Striking the Essence in Three Incisive Indications
Direct Introduction
Remaining Without Doubt
Continuing in the State
These are the three incisive indications which were the final essential indicative presentation describing the direct meaning of Dzogchen given by Garab Dorje (dGa’ rab rDo rJe) the Nirmanakaya manifestation of Chana Dorje (phyag na rDo rJe – vajrapani – Master of the Secrets) to his disciple Jampal Shényèn (’jam dPal bShes gNyen – Manjushrimitra).
The tsig-sum nèdék (tshig gSum gNad brDegs) is also a summary of the three series of Dzogchen in which Direct Introduction equates with Dzogchen sem-dé, Remaining Without Doubt equates with Dzogchen long-dé, and Continuing in the State equates with Dzogchen men-ngag-dé (rDzogs chen sems sDe, rDzogs chen kLong sDe, and rDogs chen man ngag sDe).
The ‘Khépa Sri Gyalpo’ by Paltrül Rinpoche is one of the most eminent texts in the Longchen Nying-thig tradition. In this text Dza Paltrül Rinpoche bases his exposition on the tsig-sum nèdék (tshig gSum gNad brDegs) on the primary Dzogchen theme of view, meditation, and action. Dza Paltrül Rinpoche provides precise instructions on the practice of view and meditation. The meditative method employed is to find the presence of awareness in the dimension of the nyam of Hedewa subsequent to forcefully enunciate the syllable Phat
From active appreciation of the Lama, I present the nature of Vision as Longchen Rabjam – vast expansive immensity; I present the nature of Meditation as Khyentsé ’ö-Zér – light Rays of knowledge and kindness; I present the nature of Action as Gyalwa’i Nyugu – burgeoning conqueror.
Longchen Rabjam (klong chen rab ’byams pa dri ’med ’od zer, 1308-1363) was an incarnation of Princess Pema Sèl, the daughter of King Trisong Détsen, to whom Padmasambhava had entrusted his lineage of Dzogchen Khandro Nying-thig. Palden Khyentsé Özer (dPal lDan mKhyen brTse ’od zer) was the incarnation of Jamgön Kongtrül Lodrö Thaye (Kong sPrul bLo gros mTha’ yas, 1813-1899) and son of the 15th Karmapa. Jig’mèd Gyalwa Nyugu (’jigs med rGyal ba’i myu gu was the Tsawa’i Lama of Paltrül Rinpoche (main disciple of Jig’mèd Lingpa – ’jigs med gLing pa).
If one practises vision, meditation, and action with this knowledge—without stressful striving—one attains liberation in this lifetime. Failing that – one finds at the very least a restful and relaxed mind.
Vision is Longchen Rabjam—vast expansive immensity—and the three precepts strike that essential reality. Firstly one must allow the mind to relax. One should remain undisturbed by that which arises—neither diffused nor concentrated. In this state of equilibrium and relaxation abruptly utter the syllable Phat: forcefully, volubly, yet of brief duration. There it is—nothing unusual—yet lucent wonderment. Lucent wonderment is the all-pervading freedom of mind – so in that inexpressible all-penetrating freedom of mind, recognise this total presence as chöku (chos sKu – dharamakaya – the sphere of unconditioned potentiality). This is Direct Introduction – Rigpa ngo-trö (rig pa ngo sprod).
Then, whether there is stillness or movement (népa or gyowa – gNas pa or gYo ba), rage or lust, happiness or sadness – sustain recognition of total presence at all times in every situation. The ‘son’ clear light uniting with the familiar ‘mother’ light remain absorbed in the ineffability of total presence.
Whatever occurs – repeatedly disrupt serenity or ecstasy, lucidity or flowingness, by suddenly uttering Phat: the syllable of wisdom and method. The meditative absorption and insight will be identical – meditation sessions and intervals, indistinguishable. Remain always in this state where differentiation has no meaning.
While developing stability, however, renounce the entertainment of treasuring meditation. Practise not merely at set periods, but at all times. In every situation watch the free play of total presence and remain convinced that there is nothing else. This is Remaining Without Doubt – té tshom’méd (the tshom med).
Whatever arises in Mind – whether desire, anger, pleasure or pain—whatever the accidental arising—through direct recognition, residual traces do not linger. Through intuiting this liberating aspect of the total presence, namtogs—(rNam rTog – that which arises in Mind)—become analogous to images drawn on the surface of water. Uninterrupted spontaneous arising and dissolving has free play. Whatever arises is simply naked presence and emptiness. Whatever moves is the creativity of space, which spontaneously dissolves, leaves without trace. The manner in which phenomena arise is identical; the crucial difference, however, lies in the nature of releasing. Without the release of arising and dissolution, meditation is delusory. Imbued with release – one dwells in the space of non-meditation. This is Continuing in the State – ngang kyang (ngang bSkyangs).
According to this vision meditative absorption, unification of knowledge and kindness, and the activity of the burgeoning conqueror act as supports. Were Buddhas of the past, present, and future to deliberate, there would be no indications superior to the tsig-sum nèdék.
The Spacious gTértön—Creativity of Total Presence—took this gTér from the milieu of nondual perception, so this gTérma is not to be compared with mining ore from rock. It is the final indication of Garab Dorje. It is the essence of the three transmissions—sealed of secrecy—which I have entrusted to my heart children. This declaration from the heart is profound and true – so do not let these indications escape you. Do not abandon them.
The Glorious Wisdom Sovereign extraordinary teaching is now complete.
