Dzogchen - Dzogchen

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Tibet buddizmi
Sektalar Nyingma Sakya Bodong Kagyu Jonang Gelug Rime
Asosiy shaxslar Birinchi tarqatish Padmasambxava Tarāntarakṣita Kamalaśīla Ikkinchi tarqatish Atina Talika Abxayakirti Niguma Suxasiddhi Milarepa Nyingma Longchenpa Patrul Rinpoche Mifam Kagyu Rangjung Dorje Jonang Dolpopa Taranata Sakya Sakya Pandita Gorampa Gelugpa Je Tsongxapa 5-Dalay Lama 13-Dalay Lama 14-Dalay Lama
Ta'limlar Umumiy buddist Mavjudlikning uchta belgisi Skandha Kosmologiya Sa'sara Qayta tug'ilish Bodhisattva Dharma Mustaqil kelib chiqish Karma Tibet To'rt Tenets tizimi Rangtong-Shentong Svatantrika-Prasaṅgika farqi Nyingma Dzogchen Belgilangan ko'rsatma
Amaliyot va yutuq Lamrim Paramitas Bodhicitta Avalokiteśvara Meditatsiya Laity Vajrayana Tantraning texnikasi Xudo yoga Buddaviylik
Yirik monastirlar Tradruk Drepung Dzogchen Ganden Joxang Kumbum Labrang Mindrolling Namgyal Narthang Nechung Pabonka Palcho Ralung Ramoche Rato Sakya Sanga Sera Shalu Tashi Lxunpo Tsurfu Yerpa
Institutsional rollar Dalay Lama Panchen Lama Lama Karmapa Rinpoche Geshe Terton Tulku
Bayramlar Chotrul Duchen Dajyur Galdan Namchot Losar Dosmoche Monlam Sho Dun Losoong
Matnlar Kangyur Tengyur Tibet buddistlari kanoni Mahayana sutralari Nyingma Gyubum
San'at Qum mandala Thangka Devor rasmlari Ashtamangala Fiziologiya daraxti Thangka festivali
Tarix va umumiy nuqtai Tarix Xronologiya Kontur Madaniyat Maqolalar ko'rsatkichi

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Bon
Falsafa Dzogchen Rigpa Tagzig Olmo o'pka halqasi
Amaliyotlar Kora Ngagpa
Rahbarlar Tonpa Shenrab Miwoche Shardza ​​Tashi Gyaltsen Lopön Tenzin Namdak Tenzin Vangyal Rinpoche Drenpa Namxa
Xudolar Shenlha Okar Ha, Valmo Chjan Chjung Meri
Institutlar Menri monastiri Triten Norbutse
Qarindosh dinlar Dongba Tibet buddizmi Sibir shamanizmi Manchu shamanizmi Mo'g'ul shamanizmi Nepal hinduizmi Vuizm

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Vajrayana buddizmi
An'analar Tarixiy an'analar: Ari-Axarya Birma-Bengal † Yunnan Indoneziya ezoterik buddizm † Filippinlik ezoterik buddizm † Sharqiy Osiyo Xon † Yapon Nepal Ichki Osiyo Tibet Oltoy (o, x, b, t, k, y ) Yangi filiallar: Yashirin gulning shlyuzi Yangi Kadampa buddizmi Shambala buddizmi Haqiqiy uyg'onish an'anasi
Tarix Tantrizm Mahasiddha Sahaja
Izlash Buddaviylik Bodhisattva Kalachakra
Amaliyotlar Avlod bosqichi Tugatish bosqichi Fava Tantrik texnikasi: To'rt qismli bo'linish: Kriyayoga Charyayoga Yogatantra Anuttarayogatantra Ikki qismli bo'linish: Ichki tantralar Tashqi tantralar Fikrlash shakllari va vizualizatsiya: Mandala Mantra Mudra Thangka Yantra Yoga: Xudo yoga Tushdagi yoga O'lim yoga Nyondro Guru yoga ("Lama "yoga) Yorug'lik yoga Jinsiy yoga
Bayramlar Ganachakra Ullambana Puja
Tantrik matnlar Anuttarayoga Tantra Cakrasaṃvara Tantra Ghyagarbha Tantra Kulayaraja Tantra Mahamaya Tantra Mañjuśrī-mūla-kalpa Mañjuśrīnāmasamgīti Tattvasaṃgraha Tantra Vajrasekhara sutrasi Yuthok Nyingthig
Belgilar va vositalar Damaru Ganta Kila Vajra Yab-Yum
Ordinatsiya va uzatish Belgilangan ko'rsatma Samaya Vajracharya

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Mahayana buddizmi
Noyob ta'limotlar Bodhisattva Uyg'onish aqli Mohir vositalar Transandantal donolik Transandantal fazilatlar Bo'shlik Ong haqidagi ta'limot Buddaning uchta jasadi Bevafo Nirvana
Kalit sutralar Prajñāpāramitā sitralari Mahoratnakūṭa Sitra Lotus Satra Vimalakīrti Sutra Avataṃsaka Satra Braxmajala Sitra Daśabhūmika Sūtra Saṃdhinirmocana Satra Tathāgatagarbha sitras Ṅraṅgama Samādi Sūtra Laṅkāvatāra Sūtra
Mahaya maktablari Madhyamaka Yogaraka Vajrayana Tiantai Xuayan Zen Sof er Nichiren
Mintaqaviy an'analar Xan xitoylari Yaponiya Koreya Vetnam Tibet Nepal Newar Butan Mo'g'uliston

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Buddizm
Tarix Xronologiya Gautama Budda Sektantgacha buddizm Kengashlar Buddizmning Ipak yo'li orqali etkazilishi Hindiston qit'asida pasayish Keyinchalik buddistlar Buddist modernizm
Dharma Tushunchalar To'rt asl haqiqat Asil sakkizta yo'l Dharma g'ildiragi Beshta agregatlar Doimiylik Azob O'zim emas Bog'liq kelib chiqishi O'rta yo'l Bo'shlik Axloq Karma Qayta tug'ilish Sa'sara Kosmologiya
Buddist matnlar Buddhavakana Dastlabki buddaviy matnlar Tripiaka Mahayana sutralari Pali Canon Tibet kanoni Xitoy kanoni
Amaliyotlar Uch marvarid Buddist yo'llari ozodlikka Besh amr Barkamolliklar Meditatsiya Falsafiy fikrlash Devotiya amaliyotlari Xizmat ko'rsatish Xotiralar Diqqat Hikmat Ajoyib abidings Ma'rifatga yordam Monastirizm Hayotiy hayot Buddistlar xitobi Ziyorat Vegetarianizm
Nirvasa Uyg'onish To'rt bosqich Arhat Pratyekabuddha Bodhisattva Budda
An'analar Theravada Pali Mahayana Xinayana Xitoy Vajrayana Tibet Navayana Newar
Mamlakatlar bo'yicha buddizm Butan Kambodja Xitoy Hindiston Yaponiya Koreya Laos Mo'g'uliston Myanma Rossiya Shri-Lanka Tayvan Tailand Tibet Vetnam
Kontur  Din portali

Dzogchen (Uayli: rdzogs chen, "Buyuk Barkamollik" yoki "Buyuk Bajarish"), shuningdek ma'lum atiyoga (maksimal darajada yoga ), bu ta'limot an'anasi Hind-Tibet buddizmi nihoyatda kashf etishga va davom ettirishga qaratilgan zamin mavjudlik.^[1] O'zining dastlabki zamini (g'zi, "asos") poklik xususiyatlariga ega deyiladi (ya'ni.) bo'shlik ), o'z-o'zidan (lhun grub, bilan bog'liq yorqin ravshanlik ) va rahm-shafqat (bezorilar rje). Dzogchenning maqsadi bu asoslarni bilishdir, bu bilimlar deyiladi rigpa (Skt. vidya ). Turli Jogchen tizimlarida uyg'onish rigpa uchun ko'plab ma'naviy amaliyotlar mavjud. Dzogchen Tibet imperiyasi davr va Parchalanish davri (9-11-asrlar) va hozirgi kunda ham davom etmoqda Tibet va butun dunyo bo'ylab. Bu Yundrungning markaziy ta'limoti Bon an'ana va shuningdek Nyingma Tibet buddizm maktabi.^[1-iqtibos] Ushbu urf-odatlarda Dzogchen ozodlik sari to'qqizta transport vositasining eng yuqori va aniq yo'lidir.^[2] Dzogchen boshqa tibetlarda ham (ozroq darajada) qo'llaniladi Buddist maktablari kabi Kagyu va Gelug maktab.

Etimologiya

Vajrasattva yab-yum, bu donolik va rahm-shafqatning ibtidoiy birligini anglatadi. Erkak figurasi odatda bog'langan rahm-shafqat va mohirlik vositalari, ayol sherik bilan bog'liq bo'lsa tushuncha.

Dzogchen ikki atamadan iborat:^{[veb 1]}

• rdzogs - mukammallik, yakunlash
• chen - ajoyib

Dastlab bu atama ilohiy vizualizatsiya "eng yuqori mukammalligi" deb nomlangan, vizualizatsiya tugatilgandan va tug'ma tabiiy holatga kelgandan keyin. nurli va sof aql.^[3] 10-11 asrlarda, Dzogchen ichida alohida tantrik vosita sifatida paydo bo'ldi Nyingma an'ana,^{[veb 1]} sanskrit atamasi bilan sinonim sifatida ishlatiladi ati yoga (ibtidoiy yoga).^[4]

Van Shaykning so'zlariga ko'ra, 8-asr tantrasida Sarvabuddasamayyoga

... Anuyoganing yog 'saodati bilan, Atiyoga esa o'sha baxt orqali haqiqat mohiyatini anglash bilan birlashishi ko'rinadi. Bu Padmasambhava asarida tasvirlangan ilohiy yoga uch bosqichi bilan bog'liq: rivojlanish (kye), mukammallik (dzog) va katta mukammallik (dzogchen).^{[veb 1]}

14-Dalay Lamaga ko'ra, atama dzogchen ning ko'rsatilishi bo'lishi mumkin Sanskritcha muddat mahasandi.^[5]

Anyen Rinpochening so'zlariga ko'ra, haqiqiy ma'no shundaki, talaba butun yo'lni bir xil ahamiyatga ega bo'lgan o'zaro bog'liq birlik sifatida bosib o'tishi kerak. Dzogchen mukammaldir, chunki u hamma narsani qamrab oluvchi yaxlitlik bo'lib, nigilizm va abadiylikning ikki chekkasidan qochib, o'rta yo'lni amalga oshirishga olib keladi. U faqat so'zlarning bilim konstruktsiyasi bilan ajralib turadigan va Tibet buddistlarining donoligini to'liq qamrab oladigan tashqi, ichki va maxfiy ta'limotlarni tasniflaydi.^[6] Qabul qilish kabi oson bo'lishi mumkin Bodhicitta usuli sifatida, va bu muvaffaqiyatsizlikka erishish uchun muhim element etishmayapti.^[7]

Kelib chiqishi va tarixi

An'anaviy hisoblar

Nyingma an'anasi

Adi Budda Samantabhadra.

Djogchen ta'limotining Nyingma maktabining qadimgi kelib chiqishi 12 ibtidoiy ustalarga tegishli nirmanakaya turli sohalarda shakllangan buddalar. Ularning har biri mavjudotlarning aniq yig'ilishlarida paydo bo'lib, ba'zi ta'limot va ta'limotlarni ochib bergan.^[8] 12-chi ibtidoiy usta Budda ekanligi aytiladi Shakyamuni.^[9]

Nyingma an'analariga ko'ra,^[10] ibtidoiy Budda Samantabhadra Dzogchenni Buddaga o'rgatgan Vajrasattva, uni birinchi nasl-nasab egasi hindga etkazgan Prahevajra yoki Garab Dorje (fl. 55-asr).^[3][10] An'anaga ko'ra, Dzogchen ta'limoti Tibetga olib kelingan Padmasambxava 8-asr oxiri va 9-asr boshlarida. Unga ikki hind ustasi yordam berdi, Vimalamitra va Vairocana.^[11] Nyingma an'analariga ko'ra, ular Dzogchen ta'limotini uchta alohida ketma-ketlikda, ya'ni Mind Series-da (sem-de), Kosmik seriyalar (long-de) va maxfiy ko'rsatmalar seriyasi (men-ngak-de).^[10] An'anaga ko'ra, bu ta'limotlar ko'p o'tmay, 9-asrda, Tibet imperiyasi parchalanib ketganda yashiringan.^[11] 10-asrdan boshlab Nyingma urf-odatlaridagi yangiliklar asosan tarixiy ravishda ushbu yashirin oyatlarning vahiylari sifatida tanilgan. terma.^[11]

Bon an'anasi

Bonposning so'zlariga ko'ra Dzogchen asos soluvchisidan kelib chiqqan Bon an'anasi, Budda Tonpa Shenrab Miwoche Tibetning g'arbiy qismida joylashgan Tazik qirolligini boshqargan 18000 yil oldin yashagan.^[10] U bu ta'limotlarni Tibet madaniy dunyosining eng g'arbiy qismi bo'lgan Chjan-Chjung mintaqasiga etkazdi.^[10][11]

Tarixiy kelib chiqishi va rivojlanishi

Tibet imperiyasi (7–9-asr)

Tibetning yozma tarixi VII asr boshlarida Tibet qirolliklari birlashgan va Tibet O'rta Osiyoning katta qismlarida kengaygan paytdan boshlanadi.^[12] Songtsen Gampo (taxminan 617-649 / 50 yillar hukmronligi) Tibetning g'arbiy qismida Chjanchjun qirolligini zabt etdi, Nepalda hukmronlik qildi va strategik jihatdan muhim hududlarda Xitoy hukmronligiga tahdid qildi. Ipak yo'li.^[13] U, shuningdek, yozuv tizimini qabul qilganligi, qonuniy kodeksni o'rnatganligi va buddizmni joriy qilganligi bilan ajralib turadi, garchi bu juda oz rol o'ynagan bo'lsa ham.^[13] Qirol Trisong Detsen yoki Tri Songdetsen, (742-ca.797) buddizmni milliy ma'naviy amaliyot sifatida qabul qildi, hind ustalarini Tibetga ko'chirdi va sanskritcha matnlarni tarjima qilish uchun Tibet alifbosini ishlab chiqdi. Ma'lum miqdordagi harbiy kuchlarga rohib bo'lishga buyruq berildi, ammo ba'zi manbalarda Tibet imperiyasining jangovar an'analari saqlanib qoldi.^[13] Tibetliklar 780-yillardan 9-asr o'rtalariga qadar yirik buddistlar markazi bo'lgan Dunxuangni boshqarganlar.^[14] 9-asrning o'rtalarida Tibet imperiyasi qulab tushdi.^[15] Buddizmning qirollik homiyligi yo'qoldi, bu Tibetda buddizmning pasayishiga olib keldi,^[15][16] faqat X asr oxiridan XII asr boshlariga qadar bo'lgan Tibet madaniyatining qayta tiklanishi bilan tiklanish uchun,^[17] buddizmning keyinchalik tarqatilishi sifatida tanilgan.^[17]

Kelib chiqishi (8-10 asr)

Shartlar atiyoga (Tantra'dan yuqori amaliyot sifatida) va dzogchen 8 va 9-asrlarda hind tantrikasi matnlarida uchraydi, ammo ular alohida transport vositasini nazarda tutmaydi (yana) ushbu matnlarda.^[17][10] Nomi bilan har qanday alohida urf-odatlar yoki nasablarning mavjudligini mustaqil ravishda tasdiqlash mavjud emas Dzogchen Tibetdan tashqarida,^[17] va bu noyob Tibet ta'limoti bo'lishi mumkin,^[10][3] Tibetning buddist bo'lmagan e'tiqodlari va xitoy va hind buddistlik ta'limotlarini o'z ichiga olgan ko'plab ta'sirlardan foydalanish.^[3] Zamonaviy akademiklar orasida Dzogchen va Tantrik amaliyotlari o'rtasidagi munosabatlarning ikkita asosiy talqini mavjud:

• erta Dzogchen tantrikdan ajralib turadigan o'ziga xos an'analarni namoyish etdi Maxayyoga (Germano)
• erta Dzogchen alohida an'ana emas edi va har doim tantrik doirasida rivojlangan Maxayyoga (van Schaik)

Aniq harakat

Dzogchenning aniq harakat ekanligi g'oyasi tomonidan ilgari surilgan Samten Karmay uning ishida Buyuk Komillik. Samten Dzogchenni "Boshlang'ich spontanlik" ta'limotiga asoslangan "yangi falsafa" deb taklif qildi (ye nas lhun gyis grub pa) va "Dastlabki poklik" (kadag9-10 asrlar orasida rivojlangan. U ta'kidlaydi Chan buddizm dastlabki Jogchen adabiyotining rivojlanishida rol o'ynagan. Shuningdek, u Dzogchenning tantrik Mahayyoga amaliyoti va ta'limotlari bilan chambarchas bog'liqligini, ammo o'zini o'zi bundan tashqarida deb bilishini tushuntiradi.^[18]

Amerika Tibetologi Devid Germano Doggenning erta rivojlanishiga o'xshash qarashni ham himoya qildi, bu Dogogch va tantrik yoga amaliyoti o'rtasidagi farqni ta'kidlaydi. Uning ta'kidlashicha, Dzogchenning boshida:

tantrik va tantrik bo'lmagan hind buddizmini tashkil etuvchi bunday me'yoriy toifalarni ritorik ravishda rad etish bilan belgilandi. "Aql seriyali" deb nomlanuvchi ushbu toza holat (sds sde) harakat, avvalambor, Maxayoga tantralari vakili bo'lgan Buddist tantralaridan kelib chiqqan, ammo xitoylik Chan va boshqa noma'lum mahalliy elementlar kabi boshqa manbalar ta'sirida bo'lgan.^[19]

Germanoning ta'kidlashicha, dastlabki Doggen adabiyoti asosiy Tantrik amaliyotining "asosliligi va tanqidiy dolzarbligini doimiy ravishda ritorik inkor qilish bilan tavsiflanadi". U "ning to'qqizinchi bobiga ishora qilmoqda Kun byed rgyal po, bu erda me'yoriy tantrik tamoyillar "ma'rifiy ongning o'z vujudining o'n qirrasi" bo'limida inkor etiladi (bng bcu).^[20] Germano Dzogchenning dastlabki urf-odatlarini "pokiza Buyuk Barkamollik" deb ataydi, chunki bu "batafsil marosim va tafakkur texnikasi taqdimotlarining yo'qligi" hamda dafn marosimi, charnel zamini va o'lim tasvirlarining etishmasligi bilan belgilanadi (bu keyingi Jogchen an'analarining o'ziga xos xususiyati) bu Germano "Funerary Great Perfection"). Buning o'rniga u "amaliyotning batafsil tavsifi bo'lmagan eksperimental tavsiflarga ega bo'lgan aforistik falsafiy she'riyatdan iborat."^[21]

Germano, bundan tashqari, "Buyuk Barkamollikning dastlabki harakatlari ritorik jihatdan (hech bo'lmaganda) tantrik talqinlarni rad etish bilan bog'liqligini ta'kidladi (umuman olganda kuch-quvvat holatlari va xususan, tana suyuqliklari, shuningdek, zo'ravonlik va shahvoniylik grafigi). tafakkur metodlarining ko'pligi, sxolistik vositachilik qilgan bilimlardan ko'ra to'g'ridan-to'g'ri tajribaga bo'lgan stress, marosimlarga ahamiyat bermaslik, sillogistik mantiqni masxara qilish (kamdan kam qo'llanilishiga qaramay) va umuman olganda har qanday hayotiy jarayonlar uchun qoidalar kodifikatsiyasiga qarshilik. "^[19]

Asosiy tantrik usullar o'rniga Germano Dzogchen amaliyotida quyidagilarni ta'kidlaydi:

tafakkurning asosi, asosan "tayyorgarlik" uslubi sifatida kontsentratsiya mashqlarini o'z ichiga olgan "tinchlantiruvchi" amaliyotlarni kengaytirishning bir turi bo'lgan, ammo oxir-oqibat o'z chuqur anglash darajasining zudlik bilan erkin imeriya texnikasini maqsad qilgan. Shu tariqa, boshqa tantrik tizimlarda, masalan, Mahayogada topilgan vizual tasvirlarning murakkab fabrikatsiyasi tufayli meditatsiyaning bepisand turlari qadrlandi, ammo bu juda erta bosqichlarda u asosan boshqa me'yoriy tantrik amaliyotlari bilan birgalikda qo'llanilgan bo'lishi mumkin. ushbu turdagi.^[19]

Keyingi asrlarda, Sarma "Yangi tarjima" maktablari ta'siri ostida Jogchen an'anasi o'zini qayta kashf etishda davom etdi va yangi o'zgarishlar va Dzogchen tizimlarini tug'dirdi.^[19]

Tantrik Mahayoga shakli

Ga binoan Sam van Schaik, dan boshlab Dzogchen qo'lyozmalarini o'rganadigan Dunxuan g'orlarda, Dzogchen matnlarida oldingi Mahayana manbalari ta'sir ko'rsatgan Laṅkāvatāra Sūtra va Hind buddaviy tantralari ularning ta'limoti bilan bo'shlik va yorqinlik, Dzogchen matnlarida "doimo poklik" sifatida berilgan (ka-dag) va "o'z-o'zidan paydo bo'lish" (lxun-grub).^[22] Sem van Schaik, shuningdek, tarixlar va ushbu qo'lyozmalardan kelib chiqadigan rasmlar o'rtasidagi farqlar mavjudligini ta'kidlaydi.^{[23][veb 2]}

Van Shaykning so'zlariga ko'ra, bu atama atiyoga (Dzgochenga ishora qiladi) birinchi bo'lib 8-asrda hind tantrasida paydo bo'lgan Sarvabuddasamayyoga.^{[eslatma 1]} Ushbu matnda, Anuyoga yogik baxtning bosqichi, ammo Atiyoga "haqiqat mohiyatini" amalga oshirish bosqichidir.^{[veb 2]} Van Sxaykning so'zlariga ko'ra, bu Padmasambava haqida yozilgan asarda tasvirlangan ilohiy yoga uch bosqichiga to'g'ri keladi: rivojlanish (kye), mukammallik (dzog) va katta mukammallik (dzogchen).^{[veb 2]} Atiyoga bu erda vosita emas, balki yogik amaliyotining bosqichi yoki jihati.^{[veb 2]} Tibet manbalarida X asrgacha Atiyoga "rejim" sifatida tavsiflanadi (tshul) yoki "ko'rinish" (lta ba), bu ilohiy yoga ichida qo'llanilishi kerak.^{[veb 2]}

Van Shaykning so'zlariga ko'ra rdzogs chen, "buyuk mukammallik" birinchi navbatda meditatsiya amaliyotining cho'qqisi sifatida paydo bo'ldi xudo yoga^[2-eslatma] taxminan 8-asr.^{[veb 2]} Atama dzogchen ehtimol dan olingan Ghyagarbhatantra. Ushbu tantra, boshqa tantralar singari, qanday qilib yaratilish bosqichida xudo va uning vizualizatsiyasini yaratishini tasvirlaydi mandala. Buning ortidan xudo va mandalani o'ziga eritib, xudo bilan birlashadigan yakunlash bosqichi keladi. In Ghyagarbhatantra va boshqa ba'zi tantralar, deb nomlangan bosqichga amal qilishadi rdzogs chen, unda tug'ma tabiatning tabiiy holatida dam olish nurli va sof aql.^[3]

9 va 10-asrlarda xudo yoga Dzogchenda kontseptsiya jihatidan kontekstlashtirildi, noaniqlik va ma'rifatli davlatning o'z-o'zidan paydo bo'lishi.^{[veb 2]} X asrga oid Dunxuangning ba'zi matnlarida to'qqizta transport vositalarining rivojlanayotganligining dastlabki belgilari ko'rsatilgan. Shunga qaramay, Anuyoga va Atiyoga hanuzgacha rejimlar sifatida qaraladi Mahayyoga mashq qilish.^{[veb 2]} Faqat XI asrda keldi Atiyoga hech bo'lmaganda yangi paydo bo'lgan Nyingma an'analarida alohida vosita sifatida muomala qilish.^{[veb 2]} Shunga qaramay, hatto 13-asrda (va undan keyin) Atiyoga vositasi sifatida g'oyasi boshqa buddistlik maktablarida ziddiyatli bo'lgan.^{[veb 2]} Van Shayk Sakya Panditaning yozgan so'zlaridan iqtibos keltiradi Uch qasamni farqlash:

Agar kimdir ushbu an'anani to'g'ri tushunsa,
Keyin Atiyoganing ko'rinishi ham
Bu donolik emas, balki vosita emas.^{[veb 1]}

Dastlabki Dzogchen (9 - 10-asr)

Nubchen Sanggye Yeshe (832-962)

"Tarjima" deb da'vo qilingan dastlabki Jogchen adabiyotining aksariyati, VIII asrga qaraganda ancha kechroq bo'lgan asl kompozitsiyalardir.^[17] Germanoning so'zlariga ko'ra, Dzogchen urf-odati birinchi bo'lib 9-asrning birinchi yarmida paydo bo'lgan, hind avliyolariga tegishli bo'lgan bir qator qisqa matnlar mavjud.^[17] Van Shaykning so'zlariga ko'ra, mavjud bo'lgan eng qadimgi qo'lyozmalar Dunxuan.^[24]

Ulardan eng muhimi "O'n sakkizta buyuk bitik" (O'pka-chen bco-brgyad), ular "aqlga yo'naltirilgan" deb nomlangan (semalar phyogs), keyinchalik "aql seriyasi" nomi bilan tanilgan (sems de).^[17] Dastlabki matnlarning yana bir guruhi - "beshta erta tarjima" (sNga-'gyur lnga). Ushbu matnlarning barchasi "ma'rifat ongi" (byang-chub-kyi semalari, Skt. bodikitta ). Sten Anspalning so'zlariga ko'ra, bu "mohiyatan Buddaning holati bilan bir xil bo'lgan odamning ongining asl mohiyatini anglatadi. Matnlar ushbu sof va mukammal ong holatiga kirish va unga rioya qilish barcha turli amaliyotlarni qanday bajarishini va ulardan ustunligini tushuntiradi. boshqa buddaviy yondashuvlarning usullari ".^[25]

Aql seriyasida dastlabki Dzogchenning ta'limoti aks ettirilgan bo'lib, u amaliyotning barcha turlarini rad etgan va ozodlikka intilish shunchaki aldanishni keltirib chiqaradi deb ta'kidlagan.^[3][17] Odam o'z tabiatining bo'sh bo'lgan tabiatini tan olishi kerak (stong pa), nurli (')od gsal ba) va toza.^[3] Germanoning so'zlariga ko'ra, uning tabiatparvarlik va inkor bilan ajralib turadigan o'ziga xos tili ba'zi hind tantralarida allaqachon talaffuz qilingan.^[17] Shunga qaramay, ushbu matnlar hanuzgacha tantrik bilan chambarchas bog'liqdir Mahayoga, xudolar va mandalalarni vizualizatsiya qilish va murakkab tashabbuslar bilan.^[17] Sem van Shekning ta'kidlashicha, Dzogchenning dastlabki matnlari, masalan, boshqa muhim atamalar bilan bog'liq rigpa (gnosis, bilim), bu ikki tomonlama va kontseptual bo'lmagan xabardorlik va o'z-o'zidan mavjudlikni anglatadi (lhun gyis grup pa).^[26]

Kristofer Xetchelning ta'kidlashicha, Dzogchen uchun "barcha mavjudotlar va tashqi ko'rinishlar o'zlari Buddaning yagona ma'rifiy gnosisidir Hamma Yaxshi (Samantabhadra, Kuntu Zangpo) "va" bu ", shuningdek, ushbu irfan bilan bog'lanish mumkin bo'lgan har qanday tuzilgan amaliyot yoki kontseptsiyalarni ko'rsatishga qiziqish bildirmaydi. Aksincha, urf-odat ta'kidlashicha, hech narsa qilish kerak emas va unga intilish kerak emas, shuning uchun Hamma Yaxshilik haqiqati shunchaki bo'shashib, qo'yib yuborish bilan darhol namoyon bo'ladi.^[27] Ushbu tendentsiyani Dzogchenning qisqa matnida ko'rish mumkin "Xabardorlik kukusi":

Turli xillikda farq yo'q.

Va qismlarga ko'ra, tushuntirishlardan ozod bo'lish.

Narsalar narsalar kabi, kontseptual emas, lekin

Ko'rinishlarning porlashi - bu hamma yaxshi.

Tugatganingiz uchun, harakat kasalligini tashlang!

Tabiiy ravishda dam oling, narsalarni [borligicha] qoldiring. "^[27]

Meditatorni zudlik bilan vujudga keladigan haqiqat tabiatining bevosita tajribasiga ishora qilishning bu usuli intellektual frabrikatsiyalar sifatida qaraladigan boshqa buddaviylik usullaridan ustun bo'lgan. Biroq, van Shaykning so'zlariga ko'ra, bu ritorika Dzogchen amaliyotchilari ushbu "quyi" amaliyotlarda qatnashmagan degani emas.^[28]

9-10 asrlarda 9-10 asrlarda an'analarning ustun turini ifodalovchi ushbu matnlar,^[17] asta-sekin to'laqonli tantralarga aylanib, yakuniga etdi Kulayaraja Tantra (kun byed rgyal po, "Hamma Yaratuvchi Shoh"^[17]), 10-asrning oxirgi yarmida yoki 11-asrning birinchi yarmida.^[17] Germanoning so'zlariga ko'ra, bu tantra tarixiy jihatdan, ehtimol, Dzogchen bitiklaridan eng muhim va keng iqtibos bo'lgan.^[17]

Ishi Nubchen Sangye Yeshe (9-asr), shuningdek, ong seriyalari, xususan uning an'analari uchun muhim manba hisoblanadi Samten Migdron.^[29] XI asrga kelib, bu an'analar Xam, Rong va Nyang tizimlari kabi turli xil tizimlarda rivojlanib bordi, ular Ronald Devidsonning so'zlariga ko'ra "XIII-XVI asrlarda saqlanib qolgan matnlar bilan ifodalangan").^[19] Kham yogi Aro Yeshe Jungne (a ro ye shes 'byun gnas, 10-asr) ayniqsa qiziq, chunki u Dzogchen va Heshang Moheyanning Chan nasablarini o'zlarining Xam tizimida ruhiy pozitsiya tizimi deb nomlagan (A-ro quloqlari).^[30]

XIII asrga kelib, ushbu urf-odatlar "Seminal yurak kabi ko'proq ko'rishga yo'naltirilgan harakatlarning g'oyat ulkan muvaffaqiyati tufayli" asta-sekin siqib chiqarila boshlandi.^[29] Biroq, Doggenning dastlabki elementlari Longchenpaning asarlari singari keyingi asarlarda ham paydo bo'lishda davom etdi Tabiiy osonlik trilogiyasi.^[29]

Uyg'onish davri (11-14 asrlar)

Dzogchen an'anasi XI asrda butunlay o'zgartirildi,^[17] bilan Tibet madaniyatining qayta tiklanishi 10-asr oxiri - 12-asr boshlarida sodir bo'lgan, Buddizmning keyinchalik tarqalishi deb nomlangan.^[17] Hindistondan yangi texnika va ta'limotlar kiritildi, natijada Tibet buddizmining yangi maktablari ("Yangi tarjima" yoki "modernist" maktablar, ya'ni. Sarma).^[3][17] Ushbu yangi buddistlik maktablari "eski" larning ko'pgina matnlari va amaliyotlarini tanqid qildilar (Nyingmapas) haqiqiy emas, chunki ko'pchilikni hind manbalarida topish mumkin emas edi.^[31]

Ushbu muammo Jogcheniya doktrinasi va amaliyotidagi yangi o'zgarishlarning portlashiga olib keldi va yangi narsalarga e'tibor kuchaymoqda. tantrizm.^[3] Eski Bon va Nyingma an'analari ushbu yangi ta'sirlarni jarayon davomida o'z ichiga olgan Xazina ochilishi (terma).^[17] Ushbu yangi matnlar avvalgi shaxslar tomonidan ko'milgan yashirin xazina deb hisoblangan Bayrotsana, Songtsen Gampo, Vimalamitra va Padmasambhava, keyinchalik "xazina ochuvchilar" tomonidan topilgan (tertonlar ). Ushbu terma matnlar, shuningdek Nyingma Dzogchen sharhlovchilarining asarlari Rongzom Dzogchenni Sarma tanqidlariga qarshi ilmiy himoya qilish uchun foydalanilgan.^[31]

Hind budisti Yogini Tantralar va boshqalar Anuttarayoga tantralari bu davrda yangi Dzogchen matnlari, ayniqsa "Instruction" seriyasining rivojlanishiga ta'sir ko'rsatdi. Bular Buddist tantralar ishlatilgan tabu zo'ravonlik, dahshatli va shahvoniy tasvirlar.^[17] Ushbu ta'sirlar ko'tarilishida aks etadi nozik tanasi amaliyotlar, g'azablangan va shahvoniy Buddaning yangi panteonlari tobora ko'payib bormoqda antinomiya retorika va ushbu davrdagi yangi Dog'och adabiyotidagi o'lim-motiflarga e'tibor.^[32] Ushbu ta'sirlar "Yashirin tsikl" kabi bir nechta harakatlarga kiritilgan (gsang skor),^[33] "Ultra Pith" (yang tig),^[33] "Braxman an'analari" (bram ze'i quloqlari),^[33] "Space Class Series",^[3] va ayniqsa "Instruction Class seriyasi" (Menngagde ),^[3] "Seminal yurak" bilan yakunlandi (jirkanch thig), 11-asr oxiri va 12-asr boshlarida paydo bo'lgan.

Space Series

'Dzeng Dharmabodhi, (10552 - d.1168), usta Vajra ko'prigi

Space seriyasi (Longde ), XI-XIV asrlardagi o'zgarishlarni aks ettiradi va "kosmik" yoki "kenglik" ni ta'kidlaydi (klong).^[3] Sten Anspalning fikriga ko'ra, ushbu sinf matnlarini "bir xilda aniqlash yoki xarakterlash qiyin" va "yagona tizimga birlashtirilmagan". Shu sababli, u avvalgisiga deyarli o'xshash edi Semde (Aql) ketma-ketligi yoki "aqliy va lnstruktsiya bo'limi orasidagi ta'limot mavqeini egallash".^[34]

Anspalning so'zlariga ko'ra, ushbu matnlarda "makon" "shaxsning ongining asl mohiyati kosmosga o'xshash tomonlarini tavsiflash uchun ishlatiladi. Masalan, kosmik hamma joyda mavjud va unga erishish uchun hech qanday kuch talab qilinmaydi; uni chetlab o'tish mumkin emas: u juda katta. hamma narsani o'z ichiga oladi: u o'ziga xos xususiyatlardan mahrum va uni tutib bo'lmaydi; u markazsiz va atrofsiz; u abadiy va sababsiz; kosmosda qo'llab-quvvatlash va diqqat qiladigan narsa yo'q va hokazo. "^[34] Ushbu matnlarning markaziy mavzularidan biri "To'qqiz makon" ta'limoti (Ko'rinish, o'zini tutish, Mandala, tashabbus, majburiyat, faollik, yutuq, darajalar - yo'llar va mevalar). Buddist tantraning xususiyatlarini nazarda tutadigan ushbu amaliyotlarning har biri o'zlarining asl mohiyatiga ko'ra keng va to'laqonli ekanligi aytiladi va shu tariqa asta-sekinlik va tantriklik amaliyotlari ularning aqli asl mohiyatini tushunadiganlar uchun keraksiz hisoblanadi. Masalan, yaratishga hojat yo'q mandala aqli bilan mashq qilish, chunki aqlning asl mohiyatini anglab etgach, barcha in'ikoslar mandala hisoblanadi. Xuddi shunday, o'tishning hojati yo'q marosimlarni boshlash, chunki o'z tabiatini anglash allaqachon boshlanishdir. Shu ma'noda, Dzogchen tantradan ustun deb qaraladi.^[34]

Anspal ta'kidlaganidek, ba'zi Space Series tantralari yoqadi Osmonning oxiriga teng (Nam-mha'i mtha'-dang mnyam-pa) "amaliyotchi uchun jismoniy holatlar yoki harakatlar, tuzilgan meditatsion mashqlar va boshqalar kabi biron bir aniq texnikani tayinlamang." Shu ma'noda ular Mind Series Tantralariga o'xshashdir.^[34]

Ko'pincha Space Series tarkibiga kiradigan yana bir an'ana bu Vajra ko'prigi (rdo rje zam pa) an'ana. Ushbu matnlarda ko'plab tantrik marosimlar mavjud Heruka va uchta Dakinis. Biroq, sharhlar Vajra ko'prigi matnlar shuni ko'rsatadiki, bu tantrik marosimlar "bu aqlning tabiatini Buyuk Mükemmellik tafakkuri bo'lgan asosiy amaliyotga ikkinchi darajali bo'lib, bu erda Tantrik sadhanasining rasmiylashtirilgan kontekstida qo'llanilmaydi".^[34] Ushbu an'ana uchun asosiy shaxs - Dzeng Dxarmabodhi (1052-1168). Uning shogirdi Kun-bzang rdo-rje ko'plab sharhlar yozgan Vajra ko'prigi.^[34] Ushbu an'ananing asosiy Tantrasi huquqiga ega edi Yashirin donolik (Ye-shes gsang-ba). Quyidagi oyat "rDo-rje zam-pa-da tafakkur qilishning muhim mazmuni sifatida talqin qilingan":

O'z tanangizni tanho joyda turib, tashqi [sezgi ma'lumotlari] va ichki [kontseptuallik] ga bog'lang, [ettita xususiyatga ega bo'lgan holatni qabul qiling], (chos bdun) va jismoniy elementlarni muvozanatlashtiring ('byung-ba) [ tana]. Oltita hissiy agregatlarni to'sib qo'ymasdan, oddiy tushuncha bilan o'rnating. Tashqi tomondan, tananing elementlari muvozanatli; ichki holda, nafas olish va nafas olish yo'q. Bittasi tabiiy bo'lmaganlik ma'nosiga keladi. "Inson" deb nomlangan narsa Budda. O'zidan tashqari Vajrasattva yo'q.^[34]

In Vajra ko'prigi an'ana, aqlning asl mohiyati haqida mulohaza yuritish, uni "meditatsiya qilmaslik" deb ham atashgan, "to'rtta belgi" dan foydalanish orqali kiritilgan, ular "kontseptual bo'lmagan tajribalar (mi-rtog-pa), birinchi uchlikning ravshanligi (gsal-ba), baxt-saodati (bde-ba) va ajralmasligi (dbyer mi-phyed-pa) to'rtinchisi sifatida. "^[34] Ba'zilari Vajra ko'prigi matnlarda shamollarning nozik tanasi yogalari (veyus) ishlatilgan, ammo ular nisbatan sodda va "oson" (rtsol-bral) Sarma tantralarida topilgan tugash bosqichidagi shamol yogalari bilan taqqoslaganda, ular tomonidan past va qo'pol deb qaraladi. Vajra ko'prigi Kun-bzang rdo-rje kabi mualliflar.^[34]

Ko'rsatmalar seriyasi

Rigdzin Kumaradza, Uyg'onish davridagi Seminal Heart urf-odatlarining muhim figurasi.

Ko'rsatmalar seriyasining eng ta'sirchan matnlari deb ataladi O'n ettita tantra (rgyud bcu bdun) va ikkita "seminal yurak" to'plami, ya'ni Vima Niningthig, (bi ma thny thig, "Vimalamitraning seminal yuragi") va Khandro nyingthig (mkha '' gro snying thig, "Yurakning seminal yuragi Dakini ").^[3][35] "Vimalamitraning seminal yuragi" Vimalamitraga tegishli, ammo asosan XI va XII asrlarda, masalan, Zhangton Tashi Dorje (1097-1127), ularning kashfiyotchilari tomonidan tuzilgan.^[36][37] "Dakinining seminal yuragi" Tsultrim Do'r tomonidan ishlab chiqarilgan (Tshul khrims rdo rje; 1291-1315/17).^[36]

Xetchill ta'kidlaganidek, bu matnlar o'zlarini Samantabhadra singari buddalar o'rgatayotganidek namoyish etadi va ko'plab mavzularni muhokama qiladi: "kosmogoniya, nozik tanasi, dunyo asosidagi gnostik" zamin "da spekülasyonlar, budda-tabiat, yorug'lik energiyasining munozaralari. , ongni tinchlantirish va vahiylarni ishlab chiqarish uchun amaliy usullar, marosimlarni kuchaytirish, mandala qurilishi, meditatsion muvaffaqiyat belgilari, o'limdan keyingi holatlar, o'limdan keyin ozodlikka erishish, dafn marosimlari, yodgorliklar, o'lim paytidagi prognozlar, bo'ysunish marosimlari, g'alati retseptlar va tavsiyalar. zombi bilan ishlash uchun. "^[38] O'lim va oraliq holat ("dafn marosimi") mavzularining ahamiyatiga alohida urg'u berilgan (bardo ), shuningdek, tinchlik va qattiq xudolar.^[39] Yashirin ko'rsatmalar seriyali matnlari o'zlarini Dzogchen ta'limotlarining eng yuqori darajasi deb bilgan va natijada ular qolgan ikki sinfga soya solgan.^[3][29]

Xetchell Seminal Heart matnlarining asosiy dunyoqarashini quyidagicha tushuntiradi:

"dunyodagi barcha mavjudotlar, ob'ektlar va ko'rinishlar haqiqat" zaminidan "(gzhi) ko'tariladi deyiladi, bu o'zining dastlabki holatida farqlanishdan tashqari sof imkoniyatlar maydonidir. Ogohlik dinamik, biladigan o'lchov bo'lib xizmat qiladi. va "dinamik energiya" (rtsal) orqali tashqi ko'rinishlarni yaratadigan, erdan "yonib turadigan" (yorug'lik) yorqin nurlanishning o'ziga xos xususiyati bo'lib xizmat qiladi. Ushbu ko'rinishda barcha ko'rinishlar shunchaki "o'ynash" (rol pa) ) yoki xabardorlikning "nurlanishi" (gdangs), ba'zi ko'rinishlar (masalan, vizyoner) xabardorlik bulutsiz intensivligida ko'rinadi, boshqalari (oddiy narsalar kabi) faqat uning xiralashgan hosilalari.

Buyuk Barkamollikda ong mavjudotlarning ma'rifatida, shuningdek, ularning samsarada adashishida asosiy rol o'ynaydi, bu ikkalasini ajratuvchi hal qiluvchi masala - bu xabardorlik nima uchun "tan olingan" (ngoshes pa). Ya'ni, agar mavjudotlar va ularning atroflari aslida bir xil xabardorlikdan tashkil topgan bo'lsa, mavjudotlar buni tan olishlari mumkin, yoki ular olamni o'zlari bilan idrok etuvchi sub'ektlar sifatida mutlaqo ajralib turadigan tashqi ob'ektlarni o'z ichiga olgan deb noto'g'ri ko'rishlari mumkin. "E'tirof", demak, ma'rifatga olib boradigan oddiy harakatdir. Boshqa tomondan, "tanib bo'lmaslik" bu buddistlar barcha mavjudotlarga azob berib, dunyoni bo'linishlarga ajratish, himoya qilish kerak bo'lgan "o'zlik" va "boshqalar" o'rtasida bo'linishga olib keladi degan asosiy nodonlikning Seminal Yurak versiyasidir. biriktiruvchi yoki nafrat ob'ektlariga aylanadiganlar. "^[40]

Yashirin ko'rsatma bo'limi ma'naviy amaliyotning ikki jihatiga qaratilgan: kadag trekchö, "ibtidoiy poklikni kesib o'tish" va lhündrub tögal, "o'z-o'zidan mavjudlikning to'g'ridan-to'g'ri o'tishi".^[41] Xetchelning so'zlariga ko'ra, trekchö "aqlning bo'shligi va ibtidoiy pokligi bilan uyg'unlashish maqsadi bilan barqaror, yorqin ongni" rivojlantiradigan meditatsiya sinfidir. Bunga "Mind" seriyasining ilgari ta'limotlari va klassik buddistlarning tinchlikparvarligi (samata, zhi gnas) va maxsus tushuncha (vipasyana, lhag mthong).^[42]

Togal yo'riqnoma an'analarining o'ziga xos xususiyatini tashkil etadi, asosan qorong'u chekinish va osmonga qarash kabi amaliyotlar orqali vizyoner meditatsiyalar bilan shug'ullanadi. Ushbu amaliyotlarning asosidagi nazariya shuni anglatadiki, yogik usullar orqali sof tushuncha ko'z orqali paydo bo'lishi va bir qator vahiylar sifatida paydo bo'lishi mumkin. Xetchellning so'zlariga ko'ra, bu "yogi uchun" u erda "vizyoner ko'rinishlar ichki ongni namoyon etishdan boshqa narsa emasligini anglash va shu bilan johillikning asosiy xatosini bekor qilish uchun" imkoniyatdir.^[43]

The Vima Niningthig Dzogchen matnlarini tasnifladi (va Atiyoga umuman o'qitish) keyinchalik Dog'och adabiyotini tasniflashning me'yoriy usuli bo'lgan uchta sinfga:

• Aql seriyasi (sems sde; XI asr tarqalishidan oldin mavjud bo'lgan eng qadimgi ta'limotlar),^[23]
• Space seriyasi (klong sde, 11-14 asrlar),
• Intim ko'rsatmalar seriyasi (man ngag sde, 11-14 asrlar).

XIII-XIV asrlar davomida Seminal yurak ta'limoti Melong Dorje, Rigdzin Kumaradza va 3-chi Karmapa Rangjung Dorje.^[29] Vaqt o'tishi bilan Seminal Heart an'anasi dominant Doggen an'anasiga aylandi va uning matnli bo'linmalari standart bo'lib qoldi.^[44] Germanoning fikriga ko'ra, "Seminal yurakning avvalgi Buyuk Mükəmməllik an'analaridan farqi yadrosini o'z-o'zidan paydo bo'lgan dinamikaga e'tibor sifatida jamlash mumkin (lhun grnb) Ground, o'z-o'zidan paydo bo'ladigan spontanlik mandalik o'limdagi va hayotdagi o'limdagi tasvirlar, ya'ni. e. tafakkur. "^[29] Seminal yurak innovatsiyalari Germanoning fikriga ko'ra to'rt barobar:^[29]

1. U kelib chiqishi va kelib chiqishi to'g'risida chuqur fenomenologik va qisman afsonaviy umumiy hikoyani bayon qiladi telos butun an'anani tuzishga xizmat qiladigan insoniyat dunyosi. Bunga ibtidoiy zamin, uning er yuzida paydo bo'lishi, samsara va nirvanaga bo'linishi va ma'rifat cho'qqisi bilan yakunlanishi mumkin.
2. U to'g'ridan-to'g'ri Buyuk Komillik tafakkurining qalbiga ushbu evolyutsion yoki rivojlanish axloqi bilan chambarchas bog'liq holda vizyoner amaliyotlarni kiritadi. Bu "To'g'ridan-to'g'ri transsendensiya" nutqi.
3. U yordamchi va qo'llab-quvvatlovchi sifatida keng turdagi tantrik amaliyotlarni o'z ichiga oladi praksis umuman olganda zamonaviy zamonaviy fokusning murakkab mandalalaridan farqli o'laroq, vizualizatsiyaning nisbatan sodda usullarini o'z ichiga oladi.
4. U o'z nutqiga tanadagi ingichka nazariyadan tortib, beshta Budda oilasiga asoslangan yuzta tinch va g'azabli xudolar qatoriga qadar tantrik ta'limotlarni kiritadi.

Pith an'analari

Nyangrel Nyima Ozer, 11-asr Crown Pith tsiklining tertoni.^[45]

Dzogchenning boshqa urf-odatlari ham bor edi, masalan "quturish" (ti) an'analar (masalan Crown Pith, va Ultra Pith) Seminal Heart kanonining rivojlanishi bilan zamonaviy bo'lgan. Ulardan ba'zilari Seminal yurak tizimlarini bir muncha tanqid qilgan oldingi Dzogchen tendentsiyalarini qayta tasdiqladi.^[39]

XII asrdagi ushbu konservativ ovozlarning eng muhimlaridan biri, Nyangrel Nyima Özer (Nyang ral nyi ma 'od zer, 1136–1204^[3-eslatma]), "Crown Pith" ni ishlab chiqdi (spyi ti) eski an'analarni yangi shaklda qayta tiklash.^[44] Germanoning so'zlariga ko'ra, bu raqam "Padmasambhava miflarining asosiy me'morlaridan biri". Crown Pith an'analarining yana bir muhim figurasi Guru Chowang (1212-1270).^[39] Kabi Crown Pith tantralari Yorug'lik kengligining tantrasi, o'zlarini "to'qqizta avtomobil cho'qqisi" deb da'vo qilmoqda.^[49] Germano ta'kidlaganidek, ushbu asarlarning keng tarqalgan motifi shundaki, Crown Pith Buyuk Barkamollik yoki Transsendensiya Yogaidan ustundir, ba'zida hatto Crown Pith 10-chi vosita ekanligini ta'kidlaydi. Bu Nyima Özerning o'z davridagi boshqa Jogchen tendentsiyalariga tanqidiy munosabatda bo'lganligidan dalolat beradi.^[39]

Padmasambhavadan kelgan vahiylar sifatida taqdim etilgan ushbu yozuvlar nisbatan yo'qligi bilan ajralib turadi Yogini Tantra ta'sir o'tkazish va muayyan amaliyotlarning retseptlaridan, shuningdek zo'ravonlik, shahvoniylik va jinoyatchilik ritorikasidan ustun turish. Germano notes that "instead of the blood and violence of later Tantra, we find lyrical and elegant verses on light and darkness, purity and pollution, freedom and bondage, illusion and reality, plurality and unity, embodiment and mind."^[39] According to Germano, in Crown Pith texts "the subordinated Transcendent Pith Great Perfection (ati dzokchen) is consistently associated more with the side of manifestation and vision and is described as retaining a degree of exertion, conceptuality, and focus on appearances, while the Crown Pith is presented as an uncompromising non-duality zeroed in on original purity (kadak).^[39]

Longchenpa Rabjampa (14th century)

A pivotal figure in the history of Dzogchen was Longchenpa Rabjampa (kLong chen rab 'byams pa, 1308–1364, possibly 1369). He revived the Seminal Heart teachings by bringing together the two main Seminal Heart cycles (the Vima va Khandro nyingthigs). To these he added two new collections authored by himself, the Lama Yangtig va Khadro Yangtig, as well as a third collection, the Zabmo Yangtig. This compilation effort eventually led to all these cycles being passed down in one great combined cycle called the Nyingtig Yabzhi.^[50]

In his highly influential corpus of commentaries include the Etti xazina (mdzod bdun), "Tabiiy erkinlik trilogiyasi" (yangradi grol skor gsum), va Tabiiy osonlik trilogiyasi (ngal gso skor gsum).^[3][44] Longchenpa's works systematized the numerous Dzogchen teachings in a coherent sctructured form. He refined the terminology and interpretations of Dzogchen, and integrated the Seminal Heart teachings with broader Mahayana and Vajrayana literature.^[44][19] With Longchenpa's highly influential synthesis, the Seminal Heart teachings came to dominate the Dzgochen discourse in the Nyingma school while earlier traditions became marginalized. Later Dzogchen cycles were all influenced by Longchenpa's corpus.^[19]

Malcolm Smith notes that Longchenpa's Tshig don mdzod, The "Treasury of Subjects,"^{[veb 3]} was preceded by several other texts by other authors dealing with the same topics, such as "The Eleven Subjects of The Great Perfection"^[4-eslatma] by Nyi 'bum (12th century). This itself was derived from the eighth and final chapter of the commentary to The String of Pearls Tantra.^{[veb 3]} According to Smith, Nyi 'bum's "Eleven Subjects" provided the outline upon which Longchenpa's "Treasury of Subjects" was based, using the general sequence of citations, and even copying or reworking entire passages.^{[veb 4]}

Keyinchalik rivojlanish

Peaceful & Fierce Deities of the post-mortem intermediate state (bardo).

In subsequent centuries more additions followed, including the "Profound Dharma of Self-Liberation through the Intention of the Peaceful and Wrathful Ones"^[51] (kar-gling zhi-khro)^[5-eslatma] tomonidan Karma Lingpa,^[52] (1326–1386), popularly known as "Karma Lingpa's Peaceful and Wrathful Ones",^[51] which includes the two texts of the bar-do thos-grol, "Tibet o'lganlar kitobi".^{[53][6-eslatma]}

Other important termas are "The Penetrating Wisdom" (dgongs pa zang thal), revealed by Rinzin Gödem (rig 'dzin rgod ldem, 1337–1409);^[44] and "The Nucleus of Ati's Profound Meaning" (rDzogs pa chen po a ti zab don snying po) by Terdak Lingpa (gter bdag gling pa, 1646–1714).^[44]

However, the most influential of these later revelations are the works of Jigme Lingpa (1730–1798).^[44] Uning Longchen Niningthig (klong chen snying thig), "The Heart-essence of the Vast Expanse"^[55] or "The Seminal Heart of the Great Matrix",^[44] is supposed to be a terma from Padmasambxava.^[3][44] According to Germano, this cycle "functioned to simplify much of kLong chen rab 'byams pa' s Seminal Heart systematization but also altered the fundamental structure of its literature and praxis 'by drawing upon normative (and transformed) deity visualization-oriented practices as found in Mahayoga cycles for its key structural framework."^[19]

The Longchen Niningthig is said to be the essence of the Vima Niningthig va Khandro Nyingthig, the "Early Nyingthig,",^[35] and has become known as the "later Nyingthig".^[35] Bu Nyingmapa maktabida eng ko'p qo'llaniladigan ta'limotlardan biridir.^[56] Patrul Rinpoche (1808–1887) wrote down Jigme Lingpa's pre-liminary practices into a book called The Words of My Perfect Teacher.^[57]

The next major development in the history of Dzogchen is the Rime harakati (non-sectarian or non-partisan movement) of the 19th century.^[19] According to Germano, this period saw the continuation of a move towards more normative tantric doctrine and contemplation in Dzogchen. There was a rise in the production of scholastic and philosophical literature on Mahayana topics from the Dzogchen perspective, culminating in the works of Ju Mipham (1846-1912), who wrote numerous commentaries and texts on Buddhist Mahayana philosophy. There was also an increased focus on monastic institutions in Nyingma.^[19]

In the early 20th century the first publications on Tibetan Buddhism appeared in the western world. An early publication on Dzogchen was the so-called "O'liklarning Tibet kitobi," edited by Vy. Evans-Vents, which became highly popular, but contains many mistakes in translation and interpretation.^[54]

Dzogchen has been popularized and spread outside of Tibet by the Tibet diasporasi, starting with the Tibetan exile of 1959. Well-known teachers which have taught Dzogchen in the western world include 2nd Dudjom Rinpoche, Nyoshul Khenpo, Tulku Urgyen, Dilgo Kxentse, Namxay Norbu, Chögyam Trungpa, Dzogchen Ponlop va Mingyur Rinpoche. A few of these figures were also tertons (treasure revealers), such as Dudjom Rinpoche and Namkhai Norbu and thus revealed new termas. Some of these figures from the Tibetan diaspora also founded organizations for the preservation and practice of Dzogchen, such as Namkhai Norbu's International Dzogchen Community.

Boshqa buddaviy maktablarida

Zhangzhungning Aural an'analarining nasl-nasabli lamalari tasvirlangan tangka.

Bon

The Bon Tradition has its own unique set of Dzogchen teachings and texts (including tantras and termas). The Bon tradition claims that these teachings were taught by a Buddha known as Tonpa Sherab. They are believed to have been brought to central Tibet from the north Tibetan kingdom of Chjan-zxun. The earliest Bon literature only exists in Tibetan manuscripts, the earliest of which can be dated to the 11th century.^[17] There are three main Bon Dzogchen traditions:^[10][58]

• "Dzogchen." This is based on a terma associated with the Buddhist monk Vairocana named Lho-brag-ma, discovered by the terton gZhod-ston dNgos-grub grags-pa in 1088. It is very similar to Nyingma Dzogchen.
• A-khrid, "The System Leading to the Ultimate (=A)". This tradition was founded by rMe'u dgongs-mdzod ri-khrod chenpo, 'The Meditation-Treasury, the Great Hermit, of (the family of) rMe'u', who lived 1038-1096.
• The "Zhang-zhung Aural Lineage" (zhang-zhung nyen-gyu). This tradition is based on the Zhang zhung snyan rgyud, which is supposed to have been taught by Tonpa Sherab and to have arrived to Tibetan from the kingdom of Chjan-zxun.

Kagyu

Dzogchen has also been taught and practiced in the Karma Kagyu lineage, beginning with the Third Karmapa, Rangjung Dorje (1284–1339) who received Dzogchen teachings from Padma Ledre Tsal and Kumaraja, and founded a new Dzogchen lineage, the Karma Nyingtik.^[59][60] Birinchi Karma Chagme (1613-1678), Rāga Asya also established a Dzogchen practice lineage based on his transmission of the Namchö ("Sky Dharma") terma. Several Kagyu figures of the Rime Movement kabi Jamgön Kongtrul also wrote on and received Dzogchen teachings.^[61]

The Drikung Kagyu also have a terma tradition of Dzogchen teachings, the Yangzab Dzogchen.^[62]

Gelug

A thangka depicting the fifth Dalai Lama.

Lozang Gyatso, 5th Dalai Lama (1617–1682), Thubten Gyatso, 13-Dalay Lama ( 1876–1933), and Tenzin Gyatso, 14-Dalay Lama (present), all Gelugpalar, are also noted Dzogchen masters. The fifth Dalai Lama had numerous Nyingma teachers and was also a terton who revealed a Dzogchen terma cycle through his pure visions known as the Sangwa Gyachen (Bearing the Seal of Secrecy). The current Dalai Lama, Tenzin Gyatso, has given empowerments from this cycle.^[63]

The 14 Dalai Lama has also affirmed that Dzogchen is valid:

That the very roots of Nyingma are valid and accord with reality was recognized even by Tsongxapa, who received teachings on the Nyingma doctrine of the Great Completeness from the great adept from Hlodrak, Namkha Gyeltsen (lho brag grub chennam mkha’ rgyal mtshan, 1326-1401).^[64]

The adoption of the practice of Dzogchen by the Dalai Lamas has been a source of controversy among more conservative members of the Gelug tradition and the 14th Dalai Lama also acknowledges that within Gelug tradition there have been many refutations and criticisms of Dzogchen (but he notes that these are not found in Tsongkhapa's works).^{[65][veb 5]}

Nevertheless, the 14th Dalai Lama affirms that the view of Dzogchen and the view of the Sarma schools "all come down to the same thought", and cites the First Panchen Lama ushbu qarashni qo'llab-quvvatlash uchun.^[66]

Ko'rinish

The metaphors of sky and spaciousness are often used to describe the nature of mind in Dzogchen.

Dzogchen texts use unique terminology to describe the Dzogchen view. Some of these terms deal with the different elements and features of the mind. The generic term for consciousness is shes pa, and includes the six sense consciousnesses. Turli xil shakllari shes pa o'z ichiga oladi ye shes (jnāna, 'pristine consciousness') and shes rab (praja, donolik).^[67]

Ga binoan Sam van Schaik, two significant terms used in Dzogchen literature is the Ground (gzhi) and Gnosis (rig pa), which represent the "ontological and gnoseological aspects of the nirvanic state" respectively.^[68]

Dzogchen literature also describes nirvana as the "expanse" (klong yoki dbinglar) or the "true expanse" (chos dbyings, Sanskritcha: Darmadxatu ). Atama Dharmakaya is also often associated with these terms in Dzogchen,^[19] bilan izohlanganidek Tulku Urgyen:

Dharmakaya is like space. You cannot say there is any limit to space in any direction. No matter how far you go, you never reach a point where space stops and that is the end of space. Space is infinite in all directions; so is dharmakaya. Dharmakaya is all-pervasive and totally infinite, beyond any confines or limitations. This is so for the dharmakaya of all buddhas. There is no individual dharmakaya for each buddha, as there is no individual space for each country.^[69]

The Dzogchen View of the Instruction Series (man ngag sde) is classically explained through the "eleven Vajra topics". Bularni topishingiz mumkin String of Pearls Tantra (Mu tig phreng ba), the Great Commentary by Vimalamitra as well as in Longchenpa's Treasury of Word and Meaning (Tsik Dön Dzö). The String of Pearls Tantra briefly lists them in the follow passage:

Although reality is inconceivable, pristine consciousness has three aspects. Though there are many bases of delusion, it is natural perfection (lhun grub) and compassion (thugs rjes). Abiding within oneself are the kāyas, families, and pristine consciousnesses. The location of buddhamind is in the center of the heart. The path is the four nāḍīs; vāyu causes movement. There are four gates of arising: the eyes and so on. The field is the sky free of clouds. The practice is trekchö and thögal. The gauge is the yoga of four confidences. The bardo is the meeting of the mother and child. The stage of liberation comes first.^[70]

The eleven topics are:^[71]

1. the ground or basis of reality (gzhi), and how it dynamically manifests itself (gzhi snang);
2. how beings stray from the basis
3. the essence of enlightenment present in all beings;
4. how primordial wisdom (ye shes) is in all beings
5. the pathways of primordial wisdom in beings
6. the gateways of primordial wisdom in beings
7. the objective sphere for primordial wisdom shining forth
8. how primordial wisdom is experientially accessed through contemplation;
9. signs of realization,
10. dying and post-death Opportunities in the intermediate states (bar qilish)
11. ultimate fruition (Buddhahood)

The Basis

An image of the Primordial Buddha Samantabhadra with his consort Samantabhadri. These images are said to symbolize the union of space (emptiness, the female aspect) and clarity - awareness (male)^[72].

The gankyil symbolizes the inseparability of all of the groups of three in Dzogchen teaching, such as the Base, Path, and Fruit.^[73]

A key concept in Dzogchen is the 'basis', 'ground' or 'primordial state' (Tibetcha: gzhi, Sanskritcha: sthana), also called the general ground (spyi gzhi) or the original ground (gdod ma'i gzhi). The basis is the original state "before realization produced buddhas and nonrealization produced sentient beings". It is defined as "one’s unfabricated mind" (rang sems ma bcos pa).^[67] It is atemporal and unchanging and yet it is "noetically potent", giving rise to mind, consciousness, delusion and knowledge.^[74] Since the basis transcends time, any temporal language used to describe it such as "primordial", "self-origination", etc is purely conventional. Also, the basis is not defined as being "one thing" (i.e. absolute monizm ), since there exists the production of diversity.^[75]

The basis is also associated with the term Darmata, defined as follows: "Dharmatā, original purity, is free from all proliferation. Since it isunaffected by ignorance, it is free from all obscurations."^[76] The basis (gzhi, sthana) also is not to be confused with the "all-basis" (kun gzhi, alaya) or with the fundamental store consciousness (ālāyavijñāna), since both of these are considered to have ignorance."^{[veb 6]}

The basis, a pure empty consciousness, is what is to be recognized or understood to achieve awakening in Dzogchen. Shunday qilib, yes shes (jnāna, 'pristine consciousness') is "a mere consciousness that apprehends primordial liberation and the generic basis as the ultimate."^[74] In other words, spiritual knowledge in Dzogchen is recognizing one's basis.

The basis has three qualities. Each one is paired with one of the three bodies of the Buddha and with one of the three jewels (indicating that these are fully included in each sentient being):^[77][78][79]

• Essence (svabhava) – purity (udha), which refers to emptiness (śunyata, stong pa nyid). This is associated with the Dharmakaya and the Buddha.
• Tabiat (prakṛti) – Natural perfection (anābhoga, lhun grub), also translated "spontaneous presence", which also refers to luminosity or clarity (gsal). It is associated with the Samboghakaya and the Dharma.
• Rahmdillik (karuṇā, thugs rje), refers either to "the inseparability of clarity and emptiness" (Smith) or the "immanent presence of the ground in all appearances" (van Schaik). Shuningdek, u Illuminating Lamp kabi "Bezorilar is the affection (brtse ba) in the heart for sentient beings. Rje is the arising of a special empathy (gdung sems) for them."^[80] Compassion is associated with the Nirmanakaya and the Sangha.

The text, "An Aspirational prayer for the Ground, Path and Result" defines the three aspects of the basis thus:^[19]

Because its essence is empty, it is free from the limit of eternalism

Because its nature is luminous, it is free from the extreme of nihilism

Because its compassion is unobstructed, it is the ground of the manifold manifestations

Moreover, the basis is associated with the primordial or original Buddaviylik deb nomlangan Samantabhadra, which is said to be beyond time and space itself and hence Buddhahood is not something to be gained, but an act of recognizing what is already immanent in all sentient beings.^[81] This view of the basis stems from the Indian Budda-tabiat nazariya.^[82]

Other terms used to describe the basis include unobstructed (ma 'gags pa), universal (kun khyab) and omnipresent.^[83]

Rigpa (Knowledge)

Rigpa is often explained through the metaphor of a crystal or a billur shar

Melong Dorje, wearing a Melong (mirror), which is a symbol of ka dag.

Rigpa (Sanskritcha: vidya, "knowledge") is a central concept in Dzogchen. According to Ācārya Malcolm Smith:

Dan matn Heart Essence of Vimalamitra deb nomlangan Lamp Summarizing Vidyā (Rig pa bsdus pa’i sgronma) defines vidyā in the following way: “...vidyā is knowing, clear, and unchanging” In Sanskrit, the term vidyā and all its cognates imply consciousness, knowing, knowledge, science, intelligence, and so on. Simply put, vidyā means unconfused knowledge of the basis that is its own state.^[84]

Rigpa is also described as "reflexively self-aware primordial wisdom,"^[85] or "primordial wisdom's recognition of itself as unbounded wholeness."^{[86][iqtibos 2]} Thus, wisdom (shes rab, prajña) is nothing other than rigpa.^[87]

The analogy given by Dzogchen masters is that one's true nature is like a mirror which reflects with complete openness, but is not affected by the reflections; yoki a kabi billur shar that takes on the colour of the material on which it is placed without itself being changed. The knowledge that ensues from recognizing this mirror-like clarity (which cannot be found by searching nor identified)^[88] deyiladi rigpa.^[89]

Sam van Schaik translates rigpa as "gnosis " which he glosses as "a form of awareness aligned to the nirvanic state".^[90] He notes that other definitions of rigpa include "free from elaborations" (srpos bral), "non conceptual" (rtog med) and "transcendent of the intellect" (blo 'das). It is also often paired with emptiness, as in the contraction rig stong (gnosis-emptiness).^[91]

John W. Pettit notes that rigpa is seen as beyond affirmation and negation, acceptance and rejection, and therefore it is known as "natural" (ma bcos pa) and "effortless" (rtsol med) once recognized.^[92] Because of this, Dzogchen is also known as the pinnacle and final destination of all paths.

Ācārya Malcolm Smith also notes that the atemporal nature of the basis also applies to the presence of the basis in sentient beings as rigpa:

Since time is not a factor when it comes to the analysis of the basis, Great Perfection texts can define the liberation of sentient beings as timeless, meaning that the state of liberation is their unconditioned essential state. It is not something to gain; it is something to discover. More importantly, the basis is buddhahood and functions as buddhahood.^[93]

As Alexander Berzin notes, all of the good qualities (yon-tan) of a Buddha are already "are innate (lhan-skyes) to rigpa, which means that they arise simultaneously with each moment of rigpa, and primordial (gnyugs-ma), in the sense of having no beginning."^{[veb 6]}

A depiction of the heart chakra dan Tibetan Medicine matn

Dzogchen texts refer to the basis and its rigpa as it is present in sentient beings as the sugatagarbha.^[94] Vimalamitra's Commentary states that "because the aim of buddhahood exists in the manner of a seed in the pristine consciousness of one’s vidyā, there is definitely success through practice."^[95]

Dzogchen texts also describe how rigpa is connected to the energy body. Dzogchen tantras explain that rigpa can be located in the center of the human body, in the heart cakra. The Realms and Transformations of Sound Tantra states: "The jewel present within the heart in the center of one’s body is great pristine consciousness."^[96]

Bundan tashqari, Self-Arisen Vidyā Tantra aytadi:

The transcendent state of the perfect buddhas is supported. It is supported on the material aggregate, for example, like an eagle sleeping in its nest. It has a location. It is located in the heart, for example, like a figure in a vase.^[97]

Dzogchen tantras also discuss the related topic of the energy body, mainly the nāḍīs, vāyus, and bindus (rtsa, rlung, va thig le; channels, winds and circles).^[97]

Ma Rigpa (Delusion)

Ma Rigpa (avidyā ) is the opposite of rigpa or knowledge. Ma rigpa is ignorance, delusion or unawareness, the failure to recognize the nature of the basis. An important theme in Dzogchen texts is explaining how ignorance arises from the basis or Darmata bilan bog'liq bo'lgan ye shes or 'pristine consciousness'.^[98] Automatically arising unawareness (lhan-skyes ma-rigpa) exists because the basis is seen having a natural cognitive potentiality and a "luminosity" (gdangs) that transcends visible light. This is the ground for samsara va nirvana.^[75]

When consciousness fails to recognize that all phenomena arise as the creativity (rtsal) of the nature of mind and misses its own luminescence or does not "recognize its own face", sentient beings arise instead of Buddhas. Marigpa is explained in Vimalamitra's Commentary as follows:

Delusion arises from the difference between the basis and the conscious aspect of the basis. Apart from generally pervading, the so-called “basis” is totally undifferentiated, without any consideration of delusion or nondelusion. That so-called “knower” (rig pa po) or “mind” (the special assertion of a consciousness demonstrated in our own texts) is deluded.^[99]

Ga binoan Vimalamitra "s Illuminating Lamp, delusion arises because sentient beings "lapse towards external mentally apprehended objects". This external grasping is then said to produce sentient beings out of qaram kelib chiqishi.^[100] This dualistic conceptualizing process which leads to samsara is termed manas as well as "awareness moving away from the ground".^[101] However, as noted by Smith: "when the appearances of the basis appear to the mental faculty (the sense organ that arises out of the basis) of some sapient beings they immediately become buddhas since they suffer no distracting exteriorization of their experience."^[100] Thus, out of the basis, both sentient beings and Buddhas arise, sentient beings arise due to ignorance/delusion. Tushuntirilganidek Tulku Urgyen:

In the case of an ignorant sentient being the mind is called empty cognizance suffused with ignorance (marigpa). The mind of all the Buddhas is called empty cognizance suffused with awareness (rigpa).^[102]

Immanence and Distinction

The Garuda is used as a symbol of primordial nature, which is already completely perfect, since this mythological animal is said to be born fully grown.^[103]

According to Sam van Schaik, there is a certain tension in Dzogchen thought (as in other forms of Buddhism) between the idea that samsara va nirvana are immanent within each other and yet are still different. Kabi matnlarda Longchen Nyingtig for example, the basis and rigpa are presented as being "intrinsically innate to the individual mind".^[104] The Great Perfection Tantra of the Expanse of Samantabhadra’s Wisdom aytadi:

If you think that he who is called “the heart essence of all buddhas, the Primordial Lord, the noble Victorious One, Samantabhadra” is contained in a mindstream separate from the ocean-like realm of sentient beings, then this is a nihilistic view in which samsara and nirvana remain unconnected.^[105]

Xuddi shunday, Longchenpa (14th century), writes in his Illuminating Sunlight:

Every type of experiential content belonging to samsara and nirvana has, as its very basis, a natural state that is a spontaneously present buddha—a dimension of purity and perfection, that is perfect by nature. This natural state is not created by a profound buddha nor by a clever sentient being. Independent of causality, causes did not produce it and conditions can not make it perish. This state is one of self-existing wakefulness, defying all that words can describe, in a way that also transcends the reach of the intellect and thoughts. It is within the nonarising vastness of such a basic natural state that all phenomena belonging to samsara and nirvana are, essentially and without any exception, a state of buddha—purity and perfection.^[106]

This lack of difference between these two states, their dual bo'lmagan (advaya) nature, corresponds with the idea that change from one to another doesn't happen due to an ordinary process of causation but is an instantaneous and perfect 'self-recognition' (rang ngo sprod) of what is already innately (lhan-skyes) U yerda.^[107] According to John W. Pettit, this idea has its roots in Indian texts such as Nagarjuna "s Mulamadhyamakakarika, which states that samsara and nirvana are not separate and that there is no difference between the "doer", the "going" and the "going to" (i.e. the ground, path and fruit).^[108]

In spite of this emphasis on immanence, Dzogchen texts do indicate a subtle difference between terms associated with delusion (kun gzhi yoki alaya, shams or mind) and terms associated with full enlightenment (dharmakaya va rigpa).^[109] The Alaya va Ālayavijñāna are associated with karmic imprints (vasana) of the mind and with mental afflictions (klesa). The "alaya for habits" is the basis (gzhi) along with ignorance (marigpa) which includes all sorts of obscuring habits and grasping tendencies.^{[veb 6]}

These terms stem from Indian Yogakara kabi matnlar Ratnagotravibhaga.^[110]

Relationship with Indian Buddhist Philosophies

Kopplning ta'kidlashicha, keyinchalik Nyingma mualliflari kabi Mifam Dzogchenning ko'rinishini uyg'unlashtirishga urindi Madhyamaka, avvalgi Nyingma muallifi Rongzom Chokyi Zangpo qilmadi.^{[111][quote 3]} Rongzom held that the views of sutra such as Madhyamaka were inferior to that of tantra.^{[112][quote 4]} In contrast, the 14th Dalai Lama, in his book Dzogchen,^[113] concludes that Madhyamaka and Dzogchen come down to the same point. The view of reality obtained through Madhyamaka philosophy and the Dzogchen view of Rigpa can be regarded as identical. With regard to the practice in these traditions, however, at the initial stages there do seem certain differences in practice and emphasis.

According to Malcolm Smith, the Dzogchen view is also based on the Indian Buddhist Budda-tabiat haqidagi ta'limot Tathāgatagarbha sitras.^[114] According to the 14th Dalai Lama the Ground is the Buddha-nature, the nature of mind which is emptiness.^[115] According to Rinpoche Thrangu, Rangjung Dorje (1284–1339), the third Karmapa Lama (head of the Karma Kagyu) and Nyingma lineage holder, also stated that the Ground is Buddha-nature.^[7-eslatma] According to Rinpoche Thrangu, "whether one does Mahamudra or Dzogchen practice, buddha nature is the foundation from which both of these meditations develop."^[117]

Amaliyot

Dzogchen practice relies on the view outlined above as well as on a relationship with a guru yoki lama who imparts specific practice instructions. The "main practices" are considered advanced and thus preliminary practices and ritual initiation are generally seen as requirements.^[118]

Dzogchen teachings emphasize naturalness, spontaneity and simplicity.^[11] Although Dzogchen is portrayed as being distinct from or beyond tantra, it has incorporated many tantric concepts and practices.^[11] Dzogchen embraces a widely varied array of traditions and practice systems, that range from a systematic rejection of Buddhist tantra, to a full incorporation of tantric practices.^[11]

The most widespread and influential tradition of Dzogchen is that of the Seminal Heart (Nyingtig) traditions, the most popular of which in the Longchen Niningthig tomonidan Jigme Lingpa (1730–1798).^[3] The explanation on Dzogchen practice which follows mostly applies to the Heart Essence systems of Dzogchen such as the Longchen Niningthig, shuningdek Dudjom Tersar va hokazo.

The Nyingthig an'ana Dzogchen ta'limotini uchta printsipda namoyish etdi, "Uchta bayonotda muhim nuqtani urish" deb nomlandi (Tsik Sum Né Dek). Ular qisqacha talabaning o'tishi kerak bo'lgan rivojlanishni beradi:^[119][120]

1. To'g'ridan-to'g'ri rigpa yuzining o'zi (ngo rang tok tu tré). Dudjom Rinpoche buni quyidagicha ifodalaydi: "Yalang'och aqlning yuzini to'g'ridan-to'g'ri rigpa, tug'ma ibtidoiy donolik sifatida tanishtirish".
2. Faqat bitta va faqat bitta narsaga qaror qilish (tak chik tok tu ché). Dujdom shunday deydi: "Chunki barcha hodisalar, qanday bo'lishidan qat'i nazar, sassora yoki nirvāṇa, rigpaning o'z o'yinidan boshqa narsa emas, shuning uchun to'liq va to'g'ridan-to'g'ri qaror bor, u erda doimiy rippa oqimiga rioya qilishdan boshqa narsa yo'q".
3. Ko'tarilgan fikrlarni ozod qilishda to'g'ridan-to'g'ri ishonch (deng drol tok tu cha). Dujdom quyidagicha izoh beradi: " namtok [paydo bo'ladigan fikrlar], nima bo'lishidan qat'i nazar, yalpi yoki nozik bo'lsin, paydo bo'lish va eriganlikning bir vaqtning o'zida to'g'ridan-to'g'ri ishonch bor dharmakaya kengligida, bu rigpa va śūnyatā."

Seminal yurak an'anasida amaliyotning tuzilishi

Jigme Lingpa Seminal Heart an'anasini tizimlashtirish Dzogchen amaliyotining eng ta'sirli tizimlaridan biridir.

Dzogchen urf-odatlari odatiy buddizm meditatsiyasi texnikalari va tantra amaliyotlarini o'z ichiga olgan keng ko'lamli antologiyalarni o'z ichiga oladi.^[121] Tantraning ta'siri va Longchenpaning tizimlashtirilishi bilan Jogchenning asosiy amaliyotlaridan oldin dastlabki amaliyotlar boshlandi.^[122]

Longchenpa, "Meditasyonda tasalli va osonlik topish" (bsam gtan ngal gso), meditatsion tajribalarning standart uchligini ishlatadi (nyams) matnni va amaliyotni tuzish uchun: baxt (bde ba), yorqinlik / ravshanlik (gsal ba) va kontseptual bo'lmagan (mi rtog pa).^[123] Ushbu uchlik shuningdek dastlabki tayyorgarlik, asosiy mashg'ulot va yakunlovchi bosqich sifatida taqdim etilgan.^[124] Ushbu tizimlashtirish tizimni Tibet buddizmi nuqtai nazaridan kontekstlashtirdi. U bir vaqtning o'zida ushbu dastlabki o'yinlarni pastroq darajaga tushirdi va shu bilan birga ularning zarurligini ta'kidladi.^[124]

Longchenpa "Aql tabiatida tasalli va qulaylik topish" da 141 tafakkur amaliyotini bayon qilib, uch qismga bo'lingan: ekzoterik buddizm (92), tantra (92) va Buyuk mukammallik (27).^[125] Ushbu amaliyotlarning aksariyati "texnikasiz".^[123] Oddiy buddist meditatsiyalari dastlabki bosqichga o'tkaziladi, asosiy meditatsion amaliyotlar odatiy "to'g'ridan-to'g'ri" yondashuvlardir.^[126] Longchenpa kanallar, shamollar va yadrolarning asosiy va yakuniy fazalariga takomillashtirish fazalarini texnikasini o'z ichiga oladi.^[127] "Yakunlovchi bosqich" asosiy bosqichni amalga oshirishda yordam beradigan yangi tafakkur usullarini muhokama qilishni o'z ichiga oladi.^[128]

Ga asoslangan ta'limotlar Longchen Niningthig dastlabki amaliyotlarga ham bo'linadi (ngondro, turli sinflarga bo'lingan) va asosiy amaliyotlar (ular trekchö va togal).^{[129][veb 6][130]} Yilda Oq Lotus (rGyab brten padma dkar po), Jigme Lingpa yo'lini belgilaydi Nyingthig Dzogchen amaliyoti quyidagicha:

Sizning aql-idrok pishishi sabab bo'lgan chuqur tashabbus bilan tozalanadi, keyin siz Paramitayana to'planish yo'li bilan tenglashtirilishi mumkin bo'lgan tashqi, ichki va maxfiy dastlabki tayyorgarliklardan boshlaysiz. Yangi boshlanuvchilar uchun mashq qilish usuli amaliy ko'rsatmalar va lamaning ko'rsatmalari bilan izohlanadi.^[131]

Bir vaqtning o'zida va asta-sekin mashq qilish

Van Shek ta'kidlaganidek, Dzgochenda asta-sekinlik bilan mashg'ulot va yutuqlarni ta'kidlaydigan usullar va ibtidoiy ozodlik, bir vaqtning o'zida ma'rifat va faol bo'lmaganlikni ta'kidlaydigan usullar o'rtasida ziddiyat mavjud. Ushbu qarama-qarshi ko'rinishni Seminal Heart urf-odatlari mualliflari turli xil amaliyotchilarning qobiliyatlarining turli darajalari bilan bog'liq deb izohlashadi.^[132] Seminal yurak matnlarida topilgan bosqichma-bosqich ta'limot Dzogchenning dastlabki ozodlik haqidagi qarashlariga zid degan fikrga javoban Jigme Lingpa shunday deydi:

Bu to'g'ri emas, chunki Vajradxara eng yaxshi, o'rta va eng yomon fakultetlar toifalari bo'yicha o'qitiladigan vositalardagi mahoratidan foydalanib, sravakadan atiyoga qadar to'qqizta darajaga bo'lingan. Buyuk Barkamollik eng aniq fakultetlar uchun yo'l bo'lsa-da, abituriyentlar faqat shu turlardan iborat emas. Shularni inobatga olgan holda, tushuncha egalarining o'rta va past darajadagi fakultetlarining xususiyatlarini aniqlab, shu tarzda an'ana o'rnatildi.^[133]

Amaliyotning qobiliyat darajasiga qarab bunday bo'linishi Longchenpada ham uchraydi Tegcho Dzo.^[134] Biroq, van Shayk ta'kidlaganidek, "tizimni so'zma-so'z qabul qilmaslik kerak. Ehtimol, YLning uch qavatli tarkibidagi barcha uch turdagi ko'rsatmalar [Ha Lama] har qanday kishiga beriladi. "^[134] Shuning uchun, ko'rsatmalar barcha talabalar turlariga berilgan bo'lsa-da, amaliyotchining haqiqiy imkoniyatlari ularning uyg'onishga qanday erishishlarini aniqladi (Dzogchen meditatsiyasi, o'lim bardosi yoki ongni o'tkazish yo'li bilan). Jigme Lingpa, shuningdek, yuqori darajadagi fakultet talabalari juda kamdan-kam uchragan deb hisoblar edi.^[134] U ko'pchilik odamlar uchun bosqichma-bosqich o'qitish yo'li amalga oshishi uchun zarurdir, deb hisoblagan.^[135]

Dastlabki amaliyotlar

Longchenpa dastlabki amaliyotlarni quyidagilarga ajratadi:

• ga mos keladigan samsaraning doimiyligi va undan voz kechish bo'yicha umumiy dastlabki tanlovlar Sravakayana;
• rahm-shafqat va bodikitta bilan mos keladigan Mahayana;
• dan tashkil topgan oliy preliminarlar Deity Yoga avlod va takomillashtirish bosqichlari va Guru yoga.^[124]

Jigme Lingpaning 18-asr Longchen Niningthig tizim dastlabki tanlovlarni oddiy va g'ayrioddiy turlarga ajratadi. Oddiy dastlabki tanlovlar - bu ikkita asosiy o'quv qo'llanma matni bo'lgan bir qator tafakkur. Ulardan biri Atishaning etti nuqtasiga asoslangan Aqlni tarbiyalash (Lojong) va deyiladi Tarpai Temke. Ikkinchisi Laglenla Deblugva quyidagi fikrlarni o'z ichiga oladi:^[136]

• qadrli insoniy mavjudligimizni qadrlash;
• o'lim va abadiylik haqida o'ylash;
• xatolarini o'ylab samsarik mavjudlik;
• o'ylash karma birovning harakatlarining sababi va natijasi;
• foydalarini o'ylab ozodlik;
• lama (o'qituvchi) fazilatlari haqida o'ylash;

Da muhokama qilinadigan favqulodda dastlabki uchrashuvlar Drenpa Nyerjag, quyidagilar:^{[137][veb 7]}

• olish boshpana uchta marvaridda;
• ishlov berish bodxitta va rahmdil aql;
• mashq qilish Vajrasattva qo'pol to'siqlarni tozalash uchun qiroat;
• mashq qilish mandala qurbonliklar, unda biz saxovatni rivojlantiramiz va ma'rifatparvarlik ijobiy kuch tarmog'ini mustahkamlaymiz;
• qilish kusali ning qurbonliklari chod, unda biz oddiy tanamizni kesib tashlashni tasavvur qilamiz;
• mashq qilish Guru Yoga, unda biz tan olamiz va e'tibor qaratamiz budda tabiati bizning ruhiy ustozlarimizda va o'zimizda;

Jigme Lingpaning so'zlariga ko'ra, dastlabki amaliyotlar asosiy amaliyotlarning asosi hisoblanadi va shu sababli ularni keyinchalik tark etish kerak emas.^[68]:96

Jigme Lingpa bo'yicha Dzogchenni mashq qilishning yana bir muhim talabi - bu marosim boshlash yoki kuchaytirish (dbang) uyg'ongan lama tomonidan.^[19] Ga binoan Tsoknyi Rinpoche, kuchaytirish zarur, chunki u hozirgi tanada, nutqda va ongda "amalga oshirish urug'ini" ekadi.^[138] Imkoniyat "bizni hozirgi zamonda ozod bo'lish qobiliyatiga sarmoya kiritadi."^[139] Amaliyotlar urug'larni pishib etishiga olib keladi, natijada nurli tan, nutq va ong fazilatlari paydo bo'ladi.^[140]

Tantrik tashabbusdan so'ng, shuningdek, mahayoga va anuyoga yaratish va tugatish bosqichlarining tantrik amaliyoti bilan shug'ullanadi. Jigme Lingpa bu tantrik amaliyotlarning barchasini bosqichma-bosqich o'stirish kerak, deb biladi, bu esa Buyuk Barkamollik amaliyotiga olib keladi. Jigme Lingpa shunday deydi:

Ajoyib buyuklik yo'lining asosiy maqsadi nima? Bu toza intellektual cheklovlarni yo'q qilishdan boshqa narsa emas. Shuning uchun uchta qasamyod, oltita paramitalar, rivojlanish va yakunlash va boshqalar Buyuk Komillik zinapoyasida.^[141]

Dzogchen amaliyoti

An'anaga xos bo'lgan haqiqiy Dzogchen meditatsiya usullari Jigme Lingpa kabi Seminal Heart an'anaviy matnlarida uchraydi. Ha Lama va Longchenpaning Tsigdon Dzo va Tegcho Dzo.^[142] Yeshe Lamada Dzogchen meditatsiya usullarining taqdimoti uch qismga bo'lingan:^[142]

• Dzogchenning haqiqiy meditatsiya usullari topilgan aniq fakultetlar uchun ko'rsatmalar.
• Muhokama qiladigan o'rta fakultetlari uchun ko'rsatmalar bardo o'lim (oraliq holat).
• Ongni o'tkazishni muhokama qiladigan kichik fakultetlar uchun ko'rsatmalar (fava ) o'lim paytida toza erga.

Dzogchenga xos dastlabki tanlovlar

Jigme Lingpa Dzogchen dastlabki ikki turini eslatib o'tdi,khor 'das ru shan dbye ba,^[8-eslatma] "samsara va nirvana o'rtasida bo'shliqni yaratish"^[143][144] va sbyong ba.^[143]

Ru shan vizualizatsiya va qiroat mashqlari turkumi.^[143][126] Ism aql va idrok o'rtasidagi farqlarning dualizmini aks ettiradi, alaya va dharmakaya.^[143] Longchenpa ushbu amaliyotni "takomillashtirish" ga joylashtiradi (boglar dbyung) uning yakuniy bosqichining bo'limi. Unda "yolg'iz joyga borish va xayolingizga kelgan narsalarni ijro etishni o'z ichiga olgan" amaliyot tasvirlangan.^{[126][9-eslatma][5-iqtibos]}

Sbyong ba o'qitish uchun turli xil ta'limotlar (sbyong ba) tana, nutq va ong. Tananing mashqlari jismoniy holatga oid ko'rsatmalarni o'z ichiga oladi. Nutqni o'rgatish asosan o'qishni, ayniqsa bo'g'inni talab qiladi hūm. Aqlni tarbiyalash a Madhyamaka - ong tushunchasini tahlil qilish kabi, ongning biron bir joydan paydo bo'lishi, biron bir joyda yashashi yoki biron bir joyga borishi mumkin emasligini anglash. Ular aslida tashkil etilgan bo'shlik aql yordamida.^[145]

Jigme Lingpaning so'zlariga ko'ra, ushbu amaliyotlar ongni poklashga va to'siqlarni tinchlantirishga xizmat qiladi.^[145]

Semdzin

Oq Tibet harfi A

Dzogchen meditatsiya amaliyotlari, shuningdek, ma'lum mashqlar qatorini o'z ichiga oladi Semdzin (semiz dzin),^[146] so'zma-so'z "aqlni ushlab turish" yoki "aqlni tuzatish" degan ma'noni anglatadi.^[146] Ular fiksatsiya, nafas olish va turli xil tana holatlarini o'z ichiga olgan barcha usullarni o'z ichiga oladi, bularning barchasi tafakkur holatiga keltirishga qaratilgan.^{[147][10-eslatma]}

Trekchö

Trekchö amaliyoti (xregs chod), "qat'iylikni kesib tashlash",^[149] amaliyotga qarshi nasihat bilan Dzogchenning dastlabki rivojlanishlarini aks ettiradi.^{[3][11-eslatma]} Ushbu amaliyotda avvalo inson o'zining tug'ma sof va bo'sh ongini aniqlaydi, keyin tan oladi.^{[151][152][6-iqtibos]} Talabalar oladilar ko'rsatma ko'rsatmasi (sems xrid, ngos sprod) bunda o'qituvchi talabani aqli tabiati bilan tanishtiradi.^[3] Tsoknyi Rinpochening so'zlariga ko'ra, ushbu ko'rsatmalar dastlabki mashg'ulotlardan so'ng olinadi, ammo ularni dastlabki amaliyotlardan oldin berish an'anasi ham mavjud.^{[155][7-iqtibos][8-iqtibos]}

Jigme Lingpa trekchö amaliyotini oddiy va g'ayrioddiy ko'rsatmalarga ajratadi.^[158] Oddiy bo'lim rad etishdan iborat "barchasi aql - aql bo'sh"yondashuv, bu bo'shliqning kontseptual o'rnatilishi.^[158] Jigme Lingpaning favqulodda ko'rsatmalarida bu kashfiyotga oid ko'rsatmalar berilgan, ular tashqi ko'rinishdan chiqishdan iborat (lta ba), amalda yuzaga kelishi mumkin bo'lgan shubha va xatolar va "bo'sh vaqt o'tkazishning to'rtta usuli" deb nomlangan ba'zi umumiy ko'rsatmalar (tishli bzhag), ular "ko'rish sohalari bo'yicha qisqacha ko'rsatmalar to'plamidir (lta ba), meditatsiya (sgom pa), faoliyat (spyod pa) va natija ('bras bu) "van Shaykning so'zlariga ko'ra."^[159]

Umuman Seminal yurak urf-odati, ko'rsatma ko'rsatmalarini lama talabaga ochib bergan paytgacha sir tutilishi kerak deb hisoblaydi. In Ha Lama, Jigme Lingpa aqlning tabiatiga kirish sifatida quyidagi parchani beradi:

Kye! Ushbu daqiqani anglamang yoki o'ylamang. Xuddi shunday bo'lishiga ruxsat bering. Bu mavjud, mavjud bo'lmagan yoki yo'nalishga ega deb o'rnatilmagan. U bo'shliq va tashqi ko'rinishni farqlamaydi va nigilizm va abadiylik xususiyatlariga ega emas. Hech narsa bo'lmagan bu holatda, ko'rish yoki meditatsiya orqali kuch sarflash kerak emas. Buyuk ibtidoiy ozodlik qullikdan ozod qilinishga o'xshamaydi. Bu aql-idrok bilan ta'minlanmagan tabiiy nurlanish, tushunchalar bilan tozalanmagan donolikdir. Ko'rinish va meditatsiya bilan ifloslanmagan hodisalarning tabiati - bu joylashuvsiz tenglik va oldindan o'ylamasdan tekislik. Bu xususiyatlarsiz ravshanlik va kenglik bir xillikka yo'qolmaydi. Garchi barcha jonzotlar bir zumda ham o'zlarining donoliklaridan hech qachon ajralib turmagan bo'lsalar ham, buni anglamaslik bilan, bu muzga qotib qolgan tabiiy suv oqimi kabi bo'ladi. Ichki tushunish aqli asosiy sabab va tashqi maqsad yordam beradigan holat sifatida yopishganligi sababli, mavjudotlar samsara ichida abadiy yurishadi. Endi guruning og'zaki ko'rsatmalariga binoan, ongni uchratish paytida hech qanday ruhiy inshootlarsiz - narsalar haqiqatan ham xuddi shunday, hech narsadan tortinmasdan yoki o'ylanmasdan turib. Bu ibtidoiy Budda Kuntuzangponing asosiy donolik niyatini to'liq ochib beradi.^[160]

"To'rtlik" haqida tishli bzhags ", ichida Ha Lama, "erkin dam olish" yoki "osongina ruxsat berish" ning to'rtta usuli Jigme Lingpa tomonidan quyidagicha tavsiflangan:^[161]

(a) tog 'ko'rinishida joylashtirish: fikrlarsiz asl tabiatni anglaganingizdan so'ng, aqliy harakatlar, tutish yoki qasddan meditatsiya antidotlarini qo'llamaslik uchun tabiatan aniq, buyuk ongda qoling [qarshi tushunchalar].

b) Okeanga o'xshash meditatsiya: Lotus holatida o'tirish. Kosmosga ochiqlik holatida qarang. Olti ongni idrok qilishdan saqlaning. O'zingizning idrokingizni to'lqinlardan xoli bo'lgan okean kabi tozalang.

(c) Faoliyat mahorati: tanangiz, nutqingiz va ongingizning uchta eshigini keskin bo'shating. Ko'z va meditatsiyadan ozod bo'ling. O'zingizning aniq, yalang'och donoligingizni tabiiy ravishda saqlang.

(d) shartsiz natija: beshta aqliy ob'ekt tabiiy ravishda mavjud bo'lib qolsin. Shunda tabiiy ravshanlik sizning ichingizda aniq paydo bo'ladi.

"Ko'rinishdan tashqariga chiqish" o'quvchini rigpani to'g'ridan-to'g'ri tan olishga yo'naltirishga harakat qiladi, rigpa immanentsiyasida turib, meditatsiya va sa'y-harakatlarni rad etadi).^[159] Tushunish olib keladi nyamshag, "aniqlik va bo'shlik holatida bo'lish".^[162] Trekchyo meditatsiyasi bilan shug'ullanish uchun Jigme Lingpa ko'zlarini ochiq holda xochga o'tirganini aytadi.^[159] Uning trekchyo bo'yicha ko'rsatmasi "hozirgi gnosis lahzasiga joylashish kerak" degan ibora bilan boshlanadi.rigpa], yoyilmasdan yoki yig'ilmasdan. "Rigpa" mavjudlik va mavjudlikning haddan tashqari chegaralari tugallanmagan "bilim deb ta'riflanadi.^[159]

Togal

Togal (thod rgal) "sakrash", "to'g'ridan-to'g'ri o'tish" yoki "to'g'ridan-to'g'ri transsendensiya" degan ma'noni anglatadi.^{[33][163][164]} To'g'ridan-to'g'ri ma'no "oraliq bosqichlardan o'tmasdan maqsadga to'g'ridan-to'g'ri borish".^[165] Jigme Lingpa Longchenpaning vizyoner amaliyotini ko'rishda ergashadi tögal meditatsiya amaliyotining eng yuqori darajasi sifatida.^[164]

Togal "ko'rish amaliyoti" deb ham nomlanadi,^{[veb 9]} yoki "aniq nur amaliyoti (od-gsal )".^{[veb 9]} Bu "to'rtta ko'rinish" orqali rivojlanishni o'z ichiga oladi, ular:^[166][167]

1. mutlaq tabiat namoyon bo'ladi
2. tashqi ko'rinishini oshirish tajribasi
3. xabardorlik uning eng katta darajasiga etadi
4. darmatadagi hodisalarning tugashi

Amaliyotlar ruhiy kanallar, shamollar va tomchilarning nozik tanasini jalb qiladi (rtsa rlung thig le).^[3] Amaliyotlar o'z-o'zidan nurli, kamalak rangidagi tasvirlar oqimini yaratishga qaratilgan (masalan tikanlar yoki kamalak nurlari doiralari) asta-sekin kengayib boradi va murakkabligi.^[44] Meditator bulardan foydalanib, uning ongining mohiyatini tan oladi.

Kamalak tanasi

Togal to'liq ma'rifatga va inson tanasining o'zini ozod qilishga olib kelishi mumkin kamalak tanasi^[12-eslatma] o'lim vaqtida,^[168] barcha fiksatsiya va tushunish tugagandan so'ng.^[169] Bu mehr-shafqat ko'rsatgan joyda va har doim mavjud bo'lish va yashash imkoniyatiga ega bo'lgan moddiy bo'lmagan yorug'lik tanasi.^{[149][170][171]} Bu Sambhogakaya.^[170]

24 kabi ba'zi ajoyib amaliyotchilar Bön og'zaki an'analaridan ustalar Chjan Chjung, Tapihritsa, Padmasambxava, Vimalamitra o'lmasdan kamalak tanasining yuqori turini amalga oshirgan deb hisoblanadi. O'limdan oldin to'rtta vahiyni bajarib, shaxs barmoqlarini o'rab turgan chiroqlarga e'tibor beradi. Uning jismoniy tanasi o'z-o'zini bo'shatib, moddiy bo'lmagan yorug'lik tanasiga aylanadi (a Sambhogakaya ) rahm-shafqat ko'rsatgan joyda va har doim mavjud bo'lish va yashash qobiliyati bilan.^[170]

Bardo amaliyoti

O'rta darajadagi imkoniyatlar uchun Jigme Lingpa ular davomida uyg'onishga erishishini ta'kidlamoqda bardo yoki o'lim paytida oraliq holat, o'lim belgilarini qanday aniqlash va o'lim jarayonida qanday mashq qilish bo'yicha ba'zi ko'rsatmalarga rioya qilish. Jigme Lingpa jarayonni quyidagicha tavsiflaydi:

Shunday qilib, uchta holatdan birini (birida) faraz qilsangiz yoki uxlab yotgan sher holatida qolsangiz, e'tiborni ko'zlarga qarating. Ko'zni anglash makoniga yo'naltirgan holda, hozirgi hayotdan voz keching va asl poklik ichida bemalol dam oling. Bir zumda ozodlik yuz beradi.^[172]

Jigme Lingpa, shuningdek, o'lim jarayoni meditatsiyasiga tayyorgarlik ko'rish uchun tirikligida ushbu meditatsiyani amalga oshirish kerakligini aytadi: "hatto osmon toza bo'lsa ham, kosmosga to'g'ridan-to'g'ri xabardor bo'lib," o'lim vaqti keldi "deb o'ylang. Endi men tinch-osoyishta keng dunyoga o'tishim kerak. Nafasni chiqaring va aqlning diqqat markazida qolishiga imkon berib, unga amal qiling. "^[173] Boshqa meditatsiyalar va texnikalar ham o'rgatiladi, bularni tirikligida mashq qilish kerak.

Jigme Lingpa o'lim paytida lama yoki boshqa amaliyotchi tomonidan o'qilishi kerak bo'lgan quyidagi ko'rsatmalarni beradi.^[174] Boshqasi vafot etganida hozir bo'lganlar uchun turli xil amaliyotlar, masalan, "buyuk, chuqur tantraning uchta qimmatbaho upadeshasi" Quyosh va Oyning birlashishi"Ushbu amaliyotlar o'layotganlarga jarayon davomida yordam berish va ularni uyg'onishga yoki yanada yuqori tug'ilishga olib borishga qaratilgan.^[175]

Shuningdek, "hodisalar tabiatining bardo" si bilan bog'liq bo'lgan keyingi amaliyotlar ham o'rgatiladi. Ayni paytda mashq qilish kerak trekchö va tögal. Shuningdek, o'limning ushbu bosqichi uchun maxsus ko'rsatmalar mavjud bo'lib, ular "tana va aql o'rtasidagi bog'liqlik tugaganida" paydo bo'ladi. Jigme Lingpaning fikriga ko'ra, ushbu bosqichda hammaning asosi ong hodisalarning asosiy makonida eriydi va "o'sha lahzada, bulutsiz kuz osmonidek tabiiy tiniq nur paydo bo'ladi".^[176]

Agar kishi uyg'onishga erisha olmasa, unda "nihoyatda yorqin va rang-barang, tashqi, ichki, keng yoki tor kabi farqlardan mahrum" ko'rinishlar bo'ladi.^[177] Shuningdek, tinch va shiddatli xudolarning mandalalari paydo bo'ladi. Inson bu ko'rinishlarning barchasini o'z aqli va haqiqiy mavjudotga ega emas deb tan olishi kerak.^[178]

Jigme Lingpa bardo amaliyotidagi asosiy fikrni quyidagicha bayon qiladi:

Shu yo'l bilan ozodlikka erishish uchun asosiy nuqta - bu fikr va ifoda etishdan tashqari, asl poklikning tabiati sifatida to'siqsiz bo'sh tushuncha ichida bo'lishdir. Aslida ozodlikning yakuniy poydevorini anglab etgach, allaqachon mavjud bo'lgan narsaga duch kelish, yakka o'zi qaror qabul qilish va ozodlikka ishonish kerak. Tabiatan tashqi ko'rinish, ob'ektiv kuzatilganda, cheksiz bo'lib tuyuladi; ammo, sub'ektiv ravishda kuzatilganda, hech narsa yo'q. Biroq, mavjudlik yo'qligi fikri fikri, birinchi navbatda, o'z tabiati ruhiy tahlillarsiz yalang'och holda ochilishi tabiiy ravishda ozod bo'ladi. Bu ozodlikning asl zaminini aniq belgilaydigan asosiy nuqta. Rahm-shafqat ob'ektlar bilan qanday munosabatda bo'lmasin, bu ta'qibni to'xtatishga yoki ichingizda ushlab turishga urinmang. Xabardorlik o'z manbasiga aniq joylashtirilgan holda, to'siqsiz idrok tashqi, ichki va bir-biridan farq qilmaydi. Shunday qilib, bardo ko'rinishlari tabiiy ravishda xabardorlik nurida toza bo'ladi. Bu ozodlik holatini aniq anglash bilan tan olish uchun kvintessensial yurak mohiyatining asosiy nuqtasidir.^[179]

Ongni o'tkazish

Budda Amitayus o'zining sof erida Suxavati.

Kamroq qobiliyatlarga ega va cheklangan potentsialga ega bo'lganlar, bardo paytida uyg'onishga erisha olmaydilar, balki onglarini o'zgartirishi mumkin (bu amaliyot fava ) ga toza er bir marta ular "mavjudot bardo" siga kelishgan. Ushbu bardoga etib borganlaridan so'ng, ular vafot etganlarini tan olishadi va keyin guruni imon bilan eslashadi va ko'rsatmalarni eslashadi.^[180] Shunda ular toza er va uning fazilatlari haqida o'ylashadi va u erda qayta tug'ilishadi. Toza tuproqda jonzotlar to'g'ridan-to'g'ri Vajrasattva yoki boshqa Budda o'qitgan Dharmani tinglashlari mumkin. Jigme Lingpa buni kundalik hayotda ham amalga oshirishni tavsiya qiladi. Buning bir usuli quyidagicha:

"tunda uxlab yotganda, qattiq konsentratsiya bilan o'ylash kerak:" Men o'layapman, shuning uchun erish bosqichlarini tanib, tabiiy holatga o'tishim kerak nirmanakaya sof mulk! " Keyin nirmanakaya dunyosining joylashuvi va fazilatlarini tasavvur qilib uxlab qoladi. [Amaliyot] mashg'ulotlari oralig'ida, ilgari aytib o'tganimizdek, shamolni boshqaradigan ongni tarbiyalash mahoratini rivojlantirish juda muhimdir. "^[181]

Shuningdek qarang

Izohlar

Iqtiboslar

Adabiyotlar

Manbalar

Nashr qilingan manbalar

Veb-manbalar

Qo'shimcha o'qish

Tibet

• Reynolds, John Myrdin (1989), Yalang'och tushuncha bilan ko'rish orqali o'zini ozod qilish, Station Hill Press, Inc.
• Reynolds, Jon Mirdin (1996), The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master, Snow Lion nashrlari, ISBN  978-1-55939-050-7

Tarix

• Germano, David (2004), "Dzogchen", in Jones, Lindsay (ed.), Macmillan Encyclopedia of Religion. Vol.4: Dacian Riders – Esther, MacMillan Reference USA
• Schaik, Sam van (2004), "The early Days of the Great Perfection" (PDF), Journal of the International Association of Buddhist Studies 27/1 (2004): 165–206
• Karmay, Samten Gyaltsen (2007), The Great Perfection (rdzogs chen). A Philosophical and Meditative Teaching of Tibetan Buddhism, BRILL

Structure of practice

• Germano, David F. (1994), "Architecture and Absence in the Secret Tantric History of rDzogs Chen", Buddist tadqiqotlari xalqaro assotsiatsiyasi jurnali, 17 (2): 203–335 – Longchenpa's "Trilogy of Natural Freedom "(yangradi grol skor gsum)
• Schaik, Sam van (2004b), Buyuk barkamollikka yaqinlashish: Longchen Nayntigida Dzogchen amaliyotining bir vaqtda va asta-sekin usullari, Hikmat nashrlari – Chapter six: Jigme Lingpa's Longchen Nyinthig
• Xiggins, Devid. "An Introduction to the Tibetan Dzogchen (Great Perfection) Philosophy of Mind." Din kompas. Volume 6, Issue 10, pages 441–450, October 2012, DOI: 10.1111/rec3.12004. First published online October 9, 2012.

Tashqi havolalar

• Dzogchen da Curlie

Tibetan articles

• Dzogchen View of Tantric Ngondro

Ilmiy maqolalar

• Three, Two, Five by Herbert Guenther, focusing on Padmasambhava's writings.

Boshqalar

• Practices Supporting Dzogchen – The Great Perfection Of Tibetan Buddhism By Neal J. Pollock, M.A., N.D. (Rosecrucian)