![]() Yet, this definition can be seen as excluding the view from thepath. Len Nyatselwa defines thepath as that which engages. The result is that manifestation of reality, or the ground, where one has progress to the point of no more enhancement.Old School scholars agree that the ground is the actuality of the way things are (gnas lugs).However, there is some disagreement over the path and result. The path is that which has the exertion of knowing and engaging that ground, and 3. The ground is that which is the source of all phenomena 2. Thus, in his general explanation of the threecontinua, Jikmé Tenpé Nyima defines the three continua in the following way: 1. The method is the path through which one realizes the abiding reality and therebyachieves the result of complete enlightenment. From method and cause the result.38The cause is the ground, or the natural continuum, which is the fundamental reality of allthings. The locus classicus for the threecontinua is the Supplemental Tantra of the Secret Assembly, found as eighteenth chapterappended to the root text, though the Key to the Treasury abbreviates the citation: Continuum is explained as continuous. In the Mahßyoga system and the higher tantra’s ingeneral, the three-ground, path, and result-all belong to the same continuum butrepresent different stages of its realization by the individual. ![]() These are called the three continua (rgyud gsum) in the sense ofbeing three parts of one continuum. He arranges his discussion of the general meaning around a well-known tantrictriad-the ground-continuum (gzhi rgyud), path-continuum (lam rgyud), and result-continuum (’bras rgyud). Only the generalpresentation is translated in part II, as this lays out the basic aspects of the Mahßyoga37 Wayman, Yoga of the Guhyasamajatantra, 148-152.ĥ. This he divides into two sections a general presentation of the threecontinua and the detailed explanation of the ten topics of tantra. The general discussion ofthe meaning of the tantra is found in this section, which occupies the bulk of Jikmé TenpéNyima’s commentary. For, he ends this section with an explanation of how it is possible for Samantabhadra andSamantabhadrÏ to bestow these initiations if they are wisdom-bodies that do not possesssemen and menses.THE RESULT OF THE TANTRA OCCURINGThe result produced by the gathering of the maòðala in the first chapter-the introductorybackground-and the exhortation of the teacher by the retinue in the second chapter-theraising of the discourse-is the teachings contained in the tantra. Jikmé Tenpé Nyima does not interpret the secret initiation symbolically, as somedo. The statements by Samantabhadra and SamantabhadrÏ inthe second chapter of the tantra are interpreted as the bestowal of the secret initiation,whereas the five verses of the retinue are considered to represent the wisdom and wordinitiations. As this descends, he experiences the four joys of the forward process.In the fourth initiation, also called the word initiation, the process is continued but the dropof enlightenment is drawn upward. The literal reading of textsportrays a process whereby the master and his consort enter into sexual union and thedisciple is initiation by having a mixture of their seminal fluids sprinkled on his tongue,though some commentaries are adamant in claiming this is merely symbolic.37 In the wisdominitiation, the disciple then takes a consort and practices withdrawing the winds into thecentral channel, causing the inner fire to blaze up, and melt the drop of enlightenment insidethe crown of his head. The secretinitiation is generally described using the imagery of sexual union. Mahßyoga Philosophy 392These are the secret initiation, the wisdom initiation, and the fourth initiation. ![]()
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |