Anderson

I think some of you have completely misunderstood what is the message here. What i have written has been given from the perspective of dzogchen and what this means is that if you practice dzogchen , as a dzogchenpa you do not employ the views of the other yanas in order to develop your dzogchen practice.But what you can do is use any practice and method from all these yanas with the view of dzogchen. The fact that dzogchen tantras appear to criticise the views of the other yanas it doesnt mean permission or license to go and criticise others for their choices .Because if you consider yourself a dzogchenpa and go and tell people what's wrong with them and their practice it means you haven't understood a thing.( i am myself guilty of this...working on it) These obstacles, deviations and erroneous views are pointers to use on ourselves and to make us aware of the fact that we could stray from the single nature .

Dzogchen is an independent path which has a beginning and an end. If you start here what it makes sense is to adopt the view, study and practice according to this vehicle. And according to this vehicle everything bellow is a deviation. In practice, mahayana has its uses, as i said above to re-direct and focus your energy and motivation towards the path of dzogchen. But when it comes to using the view and practices of mahayana with the purpose of salvation and as a vehicle in itself , this is seen as an obstacle and a deviation which will prevent the aspirant practitioners from understanding and recognition of primordial state for a very very long time.

The dzogchen preliminaries are lojong,rushens and semzins. Among these, some like some lojong practices, not matter how long you practice them for they will not bring you any closer to a clear understanding of your nature.They are done with a different purpose in mind.Is to re-orient and redirect ones energy towards to path of dzogchen.You would be missing the point completely if you would consider these practices proper dzogchen. The rest, rushens and semzins, are done with the purpose of developing capacity to recognise and stabilise that which was introduced by the teacher. The point is , if you have this disposition and understanding, you can use mahayana related practices to develop certain aspects of you mind but don't kid yourself thinking that these practices will bring you any closer to the recognition of your nature.And this is the main fault of mahayana for which reason is rejected by dozghen tantras .Mahayana is as deviation from the single nature and errs into construing aspects of our capacity using cause and effect.This happens because it does not understand the utterly perfect condition of our primordial state and the fact that all these aspects which mahayana attempts to construct are already perfected in the natural state. In other words mahayana starts from an impure view where the individual is seen as lacking somehow, for reason which it thinks that he/she needs to develop virtue and gain accomplishments.This is a direct non-recognition of the utterly perfect state which lacks nothing. And a dzogchen practitioner this is what he does, it recognizes from the very BEGINNING of the path the total perfection of the state and rests in it as much as possible.

Well definitely, an arhat is not a Buddha in the sense of how total realisation is understood in dzogchen.

These have nothing to do with dzogchen. You can do a billion number of preliminaries but that doesnt mean you are practicing dzoghcen.

The sources are from Longchenpa and Kunjed Gyalpo. In some other restricted texts there are literally hundreds of quotes where these paths are considered erroneous for their deviations from the real meaning of primordial state.There are whole lists with deviations and obstacles practitioners on these paths engage in.

Even though in the fundamental condition all is equal, [the Bodhisattvas] deem that practicing the ten paramitas enables one to realize the ten bhumis because they think that by acting on a cause, one can benefit from its fruit in the future. In this way they deviate and remain hindered for three more kalpas. When practitioners of the Mahayana sutras hear about total perfection, as they do not understand that their own mind is the fundamental nature, they are not able to relax in the authentic condition. In this way they continue training and progressing for three kalpas. Even though the fundamental nature is pure and total consciousness, [the Bodhisattvas] speak of the two truths: absolute and relative, and on this basis they apply the ten paramitas, starting with generosity and morality, to tread gradually the ten levels of realization. Thus, not understanding the fundamental nature, they remain at the level of training. That which transcends judging and analyzing is hindered by the sutric tradition: judging and analyzing total perfection means falling into the misleading deviation of the followers of the sutras. When the five objects of the single, natural condition manifest, due to desire and aversion, [bodhisattvas] deem them the abode of attachment. Consequently, they try to purify them, even though in reality precisely these are self-arising wisdom. Thus, unable to purify them in less than one long kalpa, they continue to transmigrate in the three worlds. In the sutras of Bodhisattvayana, With the intention (of attaining) “ the Total Light” (11 th/stage) Through the concepts and analysis of the two truths. It is asserted that the ultimate nature is emptiness like space. (Whereas) the great bliss of Atiyoga Is the enlightened mind, free from concepts and analysis. The sutras obscure the (state of) freedom from concepts and analysis. The (view with) concepts and analysis in Dzogpa Chenpo Is a diversion to the sutras. In the Vajra-essence of the clarity [luminous absorption] of Dzogpa Chenpo, which is the path of liberation of thoughts and emotional defilements, one realizes the non­ existence of the nature (Rang-bZhin) of emotional defile­ ments in the nature (gShis) of Intrinsic Awareness. So this division doesn’t abandon (defilements) as Sravakas and Pratyekabuddhas do. It doesn’t subdue (the defilements) as do Bodhisattvas, since here, the antidotes and the things to be abandoned are of the same substance (rDzas). According to Mahayana Buddhism, the essence of the whole doctrine of the Buddha is the perfection of wisdom. Dzogpa Chenpo realizes and perfects the primordial wisdom directly and nakedly. By perfecting the primordial wisdom one per­fects all the other perfections, as all of them are attributes of the primordial wisdom. In the realization of selflessness, Sravakaydna and Pratyekabuddhayana assert that (the most subtle) cogni­ tion and atom are absolute truth. Yogacarya asserts that the consciousness of self-awareness and self-clarity is the thoroughly established absolute truth. (All of them) do not transcend mind and mental events Madhyamaka appre­hends space like emptiness, the truth of cessation and freedom from extremes and elaboration, etc., by analysis of the two truths, through examination of four reasonings, such as non-arising, non-ceasing, non-existing, and not non-existing. (The views of these Yanas) are created and modified by the mind, the mind of eight consciousnesses, which are the defilements to be abandoned. In the Natural Great Per­ fection (Dzogpa Chenpo), all the virtues of the nature are present spontaneously as uncompounded clarity [luminous absorption] in the Mind, which transcends the mind and is the Intrinsic Awareness and spontaneously arisen wis­ dom. So it is naturally free and does not depend on cau­sations of creator and created or other conditions, like the character of space. It is present without any changes. So the primordial lord [buddha], Samantabhadra himself, also is enlightened by realizing this spontaneously arisen primordial wisdom itself without creation and not by other conditions such as compounding accumulations, studying, and pondering.

That is a silly thing to say. Dzogchen rejects mahayana.

But his main practice is dzogchen.

Nobody gets saved by the work of another.

From what he's saying i am confident that he can die the right way and control where he goes next life.He shows abilities that he can achieve budhahood in the bardo. That's it.His work is done.

.....

Reancarnation is the wisdom of enlightenment. No need to escape it. Unless you don't recognise it.

His most famous western disciple smokes cigars

Is the female that is looking for a male consort or is it the other way around ? If i am a male how can i find a woman that is looking for a male consort ?