Tento web používá soubory cookie. Dalším používáním webu s tímto souhlasíte.
zaregistrujte se
zapomněli jste heslo?
" Zazen je velka cesta, velka stezka. Je to zniceni nazoru, existence a neexistence, zivota, smrti, je to zniceni viry ve vecnost, v zanik. Je to nedualita. To, cemu nas uci zazen, je prava povaha vsech veci. Zazen odtina vsechny nase pochyby. Musime cvicit s velkou radosti. Toto cviceni je hluboke a tajemne, nikdo ho nemuze zmerit. Svetlo zazenu je jako jas slunce. Toto cviceni je nekonecne. "

- Mistr Debailly

"Zazen je nejhlubší odpověď na všechny otázky, které si člověk může položit.“

- Rev. Debailly

Zazen (dhyana) - buddhisticka meditace-koncentrace


Dódžó Myo ji

po: 18:30; čt: 18:30


15. července otevíráme nové dojo v Plzni na adrese Němejcova 6.
Denní praxe bude probíhat pod vedením zenového mistra Seï Yu Debailly.

Zazeny budou probíhat každý všední den ráno od 6:30 do 7:30 a večer od 18:00 do 19:00.

Zen dojo Plzeň

po, út, čt: 19:00-20:00, ranní praxe po domluvě


Zen dojo při Česko-Japonské společnosti

út: 6:15 - 8:00, 19:15 - 21:00; čt: 6:15 - 8:00


čt: 18:45 - 21:30

Zen-buddhismus v České republice

Škola sótó ( Taisen Deshimaru přenesl praxi zenu v 60.letech do Evropy)

Zazen v česko-japonské společnosti na Můstku


Sangha mistra Kaisena - dojo Praha, Brno, Ostrava


Sangha mistra Debaillyho


Zen Dojo v Plzni

Máte k tomu co říct? Vložte se do diskuze.
DRZEEF --- 21:31:25 8.8.2020
„Mějte na paměti, jak zvířata trpí následkem hlouposti. Zřekněte se karmy takové bídy a pěstujte příčiny radosti. Lidský život je vzácná a drahá věc. Nečiňte z něho zdroj bolesti. Buďte bdělí: užívejte život správně.“

- Nágárdžuna -
DRZEEF --- 10:02:03 25.6.2020
The Doors of Liberation

No self, no form, no goal: Thich Nhat Hanh on the truth we’re distracting ourselves from.

The Doors of Liberation - Lion's Roar

If you are running after nirvana, you should know that nirvana is already there in yourself and in everything. If you are running after the Buddha, be aware that the Buddha is already in you. If you are seeking happiness, be aware that happiness is available in the here and now.
DRZEEF --- 0:28:06 14.6.2020
The path can be summarized very simply: Discipline for yourself. Kindness for others.

Kyabgön Phakchok Rinpoche
DRZEEF --- 23:35:52 11.6.2020
DRZEEF --- 20:17:37 24.5.2020
The Mind of Clear Light

The reason we practice or engage with Dzogchen teachings is so that the "Mind of Clear Light" becomes fully revealed in direct experience. When that occurs all lower levels of consciousness and karmic mind are absent.

The karmic mind/self suddenly transforms into the Mind of Clear Light. A primordial wisdom arises in that moment called rigpa or gnosis. This is the revelation of Ultimate Truth.

The true nature of the karmic mind is itself the Mind of Clear Light. By attention being focused upon the formative characteristics of mentation and consciousness, the karmic mind is maintained along with its endless conceptual constructions and stories.

When instead attention reverts back to the empty aware space from which its arising, the karmic mind reveals its own empty and transparent nature, which is itself the Mind of Clear Light.

Longchenpa shares how to apply these teachings as well:

"The method is directing attention upon attention or awareness. When any arising is experienced, especially thoughts, moods, emotions, or feelings of personal self-identity, one simply notices one’s present naked awareness."

"By directing the attention back to awareness, the arising dissolves back into its origin and its essential nature, awareness."

"In doing this, the arising releases its formative energy in its dissolution as a surge of further clarity of Clear Light, the power (tsal) and potency of awareness (rigpa) that energized the arising in the first place. Hence one’s Awareness presence is enhanced in the collapse of the formative arising. Hence the Dzogchen comment that “the stronger the afflictive emotion upon dissolution, the stronger the enhancement to the clarity of presence."
(Longchenpa quotes from: 'A Treasure Trove of Scriptural Transmission', Padma Publication)

One of the important insights that will become clear is that all of reality; all perceptions, mental events, feeing/sensations, karmic mind and egoic self are all equally the primordial Mind of Clear Light appearing AS those experiences. Appearances whether as thoughts or perceptions are not appearing "to" the Mind of Clear Light but are themselves the Mind of Clear Light appearing "as" those phenomena.

Work with this in sessions while sitting with your eyes closed. Once some experiences of this become familiar, then add this method below which mechanically does the same thing but enhances the clarity
and insights tremendously:

Opening the Eye of Wisdom

"The eye through which I see God is the same eye through which God sees me; my eye and God’s eye are one eye, one seeing, one knowing, one love. (From The Sermons of Meister Eckhart)"

I learned this practice from Qassim, my Sufi teacher in Kashmir. When done properly, a powerful state of intuitive awareness arises and perhaps complete enlightenment. Sit quietly on a chair or a cushion on the floor for a few minutes with the eyes closed. Let all thoughts and desires come to stillness. Notice that all thoughts are empty, meaning they have no substance or permanent basis, like empty clouds. Notice that all your stories about everything are also empty. Next notice how your sense of personal self is also just another story based on memories and is, therefore, also empty, like a dream. Notice that the space of your inner awareness is also empty and is the context in which thoughts and stories arise, along with your sense of self. Recognize that you are this changeless empty awareness.

Imagine there is a large single eyeball embedded in the center of your forehead looking outward. It is above the location of the third-eye chakra. It’s quite large and tapers backward on both sides contacting the ears. Once comfortable with that visualization, get the feeling that you don’t have to “imagine” the eye, but rather it has always been there unnoticed.

Just rest as though you are looking into the room through that eye, with your two eyes closed. Remain in this contemplation for at least fifteen minutes at a time and repeat as often as possible. When you notice thoughts, remind yourself that thoughts are empty, stories are empty, and your sense of personal self is empty. Again notice that the space of your inner awareness is also empty and is the context in which all thoughts, stories and sense of self arise.

Recognize that you are this changeless empty awareness.

It is also excellent practice to do this exercise lying on your back when going to sleep. Fall asleep while doing this practice yet maintaining a sense of vivid clarity in the area of your forehead. The results may appear gradually or suddenly. An extremely clear state of transparency that is full of wisdom and insight arises in the area of your forehead. When fully opened, you realize the nature of reality and your true nature. That’s why this eye is called the wisdom eye. Clairvoyance and other extrasensory perceptions may also arise. The wisdom eye is recognized in Kabbalah, Sufism, Tibetan Buddhism, Kundalini Yoga, and Shamanism.

Excerpt from my book: "The Natural Bliss of Being"
DRZEEF --- 19:41:49 24.5.2020
Osvícení je skutečně velká věc, je to trvalý stav, který nikdy nepomíjí.
DRZEEF --- 22:45:27 10.5.2020
The Great Perfection: All is Always Perfect!

Rongzom Pandita (lived 1012 to 1088 a.d.) wrote a very important Dzogchen text called “Entering the Great Way” in which he defends the Dzogchen teachings against various critical competing views. He wrote the text around 300 years before Longchenpa was born. His views do vary from more modern versions of Dzogchen, so his writings offer a window into earliest or original Dzogchen.

Here are some selected quotes from this text:

“All Confused Appearance Is Seen as the Play of Samantabhadra”:

“Concerning the phrase “the play of Samantabhadra”: everything is “all-good” (samantabhadra, kun bzang), because there is nothing at all negative or to be rejected in connection with everything known to beings wandering within saṃsāra, which are confused appearances (’ khrul snang). Since there is not any goal to strive toward and no core point to resolve, since illusion is a state like a game, it is play (līlā, rol pa).”

“Totally unimpeded appearance never strays from Reality (Dharmakaya) and is in fact indivisible from Reality
itself—and thus is an ornament. Given that there is no phenomenon that is not totally perfect (sangs rgyas), everything, because of being the very proof of the Buddha Mind’s deeds, pertains to the nature of greatness.”

“Thereby, one may be described as “abiding in the view of the Great Perfection,” which is the act of simply being divorced from all clinging to views.”

“In attaining meditative absorption (samadhi), clairvoyance is attained. Through mastery of the breath, a luminous maṇḍala emerges.”

“Utter luminosity is such that it is unbearable to gaze upon.”

“All phenomena are resolved to be nondual”

“All phenomena are included within the mind. Therefore, there is nothing knowable outside of the mind.”

“...resolve how the ground of the indivisible Samantabhadra is disclosed spontaneously without effort in the present state because of the greatness that constitutes the fact that everything, everywhere, is at all times already perfect.”

“Given that there is no phenomenon that is not totally perfect..”

Kunje Gyalpo tantra:

“The meaning of 'Perfect' is the following: this Source, self- originated wisdom, pervades all and is totally Perfect in everything, such as beings, their karmic visions, everything encompassed by the universe and its beings, all buddhas of the three times, sentient beings of the six classes in the three realms, and just-that-ness. Thus, the Source is 'Perfect'. “

“The root of all phenomena is All-Creating Pure Perfect Presence. Whatever appears is my nature. The way in which appearances manifest is my magical display. All sounds and words that arise in any way manifest my state as words and sounds. Everything encompassed by the animate and inanimate universe, such as the qualities of the kayas and wisdoms of buddhas and the bodies and karmic tendencies of sentient beings, is primordially the nature of Pure Perfect Presence.”

“When followers of these vehicles, who struggle for three eons, seven lifetimes, six months, one year, or sixteen months, are taught this nature beyond action, they will come to abide in the bliss of self-perfection beyond struggle.”

“In this dimension there does not exist anything that is not perfect. Because there is one perfect, two perfect, and all perfect, activities are bliss as the Perfections. 'One perfect' means that all is perfect in Pure Perfect Presence. 'Two perfect' means that all (conventional) creations of Presence are perfect. 'All perfect' means that all Perfections are perfect. Through this perfect teaching about the one, beings can abide in this knowledge of a Buddha. Through this meaning of total perfection, everything functions as the Perfections. "Whoever abides in this effortless state, even with the body of a god or human, is a buddha in the real condition of knowledge.”

"Everything is naturally perfect just as it is." Dilgo Khentse Rinpoche

"It is perfection of all in that whatever appears is completely perfect."

The Künjé Gyalpo Tantra says:

"This has nothing about it at all that is not perfect."

The earliest known Dzogchen text:

The Six Vajra Verses

"Although apparent phenomena manifest as diversity yet this diversity is non-dual, and of all the multiplicity of individual things that exist none can be confined in a limited concept.

Staying free from the trap of any attempt to say it's 'like this', or `like that', it becomes clear that all manifested forms are aspects of the infinite formless, and, indivisible from it, are self-perfected.

Seeing that everything is self-perfected from the very beginning, the disease of striving for any achievement comes to an end of its own accord, and just remaining in the natural state as it is, the presence of non-dual contemplation continuously, spontaneously arises."
(Translation by Namkhai Norbu)

The great early Dzogchen master yogi and scholar, Rongzom (1012-1088) wrote; regarding that even if one doesn’t yet see this view of the Great Perfection, the perfection of ALL current phenomena, in direct experience:

“Thus it is not in any way a mistake if one, rather than that, is inclined to approach simply by faith, regarding the scriptures and oral instructions as valid. One will then gain access through trust.”

(Excerpt From
“Establishing Appearances as Divine” by Rongzom, translated
By Heidi I. Koppl)

The very early Dzogchen master Rongzom, says even if one hasn’t seen the perfect nature of all and everything directly, just having faith in this universal perfection, is itself of great benefit.

My point is asking “how would just having and holding the concept that all phenomena, mental states, actions and events are always absolutely “perfect”, influence our state of mind, stress and enjoyment of life?”.

One can find many benefits regarding having a positive attitude for body and mind in the medical literature. But what would an unbreakable conviction regarding the total perfection of all phenomena and experiences do? I would suggest such a view, even if only conceptually held, could be completely transformational in nature.

But through the approach of Dzogchen methodologies when applied, actual experiences of this “total perfection” arise as the non-conceptual, conscious insights of rigpa’s unique wisdoms.

Without this insight into the “total perfection” of all and everything, indestructible joy, the ending of fear, unconditional love and infinite compassion would not be possible.
DRZEEF --- 12:43:13 10.5.2020
"The bottom line of being introduced to mind essence is to recognize that it is empty, cognizant, self-existing, suffused with knowing. That is the true training in recognizing the nature of mind.

The key point, after being introduced and recognizing, is to not do anything to the natural state. We do not have to try to improve upon this empty cognizance, or try to correct it in any particular way that requires effort on our part. In fact, we do not need to do anything to make our mind empty and cognizant. It does not require any job whatsoever. This nondoing itself is the training, and it is the opposite of our usual habit. Simply train in not correcting this empty cognizance, which is our natural state."
Tulku Urgyen
DRZEEF --- 21:09:26 27.4.2020
Read carefully:
“However, as the 8th Karmapa extensively discussed, buddha nature is not just some small core or space that is literally and only located “within” every sentient being. In fact, it is the other way round—our whole existence as sentient beings is in itself the sum of adventitious stains that just float like clouds within the infinite, bright sky of buddha nature, the luminous, open expanse of our mind that has no limits or boundaries. Once these clouds dissolve due to the warm rays of the sun of wisdom shining within this sky, nothing within sentient beings has been freed or improved, but there is just this radiant expanse without any reference points of cloudlike sentient beings or cloud-free Buddhas.“
Karl Brunnholzl
DRZEEF --- 19:30:17 26.4.2020
Thogal theory and Practice

I am writing this as a "quick start" instructional guide that will allow anyone to begin practicing thogal effectively and safely.

Thogal means "over the skull", "over the crest". It actually means to arrive instantly without jumping to get there, like a quantum leap. Thogal practice makes it very easy to experience, know and differentiate rigpa from all other mind states, in its purest form.

Rigpa is our primordial Buddha Mind that is intrinsically perfect, permanently. Because it's permanent, it's always present. But it is not our experience, rather our experience is other coarser states of mind as content, which are appearing within the space of changeless rigpa awareness.

By practicing thogal, rigpa itself becomes its own self-experience. What is experienced is its own penetrating transparency, insightful clarity, wisdoms, and absence of a "me" egoic identity, as well as the absence of the sense of an "external" universe. Eventually the physical body will dissolve into pure Light as the practice comes to perfect fruition.

Thogal focuses on the visual apparatus. That means we use our eyes as our path.

Traditionally we use the sun by looking towards the sun in early morning and late afternoon. One does not look directly at the sun but slightly underneath it or off to the side, and with sun glasses on. I find using one eye at a time works best. One squints so that the ball of the sun is no longer visible but only a diffraction pattern of colored rays and a background tapestry of circles as though similar to looking at a peacock's feather. Within that diffraction pattern you can see little round spheres that may have little circular rings within them as well. At first they may just look like this but completely round: @

They get larger over time with consistent practice. They are called "thigles" in Tibetan. (Pronounced: teeglay)

One then begins to focus on one little sphere by not moving the eyes. You just gaze at it. So do just this much for several sessions. I recommend a safer and easy way to do thogal:

Use your iPhone or similar phone with only the black screen. Hold it down toward your waist, angle it so you can look down and see the reflection of the sun. Squint your eyes until the ball disappears into the light refraction and continue as described above. This allows practicing throughout the day, even at noon. But be sure to wear sun glasses. Between the UV absorption in the phone's black glass and your sun glasses, no harmful UV rays should be entering your eyes. It's only the UV rays that damage the eyes. I recommend 20 minute sessions. 10 minutes with each eye. Start with one session per day and add a session later in the day if desired. But practice everyday. The effects will last and are cumulative.

If sun is not available you can flip the phone around and use the flashlight feature as though looking at the sun, but no sunglasses are necessary. You can also use an ordinary light bulb.

There are specific recommended postures for during thogal practice but I have not found them necessary and Namkhai Norbu stated that once the practice is working the postures are no longer necessary. I have taught dozens of people this approach in my retreats and it works for everyone without exception.

Once you are a little familiar wth the inner landscape and can focus on these thigle spheres easily, then while looking at the spheres ask your self "who or what is doing the looking?". "Where exactly is the observer?" Is there a "someone" looking or is there just empty perception?".

Also from time to time notice the empty space between the thigle and the place from where you are observing. Notice that completely clear and transparent space. Sense that space behind you and all around you and through you.

Also notice your state of inner empty clarity, transparent and vividly awake; from time to time.

Pay less attention to the condition of the thigles than to your empty awareness that is looking.

After you finish, look closely at various textures and surfaces close up and notice the sharpness of detail. Sometimes you can actually feel the textures by sight alone. Vision will become amazingly clear along with a sense of transparency and absence of selfness. It's this transparency (zangthal) and absence of selfing that transforms the mind completely into its own vivid emptiness. There is nothing to think about or workout. The practice does it all automatically.

There are many more aspects to all of this. To learn more and for additional support please join our thogal group here at FB, Dzogchen Thogal.

I am posting this on the general Dzogchen group to encourage those interested to practice. There is currently lots of misinformation out there regarding thogal and I would like to keep this technology available in an easy and workable format that can bring infinite benefit to any competent practitioner that wants to learn.

There are several lineage authorized books on the open public market now that explain thogal in complete detail. Now the traditional lineage Lamas have allowed these thogal teachings to be propagated broadly for everyone's benefit also out of a fear that these precious teachings may disappear eventually.

I received the thogal transmission and practice instructions privately in 1985 through the Yeshe Lama text as presented to me by a Nyingma Lama who was taught by Dudjum Rinpoche. I later received the detailed Bon transmission of Shardze Rinpoche's text "Heart Drops of the Dharmakaya" trekchod and thogal instructions personally from the Bon Menri Lopon. Shardza Rinpoche attained the "rainbow body of light" in the 1930's. Neither of my teachers asked me to keep these teachings secret, nor have I pledged any samaya regarding not sharing any of the Dzogchen teachings with others.

Please share your successes and insights in our thogal group as well as your practice issues.

I recommend reading my book and gaining familiarity with all the practices in the appendix before commencing thogal practice: "The Natural Bliss of Being", as well as attending one of my thogal retreats.

May all beings benefit! Emaho!