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{{About|the primordial state and related practices in Tibetan Buddhism and Bön|the monastery|Dzogchen Monastery}}
{{short description|System of teachings central to Nyingma school of Tibetan Buddhism and Bon traditions}}
{{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}}
{{Vajrayana}}
{{MahayanaBuddhism}}
{{Buddhism}}

'''Dzogchen''' ({{bo|w=rdzogs chen}}, "Great Perfection" or "Great Completion"), also known as ''atiyoga'', is a tradition of teachings in [[Tibetan Buddhism|Indo-Tibetan Buddhism]] aimed at discovering and continuing in the natural [[Ground (Dzogchen)|primordial state]] of sentient beings.{{sfn|Pettit|1999|p=4}} One's primordial ground (''ghzi'', "basis") is said to have the qualities of purity (i.e. [[Śūnyatā|emptiness]]), spontaneity (''lhun grub'', associated with [[Luminous mind|luminous clarity]]) and compassion (''thugs rje''). The goal of Dzogchen is knowledge of this basis, this knowledge is called ''[[rigpa]].'' There are numerous spiritual practices taught in the various Dzogchen systems for awakening rigpa. Dzogchen developed in the [[Tibetan Empire]] period and the [[Era of Fragmentation]] (9-11th centuries) and continues to be practiced today both in [[Tibet]] and around the world. It is a central teaching of the Yundrung [[Bon]] tradition as well as in the [[Nyingma]] school of Tibetan Buddhism.{{refn|group=quote|John Pettit: "Great Perfection" variously indicates the texts (''āgama, lung'') and oral instructions (''upadeśa, man ngag'') that indicate the nature of enlightened wisdom (''rdzogs chen gyi gzhung dang man ngag''), the verbal conventions of those texts (''rdzogs chen gyi chos skad''), the yogis who meditate according to those texts and instructions (''rdzogs chen gyi rnal <nowiki>'</nowiki>byor pa''), a famous monastery where the Great Perfection was practiced by monks and yogis (''rdzogs chen dgon sde''), and the philosophical system (''siddhānta, grub mtha<nowiki>'</nowiki>'') or vision (''darśana, lta ba'') of the Great Perfection.{{sfn|Pettit|1999|p=4}}}} In these traditions, Dzogchen is the highest and most definitive path of the nine vehicles to liberation.{{sfn|Keown|2003|p=82}} Dzogchen is also practiced (to a lesser extent) in other Tibetan Buddhist schools, such as the [[Kagyu]] and the [[Gelug]] school.

==Etymology==
[[File:Padmasambhava in yam-yum.jpg|upright|thumb|right|Vajrasattva in [[Yab-Yum|yab-yum]], which represents the primordial union of wisdom and compassion. The male figure is usually linked to [[Karuṇā|compassion]] and [[Upaya|skillful means]], while the female partner relates to [[Wisdom in Buddhism|insight]].]]
''Dzogchen'' is composed of two terms:<ref name="Schaik_Early Dzogchen IV" group="web">[http://earlytibet.com/2011/08/03/early-dzogchen-iv/ Sam van Schaik, ''Early Dzogchen IV: the role of Atiyoga'']</ref>
* ''rdzogs'' – perfection, completion
* ''chen'' – great

The term initially referred to the "highest perfection" of deity visualisation, after the visualisation has been dissolved and one rests in the natural state of the innately [[Luminous mind|luminous and pure mind]].{{sfn|Buswell|Lopez|2014}} In the 10th and 11th century, ''Dzogchen'' emerged as a separate tantric vehicle in the [[Nyingma]] tradition,<ref group=web name="Schaik_Early Dzogchen IV" /> used synonymously with the Sanskrit term ''ati yoga'' (primordial yoga).{{sfn|Keown|2003|p=24}}

According to van Schaik, in the 8th-century tantra ''Sarvabuddhasamāyoga'' 
{{quote|... there seems to be an association of Anuyoga with yogic bliss, and Atiyoga with a realization of the nature of reality via that bliss. This ties in with the three stages of deity yoga described in a work attributed to Padmasambhava: development (kye), perfection (dzog) and great perfection (dzogchen).<ref group=web name="Schaik_Early Dzogchen IV" />}}

According to the 14th Dalai Lama, the term ''dzogchen'' may be a rendering of the [[Sanskrit]] term ''mahāsandhi''.{{sfn|Dalai Lama|2004|p=208}}

According to Anyen Rinpoche, the true meaning is that the student must take the entire path as an interconnected entity of equal importance. Dzogchen is perfect because it is an all-inclusive totality that leads to middle way realization, in avoiding the two extremes of nihilism and eternalism. It classifies outer, inner and secret teachings, which are only separated by the cognitive construct of words and completely encompasses Tibetan Buddhist wisdom.{{sfn| Anyen Rinpoche | 2006 | p = 12–13}} It can be as easy as taking [[Bodhicitta]] as the method, and failing this is missing an essential element to accomplishment.{{sfn| Anyen Rinpoche | 2006 | p = 57}}

== Origins and history ==

=== Traditional accounts ===

==== Nyingma tradition ====
[[File:Adi_Buddha_Samantabhadra.jpg|thumb|Adi Buddha [[Samantabhadra]].]]
The Nyingma school's ancient origins of the Dzogchen teaching is attributed to 12 primordial masters that were [[Nirmāṇakāya|nirmanakaya]] buddhas that took forms in various realms. Each appeared to specific gatherings of beings and revealed certain teachings and doctrines.<ref>(1) Acintyaprabhasa, (2) Akshobhyapraba, (3) Pel Jikpa Kyopei Yi, (4) Zhonu Rolpa Nampar Tsewa, (5) [[Vajradhara]], (6) Kumaravirabalin, (7) Drangsong Trhopei Gyelpo, (8) Arhat Survarnaprabhasa, (9) Tsewe Rolpei Lodro, (10) Kashyapa, the elder, (11) Yab Ngondzok Gyelpo, (12) [[Gautama Buddha|Shakyamuni]]</ref> The 12th primordial master is said to be Buddha [[Shakyamuni]].<ref>Khenchen Palden Sherab Rinpoche, ''Illuminating the Path'', pg 177-179. Padmasambhava Buddhist Center, 2008.[References also: Dudjom Rinpoche's ''The Nyingma School of Tibetan Buddhism'', pg 134-138; Namkai Norbu's ''The Supreme Source'', pg 23]</ref>

Also according to the Nyingma tradition,{{sfn|Irons|2008|p=168}} the primordial Buddha [[Samantabhadra]] taught Dzogchen to the Buddha [[Vajrasattva]], who transmitted it to the first human lineage holder, the Indian [[Prahevajra]] or [[Garab Dorje]] ([[Floruit|fl.]] 55 CE).{{sfn|Buswell|Lopez|2014}}{{sfn|Irons|2008|p=168}} According to tradition, the Dzogchen teachings were brought to Tibet by [[Padmasambhava]] in the late 8th and early 9th centuries. He was aided by two Indian masters, [[Vimalamitra]] and Vairocana.{{sfn|Germano|2005|p=2545}} According to the Nyingma tradition, they transmitted the Dzogchen teachings in three distinct series, namely the Mind Series (''sem-de''), Space series (''long-de''), and Secret Instruction Series (''men-ngak-de'').{{sfn|Irons|2008|p=168}} According to tradition, these teachings were concealed shortly afterward, during the 9th century, when the Tibetan empire disintegrated.{{sfn|Germano|2005|p=2545}} From the 10th century forward, innovations in the Nyingma tradition were largely introduced historically as revelations of these concealed scriptures, known as [[Terma (religion)|terma]].{{sfn|Germano|2005|p=2545}}

==== Bon tradition ====
In the fourteenth century, Loden Nyingpo revealed a [[Terma (religion)|terma]] containing the story of [[Tonpa Shenrab Miwoche]].{{sfn|Schaik|2011|p=99}} According to this terma, Dzogchen originated with the founder of the Bon tradition, Tonpa Shenrab, who lived 18,000 years ago, ruling the kingdom of Tazik, which supposedly lay west of Tibet.{{sfn|Irons|2008|p=168}} He transmitted these teachings to the region of Zhang-zhung, the far western part of the Tibetan cultural world.{{sfn|Irons|2008|p=168}}{{sfn|Germano|2005|p=2545}} The earliest Bon literature only exists in Tibetan manuscripts, the earliest of which can be dated to the 11th century.{{sfn|Germano|2005|p=2546}} The Bon tradition also has a threefold classification, namely ''Dzogchen'', ''A-tri'', and the "Zhang-zhung Aural Lineage (''zhang-zhung nyen-gyu'').{{sfn|Irons|2008|p=168}}

=== Historical origins and development ===

==== Tibetan Empire (7th–9th century) ====
The written history of Tibet begins in the early 7th century, when the Tibetan kingdoms were united, and Tibet expanded throughout large parts of Central Asia.{{sfn|Schaeffer|Kapstein|Tuttle|2013|p=3}} [[Songtsen Gampo]] (reign ca.617-649/50) conquered the kingdom of Zhangzhung in western Tibet, dominated Nepal, and threatened the Chinese dominance in strategically important areas of the [[Silk Road]].{{sfn|Schaeffer|Kapstein|Tuttle|2013|p=4}} He is also credited with the adoption of a writing system, the establishment of a legal code, and the introduction of Buddhism, though it probably only played a minor role.{{sfn|Schaeffer|Kapstein|Tuttle|2013|p=4}} King Trisong Detsen, or [[Tri Songdetsen]], (742-ca.797) embraced Buddhism as a national spiritual practice, relocated Indian masters to Tibet, and developed the Tibetan alphabet for translation of Sanskrit texts. Certain numbers of military forces were commanded to become monks, but some sources maintain the martial traditions of the Tibetan empire continued.{{sfn|Schaeffer|Kapstein|Tuttle|2013|p=4}} The Tibetans controlled Dunhuang, a major Buddhist center, from the 780s until the mid-ninth century.{{sfn|Schaeffer|Kapstein|Tuttle|2013|p=4-5}} Halfway through the 9th century the Tibetan empire [[History of Tibet#Era of Fragmentation|collapsed]].{{sfn|Schaeffer|Kapstein|Tuttle|2013|p=5}} Royal patronage of Buddhism was lost, leading to a decline of Buddhism in Tibet,{{sfn|Schaeffer|Kapstein|Tuttle|2013|p=5}}<ref>{{Cite web|last=Manuel|first=Lopez|date=2014|title=Bringing Light Into the Darkness: An Intellectual History of Tibet's Dark Age (842–978 CE)|url=http://search.lib.virginia.edu/catalog/libra-oa:7588|access-date=2017-08-06|website=UVA Library {{!}} Virgo|language=en}}</ref> only to recover with the renaissance of Tibetan culture occurring from the late 10th century to the early 12th century,{{sfn|Germano|2005|p=2546}} known as the later dissemination of Buddhism.{{sfn|Germano|2005|p=2546}}

==== Origins (8th–10th century) ====
The terms ''atiyoga'' (as a higher practice than Tantra) and ''dzogchen'' do appear in 8th and 9th century Indian tantric texts, though they do not refer to a separate vehicle (''yana'') in these texts.{{sfn|Germano|2005|p=2546}}{{sfn|Irons|2008|p=168}} There is no independent attestation of the existence of any separate traditions or lineages under the name of ''Dzogchen'' outside of Tibet,{{sfn|Germano|2005|p=2546}} and it may be a unique Tibetan teaching,{{sfn|Irons|2008|p=168}}{{sfn|Buswell|Lopez|2014}} drawing on multiple influences, including both native Tibetan non-Buddhist beliefs and Chinese and Indian Buddhist teachings.{{sfn|Buswell|Lopez|2014}} There are two main interpretations of the relationship between Dzogchen and Tantric Practices among modern academics: 

* that early Dzogchen represented a distinct tradition separate from tantric ''[[Mahayoga|Mahāyoga]]'' (Germano)
* that early Dzogchen was not a separate tradition and always developed within tantric ''Mahāyoga'' (van Schaik)
=====Distinct movement=====
The idea that Dzogchen was a distinct movement was proposed by [[Samten Karmay]] in his study ''The Great Perfection''. Samten proposed that Dzogchen was a "new philosophy" based on the doctrines of “Primal Spontaneity” (''ye nas lhun gyis grub pa'') and “Primeval Purity” (''kadag'') that developed between the 9th and 10th centuries. He notes that [[Chan Buddhism]] played a part in the development of early Dzogchen literature. He also explains how early Dzogchen had a close connection to tantric Mahāyoga practices and doctrines, but saw itself as outside of it.<ref>Samten Karmay (1998). ''The Great Perfection (rdzogs chen): A Philosophical and Meditative Teaching of Tibetan Buddhism.'' pp. 11, 55-58 119-120</ref> 

American Tibetologist [[David Germano]] has also defended a similar view of the early development of Dzogchen which emphasizes the difference between early Dzogchen and tantric yoga practice. He argues that early Dzogchen:<blockquote>defined itself by the rhetorical rejection of such normative categories constituting tantric as well as non-tantric Indian Buddhism. This pristine state of affairs known as the "Mind Series" (''sems sde'') movement stemmed above all from Buddhist tantra as represented by the Mahayoga tantras, but was also influenced by other sources such as Chinese Chan and unknown indigenous elements.<ref name=":6">Germano, David (1994). ''Architecture and Absence in the Secret Tantric History of the Great Perfection (rdzogs chen).'' JIABS 17/2.</ref> </blockquote>
Germano points out that the early Dzogchen literature "is characterized by constant rhetorical denials of the validity and critical relevance" of mainstream Tantric practice. He points to "the ninth chapter of the [[Kulayarāja Tantra|''Kun byed rgyal po'']], where normative tantric principles are negated under the rubric of the "ten facets of the enlightening mind's own being" (''rang bzhin bcu'').<ref>"there is no meditative cultivation of a view; no preserving of commitments; no skill or exertion in enlightened activities; no obscuration of primordial gnosis; no cultivation or refinement of meditative stages; no path to traverse; no subtle phenomena; 9 no duality with relationships (between such discrete phenomena); no delineation of definitive scriptures aside from the mind; and no resolution in terms of esoteric precepts since it is beyond all reductionism, whether reifications or negations." - Germano, David (1994). ''Architecture and Absence in the Secret Tantric History of the Great Perfection (rdzogs chen).'' JIABS 17/2.</ref> Germano calls the early Dzogchen traditions "pristine Great Perfection" because 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 (which is a feature of later Dzogchen traditions that Germano terms 'Funerary Great Perfection'). Instead it "consists of aphoristic philosophical poetry with terse experiential descriptions lacking any detailed outline of practice."<ref name=":7a">Germano, David. ''The Funerary Transformation of the Great Perfection (Rdzogs chen).'' Journal of the International Association of Tibetan Studies, no. 1 (October2005):1-54.</ref>

Germano further notes that the "early Great Perfection movements were rhetorically (at least) linked to rejection of more literal tantric interpretations (power sub-stances in general and body-fluids in particular, as well as graphic violence and sexuality), de-emphasis of the profusion of contemplative techniques, stress on direct experience rather than scholastically mediated knowledge, de-emphasis of ritual, mocking of syllogistic logic (despite its not infrequent use), and in general resistance to codifications of rules for any life-processes."<ref name=":6" />

Instead of the mainstream tantric techniques, Germano holds that in early Dzogchen practice:<blockquote>the basis of contemplation appears to largely have been a type of extension of "calming" practices at times involving concentration exercises as preparatory techniques, but ultimately aiming at a technique free immer-sion in the bare immediacy of one's own deepest levels of awareness. Thus formless types of meditation were valorized over the complex fab-rication of visual images found in other tantric systems such as Mahayoga, though it may very well be that during these early phases it was largely practiced in conjunction with other types of more normative tantric practices of that type.<ref name=":6" /></blockquote>In the following centuries, under the influence of the Sarma "New Translation" schools, the Dzogchen tradition continued to reinvent itself and give birth to new developments and Dzogchen systems.<ref name=":6" />

===== A form of tantric Mahayoga =====
According to [[Sam van Schaik]], who studies early Dzogchen manuscripts from the [[Dunhuang]] caves, the Dzogchen texts are influenced by earlier Mahayana sources such as the [[Laṅkāvatāra Sūtra]] and [[Buddhist Tantras|Indian Buddhist Tantras]] with their teaching of [[Shunyata|emptiness]] and [[Luminous mind|luminosity]], which in Dzogchen texts are presented as 'ever-purity' (''ka-dag'') and 'spontaneous presence' (''lhun-grub'').<ref>Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, 40</ref> Sam van Schaik also notes that there is a discrepancy between the histories as presented by the traditions, and the picture that emerges from those manuscripts.{{sfn|Schaik|2004a}}<ref name="Schaik_Early Dzogchen IV2" group="web">[http://earlytibet.com/2011/08/03/early-dzogchen-iv/ Sam van Schaik, ''Early Dzogchen IV: the role of Atiyoga'']</ref>

According to van Schaik, the term ''atiyoga'' (which refers to Dzgochen) first appeared in the 8th century, in an Indian tantra called ''Sarvabuddhasamāyoga''.{{refn|Tibetan has a ninefold classification scheme for the Buddhist teachings. First come the vehicles of the śrāvakas, pratyekabuddhas and bodhisattvas. Then come the three vehicles of "outer" yoga, and then the three vehicles of "inner" yoga. The "inner yoga" vehicles are Mahāyoga, Anuyoga and Atiyoga. The Dzogchen teachings are part of Atiyoga.<ref group=web name="Schaik_Early Dzogchen IV" />|group=note}} In this text, ''Anuyoga'' is the stage of yogic bliss, while ''Atiyoga'' is the stage of the realization of the "nature of reality."<ref name="Schaik_Early Dzogchen IV2" group="web" /> According to van Schaik, this fits with the three stages of deity yoga as described in a work attributed to Padmasambhava: development (kye), perfection (dzog) and great perfection (dzogchen).<ref name="Schaik_Early Dzogchen IV2" group="web" /> ''Atiyoga'' here is not a vehicle, but a stage or aspect of yogic practice.<ref name="Schaik_Early Dzogchen IV2" group="web" /> In Tibetan sources, until the 10th century ''Atiyoga'' is characterized as a "mode" (''tshul'') or a "view" (''lta ba''), which is to be applied within deity yoga.<ref name="Schaik_Early Dzogchen IV2" group="web" />

According to van Schaik, the concept of ''rdzogs chen'', "great perfection," first appeared as the culmination of the meditative practice of [[deity yoga]]{{refn|The visualization of a deity and recitation of his or her mantra.<ref group=web name="Schaik_Early Dzogchen IV" />|group=note}} around the 8th century.<ref name="Schaik_Early Dzogchen IV2" group="web" /> The term ''dzogchen'' was likely taken from the ''[[Guhyagarbhatantra]]''. This tantra describes, as other tantras, how in the creation stage one generates a visualisation of a deity and its [[mandala]]. This is followed by the completion stage, in which one dissolves the deity and the mandala into oneself, merging oneself with the deity. In the ''Guhyagarbhatantra'' and some other tantras, there follows a stage called ''rdzogs chen'', in which one rests in the natural state of the innately [[Luminous mind|luminous and pure mind]].{{sfn|Buswell|Lopez|2014}}

In the 9th and 10th centuries deity yoga was contextualized in Dzogchen in terms of nonconceptuality, [[Nondualism|nonduality]] and the spontaneous presence of the enlightened state.<ref name="Schaik_Early Dzogchen IV2" group="web" /> Some Dunhuang texts dated at the 10th century show the first signs of a developing nine vehicles system. Nevertheless, ''Anuyoga'' and ''Atiyoga'' are still regarded then as modes of ''Mahāyoga'' practice.<ref name="Schaik_Early Dzogchen IV2" group="web" /> Only in the 11th century came ''Atiyoga'' to be treated as a separate vehicle, at least in the newly emerging Nyingma tradition.<ref name="Schaik_Early Dzogchen IV2" group="web" /> Nevertheless, even in the 13th century (and later) the idea of Atiyoga as a vehicle was controversial in other Buddhist schools.<ref name="Schaik_Early Dzogchen IV2" group="web" /> Van Schaik quotes Sakya Pandita as writing, in his ''Distinguishing the Three Vows'':

{{quote|If one understands this tradition properly,<br>Then the view of Atiyoga too<br>Is wisdom and not a vehicle.<ref group=web name="Schaik_Early Dzogchen IV" />}}

==== Early Dzogchen (9th–10th century) ====
[[File:Nubchen_Sanggye_Yeshe.jpg|thumb|Nubchen Sanggye Yeshe (832-962)]]
Most of the early Dzogchen literature, which are claimed to be "translations", are original compositions from a much later date than the 8th century.{{sfn|Germano|2005|p=2546}} According to Germano, the Dzogchen tradition first appeared in the first half of the 9th century, with a series of short texts attributed to Indian saints.{{sfn|Germano|2005|p=2546}} According to van Schaik, the earliest manuscripts available are from [[Dunhuang]].<ref>Schaik, Sam van (2004b), p. 4. </ref>

The most of important of these 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'')''.{{sfn|Germano|2005|p=2546}}'' 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'', Skt. ''[[bodhicitta]]''). According to Sten Anspal, this "refers to the true nature of a person's consciousness, which is essentially identical to the state of Buddha. The texts explain how accessing and abiding in this pure and perfect state of consciousness fulfills and surpasses all the various practices and methods of other Buddhist approaches."<ref name="Anspal">Anspal, Sten. ''Lost in Space: Tibetan formulations of the rDzogs-chen klong-sde.'' Acta Orientalia 2005.66, I I7 193.</ref>

The mind series reflect the teachings of early Dzogchen, which rejected all forms of practice, and asserted that striving for liberation would simply create more delusion.{{sfn|Buswell|Lopez|2014}}{{sfn|Germano|2005|p=2546}} One has simply to recognize the nature of one's own mind, which is naturally empty (''stong pa''), luminous ('''od gsal ba''), and pure.{{sfn|Buswell|Lopez|2014}} According to Germano, its characteristic language, which is marked by naturalism and negation, is already pronounced in some Indian tantras.{{sfn|Germano|2005|p=2546}} Nevertheless, these texts are still inextricably bound up with tantric [[Mahayoga]], with its visualisations of deities and mandalas, and complex initiations.{{sfn|Germano|2005|p=2546}} Sam van Schaik notes that early Dzogchen texts are concerned with other key terms such as ''rigpa'' (gnosis, knowledge) which refers to non-dual and non-conceptual awareness, and spontaneous presence (''lhun gyis grup pa'').<ref>Schaik, Sam van (2004b), p. 6.</ref>

Christopher Hatchell explains that for early Dzogchen "all beings and all appearances are themselves the singular enlightened gnosis of the buddha All Good (Samantabhadra, ''Kuntu Zangpo'')", and that it "also shows a disinterest in specifying any kind of structured practices or concepts via which one could connect with that gnosis. Rather, the tradition argues, 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."<ref name=":0">Hatchell, Christopher (2014). ''Naked Seeing The Great Perfection, the Wheel of Time, and Visionary Buddhism in Renaissance Tibet'', p. 52, Oxford University Press.</ref> This tendency can be seen in the short Dzogchen text "''Cuckoo of Awareness''":<blockquote>In variety, there is no difference.

And in parts, a freedom from elaborations.

Things as things are, are not conceptual, but

The shining forth of appearances is All Good.

Since you are finished, cast off the sickness of effort!

Resting naturally, leave things [as they are]."<ref name=":0" /> </blockquote>This method of pointing the meditator to the direct experience of the true nature of reality that is immediately present was seen as superior to all other Buddhist methods, which were seen as intellectual frabrications. However, according to van Schaik, this rhetoric does not necessarily mean that practicioners of Dzogchen did not engage in these "lower" practices.<ref>Schaik, Sam van (2004b), pp. 4-5.</ref> 

During the 9th and 10th centuries these texts, which represent the dominant form of the tradition in the 9th and 10th centuries,{{sfn|Germano|2005|p=2546}} were gradually transformed into full-fledged tantras, culminating in the ''[[Kulayarāja Tantra]]'' (''kun byed rgyal po'', "The All-Creating King"{{sfn|Germano|2005|p=2546}}), in the last half of the 10th or the first half of the 11th century.{{sfn|Germano|2005|p=2546}} According to Germano, this tantra was historically perhaps the most important and widely quoted of all Dzogchen scriptures.{{sfn|Germano|2005|p=2546}}

The work of [[Nubchen Sangye Yeshe]] (9th century) is also an important source for the mind series traditions, particularly his ''[[Samten Migdrön]].<ref name=":62">Germano, David (1994). ''Architecture and Absence in the Secret Tantric History of the Great Perfection (rdzogs chen).'' JIABS 17/2.</ref>'' By the 11th century these traditions developed in different systems such as the Kham, the Rong and the Nyang systems, which according to Ronald Davidson "are represented by texts surviving from the thirteenth to sixteenth centuries").<ref name=":6" /> The Kham yogi Aro Yeshe Jungne (''a ro ye shes 'byun gnas'', 10th century) is particularly interesting, as he was said to have united the teachings of Dzogchen and the Chan lineage of Heshang Moheyan in his own Kham system known as the Mental Position system (''A-ro lugs'').<ref name=":6a">Davidson, Ronald M (20050. ''Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture,'' p. 75, Columbia University Press.</ref>

By the 13th century, these traditions began to be slowly displaced "by the over-whelming success of more vision oriented movements such as the Seminal Heart."''<ref name=":62" />'' However, elements of early Dzogchen continued to appear in later works, such as in Longchenpa's ''[[Trilogy of Natural Ease]].<ref name=":62" />''

==== The Renaissance period (11th–14th century) ====
The Dzogchen tradition was completely transformed in the 11th century,{{sfn|Germano|2005|p=2546}} with the [[History of Tibet#Tibetan Renaissance (10th-12th century)|renaissance of Tibetan culture]] occurring from the late 10th century to the early 12th century, known as the later dissemination of Buddhism.{{sfn|Germano|2005|p=2546}} New techniques and doctrines were introduced from India, resulting in new schools of Tibetan Buddhism (the "New Translation" or "modernist" schools, i.e. ''Sarma'').{{sfn|Buswell|Lopez|2014}}{{sfn|Germano|2005|p=2546}} These new Buddhist schools criticized many of the texts and practices of the "old ones" (''Nyingmapas'') as unauthentic, since many could not be traced to Indian sources.<ref name=":73">Davidson, Ronald M (20050. ''Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture,'' pp. 211, 228, Columbia University Press.</ref>

This challenge led to an explosion of new developments in Dzogchen doctrine and practice, with a growing emphasis on the new [[Tantra|tantrism]].{{sfn|Buswell|Lopez|2014}} The older Bon and Nyingma traditions incorporated these new influences through the process of [[Terma (religion)|Treasure revelation (''terma'')]].{{sfn|Germano|2005|p=2546}} These new texts were considered to be hidden treasures buried by earlier figures such as [[Vairotsana|Bairotsana]], [[Songtsen Gampo]], Vimalamitra and Padmasambhava that were then discovered by "treasure revealers" (''[[Tertön|tertons]]''). These terma texts as well as the works of Nyingma Dzogchen commentators such as [[Rongzom Chökyi Zangpo|Rongzom]] were used to mount a scholarly defense of Dzogchen against the Sarma critiques.<ref name=":73" />

The Indian Budhist ''[[Yogini]]'' ''Tantras'' and other ''[[Anuttarayoga Tantra|Anuttarayoga Tantras]]'' influenced the development of new Dzogchen texts in this period, especially the Instruction series. These [[Tantras (Buddhism)|Buddhist tantras]] made use of [[taboo]] imagery which was violent, horrific and erotic.{{sfn|Germano|2005|p=2546}} These influences are reflected in the rise of [[subtle body]] practices, new pantheons of wrathful and erotic Buddhas, increasingly [[Antinomianism|antinomian]] rhetorics, and a focus on death-motifs within the new Dzogchen literature of this period.{{sfn|Germano|2005|p=2546-2547}} These influences were incorporated in several movements such as the "Secret Cycle" (''gsang skor''),{{sfn|Germano|2005|p=2547}} "Ultra Pith" (''yang tig''),{{sfn|Germano|2005|p=2547}} "Brahmin's tradition" (''bram ze'i lugs''),{{sfn|Germano|2005|p=2547}} the "Space Class Series,"{{sfn|Buswell|Lopez|2014}} and especially the "Instruction Class series" (''[[Menngagde]]''),{{sfn|Buswell|Lopez|2014}} which culminated in the "Seminal Heart" (''snying thig''), which emerged in the late 11th and early 12th century.

===== The Space Series =====
[[File:Dharmabhodi.jpg|thumb|'Dzeng Dharmabodhi, (b.1052 - d.1168), a master of the ''Vajra Bridge'']]
The series of Space ([[Longde (Dzogchen)|''Longde'']]), reflects the developments of the 11th–14th centuries and emphasizes "space" or "expanse" (''klong'').{{sfn|Buswell|Lopez|2014}} According to Sten Anspal this class of texts "is difficult to define or characterize uniformly" and "were not unified into a single system". Because of this, 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."<ref name=":63">Anspal, Sten. ''Lost in Space: Tibetan formulations of the rDzogs-chen klong-sde.'' Acta Orientalia 2005.66, I I7 193.</ref>

According to Anspal, "Space" in these texts "is used to describe aspects in which the individual's true nature of mind is analogous to space. For example, 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."<ref name=":63" /> 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, is said to be spacious and complete within one's true nature and thus gradualist and tantric practices are seen as unnecessary 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 [[Empowerment (Vajrayana)|ritual initiation]], since realizing one's nature is already an initiation. In this sense, Dzogchen is seen as transcending tantra.<ref name=":63" />

As noted by Anspal, 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.<ref name=":63" />

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."<ref name=":63" /> A key figure in this tradition is 'Dzeng Dharmabodhi (1052-1168). His student, Kun-bzang rdo-rje, wrote numerous commentaries on ''Vajra Bridge''.<ref name=":63" /> 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":<blockquote>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.<ref name=":63" /></blockquote>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) of the first three as the fourth."<ref name=":63" /> 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 such as Kun-bzang rdo-rje.<ref name=":63" />

===== The Instruction Series =====
[[File:Rigdzin_Kumaradza.jpg|thumb|[[Rigdzin Kumaradza]], an important figure in the Seminal Heart tradition of the renaissance period.]]

The most influential texts of the instruction series are the so-called [[seventeen tantras|Seventeen Tantras]] (''rgyud bcu bdun'') and the two "seminal heart" collections, namely the ''[[Vima Nyingtik|Vima Nyingthig]]'', (''bi ma snying thig,'' "Seminal Heart of Vimalamitra") and the ''Khandro nyingthig (mkha' 'gro snying thig,'' "Seminal Heart of the [[Dakini]]").{{sfn|Buswell|Lopez|2014}}{{sfn|Stewart MacKenzie|2014}} 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).{{sfn|Germano|Gyatso|2001|p=244}}<ref>Hatchell, Christopher (2014). ''Naked Seeing The Great Perfection, the Wheel of Time, and Visionary Buddhism in Renaissance Tibet'', p. 54, Oxford University Press.</ref> The "Seminal Heart of the Dakini" was produced by Tsultrim Dorje (''Tshul khrims rdo rje''; 1291-1315/17).{{sfn|Germano|Gyatso|2001|p=244}}

As noted by Hatchell, 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, postdeath states, attaining liberation after dying, funerary rituals, relics, prognostications for the time of death, subjugation rituals, strange recipes, and advice for dealing with zombies."<ref>Hatchell, Christopher (2014). ''Naked Seeing The Great Perfection, the Wheel of Time, and Visionary Buddhism in Renaissance Tibet'', p. 54, Oxford University Press.</ref> 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]].<ref name=":72">Germano, David. ''The Funerary Transformation of the Great Perfection (Rdzogs chen).'' Journal of the International Association of Tibetan Studies, no. 1 (October2005):1-54.</ref> The Secret Instruction series texts saw themselves as the highest of all Dzogchen teachings, and they eventually overshadowed the other two classes.{{sfn|Buswell|Lopez|2014}}''<ref name=":62">Germano, David (1994). ''Architecture and Absence in the Secret Tantric History of the Great Perfection (rdzogs chen).'' JIABS 17/2.</ref>'' 

Hatchell explains the core worldview of the Seminal Heart texts as follows:
<blockquote>"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.<br>

<br>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 Seminal Heart’s version of the basic ignorance that Buddhists say afflicts all beings, causing them to divide up the world into factions, split between a “self’ that needs to be protected and “others” who become objects of attachment or hatred."<ref>Hatchell, Christopher (2014). ''Naked Seeing The Great Perfection, the Wheel of Time, and Visionary Buddhism in Renaissance Tibet'', pp. 56-57, Oxford University Press.</ref></blockquote>The Secret Instruction division focuses on two aspects of spiritual practice: ''kadag [[Trekcho|trekchö]]'', "the cutting through of primordial purity", and ''lhündrub tögal'', "the direct crossing of spontaneous presence".<ref>Schmidt, Marcia Binder (Ed.) (2002). The Dzogchen Primer: Embracing The Spiritual Path According To The Great Perfection. London, Great Britain: Shambhala Publications, Inc. {{ISBN|1-57062-829-7}} pg. 38)</ref> According to Hatchell, ''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 (''[[Vipassanā|vipasyana]], lhag mthong'').<ref>Hatchell, Christopher (2014). ''Naked Seeing The Great Perfection, the Wheel of Time, and Visionary Buddhism in Renaissance Tibet'', p. 60, Oxford University Press.</ref>

''Tögal'' constitutes a unique feature of the Instruction tradition, which mainly deal with visionary meditations through practices such as dark-retreat and sky-gazing. The theory behind these practices is that, through yogic techniques, pure awareness can be induced to emerge through the eyes and appear as a series of visions. According to Hatchell, this is an opportunity "for the yogi to realize that the visionary appearances “out there” are none other than presencings of an internal awareness, and thus to undo the basic error of ignorance."<ref>Hatchell, Christopher (2014). ''Naked Seeing The Great Perfection, the Wheel of Time, and Visionary Buddhism in Renaissance Tibet'', p. 57, Oxford University Press.</ref> 

The ''Vima Nyingthig'' categorized Dzogchen texts (and ''Atiyoga'' teaching in general) into three classes which later became the normative way of classifying Dzogchen literature: 

* The Mind Series (''sems sde''; the earliest teachings existing prior to the 11th century diffusion),{{sfn|Schaik|2004a}} 
* The Space series (''klong sde,'' 11th–14th centuries),
* The Intimate Instruction Series (''man ngag sde'', 11th–14th centuries).

During the 13th to 14th centuries, the Seminal Heart teachings became widely circulated by figures such as Melong Dorje, Rigdzin Kumaradza and the [[Rangjung Dorje, 3rd Karmapa Lama|3rd Karmapa Rangjung Dorje]]''[[Samten Migdrön|.]]<ref name=":62" />'' Over time, the Seminal Heart tradition became the dominant Dzogchen tradition and its textual divisions became standard.{{sfn|Germano|2005|p=2548}} According to Germano, "The core of the Seminal Heart's difference from earlier Great Perfection traditions can be summed up as a focus on the spontaneous dynamics (''lhun grnb'') of the Ground, a spontaneity which one visually experiences in [[Mandala|mandalic]] images in death and death-in-life, i. e. contemplation."''<ref name=":62" />'' The Seminal Heart innovations can be seen as fourfold according to Germano:''<ref name=":62" />''
# 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.
# 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.
# It incorporates a wide range of tantric types of practices as auxiliary and supporting [[Praxis (process)|praxis]], which on the whole involve relatively simple techniques of visualization in contrast to the intricate mandalas of modernist focus.
# It injects a far greater range of tantric doctrines into its discourse, ranging from subtle body theory to the set of one hundred peaceful and wrathful deities based on the five Buddha families.

===== The Pith traditions =====
[[File:Nyangrel_Nyima_Ozer.jpg|thumb|Nyangrel Nyima Ozer, 11th century terton of the Crown Pith cycle.<ref>{{Cite news|last=Hirschberg|first=Daniel|date=2013|title=Nyangrel Nyima Ozer|language=en|work=The Treasury of Lives|url=http://www.treasuryoflives.org/biographies/view/Nyangrel-Nyima-Ozer/5999|access-date=2017-07-18}}</ref>]]
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.<ref name=":72" />

One of the most important of these conservative voices of the 12th century, [[Nyangrel Nyima Özer]] (''Nyang ral nyi ma 'od zer'', 1136–1204{{refn|In the eleventh and twelfth centuries there were several competing terma traditions surrounding [[Vimalamitra]], [[Songtsen Gampo]], [[Vairotsana]] and Padmasambhava.{{sfn|Davidson|2005|p=229}} At the end of the 12th century, there was the "victory of the Padmasambhava cult." {{sfn|Davidson|2005|p=278}} Nyangrel Nyima Özer was the principal architect of the Padmasambhava mythos.{{sfn|Gyatso|2006}} The [[Maratika Cave]] is referred to in Tibetan literature from the 12th century. ''[[Kathang Zanglingma]]'', a terma with the biography of Padmasambhava, revealed and transmitted by Nyangrel Nyima Ozer, narrates the "events: which made the Maratika caves a sacred place for [[Vajrayana]] practitioners.|group=note}}), developed his "Crown Pith" (''spyi ti'') to reassert the older traditions in a new form.{{sfn|Germano|2005|p=2548}} According to Germano, 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).<ref name=":72" /> Crown Pith tantras such as the ''Tantra of the Luminous Expanse'', claim to be the "Peak of the Nine Vehicles".<ref>Achard, Jean-Luc  (2015). ''The View of sPyi ti yoga*''</ref> As noted by Germano, 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.<ref name=":72" />

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. Germano notes that "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."<ref name=":72" /> According to Germano, 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'').<ref name=":72" />

==== Longchenpa Rabjampa (14th century) ====
A pivotal figure in the history of Dzogchen was [[Longchenpa|Longchenpa Rabjampa]] (''kLong chen rab 'byams pa'', 1308–1364, possibly 1369). 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 Yabshi|Nyingtig Yabzhi.]]''<ref>Schaik, Sam van (2004b), p. 9.</ref>

In his highly influential corpus of commentaries include the [[Seven Treasuries]] (''mdzod bdun''), the "Trilogy of Natural Freedom" (''rang grol skor gsum''), and the [[Trilogy of Natural Ease]] (''ngal gso skor gsum'').{{sfn|Buswell|Lopez|2014}}{{sfn|Germano|2005|p=2548}} 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.{{sfn|Germano|2005|p=2548}}''<ref name=":6" />'' 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.''<ref name=":6" />''

Malcolm Smith notes that Longchenpa's ''Tshig don mdzod,'' the [[Seven Treasuries|"Treasury of Subjects,"]]<ref name="MS3" group="web">[http://www.atikosha.org/2012/09/a-preliminary-note-on-vimalamitras.html Malcolm Smith, ''A Preliminary Note on Vimalamitra's Aural Lineage'']</ref> was preceded by several other texts by other authors dealing with the same topics, such as "The Eleven Subjects of The Great Perfection"{{refn|''rdzogs pa chen po tshig don bcu gcig pa bzhugs so''|group=note}} by Nyi 'bum (12th century). This itself was derived from the eighth and final chapter of the commentary to [[Necklace of Precious Pearls|The String of Pearls Tantra]].<ref name="MS3" group="web" /> According to Smith, 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.<ref name="MS" group="web">[http://www.atikosha.org/2012/09/a-preliminary-note-on-vimalamitras.html Malcolm Smith, ''A Preliminary Note on Vimalamitra's Aural Lineage'']</ref>

==== Later developments ====
[[File:Peaceful & Wrathful Deities - of the Bardo.jpg|thumb|Peaceful & Fierce Deities of the post-mortem intermediate state (''bardo'').]]

In subsequent centuries more additions followed, including the "Profound Dharma of Self-Liberation through the Intention of the Peaceful and Wrathful Ones"{{sfn|Fremantle|2001|p=20}} (''kar-gling zhi-khro''){{refn|''zab-chos zhi-khro dgongs-pa rang-grol''|group=note}} by [[Karma Lingpa]],{{sfn|Norbu|1989|p=ix}} (1326–1386), popularly known as "Karma Lingpa's Peaceful and Wrathful Ones",{{sfn|Fremantle|2001|p=20}} which includes the two texts of the ''[[Bardo Thodol|bar-do thos-grol]]'', the "Tibetan Book of the Dead".{{sfn|Norbu|1989|p=xii}}{{refn|The ''bar-do thos-grol'' was translated by Kazi Dawa Samdup (1868–1922), and edited and published by W.Y. Evans-Wenz. This translation was popularized as "the Tibetan Book of the Dead", but contains many mistakes in translation and interpretation.{{sfn|Norbu|1989|p=xii}}{{sfn|Reynolds|1989|p=71-115}} See also {{Citation | last =Reynolds | first =John Myrdin | year =1989 | title =Self-Liberation through seeing with naked awareness | publisher =Station Hill Press, Inc.}}|group=note}}

Other important termas are "The Penetrating Wisdom" (''dgongs pa zang thal''), revealed by [[Rinzin Gödem]] (''rig 'dzin rgod ldem'', 1337–1409);{{sfn|Germano|2005|p=2548}} and "The Nucleus of Ati's Profound Meaning" (''rDzogs pa chen po a ti zab don snying po'') by Terdak Lingpa (''gter bdag gling pa'', 1646–1714).{{sfn|Germano|2005|p=2548}}

However, the most influential of these later revelations are the works of [[Jigme Lingpa]] (1730–1798).{{sfn|Germano|2005|p=2548}} His ''[[Longchen Nyingthig]]'' (''klong chen snying thig''), "The Heart-essence of the Vast Expanse"{{sfn|Klein|Wangmo|2010}} or "The Seminal Heart of the Great Matrix",{{sfn|Germano|2005|p=2548}} is supposed to be a terma from [[Padmasambhava]].{{sfn|Buswell|Lopez|2014}}{{sfn|Germano|2005|p=2548}} According to Germano, this cycle "functioned to simplify much of kLong chen rab 'byams pa' s 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."''<ref name=":6" />''

The ''Longchen Nyingthig'' is said to be the essence of the ''Vima Nyingthig'' and ''Khandro Nyingthig'', the "Early Nyingthig,",{{sfn|Stewart MacKenzie|2014}} and has become known as the "later Nyingthig".{{sfn|Stewart MacKenzie|2014}} It is one of the most widely practiced teachings in the Nyingmapa school.{{sfn|Padmakara Translation Group|1994|p=xxxv}} [[Patrul Rinpoche]] (1808–1887) wrote down Jigme Lingpa's pre-liminary practices into a book called ''The Words of My Perfect Teacher''.{{sfn|Patrul Rinpoche|2011}}

The next major development in the history of Dzogchen is the [[Rimé movement|Rime movement]] (non-sectarian or non-partisan movement) of the 19th century.''<ref name=":6" />'' According to Germano, 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 [[Jamgön Ju Mipham Gyatso|Ju Mipham]] (1846-1912), who wrote numerous commentaries and texts on [[Buddhist philosophy|Buddhist Mahayana philosophy]]. There was also an increased focus on monastic institutions in Nyingma.''<ref name=":6" />''

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 "[[Bardo Thodol|Tibetan Book of the Dead]]," edited by [[Walter Evans-Wentz|W.Y. Evans-Wentz]], which became highly popular, but contains many mistakes in translation and interpretation.{{sfn|Reynolds|1989|p=71-115}} 

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 [[Dudjom Jigdral Yeshe Dorje|2nd Dudjom Rinpoche]], [[Nyoshul Khenpo Rinpoche|Nyoshul Khenpo]], [[Tulku Urgyen Rinpoche|Tulku Urgyen]], [[Dilgo Khyentse]], [[Namkhai Norbu]], [[Chögyam Trungpa]], [[Dzogchen Ponlop Rinpoche|Dzogchen Ponlop]], and [[Yongey Mingyur Rinpoche|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.

=== Kagyu and Gelugpa ===
Dzogchen has also been taught and practiced in the [[Kagyu]]{{refn|Wylie: ''bka' brgyud''|group=note}} lineage,{{sfn|Irons|2008|p=169}} beginning with the Third [[Karmapa]], [[Rangjung Dorje]] (1284–1339).{{refn|Wylie: ''rang byung rdo rje''|group=note}}

The [[Drikung]] Kagyu also have a tradition of Dzogchen teachings, the ''yangzab dzogchen''.<ref>Helmut Krasser, Tibetan studies, International Association for Tibetan Studies. Verlag der Österreichischen Akademie der Wissenschaften, 1997 – Tibet (China), page 586</ref>

[[Lozang Gyatso, 5th Dalai Lama]] (1617–1682), [[Thubten Gyatso, 13th Dalai Lama]] ( 1876–1933), and [[Tenzin Gyatso, 14th Dalai Lama]] (present), all [[Gelug|Gelugpas]], are also noted Dzogchen masters, although their adoption of the practice of Dzogchen has been a source of controversy among more conservative members of the Gelug tradition.<ref name="GD" group="web">[http://www.dalailama.com/messages/dolgyal-shugden/ganden-tripa/the-shugden-affair-i Georges Dreyfus, ''The Shugden Affair: Origins of a Controversy (Part I)''. Official website of the Office of His Holiness the 14th Dalai Lama.] {{webarchive|url=https://web.archive.org/web/20131103131534/http://dalailama.com/messages/dolgyal-shugden/ganden-tripa/the-shugden-affair-i|date=November 3, 2013}}</ref>

==View==
[[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.]]Dzogchen texts use unique terminology to describe the Dzogchen view. Some of these terms deal with the different elements and features of the mind. The generic term for consciousness is ''shes pa'', and includes the six sense consciousnesses. Different forms of ''shes pa'' include ''ye shes'' (''[[jñāna]]'', 'pristine consciousness') and ''shes rab'' ([[Prajñā (Buddhism)|''prajñā'']], wisdom).<ref name=":7">Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,'' p 12''.'' Simon and Schuster.</ref>

According to [[Sam van Schaik]], two significant terms used in Dzogchen literature is the Ground (''gzhi'') and Gnosis (''rig pa''), which represent the "ontological and gnoseological aspects of the nirvanic state" respectively.<ref name=":6b">Van Schaik (2004). ''Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig'', p. 52. (Studies in Indian and Tibetan Buddhism).</ref> 

Dzogchen literature also describes nirvana as the "expanse" (''klong'' or ''dbyings'') or the "true expanse" (''chos dbyings'', Sanskrit: [[Dharmadhatu]]). The term [[Dharmakaya]] is also often associated with these terms in Dzogchen,<ref name=":6" /> 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.<ref>Kunsang, Erik Pema (2012). ''Wellsprings of the Great Perfection The Lives and Insights of the Early Masters'', p. 3</ref></blockquote>The Dzogchen View of the 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''), the ''Great Commentary by Vimalamitra'' as well as in Longchenpa's ''Treasury of Word and Meaning'' (''Tsik Dön Dzö).'' The ''String of Pearls Tantra'' briefly lists them in the follow passage:<blockquote>Although reality is inconceivable, pristine consciousness has three aspects. Though there are many bases of delusion, it is natural perfection (lhun grub) and compassion (thugs rjes). Abiding within oneself are the kāyas, families, and pristine consciousnesses. The location of buddhamind is in the center of the heart. The path is the four nāḍīs; vāyu causes movement. There are four gates of arising: the eyes and so on. The field is the sky free of clouds. The practice is trekchö and thögal. The gauge is the yoga of four confidences. The bardo is the meeting of the mother and child. The stage of liberation comes first.<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,'' p. 9''.'' Simon and Schuster.</ref></blockquote>The eleven topics are:<ref>David Francis Germano (1994). ''Poetic Thought, the Intelligent Universe, and the Mystery of Self: The Tantric Synthesis of Rdzogs Chen in Fourteenth Century Tibet, Volume 1''</ref>

# the ground or basis of reality (''gzhi''), and how it dynamically manifests itself (''gzhi snang)'';
# how beings stray from the basis
# the essence of enlightenment present in all beings;
# how primordial wisdom (''ye shes'') is in all beings
# the pathways of primordial wisdom in beings
# the gateways of primordial wisdom in beings
# the objective sphere for primordial wisdom shining forth
# how primordial wisdom is experientially accessed through contemplation;
# signs of realization,
# dying and post-death Opportunities in the intermediate states (''bar do'')
# ultimate fruition (Buddhahood)

===The Basis===

[[File:Samantabhadra_04.jpg|thumb|200px|An image of the Primordial Buddha [[Samantabhadra]] with his consort Samantabhadri. These images are said to symbolize the union of space (emptiness, the female aspect) and clarity - awareness (male)<ref>Nyoshul Khenpo (2016). ''The Fearless Lion's Roar: Profound Instructions on Dzogchen, the Great Perfectio''n, chapter 6. Shambhala Publications</ref>.]]
[[File:Tibetan Dharmacakra.png|thumb|right|180px|The [[gankyil]] symbolizes the inseparability of all of the groups of three in Dzogchen teaching, such as the Base, Path, and Fruit.<ref>Namkhai Norbu; The Crystal and the Way of Light: Sutra, Tantra, and Dzogchen, pp. 149–150</ref>]]
A key concept in Dzogchen is the [[Ground (Dzogchen)|'basis', 'ground' or 'primordial state']] (Tibetan: ''gzhi'', Sanskrit: ''sthana''), also called the general ground (''spyi gzhi'') or the original ground (''gdod ma'i gzhi''). The basis is the original state "before realization produced buddhas and nonrealization produced sentient beings". It is defined as "one’s unfabricated mind" (''rang sems ma bcos pa'').<ref name=":7" /> It is atemporal and unchanging and yet it is "noetically potent", giving rise to mind, consciousness, delusion and knowledge.<ref name=":8">Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,'' pp. 12–13''.'' Simon and Schuster.</ref> Since the basis transcends time, any temporal language used to describe it such as "primordial", "self-origination", etc is purely conventional. Also, the basis is not defined as being "one thing" (i.e. absolute [[monism]]), since there exists the production of diversity.<ref name=":10">Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  pp. 15-16''.'' Simon and Schuster.</ref>

The basis is also associated with the term ''[[Dharmata]]'', defined as follows: "Dharmatā, original purity, is free from all proliferation. Since it isunaffected by ignorance, it is free from all obscurations."<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. 14''.'' Simon and Schuster.</ref> The basis (''gzhi, sthana'') also is not to be confused with the "all-basis" (''kun gzhi, alaya'') or with the fundamental store consciousness (''ālāyavijñāna''), since both of these are considered to have ignorance."<ref name="Berzin-Major Facets" group="web" />

The basis, a pure empty consciousness, is what is to be recognized or understood to achieve awakening in Dzogchen. Thus, ''yes shes'' (''[[jñāna]]'', 'pristine consciousness') is "a mere consciousness that apprehends primordial liberation and the generic basis as the ultimate."<ref name=":8" /> In other words, spiritual knowledge in Dzogchen is recognizing one's basis.

The basis has three qualities. Each one is paired with one of the [[Trikaya|three bodies of the Buddha]] and with one of the [[Refuge (Buddhism)|three jewels]] (indicating that these are fully included in each sentient being):<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  pp. 13, 30''.'' Simon and Schuster.</ref><ref>Petit, John Whitney (1999), Mipham's Beacon of Certainty: Illuminating the View of Dzochen, the Great Perfection, Boston: Wisdom Publications, pp. 78–79.</ref><ref>Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, p. 53.</ref>
*Essence (''svabhāva'') – purity (''śuddha''), which refers to emptiness (''[[shunyata|śunyata]]'', ''stong pa nyid''). This is associated with the Dharmakaya and the Buddha.
*Nature (''prakṛti'') – Natural perfection (''anābhoga'', ''lhun grub''), also translated "spontaneous presence", which also refers to luminosity or clarity (''gsal''). It is associated with the Samboghakaya and the Dharma.
*Compassion (''[[karuṇā]]'', ''thugs rje''), refers either to "the inseparability of clarity and emptiness" (Smith) or the "immanent presence of the ground in all appearances" (van Schaik). It is also defined in the ''Illuminating Lamp'' as "''Thugs'' is the affection (''brtse ba'') in the heart for sentient beings. ''Rje'' is the arising of a special empathy (''gdung sems'') for them."<ref name=":9">Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. 13''.'' Simon and Schuster.
</ref> Compassion is associated with the Nirmanakaya and the Sangha.

The text, "An Aspirational prayer for the Ground, Path and Result" defines the three aspects of the basis thus:<ref name=":6" />

::''Because its essence is empty, it is free from the limit of eternalism''
::''Because its nature is luminous, it is free from the extreme of nihilism''
::''Because its compassion is unobstructed, it is the ground of the manifold manifestations''

Moreover, the basis is associated with the primordial or original [[Buddhahood]], also called [[Samantabhadra]], which is said to be beyond time and space itself and hence Buddhahood is not something to be gained, but an act of recognizing what is already immanent in all sentient beings.<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. 1''7.'' Simon and Schuster.</ref> This view of the basis stems from the Indian [[Buddha-nature]] theory.<ref>Pettit, John W; Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, 1999, page 78</ref> 

Other terms used to describe the basis include unobstructed (''ma 'gags pa''), universal (''kun khyab'') and omnipresent.<ref>Pettit, John W; Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, 1999, page 79</ref>

===Rigpa (Knowledge)===
[[File:Quartz crystal.jpg|thumb|Rigpa is often explained through the metaphor of a crystal or a [[crystal ball]]]]
[[File:Melong Dorje.jpg|thumb|Melong Dorje, wearing a [[Melong]] (mirror), which is a symbol of ''ka dag''.]]
''[[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.<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. 12''.'' Simon and Schuster.
</ref> </blockquote>Rigpa is also described as "reflexively self-aware primordial wisdom,"{{sfn|Klein|Wangyal|2006|p=109}} or "primordial wisdom's recognition of itself as unbounded wholeness."{{sfn|Ray|2001|p=v}}{{refn|group=quote|Descriptions of ''rigpa'':
* Klein and Wangyal: "[...] the essence and base of self-arisen wisdom is the allbase, that primordial open awareness is the base, and that recognition of this base is not separate from the primordial wisdom itself [...] that open awareness is itself authentic and its authenticity is a function of it being aware of, or recognizing itself as, the base [...] The reflexively self-aware primordial wisdom is itself open awareness (''[[rigpa]]''), inalienably one with unbounded wholeness."{{Klein|Wangyal|2006|p=109}}
* Reginald Rey: "...primordial wisdom's recognition of itself as unbounded wholeness [...] the incorruptible mindnature.{{sfn|Ray|2001|p=v}}}} Thus, wisdom (''shes rab'', prajña) is nothing other than rigpa.<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. 30''.'' Simon and Schuster.</ref>

The analogy given by Dzogchen masters is that one's true nature is like a mirror which reflects with complete openness, but is not affected by the reflections; or like a [[crystal ball]] that takes on the colour of the material on which it is placed without itself being changed. The knowledge that ensues from recognizing this mirror-like clarity (which cannot be found by searching nor identified){{sfn|Third Dzogchen Rinpoche|2008|p=152}} is called ''[[rigpa]]''.{{sfn|Namdak|2006|p=97}}

Sam van Schaik translates rigpa as "[[gnosis]]" which he glosses as "a form of awareness aligned to the nirvanic state".<ref>Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, page 54.</ref> He notes that other definitions of rigpa include "free from elaborations" (''srpos bral''), "non conceptual" (''rtog med'') and "transcendent of the intellect" (''blo 'das''). It is also often paired with emptiness, as in the contraction ''rig stong'' (gnosis-emptiness).<ref>Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, page 54.</ref>

John W. Pettit notes that ''rigpa'' is seen as beyond affirmation and negation, acceptance and rejection, and therefore it is known as "natural" (''ma bcos pa'') and "effortless" (''rtsol med'') once recognized.<ref>Pettit, John W; Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, 1999, page 78</ref> Because of this, Dzogchen is also known as the pinnacle and final destination of all paths.

Ācārya Malcolm Smith also notes that the atemporal nature of the basis also applies to the presence of the basis in sentient beings as rigpa:<blockquote>Since time is not a factor when it comes to the analysis of the basis, Great Perfection texts can define the liberation of sentient beings as timeless, meaning that the state of liberation is their unconditioned essential state. It is not something to gain; it is something to discover. More importantly, the basis is buddhahood and functions as buddhahood.<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. 16''.'' Simon and Schuster.</ref></blockquote>

As Alexander Berzin notes, all of the good qualities (''yon-tan'') of a Buddha are already "are innate (''lhan-skyes'') to rigpa, which means that they arise simultaneously with each moment of rigpa, and primordial (''gnyugs-ma''), in the sense of having no beginning."<ref group="web" name="Berzin-Major Facets" /> 
[[File:Right figure detail, from- Three anatomical figures from Tibet Wellcome V0036134 (cropped).jpg|thumb|A depiction of the heart [[chakra]] from a [[Traditional Tibetan medicine|Tibetan Medicine]] text]]

Dzogchen texts refer to the basis and its rigpa as it is present in sentient beings as the ''sugatagarbha.''<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. 21''.'' Simon and Schuster.</ref> Vimalamitra's Commentary states that "because the aim of buddhahood exists in the manner of a seed in the pristine consciousness of one’s vidyā, there is definitely success through practice."<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. 22''.'' Simon and Schuster.</ref> 

Dzogchen texts also describe how rigpa is connected to the energy body. Dzogchen tantras explain that rigpa can be located in the center of the human body, in the heart cakra. The ''Realms and Transformations of Sound Tantra'' states: "The jewel present within the heart in the center of one’s body is great pristine consciousness."<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. ''23.'' Simon and Schuster.</ref>

Furthermore, the ''Self-Arisen Vidyā Tantra'' states:<blockquote>The transcendent state of the perfect buddhas is supported. It is supported on the material aggregate, for example, like an eagle sleeping in its nest. It has a location. It is located in the heart, for example, like a figure in a vase.<ref name=":12">Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. ''24.'' Simon and Schuster.</ref></blockquote>Dzogchen tantras also discuss the related topic of the energy body, mainly the nāḍīs, vāyus, and bindus (''rtsa, rlung,'' and ''thig le''; channels, winds and circles).<ref name=":12" />

===Ma Rigpa (Delusion)===
''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]], which is associated with ''ye shes'' or 'pristine consciousness'.<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. 14''.'' Simon and Schuster.</ref> Automatically arising unawareness (''lhan-skyes ma-rigpa'') exists because the basis is seen having a natural cognitive potentiality and a "luminosity"  (''gdangs'') that transcends visible light. This is the ground for [[samsara]] and [[nirvana]].<ref name=":10" /> 

When consciousness fails to recognize that all phenomena arise as the creativity (''rtsal'') of the nature of mind and misses its own luminescence or does not "recognize its own face", sentient beings arise instead of Buddhas. Marigpa is explained in Vimalamitra's Commentary as follows:<blockquote>Delusion arises from the difference between the basis and theconscious aspect of the basis. Apart from generally pervading, the so-called “basis” is totally undifferentiated, without any consideration of delusion or nondelusion. That so-called “knower” (rig pa po) or “mind” (the special assertion of a consciousness demonstrated in our own texts) is deluded.<ref>Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p. 19''.'' Simon and Schuster.</ref></blockquote>According to [[Vimalamitra]]'s ''Illuminating Lamp'', delusion arises because sentient beings "lapse towards external mentally apprehended objects". This external grasping is then said to produce sentient beings out of [[dependent origination]].<ref name=":11">Smith, Malcom (2016). ''Buddhahood in This Life: The Great Commentary by Vimalamitra,''  p''.'' 20''.'' Simon and Schuster.</ref> This dualistic conceptualizing process which leads to samsara is termed [[Manas-vijnana|manas]] as well as "awareness moving away from the ground".<ref>Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, page 56.</ref> However, as noted by Smith: "when the appearances of the basis appear to the mental faculty (the sense organ that arises out of the basis) of some sapient beings they immediately become buddhas since they suffer no distracting exteriorization of their experience."<ref name=":11" /> Thus, out of the basis, both sentient beings and Buddhas arise, sentient beings arise due to ignorance/delusion. 

As explained by [[Tulku Urgyen]]:<blockquote>In the case of an ignorant sentient being the mind is called empty cognizance suffused with ignorance (''marigpa''). The mind of all the Buddhas is called empty cognizance suffused with awareness (''rigpa'').<ref>Tulku Urgyen Rinpoche; Repeating the Words of the Buddha, page 44</ref></blockquote>

===Immanence and Distinction===
[[File:Dzong.jpg|thumb|The [[Garuda]] is used as a symbol of primordial nature, which is already completely perfect, since this mythological animal is said to be born fully grown.<ref>Sogyal Rinpoche, The Tibetan Book of Living and Dying, page 109.</ref>]]
According to Sam van Schaik, there is a certain tension in Dzogchen thought (as in other forms of Buddhism) between the idea that [[samsara]] and [[nirvana]] are immanent within each other and yet are still different. In texts such as the ''[[Longchen Nyingtig]]'' for example, the basis and rigpa are presented as being "intrinsically innate to the individual mind".<ref>Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, page 54.</ref> The ''Great Perfection Tantra of the Expanse of Samantabhadra’s Wisdom'' states:

<blockquote>If you think that he who is called “the heart essence of all buddhas, the Primordial Lord, the noble Victorious One, Samantabhadra” is contained in a mindstream separate from the ocean-like realm of sentient beings, then this is a nihilistic view in which samsara and nirvana remain unconnected.<ref>Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, page 55.</ref></blockquote>

Likewise, [[Longchenpa]] (14th century), writes in his ''Illuminating Sunlight'':

<blockquote>Every type of experiential content belonging to samsara and nirvana has, as its very basis, a natural state that is a spontaneously present buddha—a dimension of purity and perfection, that is perfect by nature. This natural state is not created by a profound buddha nor by a clever sentient being. Independent of causality, causes did not produce it and conditions can not make it perish. This state is one of self-existing wakefulness, defying all that words can describe, in a way that also transcends the reach of the intellect and thoughts. It is within the nonarising vastness of such a basic natural state that all phenomena belonging to samsara and nirvana are, essentially and without any exception, a state of buddha—purity and perfection.<ref>Erik Pema Kunsang; Wellsprings of the Great Perfection The Lives and Insights of the Early Masters, page 1</ref></blockquote>

This lack of difference between these two states, their [[non-dual]] (''advaya'') nature, corresponds with the idea that change from one to another doesn't happen due to an ordinary process of causation but is an instantaneous and perfect 'self-recognition' (''rang ngo sprod'') of what is already innately (''lhan-skyes'') there.<ref>Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, page 56.</ref> According to John W. Pettit, this idea has its roots in Indian texts such as [[Nagarjuna]]'s ''[[Mulamadhyamakakarika]]'', which states that samsara and nirvana are not separate and that there is no difference between the "doer", the "going" and the "going to" (i.e. the ground, path and fruit).<ref>Pettit, John W.; Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, 1999, page 78</ref>

In spite of this emphasis on immanence, Dzogchen texts do indicate a subtle difference between terms associated with delusion (''kun gzhi'' or ''alaya'', ''sems'' or mind) and terms associated with full enlightenment (''dharmakaya'' and ''rigpa'').<ref>Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, page 57.</ref> The ''Alaya'' and ''[[Ālayavijñāna]]'' are associated with karmic imprints (''vasana'') of the mind and with mental afflictions (''klesa''). The "alaya for habits" is the basis (''gzhi'') along with ignorance (''marigpa'') which includes all sorts of obscuring habits and grasping tendencies.<ref group=web name="Berzin-Major Facets" />

These terms stem from Indian [[Yogacara]] texts, such as the ''[[Ratnagotravibhāga]]''.<ref>Van Schaik; Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism), 2004, page 59.</ref>

===Relationship with Indian Buddhist Philosophies===
Koppl notes that although later Nyingma authors such as [[Jamgon Ju Mipham Gyatso|Mipham]] attempted to harmonize the view of Dzogchen with [[Madhyamaka]], the earlier Nyingma author [[Rongzom Chokyi Zangpo]] did not.{{sfn|Koppl|2008}}{{refn|group=quote|Heidi Koppl: "Unlike Mipham, Rongzom did not attempt to harmonize the view of Mantra or Dzogchen with Madhyamaka."{{sfn|Koppl|2008}}}} Rongzom held that the views of sutra such as Madhyamaka were inferior to that of tantra.{{sfn|Koppl|2008|p=ch4}}{{refn|group=quote|Heidi Koppl: "By now we have seen that Rongzom regards the views of the Sutrayana as inferior to those of Mantra, and he underscores his commitment to the purity of all phenomena by criticizing the Madhyamaka objectification of the authentic relative truth."{{sfn|Koppl|2008}}}} In contrast, the 14th Dalai Lama, in his book Dzogchen,<ref>the Dalai Lama, Dzogchen p. 158 (Snow Lion 2004)</ref> concludes that Madhyamaka and Dzogchen come down to the same point. The view of reality obtained through Madhyamaka philosophy and the Dzogchen view of Rigpa can be regarded as identical. With regard to the practice in these traditions, however, at the initial stages there do seem certain differences in practice and emphasis.

According to Malcolm Smith, the Dzogchen view is also based on the Indian Buddhist [[Buddha-nature]] doctrine of the [[Tathāgatagarbha sūtras]].<ref>Smith, Malcom; BUDDHAHOOD IN THIS LIFE, The Great Commentary by Vimalamitra, pg 15.</ref> According to the 14th Dalai Lama the Ground is the Buddha-nature, the nature of mind which is emptiness.<ref>The (14th) Dalai Lama (2000), ''Dzogchen: Heart Essence of the Great Perfection'', p.109</ref> According to Rinpoche Thrangu, [[Rangjung Dorje]] (1284–1339), the third Karmapa Lama (head of the Karma Kagyu) and Nyingma lineage holder, also stated that the Ground is Buddha-nature.{{refn|group=note|Rangjung Dorje also influenced [[Dolpopa]]. In 1321 the famous scholar [[Dolpopa]] (1292–1361) visited [[Tsurphu]] Monastery for the first time and had extensive discussions with Rangjung Dorje about doctrinal issues. It appears that Rangjung Dorje almost certainly influenced the development of some of Dolpopa's theories, possibly including his [[Zhentong]] (''gzhan stong'') method.<ref>Stearns, Cyrus (1999). ''The Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen'', pp. 17, 47–48, 51–52, 61. State University of New York Press. {{ISBN|0-7914-4191-1}} (hc); {{ISBN|0-7914-4192-X}} (pbk).</ref>}} According to Rinpoche Thrangu, "whether one does Mahamudra or Dzogchen practice, buddha nature is the foundation from which both of these meditations develop."<ref>Rinpoche Thrangu (2006), ''On Buddha Essence: A Commentary on Rangjung Dorje's Treatise'', p. 2</ref>

== Practice ==
Dzogchen practice relies on the view outlined above as well as on a relationship with a [[guru]] or [[lama]] who imparts specific practice instructions. The "main practices" are considered advanced and thus preliminary practices and ritual initiation are generally seen as requirements.{{sfn|Ingram|1993|}}

Dzogchen teachings emphasize naturalness, spontaneity and simplicity.{{sfn|Germano|2005|p=2545}} Although Dzogchen is portrayed as being distinct from or beyond tantra, it has incorporated many tantric concepts and practices.{{sfn|Germano|2005|p=2545}} Dzogchen embraces a widely varied array of traditions and practice systems, that range from a systematic rejection of Buddhist tantra, to a full incorporation of tantric practices.{{sfn|Germano|2005|p=2545}}

The most widespread and influential tradition of Dzogchen is that of the Seminal Heart (''Nyingtig'') traditions, the most popular of which in the ''[[Longchen Nyingthig]]'' by [[Jigme Lingpa]] (1730–1798).{{sfn|Buswell|Lopez|2014}} The explanation on Dzogchen practice which follows mostly applies to the Heart Essence systems of Dzogchen such as the ''Longchen Nyingthig'', but also the ''Dudjom Tersar'' and so on. 

The ''Nyingthig'' tradition epitomized the Dzogchen teaching in three principles, known as "Striking the Vital Point in Three Statements" (''Tsik Sum Né Dek''). They give in short the development a student has to undergo:<ref>{{Cite web|last=Rinpoche|first=Kyabje Dudjom|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|url-status=live|archive-url=|archive-date=|access-date=August 14, 2020|website=Lotsawa House}}</ref><ref>{{Cite web|last=Rinpoche|first=Patrul|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|url-status=live|archive-url=|archive-date=|access-date=08/14/2020|website=Lotsawa House}}</ref>

# '''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''). Dujdom 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''). Dujdom 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''."

=== Structure of practice in the Seminal Heart tradition ===
[[File:Nyingma_Jigme_Lingpa.jpg|right|thumb|[[Jigme Lingpa]]'s systematization of the Seminal Heart tradition is one of the most influential systems of Dzogchen practice.]]

The Dzogchen tradition contain vast anthologies of practices, including standard Buddhist meditation techniques and tantra practices.{{sfn|Germano|2005|p=2547, 2548}} With the influence of tantra, and the systematisations of Longchenpa, the main Dzogchen practices came to be preceded by preliminary practices.{{sfn|Germano|1994}} 

Longchenpa, in "Finding Comfort and Ease in Meditation" (''bsam gtan ngal gso''), uses the standard triad of meditative experiences (''nyams'') to structure the text and the practices: bliss (''bde ba''), radiance/clarity (''gsal ba''), and non-conceptuality (''mi rtog pa'').{{sfn|Germano|1994|p=254}} This triad is also presented as preliminaries, main practice, and concluding phase.{{sfn|Germano|1994|p=255}} This systematization contextualized the system in terms of Tibetan Buddhism. It simultaneously relegated these preliminaries to a lower status, while also emphasizing their necessity.{{sfn|Germano|1994|p=255}} 

In "Finding Comfort and Ease in the Nature of Mind", Longchenpa outlines 141 contemplative practices, split into three sections: exoteric Buddhism (92), tantra (92), and the Great Perfection (27).{{sfn|Germano|1994|p=251}} Most of these practices are "technique-free."{{sfn|Germano|1994|p=254}} The typical Buddhist meditations are relegated to the preliminary phase, while the main meditative practices are typical "direct" approaches.{{sfn|Germano|1994|p=262}} Longchenpa includes the perfection phase techniques of channels, winds and nuclei into the main and concluding phases.{{sfn|Germano|1994|p=256}} The "concluding phase" includes discussions of new contemplative techniques, which aid the practice of the main phase.{{sfn|Germano|1994|p=257}}

The teachings based on the ''Longchen Nyingthig'' are also divided into preliminary practices ([[Ngöndro|''ngondro'']], subdivided into various classes) and main practices (which are ''trekchö'' and ''tögal)''.{{sfn|Rinpoche Dzogchen Ponlop|2003}}<ref name="Berzin-Major Facets" group="web">[http://studybuddhism.com/en/advanced-studies/vajrayana/dzogchen-advanced/the-major-facets-of-dzogchen Alexander Berzin, ''The Major Facets of Dzogchen'']</ref>{{sfn|Padmakara Translation group|1994}} In ''The White Lotus'' (''rGyab brten padma dkar po''), Jigme Lingpa outlines the path of ''Nyingthig'' Dzogchen practice as follows: <blockquote>Your [[mindstream]] is purified by the profound initiation, which is the cause of ripening, and then you begin with the outer, inner and secret preliminaries, which can be equated with the path of accumulation in the Paramitayana. For beginners, the way of practicing is explained by the practice instructions and the lama's instructions.<ref>Schaik, Sam van (2004b), p. 95.</ref></blockquote>

=== Simultaneous and Gradual practice ===
As noted by van Schaik, there is a tension in Dzgochen 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 Seminal Heart tradition as being related to the different levels of ability of different practitioners.<ref>Schaik, Sam van (2004b), p. 115.</ref> In response to the idea that the gradualist teachings found in the Seminal Heart 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.<ref>Schaik, Sam van (2004b), p. 116.</ref></blockquote>This division of practices according to level of ability is also found in Longchenpa's ''Tegcho Dzo.''<ref name=":64">Schaik, Sam van (2004b), p. 117.</ref> 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."<ref name=":64" /> 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.<ref name=":64" /> He held that for most people, a gradual path of training is what is needed to reach realization.<ref>Schaik, Sam van (2004b), p. 122.</ref>

=== Preliminary practices ===
Longchenpa divides preliminary practices into:

* the general preliminaries on impermanence and renunciation of samsara, which corresponds to the [[Śrāvakayāna|Sravakayana]];
* the special preliminaries on compassion and [[bodhicitta]], which corresponds with the [[Mahayana]];
* the supreme preliminaries, consisting of the [[Deity Yoga]] generation and perfection phases and [[Tantra techniques (Vajrayana)|Guru yoga]].{{sfn|Germano|1994|p=255}}

Jigme Lingpa's 18th century ''Longchen Nyingthig'' system divides preliminaries into ordinary and extraordinary types. The ordinary preliminaries are a series of contemplations of which there are two main instructional texts. One is based on Atisha's Seven Point [[Lojong|Mind Training (''Lojong'')]] and is called the ''Tarpai Temke''. The second is the ''Laglenla Deblug'', and contains the following contemplations:<ref>Schaik, Sam van (2004b), p. 95.</ref> 
* appreciating our precious human existence;
* contemplating death and impermanence;
* contemplating the faults of [[Saṃsāra|samsaric]] existence;
* contemplating [[Karma|karmic]] cause and effect of one's actions;
* contemplating the benefits of [[Nirvana (Buddhism)|liberation]];
* contemplating the qualities of the lama (teacher);
The extraordinary preliminaries, which are discussed in the ''Drenpa Nyerzhag'', are the following:<ref>Schaik, Sam van (2004b), pp. 95-96.</ref><ref name="Berzin-Major Facets2" group="web">[http://studybuddhism.com/en/advanced-studies/vajrayana/dzogchen-advanced/the-major-facets-of-dzogchen Alexander Berzin, ''The Major Facets of Dzogchen'']</ref>
* taking [[Refuge (Buddhism)|refuge]] in the three jewels;
* cultivating [[bodhichitta]] and the compassionate mind;
* practicing [[Vajrasattva]] recitation, for purification of the gross obstacles;
* practicing [[mandala]] offerings, in which we develop generosity and strengthen our enlightenment-building network of positive force;
* making ''kusali'' offerings of ''[[chöd]]'', in which we imagine cutting up and giving away our ordinary bodies;
* practicing [[Guru Yoga]], in which we recognize and focus on [[buddha-nature]] in our spiritual mentors and in ourselves;

According to Jigme Lingpa, the preliminary practices are the basis of the main practices, and thus, they are not to be abandoned at a later point.<ref name=":6b" />{{rp|96}}

Another important requirement for practicing Dzogchen according to Jigme Lingpa is ritual initiation or [[Empowerment (Vajrayana)|empowerment]] (''dbang'') by an awakened lama.<ref name=":6" /> According to [[Tsoknyi Rinpoche]], empowerment is necessary, as it plants the "seeds of realization" within the present body, speech and mind.{{sfn|Tsoknyi Rinpoche|2004|p=4}} Empowerment "invests us with the ability to be liberated into the already present ground."{{sfn|Tsoknyi Rinpoche|2004|p=5}} The practices bring the seeds to maturation, resulting in the qualities of enlightened body, speech and mind.{{sfn|Tsoknyi Rinpoche|2004|p=6}}

Following tantric initiation, one also engages in the tantric practices of the generation and completion stages of mahayoga and anuyoga. Jigme Lingpa sees all of these tantric practices as gradual steps to be cultivated which lead one to Great Perfection practice. Jigme Lingpa states: <blockquote>What is the main point of the excellent path of greatness? It is no more than wiping clean intellectual limitations. Therefore the three vows, six paramitas, development and completion and so on are all steps on the ladder to the Great Perfection.<ref>Schaik, Sam van (2004b), p. 97.</ref></blockquote>

=== Dzogchen practice ===
The actual Dzogchen meditation methods, which are unique to the tradition, appear in Seminal Heart tradition texts such as Jigme Lingpa's ''Yeshe Lama'' and Longchenpa's ''Tsigdon Dzo'' and ''Tegcho Dzo.''<ref name=":7c">Schaik, Sam van (2004b), p. 98.</ref> The presentation of Dzogchen meditation methods in the Yeshe Lama is divided into three parts'':''<ref name=":7c" /> 

* Instructions for those of sharp faculties, which is where the actual Dzogchen meditation methods are found.
* Instructions for those of middling faculties, which discusses the ''[[bardo]]'' (intermediate state) of death.
* Instructions for those of lesser faculties, which discusses the transference of consciousness (''[[phowa]]'') at death to a pure land.

==== Preliminaries specific to Dzogchen ====
Jigme Lingpa mentions two kinds of Dzogchen preliminaries, '''khor 'das ru shan dbye ba'',{{refn|Korday Rushen; {{bo|t=འཁོར་འདས་རུ་ཤན|w='khor 'das ru shan}}|group=note}} "making a gap between samsara and nirvana,"{{sfn|Schaik|2004B|p=98}}{{sfn|Pettit|1999|p=81}} and ''sbyong ba''.{{sfn|Schaik|2004B|p=98}}

''Ru shan'' is a series of visualisation and recitation exercises.{{sfn|Schaik|2004B|p=98}}{{sfn|Germano|1994|p=262}} The name reflects the dualism of the distinctions between mind and insight, [[Eight Consciousnesses|ālaya]] and [[dharmakāya]].{{sfn|Schaik|2004B|p=98}} Longchenpa places this practice in the "enhancement" (''bogs dbyung'') section of his concluding phase. It describes a practice "involving going to a solitary spot and acting out whatever comes to your mind."{{sfn|Germano|1994|p=262}}{{refn|See {{Citation | last =Germano | first =David | chapter =The Elements, Insanity, and Lettered Subjectivity | editor-last =Lopez, Jr. | editor-first =Donald | year =1997| title =The Religions of Tibet in Practice | publisher =Princeton University Press}}.|group=note}}{{refn|John Pettit , in ''Tricycle Magazine'', winter 1997: "David Germano [...] describes unusual practices of the Great Perfection [...] Germano introduces the "differentiation of Samsara and Nirvana," a form of meditative warm-up exercise that has not, to my knowledge, ever been discussed so explicitly. This practice is unusual by any standard, Tibetan or Western, except perhaps for those who have experimented with [[Stanislav Grof]]'s Holotropic Breathwork or Primal Scream Therapy. (See also [[Ego death]]). In the exercise, a practitioner jumps, prowls, and howls like a wolf and imitates its thought patterns, or pretends to be a mass murderer and then suddenly switches to the outlook of a self-sacrificing saint. "In short," Germano writes, "one lets oneself go crazy physically, verbally and mentally in a flood of diverse activity, so that by this total surrender to the play of images and desire across the mirroring surface of one's being, one gradually comes to understand the very nature of the mirror itself."<ref group=web name="TM">[http://www.tricycle.com/reviews/the-religions-tibet-practice John Pettit, ''Review of "The Religions of Tibet in Practice"'', TriCycle Magazine, Winter 1997]</ref>|group=quote}}

''Sbyong ba'' is a variety of teachings for training (''sbyong ba'') the body, speech and mind. The training of the body entails instructions for physical posture. The training of speech mainly entails recitation, especially of the syllable ''[[Om mani padme hum|hūm]]''. The training of the mind is a [[Madhyamaka]]-like analysis of the concept of the mind, to make clear that mind cannot arise from anywhere, reside anywhere,or go anywhere. They are in effect an establishment of [[Sunyata|emptiness]] by means of the intellect.{{sfn|Schaik|2004B|p=98-99}}

According to Jigme Lingpa, these practices serve to purify the mind and pacify the hindrances.{{sfn|Schaik|2004B|p=98-99}}

====''Semdzin''====
[[File:Dzogchen_A.png|right|thumb|White Tibetan letter A]]
The Dzogchen meditation practices also include a series of exercises known as ''Semdzin'' (''sems dzin''),{{sfn|Reynolds|1996|p=81}} which literally means "to hold the mind" or "to fix mind."{{sfn|Reynolds|1996|p=81}} They include a whole range of methods, including fixation, breathing, and different body postures, all aiming to bring one into the state of contemplation.{{sfn|Norbu|2000|p=130}}{{refn|Longchenpa divides them into three categories of seven exercises.{{sfn|Reynolds|1996|p=81}} Exercises in the first category include
{{quote|"[F]ixating on a white Tibetan letter A on the tip of one's nose. Linking the letter with one's breathing, it goes out into space with each exhalation and returns to the tip of the nose with each inhalation. This fixation inhibits the arising of extraneous thoughts [...] however, the second exercise in the same category involves the sounding of the syllable PHAT! which instantly shatters one's thoughts and attachments. Symbolically, the two parts of the syllable indicate the two aspects of enlightenment, that is, PHA signifies Means (''thabs'') and TA signifies Wisdom (''shes rab'')."{{sfn|Reynolds|1996|p=81}}}}

According to Reynolds, it is this specific ''Semdzin'' practice which was used by Patrul Rinpoche to provide a direct introduction to the knowledge of ''rigpa''. It temporarily blocks the flow of thought, and brings us temporarily in a state of emptiness and clarity.{{sfn|Reynolds|1996|p=82}}|group=note}}

==== Trekchö ====
The practice of Trekchö (''khregs chod''), "cutting through solidity",{{sfn|Dudjom Rinpoche|2005|p=296}} reflects the earliest developments of Dzogchen, with its admonition against practice.{{sfn|Buswell|Lopez|2014}}{{refn|Compare [[Karma Chagme]], who associates Trekchö with [[Semde]].{{sfn|Karma Chagme|Gyatrul Rinpoche|Wallace|1998|p=180}} He further equates Trekchö with [[Mahāmudrā]],{{sfn|Karma Chagme|Gyatrul Rinpoche|Wallace|1998|p=180}}|group=note}} In this practice one first identifies, and then sustains recognition of, one's own innately pure, empty awareness.{{sfn|Dahl|2009|p=255}}{{sfn|Mackenzie Stewart|2014}}{{refn|See also:
* The main trekchö instructions in the [[Lamrim Yeshe Nyingpo]]: "This instant freshness, unspoiled by the thoughts of the three times; You directly see in actuality by letting be in naturalness."{{sfn|Schmidt|2001|p=77}}
* [[Tsoknyi Rinpoche|Drubwang Tsoknyi Rinpoche]]: "''Trekchö'' is the thorough cut of cutting through, cutting the obscurations completely to pieces, like slashing through them with a knife. So the past thought has ceased, the future thought hasn't yet arisen, and the knife is cutting through this stream of present thought. But one doesn't keep hold of this knife either; one lets the knife go, so there is a gap. When you cut through again and again in this way, the string of thought falls to pieces. If you cut a rosary in a few places, at some point it doesn't work any longer.{{sfn|Schmidt|2002|p=38}}
* Namkhai Norbu: "Once one has arrived at contemplation through any method, one has to continue in it, and working to bring this continuation into every action and situation is called ''Tregchöd'', which literally means "(spontaneous cutting of tension," in the sense that as soon as the primordial state manifests and dualism is thus overcome, on einstantly falls into a state of total relaxation, like a bundle of sticks, that, having been bound together, falls loosely into a total relaxed pattern as soon as the string binding it has been cut."{{sfn|Norbu|2000|p=130}}|group=quote}} Students receive [[pointing-out instruction]] (''sems khrid'', ''ngos sprod'') in which a teacher introduces the student to the nature of his or her mind.{{sfn|Buswell|Lopez|2014}} According to Tsoknyi Rinpoche, these instructions are received after the preliminary practices, though there's also a tradition to give them before the preliminary practices.{{sfn|Tsoknyi Rinpoche|2004|p=7}}{{refn|Tsoknyi Rinpoche: "As for my own personal experience, when I underwent the ngondro training, I had already received some Dzogchen instructions. The awakened state of rigpa had been pointed out, and I had a lukewarm certainty about what it was. But the ngondro helped me progress.{{sfn|Tsoknyi Rinpoche|2004|p=7}}"|group=quote}}{{refn|Some examples of ''Trekchö'':
* John Myrdhin Reynolds: "[T]he proper procedure is to introduce the practitioner directly to the state of contemplation by way of first dissolving one's mental activities (''sems kyi yal-ba ngo-sprod-pa''). If one observes the mind and searches for where a thought (''rnam-rtog'') arises, where it remains, and where it goes, no matter how much one researches and investigates this, one will find nothing. It is this very "unfindability" (''mi rnyed'') of the arising, the abiding, and the passing away of thoughts which is the greatest of all finds. Thoughts do not arise from anywhere (''byung sa med''), they do not remain anywhere (''gnas sa med''), and they do not go anywhere ('''gro sa med''). They do not arise from within the body, nor do they arise from outside the body. They are truly without any root or source (''ghzi med rsta bral''). Like the clouds in the sky, they arise only to dissolve again. Thoughts arise out of the state of emptiness and return again into this state of emptiness, which represents pure potentiality. We only have to observe our mind to discover this for ourselves. And this shunyata, this state of emptiness, is in fact the very essence of the mind (''sems kyi ngo-bo stong-pa nyid'').{{sfn|Reynolds|1996|p=75}}
* [[Sogyal Rinpoche]]: "Nyoshul Lungtok, who later became one of the greatest Dzogchen masters of recent times, followed his teacher Patrul Rinpoche for about eighteen years. During all that time, they were almost inseparable. Nyoshul Lungtok studied and practiced extremely diligently, and accumulated a wealth of purification, merit, and practice; he was ready to recognize the Rigpa, but had not yet had the final introduction. Then, one famous evening, Patrul Rinpoche gave him the introduction. It happened when they were staying together in one of the hermitages high up in the mountains above Dzogchen Monastery. It was a very beautiful night. The dark blue sky was clear and the stars shone brilliantly. The sound of their solitude was heightened by the distant barking of a dog from the monastery below. Patrul Rinpoche was lying stretched out on the ground, doing a special Dzogchen practice. He called Nyoshul Lungtok over to him, saying: "Did you say you do not know the essence of Mind?" Nyoshul Lungtok guessed from his tone that this was a special moment and nodded expectantly.<br>"There's nothing to it really," Patrul Rinpoche said casually, and added, "My son, come and lie down over here: be like your old father." Nyoshul Lungtok stretched out by his side. Then Patrul Rinpoche asked him, "Do you see the stars up there in the sky?"<br>"Yes."<br>"Do you hear the dogs barking in Dzogchen Monastery?"<br>"Yes."<br>"Do you hear what I'm saying to you?"<br>"Yes."<br>"Well, the nature of Dzogchen is this: simply this."<br>Nyoshul Lungtok tells us what happened then: "At that instant, I arrived at a certainty of realization from within. I had been liberated from the fetters of 'it is' and 'it is not.' I had realized the primordial wisdom, the naked union of emptiness and intrinsic awareness. I was introduced to this realization by his blessing, as the great Indian master Saraha said: He in whose heart the words of the master have entered, Sees the truth like a treasure in his own palm."{{sfn|Sogyal Rinpoche|1994|p=160}}|group=quote}}

Jigme Lingpa divides the trekchö practice into ordinary and extraordinary instructions.{{sfn|Schaik|2004b|p=99}} The ordinary section comprises the rejection of the ''"all is mind – mind is empty''" approach, which is a conceptual establishment of emptiness.{{sfn|Schaik|2004b|p=99}} Jigme Lingpa's extraordinary instructions give the instructions on the breakthrough proper, which consist of the setting out of the view (''lta ba''), the doubts and errors that may occur in practice, and some general instructions thematized as "the four ways of being at leisure" (''cog bzhag''), which are "a set of brief instructions on the spheres of view (''lta ba''), meditation (''sgom pa''), activity (''spyod pa''), and result (''<nowiki/>'bras bu'')" according to van Schaik."{{sfn|Schaik|2004b|p=99-100}} 

The Seminal Heart tradition in general considers that pointing out instructions should be kept secret until the moment the lama reveals it to the student. In the ''Yeshe Lama'', Jigme Lingpa gives the following passage as an introduction to the nature of mind:<blockquote>Kye! Do not contrive or elaborate the awareness of this very moment. Allow it to be just as it is. This is not established as existing, not existing, or having a direction. It does not discern between emptiness and appearances and does not have the characteristics of nihilism and eternalism. Within this state where nothing exists, it is unnecessary to exert effort through view or meditation. The great primordial liberation is not like being released from bondage. It is natural radiance uncontrived by the intellect, wisdom unsullied by concepts. The nature of phenomena, not tainted by the view and meditation, is evenness without placement and post-evenness without premeditation. It is clarity without characteristics and vastness not lost to uniformity. Although all sentient beings have never been separate from their own indwelling wisdom even for an instant, by failing to recognize this, it becomes like a natural flow of water solidifying into ice. With the inner grasping mind as the root cause and outer objective clinging as the contributing circumstance, beings wander in samsara indefinitely. Now, with the guru's oral instructions, at the moment of encountering awareness-without any mental constructions-rest in the way things truly are, without wavering from or meditating on anything. This fully reveals the core wisdom intent of the primordial Buddha Kuntuzangpo.<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' p. 53.</ref></blockquote> 

Regarding the "four ''cog bzhag''s", in the ''Yeshe Lama'', these four ways of "freely resting" or "easily letting be" are described by Jigme Lingpa as follows:<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' p. 6.

</ref><blockquote>(a) Placement in the mountainlike view: After realizing the true nature-free of thoughts-as it is, remain in the naturally clear, great awareness that is not subject to mental efforts, grasping, or the usage of intentional meditation antidotes [against concepts]. 

(b) Oceanlike meditation: Sit in the lotus posture. Look at space in a state of openness. Avoid grasping at the perceptions of the six consciousnesses. Clear your cognition like the ocean free of waves. 

(c) Skill in activities: Abruptly relax your three doors of body, speech, and mind. Break free of the cocoon of view and meditation. Just maintain your clear, naked wisdom naturally. 

(d) Unconditional result: Let the five mental objects remain naturally as they are. Then natural clarity arises vividly within you.</blockquote>The "setting out of the view" tries to point the reader toward a direct recognition of rigpa, insisting upon the immanence of rigpa, and dismissive of meditation and effort).{{sfn|Schaik|2004b|p=99-100}} Insight leads to ''nyamshag'', "being present in the state of clarity and emptiness".{{sfn|Tenzin Wangyal Rinpoche|2001|p=87}} To practice trekchö meditation, Jigme Lingpa states one sits cross legged with eyes open.{{sfn|Schaik|2004b|p=99-100}} His instructions on trekchö begin by stating that one must "settle in the present moment of gnosis [''rigpa''], without spreading out or gathering in." Rigpa is defined as that knowledge where "the extremes of existence and nonexistence are unaccomplished."{{sfn|Schaik|2004b|p=99-100}}

==== Tögal ====
''Tögal'' (''thod rgal'') means "leapover", "direct crossing", or "direct transcendence".{{sfn|Germano|2005|p=2547}}{{sfn|Chökyi Nyima Rinpoche|1994|p=44}}<ref name=":8a">Schaik (2004b), p. 101.</ref> The literal meaning is "to proceed directly to the goal without having to go through intermediate steps."{{sfn|Chökyi Nyima Rinpoche|1994|p=224}} Jigme Lingpa follows Longchenpa in seeing the visionary practice of ''tögal'' as the highest level of meditation practice.<ref name=":8a" />

''Tögal'' is also called "the practice of vision",<ref name="OTZZ" group="web">[http://www.wisdom-books.com/ProductExtract.asp?PID=14663 Extract from ''Oral Tradition from Zhang Zhung. An Introduction to the Bonpo Dzogchen Teachings of the Oral Tradition from Zhang Zhung''] {{webarchive|url=https://web.archive.org/web/20140714181933/http://www.wisdom-books.com/ProductExtract.asp?PID=14663|date=2014-07-14}}</ref> or "the practice of the Clear Light (''[[Ösel (yoga)|od-gsal]]'')".<ref name="OTZZ" group="web" /> It entails progressing through the "Four Visions" which are:{{sfn|Chökyi Nyima Rinpoche|1994|p=38}}<ref>Ricard, Matthieu (2001). ''The Life of Shabkar: Autobiography of a Tibetan Yogin.'' Shambhala Publications.</ref> 

# the absolute nature becoming manifest
# the experience of increasing appearances
# awareness reaching its greatest magnitude
# the exhaustion of phenomena in dharmata

The practices engage the subtle body of psychic channels, winds and drops (''rtsa rlung thig le'').{{sfn|Buswell|Lopez|2014}} The practices aim at generating a spontaneous flow of luminous, rainbow-colored images (such as ''thigles'' or circles of rainbow light) that gradually expand in extent and complexity.{{sfn|Germano|2005|p=2548}} The meditator uses these to recognize his mind's nature. 

==== Rainbow body ====
''Tögal'' may lead to full enlightenment 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,{{sfn|Dalai Lama|2004|p=204}} when all the fixation and grasping has been exhausted.{{sfn|Chökyi Nyima Rinpoche|1994|p=233}} It is a nonmaterial body of light with the ability to exist and abide wherever and whenever as pointed by one's compassion.{{sfn|Dudjom Rinpoche|2005|p=296}}{{sfn|Ricard|2001|p=153}}{{sfn|Ray|2001|p=323}} It is a manifestation of the [[Sambhogakāya]].{{sfn|Ricard|2001|p=153}}

Some exceptional practitioners such as the 24 [[Bön]] masters from the oral tradition of [[Zhang Zhung]], [[Tapihritsa]], [[Padmasambhava]], [[Vimalamitra]] are held to have realized a higher type of rainbow body without dying. 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 (a [[Sambhogakāya]]) with the ability to exist and abide wherever and whenever as pointed by one's compassion.{{sfn|Ricard|2001|p=153}}

==== Bardo practice ====
For those of middle level capacities, Jigme Lingpa holds that they will attain awakening during the ''[[bardo]]'' or intermediate state during death, by following certain instructions on how to recognize the signs of death and how to practice during the death process. Jigme Lingpa describes the process as follows:<blockquote>
Thus, assuming [one of] the three postures or remaining in the sleeping-lion posture, focus awareness on the eyes. With eyes directed to the space of awareness, relinquish the present life and relax uncontrived within original purity. In an instant liberation will occur.<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' p. 151.</ref></blockquote>Jigme Lingpa also states one should practice this meditation while one is alive, to prepare for the death process meditation: "even while one is alive, when the sky is pristine, direct awareness into space and think, 'The moment of death has arrived. Now I must pass into the peaceful unelaborate expanse.' Exhale the breath and follow that by allowing the mind to remain without focus."<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' p. 151.</ref> Other meditations and techniques are taught as well, which should be practiced while one is alive.

Jigme Lingpa gives the following instructions, meant to be recited by a lama or fellow practitioner at the time of death.<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' p. 153.</ref> Various practices are also taught for those who are present when someone else is dying, such as the "three precious upadeshas of the great, profound tantra ''Conjunction of the Sun and Moon''". These practices are meant to help the dying through the process and lead them to awakening or a higher rebirth.<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' pp. 157-159.</ref>

Further practices related to the "bardo of the nature of phenomena" are also taught. At this point, one should practice ''trekchö'' and ''tögal.'' There are also specific instructions for this phase of death, which occurs when "the connection between body and mind has ended." According to Jigme Lingpa, at this stage, the consciousness of the basis of all dissolves into the basic space of phenomena and "in that instant, the natural clear light dawns like a cloudless autumn sky."<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' p. 163.</ref> 

If one does not attain awakening, there will be a series of appearances which will be "extremely bright and colorful, devoid of distinctions such as outer, inner, wide, or narrow."<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' p. 165</ref> There will also be appearances of the mandalas of peaceful and fierce deities. One is supposed to recognize all these appearances as being one's own mind and as lacking true existence.<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' pp. 166-169</ref> 

Jigme Lingpa outlines the key point in bardo practice as follows:<blockquote>The key point for achieving liberation in this way is to abide in unimpeded empty awareness, as the nature of original purity, beyond thought and expression. Having actually realized the ultimate ground of liberation, it is then necessary to encounter that which already is, decide upon that alone, and have confidence within liberation. Appearances by nature, when observed objectively, seem to be limitless; but, when observed subjectively, nothing whatsoever exists. However, even fixation upon the thought of nonexistence is naturally liberated in the first instant that one's own nature is nakedly revealed without mental analysis. This is the key point clearly defining the original ground of liberation. In whatever way compassion engages with objects, do not try to stop this pursuit or hold this within. With awareness placed precisely upon its own source, unimpeded cognition is without the distinctions of outer, inner, and between. In this way, the bardo appearances will be naturally pure in the radiance of awareness. This is a key point of the quintessential heart essence for recognizing the state of liberation with precise awareness.<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' p. 183.</ref></blockquote>

==== Transference of consciousness ====
[[File:Buddha Amitayus in His Pure Land - Google Art Project.jpg|right|thumb|Buddha Amitayus in his Pure Land [[Sukhavati]].]]
Those beings of lesser faculties and limited potential will not attain awakening during the bardo but may transfer their consciousness (a practice called ''[[phowa]]'') to a [[pure land]] once they have arrived at the "bardo of existence". Once they reach this bardo, they will recognize they have died and then they will recall the guru with faith and remember the instructions.<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' p. 199.</ref> Then they will think of the pure land and its qualities and they will be reborn there. In a pure land, beings can listen to the Dharma taught directly by Vajrasattva or some other Buddha. Jigme Lingpa recommends that one practice this in daily life as well. One way to do this is as follows: <blockquote>
"when falling asleep at night, with intense concentration one must think: 'I am dying so I must recognize the stages of dissolution and go to the natural [[Nirmāṇakāya|nirmanakaya]] pure realm!' Then, one will fall asleep envisioning the arrangement and qualities of the nirmanakaya realm. Between [practice] sessions, as mentioned earlier, it is essential to have developed the skill of training the consciousness that rides the winds."<ref>Vidyadhara Jigme Lingpa, Lama Chonam and Sangye Khandro (trans.) (2008), ''Yeshe Lama, Snow Lion Publications,'' p. 201.</ref></blockquote>

==See also==
{{Col-begin}}
{{Col-break}}
;Teachers
*[[Dilgo Khyentse]]
*[[Jigdral Yeshe Dorje (2nd Dudjom Rinpoche)|Dudjom Rinpoche]]
*[[Dzogchen Rinpoche]]
*[[Dzongsar Khyentse Chökyi Lodrö]]
{{Col-break}}
;&nbsp;
*[[Lopön Tenzin Namdak]]
*[[Namkhai Norbu Rinpoche]]
*[[Nyoshul Khenpo Rinpoche]]
*[[Surya Das]]
*[[Trulshik Rinpoche]]
{{Col-break}}
;Terms
*[[Ganachakra]]
*[[Lukhang]]
*[[Ngagpa]]
*[[Trul khor]]
*[[Mahamudra]]
{{col-end}}

==Notes==
{{reflist|group=note|2}}

==Quotes==
{{reflist|group=quote|2}}

==References==
{{reflist|30em}}

==Sources==

===Published sources===
{{refbegin}}

====Dzogchen texts====
* {{Citation | last=Anyen Rinpoche|title=The Union of Dzogchen and Bodhichitta|date=2006|publisher=Snow Lion|isbn=978-1559392488|pages=256|edition=First|url=https://books.google.com/?id=apoepTp6uS8C&pg=PA7&dq=paramita+dzogchen+definition#v=onepage&q&f=false}}
* {{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 | last =Ricard | first =Matthieu | year =2001 | title =The Life of Shabkar: The Autobiography of a Tibetan Yogin | place =Ithaca | publisher =Snow Lion Publications}}
* [[Padmasambhava]] (1998). ''Natural Liberation: Padmasambhava's Teachings on the Six Bardos''. 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 Myrdin | year =1989 | title =Self-Liberation through seeing with naked awareness | publisher =Station Hill Press, Inc.}}
* {{Citation | last =Reynolds | first =John Myrdhin | authorlink =John Myrdhin Reynolds | 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}}

====Contemporary Tibetan sources (including westerners)====
* {{Citation|last=Capriles |first=Elías |year=2007 |title=Buddhism and Dzogchen. Part 1 – Buddhism: a Dzogchen Outlook. |url=http://webdelprofesor.ula.ve/humanidades/elicap/en/uploads/Biblioteca/bdz-e.version.pdf |url-status=dead |archiveurl=https://web.archive.org/web/20110717191240/http://webdelprofesor.ula.ve/humanidades/elicap/en/uploads/Biblioteca/bdz-e.version.pdf |archivedate=2011-07-17 }}
* {{Citation | last =Chökyi Nyima Rinpoche | year =1994 | title =Union of Mahamudra and Dzogchen | publisher =Rangjung Yeshe Publications}}
* {{Citation | last =Chökyi Nyima Rinpoche | year =2004 | title =The Bardo Guidebook | publisher =Rangjung Yeshe Publications}}
* {{Citation | last =Dahl | first =Cortland | year =2009 | title =Entrance to the Great Perfection: A Guide to the Dzogchen Preliminary Practices | publisher =Snow Lion Publications}}
* {{Citation | last =Dalai Lama | year =2004 | title =Dzogchen. Heart Essence of the Great Perfection | publisher =Snow Lion Publications | isbn =978-1-55939-219-8}}
* {{Citation | last =Dudjom Rinpoche | year =1991 | title =The Nyingma School of Tibetan Buddhism, Vol. 1 | publisher =Wisdom Publications | isbn =978-0-86171-087-4}}
* {{Citation | last =Dudjom Rinpoche | year =2008 | title =Wisdom Nectar | publisher =Snow Lion}}
* {{Citation | last =Fremantle | first =Francesca | year =2001 | title =Luminous Emptiness: understanding the Tibetan Book of the dead | place =Boston, MA | publisher =Shambhala Publications | isbn =978-1-57062-450-6}}
* {{Citation | last =Koppl | first =Heidi | year =2008 | title =Introduction to "Establishing Appearances as Divine" | publisher =Snow Lion Publications}}
* {{Citation | last =Namdak | first =Tenzin | year =2006 | title =Bonpo Dzogchen Teachings | publisher =Vajra Publications}}
* {{Citation | last =Norbu | first =Namkhai | year =1989 | chapter =Foreword | editor-last =Reynolds | editor-first =John Myrdin | title =Self-liberation through seeing with naked awareness | publisher =Station Hill Press, Inc.}}
* {{Citation | last =Norbu | first =Namkhai | year =2000 | title =The Crystal and the Way of Light | publisher =Snow LIon Publications}}
* {{Citation | last =Padmakara Translation group | year =1994 | chapter =Translators' Introduction | title =The Words of My Perfect teacher | publisher =HarperCollins Publishers India}}
* {{Citation | last =Ray | first =Reginald | year =2001 | title =Secret of the Vajra World | publisher =Shambhala}}
* {{Citation | last =Reynolds | first =John Myrdin | year =1989 | chapter =Appendix I: The views on Dzogchen of W.Y. Evans-Wentz and C.G. Jung | editor-last =Reynolds | editor-first =John Myrdin | title =Self-liberation through seeing with naked awareness | publisher =Station Hill Press, Inc.}}
* {{Citation | last =Schmidt | first =Erik | year =2001 | title =The Light of Wisdom Vol IV | place =Kathmandu | publisher =Rangjung Yeshe Publications}}
* {{Citation | last =Sogyal Rinpoche | year =1994 | title =The Tibetan Book of Living and Dying: Revised and Updated Edition | publisher == HarperOne | isbn =978-0-06-250834-8 | url-access =registration | url =https://archive.org/details/tibetanbookofli00sogy }}
* {{Citation| last =Sogyal Rinpoche| year =2009| title =The Tibetan Book of Living and Dying| publisher =Harper Collins, Kindle Edition}}
* {{Citation | last =Stewart MacKenzie| first =Jampa | year =2014 | title =The Life of Longchenpa: The Omniscient Dharma King of the Vast Expanse | publisher =Shambhala}}
* {{Citation | last =Tenzin Wangyal Rinpoche | year =2000 | title =Wonders of the Natural Mind: The Essence of Dzogchen in the Native Bon Tradition of Tibet | publisher =Snow Lion Publications}}
* {{Citation | last =Tenzin Wangyal Rinpoche | year =2001 | title =Het wonder van onze oorspronkelijke geest. Dzokchen in de bontraditie van Tibet (Dutch translation of "Wonders of the Natural Mind") | publisher =Elmar BV}}
* {{Citation | last =Third Dzogchen Rinpoche | year =2008 | title =Great Perfection. Volume II | publisher =Snow Lion Publications}}
* {{Citation | last =Tsoknyi Rinpoche | year =2004 | chapter =Introduction | editor-last =Schmidt | editor-first =Marcia Binder | title =Dzogchen Essentials: The Path That Clarifies Confusion | publisher =Rangjung Yeshe Publications}}

====Scholarly and western sources====
* {{Citation | editor-last1 =Buswell | editor-first1 =Robert | editor-last2 =Lopez | editor-first2 =Donald S. Jr. | year =2014 | title =The Princeton Dictionary of Buddhism | publisher =Princeton University Press}}
* {{Citation | last =Davidson | first =Ronald M. | year =2005 | title =Tibetan Renaissance | publisher =Columbia University Press}}
* {{Citation | last1 =Gyatso | first1 =Janet | year =2006 |title =A Partial Genealogy of the Lifestory of Ye shes mtsho rgyal | journal =The Journal of the International Association of Tibetan Studies | issue =2 | url =http://www.thlib.org/collections/texts/jiats/#!jiats=/02/gyatsoj/}}
* {{Citation | last =Germano | first =David F. | year =1994 | title =Architecture and Absence in the Secret Tantric History of rDzogs Chen | journal =The Journal of the International Association of Buddhist Studies, Vol. 17.2 | volume =17 | issue =2 | pages =203–335 | url =https://journals.ub.uni-heidelberg.de/index.php/jiabs/article/view/8826/2733}}
* {{Citation | last1 =Germano | first1 =David | last2 =Gyatso | first2 =Janet | year =2001 | chapter =Longchenpa and the Possession of the Dakinis | editor-last =White | editor-first =David Gordon | title =Tantra in Practice | publisher =Motilal Banarsidass Publ.}}
* {{Citation | last =Germano | first =David | year =2005 | chapter =Dzogchen | editor-last =Jones | editor-first =Lindsay | title =Macmillan Encyclopedia of Religion. Vol.4: Dacian Riders – Esther | publisher =MacMillan Reference USA}}
* {{Citation | last1 =Germano | first1 =David F. | author-link1 =David Germano | last2 =Waldron | first2 =William S. | year =2006 | chapter=A Comparison of Alaya-vijñāna in Yogacara and Dzogchen | editor1-first =D. K. | editor1-last =Nauriyal | editor2-first =Michael S. | editor2-last =Drummond | editor3-first =Y. B. | editor3-last= Lal | title =Buddhist Thought and Applied Psychological Research: Transcending the boundaries | publisher =Routledge | location =Abingdon, Oxon. | pages =36–68 | chapter-url =http://www.middlebury.edu/media/view/440167/original/waldron_germano_comparison_of_alaya-vijnana_in_yogacara_and_dzogchen.pdf|isbn=978-0415374316}}
* {{Citation | last =Ingram|first =Catherine|title=The Secret Teachings of Tibet: An Interview with American Lama Sura Das|journal=Yoga Journal|date=1983|issue=109|pages=61–65, 122–123|url=https://books.google.com/?id=aukDAAAAMBAJ&pg=PA64&lpg=PA64&dq=dzogchen+secret#v=onepage&q=dzogchen%20secret&f=false}}
* {{Citation | last =Irons | first =Edward A. | year =2008 | chapter =Dzogchen | editor-last =Irons | editor-first =Edward A. | title =Encyclopedia of Buddhism | publisher =Facts On File, Inc. An imprint of Infobase Publishing}}
* Karmey, Samten G. (1975). ''A General Introduction to the History and Doctrines of Bon''. Memoirs of the Research Department of the Toyo Bunko, No. 33, pp.&nbsp;171–218. Tokyo. (Especially Chapter 9 on rDzogs-chen on pp.&nbsp;213–215)
* {{Citation | last =Karmay | first =Samten Gyaltsen | year =2007 | 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 =Pettit | first =John Whitney | year =1999 | title =Mipham's beacon of certainty: illuminating the view of Dzogchen, the Great Perfection | publisher =Wisdom Publications | isbn =978-0-86171-157-4}}
* {{Citation | last =Schaik | first =Sam van | year =2004a | title =The early Days of the Great Perfection | journal =Journal of the International Association of Buddhist Studies 27/1 (2004): 165–206 | url =http://earlytibet.files.wordpress.com/2007/06/vanschaik_2004.pdf}}
* {{Citation | last =Schaik | first =Sam van | year =2004b | title =Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig | publisher =Wisdom Publications}}
* {{Citation | last =Schaik | first =Sam van | year =2011 | title =Tibet A History | publisher =Yale University Press}}
* {{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}}
{{refend}}

===Web-sources===
{{reflist|group=web}}

==Further reading==
;Tibetan
* {{Citation | last =Reynolds | first =John Myrdin | authorlink =John Myrdhin Reynolds | year =1989 | title =Self-liberation through seeing with naked awareness | publisher =Station Hill Press, Inc.}}
* {{Citation | last =Reynolds | first =John Myrdhin | authorlink =John Myrdhin Reynolds | 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}}

;History
* {{Citation | last =Germano | first =David | year =2004 | chapter =Dzogchen | editor-last =Jones | editor-first =Lindsay | title =Macmillan Encyclopedia of Religion. Vol.4: Dacian Riders – Esther | publisher =MacMillan Reference USA}}
* {{Citation | last =Schaik | first =Sam van | year =2004 | title =The early Days of the Great Perfection | journal =Journal of the International Association of Buddhist Studies 27/1 (2004): 165–206 | url =http://earlytibet.files.wordpress.com/2007/06/vanschaik_2004.pdf}}
* {{Citation | last =Karmay | first =Samten Gyaltsen | year =2007 | title =The Great Perfection (rdzogs chen). A Philosophical and Meditative Teaching of Tibetan Buddhism | publisher =BRILL}}

;Structure of practice
* {{Citation | last =Germano | first =David F. | year =1994 | title =Architecture and Absence in the Secret Tantric History of rDzogs Chen | journal =The Journal of the International Association of Buddhist Studies, Vol. 17.2 | volume =17 | issue =2 | pages =203–335 | url =https://journals.ub.uni-heidelberg.de/index.php/jiabs/article/view/8826/2733}} – Longchenpa's "Trilogy of Natural Freedom "(''rang grol skor gsum'')
* {{Citation | last =Schaik | first =Sam van | year =2004b | title =Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig | publisher =Wisdom Publications}} – Chapter six: Jigme Lingpa's ''Longchen Nyinthig''
* Higgins, David. "[http://onlinelibrary.wiley.com/doi/10.1111/rec3.12004/abstract An Introduction to the Tibetan Dzogchen (Great Perfection) Philosophy of Mind]." ''[[Religion Compass]]''. Volume 6, Issue 10, pages 441–450, October 2012, DOI: [https://dx.doi.org/10.1111/rec3.12004 10.1111/rec3.12004]. First published online October 9, 2012.

==External links==
*{{curlie|Society/Religion_and_Spirituality/Buddhism/Lineages/Tibetan/Meditation/Dzogchen}}
;Tibetan articles
*[http://www.abuddhistlibrary.com/Buddhism/A%20-%20Tibetan%20Buddhism/Authors/Dudjom%20Rinpoche/The%20Dzogchen%20View%20of%20Tantra/Dzogchen%20View%20of%20Tantric%20Ngondro.htm Dzogchen View of Tantric Ngondro]
;Scholarly articles
*[http://www.cejournal.org/GRD/guenther.htm Three, Two, Five by Herbert Guenther], focusing on Padmasambhava's writings.
;Other
*[https://a5947b7a68866658557b-3dcd537c8623ccbbbabdc4b69c0bc78e.ssl.cf5.rackcdn.com/vol2_41_62_pollock.pdf Practices Supporting Dzogchen – The Great Perfection Of Tibetan Buddhism By Neal J. Pollock, M.A., N.D.] (Rosecrucian)

{{Buddhism topics}}

{{Authority control}}

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