By Longchen Rabjam, Harold Talbott, Tulku Thondup, Tulku Thondup
Essentially the most complete works at the Dzogchen culture of Tibetan Buddhism.—Glenn H. Mullin, Tibetan evaluation
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Longhchenpa Trime Oser (1308-1363) was once the most vital Dzogchen masters of Tibet. His scriptural studying and awareness have been equivalent to these of the well-known saints who graced the land of India, and actual to his phrases of recommendation, his used to be a disciplined lifestyles spent in wooded area and mountain hermitages.
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The 3rd quantity of this landmark sequence offers the vajrayana teachings of the tantric course. The vajrayana, or “diamond vehicle,” also known as tantra, attracts upon and extends the lessons of the hinayana and mahayana. As with the hinayana and the mahayana, the formal attractiveness into the vajrayana is marked via a vow, for that reason the samaya vow.
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Additional resources for The Practice of Dzogchen
Do not abandon your meditation. The first point is that having received the instructions, you need to practice the 5 MOUNTAIN DHARMA instructions until it becomes evident to your teacher that you have fully understood them. Then you can continue further. " The instruction here is to practice in retreat, and much of what follows at this point in the text is about how to practice meditation in retreat. The reason you are instructed to go into retreat is that if you try to practice this type of meditation in the midst of many activities, it is going to be very difficult to generate any experience or realization.
When you maintain this, you will experience an increasing sense of well-being or bliss that is both physical and mental. Because it is a greater experience of well-being than you have ever experienced before you will think, "There is no one happier than I," and you will feel very satisfied. Whereas before you could not wait to leave, you could not wait to find something to do, now you will only want to stay put and you will only want to meditate. You will not have the slightest interest in a lot of getting up and sitting down and doing things.
There is a feeling of intense clarity to the mind. When you experience this, comparing it to your previous experiences of meditation, you develop confidence in it and you think that there could not possibly be anything better than this. This must be the ulti mate realization. This must be the discovery of the mind of the Buddha. The problem at this point is that, although you are experiencing the unity of cognitive lucidity and emptiness, there is a conceptual apprehension of this, and that is what causes it to be an experience.