Introduction to Dzogchen Atiyoga
This article presents a very brief and simple introduction to principles and history of the ancient and profound spiritual tradition of Mahasandhi or Atiyoga.
The spiritual tradition known as Great-Perfection (Sanskrit. Mahasandhi, tibetan Dzogchen), also known as Atiyoga (yoga of primordial knowledge), is a an ancient mystical non-duality tradition originating from the Indian Yogic Saint and Mahasiddha Prahevajra in the ancient kingdom of Oddiyana.
The teachings of Atiyana explain that the entire apparent, and illusory, world arise within the fundamental Basis, the original pristine state that 'Is-as-it-is', suchness, the primordial ground. All that manifests, both the confused living beings or fully awakened beings, manifest in a non-dual mode within this fundamentally pure Basis, as the liveliness, or energy, of the basis. By not knowing the nature of self and all appearances as inseparable, and of the same nature as the Basis or fundamental ground, living beings are confused.
The goal is then the full recognition of our own true nature
The non-duality principle in Atiyoga is not the view of a truly existent
'oneness-thing' where all things are the same in that 'oneness-thing'.
The non-duality means, in very simple terms, that in the Basis which
is the source and ground of all manifestation, all phenomena are
inseparable, it is a great inconceivable inseparability where we cannot
say that it is One, or Two - Not one, Not two. The goal is then the full
recognition of our own true nature, the ultimate condition of reality,
which is the supreme source of all, the Pure Basis itself. The Basis is
not an object, is not a 'thing' or an entity. It is inconceivable and
beyond words or thoughts and can only be known directly by the direct
wisdom of Vidya. In the Basis everything is self-perfected, all
the qualities of awakening, such as Pure Love, Pure Compassion, Pure
Wisdom and so on are fully and self-perfected within the Basis. In the
view of Atiyoga there are no pure qualities that need to be developed by
the personal limited mind, it is only our own nature that needs to be
recognized and fully actualized and everything is self-perfected - that
is why the name is Great-Perfection.
The main understanding of Atiyana as a path is best described by the last words and testament of Garab Dorje:
- Direct introducing to one's own nature
- Removing any doubts about the unique ultimate condition
- Integrating all into that state
As a path then, Atiyana relies on the crucial aspect of transmission,
without the transmission of the state of our own mind from a spiritual
friend that has direct knowledge and abides in that state, it is very
difficult to come to that discovery - that is the first point as taught
by Garab Dorje. The approach is simple, and yet very complete. It always
starts with 'transmission'. In Atiyoga we find a complete set of
teachings, methods and forms of applications and integration in order to
come to the discovery of this state and total awakening.
The first human teacher to present the teachings of Mahasandhi was Anandavajra (tib. Garab Dorje). This original set of teachings is called
today the 'Mind Teachings' of Mahasandhi. Even though we have texts, a
clear line of students and a clear historical tradition, due the highly
dynamic spiritual landscape of that period, the exact dates in which
Garab Dorje was born and taught are unclear. The time period where
Garab Dorje was born born varies in different accounts, there is a
wide range of time based on different sources. I do not present here a
detailed account of all the many stories about the life of Anandavajra,
but just a brief account of the main point.
Based on current historical information, the most likely period for his life would be somewhere between the early 6th century and mid 7th century. In traditional accounts, in the Kingdom of Udiyana, there was an island where an order of nuns lived. One of the nuns was the daughter of the king, king Uparaja. She was named Sudharma.
A brief historical overview
Based on current historical information, the most likely period for his life would be somewhere between the early 6th century and mid 7th century. In traditional accounts, in the Kingdom of Udiyana, there was an island where an order of nuns lived. One of the nuns was the daughter of the king, king Uparaja. She was named Sudharma.
One night while sleeping she had a dream that a luminous white man came
to her and placed a crystal vase at the crown of her head and light
emanated from the vase three times. Soon she became pregnant, and gave birth to a boy. By the time he was seven years old
he was already defeating the great scholars of the temple in debate with
a clear and visionary knowledge of all topics of reality. There are
also many accounts of miracles and other incredible feats since an early
age. Very early on he renounced his heritage and palace and left to the
mountains where he spent 32 years in meditation. Later on eventually he
traveled to Bodhgaya where he taught and remained the rest of his life.
Even though the exact historical details of Garab Dorje's life are
shrouded in the mists of time, there is a clear line of students,
teachings and root texts. Whether we take the traditional accounts of
his life has factual or hagiographical, we know a lot more about his
students and the lineage that followed him, and that remains unbroken to
this day. But most importantly, the
clear power of this tradition and teachings which have produced
countless awakened and realized beings until today.
His main student and heir was Manjushrimitra, who trained under Anandavajra for 75 years. Manjushirmitra was indian born, somewhere
close to Bodhgaya, and was already a great scholar of the cittamatra and
yogacara schools before he met Garab Dorje. Manjushrimitra in turn
transmited the Mahasandhi teachings to Sri Simha. According to one
scholar (A.W. Barber) Sri Simha took the Mahasandhi lineage to south
India, transmitted to others who later took it to Tibet and China. This
transmission from Sri Simha is then passed on, among many others surely, and also to Jnanasutra and Vimalamitra. This is a very brief account of the old
transmission lineage, and the names of many masters are not here
mentioned but can be found in more complete sources. 
In this account its important to point to the unbroken oral transmission of
Sri Simha. The great importance is that the tradition of Mahasandhi that
remains alive, and unbroken today stems directly from him, because it
was Sri Simha who gave the transmission of these teachings to the
Tibetan Vairotsana. In the 8th century Vairotsana was chosen by the King
of the time to be trained in Sanskrit language and in the art of
translation, already with the intention that he would then travel to
Udiyana in order to obtain the transmission of the Atiyoga teachings. It
was Vairotsana who received the complete transmission directly from Sri
Simha. 
Vairotsana was born in Tibet, and was extremely intelligent and from a very young age showed signs of great spiritual capacity. He traveled to India and remained with Sri Simha for a long time, receiving
all the transmissions and instructions, and at the end he realized the
state of self-liberation, his conceptual mind dissolved and he realized
the ultimate condition of his mind, Mahasandhi. Upon his return to Tibet
he started to translate the root texts of the Mahasandhi
Mind-Teachings, which are the root, the original teachings of
Garab Dorje, which are today known as the 5 original translations : The
Cuckoo of Awareness, The Great Potency, The Flight of the Garuda, Pure
Golden Ore, The Victory Banner that does not wane. Later on 13 other
texts were translated, culminating with the appearance of the great reference work of the
Mahasandhi original Mind-Teachings, known as the Kulayaraja Tantra - the
All-Creating King Tantra.
This profound, inconceivable, formless lineage of transmission of
Mahasandhi seems to have disappeared in India at a later date, at least in that original form, but it
was kept alive in Tibet, and is alive today, with an unbroken oral
transmission since its origins.
Between the 11th and 14th Century certain developments occurred within Tibetan Buddhism as a result of several historical and socio-political factors. These developments shaped the current forms of Dzogchen found today within the more orthodox corners of Tibetan Buddhism. In particular the movement to explain, justify and integrate Dzogchen within the general Mahayana Buddhist views and Tantric views, lead to the integration of Dzogchen into the gradual path of the nine vehicles, as the culmination of the Tantric journey. However, pure pristine dzogchen, is not a Tantric path, it's approach is very different.
As mentioned at the start, Mahasandhi is the ultimate nature of mind and reality, beyond any religious form. Also as the path of Atiyana, it stands on its own, it does not require any other religious structure as it offers a complete path. On the other hand, if so desired, it can 'fit' into any religious form and that was done very elegantly in Tibet where the teachings of Atiyoga were integrated with the Buddhist Tantric path; but also by the Bon religion who have their own version of the Mahasandhi teaching.
It is very important in our current times to preserve the original transmission of Mahasandhi, the 'Mind Teachings', the pure and pristine Dzogchen. The understanding and upholding of this path as it stands fully alive, independent of religious orthodoxy and ritualism. Atiyana stands fully on its own, offering the very essence of non-duality mystical spirituality, a complete path from preparation, maturation and full realization of the absolute. On the other hand, the core principles and approach, being the very essence of Being can benefit and bring great power and assistance to spiritual practitioners of any religion!
It is important to make a note here to explain how the teachings of Dzogchen are manifested currently. Historically we can consider three phases in the development of Dzogchen. First we have what I call 'pure pristine Dzogchen'. This is the Dzogchen that we find expressed in the original transmissions and Tantras that are today called 'Semde' and 'Longde'. These teachings, the pristine Dzogchen, the original teachings of Garab Dorje that Vairotsana brought to Tibet in the 8th century is truly what I mean by 'pure pristine Dzogchen'. Today when looking at most Dzogchen literature and teachings, we find that the teachings are divided into three classes: Semde, Longe and Menngade. (mind, space and pith instruction), and the most common presentation of Dzogchen today is found mingled and integrated with the gradual tantric path of the nine yanas.
However historical and literary research shows clearly that originally there was no such distinction, and that at least until the 11th century there is no such division. In fact when looking at some 8th and 9th century texts it is very clear that Dzogchen, or Atiyoga, was only referring to what I call 'pure and pristine' Dzogchen. It is only in the 13th and 14th centuries that a clear shift occurs.
However historical and literary research shows clearly that originally there was no such distinction, and that at least until the 11th century there is no such division. In fact when looking at some 8th and 9th century texts it is very clear that Dzogchen, or Atiyoga, was only referring to what I call 'pure and pristine' Dzogchen. It is only in the 13th and 14th centuries that a clear shift occurs.
Between the 11th and 14th Century certain developments occurred within Tibetan Buddhism as a result of several historical and socio-political factors. These developments shaped the current forms of Dzogchen found today within the more orthodox corners of Tibetan Buddhism. In particular the movement to explain, justify and integrate Dzogchen within the general Mahayana Buddhist views and Tantric views, lead to the integration of Dzogchen into the gradual path of the nine vehicles, as the culmination of the Tantric journey. However, pure pristine dzogchen, is not a Tantric path, it's approach is very different.
