..續本文上一頁is, who have realized the inseparableness of phenomena and emptiness, there is no fundamental difference between the core practices chosen by those masters, whether it is Great Perfection (Dzogchen), Mahamudra, Great Madhyamaka, Yamantaka, or the Realization of True Nature in Chan practice. The Omniscient Gangshar Rangdrol said:

　　Mahamudra, Dzogchen, and Madhyamaka, all of which reveal a consistent truth to the wise; only the foolish would reject one or another.

　　Mipham Rinpoche writes in his Beacon of Certainty:

　　If someone claims that his Dzogchen lineage is superior to Mahamudra or other lineages, then he has not transcended the relative concepts and attained true realization; for an enlightened mind will recognize that all of these teachings speak the one absolute truth.

　　The book further affirms:

　　Great Madhyamaka, free from any concepts and elaborations, and Great Perfection, realizing the luminous nature of mind, offer the same most extraordinary teaching under their different labels and expressions.

　　The self-arising Vajra, Third Karmapa, also said:

　　Great Madhyamaka, free from any concepts and elaborations, and Mahamudra, free from analysis and logic, are one, with the all-encompassing Great Perfection.

　　Milarepa writes in his Elaborated Teaching on Chakrasamvara:

　　The inpisible oneness of luminosity and emptiness of the nature of mind is expressed by Mahamudra as “non-discrimination”, by Dzogchen as “absolute expanse”, and by Prajnaparamita as “empty nature”.

　　It is said, in A Brief Discourse on the Realization of the True Nature:

　　The Three Emptinesses realized through the trekchöd practice in Dzogchen is similar to the realization of the True Nature in Chan, the rainbow body achieved by the thödgal practice in Dzogchen is comparable to the all-transcending Dharmakaya in Chan. The attainment in Chan relies only on self-cultivation without many skilful means for the transference and therefore progresses slowly; while Tantrayana practice draws empowerment from the Buddha to complement the practitioner”s self-effort and provides guidance with skilful means, which accelerates the fruition of realization.

　　A Treatise on the Essential Gateway to Truth by Means of Instantaneous Awakening also states:

　　Dhyana (Ch”an) is the cessation of deluded thoughts; samádhi is the realization of one”s original nature through meditation.

　　PrajnaParamita Sutra says:

　　I pay homage to the inconceivable transcendental wisdom that takes us to the other shore of enlightenment. This wisdom is empty by nature, unborn and unceasing, the same wisdom that is realized inpidually (by various holy beings), and is the wisdom which is the mother of all buddhas of the past, present and future.

　　There is a lot more exoteric and esoteric scriptural evidence, such as Longchenpa”s Treatise on the Web of Magical Illusion, which discusses the inpisible essence of varied teachings. I will not quote them all here but rather save that for a future elaboration.

　　All of these profound Dharma teachings also have to do with the practitioners” karmic connections from the past. As Jamyang Khyentse Wangpo wrote:

　　I studied Sakya scriptures and became proficient in Nyingma tantras instead – such is the amazing karma from previous lives;

　　I practiced according to the resultant vehicle of Secret Mantra, yet attained the self- manifested Great Perfection – such is the amazing karma from previous lives;

　　I prayed to Lord Yogisvara, but received blessings from none other than Padmasambhava – such is the amazing karma from previous lives;

　　All of these lineages are inseparable from Esoteric Dharma. The Japanese work, Mikkyō kōyō (Essentials of the Esoteric Teachings), quoted what Master Kūkai said to his emperor:

　　Each Dharma lineage has its own merit, but none of them de…

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