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Dzogchen Terminology

From Tibetan Buddhist Encyclopedia
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The Three Statements of Garab Dorje - Hitting the Essence in Three Words (Tib. ཚིག་གསུམ་གནད་བརྡེགས་ tsik sum né dek, Wyl. tshig gsum gnad brdegs)

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Introducing directly the face of rigpa in itself

Decide upon one thing and one thing only

Confidence directly in the liberation of rising thoughts

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The Three Immovables (Tib. མི་གཡོ་བ་གསུམ་ལྡན་ miyowa sumden, Wyl. mi g.yo ba gsum ldan)

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unmoving body, like the king of mountains

unmoving senses like the planets or stars reflected in a lake

unmoving nature of mind, like a cloudless sky

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The Four Visions (Tib. སྣང་བ་བཞི་ nangwa shyi, Wyl. snang ba bzhi)

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experiencing the nature of reality directly

increasing experience

awareness reaching full maturity, intrinsic awareness reaching full measure (LCN)

dissolution of ordinary experience into the nature of reality


The Four Ways of Leaving Things in their Natural Simplicity (Tib. ཅོག་བཞག་བཞི་ chok shyak shyi, Wyl. cog bzhag bzhi)

view, like a mountain, leave it as-it-is

meditation, like an ocean: leave it as-it-is

action, appearances: leave them as they are

fruition, unaltered: leave it as-it-is

General

resting in tranquility (SK); remaining/reposing in naturalness (EPK); allowing relaxation in a genuine state (LCN)

uncontrived, unaltered

energy, potential, strength, radiance

pure awareness

resolve (EPK); to reach a final decision; come to a decisive experience (LCN); resolving through transcending; Literally “traversing the mountain pass”

all-penetrating, wide open state (EPK), unobstructed, unimpeded

clarification, clear distinction

restoration (SK); sustaining freshness, reviving alertness (EPK); using restorative techniques (LCN)

Experiential Terms

(Tib. མྱོང་ཚིག nyong tsik, Wyl. myong tshig)

naked and pristine

oblivious, hazy, blank, vague (EPK)

lucid and clear

a vivid sense of bliss and well-being (PG)

totally open, unimpeded, all-penetrating, transparently clear

light and free from within (PG)

authentic, unadulterated (Reynolds); lucidness (EPK) See Tony Duff for explanation as ‘standing out’ vivid

vivid, clear, shining

brilliance, brilliant (LCN); immaculately pure (Reynolds)

vivid(ness) (LCN)

rapturous (PG)

wonderstruck (RT), wonderment,

riveting, stark (LCN); present, aware (Reynolds), lucid wakefulness, vivid alertness (EPK)

vivid, clear, bright, awake (EPK); vibrant (PG)

stable, abiding (LCN); serene, tranquil (EPK)

References

Source

RigpaWiki:Dzogchen Terminology




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
KHA
NGA
CA
CHA
JA
NYA
TA
THA
DA

Na

PA
PHA
BA

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

It exists in Dzogchen too.

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.
MA
TSA
TSHA
DZA
ZHA
ZA
'A
YA
RA
LA
SHA
SA
HA
A


Source

okarreview.blogspot.com.au

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