Pure Dzgochen from Padmasambhava through Trungpa

Dorje Trollo
Dorje Trollo

“The spiritual force of Padmasambhava as expressed in his manifestation as Dorje Trollo is a direct message that no longer knows any question. It just happens. There is no room for making a home out of this. There is just spiritual energy going on that is real dynamite. If you distort it, you are destroyed on the spot. If you are actually able to see it, then you are right there with it. It is ruthless. At the same time, it is compassionate, because it has all this energy in it. The pride of being in the state of crazy wisdom is tremendous. But there is a loving quality to it as well. Can you imagine being hit by love and hate at the same time? In crazy wisdom, we are hit with compassion and wisdom at the same time, without a chance of analyzing them. There’s no time to think, there’s no time to work things out at all. It is there – but at the same time, it isn’t there. And at the same time, also, it is a big joke”

Quote from CRAZY WISDOM by Chögyam Trungpa Rinpoche

Dzogchen Meditation Tips

Sogyal Rinpoche

Meditation tips from a modern teacher, Sogyal Rinpoche.

“In my tradition of meditation, your eyes should be kept open: This is a very important point. If you are sensitive to disturbances from outside, when you begin to practice you may find it helpful to close your eyes for a while and quietly go within.

Once you feel established in calm, gradually open your eyes, and you will find that your gaze has grown more peaceful and tranquil. Now look down, along the line of your nose, at an angle of about 45 degrees in front of you. One practical tip in general is that whenever your mind is wild, it is best to lower your gaze, and whenever it is dull and sleepy, to bring your gaze up.

Once your mind is calm and the clarity of insight begins to arise, you will feel free to bring your gaze up, opening your eyes more and looking into the space directly in front of you. This is the gaze recommended in the Dzogchen practice.”

Are Dzodgchen, Mahamudra, and Moksha Essentially the Same?

Namaste. I recently posed this question to someone who I know and love in the Dharma community. He has been a devotee and practitioner since before I was putting words together…

How are Dzodgchen, Mahamudra, and Moksha of Hinduism different? Is there a chance I will understand if you explain it to me?

The answer that he gave me helped on many levels:

Dzogchen is a transmission which goes beyond the teachings of buddhism but is so resonant with Buddhadharma that it is considered the highest among the nine yanas or vehicles of practice in the Nyingma lineage. Long ago in Tibet, there were many Gelugpa fundamentalists who did not recognize Dzogchen as a valid path. Sectarian bullshit. This has changed and there is general acceptance of the Dzogchen teachings by all schools of Tibetan Buddhism. Dzogchen (or Great Perfection) teachings have been embraced and well-amplified by the current Dalai Lama. Dzogchen is closely associated with the Nyingma school and Guru Padmasambhava. There are three major divisions in Dzogchen (or Ati-yoga) known as Mind series, Space series and the Secret Instruction series. Of these three the latter is considered the innermost  – the Mind Section emphasizes luminosity, the Space Section emphasizes emptiness, and the Instruction Section emphasizes their indivisibility.

Mahamudra is considered the highest teaching of the Kagyu and Gelugpa schools. In relation to Dzogchen it is usually identified with the Mind series of teachings. Both are organized around what are known as the four yogas. There is a progression in Mahamudra. Dzogchen realization is what it moves toward. From the perspective of Dzogchen, Mahamudra is a sublime preliminary, associated with the seventh and eighth yanas.

Moksha, as I understand it – is the highest Hindu expression of enlightenment. The difference between this and the Buddhist versions such as those approaches named above, is basically, the cultivation of bodhicitta. In practical terms, moksha represents an initial liberation from the drama of the ego-illusion, a radical awakening to non-dual truth, very similar to what is realized by sravakas who mature into arhats. According to the Nyingmas, this realization would be classified within the first two yanas. The short version of the Mahayana critique of the lower vehicles is that the wisdom element is emphasized at the expense of compassion.

I hope this is helpful. Don’t hesitate to ask if there’s anything i can help further clarify.


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