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Dzogchen (, "Great Perfection" or "Great Completion"), also known as ''atiyoga'' ( utmost yoga), is a tradition of teachings in Indo-Tibetan Buddhism and
Yungdrung Bon ''Bon'', also spelled Bön () and also known as Yungdrung Bon (, "eternal Bon"), is a Tibetan religious tradition with many similarities to Tibetan Buddhism and also many unique features.Samuel 2012, pp. 220-221. Bon initially developed in t ...
aimed at discovering and continuing in the ultimate
ground Ground may refer to: Geology * Land, the surface of the Earth not covered by water * Soil, a mixture of clay, sand and organic matter present on the surface of the Earth Electricity * Ground (electricity), the reference point in an electrical c ...
of existence. The primordial ground (''gzhi'', "basis") is said to have the qualities of purity (i.e.
emptiness Emptiness as a human condition is a sense of generalized boredom, social alienation and apathy. Feelings of emptiness often accompany dysthymia, depression, loneliness, anhedonia, despair, or other mental/emotional disorders, including schizoid ...
), spontaneity (''lhun grub'', associated with luminous clarity) and
compassion Compassion motivates people to go out of their way to relieve the physical, mental or emotional pains of others and themselves. Compassion is often regarded as being sensitive to the emotional aspects of the suffering of others. When based on n ...
(''thugs rje''). The goal of Dzogchen is knowledge of this basis, this knowledge is called ''
rigpa In Dzogchen, ''rigpa'' (; Skt. vidyā; "knowledge") is knowledge of the ground. The opposite of ''rigpa'' is ''ma rigpa'' ('' avidyā'', ignorance). A practitioner who has attained the state of ''rigpa'' and is able to rest there continuously i ...
'' (Skt. ''vidyā''). There are numerous spiritual practices taught in the various Dzogchen systems for awakening
rigpa In Dzogchen, ''rigpa'' (; Skt. vidyā; "knowledge") is knowledge of the ground. The opposite of ''rigpa'' is ''ma rigpa'' ('' avidyā'', ignorance). A practitioner who has attained the state of ''rigpa'' and is able to rest there continuously i ...
.


History

Dzogchen developed in the
Tibetan Empire The Tibetan Empire (, ; ) was an empire centered on the Tibetan Plateau, formed as a result of imperial expansion under the Yarlung dynasty heralded by its 33rd king, Songtsen Gampo, in the 7th century. The empire further expanded under the 3 ...
period and the Era of Fragmentation (9th-11th centuries) and continues to be practiced today both in
Tibet Tibet (; ''Böd''; ) is a region in East Asia, covering much of the Tibetan Plateau and spanning about . It is the traditional homeland of the Tibetan people. Also resident on the plateau are some other ethnic groups such as Monpa people, ...
and around the world. It is a central teaching of the Yundrung Bon tradition as well as in the
Nyingma Nyingma (literally 'old school') is the oldest of the four major schools of Tibetan Buddhism. It is also often referred to as ''Ngangyur'' (, ), "order of the ancient translations". The Nyingma school is founded on the first lineages and trans ...
school of Tibetan Buddhism. In these traditions, Dzogchen is the highest and most definitive path of the nine vehicles to liberation. Dzogchen is also practiced (to a lesser extent) in other Tibetan Buddhist schools, such as the Kagyu, Sakya and the
Gelug 240px, The 14th Dalai Lama (center), the most influential figure of the contemporary Gelug tradition, at the 2003 Bodhgaya (India).">Bodh_Gaya.html" ;"title="Kalachakra ceremony, Bodh Gaya">Bodhgaya (India). The Gelug (, also Geluk; "virtuou ...
schools.


Etymology and concepts

''Dzogchen'' is composed of two terms: * ''rdzogs'' – perfection, completion * ''chen'' – great According to the 14th Dalai Lama, the term ''dzogchen'' may be a rendering of the
Sanskrit Sanskrit (; attributively , ; nominally , , ) is a classical language belonging to the Indo-Aryan languages, Indo-Aryan branch of the Indo-European languages. It arose in South Asia after its predecessor languages had Trans-cultural diffusion ...
term ''mahāsandhi''. The term initially referred to the "highest perfection" of
Vajrayana Vajrayāna ( sa, वज्रयान, "thunderbolt vehicle", "diamond vehicle", or "indestructible vehicle"), along with Mantrayāna, Guhyamantrayāna, Tantrayāna, Secret Mantra, Tantric Buddhism, and Esoteric Buddhism, are names referring t ...
deity yoga. Specifically it refers to the stage after the deity visualisation has been dissolved and one rests in the natural state of the innately luminous and pure mind. According to
Sam van Schaik Sam Julius van Schaik is an English tibetologist. Education He obtained a PhD in Tibetan Buddhist literature at the University of Manchester in 2000, with a dissertation on the translations of Dzogchen texts by Jigme Lingpa. Career Sinc ...
, in the 8th-century tantra ''Sarvabuddhasamāyoga,'' the term refers to "a realization of the nature of reality" which arises through the practice of tantric
anuyoga Anuyoga (Skt. अनुयोग 'further yoga') is the designation of the second of the three Inner Tantras according to the ninefold division of practice used by the Nyingma school of Tibetan Buddhism. As with the other yanas, Anuyoga represent ...
practices which produce bliss. In the 10th and 11th century, when ''Dzogchen'' emerged as a separate vehicle to liberation in the
Nyingma Nyingma (literally 'old school') is the oldest of the four major schools of Tibetan Buddhism. It is also often referred to as ''Ngangyur'' (, ), "order of the ancient translations". The Nyingma school is founded on the first lineages and trans ...
tradition, the term was used synonymously with the Sanskrit term ''ati yoga'' (primordial yoga).


''Rigpa'' (knowledge) and ''ma rigpa'' (delusion)

''
Rigpa In Dzogchen, ''rigpa'' (; Skt. vidyā; "knowledge") is knowledge of the ground. The opposite of ''rigpa'' is ''ma rigpa'' ('' avidyā'', ignorance). A practitioner who has attained the state of ''rigpa'' and is able to rest there continuously i ...
'' (Sanskrit: ''vidyā'', "knowledge") is a central concept in Dzogchen. According to Ācārya Malcolm Smith: ''Ma rigpa'' ( ''avidyā'') is the opposite of rigpa or knowledge. ''Ma rigpa'' is ignorance, delusion or unawareness, the failure to recognize the nature of the basis. An important theme in Dzogchen texts is explaining how ignorance arises from the basis or Dharmata, which is associated with ''ye shes'' or pristine consciousness. Automatically arising unawareness (''lhan-skyes ma-rigpa'') exists because the basis has a natural cognitive potentiality which gives rise to appearances. This is the ground for samsara and
nirvana ( , , ; sa, निर्वाण} ''nirvāṇa'' ; Pali: ''nibbāna''; Prakrit: ''ṇivvāṇa''; literally, "blown out", as in an oil lamp Richard Gombrich, ''Theravada Buddhism: A Social History from Ancient Benāres to Modern Colomb ...
.


Traditional exegesis

''
The Mirror of the Heart of Vajrasattva The Mirror of the Heart of Vajrasattva () is numbered amongst the 'Seventeen Tantras of Menngagde' () within Dzogchen discourse and is part of the textual support for the Vima Nyingtik. The ''Continuum of Vajrasattva's Heart-Mirror'' conveys h ...
'' (''Dorje Sempa Nyinggi Melong''), a major Dzogchen tantra, explains the term ''Dzog'' (Perfection) as follows: ''The Mirror of the Heart of Vajrasattva'' explains that Dzogchen is "great" because: * It is the pinnacle of all vehicles, views, meditations, behaviors, goals. * It is "never moving from the natural state." * It functions "without obstacles in the realm beyond change." * It manifests "beyond concepts in the realm beyond attachment." * It manifests "without attachment in the realm beyond desire" * It manifests "in great bliss in the realm beyond speech." * It is "the source that pervades pure enlightenment." * It is "non-substantial rigpa beyond action and effort." * It remains "in equality without moving from the realm of total bliss" and "without moving from the essential meaning." * It exists "everywhere without being a dimension of grasping." * It is "the essence of everything without being established with words and syllables."


Three series

The Three Series of Dzogchen (''rdzogs chen sde gsum'') are a traditional Tibetan Buddhist classification which divides the teachings of the
Nyingma Nyingma (literally 'old school') is the oldest of the four major schools of Tibetan Buddhism. It is also often referred to as ''Ngangyur'' (, ), "order of the ancient translations". The Nyingma school is founded on the first lineages and trans ...
school's Dzogchen tradition into three series, divisions or sections. These three are: the '' Semde'' ('Mind Series'), the '' Longdé'' ('Space Series') and the '' Menngagde'' ('Instruction Series'). Traditional accounts of the
Nyingma Nyingma (literally 'old school') is the oldest of the four major schools of Tibetan Buddhism. It is also often referred to as ''Ngangyur'' (, ), "order of the ancient translations". The Nyingma school is founded on the first lineages and trans ...
school attribute this schema to the Indian master
Mañjuśrīmitra Mañjuśrīmitra (d. 740 CE) () was an Indian Buddhist scholar. He became the main student of Garab Dorje and a teacher of Dzogchen. Nomenclature and etymology Mañjuśrī-mitra was his ordination-name—before ordination he was named "Siddhi-garbh ...
(c. 8th century). According to modern Tibetologists, this doxographic schema actually developed in the literature of the Instruction Series (c. 11th century onwards) as a way to distinguish and categorize the various Dzogchen teachings at the time. According to Instruction Series texts, the Mind Series is based on understanding that one's own mind is the basis of all appearances and that this basis, called mind itself, is empty and luminous. The Space series meanwhile is focused on
emptiness Emptiness as a human condition is a sense of generalized boredom, social alienation and apathy. Feelings of emptiness often accompany dysthymia, depression, loneliness, anhedonia, despair, or other mental/emotional disorders, including schizoid ...
(Skt. ''śūnyatā,'' T. ''stong-pa nyid''). Finally, the Instruction Series itself is seen as the most direct kind of realization, without the need to meditate on emptiness or mind. Over time, the Instruction Series came to dominate the Dzogchen tradition and it remains the series that is most widely practiced and taught while the other two series are rarely practiced today (with the exception of a few masters like Namkhai Norbu). According to Namkhai Norbu, the three series are three modes of presenting and introducing the state of Dzogchen. Norbu states that Mennagde is a more direct form of introduction, Longde is closely associated with symbolic forms of introducing Dzogchen and Semde is more focused on oral forms of introduction. Germano writes that the Mind Series serves as a classification for the earlier texts and forms of Dzogchen "prior to the development of the Seminal Heart movements" which focused on meditations based on tantric understandings of
bodhicitta In Mahayana Buddhism, bodhicitta, ("enlightenment-mind" or "the thought of awakening"), is the mind (citta) that is aimed at awakening (bodhi), with wisdom and compassion for the benefit of all sentient beings. Bodhicitta is the defining quali ...
(''byang chub kyi sems''). This referred to the ultimate nature of the mind, which is empty (''stong pa''), luminous (od gsal ba''), and pure. According to Germano, the Space and Instruction Series are associated with later (historical) developments of Dzogchen "which increasingly experimented with re-incorporating tantric contemplative techniques centered on the body and vision, as well as the consequent philosophical shifts his became interwoven with."


Base, Path, and Fruit


The Base or Ground

A key concept in Dzogchen is the 'base', 'ground' or 'primordial state' (Tibetan: ''gzhi'', Sanskrit: ''āśraya''), also called the general ground (''spyi gzhi'') or the original ground (''gdod ma'i gzhi''). The basis is the original state "before realization produced buddhas and nonrealization produced sentient beings". It is atemporal and unchanging and yet it is "noetically potent", giving rise to mind (''sems,'' Skt. ''
citta ''Citta'' (Pali and Sanskrit: चित्त; pronounced ''chitta''; IAST: ''citta)'' is one of three overlapping terms used in the '' nikaya'' to refer to the mind, the others being '' manas'' and '' viññāṇa''. Each is sometimes used i ...
''), consciousness (''shes pa,'' Skt. '' vijñāna''), delusion (''marigpa,'' Skt. '' avidyā'') and knowledge (''
rigpa In Dzogchen, ''rigpa'' (; Skt. vidyā; "knowledge") is knowledge of the ground. The opposite of ''rigpa'' is ''ma rigpa'' ('' avidyā'', ignorance). A practitioner who has attained the state of ''rigpa'' and is able to rest there continuously i ...
'', Skt. ''vidyā''). Furthermore, Hatchell notes that the Dzogchen tradition portrays ultimate reality as something which is "beyond the concepts of one and many."


Three qualities

According to the Dzogchen-teachings, the ''Ground'' or
Buddha-nature Buddha-nature refers to several related Mahayana Buddhist terms, including '' tathata'' ("suchness") but most notably ''tathāgatagarbha'' and ''buddhadhātu''. ''Tathāgatagarbha'' means "the womb" or "embryo" (''garbha'') of the "thus-gon ...
has three qualities: * ''ngo bo'', "essence", oneness or emptiness (), * ''rang bzhin'', "nature", luminosity, lucidity or clarity (as in the luminous mind of the
Five Pure Lights The Five Pure Lights () is an essential teaching in the Dzogchen tradition of Bon and Tibetan Buddhism. For the deluded, matter seems to appear. This is due to non-recognition of the five lights. Matter includes the ''mahābhūta'' or classical e ...
) (), * ''thugs rje'', "power", universal compassionate energy (), unobstructed ().
Herbert V. Guenther Herbert may refer to: People Individuals * Herbert (musician), a pseudonym of Matthew Herbert Name * Herbert (given name) * Herbert (surname) Places Antarctica * Herbert Mountains, Coats Land * Herbert Sound, Graham Land Australia * Herbe ...
points out that this ''Ground'' is both a static potential and a dynamic unfolding. They give a process-orientated translation, to avoid any essentialist associations, since The 19th/20th-century Tibetan Buddhist scholar, Shechen Gyaltsap Gyurme Pema Namgyal, sees the Buddha-nature as ultimate truth, nirvana, which is constituted of profundity, primordial peace and radiance:


Direct introduction

Direct introduction is called the "Empowerment of Awareness" (, pronounced "rigpay sall wahng"), a technical term employed within the Dzogchen lineages for a particular lineage of empowerment propagated by Jigme Lingpa. This empowerment consists of the direct introduction of the student to the intrinsic nature of their own mind-essence,
rigpa In Dzogchen, ''rigpa'' (; Skt. vidyā; "knowledge") is knowledge of the ground. The opposite of ''rigpa'' is ''ma rigpa'' ('' avidyā'', ignorance). A practitioner who has attained the state of ''rigpa'' and is able to rest there continuously i ...
, by their empowering master.


Pointing-out instruction

In Dzogchen tradition, pointing-out instruction () is also referred to as "pointing out the nature of mind" (), "pointing out transmission", or "introduction to the nature of mind". The pointing-out instruction (''ngo sprod'') is an introduction to the nature of mind.


The Path

There are three major divisions of the Dzogchen path, known as the "Three Dharmas of the Path." These are ''tawa'', ''gompa'', and ''chöpa''. Namkhai Norbu translates these three terms as 'view,' 'practice,' and 'conduct.'


Garab Dorje's three statements

Garab Dorje (c. 665) epitomized the Dzogchen teaching in three principles, known as "Striking the Vital Point in Three Statements" (''Tsik Sum Né Dek''), said to be his last words. They give in short the development a student has to undergo: Garab Dorje's three statements were integrated into the ''Nyingthig'' traditions, the most popular of which in the '' Longchen Nyingthig'' by Jigme Lingpa (1730–1798). The statements are: # Introducing directly the face of rigpa itself (''ngo rang tok tu tré''). Dudjom Rinpoche states this refers to: "Introducing directly the face of the naked mind as the rigpa itself, the innate primordial wisdom." # Deciding upon one thing and one thing only (''tak chik tok tu ché''). Dujdom states: "Because all phenomena, whatever manifests, whether saṃsāra or nirvāṇa, are none other than the rigpa’s own play, there is complete and direct decision that there is nothing other than the abiding of the continual flow of rigpa." # Confidence directly in the liberation of rising thoughts (''deng drol tok tu cha''). Dujdom comments: "In the recognition of ''namtok''
rising thoughts Rising may refer to: * Rising, a stage in baking - see Proofing (baking technique) *Elevation * Short for Uprising, a rebellion Film and TV * "Rising" (''Stargate Atlantis''), the series premiere of the science fiction television program ''Starg ...
whatever arises, whether gross or subtle, there is direct confidence in the simultaneity of the arising and dissolution in the expanse of dharmakāya, which is the unity of rigpa and ''śūnyatā''."


View

Nyingma Nyingma (literally 'old school') is the oldest of the four major schools of Tibetan Buddhism. It is also often referred to as ''Ngangyur'' (, ), "order of the ancient translations". The Nyingma school is founded on the first lineages and trans ...
Dzogchen texts use unique terminology to describe the Dzogchen view (Tib. ''tawa''). Some of these terms deal with the different elements and features of the mind and are drawn from classic Buddhist thought. The generic term for consciousness is ''shes pa'' (''Skt. vijñāna''), and includes the six sense consciousnesses.
Worldly In its most general sense, the term "world" refers to the totality of entities, to the whole of reality or to everything that is. The nature of the world has been conceptualized differently in different fields. Some conceptions see the worl ...
, impure and dualistic forms of consciousness are generally referred to with terms such as ''sems'' (''citta,'' mind), ''yid'' ('' mānas'') and ''blo'' (''buddhi''). On the other hand, nirvanic or liberated forms of consciousness are described with terms such as ''ye shes'' ('' jñāna'', 'pristine consciousness') and ''shes rab'' ( ''prajñā'', wisdom). According to
Sam van Schaik Sam Julius van Schaik is an English tibetologist. Education He obtained a PhD in Tibetan Buddhist literature at the University of Manchester in 2000, with a dissertation on the translations of Dzogchen texts by Jigme Lingpa. Career Sinc ...
, two significant terms used in Dzogchen literature is the ground (''gzhi'') and gnosis (''rig pa''), which represent the " ontological and gnoseological aspects of the nirvanic state" respectively. Nyingma Dzogchen literature also describes nirvana as the "expanse" or "space" (''klong'' or ''dbyings'') or the "expanse of Dharma" (''chos dbyings'', Sanskrit: ''
Dharmadhatu Dharmadhatu ( Sanskrit) is the 'dimension', 'realm' or 'sphere' (dhātu) of the Dharma or Absolute Reality. Definition In Mahayana Buddhism, dharmadhātu ( bo, chos kyi dbyings; ) means "realm of phenomena", "realm of truth", and of the noume ...
''). The term '' Dharmakaya'' (Dharma body) is also often associated with these terms in Dzogchen, as explained by
Tulku Urgyen Tulku Urgyen Rinpoche (1920A Brief Biography of Tulku Urgyen Rinpoche
– ...
: The Dzogchen View of the secret instruction series (''man ngag sde'') is classically explained through the
eleven vajra topics In Dzogchen, the eleven vajra topics explain the view of the secret instruction series (''man ngag sde''). These can be found in the ''String of Pearls Tantra'' (''Mu tig phreng ba''), the ''Great Commentary by Vimalamitra'' as well as in Longche ...
. These can be found in the ''String of Pearls Tantra'' (''Mu tig phreng ba''), the ''Great Commentary by Vimalamitra'' as well as in Longchenpa's ''Treasury of Word and Meaning'' (''Tsik Dön Dzö).''


Practice

Dzogchen practice (''gompa'') relies on the view outlined above. However, according to Norbu, this is not an intellectual view, but a "direct, non-dual, non-conceptual knowledge" of fundamentally pure absolute nature which has become veiled by dualistic conditioning. In Dzogchen, one achieves this view through one's relationship with a
guru Guru ( sa, गुरु, IAST: ''guru;'' Pali'': garu'') is a Sanskrit term for a "mentor, guide, expert, or master" of certain knowledge or field. In pan- Indian traditions, a guru is more than a teacher: traditionally, the guru is a reverential ...
or
lama Lama (; "chief") is a title for a teacher of the Dharma in Tibetan Buddhism. The name is similar to the Sanskrit term ''guru'', meaning "heavy one", endowed with qualities the student will eventually embody. The Tibetan word "lama" means "hig ...
who introduces one to our own primordial state and provides instruction on how to practice. This "direct introduction" and transmission from a Dzogchen master is considered absolutely essential. Dzogchen teachings emphasize naturalness, spontaneity and simplicity. Although Dzogchen is often portrayed as being distinct from or beyond tantra, Dzogchen traditions have incorporated many tantric concepts and practices. Dzogchen lineages embrace a varied array of traditions, that range from a systematic rejection of Buddhist tantra, to a full incorporation of tantric practices. The "main practices" are often considered advanced and thus preliminary practices and ritual initiation are generally seen as requirements. The Dzogchen tradition contain vast anthologies and systems of practices, including Buddhist meditation, tantric yogas and unique Dzogchen methods. The earliest form of Dzogchen practice (the ''Semde'', "Mind" series) generally emphasized non-symbolic "formless" practices (as opposed to tantric deity yoga). With the influence of Sarma tantra, the rise of the Longchen Nyingtik tradition, and the systematisations of Longchenpa, the main Dzogchen practices came to be preceded by preliminary practices and infused with tantric practices. Namkhai Norbu makes a distinction between Dzogchen "contemplation" proper (''trekchö'') and "
meditation Meditation is a practice in which an individual uses a technique – such as mindfulness, or focusing the mind on a particular object, thought, or activity – to train attention and awareness, and achieve a mentally clear and emotionally calm ...
". According to Norbu, contemplation is "abiding in the non-dual state .e. rigpawhich, of its own nature, uninterruptedly self-liberates" while meditation is any practice "working with the dualistic, relative mind, in order to enable one to enter the state of contemplation." Norbu adds that all the various meditative practices found in Dzogchen teachings (such as the " six yogas") are simply means to help practitioners access rigpa and are thus "secondary." Similarly, Achard notes that the core Dzogchen practice is the state of contemplation (''dgongs pa'') that refers to abiding in one's primordially pure state. This "could actually be described as an actual absence of particular practice" which is "devoid of action, effort and exertion" (such as tantric generation or completion practice). Furthermore, Achard notes that "for strict rDzogs chen practitioners, Guru-Yoga and Sky Gazing are the main means enabling the access to the state of Contemplation in a totally unaltered mode."


= Preliminary practices

= In ''Finding Ease in Meditation'' (''bsam gtan ngal gso''), Longchenpa outlines three main categories of preliminary practices. He stresses that these are necessary to the practice of Dzogchen and criticizes those who attempt to skip them. The ''Longchen Nyingthig'' system divides preliminaries into ordinary and extraordinary types. The ordinary preliminaries are a series of contemplations of which there are two main instructional texts. One is based on Atisha's Seven Point Mind Training (''Lojong'') and is called the ''Tarpai Temke''. The second is the ''Laglenla Deblug''. The extraordinary preliminaries are discussed in the ''Drenpa Nyerzhag''. According to Jigme Lingpa, the preliminary practices are the basis of the main practices, and thus, they are not to be abandoned at a later point. Norbu writes that the preliminaries are not compulsory in Dzogchen practice (only direct introduction is essential), instead, the preliminaries are only relatively useful depending on the capacity of individuals and how many obstacles they have in their practice of contemplation. Another important requirement for practicing Dzogchen according to Jigme Lingpa is ritual initiation or
empowerment Empowerment is the degree of autonomy and self-determination in people and in communities. This enables them to represent their interests in a responsible and self-determined way, acting on their own authority. It is the process of becoming strong ...
(''dbang'') by an awakened lama. According to
Tsoknyi Rinpoche Tsoknyi Rinpoche ( Wylie ''tshogs gnyis rin po che'') or Ngawang Tsoknyi Gyatso (born 13 March 1966) is a Nepalese Tibetan Buddhist teacher and author, and the founder of the Pundarika Foundation. He is the third Tsoknyi Rinpoche, having been reco ...
, empowerment is necessary, as it plants the "seeds of realization" within the present body, speech and mind. Empowerment "invests us with the ability to be liberated into the already present ground." The practices bring the seeds to maturation, resulting in the qualities of enlightened body, speech and mind. Following tantric initiation, one also engages in the tantric practices of the generation and completion stages of mahayoga and anuyoga. Jigme Lingpa sees all of these tantric practices as gradual steps to be cultivated which lead one to Great Perfection practice. Jigme Lingpa states:


''Rushen'' and ''sbyong ba''

Jigme Lingpa mentions two kinds of Dzogchen meditations (which can be used as preliminaries to ''trekchö'') ''korde rushen'', "making a gap between samsara and nirvana," and ''sbyong ba'' ("training"). ''Rushen'' are a series of visualisation and recitation exercises. The name reflects the dualism of the distinctions between mind and insight, ālaya and dharmakāya. Longchenpa places this practice in the "enhancement" (''bogs dbyung'') section of his concluding phase. It describes a practice "involving going to a solitary spot and acting out whatever comes to your mind." ''Sbyong ba'' are a variety of teachings for training the body, speech and mind. The training of the body entails instructions for physical posture. The training of speech mainly entails recitation, especially of the syllable '' hūm''. The training of the mind is a
Madhyamaka Mādhyamaka ("middle way" or "centrism"; ; Tibetan: དབུ་མ་པ ; ''dbu ma pa''), otherwise known as Śūnyavāda ("the emptiness doctrine") and Niḥsvabhāvavāda ("the no ''svabhāva'' doctrine"), refers to a tradition of Buddhis ...
-like analysis of the concept of the mind, to make clear that mind cannot arise from anywhere, reside anywhere, or go anywhere. They are in effect an establishment of
emptiness Emptiness as a human condition is a sense of generalized boredom, social alienation and apathy. Feelings of emptiness often accompany dysthymia, depression, loneliness, anhedonia, despair, or other mental/emotional disorders, including schizoid ...
by means of the intellect. According to Jigme Lingpa, these practices serve to purify the mind and pacify the hindrances.


= Main practices

= The actual Dzogchen meditation methods, which are unique to the tradition, appear in Longchen Nyingtik texts such as Jigme Lingpa's '' Yeshe Lama'' and Longchenpa's '' Tsigdön Dzö'' and '' Tegchö Dzö''. The presentation of Dzogchen meditation methods in the ''Yeshe Lama'' is divided into three parts: * Instructions for those of sharp faculties, which is where the actual Dzogchen meditation methods are found, such as ''
trekchö In Dzogchen, ''trekchö'' (''khregs chod'') means "(spontaneous) cutting of tension" or "cutting through solidity." The practice of ''trekchö'' reflects the earliest developments of Dzogchen, with its admonition against practice. In this practice ...
'' and ''
tögal In Dzogchen, ''tögal'' () literally means "crossing the peak." It is sometimes translated as 'leapover,' 'direct crossing,' or 'direct transcendence.' ''Tögal'' is also called "the practice of vision," or "the practice of the Clear Light" ('' od ...
''. * Instructions for those of middling faculties, which discusses the '' bardo'' (intermediate state) of death and how to practice during this phase * Instructions for those of lesser faculties, which discusses the transference of consciousness ('' phowa'') at death to a pure land.


Contemplation

The Dzogchen meditation practices include a series of exercises known as ''semdzin'' (''sems 'dzin''), which literally means "to hold the mind" or "to fix mind." They include a whole range of methods, including fixation, breathing, and different body postures, all aiming to calm the mind and bring one into the state of contemplation. There are also methods of ''vipasyana'' (''lhagthong'') which works with the arising of thoughts. These practices can be found in all three Dzogchen series: Semde, Longdé and Mennagde. Norbu considers these methods of samatha (''shine'') and ''vipasyana'' (''lhagthong'') to be "principal practices", even though they work with the mind and are not non-dual contemplation itself. According to Namkhai Norbu, through these various methods one may arrive at "the state of non-dual contemplation" which is without doubts. At this stage, one must continue to remain in this state, which includes the practices of ''trekchö'' and ''tögal''.


''Trekchö''

''Trekchö'' (''khregs chod'') means "(spontaneous) cutting of tension" or "cutting through solidity". The practice of ''trekchö'' reflects the earliest developments of Dzogchen, with its admonition against practice. In this practice one first identifies, and then sustains recognition of, one's own innately pure, empty awareness. The main trekchö instructions in the Lamrim Yeshe Nyingpo state "This instant freshness, unspoiled by the thoughts of the three times; You directly see in actuality by letting be in naturalness."


''Tögal''

''Tögal'' (''thod rgal'') literally means "crossing the peak." It is sometimes translated as "leapover", "direct crossing", or "direct transcendence". ''Tögal'' is also called "the practice of vision", or "the practice of the Clear Light ('' od-gsal'')". Jigme Lingpa follows Longchenpa in seeing the visionary practice of ''tögal'' as the highest level of meditation practice.


''Phowa'' (transference of consciousness)

Those beings of lesser faculties and limited potential will not attain awakening during the bardo but may transfer their consciousness (a practice called '' phowa'') to a pure land once they have arrived at the "bardo of existence". Once they reach this bardo, they will recognize they have died and then they will recall the guru with faith and remember the instructions. Then they will think of the pure land and its qualities and they will be reborn there. In a pure land, beings can listen to the Dharma taught directly by Vajrasattva or some other Buddha. Jigme Lingpa recommends that one practice this in daily life as well.


Bardo yoga

For those of middle level capacities, Jigme Lingpa holds that they will attain awakening during the '' bardo'' or intermediate state during death, by following certain instructions on how to recognize the signs of death and how to practice during the death process. Jigme Lingpa describes the process as follows: Jigme Lingpa also states one should practice this meditation while one is alive, to prepare for the death process meditation: "even while one is alive, when the sky is pristine, direct awareness into space and think, 'The moment of death has arrived. Now I must pass into the peaceful unelaborate expanse.' Exhale the breath and follow that by allowing the mind to remain without focus." Other meditations and techniques are taught as well, which should be practiced while one is alive. Jigme Lingpa gives the following instructions, meant to be recited by a lama or fellow practitioner at the time of death. Various practices are also taught for those who are present when someone else is dying, such as the "three precious upadeshas of the great, profound tantra ''Conjunction of the Sun and Moon''". These practices are meant to help the dying through the process and lead them to awakening or a higher rebirth. Further practices related to the "bardo of the nature of phenomena" are also taught. At this point, one should practice ''trekchö'' and ''tögal.'' There are also specific instructions for this phase of death, which occurs when "the connection between body and mind has ended." According to Jigme Lingpa, at this stage, the consciousness of the basis of all dissolves into the basic space of phenomena and "in that instant, the natural clear light dawns like a cloudless autumn sky." If one does not attain awakening, there will be a series of appearances which will be "extremely bright and colorful, devoid of distinctions such as outer, inner, wide, or narrow." There will also be appearances of the mandalas of peaceful and fierce deities. One is supposed to recognize all these appearances as being one's own mind and as lacking true existence. Jigme Lingpa outlines the key point in bardo practice as follows:


= Practice systems

=


Longchenpa's ''Natural Ease'' system

Longchenpa's ''
Trilogy of Natural Ease The Trilogy of Finding Comfort and Ease (''ngal gso skor gsum'', Sanskrit ''Mahāsaṃdhi viśrānta trayāya nāma'', literally "The Trilogy called Reposing (viśrānta) in the Great Perfection") is a trilogy of Dzogchen writings by Longchen Rab ...
'' (''ngal gso skor gsum''), is mainly a ''Semde'' (Mind Series) focused system, though it includes numerous elements from later more tantric systems. In the first volume of this trilogy, ''Finding Ease in the Nature of Mind'' (''sems nyid ngal gso''), Longchenpa outlines 141 contemplative practices, split into three sections: exoteric Buddhism (92), tantra (22), and the Great Perfection (27). This system remained influential in Tibet and was the main system taught by Patrul Rinpoche (1808-1887). This system includes numerous contemplative practices including analytical contemplations into emptiness, calming (zhi gnas) practices (such as visualizing the channels, a deity or the breath), insight (lhag mthong) practices as well the integration (''zung 'jug'') of calming and insight (such as the practice of sky gazing or contemplating the mind). It also includes numerous contemplations which are formless and "technique free" and thus do not make sure of an object of focus (such as a tantric deity) and instead focus on intangible themes such as emptiness, the spaciousness of the mind and the illusory quality of appearances. In the second book of the Trilogy of Natural Ease, ''Finding Ease in Meditation'' (''bsam gtan ngal gso''), Longchenpa uses the standard triad of meditative experiences (''nyams'') to present various practices: bliss (''bde ba''), radiance/clarity (''gsal ba''), and non-conceptuality (''mi rtog pa''), which is presented as corresponding to preliminaries, main practice, and concluding phase. The bliss practices are focused on ''
tummo In Tibetan Buddhism, ''tummo'' (; sa, चण्डाली, caṇḍālī) is the fierce goddess of heat and passion. Tummo is found in the Mahasiddha Krishnacarya and the '' Hevajra Tantra'' texts. Tummo is also a tantric practice for in ...
,'' "radiance" practices use the bodily winds/breath and visualization of light, and the practices dealing with non-conceptuality are based on contemplating the vastness of the sky. The more conceptual meditations are relegated to the preliminary phase, while the main practices are formless and "direct" approaches supplemented by perfection stage techniques (i.e. ''
anuyoga Anuyoga (Skt. अनुयोग 'further yoga') is the designation of the second of the three Inner Tantras according to the ninefold division of practice used by the Nyingma school of Tibetan Buddhism. As with the other yanas, Anuyoga represent ...
''). Longchenpa includes the perfection phase techniques of channels, winds and nuclei into the main and concluding phases which also include new supporting contemplative techniques. However, unlike in other perfection stage practice systems, Longchenpa's perfection practices are extremely simple (''spros med''), and stress effortlessness and balance instead of complexity (''spros bcas'').


Jigme Linpa's ''Longchen Nyingthig'' system

The teachings based on Jigme Lingpa's 18th century ''Longchen Nyingthig'' system are also divided into preliminary practices ( ''ngondro'', subdivided into various classes) and main practices (which are ''trekchö'' and ''tögal)''. In ''The White Lotus'' (''rGyab brten padma dkar po''), Jigme Lingpa outlines the path of ''Nyingthig'' Dzogchen practice as follows: According to Sam van Schaik, Jigme Lingpa's system of practice "represents both a graduated method and a gradual realization" which "stands in stark contrast to the discourse of the Great Perfection treasure texts," which defend a much more simultaneous form of practice.


Conduct

Norbu notes that "Tantric practices may be used as secondary practices by the practitioner of Dzogchen, alongside the principal practice of contemplation." Similarly, physical yoga (Tib. '' trulkhor'') may also be used as supporting practices.


The Fruit


Self-liberation

According to Namkhai Norbu, in Dzogchen, "to become realized simply means to discover and manifest that which from the very beginning has been our own true condition: the Zhi (gzhi) or Base." Since the basis, the path of practice and the fruit or result of practice are non-dual from the ultimate perspective, in Dzogchen understands the path as not separate from the result or fruit of the path (i.e.
Buddhahood In Buddhism, Buddha (; Pali, Sanskrit: 𑀩𑀼𑀤𑁆𑀥, बुद्ध), "awakened one", is a title for those who are awake, and have attained nirvana and Buddhahood through their own efforts and insight, without a teacher to point o ...
). Once a Dzogchen practitioner has recognized their true nature (and "do not remain in doubt" regarding this), the path consists of the integration (''sewa'') of all experiences in their life with the state of rigpa. All these experiences are self-liberated through this integration or mixing. This process is often explained through three "liberations" or capacities of a Dzogchen practitioner: *Cherdrol ("one observes and it liberates") - This is when an ordinary appearance occurs and one sees its true nature, which leads to its self-liberation. It is compared to how a drop of dew evaporates when the sunlight shines on it. *Shardrol ("as soon as it arises it liberates itself") - This occurs when any sense contact or passion arises self-liberates automatically and effortlessly. This is compared to how snow melts immediately on falling into the sea. *Rangdrol ("of itself it liberates itself"), according to Norbu, this is "completely non-dual and all-at-once, instantaneous self-liberation. Here the illusory separation of subject and object collapses of itself, and one's habitual vision, the limited cage, the trap of ego, opens out into the spacious vision of what is". The simile used here is a snake effortlessly unwinding its own body. Advanced Dzogchen practitioners are also said to sometimes manifest supranormal knowledge (Skt. ''abhijñā,'' Tib. ''mngon shes''), such as clairvoyance and telepathy.


Rainbow body

''Tögal'' practice may lead to full
Buddhahood In Buddhism, Buddha (; Pali, Sanskrit: 𑀩𑀼𑀤𑁆𑀥, बुद्ध), "awakened one", is a title for those who are awake, and have attained nirvana and Buddhahood through their own efforts and insight, without a teacher to point o ...
and the self-liberation of the human body into a rainbow body at the moment of death, when all fixation and grasping has been exhausted. Tibetan Buddhism holds that the rainbow body is a nonmaterial body of light with the ability to exist and abide wherever and whenever as pointed by one's compassion. It is a manifestation of the sambhogakāya and its attainment is said to be accompanied by the appearance of lights and rainbows. Some exceptional practitioners are held to have realized a higher type of rainbow body without dying (these include the 24
Bön ''Bon'', also spelled Bön () and also known as Yungdrung Bon (, "eternal Bon"), is a Tibetan religious tradition with many similarities to Tibetan Buddhism and also many unique features.Samuel 2012, pp. 220-221. Bon initially developed in t ...
masters from the oral tradition of
Zhang Zhung Zhangzhung or Shangshung was an ancient culture and kingdom in western and northwestern Tibet, which pre-dates the culture of Tibetan Buddhism in Tibet. Zhangzhung culture is associated with the Bon religion, which has influenced the philosophies ...
,
Tapihritsa Tapihritsa or Tapahritsa (c 7th ~ 8th century) was a Bon practitioner who achieved the Dzogchen mastery of the rainbow body and consequently, as a fully realised trikaya Buddha, is invoked as an iṣṭadevatā ( xct, yi dam) by Dzogchen practitio ...
, Padmasambhava, and Vimalamitra). Having completed the four visions before death, the individual focuses on the lights that surround the fingers. His or her physical body self-liberates into a nonmaterial body of light with the ability to exist and abide wherever and whenever as pointed by one's compassion.


Critique


Simultaneous and gradual practice

As noted by van Schaik, there is a tension in the Longchen Nyingtik tradition of Dzogchen between methods which emphasize gradual practice and attainments, and methods which emphasize primordial liberation, simultaneous enlightenment, and non-activity. This seeming contradiction is explained by authors of the tradition as being related to the different levels of ability of different practitioners. For example, the works of Jigme Lingpa contain criticisms of methods which rely on cause and effect as well as methods that rely on intellectual analysis. Since Buddhahood is uncaused and transcendent of the intellect, these contrived and conceptual meditations are contrasted with "effortless" and "instantaneous" approaches in the works of Jigme Lingpa, who writes that as soon as a thought arises, it is to be seen nakedly, without analysis or examination. Similarly, a common theme of Dzogchen literature is the elevation of Dzogchen above all other "lower" ('''og ma'') vehicles and a criticism of these lower vehicles which are seen as inferior (''dman pa'') approaches. In spite of these critiques, Dzogchen cycles like Jigme Lingpa's '' Longchen Nyingthig'' do contain numerous practices which are not instantaneous or effortless, such as tantric Mahayoga practice like deity yoga and preliminary methods such as ngondro (which are equated with the path of accumulation). Furthermore, Jigme Lingpa and Longchenpa also criticize those who teach the simultaneous method to everyone and teach them to dispense with all other methods at once. In response to the idea that the gradualist teachings found in the Longchen Nyingtik texts contradict the Dzogchen view of primordial liberation, Jigme Lingpa states: This division of practices according to level of ability is also found in Longchenpa's ''Tegchö Dzö.'' However, as van Schaik notes, "the system should not be taken too literally. It is likely that all three types of instruction contained in the threefold structure of YL 'Yeshe Lama''would be given to any one person." Therefore, though the instructions would be given to all student types, the actual capacity of the practitioner would determine how they would attain awakening (through Dzogchen meditation, in the bardo of death, or through transference of consciousness). Jigme Lingpa also believed that students of the superior faculties were extremely rare. He held that for most people, a gradual path of training is what is needed to reach realization.


See also

;Teachers *
Chagdud Tulku Rinpoche Chagdud Tulku (, 1930–2002) was a Tibetan teacher of the Nyingma school of Vajrayana Tibetan Buddhism. He was known and respected in the West for his teachings, his melodic chanting voice, his artistry as a sculptor and painter, and his skill ...
* Dilgo Khyentse * Dudjom Rinpoche *
Dzogchen Rinpoche Dzogchen Rinpoche () is the head lama of Dzogchen Monastery, one of the largest monasteries in eastern Tibet which was destroyed in 1959 and rebuilt in the 1980s. The current Dzogchen Rinpoche, who is enumerated as the seventh in the lineage of ...
* Dzongsar Khyentse Chökyi Lodrö *
Jigme Phuntsok Kyabje Khenchen Jigme Phuntsok, (Tibetan: , Wylie transliteration: 'jigs med phun tshogs 'byung gnas) (1933 – 7 January 2004), was a Nyingma lama and Terton from Sertha Region. His family were Tibetan nomads. At the age of five he was rec ...
;  *
Lopön Tenzin Namdak Lopön Tenzin Namdak (, born 1926 in Khyungpo Karu – – in Kham) is a Tibetan religious leader and the most senior teacher of Bon, in particular of Dzogchen and the Mother Tantras. Early life Tenzin Namdak's father was a farmer in Cham ...
*
Namkhai Norbu Rinpoche Namkhai Norbu (; 8 December 1938 – 27 September 2018) was a Tibetan Buddhist master of Dzogchen and a professor of Tibetan and Mongolian language and literature at Naples Eastern University. He was a leading authority on Tibetan culture, part ...
* Nyoshul Khenpo Rinpoche * Sogyal Rinpoche * Tharchin Rinpoche *
Tulku Urgyen Tulku Urgyen Rinpoche (1920A Brief Biography of Tulku Urgyen Rinpoche
– ...
;Terms * Ganachakra *
Lukhang Lukhang (Tib. klu khang, residence of Nagas), formally Zongdag Lukhang (Tib. rdzong bdag klu khang /nowiki>, residence of Nagas, lords of the castle and administered territory /nowiki>) is the name of a secret temple of Lozang Gyatso, 5th Dalai ...
*
Mahamudra Mahāmudrā ( Sanskrit: महामुद्रा, , contraction of ) literally means "great seal" or "great imprint" and refers to the fact that "all phenomena inevitably are stamped by the fact of wisdom and emptiness inseparable". Mahāmud ...
*
Ngagpa In Tibetan Buddhism and Bon, a Ngagpa (male), or a Ngagmo (Female) (; Sanskrit ''mantrī'') is an ordained non-monastic practitioner of Dzogchen and Tantra. The Ngagmapa are widely credited with protecting the Nyingma school and its teachin ...
* Trul khor


Notes


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Dzogchen texts

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Western academic sources

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Web sources

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Further reading

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External links

* {{Authority control Bon Nyingma Tibetan Buddhist philosophical concepts Tibetan Buddhist practices