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Semde
Semde (; Sanskrit: ) translated as 'mind division', 'mind class' or 'mind series' is the name of one of three scriptural and lineage divisions within Atiyoga, Dzogchen or the Great Perfection which is itself the pinnacle of the ninefold division of practice according to the Nyingma school of Tibetan Buddhism. Semde emphasizes the clarity (''gsal-ba'') or the innate awareness ( rig-pa) aspect of the Natural State. Due to the different approaches of various Dzogchen lineages, three series have developed of which ''semde'' is one. The other two divisions or series are Longdé (Space Series) and Menngagde (Instruction Series). The Mind Series is attributed to Sri Singha and Vairotsana's lineage Background The 'Three Series of Dzogchen' (''rdzogs chen sde gsum'') are a traditional Tibetan Buddhist classification which divides the teachings of the Nyingma school's Dzogchen tradition into three series, divisions or sections. These three are: the ''Semde'' ('Mind Series'), the '' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Vipaśyanā
''Samatha'' (Pāli; sa, शमथ ''śamatha''; ), "calm," "serenity," "tranquillity of awareness," and ''vipassanā'' (Pāli; Sanskrit ''vipaśyanā''), literally "special, super (''vi-''), seeing (''-passanā'')", are two qualities of the mind developed in tandem in Buddhist practice. In the Pali Canon and the Āgama they are not specific practices, but elements of "a single path," and "fulfilled" with the development (''bhāvanā'') of ''sati'' ("mindfulness") and '' jhana/dhyana'' ("meditation") and other path-factors. While ''jhana/dhyana'' has a central role in the Buddhist path, ''vipassanā'' is hardly mentioned separately, but mostly described along with ''samatha''. The '' Abhidhamma Pitaka'' and the commentaries describe samatha and vipassanā as two separate techniques, taking samatha to mean concentration-meditation, and ''vipassana'' as a practice to gain insight. In the Theravada-tradition, ''vipassanā'' is defined as a practice that seeks "insight into the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
śamatha
''Samatha'' (Pāli; sa, शमथ ''śamatha''; ), "calm," "serenity," "tranquillity of awareness," and ''vipassanā'' (Pāli; Sanskrit ''vipaśyanā''), literally "special, super (''vi-''), seeing (''-passanā'')", are two qualities of the mind developed in tandem in Buddhist practice. In the Pali Canon and the Āgama they are not specific practices, but elements of "a single path," and "fulfilled" with the development (''bhāvanā'') of ''sati'' ("mindfulness") and '' jhana/dhyana'' ("meditation") and other path-factors. While ''jhana/dhyana'' has a central role in the Buddhist path, ''vipassanā'' is hardly mentioned separately, but mostly described along with ''samatha''. The '' Abhidhamma Pitaka'' and the commentaries describe samatha and vipassanā as two separate techniques, taking samatha to mean concentration-meditation, and ''vipassana'' as a practice to gain insight. In the Theravada-tradition, ''vipassanā'' is defined as a practice that seeks "insight into the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Kulayarāja Tantra
The ''Kulayarāja Tantra'' (Tibetan phonetically: ''Kunjed Gyalpo'', ; "All-Creating King", "Supreme Source") is a Buddhist Tantra in the Tibetan language and the principal 'mind-series' (Wylie: ''sems sde'') text of the Dzogchen tradition. The ''Kunjed Gyalpo'' is framed as a teaching by the first Buddha, Samantabhadra to Vajrasattva. Samantabhadra is presented as the personification of '' bodhi-citta'', 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. 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 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mahamudra
Mahāmudrā (Sanskrit: महामुद्रा, , contraction of ) literally means "great seal" or "great imprint" and refers to the fact that "all phenomena inevitably are stamped by the fact of wisdom and emptiness inseparable". Mahāmudrā is a multivalent term of great importance in later Indian Buddhism and Tibetan Buddhism which "also occurs occasionally in Hindu and East Asian Buddhist esotericism." The name also refers to a body of teachings representing the culmination of all the practices of the Sarma schools of Tibetan Buddhism, who believe it to be the quintessential message of all of their sacred texts. The ''mudra'' portion denotes that in an adept's experience of reality, each phenomenon appears vividly, and the ''maha'' portion refers to the fact that it is beyond concept, imagination, and projection.Reginald Ray, ''Secret of the Vajra World''. Shambhala 2001, page 261. The practice of Mahāmudrā is also known as the teaching called "Sahajayoga" or "Co-eme ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Longdé
Longdé (, sa, abhyantaravarga) is the name of one of three scriptural divisions within Dzogchen, which is itself the pinnacle of the ninefold division of practice according to the Nyingma school of Tibetan Buddhism Tibetan Buddhism (also referred to as Indo-Tibetan Buddhism, Lamaism, Lamaistic Buddhism, Himalayan Buddhism, and Northern Buddhism) is the form of Buddhism practiced in Tibet and Bhutan, where it is the dominant religion. It is also in majo .... The name "longdé" is translated as "Space Division" or "Space Series" of Dzogchen and emphasises the emptiness () or spaciousness () aspect of the Natural State. Due to the different approaches of various Dzogchen lineages, three series of teachings have developed, of which longdé is one. The other two divisions or series are semde and menngagde. Penor Rinpoche attributes longdé to Dorje Zampa, Sri Singha and Vairotsana's lineage. History The series of Space reflects the developments of the 11th–14th centu ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Vairotsana
Vairotsana () was a lotsawa or "translator" living during the reign of King Trisong Detsen, who ruled 755-97 CE. Vairotsana, one of the 25 main disciples of Padmasambhava, was recognized by the latter as a reincarnation of an Indian pandita. He was among the first seven monks ordained by Śāntarakṣita, and was sent to Dhahena in India to study with Śrī Siṅgha, who taught him in complete secrecy. Śrī Siṅgha in turn entrusted Vairotsana with the task of propagating the semde and longdé sections of Dzogchen in Tibet. He is one of the three main masters to bring the Dzogchen teachings to Tibet, the two others being Padmasambhava and Vimalamitra, and was also a significant lineage holder of trul khor. Shechen Gyaltsab mentions in his ''Pond of White Lotus Flowers'' that before meeting Śrī Siṅgha, Vairotsana had met the wisdom forms of the two vidyadharas Garab Dorje and Mañjuśrīmitra in a miraculous pagoda at Dhahena. After he had presented a huge offering of gol ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Menngagde
In Tibetan Buddhism and Bon, Menngagde (, sa, upadeśavarga), is the name of one of three scriptural and lineage divisions within Dzogchen (''Great Perfection'' ). Dzogchen is itself the pinnacle of the ninefold division of practice according to the Nyingma school of Tibetan Buddhism. Menngagde focuses on rigpa. The Menngagde or 'Instruction Class' of Dzogchen teachings are divided into two parts: ''trekchö'' and ''tögel''. Practice For general purposes, Menngagde may also be known as Nyingthik. Germano & Gyatso (2000: p. 240) note a similarity of practice between Chan-like formless meditations and Nyingthik/Menngagde: In the Dzogchen textual tradition Traditionally, Mañjuśrīmitra () is said to have classified all the Dzogchen teachings transmitted by his teacher, Garab Dorje, into three series: semdé (), Longdé (), and menngagdé. Mañjuśrīmitra's student Sri Singha reedited the oral instruction cycle and in this form the teaching was transmitted to Jñ ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Direct Introduction
In Vajrayāna Buddhism, esoteric transmission is the transmission of certain teachings directly from teacher to student during an empowerment (''abhiṣeka'') in a ritual space containing the mandala of the deity. Many techniques are also commonly said to be secret, but some Vajrayana teachers have responded that secrecy itself is not important and only a side-effect of the reality that the techniques have no validity outside the teacher-student lineage. The secrecy of teachings was often protected through the use of allusive, indirect, symbolic and metaphorical language (twilight language) which required interpretation and guidance from a teacher. The teachings may also be considered "self-secret", meaning that even if they were to be told directly to a person, that person would not necessarily understand the teachings without proper context. In this way, the teachings are "secret" to the minds of those who are not following the path with more than a simple sense of curiosity. B ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Esoteric Transmission
In Vajrayāna Buddhism, esoteric transmission is the transmission of certain teachings directly from teacher to student during an empowerment (''abhiṣeka'') in a ritual space containing the mandala of the deity. Many techniques are also commonly said to be secret, but some Vajrayana teachers have responded that secrecy itself is not important and only a side-effect of the reality that the techniques have no validity outside the teacher-student lineage. The secrecy of teachings was often protected through the use of allusive, indirect, symbolic and metaphorical language (twilight language) which required interpretation and guidance from a teacher. The teachings may also be considered "self-secret", meaning that even if they were to be told directly to a person, that person would not necessarily understand the teachings without proper context. In this way, the teachings are "secret" to the minds of those who are not following the path with more than a simple sense of curiosity. B ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Rigpa
In Dzogchen, ''rigpa'' (; Skt. vidyā; "knowledge") is knowledge of the ground. The opposite of ''rigpa'' is ''ma rigpa'' ('' avidyā'', ignorance). A practitioner who has attained the state of ''rigpa'' and is able to rest there continuously is called a ''Rigdzin'' (see Vidyadhara), which may be used as a title either pre- or post-nominally. ''Rigpa'' (knowledge) ''Rigpa'' (Sanskrit: ''vidyā'', 'knowledge') is a central concept in Dzogchen. According to Ācārya Malcolm Smith: ''Rigpa'' is the knowledge of the ground. It has also come to mean the 'pristine awareness' that is the fundamental ground itself. Erik Pema Kunsang translates a text which provides basic definitions of ''rigpa'' and ''ma rigpa'' in a Dzogchen context: Rigpa has two aspects, namely ''kadag'' and ''lhun grub''. ''Kadag'' means "purity" or specifically "primordial purity". ''Lhun grub'' in Tibetan normally implies automatic, self-caused or spontaneous actions or processes. As quality of ''rigp ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Tantra
Tantra (; sa, तन्त्र, lit=loom, weave, warp) are the esoteric traditions of Hinduism and Buddhism that developed on the Indian subcontinent from the middle of the 1st millennium CE onwards. The term ''tantra'', in the Indian traditions, also means any systematic broadly applicable "text, theory, system, method, instrument, technique or practice". A key feature of these traditions is the use of mantras, and thus they are commonly referred to as Mantramārga ("Path of Mantra") in Hinduism or Mantrayāna ("Mantra Vehicle") and Guhyamantra ("Secret Mantra") in Buddhism. Starting in the early centuries of the common era, newly revealed Tantras centering on Vishnu, Shiva or Shakti emerged. There are tantric lineages in all main forms of modern Hinduism, such as the Shaiva Siddhanta tradition, the Shakta sect of Sri-Vidya, the Kaula, and Kashmir Shaivism. In Buddhism, the Vajrayana traditions are known for tantric ideas and practices, which are based on India ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Pointing-out Instruction
The pointing-out instruction () is an introduction to the nature of mind in the Tibetan Buddhist lineages of Mahāmudrā and Dzogchen. In these traditions, a lama gives the pointing-out instruction in such a way that the disciple successfully recognizes the nature of mind. Terminology In the Mahāmudrā tradition, pointing-out instruction () is also referred to as "pointing out the nature of mind" (), "pointing out transmission", or "introduction to the nature of mind". In the Dzogchen tradition, the pointing out instructions are often called the “introduction to awareness” () or "sems khrid," pronounced "sem tri". Senior Shambhala Buddhist teacher Jeremy Hayward describes this as In the Mahāmudrā tradition, the mind pointed out is called "ordinary mind" ( ''tamel gyi shépa'', Sanskrit: *''prākṛita-jñana''). As the Dzogchen Ponlop Rinpoche explains, In the Dzogchen tradition, knowledge of the basis pointed out is called ''rigpa'' (, Sanskrit: *''vidya''). Som ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
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