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Dzongchen
- Thread starter DreadFish
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DreadFish
Cosmic Vagabond
Well apparently no one has any more-direct knowledge of Dzogchen 
. I shall share what I have come across for the sake of education incase anyone is indeed interested.
___________________________________________
Dzogchen, Dzogpa Chenpo
Tib., rDzogs-pa ch'en-po: Great Perfection
Skt., mahasandi: Great Completion
The term Dzogchen is the often used abbreviated form of the Tibetan Dzog-pa Chen-po, which fully translated means "Great Perfection Teachings". Less literally taken, Dzogchen has been defined as the "self-perfected state of the individual" [Norbu, Dzog Chen and Zen, p. 31], the "state of total completeness" [Norbu, Primordeal Experience, p. IX] or the "teaching of spontaneous self-perfection" [Norbu, The Crystal, p.146].
Dzogchen is often regarded as the name of a specific school of Vajrayana Buddhism, yet is, quite simply, the Tibetan name for the highest stage of the Inner Tantras as defined by the Nyingmapa, and has much in common with the Mahamudra and certain Lamdre teachings of other Tibetan schools. Many of the major teachers, teachings and texts that belong to the Dzogchen can be found in the discussion of the Nyingtig teachings.
Dzogchen is, or was, sometimes regarded as heretic, especially by the Gelugpa, mainly because it does share certain points of view with Chinese Ch'an-Buddhism (influenced by Taoism) and with the Shaiva tradition of Kashmir. Thus, most Dzogchen-texts have been consciously left out of the Buddhist Kanjur, the famous 13th century collection of sacred texts by Bu-ston. However, also adherents of the Gelugpa and other schools have recognized the value and power of Dzogchen teachings and have often practised it (for example the 5th Dalai Lama); and if necessary they did so in secret. The present Dalai Lama (Tendzin Gyatso) has done much, in recent years, to help Dzogchen become more accepted - and he has even written books about these teachings hmself.
Samantabadri
Samantabadra
Dzogchen teachings have been transmitted mainly by the Nyingmapa, the first and oldest of all Tibetan schools. The tradition is still very much alive and is represented in the West, especially by the incarnated Tibetan Lama Namkhai Norbu. Due to his unique training and background, due to his knowledge of Tibetan, Chinese, Mongolian and modern Western languages, and due to his diligent research into the earliest beginnings of the Tibetan culture, (see Zhang Zhung) it has become known that Dzogchen has roots independent from Buddhism (see Bön), and that important aspects of it actually predate the Buddhist teachings that reached Tibet from India by the late 7th century.
One of the interesting and rather unique features of the Dzogchen teachings is the non-hierarchic method that is used, a method that leaves the student/practitioner very much room for her or his individuality, and for the social role he or she happens to play in life. A Dzogchen teacher will not, as is the case with many other masters or guru's, demand blind obeisance in the sense of "Follow my rules unquestioningly and obey all my precepts!" Instead, he or she simply tries to transmit a particular knowledge, to awaken the student's mind and to make the individual aware of the primordeal, inborn nature of consciousness. Such a Dzogchen master will much rather say this:
Open your inner eye and observe yourself. Stop seeking an external lamp to enlighten you from outside, but light your own inner lamp. Thus the teachings will come to live in you, and you in the teachings. The teaching must become a living knowledge in all one's daily activities. This is the essence of the practice, and besides that there is nothing in particular to be done.
Namkhai Norbu. Dzogchen: The Self-Perfected State, p.7]
Dzogchen is often compared to Chinese Ch'an Buddhism and has even been called "Tibetan Zen". To a certain degree, the comparison certainly holds and is an observant one. A typical Dzogchen anecdote that does sound uncannyly similar to many of the teaching stories known from Ch'an/Zen will illustrate the point.
One day a visitor came to see the well known Dzogchen master Yundon Dorje Bal (1284-1365). The visitor asked "You Dzogchen practitioners, you are always doing meditation, right?"
Yundon Dorje Bal answered "What am I supposed to be meditating upon?"
"Ah", the visitor then said, "then you practitioners of Dzogchen do not meditate?"
This time the master's reply was "When am I ever distracted?"
Also in regard to the important question of mindfulness, important at least for Buddhist practitioners, Zen and Dzogchen both show a similarly deep appreciation for a particular advice of Siddharta Gautama Shakyamuni Buddha (563-483 BCE) on these matters. The Buddha said, as is recorded in the Prajnaparamhita Sutra, that when standing, one should be mindful of standing, when sleeping to be mindful of sleeping, when being well or ill, to be fully mindful of either condition. Another point of view that sounds very much alike in Dzogchen and Zen, is the fact that both do not cease to declare that they are not a "religion" or "faith", but simply a way of knowledge. Both define themselves as philosophical and/or psychological systems transcending any religious and cultural limit. Also, similar to the wu-wei (Chin., "action within non-action") of Taoism and Ch'an Buddhism, also Dzogchen knows and teaches a principle of non-action (Tib., bya-bral, "pure potential").
Such striking similarities between the two systems, however, can easily lead us to overlook the major difference, which is the difference between the gradual Mahayana Sutra based path of the Zen monk, and the Bön & Tantra inspired non-gradual path of the independent Dzogchen practitioner.
Sometimes these teachings are also referred to as "Sacred Great Perfection" (Tib., bka' rdzogs pa chen po). However, even if the term Dzogchen does not appear in a given text at all - as in the most early writings - the teachings can be recognized by terms and expressions that are virtual synonyms:
spontaneously perfect Tib., lhun-grub
secret heart essence (gsang ba snying thig)
all-inclusive state of the individual Tib., bdag-nyid chen-po
state of pure and total presence Tib., byang-chub kyi-sems, Skt., bodhicitta
the very core of the state of pure and total presence Tib., snying-po byang-chub kyi-sems
primordeal ground of the very core of the state of pure and total presence Tib., ye-gzhi snying-po byang-chub kyi-sems
In the history of this ancient tradition, the almost forgotten kingdoms of Zhang Zhung and Uddiyana play a major role. Both regions have often been regarded as being purely legendary, yet they are now being recognized as kingdoms with distinct traditions that have clearly and strongly influenced the cultural development of Tibet and some of its neighbors.
A rather detailed discussion of Dzogchen's philosophical and psychological precepts and techniques can be found in Sky Dancer by Keith Dowman [pp. 217-252].
Source: Dzogchen: Great Perfection
_________________________________________
I've found plenty more, but I wont just copy and paste lots of stuff with links at the end lol.
Hope someone other than me finds this enlightening
Peace :meditate: And may the force be with us :yoda:
. I shall share what I have come across for the sake of education incase anyone is indeed interested.___________________________________________
Dzogchen, Dzogpa Chenpo
Tib., rDzogs-pa ch'en-po: Great Perfection
Skt., mahasandi: Great Completion
The term Dzogchen is the often used abbreviated form of the Tibetan Dzog-pa Chen-po, which fully translated means "Great Perfection Teachings". Less literally taken, Dzogchen has been defined as the "self-perfected state of the individual" [Norbu, Dzog Chen and Zen, p. 31], the "state of total completeness" [Norbu, Primordeal Experience, p. IX] or the "teaching of spontaneous self-perfection" [Norbu, The Crystal, p.146].
Dzogchen is often regarded as the name of a specific school of Vajrayana Buddhism, yet is, quite simply, the Tibetan name for the highest stage of the Inner Tantras as defined by the Nyingmapa, and has much in common with the Mahamudra and certain Lamdre teachings of other Tibetan schools. Many of the major teachers, teachings and texts that belong to the Dzogchen can be found in the discussion of the Nyingtig teachings.
Dzogchen is, or was, sometimes regarded as heretic, especially by the Gelugpa, mainly because it does share certain points of view with Chinese Ch'an-Buddhism (influenced by Taoism) and with the Shaiva tradition of Kashmir. Thus, most Dzogchen-texts have been consciously left out of the Buddhist Kanjur, the famous 13th century collection of sacred texts by Bu-ston. However, also adherents of the Gelugpa and other schools have recognized the value and power of Dzogchen teachings and have often practised it (for example the 5th Dalai Lama); and if necessary they did so in secret. The present Dalai Lama (Tendzin Gyatso) has done much, in recent years, to help Dzogchen become more accepted - and he has even written books about these teachings hmself.
Samantabadri
Samantabadra
Dzogchen teachings have been transmitted mainly by the Nyingmapa, the first and oldest of all Tibetan schools. The tradition is still very much alive and is represented in the West, especially by the incarnated Tibetan Lama Namkhai Norbu. Due to his unique training and background, due to his knowledge of Tibetan, Chinese, Mongolian and modern Western languages, and due to his diligent research into the earliest beginnings of the Tibetan culture, (see Zhang Zhung) it has become known that Dzogchen has roots independent from Buddhism (see Bön), and that important aspects of it actually predate the Buddhist teachings that reached Tibet from India by the late 7th century.
One of the interesting and rather unique features of the Dzogchen teachings is the non-hierarchic method that is used, a method that leaves the student/practitioner very much room for her or his individuality, and for the social role he or she happens to play in life. A Dzogchen teacher will not, as is the case with many other masters or guru's, demand blind obeisance in the sense of "Follow my rules unquestioningly and obey all my precepts!" Instead, he or she simply tries to transmit a particular knowledge, to awaken the student's mind and to make the individual aware of the primordeal, inborn nature of consciousness. Such a Dzogchen master will much rather say this:
Open your inner eye and observe yourself. Stop seeking an external lamp to enlighten you from outside, but light your own inner lamp. Thus the teachings will come to live in you, and you in the teachings. The teaching must become a living knowledge in all one's daily activities. This is the essence of the practice, and besides that there is nothing in particular to be done.
Namkhai Norbu. Dzogchen: The Self-Perfected State, p.7]
Dzogchen is often compared to Chinese Ch'an Buddhism and has even been called "Tibetan Zen". To a certain degree, the comparison certainly holds and is an observant one. A typical Dzogchen anecdote that does sound uncannyly similar to many of the teaching stories known from Ch'an/Zen will illustrate the point.
One day a visitor came to see the well known Dzogchen master Yundon Dorje Bal (1284-1365). The visitor asked "You Dzogchen practitioners, you are always doing meditation, right?"
Yundon Dorje Bal answered "What am I supposed to be meditating upon?"
"Ah", the visitor then said, "then you practitioners of Dzogchen do not meditate?"
This time the master's reply was "When am I ever distracted?"
Also in regard to the important question of mindfulness, important at least for Buddhist practitioners, Zen and Dzogchen both show a similarly deep appreciation for a particular advice of Siddharta Gautama Shakyamuni Buddha (563-483 BCE) on these matters. The Buddha said, as is recorded in the Prajnaparamhita Sutra, that when standing, one should be mindful of standing, when sleeping to be mindful of sleeping, when being well or ill, to be fully mindful of either condition. Another point of view that sounds very much alike in Dzogchen and Zen, is the fact that both do not cease to declare that they are not a "religion" or "faith", but simply a way of knowledge. Both define themselves as philosophical and/or psychological systems transcending any religious and cultural limit. Also, similar to the wu-wei (Chin., "action within non-action") of Taoism and Ch'an Buddhism, also Dzogchen knows and teaches a principle of non-action (Tib., bya-bral, "pure potential").
Such striking similarities between the two systems, however, can easily lead us to overlook the major difference, which is the difference between the gradual Mahayana Sutra based path of the Zen monk, and the Bön & Tantra inspired non-gradual path of the independent Dzogchen practitioner.
Sometimes these teachings are also referred to as "Sacred Great Perfection" (Tib., bka' rdzogs pa chen po). However, even if the term Dzogchen does not appear in a given text at all - as in the most early writings - the teachings can be recognized by terms and expressions that are virtual synonyms:
spontaneously perfect Tib., lhun-grub
secret heart essence (gsang ba snying thig)
all-inclusive state of the individual Tib., bdag-nyid chen-po
state of pure and total presence Tib., byang-chub kyi-sems, Skt., bodhicitta
the very core of the state of pure and total presence Tib., snying-po byang-chub kyi-sems
primordeal ground of the very core of the state of pure and total presence Tib., ye-gzhi snying-po byang-chub kyi-sems
In the history of this ancient tradition, the almost forgotten kingdoms of Zhang Zhung and Uddiyana play a major role. Both regions have often been regarded as being purely legendary, yet they are now being recognized as kingdoms with distinct traditions that have clearly and strongly influenced the cultural development of Tibet and some of its neighbors.
A rather detailed discussion of Dzogchen's philosophical and psychological precepts and techniques can be found in Sky Dancer by Keith Dowman [pp. 217-252].
Source: Dzogchen: Great Perfection
_________________________________________
I've found plenty more, but I wont just copy and paste lots of stuff with links at the end lol.
Hope someone other than me finds this enlightening
Peace :meditate: And may the force be with us :yoda:
Thanks.
I am part of the Gelugpa tradition, so I've only done a marginal bit of study into Dzogchen. What you've posted has been educational.
:flower:
I am part of the Gelugpa tradition, so I've only done a marginal bit of study into Dzogchen. What you've posted has been educational.
:flower:
DreadFish
Cosmic Vagabond
I thought I would randomly add this, I have found it helpful in keeping mindful throughout the day:
Dzogchen Practice in Everyday Life - Dilgo Khyentse Rinpoche
The everyday practice is simply to develop a complete acceptance and
openness to all situations and emotions, and to all people, experiencing
everything totally without mental reservations and blockages, so that
one never withdraws or centralizes into oneself.
This produces a tremendous energy which usually is locked up in the
process of mental evasion and a general running away from life
experiences.
Clarity of awareness may, in its initial stages, be unpleasant or
fear-inspiring; if so, then one should open oneself completely to the
pain or the fear and welcome it. In this way the barriers created by
one's own habitual emotional reactions and prejudices are broken down.
When performing the meditation practice one should develop the feeling
of opening oneself completely to the whole universe with absolute
simplicity and nakedness of mind, ridding oneself of all protecting
barriers.
Don't mentally split into two when meditating, one part of the mind
watching the other like a cat watching a mouse.
One should realize that one does not meditate to go deeply within
oneself and withdraw into the world. In buddhist yoga, even when
meditating on chakras there is no introspection concentration:
complete openness of mind is the essential point.
The ground of samsara and nirvana is the alaya, the beginning and the
end of confusion and realization, the nature of universal shunyata and
of all apparent phenomena. It is even more fundamental than the trikaya
and is free from bias toward enlightenment. It is sometimes called the
"pure" or "original" mind.
Although prajna (wisdom) see in it no basis for such concepts as
different aspects, the fundamental aspects of complete openness, natural
perfection, and absolute spontaneity are distinguished by
upaya (skillful means) as useful devices.
All aspects of every phenomenon are completely clear and lucid. The
whole universe is open and unobstructed, everything mutually
interpenetrating. Seeing all things nakedly, clear and free from
obscurations, there is nothing to attain or realize. The nature of
things naturally appears and is naturally present in time-transcending
awareness; this is complete openness.
Everything is perfect just as it is, completely pure and undefiled. All
phenomena naturally appear in their uniquely correct modes and
situations, forming ever-changing patterns full of meaning and
significance, like participants in a great dance. Everything is a
symbol, yet there is no difference between the symbol and the truth
symbolized. With no effort of practice whatsoever, liberation,
enlightenment, and buddhahood are already fully developed and perfected.
This is natural perfection.
The everyday practice is just ordinary is life itself. Since the
underdeveloped state does not exist there is no need to behave in any
special way or try to attain or practice anything.
There should be no need of striving to reach some exalted goal or higher
state; this simply produces
something conditional or artificial that will act as an obstruction to
the free flow of the mind. One
should never think of oneself as "sinful" or worthless, but as naturally
pure and perfect, lacking
nothing.
When performing meditation practice one should think of it as just a
natural function of everyday living, like eating or breathing, not as a
special, formal event to be undertaken with great seriousness
and solemnity. One must realize that to meditate is to pass beyond
effort, beyond practice, beyond aims and goals, and beyond the dualism
of bondage and liberation.
Meditation is always perfect, so there is no need to correct anything.
Since Everything that arises is simply the play of the mind, there are
no "bad" meditation session and no need to judge thoughts as good or
evil. Therefore one should not sit down to meditate with various hopes
or fears about the outcome: one just does it with no self-conscious
feeling of "I am meditating" and without attempting to control or force
the mind, and without trying to become peaceful.
If one finds that one is going astray in any of these ways, one should
stop meditating and simply rest and relax for awhile before resuming.
If, either during or after meditation,one has experiences that one
interprets as results, they should not be made into anything special;
recognize that they are just phenomena and simply observe them. Above
all, do not attempt to recreate them as this opposes the natural
spontaneity of the mind.
All phenomena are completely new and fresh and absolutely unique,
entirely free from all concepts of past, present, and future- as if
experienced in another dimension of time; this is absolute
spontaneity.
The continual stream of new discovery and fresh revelation and
inspiration that arises at every moment is the manifestation of the
eternal youth of the living dharma and its wonders; splendor and
spontaneity is the play or dance aspect of the universe as guru.
One should learn to see everyday life as a mandala in which one is at
the center, and be free of the bias and prejudice of past conditioning,
present desires, and hopes and expectations about the future.
The figures of the mandala are the day-to-day objects of one's life
experiences moving in the great dance of the play of the universe, the
symbolism by which the guru reveals profound and ultimate meaning and
significance. Therefore, be natural and spontaneous; accept and learn
from everything.
See the comical, amusing side of initiating situations. In meditation,
see through the illusion of past, present, and future. The past is but a
present memory or condition, the future but a present projection, and
the present itself vanishes before it can be grasped.
One should put an end to conceptions about meditation and free oneself
from memories of the past. Each moment of meditation is completely
unique and full of potentiality of new discovery so one is incapable of
judging meditation by past experience or by theory.
Simply plunge straight into meditation at this very moment with your
whole mind, and be free from hesitation, boredom, or excitement.
When meditating it is traditional and best, if possible, to sit
cross-legged with the back erect but not rigid. However, it is most
important to feel comfortable, so it is better to sit in a chair if
sitting cross-legged is painful.
One's mental attitude should be inspired by the three fundamental
aspects, whether the meditation is with or without form, and it may
often prove desirable, if not essential, to precede a period of formless
meditation by a period of meditation with form.
To provide for this eventuality many classes of preliminary meditation
practices have been developed over centuries of buddhist practice, the
most important being meditations on breathing, mantra recitation, and
visualization techniques.
To engage in the second and third of these classes, personal instruction
from one's guru is required, but a few words on the first would not be
out of place here as the method used varies little from person to
person.
First, let the mind follow the movement of the breath, in and out, until
it becomes calm and tranquil. Then increasingly rest the mind on the
breath until one's whole being seems identified with it.
Finally become aware of the breath leaving the body and going out into
space, and gradually transfer the attention from the breath to the
sensation of spaciousness and expansion.
By letting this final sensation merge into complete openness, one moves
into the sphere of formless meditation.
In all probability the above description of the three fundamental
aspects will seem vague and inadequate. This is inevitable since they
attempt to describe what is not only beyond words but beyond thought as
well. They invite practice of what it is, essentially, a state of being.
The words are simply a form a upaya, skillful means, a hint which if
acted upon, will enable one's innate wisdom and naturally perfect action
to arise spontaneously.
Sometimes in meditation one may experience a gap in one's normal
consciousness, a sudden and complete openness. This experience arises
only when one has ceased to think in terms of meditation and the object
of meditation. It is a glimpse of reality, a sudden flash that occurs
infrequently at first, and then, with continued practice, more and more
frequently. It may not be a particularly shattering or explosive
experience at all, just a moment of great simplicity.
Do not make the mistake of deliberately trying to force these
experiences to recur, for to do so is to betray the naturalness and
spontaneity of reality.
------
May this benefit others as well
Dzogchen Practice in Everyday Life - Dilgo Khyentse Rinpoche
The everyday practice is simply to develop a complete acceptance and
openness to all situations and emotions, and to all people, experiencing
everything totally without mental reservations and blockages, so that
one never withdraws or centralizes into oneself.
This produces a tremendous energy which usually is locked up in the
process of mental evasion and a general running away from life
experiences.
Clarity of awareness may, in its initial stages, be unpleasant or
fear-inspiring; if so, then one should open oneself completely to the
pain or the fear and welcome it. In this way the barriers created by
one's own habitual emotional reactions and prejudices are broken down.
When performing the meditation practice one should develop the feeling
of opening oneself completely to the whole universe with absolute
simplicity and nakedness of mind, ridding oneself of all protecting
barriers.
Don't mentally split into two when meditating, one part of the mind
watching the other like a cat watching a mouse.
One should realize that one does not meditate to go deeply within
oneself and withdraw into the world. In buddhist yoga, even when
meditating on chakras there is no introspection concentration:
complete openness of mind is the essential point.
The ground of samsara and nirvana is the alaya, the beginning and the
end of confusion and realization, the nature of universal shunyata and
of all apparent phenomena. It is even more fundamental than the trikaya
and is free from bias toward enlightenment. It is sometimes called the
"pure" or "original" mind.
Although prajna (wisdom) see in it no basis for such concepts as
different aspects, the fundamental aspects of complete openness, natural
perfection, and absolute spontaneity are distinguished by
upaya (skillful means) as useful devices.
All aspects of every phenomenon are completely clear and lucid. The
whole universe is open and unobstructed, everything mutually
interpenetrating. Seeing all things nakedly, clear and free from
obscurations, there is nothing to attain or realize. The nature of
things naturally appears and is naturally present in time-transcending
awareness; this is complete openness.
Everything is perfect just as it is, completely pure and undefiled. All
phenomena naturally appear in their uniquely correct modes and
situations, forming ever-changing patterns full of meaning and
significance, like participants in a great dance. Everything is a
symbol, yet there is no difference between the symbol and the truth
symbolized. With no effort of practice whatsoever, liberation,
enlightenment, and buddhahood are already fully developed and perfected.
This is natural perfection.
The everyday practice is just ordinary is life itself. Since the
underdeveloped state does not exist there is no need to behave in any
special way or try to attain or practice anything.
There should be no need of striving to reach some exalted goal or higher
state; this simply produces
something conditional or artificial that will act as an obstruction to
the free flow of the mind. One
should never think of oneself as "sinful" or worthless, but as naturally
pure and perfect, lacking
nothing.
When performing meditation practice one should think of it as just a
natural function of everyday living, like eating or breathing, not as a
special, formal event to be undertaken with great seriousness
and solemnity. One must realize that to meditate is to pass beyond
effort, beyond practice, beyond aims and goals, and beyond the dualism
of bondage and liberation.
Meditation is always perfect, so there is no need to correct anything.
Since Everything that arises is simply the play of the mind, there are
no "bad" meditation session and no need to judge thoughts as good or
evil. Therefore one should not sit down to meditate with various hopes
or fears about the outcome: one just does it with no self-conscious
feeling of "I am meditating" and without attempting to control or force
the mind, and without trying to become peaceful.
If one finds that one is going astray in any of these ways, one should
stop meditating and simply rest and relax for awhile before resuming.
If, either during or after meditation,one has experiences that one
interprets as results, they should not be made into anything special;
recognize that they are just phenomena and simply observe them. Above
all, do not attempt to recreate them as this opposes the natural
spontaneity of the mind.
All phenomena are completely new and fresh and absolutely unique,
entirely free from all concepts of past, present, and future- as if
experienced in another dimension of time; this is absolute
spontaneity.
The continual stream of new discovery and fresh revelation and
inspiration that arises at every moment is the manifestation of the
eternal youth of the living dharma and its wonders; splendor and
spontaneity is the play or dance aspect of the universe as guru.
One should learn to see everyday life as a mandala in which one is at
the center, and be free of the bias and prejudice of past conditioning,
present desires, and hopes and expectations about the future.
The figures of the mandala are the day-to-day objects of one's life
experiences moving in the great dance of the play of the universe, the
symbolism by which the guru reveals profound and ultimate meaning and
significance. Therefore, be natural and spontaneous; accept and learn
from everything.
See the comical, amusing side of initiating situations. In meditation,
see through the illusion of past, present, and future. The past is but a
present memory or condition, the future but a present projection, and
the present itself vanishes before it can be grasped.
One should put an end to conceptions about meditation and free oneself
from memories of the past. Each moment of meditation is completely
unique and full of potentiality of new discovery so one is incapable of
judging meditation by past experience or by theory.
Simply plunge straight into meditation at this very moment with your
whole mind, and be free from hesitation, boredom, or excitement.
When meditating it is traditional and best, if possible, to sit
cross-legged with the back erect but not rigid. However, it is most
important to feel comfortable, so it is better to sit in a chair if
sitting cross-legged is painful.
One's mental attitude should be inspired by the three fundamental
aspects, whether the meditation is with or without form, and it may
often prove desirable, if not essential, to precede a period of formless
meditation by a period of meditation with form.
To provide for this eventuality many classes of preliminary meditation
practices have been developed over centuries of buddhist practice, the
most important being meditations on breathing, mantra recitation, and
visualization techniques.
To engage in the second and third of these classes, personal instruction
from one's guru is required, but a few words on the first would not be
out of place here as the method used varies little from person to
person.
First, let the mind follow the movement of the breath, in and out, until
it becomes calm and tranquil. Then increasingly rest the mind on the
breath until one's whole being seems identified with it.
Finally become aware of the breath leaving the body and going out into
space, and gradually transfer the attention from the breath to the
sensation of spaciousness and expansion.
By letting this final sensation merge into complete openness, one moves
into the sphere of formless meditation.
In all probability the above description of the three fundamental
aspects will seem vague and inadequate. This is inevitable since they
attempt to describe what is not only beyond words but beyond thought as
well. They invite practice of what it is, essentially, a state of being.
The words are simply a form a upaya, skillful means, a hint which if
acted upon, will enable one's innate wisdom and naturally perfect action
to arise spontaneously.
Sometimes in meditation one may experience a gap in one's normal
consciousness, a sudden and complete openness. This experience arises
only when one has ceased to think in terms of meditation and the object
of meditation. It is a glimpse of reality, a sudden flash that occurs
infrequently at first, and then, with continued practice, more and more
frequently. It may not be a particularly shattering or explosive
experience at all, just a moment of great simplicity.
Do not make the mistake of deliberately trying to force these
experiences to recur, for to do so is to betray the naturalness and
spontaneity of reality.
------
May this benefit others as well
dyanaprajna2011
Dharmapala
I have a limited knowledge of Dzogchen. I don't know much, but I'm still studying the intricacies of the Tibetan traditions. One thing I have noticed, at least topically, is that Dzogchen shares many similarities with Zen. I'm aware, of course, that there are differences, but, seeing as how they're both part of the Buddhist tradition, not so much as, say, with Advaita Vedanta, which to me also shares much more similarities than differences.
ratikala
Istha gosthi
dear dread fish ,
a year and a half on ..... are you still practicing
how are you finding it ?
yes , I am rather partial to dzogchen
DreadFish
Cosmic Vagabond
dear dread fish ,
a year and a half on ..... are you still practicing
how are you finding it ?
yes , I am rather partial to dzogchen
Yes I still practice. Considering that I do not have a teacher to show the way, I still have found the approach and view very beneficial.
Having studied Dzogchen, Mahamudra, and Zen, I find that the fundamental aspect to the practice is complete non-attachment along with complete awake awareness. Naturally the hardest part of this kind of practice is attachment in some way to anything that arises; either something is desirable somehow, or undesirable somehow, so we either cling to it or reject it. From my limited experience, complete non-attachment to whatever is going on in the present, while still being fully awake and aware, not spacing out, is the fundamental of the practice.
Anyway, the most noticeable results (if you can call them that) I have experienced, have been from this sort of practice. I suppose the idea of the practice is that, by complete non-attached awareness, one's karmic imprints, mental habits, latent tendencies etc. are dissolved. Likewise, just observing what comes up with a still mind also provides direct insight (which is what samatha and vipassana together does I suppose). One settles in to their natural state and the constructs dissolve. This idea is the idea of self-liberation. By not interfering with what arises by conceptualizing anything, everything is self-liberated because it never leaves it's natural state and we dont further attachment to the concepts as being actually real. Even our concepts are nothing but Pure Mind, I guess it's just our investment in the concepts as ultimately real in and of themselves that brings the problems.
A very good text that I got regarding Dzogchen is the Treasury of Natural Perfection, written by Longchen Rabjam, and translated by Keith Dowman. Longchenpa is a well known master of Dzogchen from back in 1300s. Keith Dowman actually lives in Nepal and has practiced Dzogchen under a teacher, so he strives for the best translation. Anyway, the book contains the text, Longchenpa's commentary on the text, and a small commentary by Keith Dowman that accompanies Longchenpa's commentary to help further explain it. Overall, a very good text, I recommend it for anyone interested in Dzogchen.
It is essentially the complete disclosure of the Dzogchen view.
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DreadFish
Cosmic Vagabond
Since it was so hard for me to find things about Dzogchen when I first started reading about it, I will continue to compile anything regarding the subject here.
Here is another good explanation:
There is much more here at the source, couldn't fit all in one post: http://www.soul-guidance.com/houseofthesun/dzogchen.htm
Here is another good explanation:
There is much more here at the source, couldn't fit all in one post: http://www.soul-guidance.com/houseofthesun/dzogchen.htm
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DreadFish
Cosmic Vagabond
I like Longchenpa's descriptions, I might have to check that one out.
DreadFish
Cosmic Vagabond
Yes, though there are a number of topical differences, I find the approach to be essentially the same as both Mahamudra and Zen, i.e. non-dualistic non-abiding etc.
EndlessArising
Member
Dzogchen is a wonderful tradition, but without transmission from a qualified master, it is pointless to talk about Dzogchen.
DreadFish
Cosmic Vagabond
Very true. All we can talk about is the general approach. I remember listening to something on youtube by Nyoshul Khenpo; as he said it, Dzogchen is not a religion or a practice or a school, Dzogchen is our natural state, what we really are. Something in the Treasury of Natural Perfection that I also really like said something along the lines of "The Dzogchen yogin or yogini is such only insofar as he is free from attachment to any spiritual identity or practice."
DreadFish
Cosmic Vagabond
Actually, scratch that, I do not think it is pointless to talk about Dzogchen without initiation by a qualified master, but it does little justice when the talk is only the exchange of ideas rather than something that ideas are based on.
The approach is a tradition, but Dzogchen is our naturally perfect state; a word for an ineffable reality. If nothing else, maybe talk of such a thing will plant a seed
The approach is a tradition, but Dzogchen is our naturally perfect state; a word for an ineffable reality. If nothing else, maybe talk of such a thing will plant a seed
ratikala
Istha gosthi
dear dread fish ,
if talk wets the apitite to explore then I recon its prety pointfull !
.....an undeniable actuality
as from buddha seed comes buddha nature ,
so from dzogchen seed comes dzogchen nature !
much less a process of growth but more a process of awakening !
"such things" are like the warm rays of the sun which has the ability to melt ice .
if talk wets the apitite to explore then I recon its prety pointfull !
no may be .....The approach is a tradition, but Dzogchen is our naturally perfect state; a word for an ineffable reality. If nothing else, maybe talk of such a thing will plant a seed
.....an undeniable actuality as from buddha seed comes buddha nature ,
so from dzogchen seed comes dzogchen nature !
much less a process of growth but more a process of awakening !
"such things" are like the warm rays of the sun which has the ability to melt ice .
EndlessArising
Member
Actually, scratch that, I do not think it is pointless to talk about Dzogchen without initiation by a qualified master, but it does little justice when the talk is only the exchange of ideas rather than something that ideas are based on.
The approach is a tradition, but Dzogchen is our naturally perfect state; a word for an ineffable reality. If nothing else, maybe talk of such a thing will plant a seed
Well, you can study and talk about anatta and dependent arising because Dzogchen does not go beyond what the historical Buddha taught. It will only help to understand the original teachings. The natural state of Dzogchen is none other than recognition of anatta and dependent arising.
DreadFish
Cosmic Vagabond
ratikala
Istha gosthi
dear endless arising ,
the historical buddha taught the path to enlightenment .... the true nature of phenomena ,thus how he taught everything !
recognition of anatta and dependant arrising being only stages of the path ....surely ?
then comes the process of seperating rigpa from mind ,
and residing permenantly in rigpa (vidya ; knowledge)
the historical buddha taught the path to enlightenment .... the true nature of phenomena ,
thus how he taught everything !recognition of anatta and dependant arrising being only stages of the path ....surely ?
then comes the process of seperating rigpa from mind ,
and residing permenantly in rigpa (vidya ; knowledge)