PACIFIC WORLD - The Institute of Buddhist Studies

336Pacific Worldhierarchical systemization of Buddhist paths arranged according tosoteriological efficacy and level of spiritual capacity required by thepractitioner. Listed in order from “lowest” to “highest” they are: Ûravaka,Pratyekabuddha, Bodhisattva, Kriyåtantra, Caryåtantra, Yogatantra,Mahåyogatantra, Anuyogatantra, and Atiyogatantra. 61 In general terms,the first two (“Hearer” and “Solitary Buddha” respectively) are based onthe Nikåya sutras and emphasize renunciation and a realization of non-selfwith respect to persons. The third refers to the s¥tra-based path of theMahåyåna, emphasizing purification in association with the Six Perfections(påramitå-s) and placing particular stress on compassion and analyticalreflection on emptiness (Ω¥nyatå). The next six paths represent progressivelymore advanced levels of tantric practice, culminating in Atiyogatantra,another name for Dzogchen. 62Within this framework, Nyingmapas describe and define Dzogchen indifferent (though usually overlapping) ways. As stated above, it is claimedto be the highest path, with respect to either its view or its practices. In thefirst sense, Dzogchen doctrines are considered the ultimate expression(possible in words) of the true nature of Reality, the individual, and thestate of awakening. In the second sense, “highest” refers to the specialdirectness or uncontrived nature of Dzogchen “practice.” In the context ofthe Nine Paths, Dzogchen is also described as (1) the culmination of allBuddhist paths, (2) the “essence” or “condensation” of all previous paths,or (3) the culminating stage of a single path or awakening process. In thisfinal sense, the first eight “paths” are considered preliminary stages ofrealization leading to an ultimate state of realization called “Dzogchen.” Inaddition, some presentations of Dzogchen describe it as an “all inclusive”path—a tradition that includes all Buddhist paths as means of “provok[ing]… the awareness (Tib. rig-pa 63 ) of the true nature of reality in its ultimatepurity and perfection.” 64In many of these formulations, Dzogchen is identified with the goal ofBuddhism, i.e., the enlightened state, nirvana or buddhahood. This viewunderlies Namkhai Norbu’s claim that Dzogchen is the “essence” of allBuddhist paths. As he puts it, Dzogchen is “The recognition of our trueState and the continuation of its presence,” and as such, “really is theessence of all paths, the basis of all meditation, the conclusion of allpractices, the pith of all the secret methods, and the key to all the deeperteachings.” 65 In general, “Dzogchen” may be used as a term for ultimateReality (identical with the true nature of the individual) and the ultimateexperiential state that realizes Reality. As a term for the Real, Dzogchen“connotes a natural and effortless unity underlying and pervading allthings,” 66 often described as an empty, yet luminous “Ground” (Tib. gzhi)out of which all phenomenal appearances arise. As a label for the realizationof the Real, Dzogchen indicates “a higher-order level of thought, … thepeak of a person’s endeavor to fathom the depth of his being [and] gain an