The Mind

The teachings according to sutra, tantra, and dzogchen – both Bon and Buddhist – are mostly the same. Their purposes are mostly the same, views are mostly the same, but the lineage or style or teaching are a little different because of the different teachers. 

The main point of practice for all three is through our own mind. Practicing with our own mind. Not so much the body, not so much the speech, but mostly concerning the mind. Training the mind is the most important part. 

According to sutra, tantra, and dzogchen, they explain the mind, consciousness, and intellect. Sometimes these different words for mind have the same meaning, sometimes they mean different things. In sutra, they generally have the same meaning. But in Dzogchen and Tantra, then they have different levels of understanding. 

The Definition of Mind According to Sutra

In the philosophical system of sutra path, the primary definition of mind is clarity and cognizance. Or sometimes it’s defined as clarity and knowing. That is the definition of mind. 

Clarity refers to the capacity of the form of objects to arise much like a mirror reflects images. This is the aspect of mind that allows the appearance of objects to manifest clearly. Then the cognizant means the ability to know, perceive, or experience the object. 

The key feature in this context is that the intellect, consciousness, and mind all have the same meaning in the sutras. The focus is primarily on the consciousness that arise from the interdependent relation between subject (the perceiver) and the object (the perceived).

This is a general definition of the mind according to sutra. Note that it’s a bit more complicated as there are also many different school in the sutra path, so it is not easy to find one single definition. But generally all the schools agree on this definition and usage.

The Definition of Mind According to Tantra

In the context of the secret mantra, the nature of the mind is explained in relation to energy and the movement of inner wind (lung). And also, tantric scriptures identify the ultimate state of mind as the innate fundamental luminosity. Tantra’s notion of mind is the inseparability of wind and mind.  It is taught that the mind rides upon the wind (energy) like a rider on a horse. The goal is to dissolve the gross mind –conceptual thoughts– so that the subtle luminosity can manifest. The key factor for the tantric approach emphasizes meditating on the natural mind as the inseparable union of bliss and emptiness. 

The Definition of Mind According to Dzogchen

In Dzogchen, a strict distinction is made between the ordinary mind and the ultimate nature of the mind. The ultimate nature of mind means the pure awareness or Rigpa. According to Dzogchen, the essence of mind is empty, which is, the Dharmakaya. The essence of mind is empty of any inherent existence. Note that there are more subtle ways to describe this empty essence. Which I will not explain here. 

Next, the nature of mind is luminous, which is the Saṃbhogakāya. From that emptiness, the quality of clarity or luminosity arise unceasingly. This emptiness is not a voidness or big dead nothingness. This emptiness has the capability to arise all pure and impure appearances of phenomena. 

Finally, the most important aspect of mind all-pervasive compassion. This is the energy (tsal) of the union of emptiness and luminosity. The capacity of these two –emptiness and lucidity– to arise inseparably is the pervasive energy of compassion.

The Dzogchen practitioner views the mind as uncontrived, spontaneously present, and primordial pure. It is seen as something to be recognized in its natural state rather than something to be newly achieved or constructed through effort. 

This is a general explanation of the definition of mind in the three levels of sutra, tantra, and dzogchen.

Three Ways of Learning

According to Dzogchen, we say the Dzogchen view is spontaneous presence, pure, and the natural state of mind. There's a lot of contradictions too. These contradictions help us to gain more understanding in the view. They can take up our understanding very deep. That's why step-by-step we need to learn this very mind directly, which is the source of our enlightenment and the source of our suffering. There's many ways to understand the mind and many levels of understanding because of all the variety of individual sentient beings.

What does this mean to you? Not just what do the words mean. We mostly understand the meaning of the words. But what does this mean to you through your meditation and direct experience with your own mind? We can learn in three ways, through the words, through meditation, and through our own direct experience in life. When we hear a word like “spontaneous presence” we need to know what the word means in the context of the teaching. We need to know how to practice with this concept, how to meditate on or with spontaneous presence. And we need to know what the direct experience of spontaneous presence is beyond words. And so usually we go in this order, study the conceptual meaning “do I understand what the words mean in the context they are being used?” And we need to reflect. Then we need to ask “do I understand how these notions and ideas are practiced in meditation?” And we need to try our best to practice them, as much as we can every day. And finally we need to ask “do I understand the direct experience that is beyond words and concepts that these words are pointing to? Do I know that experience within me directly?” And we keep checking, reflecting, and using our mindful awareness to know our own mind deeper and deeper. So that we can heal and transform this very mind which is the source of both our suffering and our happiness.