clarity, or no-thought arise, perceive them as delusory signs of mystical realization
and relax loosely in objectless pure presence: in this way, seize the citadel of the
dharmakaya.
In a nutshell, the mystical experiences of bliss, clarity, and no-thought are a
product of attachment to meditation. While there is attachment, there is no chance
of seeing the face of the dharmakaya. We make progress only by terminating our
attachment to mystical experience.
In The Three Incisive Precepts, Patrul Rinpoche says,
Precipitous descent increases the ferocity of a mountain stream;
Disruption improves the yogin’s meditation.The mountain stream in the upper valley is clean and pure as it falls fast over its
rocky bottom, and the yogin’s meditation is best when it destroys attachment to
mystical experience. Dilgo Khyentse Rinpoche related this story:
When Deshag Phakmo Drupa came to see Nyamme Dakpo Rinpoche, he had
some pride in thinking that he had long ago achieved the first level of meditation
of the Sakya tradition of Path and Fruit. He shared his meditation experiences with
Rinpoche, including his claim of reaching the first level. Rinpoche said nothing,
but on the day of departure, Rinpoche asked him to come to his room. As he
entered the room, Rinpoche was eating barley dough. “Did you really think that
the experiences you told me about were first-level experiences?” he asked him
“Yes, I did,” he replied. “I am certain that I have reached the first level.” “Did your
lama confirm it?” asked Rinpoche. “Yes, my lama told me absolutely that I had
attained it,” replied Phakmo Drupa. Rinpoche picked up a hunk of barley dough
and said, “Between this dough of mine and your first level—I prefer this dough,”
and he broke wind. After this, Phakmo Drupa lost his pride, his view of the nature
of reality focused, and uncontrived devotion toward Rinpoche as the actual buddha
arose within him. Like Phakmo Drupa, yogin-meditators obtain all kinds of
mystical experiences, external or internal, on different levels. As they are purified
upon their arising, the certainty of reality becomes more profound until finally it is
realized as what we call Dzogchen.
So, in short, until we attain buddha, we are not able to abandon the attachment
to the very fine subtle karmic propensities of dualistic perception. The weak points
are the points of attachment, the places of deviation from the naked pure
presence. All such attachments need to be abandoned. As Sri Saraha sang,
Where there is attachment, let it go!
Just letting go, we are entirely free.
What else can anyone wish to know?Every yogin or yogini is inclined toward attachment to their own accomplishment.
When others pay us compliments and honor us or when we gain some little fame,
we identify with that famous person and attachment to our name arises. If the
yogin or yogini cannot undo the attachment instantly in a reflexive release,
obstacles will be encountered, and a lower rebirth will ensue. We know such