The essence of all of the Buddha’s teachings is emptiness, or interdependent arising. Nothing arises, dwells, or ceases independently. Therefore, there’s nothing permanent. There is no truly existing self. Everything that we think exists, or does not exist, or both or neither — all these things are fabrications of our mind. We fabricate them and then we become attached to our fabrications. But we don’t realize they are our own fabrications. We think they are real, but basically, every single conception or clinging that we have is some kind of fanatical process. The Mahayana sutras teach emptiness, or shunyata, to lead us beyond all these extremes and fabrications.
When we talk about emptiness, something beyond fabrication, we immediately think of a state of being that has no function, like a couch potato or piece of stone, but that is absolutely not correct. It is not merely a negation, elimination, or denial. It is not like the exhaustion of a fire or the evaporation of water. It is full of function, and we call this function buddha activity, which is one aspect of buddhanature. This buddhanature has an aspect of uninterrupted wisdom. This is the difficulty, because as soon as we talk about wisdom, we think in terms of cognition and the senses and their sense objects. We are curious about how a buddha perceives things. But although buddhanature is seemingly a cognizer, it has no object, and therefore it cannot be a subject. Furthermore, it’s not inanimate, nor is it animate, in the sense of mind. This is why the Uttaratantra Shastra is really complementary to the Mahasandhi (Dzogchen) teachings, which always say that mind and wisdom are separate — the dualistic mind of subject and object is separate from the nondual wisdom, which is not other than buddhanature.
Dzongsar Khyentse Rinpoche
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