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From Buddha-Nature
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Treatise on the Mahāyāna according to the early Drikung Kagyu author Ngoje Repa Zhedang Dorje (ngo rje ras pa zhe sdang rdo rje) (1090–1166). +
''A Garland of Views'' presents a concise commentary by the eighth-century Indian Buddhist master Padmasambhava on a chapter from the ''Guhyagarbha Tantra'' on the different Buddhist and non-Buddhist philosophical views, including the Great Perfection (Dzogchen). (Source: [https://www.shambhala.com/a-garland-of-views-3420.html#:~:text=A%20Garland%20of%20Views%20presents%20both%20a,a%20chapter%20from%20the%20Guhyagarbha%20Tantra%20on Shambhala Publications]) +
Rongzom Chökyi Zangpo wrote this treatise in the eleventh century during the renaissance of Buddhism in Tibet that was spurred by the influx of new translations of Indian Buddhist texts, tantras, and esoteric transmissions from India. For political and religious reasons, adherents of the “new schools” of Tibetan Buddhism fostered by these new translations cast the older tradition of lineages and transmissions as impure and decadent. Rongzompa composed the work in order to clearly and definitively articulate how Dzogchen was very much in line with the wide variety of sutric and tantric teachings espoused by all the Tibetan schools. Using the kinds of philosophic and linguistic analyses favored by the new schools, he demonstrates that the Great Perfection is indeed the culmination and maturation of the Mahāyāna, the Great Vehicle.
The central topic of the work is the notion of illusory appearance, for when one realizes deeply that all appearances are illusory, one realizes also that all appearances are in that respect equal. The realization of the equality of all phenomena is said to be the Great Perfection approach to the path, which frees one from both grasping at and rejecting appearances. However, for those unable to remain effortlessly within the natural state, in the final chapter Rongzompa also describes how paths with effort are included in the Great Perfection approach. ([https://www.shambhala.com/entering-the-way-of-the-great-vehicle-3656.html Adapted from Source May 24, 2024]) +
''A Garland of Views'' presents a concise commentary by the eighth-century Indian Buddhist master Padmasambhava on a chapter from the ''Guhyagarbha Tantra'' on the different Buddhist and non-Buddhist philosophical views, including the Great Perfection (Dzogchen). (Source: [https://www.shambhala.com/a-garland-of-views-3420.html#:~:text=A%20Garland%20of%20Views%20presents%20both%20a,a%20chapter%20from%20the%20Guhyagarbha%20Tantra%20on Shambhala Publications]) +
The Treasury of Dharmadhatu (Tib. ཆོས་དབྱིངས་མཛོད་, ''Chöying Dzö'', Wyl. ''chos dbyings mdzod'') of [[Longchen Rabjam]] (1308–1364). The ''Chöying Dzöd'' is considered the pinnacle of the ''[[Mdzod bdun|Seven Treasuries]]'' and one of the most revered texts in the Dzogchen Tradition. The ལུང་གི་གཏེར་མཛོད། (''Lung gi gter mdzod'', ''Treasury of Scriptural Transmission'') is Longchenpa's prose autocommentary on this root verse text. +
The ལུང་གི་གཏེར་མཛོད། (''Lung gi gter mdzod'', ''Treasury of Scriptural Transmission'') is Longchenpa's prose autocommentary on his own root verse text, the ཆོས་དབྱིངས་རིན་པོ་ཆེའི་མཛོད། (''[[Chos dbyings rin po che'i mdzod]]'', ''Precious Treasury of Dharmadhātu''), one of the celebrated '''[[Mdzod_bdun|Seven Treasuries]]''' composed by the fourteenth-century Tibetan Buddhist master [[Longchen Rabjam]] (1308–1364). Together, the root verses and this commentary form a single work known as the ''Chöying Dzöd'', which is considered the pinnacle of the Seven Treasuries and one of the most revered texts in the Nyingma school's Dzogchen Tradition. The autocommentary functions as an expansive guide to the root verses, drawing extensively on citations from the Mind, Space, and Instruction classes of Dzogchen tantras to illuminate how the verses point to the view, meditation, and conduct of the ''trekchö'' ("cutting through") approach — the direct practice of recognizing the nature of mind as the vast, open expanse of dharmadhātu, the fundamental space of reality. Because of its density of citation from esoteric canonical sources and the profundity of its subject matter, the text has long been regarded as among Longchenpa's most challenging works, and has traditionally been transmitted only in the context of empowerment and oral instruction from a qualified teacher. +
''The Natural Freedom of the Nature of Mind'' (Tib. སེམས་ཉིད་རང་གྲོལ་, ''Semnyi Rangdrol'', Wyl. ''sems nyid rang grol'') — part of Longchenpa's ''Trilogy of Natural Freedom''. It has three chapters, related to the Ground, Path and Fruition, and it contains the oft-quoted lines:
Since everything is but an illusion,<br>
Perfect in being what it is,<br>
Having nothing to do with good or bad,<br>
Acceptance or rejection,<br>
One might as well burst out laughing! ([https://www.rigpawiki.org/index.php?title=The_Natural_Freedom_of_the_Nature_of_Mind Source Accessed Nov 1, 2024]) +
Texts/Chen po gzhan stong gi lta ba dang 'brel ba'i phyag rgya chen po'i smon lam gyi rnam bshad nges don dbyings kyi rol mo +
A clear explanation of the Third Karmapa Rangjung Dorje's famous Mahāmudrā Aspiration Prayer in colloquial Tibetan by a leading contemporary Karma Kagyu master Sangay Nyenpa Rinpoche. +
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Books/Ālayavijñāna: On the Origin and the Early Development of a Central Concept of Yogācāra Philosophy. Part 1: Text +
As is well known, one of the specific features of the philosophy of the Yogācāra school is the theory that in addition to the traditional six kinds of mind, viz. the five sense-perceptions and non-sensory cognition (''manovijñāna''), there are two new, more or less subliminal forms, viz. ''kliṣṭa-manas'' and ''ālayavijñāna''. The former is a continuous, subtle notion or feeling of 'I', whereas the latter, in accordance with the frequent Chinese rendering, i.e. "store mind," "connaissance-réceptacle, may, in a preliminary way, be characterized as the container or store-house of the latent residues or Impressions of previous actions (''karman'') and mind processes, or, following the usual Tibetan translation ''kun gźi rnam par śes pa'' ("fundamental mind", "Grunderkennen"), as the basic layer of mind processes or even the very basic constituent of the whole living being. It should be kept in mind that (at least in the "orthodox" Yogācāra school) ālayavijñāna is strictly person-bound, each living being having its own ālayavijñāna.<br> The present essay, though also including a few remarks on the origin of ''kliṣṭa-manas'' ( see § 7. 1A. 2. 2), is primarily concerned with the problem of the origin and development of ālayavijñana. Yet, my treatment of this matter is not exhaustive either. I have rather confined myself to dealing with the problem of the origin of ālayavijñāna in a rather limited sense (see § 1.4), and to an attempt to deduce, from my starting-point and the data available in the oldest materials, certain crucial aspects of the early development of this concept.<br> In accordance with the limited scope of the present essay, I feel it justified to confine myself, as for previous research, to a short systematic outline of the essential aspects of what it has contributed to the question of the formation of the concept of ālayavijñāna (§ 1.3). Though I admit that a full account of the history of research on ālayavijñāna would be useful, it would take much more time than I can afford, and anyway it should, in view of the fact that most pertinent works are in Japanese, be written by a Japanese scholar. Nevertheless, apart from specific references in the notes, a few recent theories on the origin of ālayavijñāna will be discussed in detail in § 7, because they advocate solutions considerably differing from mine, and because I should scarcely be justified in setting up a theory of my own if I did not give my reasons for not adopting one or the other of those already set forth.<br> As for the question of the origin of the concept of ālayavijñāna, the solution presented in this essay must remain a hypothetical one. In view of the fact that even basic problems of the literary history of the older Yogācāra texts, esp. of the Yogācārabhūmi, are still unsolved or controversial and since some early materials are known only from fragments—and there may have been others no longer extant in explicit quotations—, statements on the early history of Yogācāra thought are almost inevitably, at least for the time being, bound to be hypothetical. But I think Suguro is right in emphasizing that we have no choice but to try to reconstruct the historical development of Yogācāra thought if we want to re-enact it, as it were, as a dynamic, living process, and not merely take stock of the petrified (and often incoherent) results. Besides, even preliminary observations in terms of a history of ideas may, if handled with caution, on their part be helpful in resolving problems of literary history. But what I consider essential is that, even if we cannot (or cannot yet?), in our hypotheses on matters of the history of ideas (as well as of the literary history) of uncertain periods like early Yogācāra, reach certainty, we are none the less clearly called upon to proceed from mere possibility or non-committal plausibility to probability; i.e. we should try to find out criteria which permit us to single out, from among the at times considerable number of possible explanations, the one which is (or at least those few which are) probable; and it is precisely this that I intend to do in the present essay. (Schmithausen, introductory, programmatic and methodological remarks, Vol. 1, 1–3)<br><br>
(*Author's notes have been omitted)
[https://archive.org/details/yogacharaalayavijnanaoriginanddevelopmentpart1lambertschmithausen_497_G/mode/2up Read Vol. 1 Online]<br>
[https://archive.org/details/yogacharaalayavijnanaoriginanddevelopmentpart2lambertschmithausen_861_T Read Vol. 2 Online]
Books/Ālayavijñāna: On the Origin and the Early Development of a Central Concept of Yogācāra Philosophy. Part 2: Notes, Bibliography and Indices +
Contains notes, a bibliography and indices for Part 1.
[https://archive.org/details/yogacharaalayavijnanaoriginanddevelopmentpart1lambertschmithausen_497_G/mode/2up Read Vol. 1 Online]<br>
[https://archive.org/details/yogacharaalayavijnanaoriginanddevelopmentpart2lambertschmithausen_861_T Read Vol. 2 Online] +
