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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 (), commonly abbreviated to Longchenpa (1308–1364, an honorific meaning "The Vast Expanse") was a Tibetan scholar-yogi of 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 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 the highl ... [...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 12th century until the modern day, 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, 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 — ''pa'' or ''ba'' and ''ma'' — are required by the noun or adjective that is to be singled out; * ''po'' or ''bo'' (ma ... [...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 Vajrayana and Tibetan Buddhist and Bon spiritual traditions. In the Vajrayana Nyingma school tradition, two lineages occur: an oral ''kama'' lineage and a revealed ''terma'' lineage. Tradition holds that ''terma'' teachings were originally esoterically hidden by eighth-century Vajrayana masters Padmasambhava and Yeshe Tsogyal, to be discovered at auspicious times by treasure revealers known as tertöns. As such, terma represent a tradition of continuous revelation in Vajrayana and Tibetan Buddhism. Tradition Tradition holds that terma may be a physical object such as a text or ritual implement that is buried in the ground, hidden in a rock or crystal, secreted in a herb, or a tree, hidden in water, or hidden in the sky or in space. Though a literal understanding of ''terma'' is "hidden treasure", and sometimes refers to objects that are hidden away, the teachings associated should be understood as bei ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sentient Beings (Buddhism)
In Buddhism, sentient 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, USA: Macmillan Reference USA. (Volume 2): pp.760 Sentient beings are composed of the five aggregates, or skandhas: matter, sensation, perception, mental formations and consciousness. In the '' Samyutta Nikaya'', the Buddha is recorded as saying that "just as the word 'chariot' exists on the basis of the aggregation of parts, even so the concept of 'being' exists when the five aggregates are available." While distinctions in usage and potential subdivisions or classes of sentient beings vary from one school, teacher, or thinker to another, it principally refers to beings in contrast with buddhahood. That is, sentient beings are characteristically ''not'' enlightened, and are thus confined to the death, rebirth, and dukkha (suffering) characteristic of ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Buddha Nature
Buddha-nature refers to several related Mahayana Buddhist terms, including '' tathata'' ("suchness") but most notably ''tathāgatagarbha'' and ''buddhadhātu''. ''Tathāgatagarbha'' means "the womb" or "embryo" (''garbha'') of the "thus-gone" (''tathāgata''), or "containing a ''tathāgata''", while ''buddhadhātu'' literally means "Buddha-realm" or "Buddha-substrate". Buddha-nature has a wide range of (sometimes conflicting) meanings in Indian and later East Asian and Tibetan Buddhist literature. Broadly speaking, the terms refer to the potential for all sentient beings to be a Buddha, since the luminous mind, "the natural and true state of the mind," the pure (''visuddhi'') mind undefiled by kleshas, is inherently present in every sentient being. It will shine forth when it is cleansed of the defilements, c.q. when the nature of mind is recognised for what it is. The ''Mahāyāna Mahāparinirvāṇa Sūtra'' (written 2nd century CE), which was very influential in the Ch ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Bardo
In some schools of Buddhism, ''bardo'' ( xct, བར་དོ་ 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'', an intervening state between death and rebirth, 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 recen ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Trikaya
The Trikāya doctrine ( sa, त्रिकाय, lit. "three bodies"; , ) is a Mahayana Buddhist teaching on both the nature of reality and the nature of Buddhahood. The doctrine says that Buddha has three ''kāyas'' or ''bodies'', the ''Dharmakāya'' (ultimate reality), the ''Saṃbhogakāya'' (divine incarnation of Buddha), and the ''Nirmāṇakāya'' (physical incarnation of Buddha). Definition The doctrine says that a Buddha has three ''kāyas'' or bodies: # The ''Dharmakāya'', "Dharma body," ultimate reality, "pure being itself," Buddha nature, emptiness, it is usually associated with Vairocana; # The ''Saṃbhogakāya'', "Enjoyment (or Bliss) body," the divine Buddhas of the Buddha realms, it is usually associated with Amitabha; # The ''Nirmāṇakāya'', "Transformation (or Appearance) Body," physical appearance in the world, it is usually associated with Gautama. Origins The Dharmakāya doctrine was possibly first expounded in the ''Aṣṭasāhasrikā Prajñāpār ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
