understand this relationship can overlook and even disdain the

relative aspects of spiritual practice and the karmic law of

cause and effect. However, those who truly seize the meaning

of Dzogchen will have only a deeper respect for karma, as

well as a keener and more urgent appreciation of the need for

purification and for spiritual practice. This is because they will

understand the vastness of what it is in them that has been

obscured, and so endeavor all the more fervently, and with an

always fresh, natural discipline, to remove whatever stands

between them and their true nature.

The Dzogchen teachings are like a mirror that reflects the

Ground of our original nature with such a soaring and liberating

purity, and such a stainless clarity, that we are inherently

safeguarded from being imprisoned in any form of conceptually

fabricated understanding, however subtle, or convincing,

or seductive.

What, then, for me is the wonder of Dzogchen? All of the

teachings lead to enlightenment, but the uniqueness of

Dzogchen is that even in the relative dimension of the teachings,

the language of Dzogchen never stains the absolute with

concepts; it leaves the absolute unspoiled in its naked, dynamic,

majestic simplicity, and yet still speaks of it to anyone of an

open mind in terms so graphic, so electric, that even before we

become enlightened, we are graced with the strongest possible

glimpse of the splendor of the awakened state.


The practical training of the Dzogchen Path is traditionally,

and most simply, described in terms of View, Meditation, and

Action. To see directly the absolute state, the Ground of our

being, is the View; the way of stabilizing that View and making

it an unbroken experience is Meditation; and integrating

the View into our entire reality, and life, is what is meant by


What then is the View? It is nothing less than seeing the

actual state of things as they are; it is knowing that the true

nature of mind is the true nature of everything; and it is realizing

that the true nature of our mind is the absolute truth.

Dudjom Rinpoche says: "The View is the comprehension of

the naked awareness, within which everything is contained:

sensory perception and phenomenal existence, samsara and

nirvana. This awareness has two aspects: 'emptiness' as the

absolute, and appearances or perception as the relative."

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