Unborn and unceasing.

Inconceivable, inexpressible perfection of wisdom, 

Unborn and unceasing, with a real nature like the sky,

Experienced as the wisdom of our own awareness,

I pay homage to the mother of the Buddhas of the three times. 

Prajnaparamita Prayer

As a Dzogchen practitioner, it is important to understand the meaning and significance of this verse. As indicated in this verse of praise to Prajnaparamita, or the perfection of wisdom, when we understand the real nature of our own awareness, we come to realize the very womb that gives birth to awakening. The Tibetan for unborn is ma-skye, which means not-born, not-produced, unborn. The Tibetan for unceasing is ma-'gags, which means not-stopped, not-interrupted, not-blocked, unceasing. 

The Buddha first introduced the concept of anatta, not-self or selflessness, in the common Hinayana tradition of the first turning of the wheel of dharma. Here the self or phenomena were shown to be selfless because they were compounded or composite. Just as a wagon depends on many parts and pieces for its being, so too we are compounded individuals with no true identity or personhood separate from our aggregates. The ego or self as we know it is a fabrication of past experiences, self-narratives, and projections about who we think we are or who we would like to be. Egotism keeps us trapped in a repetitive loop, operating under a cycle of ingrained habits and beliefs about who we are and the world around us. 

We already know this self or ego is subject to change and impermanent, but we are so conditioned that often times we simply do not see opportunity available to us or our underlying potential. The Buddha saw how much this cycle makes us suffer and sought to teach a method to break out of that cycle of confusion by teaching dependent origination and no-self, or empty of self. 

The teachings of self being a compounded entity were further refined in the second turning of the wheel of dharma, where dependent origination and the two truths give rise to a more profound understanding of emptiness. This understanding takes the form of a simply logical analysis:

If things arise dependently, then they lack an independent existence. 

Conditioning, cause and effect, dependent origination all point to the true reality that nothing in this world inherently exists of its own accord. Everything is interconnected, dependent on other phenomena as support for its being. We can say that relatively, phenomena do arise and exist conventionally based on cause and effect, but ultimately phenomena do not inherently exist. The relative truth of their appearing does not mean that they truly exist in their own right.  

This may seem like semantics, but the implications of this understanding are dramatic and profound. 

When we feel stuck or trapped in a situation, we don't see the power of our own thoughts and actions. We hand over power to our negative thoughts and perceptions, and to the actions of others or the world around us. Our perception at that time is that things aren't going to change, things won't get better, and that there is nothing that we can do. This is the trap of confusion, confusion about who we are and the nature of the world around us. Seeing that this current reality is dependently arisen, means also seeing that it is malleable and subject to change. In fact, right now at this very moment it is unfolding and changing. 

This is an outer level of understanding dependent origination and emptiness. We should examine the world and our experience in this way. This is what the Buddha means when he encourages us to understand the human condition and the predicament that we find ourselves in. We should don the hat of a scientist and really examine who we are and the nature of the world around us. From a Buddhist perspective we should study the prajnaparamita sutras and Madhyamaka philosophy, particularly as set forth by Nagarjuna. We can also use modern scientific principles  to augment this understanding, using the theory of relativity and quantum physics to understand the physical world, as well as the science of the mind to understand our conception of the self. 

The inner level of understanding dependent origination and emptiness becomes more subtle and profound. Here we understand the union of the relative and ultimate truth, or the union of dependent origination and emptiness. Experiencing this union of dependent origination and emptiness we can start to understand what is meant by unborn and unceasing. 

Whereas before we separated the relative and ultimate into two buckets and used logical reasoning to establish emptiness, here we see that the relative and ultimate are indivisible. It is useful here to think of dependent origination as an infinite play of phenomena or appearances. 

Look at the world around you. Right now. Don't look at it as a static world, the world you are used to. See it as the infinite play of dependent origination. Because it is dependently arisen, it is empty. We've already established that dependent origination means that phenomena are empty of inherent existence. You know that what is dependently arisen is empty, form is emptiness, emptiness is form. So when you look out and see the infinite play of dependent origination, you are witnessing the illusory play of emptiness in which no thing ever comes into true existence. Phenomena, appearances, are never truly born, never truly exist, but they are also unceasing, uninterrupted. Reifying a subjective consciousness or objective phenomena is to establish a self where there is no-self. Unborn and unceasing does not mean that nothing exists, rather that the entire world of appearances and possibilities exists as the play of dependent origination. The great Dzogchen master Longchenpa says, "Not existing as anything at all, they can appear as anything whatsoever." We can learn to recognize this state and rest in it, which leads us to the secret level of understanding. 

The innermost or secret understanding is secret because it is right in front of us and yet we do not see it. The secret understanding of unborn and unceasing is that it is the nature of our own mind. This is our primordial state. This is what we mean when we say the natural great perfection, Dzogchen. This is the very ground of enlightenment, our primordial buddhahood, in which there is no enlightenment because we have never wavered from this authentic state of being. All thoughts, feelings, perceptions, and appearances are but the illusory play of emptiness in which nothing has ever come into being, and yet appears as the diverse world. 

When we recognize and learn to rest in this unborn and unceasing pure presence (Tib. rigpa), then we actualize our true nature which is like the sky. Without center or limit, completely open and unobstructed, inconceivable and beyond expression, it is the wisdom that gives "birth" to all Buddhas. Whatever appears to that awareness is like the clouds in the sky, unborn and unceasing, coming and going without a trace, ornamenting the sky but never separate or distinct. Such is our primordial state, ultimate bodhicitta, awakened mind.

Conception of identity.

When my nature is not understood and the phenomena

that manifest from me become the object of judgement, 

desire and attachment give rise to the creation of concrete vision

that is impermanent and destined to vanish like a magical apparition.

Then one becomes like a blind man who does not know what is happening.

From the Supreme Source, Kunjed Gyalpo 

The primordial state, our own pure awareness, has three characteristics. Being unborn, it is originally pure emptiness. Being unceasing, it is clearly apparent as the variety of phenomena. Being responsive, it is great compassion beyond effort or action. 

Not understanding the true nature of the mind and all phenomena as being empty of inherent existence we conceive of the differences between mind and what is appearing to mind. The unceasing clarity of the mind not being recognized as our own display, we give birth to identity. Reifying subjective awareness gives birth to dualistic consciousness and forms the very basis for ego and self-grasping. Reifying appearances gives birth to a concrete reality that continually evolves as the play of dependent origination. 

Stuck in dualistic perception, we have no choice but to cycle through repetitive loop of conditioned existence. The only way to break the cycle is to fully understand the very nature of our own mind, which is inseparable from the nature of reality itself. 

Fully understand dukkha, the human predicament by contemplating the nature of the five skandhas and the three marks of existence. Let go of whatever is arising and learn to rest in the natural state. Resting in the authentic condition of the nature of mind, actualize pure awareness, the primordial state of being free from birth and death.

April Meditation Workshop

Meditation Workshop:
Resting in the Nature of Mind

Event to be held at the following time, date, and location:  Sunday, April 14, 2019 from 10:00 AM to 12:00 PM (PDT)  Wise Orchid Taijiquan & Qigong 2002 East Union Street Seattle, WA 98122 View Map

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Join us for a weekend workshop on the foundations of the Dzogchen view and meditation. Dzogchen, or the Great Perfection, is the heart essence of all of the Buddha's teachings. These teachings reveal how we can live more deeply in the world in a simple but direct way. Be introduced to the unique Dzogchen view Learn how to recognize and rest in the nature of mind Learn how the practice of resting unfolds to reveal pure presence Understand how we stray in the practice and how to eliminate errors in our meditation No prior meditation experience necessary, advanced students welcome. See you on the cushion! Greg

3 marks of existence.

Fully understand dukkha.

To learn to be fully present and whole in the world, we need to learn to look deeply into our own lives and the human condition. The Buddha taught this as the very basis of the journey of awakening.

The journey of self-discovery and awakening is not a journey outside ourselves, but a pilgrimage to the very center of our being. It is more about being than doing, more about going deeper than exploring wider.

How are we to look at the reality of the human predicament in order to gain insight and understanding? The Buddha use a very simple method of contemplation called the three marks of existence, otherwise known as the three seals.

It is impermanent. It is the nature of dukkha. It is not-self, or empty. 

These three marks of impermanence, dukkha and selflessness or emptiness inform our perspective and contemplation. These three marks are a lens through which we see our experience in meditation.

Observing the body, we can see clearly that it is impermanent, the nature of dukkha, and not-self.
Observing feelings, we can see clearly that it is impermanent, the nature of dukkha, and not-self.
Observing mind and thoughts, we can see clearly that it is impermanent, the nature of dukkha, and not-self.
Observing phenomena, whether sights, sounds, smells, tastes or touch, we can see clearly that it is impermanent, the nature of dukkha, and not-self.

Contemplating these three marks, there is no need to reject our experience or present condition. In order to truly contemplate these three marks, we must look at our present condition the way it is. By looking into our own life, we approach the very nature of reality itself.

As we learn to be truthful to our own life and the human predicament that we find ourselves in, we find that we are right on the very threshold of awakening. There is no where to go, and no one else can make this journey for us. You are the doorway and the one who must pass through. There is no where else to look but within.

As our self-awareness deepens, our connection and compassion for others naturally grows and warms. The separation that we see between ourselves and others becomes less distant as we learn to be less separated from ourselves and the world around us. As self-awareness deepens and compassion grows, we discover a means of living fully in the world. We rediscover the very ground of being, the primordial state from which we have never parted but rarely recognize.

When you fully understand the human predicament, or dukkha, by contemplating the three marks, you are at home in the world. Understanding deepens our presence and belonging, and these are among the greatest gifts we can bring into the world.

Retreat with Younge Khachab Rinpoche

Dzogchen Introduction and Instruction

Rinpoche will be giving a Dzogchen introduction and teaching his terma text entitled “The Three Ah’s”, which directly introduce our own pure awareness or rigpa. Rinpoche will be presenting these teachings from the point of view of one’s practice based on his own extensive contemplation and experience. This is a rare opportunity to receive teachings and instruction from a true Dzogchen master.

May 4 - 5, 2019

10am to 5pm

Wise Orchid Taijiquan and QiGong

2002 E Union St, Seattle, WA 98122

• $150.00 – Program Price

Register Now

Younge Khachab Rinpoche

Younge Khachab Rinpoche is a highly accomplished Dzogchen master and non-sectarian, or Rime scholar. He was educated at Ganden Jangtse Monastery where he received his Geshe degree. He was also appointed as the Khenpo of the Kagyu Monastery Thagten Nyingje Ling in Boudhnath where he taught for several years. He has studied widely with the top masters in the Kagyu, Nyingma, Gelug, Sakya and Bon traditions. 

Rinpoche’s style of teaching is direct, warm and engaging, extensive yet practical. He is accessible and takes a personal interest in his students’ progress. Rinpoche currently makes his home in the United States.

Two ways of seeing.

In the Dzogchen tradition, we usually meditate with our eyes open. The eyes are an ancient symbol of presence. The opening of the eyes is a proclamation of presence. When a child first enters this world, it is the opening of their eyes that signifies their entry into this world. When we are tending to someone who is sick, for days or weeks their eyes can remain closed and we may wonder about their condition, but when they open their eyes we know they are present and with us once again.

As we learn to rest in open presence, we must learn a new way of seeing the world. This new way of seeing creates the world anew, for the world has only ever existed for us in the way that we see it.

Our old way of seeing was one of distance and separation. We look out, and see at a distance some object or person. I am here and the tree is across the way.

The new way of seeing is of oneness and intimacy. Everything in our field of vision is one with our awareness. Our presence is connected with the world around us, the greater the presence the greater the connection. When seeing with oneness, we notice a sense of intimacy and closeness even with distant mountains. In this way sights come to ornament our awareness, further enhancing and clarifying our presence.

Seeing with oneness, we learn how to be fully in the world. Seeing at a distance, we are easily overwhelmed by the intensity of our experience. The other becomes too formidable, too strong, too direct, and we end up turning away, shirking our presence for a feeling of safety or control. Seeing with oneness, awareness and the other are inseparable, so what could be overwhelmed by who? Seeing with oneness we learn to resolve our experience, we learn to be patient and responsive to what is coming up. When we are unable to work with our experience, we experience the great splitting of oneness into separateness and duality.

Duality is in illusion based on identity and separateness. Everything is interconnected and without fixed identity. Change your perception, and you change your world.

Upcoming Meditation Workshop

Meditation Workshop:
Resting in Pure Presence

Event to be held at the following time, date, and location:  Sunday, March 10, 2019 from 10:00 AM to 12:00 PM (PDT)  Wise Orchid Taijiquan & Qigong 2002 East Union Street Seattle, WA 98122 View Map

Attend Event

Share this event:

Join us for a weekend workshop on the foundations of the Dzogchen view and meditation. Dzogchen, or the Great Perfection, is the heart essence of all of the Buddha's teachings. These teachings reveal how we can live more deeply in the world in a simple but direct way.

• Be introduced to the unique Dzogchen view
• Learn how to recognize and rest in the nature of mind
• Learn how the practice of resting unfolds to reveal pure presence
• Understand how we stray in the practice and how to eliminate errors in our meditation
  

No prior meditation experience necessary, advanced students welcome.

We hope you can make it!

Changing the human predicament.

Fully understand dukkha. 

The human condition is inherently complex. The very nature of our life is one of constant change and dissatisfaction. We are all subject to aging, sickness and death, to loss of loved ones and to parting with what we desire. Stress, anxiety, depression, addiction, among others, all ornament this life in various ways and at various times.

Understanding the human predicament is the first step on the path. The Buddha encourages us to look at the truth of dukkha. It is a truth, not a deception or a false proclamation. Look at the truth of your own human predicament.

The original aim of the Buddha was to deeply explore this human predicament, and then to move towards an alteration of our very being. We cannot escape the human condition, but we can dramatically alter the way in which we live in the world.

The Buddha taught that by letting go of the arising of attachment, aversion and ignorance, we could actualize the state of cessation. Actualizing that state cultivates qualities like selflessness, equanimity, loving presence, and impartial compassion. Living with these traits is fundamentally different than our everyday experience of worrying, self-focus and impulsiveness. Who we are and our posture in the world shapes all of our interactions and relationships. Our actions are quite different when they are informed by compassion and equanimity, than when we are being ruled by selfish intentions and impulsiveness.

This is the challenge. We cannot escape the human condition, but by looking closely at the human predicament we can change ourselves and the world around us. We can choose to let go of reactivity, and become more familiar with our genuine nature of being.