Dzogchen — Great Perfection, Great Completion, Natural Great Perfection, Atiyoga (utmost yoga), the highest and most definitive path of the Buddhist nine vehicles to liberation; method of pointing the meditator to the direct experience of the true nature of reality — the ultimate primordial qualities of purity (i.e. emptiness, Sunyata), spontaneity (luminous clarity, Bodhicitta), and compassion (Karuna).

Dzogchen | Dzogchen View | Dzogchen Practice

Dzogchen Teachings:

The Mind Series (semde)
The Space Series (longde)
The Instruction Series (mengagde)

The Pith Traditions

Later Developments

Other Schools

The Dzogchen tradition first appeared in the first half of the 9th century, with a series of short texts attributed to Indian saints. Later it was categorized into three classes, the normative way of classifying Dzogchen literature (and Atiyoga teaching in general):

• The Mind Series — Semde (sems sde; the earliest teachings prior to the 11th century)
• The Space Series — Longde (klong sde, 11th–14th centuries)
• The Instruction Series — Mengagde (man ngag sde, direct/oral instruction, 11th–14th centuries)

The "Mind Series" (semde), are the "Eighteen Great Scriptures" (lung chen bco brgyad), which were referred to as "mind oriented" (sems phyogs), and later became known as "Mind Series" (sems de). Another group of early texts are the "Five Early Translations" (snga 'gyur lnga). The focus of all these texts is the Mind of Enlightenment (byang chub kyi sems, San: Bodhicitta).

The "Mind Series" reflects the teachings of early Dzogchen, which rejected all forms of practice; one has simply to recognize the nature of one's own mind, which is naturally empty (stong pa), luminous ('od gsal ba), and pure.

During the 9th and 10th centuries these texts, which represent the dominant form of the tradition, were gradually transformed into full-fledged tantras, culminating in the Kulayarāja Tantra (kun byed rgyal po, "The All-Creating King"), in the 10th-11th CE, perhaps the most important and widely quoted of all Dzogchen scriptures.

Early Dzogchen texts are concerned with key terms such as rigpa (San: vidyā, awareness, knowledge) which refers to non-dual and non-conceptual awareness of the true nature of reality (i.e. emptiness), spontaneity (luminous clarity) and compassion, where all beings and all appearances are themselves the singular enlightened gnosis of the Buddha All Good (Samantabhadra, Kuntuzangpo), and, there is nothing to do, and nothing to strive for, so the reality of All Good will manifest in its immediacy just by relaxing and letting go."

The Space Series

The "Space Series" (longde), reflects the developments of the 11th–14th centuries and emphasizes "space" or "expanse" (klong). It has been seen either as nearly identical with the earlier semde (Mind) Series, or as "occupying doctrinally a position between Mind and lnstruction Section."

"Space" in these texts "is used to describe aspects in which the individual's true nature of mind is analogous to space. Space is present everywhere and no effort is needed to reach it; it cannot be transcended; it is immense, encompassing everything; it is devoid of characteristics and cannot be apprehended; it is without center or periphery; it is eternal and uncaused; there is no support in space and nothing to focus on; and so forth."

One of the central themes of these texts is the doctrine of "The Nine Spaces" (The Spaces of View, Behavior, Mandala, Initiation, Commitment, Activity, Accomplishment Levels — Paths, and Fruition). Each of these practices, which refer to features of Buddhist Tantra, are complete within one's true nature and thus beyond tantric practices for those who understand their mind's true nature. So, for example, there is no need to create a mandala in one's mind to practice, since when one realizes the true nature of mind, all perceptions are the mandala. Likewise, there is no need to go through ritual initiation, since realizing one's nature is already an initiation. In this sense, Dzogchen is seen as transcending tantra.

Some "Space Series" tantras like "Equal To The End Of Sky" (nam mkha'i mtha' dang mnyam pa) do not prescribe any particular techniques for the practitioner, such as physical postures or movements, structured meditative exercises, etc. In this sense, they are similar to "Mind Series" tantras.

Another tradition which is often grouped as part of the "Space Series" is the "Vajra Bridge" (rdo rje zam pa) tradition. These texts include numerous tantric rites connected with Heruka and three Dakinis. However, the commentaries on "Vajra Bridge" texts indicate that these tantric rituals are auxiliary practices that are secondary to the main practice that is Great Perfection contemplation of the nature of mind, and which is not here practiced in the formalized context of tantric sadhana. The key tantra of this tradition was entitled "Secret Wisdom" (ye shes gsang ba). The following verse "was interpreted as the essential summary of the way of contemplation in the rdo rje zam pa "Vajra Bridge":

"With one's body in a secluded place, cut the attachment to external [sense data] and internal [conceptuality], [assume the posture endowed with] seven characteristics (chos bdun), and balance the physical elements ('byung ba) [of the body]. Without blocking the six sense aggregates, settle in mere ordinary awareness. Externally, the elements of the body are balanced; internally, inhalation and exhalation are absent. One arrives at the meaning of uncontrived naturalness. That which is called "human being" is Buddha. There is no Vajrasattva apart from oneself."

In the "Vajra Bridge" tradition, contemplation of the true nature of mind, which was also referred to as "non-meditation", was introduced through the use of "four signs" — which "are the experiences of non-conceptuality (mi rtog pa), clarity (gsal ba), bliss (bde ba), and the inseparability (dbyer mi phyed pa)"; non-conceptual, non-dual state of mind experiencing clarity and bliss.

Some of the "Vajra Bridge" texts also make use of "subtle body" yogas of "winds" (vayus), though they are relatively simple and "effortless" (rtsol bral) in comparison to the "wind" yogas of the completion stage found in the Sarma tantras, which are seen as inferior and coarse by the "Vajra Bridge" authors.

The most influential texts of the "Instruction Series" (mengagde), are the so-called "Seventeen Tantras" (rgyud bcu bdun) and the two "Seminal Heart" collections, namely the Vima Nyingthig (bi ma snying thig, "Seminal Heart of Vimalamitra") and the Khandro Nyingthig (mkha' 'gro snying thig, "Seminal Heart of the Dakini").

The "Seminal Heart of Vimalamitra" is attributed to Vimalamitra, but was largely composed by their discoverers, in the 11th and 12th century, such as Zhangton Tashi Dorje (1097-1127). The "Seminal Heart of the Dakini" was produced by Tsultrim Dorje (1291-1315/17).

These texts present themselves as being taught by Buddhas like Samantabhadra, and discuss numerous topics including: cosmogony, the subtle body, speculation on the gnostic "ground" that underlies the world, buddha-nature, discussions of light-energy, practical techniques for calming the mind and producing visions, ritual empowerments, mandala construction, signs of meditative accomplishment, post-death states, attaining liberation after dying, funerary rituals, relics, prognostications for the time of death, subjugation rituals, as well as strange recipes, and advice for dealing with zombies.  There is an emphasis on the importance of "funerary" topics such as death and the intermediate state (bardo), as well as visions of peaceful and fierce deities. The "Secret Instruction" series texts saw themselves as the highest of all Dzogchen teachings, and they eventually overshadowed the other two classes.

The core worldview of the "Seminal Heart" texts as follows:

All of the world’s beings, objects, and appearances are said to rise up from the “ground” (gzhi) of reality, which in its primordial state is a field of pure possibility, beyond differentiation. Awareness serves as the dynamic, knowing dimension of this ground, and acts as a kind of luminous vibrancy that “lights up” (snang) from the “ground”, creating appearances through its “dynamic energy” (rtsal).

In this view, all appearances are simply the “play” (rol pa) or the “radiation” (gdangs) of awareness, with some appearances (such as visionary ones) being awareness appearing in its unclouded intensity, while others (like ordinary objects) are only its dimmed derivations.

In the "Great Perfection", awareness plays a primary role in beings’ enlightenment, as well as their wandering in samsara, the crucial issue separating these two being whether or not awareness is “recognized” (ngoshes pa) for what it is. That is, if beings and their environments are in fact constituted of the same awareness — beings can either recognize that, or they can mistakenly view the world as containing external objects, absolutely separate from themselves as perceiving subjects. “Recognition”, then, is the simple act that leads to enlightenment. “Nonrecognition,” on the other hand, is the basic ignorance (ma rigpa) that Buddhists say afflicts all beings, causing them dualistic split between “self’ and “other”, confusion and suffering.

 

During the 13th to 14th centuries, the "Seminal Heart" teachings became widely circulated by figures such as Melong Dorje, Rigdzin Kumaradza, and the 3rd Karmapa Rangjung Dorje. Over time, the "Seminal Heart" tradition became the dominant Dzogchen tradition, and its textual divisions became standard.

The "Seminal Heart" innovations can be seen as fourfold:

1. It articulates a deeply phenomenological and partially mythic overarching narrative about the origination and telos of the "human world" that serves to structure the entire tradition. This can be summed up by a primordial "ground", its unfolding in the ground-presencing, its split into samsara and nirvana and its culmination in enlightenment.
2. It directly introduces visionary practices into the heart of "Great Perfection" contemplation in a way intertwined with this evolutionary or developmental ethos. This is the "Direct Transcendence" discourse.
3. It incorporates a wide range of tantric types of practices as auxiliary and supporting praxis, which on the whole involve relatively simple techniques of visualization.
4. It injects a far greater range of tantric doctrines into its discourse, ranging from "subtle body" to the set of one hundred peaceful and wrathful deities based on the five Buddha families.

The "Secret Instruction" division focuses on two aspects of spiritual practice: kadag trekchö, "the cutting through of primordial purity", and lhündrub tögal, "the direct crossing of spontaneous presence".

Trekchö is a class of meditations that cultivate "a stable, vivid awareness with the goal of becoming attuned to the mind’s emptiness and primordial purity." This is influenced by earlier teachings of the "Mind Series" and on classic Buddhist calm-abiding (samatha, zhi gnas) and special-insight (vipasyana, lhag mthong).

Tögal constitutes a unique feature of the "Secret Instruction" tradition, which mainly deals with visionary meditations through practices such as dark-retreat and sky-gazing. The theory behind these practices is that, through these yogic techniques, pure awareness can be induced to emerge and appear as a series of visions; this is an opportunity "for the yogi to realize that the visionary appearances “out there” are none other than projections of an internal awareness, and thus to undo the basic error of ignorance."

There were also other Dzogchen traditions, such as the "Pith" (ti) traditions (such as the Crown Pith, and Ultra Pith) which were contemporary with the development of the "Seminal Heart" canon. Some of these represented a re-assertion of earlier Dzogchen trends which were somewhat critical of the "Seminal Heart" systems.

One of the most important of these conservative voices of the 12th century, Nyangrel Nyima Özer (1136–1204), developed his "Crown Pith" (spyi ti) to reassert the older traditions in a new form; this figure is "one of the main architects of the Padmasambhava mythos". Another important figure of the "Crown Pith" tradition is Guru Chowang (1212-1270). "Crown Pith" tantras such as the "Tantra of the Luminous Expanse", claim to be the "Peak of the Nine Vehicles". A common motif of these works is that "Crown Pith" is superior to the "Great Perfection" or "Transcendence Yoga", sometimes even stating that "Crown Pith" is a 10th Vehicle. This indicates that Nyima Özer was critical of other Dzogchen trends of his time.

These writings, which were also presented as revelations from Padmasambhava, are marked by a relative absence of "Yogini Tantra" influence, and transcend the prescriptions of specific practices, as well as the rhetoric of violence, sexuality and transgression, "instead of the blood and violence of later tantra, we find lyrical and elegant verses on light and darkness, purity and pollution, freedom and bondage, illusion and reality, plurality and unity, embodiment and mind." In "Crown Pith" texts "the subordinated Transcendent Pith Great Perfection (ati dzokchen) is consistently associated more with the side of manifestation and vision, and is described as retaining a degree of exertion, conceptuality, and focus on appearances, while the Crown Pith is presented as an uncompromising non-duality zeroed in on original purity (kadak).

Longchenpa (14th century)

A pivotal figure in the history of Dzogchen was Longchenpa Rabjampa (Longchenpa, Drimé Özer) (1308–1364/69). He revived the "Seminal Heart" teachings by bringing together the two main "Seminal Heart" cycles (the Vima and Khandro Nyingthigs). To these he added two new collections authored by himself, the Lama Yangtig and the Khadro Yangtig, as well as a third collection, the Zabmo Yangtig. This compilation effort eventually led to all these cycles being passed down in one great combined cycle called the Nyingtig Yabzhi.

This highly influential corpus of commentaries includes the "Seven Treasuries" (mdzod bdun), the "Trilogy of Natural Freedom" (rang grol skor gsum), and the "Trilogy of Natural Ease" (ngal gso skor gsum).

Longchenpa's works systematized the numerous Dzogchen teachings in a coherent sctructured form. He refined the terminology and interpretations of Dzogchen, and integrated the "Seminal Heart" teachings with broader Mahayana and Vajrayana literature. With Longchenpa's highly influential synthesis, the "Seminal Heart" teachings came to dominate the Dzgochen discourse in the Nyingma school, while earlier traditions became marginalized. Later Dzogchen cycles were all influenced by Longchenpa's corpus.

Longchenpa's (tshig don mdzod) the "Treasury of Subjects", was preceded by several other texts by other authors dealing with the same topics, such as "The Eleven Subjects of The Great Perfection" by Nyi 'bum (12th century). This itself was derived from the eighth and final chapter of the commentary to "The String of Pearls Tantra". Nyi 'bum's "Eleven Subjects" provided the outline upon which Longchenpa's "Treasury of Subjects" was based, using the general sequence of citations, and even copying or reworking entire passages.

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In subsequent centuries more additions followed, including the "Profound Dharma of Self-Liberation Through the Intention of the Peaceful and Wrathful Ones" (kar gling zhi khro) by Karma Lingpa (1326–1386), popularly known as "Karma Lingpa's Peaceful and Wrathful Ones", which includes the two texts of the bar do thos grol, the "Tibetan Book of the Dead".

Other important termas are "The Penetrating Wisdom" (dgongs pa zang thal), revealed by Rinzin Gödem (1337–1409), and "The Nucleus of Ati's Profound Meaning" (rdzogs pa chen po a ti zab don snying po) by Terdak Lingpa (1646–1714).

However, the most influential of these later revelations are the works of Jigme Lingpa (1730–1798). His Longchen Nyingthig (klong chen snying thig), "The Heart-Essence of the Vast Expanse" or "The Seminal Heart of the Great Matrix", is supposed to be a terma from Padmasambhava. This cycle "functioned to simplify much of klong chen rab 'byams pa' s (Longchenpa Rabjampa) "Seminal Heart" systematization but also altered the fundamental structure of its literature and praxis 'by drawing upon normative (and transformed) deity visualization-oriented practices as found in Mahayoga cycles for its key structural framework."

The Longchen Nyingthig is said to be the essence of the Vima Nyingthig and Khandro Nyingthig, the "Early Nyingthig", and has become known as the "Later Nyingthig". It is one of the most widely practiced teachings in the Nyingmapa school. Patrul Rinpoche (1808–1887) wrote down Jigme Lingpa's preliminary practices into a book called "The Words of My Perfect Teacher".

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The next major development in the history of Dzogchen is the Rime Movement (non-sectarian or non-partisan movement) of the 19th century. This period saw the continuation of a move towards more normative tantric doctrine and contemplation in Dzogchen. There was a rise in the production of scholastic and philosophical literature on Mahayana topics from the Dzogchen perspective, culminating in the works of Ju Mipham (1846-1912), who wrote numerous commentaries and texts on Buddhist Mahayana philosophy. There was also an increased focus on monastic institutions in Nyingma.

In the early 20th century the first publications on Tibetan Buddhism appeared in the western world. An early publication on Dzogchen was the so-called "Tibetan Book of the Dead," edited by W.Y. Evans-Wentz, which became highly popular, but contains many mistakes in translation and interpretation.

Dzogchen has been popularized and spread outside of Tibet by the Tibetan diaspora, starting with the Tibetan exile of 1959. Well-known teachers which have taught Dzogchen in the western world include 2nd Dudjom Rinpoche, Nyoshul Khenpo, Tulku Urgyen, Dilgo Khyentse, Namkhai Norbu, Chögyam Trungpa, Dzogchen Ponlop, and Mingyur Rinpoche. A few of these figures were also tertons (treasure revealers), such as Dudjom Rinpoche and Namkhai Norbu, and thus revealed new termas. Some of these figures from the Tibetan diaspora also founded organizations for the preservation and practice of Dzogchen, such as Namkhai Norbu's "International Dzogchen Community".

Bon

The Bon Tradition has its own unique set of Dzogchen teachings and texts (including tantras and termas). The Bon tradition claims that these teachings were taught by a Buddha known as Tonpa Sherab. They are believed to have been brought to central Tibet from the north Tibetan kingdom of Zhang-zhung. The earliest Bon literature only exists in Tibetan manuscripts, the earliest of which can be dated to the 11th century.

There are three main Bon Dzogchen traditions:

• Dzogchen — this is based on a terma associated with the Buddhist monk Vairocana named lho brag ma, discovered by the terton by the name gzhod ston dngos grub grags pa in 1088. It is very similar to Nyingma Dzogchen.
• A-khrid — "The System Leading to the Ultimate (=A)". This tradition was founded by rme'u dgongs mdzod ri khrod chenpo, "The Meditation-Treasury, the Great Hermit, of (the family of) Rme'u", who lived 1038-1096.
• Zhang-zhung Aural Lineage (zhang zhung nyen gyu) — this tradition is based on the zhang zhung snyan rgyud, which is supposed to have been taught by Tonpa Sherab and to have arrived to Tibetan from the kingdom of Zhang-zhung.

Kagyu

Dzogchen has also been taught and practiced in the Karma Kagyu lineage, beginning with the 3rd Karmapa Rangjung Dorje (1284–1339) who received Dzogchen teachings from Padma Ledre Tsal and Kumaraja, and founded a new Dzogchen lineage, the Karma Nyingtik.

The first Karma Chagme (1613-1678), Rāga Asya also established a Dzogchen practice lineage based on his transmission of the Namchö ("Sky Dharma") terma. Several Kagyu figures of the Rime Movement such as Jamgön Kongtrul also wrote on and received Dzogchen teachings.

The Drikung Kagyu also have a terma tradition of Dzogchen teachings, the Yangzab Dzogchen.

Gelug

The 5th Dalai Lama (1617–1682), the 13th Dalai Lama (1876–1933), and the 14th Dalai Lama (present), all Gelugpas, are also noted Dzogchen masters. The fifth Dalai Lama had numerous Nyingma teachers and was also a terton who revealed a Dzogchen terma cycle through his pure visions known as the Sangwa Gyachen "Bearing the Seal of Secrecy". The current Dalai Lama, Tenzin Gyatso, has given empowerments from this cycle.

The 14 Dalai Lama has also affirmed that Dzogchen is valid:

That the very roots of Nyingma are valid and accord with reality was recognized even by Tsongkhapa, who received teachings on the Nyingma doctrine of the "Great Completeness" from the great adept from Hlodrak, Namkha Gyeltsen (lho brag grub chen nam mkha’ rgyal mtshan, 1326-1401).

The adoption of the practice of Dzogchen by the Dalai Lamas has been a source of controversy among more conservative members of the Gelug tradition, and the 14th Dalai Lama also acknowledges that within Gelug tradition there have been many refutations and criticisms of Dzogchen (but he notes that these are not found in Tsongkhapa's works).

Nevertheless, the 14th Dalai Lama affirms that the view of Dzogchen and the view of the Sarma schools "all come down to the same thought", and cites the First Panchen Lama in support of this view.

Dzogchen | Dzogchen View | Dzogchen Practice