Dzogchen and Buddha-Nature
~ Yangthang Rinpoche, Introduction to the Nature of Mind, 1994
What can we add here?
- Video / Audio teachings merging the topics?
- Relevant Books?
- Songs of realization: Shabkar?
- I'm assuming we don't want to add all dzogchen books that mention BN to the site, so if we were to quote The Life of Shabkar here, would we just refer/link to the publisher page for it? Just a citation?
- Grounds of Buddha-Nature in Tibet by Doug Duckworth
- The distinction that Śākya Chokden makes between two types of self-awareness reflects the distinction Longchenpa made between self-awareness (rang rig) in Yogācāra (or "Mind-Only") and the gnosis of self-awareness (so sor rang rig pa'i ye shes) in the Great Perfection (rdzogs chen). Longchenpa's distinction between the basic consciousness (kun gzhi) and the Truth Body (chos sku) similarly conveys this fundamental difference between distorted and undistorted worlds. In fact, Longchenpa distinguished his view of the Great Perfection from that of "Mind-Only" in terms of buddha-nature, expressed as the "basic element" (khams):
- Proponents of Mind-Only assert a changeless permanence and mere [ordinary] awareness as self-illuminating, but this position differs because we assert the unconditioned spontaneous presence beyond permanence and annihilation, and the spontaneously present qualities of the basic element."
- The distinction that Śākya Chokden makes between two types of self-awareness reflects the distinction Longchenpa made between self-awareness (rang rig) in Yogācāra (or "Mind-Only") and the gnosis of self-awareness (so sor rang rig pa'i ye shes) in the Great Perfection (rdzogs chen). Longchenpa's distinction between the basic consciousness (kun gzhi) and the Truth Body (chos sku) similarly conveys this fundamental difference between distorted and undistorted worlds. In fact, Longchenpa distinguished his view of the Great Perfection from that of "Mind-Only" in terms of buddha-nature, expressed as the "basic element" (khams):
- Dzogchen Explained (Roger Jackson, Lion's Roar)
- The key to ascending through the eight phases [of Dzogchen practice] is to appreciate and settle into the Dzogchen perspective on reality, according to which the fundamental nature of ourselves—and the cosmos—is our inner pristine awareness (rikpa), also described by terms such as buddhanature, the dharma-body of a buddha, or pure, absolute space.
- Dzogchen asserts, with other Mahayana traditions, not only that we all have within us the capacity to become fully enlightened buddhas but also that in some sense we already are buddhas, in that pristine awareness is the fundamental nature of ourselves and the world simply waiting to be rediscovered. This sort of "gospel of buddhanature," running counter to the "tragic sense of life" influential in traditional European culture, is more appealing to many Western seekers, accustomed as they are to the psychological lingo of self-improvement, than are accounts of Buddhism that dwell on our delusion and the sufferings they incite and emphasize that attaining enlightenment is a process requiring years, and perhaps lifetimes, of effort.
- Other finds
From the Masters
Jikme Lingpa
In the context of the ground of Dzogchen, Jigme Lingpa begins chapter 11 with a clear statement about the importance of buddha-nature, given in the text as bde gshegs snying po (sugatagarbha):
- In the second turning of the Dharma wheel,
The Conqueror explained three doors of perfect liberation,
The essence of this teaching is awareness that is self-cognizing,
Which, celebrated as the Great Perfection,
Naturally resides in beings as their buddha-nature.~ Padmakara Translation Group. 2018 reprint. The Treasury of Precious Qualities called The Rain of Joy. New Delhi: Shechen Publications, pg. 113
Shechen Gyaltsap Gyurme Pema Namgyal
Buddha-nature is immaculate. It is profound, serene, unfabricated suchness, an uncompounded expanse of luminosity; nonarising, unceasing, primordial peace, spontaneously present nirvana.~ The Great Medicine: Steps in Meditation on the Enlightened Mind by Shechen Rabjam, p. 4.
Tulku Urgyen Rinpoche
If you believe there is a thing called mind, it is just a thought. If you believe there is no thing called mind, it’s just another thought. Your natural state, free of any kind of thought about it—that is buddha-nature. In ordinary sentient beings, this natural state is carried away by thinking, caught up in thought. Involvement in thinking is like a heavy chain that weighs you down. Now it is time to be free from that chain. The moment you shatter the chain of thinking, you are free from the three realms of samsara.
[...]
Our enlightened essence, the buddha-nature, is like the sun itself, present as our very nature. Its reflection can be compared to our thoughts—all our plans, our memories, our attachments, our anger, our closed-mindedness, and so on. One thought arises after the other, one movement of mind occurs after the other, just like one reflection after another appears. If you control this one sun in the sky, don’t you automatically control all its reflections in various ponds of water in the whole world? Why pay attention to all the different reflections? Instead of circling endlessly in samsara, recognise the one sun. If you recognise the nature of your mind, the buddha-nature, that is sufficient.~ "As the Clouds Vanish", Tricycle, Winter 1999 [1]
Empty cognizance is our nature. We cannot separate aspect of it from the other. Empty one aspect of it from the other. Empty means "not made out of anything whatsoever"; our nature has always been this way. Yet, while being empty, it has the capacity to cognize, to experience, to perceive. It's not so difficult to comprehend this; to get the theory that this empty cognizance is buddha nature, self-existing wakefulness. But to leave it at that is the same as looking at the buffet and not eating anything. Being told about buddha nature but never really making it our personal experience will not help anything. It's like staying hungry. Once we put the food in our mouth, we discover what the food tastes like. This illustrates the dividing line between idea and experience.
[...]
We must grow up, just like a new-born baby. The infant born today and the adult 25 years later is essentially the same person, isn't he? He is not someone else. Right now, our nature is the buddha nature. When fully enlightened, it will also be the buddha nature. Our nature is unfabricated naturalness. It is this way by itself: like space, it does not need to be manufactured. But we do need to allow the experience of buddha nature to continue through unfabricated naturalness.~ Excerpt from As It Is by Tulku Urgyen Rinpoche, Rangjung Yeshe Publications, 1999. Accessed in "Dzogchen, by Tulku Urgyen Rinpoche", Buddhism now, 3 July 2013 [2]
Yangthang_Rinpoche
In our present circumstances we can also consider, first, that the mind of all sentient beings is buddha, that all sentient beings possess the buddha nature, which is their very essence, and second, that we have all obtained the precious human rebirth. With these two things together the teachings are allowed to be transmitted and received.
[...]
The "mind nature teaching", the "practice experience", and the "meditation" are all different names for the same thing, which essentially is that all sentient beings possess the foundational buddha nature. How is it that they have come to possess this buddha nature, which is, in fact, their innate presence, their inherent essence? How is it that this is the fundamental nature of all living beings? This is what the lama reveals to the disciples in what is called the "sem tri", which is an introduction to the mind's nature. After receiving this introduction, through training and through one's ability to naturally comprehend, when one ascertains the nature as it is, this ascertainment is called "the view". The view is then the primary practice. Maintaining the view for months and years, with enthusiastic effort, is called "meditation". While one is engaged in meditation, the unfailing ability to observe one's behavior according to cause and result is called the "conduct". When view, meditation, and conduct reach their resultant stage through the effort of the practitioner, then in dependence upon the capabilities of the practitioner—be they superior, mediocre, or inferior—the corresponding result will occur. In the superior case the result will be the dharmakaya realization, in the mediocre case realization will occur at the moment of death, and so forth. The threefold practice of view, meditation, and conduct, and the results achieved thereby, are the subject of this type of mind nature teaching.~ Introduction to the Nature of Mind, Yeshe Melong Publications, 1994
Dzongsar Khyentse
When we talk about emptiness, something beyond fabrication, we immediately think of a state of being that has no function, like a couch potato or piece of stone, but that is absolutely not correct. It is not merely a negation, elimination, or denial. It is not like the exhaustion of a fire or the evaporation of water. It is full of function, and we call this function buddha activity, which is one aspect of buddhanature. This buddhanature has an aspect of uninterrupted wisdom. This is the difficulty, because as soon as we talk about wisdom, we think in terms of cognition and the senses and their sense objects. We are curious about how a buddha perceives things. But although buddhanature is seemingly a cognizer, it has no object, and therefore it cannot be a subject. Furthermore, it’s not inanimate, nor is it animate, in the sense of mind. This is why the Uttaratantra Shastra is really complementary to the Mahasandhi (Dzogchen) teachings, which always say that mind and wisdom are separate—the dualistic mind of subject and object is separate from the nondual wisdom, which is not other than buddhanature.~ "Spotless from the Start", Lion's Roar, 2008 [3]
