Nyingma

«Nyingma rnying-ma The oldest school of Tibetan Buddhism, based on the teaching traditions and texts introduced to Tibet during the earliest phase of Buddhist propagation, which coincided with the reigns of the Buddhist kings of the Yarlung dynasty in the eighth to ninth centuries. These traditions were introduced from India by Padmasambhava , Vimalamitra and others, and maintained in Tibet by the twenty-five disciples of Padmasambhava.» — el glosario define la escuela a la que el ciclo pertenece como la más antigua del budismo tibetano, fundada en lo introducido desde la India por Padmasambhava y Vimalamitra en los siglos VIII y IX.

«The distinction between the old and new schools of Tibetan Buddhism is made on the basis of the interregnum which followed the persecution of Buddhism during the ninth century and preceded the second or later phase of Buddhist propagation when a further corpus of Buddhist literature was introduced from India by Marpa, Drokmi Lotsāwa, Atiśa, Rinchen Zangpo and others during the eleventh century. Lineages derived from the earlier phase and works translated before the interregnum are known as Nyingma, or the ‘Ancient Translation school’, in contrast to those which emerged thereafter and are known as Sarma, or the ‘New Translation schools’.» — la misma entrada explica en qué consiste ser antiguo: el corte es el interregno del siglo IX, y lo traducido antes es Nyingma y lo posterior Sarma.

«Tibetan Buddhism today is defined primarily by four schools: the Nyingma, Sakya, Kagyu, and Kadarn/Geluk. Among these, the Nyingma, or "Ancient School," is unique in that it takes its foundation in the early spreading of the dharma.» — Ray cuenta las cuatro escuelas y aparta al Nyingma por fundarse en la difusión temprana; el troceo imprime *Kadarn/Geluk*.

«For the Nyingmapas, who represent one classical approach, the practice of the Vajrayana is the centerpiece of the spiritual life. As we have seen, the core transmission of the Nyingma lineage is the tantric teaching of Padmasambhava, Yeshe Tsogyal, and people like Vimalamitra and Vairochana. From them derive the rich array of tantric lineages that were carried through the period after Ralpachen and into the time of the later spreading and beyond by individual yogins, small communities of hermits, and families of lay practitioners.» — la posición nyingma según Ray: el Vajrayana como centro de la vida espiritual, con linajes llevados por yoguis sueltos, ermitaños y familias de laicos; es el pasaje que sostiene la filiación de esta ficha.

«The Nyingmapa are the followers of the oldest of all the schools of Tibetan Buddhism, tracing their lineage back to the first wave of transmission of the Buddhist teachings to Tibet, to the royal dynastic period of Tibetan history in the eighth century, when great Indian masters such as Padmasambhava, Vimalamitra and Buddhaguhya initially introduced the three inner classes of tantra: Mahāyoga, Anuyoga and Atiyoga. These tantra texts are differentiated on the basis of their distinctive meditative techniques, known respectively as the generation stage, the perfection stage and the Great Perfection (Dzogchen).» — Dorje define a los Nyingmapa por su linaje hasta la primera ola de transmisión del siglo VIII y nombra las tres clases internas de tantra con sus técnicas meditativas propias.

«The Great Liberation by Hearing in the Intermediate States is an outstanding example of Nyingma literature.» — el propio ciclo se declara ejemplo sobresaliente de la literatura de esta escuela.

«The practice of generating oneself as the meditational deity is found in all four classes of tantra. However, these methods are taught in their most sophisticated forms in the class of Highest Yoga Tantra. Depending on the spiritual capacities of the practitioner the tantras describe a graduated series of methods for generating oneself as the meditational deity. In the New Translation schools there is a systematisation according to four levels of capacity and in the Nyingma (or Old Translation) school the highest level of» — el Dalai Lama distingue la sistematización de las escuelas de Nueva Traducción de la de la escuela Nyingma; la frase sigue en la plana siguiente.

«practice is further subdivided into three methods: Mahāyoga, Anuyoga and Atiyoga.» — el cierre de esa frase nombra las tres subdivisiones del nivel más alto en la escuela Nyingma.

«The particular literature of the Nyingma school comprises translations from Sanskrit and other languages, which are preserved in the twenty-six volume Collected Tantras of the Nyingmapa (rNying-ma’i rgyud-’bum), and a companion anthology of commentarial treatises, written by successive generations of Indian and Tibetan lineage holders. The latter, which has been faithfully handed down through a ‘long lineage of oral precepts’ (ring-brgyud bka’-ma), that is to say through an unbroken lineage of transmission from one generation of accomplished masters to the next, is continually growing and currently comprises 120 volumes in a recently published edition.» — Dorje describe el corpus propio de la escuela: los veintiséis volúmenes de los Tantras Reunidos de los Nyingmapa y la antología transmitida por el largo linaje de preceptos orales.

«The Collected Tantras of the Nyingmapa has three main sections, corresponding to the compilations of Atiyoga, Anuyoga and Mahāyoga. Among them, the most influential single text is the Guhyagarbha Tantra, a revelation of the primordial buddha Samantabhadra, transmitted through Vajrasattva and Guhyapati» — Dorje nombra el texto más influyente de esa colección, el Guhyagarbha Tantra, y lo declara revelación del buda primordial Samantabhadra.

«This notion of the concealment of texts in the form of treasure had precedents in both Indian and Chinese Buddhism. Nāgārjuna, for example, is said to have received the Prajñāpāramitā Sūtras in the form of treasure from the ocean-depths, and, according to Nyingma doxographers, a recension of Mahāyoga Tantras was revealed to the eight teachers of Padmasambhava, at» — Dorje busca precedentes del tesoro en la India y en China, con Nāgārjuna recibiendo los Sūtras de la Perfección de la Sabiduría del fondo del océano.

«The direct introduction to intrinsic awareness is a distinctive teaching within the Nyingma school and the principal subject matter of Chapter 4. This practice is a central component of the Esoteric Instructional Class (upadeśa) of Atiyoga, where it is known as Cutting throuth Resistance (khregs-chod).» — el glosario declara de quién es la enseñanza que el capítulo 4 del ciclo traduce: la introducción directa a la consciencia intrínseca, propia de la escuela Nyingma; el troceo imprime *throuth*.

«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 identifica el Atiyoga con el noveno y más alto vehículo de la cuenta Nyingma y lo nombra también Gran Perfección.

«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 glosario explica el nombre de la Gran Perfección: en ella las fases de generación y perfección están presentes sin esfuerzo.

«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 Dzogchen.

«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.

«The Nyingma master Dudjom Rinpoche explains the evolution of bewilderment from fundamental ignorance in three phases: first, the fundamental ignorance of self-identity (bdag-nyid gcig-pu’i ma-rig-pa) is not recognised to be false; second, the coemergent ignorance (lhan-skyes ma-rig-pa) ensures that the consciousness of self-identity and non-recognition of actual reality coincide; and, third, the fundamental ignorance of the imaginary (kun-btags ma-rig-pa) generates bewilderment, through which one’s own bewildering perceptions are externally discerned in terms of the subject-object dichotomy, giving rise to all the sufferings of cyclic existence.» — la explicación Nyingma de la ignorancia fundamental que el glosario da con firmante, repartida en tres fases por Dudjom Rinpoche.