In the classical understanding of Dzogchen, the entry point is not a self-invented technique but a living relationship with an authentic teacher and lineage. One is generally advised to receive proper transmission—empowerments, reading transmissions, and especially direct introduction (Tibetan: ngo-sprod)—from a qualified Dzogchen master in a recognized tradition. This direct introduction is said to reveal rigpa, the primordial awareness that is empty, luminous, and aware, and to prevent practice from devolving into a merely conceptual imitation of non-duality. Regular guidance from such a teacher, along with study of reliable Dzogchen texts, provides the framework within which all further practice unfolds.

Before and alongside this, traditional instructions emphasize foundational preparation. Preliminary practices (ngöndro) such as refuge and bodhicitta, Vajrasattva purification, mandala offerings, and guru yoga are used to purify obscurations, stabilize motivation, and cultivate devotion. A stable basis in shamatha, or calm-abiding meditation, is also encouraged so that the mind has enough steadiness to recognize and remain in its natural state. Ethical conduct, compassion, generosity, and the dedication of merit further support clarity and receptivity, creating the conditions in which Dzogchen instructions can be effectively received and integrated.

Once direct introduction has been given, the heart of the path is learning to recognize and rest in the nature of mind itself. The view is to understand, not merely intellectually but experientially, that thoughts, emotions, and appearances arise within an empty, aware, and luminous field. Meditation then becomes a matter of resting in that awareness rather than manipulating or suppressing mental contents. Key instructions emphasize not following thoughts, not trying to stop them, and not grasping at any particular experience or state, but instead allowing everything to arise and dissolve within awareness without correction or adjustment.

Over time, this recognition is to be carried into all aspects of life. Dzogchen is not confined to formal sitting; the same natural awareness is to be maintained during ordinary activities, relationships, and challenges. Conduct becomes an expression of non-clinging awareness, where experiences are neither rejected nor fixated upon, but known directly and allowed to self-liberate. For those who are properly prepared and authorized, more advanced practices such as trekchö (“cutting through” to rigpa by repeatedly relaxing into it) and tögal (“leap-over” visionary practices involving specific postures and gazes) may be introduced, always under close guidance. Through this combination of transmission, preparation, direct recognition, and ongoing integration, the path of Dzogchen unfolds as a continuous deepening of natural awareness.