The terminology of Dzogchen differs from Cittamatra because the primordial purity (Wyl. Ka-dak) of the Basis (Wyl. Gzhi) and the spontaneous accomplishment (Wyl. Lhun-Grub) of the Appearances of the Basis (Wyl. Gzhi-sNang) transcend the Mind (Wyl. Sems) and its mental events including the duality between the apprehender and the apprehended.
No different here. The ultimate nature (thusness) of the yogacara is sameness of apprehender and the apprehended.
The Mind (Wyl. Sems) is associated only with the Eight Consciousnesses, which according to Cittamatra or Shentong are the allbasic consciousness (Alaya Vijnana), the direct consciousness and the six consciousnesses of senses.
Conventionally speaking only, definitively speaking only the 7th and 8th consciousness is the mind (means) which is neither permanent nor impermanent.
According to terminology of Dzogchen this Mind (Wyl. Sems) arises only during the last third Unenlightenment (Wyl. Ma-Rig-pa) which took place only after not spontaneously accomplishing (Wyl. Lhun-Grub) the Appearances of the Basis (Wyl. Gzhi-sNang) because of the second Unenlightenment (Wyl. Ma-Rig-pa) and only after not recognizing the primordial purity (Wyl. Ka-dak) because of the first Unenlightenment (Wyl. Ma-Rig-
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Since this mind is actually the 8th consciousness, in the state of delusion as the means, it is called the alaya-vijnana, whereas in the state of intellect as the means, it is called the tatagatha-garbha. Your system lacked the word tatagatha-garbha, and so it required additional description of such body.
There are the infinitive modes (of Arising of Spontaneous Accomplishment; Wyl. Lhun-Grub) which can be summarized into 8 in practice of Dzogchen. In contrast it seems the practice of Yogacara has the only one mode - the absent:
Again these modes refering to the body, which are not relied in yogacara, also in dzogchen, only vidya is relied, and not the so called modes.
Basically, the elaborate terms in dzogchen is unnecessary and even if they are present, they simply refered to the same body of the yogacara.
Ju Mipham further explains the process of enlightenment according to the 3 natures:
• What appears to the nonconceptual sensory faculty as a duality of perceived and perceiver
• The process of formulation conducted by the rational mind, which is conceptual and first makes the assumption that whatever appears to be a duality actually exists that way and then formulates it by assigning a specific term; this is a process which is internal and equivalent to the rational mind’s conceptualization of percept and perceiver
• The inner faculties, that of the eye and so on
• Outer objects, form and so on
• The principles of awareness, the eye consciousness, and so on
• Vessel-like worlds’ appearances experienced in common.
Since these are all absent,
The three natures are basically the imaginary nature, dependent arising nature and the ultimate nature, as well as the 12 entrances are taught in yogacara, what are special about these?
suchness (the perfect nature) free of all these types of differentiation appears in its one taste (beyond reference points unimpaired vision, by example when the eye defect of blurred vision has been cured and one realizes that what appeared as floating hairs is no longer obctructive for the vision after the cure). This is what is referred to as “the subsiding of dualistic appearance into emptiness (Sunyata beyond extremes).”
This is sum up as thusness (bhuta-tatatha) in yogacara.