Dzogchen Meditation
Dzogchen Meditation is a Tibetan form of Buddhism
Practice, and it means “Great Perfection” or “Great Completion”, also
known as Atiyoga or Utmost yoga.
Conscious beings have a wide range of abilities
to understand true nature. The teachings of the Buddha can be divided into
three levels: Hinayana, Mahayana and Vajrayana. Both the Hinayana and Mahayana
teachings are contained in the Vajrayana, so we can assume that Vajrayana is
the comprehensive teachings of the Gautama Buddha. Similarly, the School of
Tibetan Buddhism is divided into Hinayana, Mahayana, and Vajrayana levels. The culmination of the Vajrayana practice in the
tradition of Tibetan Buddhism, Dzogchen embodies a system of training that is
completely perfect for revealing the inner nature of the mind and its true
essence, free from all dualities.
Although many people have gained the highest
recognition by studying the teachings of other Buddhist practices for centuries
have come to a higher level of recognition, Dzogchen is direct and powerful.
Many Dzogchen practitioners have acquired the wisdom of the rainbow body (a
level of realisation) through humble, simple and calm ways, these trainers reached
the ultimate goal of life.
In general, when we practice Dzogchen, we attain
two qualities of talent and intelligence. If we separate talent and
intelligence and choose one and reject the other, then our training is not
all-encompassing and perfect. Therefore, it is no longer a Dzogchen practice.
In other words, it focuses on sight and meditation. It is more based on the
absolute level. Hence, it is the direct teaching of true nature. Even so, if we
want to make this teaching a reality, we must still practice it through a
combination of effective means and wisdom.
For these people, the universe, and their minds
are inseparable in an enlightened state. They experience all developments
purely and do not create divisions like “subject” and “object”. They are non-dual.
Concerning their understanding, there is nothing to add and nothing to reduce.
They are not bothered about loss and gain. Everything is in great completion
and perfection. Their minds remain and move, but nothing changes. A calm and
peaceful mind, an active mind — everything is the same. They do not distinguish
between meditation and post-meditation. Coming, moving, changing and going are
manifestations of a broad and free natural state. These trainers transcend the
hopes and fears of speech and nirvana. The great teaching here says, “Really
enlightenment — form and mind.” Of course, everything is accomplished for these
practitioners. For the rest, this fulfilment is very close and imminent as long
as we continue to train.