By Sam Van Schaik

ISBN-10: 0861713702

ISBN-13: 9780861713707

From Wisdom's acclaimed experiences in Indian and Tibetan Buddhism sequence, researcher and student Sam van Schaik introduces the Nyingma culture of Tibetan Buddhism, having a look heavily at its perform of Dzogchen—and one among Dzogchen's seminal figures, Jigme Lingpa—to make an in depth research of a middle rigidity inside of Buddhism: does enlightenment strengthen steadily, or does it come without warning?

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Desk of Contents
Editor's Introduction
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the identity of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the course Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary creation in
Classical Buddhist Tibet Ð JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object family members conception Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His application on the college of Virginia
Ð Paul G. Hackett
Contributors 327

Additional resources for Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism)

Example text

83 The well is said to have been dug by Vi˚¶u with his discus and filled with the perspiration from the god’s body. However, it is said to have received its name when Íiva, seeing in the well the radiance of a hundred million suns, began praising Vi˚¶u and offered to give him whatever he might ask. When Vi˚¶u replied that his only desire was that the other god should always live there with him, Íiva shook with delight, with the result that an ornament from Íiva’s ear, a ma¶ikar¶ikå, dropped into the well.

To one who sports a lotus in his hand hail. To Nƒlaka¶†ha the tiger hail. 41 The presence of Vi˚¶u is evoked twice by the vocative Hare and, also, by references to a boar and a man-lion, recalling the god’s appearances as an avatåra in those forms. There are numerous Íaivite epithets: Nƒlaka¶†ha, “the blue throated one” (three times);42 Ía©kara, “the beneficent one”; the one who wears a black serpent as a sacred thread; the destroyer of poisons; the siddha; Avalokiteßvara as the Buddhist Ïßvara 43 the great siddha and the lord of siddha yogins.

And that I am forcibly made to give up my wealth (and glorious position). 25 Finally, similar sentiments are voiced by Bali’s grandfather Prahlåda. He says: I consider that great divine grace has been shown unto him (Bali) in that he has been relieved of his fortune which infatuates the mind and bewilders the soul. 26 In much the same way, the våmana-avatåra is also used to extol the virtue of making religious donations in the Íaivite Skanda Purå¶a. There, an imaginative solution is found to the problem of how a story about an offering made to Vi˚¶u might be used to promote the giving of donations to Íiva.

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Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism) by Sam Van Schaik

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