The-Tibetan-Book-of-Living-and-Dying

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The-Tibetan-Book-of-Living-and-Dying

THE INNERMOST ESSENCE 163MEDITATIONWhat, then, is meditation in Dzogchen? It is simply resting,undistracted, in the View, once it has been introduced. DudjomRinpoche describes it: "Meditation consists of being attentiveto such a state of Rigpa, free from all mental constructions,whilst remaining fully relaxed, without any distraction orgrasping. For it is said that 'Meditation is not striving, but naturallybecoming assimilated into it.'"The whole point of Dzogchen meditation practice is tostrengthen and stabilize Rigpa, and allow it to grow to fullmaturity. The ordinary, habitual mind with its projections isextremely powerful. It keeps returning, and takes hold of useasily when we are inattentive or distracted. As DudjomRinpoche used to say, "At present our Rigpa is like a littlebaby, stranded on the battlefield of strong arising thoughts." Ilike to say we have to begin by babysitting our Rigpa, in thesecure environment of meditation.If meditation is simply to continue the flow of Rigpa afterthe introduction, how do we know when it is Rigpa andwhen it is not? I asked Dilgo Khyentse Rinpoche this question,and he replied with his characteristic simplicity: "If youare in an unaltered state, it is Rigpa." If we are not contrivingor manipulating the mind in any way, but simply resting in anunaltered state of pure and pristine awareness, then that isRigpa. If there is any contriving on our part or any kind ofmanipulating or grasping, it is not. Rigpa is a state in whichthere is no longer any doubt; there is not really a mind todoubt: You see directly. If you are in this state, a complete,natural certainty and confidence surge up with the Rigpa itself,and that is how you know. 6The tradition of Dzogchen is one of extreme precision,since the deeper you go, the subtler the deceptions that canarise, and what is at stake is the knowledge of absolute reality.Even after the introduction, the masters clarify in detail thestates that are not Dzogchen meditation and must not be confusedwith it. In one of these states you drift into a no-man'sland of the mind, where there are no thoughts or memories; itis a dark, dull, indifferent state, where you are plunged intothe ground of the ordinary mind. In a second state, there issome stillness and slight clarity, but the state of stillness is astagnant one, still buried in the ordinary mind. In a third youexperience an absence of thoughts, but are "spaced out" in avacant state of wonder. In a fourth your mind wanders away,

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