Nyingma Great Perfection Of Insight And Practice Fruit

Dzogchen of the Nyingmaba is the supreme practice of Buddhism from India to Tibet. Under the reign of King Trisong Detsen, this method of practice was introduced by Padmasambhave, Master Vimalamitra and Vairocana, and then it became the highest level of Nyingmaba's nine-spiritual practices. It is also called Atiyoga or the Lineage of Bodhicitta. In the beginning it was known and taught only among few people. Only in recent years, from one hundred years ago, it is widely spread around the world. When the mystic side of Dzogchen was unveiled, the Fruit of enlightenment in Dzogchen practice-The Rainbow Body beyond price has attracted countless people, especially in the West. To thoroughly understand the dominant practice of Dzogchen, including the Thekchod (Trekcho) and Thodgal (Thodrgl, Togal), it is necessary to comprehend the history of Nyingmaba, the transmission of Dzogchen and its views, paths and fruits as a whole. Therefore, this thesis focuses on the the views and practice of Dzogchen, using the methods of comparative religion, historical documents and field research to analyze among the eight chapters. This thesis mainly solve the perplexity and puzzle on the origin of Dzogchen among the academic circle, as well as the comparison between the views and fruits of Dzogchen and Northern Buddhistic sutras etc.. Although there is no lineage of Dzogchen in Northern Buddhistic sutras, but the lineage of Dzogchen descended from Bodhisattva Manjusri and the Realm of Akshobhya Tathagata is one veritable branch of Mahayana Buddhism.In the first chapter the author generally introduces the history, views, practice and fruit of Dzogchen and the above contents synthetically. The author especially argues that Dzogechen emphasizes on Natural Wisdom, Vipassana of mind of clear light (inner lucidity), and this practice isn't based on the view of Emptiness of Other, with the realization of Bodhisattva behavior throughout the entire meditation practice. All these are evidence that Dzogchen practice is directly descended from Mahayana Buddhism's spiritual transmission.The distinguished Longchen Rabjam (the A.D.1308-1364), who is a great guru of Nyingmaba in the 14 th century, is also a pivotal figure in the transmission of Dzogchen. His related masterpieces elucidate the views of Dzogchen practice. By comparing Longchenba's works and many Mahayana Buddhism Sutras, it is evincible that Dzogchen is one of the most important lineage of Mahayana Buddhism. Therefore Chapter 2 proposes 38 nouns to illuminate the views and unique characteristics of the Dzogchen practice, and illustrates the shared concepts with classics from Mahayana Buddhism. Represents the Dzogchen views have dissolved into many Buddhistic Sutras such example concepts include: Nature (Self-raising) Wisdom, Naked Awareness, Childlike of Bottle Body, No Difference Wisdom, Primordial Purity, Equality, Dharmadhatu Beyond Causes and Effects, No Difference Between Samsara and Nirvana, Bodhicitta, Dissolution, Purity of Nature Mind, No Mind, No Abiding etc.. The author especially explains the unique concepts Dogzchen owns, such as Four Light Midrib (Vein), Wisdom Midrib of Two Eyes, Six Lamps or Four Lamps (Light), Symptoms of the Midrib and Four Visions serving as a reference for those interested to explore further. This is the first time that Chinese scholar use large numbers of historical documents to compare with Sutras from the Northern Buddhism and demonstration the views of Dzogchen (practice) accomplishment which originate from Mahayana Buddhism.Some scholars believe that Dzogchen is closely related to Zen on the issue of its origin, some even reckon that Thekchod of Dzogchen comes from Zen. The author differs on this view. The lineage of Dudjom Rinpoche -Guru Tan Xiyong believe that the first core teachings from Bodhisattva Manjushri and Vimalakirti are the earliest teachings of Dzogchen. However, the author argues that it is not supported by the evidence, and is only partially correct. The author proposes that the origin of Dzogchen from India comes from Akshobhya Tathagatasya of The Easten Realm of Miaoxi (Wonderful, Marvelus and Profound Joy), Vajrasattve, Vimalakirti and Vajrapan i (Bodhisattva Manjushri's nirmanakaya). In his Treatise On The Historical Bao Man Treasures, Longchenba mentioned that the nirmanakaya of Samantabhadra Vajradhara taught the core of Dzogchen to Vajrasattve and Vajrapan i, and Vajrapan i taught the Dzogchen Tantras to the first human Guru Garab Dorje (Jiaraoduojie). Therefore, in the third chapter the author analyzes the Sutras related with Bodhisattva Manjushri, which embodies the fundamental views of Dzogchen, such as The True Name of Shri Manjushri Sutra, Acintya-buddha-vishaya Shri Manjushri Nirdesha Sutra, Ajatashastru-kaukriyavinodana, Prajnaparamita Manjushri Nirdesha Sutra, Vimalakirti Nirdesha Sutra and so on. The True Name of Shri Manjushri Sutra, the most valued Sutra by the gurus of Dzogchen, relates that Vajrapan i is also the anonym (nirmanakaya) of Manjusri. In the fourth chapter, the author discuss on Sutras related with Akshobhya Tathagatasya of The Easten Realm of Miaoxi, such as Akshobhya Tathagatasya Mahayana Sutra, Great Gem-heap Sutra-Chapter of Akshobhya Tathagatasya, Mahaprajna-paramita Sutra-Chapter 24, Vimalakirti Sutra-Chapter 12 and so on. In the end the author exploreds the Pure Land of Akshobhya Tathagatasya and emphasizes on the virtuous vow of Vajrasattve is to solicit Bodhicitta. This is the first time that Hand and Tibetan scholars came up with a comprehensive and thorough conclusion about in the origin of Dzogchen, which manifestoes will own highly worthy academic values and meanings. Hopefully this will lead to later scholars to further explore the unique characteristics of the teachings of Dzogchen.Some scholars mentions Mahayana (represent the Zen Buddhism) that the controversy of immediate enlightenment versus gradual enlightenment during the reign of King Trisong Detsen and from China the Patriarch Shri Singha may came from Zen Buddhism, have great influences upon the issue of the origin of Dzogchen, but the author dose not agree upon this conclusion. Therefore, in the fifth chapter the author compares three most important Sutras of Zen, Lankavatara Sutra, Diamond Sutra and The Platform Sutra of the Sixth Patriarch with the Dzogchen views. First the author compares core (emptiness) tantra of Dzogchen Chos thams cad dzogs pa chen po byang chub kyi Sems Kun byed rgyal po and The Platform Sutra of the Sixth Patriarch,then continues the compares between Diamond Sutra, Lankavatara Sutra and the practice view of Dzogchen. Finally, it sums up the two key differences in the meditation approaches of Zen Buddhism and Dzogchen. The author believes so summing up that will greatly help the academic community to understand more clearly both Zen and Dzogchen.In addition, some content from the Sutras of Buddhism of the North confirms that Dzogchen is based on Mahayana Buddhism. For example, Equal Dharmadhatu in Abnidharma Mahayana Sutra, Leng Yan Sutra the practice of Akashagarbha, Bodhisattva Manjushri talk of Equality, Nagarjuna's Fundamental Treatise on the Middle Way, in the Chapter-Samsara and Chapter-Nirvana, mentioned beyond cause, beyond effect and no difference between Samsara and Nirvana. Dissolution, Meditation of Emptiness and Compassion mentioned in Instructions for Zen Meditation and Three Ways of Liberation, the notion of Tathagatagarbha in Shrimaladevi-simhanada Sutra and Tathagata Garbha Sutra, Diamond Bottle Body in MahapariNirvana Sutra, Natural Wisdom in The Lotus Sutra and so on.Therefore Chapter 6 undertakes a discussion based on relevant content from the aforementioned Sutras. It is obvious that the core teachings of Dzogchen and views in Chinese Buddhism are overlapping with each other.In addition, Chapter 7 explores the Rainbow Body and Application of Trikaya (Dharmakaya, Sambhogakaya and Nirmanakaya) at will as the Fruit of Dzogchen practice. The author attempts to do scientific analysis of the findings from his field research based on real evidence. There is comparison with the final extinction of Nirvana from the Buddhistic Sutra teachings of the North. Finally the author clarifies the unique view of Nirvana in the teachings of Dzogchen.Now, there are five branches of Dzogchen. There were two branches in the early days, one was in Nyingmaba, the other in Bonpo. There are three branches in modern period, one is in Kagyudba, one in Sakvaba, and the other in Gelukba (during the time of the fifth and fourteenth Dalai Lama). Even Jonangba is spreading the teachings of Dzogchen in Long Shija Temple of Qinghai Province. In the eighth chapter the author mainly discuss the difference and similarity between Bonpo and Nyingmaba in the early days. The author uses three cases, Wenjia Temple in Qinghai Province, Langyi Temple in Sichuan Province, Xiazharichu in Dege county in Sichuan as the field research results to illustrate the retreat practices of Dzogchen descended from Bonpo. Meanwhile the author analyses the Bonpo Tripitaka and the similarities, as well as differences between Nyingmaba and Bonpo. The author analyses the differences and similarities of the core teachings and approaches of the Bonpo and Nyingma sects of Dzogchen teachings. Particularly noteworthy is that the author is the first time to reveal the detailed contents of the 3-year retreat meditation of the Bonpo Wenjia Temple in the Han academic community.In summary, this thesis is based on large numbers of sources from historical documents and survey from field research. It seeks to compare, verify, explore, elucidate and draw conclusions on the key teachings, meditation practices, levels of Fruit and origins of the Nyingmaba Dzogchen. The author concludes that all the related Sutras with Bodhisattva Manjusri and The Easten Realm of Miaoxi can be considered as the basic handbooks for Dzogchen practice, they also represent the lineage of Bodhisattva Manjusri and The Easten Realm of Miaoxi. It is not necessary to be too strict with Clearly points in Midrib (Flowing Line of Seven Chakras) and Midrid Chakras when Dzogchen is taught among open public. Everyone can learn Thekchod and Thodgal, observing the cloudless sky, void and emptiness in meditation. This provides a solid and comprehensive basis for later scholars of Han, Tibetan and Indian Buddhism to explore more deeply on the teachings of Dzogchen, therefore the academic value quite profund.