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64-640: The most common classification of lokas in Hinduism is the Trailokya , or the three worlds. The concept of the three worlds has a number of different interpretations in Hindu cosmology . In Hindu literature , the three worlds refer to either the earth (Bhuloka), heaven ( Svarga ), and hell ( Naraka ), or the earth (Bhuloka), heaven (Svarga), and the netherworld ( Patala ) In the Narada Purana , Bhuloka

128-525: A foundation for the mythology and philosophy of the Nyingma tradition. Rongzom Chokyi Zangpo was the most influential of the 11th century Nyingma authors, writing "extensive exoteric and esoteric commentaries." He upheld the view that sutra teachings such as Madhyamaka were ultimately inferior to the teachings found in the Buddhist Tantras and Dzogchen . Rongzom also wrote a commentary on

192-887: A number of different interpretations in Hindu cosmology. In Buddhism , the three worlds refer to the following destinations for karmic rebirth : Together, they make up all of the existence. The early Jain contemplated the nature of the earth and universe and developed a detailed hypothesis on the various aspects of astronomy and cosmology . According to the Jain texts, the universe is divided into 3 parts: Nyingma Samding Dorje Phagmo Nyingma ( Tibetan : རྙིང་མ་ , Wylie : rnying ma , Lhasa dialect : [ɲ̟iŋ˥˥.ma˥˥] , lit.   ' old school ' ) can be referred to as Ngangyur ( Tibetan : སྔ་འགྱུར་རྙིང་མ། , Wylie : snga 'gyur rnying ma , Lhasa dialect : [ŋa˥˥.ʈ͡ʂuɹ] , lit.   ' order of

256-637: A period of time, reborn on earth with bad vipāka , which is the effect of bad karma. The Bhagavata Purana enumerates the following 28 Narakas: Tamisra, Andhatamisra, Raurava, Maharaurava, Kumbhipaka, Kalasutra, Asipatravana, Sukaramukha, Andhakupa, Krimibhojana, Samdamsa, Taptasurmi, Vajrakantaka-salmali, Vaitarani, Puyoda, Pranarodha, Visasana, Lalabhaksa, Sarameyadana, Avichi, Ayahpana, Ksharakardama, Raksogana-bhojana, Sulaprota, Dandasuka, Avata-nirodhana, Paryavartana, and Suchimukha. The Brahmanda Purana conceives them to be Bhūta (past), Bhavya (future), and Bhavat (present) The scholar Deborah Soifer describes

320-400: Is Patrul Rinpoche (b. 1808), who wrote The Words of My Perfect Teacher , a key text on Nyingma preliminaries. Dzogchen ("Great Perfection") is the central distinctive practice and view which is the focus of Nyingma and it is seen by this school as the supreme practice. It is seen as the ultimate understanding of the nature of mind , which is known as rigpa . Dzogchen seeks to understand

384-522: Is (rnal ma'i de kho na nyid). Rongzom held that the views of sutra such as Madhyamaka were inferior to that of tantra, as Koppl notes: By now we have seen that Rongzom regards the views of the Sutrayana as inferior to those of Mantra, and he underscores his commitment to the purity of all phenomena by criticizing the Madhyamaka objectification of the authentic relative truth. With the advent of

448-576: Is a cosmological view in Buddhism called Trailokya . In early Buddhism , based upon the Pali Canon and related Agamas , there are three distinct realms: First the Kama Loka , or the world of sensuality, in which humans, animals, and some devas reside, the second is Rupadhatu Loka , or the world of material existence, in which certain beings mastering specific meditative attainments reside, and

512-810: Is also a feature of Nyingma. The foremost deities ( yidam ) practiced by the Nyingma masters are Vajrakīla (Tib. Dorje Phurba ) and Vajra Heruka (also Vishuddha Heruka ; Tib. Yangdak Tratung , Wylie : yang dag khrag 'thung ), the third of the Eight Herukas who closely resembles Śrī Heruka of the Chakrasamvara tantra. The three principle protectors of the Nyingma lineage are said to be Ekajaṭī ( Wylie : e ka dza ti ), Rāhula ( Wylie : gza' ra hu la ) and Dorje Legpa ( Wylie : rdo rje legs pa , Sanskrit: Vajrasādhu ). Other forms of practice like Lojong and subtle body practices such as Trul khor are also taught in Nyingma. The doxography employed by

576-452: Is essential purity ( ka dag ) and spontaneity ( lhun grub ), and is associated with emptiness ( shunyata ). The second form of Dzogchen practice is referred to as "direct approach" ( thod rgal ) and involves making an effort at recognizing spontaneity through the use of visions or appearances. This is said to be associated with skillful means ( upaya ). Koppl notes that although later Nyingma authors such as Mipham attempted to harmonize

640-520: Is further stated by Khenchen Palden Sherab Rinpoche that, From the time of Guru Padmasambhava and for at least three centuries afterwards, everyone who attained enlightenment in Tibet did so by practicing the kama lineage teachings of the Nyingma School. The Kama lineage remained predominant from the 8th to 11th century, and Kama masters taught from the lineage's teachings. The Terma lineage

704-649: Is identified with the planet Earth , the world of human beings. It is described to be split up into seven regions, referred to as dvipas (islands). These regions are known as Jambudvipa , Plakshadvipa, Shalmaladvipa, Kushadvipa, Kraunchadvipa, Shakadvipa, and Pushkaradvipa. Of special significance is the Indian subcontinent , referred to as Bharatavarsha , which is a land where the fruits of one's actions allows one passage into either Svarga or Naraka. Bhuloka also has seven oceans, namely, Lavana, Ikshu, Sura, Sarpih, Dadhi, Dughdha, and Jala. Generally translated as heaven, Svarga

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768-454: Is identified with the realm of Indra and the devas in contemporary Hinduism. The Vedas offer the reward of Svarga as one's destination for the proper practice of sacrificial rituals on earth. In Vedic mythology , Svarga is filled with the nectar of immortality, amrita , with lakes containing lotuses, pools of wine, milk, and ghee, as well as streams that are replete with honey. It is abundant with food and refreshments, and equal opportunity

832-516: Is not to be rejected. They refer to as flawed that in which there is nothing to be purified, with a mind that desires purification. They have created division with respect to that which cannot be obtained by their hopes and fears that it can be obtained elsewhere. And they have obscured wisdom, which is naturally present, by their efforts in respect to that which is free from effort and free from needing to be accomplished. Therefore, they have had no chance to make contact with genuine, ultimate reality as it

896-519: Is offered to all of its denizens. It is described to be an infinite, complete, as well as an immortal realm, offering pleasure to those rare few who are able to ascend to it. It is sometimes associated with Pitṛloka, the realm of one's ancestors, but this association is not present in all literature. Naraka is generally translated as hell, and refers to the loka that humans are sent to, to be punished for their sins. Ruled by Yama , sinners are offered appropriate punishments for their sins on earth, and after

960-452: Is the revealed transmission lineage where Tertons , or treasure revealers, realize the teachings. The arising of the Terma lineage began in the 11th century, and by the 14th century Tertons were more sought as teachers than Kama masters. The Terma lineage was established by Guru Padmasambhava and Yeshe Tsogyal , through the hiding of teachings for the purpose of future discovery. The Kama is

1024-425: Is the self-identifying term employed in the earliest literature. From this basis, Vajrayana was established in its entirety in Tibet. From the eighth until the eleventh century, this textual tradition (which was later identified as 'Nyingma') was the only form of Buddhism in Tibet. With the reign of King Langdarma (836–842), the brother of King Ralpachen, a time of political instability ensued which continued over

1088-914: The Dharmakāya , the "truth body" of all buddhas. The Nyingma school sees the Dharmakaya as inseparable from both the Sambhogakaya and the Nirmanakaya . The Vajrayana or Tantra of the Nyingma school traces its origins to an emanation of Amitaba and of Avalokitesvara , Guru Padmasambhava , whose coming and activities are believed to have been predicted by Buddha Shakyamuni . Nyingma origins are also traced to Garab Dorje and to Yeshe Tsogyal . Nyingma also sees Vajradhara (an emanation of Samantabhadra) and other buddhas as teachers of their many doctrines. Samantabhadra's wisdom and compassion spontaneously radiates myriad teachings, all appropriate to

1152-511: The Guhyagarbha tantra , which is the main tantra in the Nyingma tradition. The period of the new dissemination of Buddhism which saw the rise of the Sarma schools also saw the proliferation of fresh Nyingma Dzogchen texts with fresh doctrines and meditative practices, mainly the 'Space class' ( Longdé ) and the 'Instruction class' ( Menngagde ) (11th–14th century), particularly important were

1216-512: The Jain cosmology , the universe is divided into three parts: Jain cosmology uses the terms loka and aloka to describe the inhabitable and uninhabitable spaces in the universe. The philosophy describes how inhabitable space ( loka ) will never penetrate into the uninhabitable space ( aloka) and vice versa, both of which are a subdivision of space ( ākāśa ). In the aloka , there is nothing except strong winds. In Jain cosmology, on achieving moksha,

1280-502: The first Buddha Samantabhadra to Garab Dorje , and its other lineages from Indian mahasiddhas such as Sri Singha and Jnanasutra . The three primary founding figures of Tibetan Buddhism include Khenpo Shantarakshita , Lopon Padmasambhava , and Chopon Trisong Detsen , collectively referred to as Khen Lo Cho. Yeshe Tsogyal recorded the teachings, and many great masters from the founding period include Vimalamitra , Vairotsana , and Buddhaguhya among others. The Nyingma tradition

1344-487: The seventeen tantras . To vitalize the legitimacy of these new texts against the criticism of the Sarma schools, the Nyingma school expanded the tradition of the " Terma ", which are said to be revealed treasure texts by ancient masters, usually Padmasambhava, which had been hidden away and then discovered by tertons (treasure revealers). The first tertons dating to the 11th century were Sangyé Lama and Drapa Ngönshé. Another important terton, Nyangrel Nyima Özer (1136–1204),

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1408-456: The 'loka' concept in the earliest literature was a double aspect; that is, coexistent with spatiality was a religious or soteriological meaning, which could exist independent of a spatial notion, an 'immaterial' significance. The most common cosmological conception of lokas in the Veda was that of the trailokya or triple world: three worlds consisting of earth, atmosphere or sky, and heaven, making up

1472-500: The 9–10th centuries also saw increasing popularity of a new class of texts which would later be classified as the Dzogchen "Mind series" ( Semde ). Some of these texts present themselves as translations of Indian works, though according to David Germano , most are original Tibetan compositions. These texts promote the view that true nature of the mind is empty and luminous and seem to reject traditional forms of practice. An emphasis on

1536-760: The Buddhist Yanas, or vehicles to liberation, called the Nine Yanas . The Nyingma teachings on the Great Perfection or Dzogchen is considered the highest of all Buddhist teachings. As such, the Nyingmas consider the Dzogchen teachings to be the most direct and profound path to Buddhahood . The main Dzogchen sources like the Seventeen tantras are seen as communicating a path that goes beyond

1600-569: The Dead". Lochen Dharmaśrī (1654–1717) wrote important commentaries on the Guhyagarbha tantra and his brother Terdak Lingpa (1646–1714) was the founder of the Mindrolling Monastery in 1670, one of the six major Nyingma monasteries. A later seminal figure in the development of the Nyingma system was Jigme Lingpa (1730–1798) "the greatest treasure finder of the eighteenth century", whose Longchen Nyingthig ("The Heart-essence of

1664-416: The Dzogchen textual tradition is a central feature of the Nyingma school. In a series of articles, Flavio Geisshuesler explores the persecution of the proponents of the Nyingma school from multiple perspectives, including trauma studies. In a monograph, he suggests that Dzogchen might actually be a pre-Buddhist tradition indigenous to Tibet. Exploring a series of motifs that are found pervasively throughout

1728-482: The Nyingma school had traditionally "relied on non-ordained tantric practitioners to transmit its teachings through authorized lineages." The foundation of this monastic school was a major shift in the Nyingma tradition, and is seen as a response to the growth of the Gelug school's hegemony which was based on a well organized system of monastic scholasticism and education. The sort of study and learning in this monastery

1792-532: The Nyingma tradition to categorize the whole of the Buddhist path is unique. Nyingmapas divide the Buddhist path into nine yanas , as follows: In the later schools the inner tantric teachings are known as Anuttarayoga Tantra , which corresponds to Mahayoga in the Nyingma system, while the Mahamudra teachings of the later schools are said to lead to similar results as the Dzogchen teachings. The first two of

1856-423: The Nyingma tradition, writing extensively on Dzogchen and Madhyamaka . According to Karma Phuntsho, Mipham's work "completely revolutionised rNying ma pa scholasticism in the late nineteenth century, raising its status after many centuries as a comparative intellectual backwater, to arguably the most dynamic and expansive of philosophical traditions in all of Tibetan Buddhism, with an influence and impact far beyond

1920-585: The Sarma traditions. This means that while Nyingma accept the Tengyur scriptures they also include writings that other schools reject as not being authentic for having no Indic sources—though Sanskrit originals of some have been discovered in Nepal. The Nyingma school has a Kama or oral lineage and a Terma lineage. The Kama lineage is the oral transmission lineage, and is called the "source of Nyingma tradition" by Nyingma scholar Khenchen Palden Sherab Rinpoche . It

1984-529: The Vast Expanse") is a systematization of the path which is one of the most widely used Nyingma Dzogchen teachings today. In 1848, the Nyingma monastic college of Dzogchen Shri Sengha (rdzogs chen srwi sengha), was founded in Kham by a charismatic teacher, Zhanphan Thaye (gzhan phan mtha' yas, 1800–), in association with the active participation of Do Kyentse (rndo mkhyen rtse). According to Georges Dreyfus,

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2048-525: The adoption of a writing system and promotion of Buddhism. Around 760, Trisong Detsen invited Padmasambhava and the Nalanda abbot Śāntarakṣita to Tibet to introduce Buddhism to the "Land of Snows." Trisong Detsen ordered the translation of all Buddhist texts into Tibetan. Padmasambhava, Śāntarakṣita, 108 translators, and 25 of Padmasambhava's nearest disciples worked for many years in a gigantic translation-project. The translations from this period formed

2112-631: The ancient translations ' ), is the oldest of the four major schools of Tibetan Buddhism . The Nyingma school was founded by Padmasambhava as the first translations of Buddhist scriptures from Pali and Sanskrit into Tibetan occurred in the eighth century. The establishment of the Tibetan Buddhism and the Nyingma tradition is collectively ascribed to Khenpo Shantarakshita , Guru Padmasambhava , and King Trisong Detsen , known as Khen Lop Chos Sum (The Three: Khenpo, Lopon, Chosgyal). The Nyingma tradition traces its Dzogchen lineage from

2176-504: The base for the large scriptural transmission of Dharma teachings into Tibet and are known as the "Old Translations" and as the "Early Translation School". Padmasambhava supervised mainly the translation of tantras; Śāntarakṣita concentrated on the sutras . Padmasambhava and Śāntarakṣita also founded the first Buddhist monastery in Tibet: Samye . However, this situation would not last: The explosive developments were interrupted in

2240-412: The basis of the Terma. The Nyingma Kama lineage begins with Padmasambhava, Shantarakshita , Vimalamitra , and Vairochana . The Nyingma Dzogchen lineage was transmitted directly from Garab Dorje to Padmasambhava. The Nyingmapas organized their esoteric corpus, comprising mostly Mahayoga , Atiyoga (Dzogchen) Mind class Semde and Space Class ( Longdé ) texts, into an alternate collection, called

2304-451: The beginning of the Buddhist dissemination are called "transmitted precepts" ( bka' ma ), the hidden "treasures" are called gter ma and lastly there are those collected works ( gsung 'bum ) of individual Tibetan authors. Longchen Rabjampa, Drimé Özer (Longchenpa, 1308–1364, possibly 1369) is a central thinker and poet in Nyingma thought and Tibetan Buddhist philosophy . He is mainly known for his systematized integration and exposition of

2368-415: The capacities of different beings and entrusts them to "knowledge holders" ( vidyadharas ), the chief of which is Dorjé Chörap, who gives them to Vajrasattva and the dakini Légi Wangmoché, who in turn disseminate them among human siddhas. The first human teacher of the tradition was said to be Garab Dorje (b. 55 c.e.), who had visions of Vajrasattva. Padmasambhava is the most famous and revered figure of

2432-522: The characteristics of that realm. For example, a being that resides in Kama-loka experiences predominantly sensual desires, whereas a being in Rupa-loka will experience deep meditation. Various early suttas also suggest that there is a close relationship between psychology and cosmology, equating to different levels of existence in the cosmos, which can be interpreted as the afformentioned lokas. There

2496-551: The contemplative system, such as the hunting of animals, he argues that the tradition was originally associated with shamanism and the Eurasian cult of the sky-deer. From the eleventh century onward, there was an attempt to reintroduce Vajrayana Buddhism to Tibet. This saw new translation efforts which led to the foundation of new Vajrayana schools which are collectively known as the Sarma "New translation" schools because they reject

2560-479: The development of the concept of lokas as follows: The concept of a loka or lokas develops in the Vedic literature. Influenced by the special connotations that a word for space might have for a nomadic people, loka in the Veda did not simply mean place or world, but had a positive valuation: it was a place or position of religious or psychological interest with a special value or function of its own. Hence, inherent in

2624-555: The different "hells". In each of these realms are different deities and beings 'living out their karmic trajectories". Those beings in the higher realms have attained a temporary spiritual liberation due to their positive merits for having strengthened their detachment to the mind, ego and sense objects. However, ultimate liberation (moksha) is regarded as the highest goal in human life, in which one achieves ultimate union with God. Moksha, in turn, requires total liberation/detachment from worldly objects and desires. Lokas: Another lineup of

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2688-598: The early human teachers and there are many legends about him, making it difficult to separate history from myth. Other early teachers include Vimalamitra , Jambel Shé Nyen, Sri Simha, and Jñanasutra. Most of these figures are associated with the Indian region of Oddiyana . Buddhism existed in Tibet at least from the time of king Thothori Nyantsen (fl.173?–300? CE), especially in the eastern regions. The reign of Songtsen Gampo (ca.617-649/50) saw an expansion of Tibetan power,

2752-540: The fourteen lokas is stated as follows: In the Tibetan and Tantric schools, "Six Lokas" refers to a Bönpo and Nyingmapa spiritual practice or discipline that works with chakras and the six dimensions or classes of beings in the Bhavachakra . In Buddhist cosmology, Kama -Loka, Rupa-Loka, Arupa-Loka are the realms that are inhabited by various beings. Additionally, those who inhabit these realms will identify with

2816-592: The major textual cycles such as the Menngagde in his various writings, which by his time had become central texts in the Nyingma tradition. His main writings include the Seven Treasuries ( mdzod bdun ), the "Trilogy of Natural Freedom" ( rang grol skor gsum ), the "Trilogy that Clears Darkness" ("mun sel skor gsum"), and the Trilogy of Natural Ease ( ngal gso skor gsum ). The 14th and 15th centuries saw

2880-598: The methods of Highest Yoga Tantra , which are seen as supreme in other schools of Tibetan Buddhism. The most influential Nyingma scholar yogi of the Great Perfection is Longchenpa (1308–1364), and his voluminous works mark a turning point in the scholastic systematization and refinement of the Nyingma Dzogchen system. The Nyingma school also has an important tradition of discovering and revealing "hidden treasure texts" called Termas , which allows

2944-543: The mid-ninth century as the Empire began to disintegrate, leading to a century-long interim of civil war and decentralization about which we know relatively little. The early Vajrayana that was transmitted from India to Tibet may be differentiated by the specific term "Mantrayana" ( Wylie : sngags kyi theg pa ). "Mantrayana" is the Sanskrit of what became rendered in Tibetan as "Secret Mantra" ( Wylie : gsang sngags ): this

3008-413: The nature of mind without the subtle body practices and visualizations of other tantric forms, and Dzogchen tantras state that visualization practices are inferior to Dzogchen, which directly works with the nature of the mind itself. A main feature of Dzogchen is the practice of "cutting through" ( khregs chod ) the everyday mind and its obscurations to reach the primordial nature of mind or rigpa , which

3072-460: The next 300 years, during which time Buddhism was persecuted and largely forced underground because the King saw it as a threat to the indigenous Bön tradition. Langdarma persecuted monks and nuns, and attempted to wipe out Buddhism. His efforts, however, were not successful. A few monks escaped to Amdo in the northeast of Tibet, where they preserved the lineage of monastic ordination. The period of

3136-433: The nine vehicles are seen as Hinayana, the third as Mahayana and the remaining six as specifically Vajrayana. Dudjom Jigdral Yeshe Dorje emphasized the eight lower vehicles are intellectually fabricated and contrived: The eight lower levels have intellectually fabricated and contrived that which is changeless solely due to fleeting thoughts that never experience what truly is. They apply antidotes to and reject that which

3200-410: The old translations of the Nyingma canon. It was at that time that Nyingmapas began to see themselves as a distinct group and the term "Nyingma" came into usage to refer to those who continued to use the "Old" or "Ancient" translations. Nyingma writers such as Rongzom (ca. 11th century) and Nyangrel were instrumental in defending the old texts from the critiques of the Sarma translators and in establishing

3264-500: The rNying ma pa themselves." Mipham's works have become the foundation of study for not only the Nyingma lineage, but the Kagyu lineage as well. They hold a central position in all Nyingma monasteries and monastic colleges. Following in the footsteps of Mipham, Khenpo Shenga was also an important figure in the revitalization of Nyingma monastic education by establishing the study of exoteric philosophy at Dzogchen Shri Sengha through

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3328-952: The soul becomes free of the wordly realm once the fruits of all good and bad karmas have been received. The concept of lokas was adopted by Theosophy , and can be found in the writings of Blavatsky and G. de Purucker. One of Blavatsky's three worlds are kamaloka (world of desires ), which is like a temporary after-life state or an astral plane , according to the teachings of Blavatsky, Leadbeater , and Steiner . Trailokya Trailokya ( Sanskrit : त्रैलोक्य ; Kannada : ತ್ರೈಲೋಕ್ಯ ; Pali : tiloka , Tibetan : khams gsum; Chinese : 三界 ; Vietnamese : Tam Giới ) literally means "three worlds". It can also refer to "three spheres," "three planes of existence," and "three realms". Conceptions of three worlds (tri- loka ) appear in Hinduism and Jainism , as well as early Buddhist texts . Traditional The concept of three worlds has

3392-552: The supramundane realm, ( lokottara / lokuttara 出世間, “beyond the world”), which is described as being experienced by awakened noble beings. In Jain texts , the universe is referred to as loka. Although loka originally means "open space," Jain teachers preferred to derive it from the verbal root lok , which means to see. They explain loka as "that which is seen by the omniscient ones." Jain cosmology postulates an eternal and ever-existing loka which works on universal natural laws, there being no creator and destroyer deity . According to

3456-566: The teachings of the Sakya , Kagyu and Nyingma schools in response to the hegemonic influence of the Gelug school. Jamgon Ju Mipham Gyatso ("Mipham the Great", 1846–1912) was born into an aristocratic family in 1846 in Kham, a province of eastern Tibet. Mipham was a student of Rime scholars like Kongtrül. Mipham composed authoritative works on both the Sutra and Vajrayana teachings as understood in

3520-415: The third is Arupadhatu Loka , or the immaterial, formless world, in which formless spirits reside. Arahants , who have attained the highest goal of Nirvana have unbound themselves from individual existence in any form, in any realm, and cannot be found here, there, or in between, i.e., they are found in no loka whatsoever. The early suttas also contain information regarding another important domain known as

3584-515: The transmission of Sarma traditions into Tibet, various proponents of the new systems cast aspersions on the Indic origins of much of the Nyingma esoteric corpus. Indic origin was an important component of perceived legitimacy at the time. As a result, much of the Nyingma esoteric corpus was excluded from the Tengyur , a compilation of texts by Buton Rinchen Drub that became the established canon for

3648-546: The treasure discoverers or tertöns to reveal teachings according to conditions. Many Nyingma lineages are based on particular termas. For example, Mindrolling Monastery focuses on the revelations of Nyangrel Nyima Özer , while Dorje Drak is based on the Northern Treasures of Rigdzin Gödem . The Nyingma school recognizes Samantabhadra (Küntu Sangpo), the "primordial buddha" ( Adi Buddha ) as an embodiment of

3712-587: The universe." In the Puranas and in the Atharvaveda , there are 14 worlds, seven higher ones ( Vyahrtis ) and seven lower ones ( Pātālas ), viz. bhu , bhuvas , svar , mahas , janas , tapas , and satya above and atala , vitala , sutala , rasātala , talātala , mahātala , pātāla and naraka at the bottom. The higher lokas (1-7) are described as the heavens, populated by higher gods, and full of truth. The lower lokas (8-14) constitute

3776-517: The use of classic Indian texts , which include the major works of Asanga , Nagarjuna and Aryadeva . Khenpo Shenga composed commentaries on these key texts and scholastic textbooks. He focused on the study of these texts as a way to avoid sectarian disputes by appealing to classic Indian material. The 19th century also saw the production of new Terma texts, particularly by Orgyen Chokgyur Lingpa (1829–1870), Péma Ösel Dongak Lingpa (1820–1892), and Dudjom Lingpa (1835–1904). Another important figure

3840-409: The view of Dzogchen with Madhyamaka , the earlier Nyingma author Rongzom Chokyi Zangpo did not. Like in other schools of Tibetan Buddhism, Nyingma teaches various forms of ngöndro , or preliminary practices which help prepare the mind for later meditations. These include the cultivation of " bodhicitta ", the "four thoughts that turn the mind", and Vajrasattva purification practice. Deity Yoga

3904-519: The work of many tertons such as Orgyen Lingpa (1323–1360), Pema Lingpa (1346–1405), Sangye Lingpa (1340–1396) and Ratna Lingpa (1403–1479). Another key figure was Karma Lingpa (1326–1386), who wrote down an important work called "Profound Dharma of Self-Liberation through the Intention of the Peaceful and Wrathful Ones" which includes the two texts of the bar-do thos-grol , the "Tibetan Book of

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3968-453: Was mostly based on exegetical commentary, a contrast to the more debate based Gelug education. In this way, the Nyingma school revitalized itself and presented itself as a legitimate rival to the Gelug school. The 19th century also saw the rise of the non-sectarian ' Rimé ' movement, led by Jamyang Khyentse Wangpo (1820–1892) and Jamgön Kongtrül (1813–1899) which sought to collect and print

4032-402: Was physically founded at Samye , the first monastery in Tibet. Nyingma teachings are also known for having been passed down through networks of lay practitioners, and of Ngakmapas (Skt. mantrī ). While the Nyingma tradition contains most of the major elements of Tibetan Buddhism, it also has some unique features and teachings. The Nyingma teachings include a distinctive classification of

4096-549: Was the principal promulgator of the Padmasambhava mythos, according to Janet Gyatso . Guru Chöwang (1212–70) was also influential in developing the myths of Padmasambhava. Nyangrel and Chögi Wangchuk (1212–1270) are known as the "sun and moon" of tertons, and along with Rikdsin Gödem (1337–1409), are called the "three grand tertons". By this period we see the establishment of three major classes of Nyingma literature; those translated and transmitted without interruption from

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