By Sam Van Schaik
From Wisdom's acclaimed stories in Indian and Tibetan Buddhism sequence, researcher and pupil 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 center rigidity inside of Buddhism: does enlightenment improve steadily, or does it come all of sudden?
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Extra info for Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (Studies in Indian and Tibetan Buddhism)
St. Petersburg: Imperial Academy of Sciences, 1868. Tibetan text of quotations from Buddhapalita P = Bstan 'gyur Dbu ma Tsa, Peking edition (in volume 95 of The Tibetan Tripitaka. Peking Edition, D. T. ). Tokyo-Kyoto: Tibetan Tripitaka Research Institute, 1957-1961 ). D = Bstan 'gyur Dbu ma Tsa, Derge Edition (in volume I of Sde dge Tibetan Tripitaka Bstan l:zgyur, K. Hayashima, J. Takasaki, Z. Yamaguchi, andY. ). Tokyo: Sekai Seiten Kanko Kyokai, 1977). (I) ... slob dpon rten cing 'brei par 'byung ba rjes su stan par bzhed pas I rten cing 'brei par 'byung ba 'i zab mo nyid yang dag pa ji Ita ba bzhin du gzigs pas ...
In his commentary on MMK 19-4, Buddhapalita considers a number of relative categories: past, present, and future; best, middling, and worst; beginning, middle, and end; far and near; former and later; oneness and separateness; identity and difference; cause and result; long and short; small and large; self and nonself; conditioned and unconditioned; one and two and many. He concludes by saying, (37) Therefore all those, too, are not established by themselves in reality. They are stated according to worldly convention.
And he also says, ( 16) ... all conceptual constructions (rtog pa, probably kalpanii) of entities and nonentities lead to the faults of permanence and annihilation; but dependent origination stands outside of views of entities and nonentities. Therefore it is free from the faults of the views of permanence and annihilation. And similarly, (17) Therefore we teach that because [the skandhas, dhiitus and iiyatanas ]Z 2 are dependently originated, they are free from the faults of existence and nonexistence, not annihilated [and] not eternal ...