Dzogchen is a system of nondual catalysts which self-describe the fundamental nature of what we are through exploding the horizon of conventional reality.
Dzogchen approaches our essential nature absolutely directly, but—because it is: too close, too accessible, too present, and too simple—it seems elusive.
Dzogchen—the primordial state—is entirely accessible. Ironically however, it cannot be approached in isolation as an individual initiative. Committed preparation under the guidance of a Lama is necessary. The Lama is indispensable.
p5-7, Shock Amazement : The four naljors and four ting-ngé’dzin from the Dzogchen series of the nature of Mind.
Khandro Déchen and Ngakpa Chögyam, Aro Books Worldwide, 2018, ISBN 978-1-898185-45-1
Dzogchen is the pinnacle of Vajrayana Buddhism. It is a cycle of teaching and of practices – but essentially Dzogchen is the primordial condition of the individual. It is thus both within and beyond the scope of conventional religion. As the primordial condition of the individual, Dzogchen is the state of referenceless relaxation in the vastness of each moment.
It is vast because it is undelineated by time. It is referenceless because the moment is experienced without allusion to past moments or future moments.
Dzogchen is the self-existent confidence of being which arises spontaneously from beginninglessness.
p4-5, Shock Amazement : The four naljors and four ting-ngé’dzin from the Dzogchen series of the nature of Mind.
Khandro Déchen and Ngakpa Chögyam, Aro Books Worldwide, 2018, ISBN 978-1-898185-45-1
The principle of mantra practice is transformation. Mantra is the form quality of emptiness, and the visualisation is the emptiness quality of form. Within Tantra the two are united as a means of transforming our dimension of being into that of the yidam.
Mantra functions through repetition in terms of overwhelming the conceptual sphere – we become entirely engrossed with the quality sphere of the yidam in terms of light and sound.
There is no room for ‘me’ there. I have to let go of the ‘me project’. As soon as I let go of the ‘me project’, the yidam irradiates my experience with referenceless enjoyment in which there are no compulsory projects. One becomes the yidam and both sees and hears the world as the yidam.
Aro Encyclopaedia Index: Dzogchen and Tantra: question and answer session. Ngak'chang Rinpoche and Khandro Déchen
Chö-ku, long-ku and trül-ku, exist as a singular field – the fourth, or indivisible sphere of being. This is known as dorje-ku (indestructible sphere) or ngo-wo-ku (essence sphere). Chö-ku, long-ku and trül-ku manifest as three inherent modes of access to the unitary experience of reality. But the experience of realisation sees no boundaries or divisions between them.
Dorje-ku is the absolute undivided quality of enlightened nature. This is the sphere of complete freedom from inhibition – the sphere of indestructible reality, in which dualistic fixations have no ground.
Whatever arises in this condition becomes an ornament of the enlightened state, in the instant of its arising. From the pan-dimensional principle of tantra, in order to actualise this state – to become trül-ku – we need to unify emptiness and form though entering the sphere of energy.
p55-56, Wearing the Body of Visions, Ngakpa Chögyam, Aro Books, 1995, ISBN 1-898185-03-4
