On the Nondual View of Dzogchen and Zen:
Because the sugatagarbha (Buddha Nature) consists in the
qualities of enlightenment, which are spontaneously present
from the very beginning, all the various paths that may be
implemented serve only to render these qualities manifest...
The paths simply render the primordial luminosity of the
dharmakaya manifest. They do not create (cause) it. . . When
the mandala of the primordial ground—the authentic nature
of primordial buddhahood—is realized, the mind becomes
inseparable from the wisdom of all the Buddhas of the three
times (past, present, future). The irreversible ground of
realization is thereby achieved. In that very instant supreme
mastery is found—in which the ground and fruit are
inseparably united.
Jamgön Mipham (2007)
In terms of the source, the root of all phenomena, there is no such thing
as an observer and an object to observe. All the phenomena of
existence, without exception, abide in the supreme source in a
condition of birthlessness . . . As the supreme source (Samantabhadra),
pure and total consciousness, I am the mirror in which all phenomena
are reflected. Although lacking self-nature everything exists clearly;
without need for a view, the nature shines clear. Understanding the
essential unborn condition is not an object to observe dualistically. This
is the great understanding!
-Kunjed Gyalpo, The Supreme Source (trans. Namkhai Norbu)
From the beginning all beings are Buddha . . . If we turn inward and
prove our true nature, that true self, is no-self . . . our form now being
no-form... our thought now being no-thought . . . this earth where we
stand is the pure lotus land, and this very body the body of Buddha.
-Hakuin Zenji (trans. Philip Kapleau)
The essence of all the Buddhas exists prior to samsara and nirvana . . . it
transcends the four conceptual limits and is intrinsically pure; this original
condition is the uncreated nature of existence that always existed, the ultimate
nature of all phenomena. . . It is utterly free of the defects of dualistic thought
which is only capable of referring to an object other than itself. . . It is the base of
primordial purity. . . Similar to space it pervades all beings. . . The inseparability
of the two truths, absolute and relative is called the ‘primordial Buddha’. . . If at
the moment the energy of the base manifests, one does not consider it something
other than oneself . . . it self-liberates. . . Understanding the essence . . . one finds
oneself always in this state. . . dwelling in the fourth time, beyond past, present
and future. . . the infinite space of self-perfection. . . pure dharmakaya, the
essence of the vajra of clear light.
- Chögyal Namkhai Norbu, The Supreme Source, (1999)
Because the sugatagarbha (Buddha Nature) consists in the
qualities of enlightenment, which are spontaneously present
from the very beginning, all the various paths that may be
implemented serve only to render these qualities manifest...
The paths simply render the primordial luminosity of the
dharmakaya manifest. They do not create (cause) it. . . When
the mandala of the primordial ground—the authentic nature
of primordial buddhahood—is realized, the mind becomes
inseparable from the wisdom of all the Buddhas of the three
times (past, present, future). The irreversible ground of
realization is thereby achieved. In that very instant supreme
mastery is found—in which the ground and fruit are
inseparably united.
Jamgön Mipham (2007)
In terms of the source, the root of all phenomena, there is no such thing
as an observer and an object to observe. All the phenomena of
existence, without exception, abide in the supreme source in a
condition of birthlessness . . . As the supreme source (Samantabhadra),
pure and total consciousness, I am the mirror in which all phenomena
are reflected. Although lacking self-nature everything exists clearly;
without need for a view, the nature shines clear. Understanding the
essential unborn condition is not an object to observe dualistically. This
is the great understanding!
-Kunjed Gyalpo, The Supreme Source (trans. Namkhai Norbu)
From the beginning all beings are Buddha . . . If we turn inward and
prove our true nature, that true self, is no-self . . . our form now being
no-form... our thought now being no-thought . . . this earth where we
stand is the pure lotus land, and this very body the body of Buddha.
-Hakuin Zenji (trans. Philip Kapleau)
The essence of all the Buddhas exists prior to samsara and nirvana . . . it
transcends the four conceptual limits and is intrinsically pure; this original
condition is the uncreated nature of existence that always existed, the ultimate
nature of all phenomena. . . It is utterly free of the defects of dualistic thought
which is only capable of referring to an object other than itself. . . It is the base of
primordial purity. . . Similar to space it pervades all beings. . . The inseparability
of the two truths, absolute and relative is called the ‘primordial Buddha’. . . If at
the moment the energy of the base manifests, one does not consider it something
other than oneself . . . it self-liberates. . . Understanding the essence . . . one finds
oneself always in this state. . . dwelling in the fourth time, beyond past, present
and future. . . the infinite space of self-perfection. . . pure dharmakaya, the
essence of the vajra of clear light.
- Chögyal Namkhai Norbu, The Supreme Source, (1999)
Zen and Dzogchen: Unifying the Ground and Result
David Paul Boaz
David Paul Boaz
PDF Here
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