Dzogchen
In Dzogchen there is a great deal of emphasis on naturalness and spontaneity, authenticity, openness, joy, and lightness. These qualities imply a levity, a sense of the cosmic absurdity of things, which suffuses the Dzogchen teaching and practice with a delightful buoyancy. That is why they are termed in Tibetan as the Luminous Innate Great Perfection, or Swift and Comfy Dzogchen teachings and pith-instructions.
Dzogchen itself is always explained according to the Three Vital Points of View (outlook), Meditation (practice), and Action (conduct). The View is seeing things as they are, in all their radiant purity and perfection. The Meditation is called non-meditation, for its emphasizes being more than doing–”resting in the View,” in technical terms. Having glimpsed even once how things are, perfect and of one wholly complete nature, then we can let them be as they are, free from pushing and pulling, or attachment-desire and aversion-aggression. The simple and subtle Dzogchen Meditation of getting used to that View is called non-meditation– in other words, not so much do-ing as Be-ing. Sometimes in meditation we get involved in many do-ings; here, the meditation is more about be-ing. And then from that naturally evolves the Action–not pre-meditated, compulsive karmic action, but pro-active, spontaneous Buddha activity, appropriate to needs and circumstances. One’s conduct in life becomes not mere habitual, conditioned, karmic activity, which is more often mere reactivity, but pro-active, spontaneous, helpful, unimpeded Buddha activity.
That is why my own late guru Nyoshul Khenpo Rinpoche always stressed these three pithy instructions for meditation practice:
‘Not doing;
not constructing or fabricating;
and not-distracted.’
In the Dzogchen practice path we practice this non-dual approach, introducing and realizing our own original, inherent, immanent Buddha nature-our intrinsic Buddha-ness. This is not just your own personal Buddha nature, but transpersonal spiritual nature. Not your own thoughts and meditation, but Dzogchen meditation, which is natural meditation, since it relies more on being and on resting in the View than on doing and becoming something other than what you are. Dzogchen is not conceptual contemplation or fabricated, mental meditation; nor is it concentrating one-pointedly so that later we can gain insights and eventually realize enlightenment. Dzogchen is about realizing the inherent freedom and perfection of being in itself, as it is right now, which can be experienced as the inherent completeness of our true nature, our Buddha nature. Awakening to that is the direct path of Dzogchen. That is why Dzogchen masters say that we are all Buddhas by nature; we just have to recognize that fact.
Dzogchen can’t really be taught or learned from books; it can’t be taught, but it can be caught; it can be transmitted and realized. This is where transmission, through connection with an authentic master, comes in. In order to realize enlightenment through the path of Dzogchen, it is traditionally taught and emphasized that one needs an authentic and qualified lineage-holding master to introduce one to the Dzogchen View, Meditation, and Action. All Dzogchen masters stress this essential point, which distinguishes the Mahamudra and Dzogchen tradition from some of the other, non-Vajrayana Buddhist vehicles, in which the teacher and transmission is far less stressed. Some of us emphasize the role of the teacher a little less today, so as to simplify the entry process for Western students, demystify some of the terms and stages, and provide more direct access to the profound depths of our practice tradition. But for those of us with the karmic affinity, inclination, and opportunity to benefit by that unique relationship, the spiritual teacher plays a vital role in our path of awakening.
From Lama Surya Das
http://www.dzogchen.org/teachings/
For more see: www.dzogchen.org/teachings/
As the Clouds Vanish:
From Tricycle: http://www.tricycle.com/dharma-talk/clouds-vanish
A father and his son speak on Dzogchen, called the Great Perfection in Tibetan Dharma.
Tulku Urgyen & Tsoknyi Rinpoche
Return to Buddhist Background Reading