Chökyi Nyima says - Having perfected "one taste" through the levels of the lesser, medium and higher stages, the fourth yoga is nonmeditation. This is the point at which every type of conviction and the fixing of the attention on something completely dissolves. All convictions and habitual tendencies have dissolved and are left behind. One has captured the dharmakaya throne of nonmeditation.
In the beginning one needs to be convinced about how reality is: one needs to have confidence in the view. Ultimately, however, any form of conviction is still a subtle obscuration, still a hindrance. At the final stage of nonmeditation, all types of habitual tendencies and convictions need to be dissolved, left behind. There is nothing more to cultivate, nothing more to reach. One has arrived at the end of the path. All that needs to be purified has been purified. Karma, disturbing emotions and the habitual tendencies have all been cleared up, so that nothing is left.
The path is necessary as long as we have not arrived. The moment we arrive, however, the need for the road to get there has fallen away. As long as we are not at our destination, then it is also necessary to have the concept of path in order to get there. But once the destination has been reached, once whatever needs to be cultivated has been cultivated and whatever needs to be abandoned has been left behind, the whole need for path is over. That is what is meant by nonmeditation, literally non-cultivation. This is the dharmakaya [the formless body of ultimate reality, one of the three bodies (kayas) of Buddha] throne of nonmeditation. In Dzogchen, the exhaustion of all concepts and phenomena is the ultimate level of experience. This is the state of complete enlightenment. Both these levels of realization are equal to that of all buddhas.
At this point, for oneself, there is exclusively pure experience. At the same time, other beings are still perceived, along with their impure, deluded experiences.
In the beginning one needs to be convinced about how reality is: one needs to have confidence in the view. Ultimately, however, any form of conviction is still a subtle obscuration, still a hindrance. At the final stage of nonmeditation, all types of habitual tendencies and convictions need to be dissolved, left behind. There is nothing more to cultivate, nothing more to reach. One has arrived at the end of the path. All that needs to be purified has been purified. Karma, disturbing emotions and the habitual tendencies have all been cleared up, so that nothing is left.
The path is necessary as long as we have not arrived. The moment we arrive, however, the need for the road to get there has fallen away. As long as we are not at our destination, then it is also necessary to have the concept of path in order to get there. But once the destination has been reached, once whatever needs to be cultivated has been cultivated and whatever needs to be abandoned has been left behind, the whole need for path is over. That is what is meant by nonmeditation, literally non-cultivation. This is the dharmakaya [the formless body of ultimate reality, one of the three bodies (kayas) of Buddha] throne of nonmeditation. In Dzogchen, the exhaustion of all concepts and phenomena is the ultimate level of experience. This is the state of complete enlightenment. Both these levels of realization are equal to that of all buddhas.
At this point, for oneself, there is exclusively pure experience. At the same time, other beings are still perceived, along with their impure, deluded experiences.
Chökyi Nyima Rinpoche is the abbot of Ka-Nying Shedrub Ling monastery in Kathmandu. Eldest son of the late Dzogchen master Tulku Urgyen Rinpoche, he also teaches annually at Rangjung Yeshe Gomde, his retreat center in northern California.
This teaching is excerpted from Present Fresh Wakefulness: A Meditation Manualon Nonconceptual Wisdom, published by Rangjung Yeshe. 
