pueraeternus wrote:Well, in this case you are still only relying on the word, since you are reading off from texts and trying to reconcile it within yourself. If your 慧根 is strong, then perhaps you can proceed quite far, but in the end, to get the definite meaning, you still need a living teacher. Even Huineng, who gained his initial awakening from a single stanza of the Diamond Sutra, still needs mind to mind transmission from Hongren to complete his understanding.
Relying on the meaning does not mean not reading any texts, but it mean one does not take the word literally, but the meaning that is being communicated, so sometime when they are error in the usage of words, the meaning is still clear. As for the assumption that the definitive meaning required a living teacher, I like to believe it, but being the exception myself, I had to be honest to admit that a living teacher is not necessary, and speaking in term of definitive meaning, the living teacher is not outside, what is outside can never be 'lived', what is living has to be on one's own side.
Unless perhaps you made a resolve to gain Pratyekabodhi in a past life, but even then, only in the last life would a lone dwelling Pratyekabuddha not need any tutelege.
Dzogchen is tantra, hence you can't really do this without transmission and a guru. You don't have to always bug the guru, especially since you think you can resolve most issues yourself.
The stage of Pratyekabodhi impede, not promote the bodhisattva's development.
Indeed if dzogchen is only the skillfull means of tantra, the tradition demand a guru. But I'm not interested in skillful means, as for the definitive meaning of dzogchen, I can find it in ch'an and the consciousness-only school, and they don't required any teacher. One cannot concealed knowledge if the knowledge is true (definitive), as paper cannot be used to cover fire (a chinese saying).