Comments on: Early Dzogchen II: An approach to tantric practice http://earlytibet.com/2008/01/15/early-dzogchen-ii/ Notes, thoughts and fragments of research on the history of Tibet Tue, 09 Mar 2010 14:53:41 +0000 http://wordpress.com/ hourly 1 By: dPal'bar http://earlytibet.com/2008/01/15/early-dzogchen-ii/#comment-582 dPal'bar Wed, 13 Feb 2008 02:59:49 +0000 http://earlytibet.com/2008/01/15/early-dzogchen-ii-an-approach-to-tantric-practice/#comment-582 The view of the uncreated absolute transcending cause and result seems to accord with both sutra and tantra in terms of ultimate truth. The method to obtain such a truth in Maha Yoga includes both Creeative and Perfection stages. The practice of the Creative Stage in concordance with the Perfection stage is transmitted in the oral and pith instructions down to the present day (like Palyangs Moon in water quoted above). The practice of Dzogchen within the context of Ati Yoga is an amplification of the Fourth Empowerment from a Tantric perspective relating to the Perfection Stage but from Ati Yoga's own point of view of practice, Dzogchen can function as a stand alone practice. From the point of view of the result, both Maha Yoga and Ati Yoga accept acausality. From the point of view of the path Maha Yoga engages in Deity Yoga to bring the votary into an acausal realization of supreme Deity while Dzogchen practice focuses primarily on the acausal result as the cause. Focusing on the resultant acausal reality causes one to transcend the appearance of causallity that still functions causally but never existed (sNang-ba Med-pa) This explanation seems to accord with standard Nyingmapa praxis today while providing a possible lens through which the earliest practitioners may be considered. The view of the uncreated absolute transcending cause and result seems to accord with both sutra and tantra in terms of ultimate truth. The method to obtain such a truth in Maha Yoga includes both Creeative and Perfection stages. The practice of the Creative Stage in concordance with the Perfection stage is transmitted in the oral and pith instructions down to the present day (like Palyangs Moon in water quoted above).

The practice of Dzogchen within the context of Ati Yoga is an amplification of the Fourth Empowerment from a Tantric perspective relating to the Perfection Stage but from Ati Yoga’s own point of view of practice, Dzogchen can function as a stand alone practice. From the point of view of the result, both Maha Yoga and Ati Yoga accept acausality. From the point of view of the path Maha Yoga engages in Deity Yoga to bring the votary into an acausal realization of supreme Deity while Dzogchen practice focuses primarily on the acausal result as the cause.

Focusing on the resultant acausal reality causes one to transcend the appearance of causallity that still functions causally but never existed (sNang-ba Med-pa)

This explanation seems to accord with standard Nyingmapa praxis today while providing a possible lens through which the earliest practitioners may be considered.

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