"All objects of the senses—visual, auditory, olfactory, gustatory, and tangible—as well as the objects of the mental sense power—in sum, all phenomena that appear to the six senses, are the object of negation. They’re all hallucinations. The entire world, even the Dharma path, hell, god realm, positive and negative karma, and enlightenment, were made up by your own mind. Your mind projected the hallucination of things existing from their own side.
This hallucination of inherent existence is the foundation. Then, on top of that, you pay attention to certain attributes and label “wonderful,” “horrible,” or “nothing much.” When you think, “He’s awful” and get angry, you label the person an enemy. Not aware that you created the enemy, you believe there is a truly existent one out there and project all sorts of other notions on him."
Lama Zopa on Prasangika View

Tulku Urgyen Rinpoche:
"One sign of having trained in rigpa, the awakened state, is simply that conceptual thinking, which is the opposite of rigpa, grows less and less. The gap between thoughts grows longer and occurs more and more frequently. The state of unfabricated awareness, what the tantras call "the continuous instant of non-fabrication," becomes more and more prolonged. The continuity of rigpa is not something we have to deliberately maintain. It should occur spontaneously through having grown more familiar with it. Once we become accustomed to the genuine state of unfabricated rigpa, it will automatically start to last longer and longer. By simply allowing the expression of thought activity to naturally subside, again and again, the moments of genuine rigpa automatically and naturally begin to last longer. When there are no thoughts whatsoever, then you are a Buddha. At that point the thought-free state is effortless, as well as the ability to benefit all beings.

"The eight lower yanas cannot be thought of as accurate, for they are based on mental constructs that are at variance with the ground of being. According to this perspective, naturally occurring timeless awareness is in essence free of mentation, and so its true nature, which transcends causes and conditions, is a supreme and timeless emptiness, free of the biases of thought."
Longchenpa
"Philosophical Systems "

Alaya versus Rigpa
In Dzogchen the karmic mind in its totality is called the "alayavijnana" or "alaya" for short. It's the karmic ground consciousness as "kunzhi nampar shes pa".
It has a characteristic possible that manifests as a very clear and pleasant state of consciousness. But that clarity and pleasure are dependently originated karmic mind-states. Many practitioners mistake this clear and present state as being rigpa. It's not.
Rigpa is different because it is not dependently originated from prior causes. It has no "cause" and always contains the vivid spark or flash of "self-arising, self-recognizing wisdom" or "rangjyung yeshe". A non-conceptual certainty is present that validates rigpa as being the actual Buddha Nature; there is NO doubt about this. Because of this unmistakable Buddha wisdom, differentiating the alaya from rigpa is not difficult at all.
One does not have to "purify" or transform or stop the alaya in order for rigpa to arise. The empty nature of the alaya or karmic mind is itself rigpa. Rigpa's energy (tsal) is itself manifesting as the alaya or karmic mind.
So when in a karmic mind state, simply close your eyes and observe the energetic aspect of that karmic mind state. Notice how the mind state is occurring in your "knowing awareness". Now notice the empty quality of your "knowing awareness". The moment you actually "see" the empty nature of your "knowing awareness", the empty nature of the mind state will immediately appear.
It's not that the karmic mind state first dissolved and thereby revealed an underlying "knowing awareness", but rather that the karmic mind state revealed its true nature to be itself "knowing awareness" appearing as the karmic mind state! This immediate insight is a wisdom of rigpa itself.
This actually applies to all mind states, thoughts, images, feelings, sensations, perceptions and experiential life events.
However it requires being able to know this "knowing awareness" directly in experience.
Here's how:
Complete Instructions for Dzogchen Atiyoga
"Relax into basic space beyond beginning and end,” introduces the nature of mind. Once you recognize it, there is no need to wait for another time in the future. Basic space never began and does not end in any way whatsoever. Rigpa never began and does not end. It is totally endless, utterly beginningless."
Tulku Urgyen
"This wakefulness that is primordially pure is the empty quality of the nature of our mind. In the moment when we recognize our nature, we do not see any ‘thing’ whatsoever. It is already utterly pure and perfect. That is exactly what we call primordial purity. Inseparable from that is a quality of knowing: we are cognizant, at the same time. This is the spontaneous presence. These two aspects are indivisible."
Tulku Urgyen
Direct Introduction to Pure Awareness (rigpa in Tibetan):
Sit in a comfortable posture in a well lit and bright room or outdoor space.
Close your eyes.
Notice the color at your closed eyelids. It will usually seem like an orangey color with brownish or gray tinges. Whatever the color, just observe the color that seems to be in front of your awareness that's noticing the colors.
Now, instead of attention being on the colors at the eyelids; notice that which is the "observing" awareness that knows the colors are present. Bring attention from the object to the subject side that is doing the observing.
"There is an oral instruction about the way to look. It is said,
“It is as though your eyes were looking through the back of your head instead of looking forwards.” Mingyur Rinpoche
"It is as though your eyes are looking backwards instead of forwards as they usually do. You are looking out with your eyes but are looking back at the same time. Do not try too hard with this though, otherwise you will really make a big mistake. You just sort of look back ..." Mingyur Rinpoche
Notice the empty nature of your own awareness that is observing. There is an empty space of awareness that knows itself, but not as a thing with shape, form or substance.
"The way to do this is just to turn your attention slightly inward, not to look deeply inside, just to turn your focus from outward to inward in a very light way. The moment of recognizing this state is the blessings of the lineage." Tsoknyi Rinpoche
Being that empty, observing awareness; just notice again the colors at the eyelids. Do the colors alter or change your empty awareness or do they just appear in awareness like clouds appearing in a changeless sky? This analogy applies as well regarding all thoughts, images, sense of self, emotional energies, sensations and perceptions that also appear harmlessly in the empty space of changeless awareness.
Relax attention again and again from the colors or any inner phenomena, so that attention and the empty, observing awareness occupy the same exact space, inseparably so.
It's possible to notice the empty, transparent nature of your own observing awareness that deepens as one remains empty of attentiveness to any mental or perceptual content other than empty awareness itself.
"Without any in or any out - utter openness. How is it that ‘openness’? It’s empty, awake, luminous and simple..." Tsoknyi Rinpoche
Whatever occurs to the senses or mind, just leave everything as-is and relax in your native state of vivid and awake awareness. Your heightened awareness will guide your actions in life with great precision. There are no further instructions.
Here is an ancient quote from a fundamental Great Perfection Tantra, or scriptural text, called the “The Heaped Jewels.” It com­pletely summarizes the unique method of Dzogchen practice.
"When anyone rests in the natural state without concen­tration, understanding manifests in that individual’s mind, without someone having to teach all the words by which the mind understands these meanings. As this understanding dawns in the mind, all that is non-man­ifest and all sensory appearances, which in themselves entail no concepts, are seen to be naturally pure." (From
Longchenpa’s Precious Treasury, Padma Publications.)
Kalu Rinpoche:
"Mind is poised in the state of bare awareness, there is no directing the mind. One is not looking within for anything; one is not looking without for anything. One is simply letting the mind rest in its own natu­ral state. The empty, clear and unimpeded nature of mind can be experienced if we can rest in an uncon­trived state of bare awareness without distraction and without the spark of awareness being lost."
In daily life:
"It is easy to re-recognize it (rigpa). You just have to drop thinking and it is right there. There is not a lot to be done."
Mingyur Rinpoche
A direct pointing instruction from Lama Tsultrim Allione
http://www.youtube.com/watch?v=i34IuGJUj30

Urgyen Tulku
http://www.youtube.com/watch?v=ncrNEAAMgSs

Everything as Natural Perfection
(nothing needs correction)
Longchenpa explains:
"Atiyoga is the great perfection—that is, naturally occurring timeless awareness, free of elaboration, not subject to restrictions or extremes— and the pinnacle of all spiritual approaches, in that it is the total perfection of all that is meaningful in them.
The All-Creating Monarch states:
Perfection in one, perfection in two, perfection in awakened mind: there is ease in the abundance of fresh possibilities. There is perfection in one—perfection in what is created by ordinary (karmic) mind. There is perfection in two—perfection in abundance. There is perfection in everything—perfection in awakened mind.’"
"In these lines, the phrase “created by ordinary mind” refers to the phenomena of the impure states of samsara—phenomena that constitute what is perceived to be the universe of appearances and possibilities and are subsumed within the mind-body aggregates, fields of experience, and components of perception. It also refers to view, meditation, and con- duct—that is, all that is classified as the ground, path, and fruition of spiritual approaches."
"These phenomena pertain to a state of confusion— a state driven by the habit patterns of ordinary mind—because they are adventitiously created by the architect that is ordinary mind. They are experienced as appearances that manifest and are perceived out of confusion, and so at present seem absolutely real. But ultimately they cannot be found to have any finite essence, and so, because they do not stray outside the scope of naturally occurring timeless awareness, they are perfect."
"The phrase “perfection in abundance” refers to utterly lucid and naturally occurring timeless awareness: its empty essence as dharmakaya, its lucid nature as sambhogakaya, and its aware responsiveness as nirmana- kaya. So there is perfection in that the three kayas, which are timelessly and completely present as natural attributes, do not need to be achieved through effort in some other context."
"Perfection in awakened mind” refers to the fact that all phenomena— all appearances and possibilities—regardless of’ how they manifest, whether perceived as pure or impure, are fundamentally subsumed within the scope of naturally occurring timeless awareness, arise within that scope, and abide within that scope."
"The situation is similar to the way in which a person’s state of sleep, and the various dream images that manifest therein, are subsumed with in the scope of that person’s aware- ness, arise within that scope, and are dependent on that scope. And so there is perfection in mind itself, awakened mind."
From Longchenpa's "Philosophical Systems", Padma Publications

"In the same way, what appears as a world of apparently external phenomena is the energy of the individual him or herself, as perceived by his or her senses. In truth, there is nothing external to, or separate from, the individual, and all that manifests in the individual's field of experience is a continuum, fundamentally free from duality and multiplicity: this is precisely the `Great Perfection' that is discovered in Dzogchen."
Namkhai Norbu

"If thoughts arise, remain present in that state; if no thoughts arise, remain present in that state; there is no difference in the presence in either state". -Garab Dorje
From Namkhai Norbu

"The dharmakaya is actualized on the basis of the sambhogakaya, which is to say that the dharmakaya is realized by the sambhogakaya."
Ju Mipham
From his commentary on
Chandrakirti's "Madhyamakavatara"

When the ego completely disappears from all over the world .... along with the compassion it is the beginning of enlightenment

- from Mahayana texts

Fruition

Both in Buddhism and Dzogchen we have a term called "fruition". It means the final end of suffering and the wisdom insight into the true nature of Reality.

In Buddhism fruition is the realization of "twofold emptiness".

That means the "individual self" or person as a body, mind or soul is just an hallucination, with no findable person in any of those categories. It also means that "objectively existing" universes, objects, creatures, people and things are also just hallucinations.

Both sets of phenomena are mental constructions or hologram-like images appearing in the changeless space of creative, Empty Awareness.

Neither subjective nor "objective" phenomena have any characteristics outside of those that the mind assigns to them as them. Without mental conception nothing appears to be anything at all. All the meaning comes from you and all "meaning" is only abstract conjecture.

Seeing this deeply, the mind is fully liberated from all possible causes of suffering. Only a peaceful and invulnerable serenity abides. It's like waking from a nightmare. The dreaming mind and it's hosts of dreamed characters and landscapes cease to arise as though self-empowered, existing autonomously and independently from the mind projecting them.

It's realized that there is no objective world "out there" nor an objectively existing self "in here".

Dzogchen concurs perfectly as it says that the world, selves, and entities are the energetic projections or effulgent displays of the Mind of Clear Light or Rigpa. No one and no thing has ever objectively existed as other than a holographic-like projection of Mind occuring only in Mind. Seeing this deeply, only an invulnerable peace and serenity abides.

This isn't saying that any experience or projection is bad or should be shunned; but rather there is no experience to shun and no one to shun it, accept it, let go of it, perceive it, enjoy it, own it or suffer from it.

The projected "egoic mind" hates this message for so many imaginary reasons. Many of those egoic objections will show up in some minds right now!

Dalai Lama: Spirituality Without Quantum Physics Is An Incomplete Picture Of Reality – Collective Evolution
http://www.collective-evolution.com/...-without-quantum-physics-is-an-incomplete-picture-of-reality/

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