Entering the Way of the Great Vehicle

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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>&nbsp;&nbsp;&nbsp;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}}


2. Objections and Replies 59
* {{i|3. Distinguishing the Perfected System of the Illusory in the Great Perfection<br>&nbsp;&nbsp;&nbsp;&nbsp;from the Other Vehicles That Retain the Nomenclature of Illusion|89}}
First Objection: Concerning the Reality of Illusions 59
** {{i|First Objection: Concerning the Reality of Confused Appearances|89}}
Second Objection: Concerning the Reality of Causality 63
** {{i|Second Objection: Concerning Reality in an Illusory World|91}}
Third Objection: Concerning the Reality of Pure Phenomena 66
** {{i|Third Objection: Concerning the Yogācāra View of Concepts|99}}
Fourth Objection: Concerning the Reality of Samsara 79
** {{i|Some Supplementary Explanation concerning the Differences between the<br>&nbsp;&nbsp;&nbsp;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}}


3.Distinguishing the Perfected System of the Illusory in the
* {{i|4. The Great Perfection Approach to the Path Is Not Undermined by Reason|111}}
Great Perfection from the Other Vehicles That Retain
** {{i|Bodhicitta|111}}
the Nomenclature of Illusion 89
** {{i|Conceptual Frameworks, Appearance, and Nature|112}}
First Objection: Concerning the Reality of Confused
** {{i|General Systems for Such Things as the Establishment and Negation of<br>Identity and Difference|115}}
Appearances 89
** {{i|On the Two Methods of [Establishing] Proofs|116}}
Second Objection: Concerning Reality in an Illusory World 91
** {{i|Grammatical Treatises|122}}
Third Objection: Concerning the Yogäcära View of Concepts 99
** {{i|Logical Treatises|122}}
Some Supplementary Explanation concerning the Differences
** {{i|Conclusion|126}}
between the Aforementioned Views with respect
to Limitations and Power 1 o 5
Great Perfection as a Vehicle 106
Great Perfection as a Transmission 106
Great Perfection as a Doctrinal Discourse 107
Great Perfection as a Continuum 107
Great Perfection as a Hidden Intention 108
Great Perfection as Intimate Advice 108


4.TheGreat Perfection Approach to the Path Is Not
* {{i|5. Writings on Great Perfection|129}}
Undermined by Reason 111
** {{i|The Nature of Bodhicitta|129}}
Bodhicitta 111
** {{i|The Greatness of Bodhicitta|129}}
Conceptual Frameworks, Appearance, and Nature 112
** {{i|Deviations and Obscurations|130}}
General Systems for Such Things as the Establishment
** {{i|Methods for Settling Bodhicitta|130}}
and Negation of Identity and Difference 115
** {{i|From the Writings of Great Perfection|130}}
On the Two Methods of [Establishing] Proofs 116
*** {{i|Eight Additional Rubrics|131}}
Grammatical Treatises 122
*** {{i|All Phenomena Are Seen to Be Perfected within the Single Sphere of<br>&nbsp;&nbsp;&nbsp;Bodhicitta|131}}
Logical Treatises 12 2
*** {{i|All Confused Appearance Is Seen as the Play of Samantabhadra|132}}
Conclusion 126
*** {{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>&nbsp;&nbsp;&nbsp;Appearing Gnosis|133}}
*** {{i|All Phenomena Seen as Perfected within the Nature of the Five<br>&nbsp;&nbsp;&nbsp;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}}


5. Writings on Great Perfection 129
* {{i|6. Instructions on Paths Encountered through Methods Connected with<br>&nbsp;&nbsp;&nbsp;&nbsp;Effort for Those Who Are Unable to Remain Effortlessly within the Natural<br>&nbsp;&nbsp;&nbsp;&nbsp;State according to the Great Perfection Approach|191}}
The Nature of Bodhicitta 129
** {{i|Other Paths as Doors to Great Perfection|191}}
The Greatness of Bodhicitta 129
** {{i|Six Faults Connected with Concentration|192}}
Deviations and Obscurations 130
** {{i|Conceptuality|193}}
Methods for Settling Bodhicitta 13 o
** {{i|Nine Obscurations Associated with the Path|194}}
From the Writings of Great Perfection 13 o
** {{i|The Eightfold Concentration That Eliminates the Five Faults|193}}
Eight Additional Rubrics 131
** {{i|Six-Limbed Yoga|199}}
All Phenomena Are Seen to Be Perfected within the
** {{i|Five Signs of Mental Stability|201}}
Single Sphere of Bodhicitta 131
** {{i|After Attaining Such Signs of Mental Stability|202}}
All Confused Appearance Is Seen as the Play
of Samantabhadra 13 2
All Sentient Beings Are Seen as the Profound Field
of Awakening 13 2
All Domains of Experience Are Seen as Naturally Occurring
Self-Appearing Gnosis 13 3
All Phenomena Seen as Perfected within the Nature
of the Five Types of Greatness 133
The Six Great Spheres 137
The Elimination of Deviations and Obscurations 13 8
Twenty-Three Points ofDeviation 143
The Seven Obscurations 15 $
The Three Beings 15 8
The Three Great Assurances 159
The Three Fundamental Esoteric Precepts 15 9
Resolution through Bodhicitta 160
What Is Resolved in Great Perfection 160
The Disclosure of Methods for Consolidating Bodhicitta 161
Disclosing Those Points through Scriptural Sources 164
On Critical Impediments to Concentration 175
Criteria for the Attainment of Mastery over the Ordinary Mind 180
On the Signs of Warmth 184
On the Qualities of Bodhicitta 185


6. Instructions on Paths Encountered through Methods
* {{i|Closing Verses|209}}
Connected with Effort for Those Who Are Unable to Remain
 
Effortlessly within the Natural State according to the
* {{i|Appendix: Tibetan Names in Phonetic and Transliterated Forms|211}}
Great Perfection Approach 191
* {{i|Abbreviations|213}}
Other Paths as Doors to Great Perfection 191
* {{i|Notes|215}}
Six Faults Connected with Concentration 192
* {{i|Works Cited|239}}
Conceptuality 19 3
* {{i|Index|243}}
Nine Obscurations Associated with the Path 194
The Eightfold Concentration That Eliminates the Five Faults 19 3
Six-Limbed Yoga 199
Five Signs of Mental Stability 201
After Attaining Such Signs of Mental Stability 202
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

Entering the Way of the Great Vehicle
Book
Book

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.