The Concept of RIGPA

in
Dzogchen Tradition

A Thesis
Submitted to Central Department of Buddhist Studies
Tribhuvan University, Kirtipur
In the Partial Fulfillment of the Requirements for the Post Graduate
Diploma in Buddhist Studies

Supervisor:
Min Bahadur Shakya

By
Dhruba Raj Rai
Central Department of Buddhist Studies
Tribhuvan University
Kirtipur, Kathmandu
July 2005

0
 LETTER OF RECOMMENDATION

This thesis entitled, “The Concept of RIGPA in Dzogchen

Tradition” has been prepared by Mr. Dhruba Raj Rai under my
supervision in partial fulfillment of the post graduate Diploma in
Buddhist Studies. I forward it with recommendation for approval. This
work has been the sole approach by Mr. Dhruba Raj Rai, which is also the
first attempt of this kind on “The Concept of RIGPA in Dzogchen
Tradition”.

____________________
Supervisor
Min Bahadur Shakya
Tribhuvan University, Kirtipur

i
 LETTER OF APPROVAL

This thesis prepared by Mr. Dhurba Raj Rai entitled, “The

Concept of RIGPA in Dzogchen Tradition” has been approved as
partial fulfillment of the requirement of 5 th paper group ‘B’ section for
Post Graduate Diploma in Buddhist Studies.

Approval Committee

Dr. Naresh Man Bajracharya ______________________

Head of Department

______________________
External Examiner

Min Bahadur Shakya ______________________

Supervisor

Date:

ii
 ACKNOWLEDGMENT

This research work wouldn’t have been completed without constant

encouragement and assistance of the teachers as well as other informants
for this thesis.

I want to express my heartiest thanks to all informants listed below

for their cordial and sincere support for collecting the information on The
Concept of RIGPA in Dzogchen Tradition.

Harka Tamang
Binaya Rana and others.

I am really indebted to my supervisor Min Bahadur Shakya and Dr.

Naresh Man Bajracharya, Head of Department for their encouragement
and constant support in the preparation of this dissertation.

Lastly, I would like to thank Mr. Suresh Pradhan and Rabindra

Maharjan of University Computer Service, Nayabazar Kirtipur for
Computer typing, setting and printing.

iii
 TABLE OF CONTENTS

Letter of Recommendation i
letter of Approval ii
Acknowledgment iii
Table of Contents iv

CHAPTER ONE : INTRODUCTION 1

1.1 Introduction and Statement of the problem 1
1.2 Review of literature 1
1.2.1 The Tibetan Book of living and dying (1992) by Sogyal
rinpoche 1
1.2.2 The Dzog chen Innermost Essence (1982) 2
1.2.3 Rainbow Painting (1995) 2
1.2.4 The words of my perfect teacher (1996) 3
1.2.5 Luminous Mind by Kalu rinpoche-1997 3
1.3 Research Methodology 3
1.4 Objectives 4

CHAPTER TWO : BUDDHISM IN TIBET 5

2.1 A brief introduction to Buddhism in Tibet 5

CHAPTER THREE : NYNGMA SCHOOL AND PRATICE 8

3.1 Origin of Nyingma Lineage or Tradition 8
3.2 Guru Rinpoche and Nyingma Tradition 13
3.3 Nine Yanas 15
3.3.1 Kriya Tantra 17
3.3.2 Carya Tantra 18
3.3.3 Yoga Tantra 18

iv
 3.3.4 Mahayoga 19
3.3.5 Anuyoga 19
3.3.6 Atiyoga 20

CHAPTER FOUR : DZOGCHEN (ATIYOGA) 21

4.1 Meaning and Definition of Rigpa 21
4.2 Practice of Dzogchen 23
4.3 Impact of Dzogchen on Tibetan Buddhism 25
4.4 Terma texts in Nyingma literature 27

CONCLUSION AND RECOMMENDATION 29

BIBLIOGRAPHY 32

v
 CHAPTER ONE
INTRODUCTION

1.1 Introduction and Statement of the problem

The present thesis on the Study on "the concept Rigpa Awareness

in Dzogchen tradition" is undertaken with a view to present scholarly
world, a practice which is said to be one of the highest forms of Buddhist
practice.

Considering its high importance among Buddhists a proper

understanding of this concept needs to be developed, studied and
practiced. The concept must be clarified because a parallel account of
Dzogchen in Bon tradition also exists.

Since there is no any texts' describing the difference between the

concept of Rigpa between Nyingma and Bonpo tradition, however an
attempt has been made here to describe the Buddhist view of Rigpa
awareness.

1.2 Review of literature

1.2.1 The Tibetan Book of living and dying (1992) by Sogyal

rinpoche

The Tibetan book of living and dying written by Sogyal Rinpoche

was first published in 1992. It deals with the fundamental Buddhist view
on living and dying aspects of life. The book gives a guideline on how to
help a dying person spiritually. It elaborates the teaching of
Padmasambhava on Bardo Thodol. Rinpoche describes the Rigpa State of
mind in the chapters of mind, the innermost essence and intrinsic

1
radiance. This book is very popular in the West and it has been translated
into German, French Spanish, Portuguese, and other languages.

1.2.2 The Dzog chen Innermost Essence (1982)

The original text was written by Jigme Lingpa (1729-1798AD) in

Tibetan. It was translated into English by Ven.Tulku thondup and edited
by Brian Beresford in 1982AD. The original text was written in poetic
style.

The entire work has been divided into three main sections:

a. Preliminary practice of Dzogchen

b. The summary of practice

c. A guide to the approaches to enlightenment.

This book is based on actual meditation practice of Nyingma

Dzogchen tradition. This book deals with how rigpa awareness can be
realized. It is considered an essential text in Nyingma tradition.

1.2.3 Rainbow Painting (1995)

A collection of miscellaneous aspects on of development and

completion stages was written by Tulku Urgyen rinpoche in Tibetan and
was translated by Erik Pema Kunsang and published in 1995 by Rang
jung Yeshe Publications.

This book deals with Dzog chen teachings. Rinpoche instructs how
to practice in a completely unmistaken manner.

The text consists of subject on the view and nine vehicles, the vital
point and application, and instruction on the rigpa state of mind. It

2
focuses on the advice to the practitioner for diligent practice in order to
accomplish Siddhahood in Dzogchen. Rinpoche himself was an
accomplished Dzogchen master.

1.2.4 The words of my perfect teacher (1996)

The words of my perfect teacher by Paltrul Rinpoche was

translated by the Padmakara Translation Group and first published by
Harper Collins, San Francisco in 1994.

This book is classical in style. Its teachings is based on practical

guidance and oral transmission of an authentic meditation master like
Paltrul rinpoche.The text also includes a brief introduction on Atiyoga
and importance of qualified master.

1.2.5 Luminous Mind by Kalu rinpoche-1997

It was translated into English by Maria Montenegro in 1997 and

published by Wisdom Publications, Boston. This book deals with the
nature of mind and describes the Atiyoga comparing with other traditions.
It is said that Atiyoga is the faster approach to complete enlightenment

1.3 Research Methodology

In this present thesis an approach of analysis of secondary sources

is taken because there are numerous translations and commentaries
written by modern authors. Since the subject matter deals with abstract
practice here the author's approach is only scholastic.

3
1.4 Objectives

The purpose of the study is:

1. To give an account of clear explanation of the concept of Rigpa

awareness in Nyingma lineage of Tibetan Buddhism

2. To give a brief history on the origin and development of Nyingma

tradition

3. To trace the lineage of Dzogchen masters lineage

4. to elaborate the impact of the practice of Rigpa awareness on

Tibetan Budhism

4
 CHAPTER TWO
BUDDHISM IN TIBET

2.1 A brief introduction to Buddhism in Tibet

According to Mahayana Buddhist tradition, it is believed that one

thousand Buddhas will appear in this fortunate Kalpa. Four Buddhas have
already appeared namely Krakuchhanda, Kanakmuni, Kashyapa and the
Sakyamuni. The Teaching of the Buddha Sakyamuni is still in practice
now. Another Buddha will appear when the teaching of the Buddha
Sakyamuni disappears on the Earth. So Buddhism means the teaching of
Buddha Sakyamuni who was born in Lumbini, the Southern part of
Nepal.

Buddhism founded by Sakyamuni more than 2500 years ago is

classified mainly in two major groups: Theravada and Mahayana.

Buddhism in Tibet is the part of Mahayana school called

Vajrayana. Buddhism did not enter in Tibet during the time when it was
already flourished in Asia and Indian Subcontinents. It was only in 3 rd
century that Buddhism started entering in Tibet. Lha-Tho-Tho ri, the king
of Tibet, obtained some Buddhist scriptures and sacred objects from
Nepal in 233 A.D. Then Buddhist journey gradually started in Tibet 1.
Later on, during the reign of king Srong-Tsen-Gampo in the 7 th century
Buddhist texts were begun to translated into Tibetan. The king sent a
team of scholars to India to learn Sanskrit. In the 8 th century, King
Trisong Detsen, the grandson of Srong-Tsen-Gampo, invited Buddhist
tantric Master Padma Sambhava, the scholar Monk Shanta Raksita,

1
Eva M. Dargyay, Rise of Esoteric Buddhism, Motilal Banarsidass, 1977, p. 3.

5
Vimalamitra, Shantigarbha, Kamalashila etc. from India in order to
propagate Buddhism in Tibet.

Buddhism met a fierce resistance from the Shamans of the Bon

religion of Zhang-zhung. Zhang-zhung was conquered by Yarlung
(Central Tibet) in 645 AD. The Yarlung Emperor Songtsen-gampo
(Srong-btsan sgam-po) had wives not only from the Chinese and Nepali
royal families (both of whom brought a few Buddhist texts and statues),
but also from the royal family of Zhang-zhung. The court adopted Zhang-
zhung (Bon) burial rituals and animal sacrifice; although Bon says that
animal sacrifice was native to Tibet, not a Bon custom. The Emperor built
thirteen Buddhist temples around Tibet and Bhutan, but did not found any
monasteries.

This pre-Nyingma phase of Buddhism in Central Tibet did not have

dzogchen teachings. In fact, it is difficult to ascertain what level of
Buddhist teachings and practice were introduced. It was undoubtedly very
limited, as would have been the case with the Zhang-zhung rites.

The Patronage of the king; however, enabled the Buddhists

gradually to establish themselves. And, under king Ral-Pa-Chen, they
reached the height of their influence. During the end of 8 th century, king
Trisong-Detsen succeeded in making the first Monastery at Samye. Soon
after establishing the monastery of Samye, first seven monks were
ordained by Abbot Bodhisattva Shantaraksita. The first Monastery played
an important role in the diffusion of Buddhist religion and to enhance
Buddhist culture.

6
 Again a period of confusion started in Tibet in 9 th century AD.
There was a temporary suppression of Buddhism. And then again
Buddhism reemerged.

During the century that followed, different traditions of Buddhism

were gradually propagated all over India and further a field, until
Buddhism had extended its influence through much of central, Eastern
and Southern Asia. Some traditions were lost entirely, others merged into
newer forms of Buddhism. The arrival of Islam and their invasion in
India and political changes had driven the Buddhism from the land of
origin. It was in other countries that the teachings were preserved like Sri
Lanka, Burma, Thailand, Cambodia, China, Japan, Korea etc.

Vajrayana, an important part of Mahayana school preserved mainly

in Tibet. Tibet was fortunate to flourish the full range of teachings 2. Over
the centuries, the Buddha’s teachings have been handed down from Guru
(Master) to student in the numerous lineages which comprise the four
schools or traditions of Tibetan Buddhism.

History changed in Tibet after nineteen fifties as a result of China,

Tibet political turmoil. But qualified teachers were able to preserve the
teachings in the abroad.

2
Patrul Ronpoche, The Words of My perfect Teacher, Harper Collins Publisher India, 1996, p.41

7
 CHAPTER THREE
NYNGMA SCHOOL AND PRATICE

3.1 Origin of Nyingma Lineage or Tradition

There are many different methods of teaching or the Dharma

expounded by the Buddha. The accomplished Siddhas who followed after
him in India, Tibet and other Asian countries and different methods of
teaching are for the benefit of disciples of different capabilities. In Tibet,
Buddhism flourished with four major schools. It was because many
Indian scholars or Siddhas went there and developed their lineage
traditions. The schools or traditions differ in their monastic organization,
in their dress, in the tutelary deities in the methods of meditation they
prefer. But these schools or traditions were not sectarians. They have
interacted on one another and much mutual borrowing took place. The 4
major schools are:

Nyingma-Pa

Kagyu-Pa

Sakya-Pa

Gelug-Pa

Dzogchen Teaching is one of the main teachings in Nyingma-Pa

School. The Nyingma school of Tibetan Buddhism traces its origin to
the Indian adept, Guru Padmasambhava, who came to Tibet in 747 C.E. at
the invitation of King Trisong Deutsan (742-797) in order to subdue the
evil forces then impeding the spread of Buddhism. In collaboration with
the great Bodhisattva Abbot Shantarakshita, Guru Rinpoche then built
Samyey monastery, which became a principal centre of learning and the

8
site where many of the texts that would make up Tibet's vast Buddhist
literature were first translated into Tibetan. Guru Rinpoche also gave
widespread teachings from the highest classes of tantra and in particular
to his twenty-five principal disciples. These first Tibetan adepts are
renowned for their spiritual accomplishments, for example, Namkhai
Nyingpo for his feat of travelling on beams of light, Khandro Yeshe
Tsogyal for reviving the dead, Vairochana for his intuition, Nanam Yeshe
for soaring in the sky, Kawa Peltseg for reading others thought and Jnana
Kumara for his miraculous powers.According to the history of the origin
of tantras there are three lineages: The Lineage of Buddha's Intention,
which refers to the teachings of the Truth Body originating from the
primordial Buddha Samantabhadra, who is said to have taught tantras to
an assembly of completely enlightened beings emanated from the Truth
Body itself. Therefore, this level of teaching is considered as being
completely beyond the reach of ordinary human beings.

The Lineage of the Knowledge Holders corresponds to the

teachings of the Enjoyment Body originating from Vajrasattva and
Vajrapani, whose human lineage begins with Garab Dorje of the Ögyan
Dakini land. From him the lineage passed to Manjushrimitra, Shrisimha
and then to Guru Rinpochey, Jnanasutra, Vimalamitra and Vairochana
who disseminated it in Tibet. Lastly, the Human Whispered Lineage
corresponds to the teachings of the Emanation Body, originating from the
Five Buddha Families. They were passed on to Shrisimha, who
transmitted them to Guru Rinpochey, who in giving them to Vimalamitra
started the lineage which has continued in Tibet until the present day. This
last mode of transmission is most commonly employed for ordinary
people. However, the former two lineages may still exist amongst the
highly realized Dzogchen masters.

9
 Nyingmapas did not become institutionalized until much later in
their history. From the 15th century onwards, great monastic universities
were built, such as Mindroling, founded in 1676 by Rigzin Terdag
Lingpa, otherwise known as Minling Terchen Gyurmed Dorje (1646-
1714) and Dorje Drag founded in 1659 by Rigzin Ngagi Wangpo in
central Tibet; and Palyul established by Rigzin Kunsang Sherab in 1665;
Dzogchen built by Dzogchen Pema Rigzin in 1685 and Zhechen
established by Zhechen Rabjampa in 1735, all in Kham province.
Dodrupchen and Darthang monasteries were established in Amdo. Un-
broken lineage holders in Dzogchen Atiyoga are as follows:

Adi-Buddha Kun-tu bzang-po


rDo-rje chang

rGyal-tshab-rig-lnga

Vajrasattva

Vajra pani

dGa’-rab-r Do-rje

Jam-dpal-bshes-gnyen

Sri-Simha

Jňanasutra

Vimalmitra


10
Padmasambhava (Guru Rinpoche)

Nyang Ting-nge dzin bzang-po

L Dang-Ma Seng-ge b Bang-phyung

Zhang-bkra-Shis-r.Dorje

Mkhas-pa-Nyi-bum

Guru Juber

Khrul-zhig seng-ge rgyal-pa

S Grub-chen-melong rDo-rje

Rig-dzing chen-po ku-ma-ra-dza

Klong-chen rab byam-pa

Mkhas-grub-chen-po

Khyab-brdal Lhun-grub

Grags-pa-od-zer

Sangs rgyas-dbon-po

g Dung-tshob zla-pa-gras-pa

Grub-pai-dbang-Phyung


11
 Kun-bzang rDorje

r Gyal-Mchan p Pal-bzang

Sna-tshogs-rang-grol

bsTan-dzin-grags-pa

MDO-Sngags-bstan-dzin

Phrin-Las Lhun-grub

O-rgyan gTer-bdag-gling-pa3

3
Crystal Mirror, Vol.5, Dharma Publishing, California, 1971, pp. 22-25.

12
3.2 Guru Rinpoche and Nyingma Tradition

Before studying Nyingma tradition in Tibet, we must talk about

Guru Rinpoche, Padma Sambhava. He was the most venerated guru who
established Nyingma tradition in Tibet.

The next major figure, Emperor Tri Songdetsen (Khri-srong sde-

btsan), was cautious of the Chinese and paranoid of Zhang-zhung, most
likely because his pro-Chinese father had been assassinated by the
xenophobic, conservative Zhang-zhung political faction in the imperial
court. In 761, he invited the Indian Buddhist abbot Shantarakshita to
Tibet. There was a smallpox epidemic. The Zhang-zhung faction in court
blamed Shantarakshita and deported him from the land. On the abbot's
advice, the Emperor then invited Guru Rinpoche (Padmasambhava) from
Swat (northwestern Pakistan), who drove out the demons who had caused
the smallpox. The Emperor then reinvited Shantarakshita. Guru
Rinpoche left in 774, without having completed the full transmission of
dzogchen. Seeing that the times were not ripe, he buried some texts as
buried treasure texts (gter-ma, "terma"). They were exclusively texts on
dzogchen4

The name Padma Sambhava is derived from Sanskrit word.

Etymologically ‘Padma’ means lotus flower and Sambhava means 'born
from'. So Padma Shambhava means the lotus-born. Padma Sambhava has
different names like pema Jungney, padmakara and Guru Rinpoche.
Nyingma tradition believes that he had been born spontaneously from
lotus flower.

4
The Lotus Born, The life story of Padma Sambhava, Translated from the Tibetan by eric pema
Kunsang, Edited by Marcia Binded, Shambala south Asia Editions 1999, p.8.

13
 Padma Sambhava was foretold by Buddha Sakyamani himself in
many Sutras and Tantras such as Immaculate Goddess Sutra, Sutra of
inconceivable secret and the Tantra of the ocean of Ferocious Activity5

He was not an ordinary person according to Mahayana tradition.

Nyingma School believes that he was the Embodiment of all the Buddhas
of ten directions, appearing as a Nirmankaya to tame the beings of the
Dark Age. As a supreme Nirmanakaya, all his enlightened qualities
appear different to people within the confines of conceptual thinking. The
inconsistencies and dissimilarities in his life stories are because of
different perception of people6.

Historically, it is difficulty to prove the all of his enlightened

qualities. This paper is not a historical thesis so it does not go through its
historical details.

However, historically speaking, Guru Rinpoche went to Tibet

during the reign of King Trisong Detsen in eighth century. The king
invited him to Tibet on the recommendation of Abbot Shantarakshita.
Without Padma Sambhava, they were not able to build the Samye
Monastery because of a fierce resistance from Bonpo and hostile local
deities. When Padma Sambhava reached there, Samye Monastery was
built because he was able to control and subdue all hostile forces. This
was not only his contribution, because he contributed a great deal by
teaching Vajrayana practice and subsequently Buddhism, especially
tantric Vajrayana. Therefore he is venerated by all Tibetan schools. His
position in Tibetan Buddhist societies is the highest. It is said that without
Padma Sambhava, , Buddhism would not have survived there.

5
Ibid, p.9
6
Ibid,.p.10

14
 The birthplace of Padma Sambhava was in UDIYANA. Udiyana is
now in Afghanistan region. According to the life story of Padma
Sambhava, king Indrabodhi adopted him to be his successor. But he did
not become the successor but become a great Buddhist master to benefit
beings.

Lotus born Padma Sambhava and other great masters are

responsible for establishing the Nyngma school in Tibet. Nyingma School
thus starts from their time. This is why it is called old school as well. The
old school of the early translations is known as Nyingma. Nyingma
lineage is continuing with its unbroken transmission. Padma Sambhava
concealed TERMA treasures throughout Tibet , Nepal and other
Himalayan districts for the sake of future generation. Since his time right
up until the present day, a continual revelation or discoveries of terma is
taking place. It is through discoveries of new terms Nyingma lineage are
keeping up. Northern Nepal is influenced by Nyingma tradition. Of
course, there are other traditions as well but Nyingma influence is higher.
In Boudhanath , Kathmandu valley there are monasteries belonging to
four schools of Tibetan Buddhism. China-Tibet political problems caused
Buddhism deteriorates in Tibet after 1959 AD. But Tibetan Buddhist
Community succeeded in keeping up the lamp of Dharma abroad.

3.3 Nine Yanas

According to Buddhist sutras there are 84000 types of

dharmaskandhas to eliminate corresponding desire, hatred and ignorance.
The teaching given by Buddha Shakyamuni was the remedy of all these
84000 mental poisons. These mental poisons block or obscure the true
nature of mind that is the enlightened mind. The teachings of Buddha are
different suitable to a particular mental capacity because people are of

15
different capacity. Buddha’s all teachings are excellent. The teachings
appear different only because people are different in their intellectual
level and understanding level. It is because of these reasons the teachings
were skillfully given to the individual person. The Buddha Shakyamuni,
being omniscient, knew the appropriate level of teaching required by
whoever came to him and gave it in whatever way was required7.

As a result, according to Nyingma classification Buddhism was

divided into nine vehicles. So Buddhism must be seen through broader
and wider views. The Nine Yanas are as follows:

I. Shravaka Yana
II. Pratyekabuddha Yana
III. Boddhisattva Yana
IV. Kriya Tantra
V. Charya Tantra
VI. Yoga Tantra
VII. Mahayoga Tantra
VIII. Anuyoga Tantra

IX. Atiyoga (Dzogchen) Tantra8

Each yana maintains that its particular view and way to implement
is the genuine and authentic way. Some of them are fast and some slow in
their speed towards enlightenment.

Six resultant yanas are faster approaches comparing to other 3

yanas. These six yanas utilize skillful means suitable to the psychological
capacity.

7
Tulku Urgyen Rinpoche, Rainbow Painting, Rangjung Yeshe publications: Boudhanath, 1995, p.34.
8
For details of Nine yanas, see "The practice of Dzogchen", Library of Tibetan Works and archives,
Dharmasala, 1998, pp.15-45

16
 The Three Common Vehicles comprising the Hearer, Solitary
Realizer, and Bodhisattva vehicles dealing with those categories of
teachings included in the sutras taught by Buddha Shakyamuni.The goal
of shravaka and Pratyeka Buddha vehicles are the wish to attain peace
and happiness and attain liberation for oneself whereas the objective of
Bodhisattva vehicle is to attain the full enlightenment for the benefit of
others. They practice the six perfections of giving, morality, patience,
diligence, meditation and wisdom as well as four qualities for attracting
disciples such as giving, pleasant speech, practicing according to dharma
and equanimity.

3.3.1 Kriya Tantra

Kriya Tantra which places greater emphasis on practicing proper

external behaviour, physical and verbal conduct aimed at purification and
simple visualization practice. It mainly involves the performance of ritual
actions of the body and speech such as washing and cleaning oneself and
one's abode. It also involves a lot of details concerning proper and
improper foods.

In practice, generally the sadhaka visualizes before himself the

deity, and invites it to be present as a servant would a lord by making
offerings and singing praises.

He then concentrates on visualizing the deity's body, speech and

mind, the celestial palaces, the expanding and contracting of rays of light
from the deity and thereby receives the blessings of the deity through
supplication, recitation and meditative stability.

17
3.3.2 Carya Tantra

Upa Tantra or Carya tantra which lays more emphasis on

developing both external and internal faculties with the goal of achieving
a deeper affinity with the meditation deity.The deity is visualized in front
of oneself, and the sadhaka also visualizes himself as divine, so that the
relationship is similar to that of a brother of a friend.

There are two kinds of meditation, the yoga with signs and the
yoga without. That with signs involves stabilization of mind by
concentrating one pointedly on the deity, the letters of the mantra in the
heart, the gestures or mudras and the form perceived in visualization.

The sign less yoga avoids the concentration on such signs and
involves leaving the mind to remain the mind in the state of ultimate
truth.9

3.3.3 Yoga Tantra

Yoga Tantra, which is mainly aimed at developing the strength of

inner psychophysical vitality as taught by Vajrasattva.

In this tantra the sadhaka looks upon external activities such as

cleaning and eating specific foods such as merely the support for the
practice and mainly concentrates on practising for the benefit of others by
dwelling in the deity yoga.10

9
Ibid, p.91-98
10
Ibid, p.76

18
3.3.4 Mahayoga

These are also known as the Father Tantras and center primarily on
elaborate visualizations and various other activities of somewhat
secondary importance.

This practice is primarily for an individual who has a greater

predominance of anger or aggression and discriminatuing thoughts.

The practice of the father tantras involves utilizing skillful means,

and without attachment to anything, the objects throughout cyclic
existence, enjoying them and utilizing them in the practice without
rejection or accepting anything including such objects such as five meats
and nectars.

3.3.5 Anuyoga

The Anu Yogatantra is also known as the mother tantra .The

practice thus emphasizes the cultivation of the discriminating wisdom
which cognizes emptiness. This is done by means of the yoga of radiant
clarity, and the method of integrating skilful means is to utilize the bliss
attained through sexual yoga.

The Anuyoga, emphasizes the Completion Stage practice in which

the vajra body is used as a serviceable means to actualize primordial
awareness.

From the four actions of tantra path namely that of pacification,

expansion, power and wrathfulness, here the emphasis is mainly on that
of power. This tantra is directed more to an individual who has a

19
predominance of desire and who likes the mind to be stabilized and who
also has the ability to engage in the physical practices.11

3.3.6 Atiyoga

This is also known as the Great completion or Mahasandhi and is

known as great primordial wisdom of the equality of purity, the naturally
arisen primordial wisdom free from assumptions and projections, the final
nature of all things and the summit of all vehicles.

The Atiyoga, in which all emphasis is directed towards full

activation of the generation and completion stage practices, enabling the
yogi to transcend all ordinary time, activity and experience, as taught by
Samantabhadra Buddha.

11
Op.cit.f.n.7.p.72.

20
 CHAPTER FOUR
DZOGCHEN (ATIYOGA)

4.1 Meaning and Definition of Rigpa

“There is the very nature of mind, its innermost essence, which is

absolutely and always untouched by change or death. At present it is
hidden within our own mind, our mind, enveloped and obscured by the
mental scurry of our thoughts and emotions. Just as clouds can be shifted
by strong gust of wind to reveal the shining sun and wide-open sky, so,
under certain special circumstances, some inspiration may uncover for us
glimpses of the nature of mind. These glimpses have many depths and
degrees, but each of them will bring some light of understanding,
meaning and freedom.

This is because the nature of mind is the very root itself of

understanding. In Tibetan we call RIGPA, a primordial, pure, pristine
awareness that is at once, intelligent, cognizant radiant, and always
awake. It could be said to be the knowledge of knowledge itself.”12

“Whatever perceptions arise, you should be like a little child going

into a beautiful decorated temple; he looks, but grasping does not enter
his perception at all. So you leave everything fresh, natural, vivid and
unspoiled. When you leave each thing in its own state, then its shape
doesn’t change, its color doesn’t fade, and its glow does not disappear.
Whatever appears is unstained by any grasping, so then all that you
perceive arises as the naked wisdom of RIGPA, which is the indivisibility
of luminosity and emptiness”13.

12
Sogyal Rinpoche, The Tibetan Book of living and dying, Rupa and Co.: Noida, 1998, p.47
13
Ibid, p.166

21
 “The delusion can be cut with fierce and direct thoroughness.
Essentially delusion is cut through with the irresistible force of the view
of Rigpa”14.

“One first perceives the meaning of the bare perception of pure

awareness, then enhances it, which will lead to the arrival at an
understanding of the true state of being, until finally all delusory
appearances of everything are exhausted or purified into the vast expanse
of reality. Upon reaching this stage one will attain the four confidences,
namely confidence of no fear of hell, no expectation of results, no
expectation of attainment and purifying happiness and enjoyment in the
essential sameness is RIGPA vision.15

To sum up above definitions, RIGPA Means as follows:

Rigpa is the nature of mind. Its innermost essence is absolutely and

always untouched by change or death. A Completely awakened mind
from ignorance and potential of wisdom is Rigpa state of mind.

Rigpa awareness is the direct realization of the nature of mind. It is

omnipresent and all-penetrating. Rigpa awareness penetrates the true
nature of mind. Rigpa is beyond illusory consciousness that causes us to
experience mind as a ‘me’ possessing characteristics that we habitually
attribute to ourselves. Rigpa has non-dual state of awareness with
cognizant quality. In RIGPA we are free from any conceptual
formulations. The mind is free from any fixation in Rigpa state of
awareness. Conceptual mind cannot realize Rigpa awareness.

As long as there is conceptual mind, the Rigpa awareness is not

ultimate. So Rigpa is always beyond concepts and intellectual thoughts.
14
Ibid, p.167
15
Op.cit.f.n.7.pp.75-76

22
 Awakened mind is the unity of Shamatha and Vipashyana. It is
recognized through Shamatha and Vipashyana meditation and this
awakened mind itself is Rigpa. Rigpa awareness is the goal of Dzogchen
tradition.

4.2 Practice of Dzogchen

There are nine yanas that describe different levels of the teachings
of the Buddha Dharma. Within Nyingma tradition, all nine yanas are
synthesized. Among them Atiyoga, Dzogchen is the supreme, and others
are considered as the tools or adjuncts to this. The teaching and practices
of Atiyoga are the quintessence of the Dharma. The experience of non-
duality, the realization of emptiness and the fundamental nature of mind
are the accomplishment in Atiyoga Dzogchen. Atiyoga removes all the
veils that obscure mind’s nature, the Buddha nature. Full realization of
Atiyoga liberates us from all ignorance, assumptions and projections.

Atiyoga is the part of tantric path. The approach of Dzogchen has

following point:

View: The practitioner concludes that everything within the realm

of both cyclic existence and the state beyond sorrow, samsara and
Nirvana, is in the nature of the great primordial wisdom of the
spontaneously arising Dharmakaya or perfect body of truth” 16. All things
are only appearances in the mind. All things within the world are of the
same nature without any discrimination. The empty nature of mind is the
Dharmakaya. Cognizant quality of mind is Sambhogkaya and the
unimpeded universal compassion of the mind is the Nirmanakaya17.

16
Op.cit.f.n.7.pp.74.
17
Ibid.

23
 Practice: To perceive all that appears as activities of truth itself or
Dharma essence. Dharmata is the Dharma essence. But the secret
practices of Atiyoga cannot be provided for scholastic purpose. Only
initiates have access to them.

Due to the slightly different approaches of various lineages in

presenting Dzogchen three sub-schools18 have developed:

a. The Mind School (Sems-sde) is attributed to Shrisimha and

Vairochana's lineage; it is for revealing the essential nature of
the self-awareness of the Dharmakaya.
b. The Centeredness School (kLong-sde) is attributed to Longde
Dorje Zampa, and Shrisimha and Vairochana's lineage.It centers
on showing meditation of abiding effortlessly in the state of
reality itself or Dharmakaya essence.

c. Whereas the Quintessential Instruction School (Man-ngag-sde)

is attributed directly to Guru Padmasambhava's lineage of the
Heart's Drop (sNying-thig) cycle of teachings and practice.
Concentrates on analyzing the primordial awareness of the self
existent luminescence or radiant clarity, while remaining in the
state of reality itself. And a state of detachment from acceptance
or rejection which is free from the very beginning of time. 1 It is
through meditation on Rigpa, awareness is achieved. As a result
of these one will be dwelt in the state of Spontaneous
perfection, the state of primordial Buddha Samantabhandra, and
one will be liberated in the state of primordial purity19.

Meditation
18
For the details of these three schools, see Kindly Bent to Ease by Hervert V. Guenther, Dharma
Publishing, Nyngma Institute, Berkeley.
19
Ibid. pp. 74-75.

24
 Meditation is based on Samatha Vipashyana techniques. Meditation
has two main stages: Developing stage - UTTPANNA KRAMA,
Completion Stage - SAMPANNA KRAMA. Awakened mind is the unity
of Samatha and Vipashyana.

Although Dzogchen is the unique feature of Nyingma practice, even

among the lay followers the practice of reciting Guru Rinpoche's prayers,
observing the 10th and 25th of every lunar month as a day for feast
offerings, and even retiring into retreat for three years and three months
individually or in company are common.

4.3 Impact of Dzogchen on Tibetan Buddhism

In Tibet, more specifically, eight major lineages cooexist, but today

4 principal lineages remain as schools. They are: The Nyingma, Kagyu,
Sakya and Gelug traditions. Each of these lineages transmits the peerless
words of Buddha by way of lineages of sages and adepts who are like
pure gold. They transmit uncorrupted authentic dharma that can lead
beings to ultimate enlightenment like wise Dzogchen in Nyingma
tradition is continuing its pure and authentic lineage.

It would be difficult to study all the teachings completely in a

single life time. It would take many lives. But lineage lamas have
contributed their knowledge and experience through their direct oral
instructions and writings. All the Buddha's teachings have been
transmitted in writing and texts. Besides the teachings of Buddha were
also transmitted through mind to mind transmission through Guru
disciple relationship uninterruptedly.

Dzogchen Atiyoga teaches the study of nature of mind to achieve

and realize Rigpa awareness or primordial awareness. But the study of

25
mind cannot be achieved or done through theoretical only.The practical
experience of meditation, observing the mind again and again to penetrate
its true nature.This is what Dzog chen atiyoga teaches. The most
important thing is putting the teaching into practices that way one can
progress steadily along the path.

Dzogchen is said to be the path of sudden enlightenment and not a

gradual path.

The teachings and practices of Dzogchen are the quintessences of

Dharma. Rigpa awareness is the goal of dzogchen, Atiyoga that is the
fruition stage of Buddha nature. Full realization of Dzogchen completely
liberates us from all the obscurations and then achieves the full
enlightenment of Buddhahood.

In Dzogchen the nature of mind is introduced directly by the

authentic Guru. The realization or experience of primordial awareness
knows the nature of mind itself. This is the realization of ultimate truth
itself. Through having realized Rigpa awareness one realizes the wisdom
of direct experience of reality beyond dualistic illusions.

Dzogchen sadhakas who attained rigpa awareness realize the

original nature of things as insubstantial. Tulku Urgyen Rinpoche says,
"the more we train in the awakened state, in letting go of fixation, the
more the outer world will be seen as it really is- an insubstantial play of
or illusions"20 Delusion is cut through with the irresistible force of view
of Rigpa. Dzogchen Rigpa accomplishment is beyond conceptual mind. It
is totally inexpressible beyond conceptual analysis. The Dzogchen
accomplished masters can bring their lives to an extraordinary and
triumphant end. They are capable of transforming their material body into
20
Op.cit.f.n.7.p.177.

26
light at the moment of death. This type process is known as Rainbow
body. It is called Rainbow body because the dissolution is accompanied
by manifestation of the light and rainbows. Only hairs and nails remain
when an accomplished master attains the Rainbow body. This kind of
incidents are beyond conceptual mind and seems to be difficult to believe.
But the factual history of Dzogchen lineage is full of examples of
practitioners that attained the rainbow body. There are several
Mahasiddhas who accomplished rainbow body through practicing rigpa
awareness.

4.4 Terma texts in Nyingma literature

The Treasure transmission comprises the innumerable treasure

texts revealed by subsequent Treasure Masters, which were hidden by
Guru Rinpochey himself in 9th century as well as numerous teachings
later revealed through enlightened minds and meditative visions of
Nyingma masters.

Hundreds of masters have appeared who have revealed treasures.

Among them, Nyangral Nyima Özer (1124-92), Guru Chowang (1212-
70), Dorje Lingpa (1346-1405), Padma Lingpa (b.1405) and Jamyang
Khyentse (1820-1892) are renowned as the Five Kings of the Treasure
Masters.

Their revealed treasures concern, among others, the cycle of

teachings and meditations related to Avalokiteshvara, Guru Rinpochey's
sadhanas, the Dzogchen teachings, the Ka-gyey cycle of teachings, the
Vajrakila or Phurba cycle of teachings, medicine and prophecies.

Hence, in addition to the standard Mahayana Buddhist canon of the

Kangyur and Tangyur, many further teachings may be found in the

27
Collection of a Hundred Thousand Nyingma Tantras, compiled in
thirteenth century by Tertön Ratna Lingpa (1403-1473) and organized by
Kunkhyen Longchen Rabjampa (1308-1363).

Besides this, numerous works such as the sixty volumes of the

Rinchen Terdzod compiled by Kongtrul Yonten Gyatso (1813-1899) and
the writings of Rongzom, Dodrupchen, Paltrul, Mipham and many others
have added to the rich collection of Nyingma literature.

28
 CONCLUSION AND RECOMMENDATION

The teaching Dzogchen is the pinnacle of all nine yanas. Dzogchen

lineage goes back to the Adi Buddha, but it actually came from Buddha
Shakyamuni in the form of vajrasattva. It continued through Garab Dorje.
Then through various Indian Master and eventually through Padma
Sambhava and Vimalamitra.

Vajrayana offers many methods for eliminating obscurations. After

eliminating obscurations, vajrayana makes the mind realize its true
nature. Nyngma tradition belongs to the Vjrayana school and Dzogehen
practice is the most important practice in this school. Nyngma tradition is
the earliest form of Buddhism prevalent in Tibet founded by padme
sambhava, the Guru Rinpoche.

The practice of Dzogchen is to realize the Rigpa state of mind. The

innermost essence of Rigpa is absolutely and always untouched by
change or death. In Rigpa we are free from any conceptual formulations.
Conceptually Rigpa cannot be realized.

Metaphorically, the Dzogchen teachings are like climbing up a

mountain. We can only see the route at a time. But when we reach the top
of a mountain, we can view the four directions simultaneously. We can
everywhere.

All Buddhist teachings are excellent. It doesn’t mean that

Dzogchen teaching is the only excellent one. Teachings differ because

29
people are different in mental capacity. That’s why there are different
types of teachings suitable to a particular mental level. And the Buddha
gave teaching a accordingly.

Rigpa state of mind is the unity of empty and cognizant nature of

mind, that is, the true nature of mind. So the knowing of this nature of
mind is Rigpa. However, this thesis paper on the concept of Rigpa
awareness is prepared with view to elucidate as described in Nyngma
Dzogchen tradition. Since Bonpo tradition has parallel doctrine
corresponding to Nyngma tradition, it is likely to be confused on it. We
have not gone in the Bonpo tradition. Since the tradition of Dzogchen is
vast in scale, to view and analyze it in different perspective do not come
in the scope of this paper.

One must bear in mind that Dzogche practioner must receive

imitation and empowerment from an authentic Dzogchen master. It is
called Abhisheka in Sanskrit. When Dzogchen practitioner receives the
secret empowerment, he or she is committed to the Samaya, the tantric
vows. The practioner must maintain Samaya. When the Samaya or
commitment is maintained, the outcome will be profound. Another
important thing is the Samaya with Guru, the qualified and authentic
master. Master and disciple must maintain Samaya for their commitment.
They are committed to keeping the Samaya intact. Dzogchen practitioner
will have the accomplishment when he or she manages to kept the
Samayas intact. Dzogchen accomplishment for the realization of Rigpa is

30
impossible if, the practioner breaks off practioner must rely on his or her
Guru. Guru must be the authentic lineage holder.

Most importanty, Dzogchen practice and its accomplishment

cannot be realized through reading and conceptual understanding. One
must bear in mind that the secret practices of Dzogchen cannot be
provided for those who received initiation and empowerments have
access to them.

I would like to recommend for those who want to practice

Dzogchen that they receive Abhisheka or empowerment from the
Dzogchen authentic lineage holder master. Without it, it is impossible to
have access to Dzogchen teaching.

This thesis paper is prepared for only the concept of Rigpa

awareness in Dzogchen tradition. It cannot provide different approaches
for the detail research. So this paper recommends to study another books
and texts of Nyngma tradition. Many Tibetan texts on Dzogchen are
translated into English that make easier for us to go through in that
subject matter.

Finally, the teachings of Dzogchen is still in practice. Authentic

lineage holder Gurus are living now. It would be an opportunity to have
such teachings for the spiritual quest. The only thing is practioners should
practice diligently.

31
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