Great Perfection (大圓滿)

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The Meaning and Content of Dzogchen

The Nyingma school of Tibet refers to the esoteric teachings transmitted primarily by earlier masters such as Padmasambhava (also known as Padmakara) and Vimalamitra during the earlier spread of Buddhism in Tibet. This school differs in many aspects, both in theory and in practical training, from the later Indian Tantric traditions (established after the founding of Vikramashila and Odantapuri monasteries). The so-called "Great Perfection" (Dzogchen) is a unique esoteric method of this school. It is the most profound and also the most widely practiced among its teachings. Some masters of the newer Tibetan schools have expressed doubts about this method, while others have trusted and valued it (see Tuguan's *Mirror of Sectarian History*, pages 16–18 on the history of the old school, and Sum-pa's *History of Buddhism*, pages 247–253). Regardless, through the continuous elaboration by generations of the old school, this esoteric method has become one of the important doctrines within existing Tantric traditions.

The foundation of the Nyingma school's teachings lies in classifying all worldly and transcendent phenomena into three vehicles. These are the mundane vehicle of humans and gods (Tibetan: SOR-BSHAG-LHA-MIKI-THEG-PA), the erroneous vehicle of non-Buddhist paths (PHYIN-CILOG-MUTEG-KYI-THEG-PA), and the authentic vehicle of the Buddhist path (YAṄ-DAG-PA-NAṄ-PAHI-THEG-PA). The vehicle of humans and gods encompasses all worldly virtuous practices and learning. The erroneous vehicle includes all misguided and heretical non-Buddhist schools. The authentic vehicle refers to the teachings of Buddhism. Within the authentic vehicle, it can be further divided into nine vehicles, commonly known as the nine gradual vehicles (THEG-PA-RIM-DGU). Below, we present a classification of the nine vehicles in a table (based on Longchenpa's *Treasury of Philosophical Systems*).

**Authentic Vehicle of the Buddhist Path** - **Causal Vehicles (Three)** - Lesser: Śrāvakayāna (Hearers' Vehicle) – Lesser Vehicle - Intermediate: Pratyekabuddhayāna (Solitary Realizers' Vehicle) - Greater: Bodhisattvayāna (Bodhisattva Vehicle) - **Fruitional Vehicles (Six)** - Outer Mantrayāna (Three) - Lesser: Kriyātantra (Action Tantra) - Intermediate: Caryātantra (Performance Tantra) - Greater: Yogatantra (Yoga Tantra) - Inner Great Mantrayāna (Three) - Lesser: Mahāyoga (Great Yoga) - Intermediate: Anuyoga (Subsequent Yoga) - Greater: Atiyoga (Supreme Yoga)

Among these nine vehicles, the first three are considered to have been taught by the Nirmanakaya Buddha, Shakyamuni, and are known as the Common Vehicle (Tibetan: THUN-MOṄ-GI-THEG-PA). The middle three are considered to have been taught by the Sambhogakaya Buddha, Vajrasattva, and are known as the Outer Tantric Vehicle (Tibetan: GSAṄ-SṄAGS-KYI-PHYIHI-THEG-PA). Some traditions further divide these three, holding that the Kriya Tantra (Sanskrit: KRIYA, Tibetan: BYA-RGYUD) was taught by Shakyamuni himself, while the Upa Tantra (Sanskrit: UPA, Tibetan: SPYOD-RGYUD) and the Yoga Tantra (Sanskrit: YOGA, Tibetan: RNAL-HBYOR-RGYUD) were taught by Vairochana. The highest three are considered to have been taught by the Dharmakaya Buddha, Samantabhadra, and are known as the Inner Supreme Vehicle (Tibetan: NAṄ-GI-THEG-PA-BLA-NA-MED-PA). Some also hold that they were taught by Mahavajradhara (RDO-RZE-HCHAṄ-CHEN-PA) in the vast realm of Dharmodaya (CHOS-HBYUṄ-YAṄS-PAHI-SHIṄ-KHAMS).

In terms of the nine-vehicle progression, when compared with the late Indian and post-revival Tibetan New School's esoteric theories, the middle three vehicles correspond to what the New School refers to as the lower three tantras. However, the New School's Unsurpassed Yoga Tantra is further divided into three vehicles within the nine-vehicle framework. Generally speaking, the lower three and middle three vehicles show little difference in study and practice between the two traditions. The greatest divergence lies in the upper three vehicles, particularly within the Old School's unique establishment of the Great Perfection Vehicle (Atiyoga), which transcends all others.

To clarify the meaning and content of the Great Perfection vehicle, we first need to briefly explain the distinction between exoteric and esoteric teachings proposed by this school, as well as the meaning of the various vehicles within the esoteric teachings. Among the nine vehicles, the first two are considered the Lesser Vehicle, while the remaining seven belong to the Greater Vehicle. Within the Greater Vehicle, one is the Cause Vehicle, and six are the Result Vehicles, also known as the Mantra Vehicle. This Result Vehicle (the Mantra Vehicle) is considered superior to the Cause Vehicle (the exoteric teachings, known in Tibetan as the Sūtra Vehicle, as it is based on the Buddha’s spoken scriptures). This is because the Mantra Vehicle takes the luminous mind and all its phenomena as its foundation, whereas the exoteric teachings remain unclear in their discernment of the true nature of the ground, path, and result. Moreover, the exoteric teachings always rely on logic and reasoning, using valid inference to examine the ultimate truth, establishing methods of calm abiding and insight meditation, which require many eons to attain even partial realization. In terms of methods, aside from discerning the conventional truths of aggregates, elements, and sense bases and making choices accordingly, there is little else. In contrast, the Mantra Vehicle does not rely on logical reasoning but directly takes the essential practices of body, speech, channels, winds, and vital essences as the path. It takes the unconditioned, thought-free dharmakāya as its essence, enabling practitioners to realize the ultimate truth and attain enlightenment within a single lifetime or even sooner. Furthermore, within the Mantra Vehicle, the dharmadhātu is seen as luminous, and the maṇḍala is taken as the ground. All conventional phenomena—aggregates, elements, and sense bases—are not accepted or rejected but are recognized as the very display of deities, palaces, and pure lands. This recognition is cultivated as the path, with the attainment of the eight great accomplishments as the relative result and the ultimate realization of enlightenment as the final fruition. These are all aspects absent in the exoteric teachings. Additionally, the Mantra Vehicle offers more skillful means, fewer difficulties (requiring no extreme ascetic practices), and greater benefits. It also distinguishes itself in terms of view, conduct, mind, cause, path, result, time, enjoyment, yoga, benefit for self and others, and hidden meanings—all areas where the esoteric teachings surpass the exoteric ones.

In the Mantra Vehicle, there are six vehicles: Kriyā, Caryā, and Yoga. In the New School, these three are classified as the lower three vehicles. Compared to the higher three vehicles, these differ in terms of the empowerments that ripen one’s continuum and the paths of practice that lead to liberation. Naturally, the higher three vehicles are considered superior. The meanings of these six vehicles are as follows:

1. The Action Tantra (Sanskrit: KRIYA-TANTRA; Tibetan: BYA-BAHI-RGYUD) takes the phenomena of the aggregates, elements, and sense fields—which appear as worldly delusion—as the stains to be purified. It takes the mind's nature, inherently pure like the nature of reality, as the supporting "basis" for purification. With pure conduct as the path, one meditates on the deity, viewing the relationship between oneself and the deity's wisdom body, the "wisdom being," as that of a master and servant, through which one seeks to attain spiritual accomplishments.

2. The Practice Vehicle (Sanskrit: UPAYA-TANTRA; Tibetan: SPYOD-PAHI-RGYUD; also known as the Action Vehicle or Conduct Vehicle) shares the same "view" as the Yoga Vehicle, but its "practice" is the same as the Action Vehicle. In front of one's own samaya body, one visualizes the wisdom body of the deity as a brother or companion, seeking spiritual accomplishments.

3. The Yoga Tantra (Sanskrit: YOGATANTRA; Tibetan: RNAL-HBYOR-KYI-RGYUD) purifies all conventional phenomena—both sentient beings and their environments—within the ultimate nature of bodhicitta. Its path is the realization of enlightenment through the five aspects. When generating the mandala of the deity, one invites the wisdom-body of the deity into one's own samaya-body and seeks siddhi (accomplishment).

4. The Great Yoga Vehicle (Mahā-yoga-tantra), also known as the Great Skillful Means Father Tantra (Tibetan: thabs-chen-po-pha’i-rgyud), teaches that all phenomena are primordially awakened. They are the play of enlightened body and wisdom (the three bodies and five wisdoms). It primarily emphasizes the generation stage as the skillful means, in which oneself and the wisdom body of the deity are realized as equal and inseparable. The three actions (body, speech, and mind) and the three mandalas are not separate from their inherent nature. It takes the "yoga of subtle vital winds" as the path to attain spiritual accomplishments.

5. The Yoga Tantra (Sanskrit: ANU-YOGA-TANTRA), also known as the Wisdom Mother Tantra (Tibetan: CES-RAB-MAKI-RGYUD), holds that all phenomena are already enlightened within the mandala from the very beginning. Therefore, the realm of reality and true wisdom are inseparable and unified. It relies on the "subtle yoga of the great bliss realm" to attain spiritual accomplishments.

6. The Supreme Yoga Vehicle (Sanskrit: ATI-YOGA-TANTRA), also known as the Great Perfection of Non-Duality (Tibetan: GN̄IS-SU-MED-PAHI-RDSOGS-PA-CHEN-PO), holds that all phenomena are originally and completely present within the enlightened mind. Therefore, both the cycle of birth and death and the state of nirvana do not fall outside the mandala of the enlightened mind. It is inherently complete, not something to be attained anew or realized from outside. All accomplishments are none other than the innate Dharmakaya (RAṄ-CHAS-CHOS-SKU). As the ultimate and non-dual vehicle, the Great Perfection is considered the most sublime. The three vehicles mentioned above are also collectively called the Inner Method Tantras (NAṄ-GI-THABS-KYI-RGYUD).

The term "Great Perfection" refers to a direct, uncontrived, luminous, and empty inner wisdom (Sanskrit: SAṀ-VEDANA; Tibetan: RIG-PA) that is free from defilements. Its meaning is that all phenomena—everything manifested within the three realms of existence, as well as all that constitutes the cycle of birth and death and nirvana—are fully and perfectly present within this wisdom of emptiness. Hence, it is called "Perfection." As for the method to attain liberation from birth and death, there is none more supreme than this; therefore, it is called "Great."

This inner wisdom is itself the enlightened mind—the luminous nature of mind—also known as the spontaneously present luminous wisdom (RAṄ-BYUṄ-GI-YE-CES-HOD-GSAL). From the perspective of practice and realization, the empty essence of this natural wisdom is the Dharmakaya; its naturally manifest clarity is the Sambhogakaya; and its compassionate, luminous expression is the Nirmanakaya. These three kayas are inherently complete within their own nature, requiring no additional effort or contrivance to be perfected. Thus, it is called the Great Perfection.

Why is Dzogchen considered superior to all other vehicles? Among the nine vehicles, the first two are the Lesser Vehicle, which we can set aside. The Bodhisattva Vehicle does not go beyond using conceptual thought and examination (RTOG-DPYOD, investigation) to distinguish the two truths, whereas the Bodhicitta of Dzogchen transcends conceptual thought and investigation. The Kriyā Vehicle abides in the purified state of dualistic grasping (GZUṄ-HDSIN), but the Bodhicitta of Dzogchen transcends dualistic grasping. The Upāya Vehicle (also known as the Conduct Vehicle) has not realized the non-dual ultimate reality, whereas Dzogchen is the non-dual Bodhicitta. The Yoga Vehicle seeks rebirth in the Secret Adorned Realm but cannot abide in a state of non-grasping and non-rejection, while Dzogchen is the Bodhicitta of non-grasping and non-rejection. The Mahāyoga Vehicle seeks to attain the state of Vajradhara, thus using skillful means and superior wisdom (prajñā) as the entry point, whereas the Bodhicitta of Dzogchen transcends diligent practice (RTSOL-SGRUB). The Anuyoga Vehicle seeks to realize non-duality (DBYER-MED) and thus takes the wisdom of the expanse (DBYIṄS-DAṄ-YE-CES) as the entry point, whereas the Bodhicitta of Dzogchen transcends cause and effect. In summary, the lower eight vehicles do not rely on natural awareness, so they all emphasize gradual cultivation and cannot escape the cage of cause and effect, birth and death, thus falling into the bias of lacking innate realization. But Dzogchen transforms all appearances into a single true reality, which is why it is called "naturally transcending diligent practice."

As for the view, practice, conduct, and fruition of the Great Perfection, they are also distinct from those of other vehicles. In terms of "view," it holds nothing to be affirmed, thus transcending words and concepts. In terms of "practice," it holds nothing to be negated, thus involving no grasping, rejecting, establishing, or refuting. In terms of "conduct," it holds nothing to be affirmed or negated, so all actions are naturally liberated. In terms of "fruition," there is nothing to be abandoned or attained, thus transcending the duality of self and other. The practice of the Great Perfection can further be divided into three sections.

The content is as shown in the table above (refer to the seventh chapter of the Zang Sect of Wugouguang above).

The meaning of the three inner sections of the Great Perfection is as follows:

1. The Mind School holds that all appearances are manifestations of the mind, arising within the natural wisdom of the mind's nature. Thus, apart from this natural wisdom, there is nothing else to be attained. The guiding practices of this school are generally similar to those of the New Tradition's Mahamudra (PHYAG-RGYA-CHEN-PO). However, while Mahamudra focuses on stabilizing the mind in the state of the seal, the Mind School directly recognizes the mind that perceives as the inherently pure wisdom-emptiness of the mind's nature. Therefore, there remains a significant difference in essence (somewhat analogous to the distinction between the Northern and Southern schools of Chinese Chan).

2. The Realm School holds that apart from the Dharmadhātu of Samantabhadra, there is no other destination to be sought. Therefore, it rejects the view that there exists any arising apart from the Dharmadhātu. This school particularly emphasizes luminosity and shares broad similarities with the new school’s Five Stages, though there are essential distinctions. The Five Stages involve gathering the vital winds of the five elements into the central channel, transforming them into the illusory body of empty form and light, and then dissolving them into luminosity to manifest a purified body—thus it is a path of effort. The Realm School, however, rests in the profound essence free from conceptual elaboration, without relying on deliberate practices or effort. It attains the rainbow body or vajra body through the union of profound luminosity and wisdom, making it even more sublime.

3. The Door of Essential Methods: With the non-dual wisdom that unites what is to be embraced and what is to be relinquished, it gathers all phenomena of samsara and nirvana and leads them into the space of dharmata, free from grasping. Relying on this essential teaching, the inner realization wisdom-nature of dharmata arises, in which samsara and nirvana are undifferentiated. Thus, it matures into the self-aware wisdom connection body (Rang-rig-lug-gu-rgyud-kyi-sku) and attains liberation. This section of the teaching primarily focuses on the luminosity (snang-ba) that transcends the path (thod-rgal). Although it resembles the Six Yogas (sbyor-drug) of the new schools, it is fundamentally quite different. The Six Yogas employ methods to gather the five vital winds into the central channel, giving rise to visions of emptiness and form, and gradually lead to the blissful path with effort. This method, however, cuts off all conceptual thinking (yid-dpyod) entirely, after which reality manifests spontaneously and is directly realized with clarity. Therefore, it is considered more sublime (see Tuguan's History of the Old School).

Among these three Dharma divisions, the Essential Gate division is considered the most sublime. This is because, in terms of theory, the Mind division still clings to intellectual examination, while the Expanse division clings to the nature of reality, both remaining within the realm of conceptual thought. In contrast, the Essential Gate division allows the true nature to manifest spontaneously, making it superior.

Furthermore, from the perspective of practice and realization, all three divisions aim to transform the wisdom body into rainbow light. However, the Essential Gate division not only refines the coarse three gates (body, speech, and mind) into a subtle and pure form but also fully realizes the "exhaustion of phenomena into luminous clarity." As a result, all coarse and subtle aspects of the three gates naturally transform into the essence of the three bodies and five wisdoms.