It has often been said that the introductions to the books of my translation of Dzogchen texts stand alone as explanatory teaching upon Dzogchen itself. So here they are as chapters in a book which may be considered at best congealed pointing out instruction and at worst explanations of Dzogchen theory. Many people, rightfully attached to the marvelous English language, have a natural aversion to translation, crabbed or stylish, and prefer potted versions of Tibetan texts which provide a short-cut to the essence of the Dzogchen matter. I say 'congealed' pointing out instruction because in the same way that the conception and aspiration differs from the act itself, conceptualized Dzogchen only gives a tangential glimpse of buddha-enlightenment, an ideal experience of the world, and tends to taste like reheated porridge. But I trust that these essays will clear away a lot of false notions about Dzogchen, the principal erroneous notion being that Dzogchen can be attained by hard work. At best these essays may define Dzogchen as an experience of immediacy and provide koans that can induce a direct understanding. Anyway, at their worst, they may be informative, providing a guide to the texts that they once introduced. If they inspire people to realization of Dzogchen they will have performed a useful function and if they induce readers to plunge into the translations of the original Tibetan texts and thereby enter the Dzogchen stream that also may prove auspicious. Keith Dowman translates Dzogchen from the Tibetan and provides pointing-out indications of the nature of mind.
It has often been said that the introductions to the books of my translation of Dzogchen texts stand alone as explanatory teaching upon Dzogchen itself. So here they are as chapters in a book which may be considered at best congealed pointing out instruction and at worst explanations of Dzogchen theory. Many people, rightfully attached to the marvelous English language, have a natural aversion to translation, crabbed or stylish, and prefer potted versions of Tibetan texts which provide a short-cut to the essence of the Dzogchen matter. I say 'congealed' pointing out instruction because in the same way that the conception and aspiration differs from the act itself, conceptualized Dzogchen only gives a tangential glimpse of buddha-enlightenment, an ideal experience of the world, and tends to taste like reheated porridge. But I trust that these essays will clear away a lot of false notions about Dzogchen, the principal erroneous notion being that Dzogchen can be attained by hard work. At best these essays may define Dzogchen as an experience of immediacy and provide koans that can induce a direct understanding. Anyway, at their worst, they may be informative, providing a guide to the texts that they once introduced. If they inspire people to realization of Dzogchen they will have performed a useful function and if they induce readers to plunge into the translations of the original Tibetan texts and thereby enter the Dzogchen stream that also may prove auspicious. Keith Dowman translates Dzogchen from the Tibetan and provides pointing-out indications of the nature of mind.
