The nature of all samsara and nirvana is this luminous mind, Unmanifest, unproduced, indeterminate spontaneity,

In Dzogchen, all buddhafields and pure-lands are the same, but in Vajrayana the buddhafields are characterized by the different buddhas that populate them. Adi-buddha such as Kuntuzangpo, buddha-deities such as Vajra Kilaya, or nirmanakaya buddha such as Padma Sambhava, may dominate, and any of these buddhafields will probably show a threefold

The truth of Dzogchen is the legacy of being human.

It is invariable, so it cannot be denominated as any “thing”;

This assumes that the Dzogchen mindset goes a long way to resolving the world's ecological, political and economic problems.

Evidently, Nyoshul Lungtok was an academic belonging to the gradualist persuasion. Again, if we relate the thirteen cantos to the four samayas and trekcho and togal, the first five cantos relate to the first two samayas and trekcho, while the remaining eight cantos treat the third and fourth samayas and togal. Specifically, the canto entitled

While having the eyes open and looking, it is the experience of suddenly seeing. While dreaming, it is the sudden recognition that we are dreaming. So long as these exercises and concepts are considered functions of nonaction and thus doorways into the nondual, we remain in the realm of radical Dzogchen.

We do not need to brush off dignified and pretentious phrases from the history of Buddhist philosophy in order to describe the reality of being here and now. The alternative of course is to create a new language, a language of existential poetry.

According to him, the first nine cantos are exposition of view; the tenth canto is on meditation; the eleventh on conduct; the twelfth on immediate results; and the thirteenth on final results.