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Old 08-11-2017, 03:55 PM
jonesboy jonesboy is offline
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In the non-gradualist (tongo, sudden) path of Dzogchen and of the mujodo no taigen of
nondual Saijojo Zen, our intrinsic Buddha Nature (tathagatagarbha) is already inherently
present in each individual, so there is nothing to seek. The presence (rigpa, vidya) of our
luminous primordial, original Buddha nature—Buddha Mind—is “always, already
present”. "Wonder of wonders, All beings are Buddhas." The dualism of conditional
existence and of the exoteric gradualist path must be "cut through" (trekchö, kensho)
directly via the fiery concentrative force (tapas) of spiritual practice or sadhana aided by
direct transmission from the master (the Lama or the Roshi). "Introduce the state of
presence (rigpa) of mind nature directly" (Garab Dorje). "If the view is dualistic, there can
be no enlightenment" (Hui-neng). Of course, the necessary ngöndro or foundational
practices of Dzogchen and Shojo Zen are “gradualist,” preparing the student for the
liberating, sudden flashing realization of Absolute Truth, the always immediate presence
of rigpa that is satori. The tongo, sudden approach, as with zengo, the gradualist approach,
is a continuity of many sudden satori experiences opening into the vast emptiness ground
as we tread the ascending lifestage levels of realization, potentially all the way to
Buddhahood (Appendix A).

As we have seen, generally the view of the path of exoteric sutra is based on
renunciation and purification, the esoteric tantric path in transformation, and the radical
Maha Ati of the Dzogchen View is that the self-perfected state is the primordial presence of
Buddha mind is already present in each being. Buddha mind arises from the Buddha body
of ultimate reality (dharmakaya, chos-ku) personified as Samantabhadra, the Primordial Adi
Buddha whose ultimate realization is the Buddhahood of the individual. This concept-free
innate “pristine cognition” (dharmadhatujnana, chos-ying) of the vast expanse of Ultimate
Reality Itself (dharmata) is the emptiness (shunyata) base (gzhi) that is the actual nature of all
arising relative phenomenal reality. These two realities are the Two Truths (satyadvaya,
denpa-nyis), Relative and Absolute. The illusory or apparitional aspect of this primordial
Absolute Reality is the dependent arising of form as Maya or dharmin (Dudjom Rinpoche, 1991). Again, Buddha mind is inherently present in all beings “from the very beginning,”
or before. And it cannot be grasped or realized by discursive concept mind.
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