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Looking, SEEING, LETTING BE, and BEING FREE

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Looking, SEEING, LETTING BE, and BEING FREE LooKING, SEEING, LETTING BE, AND BEING FREE ]-low oo I EXPERIENCE RIGPA? This question is really about how du­ alistic mind and mind essence actually are. When I teach, usually I first give the story of mind essence, offering a theory about how mind essence is so that you can get the idea intellectually. But it is quite possi­ ble that someone has already experienced the actuality of mind essence before hearing it explained intellectually; let's not rule out that possibil­ ity. Traditionally, first the theory is given, then the way or method of experiencing mind essence in actuality is taught. I haven't gotten to that point yet; we are still working on the intellectual picture. When I give this explanation, it's easy to make the mistake of think­ ing that mind essence is an entity somewhere inside dualistic mind. If we do this, we may gain some understanding of how mind essence is, but this understanding is within a dualistic framework-like the idea that within dualistic mind there is an empty essence, the idea that within dual­ istic mind we have a cognizant nature, and so forth. This is a conceptual understanding of the mind essence beyond concepts. Right now, from within our state of dualistic mind, we must actually experience how mind essence consists of essence, nature, and capacity. We try to approach how that mind essence actually is as an experience. That experience takes place by means of the pith instructions given by a master. Right here is the point where a qualified master would give the pointing-out instruction, directly pointing out the nature of mind. I myself have to use words; otherwise there does not seem to be any way. Hearing those words, we may apply them in our own experience, and then it is possible that someone may recognize mind essence through 127 FEARLESS SIMPLICITY these words. Let's say that most of us now have an idea about what mind essence is. Getting the experience of it rather than just the idea has to take place in a way that is free of concepts. Bringing theory into ex­ perience requires the pointing-out instruction. Traditionally, when the pointing-out instruction is about to be given, the students or disciples have already thoroughly prepared themselves. They will make heartfelt and sincere supplications to the lineage masters and to their root guru. The master who is about to impart the pointing­ out instruction will bring forth the strength of the unconditioned origi­ nal wakefulness, be inspired with great compassion, and be in that state himself or herself. At that point, the pointing-out instruction is given. But this is not the way it is going to be here right now; I am not going to do that. In the future, when you meet a great master and are able to connect deeply with such a person, you should definitely request the pointing-out instruction. There are still many such "antique" masters who hold the lineage, so slowly, slowly, and when the right time comes, please request and receive the pointing-out instruction. Right now, as I mentioned earlier, dualistic mind is extroverted, get­ ting caught up in one object after the other. Dualistic mind now needs to know its own essence. It needs to recognize its own identity. When we recognize mind essence, we experience it as being naturally present, not as something fabricated through our ideas. It is simply something that is by itself. Along with being naturally present as empty essence, there is also a sense of being awake. This may not last long; it may be quite short, but mind essence is naturally empty and cognizant. In Dharma terminology, this is called "the nonarising essence whose radi­ ance is unobstructed so that its expression can manifest as myriad ex­ periences." Right now, we are like a movie character you see up on the screen in handcuffs, with tape over his mouth and rope bound around his body. The moment of recognizing mind nature is like the moment this char­ acter becomes untied, completely unfettered. The sudden disappearance of these confinements gives a feeling of deep release. In our case it is not physical release, like the disappearance of all those ropes, handcuffs, and tape. Rather, it is a mental release. The knots of conceptual attitude are untied, released, set free, so that our state of mind feels completely unre­ strained; it opens up and remains so. The physical knots in the channels 128 MAIN CouRSE are also released and relaxed. That very moment has a sense of empty essence in this way of being wide open; at the same time, it is seen by cognizant nature in a way that is beyond seer and seen, just wide open. This short moment of recognizing can surely be called mind essence. You can also name it natural mind or ordinary mi.qd, although natural mind is better in this case. It might be a little too early to call it the rigpa of the Great Perfection. But as this state gets more clarified-you could say more refined-and becomes the authentic state of rigpa ac­ cording to .Dzogchen teachings, then at that point it will deserve its name. On the other hand, it is also possible that someone might recog­ nize the state of rigpa from the very beginning. The term rigpa, in the authentic Dzogchen sense, is not to be used lightly. It is defined in a very particular way as the fourth part devoid of three. This description is in terms of time, and time always has the connota­ tion of conceptual attitude. As I explained in detail earlier, time is con­ ceptual attitude, and so the fourth part means timelessness without the three concepts of past, present, or future. In other words, rigpa is totally free of conceptual attitude. As long as there is a notion of being in the present or thinking of the past or future, that state of mind is not really rigpa but is still mixed with conceptual attitude. Rigpa is totally free of that. Rigpa is completely beyond conceptual mind. As we grow more and more used to training in a way that is beyond seer and seen, beyond meditator and meditation object, we are wide open and cognizant at the same time. The actuality of this becomes simpler. The "dirt in the soup" begins to clear, which is exactly what should happen. At a certain point, our experience really deserves the name. rangjung rigpa, self-existing aware­ ness. Before that point, though, it is somewhat hidden from oneself, like a natural secret. Once the secret door is opened up by means of knowing and applying the key point, we realize that rigpa is right there, com­ pletely accessible and present-which of course it was all the while. This self-existing awareness or original wakefulness was never really away from you. It has been there in the background all the time. The moment it is fully revealed and you feelxoo percent confident about it, you might jokingly tell rigpa, "Hey, you were here all the time! I've been looking and looking for you all over the place. I spent so much money trying to find you, buying all these airplane tickets and flying here and FEARLESS SIMPLICITY there, doing all this searching. And you've been right here all the while! What's the matter with you?" This is what rigpa' s secret is like. It is not actually secret; rather, it is hidden from you by yourself, not by anyone else. It is not that Buddha Samantabhadra somehow hid rigpa from sen­ tient beings. Nor is it that your guru has been hiding it from you. You have been hiding it from yourself all the while. To go along with this joke, rigpa could reply, "I didn't go anywhere, and I wasn't trying to hide from you either. You can blame me, but I'm not really to blame. What am I supposed to do if you are always so busy searching elsewhere? I was always with you. From the moment you were born, from the very beginning, I've been right here with you. You just didn't notice. You were always preoccupied, paying attention to some­ thing else." Then conceptual attitude might ask, "If you've really been here all chis time, why didn't I see you before?" And rigpa would reply, "You always wanted two; you were fixated on duality, wanting something other. Because of wanting two, there arose a third, a fourth, a fifth, a sixth, and so on, endlessly. Wanting to find something other than me, you never seemed to notice me. You were searching and searching and searching. Then you got tired and you wanted to go home, to your own house. Maybe your master helped you a little at this point, when he said, 'Poor you, you must be tired from all this running around. Now take it easy.' Then your teacher gave you a method to apply. It is because you did this, and because you were also more intelligent by this time, that you see me right now." Rigpa goes on talking: "Seeing me is no big deal. Anyway, I am not an article that could have been lost. Neither am I something you could ever find or obtain. I am like a naked person, completely naked, without anything on. You always wanted to find the rich guy, the one dressed in fancy clothes. You were looking for the wealth, chasing after that.
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