By Lopon Tenzin Namdak
These days there are imperative philosophical traditions via Tibetan Lamas. the 1st is located one of the Sarmapas, or more moderen faculties, which hire the Prasangika Madhyamaka view of Chandrakirti, not just in explicating the true that means of the Sutra method but in addition of their interpretation of the Tantras. the second one is located one of the Older faculties, the Nyingmapa and the Bonpo, which emphasize the Dzogchen viewpoint in elucidating their knowing of the better Tantras. one of the Older faculties, Dzogchen, "the nice Perfection", which lies past the method of Tantric transformation, is considered the indispensable educating of the Buddha, pointing on to the character of brain and its intrinsic wisdom, often called Rigpa. in spite of the fact that, in response to Lopon Tenzin Namdak Yongdzin Rinpoche, the top Dzogchen grasp one of the Bonpo Lamas dwelling this present day, "It is critical for us as practitioners to understand what Dzogchen is, find out how to perform it, and the results of this practice." Lopon Rinpoche undertakes this job in a sequence of 9 teachings he gave a few years in the past to Western scholars attracted to the view of Dzogchen and its perform in meditation. the following the Lopon compares the Dzogchen view with the perspectives of Madhyamaka, Chittamatra, Tantra and Mahamudra, in actual fact indicating the similarities and the variations between them. not like the normal academic approach present in different Tibetan monasteries, at Tashi Menri Monastery and at Triten Norbutse Monastery, either now re-established in India and Nepal respectively, Dzogchen isn't limited to personal meditation guide in simple terms. really, it's introduced out into the sunlight of of philosophical principles and mentioned relating to the viewpoints of Sutra and Tantra. The Lopon's awfully transparent exposition of those quite a few perspectives, that have effects for one's meditation perform, could be of curiosity to Western scholars and practitioners.
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It would not be permanent. It would come to an end eventually, just as any mystical experiences brought about by meditation practice come to an end and thereafter we resume an ordinary, deluded level of consciousness. The fundamental principle here is that all conditioned things are impermanent, and this truth has been taught by all the Buddhas. However, according to the Sutra system, the accumulation of wisdom is the cause of the Dharmakaya and the accumulation of merit is the cause of the Rupakaya.
It sheds its light everywhere, impartially and indiscriminately and these rays of the sun are like the individual Nirmanakayas perceived by sentient beings. But if we are sitting in a cave on the north side of a mountain, we must then come out of that cave in order to see the face of the sun, even though its light shines everywhere outside. It is the same with the Sambhogakaya. In its essence, the Dharmakaya is empty and formless like the sky; it is unconditioned and permanent. But from the perspective of the Sutra system, on the side of wisdom the Dharmakaya would be impermanent because this wisdom arises from causes, the meditations that bring about the accumulation of wisdom.
It is much better to practice in many short sessions with refreshing breaks in between, rather than trying to force ourselves prematurely into long sessions of practice. This will only give rise to obstacles. In any event, what is most important, both at the beginning and later on, is to relax. The Natural State is already fully present from the very beginning, and so there is no need to cajole or coerce it. Just relax and let it all be. It is all there. That is the way of Dzogchen. CHAPTER2 The Attaining ofBuddhahood according to Sutra, Tantra and Dzogchen Taught by Lopon Tenzin Namdak, Devon retreat, May 1991.
Bonpo Dzogchen Teachings by Lopon Tenzin Namdak