Yogācāra already offers insights into the nonduality of consciousness. Indeed, that is the point of the whole school.michaelb wrote:Are you suggesting that dzogchen does not seek to provoke insight into the nonduality of consciousness?Malcolm wrote:He explicitly does, right on page 132, "The two traditions seek to provoke the same insight into the nonduality of conciousness..."michaelb wrote: He explicitly and repeatedly does NOT equate advaita with dzogchen.
Since Dzogchen rejects Yogācāra insights ( i.e. a Buddhist nondual realism) concerning the nonduality of consciousness, why would it accept Advaita (i.e. a non-Buddhist nondual eternalism) presentations concerning the nonduality of consciousness? Dzogchen texts and teachings take explicit pains to differentiate themselves from non-Buddhist schools such as Saṃkhya, Vedanta and so on, as well as Yogācāra and so on. Mañjuśrīmitra takes pains to explain why Dzogchen and Yogācāra are not commensurate views. So does Rongzom, so does Longchenpa, etc.
More importantly, he makes a gross error in asserting that Dzogchen and Advaita seeks to provoke the same insight. Nothing could be further from the truth.
I also expect you will now withdraw your claim, "He explicitly and repeatedly does NOT equate advaita with dzogchen," because he repeatedly and explicitly does.