Subscriber Access Required
This teaching is reserved for active UnbornMind.com subscribers.
To continue reading, please subscribe using the link below:
Already a subscriber?
Log in here.
If you have completed your PayPal subscription but were not automatically redirected,
please create your account here:
Friendly reminder to the readers that the same Namkhai Norbu cited above also tirelessly repeated how Guruyoga was the central practice of his Dzogchen teachings, and he also stressed there are fundamental differences between Zen and Dzogchen.
HYT of Mahāmudrā/Dzogchen requires empowerment and pointing out instructions by a qualified Guru. Without this, there is no Tantric practice. It only can come through the blessings of the lineage.
Thank you for taking an interest in the path of the Secret Mantra. Mantrayāna is not unreachable but requires honest devotion and blessings of the lineage. It all starts with abhiṣeka, which is the sine qua non of entering the mandala of this path
sarva mangalam!
vyartha
I think Vajragoni is well aware that complete practice of Dzogchen requires a guru (and the essence of Guru Yoga is devotion to the Supreme Source, which takes its support in the initiatory guide). Moreover, formal ‘lineage’ initiation is not sufficient; the guide needs to have the living power and realization as well. Since many of the lineage holders today are not deeply realized at all, their initiates are at no greater advantage for it. The proof of this is to be seen everywhere, devout propaganda notwithstanding. You seem to be confusing Dzogchen with Highest Yoga Tantra. They’re not the same, as the honourable Namkhai Norbu (who passed on from this life recently) was quick to point out. While tantric practices have come to be closely integrated with Dzogchen as often a serve as preparation for it, Namkhai Norbu distinguished Dzogchen from Tantra, “the way of transformation”. Dzogchen in its pure and radical form, in which it was found more often in the early days, can be practiced independently of the graduated tantric path, and in that direct and radical form, it is not so very different from some forms of Zen (‘Zen’ throughout its history has not been just one thing, and the Zen represented on this blog is far from what often goes for Zen today). The practice approach and formulation of doctrine are unique to each tradition, but what they have in common is essentially that both point directly to That which this blog names the Unborn Mind. In this Dzogchen, Essence Mahamudra as taught by Gampopa and the most profound Zen meet in that one centre. So instead of sectarian possessiveness, maye one should appreciate that someone like Vajragoni is a panel if appreciating the deep import of this sublime scripture. The Light cannot be owned by any tradition or human group. Peace out.
Jonathan is spot-on! He has articulated my own position on this very clearly. No one lineage has exclusive rights over the Primordial Light that animates our very being.
I see that there some autocorrect typos in my reply. I meant “capable of appreciating” of course.
Regarding Namkhai Norbu again, he was one of those who gave Dzogchen transmissions quite freely, without all the formal requirements (extensive tantric programs etc) that in the Nyingma tradition became associated with it. So he was ‘liberal’ in that manner, which isn’t without historical precedence. But as we can see even in the scripture dealt with in this article series, the pure Dzogchen approach isn’t for the most common types unless they be rigorously prepared for it. Milarepa tried a direct introduction to Dzogchen practice before he met Marpa, but it didn’t work for him in his condition.
” the pure Dzogchen approach isn’t for the most common types unless they be rigorously prepared for it”
That’s all I wanted to say.
Namkhai Norbu wrote a book about Dzogchen and Zen, the book points out the difference. I’m not a fan of the ecumenic ‘all traditions point to the same’ spirit because as soon as you blend everything together, each approach loses its edge.
“The Light cannot be owned by any tradition or human group” – sure, but it comes to us through traditions, and groups. Very rarely it comes directly from the Saṃbhogakāya. Only to special, should I say “chosen” individuals.
True, there are some schools of Dzogchen that disassociate it from Tantra, but then after the pointing out instructions and your realization of rigpa, they will tell you to go back to the 84000 and pick whatever you need to work on. So all of those practitioners will then go to Hinayana, Mahayana and Tantric practices and practice for decades.
Your post’s intention was mistaken, you projected on my comment something that wasn’t there, ie. a critique addressed at Vajragoni. Go back to my initial comment and you will see it is addressed at the (casual) reader. The casual reader has to be reminded of certain things. For 99.9% of people, reading Tantras is a complete waste of time, without having personal instructions of a qualified Guru.
You can start with pointing out instructions via empowerment, but sooner or later you will go back to vipaśyanā and śamatha, I assure you, and then realize the importance of practicing bodhicitta, and the Four Thoughts, and purification. The question of Dzogchen with or without “transformation” is not a question of a separate transmission. Instead, it’s just about where one begins. One can begin “at the end”: with rigpa. And then go back to all those things. Or one can begin with lamrim like the Gelugs and get there at the end.
“Essence Mahamudra as taught by Gampopa and the most profound Zen meet in that one center.”
I would say Zen would be closest to what is called “Sūtra Mahāmudrā”. If you think otherwise, go check that book. You seem to have great respect for ChNN, so why not check what his opinion was on the matter? Do you think your own opinion on this is wiser than him? That would be quite hubric.
The main point is to ask yourself: Why has the Buddha taught 84000?
Sure, in some sense, all ultimately lead to the same (to Vidyā) – but the reason he didn’t just teach 1 panacea is that different approaches are suited for different people. That’s why it’s important to keep them separate and to teach the differences, too.
Gampopa was an ordained monk, went through all the preliminaries of the Kadampa curriculum, and learned the Vajravārahī and tummo practices from Milarepa.
If the thought: “I don’t want all those preliminaries, I want to go straight to sudden enlightenment” occurs to one, then he will have a very long and gradual path to undergo, in my opinion. Taking many lifetimes.
If the thought: “I look forward to the slow, gradual path and I am willing to learn and practice the preliminaries assiduously” – then he might be closer to buddhahood than he realizes.
My 2cents. Hopefully useful to some readers.
I have nothing more to add, so I’ll probably not comment for another year or two. Then I’ll come back again, probably. All of you should practice assiduously as life is impermanent as death can come at any time!
Arouse great aspiration and the mind of bodhicitta, and then do all that is necessary.
Hello, Jure
I see you’ve advanced to the Vajrayana path now, quite a far cry from your last venture–Lutheranism, was it not? So, how long have you ventured here? At any, rate, good to read your posts and wishing you the very best in your continued quest.
Hey, Marty.
You should reflect upon the intention behind making that post.
(*Post, or comment.)