By Lopon Tenzin Namdak
These days there are central philosophical traditions by way of Tibetan Lamas. the 1st is located one of the Sarmapas, or more recent faculties, which hire the Prasangika Madhyamaka view of Chandrakirti, not just in explicating the genuine which means of the Sutra method but additionally 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 colleges, Dzogchen, "the nice Perfection", which lies past the method of Tantric transformation, is considered the essential instructing of the Buddha, pointing on to the character of brain and its intrinsic understanding, often called Rigpa. in spite of the fact that, in line with Lopon Tenzin Namdak Yongdzin Rinpoche, the top Dzogchen grasp one of the Bonpo Lamas residing at the present time, "It is important for us as practitioners to grasp what Dzogchen is, the right way to perform it, and the results of this practice." Lopon Rinpoche undertakes this activity 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, essentially indicating the similarities and the variations between them. not like the normal academic process 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 really constrained to personal meditation guide simply. fairly, it really is introduced out into the sunlight of of philosophical principles and mentioned relating to the viewpoints of Sutra and Tantra. The Lopon's particularly transparent exposition of those quite a few perspectives, that have effects for one's meditation perform, may be of curiosity to Western scholars and practitioners.
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The Nine Successive Vehicles to Enlightenment (theg-pa rim dgu); The Four Portals of Bon and the fifth which is the Treasury (sgo bzhi mdzod lnga); The Three Cycles of Precepts that are Outer, Inner and Secret (bka' phyi nang gsang skor gsum).  Hidden Treasure Texts These Nine Ways or Nine Successive Vehicles to Enlightenment are delineated according to three different systems of hidden treasure texts (gter-ma) that were said to have been concealed during the earlier persecutions of Bon and rediscovered in later centuries.
However, that is speaking only on the side of the Natural State, which is like the clear, open sky, unaffected by the presence or absence of these clouds. For the sky, it is all the same. But on the side of the practitioner, it is quite different because we mistakenly believe these clouds are solid, opaque, and quite real JO _ Bonpo Dzogchen Teaching and substantial. As practitioners we must first come to an understanding of the insubstantiality and unreality of all these clouds which obscure the sky of our own Nature of Mind (sems-nyid).
They are without question the Buddha's teachings, and so when we understand Dzogchen, it is important not to speak against these Two Truths. However, Dzogchen, which represents the highest teaching of the Buddha, teaches that causality, that is to say, karmic causes and their consequences, is not the highest truth. In the Bonpo tradition, we find two methods for proceeding along the path. First, according to the highest way (Dzogchen) among the Nine Ways, the Nature of Mind is empty. Therefore, its essence has nothing to do with causality; it is in no way changed or modified by karmic causes and their consequences.