By Lopön Tenzin Namdak, Gerd Manusch(ed)

Rationalization upon the trail to Liberation
Annotation and observation at the crucial Points
of Primordial knowledge within the Continuity of the Mother
(ma rgyud ye shes thig le'i mchan 'grel thar lam rab gsal)
Oral statement through Lopön Tenzin Namdak Rinpoche
2003, January, twelfth to 21nd, at Triten Norbutse Monastery, Kathmandu, Nepal
Transcribed, edited and brought by means of Gerd Manusch
Editing of the Tibetan via Jean-Luc Achard

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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 id 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 kin concept Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His software on the collage of Virginia
Ð Paul G. Hackett
Contributors 327

Extra resources for The Essential Points of the Primordial Wisdom in the Continuity of the Mother (ma rgyud ye shes thig le)

Example text

This is clear to itself (rang rig). Whoever uses the word `emptiness´ (stong pa nyid) in Buddhism can not compare this knowledge with our understanding. Therefore the Dzogchen view is excellent (mchog). You see, just looking back to your dissolving thought which is disappearing into a state free of form, colour and aspects – empty of all – is not enough. Whoever is satisfied by this `empty´ is not near to the Dzogchen view. This empty state is only temporarily and made artificially. Even it is a real state of being empty it is as most forms of emptinesss, without perfection.

You suppose that it is here or there while you get lost in the fog. ) Our Thigle Nyagcig is empty, clear and empty and clear is inseperable as one (gcig pu). This is clear to itself (rang rig). Whoever uses the word `emptiness´ (stong pa nyid) in Buddhism can not compare this knowledge with our understanding. Therefore the Dzogchen view is excellent (mchog). You see, just looking back to your dissolving thought which is disappearing into a state free of form, colour and aspects – empty of all – is not enough.

Whereas Sutra thinks that the nature is quite different from the nature of Tantra and Dzogchen and its practice must neccessarily focus on both emptiness and accumulation of virtues with two different knowledges, Tantra adds the seeds for visualistion of mandalas and deities to this nature. According to their view this is neccesary in order to achieve the result of Buddhahood which is not only Dharmakaya but also Sambhogakaya91. Tantra says that if you do not practice with a cause for both kayas you cannot achieve their result.

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The Essential Points of the Primordial Wisdom in the Continuity of the Mother (ma rgyud ye shes thig le) by Lopön Tenzin Namdak, Gerd Manusch(ed)


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