From the Dzogchen point of view, the root of the links of causation is the dualistic mind. The dualistic mind is the source of the outer universe and of one’s own self, all the psychophysical aggregates of one’s being.

But if this whole world, everything that we know in the universe as well as ourselves, has arisen through the dualistic mind, where does this mind come from? Obviously, this is a crucial question.

In the Mahayana tradition, the question is sometimes framed as follows: “All life lives on earth. What is the basis of the earth?” “The basis of the earth is a great ocean.” “What is the basis of this great ocean?” “The ocean is sitting on air.” “What is the air sitting on?” “It is sitting in space.”

Here we have arrived at the basis of all things, space. Space doesn’t rest on anything at all. Space simply is. Similarly, we have our bodies, with all our different senses and faculties. These arise from our karma, which in turn arises from our emotions, which arise from getting lost in thought, which arises from luminosity, the basic, substanceless luminosity of mind. What is this luminosity of mind? There is nothing besides this luminosity of mind. There is nothing underlying it. It is simply the nature of everything. Just as everything in the outer world, all the elements, everything whatsoever, arises within space and nothing underlies space, so in our own experience, the basis is this fundamental luminosity. There is nothing besides that. This is simply the way things are.

In Dzogchen, the essence of this primordial basis is neither positive nor negative. There is no pure or impure, virtuous or nonvirtuous, samsara or nirvana—they never exist in fundamental reality. [Prominent Nyingma teacher] Thinley Norbu Rinpoche says the primordial basis is “indefinite” or “empty” because it has none of the characteristics of samsara or transcendence. It goes beyond any of our possibilities of conception or expression. You cannot take our ordinary concepts and try to apply them to the primordial basis.

However, the primordial basis is not void like a vacuum; while its essence is empty or indefinite, its nature is clarity, and its energy is all-pervasive wisdom. At this particular stage, the clarity is inner; there is no outward expression at all. This clarity is often referred to as “inner luminosity” or “inner radiance.”

We can try to understand inner radiance through the example of a crystal. The potential for radiating different colored lights exists within the crystal. However, without sunlight striking the crystal, these lights will not appear outside. Yet we can think of these lights as existing within the crystal whether the sunlight is on it or not. In the same way, the inner radiance and energy of wisdom abide within the primordial basis but are not expressed.

When appearances arise from this primordial basis, at that moment, we can talk about the beginnings of enlightenment or the beginnings of ordinary mind, and we can distinguish between enlightened experience and the experience of ordinary beings. When wisdom appears outside, like when sunlight hits a crystal, at that first moment, the experience is radiant, primordial basis. If these appearances are immediately recognized as arising from the natural energy of our own true nature, this is awareness (rigpa). The recognition of these appearances as being our own appearance indicates enlightenment. We experience accurately the enlightened mind. However, if these appearances are not recognized as being the appearance of our own natural energy, then this is ignorance (marigpa), and this is the source of ordinary mind. Everything follows from that immediate recognition or nonrecognition.

At the moment when inner wisdom within luminosity appears outside, there are various appearances. If these appearances are seen but not their essence, then this is called “ignorance.” We think that there is a self and there are appearances, and there is a difference between “me” and “you.” The dualistic mind arises right at that moment.

But Buddha Ever Excellent (Samantabhadra), at that very point, is aware that there is neither subject nor object. Appearances simply arise from his own essence. This rigpa, this awareness, perceives all the various forms of enlightenment and all the various wisdoms. This appearance of wisdom on the outside is the manifestation of his awareness. For ordinary persons like ourselves, our ignorance at that point in time creates dualistic experience, and all these various forms of wisdom or the bodies of enlightenment become our various emotions and karma.

This description of Samantabhadra’s awareness illustrates the difficulty of describing the nondualistic nature of enlightenment in the conceptual terms of language. Samantabhadra is not a being who “has awareness” of something other or who recognizes anything either within himself or outside; “his awareness” is the nature of nondual awareness, which is inexpressible.

Right now we are the manifestation of the primordial basis, whether or not we are aware of it. We will dissolve back into it. There is no point at which we are separate from the primordial basis. We have nowhere else to go.

Without having clarity, it is impossible to attain realization. We must accurately identify the essence of what we see with this subjective mind. We might see a multicolored rope on the ground and think it is a snake. We would then have feelings about the snake. But we don’t necessarily see the actuality, the essence (that is, the rope). Similarly, we don’t understand the true nature of all of these appearances that arise from the primordial basis. Seeing an appearance from the primordial basis as it is is enlightenment. It is like seeing a rope as a rope.

The primordial basis is the basis of both buddhas and sentient beings. We share the same nature, the same primordial basis. Upon this basis, if there is awareness, rigpa, this creates the path of the buddhas. Upon this basis, if there is ignorance, this creates the path of sentient beings. However, at the beginning, there is this shared, fundamental, primordial basis.

All the galaxies of this universe have appeared out of space. At a certain point, they are going to disappear. All this change, the big expansion and the big reduction to nothing, appears within the sphere of space. Similarly, our dualistic experience comes out of the primordial basis and dissolves back into it. There is nothing solid or real about this particular experience of duality.

Clouds come out of the sky, rest in the sky, and dissolve back into the sky. In the same way, all the experiences of ordinary life and transcendent states such as nirvana appear out of this primordial basis. Right now we are the manifestation of the primordial basis, whether or not we are aware of it. We will dissolve back into it. There is no point at which we are separate from the primordial basis. We have nowhere else to go. We have never really been separated from this primordial basis.

No matter how large or awesome the clouds may be, they always arise from, and appear only in, the sky. No matter how much we experience pleasure or pain, or whatever lifetime we live through in this world or in any conceivable world, all this appears only within the primordial basis.

Awareness produces enlightenment, and ignorance produces our ordinary mind, ordinary sentient beings. Our confusion many, many lifetimes ago and our confusion right now are exactly the same. Awareness, as well, is exactly the same. It has never changed.

This is a very particular teaching of Dzogchen. It is like enlightenment being given to you in the palm of your hand. Certain types of thoughts characterize you as a sentient being. However, if you are aware of your true nature and recognize your pristine awareness, then you are enlightened. You will be able to understand this directly. It is very, very close. Immediate.

♦

From From Foundation to Summit: A Guide to Ngöndro and the Dzogchen Path by Orgyen Chowang © 2024 by Orgyen Chowang. Reprinted in arrangement with Shambhala Publications, Inc. Boulder, CO.