elaboration, they disappear, like mist dissolving in the sky. In that the concepts of
samsara and nirvana vanish in natural, genuine, intrinsic presence, the duality of
samsara and nirvana is resolved.
3.13 INFUSING CONDUCT WITH THE SIX PERFECTIONS
In The Three Incisive Precepts, Patrul Rinpoche says, “Bodhisattvas engage in
socially beneficial conduct;” accordingly, Dzogchen yogins and yoginis, engaging
in the informal contemplation phase of the arising and liberating of magical
illusion, train themselves on the path of the six perfections but with
nonattachment as the principle. Bodhisattva conduct is the training, but the
Dzogchen view is fundamental and crucial.
Then, since there is no reification of anything inside or outside, there is no break
in the continuity of the perfection of generosity. Since the hankering after worldly
pleasures is doused, leaving no taint of vicious thoughts, there is no break in the
continuity of the perfection of moral discipline. Since the egoism of Rudra is no
longer affective, without anger there is no break in the continuity of the perfection
of patience. In the reality of the pure presence of the dharmakaya, mind is
naturally endowed with projective energy, so there is no break in the continuity of
the perfection of perseverance. With freedom from the oscillation between the
polarities of dualistic hope and fear, there is no break in the continuity of the
perfection of concentration. Since there is no point of reference in homogenized
samsara and nirvana, there is no break in the continuity of the perfection of
insight [prajña].
Concerning the benefit of making offerings to pure-lands with an attitude of
detachment, consider this story. Once in the kingdom of Varanasi a mother gave
birth to a baby girl, whom she then wrapped in white cloth. When the child grew
up and matured into a very beautiful girl, many kings, ministers, and wealthy
men sought her hand in marriage to their sons. The girl was reluctant to commit to
the life of a householder and refused all proposals of marriage. Instead, she
approached the Buddha Shakyamuni, asked for ordination as a nun, and was
ordained. Within only a short period after her ordination, she achieved the level of
an arhat. When Ananda asked Shakyamuni the cause of her attainment, he
narrated the following story:
Once, during the eon of the Buddha Sokyab, there lived a very poor couple.
Every day when the Buddha taught the dharma, the king, the nobility, and the
wealthy townspeople would make grand offerings to him and listen to his
teaching, but the poor couple had not a mite to offer. Their sole possession was a
single piece of cloth that they used as clothes in the daytime and as a blanket at
night. Whoever remained behind during the day would sit covered with grass to
hide his or her nakedness. One day, a group of monks wandering in town spoke of
the great benefit of giving to the Buddha with generosity, and the woman heard it.
Inspired by it, weeping, she asked a monk how she could make offerings to the
Buddha, given her pathetic condition. The monk replied, “You make your offering
to the Buddha according to your capacity. Buddha has no judgmental thought