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that is separate from all mental grasping. This state cannot be described by example, symbol, or
words. One directly perceives ultimate awareness through discriminating wisdom.
The state of great impartial empty awareness has not moved, is not moving, and will not move. It is
one s own face which is obscured by the stains of sudden conceptions; various delusory
meanderings. How sad!
What will be obtained by grasping after a mirage? What is the purpose of following after these
Dream Yoga And The Practice Of Natural Light
varied dreams?
To what benefit is grasping onto space?
By various concepts one turns one s own head around.
Put aside this exhausting meaninglessness and relax into the primordial sphere. The real sky is
knowing that samsara and nirvana are merely an illusory display. Although there are multifarious
displays, view them with one taste. By being intimate with meditation one can immediately recollect
sky-like awareness which is naked, self-settled, vivid awareness, free from conception.
The natural mind is without knowing or not-knowing; happiness or anguish.
Bliss arises from this totally relaxed state.
At this time whether going or staying, eating or sleeping, one is continuously familiar with the state,
and all is the path.
Thus the meaning of mindfulness is awareness similar to the sky. And even in the period after formal
meditation one s conceptions are greatly reduced.
At the fortunate time of the final state, with regards to the four occasions of going, staying, eating,
and sleeping,6 the habitual imprints, from which all conceptions arise, and the karmic winds of the
mind are transformed. One possesses the capacity of resting back into the city of unmoving, innate
wisdom. That which is called samsara7 is mere conceptualization.
The great wisdom is free from all conceptualization. At this time whatever arises manifests as
completely perfect. The state of great clear light is continuous day and night. It is separate from the
delineation of recollection and non-recollection, and from deviating from its own place through
recollection of the all-pervading basic ground.
At this time one does not make accomplishment through effort. Without exception, the qualities of
the paths and grounds: clairvoyance, compassion, etc., are self-arising;8 increasing like the ripening
grass in summer. Free from apprehension and conceit; liberated from hope and fear, It is unborn,
unending great happiness, expansive as the sky. This great yoga is like the playful Garuda in the sky
of the impartial Great Perfection. Wonderful!
Having relied on the quintessential instructions of a teacher, the way to manifest this heart-essence
wisdom, Is to accomplish the two accumulations of merit and wisdom9 in a vast way like the ocean.
And then, without difficulty realization will be placed in one s hand. Amazing!
Accordingly, may all sentient beings by the virtue of this explanation come to see the youthful
Manjushri, who is the compassionate activity of one s own awareness; the supreme teacher, and
diamond-essence the clear-light Dzogpa Chenpo. Having seen this, in this very life, may we attain
perfect enlightenment.
Composed by Mipham Jamyang Dorje Rinpoche.
Translation by Khempo Palden Sherab, Khempo Tsewong
Dongyal, Deborah Lockwood, Michael Katz
Notes To Chapter Five
1. Manjushri: the Bodhisattva of Wisdom. According to Buddhist mythology Manjushri was in
a previous incarnation King Amba, who vowed to become a bodhisattva for the benefit of all
sentient beings.
2. Pith instruction: The lama s heart instruction. Condensed essential instruction for meditation
presented by the lama to his heart disciples.
3. Unfabricated state: The awareness arising at the instant of perception; pure presence arising
without correction, and uncreated by causes. For additional information, see The Cycle of
Notes To Chapter Five 61
Dream Yoga And The Practice Of Natural Light
Day and Night by Namkhai Norbu.
4. Dharmakaya: Dharma means the whole of existence; kaya means the dimension of that. The
essential ground of being whose essence is clarity and luminosity and within which all
phenomena are seen to be empty of inherent existence.
5. Meditative experience arising through non-activity: The meditation of Dzogchen is
non-conceptual and only accomplished by the effortless recognition of one s true
unconditional nature. Activity or efforts to accomplish meditation are contrary to the relaxed
presence of Dzogchen practice.
6. Going, staying, eating, or sleeping: The all-inclusive four activities within which a Dzogchen
practitioner strives to maintain awareness.
7. Samsara: Cyclic existence marked by birth, old age, sickness, death, and rebirth. Governed
by desire, hatred, and ignorance, sentient beings continue to migrate throughout the six
realms of samsara the realms of the gods, demi-gods, humans, animals, hungry ghosts, and
hell beings according to their karma.
8. Self-arising qualities: As a natural consequence of Dzogchen meditation advanced
practitioners may develop transcendent qualities such as great wisdom, compassion,
clairvoyance, etc.
9. The two accumulations: The accumulation of merit through good deeds and the accumulation
of wisdom through contemplation. Though both are important on the path of the Dharma, the
Buddha said that if one could maintain the state of contemplation the accumulation of
wisdom for the time it takes an ant to walk from the tip of one s nose to one s forehead, this
would be more beneficial than a lifetime of accumulation of good merit through virtuous
action and generosity. [ Pobierz całość w formacie PDF ]


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