Both Mahamudra and Dzogchen belong to the high-level practice of Tantra, and can only be briefly introduced here:

Mahamudra, Sanskrit is Mahāmudrā, which means big seal; the Tibetan translation is Chagchen means Mahamudra. The seal is the seal of the contract, which is the same as the "seal" of the Dharma seal. It is the seal of the king in the world, which is a metaphor for the important Buddhist sects promised by the Dharma King Buddha. The Tibetan translation adds "hand" to the Great Seal, indicating that the Buddha's own hand sealed it. This seal is the supreme essence of Buddhism, so it is called Great. In the Tantric Yoga Department (Tang Tantric Vajra Realm), the Great Seal is one of the four secret seals (the Great Seal, the Karma Seal, the Dharma Seal, and the Samaya Seal). The Mahamudra mentioned in the Tibetan Tantra mainly belongs to the Supreme Yoga Department. Dharma refers to the oral teaching from the heart of the original mind, which is roughly equivalent to the reality seal and the Buddha's heart seal in Chinese Buddhism.

Mahamudra is the core of the teachings taught by the Tibetan Kagyu Sect, Xijie Sect, Juyu Sect, etc. It directly inherits the teachings of the late Indian yoga masters, and summarizes it with simple and clear instructions. Photographing the views, practices, practices, and results of one-vehicle Buddhism is like the elixir that turns stone into gold. It is the finishing touch that indicates the Tathagata's wonderful mind of nirvana. It can be called the Dharma Eye Store of the Tibetan lineage. The Tibetan Mahamudra method is both explicit and secret, comprehensive, comprehensive, sophisticated, and has three universal coverings. It is very similar to the Zen heart and ground method, and it is more convenient for beginners.

Dzogchen: the highest dharma of the Nyingma sect of Tibetan Buddhism. It refers to the self-realized wisdom of Ati Yogayana, which is clear and crystal clear at present. Since all the dharma of life, death, and nirvana are complete and contented in this empty wisdom, it is called perfection; and there is no method that can escape life and death that surpasses this dharma, so it is called great.

The Dzogchen Dharma has three types: the central part, the boundary part and the important part, with the important part being the highest. The important department is divided into four parts: external, internal, secret and supreme. The supreme important door is also called the Dzogchen Heart Essence of the Self, the Vajra Tibetan Vehicle, or the Dzogchen Nyingti (heart essence) for short.

The theoretical basis of this method is the verse of "Abhidharma Mahayana Sutra" "The world comes from the beginningless time, and all dharmas depend on it. From this, there are all kinds of interests, and Nirvana is achieved". It establishes the natural wisdom of the primordial body as the basis of all dharma. Its ontology is empty like space, which is the dharma body; Therefore, the three bodies are completely fulfilled in their duties, but the sentient beings in the three realms are obscured by karma, confused and confused, and cannot understand the reality on which they depend, so they reincarnate in the six realms. The establishment of the three chakras and four chakras in this part of the Dharma is the same as that of the other lower parts of Vajrayana, but it does not need to be the basis for practicing the method. There are also four great special veins that are not independent, which are the abode of light, namely the great golden vein of Gadi, the white silk thread vein, the thin spiral vein and the transistor vein. The last channel is connected to the eyes of the heart, and there is a bright channel in the center of the heart, which emits light to illuminate all the small channels. This is the meaning of Tathagata Garbage all around, and it is also the Buddha nature that all sentient beings always have as mentioned in the "Treasure on Precious Nature". The practice of this part is also the same as that of the general Mantra Vehicle. It is divided into two parts: the initiation that can mature and the practice that can lead to liberation. There are four kinds of initiations, namely, the external Vase initiation, the inner Wuxi secret initiation, the ultimate Wuxi wisdom initiation, and the ultimate Wuxi rhetoric initiation. The four can remove physical barriers, speech barriers, mental barriers and cognitive barriers in turn. The path to liberation is divided into the forward path and the non-exhaustive path, and the forward path is divided into positive and non-existence paths. The method of practicing righteous behavior is different from all the stages of emergence and perfection. It abandons all practices that rely on consciousness to examine famous sayings and re-learn the nature, so it is called Bu**. Its content is roughly a preliminary guide to the three essentials of body, speech and mind. The body should have three (or five) postures, namely the Dharmakaya lion's posture, the Sambhogakaya's sleeping elephant's posture, and the incarnation's immortal crouching posture, etc. Next, he will give instructions on the key points of the root gate, the key points of the predestined environment, the key points of calming the wind, the key points of attaining wisdom, etc. in order to see the light. By practicing in this way, the light of the present quantity of Dharma-nature, the light of growth of realization and experience, the light of replenishment of realized wisdom and the light of exhaustion of Dharma-nature will appear one after another. The exhaustion of light of the Dharma nature can be divided into gradual exhaustion and sudden exhaustion. When this light appears, the ultimate fruit is achieved. At this time, the five bodies and five wisdoms are instantly perfected. It means that the one state of the mind is far away from the drama, which is the Dharmakaya. Furthermore, staying away from the concerns of conditions is the wisdom of the Dharma body. The wisdom of showing no obstacles is the wisdom of the round mirror. The wisdom of living in the taste of equality is the wisdom of equal nature. The five rays of light that are shown to be unmixed are the wisdom of wonderful observation. All the two objects (root objects) can be turned into light. That’s the wisdom you’ve made. It is said that if one can meditate on the Dharma in extremely quiet places such as graves, empty valleys, islands, and Zhuji, it is generally three years for the upper level, five years for the middle level, and seven years for the lower level. Everything in the world turns into light, and the Buddha appears in the land of Samantabhadra's Dharma-nature, the ultimate place of self-appearance. At this time, there are two kinds of achievements that can be achieved according to the wish of the traveler. One is the aspiration to manifest one's body to accomplish vast undertakings that benefit living beings, and one's lifespan is boundless and ends in three bounds. One can realize the great transformation, like the moon in the water, although there is visible color but no touching color, like the great Acharya Lotus and the untainted Friend, can manifest immeasurable and unimaginable supernatural powers in one moment; one is that when the path of light is perfected, the light body will be transformed into the original land of the Dharma Realm to achieve the three bodies and five wisdoms, and use the blessing power to the Sambhogakaya, the realm of incarnation, the three realms and the six realms. In the midst of interest, he manifests his boundless body and performs many deeds to benefit all sentient beings.

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The inheritance of the Dzogchen Dharma door

The inheritance of the Dzogchen Dharma door is said to have begun with the Supreme Happiness Vajra in Wu Chang, which was passed on to wonderful auspicious friends. , then the auspicious lion was passed down to the Han people, and the third was passed down to Padmasambhava, Vulgar Friend, etc. and was introduced to Tibet, and has been passed down through the generations to this day. And formed several schools.