| Dzogchen — Great Perfection, Great Completion, Natural Great Perfection, Atiyoga (utmost yoga), the highest and most definitive path of the Buddhist nine vehicles to liberation; method of pointing the meditator to the direct experience of the true nature of reality — the ultimate primordial qualities of purity (i.e. emptiness, Sunyata), spontaneity (luminous clarity, Bodhicitta), and compassion (Karuna). | |
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Dzogchen View: Ground (gzhi) Knowledge (rigpa) Delusion (ma rigpa) -------------------------- Immanence and Distinction |
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The View |
Two significant terms used in Dzogchen literature are the basis, "ground" (gzhi) and gnosis, knowledge, awareness (rigpa), which represent the "ontological and gnoseological aspects of the nirvanic state" respectively. Dzogchen literature also describes nirvana as the "expanse" (klong or dbyings) or the "true expanse" (chos dbyings, Sanskrit: Dharmadhatu). The term Dharmakaya is also often associated with these terms in Dzogchen.
The Dzogchen view of the "Instruction Series" mengagde (man ngag sde) is classically explained through the "Eleven Vajra Topics". These can be found in the "String of Pearls Tantra" (mu tig phreng ba), the "Great Commentary by Vimalamitra", as well as in Longchenpa's "Treasury of Word and Meaning" (tsik dön dzö). The "Eleven Vajra Topics" are:
Ground (gzhi) A key concept in Dzogchen is the 'basis', 'ground' or 'primordial state' (Tib: gzhi, San: sthana), also called the "general ground" (spyi gzhi) or the "original ground" (gdod ma'i gzhi). The basis is the original state "before realization produced buddhas and nonrealization produced sentient beings". It is defined as "one’s unfabricated mind" (rang sems ma bcos pa). It is atemporal and unchanging, and yet it is "noetically potent", giving rise to mind, consciousness, delusion and knowledge. Since the basis transcends time, any temporal language used to describe it such as "primordial", "self-origination", etc is purely conventional. Also, the basis is not defined as being "one thing" (i.e. absolute monism), since there exists the production of diversity. The basis is also associated with the term Dharmata, defined as follows: "Dharmata, original purity, is free from all proliferation. Since it is unaffected by ignorance, it is free from all obscurations." The basis (gzhi, sthana) also is not to be confused with the "all-basis" (kun gzhi, alaya) or with the fundamental store consciousness (alayavijnana), since both of these are considered to have ignorance. In Dzogchen the generic term for consciousness is shes pa, and it includes the six sense consciousnesses. Different forms of shes pa include ye shes (jnana, 'pristine consciousness') and shes rab (prajna, wisdom). The basis, a pure empty consciousness, is what is to be recognized or understood to achieve awakening in Dzogchen. Thus, yes shes (jnana, 'pristine consciousness') is "a mere consciousness that apprehends primordial liberation and the generic basis [ground] as the ultimate." In other words, spiritual knowledge in Dzogchen is recognizing one's basis. The basis has three qualities. Each one is paired with one of the three bodies of the Buddha and with one of the three jewels (indicating that these are fully included in each sentient being):
From the "String of Pearls" Tantra:
The text, "An Aspirational Prayer for the Ground, Path and Result" defines the three aspects of the basis thus:
Moreover, the basis is associated with the primordial or original Buddhahood, also called Samantabhadra, which is said to be beyond time and space itself, and hence Buddhahood is not something to be gained, but an act of recognizing (awaking to) what is already immanent in all sentient beings. This view of the basis stems from the Indian Buddha-nature theory. Other terms used to describe the basis include unobstructed (ma 'gags pa), universal (kun khyab) and omnipresent.
Knowledge (rigpa) Rigpa (Sanskrit: vidyā, knowledge, awareness, gnosis) is a central concept in Dzogchen. A text from the "Heart Essence of Vimalamitra" called the "Lamp Summarizing Vidyā" (rig pa bsdus pa’i sgronma) defines vidyā in the following way: "...vidyā is knowing, clear, and unchanging". In Sanskrit, the term vidyā and all its cognates imply consciousness, knowing, knowledge, science, intelligence, and so on. Simply put, vidyā means unconfused [perfect] knowledge of the basis, the "ground" that is its own state. Rigpa is also described as "reflexively self-aware primordial wisdom," or "primordial wisdom's recognition of itself as unbounded wholeness." Thus, wisdom (shes rab, prajna) is nothing other than rigpa; literally means "intelligence" or "brightness", the innermost nature of the mind. This sharpness of rigpa is a function of the basic mind, a layer of mentality that develops; it translates as insight, awareness, which refers to non-dual and non-conceptual awareness of the true nature of reality (i.e. emptiness), spontaneity (luminous clarity) and compassion. The analogy given by Dzogchen masters is that one's true nature is like a mirror which reflects with complete openness, but is not affected by the reflections; or like a crystal ball that takes on the colour of the material on which it is placed without itself being changed. The knowledge that ensues from recognizing this mirror-like clarity (which cannot be found by searching nor identified) is called rigpa. Rigpa is "gnosis" which is "a form of awareness aligned to the nirvanic state". Other definitions of rigpa include "free from elaborations" (srpos bral), "non conceptual" (rtog med) and "transcendent of the intellect" (blo 'das). It is also often paired with "emptiness", as in the contraction rig stong (gnosis-emptiness). Rigpa is seen as beyond affirmation and negation, acceptance and rejection, and therefore it is known as "natural" (ma bcos pa), and "effortless" (rtsol med) once recognized. Because of this, Dzogchen is also known as the "Natural Great Perfection", the pinnacle and final destination of all paths. The atemporal nature of the basis [ground] also applies to the presence of the basis in sentient beings as rigpa, since time is not a factor when it comes to the analysis of the basis, "Great Perfection" texts can define the liberation of sentient beings as timeless, meaning that the state of liberation is their unconditioned essential state. It is not something to gain; it is something to discover. More importantly, the basis is buddhahood, and functions as buddhahood. All of the good qualities (yon-tan) of a Buddha are already "are innate (lhan-skyes) to rigpa, which means that they arise simultaneously with each moment of rigpa, and primordial (gnyugs-ma), in the sense of having no beginning (innate). Dzogchen texts refer to the basis and its rigpa, as it is present in sentient beings, as the Sugatagarbha (Sanskrit: Buddha Nature, the true nature of all beings; Sugata is "buddha, one gone to bliss" and Garbha is "womb" or "matrix"). Vimalamitra's commentary states that — "because the aim of buddhahood exists in the manner of a seed in the pristine consciousness of one’s vidyā, there is definitely success through practice." Dzogchen texts also describe how rigpa is connected to the energy body. Dzogchen tantras explain that rigpa can be located in the center of the human body, in the heart chakra. The "Realms and Transformations of Sound Tantra" states: "The jewel present within the heart in the center of one’s body is great pristine consciousness"; and so does the mantra Om Mani Padme Hum. Furthermore, the "Self-Arisen Vidyā Tantra" states: "The transcendent state of the perfect buddhas is supported. It is supported on the material aggregate, for example, like an eagle sleeping in its nest. It has a location. It is located in the heart — for example, like a figure in a vase." Dzogchen tantras also discuss the related topic of the energy body, mainly the nadi, vayu, and bindu (rtsa, rlung, and thig le; channels, winds and circles).
Delusion (ma rigpa) Ma rigpa (avidyā) is the opposite of rigpa or knowledge, ma rigpa is ignorance, delusion or unawareness, the failure to recognize the nature of the basis [ground]. An important theme in Dzogchen texts is explaining how ignorance arises from the basis or Dharmata (tathata, "suchness"), which is associated with ye shes or "pristine consciousness". Automatically arising unawareness (lhan skyes ma rigpa) exists because the basis is seen having a natural cognitive potentiality and a "luminosity" (gdangs) that transcends visible light. This is the ground for samsara and nirvana. When consciousness fails to recognize that all phenomena arise as the creativity (rtsal) of the nature of mind, and misses its own luminescence or does not "recognize its own face", sentient beings arise instead of Buddhas. Ma rigpa is explained in Vimalamitra's commentary as follows:
According to Vimalamitra's "Illuminating Lamp", delusion arises because sentient beings "lapse towards external mentally apprehended objects". This external grasping is then said to produce sentient beings out of dependent origination. This dualistic conceptualizing process which leads to samsara is termed manas as well as "awareness moving away from the ground". However, out of the basis both sentient beings and Buddhas arise (sentient beings arise due to ignorance/delusion). In the case of an ignorant sentient being the mind is called "empty cognizance suffused with ignorance" (ma rigpa). The mind of all the Buddhas is called "empty cognizance suffused with awareness" (rigpa). Immanence and Distinction Dzogchen holds (as other forms of Buddhism) the idea that samsara and nirvana are immanent within each other and yet are still different. In texts such as the Longchen Nyingtig for example, the basis and rigpa are presented as being "intrinsically innate to the individual mind". The "Great Perfection Tantra of the Expanse of Samantabhadra’s Wisdom" states:
Likewise, Longchenpa (14th century), writes in his "Illuminating Sunlight":
This lack of difference between these two states, their non-dual (advaya) nature, corresponds with the idea that change from one to another doesn't happen due to an ordinary process of causation but is an instantaneous and perfect "self-recognition" (rang ngo sprod) of what is already innately (lhan-skyes) there. This idea has its roots in Indian texts such as Nagarjuna's "Mulamadhyamakakarika", which states that samsara and nirvana are not separate, and that there is no difference between the "doer", the "going" and the "going to" (i.e. the ground, path and fruit). In spite of this emphasis on immanence, Dzogchen texts do indicate a subtle difference between terms associated with delusion (kun gzhi, alaya) and (sem, chitta), or mind, and terms associated with full enlightenment (dharmakaya and rigpa). The alaya (alaya-vijnana, "storehouse" consciousness) are associated with karmic imprints (vasana) of the mind and with mental afflictions (klesa). The "alaya for habits" is the basis (gzhi) along with ignorance (ma rigpa) which includes all sorts of obscuring habits and grasping tendencies. These terms stem from Indian Yogacara (yoga practice) texts, such as the "Ratnagotravibhāga". In the Tibetan understanding of the Yogachara school of Mahayana Buddhism, there are eight types of consciousness: 1-5 — five sense consciousnesses (visible forms, sounds, smells, tastes, and tactile objects) The Hinayana schools only recognize the first six. The eighth, often simply referred to as the "alaya" (Tib: künshi, ground of all) is sometimes confused with the ultimate alaya, which is the ground of all phenomena, both of samsara and nirvana. The Vidyadhara ("wisdom-holder") described the ultimate alaya and the split from it, which resulted in ego and the eighth consciousness, like this:
In addition to the alaya of the eighth consciousness, and the alaya of the basic ground, there appears a third type of alaya, whose nature is self-aware and luminous (Tib: rang rik rang sel). Sem (sems) is what comes out of alaya. Sem is defined as "that which minds an object". Alaya is the background, and sem is what creates the split. Then out of that comes the yi (manas, "mind"), which is like drawing in. Yi is almost like a receiver; sem is like an arm stretching out, which then brings back yi. Then the sixth consciousness, which can be referred to as the fifth skandha, edits the whole thing. Then it becomes presentable to rikpa (Tib. "awareness") here the discriminating awareness. [nalandatranslation.org] Relationship with Indian Buddhist Philosophies Although early Dzogchen authors held that the views of sutra such as Madhyamaka (Middle Way) were inferior to that of tantra, the 14th Dalai Lama, in his book Dzogchen, concludes that Madhyamaka and Dzogchen come down to the same point. The view of reality obtained through Madhyamaka philosophy and the Dzogchen view of rigpa can be regarded as identical. With regard to the practice in these traditions, however, at the initial stages there do seem certain differences in practice and emphasis. The Dzogchen view is based on the Indian Buddhist Buddha-nature doctrine of the Tathāgatagarbha Sūtras (Buddhadhātu, "buddha-element" or "buddha-nature"). According to the 14th Dalai Lama the "ground" is the Buddha-nature, the nature of mind which is emptiness. Rangjung Dorje (1284–1339), the 3rd Karmapa (head of the Karma Kagyu) and Nyingma lineage holder, also stated that the "ground" is Buddha-nature. Whether one does Mahamudra or Dzogchen practice, Buddha-nature is the foundation from which both of these meditations develop.
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The four schools: Nyingma, Sakya, Kagyu, and Gelug, are the main schools of Tibetan Buddhism. They preserved the Hinayana, Mahayana, and the Vajrayana level of Buddha’s teachings for centuries.
