User:B9 hummingbird hovering/Dzogchen Stuff
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Approaching the Great Perfection: Simultaneous and Gradual Methods of ...By Sam Van Schaik (p.33):
The transmission of the treasure is usually understood within the frameword of the threefold model of scriptural transmission peculiar to the Nyingma school. The first of the three is the mind transmission (dgongs brgyud), which is usually understood as a wordless transmission "occurring" outside of time between a dharmakaya budda, usually Samantabhadra, and an entourage who are nondual with him. Second is the symbolic transmission (brda brgyud), usually placed in the context of the Great Perfection's Indian lineage, including Vajrasattva's transmission of the Great Perfection scriptures to Garab Dorje. Third is the heard transmission (snyan brgyud), such as Padmasambhava's teaching of the Longchen Nyingtig texts to Trisong Detsen and others. This is the transmission of a text in ordinary language. Though in the case of a treasure text these transmissions belong to the prehistory of the text, they are, as Janet Gyatso has shown, used analogously to describe the treasure revealer's discovery of the texts. The mind transmission is considered the treasure revealer's realization brought about through his own practice of meditation; the symbolic transmission is the discovery of the scroll with its symbolic script; and the heard tarnsmission is the discovery of the scroll with its symbolic script; and the heard transmission is the transformation of those symbols into a text written in ordinary language.
Approaching the Great Perfection: Simultaneous and Gradual Methods of ...By Sam Van Schaik (p.33):
The base has three aspects which are known as essence, nature, and energy – ngo-wo, rang-zhin, and thug-jé (ngo bo, rang bZhin, and thugs rJe). They are symbolised by the qualities of a mirror. Essence means fundamental emptiness, which is like the fundamental purity and clarity of a mirror. The mirror reflects everything impartially. It is not changed by what it reflects. The nature of Mind is like the nature of the mirror: pure, clear, and limpid – a quality which can never be lost. Nature means the capacity of the base to manifest continual arisings. The mirror symbolises this through its continuous reflections. The nature of the Mind is not conditioned or altered by what arises in it. Energy is the continually arising energy, like the reflections in a mirror. The reflections in the mirror are the energy of the mirror’s own inherent nature manifesting visibly. This energy is known as thug-jé – unimpededness. Essence, Nature and Energy are mutually interdependent, and are only separated for the purposes of explanation.
In terms of energy – there are three characteristic ways in which the energy manifests – Dang, Rolpa, and rTsal (gDang, rol pa, and rTsal). Dang is the energy in which ‘internal’ and ‘external’ are not divided from that which manifests. It is symbolised by the crystal sphere which becomes the colour of whatever it is placed upon. Rolpa is the energy which manifests internally as vision. It is symbolised by the mirror. The image of the reflection always appears as if it is inside the mirror. rTsal is externally manifested energy which radiates. It is symbolised by the refractive capacity of the faceted crystal. For a realised being, this energy is inseparable in its manifestation from the dimension of manifest reality. Dang, Rolpa, and rTsal are not divided.
Dang, Rolpa and rTsal are not divided and neither are the ku-sum (sKu gSum – the trikaya) the three spheres of being. Chö-ku (chos sKu – Dharmakaya), the sphere of unconditioned potentiality, is the creative space from which the essence of the elements arises as long-ku (longs sKu Sambhogakaya) the sphere of intangible appearances – light and rays, non material forms only perceivable by those with visionary clarity. Trülku (sPrul sKu – Nirmanakaya), the sphere of realised manifestation, is the level of matter in apparently solid material forms. The primordial base manifests these three distinct yet indivisible modes.
NB: 'compassion' = (karuna; thugs rje). (another 'compassion' is snying rje)
The path is not separate from the fruit, rather the self-existent (rang sang-gyé – rang sangs rGyas) act of self-liberation (rangdröl – rang grol) pervades until it is absorbed into the primordial base. Here we could mention the principle of integration.[1]
