By Sam Van Schaik
From Wisdom's acclaimed stories in Indian and Tibetan Buddhism sequence, researcher and pupil Sam van Schaik introduces the Nyingma culture of Tibetan Buddhism, taking a look heavily at its perform of Dzogchen—and certainly one of Dzogchen's seminal figures, Jigme Lingpa—to make an in depth research of a center pressure inside of Buddhism: does enlightenment advance progressively, or does it come suddenly?
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Extra resources for Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism)
In their great joy and rejoicing they then approached the Lord, saluted his feet with their heads, raised their folded hands to the Lord and paid homage to him. And so in each one of the ten directions, in world systems countless as the sands of the Ganges, all the hells, animal births, and worlds of Yama were abolished and became empty, and all untoward moments 11 disappeared. And the beings who deceased in these three destinies, they all, through their very joy and rejoicing, were reborn among men, and also among the six kinds of gods (of the realm of sense desire).
I6 samārūdho. 87// 85. 8 ^hetu-phala-ātmaka-dharma. Wuttarottara-viśeska-adhigamān. MPrasannapadā 290. ^a-sva-tantrī-karane. INTRODUCTION TO CHAPTERS 1-21 19 consists in cutting through the bonds of the passions. g. between "to be" and "not to be", or between "Nirvana" and "birth-and-death", "emancipation" and "bondage", and so on. 9 2 CIII. Next, the argument proceeds to the meaning of the great vehicle. The Sutra begins here with five questions asked by Subhūti, as in AI23. The questions are then answered, one by one: the first in CIII, 1 a-e, the second in CIII,If, and the third to fifth in CIII,2.
Tasyaiva prāpyasya bodhisattvasya-avidyamānatvād iti bhāvah. INTRODUCTION TO CHAPTERS 1-21 25 one single English word. I have translated "is not really a created thing". "Reproduced", or "re-existence", or "is really there" would also have been possible. The idea is akin to "produced", "born", and its negation (an-abhinirvritti) is explained by Haribhadra as "unborn", 1 3 5 or as "without own-being". 136 It has the traditional connotation of "produced in dependence on craving". D2b. The argument here assumes that what has never been brought forth, is "nonproduction", or "the unproduced".
Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism) by Sam Van Schaik