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Tsigdön Dzö
() is a textual work written in Classical Tibetan and one of the Seven Treasuries of Longchenpa. Longchenpa wrote 'The Treasury of the Supreme Vehicle' (Wylie: ) as an autocommentary to this work. Tsigdön Dzö is a collection of teachings and practices. The text is believed to have originated in India and was later transmitted to Tibet, where it became part of the treasure tradition of revealed teachings (terma) in the Nyingma school of Tibetan Buddhism. The teachings in the Tsigdön Dzö are believed to be powerful and efficacious in bringing wealth and prosperity to those who practice them correctly. Title The full name for the work is 'The Treasury of Precious Words and Meanings' (). Outline of text Rigpa Shedra (August 2009) provide a useful outline of the text which in its original composition consists of eleven chapters from which the following summary is founded: # the 'ground and basis of reality' (Wylie: gzhi) and how that 'ground' dynamically manifests itself (Wylie: ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Longchenpa
Longchen Rabjam Drimé Özer (), or simply Longchenpa (1308–1364, "The Great One Who Is the Vast Cosmic Expanse") was a Tibetan scholar-yogi of the Nyingma school, the 'Old School' of Tibetan Buddhism. According to tibetologist David Germano, Longchenpa's work led to the dominance of the Longchen Nyingthig lineage of Dzogchen, the 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 Buddhist philosophy. Dzogchen thought was highly developed among both the Old School and New 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 vo ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Classical Tibetan
Classical Tibetan refers to the language of any text written in Tibetic after the Old Tibetan period. Though it extends from the 7th century until the modern day (along with Arabic, Ge'ez, and New Persian, it is one of the handful of 'living' classical languages), it particularly refers to the language of early canonical texts translated from other languages, especially Sanskrit. The phonology implied by Classical Tibetan orthography is very similar to the phonology of Old Tibetan, but the grammar varies greatly depending on period and geographic origin of the author. Such variation is an under-researched topic. In 816 AD, during the reign of King Sadnalegs, literary Tibetan underwent a thorough reform aimed at standardizing the language and vocabulary of the translations being made from Sanskrit, which was one of the main influences for literary standards in what is now called Classical Tibetan. Nouns Structure of the noun phrase Nominalizing suffixes — or and — ar ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Seven Treasuries
The Seven Treasuries (, THL: ''Dzö Dün''), are a collection of seven works, some with auto-commentaries, by the Tibetan Buddhist teacher Longchenpa (1308–1364). They constitute his most influential scholarly output and together provide a systematic overview of exoteric and esoteric topics from the point of view of the Nyingma school's Dzogchen tradition.Longchenpa (2020). ''Finding Rest in the Nature of the Mind: The Trilogy of Rest, Volume 1'', p. xxxvii. Translated by Padmakara Translation Group. Shambhala Publications. Texts The ''Seven Treasuries'' are: * ''The Wish Fulfilling Treasury'' (Tib. ཡིད་བཞིན་མཛོད་, ''Yishyin Dzö''; Wyl. ''yid bzhin mdzod'', YZD), it has a long prose commentary, the ''White Lotus'' (''padma dkar po''). This text mainly deals with classic Buddhist topics common to all schools of Tibetan Buddhism and could be classified as a Lamrim type work according to Germano. * ''The Treasury of Pith Instructions'' (Tib. མན� ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Terma (religion)
Terma (; "hidden treasure") are various forms of hidden teachings that are key to the Vajrayana of Tibetan Buddhism, and Bon spiritual traditions. In the Vajrayana Nyingma school tradition, two lineages occur: an oral ''Kama lineage'' and a revealed ''Terma lineage''. ''Terma'' teachings were originally concealed by eighth-century Vajrayana masters Padmasambhava and Yeshe Tsogyal, to be discovered by treasure revealers known as tertöns, when the time was ripe. As such, the termas represent a tradition of continuous revelation in the Vajrayana of Tibetan Buddhism. Background The terma tradition of rediscovering hidden teaching is not unique to Tibet. It has antecedents in India and cultural resonances in Hindu Vaishnavism as well. The Vaishnava saint Chaitanya Mahaprabhu is said to have rediscovered a fragment of the ''Brahma Samhita'' in a trance state of devotional ecstasy. There is another occasion involving Chaitanya, who deposited his divine love (''prema'') for ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sentient Beings (Buddhism)
In Buddhism, sentient beings or living beings are beings with consciousness, sentience, or in some contexts life itself.Getz, Daniel A. (2004). "Sentient beings"; cited in Buswell, Robert E. (2004). ''Encyclopedia of Buddhism''. Volume 2. New York, US: Macmillan Reference USA. (Volume 2): pp.760 Overview Getz (2004: p. 760) provides a generalist Western Buddhist encyclopedic definition: ''Sentient beings'' is a term used to designate the totality of living, conscious beings that constitute the object and audience of Buddhist teaching. Translating various Sanskrit terms (''jantu, bahu jana, jagat, sattva''), ''sentient beings'' conventionally refers to the mass of living things subject to illusion, suffering, and rebirth ( saṃsāra). Less frequently, ''sentient beings'' as a class broadly encompasses all beings possessing consciousness, including Buddhas and Bodhisattvas. Sentient beings are composed of the five aggregates (skandhas): matter, sensation, perception, mental form ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Buddha Nature
In Buddhist philosophy and Buddhist paths to liberation, soteriology, Buddha-nature (Chinese language, Chinese: , Japanese language, Japanese: , , Sanskrit: ) is the innate potential for all Sentient beings (Buddhism), sentient beings to become a Buddhahood, Buddha or the fact that all sentient beings already have a pure Buddha-essence within themselves.Heng-Ching ShihThe Significance Of 'Tathagatagarbha' – A Positive Expression Of 'Sunyata'/ref> "Buddha-nature" is the common English translation for several related Mahayana, Mahāyāna Buddhism, Buddhist terms, most notably ''tathāgatagarbha'' and ''buddhadhātu'', but also ''sugatagarbha,'' and ''buddhagarbha''. ''Tathāgatagarbha'' can mean "the womb" or "embryo" (''garbha'') of the "thus-gone one" (''Tathagata, tathāgata''), and can also mean "containing a ''tathāgata''"''. Buddhadhātu'' can mean "buddha-element", "buddha-realm", or "buddha-substrate". Buddha-nature has a wide range of (sometimes conflicting) meaning ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Bardo
In some schools of Buddhism, ''bardo'' ( Wylie: ''bar do'') or ''antarābhava'' (Sanskrit, Chinese and Japanese: 中有, romanized in Chinese as ''zhōng yǒu'' and in Japanese as ''chū'u'') is an intermediate, transitional, or liminal state between death and rebirth. The concept arose soon after Gautama Buddha's death, with a number of earlier Buddhist schools accepting the existence of such an intermediate state, while other schools rejected it. The concept of ''antarābhava'' was brought into Buddhism from the Vedic- Upanishadic (later Hindu) philosophical tradition. Later Buddhism expanded the bardo concept to six or more states of consciousness covering every stage of life and death. In Tibetan Buddhism, ''bardo'' is the central theme of the '' Bardo Thodol'' (literally ''Liberation Through Hearing During the Intermediate State''), the ''Tibetan Book of the Dead'', a text intended to both guide the recently deceased person through the death bardo to gain a better rebirth ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Trikaya
The Trikāya (, lit. "three bodies"; , ) is a fundamental Buddhist doctrine that explains the multidimensional nature of Buddhahood. As such, the Trikāya is the basic theory of Mahayana Buddhist theology of Buddhahood. This concept posits that a Buddha has three distinct ''kayas'' or "bodies", aspects, or ways of being, each representing a different facet or embodiment of Buddhahood and ultimate reality. The three are the '' Dharmakāya'' (Sanskrit; Dharma body, the ultimate reality, the Buddha nature of all things), the ''Sambhogakāya'' (the body of self-enjoyment, a blissful divine body with infinite forms and powers) and the '' Nirmāṇakāya'' (manifestation body, the body which appears in the everyday world and presents the semblance of a human body). It is widely accepted in Buddhism that these three bodies are not separate realities, but functions, modes or "fluctuations" (Sanskrit: vṛṭṭis) of a single state of Buddhahood. The Trikāya doctrine explains how a Bu ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
