If the view itself is meditation, what need do we have for meditation? The
perfected view becomes perfect meditation only in an ideal world. After
introduction to the view, until the view has entered the matrix of the here and
now or until we attain confidence in it, we need to meditate. Dudjom Rinpoche
quotes Longchenpa, in The Dakini’s Heart-Essence, saying,
We may realize the timelessly liberating view, but if we are not constant in
meditation in that view, it is not possible to turn back the delusory
appearances of samsara. It is vital to familiarize ourselves with the natural
state of pure presence.In the actual praxis of Dzogchen, view, meditation, and conduct are not distinct. In
The Three Incisive Precepts, Patrul Rinpoche says, “View, meditation, and action
are not to be distinguished.” That is true, but for the student on the graduated path,
the view, meditation, conduct, and result should be taught separately. So long as
we are plagued by dualistic concepts, like the viewer of a painting who sees in
three dimensions what the artist had painted in two, we must distinguish between
view and meditation. For this reason, yogins and yoginis should strive in their
meditation in a secluded place.
Now I will explain the meditation that is required at that time. Ordinary
meditation—mundane meditation—is the basis and practice of all religions. But
with regard to Dzogchen meditation, it is impossible to talk about it without having
experienced it—it would be like trying to talk about delicious food without ever
having tasted it. We may have received excellent instruction, but without an
understanding gained in habitual Dzogchen meditation such instruction is of no
use. When someone is suffering from severe sickness and the doctor, instead of
giving medicine, gives a long story about the medicine—how it is made, what it’s
composed of—we will know that he is a learned doctor. But unless the medicine is
given to the sick person and heals him, the story about the medicine is a joke.
Unless we actually meditate, the stories of this and that teaching are of no use
when we face the suffering of death, the bardo, and rebirth. So meditation practice
is essential. Meditation means familiarization with mind. In Sanskrit it is called
dhyana, the technical meaning of which is to focus the mind on one locus without
distraction from any other, so that attention rests on a single point. If we think that
Dzogchen meditation is performed in the rational mind and for that reason cannot
go beyond that mind, we make the false assumption that meditation is performed
by anything or anyone at all.
In general we distinguish three types of meditation: first, the concentration that
is like a child’s play; second, the concentration that thoroughly differentiates
meanings; and third, the concentration that is the prerogative of the tathagatas.
The children’s meditation is what many religions talk about these days, the type of
concentration that Buddhists regard as the cause of birth in the formless realms of
the gods. Meditation on selflessness as practiced by the lower Buddhist approaches
[sravakas and pratyekabuddhas] for the purpose of liberation is known as the
concentration that thoroughly differentiates meanings. The meditation upon the