..續本文上一頁ated by the Tathagatagarbha Sutra. In Vajrayana Buddhism, it is elaborated in detail in the Web of Magical Illusion and Hevajra and Hevajra.

　　Since we posit that Buddha nature exists, then how is this existence different to that of the self, or atman, that non-Buddhists also hold to exist

　　 The Madhyamakavatara and its auto-commentary cited the doctrines from the Lankavatara Sutra to explain the differences between the existence of Buddha nature and the existence that the non-Buddhist and Hinayana assumed; this is quite evident to those who have studied it before. The existence of the self, or atman, is not free from grasping. They assume that something truly exists and grasp on its existence. Conversely, Buddha nature is the ultimate truth of reality, which is non-dual and inpisible oneness with emptiness. It is a state without any grasping. This ultimate truth of reality is equivalent to the “original appearance” described in Zen, which is what we perceive upon enlightenment. This state is also inpisible with emptiness. In order to achieve this state, the Sutrayana employs either a logical analysis or doctrines from Zen Buddhism. For the Vajrayana, esoteric practices such as focusing on vital points within the channels and wind energies, and visualizing a deity can be used to help practitioners to achieve this state swiftly. In addition, using the most profound and supreme Dzogchen (Great Perfection) practice, which requires a blessing and supreme pith instructions from a guru, the nature of the mind, or the clear light Buddha nature, can also be revealed quickly.

　　If we are using the pith instruction method to explain this state, it is described that whether it is the external material world, or the internal subjective experience of the mind, their nature is emptiness. This is the doctrine of the second turning of the wheel of Dharma. At the same time, while their nature is emptiness, their clear light never ceases and it has the quality of clarity and luminosity. This is the doctrine of the third turning of the wheel of Dharma. Of course, the nature of things and events is not mere emptiness alone, or the mere clear light alone. It is unrealistic to use our dualistic mind, or words, to express this nature of reality. Doing this is similar to attempting to measure the whole universe using a small piece of equipment, or using the wings of a small bird to measure spacious endless space. Only after you truly realize that unimaginable state do you know how it feels, just like the Zen master said: “Just like when you drink water, whether it is cold or warm, you can feel it yourself.”

　　Since the state of Buddha nature is so profound and subtle, is it possible for ordinary people to learn about it

　　 Yes, it is possible. Omniscient Mipham Rinpoche, great master Lama Tsongkhapa, and other eminent masters have described the doctrines of emptiness and Buddha nature in their commentaries on sutras and treatises. Although we cannot completely realize the nature of reality in a manner similar to those enlightened beings, we can still learn about and study it from the treatises written by all the masters. From these, we can gradually realize the nature of the mind.

　　What is specifically available in relation to the doctrines of Buddha nature

　　 From the Sutrayana, you can study the Five Treatises of Maitreya, which includes Distinguishing the Middle from the Extremes, Distinguishing Dharma and Dharmata, and the Sublime Continuum. You can also study Nagarjuna”s In Praise of Dharmadhatu. On this basis, if you want to delve deeper, then you will need to study Vajrayana”s Web of Magical Illusion. Finally, the most profound and subtle way to study this topic is through Dzogchen (Great Perfection) and Mahamudra.

　　For ordinary lay practitioners, such as…

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