DOCSLIB.ORG

Four Immeasureables Part II Lesson 8 Reading

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Four Immeasureables Part II Lesson 8 Reading THE FOUR IMMEASURABLES, PART II with B. Alan Wallace Reading for Lesson 8 1. Excerpt from History of the Nyingma School of Tibetan Buddhism by H. H. Dudjom Rinpoche Jikdrel Yeshe Dorje 1 The Superiority of Secret Mantra [131bA-143a.6] This [vehicle] which makes the result into the path is superior to the vehicle of the transcendental perfections234 which makes the cause into the path. There are adherents of the dialectical vehicle who object that, "When you proponents of the way of secret mantra make the result your path, it must either be a mature [result] which is made into the path, or an immature result which is made into the path. In the first case, this would lead to infinite regress because even after maturation, [the result] would be made into the path. You have accepted this logical entailment and it is proven that [the present instance] must be included therein, just as, for example, last year's fruit becomes the present's seed. So if this view is held, it is implied that the way of secret mantra is itself a long path. In the second case, it is not the result which is made into the path because this is immature. If this view were held, your own assertion would be refuted, and it is consistently proven that anything immature is not a conclusive result; witness for example a shoot and a stem." If this argument were raised, the reply would be that, from the standpoint of being, the genuine essence which is to be obtained abides intrinsically, and yet, because it is not understood from the standpoint of realisation, it is merely the means of realising it which is said to be made into the path. As it is said in the Sequence of the Path: In this way, the pristine cognition Which intrinsically abides Is the essence of all the paths and results. In order that the connection with it may be purified, The supreme means which make it manifest emerge intrinsically. If it is said that when the intrinsically abiding result is manifested by the path, it must either have been produced on the basis of a previous result or not, then with reference to the essence, there is nothing to be produced. This is just as when a prince who wanders among the 244 Fundamentals: Vehicles ofSecret Mantra populace is recognised as a prince his status does not essentially improve. Yet with reference to the manifest clarity [of the essence], it has been produced, just as when [the identity of] the prince has been confirmed he can hold sway over the populace. This vehicle of secret mantra should be known as such. It says in the Heruka Galpo: Through the causal vehicle of dialectics Mind-as-such is perceived as the cause of buddhahood. Through the resultant vehicle of mantras Mind-as-such is meditated upon as buddhahood. So, too, one should know well the tendency Of any cause or result. Therefore, in the vehicle of dialectics mind-as-such is merely perceived as the causal basis of buddhahood. Since it is held that buddhahood is obtained under the condition whereby the two provisions increasingly mUltiply, and since the purifying doctrines which form the causal basis of nirvaQa are made into the path, it is called the causal vehicle (rgyu'i theg-pa). Therein, a sequence in which cause precedes result is admitted. According to the vehicle of mantras, on the other hand, mind-as-such abides primordially and intrinsically as the essence of the result, iden- tified in the buddha-bodies and pristine cognitions. Mind-as-such is thereby established as the ground which exists within oneself from the present moment as the object to be attained. It is then established as the path through its functions of bringing about recognition and remov- ing the provisional stains which suddenly arise by means of inducing the perception of just what is, and it is established as the result through its function of actualising this very ground. Since a sequence in which cause precedes result is not really distinguished therein, it is called the resultant vehicle ('bras-bu'i theg-pa) and the vehicle of indestructible reality (rdo-rje theg-pa). It is said in the Secret Nucleus (Ch.12, v.14): From any of the four times and ten directions The perfect Buddha will not be found. Mind-as-such is the perfect Buddha. Do not search for the Buddha elsewhere. And (Ch.13, v.19): The result, definitive and most secret, Has been turned into the path. And also (Ch.9, v.29): This wondrous, marvellous, amazing reality Does not come into existence from elsewhere. But it emerges in those dispositions Which have the nature of discriminative awareness, Steadfast in skilful means. Superiority ofSecret Mantra 245 Then, in the Tantra of the Extensive Magical Net it is said: Since cause and result are primordially without sequence, When the result has been turned into the path, They are simultaneously united. Similarly, with reference to the outer tantras, the Sequence of the Path says: Through discriminative awareness And all branches of ritual According to the tradition of Kriyatantra, The Sugata made the result into the path. And with reference to the inner tantras, the same text says accordingly: Other than this there is nothing to be obtained. When everything indeed has been ripened, There is nothing to be reached. This reality is the essence of the path. Our predecessors, too, have claimed that there exists a distinction be- tween [the resultant vehicle] which can make the relative appearances into the path and [the causal vehicle] which cannot. Through the tran- scendental perfections, the ultimate reality is to be attained a~d the relative appearances are to be renounced, but through the mantras relative appearances are also made into the path without being re- nounced, since sameness with respect to all things is experienced. Therefore, the mantra vehicles are superior because they do not fall into biased tendencies with respect to the two truths. The Sequence of the Path says: Within the unsurpassed vehicle, there are those Holding ultimate reality to be indivisible And relative appearances to include everything, Both the pure and the impure. The great vehicle of skilful means, however, Does not divide even relative appearances According to purity and suffering. The higher and lower views are just SO.235 According to this system [i.e. the vehicle of skilful means] also, the result is made into the path because the essence of the result, in which all things are indivisible, is regarded as the buddha-body of reality in which appearances and emptiness are coalesced, and experienced by skilful means. It says in the Tantra of the Extensive Magical Net: 246 Fundamentals: Vehicles ofSecret Mantra In the nature of appearances, Including the animate and inanimate world, There is no inherent essence. This itself is the great body of reality. The way of secret mantra is verbally defined as that which makes the result into the path and as the vehicle of indestructible reality because, through the outer mantras, one meditates with reference to the body, speech and mind of the deity and, according to the inner mantras, all things are realised and then experienced as the natural expression of the maQ.~alas of buddha-body, speech and mind. The Miraculous Key to the Storehouse says: Concerning the resultant vehicle of indestructible reality: When the maQ.~ala of the seals236 has been made into the path, The result itself is then carried on the path. One's own body, speech and mind Are united in the indestructible reality of Buddha-body, speech and mind. Such is indicative of the vehicle of indestructible reality. Yet [the way of secret mantra] also has other distinctive features, as it is said in the Lamp of the Three Modes (Nayatrayapradfpa, T 3707): Though they are identical in purpose, The vehicle of the mantras is superior; For it is unobscured and endowed with many means, It is without difficulty And refers to those of highest acumen. Although both the causal and resultant phases of the greater vehicle are identical in their purpose of seeking enlightenment with the aim of benefitting sentient beings, the mantras are superior through four dis- tinctive features. [First,] they are unobscured in the area of skilful means which includes meditation on the deity and the recitation of mantras. [Second,] they are manifold because there are limitless ap- proaches among the tantrapitaka, beginning with the Kriyatantra and Caryatantra, which correspond to the degrees of acumen [in those who require training], without being confined to a single methodical ap- proach. [Third,] they are without difficulty because they are easily accomplished without requiring that three "countless" aeons and the lik~ be arduously passed as in the causal path. [Fourth,] they are taught with an intention directed towards those of highest acumen who actually require training through the vehicle of these very mantras. So the mantras are superior in these four ways. Superiority ofSecret Mantra 247 Moreover, if a somewhat detailed explanation is given according to the intention of the uncommon, inner tantras in this [Nyingma tradi- tion]; When the profound and vast abiding nature of inconceivable reality237 is appraised according to the dialectical vehicle, ultimate truth is established through the valid cognition of inference by means of perceptive judgements made according to logical syllogisms, and so is an intellectually created ground. Tranquillity is then secured by means of efforts directed to the birth of intellectual certainty, and it is the ideas and scrutiny in relation to that [ground] which are merely labelled as higher insight.
Load more

Recommended publications
  • Pravin K. Shah Jaina Education Committee Jain Agam Literature Background Lord Mahavir's Preaching Was Orally Compiled Into Many
    Pravin K. Shah Jaina Education Committee Jain Agam Literature Background Lord Mahavir's preaching was orally compiled into many texts (Sutras) by his disciples. Collectively these texts are called Jain canonical or Agam literature. The Agam Sutras show great reverence for all forms of life and strict codes of vegetarianism, asceticism, nonviolence, and opposition to war. Traditionally these sutras were orally pass on from teachers (acharyas or gurus) to the disciples for several centuries. Also, during the course of time many learned acharyas (elder monks) compiled commentaries on the various subjects of the Agam literature. In olden times, the books were hand-written and rare. Also the religious books and scriptures were considered possessions and attachments for ascetics. Therefore Agam sutras were rarely documented and not widely distributed for or by ascetics. During the course of time, it became extremely difficult to keep memorizing the entire Jain literature (Agam sutras and Commentary literature) compiled by the many Ächäryas. Also there occurred a twelve years of famine around 350 BC. It was extremely difficult for the Jain ascetics to survive during this time. Under such circumstances they could not preserve the entire canonical literature. In fact, a significant number of Agam sutras were already forgotten and lost after the famine. Later, when the Jain congregation relaxed the vow of non-possession with regards to religious scriptures for ascetics, they had already forgotten much of the oldest canonical literature such as twelfth Ang-agam known as Drastiwad, which included fourteen Purvas. The rest of agams were polluted with some modifications and errors.
    [Show full text]
  • Prathyusha Dasari Science and Sanatan Dharma Scholarship
    Prathyusha Dasari Science and Sanatan Dharma Scholarship Initiative of Coalition of Hindu Youth August 25, 2015 Moksha through Seva Neither a blood drive nor a bone marrow drive has been held at my Mandir, but there have been focus groups where the ideas of blood drives and bone marrow drives have been discussed. Educating the community about these drives is important to growth of the Hindu community and of the future generations. The importance of these drives is presented in the teachings of the Bhagavad Gita and in everyday values we teach our children. In the Bhagavad Gita, Krishna discusses the importance of the three yogas—karma yoga, bhakti yoga, and jnana yoga—and how they will help us attain moksha. Karma yoga, best described, is the idea of “inaction in action and action in action.” Karma yoga requests us to take action without any attachment to results. Bhakti yoga is a path of worship which comprises of remembering God at all times, regardless of what action is being performed. Jnana yoga is the path to wisdom that comprises of accepting the idea that the Brahman is the ultimate reality. These yogas are the fundamental pillars on which Hinduism rests as they provide a firm foundation to base our lives upon. They teach us to do well to others without ulterior motives, remember the Lord that gave us the opportunity to prove ourselves in this world, and remember that one should not live life with materialistic intentions. A blood drive or bone marrow drive takes into account each of these yogas, and teaches the community the pillars or Hinduism while enforcing the values that elders have been preaching.
    [Show full text]
  • EIAB MAGAZINE Contributions from the EIAB and the International Sangha · August 2019
    EIAB MAGAZINE Contributions from the EIAB and the international Sangha · August 2019 Contents 2 The Path of the Bodhisattva 41 An MBSR Teacher at the EIAB 85 We can take a leaf out of their book 6 Bells 43 The Ten Commandments – when it comes to living generosity newly formulated 86 How the Honey gets to the EIAB 7 Opening Our Hearts by Taking Root In Ourselves 44 Inner Clarity, Inner Peace 88 Amidst the noble sangha: Interviewing Sr. Song Nghiem 16 “From discrimination to 46 Retreat “time limited ordination, inclusiveness” being a novice at EIAB” 90 Love in Action 19 Honoring Our Ancestors 49 No More War 91 Time-limited Novice Program 23 Construction Management and 50 ‘The only thing we really need is 107 In Memoriam Thầy Pháp Lượng Planning for the 2nd + 3rd Stages of your transformation’ the Renovation of the EIAB 54 Impermanence or the Art of Letting 25 Working Meditation on the Go Construction Project for the Ashoka 56 Slow Hiking and Time in Nature (I) Building 58 Slow Hiking and Time in Nature (II) 27 Every Moment is a Temple European Institute of 60 The Path of Meditation 29 Interview with the Dharma Teacher Applied Buddhism gGmbH 73 Singing at the EIAB Annabelle Zinser from Berlin Schaumburgweg 3 | 51545 Waldbröl 75 It’s a Game + 49 (0)2291 9071373 32 Mindfulness in Schools 77 The weight of the air [email protected] | [email protected] 34 Look Deeply! www.eiab.eu 79 The Dharma of youth – Examples 36 20 Years Intersein-Zentrum from the Wake Up generation Editorial: EIAB.
    [Show full text]
  • The Nine Yanas
    The Nine Yanas By Cortland Dahl In the Nyingma school, the spiritual journey is framed as a progression through nine spiritual approaches, which are typically referred to as "vehicles" or "yanas." The first three yanas include the Buddha’s more accessible teachings, those of the Sutrayana, or Sutra Vehicle. The latter six vehicles contain the teachings of Buddhist tantra and are referred to as the Vajrayana, or Vajra Vehicle. Students of the Nyingma teachings practice these various approaches as a unity. Lower vehicles are not dispensed with in favor of supposedly “higher” teachings, but rather integrated into a more refined and holistic approach to spiritual development. Thus, core teachings like renunciation and compassion are equally important in all nine vehicles, though they may be expressed in more subtle ways. In the Foundational Vehicle, for instance, renunciation involves leaving behind “worldly” activities and taking up the life of a celibate monk or nun, while in the Great Perfection, renunciation means to leave behind all dualistic perception and contrived spiritual effort. Each vehicle contains three distinct components: view, meditation, and conduct. The view refers to a set of philosophical tenets espoused by a particular approach. On a more experiential level, the view prescribes how practitioners of a given vehicle should “see” reality and its relative manifestations. Meditation consists of the practical techniques that allow practitioners to integrate Buddhist principles with their own lives, thus providing a bridge between theory and experience, while conduct spells out the ethical guidelines of each system. The following sections outline the features of each approach. Keep in mind, however, that each vehicle is a world unto itself, with its own unique philosophical views, meditations, and ethical systems.
    [Show full text]
  • And Daemonic Buddhism in India and Tibet
    Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2012 The Raven and the Serpent: "The Great All- Pervading R#hula" Daemonic Buddhism in India and Tibet Cameron Bailey Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES THE RAVEN AND THE SERPENT: “THE GREAT ALL-PERVADING RHULA” AND DMONIC BUDDHISM IN INDIA AND TIBET By CAMERON BAILEY A Thesis submitted to the Department of Religion in partial fulfillment of the requirements for the degree of Master of Religion Degree Awarded: Spring Semester, 2012 Cameron Bailey defended this thesis on April 2, 2012. The members of the supervisory committee were: Bryan Cuevas Professor Directing Thesis Jimmy Yu Committee Member Kathleen Erndl Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the thesis has been approved in accordance with university requirements. ii For my parents iii ACKNOWLEDGEMENTS I would like to thank, first and foremost, my adviser Dr. Bryan Cuevas who has guided me through the process of writing this thesis, and introduced me to most of the sources used in it. My growth as a scholar is almost entirely due to his influence. I would also like to thank Dr. Jimmy Yu, Dr. Kathleen Erndl, and Dr. Joseph Hellweg. If there is anything worthwhile in this work, it is undoubtedly due to their instruction. I also wish to thank my former undergraduate advisor at Indiana University, Dr. Richard Nance, who inspired me to become a scholar of Buddhism.
    [Show full text]
  • For Thoroughly Ascertaining Reality
    www.khenposodargye.org For Thoroughly Ascertaining Reality By Jamgon Mipham Rinpoche Commented by Khenpo Sodargye 1 www.khenposodargye.org Not Final Version Yet For Internal Use Only If you find any mistake, please kindly send your message to [email protected]. We sincerely appreciate all your feedback. 2 www.khenposodargye.org Content Root Verses with Textual Outline ............................................................... 5 Chapter One. The Opening ........................................................................ 28 The Explanation of the Title ................................................................... 29 The Prostration & the Pledge ................................................................. 31 Chapter Two. The Two Truths and the Two Types of Valid Knowledge ... 34 The Two Truths to be Ascertained ......................................................... 34 The Two Types of Valid Knowledge that Can Ascertain the Two Truths 36 The Manifestation of Dependent Arising ............................................... 39 The Principle of Function and the Principle of Dependence .................. 42 The Necessity of Understanding the Two Principles .............................. 47 The Principle of Nature on Conventional Level ...................................... 52 The Principle of Nature on Ultimate Level ............................................. 60 Summary of the Three Principles ........................................................... 64 The Principle of Establishment by Proof ...............................................
    [Show full text]
  • Tibetan Buddhist Meditation Sangharakshita
    Lecture 61: Tibetan Buddhist Meditation Sangharakshita Mr Chairman and Friends, Time is passing, as time always does pass, and it seems that we are now craw inq to tte end of our course on an Introduction to Tibetan Buddhism, and this is in fact this evening the last lecture but one. Let me just remind you, before we begin, That the first half of the series, the lectures comprising the first half of the series, were more historical and as it were even institutional in character, but the second half of the series, The second group of four lectures, ses to be rather more practical, rather more, if you like, religious or spiri tual, The week before last, therefore, beginning this second group within the series, we dealt with Symbols of Tibetan Buddhist Art, and last week, as you may recollect, we dealt with the Four Foundation Yogas of the Tibetan Buddhist Tantra, Now today we come, in our seventh lecture, to the most practical, we might also say the most religious, the most spiritual, aspect of all: we come to something which constitutes the heart in many ways of the spiritual life, that is we come to Tibetan Buddhist Meditation, Now we may say, in a general way, that meditation, or dhyana, is an important aspect not only of Tibetan Buddhism but of all schools, of all Buddhist traditions whatsoever. Whether one examines the Theravada teachings or those of the general Mahayana, whether Indian or Far Eastern, whether one looks at the Tendai school or whether one looks at even the Shin school one finds that meditation in one form or another is an ortant aspect, an integral part of each and every one of them And this isn*t surprising, because from the very beginnings of Buddhism, if we go right back- to the Buddha*s own teaching, so tar as we can make thaf out, so far as we can decipher it, it does seem that an emphasis, a very great emphasis often, was placed upon what we call meditation, If we let our thoughts go back to the Buddha*s Noble Eightfold Path.
    [Show full text]
  • View of Gita Rahasya About Bhakti-Yoga (A Devotion) for Salvation: a Critical Evaluation
    © 2019 JETIR June 2019, Volume 6, Issue 6 www.jetir.org (ISSN-2349-5162) View of Gita Rahasya about Bhakti-Yoga (A Devotion) for Salvation: A Critical Evaluation Dr. Hitesh Ch. Kalita HOD &Associate Professor in Philosophy MNC BalikaMahavidyalaya, Nalbari, Assam, India ABSTRACT The paper proposes to present and and critically evaluate the main concept of G.ita Rahasya about bhakti-yoga for salvation. Bhakti-yoga is the combination of Bhakti and yoga which generally means devotees’ prayer to God. It believes in God as our ultimate Lord. It is simply ‘love for God’. But Gita Rahasya against it significantly states that Bhakti-yoga is not an independent path or means to attain salvation. Keywords: Gita Rahasya, salvation or ultimate truth or Brahman and karma-yoga. INTRODUCTION Lokamanya Bal Gangadhar Tilak’s (1856-1920) wrote the Gita Rahasya as the interpretation of the Gita in the Mandalay Jail in March, 1911. He was a mainly freedom fighter, philosopher, social reformer and humanitarian. Gita Rahasya establishes philosophy into practical religion. METHODOLOGY: It has been mainly used by rational and analytical methods. It is mainly helped by, news paper, book, journal, research paper, internet (web resources) and discussion of the issue. OBJECTIVE The main objectives are to be stated as following: (1) To study the main concept Tilak’s Gita Rahasya relating bhakti-yoga. (2) To study the concept of bhakti-yoga for attaining salvation. (3) To study the relations among jnana, bhakti and karma. Result and Discussion: Gita Rahasya and Bhaki-Yoga According to the Gita Bhakti-yoga is important one of the eighteen Yogas.
    [Show full text]
  • The Mirror 77 November-December 2005
    THE MIRROR Newspaper of the International Dzogchen Community November/December 2005 • Issue No. 77 Schedule Chögyal Namkhai Norbu 2006 2006 Jan. 27 - Feb. 5 Santi Maha Sangha Base Teaching and Practice Retreat Open Web Cast Margarita Gonpa during Tregchod Retreat & Web cast N ZEITZ Feb. 17 - 26 Longsal Saltong Lung teaching and Practice Retreat Restricted Web Cast Chögyal Namkhai Norbu Rinpoche March 10 -19 From the fifth volume of Longsal Retreat of Dzogchen Semlung Namkhache: Teaching and Practice Namkhache. THE UPADESHA ON THE TREGCHÖD Open Web Cast OF PRIMORDIAL PURITY RETREAT April 14 – 23 ka dag khregs chod kyi man ngag Tibetan Moxabustion Teaching and Application retreat May 5 -14 November 4 – 8 2005, Ati Lam-ngon Nasjyong A Retreat of Longsal teaching Preliminaries of the Path of Ati about Tashigar Norte, Margarita Island, Venezuela the Purification of the Six Lokas, Teaching and Practice. Open Web Cast by Agathe Steinhilber FRANCE e were about one hun- to sacrifice one’ s life, that life is Three Jewels, traditionally under- May 18 -22 dred-eighty nine stu- short and time is precious. stood as: 1. Taking refuge in the Paris Retreat dents, gathered in the Rinpoche expressed his delight Buddha and the teacher, 2. Taking Wbeautiful, airy Gonpa at Tashigar about the web cast. Thanks to refuge in the Dharma, the teach- May 26-28 Norte, attending the Longsal new technology , many people ings, and 3. Taking refuge in the Karmaling Retreat Tregchöd Retreat with Chögyal who otherwise do not have the Sangha, the spiritual community Namkhai Norbu Rinpoche. The possibility to attend the teachings of the fellow traveler , that sup - ITALY Gonpa was bustling with activity.
    [Show full text]
  • PACIFIC WORLD Journal of the Institute of Buddhist Studies
    PACIFIC WORLD Journal of the Institute of Buddhist Studies Third Series Number 17 2015 Special Issue: Fiftieth Anniversary of the Bukkyō Dendō Kyōkai A Commentary on The Upadeśa on the Sutras of Limitless Life with Gāthās on the Resolution to Be Born Composed by the Bodhisattva Vasubandhu: Expository Commentary by the Monk Tanluan Trans. by Roger Corless† Trans. revised and updated by Takahiko Kameyama Ed. by Richard K. Payne ABBREVIATIONS AND NOTES Vasubandhu’s gāthās and upadeśa appear in italics Footnotes and bracketed material by Roger Corless, unless noted RKP = Richard K. Payne TK = Takahiko Kameyama T. = Taishō Shinshū Daizōkyō K. = Kashiwabara Yūgi, Shinshū Tsūge Zensho, cited by page number and (sometimes) note number in the jige sections of vol. 1 S.B.E. = Sacred Books of the East. Cited by volume, part (if applicable), and page Morohashi = Morohashi Tetsuji, Dai Kan-Wa Jiten, cited by entry number The Comma = Vasubandhu’s text v.l. = varia lectio, variant reading: a character that appears in the Apparatus (T. footnote) rather than the text 69 70 Pacific World [FIRST JUAN, T. 40:826A–834C] [INTRODUCTION, 826A28–827A1] [General Purport and Authenticity of the Work, 826a28–b28] I respectfully refer to the Explanation of the Ten Stages of the Bodhisattva Path (Daśabhūmikavibhāṣā śāstra)1 written by the Bodhisattva Nāgārjuna,2 who tells us that there are two ways in which a bodhisattva may attain to the stage from which one never regresses (avaivartika, apibazhi 阿毘跋致).3 The first is the path of difficult practice (nanxing dao 難行道) and the second is the path of easy practice (yixing dao 易 行道).
    [Show full text]
  • Vedic Sciences Sam Geppi 1
    Vedic Sciences Sam Geppi 1 Synthesizing Vedic Principles To tackle and synthesize the multitude of Vedic texts across many disciplines in one class is rather daunting. But I'm going to try to show a brief history of the Vedic culture and how it evolved into many different branches of what we now call the Vedic Sciences. Essentially the earliest Vedic writings were more Scriptural-based and come from and incredibly early time when things were not written down for the sake of scholarship, but more for the sake of remembrance. Meaning, the earliest Vedic people did just fine relating information orally. During the Satya Yuga it was not necessary to write things down. Our mind was vibrating at a higher frequency. However, these wise people knew that we would be slipping into a darker era and so that future generations would not forget how to perform these important rituals, they began to write them down. The oldest Vedic scriptures are mainly rituals – ways to awaken the God force here on earth. It is difficult to approach these texts with the modern mind because nothing is persuasive or explanatory. In general, these are manuals – textbooks from ancient magicians who understood the deepest mysteries of life and how the subtle energies of the universe are creating beings and experiences. Within this larger context more formal sciences evolved later on as it became necessary to actually provide methods and background and specific techniques for different areas of life. The earliest of the Vedic sciences had more to do with Vaastu (sacred architecture and direction) and astrology (reading the heavens and doing things at auspicious times).
    [Show full text]
  • Allowing Spontaneity: Practice, Theory, and Ethical Cultivation in Longchenpa's Great Perfection Philosophy of Action
    Allowing Spontaneity: Practice, Theory, and Ethical Cultivation in Longchenpa's Great Perfection Philosophy of Action The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:40050138 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Allowing Spontaneity: Practice, Theory, and Ethical Cultivation in Longchenpa’s Great Perfection Philosophy of Action A dissertation presented by Adam S. Lobel to The Committee on the Study of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of The Study of Religion Harvard University Cambridge, MA April 2018! ! © 2018, Adam S. Lobel All rights reserved $$!! Advisor: Janet Gyatso Author: Adam S. Lobel Allowing Spontaneity: Practice, Theory, and Ethical Cultivation in Longchenpa’s Great Perfection Philosophy of Action Abstract This is a study of the philosophy of practical action in the Great Perfection poetry and spiritual exercises of the fourteenth century Tibetan author, Longchen Rabjampa Drime Ozer (klong chen rab 'byams pa dri med 'od zer 1308-1364). I inquire into his claim that practices may be completely spontaneous, uncaused, and effortless and what this claim might reveal about the conditions of possibility for action. Although I am interested in how Longchenpa understands spontaneous practices, I also question whether the very categories of practice and theory are useful for interpreting his writings.
    [Show full text]