Dzogchen Series
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བོད་ཡིག (42)
Samantabhadra
Further Information:
The following texts are available as part of our Dzogchen (rdzogs chen) or Great Perfection series:
Advice
Answers to a series of questions on the distinction between ordinary mind (sem) and pure awareness (rigpa), the dissolution of dualistic perception, mindfulness in Dzogchen, the phases of dissolution at death, and how to practise Dzogchen meditation.
This short text from Jigme Tenpe Nyima's Dzogchen corpus explains the distinction between the ordinary mind (sem) and pure awareness (rigpa), as well as the ways in which the Great Perfection is superior to other approaches.
The author makes a distinction between “instructions that apply more generally” and “teachings that are intended for specific individuals” in order to argue for a gradualist approach that culminates in Mahāmudrā or Dzogchen for all but those of the very sharpest faculties (who are able to proceed to the highest teachings directly).
Pithy and practical, this advice — composed at the request of Garje Khamtrul Rinpoche, Jamyang Döndrup (b. 1927) — summarizes the key points of the path of Dzogchen, the Great Perfection.
In this short text, written in verse, Jamyang Khyentse Chökyi Lodrö explains (with characteristic humility) the prerequisites and view, meditation and action of Dzogchen, or the Great Perfection.
Written at the request of Lhasé Sogyal, the king of Yönru in Lithang, this short text covers the key points of Trekchö, from the foundational prerequisites to the unique Dzogchen preliminary of 'demolishing the house of the ordinary mind' and the main meditation practice of Dzogchen itself.
This revelation, part of the Longchen Nyingtik, describes the pure awareness, or rigpa, that is the "natural state" (gnas lugs) of the mind, and how all the qualities of the path and fruition are complete within it. The text is considered a definitive statement on the topic, eliminating all doubts and need for further clarification.
A simple Dzogchen instruction written in verse.
In this short yet powerful song, Khenpo Gangshar Wangpo points out the unmistaken view of the Great Perfection through a series of pithy instructions, which are rich in imagery and direct in tone.
Gangshar Wangpo tells us that he based these verses—which explain how to eliminate obstacles to practice and sustain realization of mind's essential nature—on scripture, the oral instructions of his guru, and his own experience.
The famous yogi Khenpo Gangshar Wangpo likens his composition of this short text of advice on renunciation and the practice of maintaining awareness to an old dog suddenly vomiting gold.
In this short instruction in verse, Khenpo Pema Vajra explains the key points of the path in general and of the Great Perfection in particular. His practical advice includes what to do in the intermediate state, or bardo.
Also known as the "instruction that points directly to the very essence of mind in the tradition of ‘the old realized ones’ (rtogs ldan rgan po)", this is a pithy guide to Dzogchen meditation written for 'village yogis' and other practitioners without a background in study. It includes three separate instructions, for: 1) cracking open the egg-shell of ignorance, 2) cutting the web of saṃsāric existence, and 3) remaining in space-like equalness.
In this short text, Mipham Rinpoche attempts—by his own admission—to express the inexpressible. Aware of the challenge and the apparent contradiction, he nevertheless offers various descriptions of mind's ineffable essence "for the sake of those fortunate individuals who seek to penetrate the profound meaning of dharmatā."
In this, one of his most popular Dzogchen instructions, Mipham Rinpoche explains how to go beyond the initial stage of the recognition (ngo shes) of the face of rigpa, or pure awareness, to the subsequent stages of perfecting the strength (rtsal rdzogs) and gaining stability (brtan pa thob).
Written in 1893/4, this brief versified instruction outlines the key points of Trekchö (khregs chod) practice through an explanation of the four ways of leaving things as they are (cog bzhag bzhi).
This short instruction in verse was written in 1876. It explains the nature of mind, which is 'seen', or realised, in an experience that transcends the duality of seeing and seen.
Taken from his collected songs (mgur 'bum) this spontaneous poem offers advice on the practice and its fruition, with Nyala Pema Dündul explaining that his view corresponds to Dzogchen, the Great Perfection, his meditation to Mahāmudrā, and his action to the Vinaya.
Nyoshul Khen Rinpoche recalls the advice of Khenpo Ngawang Palzang, who managed to encapsulated the Dzogchen practice of Trekchö (khregs chod) in a single pithy instruction.
In this short essay, Nyoshul Khen Rinpoche explains the theory behind the Dzogchen preliminary practice known as Khordé Rushen ('khor 'das ru shan), or separating the domains of saṃsāra and nirvāṇa.
Definitions of the five wisdoms (ye shes lnga), i.e., the wisdom of dharmadhātu, mirror-like wisdom, wisdom of equality, wisdom of discernment and all-accomplishing wisdom, according to the oral tradition of Khenpo Ngawang Palzang, aka Khenpo Ngakchung.
This short work in verse offers advice on the natural self-liberation (rang grol) of thoughts and emotions, which Patrul Rinpoche repeatedly identifies as the key to the view, meditation and conduct of the Great Perfection.
Sometimes known by its first four syllables as Eko Eko (translated as "Have you heard? Have you heard?") and sometimes as Self-Liberated Wisdom-Mind, this is a comprehensive and popular instruction on Dzogchen meditation. Although the emphasis is on remaining natural and unaltered (machöpa), the text also offers advice on how to integrate and adapt to the various experiences and circumstances a practitioner might face. The style is direct, eloquent and moving.
In this brief instruction, the celebrated Dzogchen master Tulku Tsullo explains how the nature of mind is the nature of everything and reveals the method for settling into an experience of that nature.
Yangthang Rinpoche composed these powerful verses on the view, meditation and action of the Great Perfection at the request of his close friend, Lama Tsewang.
Yukhok Chatralwa records the pithy advice of the Nyarong Lama, i.e., Tertön Sogyal Lerab Lingpa, on the subject of how to remain in solitary retreat.
Commentaries
Notes
Brief explanations of some of the most important terms used in the Great Perfection, including primordial purity (ka dag), spontaneous presence (lhun grub), rigpa, Thorough Cut (khregs chod) and Crossover (thod rgal).
In these brief notes, Chöying Rangdrol explains what is meant by the 'youthful vase body', and outlines how liberation occurs in the intermediate state (bardo), and how delusion develops should we fail to recognise the nature of bardo appearances.
These notes discuss the ālaya, or 'ground of all', as well as the ālaya-consciousness (ālaya-vijñāna) and other forms of consciousness from a practical, experiential perspective, rather than a scholastic or theoretical point of view. They drew upon the sayings and explanations of such masters as Adzom Drukpa, Tertön Sogyal and Dudjom Lingpa.
Prayers
Kyabje Dudjom Rinpoche composed this four-line prayer of aspiration spontaneously on the occasion of his first teaching of “Hitting the Essence in Three Words” in the West, to an assembly of thirteen students in Paris, 1976.
This short prayer invokes the figures of the Dzogchen lineage from Buddha Samantabhadra onwards, including the peaceful and wrathful deities, calling upon them all to grant their inspiration and blessing, so that the practitioner might perfect the four visions and attain the rainbow body.
This famous aspiration to realize the ground, path and fruition of the Great Perfection (rdzogs pa chen po) is part of the Longchen Nyingtik revelation of Jigme Lingpa.
This prayer invokes the blessings of all the three-kāya gurus, yidam deities, ḍākinīs and dharmapālas to inspire recognition of the ultimate nature of the Great Perfection (Dzogpachenpo), which Longchenpa describes in evocative detail.
Written using the language of the Great Perfection, this prayer, which Mipham wrote in 1886, is an aspiration to realize the nature of mind — indestructible awareness and emptiness — and the true meaning of Mañjuśrī.
Nyala Pema Dündul composed this prayer to himself at the request of his disciples. It is a plea to receive his inspiration and blessings in order to follow in his footsteps and perfect the practice of Dzogpachenpo.
Testament
Lineage Prayers
Songs
Related Topics
