Thusness told me this is the best and most resonating book he has read. I and him only have one problem with this text: it translates Gzhi into "ground of being" which can be taken to be a substantialist/ontological ground. The more appropriate translation for that term is "basis" (this is the term Loppon Namdrol uses to translate Gzhi) and this "basis" is of the nature of kadag (primordial purity/emptiness) and lhun grub (spontaneous perfection) of the appearances of the basis (gzhi snang). Also, as Kyle says, "Also there is no actual basis. The basis is just the basis because it hasn't been recognized yet, but once it is recognized it becomes the path, and once path reaches its full measure it is the result." And as Thusness said, "The problem with the translation is it can be skewed towards resolving everything in ground of being. But what it wants is to resolve both mind and phenomena into the open spaciousness of emptiness -- empty clarity."

Update: to read this book you should receive a lung for this text from a Dzogchen teacher of that lineage.

Here's an extract from

Buddhahood Without Meditation
A Visionary Account Known as Refining One`s Perception

Extract :
ON ANOTHER OCCASION, when I encountered Orgyan Tsokyey Dorje- the embodiment of the magical illusion of timeless awareness- he bestowed advice for refining my perception of things so that I could see that they are iilusory (gyu-ma). He said, "For me to introduce you directly to the interdependence of causes and conditions coming together, consider this: The cause is the ground of being as basic space (zhi-ying), which is pristinely lucid (dang-sal) and endowed with the capacity for anything whatsoever to arise. The condition is a consciousness that conceives of an 'I.' From the coming together of these two, all sensory appearances (nang-wa) manifest like illusions.

"In this way, the ground of being as basic space, ordinary mind (sem) that arises from the dynamic energy (tzal) of that ground, and the external and internal phenomena that constitute the manifest aspect of that mind are all interlinked (lu-gugyud), like the sun and its rays. Thus, we use the expression 'occurring in interdependent connection.'

"Here are some metaphors for this process: It is like the appearance of a magical illusion, which depends on the pristine clarity of space as the cause and manifests through the interdependent connection created by the synchronicity of the conditions -that is, magical substances, mantras, and the mind that creates the illusion.

"All phenomena, which manifest as they do, are ineffable, yet appear due to the influence of conceiving of an 'I.' This process is like a mirage appearing from the synchronicity of vividly clear space and the presence of warmth and moisture.

"All sensory appearances of waking consciousness, dream states, the bardo, and future lifetimes are apparent yet ineffable. Confusion comes about due to fixation on their seeming truth. This is like a dream that one does not consider false- thinking, 'This is a dream' -but instead reifies and fixates on as some enduring objective environment.

"Due to the predominant condition of the perception of an inner 'I,' the realm of phenomena manifests as something 'other.' This is like the appearance of a reflection through the interdependent connection of a face and a mirror coming together.

"Because one is thoroughly ensnared by concepts of identity (dag-dzin), the realms of the six states manifest one after the other. This is like the cities of the gandharvas appearing in one's environment -for example, on a plain at sunset -as visionary experiences reified by the ordinary mind.

"While sensory appearances are primordially such that they have never existed, the myriad appearances that are seen, heard, smelled, tasted, or felt are like echoes -subjective appearances manifesting as though they were something else.

"All sensory appearances are not other than the ground of being, but are of one taste with that ground itself, like the reflections of all the planets and stars in the ocean that are not other than the ocean, but are of one taste with the water itself.

"Due to the concept of an 'I,' self and other manifest as though they truly existed within the panoramic sky of the ground of being, expansive basic space. This is analogous to bubbles forming on water.

"The pristine lucidity of the ground of being as empty basic space is forced into the narrow confines of the subjective perception of consciousness based on conceptual mind (yidshey). The influence of this entrenched habit causes sensory appearances perceived in confusion to manifest in all their variety. This is like the appearance of a hallucination when pressure is applied to the optic nerve or when one's nervous system is disturbed by an imbalance of subtle energy (lung).

"Sensory appearances manifest from the ground of being in all their variety in view of a consciousness that conceives of an 'I,' yet they do not diverge from or occur outside of that ground. This is like the case of an adept who has gained mastery (wang gyur-wa) over states of meditative absorption (tingnge-dzin) that permit the emanation and control of phantoms. Although a variety of phantoms manifest when such an individual is engaged in this process of emanation and control, in actuality these phantoms are free of any basis and have never existed as real objects.

"Ah, my incredible little child, meditate progressively in this way and, having realized that all sensory appearances are illusory, you will become a yogin of illusion."

Saying this, he vanished.

5 Responses
  1. Anonymous Says:

    The book says that in order to benefit fully from the book, one needs an empowerment. What is your view on this? Truth or merely tradition? And where can one get such an empowerment?

  2. Anonymous Says:

    PLAIN ENGLISH would make this book better and potentially helpful to a lot more people.

    The truth is supposedly simple, yet it has to be expressed with a bunch of nonsensical prose.

  3. Anonymous Says:


    Thank you. I have read 135 pages so far, and it is quite intelligible to me. I agree, I think it is a fantastic text. But the "ground of being" as awareness/space thing also sounded a bit suspicious to me. It sounds like Advaita. But awareness is empty of inherent existence. Is there even such a thing as "pure awareness"? Could it exist without some kind of object (which also depends on the abstraction awareness), subtle or gross? I think not. Atleast not to my experience.

    Btw, I wrote the first anonymous comment, not the second.

  4. Anonymous Says:

    This book is a bunch of bull. Empowerment my foot. Go look for the author. Pay him, he empower on your head. Simple practice dun do, go read liao become more deluded.

  5. blueglow Says:

    I think it is a matter of respecting the lineage. Such rules are not given without reason. The poster above me is just a perfect example of what happens when the books are read by people who are not qualified. They slander the Dharma which has far-reaching consequences into the future.

    Therefore, before one poofs at these rules, it is better to be humble and assume that there is wisdom beyond our own understanding. There are consequences we may not have factored in.

    There is also such a thing as respect. The retriever of this treasure has placed such conditions on its propagation, if in this day and time, we place so much stock in copyright issues, why are we so negligent about the wishes of a whole lineage of masters and transmissions.