TRADITION · branch of Nyingma
Dzogchen
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La vía tiene dos nombres en la misma frase, y quien firma el prólogo del volumen los usa juntos al declarar para quién se publica: «The publication of Longchen Rabjam’s Seven Treasuries should be a cause for rejoicing among deeply committed Englishspeaking Buddhists who aspire to realize the dzogchen, or great perfection, teachings of vajrayana Buddhism.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 5». El texto raíz la nombra por su cuenta con una tercera forma, más corta: «Through realization, within the vast expanse of being, of the true nature of phenomena— coming from nowhere, going nowhere, and abiding nowhere at all— there is “the enlightened intent of the total freedom of the three realms.” This is the transmission of ati—spontaneous presence, the vajra heart essence, arising from the wholly positive expanse of supreme spaciousness.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 53», y vuelve a ella al describir la transmisión que declara suprema: «The transmission of supreme yoga—the sublime secret of ati— is that of resting in genuine being, just as it is—naturally occurring timeless awareness— within the spacious state in which there is no distinction between self and other. So the ultimate meaning of the enlightened perspectives of all three lower approaches is subsumed within this sublime heart essence.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 59».
El aparato del ciclo tibetano da la cuarta forma y, con ella, la casa. El glosario sitúa el Atiyoga en la cuenta de los nueve vehículos: «Atiyoga shin-tu rnal-’byor The highest or ninth of the nine vehicles, and the third of the three inner classes of tantra, according to the Nyingma school of Tibetan Buddhism, which is otherwise known as the Great Perfection (rdzogs-pa chen-po).» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 351», y explica el nombre de la Gran Perfección adjudicándolo a la misma escuela: «Great Perfection rdzogs-pa chen-po, Skt. mahāsandhi Great Perfection is a synonym for Atiyoga, the highest of the nine vehicles according to the Nyingma tradition. Atiyoga is known as the Great Perfection because both the generation and perfection stages of meditation are effortlessly present.» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 381». El mismo glosario reparte la vía en tres clases según qué acentúa cada una: «tantra texts and instructions of Atiyoga, contained in the Collected Tantras of the Nyingmapa, are divided into three classes: the Mental Class (sems-sde), which emphasises the radiance (gsal-ba’i cha) of the nature of mind (sems-nyid); the Spatial Class (klongsde ) which emphasises the emptiness (stong-pa’i cha) of reality’s expanse (dharmadhātu ); and the Esoteric Instructional Class (man-ngag-gi sde), in which these aspects are given equal emphasis and in which the meditative techniques of Cutting through Resistance (khregs-chod) and All-surpassing Realisation (thod-rgal) lead respectively to the realisation of the Buddha-body of Reality and the Buddha-body of Form.» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 382».
De su lugar entre los enfoques, la vía dice el suyo sin rodeos. El texto raíz lo declara de entrada: «The very pinnacle of spiritual approaches, the expanse in which the sun and moon orbit the most majestic mountain, is the expanse of the vajra heart essence—spontaneously present and utterly lucid— the expanse of the naturally settled state that entails no effort or achievement. Listen as I explain this superb, timelessly infinite expanse.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 13», y Chagdud Tulku Rinpoche lo repite desde el prólogo: «Among Buddhist teachings, none are more profound, more capable of freeing the mind from its most subtle obscurations, than those of the great perfection.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 5».
Lo que la vía pone como primero es una presencia que no se produce. El texto raíz abre con ella: «Naturally occurring timeless awareness—utterly lucid awakened mind— is something marvelous and superb, primordially and spontaneously present. It is the treasury from which comes the universe of appearances and possibilities, whether of samsara or nirvana. Homage to that unwavering state, free of elaboration.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 13», y de la gran perfección dice que en ella samsara y nirvana no se distinguen: «One abides in an omnipresent state in which what are characterized as sense objects do not exist as objects. Since there is omnipresent awareness, timeless and nondual, within the state of great perfection—the indivisibility of samsara and nirvana— everything is in a state of infinite evenness, without acceptance or rejection.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 95». Por eso niega al método el esfuerzo y el logro: «Therefore, the sublime secret—great perfection—does not stray from basic space, and the expressions of dynamic energy resolve within the ground of being. Enlightened intent abides as an unwavering state of equalness. Within this context, there is no cause and effect, no concerted effort.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 111», y marca una distinción que llama crucial: «It is crucial that you distinguish between this and a one-pointed state of calm abiding. This is the enlightened intent of natural great perfection.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 111».
La vía se deslinda además de lo que considera su confusión más cercana, y es la única disputa con contemporáneos que el texto raíz plantea: «allege that thought patterns, stirring and proliferating, are awakened mind. All of these fools are submerged in darkness, far from the meaning of natural great perfection.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 51». Y se objeta a sí misma un elogio: «Although great perfection is timeless and infinite, without fixed depth or extent, to claim that it is “unfathomable” is a fool’s attitude. What the ati approach reveals as a boundless, unique state» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 79».
De la transmisión, quien firma el prólogo declara la dificultad que la propia doctrina le impone: «Yet, because great perfection transmission leads to wisdom beyond words and concepts, the translation of dzogchen texts presents tremendous difficulties.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 5», y la razón con que la asume: «I respect their opinion, but feel that those of us with the supreme fortune to have received authentic transmission from great dzogchen masters have a responsibility to maintain the oral lineage, including the translation of texts, as well as the mind-to-mind lineage of realization.» «Longchen Rabjam — The Precious Treasury of the Basic Space of Phenomena (tr. Barron, 2001) · p. 5». El Dalai Lama describe qué pide la vía al alumno: «Following the practices of the Dzogchen teachings of the Nyingma school the student is directly introduced by an authentic spiritual teacher to the very nature of his or her mind as pure awareness. This is the focus of the ‘Cutting through Resistance’ (khregs-chod) aspect of the Dzogchen path and this is complemented by the All-surpassing Realisation (thod-rgal) practices which focus on eliciting and recognising the radiances of pristine cognition.» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 17».
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18 entries«The publication of Longchen Rabjam’s Seven Treasuries should be a cause for rejoicing among deeply committed Englishspeaking Buddhists who aspire to realize the dzogchen, or great perfection, teachings of vajrayana Buddhism.» — en el prólogo, Chagdud Tulku Rinpoche coloca la serie entera dentro del dzogchen o gran perfección del budismo vajrayana; el troceo parte *English-speaking* a fin de renglón.
«Through realization, within the vast expanse of being, of the true nature of phenomena— coming from nowhere, going nowhere, and abiding nowhere at all— there is “the enlightened intent of the total freedom of the three realms.” This is the transmission of ati—spontaneous presence, the vajra heart essence, arising from the wholly positive expanse of supreme spaciousness.» — el texto raíz nombra la transmisión de ati: presencia espontánea y esencia del corazón vajra.
«The transmission of supreme yoga—the sublime secret of ati— is that of resting in genuine being, just as it is—naturally occurring timeless awareness— within the spacious state in which there is no distinction between self and other. So the ultimate meaning of the enlightened perspectives of all three lower approaches is subsumed within this sublime heart essence.» — el texto raíz llama a la transmisión del yoga supremo el secreto sublime de ati, y le asigna por contenido reposar en el ser genuino tal cual es.
«Atiyoga shin-tu rnal-’byor The highest or ninth of the nine vehicles, and the third of the three inner classes of tantra, according to the Nyingma school of Tibetan Buddhism, which is otherwise known as the Great Perfection (rdzogs-pa chen-po).» — el glosario del ciclo tibetano identifica el Atiyoga con el noveno y más alto vehículo de la cuenta Nyingma y lo nombra también Gran Perfección; es el pasaje que sostiene la filiación de esta ficha.
«Great Perfection rdzogs-pa chen-po, Skt. mahāsandhi Great Perfection is a synonym for Atiyoga, the highest of the nine vehicles according to the Nyingma tradition. Atiyoga is known as the Great Perfection because both the generation and perfection stages of meditation are effortlessly present.» — el mismo glosario explica el nombre y lo adjudica a la tradición Nyingma: en la Gran Perfección las fases de generación y perfección están presentes sin esfuerzo.
«tantra texts and instructions of Atiyoga, contained in the Collected Tantras of the Nyingmapa, are divided into three classes: the Mental Class (sems-sde), which emphasises the radiance (gsal-ba’i cha) of the nature of mind (sems-nyid); the Spatial Class (klongsde ) which emphasises the emptiness (stong-pa’i cha) of reality’s expanse (dharmadhātu ); and the Esoteric Instructional Class (man-ngag-gi sde), in which these aspects are given equal emphasis and in which the meditative techniques of Cutting through Resistance (khregs-chod) and All-surpassing Realisation (thod-rgal) lead respectively to the realisation of the Buddha-body of Reality and the Buddha-body of Form.» — el glosario reparte el Atiyoga en tres clases según qué acentúan; el tramo empieza en la plana anterior.
«The very pinnacle of spiritual approaches, the expanse in which the sun and moon orbit the most majestic mountain, is the expanse of the vajra heart essence—spontaneously present and utterly lucid— the expanse of the naturally settled state that entails no effort or achievement. Listen as I explain this superb, timelessly infinite expanse.» — el texto raíz declara de entrada la posición que se da entre los enfoques espirituales: la cima, y un estado naturalmente asentado que no exige esfuerzo ni logro.
«Among Buddhist teachings, none are more profound, more capable of freeing the mind from its most subtle obscurations, than those of the great perfection.» — Chagdud Tulku Rinpoche coloca a la gran perfección en la cima dentro del budismo, por su capacidad de liberar la mente de los oscurecimientos más sutiles.
«Naturally occurring timeless awareness—utterly lucid awakened mind— is something marvelous and superb, primordially and spontaneously present. It is the treasury from which comes the universe of appearances and possibilities, whether of samsara or nirvana. Homage to that unwavering state, free of elaboration.» — apertura del texto raíz: Longchenpa nombra lo primario como conciencia atemporal que ocurre por sí sola, presente desde el origen y sin producirse.
«One abides in an omnipresent state in which what are characterized as sense objects do not exist as objects. Since there is omnipresent awareness, timeless and nondual, within the state of great perfection—the indivisibility of samsara and nirvana— everything is in a state of infinite evenness, without acceptance or rejection.» — el texto raíz cierra el tramo con la gran perfección como indivisibilidad de samsara y nirvana.
«Therefore, the sublime secret—great perfection—does not stray from basic space, and the expressions of dynamic energy resolve within the ground of being. Enlightened intent abides as an unwavering state of equalness. Within this context, there is no cause and effect, no concerted effort.» — el secreto sublime no se aparta del espacio básico, y en ese contexto el texto raíz niega causa, efecto y esfuerzo concertado.
«It is crucial that you distinguish between this and a one-pointed state of calm abiding. This is the enlightened intent of natural great perfection.» — la distinción que el texto raíz declara crucial, contra la confusión con un estado unipuntual de calma permanente.
«allege that thought patterns, stirring and proliferating, are awakened mind. All of these fools are submerged in darkness, far from the meaning of natural great perfection.» — la única disputa con contemporáneos que el texto raíz plantea: tomar por mente despierta los patrones de pensamiento que se agitan y proliferan.
«Although great perfection is timeless and infinite, without fixed depth or extent, to claim that it is “unfathomable” is a fool’s attitude. What the ati approach reveals as a boundless, unique state» — quinta estrofa, y la única que objeta un elogio: llamar insondable a la gran perfección es también actitud de necio.
«Yet, because great perfection transmission leads to wisdom beyond words and concepts, the translation of dzogchen texts presents tremendous difficulties.» — el prólogo declara la dificultad que la doctrina impone a su propia traducción.
«I respect their opinion, but feel that those of us with the supreme fortune to have received authentic transmission from great dzogchen masters have a responsibility to maintain the oral lineage, including the translation of texts, as well as the mind-to-mind lineage of realization.» — y la razón con que Chagdud Tulku Rinpoche la asume: quien recibió transmisión auténtica tiene la responsabilidad de mantener el linaje oral.
«Following the practices of the Dzogchen teachings of the Nyingma school the student is directly introduced by an authentic spiritual teacher to the very nature of his or her mind as pure awareness. This is the focus of the ‘Cutting through Resistance’ (khregs-chod) aspect of the Dzogchen path and this is complemented by the All-surpassing Realisation (thod-rgal) practices which focus on eliciting and recognising the radiances of pristine cognition.» — el Dalai Lama describe la introducción directa que un maestro auténtico hace a la naturaleza de la mente como consciencia pura, y nombra los dos aspectos del camino.
«Nyingthig snying-thig The teachings known as the ‘Innermost Spirituality’ or ‘Heart-Essence’ (snying-thig) are the most important and essential pith instructions within the esoteric instructional class (upadeśavarga) of Atiyoga, including the techniques of Cutting through Resistance and All-surpassing Realisation. Two distinct lineages of these teachings were introduced from India by Padmasambhava and Vimalamitra» — el glosario define la Espiritualidad Más Interior como las instrucciones esenciales de la clase instruccional esotérica del Atiyoga, con dos linajes traídos de la India.