Sonam Wangchug wrote:
Namdrol, I understand that you are saying that Dzogchen is superior.
A text from the Vairocana aural lineage states:Otherwise, at that time, Vajrasattva emanated Garab Dorje from his heart and he arrived in the presence of five hundred Indian panditas, “My teaching is superior to your eight vehicles, more amazing than the view of mahāmudra, union. If it is understood in the morning, buddhahood in the morning, if understood in the evening, the dharmas of buddhahood in the evening. It is the essence of all views, the intention of all buddhas, the apex of all yanas, the dharma of the true meaning, called “the great perfection”.
In what specific way is Dzogchen superior to mahamudra?
When we say Dzogchen is superior to mahāmudra, we are referring to paths. In general, we are referring to sutra mahāmudra and mahāmudra of the two stages. Ultimately however, the state of Dzogchen, the state of Prajñāpāramita, and the state of Mahāmudra are not different.
Dzogchen offers a more detailed explanation of what this state entails, how Samantabhadra's liberation occured (yes, Samantabhadra is the name for Dharmakāya in gsar ma tantra as well, originating in Yogatantra, actually), how the delusion of sentient beings occurred and so on, as well as many explanations specific to the path.
Secondly about the buddha-hood that reverts to a basis, What is the tibetan term for this? What exactly does reverting to a basis entail, and could you provide a quote from a dzogchen text, that states that non-dzogchen paths (including mahamudra) Revert to basis? Thanks
I'll have to get back to you on that:
Meantime, the notion of a primordial Buddhahood is directly refuted by Shri Singha in this text. This is acceptable since a so called “primordial buddhahood” is not asserted. Full awakening is not possible without being free of the five afflictions. Both śravakas and pratyekabuddhas are abandon afflictions. Cittamatra and madhyamaka stop afflictions. Kriya, upa and yoga purify afflictions and transform them. The trio of mahāyoga, anuyoga and the view of union (mahāmudra) take afflictions into the path. The great perfection places afflictions a state of ceaseless objectlessness. It is not possible for wisdom to increase without giving up afflictions. Wisdom will not arise without purifying afflictions.
And, in giving advice about how Tibetans do not understand Dharma he states:"Since you Tibetans are small-minded, you are newly associated with dharma. Since you make new friends easily, you become biased towards dharma. Since you are fickle, māras and gongpos will enter your hearts. In terms of great perfection, the dharma of the unsurpassed result, one is bound in fabrications by dharmas bound in concepts. Since you have not differentiated views, you grasp your own opinions. Since you have not differentiated what to accept and what to reject, you do as you please. Since you have not differentiated the basis and the dharmakāya, you are not free from hope and fear."