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View and Philosophy of Dzogchen
There seems to be quite a bit in this article on the practice of Dzogchen - but very little on the view and philosophy of Dzogchen, which are very important and influential in the whole history of Tibetan Buddhist thought. I'll add some good sources on these aspects, which editors of this article might wish to pursue. Regards. Chris Fynn (talk) 12:49, 4 August 2014 (UTC)
- @CFynn: Those sources would still be very welcome! Joshua Jonathan -Let's talk! 09:06, 23 December 2014 (UTC)
Longchen Nyingthig
Vic, it's not a matter of "singling out" some specific teaching, it's a matter of trying to understand what Dzogchen is about. Not everybody can understand it with the minimal resurces that you need. If there is better stuff, then please give me a shortcut (an not a 700-page book. And you know who says so; you know I read that kind of books.) Best regards, Joshua Jonathan -Let's talk! 21:31, 21 December 2014 (UTC)
- All newbies seem to only know about Longchen Nyingthig, and you are perpetuating that.VictoriaGrayson 21:36, 21 December 2014 (UTC)
- Ah, I see - and no more than that. Where do have to situate Longchen Nyingthig within Dzogchen? And do you please have some more info, a book, a weblink, which provides me with a little bit more info? This is what I've understood so far: external prelimininary practices, internal preliminary practices (these two are clear to me), trekcho, further practice to stabilise this insight, and to 'act from this insight', c.q enlightened behaviour in the world, instead of "dwelling in nirvana." Am I correct here, sort of? Best regards, Joshua Jonathan -Let's talk! 05:07, 22 December 2014 (UTC)
Sources - Berzin Archive
@VictoriaGrayson: I'm pretty sure you won't accept the Berzin Archive] as a source. Nevertheless, I want to propose it, since this article on The Major Facets of Dzogchen gives an overview of the path of Dzogchen. He gives the following structure:
- Outer Preliminaries
- Inner Preliminaries
- Empowerment Stage
- Mahayoga Stage
- Atiyoga Stage
How about it? Best regards, Joshua Jonathan -Let's talk! 15:18, 22 December 2014 (UTC)
- He's a scholar, but also a practitioner. His website seems to be written from an insiders-perspective. See About the Berzin Archives. Nevertheless, is it acceptable as a primary source? Joshua Jonathan -Let's talk! 15:21, 22 December 2014 (UTC)
Sources - Longchen Rabjam The practcie of Dzogchen
@VictoriaGrayson:Is Longchen Rabjam's The practcie of dogen a good source? (I've got the Snow Lion version). Joshua Jonathan -Let's talk! 15:27, 22 December 2014 (UTC)
Mahayoga is not Dzogchen
@Joshua Jonathan:, I don't know how you got the idea that Mahayoga is Dzogchen.VictoriaGrayson 01:03, 24 December 2014 (UTC)
- Yo? That's a new tag for me. Anyway: Berzin uses the term in his description of the stages of practice, and Sam van Schaik mentions Atiyoga as part of Mahayoga, at the earliest developmental stage of Dzogchen:
- "So when did Atiyoga become a vehicle? Moving on to the 10th century, there are a couple of texts from Dunhuang which do set out early versions of the nine vehicle system. Yet even here, though we see the beginnings of the standard distinctions between Mahāyoga, Anuyoga and Atiyoga, these three are not yet called ‘vehicles’. The texts carry on presenting Anuyoga and Atiyoga as modes of Mahāyoga practice, without any specific content of their own."
- I'm working on it; encyclopedic entries by Buswell & Lopez and by Germano have yet to be incorporated, and a longer text by Sam van Schaik, The Early Days of the Great Perfection. Best regards, Joshua Jonathan -Let's talk! 05:51, 24 December 2014 (UTC)
- Forget about the "earliest developmental stage". Mahayoga is not Dzogchen.VictoriaGrayson 16:21, 24 December 2014 (UTC)
More sources
I found some more sources:
- Samten Gyaltsen Karmay (1988), The Great Perfection (rdzogs chen). A Philosophical and Meditative Teaching of Tibetan Buddhism, BRILL
- David Germano (1997), chapter on ru shan, in Lopez (1997), "Religions of Tibet in practice"
- David Germano and Jeanet Gyatso (2001), Longchenpa and the possession of the Dakinis, in White's Tantra in Practice, gives more info on Longchenpa
- Sam van Schaik (2004), The Early Days of the Great Perfection
- Sam van Schaik (2004), "Approaching the Great Peerfection", gives details on Jigme Lingpa's descriptions
- Kurtis R. Schaeffer, Matthew Kapstein, Gray Tuttle (2013), Sources of Tibetan Tradition, Columbia University Press
- Schaik, Sam van (2011), Tibet A History, Yale University Press
Joshua Jonathan -Let's talk! 10:31, 25 December 2014 (UTC)
From Germano (2005):
- "Three historical problems have bedeviled traditional and modern scholarship on the Great Perfection:
- (i) the chronological conundrum of authorship resulting from the veil of the tradition’s visionary practices of concealing and revealing texts,
- (ii) the seemingly unified homogeneity indicated by the single rubric Great Perfection in contrast to the heterogeneity of its internal doxographical categories and sub-rubrics of identification, and
- (iii) its relationship to late Indian Buddhist Tantra, particularly in terms of its frequent rhetoric of a transcendence of, or standing apart from, Tantra.
- On these points, traditional historiography with its visionary biases has
- (i) strongly portrayed Great Perfection in all its varieties as being fully developed in the eighth century by non-Tibetan authors,
- (ii) stressed the consistency of distinct subtraditions rather than viewing them as sharply divergent and mutually critical traditions, and
- (iii) failed to clearly account for the distinct relationships of each of these subtraditions to Buddhist Tantra.
- Modern academic scholarship has tended to either uncritically accept these claims or to only suggest vague questions about their veracity. Samten Karmay’s The Great Perfection was a landmark in initiating the historical study of the Great Perfection, but the flood of subsequent studies has for the most part shed little additional light on historical issues."
And Vic comes up with this:
- Tibetan Renaissance by Ronald Davidson. Particularly chapter 6
- A Preliminary Note on Vimalamitra's Aural Lineage
- David Germano (2005), The Funerary Transformation of the Great Perfection (Rdzogs chen)
- "Religion, Medicine and the Human Embryo in Tibet" has a lot about Dzogchen
- David germano (2007), “The shifting terrain of the tantric bodies of Buddhas and Buddhists from an Atiyoga perspective”, in Ramon Prats, The Pandita and the Siddha, talks about Menngagde being derived from Kalachakra.
Thanks! Joshua Jonathan -Let's talk! 14:48, 27 December 2014 (UTC)
Traditional accounts
From what I've seen so far, most books will only tell the traditional account. It's part of the story too, isn't it? And there's plenty of the other side, the historical story. NB: the traditional accoubts are also being mentioned by the serious sources. Joshua Jonathan -Let's talk! 20:18, 25 December 2014 (UTC)
- But later traditional accounts obscure earlier traditional accounts. Its better left unsaid.VictoriaGrayson 07:11, 26 December 2014 (UTC)
- Good point, very good point. Let me think over it, for one or two days, okay? Best regards, Joshua Jonathan -Let's talk! 07:25, 26 December 2014 (UTC)
Semde, Longde and Menngagde are not practiced in order
Semde, Longde and Menngagde are not practiced in order. If Longchenpa says such a thing, it would be purely hermeneutical (I don't know if this is the right word). Longde is rarely practiced at all.VictoriaGrayson 16:33, 29 December 2014 (UTC)
- I already found it a starnge comment; for that reason too I'd moved it into a note. Joshua Jonathan -Let's talk! 05:24, 30 December 2014 (UTC)
Many changes in this article
Just to alert the reader and editors of this article, that there have been many changes made recently by Joshua Jonathan.
There has been hardly any discussion here of these changes, either before or after.
Many sections removed, others rewritten, new sections added, article re-organized.
See https://en.wikipedia.org/search/?title=Dzogchen&diff=640295086&oldid=634250698 and https://en.wikipedia.org/search/?title=Dzogchen&diff=617014339&oldid=613080236
I'm not expert in this area, but the changes are clearly extensive.
In a similar recent wave of edits of Karma in Buddhism he also introduced several misunderstandings of the sources. The same may well be true here. That's a potential hazard of any rapid large scale rewrite of a mature article that has been worked on for many years. The editor doing the rewrite can't be expected to be expert on all the topics in the article, and hasn't got time to read or re-read all the citations in detail and review them.
One thing I noticed right away is that the section on Maha Ati was removed. Why? It is of interest to readers that Trungpa Rimpoche coined the term Maha Ati which is in quite widespread use, for instance one might encounter the term and wonder what it means - so why remove this section?
There must surely be many other things like that. Robert Walker (talk) 12:15, 4 January 2015 (UTC)
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