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pueraeternus wrote:Very interesting and fabulously weird. Maybe this is the missing link - instead of dzogchen having its roots in Chan, it really has its roots in Taoist neidan?
As far as roots of Dzogchen, the retired Professor, ChNNR has published several excellent history books where he traces the roots of Dzogchen to the Shang Shung area of Tibet, near Mt. Kailash.
http://www.shangshungstore.org/index.ph ... detail&p=7
http://www.shangshungstore.org/index.ph ... etail&p=32
oldbob wrote:I recommend:
http://www.amazon.com/Opening-Dragon-Ga ... ist+wizard
used, under $6, as a way of learning an overview about the practice tradition within one Taoist school.
Lhug-Pa wrote:Hi all,
If we consider the main sources of Dzogchen...:
Tonpa Shenrab Miwoche, the Twelve Dzogchen Teachers (Nangwa Dampa, Dorje Chang, Ngöndzog Gyalpo, Budddha Shakyamuni, etc.), Garab Dorje, Tapihritsa, Drenpa Namkha, Guru Rinpoche Padmasambhava, etc.
...there's no need to say that Dzogchen developed from this particular place, or a from that particular combination of other traditions, etc.
Dzogchen came from Dzogchen, even if its historical development was influenced over time by other traditions (whether it be Indian Vajrayana, Anuyoga from Sri Lanka and Kyrgyzstan, Chan/Zen, Shaivism, Taoism, Zoroastrianism, etc.).
I'm also willing to bet that the founders of all traditions (i.e. even non-Buddhist ones) were likely emanations of Buddhas (and Fully Realized Buddhas are Dzogchenpa's) anyway, if we consider how the Dra Thalgyur Tantra classifies all the Yanas.
MalaBeads wrote:No shoulds.
oldbob wrote:MalaBeads wrote:No shoulds.
No shoulds indeed! Hence the smile after.
http://danreid.org/daniel-reid-articles ... anchen.asp
Unless we are prepared to apply the teachings in a concrete way in our daily lives, and extend our internal awareness to our external activities, we run the risk of becoming what Liu I-ming describes as “vacuous dilettantes … merely skipping rope.” Knowing what’s true but doing what’s false in daily life is sheer hypocrisy and belies the very essence of spiritual practice. As the Dalai Lama notes, “The real practice is daily life.”
Herein lies the grandeur of the Dzog Chen and Chuan Chen vision – the realization that self-perfection is possible in this very lifetime, and that awareness and energy may be fully integrated in every activity of body, speech, and mind. It’s a vision of Great Perfection and Complete Reality that every individual on earth has the potential to realize in his or her own life, but that few have the patience and persistance to pursue. For those who do, the same signpost appears again and again at every milestone along the path: “Practice Makes Perfect: Proceed Onward!”
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