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You are here : Home > Books > Tibetan > Tibetan Buddhism: Dzogchen
Being Right Here
A Dzogchen Treasure Text of Nuden Dorje

Extract :
This afternoon we were taking refuge with Rinpoche and the final refuge we said was: "I take refuge in my own mind." Now we can say that all together and then try to work out what it means.

"I take refuge in my own mind."
"I take refuge in my own mind."
"I take refuge in my own mind."

In the next four days we will have time to look into this text "The Mirror of Clear Meaning" (Don gSal Me Long) in order to understand more what it means to take refuge in one's mind.

If it is raining you can take refuge in your umbrella against the rain. You have a simple desire to keep dry. You have a simple enemy - the rain. And you have a simple friend - the umbrella. This is the basic principle for buddhist refuge. We have suffering as the principal enemy, we have the teachings of the Buddha as the main protection and we have ourselves that we are trying to protect. And we protect ourselves because we want to be happy and we imagine there are things that make us unhappy. So the things that make us unhappy affect us. If we can find a way to protect ourselves from the things that affect us We will be happy. But when we look into this, it is of course always complicated. Who is the one that we are trying to protect and who is really causing trouble for us?

In all the levels of Buddhist teaching it says very clearly that it is we ourselves who cause trouble for ourselves. And what is the bit of ourselves that causes trouble for us? It is our mind. So our mind is causing us all our problems and at the same time the highest level of refuge is to take refuge in the mind which is causing you all your problems. Mind is the cause and beginning and the site of samsara and it is also the site and the experience of nirvana. But the way that this term 'mind' is used in Buddhism is different from our ordinary sense. What is meant here by 'mind' is not our ordinary sense of me: 'I, the thinker'. It is more the felt presence of our own existence and this presence of our own existence is not something which can be identified as being an object.

So now we will go through the text. In the first verse it starts to explore the ground of the view, the basis of the view of dzogchen (rDzogs Pa Chen Po) and with this we will move into the discussion of the preliminary practice.
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