Pointing Out Instructions
by Künkyen Dashi Öser
Stillness, Movement, and Awareness
Namo Gurave
The root of all of cyclic existence, nirvana, confusion, and liberation is the mind.
If you analyze the characteristics of that mind by making your rounds on the inside, there is nothing beyond the triad of stillness, movement, and awareness.
Therefore, these need to be identified.
As for the means to accomplish that, when mind rests naturally settled without any thoughts at all stirring in it;
...it is called “stillness.”
If you analyze this naming of resting mind as “stillness,” it is empty without any identifiable essence whatsoever.
From within the sphere or the emptiness of the very equipoise of undistractedly sustaining this state, due to the conditions of seeing or hearing outer objects, such as forms and sounds, erratic good and bad thoughts arise all of a sudden.
This is called “movement.”
Not recognizing their own face, but letting them run wild, one thought leads to many kinds of other thoughts. If you fall into letting this continue, you wander around in confusion.
Through directly looking at the face of whatever thought that comes up at the very start [of a potential train of thought], without being able to stand its own ground, just like a rainbow fading away in space, this thought vanishes into emptiness !
Since you arrive at such within the previous experience of stillness, if you become familiar with it, the stream of confusion is severed through thoughts coming to rest on their own and vanishing on their own.
Hence, if you know how to sustain this, even if you regard movement as a flaw and try to stop it, you need neither stop it nor apply any other remedy for the movement of thoughts.
Rather, by sustaining the state of realizing their own essence, you realize the essential point that all the various appearances of happiness and suffering emerge from the mind and dissolve back into the mind.
Through this, you realize the essential point that all of cyclic existence and nirvana is produced by the mind, the mind resting naturally settled without being affected by thoughts about the three times.
By looking undistractedly at the own face of the arisen experience of the essence of uncontrived emptiness-luminosity and thus familiarizing with it, though [mind] is still, it does not fall into ordinary dullness and sluggishness.
Through the essential point of not being carried away by the distractions of confused thoughts even when [mind] moves, you see the actuality that both stillness and moving are emptiness in which there are no distinctions as to them being something good or bad, or to be stopped or accomplished.
This [seeing] is “awareness.”
If you seize your own ground by sustaining this state of ordinary mind just as it actually is throughout meditative equipoise and subsequent attainment, the experience of one-pointed meditation has arisen.
Initially, in order to easily recognize the nature of the mind, it is given the three names of “stillness,” “movement,” and “awareness.”
However, ultimately, there is nothing to be realized other than just this single Mind.
Therefore, if you count the six syllables of the consummate speech of the supreme noble being, the Great Compassionate One, within the state of not losing the innate ground of stillness and movement not being two, that is, naked emptiness-luminosity just as it is, you meet the Avalokitesvara [Chenrezig] of the definitive meaning.
This is what the lord of Dharma Patrul Rinpoché said.
As the aids to this practice, renunciation toward cyclic existence, properly adopting and rejecting cause and result, being urged on by impermanence, taking refuge, generating the mind of enlightenment [Bodhicitta], hundreds of thousands of the hundred-syllable [Mantra of Vajrasattva], malas, and prostrations, and especially compassion and the devotion of the guru yoga are crucial.
This was written by Mangala,
...it is called “stillness.”
If you analyze this naming of resting mind as “stillness,” it is empty without any identifiable essence whatsoever.
From within the sphere or the emptiness of the very equipoise of undistractedly sustaining this state, due to the conditions of seeing or hearing outer objects, such as forms and sounds, erratic good and bad thoughts arise all of a sudden.
This is called “movement.”
Not recognizing their own face, but letting them run wild, one thought leads to many kinds of other thoughts. If you fall into letting this continue, you wander around in confusion.
Through directly looking at the face of whatever thought that comes up at the very start [of a potential train of thought], without being able to stand its own ground, just like a rainbow fading away in space, this thought vanishes into emptiness !
Since you arrive at such within the previous experience of stillness, if you become familiar with it, the stream of confusion is severed through thoughts coming to rest on their own and vanishing on their own.
Hence, if you know how to sustain this, even if you regard movement as a flaw and try to stop it, you need neither stop it nor apply any other remedy for the movement of thoughts.
Rather, by sustaining the state of realizing their own essence, you realize the essential point that all the various appearances of happiness and suffering emerge from the mind and dissolve back into the mind.
Through this, you realize the essential point that all of cyclic existence and nirvana is produced by the mind, the mind resting naturally settled without being affected by thoughts about the three times.
By looking undistractedly at the own face of the arisen experience of the essence of uncontrived emptiness-luminosity and thus familiarizing with it, though [mind] is still, it does not fall into ordinary dullness and sluggishness.
Through the essential point of not being carried away by the distractions of confused thoughts even when [mind] moves, you see the actuality that both stillness and moving are emptiness in which there are no distinctions as to them being something good or bad, or to be stopped or accomplished.
This [seeing] is “awareness.”
If you seize your own ground by sustaining this state of ordinary mind just as it actually is throughout meditative equipoise and subsequent attainment, the experience of one-pointed meditation has arisen.
Initially, in order to easily recognize the nature of the mind, it is given the three names of “stillness,” “movement,” and “awareness.”
However, ultimately, there is nothing to be realized other than just this single Mind.
Therefore, if you count the six syllables of the consummate speech of the supreme noble being, the Great Compassionate One, within the state of not losing the innate ground of stillness and movement not being two, that is, naked emptiness-luminosity just as it is, you meet the Avalokitesvara [Chenrezig] of the definitive meaning.
This is what the lord of Dharma Patrul Rinpoché said.
As the aids to this practice, renunciation toward cyclic existence, properly adopting and rejecting cause and result, being urged on by impermanence, taking refuge, generating the mind of enlightenment [Bodhicitta], hundreds of thousands of the hundred-syllable [Mantra of Vajrasattva], malas, and prostrations, and especially compassion and the devotion of the guru yoga are crucial.
This was written by Mangala,
the Omniscient Dashi Öser.
Künkyen Dashi Öser (1836-1910) was a great scholar and
meditation master who served as the abbot of the monasteries of Baljor and Palpung,
1188 the latter being the main seat of the Tai Situpas. As a disciple of Jamgön Kongtrul Lodrö
Tayé (1813-1899), Jamyang Kyentsé Wangbo (1820-1892), and Dza Patrul Rinpoché (1808-1887),
he was greatly involved in the nonsectarian Rimé movement in eastern Tibet.
Dashi Öser is also credited with bringing back the second Jamgön Kongtrul, Kyentsé Öser (1904-1953),
who had reincarnated as the son of the Fifteenth Karmapa, Kakyab Dorje (1871-1922),
from the latter’s seat in Tsurpu to his monastery of Palpung. After Dashi Öser had finished
the reading transmission of the entire Kangyur (the Tibetan canon of the Buddha’s words)
upon the invitation of the Fif- teenth Karmapa at Tsurpu in 1907, the Karmapa said that
he would fulfill any wish of his, so he asked for the permission to take the Karmapa’s son
back to Palpung, which Kakyab Dorje granted.
meditation master who served as the abbot of the monasteries of Baljor and Palpung,
1188 the latter being the main seat of the Tai Situpas. As a disciple of Jamgön Kongtrul Lodrö
Tayé (1813-1899), Jamyang Kyentsé Wangbo (1820-1892), and Dza Patrul Rinpoché (1808-1887),
he was greatly involved in the nonsectarian Rimé movement in eastern Tibet.
Dashi Öser is also credited with bringing back the second Jamgön Kongtrul, Kyentsé Öser (1904-1953),
who had reincarnated as the son of the Fifteenth Karmapa, Kakyab Dorje (1871-1922),
from the latter’s seat in Tsurpu to his monastery of Palpung. After Dashi Öser had finished
the reading transmission of the entire Kangyur (the Tibetan canon of the Buddha’s words)
upon the invitation of the Fif- teenth Karmapa at Tsurpu in 1907, the Karmapa said that
he would fulfill any wish of his, so he asked for the permission to take the Karmapa’s son
back to Palpung, which Kakyab Dorje granted.
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