On June 22, Tulku Dakpa Rinpoche arrives in Prague and

will teach Ati yoga on the topic The practice of sadhana Konchog Chidu

What is ati yoga,

what is the primordial natural purity?

a sample from Dilgo Khyentse's book:

Primordial purity


The first of the three words is ''view.'' If one has not recognized the view, there can be no meditation or action. Those who have the view are like those who have the essence of wealth-lots of gold and diamonds. It is no problem for them to enjoy wealth in this world. But beggars who have no possessions can only imagine being rich. They cannot enjoy wealth. So unless we have realized the unerring view, we will not attain the state of omniscience. If you have no eyes, even if you have ears, tongue, nose, and the other senses, you are disabled. The view is like the eyes. If it is not realized without error, just imagining it will not enable one to progress on the path of liberation and omniscience.

The Buddha said:

It is easy to progress through discipline,

But that is not the view.

Through discipline, one can attain a fortunate existence.

Through the view, one can attain the supreme state.

That supreme state is the state of omniscient wisdom. To attain that is to understand the view. To make that view attainable, the Teacher,the perfect Buddha Bhagavat, introduced the different levels of the view, starting with the shravaka yana and progressing on up to the atiyoga yana. Even though the Buddha introduced all these levels, individuals should exercise discrimination concerning these views-whether they are vast or not, whether they are profound or not, whether they correspond to the ultimate state of buddhahood or not. If, discriminating in this way, one asks what the ultimate view is, the answer is the view of dzogchen. This ultimate view of dzogchen is the wisdom of the buddhas' meditation. As the Sakya Pandita said:

This view of atiyoga is not the result of a vehicle.

It is not a view to be ascertained through one's




It is the result, the direct realization, of the buddhas' wisdom, known by the noble ones through their own self-cognizing wisdom. Therefore, it is known as ''the sphere of one's own selfcognizing wisdom.'' After the Bhagavat, the perfect Buddha Shakyamuni, had meditated and attained enlightenment under the bodhi tree, he said:

I have discovered a nectar like dharma

That is profound, nonconceptual, and unconditioned.

Since no one I show it to will be able to understand it,

I will remain silent in the forest.

Realizing that it could not be expressed in words or speech, the Buddha showed the way of meditation, the view of which is what is established by dzogchen. It is said:

This view of dzogchen is beyond words. It cannot be indicated through speech

And transcends the sphere of mind and mental activity.

It cannot be expressed in words at all. This is not just true of dzogchen;it is said that even''the prajna paramita is beyond speech, thought, and expression.'' It is impossible to indicate it through words.

Out of his skillful means and compassion, the Buddha taught the emptiness aspect of the view through the metaphor of the sky, the luminosity aspect through the metaphor of the sun and moon, and the aspect of pervading all of samsara and nirvana through the metaphor of sun rays and moon rays, thus illustrating each aspect with different analogies.

To summarize these metaphors, the view is an object of proper hearing and reflection. Through hearing, the view is understood; through reflection, it is experienced. And if one meditates, the view will unfold free of error. If one does not do that - if one just blindly thinks, ''This is the view" - that is not enough. As the Buddha said:


Primordial purity

Just as gold must be burned, cut into, and rubbed,

My teachings should be properly investigated.

They should not be accepted merely out of respect.

The more one examines the Buddha's teachings through quotations and logic, the more profound and vast they become. One cannot help but develop a special trust and confidence in them. The views of other yanas, the non-Buddhist views and particularly the view of Christianity, no matter how elaborately they may be explained, do not become more profound and vast. Since the other views do not become more profound in this way, and since it is said that a view should be judged by its profundity, the teaching of dzogchen is the ultimate Buddhist view.

You might ask, ''Do any of the eight lower vehicles teach a view other than that of dzogchen?'' The answer is that none of them does. For example, let us start with the view of the first vehicle, the shravaka yana, about the truth of suffering, that it is based on impermanence. That impermanence is an aspect of emptiness. That feature of emptiness is taught in dzogchen-clear, in detail, and complete. The charge that the shravaka yana does not teach even a fraction of the principle of emptiness is not at all true. If it were true, the shravaka yana would not be able to eradicate the obscuration of the kleshas, which it can do.

If one has not realized the view of emptiness, then, as it is said:

For whomever emptiness is possible

Everything is possible.

Those people who are able to understand emptiness fully should receive extended teachings on emptiness. Those who can only understand a third of it should be taught only a third of it. Those who can understand only a small fraction of it should be taught only a small fraction. In this way they will gradually come to understand the ultimate view.



People come from the east, the south, the west, and the north. Some come by foot, others on horseback, some riding elephants, some by car, and others by plane. They all arrive at the same place but at different speeds. The speed depends on the view. If the nature of the view is correctly introduced, meditation and action will only assist the view. Once the view has been introduced, meditation and action will come along without much difficulty.

Certain sounds are able to indicate the meaning of the view of all the root and lineage gurus. Take for example the word sang - gye, which is the Tibetan translation of buddha. Sang means ''awake''-awakened from the sleep of deluded ignorance. Gye means ''blossom''-the lotuslike blossoming of the wisdom of the two knowledges of everything that can be known. These two words indicate, respectively, the qualities of abandoning and realization of the Buddha himself. Not only that, but bodhisattvas dwelling at the level of the tenth bhumi have these inconceivable qualities of omniscient wisdom. In sum, there are absolutely no buddha qualities that are not included within abandoning and realization.

Now in the same way, when explaining the view of dzogchen it is said:

The view is Longchen Rabjam.

With regard to that, concerning what is being indicated, what is long (''expanse'')? It is explained to be the view that leads to the exhaustion of the four visions, known as longchen rabjam (''infinite great expanse''). It is the ultimate realization of the true meaning of dzogchen. Concerning the name, the indication, the one who introduced the genuine realization of Samantabhadra, the wisdom of the 6,400,000 dzogchen tantras, is omniscient Longchen Rabjam. The name and the teaching have become one. When the person and the dharma are mixed as one, the person is dzogchen and the dharma is dzogchen.