there are no entities

There is only a Single Consciousness appearing to Itself as Itself. There are no parts!


There are just fictional thoughts occuring in impersonal, Knowing Emptiness

"In his Guide to the Bodhisattva’s Conduct, the bodhisattva Shantideva teaches:
Then wanderers, these dreamlike beings, what are they? If analyzed, they’re like a banana tree— (hollow,empty)
Sentient beings who wander in samsara are like sentient beings who appear in dreams. Once we analyze, we find that they are like banana trees—when you look at a banana tree, it seems solid, but once you peel away the layers of its bark, you do not find any core. The bodies of sentient beings are the same—they appear to be solid, truly existent things, but we can apply the analysis of composite entities that we have undertaken in this chapter to sentient beings’ bodies as well and find that they are not truly existent after all, that they have no real substance, because they do not really arise, abide, or cease. Thus, sentient beings are illusory appearances."
Khenpo Tsulstrim Gyatso

There are no parts

There is only a Single Consciousness appearing to Itself as Itself

There are no parts

There is only a Single Consciousness appearing to Itself as Itself. There are no parts

! There are just fictional thoughts occuring in impersonal, Knowing Emptiness

There is only a Single Consciousness appearing to Itself as Itself. There are no parts

There is only a Single Consciousness appearing to Itself as Itself. There are no parts! There are just fictional thoughts occuring in impersonal, Knowing Emptiness.
FULL STOP!!!⛔️

There are just fictional thoughts occuring in impersonal, Knowing Emptiness.
FULL STOP!!!⛔️

Tsultrim Gyatso:
"From the palace of Dzogchen – appearing emptiness,
I look back into my mind.
And what I see is “clinging to me”.
And I suddenly remember that there is no self in what I think is me or I think is mine.
And there’s a reason why I remember this, it's because none of the body/mind are a self and because there is no self apart from them.
I know for sure that from the very start
there has never been any self at all."

Stable Nirvana
Nirvana is outside of space, time, change and conditioning. It never wobbles. It's your only place of residence. You have never moved out of Nirvana.
Nirvana is the impersonal empty, cognitive space where seemingly personal stories and holographic landscapes with inhabitants arise and dissolve.
Imagine you are flat on your back in bed at night. You close your eyes and immediately dream that you have a dream body similar to your "physical" body. With that body you travel to various lands and interact with many people. Horrible things happened to you and you did horrible things to others.
Then suddenly your eyes open and you realize you are still in your bed, flat on your back; you never moved.
Nothing horrible happened to you nor did you do horrible things to anyone. Nothing ever actually happened. Your memories about the dreamed events don't make them real.
Likewise you are in Nirvana now. You never moved into samsara, not even for a short visit. You have no body, no personal self or form and never have. You have never been harmed nor have harmed. You never appeared in a physical world. No one has ever appeared in any world.
Just sit still with eyes closed, and observe your thoughts as they come and go along with the central thought that "you are an entity observing your thoughts coming and going". That central thought of "you" being a witness to the passing thoughts, is also just an empty thought with no one there as a real witness. This is like the witness you seem to be in a dream at night who is observing the dream landscape. Is there really someone looking at the dream landscape or is the one looking just an imaginary mental construction like the landscape?
Open your eyes. Could the one looking at what you are seeing, also be just an imaginary projection of mind looking at a mentally projected landscape?
Engaging in this exercise often and at length, will reveal that no one is actually present as a personal "me" except that mental projection that claims otherwise. ALL THOUGHTS are only the building blocks of the dreaming mind. When all thought ceases, only "Awake Awareness" remains.
The Buddha having seen this, recognized his true condition was always Nirvana. The single Wisdom Eye opened revealing that no one ever existed, so who could leave Nirvana? And that if no one existed, who could return to Nirvana through "practice and enlightenment"?

Whatever you look at, you see only the Diamond Emptiness Dharmakaya :)

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.

"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