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It seems that CN Norbu's latest book called "The Marvelous Primordial State" contains a quote from Ramana Maharashi, and the Dzogchen community over at VajraCackra are objecting, especially Malcolm, who runs that forum. http://www.vajracakra.com/viewtopic.php?f=57&t=1086&start=20 Here is the quote: And here is what Malcolm is saying: Then Malcolm claims that there is no "abiding" in Dzogchen and proceeds to pick apart the subtlest distinctions in the term "abiding" despite the fact that many Buddhist writings use the terminology "abiding in Rigpa". See for yourself: https://www.google.ca/search?q=abiding+in+rigpa&rls=com.microsoft:en-us&ie=UTF-8&oe=UTF-8&startIndex=&startPage=1&rlz=&gws_rd=cr&ei=9LNHUpSZGMHTqgH8tIHgBw Anyway, I find some truth with "FlyBoy216's comment on page 8 of the thread: In a way, it is ludicrous that Malcolm claims that Ramana Maharshi was not a Dzogchen master, because, unless a person is themselves at the level of Ramana Maharshi, he has no basis with which to pass judgment, and I seriously doubt that Malcolm has realized half of what Ramana realized (see- I can play that game too, who am I to assess Malcolm's realization?). And who says that in order to be a Dzogchen Master you have to write Dzogchen books or teach Dzogchen practices? Scholars judging practitioners and realized beings always leaves a bad taste in my mouth. If CN Norbu can publish books containing material which is not pure Dzogchen, and Malcolm blames the editors and translators for this faux pas, doesn't the book lose some credibility? I mean, didn't Norbu approve all the was written in the book? Didn't Norbu have final say? Didn't Norbu see the final copy? What else is there in that book that was not approved by Norbu? TI

Gee, I finally found a book on Dzogchen that I like! The reason I like it is because the instructions are very clear and precise and those instructions also contain some of the experiences that one can look forward to from the pure practice of Dzogchen. It is rare to find this mentioned in a Dzogchen book. So, I thought I'd share a section of it. The Great Secret of Mind SPECIAL INSTRUCTIONS ON THE NONDUALITY OF DZOGCHEN A translation of the Tibetan Sems kyi gsang ba mngon du phyung ba Tulku Pema Rigtsal Translated and edited by Keith Dowman SNOW LION BOSTON AND LONDON 2012 TI

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When I was last posting here, many of you were asking me when my book would be available to purchase. I have been busy with that project and it is now available at Amazon and on Kindle. I made an effort to present many of the pith instructions that I have received from mainly Dzogchen masters, Mahamudra masters and Zen masters, so that anyone could experience the "shift" into Enlightened Mind easily and in a relatively short time. The material is presented in generic language without the need to know anything about Buddhism nor the Tibetan teachings. To learn more about the book please visit my website: www.wayoflight.net Please share your feedback or comments! Jackson

Here is a fascinating little book which actually contains instructions on the Bon practice of Dzogchen. The Stages of A-Khrid Meditation It is a fascinating read, especially when you realize the purpose of the gazing and dissolving the mind, and how to stay in the natural state. It also contains some interesting instructions on why Bon followers sometimes act like crazy people... it just a method of incorporating realization into every day activities.. Nice recap of the progression of practice.. TI

Hi, I have come accross two very interesting writings about Dzogchen. I thought I would share. http://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_24_05.pdf I enjoyed the whole article, especially the part about "beyond paths, beyond initiations, beyond samayas, beyond.. And then, there is this article, by Rudolph Bauer, Ph.D http://transmissiononline.org/issue/the-awareness-of-awareness/article/the-magical-realism-of-dzogchen-as-expressed-in-the-unceasing-experience-of-spontaneity I enjoyed it so much as well as the meditation that I had right after reading it that I've decided to quote it here: After reading this very short article, I did a 1 hour meditation. I focused on expanding my awareness to be as large and infinite as I could get it... beyond the solar system, beyond the milky way, far beyond.. It was so delicious. I came to recognize the mind as a little fountain of light that bubbles up distractions, but the distractions soon dissolve away once you maintain awareness of infinite space. Actually the whole fountain dissolves away in insignificance.. TI

These may be going for a song on the US site too: Secret Teachings of Padmasambhava http://www.wisdom-books.com/ProductDetail.asp?CatNumber=25069 A translation of tantric practices from the great Indian master Padmasambhava, who is credited with establishing Buddhism in Tibet. These advanced Tibetan Buddhist teachings provide instructions for gathering and harnessing basic life energy, especially concerning transforming sexual energy and re-directing the essence of that energy toward spiritual realization - when used skilfully by committed practitioners with appropriate training. Also here are teachings on the fundamental elements that make up our world. The commentary by Dr.Lipman describes how to use these life energies for personal development. These two brief works of Padmasambhava, Fivefold Essential Instruction and a Section of Hidden Instruction: the Innermost Essence of the Dakini, not only present the tantric teachings on the channels (tsa), energy (lung), and potencies (tigle) in a clear and practical way, but they also offer a unique Dzogchen perspective on them. The Fivefold Essential Instruction shows how the five elemental phases of earth, wind, fire, water, and space operate at deeper and deeper levels of reality. The Section of Hidden Instruction, the Innermost Essence of the Dakini, is a more comprehensive treatment of the five phases from a Dzogchen view. Cascading Waterfall of Nectar http://www.wisdom-books.com/ProductDetail.asp?CatNumber=21825 A profound commentary on two important texts on the preliminary practices, or ngondro, informed by Thinley Norbu's understanding of the concerns of Western practitioners. The main commentary is on the well-known Dudjom Tersar Ngondro, a terma revealed by Dudjom Lingpa. Also included is a second commentary, on a short prayer text (Tsogskhang Dechen) written by Dudjom Rinpoche. Together, these two commentaries offer the occasion for Thinley Norbu Rinpoche to impart his powerful insight into various aspects of the Buddhist path from the tantric point of view.

Heart advice from Master Thinley Norbu. Thus it is said. In order to sustain the wisdom mind of the Great Perfection, if one wonders how body, speech and mind are directed to engage in this practice, it is as follows. For beginners, in order to purify the flow of karmic energies so that they enter the space of the central energy channel, the body must be straight. If the body is straight, the channels are straight. If the channels are straight, the vital energies can flow. If the vital energies can flow, awareness becomes clear. Whenever awareness becomes clear, the pure essential nature of mind becomes apparent, free from clearing away or keeping. In order for that to occur, in the seven-point vajra posture, the legs are crossed, the hands are in the gesture of evenness, the stomach is pulled back toward the spine, the chin is slightly lowered, the shoulders are open like a condor's wings, the tongue is touching the palate, and the eyes are looking out over the tip of the nose like a tiger, directly into space. Various methods increase and enhance samadhi, including the vajra recitation with the movement of breath by inhaling with the syllable OM, letting the breath remain with the syllable AH, and exhaling with the syllable HUNG. This practice is helpful to rely on in order to increase stability in samadhi. According to the wisdom mind of the extraordinary Great Perfection, however, should one be a great practitioner of sustaining self-nature as the sole essence of awareness, then all phenomena are synthesized as wisdom appearances, sound, and awareness. Only knowing that the self-nature of one's own mind is the Three Kayas and never waver from dharmadhatu, there is nothing other than the natural abiding of body, speech and mind, so it is absolutely unnecessary to apply effort to fixating on acceptance and rejection. The precious Vajra Master Guru Rinpoche said to his consort, Khandro Yeshe Tsogyal, in the Essence of Butter Pith Instructions: Devoted consort, listen to me. Even though there are many profound pith instructions for the body, just leave the body comfortably at ease. Everything is contained in that. Even though there are many pith instructions for controlling the vital energies, such as mantra recitations and others, be like a mute, free from speaking. Everything is contained in that. Even though there are many pith instructions for the mind such as holding, loosening, creating, gathering, drawing in, and others, in the ease of one's own uncontrived nature that settles naturally, everything is contained in that. From Omniscient Longchenpa, "With relaxed body and mind, in the mind's bed of tranquility, Like a person with a mind free from engagement who has nothing to do, Without being rigid or careless, Leave the body and mind comfortable. However one stays, stay in one's pure nature. However one abides, abide in one's pure nature. However one goes, go in one's pure nature. In the space of enlightenment, there is naturally no going or coming. Not going and not coming is the wisdom Body of all the Victorious Ones. Whatever one says, say in one's pure nature. Whatever one speaks, speak in one's pure nature. In enlightened mind, there is naturally no saying and speaking. Free from saying and speaking is the wisdom Speech of all the Victorious Ones of the three times. Whatever one thinks, think in one's pure nature. Whatever one considers, consider in one's pure nature. From the beginning, there is no thinker and no considerer. Free from thinking and considering is the wisdom Heart of all the Victorious Ones of the three times. From nonsubstantiality, everything that manifests is Nirmanakaya. Pure appearance of self-sustaining inconceivability is Sambhogakaya. The state of no original substance is stainless Dharmakaya. The Three Kaya's result is simultaneously accomplished in the inconceivable state." Thus as he says, this must be realized. As Saraha said, "Since sole mind is the seed of everything, whoever aspires to transcend samsara and enlightenment is granted the fruit of their wishes. I prostrate to mind, like a wish-fulfilling jewel." Just recognize again and again one's own unconditioned stainless wisdom mind. Buddhas are buddhas due to their faultless, one-pointed, unending recognition of this. By realizing and applying this, there is no Dharma to accept or throw away. All phenomena pervade in the sole oneness of dharmata. There is nothing to discriminate, like on an island full of gold. Once again, the great saint Saraha beseeched, "If there is recognition, everything is included there; no one has known anything other than that." As it is said in The Great Perfection Tantra Containing the Absolute Meaning: Since the mind experiences the three times, The lives of the past, present and future will occur. Since the mind changes and transfers, That is why the body is born and dies. Since illness, happiness, suffering, and so on Are one's mind, this ripens as samsara. May all beings experience the unending causes of equanimity, peace and joy.

Hi all! I have seen my name pop up quite often lately regarding Dzogchen teachings. I would enjoy the opportunity to correct many of the comments regarding my relationship to the Dzogchen teachings and to clarify several points that are incorrect regarding Dzogchen practice and realization. There seems to be a clique of "Hinayana style Dzogchennist Taliban" panditas here that confuse conceptualization for rigpa wisdom or yeshe. One can't intellectualize one's way to rigpa. In spite of what many from this clique consider my view to be, this recent text I wrote contains the view that has been recognized here: If perceptions are not "objectified" and the perceiving is not "subjectified", there is then only the "unestablished". When the "unestablished" arises one cannot frame it in any conceptual way or else it becomes the "established". The "established" is then something perceived and objectified. If something is perceived and objectified then for that to be possible the perceiving must have become subjectified. Knowing this we find Nirvana is the condition of the "unestablished". Further comment: In practice, this means we leave "appearances" as-is without creating a story that defines them in any conceptual way. Likewise we leave our "perceiving" undefined, not creating a story about a "me", the perceiver. Continuing in this completely open and undefined space of experience, how can each moment not be Nirviana? I think this formula shows the same point that Zen, Dzogchen, Mahamudra, Madhyamaka and the Buddha's earliest teachings point to... Jackson Peterson. My background: http://mumonkan.org/resources/jackson.aspx

Hi, I found this series of videos on Youtube yesterday. It is very insteresting. His Holiness the Gyalwang Drukpa gave teaching on a terma revealed by one of the previous lives of Kyabje Trulshik Rinpoche - "Yangti Guru Padmasambhava". He speaks of many miracles. In the second video, Gyalwang Drukpa declares that his father left his footprint in stone, and even painted pictures into stone with his finger. He says that many accomplished practitioners demonstrate their abilities in order to help their students overcome the solidity of their own beliefs. His interpretation of sambhogakaya is a little different from what I've read before: He says that the sambhogakaya is related to sound (not light). The other very interesting thing that he teaches is that in order to walk through solid pillars, one must first start by adopting the correct view with the use of imagination and practice that. He says that the reason why we normally can't walk through solid pillars is because we are too attached to the 'solidity' of the pillar. Day 1 Day 2 Day 3 Day 4 Day 5 TI

Hi all! I have seen my name pop up quite often lately regarding Dzogchen teachings. I would enjoy the opportunity to correct many of the comments regarding my relationship to the Dzogchen teachings and to clarify several points that are incorrect regarding Dzogchen practice and realization. There seems to be a clique of "Hinayana style Dzogchennist Taliban" panditas here that confuse conceptualization for rigpa wisdom or yeshe. One can't intellectualize one's way to rigpa. In spite of what many from this clique consider my view to be, this recent text I wrote contains the view that has been recognized here: If perceptions are not "objectified" and the perceiving is not "subjectified", there is then only the "unestablished". When the "unestablished" arises one cannot frame it in any conceptual way or else it becomes the "established". The "established" is then something perceived and objectified. If something is perceived and objectified then for that to be possible the perceiving must have become subjectified. Knowing this we find Nirvana is the condition of the "unestablished". Further comment: In practice, this means we leave "appearances" as-is without creating a story that defines them in any conceptual way. Likewise we leave our "perceiving" undefined, not creating a story about a "me", the perceiver. Continuing in this completely open and undefined space of experience, how can each moment not be Nirvana? I think this formula shows the same point that Zen, Dzogchen, Mahamudra, Madhyamaka and the Buddha's earliest teachings point to... Jackson Peterson. My background: http://mumonkan.org/resources/jackson.aspx

http://archive.org/details/IntroductionToDzogchenRetreatWithAlanWallace2012 free public archive of October 2012 retreat in Australia with B Alan Wallace: "Introduction to Dzogchen".. there is a torrent of all talks available on archive.org, or you can listen to or download individual talks can't comment on any of it as i have just found it and loaded it onto my player recently. I wanted to post it here in hopes that others <coughtibetanicecough> would enjoy it

The Six Vajra Verses the nature of phenomena is non-dual, but each one, its own state, is beyond the limits of the mind. there is no concept that can define the condition of "what is" but vision nevertheless manifests: all is good. everything has already been accomplished, and so, having overcome the sickness of effort, one finds oneself in the self-perfected state. this is contemplation. -Vairocana just wanted to share this short dzogchen poem here, as i found it very daoist in essence. Norbu Rinpoche, in The Supreme Source draws parallels between zen and ch'an and dzogchen, but none with daoism. he goes on to say The true path of the Dzogchen practitioner is contemplation. In fact, it is only when we are in contemplation that all the tensions of body, voice, and mind are finally effortlessly released; until we discover and abide stably in this state, our experience of "relaxation" will be incomplete. Contemplation can be tied to an experience of clarity, or of bliss, but its state is one alone: the instant presence of rigpa.

Hello from Germany, I am not much of a forum writer but have enjoyed reading a lot of threads in this forum very much in the past so that I thought it might make sense to register one of these days. Thanks to all of you who create this relaxed yet often extremely well informed atmosphere here. My core practise is Soto Zen style Shikantaza, although I find it more than just intellectually stimulating to look deeper into the commonalities between Zen, Dzogchen and Mahamudra. Have a grea start to this new year. All the best, Winterson