By Gidi Ifergan

This learn explores certainly one of Tibet's maximum thinkers, Longchenpa (1308-1364), in the context of the `rhetoric of negation', an excessive critique of philosophical perspectives and religious practices that monitors their lack of ability to steer on to liberation. Like that of his predecessors, Longchenpa's rhetoric of negation aimed to dismantle compulsive conceptualising psychological approaches, which creates a lack. notwithstanding, Longchenpa went one step additional and overcame the futile liberation of religious practices by way of creatively remodeling his rhetoric of negation right into a pedagogy in a position to facilitating the adventure of usual knowledge, or liberation. The e-book makes an attempt to track and show Longchenpa's transformation from negation into an event of common expertise, after which discover even if such transformation is appropriate with the 2 Truths doctrine and Dzogchen's suggestion of non-duality. Such an inquiry additionally has broader implications for any technique utilized inside of a non-dual soteriological method. The learn additionally emphasizes Longchenpa's position as a instructor of liberation, which has no longer been explored in educational study of his texts. also, it contextualizes him biographically and traditionally. The contextualization "humanizes" and depicts a "realistic" portrait of Longchenpa, and determines his place within the Tibetan realities of his time, wondering even if it had any implications that formed his 'rhetoric of negation'.

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Additional info for The Man From Samye: Longchenpa on Praxis, Its Negation and Liberation

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Dunhuang , in the period from the 7th to the 10th centuries , was an important trade city on the Silk Road and an influential Buddhist centre. Dunhuang was taken by the Tibetan army in became a Tibetan administrative hub , 7 87 and in addition to remaining a centre for Buddhism. Accordingly , the bulk of the texts that were found concerned administrative matters as well as Tibetan Buddhist materials belonging to the sutra (sutra) system. Of these texts , Karmay 105 was able to retrieve two works of Dzogchen which are included among the 18 tantras of Dzogchen Semde , and which display the essence and key terms of Dzogchen texts: The Cuckoo of the State of Presence (Rig pa ' i khu byug),106 which makes use of The Man From Samye 30 common terms found in early Dzogchen and the Small Hidden Grain (sBas pa 'i sgum chung), attributed to Buddhagupta , who categorized the text as belonging to the class of Atiyoga .

They have responded in this manner because they are interested to position Padmasambhava as a prominent figure who had a profound influence on the way Buddhism was established in Tibet and to elevate his role in its early dissemination. This is more than likely because they too were "treasure revealers" of Padmasambhava's Dzogchen teachings and they regarded Padmasambhava as an authority figure whose prominence became a seal of authenticity for the Buddhist teachings imparted by them. Furthermore , the Fifth Dalai Lama came from a Nyingma family background , which serves to explain his commitment to and interest in that tradition.

In order to endure his abiding in the experience of natural awareness , the student is provided with the practice for meditative stability in which natural awareness integrated with apparent sense-objects serves as a departure point for the aforesaid practice. The crucial point in this practice of meditative stability is that the means as natural awareness and the end as natural awareness are identical , therefore the dichotomy between means and ends is annihilated. In this respect I will demonstrate how in this natural meditative stability any subject - object means end dichotomies cease to exist , which m akes the practice for meditative stability compatible with Dzogchen's view of non-duality , hence a non-dual practice.

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