Samding Dorje Phagmo
83-656: Nyingma Gyubum ( Tibetan : རྙིང་མ་རྒྱུད་འབུམ , Wylie : rnying ma rgyud ‘bum , Collected Teachings of the Ancients ) is a collection of Vajrayana texts reflecting the teachings of the Nyingma ("Ancient") school of Tibetan Buddhism . The contents of this collection comprises the Inner Tantras common to the Nyingma : the Mahayoga , Anuyoga , and Atiyoga (Dzogchen) tantras. An important facet of Bhutanese culture , studying
166-637: A Lhalung original. The Rigzin , Tingkye , Kathmandu and Nubri versions all hail from a common ancestor in South Central Tibet, but Kathmandu and Nubri are of a slightly different sub-branch to the Tingkye and Rigzin. Dege is unique in itself. Harunaga & Almogi (July 2009) hold that there are, at minimum, seven extant versions of the Nyingma Gyubum of different sizes, ranging from 26 to 46 volumes in length. The terton Ratna Lingpa (1403–1471)
249-475: A 'tantra' in an enumeration of ten or eleven "practical principles of tantra" ( Wylie : rgyud kyi dngos po ) understood as defining the distinctive features of mainstream tantric systems as understood and envisioned at that point in time: These are the ten aspects of the tantric path, and also the ten primary topics to be explained. Germano (1992) discussed the Atiyoga tantras in his thesis. Ehrhard (1995) documents
332-424: A cool room with a high seat, exert yourself and do physical exercises." He also reiterates the importance of stabilizing concentration on an objective reference, the precise content of which is not relevant, followed by a clear explication of how such stabilization is utilized. The beginning level of such practice involves the achievement of a calm, collected state of mind, which, however, is periodically interrupted by
415-470: A reflection in a mirror. The state of consciousness, on the other hand, is like the condition of the mirror that remains clear and pure without changing. Thus all phenomena arise from the state of consciousness in the same way that reflections appear on the surface of a mirror: hence it is called Kunjed Gyalpo, "the all-creating king." According to Norbu and Clemente, the text contains 84 chapters divided into three main sections, Longchenpa divided these into
498-494: A result, in all modern Tibetan dialects and in particular in the Standard Tibetan of Lhasa , there is a great divergence between current spelling, which still reflects the 9th-century spoken Tibetan, and current pronunciation. This divergence is the basis of an argument in favour of spelling reform , to write Tibetan as it is pronounced ; for example, writing Kagyu instead of Bka'-rgyud . The nomadic Amdo Tibetan and
581-705: A true extant edition, the THL Tibetan Literary Encyclopedia under the directive of Germano has distilled a Master Edition taking the above mentioned editions into account. Cantwell, Mayer and Fischer (2002) in association with their partnerships document the Rig 'dzin Tshe dbang nor bu Edition of the Nyingma Gyubum. Cantwell, Mayer, Kowalewski & Achard (2006) have published a catalogue in English of this edition of
664-498: Is Atiyoga (Utmost or Transcendent Yoga, i.e. Dzogchen, "Great Perfection"), which is an "effortless path of the recognition of pure non-dual presence" that is unencumbered by the elements of the other lower vehicles. The core of the Dzogchen view is based on the definitive view of self-perfection, which holds that "the fruit of enlightenment is already perfected and is not something to construct through effort because it has existed from
747-532: Is "when, in daily life, one remains in the natural state, abiding in awareness and presence." As noted by Sam van Schaik , in the Kunjed Gyalpo "one finds a rejection of the elaborate imagery and practices" of the Mahayoga ( Anuttarayoga ) tantras. Namkhai Norbu explains how Dzogchen, being its own vehicle, does not rely on the means of the path of transformation (i.e. tantra, Vajrayana): The fundamental point of
830-600: Is a Buddhist Tantra in the Tibetan language and the principal Mind Series (Wylie: sems sde ) text of the Dzogchen (Great Perfection) tradition of the Nyingma school. The Kunjed Gyalpo contains within it smaller Dzogchen texts (from the earlier 18 semde texts) such as the Cuckoo of Rigpa (Rig pa'i khu byug) which appears in the thirty first chapter, as such it appears to be a sort of compilation of earlier Dzogchen literature (which
913-559: Is a segmental writing system, or abugida , derived from Brahmic scripts and Gupta script , and used to write certain Tibetic languages , including Tibetan , Dzongkha , Sikkimese , Ladakhi , Jirel and Balti . It was originally developed c. 620 by Tibetan minister Thonmi Sambhota for King Songtsen Gampo . The Tibetan script has also been used for some non-Tibetic languages in close cultural contact with Tibet, such as Thakali , Nepali and Old Turkic . The printed form
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#1733085800880996-576: Is called uchen script while the hand-written cursive form used in everyday writing is called umê script . This writing system is used across the Himalayas and Tibet . The script is closely linked to a broad ethnic Tibetan identity, spanning across areas in India , Nepal , Bhutan and Tibet. The Tibetan script is of Brahmic origin from the Gupta script and is ancestral to scripts such as Lepcha , Marchen and
1079-634: Is designed as a simple means for inputting Dzongkha text on computers. This keyboard layout was standardized by the Dzongkha Development Commission (DDC) and the Department of Information Technology (DIT) of the Royal Government of Bhutan in 2000. It was updated in 2009 to accommodate additional characters added to the Unicode & ISO 10646 standards since the initial version. Since
1162-633: Is in the middle of the consonant and vowel, it is added as a subscript. On the other hand, when the ར /ra/ comes before the consonant and vowel, it is added as a superscript. ར /ra/ actually changes form when it is above most other consonants, thus རྐ rka. However, an exception to this is the cluster རྙ /ɲa/. Similarly, the consonants ར /ra/, and ཡ /ja/ change form when they are beneath other consonants, thus ཀྲ /ʈ ~ ʈʂa/; ཀྱ /ca/. Besides being written as subscripts and superscripts, some consonants can also be placed in prescript, postscript, or post-postscript positions. For instance,
1245-405: Is its sole base, and in the same way, the sky also includes clouds; the clouds themselves are sky. Thus, even though it is said that the mind is produced by dualism and its true condition, the state of consciousness, is beyond dualism, the nature of both is single and indivisible. Regarding Kulayaraja or Kunjed Gyalpo , Norbu comments: Raja, or gyalpo, means "king" and kulaya, or kunjed, means
1328-465: Is machopa, "not corrected," or "not altered," whereas transformation means correcting, considering that there is impure vision on one side and pure vision on the other. Thus, all that is necessary to enter into the state of contemplation is to relax, and there is no need of any transformation practice. Some people believe that Dzogchen is only the final phase of tantric practice, rather like the Mahamudra of
1411-490: Is no other Buddha besides me, the All-Creating One," and "all that exists is my own being. The entirety of the animated and inanimated world is my own being." Thus, all dualistic existence arises from this fundamental pure conscious source. It does not arise at some point in the past, but is always arising from consciousness. To recognize this source, there is no path one needs to follow, one merely needs to recognize that
1494-464: Is non-conceptual and indivisible. This abode of dharmadhatu was created by me, but still does not abide as something other than the state of Pure Perfect (Presence). Unobscured and all-pervading, my essence is the palace of wisdom, luminous space. Nothing exists other than the state of self-originated wisdom. Because I am the Source from which everything manifests, the five great elements and the six lokas in
1577-453: Is now categorized as "semde") . The Kunjed Gyalpo is the main tantra of the early Great Perfection tradition during the " Era of Fragmentation " (9th–10th centuries) period. As such, it is a key source for the early teachings of Dzogchen, before the developments of the Tibetan renaissance period (11th -12th centuries) transformed Dzogchen into its later (and currently dominant) forms, mainly
1660-508: Is our timeless Pure Perfect Presence beyond cause and effect. Sattvavajra is our ordinary, analytical, judgmental presence inside time that depends upon cause and effect. The "All-Creating, Pure Perfect Presence" is said to magically display or manifest all phenomena including the five aggregates, five elements, the five bodies (kayas) of the Buddha, the five passions (attachment, anger, pride, ignorance, and jealousy) and five wisdoms, all buddhas of
1743-528: Is practiced in the spirit of Dzogchen." Also, according to Norbu, even though the meditations of the lower vehicles remain at the dualistic level, "by means of these methods we can gradually attain the state beyond dualism." Furthermore, according to the Kunjed Gyalpo , the Atiyoga/Dzogchen vehicle is different than tantric vehicles because while tantric practice is based on ten fundamental points, called
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#17330858008801826-528: Is simply read as it usually is and has no effect on the pronunciation of the consonant to which it is subjoined, for example ཀ་ཝ་ཟུར་ཀྭ (IPA: /ka.wa.suː.ka/). The vowels used in the alphabet are ཨ /a/, ཨི /i/, ཨུ /u/, ཨེ /e/, and ཨོ /o/. While the vowel /a/ is included in each consonant, the other vowels are indicated by marks; thus ཀ /ka/, ཀི /ki/, ཀུ /ku/, ཀེ /ke/, ཀོ /ko/. The vowels ཨི /i/, ཨེ /e/, and ཨོ /o/ are placed above consonants as diacritics, while
1909-560: Is solely for the consonants ད /tʰa/ and ས /sa/. The head ( མགོ in Tibetan, Wylie: mgo ) letter, or superscript, position above a radical is reserved for the consonants ར /ra/, ལ /la/, and ས /sa/. The subscript position under a radical can only be occupied by the consonants ཡ /ja/, ར /ra/, ལ /la/, and ཝ /wa/. In this position they are described as བཏགས (Wylie: btags , IPA: /taʔ/), in Tibetan meaning "hung on/affixed/appended", for example བ་ཡ་བཏགས་བྱ (IPA: /pʰa.ja.taʔ.t͡ʃʰa/), except for ཝ , which
1992-497: Is the sole reality." The ultimate awakened reality is also described as 'pure and total consciousness'. It is presented as a fundamental essential substance, not engendered by causes and conditions. It is a true essence that is possessed of self-arisen wisdom that governs all things, both animate and inanimate, and which bestows life on all. The essence of the Supreme Source is described by Samantabhadra as follows: My essence
2075-880: The Latin script . Multiple Romanization and transliteration systems have been created in recent years, but do not fully represent the true phonetic sound. While the Wylie transliteration system is widely used to Romanize Standard Tibetan , others include the Library of Congress system and the IPA-based transliteration (Jacques 2012). Below is a table with Tibetan letters and different Romanization and transliteration system for each letter, listed below systems are: Wylie transliteration (W), Tibetan pinyin (TP), Dzongkha phonetic (DP), ALA-LC Romanization (A) and THL Simplified Phonetic Transcription (THL). The first version of Microsoft Windows to support
2158-565: The Menngagde systems. The Kunjed Gyalpo is framed as a teaching by the first Buddha , Samantabhadra to Vajrasattva . Samantabhadra is presented as the personification of bodhicitta , the Awakened Mind, the "mind of perfect purity" or "pure perfect presence". The colophon of the text mentions that it was explained by the Indian Śrī Siṃha and translated by Vairotsana . The full title of
2241-572: The Mindrolling Monastery . This collection of the Nyingma tantras led to the amassing of the 'Collection of Nyingma Tantras', the Nyingma Gyübum (Wylie: rNying-ma rgyud-'bum ) for which Getse Mahapandita wrote the catalogue, proofread and arranged for its printing by soliciting the expensive and labour-intensive project of carving the wood blocks for the block printing . The wood block carving
2324-579: The Nyingma Gyubum is considered honorable. Nyingma Gyubum texts are generally excluded from the Kangyur and Tengyur sections of the Tibetan canon by the Sarma (New Translation) traditions ( Sakya , Kagyu , Gelug ). It is theorized that the formation of the first edition of the Nyingma Gyubum began in the twelfth century, with certain texts drawn from the Terma literature. There are only seven extant texts of
2407-515: The Pabonka Hermitage . This occurred c. 620 , towards the beginning of the king's reign. There were 21 Sutra texts held by the King which were afterward translated. In the first half of the 7th century, the Tibetan script was used for the codification of these sacred Buddhist texts, for written civil laws, and for a Tibetan Constitution. A contemporary academic suggests that the script
2490-525: The Space Class of Dzogchen , each of which is contained in the Nyingma Gyubum . Cantwell and Mayer have, since 1996, published four monographs on the rNying ma'i rGyud 'bum, and have critically edited a number of its texts. Their work has established that the nine easily available extant versions fall into three distinct lines of descent. Thus, the four Bhutanese versions of Tshamdrag , Gangteng-A and -B , and Drametse form one line of descent, all from
2573-558: The "creator," or "radiator" of all manifestation. Literally it could be rendered "all-creating king" or "creator king." But what does this actually mean? Always and solely it refers to the state of consciousness, regardless whether one calls it Dzogpa Chenpo or bodhicitta. Kunjed Gyalpo thus denotes the primordial state of each individual. Why, then, is it called "creator"? Because all of samsara and nirvana, everything that we consider positive or negative, everything that we differentiate, defining it as good or bad, and so forth, can be compared to
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2656-548: The "ten natures of Tantra", Dzogchen instead is based "ten absences" ( med pa bcu ): These ten points are a key topic of this tantra, and are "repeated and explained from various angles in different parts of the book and constitute the fundamental feature that distinguishes Dzogchen from the other paths of realization, which are all, to a greater or lesser degree, bound to the notion of cause and effect." According to Namkhai Norbu, these ten classic points of tantra are absent in Dzogchen because "they are ways of correcting or altering
2739-623: The 14th century, such as the Kangyur and the Tengyur, had omitted many of the Nyingma tantras. It was first published towards the end of the 18th century under the guidance of the Omniscient Jigmed Lingpa, in Derge, thanks to the patronage of the regent queen Tsewang Lhamo ." Jigme Lingpa gathered Nyingma texts that had become rare, starting with Nyingma tantras held in the manuscript collection of
2822-526: The Bhutanese, and the South Central Tibetan (which subdivides into two sub-branches). This remains the standard method to categorise the various rNying ma'i rGyud 'bum editions, since all editions subsequently discovered have been found to fall within one or another of these lines of transmission. Mayer's PhD also identified the first irrefutable proof of the sources of Mahāyoga texts, and reviewed what
2905-480: The Great Perfection of all Things." According to Namkhai Norbu , Sarvadharma "indicates the totality of phenomena of existence" while Mahasandhi "means that everything is perfect or complete, nothing is lacking." He further states: Thus the expression sarvadharma mahasandhi signifies that all existence is perfect, complete in all the aspects that we deem good or bad, of both transmigration in samsara and of
2988-461: The Indian subcontinent state that the classical orthography should not be altered even when used for lay purposes. This became an obstacle for many modern Tibetic languages wishing to modernize or to introduce a written tradition. Amdo Tibetan was one of a few examples where Buddhist practitioners initiated a spelling reform. A spelling reform of the Ladakhi language was controversial in part because it
3071-550: The Nyingma Gyubum. Early in the naturalization and acclimatization of Indian and Chinese tantric Buddhadharma and siddha traditions into the Himalaya and Greater Tibet in general, the Guhyagarbha Tantra ( Wylie : gsang ba snying po ) of the Mahayoga class of literature "represents the most normative vision of what constitutes a tantra for these Nyingma lineages". Indigenous Tibetan exegetical works discuss what constitutes
3154-720: The Tibetan keyboard layout is MS Windows Vista . The layout has been available in Linux since September 2007. In Ubuntu 12.04, one can install Tibetan language support through Dash / Language Support / Install/Remove Languages, the input method can be turned on from Dash / Keyboard Layout, adding Tibetan keyboard layout. The layout applies the similar layout as in Microsoft Windows. Mac OS -X introduced Tibetan Unicode support with OS-X version 10.5 and later, now with three different keyboard layouts available: Tibetan-Wylie, Tibetan QWERTY and Tibetan-Otani. The Dzongkha keyboard layout scheme
3237-410: The Tibetan script is that the consonants can be written either as radicals or they can be written in other forms, such as subscript and superscript forming consonant clusters . To understand how this works, one can look at the radical ཀ /ka/ and see what happens when it becomes ཀྲ /kra/ or རྐ /rka/ (pronounced /ka/). In both cases, the symbol for ཀ /ka/ is used, but when the ར /ra/
3320-401: The Tibetan script it is /a/. The letter ཨ is also the base for dependent vowel marks. Although some Tibetan dialects are tonal , the language had no tone at the time of the script's invention, and there are no dedicated symbols for tone. However, since tones developed from segmental features, they can usually be correctly predicted by the archaic spelling of Tibetan words. One aspect of
3403-554: The Vajra Wrath Tantra: Two Texts from the Ancient Tantra Collection". Vienna, 2006. Derbac (2007) tendered an MA thesis on the Nyingma Gyubum as a whole. In 2008, Mayer and Cantwell published their fourth monograph relating to the rNying ma'i rGyud 'bum, in which they showed that virtually all Dunhuang text on Phur pa subsequently reappeared within various parts of the rNying ma'i rGyud 'bum, thus proving that
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3486-500: The arrangement of keys essentially follows the usual order of the Dzongkha and Tibetan alphabet, the layout can be quickly learned by anyone familiar with this alphabet. Subjoined (combining) consonants are entered using the Shift key. The Dzongkha (dz) keyboard layout is included in Microsoft Windows, Android, and most distributions of Linux as part of XFree86 . Tibetan was originally one of
3569-456: The authentic condition you will never liberate yourself." Chapter 31 contains the six vajra verses of the Cuckoo of Rigpa , which encapsulates the Dzogchen perspective on meditation as follows: The nature of the variety of phenomena is non-dual, Yet each phenomena is beyond the limits of the mind. The authentic condition as it is does not become a concept, Yet it manifests totally in form, always good. All being already perfect, overcome
3652-407: The basic Tibetan alphabet to represent different sounds. In addition to the use of supplementary graphemes, the rules for constructing consonant clusters are amended, allowing any character to occupy the superscript or subscript position, negating the need for the prescript and postscript positions. Romanization and transliteration of the Tibetan script is the representation of the Tibetan script in
3735-532: The breath momentarily, and hum as you exhale. This practice is a quite standard tantric contemplation, but it is important to note this is introduced as a preliminary which serves to contextualize the main practice, which would be the Great Perfection proper. The main practice involves four subdivisions: determining (the ground) through the appropriate view, finalizing through contemplative cultivation (of this view); clearing away treacherous pathways through your conduct; and divesting yourself from all hopes and fears as
3818-415: The c. 620 date of development of the original Tibetan script. Three orthographic standardisations were developed. The most important, an official orthography aimed to facilitate the translation of Buddhist scriptures emerged during the early 9th century. Standard orthography has not been altered since then, while the spoken language has changed by, for example, losing complex consonant clusters . As
3901-418: The consonants ག /kʰa/, ད /tʰa/, བ /pʰa/, མ /ma/ and འ /a/ can be used in the prescript position to the left of other radicals, while the position after a radical (the postscript position), can be held by the ten consonants ག /kʰa/, ན /na/, བ /pʰa/, ད /tʰa/, མ /ma/, འ /a/, ར /ra/, ང /ŋa/, ས /sa/, and ལ /la/. The third position, the post-postscript position
3984-530: The deity, Do not correct your voice, Do not concentrate or visualize, Do not correct the mind ( rang lu ma cho Iha ma gom, mawai tsigtang ngag ma cho, tingdzin ma Jed sem ma cho )." This refers to not adopting any specific posture (just relaxing), not to visualize a deity, recite mantras or practice breath exercises, and not to focus the mind on anything in particular. Instead, the Kunjed Gyalpo states: "You need only discover what is, without correcting or seeking to construct something new. Unless you attain knowledge of
4067-514: The discovery of manuscripts of the Nyingma Gyubum from Nepal . In 1996 at the University of Leiden , Mayer completed the first PhD that was specifically on the rNying ma'i rGyud 'bum and its different editions. In his thesis he established for the first time the various branches of transmission of the rNying ma'i rGyud 'bum by stemmatic analysis. These three branches he identified as the East Tibetan,
4150-469: The early 2000s, and [3] Cantwell and Mayer's book 'The Kīlaya Nirvāṇa Tantra and the Vajra Wrath Tantra: Two texts from the Ancient Tantra Collection', published in 2006 by the Österreichische Akademie der Wissenschaften, Vienna. Derbac cites all the above three sources, as well as others of the works by Mayer and Cantwell on the rNying ma'i rGyud 'bum. Tibetan script The Tibetan script
4233-1050: The fruit. The view section involves exclusively poetic / analytic thematic meditative inquiry or reverie, though the two references to how many days should be spent on it clearly indicate that formal meditative sessions are indicated. The contemplation, conduct and fruit sections begin with relaxing in the seven point lotus posture, but are in fact in their entirety "technique-free" yet highly experiential scripts for working with one's own psyche. The concluding phase provides some simple practical techniques for coping with various situations. As strategies for dealing with obstacles to one's meditative practice, kLong chen rab 'byams pa advocates traditional Buddhist techniques such as supplicating one's Master, trusting in pure vision, cultivating love and compassion, and training one's mind to be constantly aware of karmic consequences of one's actions as well as impermanence. While other solutions are again more cognitive in nature, he offers specific advice for feelings of drowsiness and distraction towards objects—"stick to
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#17330858008804316-477: The liberation of nirvana. In fact, the term "perfect" denotes that everything is included in it, but this should not be understood in the sense that all defects and negativities have been eliminated and only the positive kept. This is not what is meant. True Dzogpa Chenpo is not an object or a text: it is the state of consciousness possessed by each and every individual. Regarding Bodhicitta (tibetan: changchubsem ), Norbu states that it refers to "the original state,
4399-418: The major role of the famous editors such as Ratna Lingpa and Jigme Lingpa in compiling catalogues for the rNying ma'i rgyud 'bum. In addition, he is also confirming the conclusions of earlier scholarship, such as [1] Mayer's Leiden PhD thesis of 1996, which was later published as a book 'The Phur pa bcu gnyis: A Scripture from the Ancient Tantra Collection' [2] the conclusions of David Germano's THDL collection in
4482-411: The mind, but in this case it refers to the state of consciousness, or "nature of mind." Distinguishing between the state of consciousness and the mind is like trying to separate a mirror from its reflection. Or, if we think of the sky, trying to distinguish the blue surface from the clouds that form on it. However, essentially, the true condition is indivisible: the reflection derives from the mirror, which
4565-415: The modern tradition, but this is because the arrival point of the path of anuyoga, too, is called Dzogchen. In reality, Dzogchen atiyoga is a path complete in itself, and, as already mentioned above, is not dependent on the-methods-of the path of transformation. Chapter 29 of the Kunjed Gyalpo contains an important series of verses on the practice of tregchod: "Do not correct your body, Do not meditate on
4648-412: The movement of thought (sems gnas thog nas 'phro). The intermediate level of familiarization with such contemplation is reached when one begins to gain the ability to find such calm amidst the movement of thought ('phro thog na gnas). The advanced level is when calmness and thoughts manifest with-out any duality or fissure (gnas 'phro gnyis med du shar ba). Khenpo Thubten Pema Rabgye (19th century) wrote
4731-402: The multilingual ʼPhags-pa script , and is also closely related to Meitei . According to Tibetan historiography, the Tibetan script was developed during the reign of King Songtsen Gampo by his minister Thonmi Sambhota , who was sent to India with 16 other students to study Buddhism along with Sanskrit and written languages. They developed the Tibetan script from the Gupta script while at
4814-558: The original work in Sanskrit is the Sarvadharma Mahasandhi Bodhichitta Kulayarāja Tantra or alternately Sarvadharma Mahāshānti Bodhicitta Kulayarāja Tantra , where mahāsandhi" (great perfection) is replaced with "mahāshānti" (great peace). In Tibetan (rendered phonetically) it is Chö Tamched Dzogpa Chenpo Changchub Kyi Sem Kunjed Gyalpo . This can be translated "The All-Creating King of Awakened Mind,
4897-495: The practice of Dzogchen, called tregchod or "release of tension," is to relax in the state of contemplation, while the way to remain in this state is called chogshag, "leaving as it is." Doing a visualization, a practice of transformation of impure vision into a mandala etc., means "constructing" something, working with the mind, whereas in the state of contemplation, body, voice, and mind are totally relaxed, and it must indispensably be this way. A term used very frequently in Dzogchen
4980-512: The rNying ma tantric materials are definitely contemporaneous with or older than the Dunhuang texts. As of 2010, they are still at Oxford University and completing their fifth volume on the rNying ma'i rGyud 'bum. As well as the monographs, they have also produced catalogues and many journal articles and conference papers on the rNying ma'i rGyud 'bum. In his MA thesis for the University of Alberta, in
5063-500: The same primordial state or supreme source. Liberation is when a being recognizes their own bodhicitta (mind of awakening) or mind of perfect purity. The nine vehicles are "the three sutric vehicles of the sravakas, pratyekabuddhas, and Bodhisattvas; the three outer tantric vehicles , kriya, ubhaya, and yoga (which are sometimes grouped into one vehicle: sattvayoga); and the three inner tantric vehicles , mahayoga , anuyoga , and atiyoga." The highest and supreme vehicle to liberation
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#17330858008805146-1061: The scripts in the first version of the Unicode Standard in 1991, in the Unicode block U+1000–U+104F. However, in 1993, in version 1.1, it was removed (the code points it took up would later be used for the Burmese script in version 3.0). The Tibetan script was re-added in July, 1996 with the release of version 2.0. The Unicode block for Tibetan is U+0F00–U+0FFF. It includes letters, digits and various punctuation marks and special symbols used in religious texts: Kunjed Gyalpo New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : The Kulayarāja Tantra ( Tibetan phonetically: Kunjed Gyalpo , Tibetan : ཀུན་བྱེད་རྒྱལ་པོའི་རྒྱུད་ , Wylie : Kun-byed Rgyal-po'i Rgyud ; English: "All-Creating King", or "Supreme Source")
5229-487: The sections shown below: According to the Tibetologist David Germano , the Kunjed Gyalpo "is the main canonical work of the Great Perfection as it emerges from the "dark period" (850 to 1000 C. E.) into the light of the economic and religious transformations of the eleventh century. While the dark period was marked by economic depression, political decentralization, and a paucity of historical records, it
5312-619: The sickness of effort And remain naturally in self-perfection: this is contemplation. Longchenpa (Wylie: kLong chen rab 'byams pa , 1308–1364) wrote a commentary on this tantra entitled: The Jewel Ship: A Guide to the Meaning of the Supreme Ordering Principle in the Universe, the State of Pure and Total Presence ( byang chub kyi sems kun byed rgyal po'i don khrid rin chen sgru bo) . This
5395-461: The state of dharmakaya ." Furthermore, Samantabhadra states that the 'All-Creating King', is the essence of all things, beings and Buddhas and that to know this Awakened Mind is to attain the essence of Reality. Samantabhadra states that the "All-Creating Sovereign, mind of perfect purity" is the "existential ground ( gnas chen ) of all Buddhas" as well as the ground, "cause", "stem", and "root" of all things. The Kunjed Gyalpo also states "there
5478-421: The terrain of scholarly etic discourse of the manifold Nyingma Gyubum editions, Derbac (2007: p. 2) proffers: "...that the major editors of the various rNying ma'i rgyud 'bum editions played a far greater role in emending colophons, catalogues, and editions than scholars have previously assumed." In saying this, Derbac is agreeing on the one hand with emic [traditional] scholarship, which frankly celebrates
5561-492: The three realms are not other than my Body, Voice, and Mind. In this way I manifest my essence. The buddhas of the three times and sentient beings of the three realms display my essence to you. Because my essence is unborn and transcends concepts, it is non-abiding and it transcends all objects of experience. It does not appear and it transcends the realm of cultivating contemplation. This text also states that there are ultimately nine vehicles to liberation, all of which arise from
5644-422: The three times, all sentient beings of the three realms and the animate and inanimate universe. In the tantra, Samantabhadra often states that he ("I") has "created" all of these things, however, as Namkhai Norbu explains, this does not mean there is some being called Samantabhadra that "has concretely done something", instead what it refers to is that all things arise from "the state of consciousness Samantabhadra,
5727-446: The true condition as it is, immutable," Chang means purified, or pure, clear and, limpid since the beginning, because there is nothing to purify. Chub means perfected, because even though one may think it is necessary to progress and to improve in order to achieve realization, the state of the individual has been perfect from the very beginning, there is nothing to perfect or to achieve that one does not already have. In general, sem means
5810-420: The true nature of the five passions is one's own conscious state, these are the five self-arising wisdoms. Samantabhadra also states that "the characteristic of the self-originated pristine awareness is indestructibility...the three aspects of my nature are to be known as follows: (1) unborn, (2), without termination, and (3) the source for the wonder of ceaseless creation ... My own-being [ svabhava , essence]
5893-568: The true nature of the individual, but in reality there is nothing to change or to improve, all that is necessary is to discover the real condition and to remain relaxed in that state." When the topics of tantra are taken up, they are re-interpreted from the perspective of Dzogchen. For example, the teacher or guru in Dzogchen ultimately refers to what manifests from within our real condition and not to someone outside of oneself. Likewise, samaya (tantric commitments or vows) in Dzogchen does not refer to any particular rules one has to observe, rather it
5976-435: The very beginning." All the other vehicles are said to work with the provisional teaching (i.e. conventional, not ultimate) related to cause and effect and thus they do not understand the true meaning. Nevertheless, it is stated in chapter 10 that a Dzogchen practitioner must be aware of all the teachings of the lower vehicles and know how to use them. This is because, as Norbu states, "any method can prove useful as long as it
6059-454: The visions and experiences). The guru yoga begins with simple visualizations of a syllable emanating light rays, continues with self-visualization as the deity Sems dpa' rdo rjey, a visualization of an image of the guru upon your head, and further visualizations of surrounding lineage masters and so forth. In addition, you utilize a special breathing technique called "vajra repetition" (rdo rje'i bzlos)—you pronounce Om as you inhale, ah as you hold
6142-507: The vowel ཨུ /u/ is placed underneath consonants. Old Tibetan included a reversed form of the mark for /i/, the gigu 'verso', of uncertain meaning. There is no distinction between long and short vowels in written Tibetan, except in loanwords , especially transcribed from the Sanskrit . The Tibetan alphabet, when used to write other languages such as Balti , Chinese and Sanskrit , often has additional and/or modified graphemes taken from
6225-572: The western dialects of the Ladakhi language , as well as the Balti language , come very close to the Old Tibetan spellings. Despite that, the grammar of these dialectical varieties has considerably changed. To write the modern varieties according to the orthography and grammar of Classical Tibetan would be similar to writing Italian according to Latin orthography, or to writing Hindi according to Sanskrit orthogrophy. However, modern Buddhist practitioners in
6308-467: Was first initiated by Christian missionaries. In the Tibetan script, the syllables are written from left to right. Syllables are separated by a tsek (་); since many Tibetan words are monosyllabic, this mark often functions almost as a space. Spaces are not used to divide words. The Tibetan alphabet has thirty basic letters, sometimes known as "radicals", for consonants. As in other Indic scripts , each consonant letter assumes an inherent vowel ; in
6391-579: Was forded through the patronage of the 'Degé' (Wylie: sDe-dge ) Royal Family of Kham who favoured and honoured Jigme Lingpa. Getse Mahapandita proof read the Nyingma Gyübum . The 'Collected Tantras of Vairochana' ( Tibetan : བཻ་རོའི་རྒྱུད་འབུམ , Wylie : bai ro’i rgyud ’bum ) is collection of ancient tantras and esoteric instructions compiled and translated by the eighth century Tibetan master Vairochana . An admirable pioneering catalogue of this collection, including all titles, chapters and colophons,
6474-512: Was important in the compilation of the Nyingma Gyubum's first evocation and Jigmed Lingpa (1729–1798) built upon this compilation and it was published with the impetus of Getse Mahapandita (1761–1829), one of Jigme Lingpa's disciples, through patronage of the royal house of Degé. Further to this, Rigpa Shedra (2009) hold that the Nyingma Gyubum: "...was first compiled by the great tertön Ratna Lingpa after similar compilations of texts made in
6557-428: Was instead developed in the second half of the 11th century. New research and writings also suggest that there were one or more Tibetan scripts in use prior to the introduction of the script by Songtsen Gampo and Thonmi Sambhota . The incomplete Dunhuang manuscripts are their key evidence for their hypothesis, while the few discovered and recorded Old Tibetan Annals manuscripts date from 650 and therefore post-date
6640-549: Was made by Kaneko in Japan. Some years later, this was usefully rendered into a digital version by THDL. Anthony Hanson-Barber provided the first title and colophons catalog of this collection. His work was then expanded into a fuller catalog including chapter headings by the THDL team. Importantly, the Kunjed Gyalpo is the first text in the Tsamdrak edition of the Nyingma Gyubum. Though not
6723-598: Was then known of the rNying ma'i rGyud 'bum's history. Germano's earlier work was further appended with Germano (2000) specifically related to the Nyingma Gyubum. Cantwell, Mayer and Fischer (2002) in association with the British Library documented the Rig 'dzin Tshe dbang nor bu Edition of the Nyingma Gyubum. Cantwell and Mayer subsequently published their third monograph on the rNying ma'i rGyud 'bum, discussing its history and its various editions and providing critical editions of two sample texts: "The Kīlaya Nirvāṇa Tantra and
6806-698: Was thus also apparently the site of these non-institutionalized developments of early Vajrayana movements that resulted in the gradual articulation of a self-conscious Great Perfection movement in Tibet, as well as the more graphically tantric Mahayoga systems." The Kunjed Gyalpo is framed as a dialogue between the "first Buddha" ( Adibuddha ) known as Kunjed Gyalpo (All-Creating King) or Kuntuzangpo (Skt. Samantabhadra, Always Good) and Sattvavajra ( Vajrasattva , " Vajra Being"). According to Jim Valby, Kunjed Gyalpo and Sattvavajra are not gods, but are symbols for different aspects of our primordial enlightenment. Kunjed Gyalpo
6889-550: Was translated into English by Lipman & Peterson (1987) in " You Are the Eyes of the World ". According to David Germano, Longchenpa outlines the following contemplative system in his commentary on the Kunjed Gyalpo : The description is divided up into the traditional triad of a contemplation session: the preliminaries (here identified as guru yoga ), the main practice and the concluding practices (here specified as techniques for sustaining
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