The Buddha No Farther Than One’s Palm

The following is a previously untranslated text on the Dzogchen path. In it, the author, the great Nyingma meditation master Mipham Rinpoche (1846–1912), has attempted to point out the “true nature of mind.”

I.

I bow to Padmasambhava,
And to the glorious Lama who is the emanation of the wisdom
          being Manjushri [and like] all the Buddhas and their sons.
To those desiring [to learn] the meditation [of] recognizing the
          profound meaning of the mind,
I will explain in brief, the beginning path of the pith
          instructions.
It is initially necessary to rely on the quintessential instructions
          of a lama who [has] the experience of realization.
If one does not enter [into the experience of] the lama’s
          instructions,
Then all perseverance and effort in meditation is like shooting
          an arrow in the dark.

For this reason, renounce all corrupt and artificial views of
          meditation.
The [pith] point is placing [one’s awareness] in the
          unfabricated, self-settled state; the face of naked wisdom
          which is separate from the shell of the mind [i.e., that which
          identifies].
[By] recognizing [this wisdom], one reaches the essential point.
The meaning of “abiding from the beginning” is the natural,
          unfabricated state.
Having developed an inner conviction that all appearances
          are the essence of the Dharmakaya, do not reject [this
          knowledge].
[Indulging] in discursive explanations [about the path] is
          similar to chasing after a rainbow.
When meditative experiences arise as [the product] of
          awareness of the great unfabricated state, it is not
          through external focus [but rather] through maintaining
          nonactivity.
Amazing, [how] one reaches this knowledge!

II.

At the fortunate time of [reaching] the intermediate state,
[One] maintains the unwavering state continuously by
          recollection of the self-settled state of “mind-itself.”
Just placing in that state is enough.
The unfabricated mind is no other than this.
[If obstructed] by the arising clouds of mental analysis [which
          create] a distinction between the subject and object of
          meditation,
At that time [recall] the nature of mind which from the
          beginning is unfabricated—“mind-itself,” vast as the sky.
[By] relaxing, free tightness and dispel grasping at [these
          conceptions].

Self-settled knowledge is not thoughts which flow in various
          directions.
It is clear, radiant emptiness that is separate from all mental
          grasping;
Example, symbol, or words cannot describe [this state].
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 varied dreams?
What benefit is grasping at 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.

III.

At the fortunate time of the final state,
With regards to the four occasions [of going, staying, eating,
          and sleeping],
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 samsara 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
          nonrecollection,
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,
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 wisdom]
          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.

♦

Excerpted from Buddhist Dream Yoga: Dzogchen and the Practice of Natural Light by Chögyal Namkhai Norbu, edited and introduced by Michael Katz © 1992, 2002 by Yeshe Namkhai and Michael Katz. This edition is set to be published in 2025. Reprinted in arrangement with Shambhala Publications.

Thank you for subscribing to Tricycle! As a nonprofit, we depend on readers like you to keep Buddhist teachings and practices widely available.