Wikipedia:Convention (norm)|conventional]] [[world]] And I suddenly remember the overview That’s totally free from any kind of extreme And there’s a [[reason]] why I remember this Since “[[existing]]” or “not” are just comparative terms And traits and their terms are dependent on each other And so I know that the [[nature]] that lasts Is totally free of complications From the palace of [[Dzogchen]] – appearing [[emptiness]] I look inwards and what I see Is the very {{Wiki|present}} moment of [[mind]] right now And I suddenly remember the [[clear light]] Totally free of the slightest flaw And there’s a [[reason]] why I remember this It’s because there is no flaw in the [[natural state]] And because any flaw is [[empty]] of itself I’ve settled down in the [[clear light]] That’s free of flaw from the very start From the palace of [[Dzogchen]] – appearing [[emptiness]] I gaze inwards and what I see Is self-arisen [[awareness]] And I suddenly remember that [[awareness]] And its [[emptiness]] are [[inseparable]] And there’s a [[reason]] why I remember this It’s because this inexpressible [[awareness]] Transcending [[mental]] operations Is the alpha-pure abiding [[nature of mind]] And also because of its [[spontaneous presence]] I realize that [[awareness]] And its [[emptiness]] are [[inseparable]] From the palace of [[Dzogchen]] – appearing [[emptiness]] I catch my [[mind]] in the act There’s lots of [[passion]] there – you know – the [[clinging]] kind And I suddenly remember that even [[bliss]] And its [[emptiness]] are [[inseparable]] And there’s a [[reason]] why I remember this It’s because the [[experience]] of [[bliss]] and [[emptiness]] Comes in the four steps Of [[joy]] and [[joy]] supreme and special [[joy]] and coemergent [[joy]] And so I realize [[bliss]] and [[emptiness]] The lasting [[nature]] of [[pleasure]] and [[pain]] These nine occasions were spoken by Dechen Rangdrol to [[Dzogchen | + | SUDDENLY REMEMBERING [[DZOGCHEN]] by [[Khenpo Tsultrim Gyamtso Rinpoche]] a.k.a. [[Dechen Rangdrol]] From the palace of [[Dzogchen]] – appearing [[emptiness]] I look out, and what I see Is [[appearances]] in all varieties And I suddenly remember that [[appearances]] And their [[emptiness]] are [[inseparable]] And there’s a [[reason]] why I remember this It’s that the unexamined mere [[appearances]] Provided through [[interdependence]] When analyzed, have no [[makeup]] And because they’re nothing solid from the start I know from that that [[appearances]] And their [[emptiness]] are [[inseparable]] From the palace of [[Dzogchen]] – appearing [[emptiness]] I look inwards and what I see It’s my own [[mind]] I’m looking at And I suddenly remember that the clarity And its [[emptiness]] are [[inseparable]] And there’s a [[reason]] why I remember this It’s because the clear [[awareness]] which is [[mind]] When analyzed, does not arise or cease And [[thinking]] it to not [[exist]] is freed on the spot And so it’s sure that the clarity And its [[emptiness]] are [[inseparable]] From the palace of [[Dzogchen]] – appearing [[emptiness]] I look back into my [[mind]] And what I see is “[[clinging]] to me” And I suddenly remember that there is [[no self]] In what I think is me or I think is mine And there’s a [[reason]] why I remember this It’s because none of the [[skandhas]] are a [[self]] And because there is [[no self]] apart from them I know for sure that from the very start There’s never been any [[self]] at all From the palace of [[Dzogchen]] – appearing [[emptiness]] I look out and what I see Is [[perceived]] and {{Wiki|perceiver}} as a [[duality]] And I suddenly remember the [[emptiness]] Of [[perceived]], {{Wiki|perceiver}} [[duality]] And there’s a [[reason]] why I remember this It’s because the [[objects]] are [[mental habits]]’ tricks And because none of these has a content of their own And because the perceiving [[mind]] lacks a [[makeup]] too And so it’s sure that [[reality]] Is [[empty]] of all [[duality]] From the palace of [[Dzogchen]] – appearing [[emptiness]] I take a good look at [[samsara]] And I take a good look at [[nirvana]] And I suddenly remember [[great emptiness]] Their [[emptiness]] of [[true existence]] And there’s a [[reason]] why I remember this It’s because they’re beyond being one and many too And so I know [[great emptiness]] And what it’s like is [[spaciousness]] From the palace of [[Dzogchen]] – appearing [[emptiness]] I take a good look at [[phenomena]] I analyze the [[Wikipedia:Convention (norm)|conventional]] [[world]] And I suddenly remember the overview That’s totally free from any kind of extreme And there’s a [[reason]] why I remember this Since “[[existing]]” or “not” are just comparative terms And traits and their terms are dependent on each other And so I know that the [[nature]] that lasts Is totally free of complications From the palace of [[Dzogchen]] – appearing [[emptiness]] I look inwards and what I see Is the very {{Wiki|present}} moment of [[mind]] right now And I suddenly remember the [[clear light]] Totally free of the slightest flaw And there’s a [[reason]] why I remember this It’s because there is no flaw in the [[natural state]] And because any flaw is [[empty]] of itself I’ve settled down in the [[clear light]] That’s free of flaw from the very start From the palace of [[Dzogchen]] – appearing [[emptiness]] I gaze inwards and what I see Is self-arisen [[awareness]] And I suddenly remember that [[awareness]] And its [[emptiness]] are [[inseparable]] And there’s a [[reason]] why I remember this It’s because this inexpressible [[awareness]] Transcending [[mental]] operations Is the alpha-pure abiding [[nature of mind]] And also because of its [[spontaneous presence]] I realize that [[awareness]] And its [[emptiness]] are [[inseparable]] From the palace of [[Dzogchen]] – appearing [[emptiness]] I catch my [[mind]] in the act There’s lots of [[passion]] there – you know – the [[clinging]] kind And I suddenly remember that even [[bliss]] And its [[emptiness]] are [[inseparable]] And there’s a [[reason]] why I remember this It’s because the [[experience]] of [[bliss]] and [[emptiness]] Comes in the four steps Of [[joy]] and [[joy]] supreme and special [[joy]] and coemergent [[joy]] And so I realize [[bliss]] and [[emptiness]] The lasting [[nature]] of [[pleasure]] and [[pain]] These nine occasions were spoken by [[Dechen Rangdrol]] to [[Dzogchen Ponlob Rinpoche]] who immediately wrote it down, August 16th. 1998. Translated and arranged by Jim Scott, October 2010, Warsaw, Poland.Translation copyright 2012, Jim Scott |
| − | + | · | |
You, Piotr Ludwinski, Stuffs RedTurtle, Viorica Doina Neacsu and 9 others like this. | You, Piotr Ludwinski, Stuffs RedTurtle, Viorica Doina Neacsu and 9 others like this. | ||
{{Wiki|Goose}} Saver Very nice post, Kyle! | {{Wiki|Goose}} Saver Very nice post, Kyle! | ||
July 2 at 11:30pm · Like · 1 | July 2 at 11:30pm · Like · 1 | ||
| − | Piotr Ludwinski self-arisen [[awareness]] here would be [[rang byung | + | Piotr Ludwinski self-arisen [[awareness]] here would be [[rang byung rigpa]] in [[tibetan]], right? |
July 3 at 1:24am · Like | July 3 at 1:24am · Like | ||
Piotr Ludwinski reminded myself of this... http://awakeningtoreality.blogspot.com.au/2013/12/clarifications-on-term-rigpa.html lol. | Piotr Ludwinski reminded myself of this... http://awakeningtoreality.blogspot.com.au/2013/12/clarifications-on-term-rigpa.html lol. | ||
Latest revision as of 11:23, 11 August 2014
Kyle Dixon
July 2
SUDDENLY REMEMBERING DZOGCHEN
by Khenpo Tsultrim Gyamtso Rinpoche a.k.a. Dechen Rangdrol
From the palace of Dzogchen – appearing emptiness
I look out, and what I see
Is appearances in all varieties
And I suddenly remember that appearances
And their emptiness are inseparable
And there’s a reason why I remember this
It’s that the unexamined mere appearances
Provided through interdependence
When analyzed, have no makeup
And because they’re nothing solid from the start
I know from that that appearances
And their emptiness are inseparable
From the palace of Dzogchen – appearing emptiness
I look inwards and what I see
It’s my own mind I’m looking at
And I suddenly remember that the clarity
And its emptiness are inseparable
And there’s a reason why I remember this
It’s because the clear awareness which is mind
When analyzed, does not arise or cease
And thinking it to not exist is freed on the spot
And so it’s sure that the clarity
And its emptiness are inseparable
From the palace of Dzogchen – appearing emptiness
I look back into my mind
And what I see is “clinging to me”
And I suddenly remember that there is no self
In what I think is me or I think is mine
And there’s a reason why I remember this
It’s because none of the skandhas are a self
And because there is no self apart from them
I know for sure that from the very start
There’s never been any self at all
From the palace of Dzogchen – appearing emptiness
I look out and what I see
Is perceived and perceiver as a duality
And I suddenly remember the emptiness
Of perceived, perceiver duality
And there’s a reason why I remember this
It’s because the objects are mental habits’ tricks
And because none of these has a content of their own
And because the perceiving mind lacks a makeup too
And so it’s sure that reality
Is empty of all duality
From the palace of Dzogchen – appearing emptiness
I take a good look at samsara
And I take a good look at nirvana
And I suddenly remember great emptiness
Their emptiness of true existence
And there’s a reason why I remember this
It’s because they’re beyond being one and many too
And so I know great emptiness
And what it’s like is spaciousness
From the palace of Dzogchen – appearing emptiness
I take a good look at phenomena
I analyze the conventional world
And I suddenly remember the overview
That’s totally free from any kind of extreme
And there’s a reason why I remember this
Since “existing” or “not” are just comparative terms
And traits and their terms are dependent on each other
And so I know that the nature that lasts
Is totally free of complications
From the palace of Dzogchen – appearing emptiness
I look inwards and what I see
Is the very present moment of mind right now
And I suddenly remember the clear light
Totally free of the slightest flaw
And there’s a reason why I remember this
It’s because there is no flaw in the natural state
And because any flaw is empty of itself
I’ve settled down in the clear light
That’s free of flaw from the very start
From the palace of Dzogchen – appearing emptiness
I gaze inwards and what I see
Is self-arisen awareness
And I suddenly remember that awareness
And its emptiness are inseparable
And there’s a reason why I remember this
It’s because this inexpressible awareness
Transcending mental operations
Is the alpha-pure abiding nature of mind
And also because of its spontaneous presence
I realize that awareness
And its emptiness are inseparable
From the palace of Dzogchen – appearing emptiness
I catch my mind in the act
There’s lots of passion there – you know – the clinging kind
And I suddenly remember that even bliss
And its emptiness are inseparable
And there’s a reason why I remember this
It’s because the experience of bliss and emptiness
Comes in the four steps
Of joy and joy supreme and special joy and coemergent joy
And so I realize bliss and emptiness
The lasting nature of pleasure and pain
These nine occasions were spoken by Dechen Rangdrol to Dzogchen Ponlob Rinpoche who immediately wrote it down, August 16th. 1998. Translated and arranged by Jim Scott, October 2010, Warsaw, Poland.Translation copyright 2012, Jim Scott
SUDDENLY REMEMBERING DZOGCHEN by Khenpo Tsultrim Gyamtso Rinpoche a.k.a. Dechen Rangdrol From the palace of Dzogchen – appearing emptiness I look out, and what I see Is appearances in all varieties And I suddenly remember that appearances And their emptiness are inseparable And there’s a reason why I remember this It’s that the unexamined mere appearances Provided through interdependence When analyzed, have no makeup And because they’re nothing solid from the start I know from that that appearances And their emptiness are inseparable From the palace of Dzogchen – appearing emptiness I look inwards and what I see It’s my own mind I’m looking at And I suddenly remember that the clarity And its emptiness are inseparable And there’s a reason why I remember this It’s because the clear awareness which is mind When analyzed, does not arise or cease And thinking it to not exist is freed on the spot And so it’s sure that the clarity And its emptiness are inseparable From the palace of Dzogchen – appearing emptiness I look back into my mind And what I see is “clinging to me” And I suddenly remember that there is no self In what I think is me or I think is mine And there’s a reason why I remember this It’s because none of the skandhas are a self And because there is no self apart from them I know for sure that from the very start There’s never been any self at all From the palace of Dzogchen – appearing emptiness I look out and what I see Is perceived and perceiver as a duality And I suddenly remember the emptiness Of perceived, perceiver duality And there’s a reason why I remember this It’s because the objects are mental habits’ tricks And because none of these has a content of their own And because the perceiving mind lacks a makeup too And so it’s sure that reality Is empty of all duality From the palace of Dzogchen – appearing emptiness I take a good look at samsara And I take a good look at nirvana And I suddenly remember great emptiness Their emptiness of true existence And there’s a reason why I remember this It’s because they’re beyond being one and many too And so I know great emptiness And what it’s like is spaciousness From the palace of Dzogchen – appearing emptiness I take a good look at phenomena I analyze the conventional world And I suddenly remember the overview That’s totally free from any kind of extreme And there’s a reason why I remember this Since “existing” or “not” are just comparative terms And traits and their terms are dependent on each other And so I know that the nature that lasts Is totally free of complications From the palace of Dzogchen – appearing emptiness I look inwards and what I see Is the very present moment of mind right now And I suddenly remember the clear light Totally free of the slightest flaw And there’s a reason why I remember this It’s because there is no flaw in the natural state And because any flaw is empty of itself I’ve settled down in the clear light That’s free of flaw from the very start From the palace of Dzogchen – appearing emptiness I gaze inwards and what I see Is self-arisen awareness And I suddenly remember that awareness And its emptiness are inseparable And there’s a reason why I remember this It’s because this inexpressible awareness Transcending mental operations Is the alpha-pure abiding nature of mind And also because of its spontaneous presence I realize that awareness And its emptiness are inseparable From the palace of Dzogchen – appearing emptiness I catch my mind in the act There’s lots of passion there – you know – the clinging kind And I suddenly remember that even bliss And its emptiness are inseparable And there’s a reason why I remember this It’s because the experience of bliss and emptiness Comes in the four steps Of joy and joy supreme and special joy and coemergent joy And so I realize bliss and emptiness The lasting nature of pleasure and pain These nine occasions were spoken by Dechen Rangdrol to Dzogchen Ponlob Rinpoche who immediately wrote it down, August 16th. 1998. Translated and arranged by Jim Scott, October 2010, Warsaw, Poland.Translation copyright 2012, Jim Scott
·
You, Piotr Ludwinski, Stuffs RedTurtle, Viorica Doina Neacsu and 9 others like this.
Goose Saver Very nice post, Kyle!
July 2 at 11:30pm · Like · 1
Piotr Ludwinski self-arisen awareness here would be rang byung rigpa in tibetan, right?
July 3 at 1:24am · Like
Piotr Ludwinski reminded myself of this... http://awakeningtoreality.blogspot.com.au/2013/12/clarifications-on-term-rigpa.html lol.
Awakening to Reality: Clarifications on the Term "Rigpa"
awakeningtoreality.blogspot.com
July 3 at 1:27am · Like · Remove Preview
Kyle Dixon Piotr, Yeah rang byung rig pa or rang byung ye shes... no way to know for sure, but either one works.
July 3 at 2:10am · Like
David Vardy Vivid, shimmering, transient and brilliant qualities of seeing point to the illusory nature of what's happening. There is nothing and no one to see what's happening apart from seeing itself. Knowing and recognizing this self illuminating quality, the hallmark of the illusory, is Rigpa.
