act of body, speech, or mind is performed, since it cannot go beyond the display of
dharmakaya—the natural creativity of pure presence—karma is not accumulated.
As the rigzin Garab Dorje said, “Dzogchen is beyond causality.” For those who have
doubt regarding that statement, consider these two aspects. First, during the actual
engagement in formal contemplation that is free of any conceptual elaboration,
because we cannot see even an iota of karmic relationship, we can assert that
causality does not exist in the natural state of reality. It is said that no recognition
nor any actor or action can ever be established in that state.
When Jampel Shenyen heard that the rigzin Garab Dorje was giving teaching
beyond the law of karma, he was incensed and went out to challenge him with the
intention of defeating him in debate. These two debated for many years and
finally Jampel Shenyen admitted defeat and regretted his denigration of Garab
Dorje. In contrition and in order to expiate his fault, he tried to cut out his tongue,
but Garab Dorje stopped him, advising him that he should instead study and then
teach the precepts beyond karmic cause and effect, predicting that all his sins
would be purified thereby. Jampel Shenyen became devoted to Garab Dorje and
finally asked him to accept him as his student, and they become guru and disciple.
The key point here is that while Dzogchen prevails, there is no causality—the
great perfection is beyond causality. Moreover, while sustaining the view that is
part and parcel of the natural informal contemplation, there is no karmic cause
and effect to be seen. In instantaneous release upon inception, cause and effect are
inseparable, so there can be no perception of causality. In The Treasury of the
Dharmadhatu, Longchenpa says,
If we examine our authentic nature, nothing can be said to exist therein;
Likewise, taking authenticity as the path, becoming one with it,
Knowing it only in a moment of unimaged, nonconceptual vision,
Consumed by it, we are completely, transparently naked.Without any base or support in this supermatrix,
Afflictive emotion, karma, and habitual propensities
Create magical, illusory, apparitional games,
And since we need freedom in it, let causality be resolved.Whether we are in formal contemplation free of all conceptual elaboration or in
the informal contemplation sustaining reflexive release of whatever arises, beyond
all causal propositions, causality cannot be recognized. That is the first aspect for
consideration.
The second point is that Dzogchen transcends karmic causality only in the state
of pure presence. When pure presence goes outside the natural condition or
wanders during the mundane informal contemplation phase, karmic causality is
inevitable and must be heeded. That is discussed below.