Kyabje Penor Rinpoche has established retreat center in Upstate NY in 1998 within the annual summer one month retreat a type of lineup developed within which after a particular prayer, not every day but often, Rinpoche would give spontaneous advice that came to be known “Heart Teachings”.
Some very short, others went on to over half an hour.
Complete currently known number is 152 and they are all published by year here:
Link to Complete Playlist https://www.youtube.com/playlist?list… These audio files are made at the North American Seat of Palyul Lineage of Tibetan Buddhist transmission within Nyingma tradition. The main teacher is 11th Palyul Lineage throne-holder, 3rd Kyabje Drubwang Pema Norbu Rinpoche. The translation is done by Khenchen Tsewang Gyatso Rinpoche. These teachings were not given in the format of actual instructions, which took place along side on regular retreat schedule. In order to benefit from all such material one is advised to undertake efforts of meeting masters in person and dedicating one self over time to the study and practice that one receives. Therefore all these materials while are becoming more and more available as time passes by are mostly intended for the students of late Kyabje Penor Rinpoche and retreatants within Palyul tradition. Which can be joined at Palyul Retreat Center in the upstate NY and in Namdrolling Monastery in South India. One may also see if there is a local Palyul Center near them. Usually these teachings took place at the main temple of Palyul Retreat Center, during annual one month Summer Retreat as a part of morning recitation of Palyul Namcho preliminary practice. Chant master is Lama Pasang. Audio engineer is John Ward. Audio was digitized by Ani Aileen Williams. Photo by Kongpo Lama Sonam Wangchuk 2003. For more information on the Palyul please visit http://www.palyul.org For more information on the retreat center please visit: http://retreat.palyul.org On the Copyrights: These files are provided only for listening and sharing in this original form, are not to be used for any other purpose without express permission from Palyul Retreat center. The Precious Bodhichitta, If unborn, may it arise, If generated may it never diminish, And may it remain ever-increasing! By current cataloger and uploader Alex Sherab Gyatso -Nothing that I could write here represents anything but my limited and subjective capacity at an attempt of an intro.
We often hear now with a very good, very healthy dose of dark sarcasm something along these lines:
“Education is not necessary, one can just become youtube student, scholar, Guru”
There is some truth to it, youtube is popular and if it is pivoted around spoken word one can listen to it in a way of audio, riding in a car, or the iconing going out for a healthy jog (in the park, maybe?).
Let’s tackle this is traditional social media, youtube, world wide web’s type of way. This post is going to outline things that are easily cross referenced and are almost “known” but in the past would require a number of books to be gone through, for hours.
While I can not promise that you will understand, or even like what I am about to put together, alas there will be also no degree or a certificate of any kind here.
However, who knows maybe something here will be of help to some one.
Let’s start, per-requisites are:
As a start one will need to absorb this framework, this formula rather well.
It’s sole purpose is to make any interested spiritual seeker derive benefit in most direct way possible, without solidification of various points of in-between as make believe final destination.
The four reliances:
The four reliances (Skt. catuḥpratisaraṇa; Tib. རྟོན་པ་བཞི་, tönpa shyi, Wyl.rton pa bzhi) —
Rely on the message of the teacher, not on his personality (gang zag la mi rton/ chos la rton);
Rely on the meaning, not just on the words (tshig la mi rton/ don la rton);
-There is more material available on the page linked above, it is strongly recommended for one to visit the link mentioned and read through.
Now we move onto the next stage where it is important to have a slight framework in place in regards who these names represent, it does not have to be very extensively formed idea, but some knowledge is good. These are the examples that will be used and while their “role” in this article is to give an example, to just mention these greats of Vajrayana Buddhism in it’s self is a good thing.
Samye Monastery in Tibet
Padampa Sangye an Indian Mahasiddha that has visited Tibet and Bhutan, is believed to have lived for well over 300 years and is usually associated with the system of meditation called Chod, in Tibetan that stands for the idea of cutting the ego grasping through offering. Padampa Sangya has met Machik Labdron and Milarepa. https://www.rigpawiki.org/index.php?title=Padampa_Sangye
Kamalaśīla is famously associated with Samye Monastery, it’s original abbot Khenpo Shantarakshita, teaching on stages of meditation and so called “Great Debate” (at Samye). https://www.rigpawiki.org/index.php?title=Kamalashila
Milarepa is likely the most famous Tibetan yogi that has ever lived. Life story of Milarepa written by Tsang Nyon Heruka is the “popular culture” of Tibet for many centuries through it’s appeal of overcoming adversity on the spiritual path and use of poetic songs rich with metaphor. https://www.rigpawiki.org/index.php?title=Milarepa
Bodhidharma is traditionally thought of as traveling Indian Sage, who was born in South India as a prince and who transmitted a number of Indian Buddhist texts in Northern China. Also giving local monks a system of yogic exercise to strengthen them for longer meditation sessions. He himself is said to have cut off his eye lids to stop himself from ever falling asleep in meditation.
Now this above introduces these historical figures that populate imagination of most Himalayan Buddhists as major landmarks.
For the sake of this larger picture that is attempted to be introduced into view here it is good to picture that Buddhist ideas, texts and even systems of Yoga are moving from southern (possibly Tamil Nadu) part of India, with perfect lay-over in Tibet (on the other side of world’s most imposing mountains. And reaches Northern China.
Unlike our current age of the youtube scholarship back then such a far reaching transmission could only happen if at every step of the way there was some one of really high realization, level of embodiment of these teachings. And there are multiple stories that reach us today about this idea Padampa Sangye, Kamalaśīla and Bodhidharma were not three important students, patriarchs, yogis, but in fact were one realized practitioner that has achieved a degree of control over his own life span.
Here is an excerpt from the article that should be very well considered with the view of opening up to the potential of application of the four reliances through the view of Upaya, skillful means of manifesting anything, life, teaching, records of life stories.
About the Translation Below
The translation that I have prepared to accompany this essay is an excerpt from hagiography of the 11/12th C. Lord of Siddhas, Padampa Sangye. This excerpt states Padampa Sangye was none other than the great 8th C. Buddhist master Kamalasila. If this were the case, then by the time Dampa Rinpoche displayed his passing into parinirvana (death) in the early 12th century, he would have been over four hundred years old.
To illustrate how and why we are told to really zero in at the meaning rather then words. There is another story that tells us how Padampa Sangye came to be known as some one that has dark and unattractive looking body. The former prince now Mahasiddha Padampa Sangye was traveling with his friend who originally possessed the body we came to know about. At some point two yogis came upon a whole village that seemed sick and upon investigation of the local river they found that an elephant has died and fallen into the stream contaminating sole source of water, from which the village was drinking everyday. The yogis agreed that they have to move the elephant and that the best way to do so is to leave one’s body, re-animate the body of the elephant and walk it off. The other yogi said that Padampa Sangye should do it as his skill is unrivaled. After leaving his attractive body “empty” he started to work on moving the elephant out of the river. While out companion who was haunted a bit by his own appearance thought that here it is, his chance to never be looked down upon and take over an attractive body of his friend. Which he did, leaving Padmpa Sangye with no choice by to accept the “trade”.
There is also a well known story sited in the Padampa Sangye public wiki page that Kamalaśīla was the one that got the unattractive body off the Padampa Sangye to took over his body while Kamalaśīla was moving a dead animal out as it was contaminating a local stream.
The bottom line that we think to believe is that Kamalaśīla and Padampa Sangye, both have visited Tibet and Kamalaśīla has also gone on to the North China to become known as Bodhidharma.
And so: There is also a story told that one was incarnation of the other. Many stories that do not need to be taken as factual or non-factual, contradictory or coherent. There is no reason to prove anything to anyone, there is no reason to very much look for factual proves outside of the real of wisdom mind. -If you are on the path that is. If this all is a spectator sport to you, where you would not mind to gain recognition but nothing else much. Then at the end of the day you will feel that no you are not drunk but rather ground is moving right under you feet. As endless inconsistencies abound, all over the place, for all of us, all the time.
As Jetsun Milarepa is mentioned above as a practitioner, perfect embodiment of Vajrayana Buddhism with in one life time we can easily remember that there were many stories from his lifetime that put a lot of “stress” onto his contemporaries and us to day understanding of what is real and how things are really “set”.
A well known story is of Milarepa walking around during the rain and taking shelter inside the large, hollow end of a yak’s horn that was on the ground and then singing that horn did not become bigger, or his body smaller. And how this is all related to one’s perception and how him entering into the horn demonstrated achievement of freedom from self imposed limitations.
Rechungpa got lost totally after the showers of hails and rains, when he came to his senses he looked around but did not find his Guru Milarepa. He went searching for his Guru. After some time, he sat down and waited to see his Guru. He saw the yak-horn lying nearby. He also sensed that his Guru’s voice was coming out of it. He went closer to it, and tried to pick it up but it became so heavy that he could hardly move it. He bent down to look through the yak-horn. He saw his Guru sitting comfortably in it. The yak-horn did not grow large but he saw the life-sized Guru in it.
Milarepa from the yak-horn said to Rechungpa, “if you match me at this skill, come in right now.” Rechungpa could not do anything even though he saw there was plenty of room for him, too.
Then, Milarepa sang for Rechungpa, “The pleasure-yearning human body is an ungrateful creditor. Whatever good you do to it, it always plants the seeds of pain. This human body is a bag of filth and dirt; never be proud of it. Rechungpa, but listen to my song! When I look back at my body, I see it as a mirage-city; though I may sustain it for a while, it is doomed to extinction.”
Listening to the mind-touching song of Milarepa, Rechungpa realized that he became proud of his learning, and even attempted to minimize the wisdom of his great Guru. Thus, Milarepa cleared up the ego from the mind of Rechungpa”.
Above is text of this story found online.
Now for the real substance of our so called “course” The main material should be listening to these Talks on Vajrayana in several European cities by Dzongsar Khyentse Rinpoche. Here is the link to a playlist. If taking into account above as frameworks for going directly towards wisdom one should listen to the “Cinderella teachings” as it is mentioned by the Rinpoche and it should be easy to understand.
And when one has listened to all 5 videos here, one is ready to graduate, not sure what, but something for sure. Rejoice !
PS.
I could have just posted the above list and say: “I like it”
But many have done this already as it is. Also the temptation of writing and writing around something to do with brilliance of Dzongsar Khyentse Rinpoche is hard to resist. And in my subjective opinion these talks should be listened to.
Also, recently in social media there was talk of Padampa Sangye, Kamalaśīla and Bodhidharma, from that I saw that all these stories that I mention above are not all that well known and could use a boost.
Happy graduating to all of us, youtube gurus and keyboard warriors.
With continuous waves of birth, old age, sickness and death as long as we read and write here or there it is possible to feel like a “survivor”. But that situation may present further complications, lets try to quickly glance in direction of what may lay on the other side of the threshold.
Within the 20th and 21st centuries we had some of most interesting Buddhist Masters of Buddhism as a whole and certainly of Tibetan Buddhism in particular. The image of the Great Stupa of Tibetan Buddhist traditions founded, built and then broken and swept into the vast ocean of all of humanity is for sure very unique period of Buddhism and Buddhism of Tibet. As a result we had some of the most celebrated masters pass away in places like France, in case of Dudjom Rinpoche, Nepal in case of Chadrel Rinpoche and farther still, Upstate NY in case of Thinley Norbu Rinpoche and Shenphen Dawa Norbu Rinpoche. As well as many others. While I can not say that I am dedicated disciple of Shenphen Dawa Norbu Rinpoche, I did endeavor to visit Rinpoche’s center in NYC and in Upstate NY as much as possible and was able to meet and observe this great master over 10 times. So, while I am not well placed to say anything, it is still an opportunity to try and publish general, meritorious talk for all to read and for myself to contemplate.
In a way of list I set out from these, following markers.
What did we come to think of the act of Historical Buddha’s passing. And how we work with it today. The 12 deeds of Buddha is the life example teaching that we can work on directly, without too much study. Emulating the glorious example in our own life.
What Chardel Sangye Dorje Rinpoche (June 18, 1913 – December 30, 2015) left us in the his last testament was a few short lines and one of them was: “Do not be sad“. This was a kind of Master that one would feel devotion to, without having ever met them, at least in my case. So, it is not easy not to feel sad, it is also difficult to know what some of the direct disciples felt.
Kyabje Dudjom Rinpoche (1904-1987) amongst so much brilliant writing left us with volumes of books that stand apart from all others. And in the famous Prayer to Recognize my own Faults we receive very clear information on the direct focus of the spiritual practice. On the actual work of correcting things with our own view.
And to the reason for writing these few notes out. In Greenville, NY state (not far from Albany) Kyabje Shenphen Dawa Norbu (born February 17, 1950) entered into tukdam meditation on Sunday, 15th of April at 12:02AM
-How not to be sad about that!
How to engage in the correction of the faults of the view that may feel as parting?
In the Glorious Arya Nagarjuna text Praising the Twelve Events in the Life of Lord Budda, in Dharma Samudra translation when we come to the end we read:
In order to motivate those who are complacent in dharma practice,
At the pure ground of Kushinagara
You reached the deathless vajra body.
We praise your deed of passing into parinirvana.
And just like that if we perfectly adjust the view of the Lama to be non other then Buddha himself, with direct sharpness of Lord Nagarjuna we are left with nothing to do but abandon the sadness as much as possible, however hard it maybe, all in favor of practice of view and conduct that actually emulate these great beings that come again and again to guide us on the spiritual path of arrival in certainty that Buddha is always within and never apart, thus can not really ever leave us.
Pictures are from 3rd month and 10th day in Upstate NY, August 13th, 2016. Above, Rinpoche is with his son, during Tsog offering, Tulku Namgyal Dawa Rinpoche. Below is Rinpoche’s seat during the short afternoon break.
With condolences to the Dudjom family on this momentary parting from this brilliant guide of all beings. With aspiration for Rinpoche’s quick return.
Also according to the astrological 12 year cycle it is currently Monkey year,
And according to the five element system it is year of fire element.
It is also year 2143 according to sun / moon cycle, counting from the inception of the Tibetan monarchy.
In this year we have several important days and months, here are a few of them.
1st month is called Bumjur Dawa, it is month during which Buddha displayed miraculous activities to encourage faith and so this month is called month of miracles or multiplication month. All things done during this month are thought to carry multiplied power of great value or by 100,000 times. It’s culmination is on the 15th day, the day of full moon.
4th month called Saga Dawa on the 7th day we remember Buddha’s birth and on the 15th day of full moon we remember Buddha’s enlightenment and passing.
All things done during this month are thought to carry multiplied power of great value or by 100,000 times
6th month is the month during which, on 10th day Guru Rinpoche the Padmasambhava appeared in this world on the wood monkey year 2556(about) years ago in Odiyanna.
1st month: During the 2016 these are the dates for each month.
February 9th – Tuesday. 1st day of 1st month of new 2143 year.
February 17th – Wednesday. 10th day of 1st month. Monthly Guru Rinpoche day.
February 22ns – Monday. 15th day of 1st month. Full moon dasy, Culmination of the month of miracles.
March 4th – Friday. 25th day of 1st month. Monthly Dakini’s day.
4th Month:
May 13th – Friday. 4th month, 7th day, Buddha’s Birth.
May 16th – Monday. 4th month 10th day, Monthly Guru Rinpoche day.
May 21st – Saturday. 4th month 15th day, Full moon day, Culmination of the month on which Buddha displayed birth, passing and enlightenment.
August 6th – Saturday. 4th day of 6th month. Is called ChoKhor Deutchen, day on which Buddha gave 1st Dharma discourse.
August 13th – Saturday. 10th day of the 6th month. Is the month and day when 2556(about) years ago in the year of wood monkey Guru Rinpoche appeared in this world.
August 18th – Thursday. 15th day of 6th month. Full moon day.
August 27th – Saturday. 25th day of 6th month. Monthly Dakini’s day.
Here is a quote from chapter on Solitude, page 40:
“….
Buddha Shakyamuni Said that whoever takes even seven steps toward a solitary place with the intention to attain enlightenment brings about immeasurable benefit.
In ancient times, many sublime individuals like Padmasambhava gave blessings in sacred places for the benefit of future practitioners. In the present time of the kaliyuga, we can receive these blessings from these sacred places. Because of this, we can automatically realize many qualities if we can do our solitary practice with pure intention…”
Sometimes we have fleeting glimpses of the nature of mind. These can be inspired by an exalting piece of music, by the serene happiness we sometimes feel in nature, or by the most ordinary everyday situation. They can arise simply while watching snow slowly drifting down, or seeing the sun rising behind a mountain, or watching a shaft of light falling into a room in a mysteriously moving way. Such moments of illumination, peace, and bliss happen to us all and stay strangely with us.
I think we do, sometimes, half understand these glimpses. But then, modern culture gives us no context or framework in which to comprehend them. Worse still, rather than encouraging us to explore them more deeply and discover where they spring from, we are told in both obvious and subtle ways to shut them out. We know that no one will take us seriously if we try to share them. So we ignore what could be really the most revealing experiences of our lives, if only we understood them. This is perhaps the darkest and most disturbing aspect of modern civilization—its ignorance and repression of who we really are .
-Sogyal Rinpoche in the book “Glimpse After Glimpse” http://www.rigpaus.org/Glimpse/Glimpse.php – “Glimpses” on the web.
Today when i looked at my own page to click on some links i store here, i saw the 10K number of visitors, thanks for coming, every one… However contrived this effort is, i do find some excellent quotes and sneak them in now and then, so there is some benefit here, i am sure!
Thinley Norbu Rinpoche on page 61 of the White Sail quotes:
I, a yogi performing fearless activity
By sustaining the understanding of the pervasive equanimity of samsara and nirvana,
Dance on the supernatural gods and evil of grasping mind
And annihilate the devil of dualistic grasping into ashes.
The full title of the text is Buddhahood Without Meditation: Advice for Making Fully Evident One’s True Face – Natural Great Perfection. Revised Edition by Dudjom Lingpa
Buddhahood Without Meditation, widely known by its subtitle, Nang-jang (Refining Apparent Phenomena), presents the view of the Great Perfection through the approach known as trekchö (cutting through solidity). This second, revised edition is the result of a thorough reexamination of the original English translation done in an effort to clarify the terminology and meaning of Dudjom Lingpa’s text for Western students of the Great Perfection. The glossary as been revised accordingly and expanded to incorporate new terms. It also includes the Tibetan text as edited by H.H.Dudjom Rinpoche, as well has his Structural Analysis and Outline.
“The Nangjang was prepared as an inexhaustible treasure trove of the gift of the Buddha’s teachings, the relics of the dharmakaya.” –H.H.Dudjom Rinpoche [from publisher’s website at: http://www.padmapublishing.com/BOOKS/nangjang.htm]
” THIS TEXT BELONGS to the category of atiyoga, the highest of the nine vehicles that constitute the Buddhist path. Moreover, it is from the short lineage of Dudjom Lingpa, a direct transmission of the Great perfection approach so powerful that even hearing it read aloud ensures that the listener will eventually escape the suffering of samsara.
It should be remembered, however, that to benefit fully from the Nang-jang, one must receive empowerment, oral transmission, and a teachings from a qualified Dzogchen master.” Page V.
Padma Publishing http://www.padmapublishing.com established by late Chagdud Tulku Rinpoche has published very best books on Dzogpa Chenpo, obtaining very high level of scholarship available today to accomplish English language translations, Nang Jang and Choying Dzod also include original Tibetan text and are primary versions for many transmissions given in the West. Picture of Longchen Rabjam above is from Pabma Publishing website.
Buddhahood Without Meditation
A Visionary Account Known as Refining One’s Perception (Nang-jang)
Revised Edition
by Dudjom Lingpa
Buddhahood Without Meditation, widely known by its subtitle, Nang-jang (Refining Apparent Phenomena), presents the view of the Great Perfection through the approach known as trekchö (cutting through solidity). This second, revised edition is the result of a thorough reexamination of the original English translation done in an effort to clarify the terminology and meaning of Dudjom Lingpa’s text for Western students of the Great Perfection. The glossary as been revised accordingly and expanded to incorporate new terms. It also includes the Tibetan text as edited by H.H.Dudjom Rinpoche, as well has his Structural Analysis and Outline.
“The Nangjang was prepared as an inexhaustible treasure trove of the gift of the Buddha’s teachings, the relics of the dharmakaya.” –H.H.Dudjom Rinpoche [from publisher’s website at: http://www.padmapublishing.com/BOOKS/nangjang.htm]
The Precious Treasury of the Basic Space of Phenomena (Chöying Dzöd)
by Longchen Rabjam
Among the works in Longchen Rabjam’s famous collection, The Seven Treasuries, that commonly known as the Chöying Dzöd concerns the spiritual approach known as trekchö (cutting through solidity), which brings spiritual practitioners of the highest acumen to freedom effortlessly.
The Chöying Dzöd consists of two texts: a set of source verses entitled The Precious Treasury of the Basic Space of Phenomena and Longchenpa’s own commentary on those verses, A Treasure Trove of Scriptural Transmission. Although we have published them individually, they are considered companion volumes. Hardcover [from publisher’s website at: http://www.padmapublishing.com/BOOKS/choying.htm]
Some background on the titles of teaching connected to the initial posting, which comes below.
Khandro Nyingtik – Innermost Spirituality of the Dakini [mkha’-‘gro snying-tig]
-Discovered by Pema Ledreltsel [Padma Las-‘brel-rtsal]. Redacted by Longchenpa [Klong-chen Rab-byams-pa]. Vima Nyingtik – Innermost Spirituality of the Vimalamitra [bi-ma’i snying-tig]
-Redacted by Longchenpa Khandro Yangtik – Further Innermost Spirituality of the Dakini [man-ngag mkha’-‘gro yang-tig]
-Redacted and developed as mind treasure by Longchenpa in relationship to Khandro Nyingtik of Padmasambhava. Lama Yangtik – Further Innermost Spirituality of the Guru [bla-ma yang-tik] (Also known as Yangtik Yeshin Norbu – Further Innermost Spirituality, Wishfulfilling Jewel)
-Redacted and developed as mind treasure by Longchenpa in relationship to Vima Nyingtik of Vimalamitra. Zabmo Yangtik – Profound Further Innermost Spirituality [zab-mo yang-tig]
-Mind treasure by Longchenpa condensing Khandro Yangtik and Lama Yangtik. Nyingtik Yabshi – Four-part Innermost Spirituality [snying-thig ya-bzhi].
According to 2nd edition published in Dehli by lama Sherab Gyaltsen in 1975:
Main sections: Volumes 1-2, Lama Yangtik; Volumes 3-6, Vima Nyingtik; Volumes 7-9, Khandro Yangtik; Volumes, 10-11 Khandro Nyingtik; Volumes 12-13 Zabmo Yangtik. Collectively also referred to as the Mother and Son Cycles of Innermost Spirituality.
Source relied to compile definitions of terms above: Nyingma School of Tibetan Buddhism by Kyabje Dudjom Rinpoche.
Initial posting:
Khandro Yangtik, Vima Yangtik and Zabmo Yangtik together are also called Yangtik Namsum (“Three treatises on Inner Essence”) and cover all the essential points of Mengagde class of Dzogpa Chenpo, with particular emphasis on the togyal practice. All 5 treatises together comprise Nyingtik Yabshi. And were published at one point in 11 and in 13 volumes. It is said that if you cannot get the empowerments and transmissions for first 4 teachings Zabmo Yangtik in a way condenses them all, making Zabmo Yangtik a condensation of Nyingtik Yabshi one of the most famous teachings within Nyingma tradition. Receiving such an empowerments can be one of the greatest moments in all of one’s lifetimes. Usually There is some explanation on the empowerments given at the time of empowerments. -With aspiration that all our wishes be accomplished in accordance with Dharma.
This entry is an attempt of a “work in progress”, i am meaning to possibly add more information to it, picture above is of Rigdzin Jigme Lingpa.
The presentation attempted here should include some information on the 3 yana approach to practice, namely: Hinayana, Mahayana and Vajrayana. I will try to mention unique to Nyingma system of nine yana classification as well.
All mistakes and misconceptions are mine and I am sure to have quite a few, regardless of having met excellent teachers.
On philosophical level these 3 vehicles can be understood together with Three Turnings Of the Wheel. However mode of transmission of the Vajrayana teachings makes every opportunity to connect to such teachings very special. Lineage of transmission of Vajrayana teachings usually includes many fully enlightened beings. And teach special direct means on realization of complete liberation which comes through unbroken transmission. It is very fortunate that such teachings are available to us and it is only due to kindness of realized lineage holders.
Hinayana, Mahayana and Vajrayana can also be presented as Vehicles of Self Liberation and Vehicle of Vast Intention to benefit countless sentient beings. With Hinayana as former and Mahayana the later (with Vajrayana having same intention and actually on that level being also Mahayana). These vehicles can also be presented as two types “Casual” and “Resultant”.
Hinayana:
As Thinley Norbu Rinpoche writes in the book Small Golden Key, page 28:
“1. “According to the basic Hinayana Sravakayana, the view is realization of the “egolessness of self.”
And:
2. “According to the basic Pratyekabuddhayana, the view is the realization of the egolessness of self,” and the half-realization of the “egolessness (or insubstantiality) of phenomena,…”
page 28 footnotes:
“The doctrine of cause is so called because in these yanas one’s practice uses the cause of buddhahood.”
And
“The doctrine of result is so called because in these yanas one’s practice uses the result of buddhahood”.
Mahayana: Small Golden Key, page30:
“According to the basic bodhisattvayana, the view is the “two egoless states”: “egolessness of self” and “egolessness” (or insubstantiality) of phenomena”.
On: Superiorities of Mahayana and VajrayanaSmall Golden Key [pages 35 / 36]
“There are many ways in which Mahayana excels Hinayana, all of which can be collected into seven great ways:
Great diligence is benefiting all sentient beings with great joy for countless kalpas.
Great Intention is having not just an ordinary aim, but the aim of the Dharmata, which is vast like the sky.
Great achievements is the achievement for the benefit of oneself and all sentient beings.
Great wisdom is the realization of the two egoless states and the wisdom of inseparable great emptiness and compassion which comes from this realization.
Great skilful means is remaining neither in samsara nor in nirvana, thus benefiting all sentient beings, including oneself.
Great fulfillment is the fulfillment of all great qualities of the Buddha, including the ten strengths.
Great activity is the ability to benefit all sentient beings until samsara is empty.”
Both doctrines of cause and of result teach path to liberation, but doctrine of result is said to be superior, for detailed description one can get the book quoted above and read on their own, it is a very clear and concise book by a most qualified master.
On the view of Vajrayana by an American Buddhist scholar, Reginald Ray. Secret of the Vajra World, page 91:
“In Tibet, it is said that the Vajrayana does not have its own distinctive philosophical position or “view.” Instead, the view of Vajrayana is provided by the Mahayana, including both the second and the third turnings of the wheel of dharma comprising the teachings on emptiness and the buddha nature of the third turning. This is not to say that the Vajrayana does not have its own way of articulating Mahayana philosophy. In fact, the teachings of the second and the third turnings appear in a distinctive way in the Vajrayana, in the context and the idiom of the tantric meditation. Nevertheless, the basic understanding of reality present in the Vajrayana is essentially Mahayanist, and to have a correct understanding of the Vajrayana, one needs some grounding in Mahayana philosophy.”
The recap, I have mentioned 3 ways of classification:
1. Three Yana: Hinayana, Mahayana, Vajrayana
2. Casual vehicles of Shravaka, Pratyekabuddha and Bodhisattva. Resultant vehicles of Mahayana practitioners who practice Vajrayana.
3. Nine yana classification: The three that are within “Doctrine of Cause”: Shravakayana, Pratyekabuddhayana, Bodhisattvayana and the six that are within “Doctrine of result”: Kriya, Upa, Yoga are the vehicles of outer tantra, Mahayoga, Anuyoga and Atiyoga (Dzogpa Chenpo) are the vehicles of inner tantra.
For best presentation of the particular attributes of each of the nine yanas it is best to consult “The Nyingma School of Tibetan Buddhism” by Kyabje Dudjom Rinpoche.
Out of the nine yana systems the teachings of unsurpassable Great Perfection, the Dzogchen are supreme.
At this point it is difficult to present anything coherent for me because of the vast scope of the materials touched upon in just a name “Dzogpa Chenpo” or Great Perfection / Completion, for I am not a scholar that can retain in memory what I read or understand what is written well. I am also only a very well distracted meditator at most. However whenever all the lamas at the feet of who I ever bowed as crown ornaments of the doctrine mention Dzogpa Chenpo, Dzogchen then just such a mention fills my heart with joy. With aspiration that every one who reads these wonderful quotations and my loose ramblings come to hear about such things in person from a realized Lama.
There is this well known book: by Longchen Rabjam, Introduced, Translated and Annotated by Tulku Thondup, Edited by Harold Talbot The Practice of Dzogchen, Page 91:
“Distinctions of the Teachings Of The Two Turnings Of The Wheel
Sogpo Tendar explains the differences between the views of the Second and Third Turnings of the Wheel: [ST 244b/3]
In the Second Turning of the Wheel, Buddha elucidated all the phenomena exists through the “three doors of liberation” (emptiness, freedom from characteristics, and freedom from aspirations) in order to liberate from apprehension of the antidotes (to the defilements)….(The Buddha-essence) is discoursed on (in the Third Turning of the Wheel) but (the Second Turning of the Wheel) is more appropriate, in conventional terms, as the antidote to the elaborate theories…. The Last (Third) Turning of the Wheel is extensively vast in discoursing upon the inconceivable primordial wisdom, the source of (ten) strengths, etc., the ocean of virtues. But it is not the case that the Second Turning of the Wheel doesn’t discourse on it. As, for example, in Sancaya sutra (mDo sDud-pa) it is said:
“If there is no Primordial Wisdom, there is no development and enlightenment.
The ocean-like virtues if the Buddhas will also not be there.” ”
More from the same page:
“The Goal of Dzogpa Chenpo Is The Attainment of Buddha-Essence
The meditation in Dzogpa Chenpo is to realize the Intrinsic Awareness, the Buddha-essence, and perfection of the realization is the result, attainment of Buddhahood.”
Page 93:
“Dzogpa Chenpo Is Based on The Second Turning Of The Wheel
According to Jigmed Lingpa, Dzogpa Chenpo is based on the second Turning of the Wheel as it emphasizes elimination of elaborations through the means of the “three doors of liberation”: [ns 264b/3]
The discriminating Intrinsic Self Awareness
Which is the essence of the “three (doors of) liberation”
Taught by the Victorious One (Buddha) in the Second Turning of the Wheel,
Is naturally present as the Buddha-essence in the nature (Khams) of living beings, and it is called Dzogpa Chenpo.”
What follows is explanation that Dzogpa Chenpo can be understood as essence of the Second as well as the Third Turnings of the Wheel. Then explanation is given of distinctions of the teachings on Buddha-Essence as it is taught in Sutric yanas and as it is actually taught in Dzogpa Chenpo.
Page 95:
“Superiority Of The Buddha Nature As It Is Taught In Dzogpa Chenpo
If Buddha-Essence is Taught in the lower yanas, what distinguishes Dzogpa Chenpo? The unique distinction of Dzogpa Chenpo is not the Buddha-Essence but the profundity of its view of the Buddha-Essence and the swiftness of its path of training in it.”
Now, as Nyingmapas we have these profound teachings still available to us through immeasurable kindness of the Lineage Holders of such teachings and we are blessed with many explanations on all the essential points.
Here is a short quotation from: Mipham’s Beacon Of Certainty: Illuminating The View of Dzogchen, The Great Perfection by an American scholar John Whitney Pettit. Page 127:
“Among the three Dharma wheel teachings the complete unerring path, which were turned by our most skilful teacher in order to train his disciples, the most excellent and sublime is the Prajnaparamita.”
-Above quote is said to be anonymous and comes from opening lines of the preface to Kunzang Palden Rinpoche (who was one of the heart sons of Lama Mipham Rinpoche) commentary on Lama Mipham’s Beacon of Certainty.
On the Theravada.
There are also advantages to referring to adherents of Hinayana as Theravada, for it seems that it is more respectful to replace “Lesser Vehicle” with “Doctrine of the Elders” which has historic roots and traces it’s history to the times of writing of Buddhist Canon during the Buddhist Councils. Here is a “Timeline” as it is presented online at this site:
“543 -479 BCE: 1st Buddhist Council in Rajaghgraha during the rains retreat following the Buddha’s Parinibbana. 500 Arahant Bhikkhus, led by Ven. Mahakassapa, gather to recite the entire body of the Buddha’s teachings. The recitation of the Vinaya by Ven. Upali becomes accepted as the Vinaya Pitaka; the recitation of the Dhamma by Ven. Ananda becomes established as the Sutta Pitaka. {1,4}
443-379 BCE: 2nd Buddhist Council in Vesali, 100 years after the Buddha’s parinirvana, to discuss controversial points of Vinaya. The first schism of the Sangha occurs, in which the Mahasanghika school parts ways with the traditionalist Sthaviravadins. At issue is the Mahasanghika’s reluctance to accept the Suttas and the Vinaya as the final authority on the Buddha’s teachings. This schism marks the first beginnings of what would later evolve into Mahayana Buddhism.
297 BCE: King Asoka (274-236 BCE) converted to Buddhism; Buddhism developed from small local group to state religion.
247 (308?) BCE : 3rd Buddhist Council, convened by King Asoka at Pataliputra (Patan?) India. Disputes on points of doctrine lead to further schisms, spawning the Sarvastivadin and Vibhajjavadin sects. The two Pitakas are enlarged to include the Abidhamma, forming the Tripitaka (three baskets.)The Abhidhamma Pitaka is recited at the Council. The modern Pali Tipitaka is now essentially complete, although some scholars have suggested that at least two parts of the extant Canon — the Parivara in the Vinaya, and the Apadana in the Sutta — may date from a later period. Asoka sends missionaries to Sri Lanka ( his son Mahindra), Kanara, Karnataka, Kashmir, Himalaya region, Burma, Afghanistan and even Egypt, Macedonia and Cyrene.
240 BCE Sri Lanka: Ven. Mahinda establishes the Mahavihara (Great Monastery) of Anuradhapura, Sri Lanka. The Vibhajjavadin community living there becomes known as the Theravadins. Mahinda’s sister, Ven. Sanghamitta, arrives in Sri Lanka with a cutting from the original Bo tree, and establishes the bhikkhuni-sangha (nuns) in Sri Lanka.”
Kyabje Penor Rinpoche has established retreat center in Upstate NY in 1998 within the annual summer one month retreat a type of lineup developed within which after a particular prayer, not every day but often, Rinpoche would give spontaneous advice that came to be known “Heart Teachings”.
t further complications, lets try to quickly glance in direction of what may lay on the other side of the threshold.
choying.org 