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Dzogchen View of Bodhicitta

Dzogchen View of Bodhicitta

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03/11/2014

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Bodhichitta in Dzogchen
In a Dzogchen context, especially in the teachings of the category of mind, bodhichitta isused to refer to the awakened mind, or rigpa. In Chapter 12 of the Treasury of theDharmadhatu
1
, Longchenpa explains the literal meaning of bodhichitta in Dzogchen: 
༈རང་བྱ  ུང་ཡེ་ཤེས་གཞི་ཀླ  ོང་ཡངས་པ་ལ།། ཡེ་ནས་དྲ  ི་མེད་འཁོར་བས་མ་གོས་བྱང༌།། ཡོན་ཏན་ལྷ  ུན་གྲ  ུབ་རྒ  ྱ  ུ་འབྲས་འདས་པར་ཆུབ།། རང་རིག་སྙ  ིང་པོ་འོད་གསལ་དག་པས་སེམས།། བྱང་ཆུབ་སེམས་སུ་ཀུན་འདུས་རྣམ་པར་དག།
Within the broad expanse, the ground of naturally arising wisdom,There has never been any flaw, and so, untainted by samsara, it is pure (
བྱང་,
chang).Enlightened qualities are present spontaneously, and therefore, beyond cause and effect, itis consummate (
ཆུབ་,
chub).In essence it is self-aware pure luminosity, and therefore it is mind (
སེམས་,
sem) —Within this bodhichitta, the awakened mind, utterly pure, all is contained.
1
Seven Treasures
or Treasuries (
མཛོད་བདུན་
,
 Dzö Dün
;
mdzod bdun
)Wish Fulfilling Treasury (
ཡིད་བཞིན་མཛོད་
, Yishyin Dzö; yid bzhin mdzod)Treasury of Pith Instructions (
མན་ངག་མཛོད་
, Mengak Dzö; man ngag mdzod)Treasury of Dharmadhatu (
ཆོས་དབྱ  ིངས་མཛོད་
, Chöying Dzö; chos dbyings mdzod)Treasury of Philosophical Tenets (
གྲ  ུབ་མཐའ་མཛོད་
, Drubta Dzö; grub mtha' mdzod)Treasury of the Supreme Vehicle (
ཐེག་མཆོག་མཛོད་
, Tekchok Dzö; theg mchog mdzod)Treasury of Word and Meaning (
ཚིག་དོན་མཛོད་
, Tsik Dön Dzö; tshig don mdzod)Treasury of the Natural State (
གནས་ལུགས་མཛོད་
, Neluk Dzö; gnas lugs mdzod)
1
 
This is his commentary
2
on the verse:
༈རིག་པའི་ངོ་བོ་ལ་དྲ  ི་མ་ཡེ་ནས་མེད་པས་འཁོར་བ་ཡོད་མ་མྱ  ོང་བའི་ཕྱ  ིར་བྱང་བཞེས་བྱའོ།། སྙ  ིང་པོ་དེ་ཉིད་ལ་ཡོན་ཏན་ལྷ  ུན་གྱ  ིས་གྲ  ུབ་པས་ཆུབ་པ་སྟ  ེ།།གང་ཡང་འཆར་རུང་དུ་ཡོད་པའི་ཕྱ  ིར་རོ།། ཐུགས་རྗ  ེ་ཀུན་ཁྱབ་ཏུ་གནས་པས་འཁོར་འདས་ཀུན་ལ་ཁྱབ་ཅིང་འོད་གསལ་བའི་ཕྱ  ིར་དང་སོ་སོ་རང་རིག་པར་སྐ  ྱ  ེས་པའི་ཕྱ  ིར་སེམས་ཞེས་བྱའོ།།
Within the essence of rigpa, there has never been any flaw and so, since there has never been any experience of samsara, it is pure (
བྱང་
, chang).Within that very essence, enlightened qualities are spontaneously present, and so it isconsummate (
ཆུབ་,
chub) and can arise as anything at all.It is mind (
སེམས་,
sem) because its compassionate responsiveness is all-pervasive andextends throughout all samsara and nirvana, and it is clear light; and because it arises asour own individual self-knowing rigpa.
source:http://www.rigpawiki.org
2Longchen Rabjam: A Treasure Trove of Scriptural Transmission (Skt. Dharmadhātu ratna koa nāma vtti;
ṛ 
ཆོས་དབྱ  ིངས་ རིན་པོ་ཆེའི་མཛོད་ཅེས་བྱ་བའི་འགྲ  ེལ་པ།
, chos dbyings rin po che'i mdzod ces bya ba'i 'grel pa).Treasury of Dharmadhatu (
ཆོས་དབྱ  ིངས་མཛོད་
, Chöying Dzö; chos dbyings mdzod) — one of the Seven Treasuries of Longchenpa. It consists of two texts:* a short verse work entitled The Precious Treasury of the Basic Space of Phenomena (Skt. Dharmadhātu ratna koa
 nāma;
ཆོས་དབྱ  ིངས་རིན་པོ་ཆེའི་མཛོད་ཅེས་བྱ་བ
, chos dbyings rin po che'i mdzod ces bya ba) dealing principally with the view of trekchö, and* Longchena's own commentary on those verses, A Treasure Trove of Scriptural Transmission (Skt. Dharmadhāturatna koa nāma vtti;
ṛ 
ཆོས་དབྱ  ིངས་རིན་པོ་ཆེའི་མཛོད་ཅེས་བྱ་བའི་འགྲ  ེལ་པ།
, chos dbyings rin po che'i mdzod ces bya ba'i 'grel pa).
Translations and commentaries:
Longchen Rabjam, Precious Treasury of the Basic Space of Phenomena, translated by Richard Barron, PadmaPublishing, 2001Longchen Rabjam, A Treasure Trove of Scriptural Transmission , translated by Richard Barron, Padma Publishing,2001
2
 
…. Bodhichitta is the one practice we cannot do without. Even if we have been given theprecious oral instructions on realizing the nature of mind, they will not be the sufficientcause for realization if we have not learned to generate Bodhichitta. The great Dzogchenyogi Patrul Rinpoche said:
If we have only one thing, the precious Bodhichitta is enough. If we havenothing else, we must have the method of the precious Bodhichitta.
We should learn to develop Bodhichitta in a twofold way: through our aspirations andthrough our actions. Aspiration Bodhichitta is our initial wish that all sentient beings beliberated from the vast ocean of samsara's suffering. Action Bodhichitta requires that we first generate aspiration Bodhichitta, and practice theSix Paramitas as the method to establish the two benefits of 1) attaining Buddhahoodoneself to 2) be of ultimate benefit to others.The way to practice aspiration and action Bodhichitta was taught by the omniscient PatrulRinpoche, who said:
The instructions for aspiration [Bodhichitta] are to practice the FouImmeasurables; The instructions for action [Bodhichitta] are to practicethe Paramitas.
THE FOUR IMMEASURABLES
The Teachings say that taking up the practices of the Four Immeasurables is essential for the attainment of liberation. Although these four practices seem quite ordinary, they areactually the means for attaining the extraordinary result if we rely on the Union of Dzogchen and Bodhichitta. Practicing the Four Immeasurables is the cause for attainingthe extraordinary result of the four kayas, sometimes referred to the four "bodies" or aspects of the Buddha: the Dharmakaya, Sambhogakaya, Nirmanakaya, andSvabhavakaya. Specifically, meditating on immeasurable compassion is a cause for theattainment of the Dharmakaya, or the Body Which Is the Nature of Truth. Meditating onimmeasurable love is a cause for the attainment of the Sambhogakaya, or the Body of Perfect Enjoyment. Meditating on immeasurable joy is a cause for the attainment of theNirmanakaya, or the Body of Emanation. And finally, meditating on immeasurableequanimity is a cause for the attainment of the Svabhavakaya, or the Essence Body of aBuddha.Besides planting the seed for attaining the four kayas, the practice of the Four Immeasurables also gives us a noticeable benefit in this life, by enabling us to effectivelycut through many of our mental afflictions, and thus to tame our mind. In fact, the amountof negativity our minds tend to produce decreases in direct proportion to how much wepractice. As our negativity decreases, our minds begin to gain stability. This stability actsas a good condition for any other type of meditation or contemplation we wish to practicethereafter..… we are using ordinary, impure appearances to train in the fact that they are of thenature of primordial purity. Longchenpa summarizes:
When entering though a doorway, practice Bodhichitta by wishing that all sentientbeings attain enlightenment.At night before going to sleep, wish that all sentient beings attain Buddhahood.When dreaming, wish that all sentient beings realize the nature of reality to be like adream.
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“What is arousing Bodhicitta according to the uncommon approach of Dzogchen? This is something that is not even mentioned in the other vehicles. It is ‘summoning forth or evoking mind as wisdom’. There is a difference between ‘generating bodhicitta using the mind’ and ‘summoning forth or evoking mind as wisdom’. What is the uniqueness of generating the heart of the enlightened mind ‘as wisdom’? It
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