Channels, Currents and Seminal Points: Difference between revisions

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Regarding Bodhichitta, in the section of [[The Light of Wisdom]] titled ''The Essence of Generating Bodhichitta'' it offers this in regards to ''The Different Types'' [of bodhichitta]:
[[rnam pa nyi shu byang chub pa]] - Twenty Ways In Which The Body Is Enlightened. According to Nyoshul Khen Rinpoche, this refers here to the ten aspects of renunciation and the ten aspects of realization which pertain to the ten bodhisattva levels [[bhumis]]. The term may also refer in [[Madhyamaka]] to the fourfold view of self {bdag lta bzhi} which applies to each of the five components of form, feeling, perception, habitual tendencies, and consciousness, and in the context of the vehicles of secret mantra, it may refer to accomplishment in twenty specific exercises pertaining to the experiential cultivation of the energy channels, currents and seminal points within the body. [GM] [RY]


"There are four different types of stages, from the devoted engagement of ordinary people - through buddhahood.  [These 4 stages and] twenty-two types are taught using analogies in terms of their characteristics. Thus:
[[rtsa rlung thig le]] - channels, winds, and essences; veins, winds and drops; nadis, pranas, and bindus; energy channels, currents and seminal points [RY]


'''1''') The bodhichitta of devoted engagement for ordinary people on the paths of accumulation (one the [[accumulation of merit]], the other is nonconceptually transformative as the [[accumulation of wisdom]], [[tshogs gnyis]] ) and joining. '''2''') The bodhichitta of pure superior intention on the seven impure bhumis (1 through 7 of the [[ten bhumis]] which are reflective of the last three pure bhumis, 8 through 10). Then, '''3''') The bodhichitta of maturation on the three pure [[bhumis]]. and '''4''') The ''[[bodhichitta of abandoning all obscuration]]'' comes about as a profound aspiration in relinquishing any obscurations ([[sgrib pa spang ba'i sems bskyed]]) to [[sangs rgyas kyi sa]]).
[[rtsa rlung thig le gsum]] - energy channels, currents and seminal points TSE [IW]


The twenty-two analogies given in the ''Ornament of Realization'' (''Abhisamayalamkara'') are:<br>
[[rtsa rlung thig le'i 'gros]] - pulses of the energy channels, currents and seminal points [RY]
*These are like the earth, gold, the moon, and fire.
*Like a treasure, a jewel mine, and the ocean,
*Like a diamond, a mountain, medicine, and a teacher,
*Like a wish-fulfilling jewel, the sun, and a song,
*Like a king, a treasury, and a highway,
*Like a carriage and a fountain,
*Like a lute, a river, and a cloud--<br>
Thus here we have twenty-two kinds.


These twenty-two are examples for pursuing the aim and so forth through [[dharmakaya]].  As these are combined with the five paths: pursuance, intention, and superior intention ''are'' the path of accumulation; hence application is the path of joining; the paramita of [[generosity]] ''is'' the path of seeing; and [[discipline]], [[patience]], [[diligence]], [[concentration]], [[discriminating knowledge]], [[means]], [[strength]], [[aspiration]], and [[wisdom]] are the nine stages of the [[path of cultivation]]; [[superknowledges]], [the accumulations of] merit and wisdom (see above), the thirty-seven factors conducive to enlightenment ([[byang chub kyi chos sum bcu rtsa bdun]]), shamatha and vipashyana. recall and courageous eloquence--five altogether--comprise the special path of three pure [[bhumis]] together; and the banquet of [[Dharma]], the [[singular]] journeyed path, and the possession of [[dharmakaya]] comprise the three aspects of preparation, main part, and conclusion of the stage of buddhahood.  You should know this: all of these can be combined with three more aspects: analogy, helper, and quality; for instance, the helper is the subject, the bodhichitta concurrent with pursuing the aim of enlightenment.  The analogy is that this is like the earth, because it serves as basis for all virtuous qualities. [JOKYAB]


These are the two types defined according to their characteristics; aspiration, and application: the bodhichitta of aspiration is the [[four immeasurables]], and the bodhichitta of application is the six paramitas.  According to the system of Nagarjuna, the bodhichitta of aspiration is to pledge the effect and the bodhichitta of application is to pledge the cause.  According to the system of Asanga, the intention is the bodhichitta of aspiration, and engagement is the bodhichitta of application.  The bodhichitta of aspiration is the wish to attain buddhahood, like intenting to travel.  The bodhichitta of application is to train in bodhichitta in and as all actions and experience, the means for attaining/revealing buddhahood, like traveling.


 
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[[Category: Key Terms]] [[Category: Mahayana]] [[Category: Sutra]] [[Category: Vajrayana]] [[Category: Teachings]] [[Category: Dzogchen]]

Latest revision as of 22:19, 25 February 2006

rnam pa nyi shu byang chub pa - Twenty Ways In Which The Body Is Enlightened. According to Nyoshul Khen Rinpoche, this refers here to the ten aspects of renunciation and the ten aspects of realization which pertain to the ten bodhisattva levels bhumis. The term may also refer in Madhyamaka to the fourfold view of self {bdag lta bzhi} which applies to each of the five components of form, feeling, perception, habitual tendencies, and consciousness, and in the context of the vehicles of secret mantra, it may refer to accomplishment in twenty specific exercises pertaining to the experiential cultivation of the energy channels, currents and seminal points within the body. [GM] [RY]

rtsa rlung thig le - channels, winds, and essences; veins, winds and drops; nadis, pranas, and bindus; energy channels, currents and seminal points [RY]

rtsa rlung thig le gsum - energy channels, currents and seminal points TSE [IW]

rtsa rlung thig le'i 'gros - pulses of the energy channels, currents and seminal points [RY]

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