Dzogchen

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Dzogchen
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v t e
Dzogchen (Wylie: dzogs chen) or "Great Perfection", also called Atiyoga, is a tr
adition of teachings in Tibetan Buddhism, aimed at attaining and maintaining the
natural, primordial state or natural condition.[1] It is a central teaching of
the Nyingma school of Tibetan Buddhism and of Bon.[quote 1] In these traditions,
Dzogchen is the highest and most definitive path of the nine vehicles to libera
tion.[2]
Contents [hide]
1 Etymology
2 Origins and history
2.1 Traditional accounts
2.1.1 Nyingma tradition
2.1.2 Bon tradition
2.2 Historical origins and development
2.2.1 Tibetan Empire (7th-9th century)
2.2.2 Traditional classification of Dzogchen texts (9th-14th century)
2.2.3 Origins and Dunhuan texts (8th-10th century)
2.2.4 Early Dzogchen - the Mind series (9-10th century)
2.2.5 Transformation - the Space and Instruction series (11th-14th century)

2.2.6 Longchenpa's Seven Treasuries (14th century)

2.2.7 Later termas
2.2.8 Modern times
2.3 Kagyu and Gelugpa
3 Conceptual background
3.1 Rigpa
3.2 Harmonisation with Madhyamaka
4 Teachings and practice
4.1 Three principles
4.2 Structure of practice
4.2.1 Anthology of practices
4.2.2 General overview
4.3 Preliminary practices
4.3.1 Initial empowerment
4.3.2 General or outer preliminaries
4.3.3 Special or inner preliminaries
4.4 Great perfection practices
4.4.1 Empowerment
4.4.2 Supreme preliminary practices
4.4.2.1 Jigme Lingpa - ru shan and sbyong ba
4.4.2.2 Meditative practices
4.4.2.3 Semdzin
4.4.3 Main practice
4.4.3.1 Trekch
4.4.3.2 Tgal
4.4.4 Rainbow body
5 See also
6 Notes
7 Quotes
8 References
9 Sources
9.1 Published sources
9.1.1 Dzogchen texts
9.1.2 Contemporary Tibetan sources (including westerners)
9.1.3 Scholarly and western sources
9.2 Web-sources
10 Further reading
11 External links
Etymology[edit]
Padmasambhava in yab-yum, which represents the primordial union of wisdom and co
mpassion. The male figure is usually linked to compassion and skillful means, wh
ile the female partner relates to insight.
Dzogchen is composed of two terms:
rdzogs - perfection[web 1]
chen - great[web 1]
The term initially referred to the "highest perfection" of deity visualisation,
after the visualisation has been dissolved and one rests in the natural state of
the innately luminous and pure mind.[3][web 1] In the 10th and 11th century, Dz
ogchen emerged as a separate tantric vehicle in the Nyingma tradition, [web 1] u
sed synonymously with the Sanskrit term ati yoga (primordial yoga).[4]
According to van Schaik, in the 8th century tantra Sarvabuddhasamayoga
... there seems to be an association of Anuyoga with yogic bliss, and Atiyoga wi
th a realization of the nature of reality via that bliss. This ties in with the
three stages of deity yoga described in a work attributed to Padmasambhava: deve
lopment (kye), perfection (dzog) and great perfection (dzogchen).[web 1]

According to the 14th Dalai Lama, the term dzogchen may be a rendering of the Sa
nskrit term mahasandhi.[5]
According to Anyen Rinpoche, the true meaning is the student must take the entir
e path as an interconnected entity of equal importance. Dzogchen is perfect beca
use it is an all inclusive totality that leads to middle way realization, in avo
iding the two extremes of nihilism and externalism. It classifies outer, inner a
nd secret teachings, which are only separated by the cognitive construct of word
s and completely encompasses Tibetan Buddhist wisdom. [6] It can be as easy as t
aking Bodhicitta as the method, and failing this is missing an essential element
to accomplishment. [7]
Origins and history[edit]
Traditional accounts[edit]
Nyingma tradition[edit]
According to the Nyingma tradition,[8] the primordial Buddha Samantabhadra taugh
t Dzogchen to the Buddha Vajrasattva, who transmitted it to the first human line
age holder, the Indian Garab Dorje (fl. 55 CE).[3][8] According to tradition, th
e Dzogchen teachings were brought to Tibet by Padmasambhava in the late 8th and
early 9th centuries. He was aided by two Indian masters, Vimalamitra and Vairoca
na.[9] According to the Nyingma tradition, they transmitted the Dzogchen teachin
gs in three distinct series, namely the Mind Series (sem-de), Space series (long
-de), and Secret Instruction Series (men-ngak-de).[8] According to tradition, th
ese teachings were concealed shortly afterward, during the 9th century, when the
Tibetan empire disintegrated.[9] From the 10th century forward, innovations in
the Nyingma tradition were largely introduced historically as revelations of the
se concealed scriptures, known as terma.[9]
Bon tradition[edit]
In the fourteenth century, Loden Nyingpo revealed a terma containing the story o
f Tonpa Shenrab Miwoche.[10] According to this terma, Dzogchen originated with t
he founder of the Bon tradition, Tonpa Shenrab, who lived 18,000 years ago, ruli
ng the kingdom of Tazik, which supposedly lay west of Tibet.[8] He transmitted t
hese teachings to the region of Zhang-zhung, the far western part of the Tibetan
cultural world.[8][9] The earliest Bon literature only exists in Tibetan manusc
ripts, the earliest of which can be dated to the 11th century.[11] The Bon tradi
tion also has a threefold classification, namely Dzogchen, A-tri, and the "Zhang
-zhung Aural Lineage (zhang-zhung nyen-gyu).[8]
Historical origins and development[edit]
Tibetan Empire (7th-9th century)[edit]
The written history of Tibet begins in the early 7th century, when the Tibetan k
ingdoms were united, and Tibet expanded throughout large parts of Central Asia.[
12] Songtsen Gampo (reign ca.617-649/50) conquered the kingdom of Zhangzhung in
western Tibet, dominated Nepal, and threatened the Chinese dominance in strategi
cally important areas of the Silk Road.[13] He is also credited with the adoptio
n of a writing system, the establishment of a legal code, and the introduction o
f Buddhism, though it probably only played a minor role.[13] Tri Songdetsen (742
-ca.797) adopted Buddhism, but also maintained the martial traditions of the Tib
etan empire.[13] The Tibetans controlled Dunhuang, a major Buddhist center, from
the 780s until the mid-ninth century.[14] Halfway through the 9th century the T
ibetan empire collapsed.[15] Royal patronage of Buddhism was lost, leading to a
decline of Buddhism in Tibet,[15] only to recover with the renaissance of Tibeta
n culture occurring from the late 10th century to the early 12th century,[11] kn
own as the later dissemination of Buddhism.[11]
Traditional classification of Dzogchen texts (9th-14th century)[edit]
Traditionally, the early Dzogchen literature is categorized into three categorie
s,[3] which more or less reflect the historical development of Dzogchen:

Semde (Wylie: sems sde; Skt: cittavarga), the "Mind series"; this category conta
ins the earliest (proto) Dzogchen teachings.[16] Tradition attributes them to Pa
dmasmabhava and his consorts, and dates them to the 8th century,[9] but they fir
st appeared in the 9th century, written by Tibetans;[11]
Longde (Wylie: klong sde; Skt: abhyantaravarga), the series of Space; this serie
s reflects the developments of the 11th-14th centuries, when new Buddhist techni
ques and doctrines were introduced into Tibet;[3]
Menngagde (Wylie: man ngag sde, Skt: upadeshavarga), the series of secret Oral I
nstructions, which also reflects the developments of the 11th-14th centuries; th
is series has overshadowed the other two, and is in effect the only one practice
d nowadays.
Origins and Dunhuan texts (8th-10th century)[edit]
Dzogchen text from Dunhuang 9th century
According to Sam van Schaik, who studies early Dzogchen manuscripts from the Dun
huang caves, there is a discrepancy between the histories as presented by the tr
aditions, and the picture that emerges from those manuscripts.[16][web 1]
There is no record of Dzogchen as a separate tradition or vehicle prior to the 1
0th century,[8] although the terms atiyoga and dzogchen do appear in 8th and 9th
century Indian tantric texts.[11] There is also no independent attestation of t
he existence of any separate traditions or lineages under the name of Dzogchen o
utside of Tibet,[11] and it may be a unique Tibetan teaching,[8][3] drawing on m
ultiple influences, including both native Tibetan non-Buddhist beliefs and Chine
se and Indian Buddhist teachings.[3]
According to van Schaik, the term atiyoga first appeared in the 8th century, in
an Indian tantra called Sarvabuddhasamayoga.[note 1] In this text, Anuyoga is th
e stage of yogic bliss, while Atiyoga is the stage of the realization of the "na
ture of reality."[web 1] According to van Schaik, this fits with the three stage
s of deity yoga as described in a work attributed to Padmasambhava: development
(kye), perfection (dzog) and great perfection (dzogchen).[web 1] Atiyoga here is
not a vehicle, but a stage or aspect of yogic practice.[web 1] In Tibetan sourc
es, until the 10th century Atiyoga is characterized as a "mode" (tshul) or a "vi
ew" (lta ba), which is to be applied within deity yoga.[web 1]
According to van Schaik, the concept of dzogchen, "great perfection," first appe
ared as the culmination of the meditative practice of deity yoga[note 2] around
the 8th century.[web 1] The term dzogchen was likely taken from the Guhyagarbhat
antra. This tantra describes, as other tantras, how in the creation stage one ge
nerates a visualisation of a deity and its mandala. This is followed by the comp
letion stage, in which one dissolves the deity and the mandala into oneself, mer
ging oneself with the deity. In the Guhyagarbhatantra and some other tantras, th
ere follows a stage called rdzogs chen, in which one rests in the natural state
of the innately luminous and pure mind.[3]
In the 9th and 10th centuries deity yoga was contextualized in Dzogchen in terms
of nonconceptuality, nonduality and the spontaneous presence of the enlightened
state.[web 1] Some Dunhuang texts dated at the 10th century show the first sign
s of a developing nine vehicles system. Nevertheless, Anuyoga and Atiyoga are st
ill regarded then as modes of Mahayoga practice.[web 1] Only in the 11th century
came Atiyoga to be threatened as a separate vehicle, at least in the newly emer
ging Nyingma tradition.[web 1] Nevertheless, even in the 13th century (and later
) the idea of Atiyoga as a vehicle was controversial in other Buddhist schools.[
web 1] Van Schaik quotes Sakya Pandita as writing, in his Distinguishing the Thr
ee Vows:
If one understands this tradition properly,
Then the view of Atiyoga too
Is wisdom and not a vehicle.[web 1]

Early Dzogchen - the Mind series (9-10th century)[edit]

Most of the early Dzogchen literature, which are claimed to be "translations", a
re original compositions from a much later date than the 8th century.[11] Accord
ing to Germano, the Dzogchen-tradition first appeared in the first half of the 9
th century, with a series of short texts attributed to Indian saints.[11] They w
ere codified into a canon of eighteen texts which were referred to as "mind orie
nted" (sems phyogs), and later became known as "mind series" (sems de). [11]
The mind series reflect the teachings of early Dzogchen, which rejected all form
s of practice, and asserted that striving for liberation would simply create mor
e delusion.[3][11] One has simply to recognize the nature of one's own mind, whi
ch is naturally empty (stong pa), luminous ('od gsal ba), and pure.[3] According
to Germano, its characteristic language, which is marked by naturalism and nega
tion, is already pronounced in some Indian tantras.[11] Nevertheless, these text
s are still inextricably bound up with tantric Mahayoga, with its visualisations
of deities and mandals, and complex initiations.[11]
During the 9th and 10th centuries these texts, which represent the dominant form
of the tradition in the 9th and 10th centuries,[11] were gradually transformed
into full-fledged tantras, culminating in the Kulayaraja Tantra (kun byed rgyal
po, "The All-Creating King"[11]), in the last half of the 10th or the first half
of the 11th century.[11] According to Germano, this tantra was historically per
haps the most important and widely quoted of all Dzogchen scriptures.[11]
Transformation - the Space and Instruction series (11th-14th century)[edit]
Early Dzogchen was completely transformed in the 11th century,[11] with the rena
issance of Tibetan culture occurring from the late 10th century to the early 12t
h century,[11]known as the later dissemination of Buddhism.[11] New techniques a
nd doctrines were introduced from India, resulting in new schools of Tibetan Bud
dhism,[3][11] and radical new developments in Dzogchen doctrine and practice, wi
th a growing emphasis on meditative practice.[3] The older Bon and Nyingma tradi
tions incorporated these new influences through the process of Treasure revelati
on.[11] Especially the yogini tantras were influential, involving horrific image
ry and violent rituals, erotic imagery, and sexual and somatic practices.[11] Th
ese influences are reflected in the rise of subtle body representations and prac
tices, new pantheons of wrathfull and erotic Buddhas, increasingly antinomium rh
etorics, and a focus on death-motifs.[17]
These influences were incorporated in several movements such as the "Secret Cycl
e" (gsang skor),[18] "Ultra Pith" (yang tig),[18] "Brahmin's tradition" (bram ze
'i lugs),[18][18] the "Space Class Series,"[3] and especially the "Instruction C
lass series",[3] which culminated in the "Seminal Heart" (snying thig), which em
erged in the late 11th and early 12th century.[18]
The "Seminal Heart" belongs to the "Instruction series."[18] The main texts of t
he instruction series are the so-called seventeen tantras and the two "seminal h
eart" collections, namely the bi ma snying thig (Vima Nyingthig,[19] "Seminal He
art of Vimalamitra") and the mkha' 'gro snying thig (Khandro nyingthig,[19] "Sem
inal Heart of the Dakini").[3] The "Seminal Heart of Vimalamitra" is attributed
to Vimalamitra, but was largely composed by their discoverers, in the 11th and 1
2th century.[20] The "Seminal Heart of the Dakini" was produced by Tsultrim Dorj
e (Tshul khrims rdo rje)(1291-1315/17).[20]
The Seminal Heart teachings became the dominant Dzogchen-teachings,[21] but was
also criticized by conservative strands within the Nyingma-school.[21] The most
important Nyingma of the 12th century, Nyangrel Nyingma zer (Nyang ral nyi ma 'od
zer, 1136-1204[note 3] ) developed his "Crown Pith" (spyi ti) to reassert the o
lder traditions in a new form.[21] His writings, which were also presented as re
velations, are marked by a relative absence of yogini tantra influence, and tran

scend the prescriptions of specific practices, as well as the rhetoric of violen

ce, sexuality and transgression.[21]
Longchenpa's Seven Treasuries (14th century)[edit]
A pivotal figure in the history of Dzogchen was Longchenpa Rabjampa (1308-1364,
possibly 1369). He systematized the Seminal Heart teachings[21] and other collec
tions of texts that were circulating at the time in Tibet,[25] in the Seven Trea
suries (mdzod bdun), the "Trilogy of Natural Freedom" (rang grol skor gsum), and
the Trilogy of Natural Ease (ngal gso skor gsum).[3][21] Longchenpa refined the
terminology and interpretations, and integrated the Seminal Heart teachings wit
h broader Mahayana literature.[21]
Malcolm Smith notes that Longchenpa's Tshig don mdzod, the "Treasury of Subjects
,"[web 2] was preceded by several other texts by other authors dealing with the
same topics.[web 2] Smith mentions the 12th century text "The Eleven Subjects of
The Great Perfection"[note 4] by Nyi 'bum. This itself was derived from the eig
hth and final chapter of the commentary to The String of Pearls Tantra.[web 2]
Nyi 'bum's "Eleven Subjects" is the basis for Longchenpa's "Treasury of Subjects
" as well as Rigzin Godem's "The Aural Lineage of Vimalamitra"[note 5][web 2] fr
om the Gongpa Zangthal.[web 2]
According to Smith, Nyi 'bum's "Eleven Subjects" provided the outline upon which
Longchenpa's "Treasury of Subjects" was based, using the general sequence of ci
tations, and even copying or reworking entire passages.[web 2] According to Smit
h, Nyi 'bum's "Eleven Subjects" was transmitted in a close circle of disciples,
with very little ouside contact, whereas Longchenpa's "Treasury of Subjects" con
tains responses to 14th century scholastic objections to Dzogchen.[web 2]
Later termas[edit]
In subsequent centuries more additions followed, including the "Profound Dharma
of Self-Liberation through the Intention of the Peaceful and Wrathful Ones"[26]
(kar-gling zhi-khro)[note 6] by Karma Lingpa,[27] (1326 1386), popularly known as
"Karma Lingpa's Peaceful and Wrathful Ones",[26] which includes the two texts of
the bar-do thos-grol, the "Tibetan Book of the Dead".[28][note 7]
Other important termas are "The Penetrating Wisdom" (dgongs pa zang thal), revea
led by Rinzin Gdem (rig 'dzin rgod ldem, 1337-1409);[21] and "The Nucleus of Ati'
s Profound Meaning" (rDzogs pa chen po a ti zab don snying po) by Terdak Lingpa
(gter bdag gling pa, 1646-1714).[21]
Particular influential of these later revelations are the works of Jigme Lingpa
(1730-1798).[21] His Longchen Nyingthig (klong chen snying thig), "The Heart-ess
ence of the Vast Expanse"[30] or "The Seminal Heart of the Great Matrix",[21] is
a hidden teaching from Padmasambhava which was revealed by Jigme Lingpa.[3][21]
The Longchen Nyingthig is said to be the essence of the Vima Nyingthig and Khan
dro Nyingthig, the "Early Nyingthig,",[19] and has become known as the "later Ny
ingthig".[19] It is one of the most widely practiced teachings in the Nyingmapa
school.[31] Patrul Rinpoche (1808 1887) wrote down Jigme Lingpa's pre-liminary pra
ctices into a book called The Words of My Perfect Teacher.[32]
Modern times[edit]
In the early 20th century the first publications on Tibetan Buddhism appeared in
the west. An early publication on Dzogchen was the so-called "Tibetan Book of t
he Dead," edited by W.Y. Evans-Wentz, which became highly popular, but contains
many mistakes in translation and interpretation.[29] Dzogchen has been populariz
ed in the western world by the Tibetan diaspora, staring with the exile of 1959.
Well-known teachers include Sogyal Rinpoche and Namkhai Norbu. The 14th Dalai L
ama is also a qualified Dzogchen teacher.[web 3]

Kagyu and Gelugpa[edit]

Dzogchen has also taught and practiced in the Kagyu[note 8] lineage,[25] beginni
ng with Milarepa (c.1052 c.1135) and most notably by the Third Karmapa, Rangjung D
orje (1284 1339).[note 9] Lozang Gyatso, 5th Dalai Lama (1617-1682), Thubten Gyats
o, 13th Dalai Lama ( 1876-1933), and Tenzin Gyatso, 14th Dalai Lama (present), a
ll Gelugpas, are also noted Dzogchen masters, although their adoption of the pra
ctice of Dzogchen has been a source of controversy among more conservative membe
rs of the Gelug tradition.[web 3]
Conceptual background[edit]
Rigpa[edit]
Rigpa is a central concept in Dzogchen.[33] It is "reflexively self-aware primor
dial wisdom,"[33] which is self-reflexively aware of itself as unbounded wholene
ss.[34][quote 2] The analogy given by Dzogchen masters is that one's true nature
is like a mirror which reflects with complete openness, but is not affected by
the reflections; or like a crystal ball that takes on the colour of the material
on which it is placed without itself being changed. The knowledge that ensues f
rom recognizing this mirror-like clarity (which cannot be found by searching nor
identified)[35] is called rigpa.[36]
According to Berzin, there are three aspects of rigpa:[web 4]
The essential nature of rigpa: primal purity (ka-dag). Rigpa is primordaly witho
ut stains, both being self-void (rang-stong) and other-void (gzhan-stong);
The influencing nature of rigpa: the manner in which rigpa influences others. Ri
gpa is responsiveness (thugs-rje, compassion). It responds effortlessly and spon
taneously to others with compassion;
The functional nature of rigpa: rigpa effortlessly and spontaneously establishes
"appearances" (lhun-grub).
Harmonisation with Madhyamaka[edit]
Koppl notes that although later Nyingma authors such as Mipham attempted to harm
onize the view of Dzogchen with Madhyamaka, the earlier Nyingma author Rongzom C
hokyi Zangpo did not.[37][quote 3] Rongzom held that the views of sutra such as
Madhyamaka were inferior to that of tantra.[38][quote 4]
Teachings and practice[edit]
Dzogchen is a secret teaching emphasizing the rigpa view. It is a secret from th
ose who are incapable of receiving it. The student can properly receive it with
direct in person realization under a guru's instruction. It is accessible to all
; however, it's generally considered an advanced practice because safety from ge
nerating an incorrect view necessitates preliminary practices with a teacher's e
mpowerment. [39]
Dzogchen teachings emphasize naturalness, spontaneity and simplicity.[9] Althoug
h Dzogchen is portrayed as being distinct from tantra, it has incorporated many
concepts and practices from tantric Buddhism.[9] It embraces a widely varied arr
ay of traditions, that range from a systematic rejection of all tantric practice
s, to a full incorporation of tantric practices.[9]
Three principles[edit]
The "Seminal Heart of Vimalamitra" epitomized the Dzogchen teaching in three pri
nciples, known as the Three Statements of Garab Dorje (Tsik Sum N Dek). They give
in short the development a student has to undergo:
Direct introduction to one's own nature (Tib. ngo rang thog tu sprod pa), namely
rigpa;
Not remaining in doubt concerning this unique state (Tib. thag gcig thog tu bcad
pa);
Continuing to remain in this state (Tib. gdeng grol thog tu bca' pa).
In subsequent centuries these teachings were expanded, most notably in the Longc

hen Nyingthig by Jigme Lingpa (1730-1798).[3] His systematisation is the most wi

dely used Dzogchen-teaching nowadays.[3]
Structure of practice[edit]
Longchenpa
Anthology of practices[edit]
The dzogchen teachings consist of vast anthologies of practices presented as pre
liminary and auxiliary contemplative techniques, including standard Buddhist med
itation techniques and tantra practices which have been integrated into Dzogchen
.[40]
Longchenpa, in "Finding Comfort and Ease in Meditation" (bsam gtan ngal gso), th
e second text of the Trilogy of Natural Ease (ngal gso skor gsum),[41] and its a
uto-commentary the Shing rta rnam dag,[42] uses the standard triad of meditative
experiences (nyams) to structure the text and the practices: bliss (bde ba), ra
diance/clarity (gsal ba), and non-conceptuality (mi rtog pa).[41] This triad is
also presented as preliminaries, main practice, and concluding phase.[42] The pr
eliminaries are further divided into:
the general preliminaries on impermanence and renunciation of cyclic existence,
which corresponds to the Hinayana;
the special preliminaries on compassion and the engendering of compassionate mot
ivation, which corresponds with the Mahayana;
the supreme preliminaries, consisting of the generation phase, perfection phase
and Guru yoga.[42]
This systematisation contextualized the system in terms of Tibetan Buddhism, whi
le simultaneously relegating these preliminaries to a lower status, while emphas
izing their necessity.[42] Longchenpa couples meditation with Guru yoga in these
preliminaries.[42]
The teachings based on the Longchen Nyingthig are divided into preliminary pract
ices and main practices.[43] Alexander Berzin explicitly mentions meditative pra
ctices as a preliminary of the main practice.[web 4][44][45][32]
General overview[edit]
A general overview gives the following:
Preliminary practices:
Initial empowerment: according to Tsoknyi Rinpoche,Dzogchen practice starts with
receiving empowerment;[46]
Ngondro, general or outer, and special or inner pre-liminary practices, which pr
epare one for the main practice;
Great Perfection practice:
Further empowerment: receiving an empowerment (dbang, initiation) and keeping th
e vows conferred at that time. This activates our Buddha-mind, by consciously ge
nerating a state of mind that is accompanied by understanding;
Supreme preliminary practices: Jigme Lingpa's ru shan and sbyong ba; practice of
the three samadhis;[note 10]
Main practice, which consists of:[web 4][quote 5]
Trekch, "break through",[web 4] recognising rigpa;
Tgal (thod rgal), "leap ahead",[web 4] spontaneous presence"[48][49] which is the
stabilisation of rigpa and compassionate action.
Concluding phase
Preliminary practices[edit]
The Ngondro, pre-liminary practices, consist of outer pre-liminaries and inner p
re-liminaries.[web 4]
Initial empowerment[edit]
According to Tsoknyi Rinpoche, before one starts with the Dzogchen-practices emp

owerment is necessary. This plants the "seeds of realization" within the present
body, speech and mind.[46] Empowerment "invests us with the ability to be liber
ated into the already present ground."[50] The practices bring the seeds to matu
ration, resulting in the qualities of enlightened body,speech and mind.[51]
General or outer preliminaries[edit]
The outer preliminaries are as follows:[web 4]
appreciating our precious human rebirths;
contemplating death and impermanence;
contemplating the faults of samsara;
contemplating karmic cause and effect and the possibility of gaining liberation
from it;
contemplating the benefits of liberation;
building and maintaining a good relation with a spiritual teacher;
Special or inner preliminaries[edit]
The inner preliminaries are as follows:[web 4]
taking refuge;
cultivating bodhichitta and the "far-reaching attitudes" (Tib. phar-byin, Skt. p
aramita);
practicing Vajrasattva recitation, for purification of the gross obstacles;
practicing mandala offerings, in which we develop generosity and strengthen our
enlightenment-building network of positive force;
making kusali offerings of chod, in which we imagine cutting up and giving away
our ordinary bodies;
practicing Guru Yoga, in which we recognize and focus on Buddha-nature in our sp
iritual mentors and in ourselves;
Great perfection practices[edit]
Empowerment[edit]
According to Berzin, receiving empowerment (dbang, initiation) and keeping the v
ows conferred at that time is a necessary step to move on to the main practice.
This activates our Buddha-mind, by consciously generating a state of mind that i
s accompanied by understanding. Alexander Berzin further notes:[web 4]
"In Gelug, the conscious experience is some level of blissful awareness of voidn
ess."
"In the non-Gelug systems, it is focus on Buddha-nature in our tantric masters a
nd in us, with some level of understanding of Buddha-nature."
"In dzogchen, it is focus specifically on the basis three aspects of rigpa as Bu
ddha-nature factors in our tantric masters and in us."
Supreme preliminary practices[edit]
With the influence of tantra, and the systematisations of Longchenpa, the main D
zogchen practices came to be preceded by preliminary (meditative) practices.[52]
In the text "Finding Comfort and Ease in the Nature of Mind" (sems nyid ngal gso
), which is part of the Trilogy of Natural Ease (ngal gso skor gsum), Longchenpa
arranges 141 contemplative practices, split into three sections: exoteric Buddh
ism (92), tantra (92), and the Great Perfection (27).[53] Most of these practice
s are "technique-free."[41] The typical Buddhist meditations are relegated to th
e preliminary phase, while the main meditative practices are typical "direct" ap
proaches.[54]
Longchenpa includes the perfection phase techniques of channels, winds and nucle
i into the main and concluding phases.[55] The "concluding phase" includes discu
ssions of new contemplative techniques, which aid the practice of the main phase
.[56]
The Great Perfection practices as described by Jigme Lingpa concist of prelimina
ry practices, specific for the Great Perfection practice, and the main practice.

[57]
Jigme Lingpa - ru shan and sbyong ba[edit]
Jigme Lingpa mentions two kinds of preliminary practices, 'khor 'das ru shan dby
e ba,[note 11] "making a gap between samsara and nirvana,"[58][45] and sbyong ba
.[58]
Ru shan is a series of visualisation and recitation exercises,[58] derived from
the Seminal Heart tradition.[54] The name reflects the dualism of the distinctio
ns between mind and insight, alaya and dharmakaya.[58] Longchenpa places this pr
actice in the "enhancement" (bogs dbyung) section of his concluding phase. It de
scribes a practice "involving going to a solitary spot and acting out whatever c
omes to your mind."[54][note 12][quote 6]
Sbyong ba is a variety of teachings for training (sbyong ba) the body, speech an
d mind. The training of the body entails instructions for physical posture. The
training of speech mainly entails recitation, especially of the syllable hum. Th
e training of the mind is a Madhyamaka-like analysis of the concept of the mind,
to make clear that mind cannot arise from anywhere, reside anywhere,or go anywh
ere. They are in effect an establishment of emptiness by means of the intellect.
[59]
Meditative practices[edit]
According to Alexander Berzin, after the preliminary practices follow meditative
practices, in which the practitioners works with the three aspects of rigpa.[we
b 4][note 13]
The three samadhis (ting-nge- dzin gsum) are practiced, in which the practitioners
works, in the imagination, with the three aspects of rigpa:
"Basis samadhi" on the authentic nature (gzhi de-bzhin-nyid-kyi ting-nge- dzin, de
-ting): the meditator is absorbed in an approximation of rigpa s primal purity. It
is a state of open receptiveness (klong), which is the basis for being able to
help others as a Buddha;
"Path samadhi illuminating everywhere" (lam kun-snang-ba i ting-nge- dzin, snang-tin
g): being moved by compassion, the meditator is absorbed in an approximation of
rigpa s responsiveness;
"Resultant samadhi on the cause" ( bras-bu-rgyu i-ting-nge- dzin, rgyu-ting): the medi
tator is absorbed in the visualization of a seed-syllable, which brings the resu
lt of actually helping limited beings.
Semdzin[edit]
White A
The Dzogchen meditation practices also include a series of exercises known as Se
mdzin (sems dzin),[60] which literally means "to hold the mind" or "to fix mind.
"[60] They include a whole range of methods, including fixation, breathing, and
different body postures, all aiming to bring one into the state of contemplation
.[61][note 14]
Main practice[edit]
Trekch[edit]
The practice of Trekch (khregs chod), "cutting through solidity",[47] reflects th
e earliest developments of Dzogchen, with its admonition against practice.[3][no
te 15] In this practice one first identifies, and then sustains recognition of,
one's own innately pure, empty awareness.[64][65][quote 7] Students receive poin
ting-out instruction (sems khrid, ngos sprod) in which a teacher introduces the
student to the nature of his or her mind.[3] According to Tsoknyi Rinpoche, thes
e instructions are received after the preliminary practices, though there's also
a tradition to give then before the preliminary practices.[68][quote 8][quote 9
][note 16]

Jigme Lingpa divides the trekch practice into ordinary and extraordinary instruct
ions.[71] The ordinary section comprises the rejection of the all is mind - mind
is empty approach, which is a conceptual establishment of emptiness.[71] Jigme
Lingpa's extraordinary instructions give the instructions on the breakthrough pr
oper, which consist of the setting out of the view (lta ba), the doubts and erro
rs that may occur in practice, and some general instructions thematized as "the
four ways of being at leisure" (cog bzhag).[71] The "setting out of the view" tr
ies to point the reader toward a direct recognition of rigpa, insisting upon the
immanence of rigpa, and dismissive of meditation and effort.).[72] Insight lead
s to nyamshag, "being present in the state of clarity and emptiness".[73]
Tgal[edit]
Tgal (thod rgal) means "spontaneous presence",[48][49] "direct crossing",[74] "di
rect crossing of spontaneous presence",[75] or "direct transcendence.[18] The li
teral meaning is "to proceed directly to the goal without having to go through i
ntermediate steps."[76]
Tgal is also called "the practice of vision",[web 6] or "the practice of the Clea
r Light (od-gsal)".[web 6] It entails progressing through the four visions.[77]
The practices engage the subtle body of psychic channels, winds and drops (rtsa
rlung thig le).[3] The practices aim at generating a spontaneous flow of luminou
s, rainbow-colored images that gradually expand in extent and complexity.[21]
Tgal is an innovative practice,[21] and reflects the innovations of the Manngede
cycles in Dzogchen, and the incorporation of complex tantric techniques and doct
rines.[3] They are an adaptation of Tantric "perfection phase" techniques (rdzog
s rim),[21] as outlined in the early-eleventh-century Indian Tantric Kalachakra
cycle, "The Wheel of Time",[21] which was probably a direct inspiration for the
Seminal Heart.[21]
Rainbow body[edit]
Lhun grub practice may lead to full enlightenment and the self-liberation of the
human body into a rainbow body[note 17] at the moment of death,[78] when all th
e fixation and grasping has been exhausted.[79] It is a nonmaterial body of ligh
t with the ability to exist and abide wherever and whenever as pointed by one's
compassion.[47][80][81] It is a manifestation of the Sambhogakaya.[80]
Some exceptional practitioners such as Padmasambhava and Vimalamitra are held to
have realized a higher type of rainbow body without dying. Having completed the
four visions before death, the individual focuses on the lights that surround t
he fingers. His or her physical body self-liberates into a nonmaterial body of l
ight (a Sambhogakaya) with the ability to exist and abide wherever and whenever
as pointed by one's compassion.[80]
See also[edit]
Teachers
Dilgo Khyentse
Dudjom Rinpoche
Dzogchen Rinpoche
Dzongsar Khyentse Chkyi Lodr
Lopn Tenzin Namdak
Nyoshul Khenpo Rinpoche
Surya Das
Trulshik Rinpoche
Terms
Ganachakra
Lukhang
Ngagpa

Trul khor
Notes[edit]
Jump up ^ Tibetan has a ninefold classification scheme fort he Buddhist teaching
s. First come the vehicles of the sravakas, pratyekabuddhas and bodhisattvas. Th
en come the three vehicles of "outer" yoga, and then the three vehicles of "inne
r" yoga. The "inner yoga" vehicles are Mahayoga, Anuyoga and Atiyoga. The Dzogch
en teachings are part of Atiyoga.[web 1]
Jump up ^ The visualization of a deity and recitation of his or her mantra.[web
1]
Jump up ^ In the eleventh and twelfth centuries there were several competing ter
ma traditions surrounding Vimalamitra, Songtsen Gampo, Vairotsana and Padmasambh
ava.[22] At the end of the 12th century, there was the "victory of the Padmasamb
hava cult." [23] Nyangrel Nyima zer was the principal architect of the Padmasambh
ava mythos.[24] The Maratika Cave is referred to in Tibetan literature from the
12th century. Kathang Zanglingma, a terma with the biography of Padmasambhava, r
evealed and transmitted by Nyangrel Nyima Ozer, narrates the "events: which made
the Maratika caves a sacred place for Vajrayana practitioners.
Jump up ^ rdzogs pa chen po tshig don bcu gcig pa bzhugs so
Jump up ^ rgod kyi ldem 'phru can. dgongs pa zang thal
Jump up ^ zab-chos zhi-khro dgongs-pa rang-grol
Jump up ^ The bar-do thos-grol was translated by Kazi Dawa Samdup (1868-1922), a
nd edited and published by W.Y. Evans-Wenz. This translation was popularized as
"the Tibetan Book of the Dead", but contains many mistakes in translation and in
terpretation.[28][29] See also Reynolds, John Myrdin (1989), Self-Liberation thr
ough seeing with naked awareness, Station Hill Press, Inc.
Jump up ^ Wylie: bka' brgyud
Jump up ^ Wylie: rang byung rdo rje
Jump up ^ According to Berzin, this is the equivalent of the generation stage, a
s emphasized in Mahayoga.[web 4]
Jump up ^ Korday Rushen; Tibetan: ??????????????, Wylie: 'khor 'das ru shan
Jump up ^ See Germano, David (1997), "The Elements, Insanity, and Lettered Subje
ctivity", in Lopez, Jr., Donald, The Religions of Tibet in Practice, Princeton U
niversity Press.
Jump up ^ Berzin also uses the term "Mahayoga Stage" for this stage.[web 4]
Jump up ^ Longchenpa divides them into three categories of seven exercises.[60]
Exercises in the first category include
"[F]ixating on a white Tibetan letter A on the tip of one's nose. Linking the le
tter with one's breathing, it goes out into space with each exhalation and retur
ns to the tip of the nose with each inhalation. This fixation inhibits the arisi
ng of extraneous thoughts [...] however, the second exercise in the same categor
y involves the sounding of the syllable PHAT! which instantly shatters one's tho
ughts and attachments. Symbolically, the two parts of the syllable indicate the
two aspects of enlightenment, that is, PHA signifies Means (thabs) and TA signif
ies Wisdom (shes rab)."[60]
According to Reynolds, it is this specific Semdzin practice which was used by Pa
trul Rinpoche to provide a direct introduction to the knowledge of rigpa. It tem
porarily blocks the flow of thought, and brings us temporarily in a state of emp
tiness and clarity.[62]
Jump up ^ Compare Karma Chagme, who associates Trekch with Semde.[63] He further
equates Trekch with Mahamudra,[63]
Jump up ^ See also Ramana Maharshi's awakening, spontaneous kensho, and sudden i
nsight
Jump up ^ Wylie: 'ja' lus, pronounced Jal
Quotes[edit]
Jump up ^ John Pettit: "Great Perfection" variously indicates the texts (agama,
lung) and oral instructions (upadesa, man ngag) that indicate the nature of enli
ghtened wisdom (rdzogs chen gyi gzhung dang man ngag), the verbal conventions of
those texts (rdzogs chen gyi chos skad), the yogis who meditate according to th
ose texts and instructions (rdzogs chen gyi rnal 'byor pa), a famous monastery w
here the Great Perfection was practiced by monks and yogis (rdzogs chen dgon sde

), and the philosophical system (siddhanta, grub mtha') or vision (darsana, lta
ba) of the Great Perfection.[1]
Jump up ^ Descriptions of rigpa:
Klein and Wangyal: "[...] the essence and base of self-arisen wisdom is the allb
ase, that primordial open awareness is the base, and that recognition of this ba
se is not separate from the primordial wisdom itself [...] that open awareness i
s itself authentic and its authenticity is a function of it being aware of, or r
ecognizing itself as, the base [...] The reflexively self-aware primordial wisdo
m is itself open awareness (rigpa), inalienably one with unbounded wholeness."Te
mplate:Klein
Reginald Rey: "...primordial wisdom's recognition of itself as unbounded wholene
ss [...] the incorruptible mindnature.[34]
Jump up ^ Heidi Koppl: "Unlike Mipham, Rongzom did not attempt to harmonize the
view of Mantra or Dzogchen with Madhyamaka."[37]
Jump up ^ Heidi Koppl: "By now we have seen that Rongzom regards the views of th
e Sutrayana as inferior to those of Mantra, and he underscores his commitment to
the purity of all phenomena by criticizing the Madhyamaka objectification of th
e authentic relative truth."[37]
Jump up ^ Ron Garry: "The practice is that of Cutting through Solidity (khregs c
hod), which is related to primordial purity (ka dag); and Direct Vision of Reali
ty (thod rgal), which is related to spontaneous presence (Ihun grub)."[47]
Jump up ^ John Pettit , in Tricycle Magazine, winter 1997: "David Germano [...]
describes unusual practices of the Great Perfection [...] Germano introduces the
"differentiation of Samsara and Nirvana," a form of meditative warm-up exercise
that has not, to my knowledge, ever been discussed so explicitly. This practice
is unusual by any standard, Tibetan or Western, except perhaps for those who ha
ve experimented with Stanislav Grof's Holotropic Breathwork or Primal Scream The
rapy. (See also Ego death). In the exercise, a practitioner jumps, prowls, and h
owls like a wolf and imitates its thought patterns, or pretends to be a mass mur
derer and then suddenly switches to the outlook of a self-sacrificing saint. "In
short," Germano writes, "one lets oneself go crazy physically, verbally and men
tally in a flood of diverse activity, so that by this total surrender to the pla
y of images and desire across the mirroring surface of one's being, one graduall
y comes to understand the very nature of the mirror itself."[web 5]
Jump up ^ See also:
The main trekch instructions in the Lamrim Yeshe Nyingpo: "This instant freshness
, unspoiled by the thoughts of the three times; You directly see in actuality by
letting be in naturalness."[66]
Drubwang Tsoknyi Rinpoche: "Trekch is the thorough cut of cutting through, cuttin
g the obscurations completely to pieces, like slashing through them with a knife
. So the past thought has ceased, the future thought hasn't yet arisen, and the
knife is cutting through this stream of present thought. But one doesn't keep ho
ld of this knife either; one lets the knife go, so there is a gap. When you cut
through again and again in this way, the string of thought falls to pieces. If y
ou cut a rosary in a few places, at some point it doesn't work any longer.[67]
Namkhai Norbu: "Once one has arrived at contemplation through any method, one ha
s to continue in it, and working to bring this continuation into every action an
d situation is called Tregchd, which literally means "(spontaneous cutting of ten
sion," in thes ense that as soon as the primordial state manifests and dualism i
s thus overcome, on einstantly falls into a state of total relaxation, like a bu
ndle of sticks, that, having been bound together, falls loosely into a total rel
axed pattern as soon as the string binding it has been cut."[61]
Jump up ^ Tsoknyi Rinpoche: "As for my own personal experience, when I underwent
the ngondro training, I had already received some Dzogchen instructions. The aw
akened state of rigpa had been pointed out, and I had a lukewarm certainty about
what it was. But the ngondro helped me progress.[68]"
Jump up ^ Some examples of Trekch:
John Myrdhin Reynolds: "[T]he proper procedure is to introduce the practitioner
directly to the state of contemplation by way of first dissolving one's mental a
ctivities (sems kyi yal-ba ngo-sprod-pa). If one observes the mind and searches

for where a thought (rnam-rtog) arises, where it remains, and where it goes, no
matter how much one researches and investigates this, one will find nothing. It
is this very "unfindability" (mi rnyed) of the arising, the abiding, and the pas
sing away of thoughts which is the greatest of all finds. Thoughts do not arise
from anywhere (byung sa med), they do not remain anywhere (gnas sa med), and the
y do not go anywhere ('gro sa med). They do not arise from within the body, nor
do they arise from outside the body. They are truly without any root or source (
ghzi med rsta bral). Like the clouds in the sky, they arise only to dissolve aga
in. Thoughts arise out of the state of emptiness and return again into this stat
e of emptiness, which represents pure potentiality. We only have to observe our
mind to discover this for ourselves. And this shunyata, this stae of emptiness,
is in fact the very essence of the mind (sems kyi ngo-bo stong-pa nyid).[69]
Sogyal Rinpoche: "Nyoshul Lungtok, who later became one of the greatest Dzogchen
masters of recent times, followed his teacher Patrul Rinpoche for about eightee
n years. During all that time, they were almost inseparable. Nyoshul Lungtok stu
died and practiced extremely diligently, and accumulated a wealth of purificatio
n, merit, and practice; he was ready to recognize the Rigpa, but had not yet had
the final introduction. Then, one famous evening, Patrul Rinpoche gave him the
introduction. It happened when they were staying together in one of the hermitag
es high up in the mountains above Dzogchen Monastery. It was a very beautiful ni
ght. The dark blue sky was clear and the stars shone brilliantly. The sound of t
heir solitude was heightened by the distant barking of a dog from the monastery
below. Patrul Rinpoche was lying stretched out on the ground, doing a special Dz
ogchen practice. He called Nyoshul Lungtok over to him, saying: "Did you say you
do not know the essence of Mind?" Nyoshul Lungtok guessed from his tone that th
is was a special moment and nodded expectantly.
"There's nothing to it really," Patrul Rinpoche said casually, and added, "My so
n, come and lie down over here: be like your old father." Nyoshul Lungtok stretc
hed out by his side. Then Patrul Rinpoche asked him, "Do you see the stars up th
ere in the sky?"
"Yes."
"Do you hear the dogs barking in Dzogchen Monastery?"
"Yes."
"Do you hear what I'm saying to you?"
"Yes."
"Well, the nature of Dzogchen is this: simply this."
Nyoshul Lungtok tells us what happened then: "At that instant, I arrived at a ce
rtainty of realization from within. I had been liberated from the fetters of 'it
is' and 'it is not.' I had realized the primordial wisdom, the naked union of e
mptiness and intrinsic awareness. I was introduced to this realization by his bl
essing, as the great Indian master Saraha said: He in whose heart the words of t
he master have entered, Sees the truth like a treasure in his own palm."[70]
References[edit]
^ Jump up to: a b Pettit 1999, p. 4.
Jump up ^ Keown 2003, p. 82.
^ Jump up to: a b c d e f g h i j k l m n o p q r s t u v Buswell & Lopez 2014.
Jump up ^ Keown 2003, p. 24.
Jump up ^ Dalai Lama 2004, p. 208.
Jump up ^ Anyen Rinpoche 2006, p. 12-13.
Jump up ^ Anyen Rinpoche 2006, p. 57.
^ Jump up to: a b c d e f g h Irons 2008, p. 168.
^ Jump up to: a b c d e f g h Germano 2005, p. 2545.
Jump up ^ Schaik 2011, p. 99.
^ Jump up to: a b c d e f g h i j k l m n o p q r s t u v Germano 2005, p. 2546.
Jump up ^ Schaeffer, Kapstein & Tuttle 2013, p. 3.
^ Jump up to: a b c Schaeffer, Kapstein & Tuttle 2013, p. 4.
Jump up ^ Schaeffer, Kapstein & Tuttle 2013, p. 4-5.
^ Jump up to: a b Schaeffer, Kapstein & Tuttle 2013, p. 5.
^ Jump up to: a b Schaik 2004a.
Jump up ^ Germano 2005, p. 2546-2547.

^ Jump up
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Jump up ^

to: a b c d e f g Germano 2005, p. 2547.

to: a b c d Stewart MacKenzie 2014.
to: a b Germano & Gyatso 2001, p. 244.
to: a b c d e f g h i j k l m n o p q Germano 2005, p. 2548.
Davidson 2005, p. 229.
Davidson 2005, p. 278.
Gyatso 2006.
to: a b Irons 2008, p. 169.
to: a b Fremantle 2001, p. 20.
Norbu 1989, p. ix.
to: a b Norbu 1989, p. xii.
to: a b Reynolds 1989, p. 71-115.
Klein & Wangmo 2010.
Padmakara Translation Group 1994, p. xxxv.
to: a b Patrul Rinpoche 2011.
to: a b Klein & Wangyal 2006, p. 109.
to: a b Ray 2001, p. v.
Third Dzogchen Rinpoche 2008, p. 152.
Namdak 2006, p. 97.
to: a b c Koppl 2008.
Koppl 2008, p. ch4.
Ingram 1993.
Germano 2005, p. 2547, 2548.
to: a b c Germano 1994, p. 254.
to: a b c d e Germano 1994, p. 255.
Padmakara Translation group 1994.
Tenzin Wangyal Rinpoche 2001.
to: a b Pettit 1999, p. 81.
to: a b Tsoknyi Rinpoche 2004, p. 4.
to: a b c Dudjom Rinpoche 2005, p. 296.
to: a b Rinpoche Dzogchen Ponlop 2003.
to: a b Dalai Lama 2004.
Tsoknyi Rinpoche 2004, p. 5.
Tsoknyi Rinpoche 2004, p. 6.
Germano 1994.
Germano 1994, p. 251.
to: a b c Germano 1994, p. 262.
Germano 1994, p. 256.
Germano 1994, p. 257.
Schaik 2004b, p. 98.
to: a b c d Schaik 2004B, p. 98.
Schaik 2004B, p. 98-99.
to: a b c d Reynolds 1996, p. 81.
to: a b Norbu 2000, p. 130.
Reynolds 1996, p. 82.
to: a b Karma Chagme, Gyatrul Rinpoche & Wallace 1998, p. 180.
Dahl 2009, p. 255.
Mackenzie Stewart 2014.
Schmidt 2001, p. 77.
Schmidt 2002, p. 38.
to: a b Tsoknyi Rinpoche 2004, p. 7.
Reynolds 1996, p. 75.
Sogyal Rinpoche 1994, p. 160.
to: a b c Schaik 2004b, p. 99.
Schaik 2004b, p. 99-100.
Tenzin Wangyal Rinpoche 2001, p. 87.
Chkyi Nyima Rinpoche 1994, p. 44.
Schmidt 2002.
Chkyi Nyima Rinpoche 1994, p. 224.
Chkyi Nyima Rinpoche 1994, p. 38.

Jump up ^ Dalai Lama 2004, p. 204.

Jump up ^ Chkyi Nyima Rinpoche 1994, p. 233.
^ Jump up to: a b c Matthieu 2001, p. 153.
Jump up ^ Ray 2001, p. 323.
Sources[edit]
Published sources[edit]
Dzogchen texts[edit]
Anyen Rinpoche (2006), The Union of Dzogchen and Bodhichitta (First Edition ed.)
, Snow Lion, p. 256, ISBN 978-1559392488
Klein, Anne Carolyn; Wangyal, Geshe Tenzin Rinpoche (2006), Unbounded Wholeness,
Oxford University Press
Klein, Anne Carolyn; Wangmo, Jetsun Kacho (2010), Heart Essence of the Vast Expa
nse: A Story of Transmission, Snow Lion Publications
Ricard, Matthieu (2001), The Life of Shabkar: The Autobiography of a Tibetan Yog
in, Ithaca: Snow Lion Publications
Padmasambhava (1998). Natural Liberation: Padmasambhava's Teachings on the Six B
ardos. Wisdom Publications. ISBN 978-0861711314
Patrul Rinpoche (1998), The Words of My Perfect Teacher, Altamira
Patrul Rinpoche (2011), The Words of My Perfect Teacher, First University Press
Edition, ISBN 978-0-300-16532-6
Reynolds, John Myrdin (1989), Self-Liberation through seeing with naked awarenes
s, Station Hill Press, Inc.
Reynolds, John Myrdhin (1996), The Golden Letters: The Tibetan Teachings of Gara
b Dorje, First Dzogchen Master, Snow Lion Publications, ISBN 1-55939-050-6
Reynolds, John Myrdhin (2005), The Oral Tradition from Zhang-Zhung: An Introduct
ion to the Bonpo Dzogchen Teachings of the Oral Tradition from Zhang-Zhung Known
as the Zhang-zhung snyan-rgyud, Vajra Publications, ISBN 99946-644-4-1
Contemporary Tibetan sources (including westerners)[edit]
Capriles, Elas (2007), Buddhism and Dzogchen. Part 1 - Buddhism: a Dzogchen Outlo
ok. (PDF)
Chkyi Nyima Rinpoche (1994), Union of Mahamudra and Dzogchen, Rangjung Yeshe Publ
ications
Chkyi Nyima Rinpoche (2004), The Bardo Guidebook, Rangjung Yeshe Publications
Dahl, Cortland (2009), Entrance to the Great Perfection: A Guide to the Dzogchen
Preliminary Practices, Snow Lion Publications
Dalai Lama (2004), Dzogchen. Heart Essence of the Great Perfection, Snow Lion Pu
blications, ISBN 978-1-55939-219-8
Dudjom Rinpoche (1991), The Nyingma School of Tibetan Buddhism, Vol. 1, Wisdom P
ublications, ISBN 0-86171-087-8
Dudjom Rinpoche (2008), Wisdom Nectar, Snow Lion
Fremantle, Francesca (2001), Luminous Emptiness: understanding the Tibetan Book
of the dead, Boston, MA: Shambhala Publications, ISBN 1-57062-450-X
Koppl, Heidi (2008), Introduction to "Establishing Appearances as Divine", Snow
Lion Publications
Namdak, Tenzin (2006), Bonpo Dzogchen Teachings, Vajra Publications
Norbu, Namkhai (1989), "Foreword", in Reynolds, John Myrdin, Self-liberation thr
ough seeing with naked awareness, Station Hill Press, Inc.
Norbu, Namkhai (2000), The Crystal and the Way of Light, Snow LIon Publications
Padmakara Translation group (1994), "Translators' Introduction", The Words of My
Perfect teacher, HarperCollins Publishers India
Ray, Reginald (2001), Secret of the Vajra World, Shambhala
Reynolds, John Myrdin (1989), "Appendix I: The views on Dzogchen of W.Y. Evans-W
entz and C.G. Jung", in Reynolds, John Myrdin, Self-liberation through seeing wi
th naked awareness, Station Hill Press, Inc.
Schmidt, Erik (2001), The Light of Wisdom Vol IV, Kathmandu: Rangjung Yeshe Publ
ications
Sogyal Rinpoche (1994), The Tibetan Book of Living and Dying: Revised and Update
d Edition, = HarperOne, ISBN 0-06-250834-2
Sogyal Rinpoche (2009), The Tibetan Book of Living and Dying, Harper Collins, Ki
ndle Edition

Stewart MacKenzie, Jampa (2014), The Life of Longchenpa: The Omniscient Dharma K
ing of the Vast Expanse, Shambhala
Tenzin Wangyal Rinpoche (2000), Wonders of the Natural Mind: The Essence of Dzog
chen in the Native Bon Tradition of Tibet, Snow Lion Publications
Tenzin Wangyal Rinpoche (2001), Het wonder van onze oorspronkelijke geest. Dzokc
hen in de bontraditie van Tibet (Dutch translation of "Wonders of the Natural Mi
nd"), Elmar BV
Third Dzogchen Rinpoche (2008), Great Perfection. Volume II, Snow Lion Publicati
ons
Tsoknyi Rinpoche (2004), "Introduction", in Schmidt, Marcia Binder, Dzogchen Ess
entials: The Path That Clarifies Confusion, Rangjung Yeshe Publications
Scholarly and western sources[edit]
Buswell, Robert; Lopez, Donald S. Jr., eds. (2014), The Princeton Dictionary of
Buddhism, Princeton University Press
Davidson, Ronald M. (2005), Tibetan Renaissance, Columbia University Press
Gyatso, Janet (2006), "A Partial Genealogy of the Lifestory of Ye shes mtsho rgy
al", The Journal of the International Association of Tibetan Studies (2)
Germano, David F. (1994), "Architecture and Absence in the Secret Tantric Histor
y of rDzogs Chen", The Journal of the International Association of Buddhist Stud
ies, vol. 17.2
Germano, David; Gyatso, Janet (2001), "Longchenpa and the Possession of the Daki
nis", in White, David Gordon, Tantra in Practice, Motilal Banarsidass Publ.
Germano, David (2005), "Dzogchen", in Jones, Lindsay, Macmillan Encyclopedia of
Religion. Vol.4: Dacian Riders - Esther, MacMillan Reference USA
Germano, David F.; Waldron, William S. (2006), "A Comparison of Alaya-vijana in Y
ogacara and Dzogchen", in Nauriyal, D. K.; Drummond, Michael S.; Lal, Y. B., Bud
dhist Thought and Applied Psychological Research: Transcending the boundaries (P
DF), Abingdon, Oxon.: Routledge, pp. 36 68, ISBN 0415374316
Ingram, Catherine (1983), "The Secret Teachings of Tibet: An Interview with Amer
ican Lama Sura Das", Yoga Journal (109): 61 65, 122 123
Irons, Edward A. (2008), "Dzogchen", in Irons, Edward A., Encyclopedia of Buddhi
sm, Facts On File, Inc. An imprint of Infobase Publishing
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. T
okyo. (Especially Chapter 9 on rDzogs-chen on pp. 213 215)
Karmay, Samten Gyaltsen (2007), The Great Perfection (rdzogs chen). A Philosophi
cal and Meditative Teaching of Tibetan Buddhism, BRILL
Keown, Damien (2003), A Dictionary of Buddhism, Oxford University Press, ISBN 019-860560-9
Pettit, John Whitney (1999), Mipham's beacon of certainty: illuminating the view
of Dzogchen, the Great Perfection, Wisdom Publications, ISBN 0-86171-157-2
Schaik, Sam van (2004a), "The early Days of the Great Perfection" (PDF), Journal
of the International Association of Buddhist Studies 27/1 (2004): 165 206
Schaik, Sam van (2004b), Approaching the Great Perfection: Simultaneous and Grad
ual Methods of Dzogchen Practice in the Longchen Nyingtig, Wisdom Publications
Schaik, Sam van (2011), Tibet A History, Yale University Press
Schaeffer, Kurtis R.; Kapstein, Matthew; Tuttle, Gray, eds. (2013), Sources of T
ibetan Tradition, Columbia University Press
Web-sources[edit]
^ Jump up to: a b c d e f g h i j k l m n o p q r Sam van Schaik, Early Dzogchen
IV: the role of Atiyoga
^ Jump up to: a b c d e f g Malcolm Smith, A Preliminary Note on Vimalamitra's A
ural Lineage
^ Jump up to: a b Georges Dreyfus, The Shugden Affair: Origins of a Controversy
(Part I). Official website of the Office of His Holiness the 14th Dalai Lama.
^ Jump up to: a b c d e f g h i j k l Alexander Berzin, The Major Facets of Dzog
chen
Jump up ^ John Pettit, Review of "The Religions of Tibet in Practice", TriCycle
Magazine, Winter 1997
^ Jump up to: a b Extract from Oral Tradition from Zhang Zhung. An Introduction

to the Bonpo Dzogchen Teachings of the Oral Tradition from Zhang Zhung
Further reading[edit]
Tibetan
Reynolds, John Myrdin (1989), Self-liberation through seeing with naked awarenes
s, Station Hill Press, Inc.
Reynolds, John Myrdhin (1996), The Golden Letters: The Tibetan Teachings of Gara
b Dorje, First Dzogchen Master, Snow Lion Publications, ISBN 1-55939-050-6
History
Germano, David (2004), "Dzogchen", in Jones, Lindsay, Macmillan Encyclopedia of
Religion. Vol.4: Dacian Riders - Esther, MacMillan Reference USA
Schaik, Sam van (2004), "The early Days of the Great Perfection" (PDF), Journal
of the International Association of Buddhist Studies 27/1 (2004): 165 206
Karmay, Samten Gyaltsen (2007), The Great Perfection (rdzogs chen). A Philosophi
cal and Meditative Teaching of Tibetan Buddhism, BRILL
Structure of practice
Germano, David F. (1994), "Architecture and Absence in the Secret Tantric Histor
y of rDzogs Chen", The Journal of the International Association of Buddhist Stud
ies, vol. 17.2 - Longchenpa's "Trilogy of Natural Freedom "(rang grol skor gsum)
Schaik, Sam van (2004b), Approaching the Great Perfection: Simultaneous and Grad
ual Methods of Dzogchen Practice in the Longchen Nyingtig, Wisdom Publications Chapter six: Jigme Lingpa's Longchen Nyinthig
External links[edit]
Tibetan websites
Material on the history and Practice of Dzogchen (by Alexander Berzin)
Tibetan wikis
Dzogchen - at Rangjung Yeshi Wiki
Dzogchen - at Rigpa Wiki
Tibetan articles
Dzogchen View of Tantric Ngondro
Scholarly articles
Three, Two, Five by Herbert Guenther, focusing on Padmasambhava's writings.
Other
Practices Supporting Dzogchen - The Great Perfection Of Tibetan Buddhism By Neal
J. Pollock, M.A., N.D. (Rosecrucian)
Dzogchen centers
Dzogchen at DMOZ
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