Difference between revisions of "Chinese Buddhist Encyclopedia:Sandbox/test"
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+ | You may already have encountered the terms : [[Lam Rim]]: , : [[Lam Dre]]: , : [[Dzogchen]]: , : [[Mahamudra]]: and : [[Maha Ati]]: . These are the designations of systems or methods, : [[views]]: or attitudes that are : [[characteristic]]: of various : [[schools of Tibetan Buddhism]]: . | ||
+ | |||
+ | : [[Lam Rim]]: | ||
+ | |||
+ | The first, the : [[Lam Rim]]: teachings, comprise a graduated : [[path]]: to : [[wisdom]]: that is usually associated with the : [[Gelugpas]]: , but is used by all : [[schools of Tibetan Buddhism]]: and, since it refers to a : [[gradual]]: and ordered system, is the method used in almost all the world's : [[Buddhist traditions]]: in one : [[form]]: or another. The sect to which HH : [[Dalai Lama]]: belongs calls : [[Tsong Khapa's]]: great text, known as the Great : [[Lam Rim]]: (: [[Lam Rim]]: Chenmo) "the definitive teachings on the : [[Path]]: to : [[Enlightenment]]: ." | ||
+ | |||
+ | : [[Lam Dre]]: | ||
+ | |||
+ | The : [[Sakyapa]]: : [[path]]: is called : [[Lam Dre]]: , The : [[Path]]: and Its Fruit. | ||
+ | |||
+ | The other three terms Maha-ati, [[Dzogchen]] and [[Mahamudra]] really only two. The refer to practices that teach the way of directly experiencing the : [[true nature]]: of : [[consciousness]]: -- what is usually called ": [[Mind]]: ." Maha-ati is : [[Sanskrit]]: for the : [[Tibetan]]: expression, : [[Dzogchen]]: , a a term generally associated with : [[Nyingmapas]]: . | ||
+ | |||
+ | [[Mahamudra]] | ||
+ | |||
+ | : [[Mahamudra]] is [[Sanskrit]] for the : [[Tibetan]]: Chagchen (spelled phyag-rgya-chen -po, or -mo) associated with the : [[Kagyu]]: . In the : [[prayers]]: that accompany the : [[ngondro]]: or ": [[extraordinary]]: : [[preliminary practices]]: ," we pray to achieve the : [[fruition]]: of our practices, : [[Mahamudra]]: . | ||
+ | |||
+ | : [[Mahamudra]]: is like being immersed in the ocean, while : [[Maha Ati]]: is like looking over the expanse of that ocean. | ||
+ | |||
+ | (< From www.baynet) | ||
+ | |||
+ | The two approaches may have first been taught as a combination by the First Chagme Rinpoche (17th-century.) However, their connection was fully understood at least by the time of the Third Karmapa, Rangjung Dorje (1284-1339) for, in the Aspiration Prayer of Mahamudra, he says, | ||
+ | |||
+ | "Being free from mind-productions, it is the Mahamudra. Free from extremes, it is the great Madhyamika. Since it is the consummation of everything, it is called the Great [Maha] Ati. May I have the confidence that, by understanding one, all are realized." | ||
+ | |||
+ | The "it" which Karmapa Rangjung Dorje refers to is the ultimate nature of the mind. Note that Karmapa considers the philosophical realization of Emptiness known as Madhyamika, as also leading to realization of that nature. | ||
+ | |||
+ | His Eminence Jamgon Tai Situ Rinpoche reiterates that in his commentary on Karmapa Rangjung Dorje's The Aspiration Prayer of Mahamudra, the Definitive Meaning mentioned above. (Shenpen Osel: That on-line journal has a number of teachings on Mahamudra. See vol. 3, 2000 especially.) | ||
+ | |||
+ | "Karmapa says, being beyond any kind of conceptual limitation is Mahamudra. Being beyond any kind of extreme like nihilism, eternalism, etc. is the middle way, the Great Middle Way. The essence of all together, the unity of everything, is called the great completeness, Dzogchen. Then he says, by knowing any one of these, one realizes the essence of everything." | ||
+ | |||
+ | Dzogchen and Mahamudra can both be taught as a progression of Ground, Path, and Fruition. Ground establishes the view and includes information including principles which we can use for orientation; Path involves the implementation of Ground and may refer to specific meditation techniques, and Fruition is the result of the Path -- in the case of Mahamudra and Maha-Ati, it is Enlightenment. | ||
+ | |||
+ | Mahamudra is taught in all the Kagyu lineages, and in the Gelug lineage as well. Dzogchen is primarily a Nyingma practice but many teachers, eg. Dzogchen Ponlop Rinpoche, are fully qualified to teach either. Also, On the Union of Mahamudra and Dzogchen is a popular topic of public discourse. | ||
+ | |||
+ | Both practices have relatively easy to understand instructions but books are not much help. The genuine application of these practices require a qualified guide, and there really is the necessity for the special transmission and "pointing out instructions" to be given by a qualified person. (Look at the above oval image again, please.) | ||
+ | |||
+ | Dzogchen | ||
+ | |||
+ | The Guhyagarbha tantric tradition holds that the Dzogchen (or Dzokchen) teachings were introduced by fully awakened beings to the sage Vimalakirti, and then codified by King Dza of Uddiyana, the region where Padmasambhava appeared. In the form of that tantra, the method was passed by the yogi Kukkuraja to Sri Pramodavajra (Tib. Garab Dorje,) who at that time (ca. 775 CE) was a Buddhist monk. | ||
+ | |||
+ | Accomplishing full realization, Garab Dorje as a wandering yogi then taught mahapandita (great expert) Manjushrimitra, of Nalanda University in central India. Later, both yogis taught at the great stupa of Shankarakuta. | ||
+ | |||
+ | The essence of this non-dual (Skt. advaita) approach is, that through the pointing out instructions of an empowered, experienced Dzogchen teacher, one can be | ||
+ | |||
+ | 1. directly introduced to one's own nature which is not different from the Dharmakaya; | ||
+ | |||
+ | 2. directly recognize (Skt. pratyabhijna) that singular state, and | ||
+ | |||
+ | 3. through this experience, directly immerse in it by means of faith in Liberation. | ||
+ | |||
+ | Nyoshul Khenpo in Natural Great Perfection: Teachings on Dzogchen holds that experience is a function of the "creative energy of the ground state of being" or the dharmakaya. Traleg Rinpoche who is a Kagyupa said, in a teaching about Dzogchen, that Mahamudra and Dzogchen are the same since both say that the dharmakaya, sambogakaya and nirmanakaya are present in everyone, and not only in buddhas. | ||
+ | |||
+ | This is so when we see that: dharmakaya - is the nature of the original state of being (Emptiness) sambogakaya- is the essence of the original state (luminosity) and nirmanakaya- the unceasing activity of mind, its experiences and responsiveness. | ||
+ | |||
+ | These three concepts are fundamentally the same thing and that fact can be recognized by everyone under the guidance of a teacher who has seen and understood that. That attitude or view really cannot be described or conceptualized, for there is no object or subject to talk about. | ||
+ | |||
+ | Honey & Maple Syrup | ||
+ | |||
+ | Alex Wilding, in response to a question, to the Kagyu email list, Sept. 3, 2007: | ||
+ | |||
+ | . . . . . . . . there is a broad similarity between the two. Even the | ||
+ | |||
+ | speculation that the ultimate experience of the two is the same is not | ||
+ | |||
+ | particularly remarkable. | ||
+ | |||
+ | Coming in a bit closer, there is also a broad similarity in the paths of the | ||
+ | |||
+ | two systems. As both systems are looked on as the pinnacle of Buddhist | ||
+ | |||
+ | practice, and of Tantric practice in particular, they both assume that the | ||
+ | |||
+ | practice is based on first of all the path of renunciation and individual | ||
+ | |||
+ | liberation, and also on the bodhisattva path of universal compassion as well | ||
+ | |||
+ | as the wisdom of the empty nature of all phenomena. | ||
+ | |||
+ | Both will begin with consideration of topics like precious human birth, impermanence, karma and suffering. Both will put a lot of emphasis on the special foundations involving tantric refuge (by "tantric" I mean refuge in the three roots of lama, yidam and protector as well as the three jewels of buddha, dharma and sangha), bodhicitta meditations, Vajrasattva practice for purification, mandala offering, guru yoga. | ||
+ | |||
+ | On top of this, both paths will then be likely to involve other more specialised and/or elaborate guru yogas, and more or less extensive yidam practice. In both cases it is not at all unlikely that at a more or less advanced stage some of the "psychophysical" yogas involving blissful heat and other related "perfecting stage" practices will be performed. | ||
+ | |||
+ | In both cases I think it is fair to say that it will be clear that all of this extensive practice is of enormous value as a support and as a means of opening up to the blessings of the lineage/lama/Buddha, but at the same time has a certain aspect of being beside the point! | ||
+ | |||
+ | The single essential is, so I have been led to believe, just recognizing the true | ||
+ | |||
+ | nature of the mind. Both systems again, for more essential practice, will | ||
+ | |||
+ | involve "calmness" and "insight" meditations of a type that is subtly but | ||
+ | |||
+ | importantly different from conventional "calmness" and "insight" meditations. | ||
+ | |||
+ | But the picture that I have just painted has been done with a very broad | ||
+ | |||
+ | brush. Once you start to get into the real nuts and bolts, the details are | ||
+ | |||
+ | different in many ways. The lineages are different. The liturgies are | ||
+ | |||
+ | different. The yidams are different. The tantras are classified in different | ||
+ | |||
+ | ways. The practices are based on different tantras. The stages of the | ||
+ | |||
+ | unfolding of experience are described differently. The tunes are different. | ||
+ | |||
+ | The hats are different! | ||
+ | |||
+ | So it's like the difference between the taste of honey and the taste of | ||
+ | |||
+ | maple syrup. . . . . | ||
+ | |||
+ | Clarifying the Terminology | ||
+ | |||
+ | Rigpa in Dzogchen and Mahamudra are not the same thing. The former refers to a wisdom; the latter refers to the reflexive clarity of the mind, which discovering its own Emptiness, rests in it. This latter meaning is similar to gsal rig, "clear awareness" at term from the Sakyapa Lam 'bras [pron. lam dre] system. | ||
+ | |||
+ | To understand these distinctions, we need to look at their Sanskrit origins: | ||
+ | |||
+ | Svasamvedana is a term from Buddhist logic that refers to reflexive (or, self-) cognition. In Tibetan it is rang rig. In Buddhism, this term refers to a tenet of the Sautrantika school, following Dharmakirti. In that context, because this rang rig is held to be ultimate, it is rejected by some Madhyamakas like Shantideva. Others, such as Shantarakshita, accept it as a convention, and as such it is a term that plays an important role. However, rangrig in this context must not be confused with rig pa as used by the Dzogchen system. | ||
+ | |||
+ | Prati-atmya-vedanaj~naana is a term from Sutra meaning, "wisdom of independent self-awareness." It is used in Tantra and Dzogchen, and the Tibetan term is sor rang.gyis rig.pa'i ye.shes. | ||
+ | |||
+ | The equivalent term in Mahamudra teachings for Dzogchen's rigpa is sahajaj~naana, meaning "innate wisdom." In Tibetan, this is called lhan cig skye ye.she . | ||
+ | |||
+ | Rigpa in Mahamudra | ||
+ | |||
+ | How is this so? The late Bokar Rinpoche, in the insight section of his short Mahamudra text, outlines three stages of Mahamudra as "seeing reality as the nature of the mind, severing the basis and the root, the introduction having determined awareness to be empty." | ||
+ | |||
+ | This last phase consists of two steps: First one determines that awareness is empty, then introductions are made through movement, and so forth [ie. examination / analysis]. He says, "First, let the mind relax in its own state. Look nakedly at the relaxed mind. Maintain the stream of recollection without distraction. Make no effort to accept or reject any concepts which may arise; rest alert and present in the clarity and emptiness in the moment of ordinary mind, free from grasping." | ||
+ | |||
+ | So there we understand that rigpa is just this clarity. According to Yangonpa's Ri chos, this ordinary mind -- tha mal gyis she pa -- is a yogi's name for non-conceptual wisdom -- rnam.par mi.rtog.pa ye.shes. | ||
+ | |||
+ | Further proof that in Mahamudra rigpa is a synonym for mind rather than wisdom is given a little later, when Bokar Rinpoche goes on to say, "In the same way, the trio of appearances, awareness and emptiness are the self-perfected unification of clarity and emptiness from the beginning . . . ." So rigpa here refers to the second stage. | ||
+ | |||
+ | By contrast, rigpa in Dzogchen [cf. the name of Sogyal Rinpoche's organization] is [short for] rang.'byung rig.pa'i ye.shes, ie. the wisdom of self-originated awareness. What does self-originated awareness mean? It means that it is discovered for oneself through one's own experience. Since it is discovered without reference to any outer object, it is called the "wisdom of independent self-awareness." | ||
+ | |||
+ | Finally, the translation of rang.gyis rig.pa (shortened to rang rig) as "intrinsic awareness" is not a good one. The expression, "intrinsic," usually refers to an essential property of something, eg. "water is intrinsically wet." However, in Tibetan "gyis" is an instrumental term, so rang.gyis means "by itself" (and not "of itself.") For example, rang.gyis stong is "empty by itself." Therefore, rang.gyis rig.pa means "self-aware" or "reflexively aware." | ||
+ | |||
+ | Two things that can cause confusion: | ||
+ | |||
+ | 1. not distinguishing between mind & wisdom: Wisdom is self-originated in the sense that it cannot be produced from outside oneself; it arises from one's realization of reality, ie. Emptiness. Mind is ever dependent on causes and conditions. | ||
+ | |||
+ | 2. the way rigpa is used differently in Dzogchen and Mahamudra: In Dzogchen it refers to wisdom but in Mahamudra it refers to mind. However, there are many Kagyu Dzogchen masters, and sometimes the term rigpa can be used for both -- for the ordinary mind of Mahamudra (which is a wisdom,) and in the Dzogchen sense. | ||
+ | |||
+ | Reading is not Doing | ||
+ | |||
+ | Many books are available on these topics, and many more have those enticing words in their titles, but describe or explain as they might, they will not, by themselves, take you where you want to go. The analogy has been made to a travel guidebook that can never serve as a substitute for the actual journey. In fact, such books may actually serve to discourage or confuse the reader, or worse -- may set you off on misleading tangents. They are usually intended to provide added support for the actual teaching by the lama who has written it, eg. Pointing Out the Dharmakaya by Ven. Thrangu Rinpoche. | ||
+ | |||
+ | Anyone interested in Dzogchen and Mahamudra should find an accomplished teacher of a genuine Buddhist lineage with the qualifications and experience to provide "pointing-out instructions" and personal guidance. | ||
+ | |||
+ | K. suggests HH Dalai Lama's Dzogchen: The Heart Essence of the Great Perfection or Namkhai Norbu Rinpoche's Dzogchen: The Self-Perfected State or his (with John Reynolds) Self-Liberation. | ||
+ | |||
+ | "The Self-Perfected State may be the most accessible introductory book written on the subject in English. But I wouldn't take any of them very fast ... . | ||
+ | |||
+ | The Practice of Dzogchen by Longchenpa according to Tulku Thondrup is pretty accessible and is a good overview/reference. [Also] The short teachings published by Tulku Urgyen Rinpoche are completely accessible. I haven't read his son[g]s but I've heard they have the same quality. | ||
+ | |||
+ | Of course, when you go to teachings realized beings (HH Trulshik Rinpoche in this case) begin the teaching with stuff like: 'Concerning the nature of mind, there's really not much to say ... .' -- joke (sort of) but really not a joke." | ||
+ | |||
+ | Relating Mahamudra and Dzogchen (MahaAti) | ||
+ | |||
+ | Traleg Rinpoche said: "There is no real difference. The difference is how you understand the two traditions. In dzogchen they say you become realized by seeing the nature of the mind and by seeing mind as delusion. But in mahamudra we do not make that distinction between mind and the nature of mind." | ||
+ | |||
+ | ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ | ||
+ | |||
+ | BB wrote to the Kagyu Email List: | ||
+ | |||
+ | "In Natural Liberation (Boston: Wisdom, 1998) Dhomang Gyatrul Rinpoche, one of the most amazing masters I have ever met, said | ||
+ | |||
+ | '. . . there were two people who once went to a lama for spiritual instruction. The lama gave them teachings on the Great Perfection. | ||
+ | |||
+ | One of the two gained a sound understanding of the teachings, and he went into retreat to put them into practice. He gained confidence in the teachings, and he gained realization. The other person, having heard these teachings on the Great Perfection, came away with the impression that the lama had said there is no difference between virtue and vice. Thinking that he did not have to abandon anything or follow anything, that he could be totally uninhibited, his behavior became uninhibitedly nonvirtuous. His mistake was to think there is no difference at all between virtue and nonvirtue. | ||
+ | |||
+ | The fact that he had such a profound misconception of the teachings was his own karma [That is, it was not the lama's fault, for he explained the dharma accurately and fully to both students] and as a result of that, he engaged in all the ten non-virtues and so forth. | ||
+ | |||
+ | Eventually these two people met again and compared notes as to what they had been doing in regard to what they thought was the implementation of the lama's instructions. They found that their views were not at all compatible and decided to go back to the lama to find out the truth. They went to him and explained the situation. The lama said that the one who had gone into retreat was right and that the one had acted without inhibition was incorrect. | ||
+ | |||
+ | At that point the person who was told that he was completely wrong got very angry. He defended himself saying that he had received the same teachings as the other person, that he had been diligent, but that now he was being told he had done everything wrong; and then he went away. Eventually, he was reborn as an animal. The other practitioner became a buddha."' | ||
+ | |||
+ | "Earlier in the book, [Dhomang Gyatrul] talked about an excellent refuge formula written by Guru Padmasambhava himself and then discovered by the Terton Karma Lingpa, that covers the successive levels of taking refuge, from outer to the innermost: | ||
+ | |||
+ | I bow and take refuge in the spiritual mentors | ||
+ | |||
+ | Who constantly bear in mind | ||
+ | |||
+ | The limitless sentient beings of the three realms and six states of existence, | ||
+ | |||
+ | In the past, the present, and the future. | ||
+ | |||
+ | I bow and take refuge in the buddhas, | ||
+ | |||
+ | The blessed sugatas of the ten directions and the four times, | ||
+ | |||
+ | The foremost among people, endowed with the signs and symbols of spiritual awakening, | ||
+ | |||
+ | Whose enlightened deeds are inexhautible and as vast as space. | ||
+ | |||
+ | I bow and take refuge in the sublime Dharmas, | ||
+ | |||
+ | The Dharma of ultimate truth, free of attachment to quietism, | ||
+ | |||
+ | The irreversible path of the three yanas, | ||
+ | |||
+ | The scriptures, treasures, oral transmissions, and practical | ||
+ | |||
+ | instructions. | ||
+ | |||
+ | I bow and take refuge in the sanghas, | ||
+ | |||
+ | The field of supreme assemblies who dwell on the unmistaken path, | ||
+ | |||
+ | The assembly of aryas, who are utterly free of the taints of mental afflictions, | ||
+ | |||
+ | The bodhisattvas, sravakas, and pratyekabuddhas, who are the supreme upholders of the Victor's revelation. | ||
+ | |||
+ | I bow and take refuge in the spiritual mentors, | ||
+ | |||
+ | Who are of the very nature of the buddhas of the three times, | ||
+ | |||
+ | The chiefs of all the secret, unsurpassable mandalas, | ||
+ | |||
+ | Who, with blessings and compassion, guide all beings. | ||
+ | |||
+ | I bow and take refuge in the chosen deities, | ||
+ | |||
+ | Whom the Dharmakaya, unborn and free of the extremes of conceptual elaborations, | ||
+ | |||
+ | Emanates as peaceful and wrathful deities for the sake of the world, | ||
+ | |||
+ | Bestowing the supreme and common siddhis. | ||
+ | |||
+ | I bow and take refuge in the assembly of dakinis, | ||
+ | |||
+ | Who move in the space of reality-itself with the power of compassion, | ||
+ | |||
+ | Who bestow supreme bliss from a pure abode, | ||
+ | |||
+ | And grant siddhis to those who maintain their samayas. | ||
+ | |||
+ | I take refuge in the originally pure essence, nature, and compassion | ||
+ | |||
+ | In primordial emptiness, free of conceptual elaboration; | ||
+ | |||
+ | And I take refuge in the state of non-grasping, which transcends the intellect, | ||
+ | |||
+ | In the nature of the great, vast expanse of homogeneous perfection." | ||
+ | |||
+ | Rinpoche elucidates the above verses: | ||
+ | |||
+ | "The outer refuge is in one's spiritual mentors, and the Buddha, Dharma and Sangha. The inner refuge is again in one's spiritual mentor (Note: who ultimately is none other than one's very own mind), one's chosen deity, and the dakini. Finally, the secret refuge is "taking refuge in the experience of non-grasping which transcends the intellect." | ||
+ | |||
+ | As such, all three levels of refuge should ultimately be taken without exception; however, since many of us have yet been introduced to this "experience of non-grasping which transcends the intellect" in the hand of a dzogchen lineage guru, nor have we been able to recognize and maintain the "Nang drag rig sum," which is the hallmark of one who is truly taking refuge in the lama, yidam and khandro, we should at least take refuge at the outer level constantly. | ||
+ | |||
+ | Even though the act of taking refuge, especially perhaps the Outer Refuge, may sometimes be thought of as preliminary, it nonetheless is very important and should be done correctly, as Gyatrul Rinpoche says: | ||
+ | |||
+ | "Now we go to the preliminary practices, which are the very core of Dharma practice. This is not the time to cut corners. We've been cutting corners since beginningless samsara, and this has led us to perpetuate our own existence in samsara. If we cut corners in the present as we have in the past, then in the future too, we'll simply continue to wander in the cycle of existence. | ||
+ | |||
+ | Therefore, it's very important to listen and study well and put the teachings into practice. Without doing that, if you then think that you can teach this to other people, it's a disgrace. You're finished. All of these teachings are Atiyoga (i.e., Dzogchen or Great Perfection) teachings, and they're not to be treated lightly or casually in that fashion. For those of you who are planning to skip ahead to the six transitional processes (Note: the special Dzogchen Terma that Karling discovered), if you omit the preliminary practices, then you're really making a mistake and you're missing the whole point." | ||
+ | |||
+ | "I usually try not to just dump a bunch of quotes onto the others, but since Rinpoche made it so crystal clear, this is the only way to do it without distorting and polluting his teachings. I beg your (and the publisher of the book's) forbearance! | ||
+ | |||
+ | Eight Great Ways Preserved in Tibetan Buddhism via Nepal | ||
+ | |||
+ | Dzogchen tradition - Guru Padma Sambhava | ||
+ | |||
+ | Mahamudra - Guru Advayavajra [Maitripa] | ||
+ | |||
+ | Six Yogas - Guru Naropa | ||
+ | |||
+ | Niguma's tradition - Guru Niguma | ||
+ | |||
+ | Lamdrey - Guru Virupa | ||
+ | |||
+ | Lojong - Guru Atisha | ||
+ | |||
+ | Chod - Guru Kamalashila and Dampa Sangye | ||
+ | |||
+ | Lam rim - Guru Atisha | ||
+ | |||
+ | ~ Min Bahadur Shakya | ||
+ | |||
+ | Meditation is Essential | ||
+ | |||
+ | "Mahamudra . . . is the union of the calm and mindful nature of our minds developed by shamatha meditation with the perception of the nature of reality developed in vipashyana meditation." ~ D. at the Kagyu Mailing List | ||
+ | |||
+ | As Sukkhasiddhi, the female lineage master, sang: | ||
+ | |||
+ | Give up the mind that wants to meditate and calm down. | ||
+ | |||
+ | Focus on nothing at all. | ||
+ | |||
+ | Disturbing thoughts and lazy indifference are not liberation. | ||
+ | |||
+ | Remain unstained by thoughts and circumstances; | ||
+ | |||
+ | Rest relaxed in the uncontrived nature of mind, free of elaborations or alteration. | ||
+ | |||
+ | For the benefit of one and all, simply preserve peerless awareness. | ||
+ | |||
+ | </poem> | ||
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+ | |||
+ | --------------------------------- | ||
+ | |||
{{Randomimage|62}} | {{Randomimage|62}} | ||
From an historiographic [[view]] ([[relative truth]]), early [[Nyingma]] [[Dzogchen]] was formatively influenced primarily by the [[Indian]] [[Buddhist]] [[tantras]], but also by [[Wikipedia:Taoism|Taoist]] [[Ch’an]], indigenous [[Tibetan]] [[Bon]], [[Tibetan]] Nestorian [[Christianity]] and [[Kashmiri]] Shivaism ([[Namkhai Norbu]] 1984 and in Reynolds 1989; Dowman 1996) | From an historiographic [[view]] ([[relative truth]]), early [[Nyingma]] [[Dzogchen]] was formatively influenced primarily by the [[Indian]] [[Buddhist]] [[tantras]], but also by [[Wikipedia:Taoism|Taoist]] [[Ch’an]], indigenous [[Tibetan]] [[Bon]], [[Tibetan]] Nestorian [[Christianity]] and [[Kashmiri]] Shivaism ([[Namkhai Norbu]] 1984 and in Reynolds 1989; Dowman 1996) | ||
Line 27: | Line 354: | ||
*[[dkar 'jam rtsa'i sgron-ma]] - the [[lamp]] of the smooth white {{Wiki|nerve}} | *[[dkar 'jam rtsa'i sgron-ma]] - the [[lamp]] of the smooth white {{Wiki|nerve}} | ||
*[[dkar-po chig-thub]] - 1. panacea, the white panacea; 2. the [[Mahamudra]] [[teaching]] | *[[dkar-po chig-thub]] - 1. panacea, the white panacea; 2. the [[Mahamudra]] [[teaching]] | ||
− | *[[bka']] - [[precept]], [[word]], command, vacana | + | *[[bka']] - [[precept]], [[word]], command, [[vacana]] |
*[[bka'-ma]] - [[tradition]], [[continuous tradition]] ([[an oral tradition whose transmission has not been interrupted and is continuous]]) | *[[bka'-ma]] - [[tradition]], [[continuous tradition]] ([[an oral tradition whose transmission has not been interrupted and is continuous]]) | ||
*[[rkyen]] - secondary [[cause]], secondary [[condition]], [[pratyaya]] | *[[rkyen]] - secondary [[cause]], secondary [[condition]], [[pratyaya]] | ||
Line 37: | Line 364: | ||
*[[bskyed rdzogs]] - the generation process and the [[perfection]] process | *[[bskyed rdzogs]] - the generation process and the [[perfection]] process | ||
*[[bskyed rdzogs zung-'jug]] - unification of the generation process and the [[perfection]] process | *[[bskyed rdzogs zung-'jug]] - unification of the generation process and the [[perfection]] process | ||
− | *[[bskyed-rim]] - generation process, steps of production, development stage, [[visualization]] process, [[utpattikrama]] | + | *[[bskyed-rim]] - generation process, steps of production, [[development stage]], [[visualization]] process, [[utpattikrama]] |
*[['khor-ba]] - [[Samsara]], cyclical [[existence]] | *[['khor-ba]] - [[Samsara]], cyclical [[existence]] | ||
*[['khor-Io]] - 1. [[wheel]], circle, cycle; 2. [[chakra]], [[psychic]] center (a center of [[psychic]] [[energy]] in the [[body]]) | *[['khor-Io]] - 1. [[wheel]], circle, cycle; 2. [[chakra]], [[psychic]] center (a center of [[psychic]] [[energy]] in the [[body]]) | ||
Line 87: | Line 414: | ||
* [[rgyal-po]] - [[king]] | * [[rgyal-po]] - [[king]] | ||
* [[rgyal-ba]] - [[Jina]], the [[Victorious One]] (syn. [[Buddha]]) | * [[rgyal-ba]] - [[Jina]], the [[Victorious One]] (syn. [[Buddha]]) | ||
− | * [[rgyal-ba dgongs brgyud]] - the direct mind-to-mind [[transmission]] of the [[Jinas]] rgyal-ba rigs lnga | + | * [[rgyal-ba dgongs brgyud]] - the direct mind-to-mind [[transmission]] of the [[Jinas]] [[rgyal-ba]] rigs lnga |
* [[rgyal-sras]] / [[Jinaputra]] - son of the [[Victorious One]] (syn. [[Bodhisattva]]) | * [[rgyal-sras]] / [[Jinaputra]] - son of the [[Victorious One]] (syn. [[Bodhisattva]]) | ||
* [[rgyal-sras kyi spyod-pa]] - [[Bodhisattva]] conduct, conduct or {{Wiki|behavior}} of a [[Jinaputra]] | * [[rgyal-sras kyi spyod-pa]] - [[Bodhisattva]] conduct, conduct or {{Wiki|behavior}} of a [[Jinaputra]] | ||
Line 130: | Line 457: | ||
* [[ngan sngags]] - [[evil]] [[mantras]] | * [[ngan sngags]] - [[evil]] [[mantras]] | ||
* [[ngan-song]] - [[evil]] destinies of [[rebirth]], durgati | * [[ngan-song]] - [[evil]] destinies of [[rebirth]], durgati | ||
− | * [[nges-don]] - {{Wiki|real}} meaning, [[Wikipedia:Absolute (philosophy)|ultimate]] meaning, definitive meaning, | + | * [[nges-don]] - {{Wiki|real}} meaning, [[Wikipedia:Absolute (philosophy)|ultimate]] meaning, [[definitive meaning]], |
* [[ngo-sprad-pa]] - directly introduced | * [[ngo-sprad-pa]] - directly introduced | ||
* [[ngo-sprod-pa]] - introduction, direct introduction; to introduce | * [[ngo-sprod-pa]] - introduction, direct introduction; to introduce | ||
Line 143: | Line 470: | ||
* [[dngos-gzhi]] - principal practice, principal section | * [[dngos-gzhi]] - principal practice, principal section | ||
* [[mngon-' gyur]] - become [[manifest]] | * [[mngon-' gyur]] - become [[manifest]] | ||
− | * [[mngon-shes]] - clairvoyance, {{Wiki|clairvoyant}} power, abhijftii | + | * [[mngon-shes]] - {{Wiki|clairvoyance}}, {{Wiki|clairvoyant}} power, abhijftii |
* [[mngon-shes drug]] - the 6 {{Wiki|clairvoyant}} [[powers]] | * [[mngon-shes drug]] - the 6 {{Wiki|clairvoyant}} [[powers]] | ||
* [[mngon-sum]] - 1. [[manifest]], evident to the [[senses]] 2. [[perception]], [[pratyaya]] | * [[mngon-sum]] - 1. [[manifest]], evident to the [[senses]] 2. [[perception]], [[pratyaya]] | ||
Line 155: | Line 482: | ||
* [[snags-lugs]] - the [[Tantra]] system, [[mantranaya]] | * [[snags-lugs]] - the [[Tantra]] system, [[mantranaya]] | ||
* [[sngar ' dris kyi ye-shes]] - a [[knowledge]] met with previously | * [[sngar ' dris kyi ye-shes]] - a [[knowledge]] met with previously | ||
− | * [[sngon-'gro]] - preliminaries, preliminary practice, preliminary section | + | * [[sngon-'gro]] - preliminaries, [[preliminary practice]], preliminary section |
;CA | ;CA | ||
Line 277: | Line 604: | ||
* [[gter lung]] - prophetic [[terma]] text (Thondup) | * [[gter lung]] - prophetic [[terma]] text (Thondup) | ||
* [[gter srung]] - [[terma]] [[protectors]] | * [[gter srung]] - [[terma]] [[protectors]] | ||
− | * [[them byang]] - (also thems byang, them yig, or thems yig) registry, inventory list | + | * [[them byang]] - (also thems [[byang]], them yig, or thems yig) registry, inventory list |
* [[dag snang]] - [[pure vision]] | * [[dag snang]] - [[pure vision]] | ||
* [[byang bu]] - preceding prophetic inventory (Doctor) | * [[byang bu]] - preceding prophetic inventory (Doctor) | ||
Line 345: | Line 672: | ||
* [[dwangs]] - luster, [[brightness]]; clear, [[pure]] | * [[dwangs]] - luster, [[brightness]]; clear, [[pure]] | ||
* [[dam-bca']] - author's promise, the author's statement of purpose to his readers | * [[dam-bca']] - author's promise, the author's statement of purpose to his readers | ||
− | * [[dam-tshig sems-dpa']] - [[symbolic]] being, samayasattva | + | * [[dam-tshig sems-dpa']] - [[symbolic]] being, [[samayasattva]] |
* [[dur-khrod]] - [[cremation ground]] | * [[dur-khrod]] - [[cremation ground]] | ||
* [[de kho na nyid]] - [[Tathata]], [[Reality]], the [[state of being]] just as it is, [[suchness]] | * [[de kho na nyid]] - [[Tathata]], [[Reality]], the [[state of being]] just as it is, [[suchness]] | ||
Line 562: | Line 889: | ||
It [[exists]] in [[Dzogchen]] too. | It [[exists]] in [[Dzogchen]] too. | ||
− | In [[Semde]] ([[Sems sde]]) texts, [[Bodhicitta]] is a term that is {{Wiki|synonym}} with [[Dzogchen]] itself or with [[Rigpa]]. In this [[respect]], it has to be taken literally. The [[tibetan]] expression for [[bodhicitta]] is [[Byang chub]] [[sems]], in which byang means [[pure]], chub means perfect and [[sems]] means [[mind]]. In this {{Wiki|perspective}}, this "[[Pure]] and Perfect [[Mind]]" is a little different from the [[relative]] and effective bodhicittas. In the early [[Semde]] texts, this [[Mind]] is considered as the “Quintessence of the [[Primordial Base]]” ([[ye gzhi]] snying po), i.e. the [[primordial state]] of the {{Wiki|individual}}. In other words, what is designated as [[Great Perfection]] is [[nothing]] other than this state, than this [[Pure]] and Perfect [[Mind]]. There are seven « qualities » or specificities associated with this state which is: | + | In [[Semde]] ([[Sems sde]]) texts, [[Bodhicitta]] is a term that is {{Wiki|synonym}} with [[Dzogchen]] itself or with [[Rigpa]]. In this [[respect]], it has to be taken literally. The [[tibetan]] expression for [[bodhicitta]] is [[Byang chub]] [[sems]], in which [[byang]] means [[pure]], chub means perfect and [[sems]] means [[mind]]. In this {{Wiki|perspective}}, this "[[Pure]] and Perfect [[Mind]]" is a little different from the [[relative]] and effective bodhicittas. In the early [[Semde]] texts, this [[Mind]] is considered as the “Quintessence of the [[Primordial Base]]” ([[ye gzhi]] snying po), i.e. the [[primordial state]] of the {{Wiki|individual}}. In other words, what is designated as [[Great Perfection]] is [[nothing]] other than this state, than this [[Pure]] and Perfect [[Mind]]. There are seven « qualities » or specificities associated with this state which is: |
:1. free of [[subjectivity]], | :1. free of [[subjectivity]], | ||
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:1. it is [[primordially pure]], free from any stain, similar to a clear sky (mkha'), | :1. it is [[primordially pure]], free from any stain, similar to a clear sky (mkha'), | ||
− | :2. it is a luminous Expanse (klong) in which everything is spontaneously perfect, | + | :2. it is a luminous Expanse ([[klong]]) in which everything is spontaneously perfect, |
− | :3. it is a [[Space]] (dbyings) free from the [[two extremes]], | + | :3. it is a [[Space]] ([[dbyings]]) free from the [[two extremes]], |
:4. it embraces everything without partialities, | :4. it embraces everything without partialities, | ||
:5. it transcend all discourses, | :5. it transcend all discourses, | ||
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* [[ma gyeng-ba]] - undistracted, without {{Wiki|distraction}} | * [[ma gyeng-ba]] - undistracted, without {{Wiki|distraction}} | ||
* [[ma rig-pa]] - [[ignorance]], lack of [[awareness]], [[avidya]] | * [[ma rig-pa]] - [[ignorance]], lack of [[awareness]], [[avidya]] | ||
− | * [[man-ngag]] - [[upadesha]], secret oral instruction | + | * [[man-ngag]] - [[upadesha]], [[secret oral instruction]] |
* [[man-ngag gi sde]] - [[Upadesha]] Series (a group of texts and series of [[Dzogchen]] teachings) | * [[man-ngag gi sde]] - [[Upadesha]] Series (a group of texts and series of [[Dzogchen]] teachings) | ||
* [[mi gnyis]] - not two | * [[mi gnyis]] - not two | ||
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* [[rtsa-ba'i bla-ma]] - [[Root Guru]] | * [[rtsa-ba'i bla-ma]] - [[Root Guru]] | ||
* [[rtsa dung]] - the [[yoga]] of channels and energies, [[nadi-vayu]] [[yoga]] | * [[rtsa dung]] - the [[yoga]] of channels and energies, [[nadi-vayu]] [[yoga]] | ||
− | * [[rtsa dung thig-le'i rnal-'byor]] - the [[yoga]] of [[Nadis]], Vayus, and [[Bindus]] | + | * [[rtsa dung thig-le'i rnal-'byor]] - the [[yoga]] of [[Nadis]], [[Vayus]], and [[Bindus]] |
* [[rtsal]] - [[energy]], creative [[energy]], potentiality | * [[rtsal]] - [[energy]], creative [[energy]], potentiality | ||
* [[rtsal sbyong]] - forceful [[purification]] | * [[rtsal sbyong]] - forceful [[purification]] | ||
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* [[rang la byan tshud-pa]] - concrete personal [[experiences]] with regard to one [[self]] | * [[rang la byan tshud-pa]] - concrete personal [[experiences]] with regard to one [[self]] | ||
* [[rang-shar]] - self-arising | * [[rang-shar]] - self-arising | ||
− | * [[rang shes rig-pa'i rgyal-po]] - the [[King]] who is self-knowing [[Awareness]] | + | * [[rang shes rig-pa'i rgyal-po]] - the [[King]] who is [[self-knowing]] [[Awareness]] |
* [[rang sar grol]] - {{Wiki|liberated}} into its own [[condition]] | * [[rang sar grol]] - {{Wiki|liberated}} into its own [[condition]] | ||
* [[rang sar zin]] - remaining in its own (original) [[condition]] | * [[rang sar zin]] - remaining in its own (original) [[condition]] | ||
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* [[shar-ba]] - to arise | * [[shar-ba]] - to arise | ||
* [[shin tu mal-'byor]] - [[Atiyoga]] (syn. [[Dzogchen]]) | * [[shin tu mal-'byor]] - [[Atiyoga]] (syn. [[Dzogchen]]) | ||
− | * [[shin tu mal-'byor gyi theg-pa]] – Atiyoga-yana | + | * [[shin tu mal-'byor gyi theg-pa]] – [[Atiyoga-yana]] |
* [[shes rgyud]] - stream of [[consciousness]], vijñana-santana | * [[shes rgyud]] - stream of [[consciousness]], vijñana-santana | ||
* [[shes-pa]] - [[awareness]]; to know, to be aware | * [[shes-pa]] - [[awareness]]; to know, to be aware |
Revision as of 17:48, 30 October 2013
You may already have encountered the terms : Lam Rim: , : Lam Dre: , : Dzogchen: , : Mahamudra: and : Maha Ati: . These are the designations of systems or methods, : views: or attitudes that are : characteristic: of various : schools of Tibetan Buddhism: .
Lam Rim:
The first, the : Lam Rim: teachings, comprise a graduated : path: to : wisdom: that is usually associated with the : Gelugpas: , but is used by all : schools of Tibetan Buddhism: and, since it refers to a : gradual: and ordered system, is the method used in almost all the world's : Buddhist traditions: in one : form: or another. The sect to which HH : Dalai Lama: belongs calls : Tsong Khapa's: great text, known as the Great : Lam Rim: (: Lam Rim: Chenmo) "the definitive teachings on the : Path: to : Enlightenment: ."
Lam Dre:
The : Sakyapa: : path: is called : Lam Dre: , The : Path: and Its Fruit.
The other three terms Maha-ati, Dzogchen and Mahamudra really only two. The refer to practices that teach the way of directly experiencing the : true nature: of : consciousness: -- what is usually called ": Mind: ." Maha-ati is : Sanskrit: for the : Tibetan: expression, : Dzogchen: , a a term generally associated with : Nyingmapas: .
Mahamudra
Mahamudra is Sanskrit for the : Tibetan: Chagchen (spelled phyag-rgya-chen -po, or -mo) associated with the : Kagyu: . In the : prayers: that accompany the : ngondro: or ": extraordinary: : preliminary practices: ," we pray to achieve the : fruition: of our practices, : Mahamudra: .
Mahamudra: is like being immersed in the ocean, while : Maha Ati: is like looking over the expanse of that ocean.
(< From www.baynet)
The two approaches may have first been taught as a combination by the First Chagme Rinpoche (17th-century.) However, their connection was fully understood at least by the time of the Third Karmapa, Rangjung Dorje (1284-1339) for, in the Aspiration Prayer of Mahamudra, he says,
"Being free from mind-productions, it is the Mahamudra. Free from extremes, it is the great Madhyamika. Since it is the consummation of everything, it is called the Great [Maha] Ati. May I have the confidence that, by understanding one, all are realized."
The "it" which Karmapa Rangjung Dorje refers to is the ultimate nature of the mind. Note that Karmapa considers the philosophical realization of Emptiness known as Madhyamika, as also leading to realization of that nature.
His Eminence Jamgon Tai Situ Rinpoche reiterates that in his commentary on Karmapa Rangjung Dorje's The Aspiration Prayer of Mahamudra, the Definitive Meaning mentioned above. (Shenpen Osel: That on-line journal has a number of teachings on Mahamudra. See vol. 3, 2000 especially.)
"Karmapa says, being beyond any kind of conceptual limitation is Mahamudra. Being beyond any kind of extreme like nihilism, eternalism, etc. is the middle way, the Great Middle Way. The essence of all together, the unity of everything, is called the great completeness, Dzogchen. Then he says, by knowing any one of these, one realizes the essence of everything."
Dzogchen and Mahamudra can both be taught as a progression of Ground, Path, and Fruition. Ground establishes the view and includes information including principles which we can use for orientation; Path involves the implementation of Ground and may refer to specific meditation techniques, and Fruition is the result of the Path -- in the case of Mahamudra and Maha-Ati, it is Enlightenment.
Mahamudra is taught in all the Kagyu lineages, and in the Gelug lineage as well. Dzogchen is primarily a Nyingma practice but many teachers, eg. Dzogchen Ponlop Rinpoche, are fully qualified to teach either. Also, On the Union of Mahamudra and Dzogchen is a popular topic of public discourse.
Both practices have relatively easy to understand instructions but books are not much help. The genuine application of these practices require a qualified guide, and there really is the necessity for the special transmission and "pointing out instructions" to be given by a qualified person. (Look at the above oval image again, please.)
Dzogchen
The Guhyagarbha tantric tradition holds that the Dzogchen (or Dzokchen) teachings were introduced by fully awakened beings to the sage Vimalakirti, and then codified by King Dza of Uddiyana, the region where Padmasambhava appeared. In the form of that tantra, the method was passed by the yogi Kukkuraja to Sri Pramodavajra (Tib. Garab Dorje,) who at that time (ca. 775 CE) was a Buddhist monk.
Accomplishing full realization, Garab Dorje as a wandering yogi then taught mahapandita (great expert) Manjushrimitra, of Nalanda University in central India. Later, both yogis taught at the great stupa of Shankarakuta.
The essence of this non-dual (Skt. advaita) approach is, that through the pointing out instructions of an empowered, experienced Dzogchen teacher, one can be
1. directly introduced to one's own nature which is not different from the Dharmakaya;
2. directly recognize (Skt. pratyabhijna) that singular state, and
3. through this experience, directly immerse in it by means of faith in Liberation.
Nyoshul Khenpo in Natural Great Perfection: Teachings on Dzogchen holds that experience is a function of the "creative energy of the ground state of being" or the dharmakaya. Traleg Rinpoche who is a Kagyupa said, in a teaching about Dzogchen, that Mahamudra and Dzogchen are the same since both say that the dharmakaya, sambogakaya and nirmanakaya are present in everyone, and not only in buddhas.
This is so when we see that: dharmakaya - is the nature of the original state of being (Emptiness) sambogakaya- is the essence of the original state (luminosity) and nirmanakaya- the unceasing activity of mind, its experiences and responsiveness.
These three concepts are fundamentally the same thing and that fact can be recognized by everyone under the guidance of a teacher who has seen and understood that. That attitude or view really cannot be described or conceptualized, for there is no object or subject to talk about.
Honey & Maple Syrup
Alex Wilding, in response to a question, to the Kagyu email list, Sept. 3, 2007:
. . . . . . . . there is a broad similarity between the two. Even the
speculation that the ultimate experience of the two is the same is not
particularly remarkable.
Coming in a bit closer, there is also a broad similarity in the paths of the
two systems. As both systems are looked on as the pinnacle of Buddhist
practice, and of Tantric practice in particular, they both assume that the
practice is based on first of all the path of renunciation and individual
liberation, and also on the bodhisattva path of universal compassion as well
as the wisdom of the empty nature of all phenomena.
Both will begin with consideration of topics like precious human birth, impermanence, karma and suffering. Both will put a lot of emphasis on the special foundations involving tantric refuge (by "tantric" I mean refuge in the three roots of lama, yidam and protector as well as the three jewels of buddha, dharma and sangha), bodhicitta meditations, Vajrasattva practice for purification, mandala offering, guru yoga.
On top of this, both paths will then be likely to involve other more specialised and/or elaborate guru yogas, and more or less extensive yidam practice. In both cases it is not at all unlikely that at a more or less advanced stage some of the "psychophysical" yogas involving blissful heat and other related "perfecting stage" practices will be performed.
In both cases I think it is fair to say that it will be clear that all of this extensive practice is of enormous value as a support and as a means of opening up to the blessings of the lineage/lama/Buddha, but at the same time has a certain aspect of being beside the point!
The single essential is, so I have been led to believe, just recognizing the true
nature of the mind. Both systems again, for more essential practice, will
involve "calmness" and "insight" meditations of a type that is subtly but
importantly different from conventional "calmness" and "insight" meditations.
But the picture that I have just painted has been done with a very broad
brush. Once you start to get into the real nuts and bolts, the details are
different in many ways. The lineages are different. The liturgies are
different. The yidams are different. The tantras are classified in different
ways. The practices are based on different tantras. The stages of the
unfolding of experience are described differently. The tunes are different.
The hats are different!
So it's like the difference between the taste of honey and the taste of
maple syrup. . . . .
Clarifying the Terminology
Rigpa in Dzogchen and Mahamudra are not the same thing. The former refers to a wisdom; the latter refers to the reflexive clarity of the mind, which discovering its own Emptiness, rests in it. This latter meaning is similar to gsal rig, "clear awareness" at term from the Sakyapa Lam 'bras [pron. lam dre] system.
To understand these distinctions, we need to look at their Sanskrit origins:
Svasamvedana is a term from Buddhist logic that refers to reflexive (or, self-) cognition. In Tibetan it is rang rig. In Buddhism, this term refers to a tenet of the Sautrantika school, following Dharmakirti. In that context, because this rang rig is held to be ultimate, it is rejected by some Madhyamakas like Shantideva. Others, such as Shantarakshita, accept it as a convention, and as such it is a term that plays an important role. However, rangrig in this context must not be confused with rig pa as used by the Dzogchen system.
Prati-atmya-vedanaj~naana is a term from Sutra meaning, "wisdom of independent self-awareness." It is used in Tantra and Dzogchen, and the Tibetan term is sor rang.gyis rig.pa'i ye.shes.
The equivalent term in Mahamudra teachings for Dzogchen's rigpa is sahajaj~naana, meaning "innate wisdom." In Tibetan, this is called lhan cig skye ye.she .
Rigpa in Mahamudra
How is this so? The late Bokar Rinpoche, in the insight section of his short Mahamudra text, outlines three stages of Mahamudra as "seeing reality as the nature of the mind, severing the basis and the root, the introduction having determined awareness to be empty."
This last phase consists of two steps: First one determines that awareness is empty, then introductions are made through movement, and so forth [ie. examination / analysis]. He says, "First, let the mind relax in its own state. Look nakedly at the relaxed mind. Maintain the stream of recollection without distraction. Make no effort to accept or reject any concepts which may arise; rest alert and present in the clarity and emptiness in the moment of ordinary mind, free from grasping."
So there we understand that rigpa is just this clarity. According to Yangonpa's Ri chos, this ordinary mind -- tha mal gyis she pa -- is a yogi's name for non-conceptual wisdom -- rnam.par mi.rtog.pa ye.shes.
Further proof that in Mahamudra rigpa is a synonym for mind rather than wisdom is given a little later, when Bokar Rinpoche goes on to say, "In the same way, the trio of appearances, awareness and emptiness are the self-perfected unification of clarity and emptiness from the beginning . . . ." So rigpa here refers to the second stage.
By contrast, rigpa in Dzogchen [cf. the name of Sogyal Rinpoche's organization] is [short for] rang.'byung rig.pa'i ye.shes, ie. the wisdom of self-originated awareness. What does self-originated awareness mean? It means that it is discovered for oneself through one's own experience. Since it is discovered without reference to any outer object, it is called the "wisdom of independent self-awareness."
Finally, the translation of rang.gyis rig.pa (shortened to rang rig) as "intrinsic awareness" is not a good one. The expression, "intrinsic," usually refers to an essential property of something, eg. "water is intrinsically wet." However, in Tibetan "gyis" is an instrumental term, so rang.gyis means "by itself" (and not "of itself.") For example, rang.gyis stong is "empty by itself." Therefore, rang.gyis rig.pa means "self-aware" or "reflexively aware."
Two things that can cause confusion:
1. not distinguishing between mind & wisdom: Wisdom is self-originated in the sense that it cannot be produced from outside oneself; it arises from one's realization of reality, ie. Emptiness. Mind is ever dependent on causes and conditions.
2. the way rigpa is used differently in Dzogchen and Mahamudra: In Dzogchen it refers to wisdom but in Mahamudra it refers to mind. However, there are many Kagyu Dzogchen masters, and sometimes the term rigpa can be used for both -- for the ordinary mind of Mahamudra (which is a wisdom,) and in the Dzogchen sense.
Reading is not Doing
Many books are available on these topics, and many more have those enticing words in their titles, but describe or explain as they might, they will not, by themselves, take you where you want to go. The analogy has been made to a travel guidebook that can never serve as a substitute for the actual journey. In fact, such books may actually serve to discourage or confuse the reader, or worse -- may set you off on misleading tangents. They are usually intended to provide added support for the actual teaching by the lama who has written it, eg. Pointing Out the Dharmakaya by Ven. Thrangu Rinpoche.
Anyone interested in Dzogchen and Mahamudra should find an accomplished teacher of a genuine Buddhist lineage with the qualifications and experience to provide "pointing-out instructions" and personal guidance.
K. suggests HH Dalai Lama's Dzogchen: The Heart Essence of the Great Perfection or Namkhai Norbu Rinpoche's Dzogchen: The Self-Perfected State or his (with John Reynolds) Self-Liberation.
"The Self-Perfected State may be the most accessible introductory book written on the subject in English. But I wouldn't take any of them very fast ... .
The Practice of Dzogchen by Longchenpa according to Tulku Thondrup is pretty accessible and is a good overview/reference. [Also] The short teachings published by Tulku Urgyen Rinpoche are completely accessible. I haven't read his son[g]s but I've heard they have the same quality.
Of course, when you go to teachings realized beings (HH Trulshik Rinpoche in this case) begin the teaching with stuff like: 'Concerning the nature of mind, there's really not much to say ... .' -- joke (sort of) but really not a joke."
Relating Mahamudra and Dzogchen (MahaAti)
Traleg Rinpoche said: "There is no real difference. The difference is how you understand the two traditions. In dzogchen they say you become realized by seeing the nature of the mind and by seeing mind as delusion. But in mahamudra we do not make that distinction between mind and the nature of mind."
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
BB wrote to the Kagyu Email List:
"In Natural Liberation (Boston: Wisdom, 1998) Dhomang Gyatrul Rinpoche, one of the most amazing masters I have ever met, said
'. . . there were two people who once went to a lama for spiritual instruction. The lama gave them teachings on the Great Perfection.
One of the two gained a sound understanding of the teachings, and he went into retreat to put them into practice. He gained confidence in the teachings, and he gained realization. The other person, having heard these teachings on the Great Perfection, came away with the impression that the lama had said there is no difference between virtue and vice. Thinking that he did not have to abandon anything or follow anything, that he could be totally uninhibited, his behavior became uninhibitedly nonvirtuous. His mistake was to think there is no difference at all between virtue and nonvirtue.
The fact that he had such a profound misconception of the teachings was his own karma [That is, it was not the lama's fault, for he explained the dharma accurately and fully to both students] and as a result of that, he engaged in all the ten non-virtues and so forth.
Eventually these two people met again and compared notes as to what they had been doing in regard to what they thought was the implementation of the lama's instructions. They found that their views were not at all compatible and decided to go back to the lama to find out the truth. They went to him and explained the situation. The lama said that the one who had gone into retreat was right and that the one had acted without inhibition was incorrect.
At that point the person who was told that he was completely wrong got very angry. He defended himself saying that he had received the same teachings as the other person, that he had been diligent, but that now he was being told he had done everything wrong; and then he went away. Eventually, he was reborn as an animal. The other practitioner became a buddha."'
"Earlier in the book, [Dhomang Gyatrul] talked about an excellent refuge formula written by Guru Padmasambhava himself and then discovered by the Terton Karma Lingpa, that covers the successive levels of taking refuge, from outer to the innermost:
I bow and take refuge in the spiritual mentors
Who constantly bear in mind
The limitless sentient beings of the three realms and six states of existence,
In the past, the present, and the future.
I bow and take refuge in the buddhas,
The blessed sugatas of the ten directions and the four times,
The foremost among people, endowed with the signs and symbols of spiritual awakening,
Whose enlightened deeds are inexhautible and as vast as space.
I bow and take refuge in the sublime Dharmas,
The Dharma of ultimate truth, free of attachment to quietism,
The irreversible path of the three yanas,
The scriptures, treasures, oral transmissions, and practical
instructions.
I bow and take refuge in the sanghas,
The field of supreme assemblies who dwell on the unmistaken path,
The assembly of aryas, who are utterly free of the taints of mental afflictions,
The bodhisattvas, sravakas, and pratyekabuddhas, who are the supreme upholders of the Victor's revelation.
I bow and take refuge in the spiritual mentors,
Who are of the very nature of the buddhas of the three times,
The chiefs of all the secret, unsurpassable mandalas,
Who, with blessings and compassion, guide all beings.
I bow and take refuge in the chosen deities,
Whom the Dharmakaya, unborn and free of the extremes of conceptual elaborations,
Emanates as peaceful and wrathful deities for the sake of the world,
Bestowing the supreme and common siddhis.
I bow and take refuge in the assembly of dakinis,
Who move in the space of reality-itself with the power of compassion,
Who bestow supreme bliss from a pure abode,
And grant siddhis to those who maintain their samayas.
I take refuge in the originally pure essence, nature, and compassion
In primordial emptiness, free of conceptual elaboration;
And I take refuge in the state of non-grasping, which transcends the intellect,
In the nature of the great, vast expanse of homogeneous perfection."
Rinpoche elucidates the above verses:
"The outer refuge is in one's spiritual mentors, and the Buddha, Dharma and Sangha. The inner refuge is again in one's spiritual mentor (Note: who ultimately is none other than one's very own mind), one's chosen deity, and the dakini. Finally, the secret refuge is "taking refuge in the experience of non-grasping which transcends the intellect."
As such, all three levels of refuge should ultimately be taken without exception; however, since many of us have yet been introduced to this "experience of non-grasping which transcends the intellect" in the hand of a dzogchen lineage guru, nor have we been able to recognize and maintain the "Nang drag rig sum," which is the hallmark of one who is truly taking refuge in the lama, yidam and khandro, we should at least take refuge at the outer level constantly.
Even though the act of taking refuge, especially perhaps the Outer Refuge, may sometimes be thought of as preliminary, it nonetheless is very important and should be done correctly, as Gyatrul Rinpoche says:
"Now we go to the preliminary practices, which are the very core of Dharma practice. This is not the time to cut corners. We've been cutting corners since beginningless samsara, and this has led us to perpetuate our own existence in samsara. If we cut corners in the present as we have in the past, then in the future too, we'll simply continue to wander in the cycle of existence.
Therefore, it's very important to listen and study well and put the teachings into practice. Without doing that, if you then think that you can teach this to other people, it's a disgrace. You're finished. All of these teachings are Atiyoga (i.e., Dzogchen or Great Perfection) teachings, and they're not to be treated lightly or casually in that fashion. For those of you who are planning to skip ahead to the six transitional processes (Note: the special Dzogchen Terma that Karling discovered), if you omit the preliminary practices, then you're really making a mistake and you're missing the whole point."
"I usually try not to just dump a bunch of quotes onto the others, but since Rinpoche made it so crystal clear, this is the only way to do it without distorting and polluting his teachings. I beg your (and the publisher of the book's) forbearance!
Eight Great Ways Preserved in Tibetan Buddhism via Nepal
Dzogchen tradition - Guru Padma Sambhava
Mahamudra - Guru Advayavajra [Maitripa]
Six Yogas - Guru Naropa
Niguma's tradition - Guru Niguma
Lamdrey - Guru Virupa
Lojong - Guru Atisha
Chod - Guru Kamalashila and Dampa Sangye
Lam rim - Guru Atisha
~ Min Bahadur Shakya
Meditation is Essential
"Mahamudra . . . is the union of the calm and mindful nature of our minds developed by shamatha meditation with the perception of the nature of reality developed in vipashyana meditation." ~ D. at the Kagyu Mailing List
As Sukkhasiddhi, the female lineage master, sang:
Give up the mind that wants to meditate and calm down.
Focus on nothing at all.
Disturbing thoughts and lazy indifference are not liberation.
Remain unstained by thoughts and circumstances;
Rest relaxed in the uncontrived nature of mind, free of elaborations or alteration.
For the benefit of one and all, simply preserve peerless awareness.
#loop: varname From an historiographic view (relative truth), early Nyingma Dzogchen was formatively influenced primarily by the Indian Buddhist tantras, but also by Taoist Ch’an, indigenous Tibetan Bon, Tibetan Nestorian Christianity and Kashmiri Shivaism (Namkhai Norbu 1984 and in Reynolds 1989; Dowman 1996)
- KA
- ka-ti - a crystalline translucent nerve or channel connecting the heart with the eyes
- ka-dag - primordial purity, primordially pure
- ka-dag chen-po - the Great Primordial Purity, a state of total primordial purity
- ka-dag gi lam - the path of primordial purity
- ka-dag rig-pa shes-rab rang-byung gi sgron-ma - the lamp of self-originated discriminating wisdom which is primordially pure awareness
- ka nas dag-pa - primordial purity, pure from the very beginning
- kun-khyab - all-pervading
- kun-mkhyen - omniscient, all-knowing
- kun tu snang-ba'i ting-nge-' dzin - the samadhi or state of contemplation which illuminates everything
- Kun tu bzang-po - Samantabhadra (name of the Primordial Buddha)
- Kuntu bzang-mo - Samantabhadri (name of the Primordial Wisdom)
- kun brtag ma rig-pa - the ignorance which conceptualizes everything
- Kun-byed rgyal-po - the king who creates everything
- kun-rdzob - relative
- kun-rdzob bden-pa - Relative Truth
- kun-gzhi - the basis of everything, alaya
- kun-gzhi rnam-shes - the store consciousness, alaya-vijñana
- kun-bzang dgongs-pa - the Primordial State of Samantabhadra
- klong - vast expanse, vast expanse of space
- klong-chen - the great vast expanse
- klong-sde Longde - the Space Series (a series of texts and teachings of Dzogchen)
- dkar 'jam rtsa'i sgron-ma - the lamp of the smooth white nerve
- dkar-po chig-thub - 1. panacea, the white panacea; 2. the Mahamudra teaching
- bka' - precept, word, command, vacana
- bka'-ma - tradition, continuous tradition (an oral tradition whose transmission has not been interrupted and is continuous)
- rkyen - secondary cause, secondary condition, pratyaya
- sku - Body, kaya
- sku gsum - Trikaya, the 3 Bodies of the Buddha
- sku gsung thugs - Body, Speech, and Mind
- skye 'gags med-pa - uncreated and unceasing
- skye med - uncreated, not produced, unborn
- bskyed rdzogs - the generation process and the perfection process
- bskyed rdzogs zung-'jug - unification of the generation process and the perfection process
- bskyed-rim - generation process, steps of production, development stage, visualization process, utpattikrama
- 'khor-ba - Samsara, cyclical existence
- 'khor-Io - 1. wheel, circle, cycle; 2. chakra, psychic center (a center of psychic energy in the body)
- 'khor-lo bsgyur-pa'i rgyal-P - Universal Monarch, Chakravartin, a wheel turning universal emperor, cakravarti-riija
- 'khrul rtog - delusory thoughts, deluded thoughts
- 'khrul rtog gi rba-dabs 'tshub-pa - turbulent waves of deluded thoughts
- 'khrul snang - delusory appearances
- 'khrul-pa - delusion, deluded, delusory, bhriinti
- 'khrul-pa'i las rgyun mi chod-pa - not interrupt the current of the delusory activities of the mind
- 'khrul 'byams - ordinary profusion of deluded thoughts
- 'khru l'byams tha-mal du shor-ba - fall into the ordinary profusion of deluded thoughts
- 'khrul med - without delusion
- 'khruI gzhi - the basis of delusion 'khrullam the path of delusion
- KHA
- khyad-chos - special teaching
- khrid - explanation, guiding explanation
- khrid-yig - explanatory text (a manual which gives an explanation of the meditation practice)
- khregs-chod / Thekchod - releasing tensions, cutting through rigidity (a special teaching of the Dzogchen Upadesha Series)
- mkha' - sky, space
- mkha'-'gro-ma / Dakini - (a manifestation of energy in female form)
- mkhas-pa - wise, learned
- mkhyen-pa - wisdom, knowledge; to know
- 'khor ' das - Samsara and Nirvana
- 'khor'das m-shan phye-ba - distinguishing between Samsara and Nirvana
- grol gzhi - the basis of liberation
- grol gzhi'i ye-shes ngos ' dzin - recognizing the knowledge (or gnosis) which is the basis of liberation
- grol lam - the path of liberation
- grol lugs - modes of liberation
- grol lugs bzhi - the 4 modes of liberation
- grol sa - the state of liberation
- grol sa gcig-pu - unique state of liberation
- grol sa gcig~po yin-par" ngo-sh~s - recognize to be the unique state of liberation
- glo-bur - adventitious, accidental
- glo-bur ma dag-pa - adventitious impurities
- dgag sgrub med-pa - neither stopping nor creating (thoughts)
- dgongs brgyud - direct transmission, Mind Lineage
- dgong sgter - Mind Treasure
- dgongs-pa - 1. Primordial State, Mind; 2. intention
- dgra-bcOIfi-pa - Arhat, perfect saint
- ‘gags-med - unobstructed, without obstruction
- ‘ gyu-ba - movement of thought; to move
- ‘grel-pa - commentary
- 'gro sa med - (thoughts) do not go anywhere
- rgod-pa - agitation, agitated
- rgyang zhags chu'i sgron-ma - the lamp of the water (globelike) eye which lassos everything at a distance
- rgyan - ornament (Le., thoughts and appearances are the ornaments of the mind)
- rgyal-po - king
- rgyal-ba - Jina, the Victorious One (syn. Buddha)
- rgyal-ba dgongs brgyud - the direct mind-to-mind transmission of the Jinas rgyal-ba rigs lnga
- rgyal-sras / Jinaputra - son of the Victorious One (syn. Bodhisattva)
- rgyal-sras kyi spyod-pa - Bodhisattva conduct, conduct or behavior of a Jinaputra
- rgyu - cause, primary cause, hetu
- rgyu'i ting-nge-'dzin - causal samadhi, causal contemplation, hetu-samadhi
- rgyu'i theg-pa / Hetuyana - the Causal Vehicle
- rgyud - 1.Tantra; 2. mind-stream
- rgyud-sde - the Tantra Section
- rgyud smin - ripen the stream of consciousness
- sgom-pa,bsgom-pa - meditation; to meditate, bhiivanii,
- sgom-pa nyams su len-pa tshul - method of practicing meditation
- sgom-pa'i shes-rab - discriminating wisdom arising in meditation
- sgom byung gi shes-rab - wisdom which comes forth in meditation
- sgom lam - path of meditation development, bhiivanii-miirga
- sgyu-ma - illusion, miiyii
- sgyu-lus, sgyu-ma'i lus - illusion body, maya-deha
- sgyur-ba - transformation; to transform
- sgyur lam - the path of transformation
- sgra 'od zer - sounds, lights, and rays
- sgrib-pa - obscuration
- sgrib-pa gnyis - the 2 obscurations (emotional and intellectual)
- sgrub brgyud - Lineage of the Siddhas
- sgrub-thabs / sadhana - process of realization
- sgrub-sde - the Sadhana Section (of Mahayoga)
- sgrub-pa-po - sadhaka, practitioner of sadhana
- sgro-' dogs - doubts
- sgron-ma drug - the 6 lamps (aspects of light in Thodgal)
- sgrol ba - 1. to liberate, to deliver; 2. rites of deliverance, magical rituals employed to slay other beings
- brgyud-pa - transmission, lineage, paramparii
- brgyud-pa'i bla-ma - Lineage Gurus, masters of the lineage of transmission
- bsgom-pa chen-po - the great meditatione of total meditation
- bsgom-med - nonmeditation, without meditating
- NGA
- ngang - state, condition
- ngang bskyangs - continuing in the state
- ngang chen-po - the great state, total state
- ngang dwangs - lucid state, luminous state
- ngang bzhag chu-bo'i rgyun gyi sgom-pa - remain in a state where meditation is like the continuous flow of a river
- ngang la bzhag-pa - remain in the state
- ngan sngags - evil mantras
- ngan-song - evil destinies of rebirth, durgati
- nges-don - real meaning, ultimate meaning, definitive meaning,
- ngo-sprad-pa - directly introduced
- ngo-sprod-pa - introduction, direct introduction; to introduce
- ngo-'phrad-pa - to be introduced to
- ngo-bo - essence, svabhiiva
- ngo-bo gcig - unique essence
- ngo-shes-pa - recognition; to recognize
- ngos ' dzin-pa - to recognize
- ngos bzung - recognize
- dngos-grub / siddhi - attainments
- dngos-po - entity, a concrete thing
- dngos-gzhi - principal practice, principal section
- mngon-' gyur - become manifest
- mngon-shes - clairvoyance, clairvoyant power, abhijftii
- mngon-shes drug - the 6 clairvoyant powers
- mngon-sum - 1. manifest, evident to the senses 2. perception, pratyaya
- mngon-sum rjen-pa'i ye-shes - naked manifest primal awareness
- snga-'gyur - Early Translation
- snga dar - the earlier spreading of the Dharma in Tibet
- sngags - mantra, incantation, magic spell
- sngags mying-ma - the Old Tantras
- sngags nang-pa - the Inner Tantras, the Higher Tantras
- sngags-pa - Tantrika, Ngagpa, a practitioner of the Mantras
- snags-lugs - the Tantra system, mantranaya
- sngar ' dris kyi ye-shes - a knowledge met with previously
- sngon-'gro - preliminaries, preliminary practice, preliminary section
- CA
- cig-ear, cig-char - instantaneous, immediate
- cig-car 'jug-pa - entering instantaneously
- cig-car-ba – non-gradualist
- cir snang rang yin - one's own state of existence manifesting everywhere
- cog-bzhag bzhi - the 4 modes of just being there
- gcig - one, single, unique, single state, singularity, eka
- gcig grol - liberated into a single state
- gcig thag-bcad-pa - discover one single state
- gcig-pu, gcig-po - single, unique
- gcig shes kun grol - knowing one thing, everything is liberated
- gcer grol - liberation through bare attention
- gcer mthong - seeing nakedly
- bca'-ba - to continue
- bcos med - unfabricated, unmodified, uncorrected
- bcos slad med-pa - not modified or adulterated
- CHA
- chad lta-ba - the view of nihilism, ucchedaviida
- chen-po - great, total
- chös kyi bdag-med - the insubstantiality of phenomena
- chös-sku – Dharmakaya in Vajrayana
- Bön-sku – Dharmakaya in Bön
- chös-sku rgyal-po'i rtsal - the creative potentiality of the king who is the Dharmakaya (syn. rig-pa'i rtsal)
- Bön-sku gcig-po'i yo-langs bskyang - continuing in the unique state of the Dharma-kaya
- Bön-sku'i klong du dag-pa - purified into the vast expanse of the Dharmakaya
- Bön-sku'i lta-ba - the view of the Dharmakaya
- Bön-sku'i yo-Iangs - the state (or nature) of the Dharmakaya
- chös-nyid - Dharmata, Reality
- chös-nyid kyi rang ngo skyong-ba - continuing in the inherent state of Reality
- chös-nyid mngon-sum kyi snang-ba - the vision of the direct perception of Reality
- chös-nyid bar-do - the Bardo of Reality
- chös-nyid zad-pa'i snang-ba - the vision of the consummation of Reality
- chös rnams dharmas - phenomena
- chös-dbyings / Dharmadhatu - the dimension of all existence
- chös lugs - an organized system of phenomena, religion
- chös log - wrong teaching, perverted teaching
- mchan - note
- mchöd-brjod - verse of offering
- 'char tshul - manner of arising, how it arises
- 'char lugs - mode of arising
- 'chi-kha'i bar-do - the Bardo of Dying
- JA
- ji snyed-pa mkhyen-pa'i ye-shes - the Knowledge of Quantity, the knowledge which knows the quantity of all phenomena
- ji lta-ba bzhin - the state of being just as it is
- ji lta-ba gzigs-pa'i ye-shes - the Knowledge of Quality, the knowledge which sees the state just as it is
- ji bzhin nyid - the state of being just as it is
- ji bzhin-pa - the state of being just as it is
- ji bzhin-par bzhugs-pa - remaining in the state of being just as it is
- 'ja'-Ius - the Rainbow Body
- 'ja'-lus 'pho-ba chen-po - the Rainbow Body of the Great Transfer
- 'jur dran - coarse memories
- rjes - concluding section
- rjes thob - subsequent realization, postmeditation experience, pristhalabdha
- rjes med - without leaving a trace behind
- rjes med rang dag - self-purified without leaving a trace
- rjes su rnal-'byor - Anuyoga
- rjes su rnal-'byor gyi theg-pa - Anuyogayana, the Vehicle of the Anuyoga Tantra
- brjod-med - inexpressible (in words)
- brjod med kyi rig-pa zang-thal - an indescribable directly penetrating awareness
- NYA
- nyams - experience, meditation experience, mystical experience
- nyams gong 'phel kyi snang-ba - the vision of the development of experiences (in vision)
- nyams-myong - experience; to experience
- nyams zhen - attachment to experiences
- nyams-len - practice; to practice
- nyams su len-pa - to practice
- nyams gsum - the 3 meditation experiences (of bliss, clarity, and no thought)
- nyon-mongs-pa - passion, negative emotion, klesha
- nyon-mongs-pa'i sgrib-pa - obscuration due to the passions
- nyon-mongs-pa'i dung klda-viiyu - passion winds, winds (or psychic energies) defiled by the passions
- gnyis-med – non-dual, without duality, advaya
- gnyis-'dzin - grasping at duality
- gnyis-'dzin kyi 'ching-ba las 'grol-ba - liberated from bondage to dualistic thinking
- gnyen-po - antidote, pratipaksa
- gnyug-ma - natural, innate, ntija
- gnyug-ma'i rnal-'byor - natural yoga, natural practice
- mnyam rjes - contemplation and subsequent realization
- mnyam rjes kyi nyams-len - the practice of contemplation and subsequent realization
- mnyam-nyid, mnyam-pa nyid - the state of identity, sameness, samatii
- mnyam-bzhag - the state of even contemplation, samiihita
- rnying-ma-pa Nyingmapa - the Old Tantra school
- snyan brgyud - oral transmission, oral lineage, oral tradition
- snying gi bu - heart-son, chief disciple
- snying-gtam - heartfelt advice
- snying-thig Nyingthig - the Essence of the Mind (syn. the Dzogchen Upadesha teachings)
- snying-thig rdo-rje snying-po'i lam - the path of the adamantine heart of the Essence of the Mind (syn. the Dzogchen Upadesha teachings)
- snying-thig-pa - a practitioner of the Nyingthig teachings
- snying-po - 1. heart, hrdaya; 2. embryo, garbha; 3. essence, sara; 4. mind, citta
- TA
- ting-nge-'dzin - contemplation, the state of contemplation, samadhi
- ting-nge-'dzin chen-po - a state of total contemplation, the great contemplation, maha-samadhi
- gtad-pa - fixation; to fixate the mind on
- gtad-so - concept, conception
- gtad-so dang bral-ba - free of conceptions
- gtad-tshigs - conclusion, criteria, reasoning
- gtan la 'bebs-pa - to systematize, to set down systematically
- gter-ston Terton - Treasure Master, a discoverer of hidden treasure texts
- gter-ma - Terma, hidden treasure text
- kha byang - entrance certificate (Aris), general (prophetic) guide (Thondup), preliminary treasure guide (Doctor)
- khrom gter - crowd treasure (Aris), publicly discovered terma (Thondup)
- mkha’ ‘gro brda yig - dakini script
- dgongs gter - mind terma
- nying byang - innermost prophetic guide (Thondup)
- gter grogs - terma companion, consort
- gter sgrub - preparatory practices (Thondup)
- gter sgrom - treasure casket
- gter ston - treasure revealer
- gter tshab - substitute for terma
- gter rdzas - terma objects
- gter lung - prophetic terma text (Thondup)
- gter srung - terma protectors
- them byang - (also thems byang, them yig, or thems yig) registry, inventory list
- dag snang - pure vision
- byang bu - preceding prophetic inventory (Doctor)
- yang gter - rediscovered terma
- yang byang - inner prophetic guide (Thondup)
- shog ser - yellow scrolls
- sa gter - earth terma
- gsang gter - secretly discovered terma (Thondup)
- btag-grol - liberation through wearing
- rtag lta-ba - the view of eternalism, Shashvatavada
- rtags - sign, indication
- rtog-pa - thought, discursive thought; to think
- rtogs-pa - understanding; to understand
- Ita sgom du ro-gcig - a single taste as to view and meditation
- Ita sgom spyod - view, meditationd conduct
- Ita sgom spyod 'bras-bu - view, meditationd fruit
- lta-ba - view, way of seeing, dristi; to see
- stong-cha - on the side of emptiness
- stong-nyid kyi gshis - the innate disposition which is emptiness
- stong-nyid snying-rje zung-'jug - the unification of emptiness and compassion
- stong-pa - empty, shunya
- stong-pa nyid - emptiness, shunyata
- brtag-pa - examination, vitarka; to examine, to investigate
- brtan-pa thob - attain stability
- bstan-bcos - philosophical treatise, treatise, sastra
- bstan-pa - teaching, doctrine, shasana; taught, reveal[/size][/color][/size]
- THA
- tha-dad med-pa - no difference, no distinction
- thag-bcad-pa - to decide definitively, to determine decisively, to decide
- thabs- Means, Skillful Means, method, upaya
- thig-le - sphere, tiny sphere, essence, bindu
- thig-le chen-po - the Great Sphere, fotal sphere, mahabindu
- thig-le nyag-gcig - the Unique Sphere, unique essence
- thig-le stong-pa'i sgron-ma - the lamp of the empty spheres
- thugs - Mind, Heart, citta
- thugs-rje - 1. Energy; 2. compassion, karuna
- thugs sras - heart-son, principal disciple
- thun - session, meditation session
- thun dang thun-mtshams - sessions and between sessions
- the-tshom med - without doubts, not remaining in doubt
- theg-pa - vehicle, way, yana
- theg-pa dgu - the 9 vehicles
- theg-pa chen-po - Mahayana, the Great Vehicle
- theg-pa thams-cad kyi rtse rgyal - the victorious mountain peak of all the vehicles (to enlightenmenth(i.e., Dzogchen)
- theg-pa dman-pa / Hinayana - the Lesser Vehicle
- theg-pa rim dgu - the 9 successive vehicles to enlightenment
- theg-pa rim dgu'irtse-bo - the pinnacle of the 9 successive vehicles
- theg-pa'i yang rtse - highest peak of all vehicles
- thog-ma'i sangs-rgyas - the Primordial Buddha
- thod-rgal / Thodgal - passing over the summit (the development of vision practice in the Dzogchen Upadesha)
- thol byung blo rdeg - suddenly strike a thought
- thos-pa'i shes-rab - discriminating wisdom arising from hearing (the teachings)
- mtha' - limit, limitation, extreme, end, anta
- mtha' grol - liberated from all limitations
- mtha' med - unlimited, without limitation
- mtha' las 'das-pa - transcending limitations
- mthar snang - final visions
- mthong lam - the path of vision, darsana-marga
- DA
- dag snang - pure vision
- dang-po-pa - beginner
- dad-pa - faith
- dwangs - luster, brightness; clear, pure
- dam-bca' - author's promise, the author's statement of purpose to his readers
- dam-tshig sems-dpa' - symbolic being, samayasattva
- dur-khrod - cremation ground
- de kho na nyid - Tathata, Reality, the state of being just as it is, suchness
- de kho na nyid ting-nge-'dzin - the contemplation of Reality
- de bzhin nyid - Tathata, Reality, the state of being just as it is
- de bzhin gshegs-pa'i snying-po - Tathagatagarbha, inherent Buddha-nature
- don - meaning, real meaning, benefit, purpose, artha
- don gyi lta-ba - real view
- don gyi ye-shes - real knowledge
- don gcig las ma 'das-pa - not go beyond the single meaning
- drag sngags - fierce mantras
- drang don - conventional meaning, neyiirtha
- dri-med - immaculate
- gdangs - translucency, translucent
- gdams-ngag - instruction
- gdeng, gdengs - confidence
- gdod nas dag-pa - primordially pure
- gdod-ma - primordial
- gdod-ma'i mgon-po - Adinatha (syn. the Primordial Buddha)
- gdod-ma'i mal-'byor - the Primordial Yoga (syn. Dzogchen)
- gdod-ma'i gzhi - the Primordial Base
- bdag-nyid chen-po - the Great State, the great self (syn. Dzogchen, the Primordial State)
- bdag-med - without a self, insubstantial, Anatman
- bdag-'dzin - grasping at a self, grasping at the reality of, atarma-graha
- bde-ba - pleasurable sensation, happiness, bliss, sukha
- bde-ba chen-po / Mahasukha - the Great Bliss
- bde-ba'i nyams - experience of pleasurable sensation
- bde-bar gshegs-pa / Sugata - (syn. Tathagata, Buddha)
- bden-pa gnyis - the 2 Truths (absolute and relative)
- bden-pa mthong-ba - seeing the truth
- bdud - Mara, demon
- mdangs - luster, brightness, bright complexion
- mdo - Sutra, a discourse of the Buddha
- mdo-sde spyod-pa'i dbu-ma - Sautrantika-Madhyamika
- mdo-lugs - Sutra system
- 'das -rjes - posthumous teachings
- 'du-byed samskaras - impulses, karmic formations
- 'du-byed kyi las - activities of the samskaras
- 'dul-ba Vinaya - monastic discipline, monastic ordinances
- 'dren-pa'ibla-ma - Guru who gives guidance
- rdo-rje vajra - diamond; adamantine, diamondlike
- rdo-rje theg-pa - Vajrayana
- rdo-rje zam-pa - the Vajra Bridge teachings (of Dzogchen Longde)
- rdo-rje gdan Vajrasana - (modern Bodh Gaya), the diamond throne of enlightenment
- brda - sign, symbol
- brda brgyud - symbolic transmission, the Lineage of the Mystic Signs (of the Vidya-dharas)
- brda bzhi - the 4 Signs (in Dzogchen Longde practice)
- bdag-nyid chen-po - the Great State, the great self (syn. Dzogchen, the Primordial State)
- bdag-med - without a self, insubstantial, Anatman
- bdag-'dzin - grasping at a self, grasping at the reality of, iitmagraha
- bde-ba - pleasurable sensation, happiness, bliss, sukha
- bde-ba chen-po - Mahasukha, the Great Bliss
- bde-ba'i nyams - experience of pleasurable sensation
- bde-bar gshegs-pa - Sugata (syn. Tathagata, Buddha)
- bden-pa gnyis - the 2 Truths (absolute and relative)
- bden-pa mthong-ba - seeing the truth
- bdud - Mara, demon
- mdangs - luster, brightness, bright complexion
- mdo - Sutra, a discourse of the Buddha
- mdo-sde spyod-pa'i dbu-ma - Sautrantika-Madhyamika
- mdo-Iugs - Sutra system
- 'das -rjes - posthumous teachings
- 'du-byed - samskaras, impulses, karmic formations
- 'du-byed kyi las - activities of the samskaras
- 'dul-ba - Vinaya, monastic discipline, monastic ordinances
- 'dren-pa'ibla-ma - Guru who gives guidance
- rdo-tje vajra - diamond; adamantine, diamondlike
- rdo-rje theg-pa - Vajrayana
- rdo-rje zam-pa - the Vajra Bridge teachings (of Dzogchen Longde)
- rdo-rje slob-dpon - Vajracharya
- rdo-rje gdan Vajrasana - (modern Bodh Gaya), the diamond throne of enlightenment
- brda - sign, symbol
- brda brgyud - symbolic transmission, the Lineage of the Mystic Signs (of the Vidya-dharas)
- brda bzhi - the 4 Signs (in Dzogchen Longde practice)
Na
- Nang – internal, inner, inner aspect
- nang gi bla-ma - the internal Guru
- nang rgyud - Inner Tantras
- nang rtog - internal thoughts
- nang dbyings - inner space, internal space, the internal dimension
- nang 'od - inner light, internal light
- nang gsal - inner luminosity, internal luminosity
- nam-mkha' - sky, space, the space element, akasha
- gnad - essential point
- gnad gcig-po - single essential point
- gnad du brdeg-pa - strike the essential point
- gnad don - the real meaning of the essential point
- gnad ma nor-ba - unmistaken essential point
- gnad gsum ldan-pa'i lta-ba - the view which possesses the 3 essential points
- gnas-pa - calm state; to abide, to be established
- gnas 'phro - still or diffusing
- gnas-tshul - mode of being
- gnas-lugs - Natural State, natural condition
- gnas-lugs ji lta-ba gzigs-pa'i ye-shes - the Knowledge of Quality, the knowledge which sees the Natural State just as it is
- gnas sa med - (thoughts) do not remain anywhere
- ma brgyud - oral transmission
- mam-rtog - thought, discursive thought, vikalpa
- mam 'rtog grol - liberate discursive thoughts
- rnam-rtog ngo shes-pa - recognize discursive thoughts
- mam-rtog med-pa - without discursive thoughts
- mam-par rtog-pa - discursive thought, vikalpa
- mam-par mi rtog-pa -without discursive thoughts, nirvikalpa
- mam-par shes-pa - consciousness, vijñana
- mam-shes - consciousness, vijñana
- rnal-'byor - yoga, union
- mal-'byor gyi rgyud - Yoga Tantra
- rnal-'byor gyi rgyud gyi theg-pa – Yoga-tantra-yana
- mal-'byor chen-po - Mahayoga
- mal-'byor chen-po'i rgyud kyi theg-pa – Maha-yoga-tantra-yana
- rnal-'byor-pa Yogin - practitioner
- rnal-'byor spyod-pa - Yogachara, Yogacharin
- rnal-'byor spyod-pa'i dbu-ma - Yogachara-Madhyamika
- rnal-'byor-ma - Yogini
- rnal-'byor bzhi - the 4 Yogas (stages in Dzogchen Semde practice)
- rnal-'byor lam - the Path of the Yogins, the Path of the Yogins
- rnal-bzhag chen-po - totally settled into the natural state, the great self-settled natural state
- sna-tshogs - diversity, different kinds
- sna-tshogs rdo-rje - a double vajra, vishva-yajra
- snang 'char tshul - the way in which appearances arise
- snang stong dbyer-med - the inseparability of appearance and emptiness
- snang-ba - appearance, manifestation, vision; to appear, to manifest, to be visible
- snang-ba bzhi - the 4 Visions (in Thodgal practice)
- snang-srid - all phenomenal existence, all that appears and that exists
- PA
- dpal - glorious, abundant, shri
- dpe - example, metaphor
- dpe’i ye-shes - knowledge indicated by example
- dpyad-pa - analyzed, reason
- dpyod-pa - analysis; to analyze, to investigate, vicara
- spang blang med-pa - without attachment or aversion
- spong lam - the path of renunciation
- spyan lnga - the 5 eyes
- spyi 'byams - irregular habits
- spyi'byams gshis shor - falling away from one's innate disposition due to irregular habits
- spyi mes chen-po - the great universal Ancestor
- spyi gzhi - the universal Base
- sPyod-pa - conduct, behaviour, action, carya
- sPyod-pa'i rgyud - Charya Tantra
- sPyod-pa'i rgyud kyi theg-pa – Charya-tantra-yana
- sPyod-yul - sphere of action, the range of the activities of the senses
- sprul-sku - Nirmanakaya
- sprul-pa - Nirmita, emanation
- sprospa - elaboration, multifarious activity, prapañca
- spros-med - without (conceptual) elaborations, aprapañca
- spros bral - free of conceptual elaborations
- PHA
- pha-rol tu phyin-pa - perfection, paramita
- pha-rol tu phyin-pa drug - the 6 perfections, the 6 paramitas
- phun-sum tshogs-pa - supreme, abundant
- phyag-rgya - mudra, symbol, symbolic form, gesture, consort
- phyag-rgya chen-po - Mahamudrae Great symbol
- phyag-chen - Mahamudrae Great Symbol
- phyam gnas - even-minded
- phyam gnas lhod-de – evenly minded and relaxed
- phyam lhod - equanimity and relaxation
- phyal-ba - omnipresent, common.
- phyi - external, outer, outer aspect
- phyi rgyud - Outer Tantras
- phyi dar - the later spreading of the Dharma
- phyi snang - external appearances
- phyi dbyings - external space, the external dimension
- phyi'i bla-ma - the external Guru
- 'phags yul - Aryadesha, India
- 'pho-ba - the transference of consciousness; to transfer
- 'pho-ba chen-po - the Great Transfer
- 'phrul-ba - to emanate
- 'phro-ba - to emanate, to project, to diffuse, to proliferate
- BA
- bag-chags - karmic traces, karmic residues, unconscious propensities, viisanii
- བར་དོ bar-do - Bardo, the intermediate state between death and rebirth, antariibhava
The 4 Bardos (bar do bzhi)
- 1) rang bzhin skye ba'i bar do - The natural bardo of this life
- 2) 'chi kha gnad gcod kyi bar do - The painful bardo of dying
- 3) chos nyid 'od gsal gyi bar do - The luminous bardo of dharmata
- 4) srid pa las kyi bar do - The karmic bardo of becoming
The 6 Bardos - Bar do drug
The 4 Bardos above with the addition of:
- 5) bsam gtan gyi bar do - The bardo of meditation
- 6) rmi lam gyi bar do - The bardo of dreaming
- dkar cha - white essence
- dkar lam - whiteness experience
- skye gnas - birthplace
- mngal sgo - door of the womb
- nyer thob - near attainment
- thim rim - stages of dissolution
- nag lam - blackness experience
- nang rtags - inner sign
- snang mched thob gsum - appearance, increase and attainment
- phyi rtags - outer sign
- 'pho ba - transference of consciousness
- bar do - intermediate state, transition, 'between'
- dmar cha - red essence
- dmar lam - redness experience
- srog 'dzin rlung - life-supporting wind
- bu'i 'od gsaI - the Son Clear Light
- bya-ba'irgyud - Kriya Tantra
- bya-ba'I’rgyud kyi theg-pa – Kriya-tantra-yana
- bya bral - free of any deliberate action
- byang-chub - enlightenment, Bodhi
- བྱང་ཆུབ་ཀྱ་སེམས byang-chub kyi sems - Bodhichitta, enlightened mind, the Thought of Enlightenment
In Semde (Sems sde) texts, Bodhicitta is a term that is synonym with Dzogchen itself or with Rigpa. In this respect, it has to be taken literally. The tibetan expression for bodhicitta is Byang chub sems, in which byang means pure, chub means perfect and sems means mind. In this perspective, this "Pure and Perfect Mind" is a little different from the relative and effective bodhicittas. In the early Semde texts, this Mind is considered as the “Quintessence of the Primordial Base” (ye gzhi snying po), i.e. the primordial state of the individual. In other words, what is designated as Great Perfection is nothing other than this state, than this Pure and Perfect Mind. There are seven « qualities » or specificities associated with this state which is:
- 1. free of subjectivity,
- 2. spontaneously accomplished,
- 3. Self-Arisen Wisdom. without action or effort,
- 5. Great Bliss,
- 6. non-dual, and
- 7. free from elaborations.
This is a standard approach that you can find in Semde texts in the Nyingma and Bon traditions.....
In one of the Commentaries to the Gabpa Gukor (which is the root Dzogchen text of the whole Bönpo tradition), this state is designated as « the King of Awareness, of our own consciousness, in other words : as the Universal Base, the Pure and Perfect Mind which is Great Bliss, transcends all example liable to illustrate it, stands beyond any kind of suffering and appears in a manifest way instantaneously.
Pure (byang) and Perfect (chub) Mind (sems)......
It is “pure” (byang) because it does not depend on binding or freedom ; “perfect” (chub) because it does not know any death or changes ; and “mind” (sems) because it knows the real principle of non-duality. Furthermore, it is pure because it is without birth (or production) ; perfect, because it is without death or cessation ; and mind, because it is the very principle that stands beyond production and cessation.
In the Great Tantra of the View (lTa ba rgyud chen, one Bönpo Semde text), this Mind has nine aspects:
- 1. it is primordially pure, free from any stain, similar to a clear sky (mkha'),
- 2. it is a luminous Expanse (klong) in which everything is spontaneously perfect,
- 3. it is a Space (dbyings) free from the two extremes,
- 4. it embraces everything without partialities,
- 5. it transcend all discourses,
- 6. it cannot be grasped discursively,
- 7. it is immutable and independant of any cause or circumstance,
- 8. it is free from artifices and corruptions,
- 9. it is free from acceptations and rejections since the beginning.
To paraphrase this text, the state designated as bodhicitta or Pure and Perfect Mind is primordially pure and spontaneously accomplished. It is unconditioned and abides as an essence without birth or cessation and free from dualism. It is directly experienced in the recognition of the undifferentiation of Emptiness and Clarity.
To conclude, in another Bön tantra of Semde (the gSas mkhar g.yung drung ye khyebs lta ba’i rgyud), it is said :
- — Indestructible Mind whose nature is originally pure,
- It is without birth, cessation, and cannot be mentally conceived
- Supreme and primordial Bodhi which is free from grasping
- At the erroneous path of egotic clinging,
- It abides in the freedom from all elaborated limits (because)
- It is, in its very essence, Manifest Buddhahood itself.
- byang-chub sems-dpa' - Bohisattva
- byang-chub sems-dpa'i theg-pa – Bodhisattva-yana
- byan'tshud-pa - concrete personal experience
- bying-ba - drowsiness
- byin-dabs - blessing, adhisthana
- byung sa med - (thoughts) do not arise from anywhere
- byed-pa-po - creator, actor, agent, kartri
- bla-sgrub - Guru Sadhana
- bla-na-med-pa - unsurpasseda
- bla-na med-pa'i rgyud - Anuttara Tantra
- bla-ma - Guru, master
- bla-ma'i rnal-‘byor - Guru Yoga, Unification with the Guru
- blang dor med-pa - without accepting or rejecting
- blang dor med-par bskyang-ba - continue without accepting or rejecting anything
- blo - mind, thought, attitude
- blo-gros - intellect, mati
- blo 'd'as brjod ‘braI - transcending conception by the intellect and beyond expression in words"
- blo Idog rnam bzhi - the 4 meditations which change one's attitude (toward life)
- blo byas'ibcos-ma'i Ita sgom - view and meditation fabricated by the mind
- blo byas 'jur dran - tangled,memories made by mind
- dbang - initiation, empowerment; abhisheka
- dbang-bskur - to confer initiation
- dbang-po - sense faculty, intellectual capacity, indriya
- dbang-po gzhan la rag ma lus-pa - not depend on any other power
- dbang-po rab 'bring tha-ma - superior, intermediate, and inferior capacities
- dbang-phyug - Lord, God, ishvara
- dbang-phyug-pa - Shaiva, Shaivite, a follower of the god Shiva
- dbang bzhi - the 4 initiations (in Anuttara Tantra)
- dbang lung khrid - initiation, authorization, and explanation
- dbu-ma - 1. middle, center; 2. Madhyamaka
- dbu-ma-pa - Madhyamika
- dbu-ma'i rtsa - Avadhuti, the central channel
- dbyings - space, dimension, dhatu
- dbyer-med - inseparability; inseparable
- sbyin-pa - generosity
- 'bras-bu - Fruit, result, consequence, goal, phaIa
- 'bras-bu'i theg-pa - Phalayana, the Fruitional Vehicle
- 'bras-bu'i rdo-rje theg-pa - the fruitional Vajrayana
- sbyong lam - the path of purification
- sbyor sgrol - sexual rituals and slaying rituals
- sbyor lam - the path of application, prayoga-marga
- MA
- ma skye - uncreated, unproduced, not born
- ma 'gags-pa - unobstructed, unceasing, anirodha
- ma bcos-pa - unfabricated, unmodified, uncontrived, uncorrected
- ma bcos lhan-cig skyes-pa - unfabricated and spontaneous
- ma dag las snang - impure karmic vision
- ma bu 'phrad-pa - encounter of the Mother and the Son (Clear Light)
- ma bu sbyor-ba - uniting of the Mother and the Son (Clear Light)
- ma'i 'od gsal - the Mother Clear Light
- ma yin-pa'i chos lugs - the organized system of phenomena which does not exist in reality
- ma gyeng-ba - undistracted, without distraction
- ma rig-pa - ignorance, lack of awareness, avidya
- man-ngag - upadesha, secret oral instruction
- man-ngag gi sde - Upadesha Series (a group of texts and series of Dzogchen teachings)
- mi gnyis - not two
- mi myed - unfindability, not find, not obtain
- mi rtog-pa - no thought, nondiscursive, without thoughts
- mi rtog-pa'i nyams - experience of no thought
- TSA
- 'tsit ta - the physical heart
- tsit ta sha'i sgron-ma - the lamp of the fleshly heart
- btson-sgrus - vigor, diligence
- rtsa - a psychic channel, nerve, nadi
- rtsa-ba - root, source, root text, muIa
- rtsa-ba'i bla-ma - Root Guru
- rtsa dung - the yoga of channels and energies, nadi-vayu yoga
- rtsa dung thig-le'i rnal-'byor - the yoga of Nadis, Vayus, and Bindus
- rtsal - energy, creative energy, potentiality
- rtsal sbyong - forceful purification
- rtse-gcig - one-pointed, one-pointedness of mind
- rtsol sgrub - searching for realization
- rtsol-med - the effortless state; effortless, without effort
- rtsol-med kyi bstan-pa - the doctrine of the effortless state
- brtsis-med - without calculating
- brtse-ba - love; to love
- TSHA
- tshad-med - immeasurable, unlimited, aprameya
- tshad-med bzhi - the 4 unIimited states
- tshi ehad-pa - fall into despair
- tshig dbang - word initiation
- tshul - method, manner, mode
- tshul-khrims - morality, moral preceptsa
- tshogs gnyis - the 2 accumulations (of merit and wisdom)
- tshogs drug - the 6 aggregates of consciousness
- tshogs lam - the path of accumulation, sambhara-marga
- mtshan - name, title
- mtshan-bcas - fixation with an object
- mtshan-nyid - definitive characteristic, definition, laksana
- mtshan-nyid theg-pa - Lakshanayana (syn. the Sutra system)
- mtshan-ma - mark, distinguishing mark, nimitta
- mtshan-med - 1. without a distinguishing mark; 2. fixation without an object
- DZA
- 'dzin-pa' - subject, that which apprehends, grahaka
- rdzu-'phrul - magical power, magical display, telekinesis, psychokinesis, riddhi
- rdzogs-chen - Dzogchen, the Great Perfection
- rdzogs-chen sde gsum - the 3 series of Dzogchen teachings
- rdzogs-chen-pa - a practitioner of Dzogchen
- rdzogs-pa - perfect, complete
- rdzogs-pa chen-po - Dzogchen, the Great Perfection, mahasandhi
- rdzogs-rim - the perfection process, Sampannakrama
- ZHA
- zhar-byung - addendum
- zhal-'chems - last testament
- zhal-sgom - oral teaching and meditation practice
- zhal-gdams - oral teaching, advice
- zhal-lung - oral teaching
- zhi-khro - Peaceful and Wrathful Deities
- zhi-ba - 1. peace, peaceful, pacification, santi; 2. Ultimate Peace, Nirvana
- zhi-gnas - Shamatha, calming the mind, the state of peaceful calm, attaining peaceful calm
- zhi lhag dbyer-med - the inseparability of Shamatha and Vipashyana
- zhe-sdang - anger, hatred
- zhen-pa - attachment; to become attached
- gzhan ngo snang tshul - how they present themselves as external appearances
- gzhan du mi myed-pa'i ye-shes - a knowledge not found elsewhere outside of oneself
- gzhanrig - awareness of the other (i.e., external objects)
- gzhi - Base, Foundation, ground, basis
- gzhi ji bzbin-pa - the Base just as it is
- gzhi hyid la grol-ba - liberated into the state of the Base
- gzhi dang ngo 'phrad-pa - introduced to the Base
- gzhi gnas ma'i 'od gsal - the Mother Clear Light that abides as the Base
- gzlii-ma - the Base
- gzhi med rtsa bral - without any base and without any source
- gzhi’i 'od gsal - the Clear Light of the Base
- gzhi yi ngo bo - the essence which is the Base
- gzhi lam gyi 'od gsal gnyis bdyer-med - the inseparability of the Clear Lights of the Base and of the Path
- gzhi lam 'bras-bu - the Base, the Path, and the Fruit
- gzhir gnas - remain as the Base, abide as the Base
- gzhir gnas kyi rig-pa - Awareness which abides as the Base
- gzhir gnas kyi 'od gsal - the Clear Light which abides as the Base
- gzung-lugs-pa - a follower of the scriptural system
- gzhon-nu bum sku - the youthful vase like Body
- ZA
- zag-pa med-pa'i dbyings - unpolluted dimension, the pollution less dimension (of mind)
- zang-thal - direct penetration, directly penetrating
- zang-thal rjen-pa'i rig-pa - a directly penetrating naked Awareness
- zang-thal-le - directly penetrating
- zang ma thal'byung - impeded
- zin-pa - completed, finished, accomplished, done
- zung-'jug - unification, unified, united, yuganaddha
- gza' gtad - concepts, conceptions
- gza ’gtad dang bral-ba - free of all conceptions
- gzugs-sku – rupa-kaya, Form Body
- gzung-ba - object, that which is apprehended, grahya
- gzung 'dzin - subject and object
- bzod-pa - patience
- 'A
- 'og 'gyu - undercurrent
- ‘og 'gyu 'khrul 'byams - undercurrent of proliferating delusions
- 'og 'gyu'i mam-rtog - undercurrent of discursive thoughts
- 'og-min - Akanishtha, the highest plane of existence
- 'od lus - the Body of Light
- ‘od gsal - the Clear Light
- 'od gsal rgyun-chad med-pa'i klong du - in the vast expanse of unceasing Clear Light
- 'od gsal rdo-rje snying-po'i bstan-pa - the doctrine of the adamantine essence of the Clear Light (syn. Dzogchen)
- 'od gsal-ba'i ye-shes - the knowledge of the Clear Light, a primal awareness of Clear Light
- YA
- yang rtse - the pinnacle, the highest peak
- yang rab - an individual of exceedingly superior capacity
- yangs-pa - vast expanse
- yi-dam - Yidam, a meditation deity, devata
- yid - manas,mind,functional mind
- yid kyi mam-rtog - manovijñana, mind-consciousness
- yid-ches-pa - belief
- yid-dpyad - mental analysis
- yid la byed – pay attention, mind-work, mental activity, manasikara
- yid la mi byed-pa - inattention, without mental activity
- yin-lugs - natural state of existence
- yul - object
- yul-can - subject
- ye grol - primordial liberation
- ye ji bzhin-pa - the primordial state of being just as it is
- ye nas - primordial, from the very beginning
- ye nas dag-pa - pure from the very beginning
- ye nas shes-pa - knowledge, gnosis, cognition, primal awareness, Primordial Awareness, jñana
- ye nas sangs-rgyas-pa - enlightened from the very beginning, attained Buddhahood from the very beginning
- ye nas lhun-grub - spontaneously perfected from the very beginning
- ye phyi-mo - the Primordial Grandmother
- ye med - nonexistent from the very beginning
- ye rdzogs - primordially perfected
- ye yod - existing from the very beginning
- ye gzhi - the Primordial Base
- ye gzhi snying-po byang-chub kyi sems - the Bodhichitta which is the essence of the Primordial Base
- ye-shes - knowledge, gnosis, c6gnition, wisdom, primal awareness, Primordial awareness jñana
- ye-shes kyi sku – Jñana-kaya
- ye-shes kyi tshogs - accumulation of wisdom, jñana-sambhara
- ye-shes kyi rang rtsal du bskyong-ba - continue in the inherent potentiality of primal awareness
- ye-shes kyi rlung - wisdom winds, wisdom airs, jñana-vayu
- ye-shes brjod bral - an inexpressible primal awareness
- ye-shes spyi - a general or universal primal awareness
- ye-shes zang-thal - directly penetrating primal awareness
- yo-langs - the unobstructed and continuous state (of the Bön sku / Dharmakaya)
- yongs su grub-pa - fully realized, fully accomplished, parinispanna
- yongs su rdzogs-pa - fully perfected, completed, paripurna
- yod med - existence and non-existence
- gyeng-ba - distraction, distracted; to be distracted
- RA
- rag-pa'i mam-rtog - coarse thoughts
- rang - self, itself, one's own, inherent
- rang gi ngo-bo - one's own essence
- rang gi rig-pa - one's own immediate awareness
- rang gis rang grol - self-liberated by itself
- rang gis rang rig-pa - self-aware by itself
- rang grol - self-liberation, self-liberated
- rang rgyud - one's own mind-stream
- rang rgyud gnyis 'dzin gyi 'ching-ba las grol-ba - one's own mind-stream liberated from all bondage to dualistic thinking
- rang ngo - one's own real nature, one's own face
- rang ngo rang du phrad-pa - one's own face encountering itself, meeting oneself face to face
- rang ngo-shes-pa - self-recognition; recognizing one's own nature (face)
- rang gcig-pa - singular unique state
- rang gcig-pu - singular unique state
- rang dang 'brel-ba - found within oneself, connected with oneself
- rang gdangs - inherent translucent radiance
- rang gnas - self-sustaining, self-abiding, self-existent
- rang gnas kyi ye-shes rjen-pa - a naked self-sustaining primal awareness
- rang-snang - self-manifestation, self-manifesting
- rang babs - self-occurring
- rang babs gnyug-ma'i dran-pa - a natural self-occurring mindfulness
- rang-byung - self-originated
- rang-byung ye-shes - self-originated knowledge, self-originated primal awareness
- rang zhal mjal-ba - meeting one's own face (nature)
- rang gzhan gnyis su byung - originate as oneself and as another
- rang-bzhag - self-settled, remain as itself
- rang-bzhin - nature, nature, inherent nature, svabhava
- rang-bzhin mam-dag - naturally pure
- rang-bzhin med-pa - without any inherent nature
- rang-bzhin rdzogs-pa chen-po - the natural Great Perfection
- rang-rtsal - inherent energy, inherent potentiality
- rang yin-pa - one's own state of existence
- rang yin-par ngo-shes-pa - recognizing it as one's own state of being
- rang rig - self-awareness; aware of oneself
- rang rig-pa - one's own intrinsic Awareness
- rang la byan tshud-pa - concrete personal experiences with regard to one self
- rang-shar - self-arising
- rang shes rig-pa'i rgyal-po - the King who is self-knowing Awareness
- rang sar grol - liberated into its own condition
- rang sar zin - remaining in its own (original) condition
- rang sems - one's own mind
- rang sor zin - remaining in its own (original) condition
- rang gsal - inherent clarity, inherent luminosity
- rab-'byams-pa - infinite
- rab 'bring tha-ma - superior, intermediate, and inferior capacities rig-cha on the side of awareness
- rig stong rjen-pa - naked empty Awareness
- rig stong dbyer-med - the inseparability of awareness and emptiness rig-pa 1. Awareness, immediate Awareness, intrinsic Awareness, the state of contemplation, vidya; 2. intelligence
- rig-pa ngo-sprod - direct introduction to intrinsic Awareness
- rig-pa gcer-bu - naked Awareness
- rig-pa gcer mthong - seeing with naked Awareness
- rig-pa rjen-pa - naked Awareness
- rig-pa dbyings kyi sgron-ma - the lamp of the dimension of Awareness
- rig-pa tshad pheb kyi snang-ba - the vision of the increasing to the full measure of Awareness
- rig-pa 'dzin-pa - vidyadhara, knowledge-holder
- rig-pa'i khu-byug - the cockoo of Awareness
- rig-pa'i rtsal - the potentiality of Awareness, the creative energy of Awareness
- rig-pa'i rtsallhung-ba - fall into the potentiality of Awareness
- rig-pa'i ye-shes - the knowledge which is immediate Awareness
- rig-pa'i zang-thal - directly penetrating Awareness
- rig-pa zang-thal gyi ngang - the state of directly penetrating Awareness
- rig-pa rang gnas - self-sustaining immediate Awareness
- rig-ma - a consort, a female partner for tantric practice
- rig-'dzin – Vidya-dhara
- rig-'dzin brda brgyud - the symbolic transmission of the Vidya-dharas
- rig shes - a knowing awareness
- rig gsal - clear awareness, awareness and clarity
- rig gsal dbyer-med - the inseparability of awareness and clarity
- ring-lugs - our own system, our own tradition
- rim-gyis 'jug-pa - entering gradually
- rim-gyis-pa - a gradualist
- ris-med – non-sectarian
- ris-med-pa - one who is non-sectarian, a follower of the Rimed or non-sectarian movement
- ru-Iog - reversal, the process of reversing solid matter into radiant energy
- ru-shan - distinction, the Rushan exercises (in Dzogchen)
- ro-gcig - single taste, single flavor, the state of being a single taste, ekarasa
- ro-snyoms - same taste, the process of making everything into the same taste, samarasa
- ro-langs - a vampire, vetalal
- rol-pa - manifestation; to manifest
- rung - psychic energy, wind, air, vayu
- la bzla-ba - to transcend, to go beyond conceptions lam the Path, path, way, road, marga
- lam-khyer - carry on along the path, daily practice
- lam gyi 'od gsal - the Clear Light of the Path
- las snang - karmic vision
- lung - 1. Agama; 2. scriptural authorization, authorization
- lung-ma-bstan - a dull blank state of mind, neutral state
- lung rig - scriptural citations and reasoning
- lus ngag yid - body, speech, and mind
- longs-sku – Sambhoga-kaya
- longs-spyod rdzogs-pa'i sku – Sambhoga-kaya
- SHA
- shar grol - liberation as soon as it arises
- shar-ba - to arise
- shin tu mal-'byor - Atiyoga (syn. Dzogchen)
- shin tu mal-'byor gyi theg-pa – Atiyoga-yana
- shes rgyud - stream of consciousness, vijñana-santana
- shes-pa - awareness; to know, to be aware
- shes-bya ji snyed-pa mkhyen-pa'i ye-shes - the Knowledge of Quantity, the knowledge which knows the full quantity of what is known (i.e., conventional knowledge of phenomena)
- shes-bya'i sgrib-pa - obscurations due to (erroneous) intellectual knowledge
- shes-rab - wisdom, discriminating wisdom, prajña
- shes-rab rang-byung gi sgron-ma - the lamp of self-originated wisdom
- shes rig - an awareness which knows
- shog ser - golden paper
- gshis - innate disposition
- gshis shor gyi gol-sa - deviation where one falls away from one's innate disposition
- SA
- sa - stage, state, bhumi
- sa gcig-pa - single stage
- sa bcu - the 10 stages, the 10 bhumis
- sa-gter - earth-treasure
- sangs-rgyas - Buddha, an enlightened being
- sangs-rgyas-pa - Buddhahood, attaining Buddhahood
- sems - mind, thoughts, thought process, citta
- sems kyi ngo-bo - the essence of mind
- sems kyi snang-ba - manifestation of mind
- sems kyi yal-ba - the dissolving of mental activities
- sems bskyed - 1. bodhichitta, producing the bodhichitta, bodhicittotpada;2. producing a thought
- sems grol - liberate the mind
- sems rgyud - mind-stream
- sems-can - sentient being, sattva
- sems-nyid - the Nature of Mind, cittata
- sems-nyid kyi rang zhal bsgribs - obscuring the true face of the Nature of Mind
- sems-sde - Mind Series (a group of texts and series of Dzogchen teachings)
- sems-phyogs - teachings pertaining to the Dzogchen Semde
- sems 'byung - contents of mind, what arises in the mind, caitta
- sems-tsam - Chittamatra, the doctrine of Mind-Only
- sems-tsam-pa - Chittamatrin, a follower of the Mind-Only doctrine (syn.Yogacharin)
- sems-'dzin - fixation of mind, Semdzin (a series of meditation exercises in Dzogchen)
- sems rang bzhag gnyug-ma'i ngang bskyangs - the mind continues in a natural self-settled state
- sems las ' das-pa - transcending the mind
- sems las ' das-pa'i ye-shes - a primal awareness which transcends the mind
- so-sa'i gling - Sosaling (name of a cremation ground in India)
- srid-pa - existence (syn. salpsiira)
- srid-pa'i bar-do - the Bardo of Existence
- gsang sngags - the Secret Mantras (syn. Vajrayana)
- gsang sngags rdo-rje theg-pa - the Secret Mantra Vajrayana
- gsang spyod - secret conduct (the sexual practices of yoga)
- gsang-ba - secret, secret aspect
- gsang-ba'i bla-ma - the secret Guru
- gsang mtshan - secret name (obtained during initiation)
- gsar-ma-pa - Sarmapa, the New Tantra schools, the Newer Schools
- gsal-cha - on the side of luminous clarity
- gsal stong dbyer-med - the inseparability of clarity and emptiness
- gsal-ba - clarity, luminosity, luminous clarity, clear
- gsal-ba'i nyams - experience of clarity
- bsam-gtan - concentrationl of concentrationa
- bsam-gtan gyi mkhan-po - a teacher of Chan, a Chan master
- bsam-gtan gyi rgyu tshogs - accumulate the causes of concentration
- bsam-pa'i shes-rab - discriminating wisdom arising from reflection
- bsil-ba'i tshal - Shitavana, the cool forest (cremation ground near Bodh Gaya)
- bsod-nams - merit, meritorious karma, punya
- bsod-nam kyi tshogs - accumulation of merit, punya-sambhara
- HA
- he-de-ba - a blank state of mind, a startled mind.
- lhad-de-ba - startled awareness, a state of shock
- lha - god, deity, Deva
- lhag-mthong - vipasyana, higher insight (Pali: vipassana)
- lhag-pa'i mal-'byor - Atiyoga(syn. Dzogchen)
- lhan-skyes - spontaneously born
- lhan-cig skyes-pa - spontaneously born, sahaja
- Ihan-cig skyes-pa'i ma rig-pa - spontaneously born ignorance
- lhan-cig skyes-pa'i ye-shes - spontaneously born knowledge, spontaneously born primal awareness
- lha'i nga-rgyal - divine pride
- lhug-pa - alert relaxation, alertly relaxed
- lhun gyis - spontaneously, effortlessly, naturally
- lhun gyis grub-pa - spontaneously self-perfected, effortlessly realized, anabhoga
- lhun gyis 'jug-pa - entering spontaneously
- lhun gyis gnas-pa - abiding spontaneously, remaining effortlessly
- lhun gyis rdzogs-pa - perfected spontaneously
- lhun-grub - spontaneously self-perfected
- lhun-rdzogs - spontaneously perfected
- lhod-de - relaxed
- lhod-pa - relaxation, relaxed; to relax
- lhod-pa chen-po - the Great Relaxation, totally relaxed, a state of total relaxation (syn. Dzogchen)
- A