I do not really understand the point made here regarding the difference between the views for Mahayoga, Anuyoga and Atiyoga - dag pa chen po, gdan gsum and gzhi snang. Can anyone explain the difference in these three views?However, if you analyze from the standpoint of appearances: according to the view of the glorious Mahayoga tradition, the aspect of appearances is the luminous nature, the relative truth of great purity (dag pa chen po). [According to the view of] Anuyoga, the aspect of appearances is Samantabhadra, the mandala of the three divine seats (gdan gsum). [According to] the view of Atiyoga, [the appearances] are the profound "appearances of the basis" (gzhi snang), the spontaneously accomplished mandala. These views are unknown, even the terms for them being absent, in the characteristics [sutric] yanas. [...]
View in Mahayoga, Anuyoga and Atiyoga
View in Mahayoga, Anuyoga and Atiyoga
In "The Practice of Dzogchen - Longchen Rabjam's Writings on the Great Perfection" the following is described in the introduction chapter:
Re: View in Mahayoga, Anuyoga and Atiyoga
I think this is touched upon in the Supreme Source.
'When thoughts arise, recognise them clearly as your teacher'— Gampopa
'When alone, examine your mind, when among others, examine your speech'.— Atisha
'When alone, examine your mind, when among others, examine your speech'.— Atisha
Re: View in Mahayoga, Anuyoga and Atiyoga
The difference between ati yoga view and the rest of the views is that those other views are based on efforts and using causes to establish the ultimate view whereas ati yoga is immediate and here the appearances of mind are from the very beginning the nature of enlightenment .fckw wrote: ↑Sun Dec 17, 2017 1:02 pm In "The Practice of Dzogchen - Longchen Rabjam's Writings on the Great Perfection" the following is described in the introduction chapter:
I do not really understand the point made here regarding the difference between the views for Mahayoga, Anuyoga and Atiyoga - dag pa chen po, gdan gsum and gzhi snang. Can anyone explain the difference in these three views?However, if you analyze from the standpoint of appearances: according to the view of the glorious Mahayoga tradition, the aspect of appearances is the luminous nature, the relative truth of great purity (dag pa chen po). [According to the view of] Anuyoga, the aspect of appearances is Samantabhadra, the mandala of the three divine seats (gdan gsum). [According to] the view of Atiyoga, [the appearances] are the profound "appearances of the basis" (gzhi snang), the spontaneously accomplished mandala. These views are unknown, even the terms for them being absent, in the characteristics [sutric] yanas. [...]
Re: View in Mahayoga, Anuyoga and Atiyoga
Good point. I somehow forgot about that text despite having gone through it more times than the Supreme Source .Longchenpa's Treasure-Trove commentary (Baron) probably covers it.
'When thoughts arise, recognise them clearly as your teacher'— Gampopa
'When alone, examine your mind, when among others, examine your speech'.— Atisha
'When alone, examine your mind, when among others, examine your speech'.— Atisha
Re: View in Mahayoga, Anuyoga and Atiyoga
Re: View in Mahayoga, Anuyoga and Atiyoga
Are these texts online available? Unfortunately I don’t own neither of them and I don’t want to buy more books just for clarifying one detail unless I can dedicate enough time to really read through them.
Re: View in Mahayoga, Anuyoga and Atiyoga
The Treasury of Dharmadhatu and it's autocommentary are pretty essential for Nyingmapa's or anyone who is really interested in understanding these topics.
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa