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2018
This selection features profound, provocative, and at times humorous texts from leading figures associated with the Rimé tradition of Tibetan Buddhism. The emphasis of these works is on the esoteric path of Dzogchen, or the Great Perfection, through which the nature of reality is pointed out directly, just as it is. Throughout the book the translator provides clear, succinct introductions to the individual translations, expertly setting the scene and guiding the reader through a world of intellectual renaissance, intersectarian debate, and the imparting of cherished insights. Through this, one truth above all becomes apparent: that genuine wisdom means transcending the limited confines of the ordinary mind.
This article is an introduction to the philosophy of mind that developed within the syncretistic rDzogs chen (Great Perfection) tradition of Tibetan Buddhism between the 8th and 14th centuries CE. Despite the growing interest in this tradition in recent decades, there has so far been no systematic appraisal of its views on mind that traces their evolution and complex relationships with antecedent Buddhist philosophies of mind. These views merit attention not only because of their intrinsic interest and relevance to contemporary consciousness studies but also because they provide an essential key to understanding the tradition's leading ideas and practices. From a traditional standpoint, discerning the nature and structure of human consciousness in accordance with the crucial distinction between dualistic mind (sems) and primordial knowing (ye shes) is deemed indispensable to understanding rDzogs chen view and meditation. To this end, the present article focuses on how this distinction allowed rDzogs chen adepts to precisely describe, on the basis of careful first-personal observation, what occurs when a human being becomes a buddha, and to articulate a disclosive model of goal-realization commensurate with their findings. It traces the development of the distinction within its historical and doctrinal contexts and then examines its subsequent clarifications and refinements as a soteriological model. It finally summarizes the tradi-tion's distinctive (re)intepretations of 'mind' and 'primordial knowing', and concludes with a brief assessment of the contemporary relevance of the distinction.
2012 •
Dzogchen, the Tibetan Buddhist teaching, translated as the Great Perfection, claims to provide a means to reach enlightenment in one's present lifetime. This is much faster than that claimed by basic Vajrayana (Tibetan Buddhist) teachings or by other forms of Buddhist practice. This paper provides background and descriptions on Dzogchen teachings, certain practices, and Western parallels. Western mythological and Kabbalistic counterparts are primarily in the endnotes.
2023 •
This essay is a revision of a work originally published in Italian. The main topic is the famous "Heart Sutra," a mahāyāna synthesis of the Buddha's teaching on "emptiness" (śūnyatā). The text is known in two main versions, short and long. The version translated here from Sanskrit is the short one. In the commentary, I have tried to highlight both the actual meaning of the words and their practical, existential significance. Moreover, I attempted to draw the connection between the text and older sources in the Pāli language to help recognize the continuity as well as the discontinuity of the mahāyāna with respect to the Buddha's original teaching. My interpretive key is that offered by the dzogchen (atiyoga) tradition, whose roots run through the mahāyāna and sink into Śākyamuni's Dharma
Since I hope to be able to finish the definitive version very soon and have it published, and since commercial publishers will not allow the definitive version to be available freely on the web, this draft is the last version of this volume to be posted on my webpage. The regular text and the footnotes are missing a last proofreading, revision and correction. The footnotes involve excessive repetition because I decided they should serve the function of a glossary. The reasons for this are that often the same term is rendered in different ways according to context; that different terms are often rendered in the same way; and that I did not want the reader to have to stop reading to go to the end of the book in order to find out what was the term that was being rendered in a certain way. Therefore, before the book's publication I will have to reduce repetition in footnotes to the minimum necessary for the reader to keep track of the terminology and be able to easily find the terms that a given word is rendering without having to search throughout the book. Also, I introduced new sections after the revision that gave rise to the version the reader has in her or his hands, which might not be in the most appropriate places of the text, and which might be moved to the most suitable place in the final revision that is still to be undertaken (in particular, in the discussions of the Second, Third and Fourth Noble Truths I introduced references to the way in which saṃsāra arises from the base-of-all that might have to be moved elsewhere) Finally, during the last correction the word processing program failed and when I recovered the file, the italics in endnotes were no longer in italics, having been replaced by normal type. I began putting the damaged words I detected back into italics, but it would have taken too long and I had deadlines to meet, so I left most of the words that should be in italics in non-italic, normal characters
https://www.istb.univie.ac.at/cgi-bin/wstb/wstb.cgi?ID=82&show_description=1
The Philosophical Foundations of Classical rDzogs chen in Tibet: Investigating the Distinction Between Dualistic Mind (sems) and Primordial Knowing (ye shes). (2013) 369p. ISBN 13: 978-3-902501-16-5. WSTB No. 78.This book is an introduction to the philosophy of mind that developed within the syncretistic rDzogs chen (Great Perfection) tradition of the rNying ma (Ancient Ones) school of Tibetan Buddhism between the 8th and 14th centuries CE. Despite the growing interest in this tradition in recent decades, there has hitherto been no systematic appraisal of its views on mind that traces their evolution and complex relationships with antecedent Buddhist philosophies of mind. These views merit attention not only because of their intrinsic interest and relevance to contemporary consciousness studies but also because they provide an essential key to understanding the tradition’s leading ideas and practices in light of their historical development. To this end, the book investigates the doctrinal foundations of rDzogs chen through the lens of two principal distinctions that the tradition has considered indispensable for understanding its distinctive views and practices: dualistic mind (sems) versus primordial knowing (ye shes) and dharmakāya versus the ‘ground of all’ (kun gzhi) conditioned experience. Arguing that these distinctions provided classical rDzogs chen scholars with a crucial framework not only for (a) articulating the conditions of delusion and liberating knowledge, but also for (b) schematizing the relationship between the exoteric and esoteric vehicles of Indian Buddhism within a unifying conception of the Buddhist path as the progressive disclosure of primordial knowing, the author shows how the rDzogs chen philosophy of mind has been, in all stages of its development, inseparable from its distinctive soteriology. The book consists of two parts: (1) a detailed philosophical investigation of the distinctions and (2) an anthology of previously untranslated Tibetan materials on the distinctions accompanied by critical editions and introductions. The first part systematically investigates the nature and scope of the distinctions and traces how they developed in relation, and sometimes reaction, to Indian Buddhist Cittamātra, Madhyamaka, Pramāṇavāda, and Vajrayāna views. It concludes with an exploration of some soteriological implications of the mind/primordial knowing distinction that became central to rDzogs chen path hermeneutics in the classical period as authors of rDzogs chen path summaries used this distinction to reconcile progressivist sūtric and non-progressivist tantric models of the Buddhist path. The translations and texts included in part two of the book consist of (a) a short treatise from Klong chen pa’s Miscellaneous Writings entitled Sems dang ye shes kyi dris lan (Reply to Questions Concerning Mind and Primordial Knowing), (b) selected passages on the distinctions from this author’s monumental summary of the rDzogs chen sNying thig (Heart-essence) system, the Theg mchog mdzod (Treasury of the Supreme Vehicle), and (c) an excerpt on rDzogs chen distinctions taken from ’Jigs med gling pa’s (1729-1798) 18th century Klong chen sNying thig path summary entitled Treasury of Qualities (Yon tan mdzod) along with a word-by-word commentary by Yon tan rgya mtsho (b. 19th c.).
“To know the Master was not to have seen His form but to have understood His Will”—the Trans-Himalayan Tradition affirms—as it can lead to a devotional approach to His figure, and to a poor understanding of His Teaching, that when revealing Itself, and not by the status of who issued It, becomes important for the development of planetary consciousness. In this regard, Regina Keller, co-founder of the School of Esoteric Studies, tells us: “I have always remembered the phrase from [Frank] Alexander’s In the Hours of Meditation. He asked how to know the Master, and the answer came in the hour of meditation that to know the Master was not to have seen his form but to have understood his will. That is knowing the Master. This does not mean a mental understanding, but rather to stand up to his will and let him work through you.” [Talk to Arcane School students; final talk given Spring 1943.]
CASALUNGA, F. H.
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