Dzogchen Zhang Zhung Nyengyü

The Oral Transmission of Dzogchen Zhang Zhung is one of the three principal systems in the Yungdrung Bön Tradition for the transmission of Dzogchen or "great perfection" teachings.

In the palace of great bliss on the crown of my head,

Is my benevolent Root Guru to whom I pray;

Oh, Precious One who reveals (my own) nature of mind as Buddha,

Please grant me the blessing that I may recognize my own nature!

According to the Bön tradition, the final goal of any practice and teaching is the instruction of the unsurpassed Dzogpa Chenpo Great Perfection that is received from the qualified Lamas or Geshes, From the guidance of the teachings in this life one needs to get as much experience as possible in this life.

Therefore, according to the tradition of Dzogpa Chenpo, first the deluded mind must be identified. Then, this mind needs a single base, single-pointed method of meditation. Next, where the mind originates, where it stays, and where it goes and so forth needs to be investigated. Then, from the experience of calm-abiding, you must exert in this method of attaining the comfort of the suppleness of the body and mind.

Then, the mind and Rigpa (awareness) must be distinguished and separated. Next, from the path of pointing out the nature of the mind, the natural state needs to be sustained continuously throughout meditation sessions and breaks. Therefore, all the instructions should systematically be obtained and you need to directly realize the real meaning of the teachings by yourself.

From the beginning, your own mind is indivisible from the self-arisen primordial wisdom, or the natural state. Emptiness and clarity are inseparable which is the Bönku Body of Reality, and this is the indivisibility of samsara and nirvana which is pervaded by primordial wisdom. This primordial wisdom is the ultimate reality of all phenomena. Within the Secret Mantra Tantra system, this primordial wisdom is also explained as the fundamental reality of luminosity.

Therefore, remain naturally and realize the natural face of awareness, or the essence of the mind. This way of continuing in the nature of reality is one hundred essential points combined into one instruction. Just this awareness, the indivisible emptiness and clarity, by the power of meditation at the time of practice, the mode of apprehension is to leave whatever is in the mind in its natural condition. The aspect of remaining without connecting to all the arising conceptual thoughts is calm abiding. The limitless intrinsic reality of the naked awareness is the aspect of clarity, having the sharp transparency. Recognizing this awareness free from object and subject is what is referred to as special insight.

This essential point by which the practitioner trains by sustaining the awareness, the experience of the reality of the nature of mind, is the most profound essential point that unifies the ocean-like ways of practice of the Sutra, Tantra, and Dzogchen.

All pure virtue done through the three doors of body, speech and mind,

I dedicate to the welfare of sentient beings throughout the three realms of desire, form and formlessness.

After having purified all the karmic obscurations of the three times,

May we swiftly achieve complete Buddha-hood of the three bodies.