45.

The Ati Dzogpa Chenpo critique of the Mahayana is that with the intention of
attaining the eleventh level of total light through the concepts and analysis of
the two truth, they deviate from the non-conceptual total completion and plenitude,
as the great bliss of Atiyoga is the bodhicitta free from concepts and analysis.
Therefore the view with concepts and analysis in Dzogchen is a diversion to the
sutras. In addition, its practitioners have a tendency to be obscured by their
attachment to the extremes of the two truths. While non-Madhyamaka Mahayana
practitioners also have a tendency to be obscured by their attachment to the
extremes of singularity and multiplicity. Mahayana, especially sudden Mahayana, is
criticized in that its contemplation is partial towards emptiness, it over
emphasizes emptiness, which entails a certain degree of directionality and so
fragmentation. Namkhai Nyingpo illustrated this with the examples of a hen pecking
at grain, though it may seem that the hen is looking at the ground, it is looking
at the grains, and also a person threading a needle, though it may seem that the
person is looking at the sky, they are actually looking at the eye of the needle.
The total bliss of Dzogchen is completely devoid of any directionality and
fragmentation of consciousness, while the practitioner of sudden Mahayana has a
partiality towards voidness that veils the indivisibility of the two aspects of the
Base. Second, these practitioners, like all of Mahayana practitioners, do not
directly raise the energy-volume most critical to realization, instead having to
rely on passive and indirect energy-volume increases, which means a practitioner of
Mahayana may practice a lifetime and still not attain Awakening. Thirdly, if a
genuine instance of satori does fully manifest, the Mahayana, especially the sudden
Mahayana, lacks the means in which to rapidly bring it about again and again, and
to make it stabilized and uninterrupted.

46. ...and the Atiyana

47. The Tantric teachings are still authentically Buddhist regardless of whether or
not they came from the physical nirmanakaya of Shakyamuni, as they fit the criteria
established by various masters, which include the the consistence of view with the
four signs of the Buddha (everything compounded is impermanent; everything
contaminated by delusion is suffering; all compounded phenomena are devoid of
independent being or existence; nirvana, the condition beyond suffering is peace),
whether or not the meditations act as an antidote to the peak of existence, thus
leading to the supramundane liberation, whether or not they relinquish the two
extremes of behavior (between self mortification and insatiable craving), and
whether or not the fruit is considered consistent with the truth of cessation, as
in the special state where there is no more negativity to overcome. Additionally a
characteristic of that which makes up a Buddhist path is that it has a
fundamentally consistent base, path, and fruit.

48. Utilizing the sense of the term Tantra which refers to woven fabric. This is
reflected in the Tibetan word used to translate the Sanskrit Tantra which is gyu
(rGyud), which in its normal use means �thread�.

49. This is often mistaken for merely the voice, and though the voice can relate to
the energy, it is the energy and not the voice that is the focus, as the energy is
not exclusive to the voice. This level of energy is far more difficult to apprehend
and understand than that of the plainly available coarse body, most people,
including many contemplatives, cannot perceive it through the senses.

50. Here, Bodhicitta has a meaning slightly divorced of that of the Mahayana, as
here it refers to the true conditional of all reality. Samantabhadra refers to the
primordial Buddha, that which is our own rigpa or non-dual awake-awareness.
Samantabhadra here means �all good� and �all is viable�, which in both the latter
two paths (Path of transformation and the Path of spontaneous liberation) refers to
how what manifests in samsara isn�t considered useless or impossible to incorporate
into the Path and so is repressed, instead it is considered viable in that it can
directly be turned into the Path.

51. In addition, more advanced practices entail oscillating between duality and
non-duality, continually generating the passions so that greater and greater
amounts of energy can be unchained. If this increasing energy-volume is tempered
with emptiness then very rapid advancement towards the goal is had, with increased
risk. Padmasambhava said "My
secret path is very dangerous; it is just like a snake in the bamboo, which, if it
moves, must either go up or come down." Yogi Chen comments on this: "There is no
middle way here, either by this method one gains Full Enlightenment or else one
falls straight into hell." Where hell here refers to the living neurotic, even
psychotic state of an extremely high energy-volume without being properly tempered
by emptiness, leading to mental instability and psychosomatic ailments.

52. As mentioned Yogatantra is most properly in between these two groups, as it

shares characteristics of both, however for the sake of classification it is
usually put into one of the two groups, however it is most commonly put at the end
of the first group. As though it does apply the method of transformation, it
doesn�t do so directly like the second group, and so it is placed in the first
group.

53. The four types of disciples of the Buddha: (1) those who appreciate to a
greater extent external practices such as purification and ablutions, who desire to
practice the Teaching in this way; (2) those who are more interested in the real
meaning and less in external actions (3) those who understand that external actions
can be a source of distraction, and therefor dedicate themselves principally to
meditation on the real inner meaning; (4) those who rejoice in the enjoyments
through the non-dual wisdom of method and prajna.

54. Phenomena appearing on the relative level such as the five aggregates, the
twelve sense bases, the eighteen sense constituents, etc.

55. The Ati Dzogpa Chenpo critique of the Kriya view is that it considers a pure
subject and a pure object, while the Ati Dzogpa Chenpo consists of a pure and total
non-dual awake awareness which is totally free from the duality of apprehended and
apprehender. In this way, that which transcends subject and object is hindered by
Kriya, as conceiving total completeness, plenitude, and perfection in terms of
subject and object is a misleading deviation. Its practitioners have the tendency
to be obscured by attachment to the extremes of ritual service, and to a lessor
degree attainment, as well as the tendency to maintain the subject-object dichotomy
in relation to purity.

56. Sadhana, meaning �a means of accomplishing something�.

57. The Ati Dzogpa Chenpo critique of the Ubhaya is that since it bases its conduct
on Kriyatantra and the view and practice on Yogatantra, that there cannot be an
integration of view and behavior, which amounts to duality. This thus means they
cannot grasp the full meaning of non-duality. While the total bliss of the Atiyoga
is pure and total non-dual awareness, Ubhaya effectively conceives the total
completeness. plenitude, and perfection in dualistic terms, this amounts to a
misleading deviation. Its practitioners have the tendency to be obscured by their
attachment to the extremes of ritual service and attainment, as well as the
tendency to maintain a dichotomy of view and conduct.

58. The correct translation of Mahamudra is �total symbol� opposed to �great seal�,
referring to the total integration with the symbol and so there is nothing but the
symbol. This stems from the Tantric notion that all begins and ends with symbols,
including the very manifestation of deities and divinities themselves being symbols
of the unconditioned and unmade reality, rather than the presence of a given being.
59. The Ati Dzogpa Chenpo critique is that the Yogatantra, while aspiring to the
pure land, undertakes trainings with and without characteristics and mainly
practices in terms of the four mudras, and as such cannot actually apply the
principle of �beyond acceptance and rejection�. The total bliss of Atiyoga is pure
and total non-dual rigpa which is beyond acceptance and rejection. Thus acceptance
and rejection with regard to total completeness, plenitude, and perfection, amounts
to falling into misleading deviation. Its practitioners have a tendency to be
obscured by their attachment to attainment and to a lessor degree ritual service,
as well as the tendency to maintain acceptance and rejection in relation to
meditation.

60. The transformation practiced in the Anuyogatantra is instantaneous rather than

gradual.

61. In connection to the completion stages of the Anuttarayoga, the Mahayoga, and
the Anuyoga, the role of physical yoga is stressed in its role, which is the case
of the Tantras in general is of the kind known as �yoga of movement� (Yantra Yoga),
this yoga acts on the channels (tsa) and on the circulation of the energy (lung),
in order to harmonize the latter, bringing increasing integration of body and mind
through the link of energy between them. While in Atiyoga, a specific variety of
Yantra yoga is utilized as an important secondary practice.
Additionally, Yantra yoga is used to act on the energetic-volume-determining-the-
scope-of-awareness (thigle) in order to raise it, as well as on the seed-essence
(thigle), in order to catalyze experiences of total pleasure. Generally the
practices of pleasure and emptiness not involving a physical consort depend on
combined application of physical yoga, which include yogic breathing/breath control
(pranayama), visualizations etc. While practices of pleasure and emptiness
involving a physical consort, specific muscular contractions and movements,
together with breath control are often used to maintain the seed-essence, which is
the critical and necessary condition for experiences of total pleasure to possibly
arise and for the energy-volume-determining-the-scope-of-awareness to be allowed to
increase to the requires levels.
In Sanskrit the energetic-volume-determining-the-scope-of-awareness is called
kundalini the seed-essence is called bindu, the so-called channels are called nadi,
and the circulation of the energy is called pranavayu, there is a tendency for
confusion and misleading conceptual elaboration due to flawed presentations that
place view these phenomena in dualistic terms, such as kundalini and bindu, which
is extremely inaccurate in that they are not two different entities in a coarse
physical reality, but rather are a single subtle reality that is best referred to
in Tibetan, such as the single Tibetan word thigle (thig-le).

62. The three samadhis are (1) the samadhi of the great emptiness or
�thatness�/�suchness� (tathata); (2) the samadhi of illusory or all-embracing
compassion; (3) the samadhi of the cause constituted by clear and stable syllables.

63. The author would like to point out that this is a very general classification,
and that through his own experience and study, it is clear that there a myriad
number of sub-approaches which involve many various aspects of the inner/higher
Tantra, including approaches that involve both the upper doors and the lower
entrances in conjunction with heat yoga/breath control, the generation of passions,
dynamic movements, sexual stimulation of some sort, and certain critical anu and
ati principles/methods.

64. The inner/higher Tantras in general place a greater emphasis on the

inseparability of skillful means/method and prajna than even the Mahayana. However
the scope and context of the term prajna is expanded to additionally mean �energy�.
This pair makes up the root of a very common classification of the Sarmapa
classification, that divides the Tantras into Mother Tantras, Father Tantras, and
non-dual Tantras. Which of the two (method/prajna) are more emphasized is the
primary criteria for establishing which sort of Tantra one is dealing with. If
method is emphasized, then it is a mother Tantra, if prajna is emphasized, then it
is a father Tantra, if both are equally emphasized, then it is a non-dual Tantra.

The father Tantras place a greater emphasis on the creation stage than on the
completion stage, they stress ritual actions and the connection with secondary
practices, having been transmitted mainly for individuals of lower capacity who
love elaborate external activities and who are prone to outbursts of anger. It
teaches the Illusory Wisdom Body in relation to aspects of vision and method, which
teach that the completion stage is to be practiced in relation to prana and teaches
the specific action of �direct action�, denoting the fierce and forceful actions
tied to the Karma family who aim is to destroy evil beings by freeing their
consciousness.

The mother Tantras place a greater emphasis on the completion stage over the
generation stage, favoring the aspect of prajna and of emptiness over that of
method. It teaches the yoga of the Clear Light as the means of realization and so
utilizes the Path of Method which stresses the experiences of pleasure obtained by
means of the secret instruction on melting and re-absorbing the seed-essence,
additionally it teaches the specific action of 'conquest� pertaining to the Padma
family. These have been transmitted mainly for individuals of medium capacity who
are of a passionate nature who are able to practice the specific methods that are
to be applied within their own bodies.
The non-dual Tantras balance the aspects of method and prajna, as well as the
creation and completion stages. It considers practice mainly in context of the
consideration that our own natural state is that of the rigpa-bodhicitta, where
here bodhicitta denotes the primordial state of the individual that is pure from
the beginning and is perfectly endowed with all the good qualities, thus
corresponding to the �absolute bodhicitta� of the Mahayana Sutrayana. While rig pa
here denotes the non-dual knowledge of the primordial state as a continuous living
non-dual presence. Teaching the single sphere of total wisdom of purity and
equality being the ultimate nature of all phenomena, it is transmitted mainly for
individuals who are dominated by ignorance and blessed by the higher capacity to
apply the �principle of freedom from effort�.

Therefor in the father Tantras, the generation/creation stages predominates,

correspondingly clarity is emphasized over pleasure. Following then, during the
practice no details of the visualization can be neglected. In the completion stage,
of which some key practices are said to be impracticable for woman, the practice is
primarily concerned with the illusory-body yoga, which consists in imagining that
one�s body is intangible, like a reflection, a rainbow, a shell, a balloon, a
mirage, a cloud, or a ghost. While in the mother Tantras, since the completion
stage is predominating, pleasure is emphasized over clarity. Following then, during
the practice there is no need to emphasize the details of the visualization to the
same degree as in the father Tantras, not only because pleasure is central here,
but also because sensation or feeling is most emphasized, therefor in visualization
the feeling or sensation of �being� the deity is critical. Additionally, in mother
Tantras, the completion stage is mainly concerned with the seed-essence and
retaining the seminal fluid, the energetic-volume-determining-the-scope-of-
awareness, and the practice of remaining in limitless and formless luminosity.
Lastly, there is a separate criterion posited by Je Tsongkhapa, where in the father
Tantras, the deity is masculine, the mantra spins clockwise, and the practice is
done in the daytime, while in the mother Tantras, the deity is feminine, the mantra
spins counterclockwise and the practice is done at night.

65. Though this 11th level isn�t �unsurpassed� in the sense that there are not
greater consolidations of realization and so Buddhahood. The final state of
realization of the Mahayana Sutrayana, the Bodhisattvayana of the Path of
renunciation, is characterized by a certain partiality towards voidness, which
entails and implies a directionality and so fragmentation, therefore preventing the
manifestation of the greatest consolidation and attainment of Buddha-nature, the
limitless total completeness, plenitude, and perfection that is the true condition
of the original pure reality.

In Mahayana, the last three of the five paths of the Sutrayana are divided into the
eleven bhumis, Mahayana explains the five paths of the Sutrayana as: (1) The path
of accumulation, which involves the accumulation of merits and wisdom in addition
to the �thorough abandonings�, where factors of virtue are developed through
meditation and moral training (abandoning non-virtuous phenomena already generated;
non-generation of non-virtuous phenomena not yet generated; increasing virtuous
phenomena already generated; and generating virtuous phenomena not yet generated),
this path is entered upon the generation of relative bodhicitta; (2) The path of
preparation or application, which is attained when the union of mental pacification
and insight is attained, and it involves four levels which are concerned with
overcoming fear of voidness (such a fear prevents the way to the next path) and
closing the doors to lower realms (the first stage is �Heat�, which involves having
an initial and partial non-conceptual apprehension of the suchness concerned with
the constituent of all entities; the next is �Peak�, which entails one reaching the
point at which the virtuous roots one has cultivated can no longer decrease or
disappear, and where the apprehension of suchness becomes clearer; next is
�forbearance�, which entails one becoming so familiar with the concept of emptiness
that one has overcome the fear of it, and that the doors of lower realms are
irreversibly closed; finally �supreme mundane qualities�, signifying that one has
actualized the highest qualities of mundane existence and therefore is prepared to
enter the supramundane Path, which is to gain access to the third path); (3) The
path of vision, which is the entrance into the actual Path, where one has begun
directly realizing the supramundane truth and has begun seeing through the
conditioned and made into the unconditioned and unmade nature, and that one has
attained absolute bodhicitta which consists of the indivisibility of emptiness and
compassion; (4) The path of contemplation, involving the development of the
realization obtained in the prior path, in it by seeing through the conditioned and
made contents of experience into the unconditioned and unmade nature, one gradually
progresses from the second to the tenth bhumi; (5) The path of no more learning,
where one is said to attain the final fruit of the Mahayana, the anuttara samyak
sambodhi.

The path of vision entails to the absolute wisdom and bodhicitta, which corresponds
to the first bhumi, called �joyous�. The second to tenth bhumi are divisions of the
path of contemplation, which are (2) �stainless�; (3) �illuminating�; (4)
�flaming�; (5) �difficult to achieve�; (6) �manifest�; (7) �far gone�; (8)
�immovable�; (9) �supreme intelligence�; (10) �cloud of dharma� . The eleventh
bhumi known as �all pervading light� corresponds to the path of no more learning
and an attainment of Buddhahood.

66. In questioning how it is possible to arrive at the unconditioned and unmade by

means of creation, the Mahayoga practitioner would reply that according to
Mahayogatantrayana, the true condition of all forms is deity, the true condition of
all sounds is mantra and the true condition of mind is the samadhi of suchness, and
therefore the reality one creates is merely a way of acknowledging the true nature,
the original condition, and the original purity. As such one is not superimposing
anything on it. Additionally, they would assert that the conscious construction of
the deity in the mandala allows one to become familiar with the mechanisms which
had been priorly used to build up ordinary reality, eventually gaining some sort of
control over the process involved. Then asserting that these things culminate in
the completion stage where one gains direct insight into the unconditioned and
unmade reality, for the essence of such a stage is exactly the non-dual seeing past
the reality one has created into the unborn and original nature. Furthermore, the
superiority of this vehicle also lies in the fact that the practices of the
completion stage can increase the energetic-volume-determining-the-scope-of-
awareness (thig-le) which if raised to threshold should allow the unconditioned and
unmade to unveil more easily and then to be more clearly evident, while
simultaneously making the process of neutralization or eradication of the karmic
propensities at the root of samsara far more powerful and thus effective. This
relates directly to the fact that the Mahayogatantrayana is structured on a model
of death, the bardo, and rebirth that in some way reproduces the function of the
de-conditioning experiences that result from the unleashing of loops inherent in
the human system. This corresponds to the highest sense of the principle of
spontaneous perfection, and therefor shows the power of this vehicle to unveil the
unmade and unconditioned, as well as to neutralize samsaric conditionings, to be
much greater than that of all lower vehicles.

67. The Ati Dzogpa Chenpo critique of the Mahayogatantra is that while aspiring to
the realization of vajradhara using the Path of method and prajna, practicing the
four branches of approach and attainment, and constructing the mandala of the
purity of their own mind, they apply effort. While the total bliss of Atiyoga is
pure and a total non-dual awake awareness totally beyond effort. Thus the state
that is evident when there is no striving is hindered by Mahayoga, for applying
effort to attain the total completeness, plenitude, and perfection amounts to
falling into the misleading deviation.

The four branches here mentioned of the Mahayogatantra are �approach�, �complete
approach�, �attainment� and �great attainment�. Approach here refers to the
recognition of bodhicitta, the understanding that all phenomena have been from the
very beginning of the nature of Awakening, for which there is nothing to obtain
through practice or to correct by means of antidotes. Complete approach is the
recognition of oneself as the deity, the understanding that since all phenomena
have been from the beginning of the nature of Awakening, we too have been from the
beginning of the nature of the deity, which is not something to realize now by
means of practice. Attainment here is the creation of the mother, the understanding
that from the dimension of space, which is the great mother, space itself manifests
in the four great mothers of the elements earth, water, fire, and air, and that
from the beginning these are the mothers endowed with the active function of
existence. Great attainment here is the union of method and prajna, from the prajna
of the five mothers and from the emptiness of space that is the mother there
emerges as consort the Buddha of the five aggregates that represent method, from
the beginning in union without any intention. From their union comes bodhicitta,
the nature of which has the capacity to emanate the deities, brothers and sisters,
whose true meaning is primordial Awakening. In the illusory enjoyment of a
dimension that itself is also illusory, one experiences the illusory flow of
supreme bliss, in the very moment of bliss without conceptualization one realizes
the true meaning of the absence of characteristics equal to space, thus acceding to
the state of spontaneous perfection. In this way the four demons (in this context:
pride, the aggregates of the body, death, and passions/disturbing emotions) too are
vanquished and the final goal is achieved.

Following this there are additional and increasingly subtle Ati Dzogpa Chenpo
critiques of Mahayogatantra, an example of such is the fact that in the approach,
the recognition of bodhicitta is not something that depends on the temporary factor
of the Path. In addition, their practitioners have the tendency to be obscured by
their attachment to the extremes of space and awareness, in addition to an
excessive perseverance in regard to ritual service and attainment

68. Each of the inner Tantras of the Nyingmapa, including the Atiyogatantra (which
corresponds to the Path of spontaneous liberation, and not that of the Tantrayana
Path of transformation) has three sections which are based on the view of the
corresponding inner tantra, but each of which uses methods proper to one of the
inner Tantra classifications. So Mahayoga for example, which are based on the view
of Mahayoga, but which uses methods belonging respectively to Mahayoga, Anuyoga,
and Atiyoga. Therefore the classifications for Mahayoga are Maha-maha, Maha-anu,
Maha-ati; the classifications for Anuyoga are Anu-maha, Anu-anu, and Anu-Ati;
finally the classifications for Atiyoga are Ati-maha, Ati-anu, and Ati-ati.

69. Contrariwise, the Anuttarayoga and Mahayoga transformation corresponds much

more directly to gradual iterations, as the visualization is developed step by
step. Additionally, once the the visualization has been generated, there is a
greater emphasis on its details (especially in the father Anuttarayogatantras, but
in general the totality of Anuttarayogatantras and Mahayogatantras) thus there is a
greater emphasis placed on clarity than in that of the Anuyogatantra. Furthermore,
at the end of the practice it is indispensable to dissolve the visualization one
has built up, while in the Anuyoga, the individual does not dissolve the
visualization, but remains indivisible from the deity. The degree to which prajna
prevails over method in the Anuyoga is far greater than in the mother Tantras of
the Sarmapa, the same applies to the degree to which the sensation of being the
deity prevails over the details of the visualization, to the degree to which
emphasis is placed on the practices of the stage of completion that should give
rise to experiences of total pleasure, and to the degree to which pleasure prevails
over clarity in practice. Similarly the generation stage in the Anuyogatantra is
far briefer, simpler, and less emphasized than even in the mother Tantras, as the
transformation is instantaneous rather than gradual and almost the whole of the
practice is instead devoted to the completion stage. Lastly, the swiftness of which
the experiences both of total pleasure and the realization of the inseparability of
pleasure and emptiness is significantly greater than the lessor vehicles.

70. The aspects of meditation and practice established in the Yogatantra such as
the aspects of meditating on the non-conceptual state of the ultimate nature, on
the illusory mandala of the deity, on the mandala of higher contemplation or on the
mandalas of nature, images, and so on.

71. It is said that if one is able to engage in this contemplation effortlessly on

the basis of the principle of spontaneous perfection, integrating space and time in
the total condition of absolute equality, then this practice is not different from
the method of Dzogpa Chenpo. What is critical to understand is that here one
doesn�t have the capacity to indeed do so, namely because effort is applied in
directing the non-dual presence of rigpa in a certain direction, and because
attempting to make the instantaneous timeless state be contained within a period of
time, entails fragmentariness. Thus one engages in the practice in this manner in
order to perfect all aims in the single instantaneous non-dual presence.

72. The Ati Dzogpa Chenpo criticism of the Anuyoga is that while aspiring to the
level of �Indivisible� realization and having entered the Path of the empty expanse
and primordial gnosis, that it considers the primordially pure empty expanse where
all phenomena manifest to be the cause and the mandala of primordial gnosis to be
the effect. While the total bliss of the Atiyoga is pure and total non-dual awake
awareness beyond cause and effect. Thus the state beyond cause and effect is
hindered by Anuyoga, as conceiving total completeness, plenitude and perfection in
terms of cause and effect amounts to falling into the misleading deviation. So, in
addition, their practitioners have the tendency to be obscured by their attachment
to the extremes of awareness and space.

73. One of the most common errors in regard to understanding the Path of
spontaneous liberation, comes from the term which the translation �spontaneous
liberation� is derived, that of the term rangdrol (Rang-grol), translating it as
�self-liberation�. Self-liberation can be very misleading as it can be taken to
mean that one is liberated as a result of one�s own action and of one�s own efforts
in some dichotomy to liberation by an external power. Rangdrol however means
nothing of the sort and such views are totally wrong, for rangdrol entails that any
action or effort whatsoever on the part of an illegitimate mental subject would
affirm and maintain its non-authentic existence as well as that of its objects. So
while it is true that in this vehicle one is liberated not by the power of a
meditation deity like in the Path of transformation, and rather the potentiality of
the primordial awareness beyond all cause/effect and subject/object distinction,
the liberation doesn�t result from one�s actions or efforts, rather from the pure
spontaneity.

74. The �ten natures of Tantra� are view, conduct, mandala, initiation, commitment,
capacity for spiritual action, sadhana, visualization, making offerings, and
mantra.

75. Such as those arising in the chonyi bardo (Chos-nyid bar-do)/dharmata bardo and
those occurring in the practices of Thogel (Thod-rgal) and Yangthik (Yang-thig). As
such the rolpa mode of energy is absolutely critical to some of the higher Dzogchen
practices.

76. What is critical to understand is the fact that the Direct Introduction isn�t
produced, conditioned, nor a result of an action, it is spontaneous.

77. Mistaken translations of Thogel include �taking the leap�, �leaping over�,
�direct crossing� and �direct approach�. Dzogchen masters and their closest
students have made it clear that this is highly mistaken in that it suggests that
it involves an action (such as leaping) on the part of the illusory mental subject.
Dzogchen Master Chogyal Namkai Norbu has relayed that a much more precise
translation of the term would be �as soon as you are here, you are there�. This is
a cumbersome title so his close students advise to use �acceleration� in that it
has also been used by the Master Norbu and that it expresses the essence of Thogel,
in that the practice catalyzes the spontaneous liberation process of the Tekcho,
making it swifter.

78. However, calm-abiding can allow the individual to transcend all conceptuality
in the state known as kunzhi (kun-gzhi), the base-of-all, which then entails a
total relaxation, however this state is not Awakening or liberation, it is not
rigpa but rather the condition in which neither samsara nor nirvana are active.
Dzogchen teachings compare abiding in the non-conceptual base-of-all state with
�cutting one�s own head�, for as long as one remains in it one�s possibilities of
proceeding on the Path will be blocked.

79. Nyingthik (sNying-thig) is commonly mistranslated as �heartdrop�, this is

misleading in that it doesn�t refer to the physical heart at all, nor a �drop� of
anything or any sort.

80. The dimension of the base-of-all or kunzhi kham (kun-gzhi khams) in which
neither samsara nor nirvana are manifest is easily mistaken for the non-dually
awake awareness (rigpa) revealing the true condition of the Base (nirvana) because:
(1) both entail a non-positional and non-reflexive awareness that is beyond center-
periphery distinctions; (2) both appear non-dual and transpersonal (3) both entail
a non-reflexive non-self-conscious functioning of memory; (4) both entail a halting
of the process responsible for partitioning the stream of sense-data into
perceptual objects (including taking the stream of sense-data itself as object) and
in turn experiencing those perceptual objects in terms of concepts; (5) both entail
a total relaxation; (6) both can become apparently unconditioned and therefore
persistent. Despite appearances, there are major differences which become blatant
once one gains familiarity with the direct experiential introduction to rigpa. The
base-of-all entails the first marigpa, the unawareness which obscures the true
condition of the Base, while rigpa lacks this marigpa and so makes patent the true
condition of the Base, that of nirvana. While the base-of-all appears non-dual and
transpersonal, dualism and the non-authentic mental subject implicitly persists,
out of sight and under the surface. Additionally, though the base-of-all can last
for extremely long periods of time, it is still subject to being effected by
extreme circumstances and conditions, and so isn�t actually unconditioned,
unfaltering, and unwaveringly persistent. When rigpa is still being used as the
path, dualism and perceptual objects liberate themselves instantly, when it has
become fruit, rigpa is totally transcending the subject-object dualism and so is
utterly transpersonal, it is completely unceasing and unconditioned. Lastly, since
rigpa is awareness where the base-of-all is unawareness, it is not merely a total
relaxation, but is the total completeness, plenitude, bliss, and satisfaction.

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I am forever grateful to Chogyal Namkhai Norbu Rinpoche, Dharma Sangha Rinpoche,

and their respective personal students for inspiring this paper and for their
tireless work in elucidating the Dzogchen, making its teachings increasingly
accessible and no doubt assisting countless beings. I would also like to thank all
the authors and other contributers for their works which now make up this paper.
Their personal correspondence and written works have provided the bulk of material
found in this work. Only a small fraction of this paper originates from me, most of
it is inherited, humbly derivative and paraphrased from the works of others, and so
I take no credit for this work (save any errors) as it emerged from others. My
writing merely organized and consolidated the essence of their precious works and
wish to make it clear that the true authors of this work are therefore numerous.
The works that have led to this are numerous, both explictly and as well those
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John Reynolds: Dudjom Rinpoche�s The Alchemy of Realization; The Sadhana Practice
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Matthieu Ricard: Dudjom Rinpoche�s Extracting the Quintessence of Accomplishment;

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rangdrol
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Chogyam Trungpa: Journey Without Goal; Mudra; Transcending madness: The experience
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Thinley Norbu: A Cascading Waterfall of Nectar

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Mulamadhyamakakarika; Empty Words: Buddhist Philosophy and Cross-Cultural
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Philosophical Introduction; The Dispeller of Disputes: Nagarjuna's
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Tibetan Buddhism

Daniel Scheidegger: The First Four Themes of Klong chen pa�s Tshig don bcu gcig pa

Etienne Lamotte: Suramgamasamadhi Sutra: The concentration of heroic progress on

the path to Enlightenment

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the Tibetan Book of the Dead

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Great Perfection

K. Crosby and A. Skilton: Shantideva�s The Bodhicharyavatara

D.T. Suzuki: The Lankavatara sutra; et al.

Anne Carolyn Klein, Geshe Tenzin Wangyal Rinpoche: Unbounded Wholeness, Bon,
Dzogchen, and the Logic of the Nonconceptual

D.K. Nauriyal, Michael S. Drummond, and Y.B. Lal: Buddhist Thought and Applied
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Khenchen Palden Sherab: The Blazing Lights of the Sun and Moon

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Baruah, 2008;

Sree. Barber, 2008

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Wallace, 2001 et al.

Keown, 2003

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...and so on

Jamyang Khyentse Wangpo: kLong lnga�i yi ge dum bu gsum pa

P. Pfandt: De-bzhin gshegs-pa�i snyingpo�i mdo

Padmasambhava: Man ngag lta ba�i phreng ba

Pawo Tsuglag Threngwa: Ch�jung Khepai Gat�n:chos �byung mkhas pa�i dga� ston

Jigme Lingpa: Kun-mkhyen zhal-lug bdud-rtsi�i thigs-pa

Dodrupchen Rinpoche: Theg pa�i mchog rin po che�i mdzod ces bya ba

Longchenpa: Chos-�byung rin-po-che�i gter mdzod bstan pa gsal bar byed pa�i nyi �od

Jamyang Khyentse Rinpoche: Kun-bzang Ye-shes gSal-bar sTon-pa�i Thabs-kyi Lam-mchog

�Dus-pa�i rGyud. rNying-ma�i rgyud-�bum; bDer-�dus rTsa-rgyud. rNying-ma�i rgyud-
�bum; rNal �byor grub pa�i lung; et al.

Ju Mi Pham:Yid bzhin mdzod kyi grub mtha� bsdus pa

...to mention a few; I am indebted to all authors and texts whom are not mentioned.