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Dzogchen
And Kashmir Shaivism
The Dzogchen’s tradition’s founding myth (Garab Dorje, Uddiyana, etc.) has been the
subject of much skepticism, and not only from Western scholars. [1] Eighteenth-century
Tibetan historian Sumpa Khanpo asserted that, contrary to what the tradition claims about
its own origins, Dzogchen actually began when a Hindu sadhu came to Tibet pretending to
be Padmasambhava and teaching Vedanta, claiming all the while that it was a form of
Buddhism. Earlier on, in the thirteenth century, Sakya Pandita claimed that Dzogchen had
been in uenced by Chan, a view that would be repeated in our own time by Giuseppe
Tucci. For what it’s worth, John Reynolds rejects all such criticism on the grounds that it is
never supported by any evidence, though he does not admit that the traditional history is
equally lacking in evidence. For myself, I nd intriguing hints that Dzogchen may have
some relationship with Kashmir Shaivism. Here I believe there is documented evidence to
make such a hypothesis seem at least plausible.
1. Time period. If we rely on veri able sources (rather than on unveri able assertions), both
Kashmir Shaivism and Dzogchen arose in the closing centuries of the rst millennium
A.D. This is a better t chronologically than the idea that Dzogchen was in uenced by
Chan.
2. Literary form. In both traditions, the founding texts take the literary form of a dialogue. In
Kashmir Shaivism: “The Tantras are usually in the form of a dialogue between Shiva and
Shakti. Shakti asks questions and Shiva gives the answers.” [2] In Dzogchen: The
fundamental tantra consists of “a dialogue between Sattvavajra, who poses the
questions, and Buddha Kunjed Gyalpo, synonymous with Samantabhadra, who
answers them.” [3]
3. The mirror analogy. Both Kashmir Shaivism and Dzogchen make repeated use of the
analogy of a mirror. From Kashmir Shaivism: “In the same way as the mirror underlies
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it.” [4] From Dzogchen: “A master may show the disciple a mirror and explain how the
mirror does not judge the re ections arising in it to be either beautiful or ugly: the mirror
is not changed by whatever kind of re ection may arise, nor is its capacity to re ect
impaired.” [5]
4. Initiatory experience. Both traditions stress the importance of the master’s transmission
to the disciple. In Kashmir Shaivism, the master initiates the disciple with Shaktipat. In
Dzogchen, the master initiates the disciple with Direct Introduction.
5. Consciousness. In both traditions, the central focus is on consciousness, and in
particular on pure consciousness.
In a later article on “Kashmir Shaivism and Dzogchen,” John Reynolds notes that both arose
around the ninth century: [6]
Kashmiri Shaivism, as a distinct movement separate from the earlier forms of dualistic
Shaivism based on the Shaivagamas, certainly arose with the Shiva Sutras of
Vasugupta in the ninth century Kashmir, if not before. Have we a synchronicity here?
This is precisely the era when Dzogchen was developing and spreading in Tibet
among both Buddhists and Bonpos.
Sam van Shaik makes the case that “Buddhists would have had the familiarity with Tantric
Saivism.” [7] He does qualify this, though, by stating that he doubts that any putative Indian
ancestors of the Dzogchen texts will ever be found:
By the time the mahamudra and margaphala teachings were brought to Tibet, no
trace was found of the forerunners of the Great Perfection texts, which has since led
to doubts over their Indic heritage. Though there is little doubt that most of the texts in
the canons of Great Perfection scriptures originated in Tibet, Indic models may well
have existed at one time.
Notes
[1] See part III of John Reynolds’ The Golden Letters: The Three Statements of Garab Dorje,
First Dzogchen Master (Ithaca, New York: Snow Lion, 1996).
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[2] Swami Shankarananda, Consciousness is Everything: The Yoga of

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(n.p., Australia: Shaktipat Press, 2003).
[3] Chogyal Namkhai Norbu and Adriano Clemente, The Supreme Source: The
Fundamental Tantra of Dzogchen Semde Kunjed Gyalpo, translated by Andrew
Lukianowicz (Ithaca, New York: Snow Lion, 1999).
[4] Abhinavagupta, quoted in Swami Shankarananda, Consciousness is Everything: The

Yoga of Kashmir Shaivism.
[5] Chogyal Namkhai Norbu, The Crystal and the Way of Light: Sutra, Tantra, and Dzogchen
(Ithaca, New York: Snow Lion, 2000).
[6] John Myrdhin Reynolds, “Kashmir Shaivism and Dzogchen,”

http://www.kamakotimandali.com/blog/index.php?p=1272&more=1&c=1&tb=1&pb=1.
[7] Sam van Shaik, “The Early Days of the Great Perfection,” Journal of the International
Association of Buddhist Studies, vol. 27, no. 1, 2004, pp. 165–206.
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What are some similarities noted between Dzogchen and Kashmir Shaivism traditions?

What evidence is cited to suggest a relationship between Dzogchen and Kashmir Shaivism?

9/16/2019 Theory

Theory Home Mooji Bernadette

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[2] Swami Shankarananda, Consciousness is Everything: The Yoga of

[4] Abhinavagupta, quoted in Swami Shankarananda, Consciousness is Everything: The

[6] John Myrdhin Reynolds, “Kashmir Shaivism and Dzogchen,”

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