Establishing Appearances as Divine: Rongzom Chokyi Zangpo on Reasoning, Madhyamaka, and Purity
Heidi I. Köppl
Esoteric Tibetan Buddhist scriptures educate practitioners to imagine themselves as deities dwelling inside of a mandala. by way of doing so, they assert, the practitioner will ultimately turn into the deity itself. yet are sentient beings instrinsically natural, or does visualization perform lead them to natural? during this eleventh-century statement, the well known Nyingma (Ancient university) student Rongzom Chokyi Zangpo units out his research of the character of purity. This penetrating learn, directed in the direction of students and severe practitioners, comprises Koppl's English-language translation of Rongzom's unique textual content and her explication of his perspectives. Koppl's incisive research deals an outline of Rongzom's profession and works and provides unique consciousness to his critique of Madhyamaka philosophy. a few of Rongzom's techniques, Koppl indicates, are unconventional even in a Nyingma context.
Prāsaṅgika-Madhyamaka particularly) has already been completely assessed and demonstrated in its personal context. Any extra review of that view within the esoteric context will be unnecessary. Rongzom’s remedy of natural appearances implies, besides the fact that, that natural appearances own a different veridical worth and this fact of purity needs to as a result, in some way, be ascertainable via reasoning. Purity, the Mahāyoga relative fact that's thought of inseparable from the final word, has a.
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Mdzungs pas thub pa rgyud kyi theg pa zhes bya’o/ “If one have been to provide an explanation for those levels one after the other, then motion, behavior, and union, [i.e.,] the Sage tantras, are known as respectively Kriyā, Upa, and Yoga. Kriyā skill ‘action,’ whereas Upaya refers to ‘conduct’ and Yoga to ‘union.’ those are tantras, i.e., [what in Tibetan is translated as] ‘continuum’ [rgyud]. considering the fact that in regards to the behavior those 3 resemble self-discipline and cleanliness [observed in] the outer yāna of dialectics taught through the Sage,.
As Oral directions (Collected Works of Rongzom, vol. 1, 295), the place he defines the way in which of Dzogchen within the following approach: rdzogs pa chen po’i tshul ni/ ’jig rten dang ’jig rten las ’das pa’i chos thams cad dbyer med par sku gsung thugs kyi dkyil ’khor gyi rang bzhin ye nas yin par rtogs nas sgom pa ste/ Later within the related textual content (297) Padmasambhava explains: de yang chos thams cad ye nas sang rgyas pa’i rang bzhin du lam gyis bsgrub cing nyen pos bcos su med par rtogs pa’o/ . . . de yang chos thams.