Difference between revisions of "bardo of dharmata"

Latest revision as of 03:09, 11 December 2005

bardo of dharmata (chos nyid kyi bar do). The period from dying until emerging in the mental body of the bardo of becoming. Dharmata means 'intrinsic nature.'
In the short version of the Bardo Tantra of the Union of the Sun and Moon, concealed as a terma by Padmasambhava and revealed by Pema Lingpa, the bardo of dharmata is described as a sequence of seven very subtle dissolution stages: 'consciousness dissolving into space.' Then follows 'space dissolving into luminosity,' 'luminosity dissolving into union,' 'union dissolving into wisdom,' 'wisdom dissolving into spontaneous presence,' 'spontaneous presence dissolving into primordial purity' and finally 'the omniscient wisdom of primordial purity dissolving into the threefold wisdom of unity.' These stages are described in The Mirror of Mindfulness, pgs. 51-60. The bardo of dharmata is when the appearances of this lifetime have subsided, there is no physical body, and no conditioned experience. Everything perceived is 'pure phenomena,' the sounds, colors and lights of dharmata, our basic nature. The person who has not gained stability in this state will again fall prey to ignorance and habitual tendencies: dualistic experience reoccurs and the bardo of becoming begins.

One of four bardos, six bardos

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-'''Khandro Nyingthig''' ([[mkha' 'gro snying thig]]) '''The Heart Essence of the Dakinis'''
+'''bardo of dharmata''' ([[chos nyid kyi bar do]]). The period from dying until emerging in the mental body of the bardo of becoming. Dharmata means 'intrinsic nature.' <br>
+In the short version of the [[Bardo Tantra of the Union of the Sun and Moon]], concealed as a terma by [[Padmasambhava]] and revealed by [[Pema Lingpa]], the bardo of dharmata is described as a sequence of seven very subtle [[dissolution stages]]: 'consciousness dissolving into space.' Then follows 'space dissolving into luminosity,' 'luminosity dissolving into union,' 'union dissolving into wisdom,' 'wisdom dissolving into spontaneous presence,' 'spontaneous presence dissolving into primordial purity' and finally 'the omniscient wisdom of primordial purity dissolving into the threefold wisdom of unity.' These stages are described in ''[[The Mirror of Mindfulness]]'', pgs. 51-60. The bardo of dharmata is when the appearances of this lifetime have subsided, there is no physical body, and no conditioned experience. Everything perceived is 'pure phenomena,' the sounds, colors and lights of dharmata, our basic nature. The person who has not gained stability in this state will again fall prey to ignorance and habitual tendencies: dualistic experience reoccurs and the bardo of becoming begins.
 ----
-==Description==
+One of [[four bardos]], [[six bardos]]
-A [[Terma]] revealed by [[Padma Ledreltsal]] that contains [[Dzogchen]] teachings from the lineage of [[Padmasambhava]] and [[Yeshe Tsogyal]]. This profound collection of Dzogchen teachings was transmitted through Padmasambhava to [[Princess Pema Sal]], [[King Trisong Deutsen]]'s dying daughter, at [[Samye Chimphu]]. Along with the [[Vima Nyingthig]], Dzogchen teachings from the lineage of [[Vimalamitra]], these teachings form part of the [[Nyingthig Yabshi]], the famed set of instructions compiled by the master [[Longchenpa]].
+[[Category: Bardo teachings]]
-Two groupings of texts form the core of the Khandro Nyingthig cycle: [[The Six Tantras of Liberation through Wearing]] ([[btags grol rgyud drug]]) and the [[Three Testaments of the Buddha]] ([[sangs rgyas kyi 'das rjes gsum pa]]). The former are the root tantras of the Khandro Nyingthig. The latter contains a series of three short texts with instructions on the Great Perfection given by Vajradhara to the master [[Garab Dorje]].
-In addition to those written by Longchenpa himself, important commentaries on the Khandro Nyingthig were written by [[Terdak Lingpa]] and the third [[Dzogchen Rinpoche]], [[Ngedon Tendzin Zangpo]].
-Commenting on the unique character of these teachings, [[Terdak Lingpa]] writes:
-"In the other classes of tantra found in the Vajrayana, the meaning is hidden using vajra words. In contrast, this meaning is taught clearly in the [[Seventeen Tantras]] and the commentaries that elucidate their essential meaning. In particular, [[The Six Essence Tantras of Liberation through Wearing]], [[The Three Testaments of the Buddha]], and the key instructions on these teachings composed by the Great One of Oddiyana and his partner teach the innermost realization of all the buddhas with a single word and a single melody. This eminent and supreme path of the profound and secret Great Perfection is referred to as the “Heart Essence of the Dakinis.” It brings about a swift realization of the way things truly are...it is the unsurpassed entrance for those fortunate individuals with a karmic connection to the teachings."<br>([[SLSC]] 518) '''[[CJD]]'''
-==Lineage==
-*[[Samantabhadra]]<br>
-*[[Vajrasattva]]<br>
-*[[Garab Dorje]]<br>
-*[[Shri Singha]]<br>
-*[[Padmasambhava]]<br>
-*[[Yeshe Tsogyal]]<br>
-*[[Princess Padmasal]]<br>
-*[[Padma Ledrelstal]]<br>
-*[[Longchenpa]]<br>
-The following passage from the ''[[The Essence of Liberation through Wearing]]'' explains the lineage transmission of the Khandro Nyinghtig: <br>
-"The teachers Samantabhadra and consort<br>
-Blessed their embodiment Vajrasattva,<br>
-A recipient none other than themselves.<br>
-Entrusting him with a single understanding that liberates all— <br>
-Beyond the confines of bondage and liberation.<br>
-Through the blessings of Vajrasattva,<br>
-This arose in the heart of the naturally-arisen Garab,<br>
-Who entrusted the tantra to Siṃha.<br>
-This supreme, perfect fruition—<br>
-The Tantra of Liberation through Wearing—<br>
-Was then entrusted to Padma of Oḍḍiyāṇa.<br>
-Teach the five-fold to a fortunate child!"<br>
-In his commentary on the Khandro Nyinthig, ''[[The Excellent Chariot]]'', [[Ngeton Tendzin Zangpo]], the 3rd [[Dzogchen Rinpoche]], explains further:
-the perfect place is the pure Densely Arrayed Realm, the palace of the sphere of reality. There, the perfect teachers, glorious Samantabhadra and Samantabhadrī, spontaneously arose out of the dharmakāya, a state free from projections, and manifested perfectly as the five sambhogakāya families. The perfect teaching is the natural Great Perfection, the doctrine of the spontaneously present five-fold rainbow light. This was taught through natural blessings to the perfect retinue, the sambhogakāya buddha Vajrasattva, in the unchanging moment of fundamental perfection, the perfect time.
-At the vast Charnel Ground of the Blazing Mountain, Vajrasattva put these teachings into a series of elegant verses and taught them to the incarnation Garab Dorjé. Through his own direct realization, Garab Dorjé then taught them to the great master Śrī Siṃha at the Charnel Ground of the Wild Jungle. Śrī Siṃha went on to teach Padma Tötreng-tsal of Oḍḍiyāna at the great Sosa Ling Charnel Ground, where, in a non-conceptual way, he showed him the true nature of reality. Padmasambhava then used what he had directly ascertained to teach Yeshé Tsogyal, a ḍākinī inseparable from Vajravārāhī, at the White Rock of Zhotong Tidrö. The blessings of the clear and profound realization of Master Padma and consort—the true wisdom that was to be revealed—was then transmitted to the fortunate master of this teaching, Princess Pemasel, and then sealed with aspirations and empowerments. The lineage of coded verse was set down in writing as the vehicle for this realization, entrusted to the ḍākinīs and treasure guardians, and hidden at Taklung Tramo Rock. Later on, once the five degenerations and fifty rendings had become rampant, past aspirations reawakened and this treasure, the primary cycle of The Heart Essence of the Ḍākinīs, was removed by the incarnation Pema Ledrel Tsal. The lineage was then gradually transmitted and passed on to the Gyalsé Lekpa, Rinchen Lingpa, and others.
-In accordance with the treasure’s prophecy, the actual form of the treasure revealer Pema Ledrel Tsal was to succumb to the influence of obstacles. Consequently, his work for the benefit of beings was left unfinished. His subsequent incarnation traveled throughout the sambhogakāya pure realms and eventually became Longchen Rabjam. This prophesied embodiment of wisdom was known by many names, including Drimé Özer. He was blessed directly by both Padmakara and his consort at Chimpu Rimochen, and then went on to clarify the key instructions they taught him concerning the profound points of the primary Heart Essence.  These instructions were given to Guru Yeshé Rabjam  and the lineage was then passed down through the following masters:
-•	the learned and accomplished Samtenpa
-•	the great saint Jinpa Zangpo
-•	the one known as Dzogchen Shakya
-•	Sonam Rinchen
-•	Chakyungwa Ngakwang Padma
-•	Dzogchen Sonam Wangpo
-•	Rigdzin Chökyi Gyatso
-•	the great saint Pema Rigdzin
-Pema Rigdzin gave these teachings to a master who was the sovereign of all classes and maṇḍalas and who was inseparable from the all-pervasive, primordial protector. It is difficult to refer to such a supreme, sacred guide using words, but since it is necessary, I will refer to him as Namkha Ösel (Luminous Space). This sacred individual, protector of all beings including the gods, was given these teachings as if liquid were being poured from one vase into another. He then opened the door of this excellent treasure, the wealth of instructions that was the very essence of this sacred master’s enlightened mind, and in so doing matured and liberated those who were fortunate.
-This lineage has been passed down from these masters to ourselves. Its stream of blessings and compassion has not been broken, nor have its instructions been corrupted. The lineage has also been well maintained; no lapses of the samaya vows have crept in. Though there are many different approaches and lineages, this one is the ultimate—the profound, true lineage. Therefore, you should have confidence and conviction in these teachings." ([[STSP]] 1-8, 196) [[CJD]]
-==Commentarial Literature in Tibetan==
-*Numerous short and lengthy commentaries on the Khandro Nyinthig are contained in [[Longchenpa]]'s two-volume '''[[Khandro Yangthig]]'''
-*Terdak Lingpa's '''[[rdzogs pa chen po mkha' 'gro snying thig gi khrid yig zab lam gsal byed]]''' (contained in volume 7 of the Nyingthig Yabshi)
-*the 3rd [[Dzogchen Rinpoche]]'s '''[[rdzogs pa chen po mkha' 'gro snying thig gi khrid yig thar lam bgrod byed shing rta bzang po]]'''
-==The Khandro Nyingtik in Translation==
-*[[Ngedon Tendzin Zangpo]] (the [[3rd Dzogchen Rinpoche]]). ''[http://www.rimefoundation.org/heartessence.php Heart Essence of the Dakinis: The Excellent Chariot - Inner and Outer Preliminaries]''. Translated by [[Cortland Dahl]]. Ithaca: Snow Lion Publications, 2007.
-*[[Ngedon Tendzin Zangpo]] (the [[3rd Dzogchen Rinpoche]]). ''[http://www.rimefoundation.org/heartessence.php Heart Essence of the Dakinis: The Excellent Chariot - Great Perfection Preliminaries and the Break-through Stage]''. Translated by [[Cortland Dahl]]. Ithaca: Snow Lion Publications, 2007.
-*[[Erik Pema Kunsang]]. [[Wellsprings of the Great Perfection]]. Kathmandu: Rangjung Yeshe Publications, 2006. Contains various texts from the Dzogchen tradition, including some of the root texts of the Khandro Nyingtik.
-== External References ==
-*[http://www.tbrc.org/cgi-bin/tbrcdatx?do=so&resource=W12827 Nyingthig Yabshi page] at '''[[TBRC]]'''
-==Other Reference Sources==
-*Dudjom Rinpoche (1991). ''[[The Nyingma School of Tibetan Buddhism]]: Its Fundamentals and History''. Translated by Gyurme Dorje and Matthew Kapstein. Boston: Wisdom Publications.
-*Patrul Rinpoche (1994). ''[[Words of My Perfect Teacher]]''. Translated by the Padmakara Translation Group. San Francisco: HarperCollins.
-*Thondup, Tulku. ''[[Masters of Meditation and Miracles]]''. Boston: Shambhala Publications, 1996.
-*Nyoshul Khenpo Jamyang Dorjé. ''[[A Marvelous Garland of Rare Gems]]''. Junction City: Padma Publishing, 2005.
-[[Category:Dzogchen]]
-[[Category:Terma]]
-[[Category:Nyingma Lineages]]
-[[Category:Nyingma Literature]]

Difference between revisions of "bardo of dharmata"

Latest revision as of 03:09, 11 December 2005

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