Dzogchen 1

Dzogchen

DzogchenTibetan name

Tibetan རྫོགས་ཆེན་

Transcriptions

Wylie rdzogs chen(rdzogs pa chen po)

THDL DzokchenTibetan Pinyin ZogqênLhasa IPA [tsɔktɕʰẽ]

Chinese name

Simplified Chinese 大 究 竟、大 圆 满 、大 成 就

Traditional Chinese 大 究 竟、大 圓 滿 、大 成 就

Transcriptions

Mandarin

Hanyu Pinyin dàjiūjìng,dàyuánmǎn,dàchéngjiù

According to Tibetan Buddhism and Bön, Dzogchen (Rdzogs chen or Atiyoga) is the natural, primordial state ornatural condition, and a body of teachings and meditation practices aimed at realizing that condition. Dzogchen, or"Great Perfection", is a central teaching of the Nyingma school also practiced by adherents of other Tibetan Buddhistsects. According to Dzogchen literature, Dzogchen is the highest and most definitive path to enlightenment.[1]

From the perspective of Dzogchen, the ultimate nature of all sentient beings is said to be pure, all-encompassing,primordial clarity or naturally occurring timeless clarity. This intrinsic clarity has no form of its own and yet iscapable of perceiving, experiencing, reflecting, or expressing all form. It does so without being affected by thoseforms in any ultimate, permanent way. The analogy given by Dzogchen masters is that one's nature is like a mirrorwhich reflects with complete openness but is not affected by the reflections, or like a crystal ball that takes on thecolour of the material on which it is placed without itself being changed. The knowledge that ensues fromrecognizing this mirror-like clarity (which cannot be found by searching nor identified[2]) is what Dzogchenpas referto as rigpa.[3]

There is a fairly wide consensus among lamas of both the Nyingma and Sarma schools that the end state of dzogchenand mahamudra are the same.[4] The Madhyamaka teachings on emptiness are fundamental to and thoroughlycompatible with Dzogchen practices.[5] Essence Mahamudra is viewed as being the same as Dzogchen, except theformer doesn't include thödgal.[6]

Dzogchen 2

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Nomenclature and etymologyThe word Dzogchen has been translated variously as Great Perfection, Great Completeness, Total Completeness, andSupercompleteness. These terms also convey the idea that our nature has many qualities that make it perfect. Theseinclude indestructibility, incorruptible purity, non-discriminating openness, flawless clarity, profound simplicity,all-pervading presence and equality within all beings (i.e., the quality, quantity and functionality of this awareness isexactly the same in every being in the universe). It is said that the impressive personal qualities of the fullyenlightened Buddha are derived from the fact that he was fully aligned with this already-existing primordial nature.Descriptions of a buddha as omniscient and omnipresent refer to their ultimate nature. The Tibetan term dzogchen issometimes said to be a rendering of the Sanskrit term mahāsandhi,[7] and is also used to render the Sanskrit term atiyoga (primordial yoga).[8]

A homonymous term dzogchen designates a practice and also a body of teachings aimed at helping an individual torecognize the Dzogchen state, to become sure about it, and to develop the capacity to maintain the state continually.In his work on Jamgon Ju Mipham Gyatso's Beacon of Certainty: Illuminating the View of Dzogchen, the GreatPerfection, John Pettit clarifies the various usages and implications of the term Dzogchen that are often conflated:

"Great Perfection" variously indicates the texts (āgama, lung) and oral instructions (upadeśa, man ngag) thatindicate the nature of enlightened wisdom (rdzogs chen gyi gzhung dang man ngag), the verbal conventions ofthose texts (rdzogs chen gyi chos skad), the yogis who meditate according to those texts and instructions(rdzogs chen gyi rnal 'byor pa), a famous monastery where the Great Perfection was practiced by monks andyogis (rdzogs chen dgon sde), and the philosophical system (siddhānta, grub mtha') or vision (darśana, lta ba)of the Great Perfection.—[9]

Maha AtiMaha Ati is a term coined by Chögyam Trungpa[citation needed], a master of the Kagyu and Nyingma lineages ofTibetan Vajrayana Buddhism. He generally preferred to introduce Sanskrit rather than Tibetan terms to his students,and felt "Maha Ati" was the closest equivalent for "Dzogpa Chenpo," although he acknowledged it was anunorthodox choice. The coinage does not follow the sandhi rules which would be rendered as mahāti. This serves asan indication of its pedigree as a calque.

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Esoteric transmissionThe Dzogchen teachings are the highest of the nine yana, (Tibetan theg pa, vehicle) of the Nyingma (Wylie: rnyingma) school of Tibetan Buddhism and the Tibetan Bön (Wylie: bon) tradition. Many lamas, particularly of theNyingma and Kagyu schools, regard them as the most profound teachings altogether.[10]

The instructions that point to the Dzogchen state are sometimes described as a set of "inner" or "heart" (Wylie:snying thig) teachings. Tibetan Buddhist ascetics consider that the state pointed to by these teachings is very difficultto describe, and can only be discovered through the esoteric transmission and pointing-out instruction by anauthentic Vajra Master.[11]

Although Dzogchen cannot be separated from the Buddhist or Bön tradition, very often teachers emphasize the nonreligious character of Dzogchen. However, the Buddhist or Bön traditional framework is never negated. NamkhaiNorbu Rinpoche says that, as our primordial nature, Dzogchen has existed since the beginning of time and is pointedto by various masters throughout the Universe.[12]

BackgroundAccording to one Nyingma tradition, the first master of the Buddhist Dzogchen lineage in our world was GarabDorje (Wylie: dga' rab rdo rje, Sanskrit *prahevajra) from Uddiyana (Wylie:. o rgyan).[13][14]

Indian originatorsAccording to Garab Dorje, Dzogchen is said to have been passed down as listed following. Often, practitioners aresaid to have lived for hundreds of years, and there are inconsistencies in the lifespan dates given, making itimpossible to construct a sensible timeline.1. Prahevajra (Tib. Garab Dorje, Wylie: dga' rab rdo rje) 184 BCE to 57 CE2. Mañjuśrīmitra (Tib. Jampal Shenyen, Wylie: 'jam dpal bshes gnyen) 2nd century BCE (elder contemporary of

Prahevajra)3. Śrī Siṃha (Tib. Palgyi Senge, Wylie: dpal gyi senge) 3rd century CE (500 years before Vimalamitra)[15]

4. Padmasambhava (Tib. Pema Jungne or Guru Rinpoche) fl. mid-8th CE5. Vimalamitra (Tib. Drime Shenyen, Wylie: dri med bshes gnyen) fl. late 8th CE6. Vairotsana (Tib. Nampar Nangdze Lotsawa, Wylie: rnam par snang mdzad lo tsa ba ) fl. late 8th CE.

TibetPadmasambhava (Tib. Pema Jugne or Guru Rinpoche, Wylie: padma 'byung gnas, gu ru rin po che) is consideredthe source of the Buddhist Dzogchen teachings in Tibet (Tib. bod), which are the heart of the Nyingma (Wylie:rnying ma) tradition, with which they are primarily associated. Dzogchen has also been practiced in the Kagyu(Wylie: bka' brgyud) lineage, beginning with Milarepa (Wylie: mi la ras pa) and most notably by the ThirdKarmapa, Rangjung Dorje (Wylie:. rang byung rdo rje). The Fifth, Thirteenth, and Fourteenth (present) Dalai Lamas(Wylie: ta la'i bla ma) are also noted Dzogchen masters, although their adoption of the practice of Dzogchen hasbeen a source of controversy among more conservative members of the Gelug (Wylie: dge lugs) tradition.[16]

In the Bön religion, three separate Dzogchen traditions are attested and continue to be practiced: A-tri (Wylie: akhrid), Dzogchen (Wylie: rdzogs chen, here referring narrowly to the specific lineage within the Bön tradition), andShang Shung Nyen Gyu (Wylie: zhang zhung snyan rgyud). All are traced back to the founder of Bön, TonpaShenrab Miwoche (Wylie: ston pa gshen rab mi bo che).[citation needed]

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ConceptsThe essence of the Dzogchen teaching is the direct transmission of knowledge from master to disciple. Garab Dorjeepitomized the Dzogchen teaching in three principles, known as the Three Statements of Garab Dorje (Tsik Sum NéDek):1. Direct introduction to one's own nature (Tib. ngo rang thog tu sprod pa)2. Not remaining in doubt concerning this unique state (Tib. thag gcig thog tu bcad pa)3. Continuing to remain in this state (Tib. gdeng grol thog tu bca' pa)In accordance with these three statements, Garab Dorje's direct disciple Manjushrimitra (Tib. 'jam dpal bshes gnyen)classified all the Dzogchen teachings transmitted by his master into three series:1. Semde (Wylie: sems sde; Skt: cittavarga), the series of Mind, that focuses on the introduction to one's own

primordial state;2. Longde (Wylie: klong sde; Skt: abhyantaravarga), the series of Space, that focuses on developing the capacity to

gain familiarity with the state and remove doubts; and3. Menngagde (Wylie: man ngag sde, Skt: upadeshavarga), the series of secret Oral Instructions, focusing on the

practices in which one engages after gaining confidence in knowledge of the state.Tulku Urgyen explains what is meant by "gaining confidence in liberation": "The third analogy of the liberation ofthoughts is described as being like a thief entering an empty house. This is called stability or perfection in training. Athief entering an empty house does not gain anything, and the house does not lose anything. All thought activity isnaturally liberated without any harm or benefit whatsoever. This is the meaning of gaining confidence inliberation."[17]

The Dzogchen teachings focus on three terms: View, Meditation, and Action. To see directly the absolute state ofour mind is the View; the way of stabilizing that View and making it an unbroken experience is Meditation; andintegrating that View into our daily life is what is meant by Action.This open awareness of Dzogchen, or rigpa (also comparable to the Buddha nature), is said to lie at the heart of allthings and indeed of all Dzogchen practice and is nothing less than "... primordial wisdom's recognition of itself asunbounded wholeness... the incorruptible mindnature."[18] This reflexive awareness of Enlightenment is said to beinherent within all beings, but not to be attainable by thought.[19] Chogyal Namkhai Norbu points out that Dzogchen"refers to the true primordial state of every individual and not to any transcendent reality."[20] In discussing theNyingma text, the Kunjed Gyalpo Tantra (kunjed gyalpo = 'the all-creating king', synoymous with SamantabhadraBuddha[21]), Namkhai Norbu explains that Kunjed Gyalpo is in fact "beyond" the dualism inherent in the notion ofan 'individual'. He writes:

The transmission of knowledge comes from the state of rigpa that has never been stained and has never beenhindered. This is Adibuddha, or "primordial Buddha", Kunjed Gyalpo... The state of Kunjed Gyalpo isknowledge, and in knowledge there is not even the concept of "one and two", otherwise we have alreadyentered into dualism. Also, the concept of "individual" presupposes dualistic vision. But Samantabhadra isbeyond all this...—[22]

Klein and Wangyal comment on the ultimate "one taste" and dynamic stillness of the Dzogchen state:... cause and effect, sentient beings and Buddhas, subjects and objects, path and goal are ultimately revealed tobe of one taste: movement from one to the other is no movement at all, really, but a dynamic stillness.—[23]

There can be found within Dzogchen a sense of Reality as limitless wholeness, a multiplicity which is yet all of one "taste", which is a borderless wholeness. According to Lopon Tenzin Namdak, it is unconditioned and permanent, changeless, not originated from causes and conditions, blissful, and the base or support of numerous exalted

Dzogchen 5

qualities.[24] "It is at once base, path, and fruit".[25] "That reality, unbounded wholeness, is naturally complete."Also: "...the essence and base of self-arisen wisdom is the allbase, that primordial open awareness is the base, andthat recognition of this base is not separate from the primordial wisdom itself. ...that open awareness is itselfauthentic and its authenticity is a function of it being aware of, or recognizing itself as, the base. ...The reflexivelyself-aware primordial wisdom is itself open awareness (rigpa), inalienably one with unbounded wholeness."[26]

Opposing viewsThe views of the Dzogchen school are not endorsed by all Tibetan Buddhists. In fact, Bonpo Lopon Tenzin Namdakcontrasts his own view that primordial wisdom does not arise from causes with that of Tsongkhapa, who states thatwithout consciousness, there is no understanding.[27] Some critics claim that the views of the Dzogchen school ofphilosophy conflict with those of Madhyamaka and to the views of other prominent Buddhist thinkers such as thelogician Dharmakirti.[28] However, Longchenpa and Mipham argue that the views of the Dzogchen school are in factin accord with the view of Madhyamaka.[29]Wikipedia:Please clarify Dzogchen meditative techniques are, however,consistent with Madhyamaka.Germano (1992: p. 4) conveys how Longchenpa codified the now normalized, institutionalized and orthodox view ofthe Nyingma Dzochenpa from its foundations of Madhyamaka, Cittamatra (Yogachara), Buddha nature,Tathagatagarbha, Tantra (specifically Mantrayana) traditions, holds that:

one can profitably interpret the overall system of [Nyingma Dzogchen] thought [as formulated byLongchenpa] as a very innovative reinterpretation of the mainstream exoteric Indian Buddhist schools of "theMiddle Way" (Madhyamika) and "Mind Only" (Cittamatra) that not only revives the themes of the so-called"Buddha-nature" or "enlightened nucleus of realized-energy" (Tathaga[ta]garbha) literature in a much moresophisticated form, but also takes the tantric discourse and transforms it into a model for a new understandingof philosophical thought and literary expression totally eliminating the boundaries between exotericphilosophy (emphasizing analytical logic) and esoteric tantras (emphasizing contemplation and "aesthetic"issues).—[30]

Logic and the syllogismGermano (1992: p. 4) in his doctoral thesis supervised by the Geshe and Professor Emeritus, Lhundub Sopa (b.1923) discusses the typical view of the Dzogchen tradition towards the "syllogism" and by implication BuddhistLogic:

The tradition is especially striking in its implicit development of a model of rigorous philosophical thoughtthat refuses to be reduced to syllogistic reasoning (though utilizing it as a secondary hermeneutical tool) ordismissed as mere "aesthetics" as it treats Buddhist Tantra as a serious philosophical innovation that must beutilized to reinterpret previous traditional scholasticism, in stark contrast to extend traditional scholasticmethodologies into Tantra, and deny the revolution of "poetic thought" they may embody.—

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Three aspects of energy

Ananda Chakra

Sentient beings have their energy manifested in three aspects:1. "dang" (Wylie: gDangs [31])2. "rolpa" (Wylie: Rol-pa [32])3. '"tsal" (Wylie: rTsal [33])Energy of an individual on the dang level is essentially infinite andformless.

Many practices of thödgal and yangthig work on the basis offunctioning of the rolpa aspect of individual's energy. It is also theoriginal source of the sambhogakaya deities visualized in Buddhisttantric transformational practices and of manifestations of 100 peacefuland wrathful deities in bardo and Zhitro practices.

Tsal is the manifestation of the energy of the individual him or herself,as apparently an "external" world.[34] The mind of a sentient being is also tsal energy when it is "contaminated" bythe karmic "winds" (Tibetan: rlung).[citation needed]

letter A gDangs Trekchö Kadag Dharmakaya

Thigle Rolpa Thögal Lhungrub Sambhogakaya

**** rTsal Yermed Thugs rje Nirmanakaya

External world versus continuumAccording to Dzogchen teachings, energy of an individual is essentially totally formless and free from any duality.However, karmic traces, contained in the storehouse consciousness of the individual's mindstream (Sanskrit: cittasantana; Tibetan: sems rgyud) give rise to two kinds of forms:•• forms that the individual experiences as his or her body, voice and mind and•• forms that the individual experiences as an external environment.It is maintained that there is nothing external or separate from the individual. What appears as a world of apparentlyexternal phenomena, is the energy of the individual him/her self. Everything that manifests in the individual's field ofexperience is a continuum (Sanskrit: santana; Tibetan: rgyud). This is the Great Perfection that is discovered in theDzogchen practice.[35]

Causality and interdependent originationIn Dzogchen teachings the interdependent origination and any kind of causality is considered illusory: "(One says),'All these (configurations of events and meanings) come about and disappear according to dependent origination.'But, like a burnt seed, since a nonexistent (result) does not come about from a nonexistent (cause), cause and effectdo not exist.

Being obsessed with entities, one's experiencing itself [Wylie: sems, Sanskrit: citta], which discriminates eachcause and effect, appears as if it were cause and condition.—[36]

This corresponds to the assertion in the Heart Sutra (Sanskrit: Prajñāpāramitā Hridaya Sūtra), that there is no karma,no law of cause and effect. The assertion was made by bodhisattva Avalokiteshvara in a teaching for the great arhatShariputra, given before multitude of beings, on request of Buddha Shakyamuni. After the teaching BuddhaShakyamuni greatly praised the wisdom of Avalokiteshvara's words and the beings present rejoiced.[37]

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GuardiansAll teachings have energies that have special relationships with them. These energies are guardians of the teachings.The energies are iconographically depicted as they were perceived by yogis who had contact with them. Thedharmapalas most associated with Dzogchen are Ekajati (Wylie: e ka dza ti ), Dorje Legpa (Wylie: rdo rje legs pa )and Za Rahula (Wylie: gza' ra hu la ) in the Nyingma and Sidpa Gyalmo in the Bön tradition. The iconographicforms were shaped by perceptions and also by the culture of those who saw the original manifestation and by thedevelopment of the tradition. However the guardians are not merely symbols as the pictures show actual beings.[38]

Well-being and healthDzogchen teachings maintain that the quality of people's lives is best when the internal classical elements arebalanced.[39] The body is healthy when the elements are balanced.[40] They see the best way to balance the elementsas abiding in the natural state.[41]

PracticeUp to and including tregchöd (see below), Dzogchen meditative practices are parallel to and often identical withthose of essence Mahamudra.

PreliminariesAlthough many lamas require their students to complete the conventional tantric ngondro before starting Dzogchenpractice, there is also a series of preliminary practices unique to Dzogchen. These include the Korday Rushanexercises (Tibetan: འཁོར་འདས་རུ་ཤན, Wylie: 'khor 'das ru shan ) "differentiating saṃsāra and nirvāṇa,"[42] which aredescribed in such texts as the Yeshe Lama (Tib. ཡེ་ཤེས་བླ་མ་, Wyl. ye shes bla ma). Rushan involves "going to asolitary spot and acting out whatever comes to your mind."[43] The Dzogchen preliminaries also include a series ofexercises known as Semdzin (sems dzin).[44] Semdzin literally means "to hold the mind" or "to fix mind."[45]

Semdzins are found in all three series of Dzogchen (Semde, Longde and Mennagde), but the twenty-one semdzinsfound in the latter are common; Longchenpa divides them into three series of seven.[46] According to Longchenpa asreported by Reynolds, "the first group enables the practitioner to find him- or herself in a calm state, and thus theexercises are similar to the practice of Shamatha . . the exercises in the second group enable the practitioner todiscover the relationship between body and mind. And those in the third group enable one to discover the nature ofone's own condition."[47] Exercises in the first category include "fixating on a white Tibetan letter A on the tip ofone's nose. Linking the letter with one's breathing, it goes out into space with each exhalation and returns to the tip ofthe nose with each inhalation. This fixation inhibits the arising of extraneous thoughts . . . however, the secondexercise in the same category involves the sounding of the syllable PHAT! which instantly shatters one's thoughtsand attachments. Symbolically, the two parts of the syllable indicate the two aspects of enlightenment, that is, PHAsignifies Means (thabs) and TA signifies Wisdom (shes rab)."[48]

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Tregchöd and thödgalAfter the indispensable preliminary of rushan, one remains in the knowledge of tregchöd and practices thödgal (alsosometimes spelled thogal). These are the main instructions presented in the Menngagde series (Oral InstructionSeries) of the Dzogchen teachings.In both the Bön and Buddhist Dzogchen traditions, sky gazing is considered to be an important part of tregchöd.[49]

Thödgal represents more a fruition than a practice itself. There are methods prepared in the event of a psychoticbreak to bring the practitioner back to sanity.[50]

In contrast to other kinds of tantric practices, there is no intentional visualization; rather, imagery appearsspontaneously using secondary conditions such as darkness or light. Eventually a practitioner has experiences whichare viewed as knowing the subtle energies of one's being. These have the qualities of earth, water, fire, air and space(see Classical element). Throughout the retreat, a practitioner is believed to be approaching an experience which isentirely unconditioned.[51]

Thödgal relies on esoteric anatomy including the avadhuti (also known as the center channel or sushumna in Hinduparlance) and heart chakra. Along with the fact that Dzogchen is based on a class of literature called the tantras, thisindicates why Dzogchen is considered a tantric system as opposed to sutra systems such as Zen. This is not to saythat Dzogchen is a part of general Vajrayana. Vajrayana is a path of transformation. Dzogchen, an independentvehicle in its own right, is a path of self-liberation.[52]

Rigpa and rainbow body

Tibetan letter "A" inside a thigle. The Arepresents kadag while the thigle represents lhun

grub.

Rigpa has three wisdoms, two of which are kadag and lhun grub.Kadag (primordial purity) is the Dzogchen view of emptiness. Lhungrub (natural formation) is the Dzogchen view of dependentorigination. Throughout Mahayana, emptiness and dependentorigination are two sides of the same coin. Kadag deals with tregchöd.The lhun grub aspect has to do with esoteric practices, such as (but notlimited to) Thödgal, that self-liberate the dependently originatedhuman body into the Sambhogakāya (rainbow body phenomenon).[53]

The symbol of Dzogchen is a Tibetan A wrapped in a thigle. The Arepresents kadag while the thigle represents lhun grub. The thirdwisdom, thugs rje (compassion), is the inseparability of the previoustwo wisdoms.

In Dzogchen, a fundamental point of practice is to distinguish rigpafrom sems (mind). The distinguishing of rigpa and sems from eachother is emphasized by Jigme Lingpa and goes back to the seventeentantras.[citation needed]

The ultimate fruition of the thodgal practices is a body of pure light, called a rainbow body (Wylie 'ja' lus,pronounced Jalü.)[54] If the four visions of thogal are not completed before death, then at death, from the point ofview of an external observer, the following happens: the corpse does not start to decompose, but starts to shrink untilit disappears. Usually fingernails, toenails and hair are left behind[55] (see e.g. Togden Urgyen Tendzin, AyuKhandro, Changchub Dorje.) The attainment of the rainbow body is typically accompanied by the appearance oflights and rainbows.Some exceptional practitioners such as Padmasambhava and Vimalamitra are held to have realized a higher type ofrainbow body without dying. Having completed the four visions before death, the individual focuses on the lightsthat surround the fingers. His or her physical body self-liberates into a nonmaterial body of light (a Sambhogakāya)with the ability to exist and abide wherever and whenever as pointed by one's compassion.[56]

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Dzogchenpa samaya

Capriles (2003: p. 180) openly quotes Chögyal Namkhai Norbu in the subtle but very important distinction of theactivity of meditation from the effortless abiding of Dzogchen contemplation:

Chögyal Namkhai Norbu relates that once someone asked the famous Dzogchen Master, Yungtön Dorje Pel,what his practice consisted of, and he replied with the negative “mepa” or “there isn’t.” Then his startledquestioner asked again, “Then you don’t meditate?,” to which the Master replied, “And when am I everdistracted?” This is the essence of samaya in Dzogchen teaching: not to meditate or to practice something withthe mind and yet never to be distracted, for one remains uninterruptedly in the self-perfection of the singlestate of rigpa or Truth.—[57]

In this denotation, dzogchen is a verb, and denotes the perfect process in the grammatical sense or alternately aninfinitive verb, wherein the great continuum of 'one taste' (Wylie: ro gcig) or as Capriles renders it "single state" isthe effortless 'contemplating' or abiding in the view of non-distraction from rigpa.

Apperception

'Apperception' (Sanskrit: svasaṃvedana/svasaṃvitti; Wylie: rang rig)[58] is understood variously in different yana,buddhist schools, and practice lineages. These cosmetic differences are resolved in the practice of 'meditative trance'(Wylie: 'jog pa). For it is in the direct experience and associated literatures of the deep contemplative traditions ofHimalayan Buddhism (Tibetan Buddhism, Nepalese Buddhism, Bhutanese Buddhism, etc.) and Bon, particularlyDzogchen and Mahamudra, that apperception is key, e.g. dark retreat (Tibetan: mun mtshams[59]).In the language of Zhangzhung, 'rang rig' (Wylie) is 'nges de shin'[60] where 'shin' equates to 'shes pa'. TheZhangzhung lexical item 'shin' is found in many compounds (Martin, 2004: p. 158[61]) where it means: 'to know' and'knowledge' to both nominal and verbal/process oriented lexical items.Pettit (1999: p. 129) holds that 'apperception' (Wylie: rang rig) is key to Mipham's (1846–1912) system ofepistemology and hermeneutics discussed in the DRG[62] and in Mipham's Commentary to the Ninth Chapter of theBodhisattvacaryāvatāra.Graham Coleman and Thupten Jinpa (2005: p. 480) contrast the 'svasaṃvedana' of Dignāga and Dharmakīrti withthat of Dzogchen:

According to Indian Buddhist epistemology, and particularly in the writings of the great logicians Dignāgaand Dharmakīrti, the term svasaṃvedana refers to the apperceptive or reflexive faculty of consciousness, forwhich reason it is sometimes rendered as 'reflexive awareness' or 'apperceptive awareness'. However, in theview of the Great Perfection (rdzog-pa chen-po) and in the context of the present work [The Tibetan Book ofthe Dead], the same term refers to the fundamental innate mind in its natural state of spontaneity and purity,beyond the alternating states of motion and rest and the subject-object dichotomy. It is therefore rendered hereas 'intrinsic awareness'. As such, intrinsic awareness gives the meditator access to pristine cognition or thebuddha-mind itself, and it stands in direct contrast to fundamental ignorance (avidyā), which is the primarycause of rebirth in cyclic existence (saṃsāra). The direct introduction to intrinsic awareness is a distinctiveteaching within the Nyingma school.... This practice is a central component of the Esoteric Instruction Class(upadeśa) of Atiyoga, where it is known as Cutting through Resistance (khregs-chod).—[63]

Dzogchen 10

TextsDzogchen instructions are found in some Mahayoga texts, as it may simply have been the associated completionstage practice. However, the majority of the Dzogchen corpus comprises the "18" Semde tantra texts, the Longdetantras, and the Menngagde termas.Samten Migdrön (Tib. bsam gtan mig sgron) is a Tibetan text of historical importance for the historical relationshipof Dzogchen and Zen as well identifying the view of its author, Nubchen Sangye Yeshe.Seventeen Tantras of Dzogchen Upadesha-varga.These Seventeen Tantra amongst other Dzogchen texts are included in the various divergences and holdings of thenumerous extant Nyingma Gyubum editions.[citation needed]

Reality vs dreamsMipham Rinpoche has said:

The real sky is (knowing) that samsara and nirvana are merely an illusory display.—[64]

According to contemporary teacher Chögyal Namkhai Norbu, in Dzogchen the perceived reality is considered to beunreal. All appearances perceived during the whole life of an individual through all senses, including sounds, smells,tastes and tactile sensations in their totality are like a big dream. It is claimed that on careful examination the dreamof life and regular nightly dreams are not very different, and that in their essential nature there is no differencebetween them.The non-essential difference between our dreaming state and our ordinary waking experience is that the latter ismore concrete and linked with our attachment; the dreaming is slightly detached.Also according to this teaching, there is a correspondence between the states of sleep and dream and our experienceswhen we die. After experiences in an intermediate state (bardo) an individual comes out of it, a new karmic illusionis created and another existence begins. This is how transmigration happens.One aim of dream practice is to realize during a dream that one is dreaming. One can then dream with lucidity anddo all sorts of things, such as go to different places, talk to people, fly and so forth. It is also possible to do differentyogic practices while dreaming (usually such yogic practices one does in waking state). In this way the yogi canhave a very strong experience and with this comes understanding of the dream-like nature of daily life. This is veryrelevant to diminishing attachments, because they are based on strong beliefs that life's perceptions and objects arereal and, as a consequence, important. If one really understands what Buddha Shakyamuni meant when he said thateverything is unreal or of the nature of shunyata, then one can diminish attachments and tensions.[citation needed]

The teacher gives advice, that the realization that the life is only a big dream can help us finally liberate ourselvesfrom the chains of emotions, attachments, and ego and then we have the possibility of ultimately becomingenlightened.[65]

Dzogchen 11

Footnotes[1] Keown, Damien. (2003). A Dictionary of Buddhism, p. 82. Oxford University Press. ISBN 0-19-860560-9.[2] Third Dzogchen Rinpoche. Great Perfection. Volume II. Snow Lion Publications 2008, page 152.[3] Namdak, Tenzin. Bonpo Dzogchen Teachings. Vajra Publications 2006, page 97.[4] Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 304.[5] B. Alan Wallace, Genuine Happiness. John Wiley and Sons, 2005, page 203.[6] Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 303.[7] Dzogchen: The Heart Essence of the Great Perfection by the UNIQ-nowiki-0-b39b68eea66d8463-QINU 14th

UNIQ-nowiki-1-b39b68eea66d8463-QINU Dalai Lama, Snow Lion, 2004. ISBN 1-55939-219-3. pg 208[8] Keown, Damien. (2003). A Dictionary of Buddhism, p. 24. Oxford University Press. ISBN 0-19-860560-9.[9] Pettit, John Whitney (1999). Mipham's beacon of certainty: illuminating the view of Dzogchen, the Great Perfection. Somerville, MA, USA:

Wisdom Publications. ISBN 0-86171-157-2 (alk. paper) p.4[10] Dzogchen: The Heart Essence of the Great Perfection by the Dalai Lama, trans. by Thupten Jinpa & Richard Barron, fore. by Sogyal

Rinpoche, ed. by Patrick Gaffney. Snow Lion. 1559392193[11] Chögyal Namkhai Norbu, The Essence of the Three Statements of Garab Dorje: Based on an Oral Advice given by Khyenrab Chökyi Özer,

pp.39-57, 66-70[12][12] Norbu (1999)[13] Nirmanakaya Garab Dorje (http:/ / www. amnyitrulchung. org/ lineage/ masters/ Garab-Dorje/ )[14] Joyful Vajra Garab Dorje (http:/ / www. kathok. org. sg/ masters/ dzogchen/ 1_garab. htm)[15] The Tantra that Reveals the Intrinsic Buddha Mind, translated in :- Erik Pema Kunsang (translator) : Wellsprings of the Great Perfection.

Rangjung Yeshe Publications, Hong Kong, 2006. p. 215[16] "The Shugden Affair: Origins of a Controversy (Part I)" by Georges Dreyfus. Official website of the Office of His Holiness the 14th Dalai

Lama. (http:/ / www. dalailama. com/ messages/ dolgyal-shugden/ ganden-tripa/ the-shugden-affair-i)[17] Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 314.[18] Klein, Wangyal, Unbounded Wholeness, Oxford University Press, 2006, p. v[19][19] Klein and Wangyal, 2006, p. vi.[20] Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 297.[21] Chogyal Namkhai Norbu, Adriano Clemente, The Supreme Source: The Fundamental Tantra of the Dzogchen Semde Kunjed Gyalpo, Snow

Lion, New York, 1999, p. 14[22] Chogyal Namkhai Norbu, Adriano Clemente, The Supreme Source: The Fundamental Tantra of the Dzogchen Semde Kunjed Gyalpo, Snow

Lion Publications, New York, 1999, p. 235[23][23] Klein and Wangyal, 2006, p. 48[24][24] Klein, Wangyal, 2006, pp. 68-69[25][25] Klein and Wangyal, 2006, p. 118[26][26] Klein and Wangyal, 2006, p.109[27][27] Klein and Wangyal, page 107.[28][28] Klein and Wangyal, page 45, see also page 135.[29][29] Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection Studies in Indian and Tibetan Buddhism[30] Germano, David Francis (1992). "Poetic thought, the intelligent Universe, and the mystery of self: The Tantric synthesis of rDzogs Chen in

fourteenth century Tibet." The University of Wisconsin, Madison. Doctoral thesis. Source: (http:/ / vajrayana. faithweb. com/ Poetic thought -The Tantric synthesis of Dzogs Chen. pdf) (accessed: Friday December 18, 2009)

[31] http:/ / rywiki. tsadra. org/ index. php/ gdangs[32] http:/ / rywiki. tsadra. org/ index. php/ rol_pa[33] http:/ / rywiki. tsadra. org/ index. php/ rtsal[34][34] Norbu (1999), pp. 99, 100, 101[35][35] Norbu (1999), pp. 99, 101[36] from byang chub sems bsgom pa by Mañjusrîmitra. Primordial experience. An Introduction to rDzogs-chen Meditation, pp. 60, 61[37][37] Norbu (1999), p. 42[38][38] Norbu (1999), p. 129[39][39] Tenzin Wangyal Rinpoche (2002), p. 21[40] THDL Medicine Collections (http:/ / www. thdl. org/ collections/ medicine/ TMLR/ body. html)[41] Tenzin Wangyal Rinpoche (2002), p. 121[42] Pettit, John Whitney (1999). Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection. Boston: Wisdom

Publications (1999). ISBN 0-86171-157-2. p.81[43][43] Germano, David F. (1994). "Architecture and Absence in the Secret Tantric History of rDzogs Chen". In The Journal of the International

Association of Buddhist Studies, vol. 17.2, p 262[44] Reynolds, John Myrdhin (1996). The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master. Snow Lion

Publications. ISBN 1-55939-050-6 pg 81 (http:/ / books. google. com/ books?id=SJbxvDZOZz8C& pg=PA81& lpg=PA81& dq="sems+

Dzogchen 12

dzin"+ rushan& source=bl& ots=Qd9A_dV-Zu& sig=8Vo7ZMieQ4qN0LxTIkQFuuoDgDo& hl=en& ei=Y57vTYu4J-be0QH24Kn0DA&sa=X& oi=book_result& ct=result& resnum=1& ved=0CCQQ6AEwAA#v=onepage& q& f=false)

[45] Reynolds, John Myrdhin (1996). The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master. Snow LionPublications. ISBN 1-55939-050-6 pg 81 (http:/ / books. google. com/ books?id=SJbxvDZOZz8C& pg=PA81& lpg=PA81& dq="sems+dzin"+ rushan& source=bl& ots=Qd9A_dV-Zu& sig=8Vo7ZMieQ4qN0LxTIkQFuuoDgDo& hl=en& ei=Y57vTYu4J-be0QH24Kn0DA&sa=X& oi=book_result& ct=result& resnum=1& ved=0CCQQ6AEwAA#v=onepage& q& f=false)

[46] Reynolds, John Myrdhin (1996). The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master. Snow LionPublications. ISBN 1-55939-050-6 pg 81 (http:/ / books. google. com/ books?id=SJbxvDZOZz8C& pg=PA81& lpg=PA81& dq="sems+dzin"+ rushan& source=bl& ots=Qd9A_dV-Zu& sig=8Vo7ZMieQ4qN0LxTIkQFuuoDgDo& hl=en& ei=Y57vTYu4J-be0QH24Kn0DA&sa=X& oi=book_result& ct=result& resnum=1& ved=0CCQQ6AEwAA#v=onepage& q& f=false)

[47] Reynolds, John Myrdhin (1996). The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master. Snow LionPublications. ISBN 1-55939-050-6 pg 81 (http:/ / books. google. com/ books?id=SJbxvDZOZz8C& pg=PA81& lpg=PA81& dq="sems+dzin"+ rushan& source=bl& ots=Qd9A_dV-Zu& sig=8Vo7ZMieQ4qN0LxTIkQFuuoDgDo& hl=en& ei=Y57vTYu4J-be0QH24Kn0DA&sa=X& oi=book_result& ct=result& resnum=1& ved=0CCQQ6AEwAA#v=onepage& q& f=false)

[48] Reynolds, John Myrdhin (1996). The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master. Snow LionPublications. ISBN 1-55939-050-6 pg 81 (http:/ / books. google. com/ books?id=SJbxvDZOZz8C& pg=PA81& lpg=PA81& dq="sems+dzin"+ rushan& source=bl& ots=Qd9A_dV-Zu& sig=8Vo7ZMieQ4qN0LxTIkQFuuoDgDo& hl=en& ei=Y57vTYu4J-be0QH24Kn0DA&sa=X& oi=book_result& ct=result& resnum=1& ved=0CCQQ6AEwAA#v=onepage& q& f=false)

[49] Tenzin Wangyal Rinpoche (2002), p. 130[50] Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 318-319.[51] Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 319-322.[52] Chogyal Namkhai Norbu, Dzogchen Teachings. Snow Lion 2006, page 43.[53] Dalai Lama. (2004). Dzogchen, pg. 32. Snow Lion Publications. ISBN 978-1-55939-219-8.[54] Reginald Ray, Secret of the Vajra World. Shambhala 2001, page 323.[55][55] Norbu (1999), pp. 158-161[56] Namdak, Tenzin. 2002. Heart Drops of Dharmakaya. Ithaca: Snow Lion Publications. pg. 106[57] Capriles, Elías (2003). Buddhism and Dzogchen: The Doctrine of the Buddha and the Supreme Vehicle of Tibetan Buddhism. Part One

Buddhism: A Dzogchen Outlook. Source: (http:/ / eliascapriles. dzogchen. ru/ buddhismanddzogchen1. pdf) (accessed: Saturday, August 23,2008) p.180

[58] Williams, Paul (1998, 2000). The Reflexive Nature of Awareness: A Tibetan Madhyamaka Defence. Delhi, India: Motilal BanarsidassPublishers. ISBN 978-0-7007-1030-0, p.xi

[59] Allione, Tsultrim (2000). Women of Wisdom. (Includes transcribed interview with Namkhai Norbu) Source: (http:/ / www. khandro. net/book-womenofwisdom. htm) (accessed: November 15, 2007)

[60] Jacques, Guillaume (2008). Zhang-zhung and Qiangic languages. National Museum of Ethnology, Osaka. Source: (http:/ / hal.archives-ouvertes. fr/ docs/ 00/ 33/ 91/ 48/ PDF/ osaka. pdf) (accessed: Sunday April 12, 2009), p.6

[61] Martin, Dan 2004. Zhang-zhung dictionary. electronic publication.[62][62] DRG = Mipham's 'Don rnam par nges pa'i shes rab ral gri' (Wylie) a text within 'lHag bsam bstan pa'i ryal mtshan, 1984' (Wylie)[63] Padmasambhava (composed), Karma Linga (revealed), Gyurme Dorje (translated), Graham Coleman (Editor) and Thupten Jinpa (Associate)

(2006). The Tibetan Book of the Dead: The Great Liberation by Hearing in the Intermediate States. London, England: Penguin Books Ltd.ISBN 978-0-14-045529-8. p.480

[64] Quintessential Instructions of Mind, p. 117[65][65] Norbu (1992), pp. 42, 46, 48, 96, 105

References• Capriles, Elías. Buddhism and Dzogchen. Part 1 - Buddhism: a Dzogchen Outlook. Published on the web at (http:/

/ webdelprofesor. ula. ve/ humanidades/ elicap/ en/ )• Dudjom Rinpoche (1991). The Nyingma School of Tibetan Buddhism, Vol. 1. Wisdom Publications. ISBN

0-86171-087-8• Jigmed Lingpa (2008). Yeshe Lama. Snow Lion. ISBN 9781559392945• Karmey, Samten G. (1975). A General Introduction to the History and Doctrines of Bon. Memoirs of the

Research Department of the Toyo Bunko, No. 33, pp. 171–218. Tokyo. (Especially Chapter 9 on rDzogs-chen onpp. 213–215).

• Klein, Dr. Anne Carolyn, Wangyal, Geshe Tenzin Rinpoche, Unbounded Wholeness, Oxford University Press,Oxford, 2006

Dzogchen 13

• Norbu, Chögyal Namkhai (1999). The Crystal and The Way of Light: Sutra, Tantra and Dzogchen. Snow LionPublications. ISBN 1-55939-135-9

• Norbu, Chögyal Namkhai (1992). Dream Yoga and the Practice Of Natural Light editor Michael Katz. Ithaca,NY: Snow Lion Publications. ISBN 1-55939-007-7

• Norbu, Chögyal Namkhai (2000). Dzogchen: The Self-perfected State. Snow Lion Publications. ISBN1-55939-057-3

• Norbu, Chögyal Namkhai. The Essence of the Three Statements of Garab Dorje: Based on an Oral Advice givenby Khyenrab Chökyi Özer. Shang Shung Edizioni.

• Norbu, Chögyal Namkhai. The Mirror: Advice on Presence and Awareness (dran pa dang shes bzhin gyi gdamspa me long ma). Religions 2013;4(3):412-422. http:/ / www. mdpi. com/ 2077-1444/ 4/ 3/ 412

• Padmasambhava (1998). Natural Liberation: Padmasambhava's Teachings on the Six Bardos. WisdomPublications. ISBN 978-0861711314

• Pettit, John Whitney (1999). Mipham's beacon of certainty: illuminating the view of Dzogchen, the GreatPerfection. Somerville, MA, USA: Wisdom Publications. ISBN 0-86171-157-2 (alk. paper)

• Reynolds, John Myrdhin (1996). The Golden Letters: The Tibetan Teachings of Garab Dorje, First DzogchenMaster. Snow Lion Publications. ISBN 1-55939-050-6

• Reynolds, John Myrdhin (2005). The Oral Tradition from Zhang-Zhung: An Introduction to the Bonpo DzogchenTeachings of the Oral Tradition from Zhang-Zhung Known as the Zhang-zhung snyan-rgyud. Vajra Publications.ISBN 99946-644-4-1

• Sogyal Rinpoche (1992). The Tibetan Book of Living and Dying. Random House. ISBN 0-06-250793-1• Surya Das (2007). Natural Radiance: Awakening to Your Great Perfection. Sounds True. ISBN 1-59179-612-1• Tarthang Tulku (1977). Time, Space, and Knowledge: A New Vision of Reality. Berkeley, CA: Dharma

Publishing. ISBN 0-913546-08-9• Wangyal, Tenzin (Rinpoche) (2002). Healing with Form, Energy, and Light. Ithaca, New York: Snow Lion

Publications. ISBN 1-55939-176-6• Wangyal, Tenzin (Rinpoche) and Klein, Anne C.(2006). Unbounded Wholeness: Dzogchen, Bon and the Logic of

the Nonconceptual. Oxford University. ISBN 0-19-517850-5

External links• Material on the history and Practice of Dzogchen (http:/ / www. berzinarchives. com/ dzogchen/ ) (by Alexander

Berzin)• Dzogchen (http:/ / rywiki. tsadra. org/ index. php/ Dzogchen) - at Rangjung Yeshi Wiki• Aro encyclopedia: Dzogchen (http:/ / aroencyclopaedia. org/ shared/ text/ 03/

teachings_tc_03_subject_01_dzogchen_eng. php)• Three, Two, Five by Herbert Guenther (http:/ / www. cejournal. org/ GRD/ guenther. htm), focusing on

Padmasambhava's writings.• Practices Supporting Dzogchen - The Great Perfection Of Tibetan Buddhism By Neal J. Pollock, M.A., N.D.

(http:/ / www. rosecroixjournal. org/ issues/ 2005/ articles/ vol2_41_62_pollock. pdf)• Dzogchen View of Tantric Ngondro (http:/ / www. abuddhistlibrary. com/ Buddhism/ A - Tibetan Buddhism/

Authors/ Dudjom Rinpoche/ The Dzogchen View of Tantra/ Dzogchen View of Tantric Ngondro. htm)• Dzogchen (http:/ / www. rigpawiki. org/ index. php?title=Dzogchen) - at Rigpa Wiki• Dzogchen (http:/ / www. dmoz. org/ Society/ Religion_and_Spirituality/ Buddhism/ Lineages/ Tibetan/

Meditation/ Dzogchen/ ) at the Open Directory Project

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