New branches:
119-488: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : The Kulayarāja Tantra ( Tibetan phonetically: Kunjed Gyalpo , Tibetan : ཀུན་བྱེད་རྒྱལ་པོའི་རྒྱུད་ , Wylie : Kun-byed Rgyal-po'i Rgyud ; English: "All-Creating King", or "Supreme Source") is a Buddhist Tantra in the Tibetan language and the principal Mind Series (Wylie: sems sde ) text of
238-424: A cool room with a high seat, exert yourself and do physical exercises." He also reiterates the importance of stabilizing concentration on an objective reference, the precise content of which is not relevant, followed by a clear explication of how such stabilization is utilized. The beginning level of such practice involves the achievement of a calm, collected state of mind, which, however, is periodically interrupted by
357-679: A daughter and a son. He also founded a series of small monasteries in Bhutan, including Tharpa Ling , his main residence. Longchenpa's lineage survives in Bhutan. After living in Tharpa Ling for 10 years, he returned to Tibet and was reconciled with Changchub Gyaltsen, who even became Longchenpa's student. Longchenpa's writings and compilations were highly influential, especially on the Nyingma tradition. According to Germano, Longchenpa's work: had an immediate impact, and in subsequent centuries
476-541: A group of eight disciples (men and women) in order to initiate them into the Dzogchen teachings (in 1340). During this initial period of teaching, Longchenpa and his disciples experienced a series of visions of dakinis and states of possession (the possessions only happened to the women of the group) which convinced him and his disciples that Longchenpa was destined to teach the Dzogchen Nyingthig tradition of
595-415: A liminal zone on the borders between fields and forests. Their rites involved the conjunction of sexual practices and Buddhist mandala visualization with ritual accoutrements made from parts of the human body, so that control may be exercised over the forces hindering the natural abilities of the siddha to manipulate the cosmos at will. At their most extreme, siddhas also represented a defensive position within
714-1038: A longer commentary, the Ornament of the State of Samantabhadra: Commentary on The All-Creating King, Pure Perfect Presence, Great Perfection of All Phenomena. It has been translated by Jim Valby in six volumes. The modern Dzogchen teacher Chogyal Namkhai Norbu has given an oral commentary, which can be found in The Supreme Source, The Fundamental Tantra of Dzogchen Semde, Kunjed Gyalpo (1999). Tantra techniques (Vajrayana) New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : Vajrayāna ( Sanskrit : वज्रयान ; lit. ' vajra vehicle'), also known as Mantrayāna ('mantra vehicle'), Mantranāya ('path of mantra'), Guhyamantrayāna ('secret mantra vehicle'), Tantrayāna ('tantra vehicle'), Tantric Buddhism , and Esoteric Buddhism ,
833-502: A major innovation in and of themselves. A detailed account of Longchenpa's life and teachings is found in Buddha Mind by Tulku Thondup Rinpoche and in A Marvelous Garland of Rare Gems by Nyoshul Khenpo . Pema Lingpa , the famous terton (finder of sacred texts) of Bhutan, is regarded as the immediate reincarnation of Longchenpa. Longchenpa is widely considered the single most important writer on Dzogchen teachings. He
952-532: A mantra. Vajrayāna Buddhists developed a large corpus of texts called the Buddhist Tantras , some of which can be traced to at least the 7th century CE but might be older. The dating of the tantras is "a difficult, indeed an impossible task" according to David Snellgrove . Some of the earliest of these texts, Kriya tantras such as the Mañjuśrī-mūla-kalpa ( c. 6th century ), teach
1071-422: A mirror from its reflection. Or, if we think of the sky, trying to distinguish the blue surface from the clouds that form on it. However, essentially, the true condition is indivisible: the reflection derives from the mirror, which is its sole base, and in the same way, the sky also includes clouds; the clouds themselves are sky. Thus, even though it is said that the mind is produced by dualism and its true condition,
1190-594: A movement called Sahaja -siddhi developed in the 8th century in Bengal . It was dominated by long-haired, wandering mahasiddhas who openly challenged and ridiculed the Buddhist establishment. The mahasiddhas pursued siddhis , magical powers such as flight and extrasensory perception as well as spiritual liberation. Ronald M. Davidson states that Buddhist siddhas demonstrated the appropriation of an older sociological form—the independent sage/magician, who lived in
1309-815: A teaching by the first Buddha , Samantabhadra to Vajrasattva . Samantabhadra is presented as the personification of bodhicitta , the Awakened Mind, the "mind of perfect purity" or "pure perfect presence". The colophon of the text mentions that it was explained by the Indian Śrī Siṃha and translated by Vairotsana . The full title of the original work in Sanskrit is the Sarvadharma Mahasandhi Bodhichitta Kulayarāja Tantra or alternately Sarvadharma Mahāshānti Bodhicitta Kulayarāja Tantra , where mahāsandhi" (great perfection)
SECTION 10
#17327872016191428-808: A vision of Vimalamitra which asked him to restore the temple of Zhai Lhakhang (where the Seventeen Tantras had been concealed by Nyang Tingdzin Zangpo). In the process of this work, Longchenpa took on a Drikung Kagyu student named Kunga Rinchen. Kunga Rinchen had political designs and came into conflict with the powerful Changchub Gyaltsen, who had the support of the Mongol Authorities in Beijing and attacked Kunga Rinchen's monastery. Longchenpa fled to Bumthang , Bhutan to avoid conflict. Here he relinquished his monastic vows, married and had
1547-692: A young girl who promised to watch over him and grant him blessings. Afterwards, Longchenpa met his main teacher, the Ngagpa Rigdzin Kumaradza (1266-1343), from whom he received Dzogchen teachings while traveling from valley to valley with a nomadic group of about seventy students. It is said Longchenpa lived in great poverty during this period, sleeping on a sack and eating only barley. Longchenpa accompanied Kumaradza and his disciples for two years, during which time he received all of Rigdzin Kumaradza's transmissions (mainly focusing on
1666-446: Is Atiyoga (Utmost or Transcendent Yoga, i.e. Dzogchen, "Great Perfection"), which is an "effortless path of the recognition of pure non-dual presence" that is unencumbered by the elements of the other lower vehicles. The core of the Dzogchen view is based on the definitive view of self-perfection, which holds that "the fruit of enlightenment is already perfected and is not something to construct through effort because it has existed from
1785-407: Is "obscured by discursive thought". This doctrine is often associated with the idea of the inherent or natural luminosity ( Skt: prakṛti-prabhāsvara-citta , T. ’od gsal gyi sems ) or purity of the mind ( prakrti-parisuddha ). Another fundamental theory of Tantric practice is that of transformation. In Vajrayāna, negative mental factors such as desire, hatred, greed, pride are used as part of
1904-542: Is "when, in daily life, one remains in the natural state, abiding in awareness and presence." As noted by Sam van Schaik , in the Kunjed Gyalpo "one finds a rejection of the elaborate imagery and practices" of the Mahayoga ( Anuttarayoga ) tantras. Namkhai Norbu explains how Dzogchen, being its own vehicle, does not rely on the means of the path of transformation (i.e. tantra, Vajrayana): The fundamental point of
2023-677: Is a Buddhist tradition of tantric practice that developed in Medieval India . Tantrism, which originated within Hinduism during the first millennium CE, significantly influenced South Asian Mahāyāna Buddhism, giving rise to distinct Buddhist tantric traditions. Emerging in the 7th century CE, these traditions spread across Southeast, East, and Central Asia, leading to distinct East Asian and Tibetan practices. Vajrayāna practices are connected to specific lineages in Buddhism, through
2142-445: Is a critical link between the school's exoteric (or sutra) and esoteric (i.e. tantric) teachings. Longchenpa's work also unified the various Dzogchen traditions of his time into a single system. Longchenpa is known for his skill as a poet and his works are written in a unique literary voice which was widely admired and imitated by later Nyingma figures. Longchenpa was the abbot of Samye , one of Tibet 's most important monasteries and
2261-523: Is a method which works faster. Various classifications are possible when distinguishing Vajrayāna from the other Buddhist traditions. Vajrayāna can be seen as a third yana , next to Śrāvakayāna and Mahayana . Vajrayāna can be distinguished from the Sutrayana . The Sutrayana is the method of perfecting good qualities, where the Vajrayāna is the method of taking the intended outcome of Buddhahood as
2380-615: Is a mythical weapon associated with Indra which was said to be indestructible and unbreakable (like a diamond) and extremely powerful (like thunder). Thus, the term is variously translated as Diamond Vehicle, Thunderbolt Vehicle, Indestructible Vehicle and so on. Chinese Esoteric Buddhism it is generally known by various terms such as Zhēnyán ( Chinese : 真言, literally "true word", referring to mantra), Tángmì or Hanmì (唐密 - 漢密, " Tang Esotericism" or " Han Esotericism") , Mìzōng (密宗, "Esoteric Sect") or Mìjiao (Chinese: 密教; Esoteric Teaching). The Chinese term mì 密 ("secret, esoteric")
2499-553: Is a translation of the Sanskrit term Guhya ("secret, hidden, profound, abstruse"). In Japan , Buddhist esotericism is known as Mikkyō ( 密教 , secret teachings) or by the term Shingon (a Japanese rendering of Zhēnyán ), which also refers to a specific school of Shingon-shū ( 真言宗 ) . The term "Esoteric Buddhism" is first used by Western occultist writers, such as Helena Blavatsky and Alfred Percy Sinnett , to describe theosophical doctrines passed down from "supposedly initiated Buddhist masters." Tantric Buddhism
SECTION 20
#17327872016192618-553: Is associated with groups of wandering yogis called mahasiddhas in medieval India . According to Robert Thurman , these tantric figures thrived during the latter half of the first millennium CE. According to John Myrdhin Reynolds, the mahasiddhas date to the medieval period in North India and used methods that were radically different from those used in Buddhist monasteries, including practicing on charnel grounds . Since
2737-494: Is bound, by passion too it is released, but by heretical Buddhists this practice of reversals is not known. The Hevajra further states that "one knowing the nature of poison may dispel poison with poison." As Snellgrove notes, this idea is already present in Asanga 's Mahayana-sutra-alamkara-karika and therefore it is possible that he was aware of Tantric techniques, including sexual yoga. According to Buddhist Tantra, there
2856-530: Is developed. Other early tantras include the Mahāvairocana Abhisaṃbodhi and the Guhyasamāja (Gathering of Secrets). The Guhyasamāja is a Mahayoga class of Tantra, which features forms of ritual practice considered "left-hand" ( vamachara ) such as the use of taboo substances like alcohol, consort practices, and charnel ground practices which evoke wrathful deities . Ryujun Tajima divides
2975-421: Is lacking." He further states: Thus the expression sarvadharma mahasandhi signifies that all existence is perfect, complete in all the aspects that we deem good or bad, of both transmigration in samsara and of the liberation of nirvana. In fact, the term "perfect" denotes that everything is included in it, but this should not be understood in the sense that all defects and negativities have been eliminated and only
3094-470: Is machopa, "not corrected," or "not altered," whereas transformation means correcting, considering that there is impure vision on one side and pure vision on the other. Thus, all that is necessary to enter into the state of contemplation is to relax, and there is no need of any transformation practice. Some people believe that Dzogchen is only the final phase of tantric practice, rather like the Mahamudra of
3213-534: Is more common for a yogi or yogini to use an imagined consort (a buddhist tantric deity, i.e. a yidam). These later tantras such as the Hevajra Tantra and the Chakrasamvara are classed as " Yogini tantras" and represent the final form of development of Indian Buddhist tantras in the ninth and tenth centuries. The Kalachakra tantra developed in the 10th century. It is farthest removed from
3332-444: Is more complex than a simple process of religious imitation and textual appropriation. There can be no question that the Buddhist tantras were heavily influenced by Kapalika and other Saiva movements, but the influence was apparently mutual. Perhaps a more nuanced model would be that the various lines of transmission were locally flourishing and that in some areas they interacted, while in others they maintained concerted hostility. Thus
3451-417: Is necessary to progress and to improve in order to achieve realization, the state of the individual has been perfect from the very beginning, there is nothing to perfect or to achieve that one does not already have. In general, sem means the mind, but in this case it refers to the state of consciousness, or "nature of mind." Distinguishing between the state of consciousness and the mind is like trying to separate
3570-496: Is no other Buddha besides me, the All-Creating One," and "all that exists is my own being. The entirety of the animated and inanimated world is my own being." Thus, all dualistic existence arises from this fundamental pure conscious source. It does not arise at some point in the past, but is always arising from consciousness. To recognize this source, there is no path one needs to follow, one merely needs to recognize that
3689-496: Is no strict separation of the profane or samsara and the sacred or nirvana , rather they exist in a continuum. All individuals are seen as containing the seed of enlightenment within, which is covered over by defilements . Douglas Duckworth notes that Vajrayana sees Buddhahood not as something outside or an event in the future, but as immanently present. Indian Tantric Buddhist philosophers such as Buddhaguhya , Vimalamitra , Ratnākaraśānti and Abhayakaragupta continued
Kulayarāja Tantra - Misplaced Pages Continue
3808-468: Is non-conceptual and indivisible. This abode of dharmadhatu was created by me, but still does not abide as something other than the state of Pure Perfect (Presence). Unobscured and all-pervading, my essence is the palace of wisdom, luminous space. Nothing exists other than the state of self-originated wisdom. Because I am the Source from which everything manifests, the five great elements and the six lokas in
3927-672: Is not specifically Buddhist, Shaiva or Vaishnava . According to Alexis Sanderson , various classes of Vajrayāna literature developed as a result of royal courts sponsoring both Buddhism and Shaivism. The relationship between the two systems can be seen in texts like the Mañjusrimulakalpa , which later came to be classified under Kriya tantra , and states that mantras taught in the Shaiva, Garuda and Vaishnava tantras will be effective if applied by Buddhists since they were all taught originally by Manjushri . Sanderson notes that
4046-511: Is our timeless Pure Perfect Presence beyond cause and effect. Sattvavajra is our ordinary, analytical, judgmental presence inside time that depends upon cause and effect. The "All-Creating, Pure Perfect Presence" is said to magically display or manifest all phenomena including the five aggregates, five elements, the five bodies (kayas) of the Buddha, the five passions (attachment, anger, pride, ignorance, and jealousy) and five wisdoms, all buddhas of
4165-541: Is practiced in the spirit of Dzogchen." Also, according to Norbu, even though the meditations of the lower vehicles remain at the dualistic level, "by means of these methods we can gradually attain the state beyond dualism." Furthermore, according to the Kunjed Gyalpo , the Atiyoga/Dzogchen vehicle is different than tantric vehicles because while tantric practice is based on ten fundamental points, called
4284-485: Is replaced with "mahāshānti" (great peace). In Tibetan (rendered phonetically) it is Chö Tamched Dzogpa Chenpo Changchub Kyi Sem Kunjed Gyalpo . This can be translated "The All-Creating King of Awakened Mind, the Great Perfection of all Things." According to Namkhai Norbu , Sarvadharma "indicates the totality of phenomena of existence" while Mahasandhi "means that everything is perfect or complete, nothing
4403-547: Is said to be the purpose of all the various tantric techniques practiced in the Vajrayana. Longchenpa Samding Dorje Phagmo Longchen Rabjam Drimé Özer ( Tibetan : ཀློང་ཆེན་རབ་འབྱམས་པ་དྲི་མེད་འོད་ཟེར། , Wylie : klong chen rab 'byams pa dri med 'od zer ), commonly abbreviated to Longchenpa (1308–1364, an honorific meaning "The One Who Is the Vast Cosmic Expanse") was a Tibetan scholar-yogi of
4522-517: Is the main tantra of the early Great Perfection tradition during the " Era of Fragmentation " (9th–10th centuries) period. As such, it is a key source for the early teachings of Dzogchen, before the developments of the Tibetan renaissance period (11th -12th centuries) transformed Dzogchen into its later (and currently dominant) forms, mainly the Menngagde systems. The Kunjed Gyalpo is framed as
4641-501: Is the sole reality." The ultimate awakened reality is also described as 'pure and total consciousness'. It is presented as a fundamental essential substance, not engendered by causes and conditions. It is a true essence that is possessed of self-arisen wisdom that governs all things, both animate and inanimate, and which bestows life on all. The essence of the Supreme Source is described by Samantabhadra as follows: My essence
4760-522: Is the superiority of Tantric methods, which provide a faster vehicle to liberation and contain many more skillful means ( upaya ). The importance of the theory of emptiness is central to the Tantric Buddhist view and practice. The Buddhist emptiness view sees the world as being fluid, without an ontological foundation or inherent existence, but ultimately a fabric of constructions. Because of this, tantric practice such as self-visualization as
4879-522: Is to become a Sammāsambuddha (fully awakened Buddha ); those on this path are termed Bodhisattvas . As with the Mahayana, motivation is a vital component of Vajrayāna practice. The Bodhisattva-path is an integral part of the Vajrayāna, which teaches that all practices are to be undertaken with the motivation to achieve Buddhahood for the benefit of all sentient beings. In the vehicle of Sutra Mahayana,
Kulayarāja Tantra - Misplaced Pages Continue
4998-463: The Hīnayāna ) and Mahāyāna (a.k.a. Pāramitāyāna ). There are several Buddhist tantric traditions that are currently practiced, including Tibetan Buddhism , Chinese Esoteric Buddhism , Shingon Buddhism and Newar Buddhism . Historically, there were also other esoteric Buddhist traditions, such as that of maritime Southeast Asia , which are no longer practiced today. In India, the initial term
5117-757: The Kun byed rgyal po , (ii) The Seventeen Tantras of the Great Perfection (including two closely affiliated tantras—the kLong gsal and Thig le kun gsal ) (iii) the Seminal Heart system of Vimalamitra ( Bi ma snying thig ) and (iv) the Seminal Heart system of the Dakini ( mKha' 'gro snying thig )." Longchenpa's Dzogchen philosophy is based on the Dzogchen view outlined in these tantric texts. This worldview sees all phenomena ( dharmas , Tib. chos) as
5236-616: The Vima Nyingthig and the Khandro Nyingthig ) . Longchenpa was permitted to teach after a three-year period of retreat (1336-1338) in mChims phu, not far from Samye (according to the mThong snang ’od kyi dra ba , other sources give longer periods like six years). He is said to have had various visions of different deities, including Padmasambhava, black Vajravārāhī, Guru drag po, and the goddess Adamantine Turquoise Lamp ( rDo rje gyu sgron ma ) Longchenpa then gathered
5355-505: The Dzogchen (Great Perfection) tradition of the Nyingma school. The Kunjed Gyalpo contains within it smaller Dzogchen texts (from the earlier 18 semde texts) such as the Cuckoo of Rigpa (Rig pa'i khu byug) which appears in the thirty first chapter, as such it appears to be a sort of compilation of earlier Dzogchen literature (which is now categorized as "semde") . The Kunjed Gyalpo
5474-477: The Esoteric Instruction series. Longchenpa also embarked on a project of compiling the main texts of the Vima Nyingthig and the Khandro Nyingthig along with a series of his own commentaries on these works. Most of Longchenpa's mature life was spent in his hermitage at Gangri Thokar, either in meditation retreat or studying and composing texts. In 1350, at the age of 42, Longchenpa had
5593-712: The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja tradition , which prescribes acting as a Shaiva guru and initiating members into Saiva Siddhanta scriptures and mandalas. Sanderson says that the Samvara tantra texts adopted the pitha list from the Shaiva text Tantrasadbhāva , introducing a copying error where a deity was mistaken for a place. Ronald M. Davidson meanwhile, argues that Sanderson's arguments for direct influence from Shaiva Vidyapitha texts are problematic because "the chronology of
5712-1031: The Khandro Nyingthig, along with his own commentaries on these cycles (the Lama Yangtik and the Khandro Yangtik respectively) . Longchenpa also composed a supplementary commentary to the Nyingthig Yabshi , called the Zabmo Yangtig. According to Germano, Longchenpa's compilation "brought much needed order and organizational clarity to the at times chaotic mass of the Vimalamitra-transmitted Seminal Heart scriptures inherited from Kumaradza." Some of his other important original compositions include: 1. 2. 3. 4. 6. 7. 1. 2. 3. Apart from Longchenpa's names given below, he
5831-606: The Mantrayana leads one to Buddhahood in a single lifetime. According to the literature, the mantra is an easy path without the difficulties innate to the Paramitayana . Mantrayana is sometimes portrayed as a method for those of inferior abilities. However the practitioner of the mantra still has to adhere to the vows of the Bodhisattva . The goal of spiritual practice within the Mahayana and Vajrayāna traditions
5950-477: The Nyingma school ('Old School') of Tibetan Buddhism . According to tibetologist David Germano , Longchenpa's work led to the dominance of the Longchen Nyingthig lineage of Dzogchen (Great Perfection) over the other Dzogchen traditions. He is also responsible for the scholastic systematization of Dzogchen thought within the context of the wider Tibetan Vajrayana tradition of philosophy which
6069-638: The Tsik Dön Dzö and the Tekchok Dzö together constitute Longchenpa's primary scholastic work on the Dzogchen tradition. Longchenpa compiled various Dzogchen Menngagde scriptures (including the Seventeen Tantras ) into the collection known as the Nyingthig Yabshi ( The Inner Essence in Four Parts ). In this compilation, Longchenpa combines his editions of the Vima Nyingtig and
SECTION 50
#17327872016196188-561: The Vidyapitha tantras is by no means so well established" and that "the available evidence suggests that received Saiva tantras come into evidence sometime in the ninth to tenth centuries with their affirmation by scholars like Abhinavagupta (c. 1000 c.e.)" Davidson also notes that the list of pithas or sacred places "are certainly not particularly Buddhist, nor are they uniquely Kapalika venues, despite their presence in lists employed by both traditions." Davidson further adds that like
6307-424: The "lower vehicles" cannot be fully understood or justified (just like one cannot see the entirety of a mountain unless one is at the top). In his Theg mchog mdzod , Longchenpa also provides an extensive doxography of Buddhism (based on the nine yanas ) in order to explain why Dzogchen (i.e. Atiyoga) deserves the highest rank in this doxography. Longchenpa's understanding of the relationship between Dzogchen and
6426-488: The "path of the cause" is taken whereby a practitioner starts with his or her potential Buddha-nature and nurtures it to produce the fruit of Buddhahood. In the Vajrayāna, the "path of the fruit" is taken whereby the practitioner takes his or her innate Buddha-nature as the means of practice. The premise is that since we innately have an enlightened mind, practicing seeing the world in terms of ultimate truth can help us to attain our full Buddha-nature. Experiencing ultimate truth
6545-546: The "ten natures of Tantra", Dzogchen instead is based "ten absences" ( med pa bcu ): These ten points are a key topic of this tantra, and are "repeated and explained from various angles in different parts of the book and constitute the fundamental feature that distinguishes Dzogchen from the other paths of realization, which are all, to a greater or lesser degree, bound to the notion of cause and effect." According to Namkhai Norbu, these ten classic points of tantra are absent in Dzogchen because "they are ways of correcting or altering
6664-807: The Abbot Sonam Rinchen and master Lopon Kunga Ozer. Longchenpa was an avid student with a great capacity for memory. In 1327, Longchenpa moved to the Kadam monastic college of Sangpu Neutok , the most esteemed center of learning in Tibet at the time. He stayed for six years at Sangpu, mastering the entire scholastic curriculum of logical-epistemology , yogacara and madhyamaka as well as poetics. During this period, Longchenpa also received teachings and transmissions from different Tibetan Buddhist traditions, including Kadam, Sakya , Kagyu and Nyingma . Longchenpa studied under various teachers, including
6783-447: The Buddhist tradition, adopted and sustained for the purpose of aggressive engagement with the medieval culture of public violence. They reinforced their reputations for personal sanctity with rumors of the magical manipulation of various flavors of demonic females ( dakini , yaksi , yogini ), cemetery ghouls ( vetala ), and other things that go bump in the night. Operating on the margins of both monasteries and polite society, some adopted
6902-521: The Buddhists, the Shaiva tradition was also involved in the appropriation of Hindu and non-Hindu deities, texts and traditions, an example being "village or tribal divinities like Tumburu". Davidson adds that Buddhists and Kapalikas as well as other ascetics (possibly Pasupatas ) mingled and discussed their paths at various pilgrimage places and that there were conversions between the different groups. Thus he concludes: The Buddhist-Kapalika connection
7021-600: The Vajrayāna Yogini tantras draw extensively from the material also present in Shaiva Bhairava tantras classified as Vidyapitha . Sanderson's comparison of them shows similarity in "ritual procedures, style of observance, deities, mantras, mandalas, ritual dress, Kapalika accouterments like skull bowls, specialized terminology, secret gestures, and secret jargons. There is even direct borrowing of passages from Shaiva texts." Sanderson gives numerous examples such as
7140-435: The adherents and texts of Vajrayāna claim these teachings have been passed down by an unbroken lineage going back to the historical Buddha ( c. the 5th century BCE ) or to other mythical Buddhas and bodhisattvas (e.g. Vajrapani ). According to Vajrayāna scriptures, the term Vajrayāna refers to one of three vehicles or routes to enlightenment , the other two being the Śrāvakayāna (also known pejoratively as
7259-455: The authentic condition you will never liberate yourself." Chapter 31 contains the six vajra verses of the Cuckoo of Rigpa , which encapsulates the Dzogchen perspective on meditation as follows: The nature of the variety of phenomena is non-dual, Yet each phenomena is beyond the limits of the mind. The authentic condition as it is does not become a concept, Yet it manifests totally in form, always good. All being already perfect, overcome
SECTION 60
#17327872016197378-523: The behaviors associated with ghosts ( preta , pisaca ), not only as a religious praxis but also as an extension of their implied threats. Tantrism originated within Hinduism and significantly influenced early South Asian Mahāyāna Buddhist practices, contributing to the emergence of unique Buddhist tantric traditions. These Buddhist tantric traditions, which developed in the 7th century CE, spread quickly across Southeast, East, and Central Asia, resulting in
7497-532: The breath momentarily, and hum as you exhale. This practice is a quite standard tantric contemplation, but it is important to note this is introduced as a preliminary which serves to contextualize the main practice, which would be the Great Perfection proper. The main practice involves four subdivisions: determining (the ground) through the appropriate view, finalizing through contemplative cultivation (of this view); clearing away treacherous pathways through your conduct; and divesting yourself from all hopes and fears as
7616-550: The central channel. Longchenpa sees these techniques are inferior, because they are strenuous and forceful and may lead to delusory appearances. Longchenpa contrasts these tantric techniques with those of Dzogchen in which "the winds are left to naturally calm down of their own accord, there is no insertion into the central channel." Germano describes Longchenpa's view on this topic as follows: In his Grub mtha' mdzod kLong chen rab 'byams pa also incisively criticizes these normative modernist tantric practices of forcefully inserting
7735-490: The deity is seen as being no less real than everyday reality, but a process of transforming reality itself, including the practitioner's identity as the deity. As Stephan Beyer notes, "In a universe where all events dissolve ontologically into Emptiness, the touching of Emptiness in the ritual is the re-creation of the world in actuality". The doctrine of Buddha-nature , as outlined in the Ratnagotravibhāga of Asanga ,
7854-530: The deity, Do not correct your voice, Do not concentrate or visualize, Do not correct the mind ( rang lu ma cho Iha ma gom, mawai tsigtang ngag ma cho, tingdzin ma Jed sem ma cho )." This refers to not adopting any specific posture (just relaxing), not to visualize a deity, recite mantras or practice breath exercises, and not to focus the mind on anything in particular. Instead, the Kunjed Gyalpo states: "You need only discover what is, without correcting or seeking to construct something new. Unless you attain knowledge of
7973-424: The earlier Buddhist traditions, and incorporates concepts of messianism and astrology not present elsewhere in Buddhist literature. According to Ronald M. Davidson, the rise of Tantric Buddhism was a response to the feudal structure of Indian society in the early medieval period (ca. 500–1200 CE) which saw kings being divinized as manifestations of gods. Likewise, tantric yogis reconfigured their practice through
8092-495: The emanations or expressions ( rtsal ), displays ( rol pa ), and adornments ( rgyan ) of an ultimate nature or principle ( Dharmatā , Tib. chos nyid, or Dharmadhātu , Tib. chos kyi dbyings ) This ultimate principle is described in various ways by Longchenpa, using terminology that is unique to Dzogchen, such as the basis or ground ( ghzi ) or the "nature of mind" ( sems nyid ). Longchenpa describes this fundamental basis as being primordially pure and empty while also having
8211-403: The emphasis on the body's center and light-experiences, yet undercuts the tone of control and manipulation. Longchenpa wrote over 270 works according to Tulku Thondup. The Seven Treasuries ( mdzod bdun ), which elucidate the meaning of the Nyingma school's worldview and Dzogchen, are his most influential and famous original treatises. The Seven Treasuries are: According to Germano,
8330-405: The energy winds into the central channel in the attempt to achieve primordial gnosis . He contrasts this to Great Perfection contemplation in which the body's luminous channels are let be, and thus naturally expand outwards from their current presence as a thin thread of light at the body's center, so as to directly permeate one's entire existence and dissolve all energy blockages therein. He retains
8449-534: The famous Third Karmapa Rangjung Dorje (1284-1339), from whom he received the six yogas of the Kālacakra and the six dharmas of Nāropa . Longchenpa left Sangpu to practice in the solitude of the mountains, after coming into conflict with certain Khampa scholars. After leaving Sangpu, Longchenpa entered a period of retreat for eight months in complete darkness (winter 1332–1333), where he had some important visions of
8568-650: The first Buddhist monastery established in the Himalayas . However, he spent most of his life travelling or in retreat . Longchen Rabjam was born in 1308 in a village in the Dra Valley in Yuru, U-Tsang . He was born to the Nyingma lama Lopon Tsensung , a descendent of the Rog clan. Longchenpa's mother died when he was nine and his father died two years after. After being orphaned, he entered Samye monastery in 1320 under
8687-756: The formation of various distinct traditions in East Asia and Tibet. There are other Mahāyāna sutras which contain "proto-tantric" material such as the Gandavyuha and the Dasabhumika which might have served as a central source of visual imagery for Tantric texts. Later Mahāyāna texts like the Kāraṇḍavyūha Sūtra ( c. 4th –5th century CE) expound the use of mantras such as Om mani padme hum , associated with vastly powerful beings like Avalokiteshvara . The popular Heart Sutra also includes
8806-1050: The fruit. The view section involves exclusively poetic / analytic thematic meditative inquiry or reverie, though the two references to how many days should be spent on it clearly indicate that formal meditative sessions are indicated. The contemplation, conduct and fruit sections begin with relaxing in the seven point lotus posture, but are in fact in their entirety "technique-free" yet highly experiential scripts for working with one's own psyche. The concluding phase provides some simple practical techniques for coping with various situations. As strategies for dealing with obstacles to one's meditative practice, kLong chen rab 'byams pa advocates traditional Buddhist techniques such as supplicating one's Master, trusting in pure vision, cultivating love and compassion, and training one's mind to be constantly aware of karmic consequences of one's actions as well as impermanence. While other solutions are again more cognitive in nature, he offers specific advice for feelings of drowsiness and distraction towards objects—"stick to
8925-537: The highly influential Seven Treasuries and his compilation of Dzogchen scripture and commentaries, the Nyingthig Yabshi (The Inner Essence in Four Parts). Longchenpa was also a terton (treasure revealer) and some of his works, like the Khadro Yangtig, are considered terma (revealed treasure texts). Longchenpa's oeuvre (of over 270 texts) encapsulates the core of Nyingma thought and praxis and
9044-541: The importance of the practice of the "four ways of resting" in the nature of awareness ( cog gzhag bzhi ) and the "three samadhis" ( ting nge 'dzin gsum ), offering also detailed explanations for their practice. In the foreword to the book The Meditations of Longchen Rabjam , Thrangu Rinpoche explicitly notes: One of the most renowned presentations of Dzogchen is given in Longchen Rabjam’s Chöying Dzöd . This text gives clear instructions on how to develop
9163-409: The influence was both sustained and reciprocal, even in those places where Buddhist and Kapalika siddhas were in extreme antagonism. Davidson also argues for the influence of non-Brahmanical and outcaste tribal religions and their feminine deities (such as Parnasabari and Janguli). According to several Buddhist tantras as well as traditional Tibetan Buddhist sources, the tantras and the Vajrayana
9282-401: The lower vehicles is inclusive, and he sees Dzogchen as embracing all of the eight vehicles while also sublimating and transcending them. Longchenpa categorized Dzogchen as a teaching within "secret mantra" ( Vajrayana ), and specifically, he considered it to be part of the perfection stage of secret mantra practice , defining this "great perfection phase" ( rdzogs rim chenpo ), as "resting in
9401-413: The metaphor of being consecrated ( abhiśeka ) as the overlord ( rājādhirāja ) of a mandala palace of divine vassals, an imperial metaphor symbolizing kingly fortresses and their political power. The question of the origins of early Vajrayāna has been taken up by various scholars. David Seyfort Ruegg has suggested that Buddhist tantra employed various elements of a “pan-Indian religious substrate” which
9520-414: The modern tradition, but this is because the arrival point of the path of anuyoga, too, is called Dzogchen. In reality, Dzogchen atiyoga is a path complete in itself, and, as already mentioned above, is not dependent on the-methods-of the path of transformation. Chapter 29 of the Kunjed Gyalpo contains an important series of verses on the practice of tregchod: "Do not correct your body, Do not meditate on
9639-411: The movement of thought (sems gnas thog nas 'phro). The intermediate level of familiarization with such contemplation is reached when one begins to gain the ability to find such calm amidst the movement of thought ('phro thog na gnas). The advanced level is when calmness and thoughts manifest with-out any duality or fissure (gnas 'phro gnyis med du shar ba). Khenpo Thubten Pema Rabgye (19th century) wrote
9758-464: The nature of a subtle self-arising awareness. This empty and spontaneous primordial glow ( ye gdangs ) is the subtle basis for the arising of all phenomenal appearances. Longchenpa brought Dzogchen thought more closely into dialogue with scholastic Buddhist philosophy and the Sarma tantric systems which were normative in the Tibetan academic institutions of his time. One of Longchenpa's main motivations
9877-412: The other hand, is like the condition of the mirror that remains clear and pure without changing. Thus all phenomena arise from the state of consciousness in the same way that reflections appear on the surface of a mirror: hence it is called Kunjed Gyalpo, "the all-creating king." According to Norbu and Clemente, the text contains 84 chapters divided into three main sections, Longchenpa divided these into
9996-453: The path. As noted by French Indologist Madeleine Biardeau, the tantric doctrine is "an attempt to place kama , desire, in every meaning of the word, in the service of liberation." This view is outlined in the following quote from the Hevajra tantra : Those things by which evil men are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world
10115-471: The path. Vajrayāna can also be distinguished from the paramitayana. According to this schema, Indian Mahayana revealed two vehicles ( yana ) or methods for attaining enlightenment: the method of the perfections ( Paramitayana ) and the method of mantra ( Mantrayana ). The Paramitayana consists of the six or ten paramitas , of which the scriptures say that it takes three incalculable aeons to lead one to Buddhahood. The tantra literature, however, says that
10234-475: The positive kept. This is not what is meant. True Dzogpa Chenpo is not an object or a text: it is the state of consciousness possessed by each and every individual. Regarding Bodhicitta (tibetan: changchubsem ), Norbu states that it refers to "the original state, the true condition as it is, immutable," Chang means purified, or pure, clear and, limpid since the beginning, because there is nothing to purify. Chub means perfected, because even though one may think it
10353-423: The practice of Dzogchen merely relies on a pointing out ( sems khrid ) of the mind's nature in an encounter with a teacher. In his Grub mtha' mdzod , Longchenpa describes how Dzogchen transcends the classic tantric generation and perfection stages which for him are based on effort, mental constructs and fixation. For Longchenpa, Dzogchen relies on simple ( spros med ) and more natural methods which are based on
10472-495: The practice of Dzogchen, called tregchod or "release of tension," is to relax in the state of contemplation, while the way to remain in this state is called chogshag, "leaving as it is." Doing a visualization, a practice of transformation of impure vision into a mandala etc., means "constructing" something, working with the mind, whereas in the state of contemplation, body, voice, and mind are totally relaxed, and it must indispensably be this way. A term used very frequently in Dzogchen
10591-569: The practice of Tantra focuses on the transformation of poisons into wisdom, the yogic circles came together in tantric feasts , often in sacred sites ( pitha ) and places ( ksetra ) which included dancing, singing, consort practices and the ingestion of taboo substances like alcohol, urine, and meat. At least two of the mahasiddhas cited in the Buddhist literature are comparable with the Shaiva Nath saints ( Gorakshanath and Matsyendranath ) who practiced Hatha Yoga . According to Schumann,
10710-410: The pristine unfabricated enlightening-mind of awareness" (in his bSam gtan ngal gso 80.2). Furthermore, Longchenpa defended the validity of Dzogchen as a stand-alone system of formless and effortless perfection stage practice, which did not require preliminary practice of the generation stage of deity yoga (unlike other tantric systems) nor standard tantric initiation rituals. Instead, for Longchenpa,
10829-568: The recognition of the nature of the mind and the Dzogchen view ( Ita ba ) of reality. Longchenpa also argues that this Dzogchen method is "superior to that of stress-filled actualization involved in ordinary generation and perfection" ( Zab mo yang tig vol. 11, 344.2-6). In the root verses and auto-commentary to his chapter on meditation within The Treasury of the Dharmadhatu ( chos dbyings mdzod ), Longchenpa placed strong emphasis on
10948-597: The revelation of Buddhist tantras to Padmasambhava , saying that he was an emanation of Amitabha and Avaloketishvara and that his arrival was predicted by the Buddha. Some accounts also maintain Padmasambhava is a direct reincarnation of Buddha Shakyamuni. According to Alex Wayman , the philosophical view of the Vajrayana is based on Mahayana Buddhist philosophy , mainly the Madhyamaka and Yogacara schools. The major difference seen by Vajrayana thinkers
11067-500: The same primordial state or supreme source. Liberation is when a being recognizes their own bodhicitta (mind of awakening) or mind of perfect purity. The nine vehicles are "the three sutric vehicles of the sravakas, pratyekabuddhas, and Bodhisattvas; the three outer tantric vehicles , kriya, ubhaya, and yoga (which are sometimes grouped into one vehicle: sattvayoga); and the three inner tantric vehicles , mahayoga , anuyoga , and atiyoga." The highest and supreme vehicle to liberation
11186-497: The sections shown below: According to the Tibetologist David Germano , the Kunjed Gyalpo "is the main canonical work of the Great Perfection as it emerges from the "dark period" (850 to 1000 C. E.) into the light of the economic and religious transformations of the eleventh century. While the dark period was marked by economic depression, political decentralization, and a paucity of historical records, it
11305-591: The sickness of effort And remain naturally in self-perfection: this is contemplation. Longchenpa (Wylie: kLong chen rab 'byams pa , 1308–1364) wrote a commentary on this tantra entitled: The Jewel Ship: A Guide to the Meaning of the Supreme Ordering Principle in the Universe, the State of Pure and Total Presence ( byang chub kyi sems kun byed rgyal po'i don khrid rin chen sgru bo) . This
11424-460: The state of dharmakaya ." Furthermore, Samantabhadra states that the 'All-Creating King', is the essence of all things, beings and Buddhas and that to know this Awakened Mind is to attain the essence of Reality. Samantabhadra states that the "All-Creating Sovereign, mind of perfect purity" is the "existential ground ( gnas chen ) of all Buddhas" as well as the ground, "cause", "stem", and "root" of all things. The Kunjed Gyalpo also states "there
11543-400: The state of consciousness, is beyond dualism, the nature of both is single and indivisible. Regarding Kulayaraja or Kunjed Gyalpo , Norbu comments: Raja, or gyalpo, means "king" and kulaya, or kunjed, means the "creator," or "radiator" of all manifestation. Literally it could be rendered "all-creating king" or "creator king." But what does this actually mean? Always and solely it refers to
11662-429: The state of consciousness, regardless whether one calls it Dzogpa Chenpo or bodhicitta. Kunjed Gyalpo thus denotes the primordial state of each individual. Why, then, is it called "creator"? Because all of samsara and nirvana, everything that we consider positive or negative, everything that we differentiate, defining it as good or bad, and so forth, can be compared to a reflection in a mirror. The state of consciousness, on
11781-532: The tantras into those which were "a development of Mahāyānist thought" and those "formed in a rather popular mould toward the end of the eighth century and declining into the esoterism of the left", this "left esoterism" mainly refers to the Yogini tantras and later works associated with wandering yogis. This practice survives in Tibetan Buddhism, but it is rare for this to be done with an actual person. It
11900-455: The tantric view continued to be debated in medieval Tibet. Tibetan Buddhist Rongzom Chokyi Zangpo (1012–1088) held that the views of sutra such as Madhyamaka were inferior to that of tantra, which was based on basic purity of ultimate reality. Tsongkhapa (1357–1419) on the other hand, held that there is no difference between Vajrayāna and other forms of Mahayana in terms of prajnaparamita (perfection of insight) itself, only that Vajrayāna
12019-422: The teachings of lineage holders. Others might generally refer to these texts as the Buddhist Tantras . It includes practices that make use of mantras , dharanis , mudras , mandalas and the visualization of deities and Buddhas. According to contemporary historical scholarship, Vajrayāna practice originated in the tantric era of medieval India ( c. the 5th century CE onwards ). However, traditionally,
12138-491: The three realms are not other than my Body, Voice, and Mind. In this way I manifest my essence. The buddhas of the three times and sentient beings of the three realms display my essence to you. Because my essence is unborn and transcends concepts, it is non-abiding and it transcends all objects of experience. It does not appear and it transcends the realm of cultivating contemplation. This text also states that there are ultimately nine vehicles to liberation, all of which arise from
12257-420: The three times, all sentient beings of the three realms and the animate and inanimate universe. In the tantra, Samantabhadra often states that he ("I") has "created" all of these things, however, as Namkhai Norbu explains, this does not mean there is some being called Samantabhadra that "has concretely done something", instead what it refers to is that all things arise from "the state of consciousness Samantabhadra,
12376-706: The tradition of Buddhist philosophy and adapted it to their commentaries on the major Tantras. Abhayakaragupta's Vajravali is a key source in the theory and practice of tantric rituals. After monks such as Vajrabodhi and Śubhakarasiṃha brought Tantra to Tang China (716 to 720), tantric philosophy continued to be developed in Chinese and Japanese by thinkers such as Yi Xing and Kūkai . Likewise in Tibet , Sakya Pandita (1182–28 – 1251), as well as later thinkers like Longchenpa (1308–1364) expanded on these philosophies in their tantric commentaries and treatises. The status of
12495-419: The true nature of the five passions is one's own conscious state, these are the five self-arising wisdoms. Samantabhadra also states that "the characteristic of the self-originated pristine awareness is indestructibility...the three aspects of my nature are to be known as follows: (1) unborn, (2), without termination, and (3) the source for the wonder of ceaseless creation ... My own-being [ svabhava , essence]
12614-566: The true nature of the individual, but in reality there is nothing to change or to improve, all that is necessary is to discover the real condition and to remain relaxed in that state." When the topics of tantra are taken up, they are re-interpreted from the perspective of Dzogchen. For example, the teacher or guru in Dzogchen ultimately refers to what manifests from within our real condition and not to someone outside of oneself. Likewise, samaya (tantric commitments or vows) in Dzogchen does not refer to any particular rules one has to observe, rather it
12733-482: The use of mantras and dharanis for mostly worldly ends including curing illness, controlling the weather and generating wealth. The Tattvasaṃgraha Tantra ( Compendium of Principles ), classed as a "Yoga tantra", is one of the first Buddhist tantras which focuses on liberation as opposed to worldly goals. In another early tantra, the Vajrasekhara (Vajra Peak), the influential schema of the five Buddha families
12852-434: The very beginning." All the other vehicles are said to work with the provisional teaching (i.e. conventional, not ultimate) related to cause and effect and thus they do not understand the true meaning. Nevertheless, it is stated in chapter 10 that a Dzogchen practitioner must be aware of all the teachings of the lower vehicles and know how to use them. This is because, as Norbu states, "any method can prove useful as long as it
12971-412: The view and practice the meditation of resting in the nature of awareness. Studying and practicing these meditations will be of great benefit to everyone who encounters these instructions. Longchenpa also critiques tantric perfection stage methods (such as the six yogas of Naropa ) which focus on manipulating the winds ( vayu ) in the channels ( nadis ) of the subtle body in order to confine them into
13090-454: The visions and experiences). The guru yoga begins with simple visualizations of a syllable emanating light rays, continues with self-visualization as the deity Sems dpa' rdo rjey, a visualization of an image of the guru upon your head, and further visualizations of surrounding lineage masters and so forth. In addition, you utilize a special breathing technique called "vajra repetition" (rdo rje'i bzlos)—you pronounce Om as you inhale, ah as you hold
13209-480: Was Mantranāya (Path of Mantras), and Mantrayāna (Mantra Vehicle). Later, other terms were adopted, like Vajrayāna. In Tibetan Buddhism practiced in the Himalayan regions of India , Nepal , and Bhutan , Buddhist Tantra is most often termed Vajrayāna (Tib. རྡོ་རྗེ་ཐེག་པ་, dorje tekpa , Wyl. rdo rje theg pa ) and Secret mantra (Skt. Guhyamantra , Tib. གསང་སྔགས་, sang ngak , Wyl. gsang sngags ). The vajra
13328-472: Was a prolific author and scholar, as well as a compiler of Dzogchen texts. According to David Germano, Longchenpa's work systematized the Dzogchen tradition and its extensive literature while also providing it with a scholastic and philosophical structure based on the standard doctrinal structures that were becoming dominant in the Tibetan Buddhism of late tenth to thirteenth centuries. According to Germano, Longchenpa's main Dzogchen scriptural sources were: "(i)
13447-457: Was also an important theory which became the basis for Tantric views. As explained by the Tantric commentator Lilavajra, this "intrinsic secret (behind) diverse manifestation" is the utmost secret and aim of Tantra. According to Wayman this "Buddha embryo" ( tathāgatagarbha ) is a "non-dual, self-originated Wisdom ( jnana ), an effortless fount of good qualities" that resides in the mindstream but
13566-441: Was highly developed at the time among the Sarma schools. Germano also notes that Longchenpa's work is "generally taken to be the definitive expression of the Great Perfection with its precise terminological distinctions, systematic scope, and integration with the normative Buddhist scholasticism that became dominant in Tibet during the thirteenth and fourteenth centuries." Longchenpa is known for his voluminous writings, including
13685-545: Was taught by the Buddha Shakyamuni , but only to some individuals. There are several stories and versions of how the tantras were disseminated. The Jñana Tilaka Tantra , for example, has the Buddha state that the tantras will be explained by the bodhisattva Vajrapani . One of the most famous legends is that of king Indrabhuti (also known as King Ja) of Oddiyana (a figure related to Vajrapani, in some cases said to be an emanation of him). Other accounts attribute
13804-649: Was thus also apparently the site of these non-institutionalized developments of early Vajrayana movements that resulted in the gradual articulation of a self-conscious Great Perfection movement in Tibet, as well as the more graphically tantric Mahayoga systems." The Kunjed Gyalpo is framed as a dialogue between the "first Buddha" ( Adibuddha ) known as Kunjed Gyalpo (All-Creating King) or Kuntuzangpo (Skt. Samantabhadra, Always Good) and Sattvavajra ( Vajrasattva , " Vajra Being"). According to Jim Valby, Kunjed Gyalpo and Sattvavajra are not gods, but are symbols for different aspects of our primordial enlightenment. Kunjed Gyalpo
13923-424: Was to provide a learned defense of Dzogchen thought and practice. Longchenpa's writings also intended to prove the overall superiority of the Dzogchen path over the other eight vehicles of sutra and tantra. His work also posits that this supreme Dzogchen view is not just the pinnacle of Buddhism (which Longchenpa compares the peak of a mountain), but it is in fact a keystone to the entire Buddhist Dharma, without which
14042-490: Was to serve as the explicit model for many Nyingma compositions. In particular, his Seminal Heart writings were intensely philosophical as well as contemplative, and architectonic in nature. Though on the whole their characteristic doctrines and terminology are present in the earlier literature stemming from ICe btsun seng ge dbang phyug onwards, their terminological precision, eloquent style, systematic range and structure, and integration with normative Buddhist discourse constitute
14161-558: Was translated into English by Lipman & Peterson (1987) in " You Are the Eyes of the World ". According to David Germano, Longchenpa outlines the following contemplative system in his commentary on the Kunjed Gyalpo : The description is divided up into the traditional triad of a contemplation session: the preliminaries (here identified as guru yoga ), the main practice and the concluding practices (here specified as techniques for sustaining
#618381