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|BookToc=* {{i|Acknowledgments|ix}} | |BookToc=* {{i|Acknowledgments|ix}} | ||
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** {{i|On the English Translation|34}} | ** {{i|On the English Translation|34}} | ||
* The Commentarial Treatise Entitled ''Entering the Way | * The Commentarial Treatise Entitled ''Entering the Way of the Great Vehicle'' by<br> Rongzom Chökyi Zangpo | ||
of the Great Vehicle'' by Rongzom Chökyi Zangpo | |||
* {{i|1. The Reality of Affliction|39}} | * {{i|1. The Reality of Affliction|39}} | ||
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** {{i|Conclusion|56}} | ** {{i|Conclusion|56}} | ||
* {{i|2. Objections and Replies|59}} | |||
** {{i|First Objection: Concerning the Reality of Illusions|59}} | |||
** {{i|Second Objection: Concerning the Reality of Causality|63}} | |||
** {{i|Third Objection: Concerning the Reality of Pure Phenomena|66}} | |||
** {{i|Fourth Objection: Concerning the Reality of Samsara|79}} | |||
* {{i|3. Distinguishing the Perfected System of the Illusory in the Great Perfection<br> from the Other Vehicles That Retain the Nomenclature of Illusion|89}} | |||
First Objection: Concerning the Reality of | ** {{i|First Objection: Concerning the Reality of Confused Appearances|89}} | ||
Second Objection: Concerning | ** {{i|Second Objection: Concerning Reality in an Illusory World|91}} | ||
Third Objection: Concerning the | ** {{i|Third Objection: Concerning the Yogācāra View of Concepts|99}} | ||
** {{i|Some Supplementary Explanation concerning the Differences between the<br> Aforementioned Views with respect to Limitations and Power|105}} | |||
** {{i|Great Perfection as a Vehicle|106}} | |||
** {{i|Great Perfection as a Transmission|106}} | |||
** {{i|Great Perfection as a Doctrinal Discourse|107}} | |||
** {{i|Great Perfection as a Continuum|107}} | |||
** {{i|Great Perfection as a Hidden Intention|108}} | |||
** {{i|Great Perfection as Intimate Advice|108}} | |||
* {{i|4. The Great Perfection Approach to the Path Is Not Undermined by Reason|111}} | |||
Great Perfection | ** {{i|Bodhicitta|111}} | ||
** {{i|Conceptual Frameworks, Appearance, and Nature|112}} | |||
** {{i|General Systems for Such Things as the Establishment and Negation of<br>Identity and Difference|115}} | |||
** {{i|On the Two Methods of [Establishing] Proofs|116}} | |||
** {{i|Grammatical Treatises|122}} | |||
** {{i|Logical Treatises|122}} | |||
** {{i|Conclusion|126}} | |||
* {{i|5. Writings on Great Perfection|129}} | |||
** {{i|The Nature of Bodhicitta|129}} | |||
Bodhicitta | ** {{i|The Greatness of Bodhicitta|129}} | ||
** {{i|Deviations and Obscurations|130}} | |||
** {{i|Methods for Settling Bodhicitta|130}} | |||
and | ** {{i|From the Writings of Great Perfection|130}} | ||
On the | *** {{i|Eight Additional Rubrics|131}} | ||
*** {{i|All Phenomena Are Seen to Be Perfected within the Single Sphere of<br> Bodhicitta|131}} | |||
*** {{i|All Confused Appearance Is Seen as the Play of Samantabhadra|132}} | |||
*** {{i|All Sentient Beings Are Seen as the Profound Field of Awakening|132}} | |||
*** {{i|All Domains of Experience Are Seen as Naturally Occurring Self-<br> Appearing Gnosis|133}} | |||
*** {{i|All Phenomena Seen as Perfected within the Nature of the Five<br> Types of Greatness|133}} | |||
*** {{i|The Six Great Spheres|137}} | |||
*** {{i|The Elimination of Deviations and Obscurations|138}} | |||
*** {{i|Twenty-Three Points of Deviation|143}} | |||
*** {{i|The Seven Obscurations|155}} | |||
*** {{i|The Three Beings|158}} | |||
*** {{i|The Three Great Assurances|159}} | |||
*** {{i|The Three Fundamental Esoteric Precepts|159}} | |||
*** {{i|Resolution through Bodhicitta|160}} | |||
*** {{i|What Is Resolved in Great Perfection|160}} | |||
*** {{i|The Disclosure of Methods for Consolidating Bodhicitta|161}} | |||
*** {{i|Disclosing Those Points through Scriptural Sources|164}} | |||
** {{i|On Critical Impediments to Concentration|175}} | |||
** {{i|Criteria for the Attainment of Mastery over the Ordinary Mind|180}} | |||
** {{i|On the Signs of Warmth|184}} | |||
** {{i|On the Qualities of Bodhicitta|185}} | |||
* {{i|6. Instructions on Paths Encountered through Methods Connected with<br> Effort for Those Who Are Unable to Remain Effortlessly within the Natural<br> State according to the Great Perfection Approach|191}} | |||
** {{i|Other Paths as Doors to Great Perfection|191}} | |||
** {{i|Six Faults Connected with Concentration|192}} | |||
** {{i|Conceptuality|193}} | |||
Methods for | ** {{i|Nine Obscurations Associated with the Path|194}} | ||
** {{i|The Eightfold Concentration That Eliminates the Five Faults|193}} | |||
** {{i|Six-Limbed Yoga|199}} | |||
** {{i|Five Signs of Mental Stability|201}} | |||
** {{i|After Attaining Such Signs of Mental Stability|202}} | |||
* {{i|Closing Verses|209}} | |||
* {{i|Appendix: Tibetan Names in Phonetic and Transliterated Forms|211}} | |||
* {{i|Abbreviations|213}} | |||
* {{i|Notes|215}} | |||
* {{i|Works Cited|239}} | |||
* {{i|Index|243}} | |||
Closing Verses 209 | |||
Appendix: Tibetan Names | |||
in Phonetic and Transliterated Forms 211 | |||
Abbreviations 213 | |||
Notes 215 | |||
Works Cited 239 | |||
Index 243 | |||
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Latest revision as of 17:58, 17 September 2020
Rongzom Chökyi Zangpo wrote this treatise in the eleventh century during the renaissance of Buddhism in Tibet that was spurred by the influx of new translations of Indian Buddhist texts, tantras, and esoteric transmissions from India. For political and religious reasons, adherents of the “new schools” of Tibetan Buddhism fostered by these new translations cast the older tradition of lineages and transmissions as impure and decadent. Rongzompa composed the work translated here in order to clearly and definitively articulate how Dzogchen was very much in line with the wide variety of sutric and tantric teachings espoused by all the Tibetan schools. Using the kinds of philosophic and linguistic analyses favored by the new schools, he demonstrates that the Great Perfection is indeed the culmination and maturation of the Mahāyāna, the Great Vehicle.
The central topic of the work is the notion of illusory appearance, for when one realizes deeply that all appearances are illusory, one realizes also that all appearances are in that respect equal. The realization of the equality of all phenomena is said to be the Great Perfection approach to the path, which frees one from both grasping at and rejecting appearances. However, for those unable to remain effortlessly within the natural state, in the final chapter Rongzompa also describes how paths with effort are included in the Great Perfection approach. (Source: Shambhala Publications)
Citation | Sur, Dominic, trans. Entering the Way of the Great Vehicle: Dzogchen as the Culmination of the Mahāyāna. By Rongzom Chökyi Zangpo (rong zom chos kyi bzang po). Boulder, CO: Snow Lion Publications, 2017. |
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