View source for Dzogchen

{{Short description|Tradition of teachings in Indo-Tibetan Buddhism}}
{{About|the primordial state and related practices in Tibetan Buddhism and Bön|the monastery|Dzogchen Monastery}}
[[File:White-A (Dzogchen).svg|thumb|upright=1.2|A white [[Tibetan script|Tibetan]] letter A inside a rainbow [[Bindu (symbol)|thigle]] is a common symbol of Dzogchen.{{sfnp|Achard|2015}} [[A in Buddhism|The Sanskrit letter A]] is also a common symbol for non-arising in Mahayana Buddhism. ]]
{{Tibetan-Chinese-box|t=རྫོགས་ཆེན་|w=rdzogs chen<br />(rdzogs pa chen po)|ipa={{IPA-bo|tsɔktɕʰẽ|}}|z=Zogqên|thdl=Dzokchen|e=Dzogchen|tc=大究竟、<br />{{linktext|大圓滿}}、<br />大成就|s=大究竟、<br />{{linktext|大圆满}}、<br />大成就|p=dàjiūjìng,<br />dàyuánmǎn,<br />dàchéngjiù|}}
{{Tibetan Buddhism}}
{{Bon}}
'''Dzogchen''' ({{bo|t=རྫོགས་ཆེན་|w=rdzogs chen}} 'Great Completion' or 'Great Perfection'), also known as ''atiyoga'' ([[Classes of Tantra in Tibetan Buddhism#Nyingma classification|utmost yoga]]), is a tradition of teachings in [[Tibetan Buddhism|Indo-Tibetan Buddhism]] and [[Bon|Bön]] aimed at discovering and continuing in the ultimate [[Ground (Dzogchen)|ground]] of existence.{{sfnp|Pettit|1999|p=4}} The goal of Dzogchen is knowledge of this basis; this knowledge is called {{translit|bo|[[rigpa]]}} ([[Sanskrit]]: {{translit|sa|[[Vidya (Knowledge)|''vidyā]]}}). There are spiritual practices taught in various Dzogchen systems for awakening {{translit|bo|rigpa}}.
Dzogchen emerged during the first dissemination of [[Buddhism]] in [[Tibet]], around the 7th to 9th centuries CE. While it is considered a Tibetan development by some scholars, it draws upon key ideas from Indian sources. The earliest Dzogchen texts appeared in the 9th century, attributed to Indian masters. These texts, known as the Eighteen Great Scriptures, form the "Mind Series" and are attributed to figures like [[Śrī Siṅgha]] and [[Vimalamitra]]. Early Dzogchen was marked by a departure from normative [[Vajrayana|Vajrayāna]] practices, focusing instead on simple calming contemplations leading to a direct immersion in awareness. During the Tibetan renaissance era (10th to early 12th century), Dzogchen underwent significant development, incorporating new practices and teachings from India. This period saw the emergence of new Dzogchen traditions like the "Instruction Class series" and the "Seminal Heart" ({{bo|t=སྙིང་ཐིག་|w=snying thig}}).
Dzogchen is classified into three series: the Semdé (Mind Series, {{bo|t=སེམས་སྡེ་|w=sems sde}}), Longdé (Space Series, {{bo|t=ཀློང་སྡེ་|w=klong sde}}), and Menngaggidé (Instruction Series, {{bo|t=མན་ངག་གི་སྡེ་|w=man ngag gi sde}}). The Dzogchen path comprises the Base, the Path, and the Fruit. The Base represents the original state of existence, characterized by [[Śūnyatā|emptiness]] (''stong pa nyid''), clarity (''lhun grub'', associated with [[Luminous mind|luminous clarity]]), and [[Karuṇā|compassion]]ate energy (''snying rje''). The Path involves gaining a direct understanding of the mind's pure nature through meditation and specific Dzogchen methods. The Fruit is the realization of one's true nature, leading to complete [[non-dual]] awareness and the dissolution of dualities.
Dzogchen practitioners aim for self-liberation ({{bo|t=རང་གྲོལ་|w=rang grol}}), where all experiences are integrated with awareness of one's true nature. This process may culminate in the attainment of a rainbow body at the moment of death, symbolizing full [[Buddhahood]]. Critics point to tensions between gradual and simultaneous practice within Dzogchen traditions, but practitioners argue these approaches cater to different levels of ability and understanding. Overall, Dzogchen offers a direct path to realizing the innate wisdom and compassion of the mind.
== History ==
{{main|History of Dzogchen}}
Dzogchen arose in the era of the [[History of Tibetan Buddhism|first dissemination of Buddhism in Tibet]] (7th to 9th centuries CE) during the [[Tibetan Empire]] and continued during the [[Era of Fragmentation]] (9th to 11th centuries). American Tibetologist [[David Germano]] argues that Dzogchen is likely a Tibetan Buddhist development.{{sfnp|Irons|2008|p=168}}{{sfnp|Buswell|Lopez|2014}} However, numerous ideas key to Dzogchen (like [[Shunyata|emptiness]] and [[Luminous mind|luminosity]]) can be found in Indian sources, like the [[Tantras (Buddhism)|Buddhist tantras]], [[buddha-nature]] literature and other [[Mahayana|Mahāyāna]] sources like the ''[[Laṅkāvatāra Sūtra]]''.{{sfnp|Germano|2005|p=2546}}{{sfnp|van Schaik|2004b|p=40}} Furthermore, scholars like [[Sam van Schaik]] see Dzogchen as having arisen out of tantric Buddhist [[Deity yoga|completion stage]] practices.{{sfnp|Buswell|Lopez|2014}}
The earliest Dzogchen sources appeared in the first half of the 9th century, with a series of short texts attributed to Indian saints.{{sfnp|Germano|2005|p=2546}}{{sfnp|van Schaik|2004b|p=4}} The most of important of these are the "Eighteen Great Scriptures", which are today known as the [[Semde|"Mind Series" (''Semdé'')]] and are attributed to Indian masters like [[Sri Singha|Śrī Siṅgha]], [[Vairotsana]] and [[Vimalamitra]]''.{{sfnp|Germano|2005|p=2546}}''{{sfnp|Germano|1994|p=234-235}} The later Semdé compilation tantra titled the ''All-Creating King ([[Kulayarāja Tantra|Kunjed Gyalpo]], kun byed rgyal po)'' is one of the most important and widely quoted of all Dzogchen scriptures.{{sfnp|Germano|2005|p=2546}}
Germano sees the early Dzogchen of the Tibetan Empire period as characterized by the rejection of normative [[Vajrayana]] practice. Germano calls the early Dzogchen traditions "pristine Great Perfection" since it is marked "by the absence of presentations of detailed ritual and contemplative technique" as well as a lack of funerary, charnel ground and death imagery found in some Buddhist tantras.{{sfnp|Germano|2005b}} According to Germano, instead of tantric [[deity yoga]] methods, early Dzogchen mainly focused on simple calming ([[Samatha-vipassana|śamatha]]) contemplations leading to a "technique free immersion in the bare immediacy of one's own deepest levels of awareness".{{sfnp|Germano|1994}} Similarly, Christopher Hatchell explains that since for early Dzogchen "all beings and all appearances are themselves the singular enlightened gnosis of the buddha All Good (Samantabhadra, ''Kuntu Zangpo'')", there is nothing to do but to recognize this inherent awakened mind, relax and let go.{{sfnp|Hatchell|2014|p=52}}
During the [[History of Tibet#Tibetan Renaissance (10th-12th century)|Tibetan renaissance era]] (10th century to the early 12th century) many new Vajrayāna texts, teachings and practices were introduced from India.{{sfnp|Buswell|Lopez|2014}}{{sfnp|Germano|2005|p=2546}} At this time, the [[Nyingma]] school and its Dzogchen traditions reinvented themselves, producing many new scriptures and developing new practices influenced by the Sarma traditions.{{sfnp|Buswell|Lopez|2014}} These new influences were absorbed into Dzogchen through the practice of finding [[Terma (religion)|treasure texts (''terma'')]] that were discovered by "treasure revealers" (''[[Tertön|tertons]]'').{{sfnp|Germano|2005|p=2546}} These tantric elements included [[subtle body]] practices, visionary practices like [[dark retreat]], and a focus on death-motifs and practices (such as funerary and relic rituals, [[bardo]] teachings, [[phowa]], etc).{{sfnp|Germano|2005|p=2546-2547}}{{sfnp|Hatchell|2014|p=9-10}}
These new methods and teachings were part of several new traditions such as the "Secret Cycle" (''gsang skor''),{{sfnp|Germano|2005|p=2547}} "Ultra Pith" (''yang tig''),{{sfnp|Germano|2005|p=2547}} "Brahmin's tradition" (''bram ze'i lugs''),{{sfnp|Germano|2005|p=2547}} the "[[Longdé|Space Class]] Series,"{{sfnp|Buswell|Lopez|2014}} and especially the "Instruction Class series" (''[[Menngagde]]''),{{sfnp|Buswell|Lopez|2014}} which culminated in the "Seminal Heart" (''snying thig''), which emerged in the late 11th and early 12th century. The most influential texts in this period are [[Seventeen tantras|Seventeen Tantras]] (''rgyud bcu bdun'').{{sfnp|Buswell|Lopez|2014}}{{sfnp|Stewart MacKenzie|2014}} The most important scholarly figure in the systematization of these new traditions was [[Longchenpa|Longchenpa Rabjampa]] (1308–1364).{{sfnp|van Schaik|2004b|p=9}}
Later figures who also revealed important treasure text cycles include [[Karma Lingpa]], (1326–1386, who revealed the ''[[Bardo Thodol|bar-do thos-grol]]''), [[Rigdzin Gödem]] (1337–1409), [[Jigme Lingpa]] (1730–1798), who revealed the influential ''[[Longchen Nyingthig]]'' and [[Dudjom Lingpa]] (1835–1904).{{sfnp|Germano|2005|p=2548}}
==Etymology and concepts==
''Dzogchen'' is composed of two terms:{{sfnp|van Schaik|2011b}}
* ''rdzogs'' – perfection, completion
* ''chen'' – great
According to the [[14th Dalai Lama|fourteenth Dalai Lama]], the term ''dzogchen'' may be a rendering of the [[Sanskrit]] term ''mahāsandhi''.{{sfnp|Dalai Lama|2004|p=208}}
The term initially referred to the "highest perfection" of Vajrayāna [[deity yoga]]. Specifically, it refers to the stage after the deity visualisation has been dissolved and one rests in the natural state of the innately [[Luminous mind|luminous and pure mind]].{{sfnp|Buswell|Lopez|2014}} According to [[Sam van Schaik]], in the 8th-century tantra ''Sarvabuddhasamāyoga,'' the term refers to "a realization of the nature of reality" which arises through the practice of tantric [[anuyoga]] practices which produce bliss.{{sfnp|van Schaik|2011b}}
In the 10th and 11th centuries, when ''Dzogchen'' emerged as a separate vehicle to liberation in the [[Nyingma]] tradition,{{sfnp|van Schaik|2011b}} the term was used synonymously with the Sanskrit term ''ati yoga'' (primordial yoga).{{sfnp|Keown|2003|p=24}}
===''Rigpa'' (knowledge) and ''ma rigpa'' (delusion)===
[[File:Sun behind the dark clouds.jpg|thumb|A widespread simile for ignorance is the obscuration of the sun by clouds]]
{{main|Rigpa}}
''[[Rigpa]]'' (Sanskrit: ''vidyā'', "knowledge") is a central concept in Dzogchen. According to Ācārya Malcolm Smith:
{{blockquote|A text from the ''Heart Essence of Vimalamitra'' called the ''Lamp Summarizing Vidyā'' (''Rig pa bsdus pa’i sgronma'') defines vidyā in the following way: "...vidyā is knowing, clear, and unchanging" In Sanskrit, the term vidyā and all its cognates imply consciousness, knowing, knowledge, science, intelligence, and so on. Simply put, vidyā means unconfused knowledge of the basis that is its own state.{{sfnp|Smith|2016|p=12}} }}
''Ma rigpa'' ([[Avidyā (Buddhism)|''avidyā'']]) is the opposite of ''rigpa'' or knowledge. ''Ma rigpa'' is ignorance, delusion, or unawareness, the failure to recognize the nature of the basis. An important theme in Dzogchen texts is explaining how ignorance arises from the basis or [[Dharmata|dharmatā]], which is associated with ''ye shes'' or pristine consciousness.{{sfnp|Smith|2016|p=14}} Automatically arising unawareness (''lhan skyes ma rig pa'') exists because the basis has a natural cognitive potentiality which gives rise to appearances. This is the ground for [[samsara|saṁsāra]] and [[nirvana|nirvāṇa]].{{sfnp|Smith|2016|pp=15-16}}
=== Traditional exegesis ===
''[[The Mirror of the Heart of Vajrasattva]]'' (''Dorje Sempa Nyinggi Melong'', ''rdo rje sems dpa' snying gi me long''), a major [[Seventeen tantras|Dzogchen tantra]], explains the term ''Dzog'' (Perfection) as follows:
{{blockquote|Because ''[[rigpa]]'' is perfect wisdom in the realm beyond effort, it is perfection. Because meditation is perfect stainless wisdom in the realm beyond concepts, it is perfection. Because behavior is perfect universal wisdom in the realm beyond correction, it is perfection. Because view is perfect non-conceptual wisdom in the realm beyond achievement, it is perfection. Because fruit is the perfect twenty-five wisdoms in the realm beyond frame of reference, it is perfection.{{sfnp|Valby|2016|p=49}}}}
''The Mirror of the Heart of Vajrasattva'' explains that Dzogchen is "great" because:{{sfnp|Valby|2016|p=50}}
* It is the pinnacle of all vehicles, views, meditations, behaviors, goals.
* It is "never moving from the natural state."
* It functions "without obstacles in the realm beyond change."
* It manifests "beyond concepts in the realm beyond attachment."
* It manifests "without attachment in the realm beyond desire"
* It manifests "in great bliss in the realm beyond speech."
* It is "the source that pervades pure enlightenment."
* It is "non-substantial ''rigpa'' beyond action and effort."
* It remains "in equality without moving from the realm of total bliss" and "without moving from the essential meaning."
* It exists "everywhere without being a dimension of grasping."
* It is "the essence of everything without being established with words and syllables."
==Three series==
The Three Series of Dzogchen ({{bo|t=རྫོགས་ཆེན་སྡེ་གསུམ་|w=rdzogs chen sde gsum}}) are a traditional [[Tibetan Buddhism|Tibetan Buddhist]] classification which divides the teachings of the [[Nyingma]] school's Dzogchen tradition into three series, divisions or sections. These three are: the ''[[Semde]]'' ('Mind Series'), the ''[[Longdé]]'' ('Space Series') and the ''[[Menngagde]]'' ('Instruction Series').<!-- these should be summarized briefly below --> Traditional accounts of the [[Nyingma]] school attribute this schema to the Indian master [[Mañjuśrīmitra]] (c. 8th century).{{sfnp|Dudjom Rinpoche|1991|loc=vol. 1, pp. 493–498}}
According to modern [[Tibetology|Tibetologists]], this [[Doxography|doxographic]] schema actually developed in the literature of the Instruction Series (c. 11th century onwards) as a way to distinguish and categorize the various Dzogchen teachings at the time.{{sfnp|Germano|1994}}{{sfnp|van Schaik|2004b|p=8}} According to Instruction Series texts, the Mind Series is based on understanding that one's own mind is the basis of all appearances and that this basis, called mind itself, is empty and luminous. The Space series meanwhile is focused on [[Śūnyatā|emptiness]] (Skt. ''śūnyatā,'' T. ''stong-pa nyid''). Finally, the Instruction Series itself is seen as the most direct kind of realization, without the need to meditate on emptiness or mind.{{sfnp|van Schaik|2004b|p=8}} Over time, the Instruction Series came to dominate the Dzogchen tradition and it remains the series that is most widely practiced and taught while the other two series are rarely practiced today (with the exception of a few masters like [[Namkhai Norbu]]).{{sfnp|Germano|1994}}{{sfnp|van Schaik|2004b|p=8}}
According to [[Namkhai Norbu]], the three series are three modes of presenting and introducing the state of Dzogchen. Norbu states that Mennagde is a more direct form of introduction, Longde is closely associated with symbolic forms of introducing Dzogchen and Semde is more focused on oral forms of introduction.{{sfnp|Norbu|2000|pp=43-44}} Germano writes that the Mind Series serves as a classification for the earlier texts and forms of Dzogchen "prior to the development of the Seminal Heart movements" which focused on meditations based on tantric understandings of [[bodhicitta]] (''byang chub kyi sems'').{{sfnp|Germano|1994|p=288}} This referred to the ultimate nature of the mind, which is empty (''stong pa''), luminous ('''od gsal ba''), and pure.{{sfnp|Buswell|Lopez|2014|p={{page needed|date=January 2022}}}} According to Germano, the Space and Instruction Series are associated with later (historical) developments of Dzogchen "which increasingly experimented with re-incorporating [[Tibetan tantric practice|tantric contemplative techniques]] centered on the body and vision, as well as the consequent philosophical shifts his became interwoven with."{{sfnp|Germano|1994|p=288}}
==Base, Path, and Fruit==
[[File:Sam Taeguk.jpg|thumb|right|180px|A [[gankyil]], a Tibetan symbol which can symbolize various triple part ideas, such as the ground, path and fruit]]
In Dzogchen, there are three central aspects: the ''Base'', the ''Path'' and the ''Fruit''. The ''Base'' represents the original, unchanging state of existence, characterized by emptiness, clarity, and compassionate energy.
The ''Path'' comprises three key elements: view, practice, and conduct. The view focuses on gaining a direct understanding of the pure nature of the mind. Practice involves meditation techniques and specific Dzogchen methods. Conduct means integrating these practices into daily life.
The ''Fruit'' represents the ultimate goal – realizing one's true nature and achieving Buddhahood. This involves discovering the inherent state of the base and integrating all experiences with one's awareness of it. Ultimately, it leads to complete non-dual awareness, transcending egoic limitations, and dissolving dualities.
=== The Base or Ground ===
[[File:Samantabhadra_04.jpg|upright|thumb|An image of the Primordial Buddha [[Adi-Buddha|Samantabhadra]] with his consort Samantabhadri. These images are said to symbolize the union of space (emptiness, the female aspect) and clarity - awareness (male).{{sfnp|Nyoshul Khenpo|2016}}]]
{{main article|Ground (Dzogchen)}}
A key concept in Dzogchen is the "base", "ground", or "primordial state" (Tibetan: ''gzhi'', Sanskrit: ''āśraya''{{sfnp|Dudjom Rinpoche|1991|p=354}}), also called the general ground (''spyi gzhi'') or the original ground (''gdod ma'i gzhi'').{{sfnp|van Schaik|2004b|p=52}} The basis is the original state "before realization produced ''buddha''s and nonrealization produced sentient beings". It is atemporal and unchanging and yet it is "noetically potent", giving rise to mind (''sems,'' Skt. ''[[citta]]''), consciousness (''shes pa,'' Skt. ''[[vijñāna]]''), delusion (''ma rig pa,'' Skt. ''[[Avidyā (Buddhism)|avidyā]]'') and knowledge (''[[rigpa]]'', Skt. ''vidyā'').{{sfnp|Smith|2016|pp=12–13}} Furthermore, Hatchell notes that the Dzogchen tradition portrays ultimate reality as something which is "beyond the concepts of one and many."{{sfnp|Hatchell|2014|p=56}}
====Three qualities====
According to the Dzogchen-teachings, the ''Ground'' or [[Buddha-nature]] has three qualities:{{sfnp|Tenzin Wangyal Rinpoche|2001|p=44}}{{sfnp|Pettit|1999|p=78-79}}
* ''ngo bo'', "essence", oneness or emptiness ({{bo|w=ngo bo stong pa}}),
* ''rang bzhin'', "nature", luminosity, lucidity or clarity (as in the [[luminous mind]] of the [[Five Pure Lights]]) ({{bo|w=rang bzhin gsal ba}}),
* ''thugs rje'', "power", universal [[Karuṇā|compassionate energy]] ({{bo|w=thugs rje kun khyab}}), unobstructed ({{bo|w=ma 'gags pa}}).
[[Herbert V. Guenther]] points out that this ''Ground'' is both a static potential and a dynamic unfolding. They give a [[Process philosophy|process-orientated]] translation, to avoid any essentialist associations, since
{{blockquote|''ngo-bo'' (facticity) has nothing to do with nor can even be reduced to the (essentialist) categories of substance and quality; [...] ''rang-bzhin'' (actuality) remains open-dimensional, rather than being or turning into a rigid essence despite its being what it is; and that ''thugs-rje'' (resonance) is an atemporal sensitivity and response, rather than a distinct and narrowly circumscribed operation.{{sfnp|Goodman|Davidson|1992|p=14}}}}
The 19th–20th-century Tibetan Buddhist scholar, Shechen Gyaltsap Gyurme Pema Namgyal, sees the Buddha-nature as ultimate truth,{{sfnp|Rabjam|2007|p=21}} nirvana, which is constituted of profundity, primordial peace and radiance:
{{blockquote|Buddha-nature is immaculate. It is profound, serene, unfabricated suchness, an uncompounded expanse of luminosity; nonarising, unceasing, primordial peace, spontaneously present nirvana.{{sfnp|Rabjam|2007|p=4}} }}
==== Direct introduction ====
{{main|Esoteric transmission}}
Direct introduction is called the "Empowerment of Awareness" ({{bo|w=rig pa'i rtsal dbang}}, pronounced "rigpay sall wahng"), a technical term employed within the Dzogchen lineages for a particular lineage of empowerment propagated by [[Jigme Lingpa]]. This empowerment consists of the direct introduction of the student to the intrinsic nature of their own mind-essence, [[rigpa]], by their empowering master.{{sfnp|Anon|2005}}
==== Pointing-out instruction ====
{{main|Pointing-out instruction}}
In Dzogchen tradition, pointing-out instruction ({{bo|t=ངོ་སྤྲོད་ཀྱི་གདམས་པ་|w=ngo sprod kyi gdams pa|s=ngo-trö kyi dam-pa}}) is also referred to as "pointing out the nature of mind" ({{bo|t=སེམས་ཀྱི་ངོ་སྤྲོད་|w=sems kyi ngo sprod|s=sem kyi ngo-trö}}), "pointing out transmission", or "introduction to the nature of mind".{{sfnp|Hayward|2008|p=106}} The pointing-out instruction (''ngo sprod'') is an introduction to the [[rigpa|nature of mind]].
===The Path===
There are three major divisions of the Dzogchen path, known as the "Three Dharmas of the Path."{{sfnp|Norbu|2012}} These are ''tawa'', ''gompa'', and ''chöpa''. Namkhai Norbu translates these three terms as 'view,' 'practice,' and 'conduct.'{{sfnp|Norbu|2000|loc=ch. 7, pp. 109-148}}
====Garab Dorje's three statements====
[[File:Garab Dorje.gif|thumb|[[Garab Dorje]] (c. 665), an Indian sage purportedly from [[Oddiyana]]. He is traditionally held to be the first human teacher of Dzogchen.]]
[[Garab Dorje]] (c. 665) epitomized the Dzogchen teaching in three principles, known as "Striking the Vital Point in Three Statements" (''Tsik Sum Né Dek''), said to be his last words. They give in short the development a student has to undergo:{{sfnp|Dudjom Rinpoche|2009}}{{sfnp|Patrul Rinpoche|2008}}
Garab Dorje's three statements were integrated into the ''Nyingthig'' traditions, the most popular of which in the ''[[Longchen Nyingthig]]'' by [[Jigme Lingpa]] (1730–1798).{{sfnp|Buswell|Lopez|2014}} The statements are:
# '''Introducing directly the face of rigpa itself''' (''ngo rang tok tu tré''). Dudjom Rinpoche states this refers to: "Introducing directly the face of the naked mind as the rigpa itself, the innate primordial wisdom."
# '''Deciding upon one thing and one thing only''' (''tak chik tok tu ché''). Dudjom states: "Because all phenomena, whatever manifests, whether saṃsāra or nirvāṇa, are none other than the rigpa’s own play, there is complete and direct decision that there is nothing other than the abiding of the continual flow of rigpa."
# '''Confidence directly in the liberation of rising thoughts''' (''deng drol tok tu cha''). Dudjom comments: "In the recognition of ''namtok'' [arising thoughts], whatever arises, whether gross or subtle, there is direct confidence in the simultaneity of the arising and dissolution in the expanse of dharmakāya, which is the unity of rigpa and ''śūnyatā''."
====View====
{{main|View (Dzogchen)}}
[[File:Appearance of sky for weather forecast, Dhaka, Bangladesh.JPG|thumb|The metaphors of sky and spaciousness are often used to describe the nature of mind in Dzogchen.]]
[[Nyingma]] Dzogchen texts use unique terminology to describe the Dzogchen view (Tib. ''tawa''). Some of these terms deal with the different elements and features of the mind and are drawn from classic Buddhist thought. The generic term for consciousness is ''shes pa'' (''Skt. [[vijñāna]]''), and includes the six sense consciousnesses. [[Saṃsāra|Worldly]], impure and dualistic forms of consciousness are generally referred to with terms such as ''sems'' (''citta,'' mind),  ''yid'' (''[[Manas-vijnana|mānas]]'') and ''blo'' (''buddhi''). On the other hand, [[Nirvana (Buddhism)|nirvanic]] or [[Vimutti|liberated]] forms of consciousness are described with terms such as ''ye shes'' (''[[jñāna]]'', 'pristine consciousness') and ''shes rab'' ([[Prajñā (Buddhism)|''prajñā'']], wisdom).{{sfnp|Smith|2016|p=12-14}}  According to [[Sam van Schaik]], two significant terms used in Dzogchen literature is the ground (''gzhi'') and gnosis (''rig pa''), which represent the "[[Ontology|ontological]] and [[Gnosis|gnoseological]] aspects of the nirvanic state" respectively.{{sfnp|van Schaik|2004b|p=52}}
Nyingma Dzogchen literature also describes nirvana as the "expanse" or "space" (''klong'' or ''dbyings'') or the "expanse of Dharma" (''chos dbyings'', Sanskrit: ''[[Dharmadhatu]]''). The term ''[[Dharmakaya]]'' (Dharma body) is also often associated with these terms in Dzogchen,{{sfnp|Germano|1994}} as explained by [[Tulku Urgyen]]:
{{blockquote|Dharmakaya is like space. You cannot say there is any limit to space in any direction. No matter how far you go, you never reach a point where space stops and that is the end of space. Space is infinite in all directions; so is dharmakaya. Dharmakaya is all-pervasive and totally infinite, beyond any confines or limitations. This is so for the dharmakaya of all buddhas. There is no individual dharmakaya for each buddha, as there is no individual space for each country.{{sfnp|Kunsang|2012|p=3}} }}
The Dzogchen [[View (Dzogchen)|View]] of the [[secret instruction series]] (''man ngag sde'') is classically explained through the [[eleven vajra topics]]. These can be found in the ''String of Pearls Tantra'' (''Mu tig phreng ba''),{{sfnp|Smith|2016|p=9}} the ''Great Commentary by Vimalamitra'' as well as in [[Longchenpa]]'s ''Treasury of Word and Meaning'' (''Tsik Dön Dzö).''{{sfnp|Germano|1994}}
==== Practice ====
{{main|Practice (Dzogchen)}}
[[File:Lukhang_mural_3.png|thumb|[[Lukhang|Lukhang Temple]] mural depicting Dzogchen [[anuyoga]] practices such as [[tummo]] which work with the [[subtle body]] channels]]
[[File:Lukhang mural 20.png|right|thumb|Yogis meditating on the letter A inside a thigle (circular rainbow), Lukhang Temple]]
[[File:Lukhang mural 14.png|thumb|Lukhang Temple mural depicting the visionary ''[[tögal]]'' practice of [[Sky gazing (Dzogchen)|sky gazing]].]]
Dzogchen practice (''gompa'') relies on the Dzogchen view which is a "direct, non-dual, non-conceptual knowledge" of the pure nature.{{sfnp|Norbu|2000|p=110}} This is achieved through one's relationship with a [[guru]] or [[lama]] who introduces one to our own primordial state and provides instruction on how to practice. This "direct introduction" and transmission from a Dzogchen master is considered absolutely essential.{{sfnp|Norbu|2000|p=112-116}}
The Dzogchen tradition contains numerous systems of practices, including various forms of meditation, tantric yogas and unique Dzogchen methods.{{sfnp|Germano|2005|p=2547, 2548}} The earliest form of Dzogchen practice (the ''Semde'', "Mind" series) generally emphasized non-symbolic "formless" practices (as opposed to [[Deity yoga|tantric deity yoga]]).{{sfnp|Germano|1994|p=225-226}}
Later developments led to the main Dzogchen practices becoming more infused with various [[Ngöndro|preliminary]] and tantric methods like deity yoga, semdzin (holding the mind), rushen (separating samsara and nirvana), and [[Vipassanā|''vipasyana'']] (''lhagthong''), which are all seen as skillful means to achieve the basic state of contemplation of the primordially pure state.{{sfnp|Germano|1994}}{{sfnp|Norbu|2000|p=114}}{{sfnp|Achard|2015}}
The key Dzogchen meditation methods, which are unique to the tradition are ''[[trekchö]]'' ("cutting tension") and ''[[tögal]]'', along with unique Dzogchen teachings on awakening in the ''[[bardo]]'' (intermediate state between death and [[Rebirth (Buddhism)|rebirth]]).{{sfnp|van Schaik|2004b|p=98-99}} In ''trekchö,'' one first identifies the innate pure awareness, and then sustains recognition of it in all activities.{{sfnp|Dahl|2009|p=255}}{{sfnp|Stewart MacKenzie|2014}} In ''tögal'' ("crossing over"), a yogi works with various gazes and postures which lead to various forms of visions (in [[dark retreat]] or through [[Sky gazing (Dzogchen)|sky gazing]]).{{sfnp|Smith|2016|p=26}}{{sfnp|Reynolds|2005}}{{sfnp|van Schaik|2004b|p=101}}
The most comprehensive study of sky-gazing meditation, known as ''[[tögal]]'' or ''[[thod rgal]]'', has been written by Flavio A. Geisshuesler. Although the term ''thod rgal'' is generally translated as "Direct Transcendence" or "Leap Over," Geisshuesler argues that the expression really means "Skullward Leap" as it consists of the Tibetan words ''thod'' ("above," "over," but also "head wrapper," "turban," "skull") and ''rgal'' ("to leap over").<ref name="Geisshuesler">{{cite book | last=Geisshuesler | first=Flavio | title=Tibetan Sky-Gazing Meditation and the Pre-History of Great Perfection Buddhism | date=2024 | isbn=978-1-350-42881-2 | location=London | publisher=Bloomsbury Publishing}}</ref>{{rp|9}} In the larger Tibetan cultural area, it is the most elevated part of the human body—the skull or, its extension in the form of a turban-like headdress—that allows the religious practitioner to gain access to the source of vitality located in the heavens. Both the head and the headdress have deep resonances with animals—particularly deer and sheep—which are central for the sky-gazing practice because of their ability to ascend and descend vertically to move in between various realms of existence.<ref name="Geisshuesler"/>
====Conduct====
{{further|Chöd|Ngagpa}}
Norbu notes that "Tantric practices may be used as secondary practices by the practitioner of Dzogchen, alongside the principal practice of contemplation." Similarly, physical yoga (Tib. ''[[Trul khor|trulkhor]]'') may also be used as supporting practices.{{sfnp|Norbu|2000|p=118-119}}
{{expand section|date=September 2021}}
=== The Fruit ===
====Self-liberation====
According to Namkhai Norbu, in Dzogchen, "to become realized simply means to discover and manifest that which from the very beginning has been our own true condition: the Zhi (gzhi) or Base."{{sfnp|Norbu|2000|p=149}} Since the basis, the path of practice and the fruit or result of practice are non-dual from the ultimate perspective, in Dzogchen understands the path as not separate from the result or fruit of the path (i.e. [[Buddhahood]]). Once a Dzogchen practitioner has recognized their true nature (and "do not remain in doubt" regarding this), the path consists of the integration (''sewa'') of all experiences in their life with the state of rigpa. All these experiences are self-liberated through this integration or mixing.{{sfnp|Norbu|2000|p=150}}
This process is often explained through three "liberations" or capacities of a Dzogchen practitioner:{{sfnp|Norbu|2000|p=150-152}}
*'''Cherdrol''' ("one observes and it liberates") - This is when an ordinary appearance occurs and one sees its true nature, which leads to its self-liberation. It is compared to how a drop of dew evaporates when the sunlight shines on it.
*'''Shardrol''' ("as soon as it arises it liberates itself") - This occurs when any sense contact or passion arises self-liberates automatically and effortlessly. This is compared to how snow melts immediately on falling into the sea.
*'''Rangdrol''' ("of itself it liberates itself"), according to Norbu, this is "completely non-dual and all-at-once, instantaneous self-liberation. Here the illusory separation of subject and object collapses of itself, and one's habitual vision, the limited cage, the trap of ego, opens out into the spacious vision of what is".{{sfnp|Norbu|2000|p=152}} The [[simile]] used here is a snake effortlessly unwinding its own body.
Advanced Dzogchen practitioners are also said to sometimes manifest supranormal knowledge (Skt. ''abhijñā,'' Tib. ''mngon shes''), such as [[clairvoyance]] and [[telepathy]].{{sfnp|Norbu|2000|p= 153-154}}
==== Rainbow body ====
[[File:Padmasambhava with Rainbow Body - 19th century Tibetan thangka.jpg|thumb|19th century [[thangka]] depicting Padmasambhava's rainbow body.]]
''Tögal'' practice may lead to full [[Buddhahood]] and the self-liberation of the human body into a [[rainbow body]]{{refn|Wylie: 'ja' lus, pronounced Jalü|group=note}} at the moment of death,{{sfnp|Dalai Lama|2004|p=204}} when all fixation and grasping has been exhausted.{{sfnp|Chökyi Nyima Rinpoche|1994|p=233}} Tibetan Buddhism holds that the rainbow body is a nonmaterial [[body of light]] with the ability to exist and abide wherever and whenever as pointed by one's compassion.{{sfnp|Dudjom Rinpoche|2005|p=296}}{{sfnp|Ricard|2001|p=153}} It is a manifestation of the [[sambhogakāya]] and its attainment is said to be accompanied by the appearance of lights and rainbows.{{sfnp|Ray|2001|page=323}}{{sfnp|Ricard|2001|p=153}}
Some exceptional practitioners are held to have realized a higher type of rainbow body without dying (these include the 24 [[Bön]] masters from the oral tradition of [[Zhang Zhung]], [[Tapihritsa]], [[Padmasambhava]], and [[Vimalamitra]]). Having completed the four visions before death, the individual focuses on the lights that surround the fingers. His or her physical body self-liberates into a nonmaterial body of light with the ability to exist and abide wherever and whenever as pointed by one's compassion.{{sfnp|Ricard|2001|p=153}}
==Critique==
=== Simultaneous and gradual practice ===
As noted by van Schaik, there is a tension in the [[Longchen Nyingtik]] tradition of Dzogchen between methods which emphasize gradual practice and attainments, and methods which emphasize primordial liberation, simultaneous enlightenment, and non-activity. This seeming contradiction is explained by authors of the tradition as being related to the different levels of ability of different practitioners.{{sfnp|van Schaik|2004b|p=115}}
For example, the works of Jigme Lingpa contain criticisms of methods which rely on cause and effect as well as methods that rely on intellectual analysis. Since Buddhahood is uncaused and transcendent of the intellect, these contrived and conceptual meditations are contrasted with "effortless" and "instantaneous" approaches in the works of Jigme Lingpa, who writes that as soon as a thought arises, it is to be seen nakedly, without analysis or examination.{{sfnp|van Schaik|2004b|p=71-75 }} Similarly, a common theme of Dzogchen literature is the elevation of Dzogchen above all other "lower" (''<nowiki/>'og ma'') vehicles and a criticism of these lower vehicles which are seen as inferior (''dman pa'') approaches.{{sfnp|van Schaik|2004b|p=76-77}}
In spite of these critiques, Dzogchen cycles like Jigme Lingpa's ''[[Longchen Nyingthig]]'' do contain numerous practices which are not instantaneous or effortless, such as tantric Mahayoga practice like [[Tibetan Tantric Practice|deity yoga]] and preliminary methods such as [[Ngöndro|ngondro]] (which are equated with the [[Bhūmi (Buddhism)#Five Paths|path of accumulation]]).{{sfnp|van Schaik|2004b|p=94-95}} Furthermore, Jigme Lingpa and Longchenpa also criticize those who teach the simultaneous method to everyone and teach them to dispense with all other methods at once.{{sfnp|van Schaik|2004b|p=93-94}}
In response to the idea that the gradualist teachings found in the Longchen Nyingtik texts contradict the Dzogchen view of primordial liberation, Jigme Lingpa states:
{{blockquote|This is not correct because [[Vajradhara]] using his skill in means, taught according to the categories of best, middling, and worst faculties, subdivided into the nine levels from sravaka to atiyoga. Although the Great Perfection is the path for those of the sharpest faculties, entrants are not composed exclusively of those types. With this in mind, having ascertained the features of the middling and inferior faculties of awareness holders, the tradition was established in this way.{{sfnp|van Schaik|2004b|p=116}} }}
This division of practices according to level of ability is also found in Longchenpa's ''Tegchö Dzö.''{{sfnp|van Schaik|2004b|p=117}} However, as van Schaik notes, "the system should not be taken too literally. It is likely that all three types of instruction contained in the threefold structure of YL [''Yeshe Lama''] would be given to any one person."{{sfnp|van Schaik|2004b|p=117}} Therefore, though the instructions would be given to all student types, the actual capacity of the practitioner would determine how they would attain awakening (through Dzogchen meditation, in the bardo of death, or through transference of consciousness). Jigme Lingpa also believed that students of the superior faculties were extremely rare.{{sfnp|van Schaik|2004b|p=117}} He held that for most people, a gradual path of training is what is needed to reach realization.{{sfnp|van Schaik|2004b|p=122}}
==See also==
{{Col-begin}}
{{Col-break}}
;Teachers
*[[Chagdud Tulku Rinpoche]]
*[[Dilgo Khyentse]]
*[[Jigdral Yeshe Dorje (2nd Dudjom Rinpoche)|Dudjom Rinpoche]]
*[[Dzogchen Rinpoche]]
*[[Dzongsar Khyentse Chökyi Lodrö]]
*[[Jigme Phuntsok]]
{{Col-break}}
;&nbsp;
*[[Lopön Tenzin Namdak]]
*[[Namkhai Norbu Rinpoche]]
*[[Nyoshul Khenpo Rinpoche]]
*[[Sogyal Rinpoche]]
*[[Tharchin Rinpoche]]
*[[Tulku Urgyen Rinpoche|Tulku Urgyen]]
{{Col-break}}
;Terms
*[[Ganachakra]]
*[[Lukhang]]
*[[Mahamudra]]
*[[Ngagpa]]
*[[Trul khor]]
*[[Tukdam]]
{{col-end}}
==References==
===Notes===
{{reflist|group=note}}
===Citations===
{{reflist|25em}}
===Works cited===
====Dzogchen texts====
{{refbegin|30em|indent=yes}}
* {{Citation | last=Anyen Rinpoche |title=The Union of Dzogchen and Bodhichitta |date=2006 |publisher=Snow Lion |isbn=978-1559392488 |edition=First}}
* {{Citation |author=Bru-sgom Rgyal-ba-gʼyung-drung |translator=Per Kvaerne and Thupten K. Rikey |year=1996 |title=The Stages of A-khrid Meditation: Dzogchen Practice of the Bon Tradition |publisher=Library of Tibetan Works and Archives}}
* {{Citation | last1 =Klein | first1 =Anne Carolyn | last2 =Wangyal | first2 =Geshe Tenzin Rinpoche | year =2006 | title =Unbounded Wholeness | publisher =Oxford University Press}}
* {{Citation | last1 =Klein | first1 =Anne Carolyn | last2 =Wangmo | first2 =Jetsun Kacho | year =2010 | title =Heart Essence of the Vast Expanse: A Story of Transmission | publisher =Snow Lion Publications}}
* {{Citation |first=Jigme |last=Lingpa |translator=Lama Chonam and Sangye Khandro |year=2008 |title=Yeshe Lama |publisher=Snow Lion Publications |isbn=9781611807318}}
* {{Citation |last =Lingpa | first =Dudjom |translator=B. Alan Wallace | year =2016 | title =Heart of the Great Perfection: Dudjom Lingpa's Visions of the Great Perfection (Volume I) | publisher =Simon and Schuster | isbn =978-1614293484}}
* {{Citation |first=Namkhai |last=Norbu |title=The Supreme Source: The Fundamental Tantra of Dzogchen Semde Kunjed Gyalpo |year=1999 |publisher=Snow Lion |isbn= 978-1559391207}}
* {{Citation | last =Ricard | first =Matthieu | year =2001 | title =The Life of Shabkar: The Autobiography of a Tibetan Yogin | place =Ithaca | publisher =Snow Lion Publications}}
* {{Citation |author=Padmasambhava |author-link=Padmasambhava |year=1998
|title=Natural Liberation: Padmasambhava's Teachings on the Six Bardos |publisher=Wisdom Publications |isbn=978-0861711314}}
* {{Citation| last =Patrul Rinpoche | year=1998| title= The Words of My Perfect Teacher | publisher=Altamira}}
* {{Citation| last=Patrul Rinpoche| year=2011| title=The Words of My Perfect Teacher| publisher=First University Press Edition| isbn=978-0-300-16532-6| url-access=registration| url=https://archive.org/details/kunzanlamaishelu0000orgy}}
* {{Citation | last =Reynolds | first =John Myrdhin | year =1989 | title =Self-Liberation through Seeing with Naked Awareness | publisher =Station Hill Press, Inc. |isbn=9780882680583}}
* {{Citation | last =Reynolds | first =John Myrdhin | year =1996 | title =The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master | publisher =Snow Lion Publications | isbn =978-1-55939-050-7}}
* {{Citation |last =Reynolds | first =John Myrdhin | year =2005 | title =The Oral Tradition from Zhang-Zhung: An Introduction to the Bonpo Dzogchen Teachings of the Oral Tradition from Zhang-Zhung Known as the Zhang-zhung snyan-rgyud | publisher =Vajra Publications | isbn =978-99946-644-4-3}}
* {{Citation |last =Valby | first =Jim | year =2016 | title =Ornament of the State of Samantabhadra - Commentary on the All-Creating King - Pure Perfect Presence - Great Perfection of All Phenomena. Volume One, 2nd Edition | publisher =Jim Valby Publications | isbn =978-0-9822854-0-4}}
{{refend}}
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* {{Citation | last =Norbu | first =Namkhai | year =2000 | title =The Crystal and the Way of Light: Sutra, Tantra, and Dzogchen | publisher =Snow Lion Publications}}
*{{cite book | last =Norbu | first =Namkhai |title=Small Glossary for the Dzogchen Community |year=2012 |publisher=Shang Shung Edizioni}}
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* {{Citation |author=Ringu Tulku |year=2007 |title=The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet |publisher=Shambhala Publications}}
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* {{Citation | last =Stewart MacKenzie| first =Jampa | year =2014 | title =The Life of Longchenpa: The Omniscient Dharma King of the Vast Expanse | publisher =Shambhala}}
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{{refend}}
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* {{Citation | last =Karmay | first =Samten Gyaltsen | year =1998 | title =The Great Perfection (rdzogs chen). A Philosophical and Meditative Teaching of Tibetan Buddhism | publisher =Brill}}
* {{Citation | last =Keown | first =Damien | year =2003 | title =A Dictionary of Buddhism | publisher =Oxford University Press | isbn =978-0-19-860560-7}}
* {{Citation |last=Krasser |first=Helmut |year=1997 |title=Tibetan Studies |location=Austria |publisher=Verlag der Österreichischen Akademie der Wissenschaften}}
*{{cite journal |url=https://tricycle.org/magazine/the-religions-tibet-practice/ |first=John |last=Pettit |title=Review of ''The Religions of Tibet in Practice'' |journal=[[Tricycle: The Buddhist Review]] |date=Winter 1997}}
* {{Citation | last =Pettit | first =John Whitney | year =1999 | title =Mipham's beacon of certainty: illuminating the view of Dzogchen, the Great Perfection | place =Boston | publisher =Wisdom Publications | isbn =978-0-86171-157-4}}
* {{Citation | editor-last1 = Schaeffer | editor-first1 =Kurtis R. | editor-last2 =Kapstein | editor-first2 =Matthew | editor-last3 =Tuttle | editor-first3 =Gray | year =2013 | title =Sources of Tibetan Tradition | publisher =Columbia University Press}}
* {{Citation |editor-last=Schmidt |editor-first=Marcia Binder |year=2002 |title=The Dzogchen Primer: Embracing The Spiritual Path According To The Great Perfection |location=London |publisher=Shambhala Publications, Inc. |isbn=1-57062-829-7}}
* {{Citation |last=Smith |first=Malcolm |year=2016 |title=Buddhahood in This Life: The Great Commentary by Vimalamitra |publisher=Simon and Schuster}}
* {{Citation |last=Stearns |first=Cyrus |year=1999 |title=The Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen |publisher=State University of New York Press}} {{ISBN|0-7914-4191-1}} (hc); {{ISBN|0-7914-4192-X}} (pbk).
* {{Citation | last =Tiso | first =Francis T. | year =2016 | title = Rainbow Body and Resurrection: Spiritual Attainment, the Dissolution of the Material Body, and the Case of Khenpo a Chö| publisher =North Atlantic Books}}
* {{Citation | last =van Schaik | first =Sam |year =2004a | title =The early Days of the Great Perfection | journal =Journal of the International Association of Buddhist Studies |volume=27 |issue=1 |pages=165–206 | url =http://earlytibet.files.wordpress.com/2007/06/vanschaik_2004.pdf}}
* {{Citation | last =van Schaik | first =Sam | year =2004b | title =Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig | publisher =Wisdom Publications}}
* {{Citation | last =van Schaik | first =Sam | year =2011a | title =Tibet A History | publisher =Yale University Press}}
{{refend}}
====Web sources====
{{refbegin|30em|indent=yes}}
*{{cite web |url=http://studybuddhism.com/en/advanced-studies/vajrayana/dzogchen-advanced/the-major-facets-of-dzogchen |first=Alexander |last=Berzin |title=The Major Facets of Dzogchen |year=n.d. |website=StudyBuddhism.com}}
*{{Cite web |last=Dudjom Rinpoche |first=Kyabje |date=2009 |title=Summary of Striking the Vital Point in Three Statements |url=https://www.lotsawahouse.org/tibetan-masters/dudjom-rinpoche/summary-hitting-essence-three-words |access-date=August 14, 2020 |website=Lotsawa House}}
*{{cite web |author=Patrul Rinpoche |date=2008 |title=The Special Teaching of the Wise and Glorious King |url=https://www.lotsawahouse.org/tibetan-masters/patrul-rinpoche/tsik-sum-nedek-commentary |access-date=2020-08-14 |website=Lotsawa House}}
*{{cite web |url=http://www.atikosha.org/2012/09/a-preliminary-note-on-vimalamitras.html |first=Malcolm |last=Smith |title=A Preliminary Note on Vimalamitra's Aural Lineage |date=September 26, 2012 |website=Atikosha.org}}
*{{cite web |url=http://earlytibet.com/2011/08/03/early-dzogchen-iv/ |first=Sam |last=van Schaik |author-link=Sam van Schaik |title=Early Dzogchen IV: the role of Atiyoga |date=August 3, 2011b |website=EarlyTibet.com}}
{{refend}}
==Further reading==
{{refbegin|30em|indent=yes}}
*{{cite book |author=Dudjom Lingpa |title=Buddhahood Without Meditation, A Visionary Account known as Refining Apparent Phenomena |publisher=Padma Publishing |place=Junction City, CA |year=1994 |isbn=1-881847-07-1 |ref=none}}
*{{cite web |author=Dudjom Rinpoche |url=http://www.abuddhistlibrary.com/Buddhism/A%20-%20Tibetan%20Buddhism/Authors/Dudjom%20Rinpoche/The%20Dzogchen%20View%20of%20Tantra/Dzogchen%20View%20of%20Tantric%20Ngondro.htm |title=Dzogchen View of Tantric Ngondro: A Teaching by His Holiness Dudjom Rinpoche |year=1979 |website=ABuddhistLibrary.com |access-date=2021-06-03 |ref=none}}
*{{cite book |last1=Gyatso |first1=Janet |title=Apparitions of the Self, the Secret Autobiographies of a Tibetan Visionary |date=1999 |place=New Jersey |publisher=Princeton University Press |isbn=0-691-01110-9 |ref=none}}
*{{cite journal |last=Higgins |first=David |url=http://onlinelibrary.wiley.com/doi/10.1111/rec3.12004/abstract |title=An Introduction to the Tibetan Dzogchen (Great Perfection) Philosophy of Mind |journal=Religion Compass |volume=6 |number=10 |pages=441–450 |date=October 2012 |doi=10.1111/rec3.12004 |ref=none}}
*{{cite book |author=Longchen Rabjam |author-link=Longchenpa |title=The Practice of Dzogchen |publisher=Snow Lion Publications |place=Ithaca, NY |year=1996 |isbn=1-55939-054-9 |ref=none}}
*{{cite book |author=Longchen Rabjam |title=The Precious Treasury of the Way of Abiding |publisher=Padma Publishing |place=Junction City, CA |year=1998 |isbn=1-881847-09-8 |ref=none}}
*{{cite book |author=Longchen Rabjam |title=You Are the Eyes of the World |publisher=Snow Lion Publications |place=Ithaca, NY |year=2000 |isbn=1-55939-140-5 |ref=none}}
*{{cite book |author=Longchen Rabjam |title=The Precious Treasury of the Basic Space of Phenomena |publisher=Padma Publishing |place=Junction City, CA |year=2001 |isbn=1-881847-32-2 |ref=none}}
*{{cite book |author=Longchen Rabjam |title=A Treasure Trove of Scriptural Transmission, a Commentary on The Precious Treasury of the Basic Space of Phenomena |publisher=Padma Publishing |place=Junction City |year=2001 |isbn=1-881847-30-6 |ref=none}}
*{{cite book |author=Manjushrimitra |title=Primordial Experience, An Introduction to Dzogchen Meditation |publisher=Shambhala Publications |place=Boston & London |year=2001 |isbn=1-57062-898-X |ref=none}}
*{{cite book |author1=Nudan Dorje |first2=James |last2=Low |title=Being Right Here: A Dzogchen Treasure Text of Nuden Dorje entitled The Mirror of Clear Meaning |publisher=Snow Lion Publications |place=Ithaca, NY |year=2004 |isbn=1-55939-208-8 |ref=none}}
*{{cite book |author=Padmasambhava |author-link=Padmasambhava |title=Advice from the Lotus-Born |publisher=Rangjung Yeshe Publications |place=Hong Kong |year=1994 |isbn=962-7341-20-7 |ref=none}}
*{{cite journal |last=Pollock |first=Neal J. |title=Practices Supporting Dzogchen – The Great Perfection Of Tibetan Buddhism |journal=The Rose+Croix Journal |year=2005 |volume=2 |pages=41–62 |url=https://a5947b7a68866658557b-3dcd537c8623ccbbbabdc4b69c0bc78e.ssl.cf5.rackcdn.com/vol2_41_62_pollock.pdf |ref=none}}
{{refend}}
==External links==
{{Buddhism topics}}
{{Authority control}}
[[Category:Dzogchen| ]]
[[Category:Bon]]
[[Category:Nyingma]]
[[Category:Tibetan Buddhist philosophical concepts]]
[[Category:Tibetan Buddhist practices]]