The Golden Letters Quotes

“Although each of the yanas, or vehicles (theg-pa) to enlightenment, is perfectly correct and sufficient to catry the practitioner to liberation, each of them possesses its own definitive view and its own particular methods, as explained in the introduction above. However, Dzogchen Atiyoga represents their culmination in therms of its being the view of the Dharmakaya itself. And since Dzogchen is itself not curtailed or restricted by any limitations in terms of practice, a Dzogchenpa, or Dzogchen practitioner, is able to use any of the methods found in these other vehicles and practice them when found useful or necessary. But this is always done while maintaining the Dzogchen point of view. Once having ascended to the summit of the mountain peak of Dzogchen, we should not retrace our steps to any lesser view, for this would create an obstacle to our further development. In terms of the spiritual path of liberation and enlightenment, the higher level of teaching includes and enhances the lower levels of teaching, rather than excluding them. Thus all of the methods found in the Sutras and the Tantras lie open to the Dzogchenpa, but such a practice is not thereby limited by them. The practice should be tailored to the individual, to his or her needs and capacities, and not coercing the individual to fit the mold of the practice. This is a profound point and should be understood well. Thus is says in the text {the Conclusion of Patrul's "Special Teaching of the Wise and Glorious King"} that all of the methods of found in the eight lower vehicles, that is, the Sutras and the Tantras, accompany the view of Dzogchen as its friends and helpers.”
― John Myrdhin Reynolds, The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master

“The space (nam-mkha') or dimension (dbyings) or expance (klong) of the Dharmakaya provides room for all possible manifestations of phenomena to arise without obstruction. Thus, the literal significance of Dharmakaya (chos-sku) is not "body," such as "Truth Body" or "Law Body," as some would treanslate it, but the dimension (sku, Skt. kāya) of all existence (chos, Skt. dharma). Dharma is what exists, that is, "reality"; and, therefore, it is also the teaching about what really exists. The term kāya (sku) means not only "body" in the ordinary physical sense, but the entire manifest dimension of the individual.”
― John Myrdhin Reynolds, The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master

“In terms of action, Dzogchen is not limited by any rules; therefore, no action is forbidden as such. Rather, Dzogchen practice aims at bringing immediate Awareness into every action, and the manifestation of that Intrinsic Awareness is one's true will. Awareness and intention are not at war with each other but are integrated. In the state of contemplation, the Bodhicitta compassion is natural and spontaneous; it is not contrived or created by mind. But this is true only when we are in the state of contemplation. The state of Rigpa is beyond karma and its consequences, beyond good and evil, but our ordinary dualistic consciousness is most definitely not. Being primordially pure, Rigpa is beyond selfish motivations, and all its actions are spontaneously self-perfected. All this is true of contemplation, but if we merely claim to be a Siddha, announcing proudly, 'I am in a state of Rigpa!' and do as we like, following every impulse and indulging all transient desires, we merely delude ourselves and will suffer the karmic consequences. To think we are in the state is not the same as actually being in the state. The only rule in Dzogchen is to be aware. Dzogchen teaches us to take responsibility for our actions, and this is what awareness means. We are always aware of what we do and also of the consequences that each action entails. Integration with movement is not at all the same as attachment, for the latter represents a lack of awareness.”
― John Myrdhin Reynolds, The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master