H.H. the XIIth Gyalwang Drukpa
Merigar, Friday December 27th.
transcribed with the permission to put this teaching also on the Internet
by Lucky Loek
This trancript is as literally as possible. It is not corrected or reviewed by His Holiness.
(His Holiness starts with chanting the Seven Line Prayer to Guru Rinpoche).
So the preparation to practice Mahamudra, there are as I mentioned
yesterday the common and uncommon preparation. So the common preparation I already
explained. It's like those accumulations and purifications and all these
things are common preparations to Mahamudra practice and also Dzogpa Chenpo
practice - the same. And now uncommon practice, uncommon preparation is,
that you have to prepare yourself by doing calm abiding meditation, shine
Without shine practice or without help of shine one can never be able to
realise ones own nature.
But that's not true, not necessarily true for everybody, because there are
some kind of categories of people who have some sort of special ability to
realise their own nature without going through the specific practice of
Those people are considered as very fortunate, very fortunate in terms of
accumulations and purifications they have already done in previous lives.
So if you want, to know the secret of shine is non-attachment. If you are
able to practice or to find out how to really sort out the problem that is
associated with the attachment, then the shine shouldn't be any problem.
The most of the disturbances - not only the most, I mean all, the entire
disturbance coming up in our emotions, is through the attachment. And
attachment brings every sort of different notions, sometimes it can bring
some good notions - good in the sense like useful notions - sometimes, most of
the times it brings nonsense. But anyway it brings some ups and downs in our
life. And some of them are useful, some of them are not useful, but anyway it is
So this is the function of our own mistake attachment. So therefore many
holy texts, precious texts always mention, very repeatedly always mention, that
the non-attachment is the essence of the meditation.
There is a question whether a person can reach to the level of
accomplishment of shine practice without going through non-attachment or not. That kind of
question comes often in my mind. But according to the texts it is impossible,
if you don't go through the practice of non-attachment, like thinking about
developing that kind of sense of non-attachment, one can never be reaching
to the state of perfect shine.
But theoretically sometimes it can work, it can work, like if those people
who have no idea of developing the non-attachment, but they can also have a
sense of shine, they can have a bit of kind of shine also, through the help of
the exercise and help of the common concentration, only the concentrations etc.
So this kind of shine that has no support of non-attachment but they have a
sense of shine, that kind of shine is a very mundane shine I would say, very
mundane, a very relative shine if you want. And that is not very helpful in
terms of practising Dzogchen or Mahamudra. The shine we are talking about
has to be build or based on the foundation of non-attachment, that's very
So therefore let's talk about the attachment a little bit, because anyway I
am very fond of talking about attachment because I think and we all came to
know that we are very attached to many things. I think we live with attachment,
we are born with attachment unfortunately. So therefore it is interesting to
talk about that also, because we live in that. We don't want to talk about
something which is not familiar with us. Because when it is not familiar
then it is boring, like if we talk about something about which you don't know,
it's not really interesting. It's more interesting if you talk about something
you know. So the attachment is something that we live with, and something that
moves us always, wherever you go, whatever you do, almost hundred percent
of your time is influenced by attachment, no matter if it is a good or bad
The good or bad, every activity is influenced by the attachment. So it's
interesting to know.
You are attached to the good things as well as bad things.
You are attached to your emotions as well as your physical, the body.
You are attached to the time as well as the whole of phenomena that
So it is not necessary that you are attached to good things, like beautiful
things, attractive things. Those things which are very awful also provoke
your attachment. Maybe indirectly or directly, but anyway it provokes the
People think that attachment is only to attractive things or beautiful
things that you like or you love. But that's not true. When you hate something or
somebody else, it is also an attachment, it is even more stronger
attachment than the attachment that is to the beautiful or to normal attachment I
would say. Normal attachment. I mean the attachment towards the anger, the
hatred, is even stronger than the normal attachment. So therefore hatred or hatred
which focuses or concentrate on awful things also is attachment! And the
happiness or the desire to a beautiful or attractive thing is also an
attachment, is also an attachment! So therefore there is no difference
between the good and bad in terms of provoking the attachment.
I always think like that - I mean the entire what you do from early morning
until late evening 'till you go to bed and also even in the dream also,
whatever you do is very much influenced by attachment. You can check
whether it is true or not. It's sort of true to me, it is really true to me but
not necessarily true to you in that sense. So you have to check and investigate
whether it is true or not.
So most of my life whatever I do is very much influenced by my own
attachment, no matter what sort of life I am leading too.
So now non-attachment, when we talk about non-attachment, after knowing
that our life, every minute of our life is led by the attachment, then we would
be trying to do our best to free ourselves from the attachment. That means, we
- how I should say it - I think the best solution to free ourselves from
attachment is to realise the functions of -let's say to realise the
process of the attachment. How attachment comes about, how attachment functions.
That sort of things. If you realise that, there is a kind of a thing that you
can find out as a ruthless or a baseless. So that attachment itself is also
Mahamudra, you will find out, that attachment is Mahamudra actually.
So then the attachment will not function, let's put it that way, not
function as it was, used to be. So that is I think the so-called non-attachment. If
you could manage to do that, that is the typical way of explaining through
Mahamudra. That is Mahamudra, the typical Mahamudra way of explaining.
So if you are very much attached or if you are in a kind of a strong
attachment notion or attitude, then that person or you, you will never have
any peace in your life. For instance, everything becomes too much. For
example, the weather will never be good. I think I said also a little bit
about this yesterday also, that you may not be able to enjoy yourself in
any place, with any kind of condition, any sort of things in this life, in this
world, may turn out to be very bad, very irritating. For instance, the
wether over here is too cold and you may not be able to take it. And I don't know,
this you may say, I mean, there will be hundreds of complaints about the
environment, about the friend, about the cars, about the food and about
that and about this, there will be no end to complaining. Because you're
So then, one day, I mean, at the end of course you will be complaining
about you also yourself. About how can I be, I mean: how bad I am, or something
like that. So you will be complaining about you. So the whole world will be
negative. Maybe there is a bit of a chance, I mean a bit of chances,
there's a bit of chances like to enjoy a little bit for example when you are drinking
alcohol you may feel a little bit of enjoyment. And when you eat lots of
meat you can feel a little bit of enjoyment and you can do something like maybe
you eat a lot of food and then sleep and in your sleep also a little bit of
enjoyment. That sort of thing.
But this also provokes the attachment! And more deeper and deeper and
deeper into attachment, into the state of attachment. That drives you crazy, that
drives you nuts!
Definitely! So therefore we've got to think about it, yes!
Then one should become a little bit less, a little less, a little less
attached to the things. Or in other words, you become a little bit like an
advanced practitioner in terms of Mahamudra practice. Then you become more
happy and more appreciating. You appreciate the thing that you have, or you
are satisfied with the things that you have and with the friends you are
travelling with. And with the food you are eating and with the temperature
that you are in a little bit, you know, the temperature around you. So
everything will be OK, even though it may not be enjoying things, but you
will be accepting it, because you are a little bit more advanced in terms of
Then gradually when you reach to the level when there is no attachment at
all, then that time you reach to the level that you can call 'the great bliss'.
The state of Great Bliss. Mahamudra we always say: the great bliss, the great
emptiness. When you are in great bliss, in great emptiness. So that's the
place, that's the kind of level you can talk about the great bliss.
Right now we don't have a great bliss. Drinking is not great bliss. Eating
is not great bliss. It can be a bliss for the time being, but that's relative
bliss. It's not a great bliss.
So everything, whatever mundane bliss, is not great bliss. So that is not
the level that we can talk about great bliss. Which means like always there is
no negative things to you. Everything around you turns out to be perfect.
Perfect! Even though relatively maybe it is very negative, very awful, very
bad thing happens. But for him, for that particular practitioner, never
thinks negatively. Never ever - how to say - affect for his emotion. There are no
negative things around him anymore. This is the result of non-attachment,
of the practice of non-attachment. Then you get to the level where you can
say: "OK, everything is blissful". Everything is emptiness, everything is
Mahamudra. Everything is Dzogchen. Everything is Great Perfection. That's
the time we can say: "Everything is Great Perfection". Right now, even if we
say: everything is great perfection, it doesn't make any sense. Nothing is
perfection, so how can it be great perfection! Nothing if perfection to us!
So, it's very interesting, if you go through this one by one, very
detailed, very sort of - you know - theoretically, it is very interesting.
So I always wish and hope that we all can think about this ourselves.
Because we are the best person to investigate ourselves. Nobody can investigate
you. Nobody can check you. Even if somebody pretended they can check you, you
wouldn't like it. I wouldn't like it! I wouldn't like if somebody is
checking me! I want to have my own privacy.
So you have your own privacy, you have your right to have your privacy. But
you have your right to check yourself also. And there shouldn't be any
conflict between you and you. So therefore you'll have to check where,
which level you are in. Whether you are on the level of strong attachment, or a
little bit less attachment, or non-attachment.
So if you are in a very strong level of attachment, on that level, then
you've got to work hard! In order to free yourself from attachment. If you are
lucky you are a little bit kind of advanced. Very good, congratulations! So then
you can work a little bit less, then you can stretch your legs and enjoy
And if you are already in non-attachment then you don't have to do
Then you can really be - always be free. I mean you don't have to do
anything literally. Because you have done everything. That's the Dharma! That's the
practice. That's the result of practice, that's the result of Dzogchen,
that's the result of Mahamudra teachings: this and that, whatever, it's finished;
so you don't have to do anything!
So you have check yourself first, before we talk about it. Before we sort
of make a bit fuss about it or something like that. You have to check
yourself! And make sure that where you are to be, where you are in! That's a very
practical and recommended sort of path.
So this sort of investment of course has to be used for yourself, for your
sake, your improvement. It is not something that you have to use for
Because if you have to use it for others, then that means misusing: you are
misusing. So then you will be checking others: oh, yeah, he is not... he
reached to nowhere, that's the reason he is upset. He reached to - you
know, now he is very angry, but that means he is nothing, he is a nobody... that
sort of things. It shouldn't be used. That means: misusing your method.
Misusing your teaching, precious teaching. So, the Dharma always mentions
very strongly that one has to use it in a proper way. That means: use to develop
yourself. So therefore you have to use it for yourself. And don't use it as
a needle we say. Don't use it as a needle, use it as a mirror! That is what
we say. And that is what I always hope. (Laughter of the audience).
So I was talking about non-attachment. So practically speaking, the
practice of non-attachment is the essence. Not only of the shine, but the essence of
Mahamudra, the essence of Dzogpa Chenpo. The essence of Madyamaka, the
essence of the whole practice I think. And not only the Madyamaka or Dzogpa Chenpo
or Mahamudra, it is the essence of even Theravadin practice, even the Mahayana
sutra practice, mantra practice, everything; it is based on the
So as I mentioned before, like yesterday also, as long as you don't have
the attachment to those things which are around you.... they are perfectly OK.,
they will not poke you, they will not penetrate into you as a needle or
something. It won't come, they won't come inside of you, they won't force
you to come in. As long as you don't have an attachment, they are perfectly OK.
So this is the reason why this morning I was saying: the world is perfect.
Samsara even is perfect, everything is perfect. So therefore the
development of non-attachment is very important in terms of Mahamudra practice.
Compassion, devotion, loving kindness and also the wisdom, all these
spiritual practices can be done without any obstacles if you have no attachment. And
speaking about this, people may think that if there is no attachment, how
can we develop the compassion, loving kindness. Caring for others and etcetera.
But that's a big misunderstanding I would say. Without attachment, if you
don't have attachment, that will definitely help you to develop the true
compassion and loving kindness. As long as you are with attachment, your
loving kindness and compassion are always a conditional one. Conditional
compassion. Conditional loving kindness. So in order to make love,
compassion, devotion etcetera, totally unconditional, one need to develop the sense of
So what we need as a practitioner of Mahamudra-Dzogpa Chenpo? We need
through the unconditional state of mind especially in terms of practising loving
kindness etc. Impartial love, impartial kindness etcetera.
So the non-attachment is the Keypoint to practice, again!
Conditional love, condition compassion, are very common. All the animals,
not only human beings, but all the animals including tiny insects also have
that sort of loving kindness and compassion: the conditional love, conditional
compassion, conditional caring attitude for each other, their family, each
other friends, each other like whatever the community, they have that sort
of things. That's very common.
Actually it is good. Nothing wrong. There's nothing wrong to have that sort
of compassion and loving kindness. It is good. In fact it can be a seed of
developing unconditional love and compassion. But that's common.
But we, as a practitioner of Mahamudra-Dzogpa Chenpo, we need to look for a
little bit uncommon, a little bit higher level than the normal or common
Which is: the unconditional loving kindness and compassion. Which will
never cause you any problem forever.
Some kind of conditional compassion - loving kindness, can cause you - I
mean - not necessarily but can be causing you problems after as a result, after
paying that compassion and loving kindness, can cause you problem as a
But the unconditional love, unconditional compassion never can be causing
you any problem as a result. So therefore it is always recommendable to look
for the unconditional one.
Through the non-attachment practice, and also through the Mahamudra
practice and Dzogchen practice anyway, these practice along with the sense of
non-attachment, strong sense of non-attachment, this will give you
ultimately or eventually you can even turn not only the notion towards the thing or
the attitude towards the environment, not only the changes in your attachment
and the attitude towards the thing, but it will change even you visions also.
For example we call it "pure vision" , the pure vision of Dzogchen, pure vision
of Mahamudra, will be there. And that's something very far from us, from now.
So therefore we don't really know what pure vision is, of course. But I guess
there is a vision completely different from now. The vision right we are
having is something of an impure vision, I would say. And the Dzogchen
vision and the Tsakchen (means the Mahamudra vision) are the pure vision. That is
a totally different, a totally non-attachment state of vision.
Different from those vision that... for example the animals, they have
their own vision. And we as a human being has our way of vision. And also the
thought, when we were young we have another kind of a thought, another
conception, another way of leading life. And then as we get older and we
have changes - I mean there will be changes in our life routine, day-to-day
So everything changes, so that the state of the practice also changes
according to the process of your understanding, or attainment of your
And so according through that attainment or the process of your practice
the vision also changes. So this is the reason why there is no need to have an
attachment to the vision what are having right now. Because this thing has
to be changed. This thing will definitely change when you reach to the level
And even if you don't reach to the Mahamudra level, you will definitely be
dying one day, that is to say: you will be gone. You will be going from
this world. Even if you are not a practitioner of the Mahamudra. Doesn't matter:
you will go from this world, won't you? All of us! So when we go from here,
you will never have this vision constantly. You will have another vision,
whatever we are going to be. E.g. we are going to be born as a dog, or
monkey or horse or whatsoever. We will have our own vision, a new, fresh vision
if you want to say. So there is no need to have an attachment. And even if you
have an attachment, that is useless, completely useless. Not only being
useless, this can cause you various types of obstacles in terms of practice
as I mentioned before.
Speaking about the vision: somehow we - for some reason I don't know why we
have only two eyes. So just because of the two eyes, the two little wholes
in our face, we can see something. And this (H.H. refers to his spectacles)
is also supposed to be in that shape. And if it turns upside down for some
reason - why not - then you can see something different. You can see
triangle, or maybe upside down or whatever. And your whole vision would be changed.
But for some reason most of the people, most of the animals have these two
But we can have three, we can have four, why not? Or we can have only one
also. So the different shapes and number of eyes can have a different
Forget about non-attachment or Mahamudra or Dzogpa Chenpo, but just simply
changing the shapes of the eyes and the functions of the eyes can have
various kind of vision. E.g. people who have a jaundice problem can see every white
thing as yellow. But the yellow colour is not true. Actually it is white.
But it is his vision. Because of his jaundice problem. So it's the same thing!
We have our own vision, which is totally influenced by attachment. By
So therefore we see that way and we attach to that for no reason. Maybe for
some reason I would say, but there's no good reason I guess we can find. We
So therefore, I mean, there is no doubt that when you reach to the high
level of accomplishment like at the final sort of state of the Mahamudra, or the
final state of the Dzogpa Chenpo, you definitely will have a so-called pure
vision. We always talk about pure vision. But none of us know. Except those
highly realised persons like gurus and like these great masters, they know
that. But I guess that it's inexpressible. It is beyond expression I think.
We cannot express through a limited way of expression. It is impossible.
Isn't it a silly thing if you say that this vision, the present vision what
we have, has to be there when you attain the Buddhahood or when you attain the
enlightenment. Or attain the final state of the Mahamudra or Dzogpa Chenpo,
in that sense. Because what we always think is that this vision has to be
there forever, this is what we normally think, like basically. No matter whether
we say it or not, whether we express it or not, it is there. That kind of
believe is very much there in our life. So that's very stupid, isn't it? Because
the vision always can be changed. So when you get enlightenment, of course the
vision has to be changed. The vision will definitely change. That is: you
will get a pure vision.
So therefore, red, yellow, white, big, small, and these beautiful, awful,
these different vision, why do you need to be attached? Why do you need to
be saying: this has to be this way, that way. And this shouldn't be this way,
that shouldn't be that way - sort of like this. Why do we sort of - let's
say fabricate in that way? Why do we upset about, why do we put ourselves in a
situation that upsets us and there is all this disappointments and
excitements and etc. etc. There is no point to do so! Because everything is changeable.
Everything has to be changed. Everything is impermanent.
The impermanence comes always into our life, into our spiritual practice,
into our spiritual life as well as material life. The impermanence is always
there, whether you like it or not, doesn't matter. It's there.
The colour red is not born with the label of "red". There's no label saying
"red" primordially. And also there is no black, white and yellow, all these
different colours and different shapes are not born with themselves. It is
named afterwards. So after naming it, through naming it we fabricate it, we
fabricate them very nicely. And we all believed in one way, and we became a
very big group who are believing in this way. We became a very good friend
in that sense. We say: this is yellow, isn't it! Oh yes, we all will say
"yellow". Yes! We are the kind of big group saying "yellow". Or this is
white, this is red. So we decided to say that. I don't know when, but we decided
to say that in some point, we decided. So this is a decision! This is an
attachment! But that's nothing wrong! That's the way how we live! And
that's the way we establish samaras I would say. And it's OK., nothing wrong! But
why do we need to be attached, mentally attached to these differentiation,
different types of things and all these things? There is no reason! We
don't have to say complain, and we don't have to go against them. We don't have
to do that. We don't go with it, because now a majority and minority is there.
The majority of the beings in the world decided already. So we cannot say
So we'd better not say anything. We just shut up! We just shut our mouths
up and say nothing. But mentally we don't have to accept. We don't have to -
how to say - mentally we don't have them to drive us totally crazy! We have
total right to say inwardly that's not true. That's a wrong decision. Inwardly we
should say that and we should practice. This is what Mahamudra ment to be,
the practice of Mahamudra ment to be.
Attached as a kind of let's say glue, like if you glue something on top of
a surface and then attach to that. So if you want to be liberated from -let's
put it like this - from ignorance, into the wisdom, the state of wisdom,
then you have to be practising non-attachment literally! Otherwise you attach!
So you cannot be liberated.