Svabhava ( Sanskrit ; Wylie: rang bzhin ) is very important in the nontheistic theology of the Bonpo Dzogchen ' Great Perfection ' tradition where it is part of a technical language to render macrocosm and microcosm into nonduality.

Svabhava ( Sanskrit ; Wylie: rang bzhin ) is very important in the nontheistic theology of the Bonpo Dzogchen ' Great Perfection ' tradition where it is part of a technical language to render macrocosm and microcosm into nonduality, as Rossi ( 1999: p. 58 ) states:

Unlike the Dzogchen tradition of the Nyingma, the Bonpo Dzogchenpa have a sophisticated technical and iconographic language and semiology for limiting that which cannot be limited.

In the Dzogchen tradition, the pointing out instructions are more often called the “ introduction to awareness ” ( rig pa ' i ngo sprod, pronounced " rigpay notro ").< ref >" The Tibetan Tradition of the Great Perfection " by Jean-Luc Achard ( CNRS, Paris ) pg 4 < sup ></ sup ></ ref > The " Empowerment of Awareness " (, pronounced " rigpay sall wahng ") is a technical term employed within the Dzogchen lineages for a particular lineage of empowerment propagated by Jigme Lingpa.

Moreover, two of the English scholars that opened the discourse of the Bardo literature of the Nyingma Dzogchen tradition, Evans-Wentz & Jung ( 1954, 2000: p. 10 ) specifically with their partial translation and commentary of the Bardo Thodol into the English language write of the " One Mind " ( Tibetan: sems nyid gcig ; Sanskrit: * ekacittatva ; * ekacittata ; where * denotes a possible Sanskrit back-formation ) thus:

It should be borne in mind, that Evans-Wentz never studied the Tibetan language and that the lama who did the main translation work for him was of the Gelukpa Sect and is not known to have actually studied or practiced Dzogchen.

Moreover, two of the English scholars that opened the discourse of the Bardo literature of the Nyingma Dzogchen tradition, Evans-Wentz & Jung ( 1954, 2000: p. 10 ) specifically with their partial translation and commentary of the Bardo Thodol into the English language write of the " One Mind " ( Tibetan: sems nyid gcig ; Sanskrit: * ekacittatva ; * ekacittata ; where * denotes a possible Sanskrit back-formation ) thus:

Among those are the " Five Lotuses " and " Five Swords ", short and intermediate-length commentaries on the essence of wisdom and language ; the Beacon of Certainty which is perhaps the most essential of Mipham's original writings ; and in many of Mipham's liturgies ( such as those of Gesar ), his essays of practical advice ( gtams-tshogs ), his verses of praise to Manjushri, Sarasvati and other persons, historical or otherwise ( bstod-tshogs ), and in one of his most famous compositions which is an ' aspiration ' ( smon-lam ), Mipham makes clear — either explicitly or using coded language — the centrality of Dzogchen / Great Perfection to his view, meditation, practice and experiential realization.

These tantric correlations ( or " twilight language ") are evident in the iconographic representation of the five Jīnas and the saṃpanna-krama of the gankyil and mandala in Dzogchen practice.

Such language is often employed in Dzogchen expositions as well.

According to Tibetan Buddhism and Bön, Dzogchen ( Rdzogs chen or Atiyoga ) is the natural, primordial state or natural condition of the mind, and a body of teachings and meditation practices aimed at realizing that condition.

From the perspective of Dzogchen, the ultimate nature of all sentient beings is said to be pure, all-encompassing, primordial awareness or naturally occurring timeless awareness.

Namkhai Norbu Rinpoche says that, as our primordial nature, Dzogchen has existed since the beginning of time and is pointed to by various masters throughout the Universe.

In Dzogchen, for both the Bonpo and Nyingmapa, the primordial state, the state of nondual awareness, is called rigpa.

Kadag ( primordial purity ) is the Dzogchen view of emptiness.

In Buddhist tantric and Dzogchen scriptures, too, this immanent and transcendent Dharmakaya ( the ultimate essence of the Buddha ’ s being ) is portrayed as the primordial Buddha, Samantabhadra, worshipped as the primordial lord.

This pansentient totality is the great continuum, the " great perfection " or " total completion " ( Tibetan: rdzog-pa chen-po ) of Dzogchen and Ati Yoga ( Tibetan: shin-tu rnal -' byor where " shin-tu " holds the semantic field of " total ", " complete ", " absolute " and " rnal -< nowiki >'</ nowiki > byor " holds the semantic field of " yoga "; Sanskrit: " Ati " holds the semantic field " primordial ", " original ", " first "; " yoga " holds the semantic field " communion ", " union ").

In the Ngagpa tradition of Nyingmapa school of Tibetan Buddhism – and particularly in the Aro gTer sect – the Pancasila is wholly presented from the point of view of Dzogchen ; as such the fifth precept is re-defined as " to refrain from the intoxication of duality, and to become drunken with primordial wisdom ".

The Dzogchen teachings are the highest of the nine yana, ( Tibetan theg pa, vehicle ) of the Nyingma ( Wylie: rnying ma ) school of Tibetan Buddhism and the Tibetan Bön ( Wylie: bon ) tradition.

The instructions that point to the Dzogchen state are sometimes described as a set of " inner " or " heart " ( Wylie: snying thig ) teachings.

According to one Nyingma tradition, the first master of the Buddhist Dzogchen lineage in our world was Garab Dorje ( Wylie: dga ' rab rdo rje, Sanskrit * prahevajra ) from Uddiyana ( Wylie:.

The tulpa phenomenon is assumed by the consciousness-only doctrine first propounded within the Yogācāra school and is part of the Mahayoga discipline of the generation Stage ( Wylie: kye rim ; Sanskrit: utpattikrama ), Anuyoga discipline of the completion stage ( Wylie: dzog rim ; Sanskrit: saṃpannakrama ) and the Dzogchen perfection of effortless " unification of the generation and completion stages " ( Wylie: bskyed rdzogs zung < nowiki >'</ nowiki > jug ).

He also studied with Nyingma siddha Legpey Dorje ( Wylie: legs gyi rdo rje ), and the Zalupa Chökyi-pal ( zha lu pa chos kyi dpal ), and his main Dzogchen master was Lodrak Drupchen Kekyi Dorje ( lho brag grub chen las kyi rdo je ), also known as Namkha Gyaltsen ( nam mkha ' rgyal mtshan, 1326-1401 ).< ref > The Life of Shabkar: The Autobiography of a Tibetan yogin by Źabs-dkar Tshogs-drug-raṅ-grol, Matthieu Ricard.

From Changchub Dorje he received the authentic transmission of Dzogchen and realized the essence of the ' Dharma ' ( subsuming both Wylie: ' chos ' & ' bon ') as one state of knowledge beyond all limitations.

A few years later he started to give Dzogchen teachings to a small group of Italian students with whom he founded the ' Dzogchen Community ' ( Wylie: rdzogs chen ' dus sde ).

In his work, Chaoul makes reference to a commentary by the famed Bonpo Dzogchen master, Shardza Tashi Gyaltsen, byang zab nam mkha ' mdzod chen las snyan rgyud rtsa rlung ' phrul ' khor ( Wylie ).

In the context of the skillful mindstream doctrine, this " absolute truth " is cognate with the mindstream substrate, the base or foundation of mind, lucidity and consciousness and is known in the Nyingmapa and Bonpo traditions of Dzogchen as the " clear light " ( Wylie: < nowiki >'</ nowiki > od gsal ) also rendered as " inner radiance " and " luminosity ".

David Germano, in his doctoral thesis on the Tsigdön Dzö ( tshigs don mdzod ) ( one of the Seven Treasuries ), frames the brilliance of Longchenpa within the wider discourse of the Dzogchen tradition ( found in the Bonpo Zhangzhung and Indo-Tibetan traditions of Buddhism ):

From the standpoint of Buddhism and Dzogchen, Elías Capriles has objected that transpersonal psychology fails to distinguish between the transpersonal condition of nirvana, which is inherently liberating, those transpersonal conditions which are within samsara and which as such are new forms of bondage ( such as the four realms of the arupyadhatu or four arupa lokas of Buddhism, in which the figure-ground division dissolves but there is still a subject-object duality ), and the neutral condition in which neither nirvana nor samsara are active that the Dzogchen teachings call kun gzhi ( in which there is no subject-object duality but the true condition of all phenomena ( dharmata ) is not patent ( and which includes all conditions involving nirodh or cessation, including nirodh samapatti, nirvikalpa samadhis and the samadhi or turiya that is the supreme realization of Patañjali's Yoga darshana ).

Dzogchen ), further divided into three classes:

However, in Padmasambhava, Karma Lingpa, Gyurme Dorje, Graham Coleman and Thupten Jinpa ( 2005: p. 480 ), we find the following clarification of the difference between the sense of the Tibetan rangrig and the Sanskrit ' svasaṃvitti ' or ' svasaṃvedana ' in Indian Buddhist epistemology and in particular in the writings of the lauded logicians Dignāga and Dharmakīrti, and their meaning in the Dzogchen teachings — in which the translators render the term by the English expression ' intrinsic awareness ':

He was also a Terton ( a discoverer of spiritual treasures ), discovering numerous termas and was one of the leading masters of the pith-instructions of Dzogchen, the Great Perfection, and one of the principal holders of the Longchen Nyingtik tradition.

An important Dzogchen doctrinal view on the Sugatagarbha qua ' Base ' ( gzhi ) that foregrounds this is ' essence ' ( ngo bo ), ' nature ' ( rang bzhin ) and ' power ' ( thugs rje ):

In Dzogchen these three correspond to tawa ( lta ba ), gompa ( sgom pa ) and chöpa ( spyod pa ): the first is the direct vision of the true nature of reality rather than an intellectual view of reality, as is the case with the term in other vehicles ; the second is the continuity of this vision in sessions of meditation ; and the third is the continuity of this vision in everyday activities.

In 1848, Dzogchen Shri Sengha ( rdzogs chen srwi sengha ), was founded by a charismatic teacher, Zhanphan Thaye ( gzhan phan mtha ' yas, 1800 -), in association with the active participation of Do Kyentse ( rndo mkhyen rtse ).

In addition to Karsey Kongtrul Khyentsé Özer ( 1904 – 1953 ) ( the principal incarnation ), there were four other reincarnations of the first Jamgon Kongtrul: Dzigar Kongtrul Rinpoche, Dzogchen Kongtrul Rinpoche, and Shechen Kongtrul Rinpoche.

When he was two years old, Namkhai Norbu was recognized as the ' mindstream emanation ', a tulku, of the great Dzogchen teacher, Adzom Drugpa ( 1842-1924 ), at five he was also recognized as a mindstream emanation of an emanation of Shabdrung Ngawang Namgyel ( 1594 – 1651 ).

At the age of sixteen he met master Rigdzin Changchub Dorje ( 1826-1961 / 1978 ), who became his principal Dzogchen teacher.

He also received numerous tantric and Dzogchen transmissions and teachings from many masters, including his paternal uncle Togden Ugyen Tendzin ( who achieved the rainbow body ), maternal uncle Khyentse Rinpoche Chökyi Wangchug, Drubwang Rinpoche Kunga Palden, Negyab Rinpoche, Drugse Gyurmed Dorje, Dzongsar Khyentse Rinpoche and Bo Gongkar Rinpoche.

As interest in his teachings grew, Rinpoche dedicated himself to spreading Dzogchen and establishing ' gars ' ( Tibetan ), seats of the International Dzogchen Community, throughout the world.

* Dzogchen and Zen ( 1984 ), Blue Dolphin Publishing.

Mipham ’ s most important students were Dodrub Rinpoche, Terton Sogyal, the Fifth Dzogchen Rinpoche, Gemang Kyab Gon, Khenpo Padmavajra, Katog Situ Rinpoche, Sechen Rabjam, Gyaltsab Tulku, Palyul Gyaltrul, Karma Yangtrul, Palpung Situ Rinpoche, Ling Jetrung, Adzom Drukpa ( 1842-1924 ), Tokden Shakya Shri, Ngor Ponlob, and others.