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“This is what the path of Dharma is like. It's not that you have to do all the practices. It is sufficient to take just one of them, whichever one you really have an affinity with, and through practicing that one alone, for the rest of your life, you will achieve enlightenment. Whichever practice you choose doesn't matter; they are all valid methods for achieving enlightenment—if you practice. The key is to practice with diligence for the rest of your life.”
― Dhomang Yangthang, The Union of Dzogchen and Mahamudra

“Consider the fact that no matter how many planets and stars are reflected in a lake, these reflections are encompassed within the water itself; that no matter how many universes there are, they are encompassed within a single space; and that no matter how vast and how numerous the sensory appearances of samsara and nirvana may be, they are encompassed within the single nature of mind (sem-nyid).”
― Dudjom Lingpa, Buddhahood Without Meditation: A Visionary Account Known As Refining One's Perception

“All the philosophical theories that exist have been created by the mistaken dualistic minds of human beings. In the realm of philosophy, that which today is considered true, may tomorrow be proved to be false. No one can guarantee a philosophy's validity. Because of this, any intellectual way of seeing whatever is always partial and relative. The fact is that there is no truth to seek or to confirm logically; rather what one needs to do is to discover just how much the mind continually limits itself in a condition of dualism.

Dualism is the real root of our suffering and of all our conflicts. All our concepts and beliefs, no matter how profound they may seem, are like nets which trap us in dualism. When we discover our limits we have to try to overcome them, untying ourselves from whatever type of religious, political or social conviction may condition us. We have to abandon such concepts as 'enlightenment', 'the nature of the mind', and so on, until we are no longer satisfied by a merely intellectual knowledge, and until we no longer neglect to integrate our knowledge with our actual existence.”
― Chögyal Namkhai Norbu, Dzogchen: The Self-Perfected State

“The light of the sun is the manifestation of the clarity of the sky; and the sky is the basic condition necessary for the manifestation of the sun's light. So, too, in the sky two, three, four, or any number of suns could arise; but the sky always remains indivisibly one sky. Similarly, every individual's state of presence is unique and distinct, but the void nature of the individual is universal, and common to all beings.”
― Namkhai Norbu, Dzogchen: The Self-Perfected State

“Controlling the position of one's body and keeping a straight back are not contemplation, but can in fact become an obstacle to contemplation. ...when leaving the body 'uncontrolled' is spoken of, what is meant is simply allowing the body to remain in an authentic, uncorrected condition, in which it is not necessary to modify or improve anything. This is because, since all our attempts at correcting the body come from the reasoning mind, they are all false and artificial.”
― Chögyal Namkhai Norbu, Dzogchen: The Self-Perfected State

“Enlightenment, or Nirvana, is nothing other than the state beyond all obstacles, in the same way that from the peak of a very high mountain one always sees the sun. Nirvana is not a paradise or some special place of happiness, but is in fact the condition beyond all dualistic concepts, including those of happiness and suffering.

When all our obstacles have been overcome, and we find ourselves in a state of total presence, the wisdom of enlightenment manifests spontaneously without limits, just like the infinite rays of the sun. The clouds have dissolved, and the sun is finally free to shine once again.”
― Namkhai Norbu, Dzogchen: The Self-Perfected State

“In meditation which is a continuous flow of staying in the state at all times and in every circumstance there is neither suppression nor production of dwelling and proliferation; if there is dwelling, that is the dharmakaya’s own face and if there is proliferation, that is preserved as the self-liveliness of wisdom, so,

“Then, whether there is proliferation or dwelling,�

Whatever comes from mind’s liveliness as discursive thoughts, be it the truth of the source—afflictions of anger, attachment, and so on—or the truth of unsatisfactoriness—the flavours of experience which are the feelings of happiness, sadness, and so on—if the nature of the discursive thoughts is known as dharmata, they become the shifting events of the dharmakaya, so,

“Anger, attachment, happiness, or sadness,�

That does not finish it though; generally speaking if they are met with through the view but not finished with by bringing them to the state with meditation, they fall into ordinary wandering in confusion and if that happens, you are bound into cyclic existence by the discursive thoughts of your own mindstream and, dharma and your own mindstream having remained separate, you become an ordinary person who has nothing special about them. Not to be separated from a great non-meditated self-resting is what is needed . . .

Additionally, whatever discursive thought or affliction arises, it is not something apart from dharmakaya wisdom, rather, the nature of those discursive thoughts is actual dharmakaya, the ground’s luminosity. If that, which is called ‘the mother luminosity resident in the ground�, is recognized, there is self-recognition of the view of self-knowing luminosity previously introduced by the guru and that is called ‘the luminosity of the practice path�. Abiding in one’s own face of the two luminosities of ground and path become inseparable is called ‘the
meeting of mother and son luminosities� so,

“The previously-known mother luminosity joins with the son.”
― Patrul Rinpoche, The Feature of the Expert, Glorious King: “Three Lines That Hit the Key Points.â€� Root text and commentary by Patrul Rinpoche

“To this I replied, "I still think that my body is not merely a sensory appearance, for surely it came from my parents, who were its cause and condition."
He said, "If you think that your body came from your father and mother, then what are the beginning and end of these parents? What are their source, their location, their final destination? Tell me!"
I answered, "I think that they exist, but I am not aware of what they are. It seems to me that a physical body without parents is not possible."
He retorted, "Consider this. Who are the parents of the body in a dream, in the bardo, and in the hell realms?" With that, I arrived at the decision that this body has never existed, being simply a sensory experience.”
― Dudjom Lingpa, Buddhahood Without Meditation: A Visionary Account Known As Refining One's Perception

“If these key points are not understood, some people will neglect clear visualization and the holding of vajra pride, and concentrate solely on the repetition of mantra. Some will hold that the deities and pure realms exist in their own right, and so even though they engage in sadhana practice they will not awaken to buddhahood. Thus, you must understand these key points!”
― Dudjom Lingpa, Buddhahood Without Meditation: A Visionary Account Known As Refining One's Perception

“Ah, my young lad, powerful lord of awareness, you will not be freed merely by my explaining and your hearing such things. Examine and analyze the fundamental nature (ngang-tsul [ངངà¼� ཙུལ་]) of what I have set forth, so that direct experience is elicited from the depths of your being, and stabilize your ongoing understanding and awareness.”
― Dudjom Lingpa, Buddhahood Without Meditation: A Visionary Account Known As Refining One's Perception

“In Dzokchen, compassion is much more than the virtue of loving kindness. Nor does the word compassion in the Dzokchen context denote its English etymological meaning, “suffering togetherâ€� or “empathy,â€� although both these meanings may be inferred. Essentially, compassion indicates an open and receptive mind responding spontaneously to the exigencies of an ever-changing field of vibration to sustain the optimal awareness that serves self-and-othersâ€� ultimate desire for liberation and well-being. The conventional meaning of compassion denotes the latter, active part of this definition, and, due to the accretions of Christian connotation, response is limited to specifically virtuous activity. “Responsivenessâ€� defines the origin and cause of selfless activity that can encompass all manner of response. On this nondual Dzokchen path virtue is the effect, not the cause; the ultimate compassionate response is whatever action maximizes Knowledge—loving kindness is the automatic function of Awareness.”
― Keith Dowman, The Flight of the Garuda: The Dzogchen Tradition of Tibetan Buddhism

“But it can happen that a phrase intended to indicate a state beyond concepts just becomes another concept in itself, in the same way that if you ask a person their name and they reply that they have no name, you will then perhaps mistakenly call them 'No name'.”
― Chögyal Namkhai Norbu, Dzogchen: The Self-Perfected State

“But karma is not in fact a material accumulation, and does not depend on externals; rather its power to condition us depends on the obstacles that impede our knowledge. If we compare our karma and the ignorance that creates it to a dark room, knowledge of the primordial state would be like a lamp, which, when lit in the room, at once causes the darkness to disappear, enlightening everything. In the same way, if one has the presence of the primordial state, one can overcome all hindrances in an instant.”
― Namkhai Norbu, Dzogchen: The Self-Perfected State

“You do not need to fabricate at all. Once you utterly let be, involvement in thoughts of past, present and future subside. By letting be, you are no longer involved in the thoughts of the three times. When utterly letting be, wakefulness is vividly present.”
― Tulku Urgyen, As It Is, Vol. 2

“The Gnostics believed that we can experience resurrection before death. In other words, Gnostics are granted such special knowledge that they can regenerate their bodies and resurrect themselves before dying. Moreover, they have special abilities to control their DNA. The Sufi Dervishes know and teach these practices. Additionally, in Dzogchen (a teaching from the Nyingma school of Tibetan Buddhism) they speak of the "Rainbow Body". The exceptional practitioners of Dzogchen, when they are about to die, concentrate on their Body of Pure Light. His physical body releases itself into a body of non-material light (a Sambhogakaya) with the capacity to exist and to remain where and when indicated by one's compassion. In Gnosticism, this is called the radiant body, resurrection body, or immortal body (the soma athanaton). This body has also been called 'The Philosopher's Stone.”
― Laurence Galian, Alien Parasites: 40 Gnostic Truths to Defeat the Archon Invasion!

“The true bodhisattva spirit grows out of this personal sense of freedom. You discover that you don't feel so needy anymore. You don't crave another refueling - with shamatha or with other people's love and attention - because you know within yourself how to be free, how to be confident. With this sense of security and freedom, you begin to direct your attention to the needs of others. The compassion expands.”
― Tsoknyi Rinpoche, Fearless Simplicity: The Dzogchen Way of Living Freely in a Complex World

“Het losstaan van één specifieke traditie beaam ik als legitiem, maar het losstaan van traditie als zodanig beschouw ik als slechts één zijde van een munt, en als niet geheel terecht. Enerzijds is uitsluitend *nu* van belang, en daarin valt traditie inderdaad weg, maar anderzijds is het van belang ook te blijven erkennen wat precies de bronnen zijn geweest voor het inzicht dat 'louter nu van belang is'. Dat zijn toch de teksten uit de verschillende oosterse non-dualistische tradities, de teksten die juist omdat ze het tijdloze benadrukken, nu nog volkomen tijdloos en fris zijn gebleven. Ik zie het als wezenlijk dat ook de westerse leraar deze oosterse tradities onder de aandacht blijft brengen - althans de tijdloze kern ervan, datgene wat na onderzoek overblijft als waardevol, en wat om die reden het verdient om zo helder en verstaanbaar mogelijk in westerse taal vertaald en doorgegeven te worden.”
― Philip Renard, Non-dualisme: de directe bevrijdingsweg

“Where the past has ceased and the future has not yet arisen, In the unimpeded state of present wakefulness, Rest in the manner of mind looking into mind. No matter what thoughts may arise at this time, They are all the display of the single mind essence. As the nature of space is unchanging, You will realize the all-pervasive mind essence to be changeless. This is the Great Perfection (dzogchen), the ultimate of all vehicles, The unexcelled meaning of the self-existing Mind Section.”
― Erik Pema Kunsang, Jewels of Enlightenment: Wisdom Teachings from the Great Tibetan Masters

“He in whose heart the words of the master have entered,
Sees the truth like a treasure in his own palm.

â€� Saraha”
― Longchen Rabjam, The Practice of Dzogchen

“Trust your experience, but keep refining your view”
― Anonymous

“For the meditation of the antidote to desire,
in the middle of one’s forehead
there is an area of white bone the size of a thumb
visualized to be shining with white light.
That area increases, becoming the size of one’s head.
It is then visualized as the size of one’s body.
It is then visualized to the extent of where one can see.
Then visualize that it includes all appearances.
As such, the billion worlds become white.
Having become familiar with that whiteness in that way,
the suffering of desire is abandoned.”
― Self-Arisen Vidya Tantra

“In terms of action, Dzogchen is not limited by any rules; therefore, no action is forbidden as such. Rather, Dzogchen practice aims at bringing immediate Awareness into every action, and the manifestation of that Intrinsic Awareness is one's true will. Awareness and intention are not at war with each other but are integrated.”
― John Myrdhin Reynolds, The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master