Editing Longchenpa (section)

=== Dzogchen practice ===
Longchenpa categorized Dzogchen as a teaching within "secret mantra" ([[Vajrayana]]), and specifically, he considered it to be part of the perfection stage of [[Tibetan tantric practice|secret mantra practice]], defining this "great perfection phase" (''rdzogs rim chenpo''), as "resting in the pristine unfabricated enlightening-mind of awareness" (in his ''bSam gtan ngal gso'' 80.2).{{sfnp|Germano|1994|p=224}} Furthermore, Longchenpa defended the validity of Dzogchen as a stand-alone system of formless and effortless perfection stage practice, which did not require preliminary practice of the generation stage of [[deity yoga]] (unlike other tantric systems) nor standard tantric initiation rituals. Instead, for Longchenpa, the practice of Dzogchen merely relies on a pointing out (''sems khrid'') of the [[Ground (Dzogchen)|mind's nature]] in an encounter with a [[Lama|teacher.]]{{sfnp|Germano|1994|p=225-228}}

In his ''Grub mtha' mdzod'', Longchenpa describes how Dzogchen transcends the classic tantric generation and perfection stages which for him are based on effort, mental constructs and fixation. For Longchenpa, Dzogchen relies on simple (''spros med'') and more natural methods which are based on the recognition of the nature of the mind and the Dzogchen view (''Ita ba'') of reality.{{sfnp|Germano|1994|p=230}} Longchenpa also argues that this Dzogchen method is "superior to that of stress-filled actualization involved in ordinary generation and perfection" (''Zab mo yang tig'' vol. 11, 344.2-6).{{sfnp|Germano|1994|p=232-233}}

In the root verses and auto-commentary to his chapter on meditation within ''The Treasury of the Dharmadhatu'' (''chos dbyings mdzod''), Longchenpa placed strong emphasis on the importance of the practice of the "four ways of resting" in the nature of awareness (''cog gzhag bzhi'') and the  "three samadhis" (''ting nge 'dzin gsum''), offering also detailed explanations for their practice.{{sfnp|Barth|2013|p=80-196}} In the foreword to the book ''The Meditations of Longchen Rabjam'', [[Thrangu Rinpoche]] explicitly notes:<blockquote>One of the most renowned presentations of Dzogchen is given in Longchen Rabjam’s ''Chöying Dzöd''. This text gives clear instructions on how to develop the view and practice the meditation of resting in the nature of awareness. Studying and practicing these meditations will be of great benefit to everyone who encounters these instructions.{{sfnp|Barth|2013|p=9}}</blockquote>

Longchenpa also critiques tantric perfection stage methods (such as the [[Six Dharmas of Naropa|six yogas of Naropa]]) which focus on manipulating the winds (''vayu'') in the channels (''[[Nadi (yoga)|nadis]]'') of the [[subtle body]] in order to confine them into the central channel. Longchenpa sees these techniques are inferior, because they are strenuous and forceful and may lead to delusory appearances.{{sfnp|Germano|1994|p=316-319}} Longchenpa contrasts these tantric techniques with those of Dzogchen in which "the winds are left to naturally calm down of their own accord, there is no insertion into the central channel."{{sfnp|Germano|1994|p=319}}

Germano describes Longchenpa's view on this topic as follows:<blockquote>In his ''Grub mtha' mdzod'' kLong chen rab 'byams pa also incisively criticizes these normative modernist tantric practices of forcefully inserting the energy winds into the central channel in the attempt to achieve [[Rigpa|primordial gnosis]]. He contrasts this to Great Perfection contemplation in which the body's luminous channels are let be, and thus naturally expand outwards from their current presence as a thin thread of light at the body's center, so as to directly permeate one's entire existence and dissolve all energy blockages therein. He retains the emphasis on the body's center and light-experiences, yet undercuts the tone of control and manipulation.{{sfnp|Germano|1994|p=318}}</blockquote>