By Karmay, S.G.
The nice Perfection (rDzogs chen in Tibetan) is a philosophical and meditative instructing. Its inception is attributed to Vairocana, one of many first seven Tibetan Buddhist priests ordained at Samye within the 8 century A.D. The doctrine is seemed between Buddhists because the middle of the lessons adhered to through the Nyingmapa tuition when equally it truly is held to be the basic instructing one of the Bonpos, the non-Buddhist university in Tibet. After a historic creation to Tibetan Buddhism and the Bon, the writer bargains with the legends of Vairocana (Part I), analysing early records containing crucial components of the doctrine and evaluating them with the Ch'an culture. He is going directly to discover intimately the improvement of the doctrine within the 10th and 11th centuries A.D. (Part II). The Tantric doctrines that play a huge position are handled, as are the rDzogs chen theories with regards to the opposite significant Buddhist doctrines. assorted tendencies within the rDzogs chen culture are defined partly III. the writer has drawn his assets usually from early unpublished files which throw gentle at the origins and improvement, even as additionally utilizing numerous resources which enabled him to explicate the the most important place which the doctrine occupies in Tibetan religions.
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Additional resources for The Great Perfection (rdzogs chen)
Vairocana tells him that Vimalamitra must be invited and then continue the work of translation of Buddhist works. 38 Chapter XII ( f. Yu-sgra snying-po. Vairocana arrives in Tsha-ba-rong, but is taken to be a spy (rtog chen pa) from Tibet. 36 The famous minister in whose honour is erected the tall inscription in front of the Potala known as Zhol rDo-ring (Richardson 1952, pp. 1–34). He was the chief minister around the year 783. g. BZh (pp. 27, 30, 42) where a similar name is described as a champion of Bon as in the ’Dra ’bag and then banished.
369–76) and Chos ’byung gter mdzod (Vol. II, f. 38–39), and in PK (f. 122b6), he passes through Nepal, but not Li, Cf. n. 42. 26 part one informs the king and queen of his arrival by writing and at the same time he asks them to ignore any bad news of him they may hear from Indian pa»∂itas. Chapter XI ( f. 31 After a short while, Vairocana is received by the king who gives him a large quantity of gifts and asks for instructions in Atiyoga. The former refuses the gifts saying that he has taken vows not to exchange his doctrine against gifts, and that he would instruct him only during the night when nobody else is around him.
The authorisation has been transmitted from one person to another without having been interrupted. The editor has, however, not bothered to give any hint concerning the dates and identiﬁcation of the persons mentioned above. The name Josman, as I have suggested elsewhere, is identical to Jo-mo sman-mo (1248–1283), one of the wives of Guru Chos-dbang (1212–1270). According to Dharma seng-ge, the bka’ ma version has been revised supplementing (kha bkang ba) it with passages from PK. The revision of ’Bro-ban of the bka’ ma version is therefore posterior to O-rgyan gling-pa (1323– 1374).