Venerable Khenpo Rinpoches
Tara’s Enlightened Activity

“The Vajrayana is also known as Tantra. Tantric teachings are based on the Sutra Mahayana, but offer a more subtle understanding of our experience and additional methods to realize enlightenment. Vajrayana practice encourages us to take a deeper look at our perceptions, recognize our primordial nature, and maintain our mind in its natural state. In this way, the sutras are more general teachings that clarify the nature of conditioned mind and its perceptions, while the tantras reveal the secret, subtle structure of our body, mind, and all phenomena. Therefore, the Vajrayana teachings were given for more advanced practitioners. Although the sutras and tantras both share the same foundation, the Vajrayana goes further towards understanding transcendental reality as it is without being distorted by our habitual, conditioned mind. Practicing the sutras and tantras in union can bring enlightenment within this very life, even within a very short period of time. Accelerating our path to enlightenment is a principle distinction between the practices of the sutras and tantras.”

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Venerable Khenpo Rinpoches
The Buddhist Path

“Do your meditation with a relaxed mind; do not worry or force yourself to meditate. Do not be in a rush, but be concerned enough that you do not postpone it until tomorrow. If you put it off, there is always another tomorrow, and you can extend that for endless tomorrows without developing your practice. Once in a while it is good to watch your meditation and see how it is going, but do not do this all the time because that is spying too much. On the other hand, you should not be so relaxed that you are careless, since that will not bring good results either. There has to be a balance.”

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Venerable Khenpo Rinpoches
Bodhisattva Activity & Conduct

“Dzogchen is the Buddha’s highest teaching of the absolute truth. It introduces the nature of the mind directly, without any sidetracks or detours. Recognize and relax into your own natural state of mind. When we cultivate bodhichitta, awareness of impermanence, devotion, and appreciation for who we are and what we have, our minds become broad, stable, and strong. Then it becomes very easy to identify and abide in the natural state.”

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Ven. Khenpo Tsewang Rinpoche
Flight of the Garuda 

“All the great masters and practitioners said that the three kaya buddha-nature of mind is already right here with us. It is loving-kindness, compassion, and wisdom free from all duality fabrications. This was said by the Buddha, Samantabhadra, Garab Dorje, Guru Padmasambhava, the 25 disciples of Guru Rinpoche, Shabkar Tsokdruk Rangdrol, and all the great masters, one after another. The Buddha is right here with us. We only have to recognize and be that.”

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Venerable Khenpo Rinpoches
The Beauty of Awakened Mind 

“At this time we are view our world and universe in terms of samsara and nirvana; it all looks so complex, so huge. But all of this began from one base, or zhi. And what is that one base?

You do not have to look outside. Look to your own mind, your own awareness. It is the same awareness we all have. This very awareness is the base of all this display; your vision. This is the base of your experiences, perceptions, conceptions and realization, as it is for everyone. That’s it. All has your own awareness as its base. At the moment of recognizing your own awareness and maintaining it as it is, in the completely transparent, luminous and unimpeded state, you become a fully enlightened being. Once you recognize your unimpeded nature, there is total freedom, calm, openness and great equanimity. At that moment of total awakening, the deluded states that you have been experiencing completely stop or disappear. In Dzogchen teachings it is said, “Everything disappears, as a nightmare disappears in the moment when you wake up.” All of the dream’s images are gone. You can compare the moment when you realize this nature with the moment when the cord of a spinning wheel is cut. In both cases, the “spinning” completely stops. All your deluded states and suffering instantly disappear.

And where has it all gone? Nowhere, actually. It is only a question of how you perceive or recognize. Therefore, there is really no trick. For example, when you wake up from a nightmare, where has the nightmare actually gone? Where is any reminder of the nightmare? None of this existed; there is nothing left behind. When it is over, it is just gone.”

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Ven. Khenpo Tsewang Rinpoche
2014 Flight of the Garuda by Lama Shabkar Tsokdruk Rangdrol Retreat at Padma Samye Ling

“The Dzogchen teachings often speak of view, meditation, and conduct. The view means you understand the nature of your mind. You know it the same way that you know your own face when you see it in a mirror—instantly, without any doubt or hesitation. This is called “certainty wisdom.” The next step is meditation. Meditation means maintaining this view by continuously recognizing the nature of your mind as a way of life. Conduct refers to your speech and actions, which are the support for your view and meditation. Whatever you say and do should reflect, support, and strengthen your understanding of the nature of your mind. The essential point of conduct is to not accept or reject the six sensory experiences. If you continue to practice like this, your view, meditation, and conduct will merge into the result: your view will become indestructible, and you will no longer be distracted by thoughts or external events. You will maintain the view perfectly at all times and in all places. This result is not far away—in fact, it’s right here. But you must release your belief in thoughts to see it.
For the view, meditation, conduct, and result to manifest properly and fully we need a foundation, and that foundation is two-fold: (1) generating bodhichitta and (2) reflecting on impermanence. This is not only Shigpo Dudtsi’s teaching, but the teaching of all the great Dzogchen masters, from Garab Dorje until now. As we cultivate vast, impartial love, compassion, and wisdom, and develop a deep understanding of both the transience and preciousness of life, we’re crossing the bridge that leads from habitual patterns to absolute freedom. Bodhichitta and impermanence are not only catalysts for realization, but are expressions of the true nature of the mind.”

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Venerable Khenpo Rinpoches
The Beauty of Awakened Mind: Dzogchen Lineage of the Great Master Shigpo Dudtsi

“The main teaching of The Flight of the Garuda is divided into three principle sections of (1) ground, (2) path, and (3) result. The nature of mind is the ground and source of everything, both externally and internally. This is our foundation. The Buddha named this many different things according to the level of his teachings. He called it buddha-nature, tathagatagarbha, Prajnaparamita, Madhyamaka, Mahamudra, or simply Dzogchen. He also called it self-born awareness, ground tantra, the absolute nature of mind, ordinary mind, indestructible wisdom, the great youthful vase body, and the indestructible blissfulness of emptiness. All of these names point to the same ground: the nature as it is.

This is what we have to discover. We have to reveal the innate nature as it is. Revealing this nature is known as the “path,” and continuing to follow the path will bring the result of enlightenment.

The path is divided into three sections, which we’ve heard so many times from the great master Khenchen Palden Sherab Rinpoche, as well as from many other great masters and books: (1) view, (2) meditation or practice, and (3) conduct. These three lead us to the full realization of our basic nature. Why do we have to reveal our basic nature if it’s already here? Because we’re deluded. We don’t see our innate nature so we can’t take full advantage and benefit of it. We have to reveal it exactly according to the way the nature is without using any fabrications or conceptual constructions. This is known as the “view.”

It’s so important to reveal our nature. It’s not just important—it’s crucial if we really want to transcend and remove all the chaotic situations that we go through in samsara. There is only one thing we have to do: reveal our innate nature.”

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Venerable Khenpo Tsewang Rinpoche
Dzogchen Retreat on Flight of the Garuda

“Abiding in the nature of the mind without being disturbed by thoughts or emotions is the practice of Kadak Trekcho. Trekcho means “cutting thoroughly.” What is being cut? Believing in our thoughts and clinging onto them is being cut. Thoughts are given many names in the teachings: fabrications, delusions, mental events, and duality conceptions. When you recognize and abide in the natural state of your own mind, all thoughts—or whatever name you choose to give them—come and go naturally, spontaneously, and effortlessly, and can never bind you. Those who bring their practice to this point are Dzogchen yogis and yoginis, not just in name, but in truth.

Garab Dorje, the first human master of Dzogchen, was the holder of all 6,400,000 Dzogchen tantras. He had many students, the foremost being Manjushrimitra. In the early days of Dzogchen, the complete teaching was passed from master to disciple in a single lineage. In this way, Garab Dorje named Manjushrimitra as his regent. The histories say that Manjushrimitra studied with Garab Dorje for 75 years.

At the end of their time together, Garab Dorje entered mahaparinirvana. He transformed into rainbow light and rose into the sky. Immediately Manjushrimitra began crying, and with great longing and yearning prayed to his master. Garab Dorje extended his right arm, and in his hand he held a jeweled locket the size of a thumb. He handed the locket to Manjushrimitra, saying, “The entire Dzogchen teaching I have given you should be condensed in this way.”

Garab Dorje gave Manjushrimitra what has become known as the deje, which means, “last testament,” or “legacy teaching.” It begins with a set of three instructions. “First, find out the source of your mind. Second, find out where your mind is presently abiding. Third, find out where your mind is going.” When you search for the source of your mind, for the time and place when it first came into being, you do not find anything. This is known as the “unborn” or “birthless” state. It is also called dharmakaya. When you search for where your mind is right now you cannot pinpoint it. In the Prajnaparamita the Buddha said, “Oh, Shariputra, mind is not outside, mind is not inside, mind is not in-between, nor is it someplace else.” This is known as the “nonabiding” or “nondwelling state.” It is also called sambhogakaya. When you search for where your mind is going you will once more find nothing concrete. This is known as the “unceasing” or “deathless” state. It is also called nirmanakaya.

By practicing the opening instructions of Garab Dorje’s final teaching, you realize that the three kayas are always inseparable from you—your mind is the embodiment of the three kayas. The Dzogchen teachings say, “The universe itself is in the three kaya state, which is enlightened and ever-present within your own mind.” This means that the universe is not separate from you; it is you, and you are it. To awaken this realization, in the Vajrayana you visualize yourself as a buddha and the universe as your pure land. Visualization is not a game of make-believe or an exercise in fantasy—it’s a means to reawaken to the original, indestructible perfection of the universe, inseparable from your own mind. In order to facilitate this realization with reasoning and logic, the great master Rongzompa composed a text that’s now available in English called Establishing Appearances as Divine. In this text, Rongzompa teaches that the universe is a divine mandala, and that this mandala is a display of your mind. You’ve forgotten this because you’ve been strongly clinging to your thoughts. Release all clinging and reconnect to the nature of your mind, and you will remember everything.”

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Venerable Khenpo Rinpoches
Liberating Duality with Wisdom Display: The Eight Emanations of Guru Padmasambhava

“Patrul Rinpoche says that you do not have to travel to another place to discover the nature of your mind. Your mind is wherever you are. Why go somewhere else, when your mind is already here? Nor do you have to consult another person. It is your mind. When you are happy or sad, do you have to ask someone, “Am I happy?” or “Am I sad?” Of course not; you know clearly how your mind is doing. This natural capacity to know your own mind is called “self-knowledge,” “self-luminosity,” or “self-clarity.” It is also simply called “intelligence.” You should apply this natural capacity right now. Use your intelligence and look within—look at your own mind. When you do this, you do not see any subject or object. You do not see anything in particular. You go straight to the nature of your mind.

Realization is not far off. You can experience a glimpse of realization right now. Look at your present thought and ask, “What is the source of this thought?” This present thought is sometimes called “ordinary thought,” or “ordinary mind.” The moment you look for the source of this present thought, it immediately becomes something extraordinary—pristine awareness. Realization is your nature, and your nature never leaves you. It is ever-present and available. You can transform duality into nonduality at any time, even this very instant if you wish. Patrul Rinpoche says that this is due to the unimpeded nature of the mind.

This is your original mind. From this pristine true nature of rigpa, conceptions emanate. Chains or strings of thoughts keep coming. Yet this original mind is free from thoughts, even while it is their source, abiding place, and destination. It is the same teaching again and again: look within your own mind, understand its nature clearly, then maintain this realization. This is how to practice on the nature of the mind.”

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Venerable Khenpo Rinpoches
Pointing Out the Nature of Mind: Dzogchen Pith Instructions of Aro Yeshe Jungne

“Every form of meditation must be based on our bodhichitta motivation and our awareness of original purity. These two are always essential. Bodhichitta is the foundation, and awareness of original purity is the inner structure of every practice.

Watch out for distractions, such as wandering or discursive thoughts. These are a great hindrance to meditation. Keeping your spine straight, maintain a comfortable posture and let meditation deepen into a calm and clear state. Stay one-pointed, do not be distracted by conceptions, and continue maintaining your mind this way, whatever you’re meditating on.

That’s basically it. As Guru Padmasambhava said, “No distractions, no grasping, and free of all aspects.” These three qualities are essential to every form of meditation.

Right motivation and joyful effort are also indispensable. During meditation you will be faced with obstacles, clinging, compulsive thoughts and feelings, and other hindrances. To stay on target, meditate without distraction in the limitless expanse that transcends any territorial focus, the all-pervasive nature. Relaxing into this awareness is meditation. Gain mastery of both generation and completion stages.

The division of meditation into creation stage and completion stage practices is unique to the schools of Vajrayana Buddhism. These are the means for becoming firm and strong in our meditation. Creation stage, or visualization practice helps us to understand the purity of all phenomena, including ourselves, so that everything is perceived as the buddha mandala. This mandala is not a solidly existent thing. It’s like a reflection, a mirage, a dream, or a rainbow. It is a wisdom display of clear light, the luminosity aspect of the true nature. Even in shorter Zhitro practices, all phenomena appear as the mandala of the peaceful and wrathful deities, and these deities dissolve into rainbow light; all speech and sounds are mantra, and all momentary thoughts are magical emanations of the open sky, space-like nature. This understanding characterizes the creation stage meditation. This means that you are relatively free of clinging, holding, and grasping to self and phenomena, and that you are skilled at merging with the true nature beyond all bias and limitations, where no dualities exist. Relaxing into this state of innate purity is known as the completion or perfection stage practice.”

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Venerable Khenpo Rinpoches
The Essential Journey of Life and Death

“During the practice of Dzogchen, we should continually reaffirm our bodhisattva activities and conduct, since practitioners of the Great Perfection are always motivated by the resolve to liberate all sentient beings from the suffering of cyclic existence. All sentient beings deserve to discover their beautiful, innate nature, and become happy and joyful. Actually, Dzogchen is the practice of bodhisattvas, the practice of great love and compassion. For this reason, we must keep the bodhisattvas’ vast view and conduct at the center of all our Dharma activities.”

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Ven. Khenpo Tsewang Dongyal Rinpoche

“The nature has no partialities or divisions—that’s what the teachings repeatedly say. It says this in the Heart Sutra that we chant, as well as in so many other teachings. This is the same true nature, the great open, pervasive, speechless, inexpressible nature. When we recognize this state, without any further investigating or analyzing, we set forth. We just have to relax and meditate. As we extend this clear, pristine, speechless realization, that is meditation. If we can stay in that state for one minute, two minutes, or five minutes, our meditation is quite good. During that time, of course thoughts will come, but when they do we just do the same thing: recognize and stay in that state. It’s simple. Of course it may be simple to recognize this, but it’s a little tricky to maintain, and that’s why we need more practice. That’s always the practice: again and again we bring up joy, devotion, and bodhichitta, all those beautiful ingredients. These are the beautiful lights of the buddha-nature that will usher us to the deepest heart of our mind.”

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Venerable Khenpo Rinpoches
The Essential Journey of Life and Death

Question: What is the difference between the true nature of my mind—or the Dzogchen state—and my present mind, which includes the thought of myself being a man named Tim?

Answer: At the present moment there’s a difference because you’re distracted. But when you ask the question, “What is the source of my mind?” and realize that there is nothing to establish, you instantly return to the true nature of your mind. When this realization becomes stable there is no difference between your present mind and the true nature of your mind. The next time you think “I am Tim,” ask, “Where did the thought ‘I am Tim’ come from?” You will discover that this thought comes from your mind. At that moment look into your mind. What do you see? You do not see anything solid. At that time you are free from ideas and emotions, and totally beyond grasping. That is the Dzogchen state.

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The Morality of Performing Beneficial Activities

“There are four moralities or guidelines we use when acting to benefit others, to make sure our activity is well directed. (1) First, we share whatever we have: if beings need it and we have it, we give it if we have the capability. (2) Second, we must be soft-spoken, respectful, and soothing so that we don’t hurt anyone’s feelings. (3) Third, we act skillfully, giving according to individuals’ needs, and with an awareness of their readiness. (4) Fourth, we are involved with others, not acting like we’re superior or detached. Basically we’re all sitting in the same boat. Our attitude should be that, “You and I are the same.” So we’re not just like an announcer on television talking about what someone else ought to do. We are doing what we’re saying, not just speaking nice words. We try to do what we say. If our activity has the context of these four moralities, it will be the activity of a bodhisattva.”

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Venerable Khenpo Rinpoches
Pointing Out the Nature of Mind

“From the depths of your heart, generate the commitment to help all living beings. Strengthen this commitment everyday. Pray that your abilities to help others will keep expanding. Radiate good will to everyone.”