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[[rgyu 'bras kyi theg pa]] - [[rgyu dang 'bras bu'i theg pa]] - [[causal and resultant vehicles]]. The teachings of [[Hinayana]] and [[Mahayana]] which regard the practices of the path as the [[cause]]s for attaining the [[fruition]] of [[liberation]] and [[enlightenment]] and the [[Vajrayana]] system of taking [[fruition]] as the path by regarding [[buddhahood]] as [[inherently present]] and the path as the act of uncovering the [[basic state]]. The great master [[Longchenpa]] defined them as follows: "The [[causal vehicles]] are so called because of accepting a sequence of [[cause and effect]], asserting that [[buddhahood]] is attained by increasing the qualities of the nature of the [[sugata essence]], which is merely present as a seed, through the circumstance of the [[two accumulations]]. The [[resultant vehicle]]s are so called because of asserting that the basis for purification is the ([[sugata]]) essence endowed with qualities which are [[spontaneously present]] as a natural possession in [[sentient beings]], just as the sun is endowed with rays of light; that the objects of purification are the temporary [[defilement]]s of the [[eight collections of consciousnesses]], like the sky being (temporarily) obscured by clouds; and that one realizes the result of purification, the [[primordially present nature]], by means of that which purifies, the paths of ripening and [[liberation]]. Besides this, here there is no difference (between the two) in sequence or quality." [RY] | |||
[['bras bu gsang sngags]] - Resultant system of [[Secret Mantra]]. The [[Vajrayana]] system of taking the [[fruition]] as the path by regarding [[buddhahood]] as [[inherently present]] and the path as the act of uncovering one's [[basic state]]. This is different from the '[[Causal philosophical vehicle]]s' of [[Mahayana]] and [[Hinayana]] which regard the path as that which leads to and produces the state of [[buddhahood]]. Ultimately, these two approaches are not in conflict [RY] | |||
[['bras bu'i theg pa]] - Resultant vehicle. The Vajrayana system of taking fruition as the path by regarding buddhahood as inherently present and the path as the act of uncovering the basic state. This is different from the 'causal philosophical vehicles' of Mahayana and Hinayana that regard the path as that which leads to and produces the state of buddhahood. Ultimately, these two approaches are not in conflict. See also 'Secret Mantra.' [RY] | |||
[[ye nas rang chas su grub pa'i chas brgyad]] - eight attributes which are inherently present [RY] | |||
[[ye nas rang chas su yod pa]] - inherently present since the beginning [RY] | |||
[[rang chas su yod pa]] - immanent, intrinsic, present as an innate quality / natural possession; inherently present as a natural attribute (of being) [RY] | |||
[[lhun grub]] - 1) spontaneous presence, One of the two main aspects of Dzogchen teaching, the other being 'primordial purity' ([[ka dag]]). 2) effortless/ spontaneous fulfillment; spontaneously self-perfected; effortless, spontaneously perfect / accomplished, spontaneously self-perfected, effortless manifestation, having everything without effort, inherent presence, inherently present, manifest effortlessly, natural achievement, natural spontaneity, naturally perfect, 3) one of the {[[phrin las lnga]]} the five activities, self-existing, spontaneous, wishfulfilling [RY] | |||
[[lhun grub gzhi snang]] - the inherently present ground-appearance, the ground-appearance of [[spontaneous presence]] [RY] | |||
[[Category: Key Terms]] [[Category: Mahayana]] [[Category: Sutra]] [[Category: Vajrayana]] [[Category: Teachings]] [[Category: Tantra]] [[Category: Dzogchen]] | |||
Latest revision as of 12:32, 8 April 2006
rgyu 'bras kyi theg pa - rgyu dang 'bras bu'i theg pa - causal and resultant vehicles. The teachings of Hinayana and Mahayana which regard the practices of the path as the causes for attaining the fruition of liberation and enlightenment and the Vajrayana system of taking fruition as the path by regarding buddhahood as inherently present and the path as the act of uncovering the basic state. The great master Longchenpa defined them as follows: "The causal vehicles are so called because of accepting a sequence of cause and effect, asserting that buddhahood is attained by increasing the qualities of the nature of the sugata essence, which is merely present as a seed, through the circumstance of the two accumulations. The resultant vehicles are so called because of asserting that the basis for purification is the (sugata) essence endowed with qualities which are spontaneously present as a natural possession in sentient beings, just as the sun is endowed with rays of light; that the objects of purification are the temporary defilements of the eight collections of consciousnesses, like the sky being (temporarily) obscured by clouds; and that one realizes the result of purification, the primordially present nature, by means of that which purifies, the paths of ripening and liberation. Besides this, here there is no difference (between the two) in sequence or quality." [RY]
'bras bu gsang sngags - Resultant system of Secret Mantra. The Vajrayana system of taking the fruition as the path by regarding buddhahood as inherently present and the path as the act of uncovering one's basic state. This is different from the 'Causal philosophical vehicles' of Mahayana and Hinayana which regard the path as that which leads to and produces the state of buddhahood. Ultimately, these two approaches are not in conflict [RY]
'bras bu'i theg pa - Resultant vehicle. The Vajrayana system of taking fruition as the path by regarding buddhahood as inherently present and the path as the act of uncovering the basic state. This is different from the 'causal philosophical vehicles' of Mahayana and Hinayana that regard the path as that which leads to and produces the state of buddhahood. Ultimately, these two approaches are not in conflict. See also 'Secret Mantra.' [RY]
ye nas rang chas su grub pa'i chas brgyad - eight attributes which are inherently present [RY]
ye nas rang chas su yod pa - inherently present since the beginning [RY]
rang chas su yod pa - immanent, intrinsic, present as an innate quality / natural possession; inherently present as a natural attribute (of being) [RY]
lhun grub - 1) spontaneous presence, One of the two main aspects of Dzogchen teaching, the other being 'primordial purity' (ka dag). 2) effortless/ spontaneous fulfillment; spontaneously self-perfected; effortless, spontaneously perfect / accomplished, spontaneously self-perfected, effortless manifestation, having everything without effort, inherent presence, inherently present, manifest effortlessly, natural achievement, natural spontaneity, naturally perfect, 3) one of the {phrin las lnga} the five activities, self-existing, spontaneous, wishfulfilling [RY]
lhun grub gzhi snang - the inherently present ground-appearance, the ground-appearance of spontaneous presence [RY]