Namdrol wrote:Emptiness is the same thing in Dzogchen and Madhyamaka. Even rigpa is completely empty. But in Dzogchen we do not say that emptiness is dependent origination because of the way the term dependent orgination is used in Dzogchen. Not because Nāgārjuna is wrong.
You answered Rigpa is not dependent originated awareness, but you say it's empty. Obviously this is a contradiction, but you say in Dzogchen dependent origination means something else. Can you please clarify?
Also, in Dzogchen there is said "emptiness" is our real nature, but also there's term "base", then base is explained in terms of essence, nature and energy. How this is the same as Dependent Origination from Madhyamaka? Is Madhyamaka DO different to traditional Pali DO (12 links, starting with ignorance, from it fabrications, from it consciousness, from it name-and-form... and so on).
First, one has to distinguish the general theory of dependent origination from the specific theory of dependent origination. The general theory, stated by the Buddha runs "where this exists, that exists, with the arising of that,this arose". The specific theory is the afflicted dependent origination of the tweleve nidanas. There is however also a non-afflicted dependent origination of the path. For the most part, Madhyamaka covers the principle general dependent originationi order to show that all dependent phenomena are empty. Since, according to Madhyamaka, there are no phenonomena that are not dependent, the emptiness of non-dependent phenomena is never an issue, like hair on a tortoise or the son of a barren woman, since there are no non-dependent phenomena at all.
Nagarjuna however does discuss the twelve nidanas, ignorance and so on, in chapter 28 of the MMK.
The basis in Dzogchen is completely free of affliction, it therefore is not something which ever participates in afflicted dependent origination. Unafflicted causality in Dzogchen is described as lhun grub, natural formation. However, since there is causality in the basis, it also must be empty since the manner in which the basis arises from the basis is described as "when this occurs, this arises" and so on. The only reasons why this can happen is because the basis is also completely empty and illusory. It is not something real or ultimate, or truly existent in a definitive sense. If it were, Dzogchen would be no different than Advaita, etc. If the basis were truly real, ulimate or existent, there could be no processess in the basis, Samantabhadra would have no opportunity to recognize his own state and wake up and we sentient beings would have never become deluded. So, even though we do not refer to the basis as dependently originated, natural formation can be understood to underlie dependent origination; in other words, whatever is dependently originated forms naturally. Lhun grub after all simply and only means "sus ma byas", not made by anyone.
Rigpa is not a phenomena, it is not a thing, per se. It is one's knowledge of the basis. Since it is never deluded, it never participates in affliction, therefore, it is excluded from afflicted dependent orgination. However, one can regard it as the beginning of unafflicted dependent origination, and one would not be wrong i.e. the nidanas of samsara begin with avidyā; the nidanas of nirvana begin with vidyā (rigpa).