Free in the moment of seeing, meaning the very moment of seeing your own nature, in the first and second instant or a second afterwards, there is no thought. Thoughts have vanished. Is there anything more fantastic than being totally free of thought? Even just that shock because there is nothing else in this world that can totally bring a halt to thinking. You can blow up nuclear bombs and so forth and use all different techniques, but nothing really stops thoughts. But the very moment that you turn your attention to watch your own mind it is evident that it is simply an empty cognizance with no thing whatsoever. It is empty. And yet there is a seeing of that because mind is also cognizant and these are the primordial original unity of being empty and cognizant. But before it happens we don't believe that this is really it because it's too easy. There's nothing more easy than this-just like that. Okay. Don't think of anything and totally abandon thinking and what is thought of. At that moment you already seen that there is nothing to see. It is not something you gradually approach like a spirit entering you. This is what is meant by the phrase "one moment makes a difference, in one moment complete enlightenment." That moment like this is the unmistakened Buddha Mind. Don't project outwardly. Don't concentrate inwardly. Don't keep a state in between. Totally give up any mental effort. This is what the old [something] call utterly or "sheer emptiness." You don't block your 5 senses. Not at all. Just remaining like this everything is vividly experienced, but if you start to investigate and label you are involved in thoughts. This is what Padmasambhava said in the seven-fold supplication: "no matter what appears in the field of your vision, even though experienced just let it be without any fixation." In other words, disown everything. Dissolving of subject and object is the pure form of the deity. Whatever moves or occurs in the realm of your ears in sound or the sounding whether pleasant or unpleasant, just let be in the continuity of the sound being emptiness because no matter what you are hearing in the sound it is indivisible from emptiness. The empty resounding beyond arising and ceasing is the voice of the victorious ones. Do not get involved in concepts, leading or following; by leaving you're thinking to yourself. It dissolves naturally into dharmakaya-erm, thinking means our thoughts of this and that. If you just let it be, it dissolves. So, to introduce wakefulness don't do anything to it-accept or reject, hope or fear-then, it's enough. That is sufficient. So what you naturally need to train in is to not imagine something by an act of meditating, but also not to be distracted for even a second. Being distracted is the same as forgetting. And it is said on the path of distraction the demon is lying in ambush. The moment you look towards and acknowledge empty cognizance, that is called having recognized. And then there is the continuity of empty cognizance which you don't need to fabricate in any way. Just don't forget it. Once you forget and start to think then continuity is lost. The moment you look, empty cognizance is seen and recognized. And then allow the continuity of this seeing to continue and be sustained automatically. Then, for an ordinary person, again a thought occurs. Then, you remember, "Oh, I forgot!" Then again notice who forgot and simply recognize again and again you arrive back in the state of recognizing your natural face. That doesn't mean sitting and straining trying not to be distracted. It's like ringing the bell once and the sound continues. It doesn't mean ringing the bell continuously. Once the continuity fades, that means we start forgetting and we get involved in thought. Then again we notice "Oh, I forgot! I got carried away." Then, alright, go towards and again you're back recognizing and again there is natural stability in the continuous state of empty cognizance. You need to train in that: short moments, many times. We have learned to live in this life through training, how to move about...We have to train while involved in the activities of this life. For example while eating, you taste the food, then we start to think about the food and then notice, "Oh, I got carried away!" Again, recognize while eating. That moment, you arrive back vividly in the state of the essence. Then you forget again, get lost, you know while walking about, moving around...you can still recognize Buddha Nature...when you lie down to sleep, if you are diligent also recognize again...when you sit, recognize...actually, there is no time when you are not allowed to recognize nature of mind, even when you sit on the toilet. It is said like this, in the naked state of dharmadatu, which is unimaginable, relax in incredible state of awareness, a thought occurs, it arises from yourself and dissolves back into yourself. Any thought that occurs is your own expression, comes out of your own essence. It is only when forgetting the essence that the expression takes the form of a thought. But the moment you recognize your own expression, it arises out of yourself, dissolves back into yourself, meaning dissolves into the expanse of the essence. This is what we need to train in, to become used to. There is no other meditation or object or act apart from that as much as dust mote, even. But, if you forget and get distracted, you are involved in thoughts. So please train in this. That is the practice. This is what rinpoche taught in the past and today he has nothing to say besides this."
That seems to be a lecture that is in one the two books "As it is" by Tulku Urgyen Rinpoche ( here speaking ) probably in the first one. BTW these 2 books are my favourite sources on Dzogchen teachings. I read them over and over again , as well as "Rainbow Painting". He was the Father of Yongey Mingyur Rinpoche. The translator speaking in the video could be Eric Schmidt (?). This is from the late 80s or early 90s.
1:22 the Natural State is so simple (but the ego desiring something spectacular turns away) 2:23 totally give up mental effort, and there you are resting in the Natural State 4:53 ignore ALL concepts, ie., thoughts arising in the mind 5:53 neither imagine nor become distracted 6:40 you do not need to fabricate the Natural State, just don’t forget it, ie., don’t get entangled in thoughts 7:21 notice when you are caught up in thinking, the thought falls away and there you are again, resting in the Natural State
he's saying recognize empty cognizance then proceed remembering the recognition but if you get swallowed by distraction then you have to recognize it again. but don't try too hard (that's the part i like about this), "ring the bell once is sufficient you don't have to continuously ring it" (i'd never heard that before). but when you realize you're lost in conceptuality then start again. that's my recap of what he's saying so far as i understand. this is great. i should go read his book.
The coughing represents the intrusive thoughts and emotions which disturb the focus from the profound essence of the pure mind. Empty cognizance is the term this wonderful teacher used.
Can someone write down the English dialogue? I'ts difficult to undestand for me and other people who do not speak English very well but It's very important that all the practicioners can totaly undersand this precious teaching/transmission of the best Dzogchen Master of the last century. Thanks.
"Freeing the moment of seeing, meaning the very moment of seeing your own nature, in the first and second instant or a second afterwards, there is no thought. Thoughts have vanished. Is there anything more fantastic than being totally free of thought? Even just that shock because there is nothing else in this world that can totally bring a halt to thinking. You can blow up nuclear bombs and so forth and use all different techniques, but nothing really stops thoughts. But the very moment that you turn your attention to watch your own mind it is evident that it is simply and empty cognizance with no thing whatsoever. It is empty. And yet there is a seeing event because mind is also cognizant and these are the primordial original unity of being empty and cognizant. But before it happens we don't believe that this is really it because it's too easy. There's nothing more easy than this-just like that. Okay. Don't think of anything and totally abandon thinking and what is thought of. At that moment you already seen that there is nothing to see. It is not something you gradually approach like a spirit entering you. This is what is meant by the phrase "one moment makes a difference, in one moment complete enlightenment." That moment like this is the unmistakened Buddha Mind. Don't project outwardly. Don't concentrate inwardly. Don't keep a state in between. Totally give up any mental effort. This is what the old [something] call utterly or "sheer emptiness." You don't block your 5 senses. Not at all. Just remaining like this everything is vividly experienced, but if you start to investigate and label you are involved in thoughts. This is what Padmasambhava said in the seven-fold supplication: "no matter what appears in the field of your vision, even though experienced just let it be without any fixation." In other words, disown everything. Dissolving of subject and object is the pure form of the deity. Whatever moves or occurs in the realm of your ears in sound or the sounding whether pleasant or unpleasant, just let be in the continuity of the sound being emptiness because no matter what you are hearing in the sound it is indivisible from emptiness. The empty resounding beyond arising and ceasing is the voice of the victorious ones. Do not get involved in concepts, leading or following; by leading you're thinking to yourself. It dissolves naturally into dharmakaya-erm, thinking means our thoughts of this and that. If you just let it be, it dissolves. So, to introduce wakefulness don't do anything to it-accept or reject, hope or fear-then, it's enough. That is sufficient. So what you naturally need to train in is to not imagine something by an act of meditating, but also not to be distracted for even a second. Being distracted is the same as forgetting. And it is said on the path of distraction the demon is lying in ambush. The moment you look towards and acknowledge empty cognizance, that is called having recognized. And then there is the continuity of empty cognizance which you don't need to fabricate in any way. Just don't forget it. Once you forget and start to think then continuity is lost. The moment you look, empty cognizance is seen and recognized. And then allow the continuity of this seeing to continue and be sustained automatically. Then, for an ordinary person, again a thought occurs. Then, you remember, "Oh, I forgot!" Then again notice who forgot and simply recognize again and again you arrive back in the state of recognizing your natural face. That doesn't mean sitting and straining trying not to be distracted. It's like ringing the bell once and the sound continues. It doesn't mean ringing the bell continuously. Once the continuity fades, that means we start forgetting and we get involved in thought. Then again we notice "Oh, I forgot! I got carried away." Then, alright, go towards and again you're back recognizing and again there is natural stability in the continuous state of empty cognizance. You need to train in that: short moments, many times. We have learned to live in this life through training, how to move about...We have to train while involved in the activities of this life. For example while eating, you taste the food, then we start to think about the food and then notice, "Oh, I got carried away!" Again, recognize while eating. That moment, you arrive back vividly in the state of the essence. Then you forget again, get lost, you know while walking about, moving around...you can still recognize Buddha Nature...when you lie down to sleep, if you are diligent also recognize again...when you sit, recognize...actually, there is no time when you are not allowed to recognize nature of mind, even when you sit on the toilet. It is said like this, in the naked state of dharmadatu, which is unimaginable, relax in incredible state of awareness, a thought occurs, it arises from yourself and dissolves back into yourself. Any thought that occurs is your own expression, comes out of your own essence. It is only when forgetting the essence that the expression takes the form of a thought. But the moment you recognize your own expression, it arises out of yourself, dissolves back into yourself, meaning dissolves into the expanse of the essence. This is what we need to train in, to become used to. There is no other meditation or object or act apart from that as much as dust mote, even. But, if you forget and get distracted, you are involved in thoughts. So please train in this. That is the practice. This is what rinpoche taught in the past and today he has nothing to say besides this."
actually, second paragraph should be: "But the very moment that you turn your attention to watch your own mind it is evident that it is simply an empty cognizance with no thing whatsoever. It is empty. And yet there is a seeing of that because mind is also cognizant and these are the primordial original unity of being empty and cognizant." It's really not much difference. I just noticed it's "simply an empty cognizance" instead of "simply and empty cognizance" and also "And yet there is a seeing of that" instead of "And yet there is a seeing event." Basically the same meaning either way, but the correction is more grammatically correct and makes maybe slightly more sense, too.
one more correction in 7th paragraph, I should have written: "Do not get involved in concepts, leading or following; by *leaving*, you're thinking to yourself. It dissolves naturally into dharmakaya-erm, thinking means our thoughts of this and that. If you just let it be, it dissolves..."
Dzogchen Retreat in Bali, Oct. 23-28. I will be teaching Dzogchen in Bali in October. I will also be teaching advanced teachings such as thogal and Yangti, as well as offering the “pointing out” instructions so that all may finally realize liberation from all forms of personal suffering. Email me at: ejackpete@yahoo.com for all the details. 🙏 Jackson
This video has to be saved. Is it the only one with Orgyen? Maby to do a beter translation ? The automatic tranlation is not good for us not being good in english!
My fav takeaway from it is ,' SHORT MOMENTS MANY TIMES' . Love it.!!. i keep coming back to this again and again and again
Free in the moment of seeing, meaning the very moment of seeing your own nature, in the first and second instant or a second afterwards, there is no thought. Thoughts have vanished. Is there anything more fantastic than being totally free of thought? Even just that shock because there is nothing else in this world that can totally bring a halt to thinking. You can blow up nuclear bombs and so forth and use all different techniques, but nothing really stops thoughts. But the very moment that you turn your attention to watch your own mind it is evident that it is simply an empty cognizance with no thing whatsoever. It is empty. And yet there is a seeing of that because mind is also cognizant and these are the primordial original unity of being empty and cognizant. But before it happens we don't believe that this is really it because it's too easy. There's nothing more easy than this-just like that. Okay. Don't think of anything and totally abandon thinking and what is thought of. At that moment you already seen that there is nothing to see. It is not something you gradually approach like a spirit entering you. This is what is meant by the phrase "one moment makes a difference, in one moment complete enlightenment." That moment like this is the unmistakened Buddha Mind. Don't project outwardly. Don't concentrate inwardly. Don't keep a state in between. Totally give up any mental effort. This is what the old [something] call utterly or "sheer emptiness." You don't block your 5 senses. Not at all. Just remaining like this everything is vividly experienced, but if you start to investigate and label you are involved in thoughts. This is what Padmasambhava said in the seven-fold supplication: "no matter what appears in the field of your vision, even though experienced just let it be without any fixation." In other words, disown everything. Dissolving of subject and object is the pure form of the deity. Whatever moves or occurs in the realm of your ears in sound or the sounding whether pleasant or unpleasant, just let be in the continuity of the sound being emptiness because no matter what you are hearing in the sound it is indivisible from emptiness. The empty resounding beyond arising and ceasing is the voice of the victorious ones. Do not get involved in concepts, leading or following; by leaving you're thinking to yourself. It dissolves naturally into dharmakaya-erm, thinking means our thoughts of this and that. If you just let it be, it dissolves. So, to introduce wakefulness don't do anything to it-accept or reject, hope or fear-then, it's enough. That is sufficient. So what you naturally need to train in is to not imagine something by an act of meditating, but also not to be distracted for even a second. Being distracted is the same as forgetting. And it is said on the path of distraction the demon is lying in ambush. The moment you look towards and acknowledge empty cognizance, that is called having recognized. And then there is the continuity of empty cognizance which you don't need to fabricate in any way. Just don't forget it. Once you forget and start to think then continuity is lost. The moment you look, empty cognizance is seen and recognized. And then allow the continuity of this seeing to continue and be sustained automatically. Then, for an ordinary person, again a thought occurs. Then, you remember, "Oh, I forgot!" Then again notice who forgot and simply recognize again and again you arrive back in the state of recognizing your natural face. That doesn't mean sitting and straining trying not to be distracted. It's like ringing the bell once and the sound continues. It doesn't mean ringing the bell continuously. Once the continuity fades, that means we start forgetting and we get involved in thought. Then again we notice "Oh, I forgot! I got carried away." Then, alright, go towards and again you're back recognizing and again there is natural stability in the continuous state of empty cognizance. You need to train in that: short moments, many times. We have learned to live in this life through training, how to move about...We have to train while involved in the activities of this life. For example while eating, you taste the food, then we start to think about the food and then notice, "Oh, I got carried away!" Again, recognize while eating. That moment, you arrive back vividly in the state of the essence. Then you forget again, get lost, you know while walking about, moving around...you can still recognize Buddha Nature...when you lie down to sleep, if you are diligent also recognize again...when you sit, recognize...actually, there is no time when you are not allowed to recognize nature of mind, even when you sit on the toilet. It is said like this, in the naked state of dharmadatu, which is unimaginable, relax in incredible state of awareness, a thought occurs, it arises from yourself and dissolves back into yourself. Any thought that occurs is your own expression, comes out of your own essence. It is only when forgetting the essence that the expression takes the form of a thought. But the moment you recognize your own expression, it arises out of yourself, dissolves back into yourself, meaning dissolves into the expanse of the essence. This is what we need to train in, to become used to. There is no other meditation or object or act apart from that as much as dust mote, even. But, if you forget and get distracted, you are involved in thoughts. So please train in this. That is the practice. This is what rinpoche taught in the past and today he has nothing to say besides this."
Thank you, you are God sent
🌈🌈🌈🙏🙏🙏❤️❤️❤️
🌈❤🙏🏼
Ah!! My Precious Teacher...What a joy to see you again.
Om Ah Hung Benza Guru Pema Siddhi Hung 🙏🏼❤
That seems to be a lecture that is in one the two books "As it is" by Tulku Urgyen Rinpoche ( here speaking ) probably in the first one. BTW these 2 books are my favourite sources on Dzogchen teachings. I read them over and over again , as well as "Rainbow Painting". He was the Father of Yongey Mingyur Rinpoche. The translator speaking in the video could be Eric Schmidt (?). This is from the late 80s or early 90s.
1:22 the Natural State is so simple (but the ego desiring something spectacular turns away)
2:23 totally give up mental effort, and there you are resting in the Natural State
4:53 ignore ALL concepts, ie., thoughts arising in the mind
5:53 neither imagine nor become distracted
6:40 you do not need to fabricate the Natural State, just don’t forget it, ie., don’t get entangled in thoughts
7:21 notice when you are caught up in thinking, the thought falls away and there you are again, resting in the Natural State
Thank you
Many thanks
Gracias 😊
If only we could appreciate how precious this teaching is. Absolutely authentic.
Robert Presley
th-cam.com/video/gXx2_eX9Ljc/w-d-xo.html
Yeah, and it give you absolutely nothing.
he's saying recognize empty cognizance then proceed remembering the recognition but if you get swallowed by distraction then you have to recognize it again. but don't try too hard (that's the part i like about this), "ring the bell once is sufficient you don't have to continuously ring it" (i'd never heard that before). but when you realize you're lost in conceptuality then start again. that's my recap of what he's saying so far as i understand. this is great. i should go read his book.
thank you jackson,i love you
BRILLIANT!!!
Enlightened being! Benzar Guru Pema Siddhi Hung!
Excellent Lama...
Excellent! Thank you and everyone involved,especially Erik pema kunsang from j o mallander
The coughing in this...wow. ..Kathmandu pollution? 😅😃
The coughing represents the intrusive thoughts and emotions which disturb the focus from the profound essence of the pure mind. Empty cognizance is the term this wonderful teacher used.
this master is lit 🔥
That guy in the background smoked one bong to many
❤️
Does anyone know when these Pointing Out instructions were given? What was the date of the event?
Here is the transcript:
Can someone write down the English dialogue? I'ts difficult to undestand for me and other people who do not speak English very well but It's very important that all the practicioners can totaly undersand this precious teaching/transmission of the best Dzogchen Master of the last century. Thanks.
"Freeing the moment of seeing, meaning the very moment of seeing your own nature, in the first and second instant or a second afterwards, there is no thought. Thoughts have vanished. Is there anything more fantastic than being totally free of thought? Even just that shock because there is nothing else in this world that can totally bring a halt to thinking. You can blow up nuclear bombs and so forth and use all different techniques, but nothing really stops thoughts.
But the very moment that you turn your attention to watch your own mind it is evident that it is simply and empty cognizance with no thing whatsoever. It is empty. And yet there is a seeing event because mind is also cognizant and these are the primordial original unity of being empty and cognizant.
But before it happens we don't believe that this is really it because it's too easy. There's nothing more easy than this-just like that. Okay. Don't think of anything and totally abandon thinking and what is thought of. At that moment you already seen that there is nothing to see.
It is not something you gradually approach like a spirit entering you. This is what is meant by the phrase "one moment makes a difference, in one moment complete enlightenment." That moment like this is the unmistakened Buddha Mind.
Don't project outwardly. Don't concentrate inwardly. Don't keep a state in between. Totally give up any mental effort. This is what the old [something] call utterly or "sheer emptiness."
You don't block your 5 senses. Not at all. Just remaining like this everything is vividly experienced, but if you start to investigate and label you are involved in thoughts. This is what Padmasambhava said in the seven-fold supplication: "no matter what appears in the field of your vision, even though experienced just let it be without any fixation." In other words, disown everything. Dissolving of subject and object is the pure form of the deity.
Whatever moves or occurs in the realm of your ears in sound or the sounding whether pleasant or unpleasant, just let be in the continuity of the sound being emptiness because no matter what you are hearing in the sound it is indivisible from emptiness. The empty resounding beyond arising and ceasing is the voice of the victorious ones. Do not get involved in concepts, leading or following; by leading you're thinking to yourself. It dissolves naturally into dharmakaya-erm, thinking means our thoughts of this and that. If you just let it be, it dissolves.
So, to introduce wakefulness don't do anything to it-accept or reject, hope or fear-then, it's enough. That is sufficient. So what you naturally need to train in is to not imagine something by an act of meditating, but also not to be distracted for even a second. Being distracted is the same as forgetting. And it is said on the path of distraction the demon is lying in ambush.
The moment you look towards and acknowledge empty cognizance, that is called having recognized. And then there is the continuity of empty cognizance which you don't need to fabricate in any way. Just don't forget it. Once you forget and start to think then continuity is lost. The moment you look, empty cognizance is seen and recognized. And then allow the continuity of this seeing to continue and be sustained automatically.
Then, for an ordinary person, again a thought occurs. Then, you remember, "Oh, I forgot!" Then again notice who forgot and simply recognize again and again you arrive back in the state of recognizing your natural face. That doesn't mean sitting and straining trying not to be distracted. It's like ringing the bell once and the sound continues. It doesn't mean ringing the bell continuously. Once the continuity fades, that means we start forgetting and we get involved in thought. Then again we notice "Oh, I forgot! I got carried away." Then, alright, go towards and again you're back recognizing and again there is natural stability in the continuous state of empty cognizance. You need to train in that: short moments, many times.
We have learned to live in this life through training, how to move about...We have to train while involved in the activities of this life. For example while eating, you taste the food, then we start to think about the food and then notice, "Oh, I got carried away!" Again, recognize while eating. That moment, you arrive back vividly in the state of the essence. Then you forget again, get lost, you know while walking about, moving around...you can still recognize Buddha Nature...when you lie down to sleep, if you are diligent also recognize again...when you sit, recognize...actually, there is no time when you are not allowed to recognize nature of mind, even when you sit on the toilet.
It is said like this, in the naked state of dharmadatu, which is unimaginable, relax in incredible state of awareness, a thought occurs, it arises from yourself and dissolves back into yourself. Any thought that occurs is your own expression, comes out of your own essence. It is only when forgetting the essence that the expression takes the form of a thought. But the moment you recognize your own expression, it arises out of yourself, dissolves back into yourself, meaning dissolves into the expanse of the essence. This is what we need to train in, to become used to. There is no other meditation or object or act apart from that as much as dust mote, even. But, if you forget and get distracted, you are involved in thoughts. So please train in this. That is the practice. This is what rinpoche taught in the past and today he has nothing to say besides this."
actually, second paragraph should be:
"But the very moment that you turn your attention to watch your own mind it is evident that it is simply an empty cognizance with no thing whatsoever. It is empty. And yet there is a seeing of that because mind is also cognizant and these are the primordial original unity of being empty and cognizant."
It's really not much difference. I just noticed it's "simply an empty cognizance" instead of "simply and empty cognizance" and also "And yet there is a seeing of that" instead of "And yet there is a seeing event." Basically the same meaning either way, but the correction is more grammatically correct and makes maybe slightly more sense, too.
one more correction in 7th paragraph, I should have written: "Do not get involved in concepts, leading or following; by *leaving*, you're thinking to yourself. It dissolves naturally into dharmakaya-erm, thinking means our thoughts of this and that. If you just let it be, it dissolves..."
@@currentcreative2194 Thankyou so much!
@@currentcreative2194 1st paragraph: It's not "Freeing the moment of seeing" but "Free in the moment of seeing"
Dzogchen Retreat in Bali, Oct. 23-28.
I will be teaching Dzogchen in Bali in October. I will also be teaching advanced teachings such as thogal and Yangti, as well as offering the “pointing out” instructions so that all may finally realize liberation from all forms of personal suffering.
Email me at:
ejackpete@yahoo.com
for all the details.
🙏 Jackson
Couldn't really hear it thanks to that person coughing...leave the damn room and get your shit under control
This video has to be saved. Is it the only one with Orgyen? Maby to do a beter translation ? The automatic tranlation is not good for us not being good in english!
Is that Urgyen?
Yes it is, Tulku Urgyen.
by whom?
Tulku Urgyen Rinpoche 🙏🏼
is this wangdor rinpoche?
Tulku Urgyen Rinpoche