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Books > Buddhist > Biography > Nine Yana (Teaching on the Nine Vehicles according to the Buddhist Philosophy)
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Nine Yana (Teaching on the Nine Vehicles according to the Buddhist Philosophy)
Nine Yana (Teaching on the Nine Vehicles according to the Buddhist Philosophy)
Description

ISBN: 9788177421217


About the Author

Khenpo Chimed Rinpoche is an eminent professor of the Nyingmapa lineage. His charisma associated with an immense heart and a tremendous sense of humour give him the capacity to guide nowadays thousands of students and disciples worldwide.

The original version of this book is a transcription of teachings whereby Khenpo Rinpoche presented the nine vehicles (Skt.Yana) within the gradual path that leads to Dzogchen, namely the peak of the spiritual realization. Here we have reached out the very heart of the highest buddhist philosophy that is presented in a very accessible and lively way meant for the public at large as well as advanced practitioners.

By introducing us to the nine vehicles of the Nyingmapa tradition, the purpose of Khenpo Chimed Rinpoche is to bring us closer to the quintessence of the Buddhas's teachings as well as to major commentaries upon them from India, Tibet or Nepal.

Moreover, this book offers many spicy and amazing anecdotes regarding the life of great Indian and Tibetan masters from the past, which will doubtlessly be of great delight for the readers and a daily source of inspiration and reflection.

The "Nine yana" is a guide, a spiritual friend, and we wish it will be a cause of enlightenment for all beings!

 

Foreword

Presenting the nine yana of the Nyingmapa Buddhist tradition, the ambition of Khenpo Chimed Rinpoche is to give the quintessence of the Buddha speech as well as the major commentaries of this speech during ages in the ancient India, Nepal, and Tibet. This book offers us also many amazing and edifying anecdotes about the life of the great masters and yogis that will delight the reader and nourish his daily thoughts. This teaching even approached basically, for the simple pleasure of discovery, will give incredible benefits.

This book is the transcription of a cycle of nine oral teachings given in Tibetan language, during the month of September 2008, in Strasbourg, France. Khenpo Rinpoche presented the 9 yana of the progressive spiritual journey that leads to Dzogchen, the pinacle of the spiritual realization. We have touched at the very heart of the highest level of Buddhist philosophy presented here in a very lively and accessible way and aimed at the public at large as well as for advanced practitioners. We also hope that this book may help anyone who reads it: may it become a spiritual friend, a guide, and be a cause of Enlightenment for all beings!

May it be beneficial to all sentient beings!

 

Introduction

May the Great tradition of Kbenpo Shantarakshita, Lobpim Padmasambhava and Dharma King Trisong Detsen increase and spread throughout the three realms of the World. May the appearance of the Three Jewels and the mind stream of beings remain inseparable, and bring sublime well-being throughout the three times.

The Tradition of the Nyingma School of Tibetan Buddhism
The Lineage of the Nyingma school of Tibetan Buddhist teaching is classified into three different types: The long transmission (Ring Gyu) of the extensive karma. The short transmission (Nye Gyu) of the profound terma. And the extremely short transmission of the pure Vision (Dag Nang) when teachings were directly received by the masters in pure vislon from gurus and deities.

The Dzogchen Nyingthig Lineage of the Long transmission (Kama)
According to the Nine Yana of the Nyingma School of Tibetan Buddhism, the highest teaching is known as the Great Perfectio (Dzogpa Chenpo or Atiyoga), which is the direct method for realizing the nature of mind and for attaining Buddhahood in this very body. Thus the Dzogchen yingthig, as a teaching, fundamentally deals with the pression of the doctrine of the Three Perfect Bodies vas) of a Fully Awakened being and this tradition has been transmitted through the three lineages of spiritual transmission as follows:

a) The Wisdom mind lineage of the Buddha
This spiritual transmission is from the primordial Buddha Samantabhadra (Kuntuzangpo) of Dharmakaya to five self- manifesting Buddhas of the Sambogkaya. In this Lineage, the teacher transmits the teachings to the disciple, without using words or any other indications, only with his all pervading Wisdom mind.

b) The Symbolic Lineage of the Awareness-Holders (Vidyadhara)
The Sambogakaya Buddha Vajrasattva (Dorje Sempa) transmitted all empowerments and teachings to the Nirmanakaya Prahevajra (Garab Dorje), the first human master. It was from Prahevajra that this transmission was passed on to Manjushrimitra, Shri Simha, ]nanasura, Mahapandita Vimalamitra and Guru Padmasambhava (Guru Rinpoche). Here, an Awareness-Holder, a being who has direct and pure vision of the nature of reality, manifests to a receptive disciple and transmits the teachings by means of pronouncing a mantra or showing a sign.

c) The Oral Lineage of the Realized beings
Here the complete verbal empowerments and instructions are transmitted by words of mouth from the masters to the disciple. This lineage of spiritual transmission in Tibet initially spread through two traditions in the beginning at the early part of the ninth century. One tradition originated from Mahapandita Vimalamitra and is known as the "Virna Nyingthig". The other tradition originated from Guru Padmasambhava and is known as the "Khandro Nyin jthig". Then, it was later that both these innermost Essence transmission met in Kunkhyen Longchen Rabjampa, from whom the uninterrupted oral transmission of these teachings have extended until the present day.

The Short Transmission of the Terma Tradition
The Terma Teachings are well known to have six lineages, since they possess three special Lineages over and above-mentioned Lineages. These are the Lineage empowered by enlightened aspirations, the lineage of prophetically declared spiritual succession, and the lineage of the dakinis' seal of entrustment. A more detailed description of these lineages can be found in Kyabje Dudjom Rinpoche's The Fundamental and History of the Nyingma School of the Tibetan Buddhism (With the English translation by Gyurme Dorjee and Matthew Kapstein and published by Wisdom Publication).

These Terma teachings were concealed mainly by Guru Rinpoche and his spiritual consort Yeshe Tsogyal, to be revealed at the time most appropriate for their discovery by prophesized "Treasure Revealers" (Tertons), who are themselves incarnations of realized disciples of Guru Rinpoche. Guru Rinpoche first formulated the secret teachings by showing the method of attaining perfection (drub-t'ha) through the tantra, the method of attaining the core techniques (rnen-ngag) through perfection, and instruction on how to put these core techniques into practice (lag-len), with the blessings (rnon-larn), the authority of initiation (wang-kur), credentials of authority (te-gya), future prophecy (lung-ten), and so on. Those secret teachings were then concealed in small boxes of terma. Furthermore Terma teachings (tercho) can be classified into three main types:

1) Lama
The peaceful and wrathful sadhanas on Guru Rinpoche, usually divided up into outer, inner, secret and innermost secret cycles;

2) Dzogchen
Teachings on Ati-yoga (DzogpcChenpo), and

3) Thugje Chenpo (La Dzog Tuk Sum)
Sadhanas of the great compassionate one, Avalokiteshvara.

These Dharma Treasures (Terchos) are the teachings which possess the "warm breath" of Guru Rinpoche himself. As there are nocontaminations and errors in them, so they are extremely powerful, they have almost no obstructions for the practices, their accomplishments are easy to attain, and their fruits are swiftly achieved.

The Dzogchen Longchen Nyingthig Lineage of the Extremely Short Transmission of pure Visions (Dag Nang)
It was in the eighteenth century that the spiritual master Rigzin Rangjung Dorjee Jigme Lingpa (Who was the combined emanation of the Mahapandita Vimalamitra, King Tritsong Detsen and Gyelse Lharje, 1729-1798), received the complete Dzogchen Nyingthig teachings from Manjushrimitra, Humkara, Guru Rinpoche, Yeshe Tsogyal, Vimalamitia and Longchen Rabjampa, through the three lineages of Wisdom Mind, Symbolic and Oral transmissions, in the state of pure visions. In these visions, he saw Longchen Rabjampa three times and received his blessings of body, speech and mind. Thus, he became inseparable from the spiritual Master and attained the realization of the Great Perfection. These Dharma Treasures (Terchos), which were collected into nine volumes, became his own Mind Terma and came to be known as the renowned "Longchen Nyingthig" lineage. His disciples were scattered in all different schools of Tibetan Buddhism.

After his passing away, the "Longchen Nyingthig" lineage was propagated through his two main disciples: Jigmey Thinley Woser (the first Dodrupchen, 1745-1821) and Jigmey Gyalwai Nyugu (1765-1843). His incarnation included: Do Khyentse Yeshe Dorjee (1800-1866), as his body incarnation; Patrul Jigmey Chokyi Wangpo 0800- 1887), as his speech incarnation; and Jamyang Khyentse Wangpo (1820-1892), as his mind incarnation. Now day the 'Dzogchen Nyingthig" and the "Longchen Nyingthig" are known as Earlier and Later Nyingthig traditions respectively.

 

Contents

 

Dedication and thanks XI
Foreword XIII
Introduction XV
The Buddha's teaching 1
Investigation and analysis 4
Trust and devotion 5
Eighty four thousands stanzas, nine «vehicles» 7
The three pillars 9
Causal vehicle and fruition vehicle 10
Sutrayana and Vajrayana 11
Summary table 12
Eight vehi :fes that conduct to the peak 12
Three circles 13
The nine yana 17
How can we integrate the yana into our daily life 20
Classification by understanding levels 22
Four baskets, eighty-four thousands stanzas 23
The three sacred things. 24
Shravakayana, the yana of the hearers 27
The mind of the hearer 27
Etymology 28
The six major linking points 28
The three teachings about the Four Noble Truths 31
Causality panern to explain Samsara 33
Causality panern to explain Nirvana 34
The four subdivisions of the Four Noble Truths 35
Five categories of vows 42
Nine stages of samatha 44
Metaphors related to the sarnatha's stages 46
Pratyekabuddhayana, the yana of the «self-Buddha» 51
The proper state of mind to receive the teachings 51
The path of «self-Buddha» 52
A spiritual desert 52
Etymology 53
The six major linking points 53
The 12 links of interdependant origination at the outer level 53
The 12 links of interdependant origination at the inner level 54
The Four Noble Truths under the light of the twelve links of interdependant origination… 59
Suffering arising and eliminating 59
Two types ofPratyekabuddhas 61
Deer park 61
Mudra, a sacred gesture to realise the mind 62
Differences and similarities between Pratyekabuddhas and Shravakas 63
Mahayana, the bodhisattvayana 64
Aspiration Bodhicitta and application Bodhicitta 64
The Mahayana, the last of the three rising vehicles through emanation 64
Meaning of Mahayana 65
Seven features of the Mahayana 65
Like a never extinguished nuclear station engine 69
Essence of a Bodhisattva 69
Etymology 69
The six major linking points 70
Two truths 71
Relative truth, the expression of consciousness within misunderstanding 71
Absolute truth, the expression of emptiness 72
The view during the meditation stage 72
The view during the subsequent stage 73
Emptiness accordin to the madhyamakavatara by Candrakirti 74
Root misdeeds of a Bodhisattva 76
The 37 factors of Enlightenment 79
The four "skills" of stabilizing the attention 79
The four perfect giving ups 79
The four grounds 81
The six paramitas 84
Kriya Tantra, the yana of ritual action 86
Renouncement and non-self. 86
The eight extremes and the four immeasurables 86
Three purities 87
Integration process in the three yana 88
Difference between outer and inner Tantra 89
Difference between Sutra and Tantra 90
The four reasons that makes Vajrayana a superior path 90
The tantric consort 92
The four qualities of disciples 92
Introduction to the nature of mind 93
The Kriya Tantra, the yana of ritual action 94
The six major linking points 95
The non-existence of good and bad 97
The king-to-subject-like relationship with the deity 9
Difference between the Bodhisattva of Sutras and practitioners of the first Tantra 99
The four being-as-it -is 100
The subject/object relationship 101
Charya Tantra, the yana of the behaviour 109
The specificity of Charya Tantra 110
Etymology 110
The six linking points 110
The five prajna empowerments 111
Meditation with and without sign 114
Out of this letter, let's make another one! 115
A fully justified secret 116
At the crossroads: outer and inner yoga 118
Towards the very deepest one 119
Personal practice makes the difference 119
What does deep mean? 119
Deep for one and not deep for another 120
An infinite number of paths for infinity of beings 120
Like beggars collecting as much as possible 121
Practitioners suffering from three kinds of loss 122
Like molten metal 122
Precepts of Kadampa masters 122
The eighty prayer forms of a Bodhisattva 123
The way we go to bed 123
The tenth yana, the yana of great spontaneity! 123
Yoga Tantra, the union yana 125
A quotation of Tsongkapa 125
The early morning positive thought 126
Everybody except my neighbour 127
The difference between a holy person and an ordinary person 127
Inner conversion 128
The six linking points 129
The three levels of the nine progressive yana 129
Being in the excellence of thought 130
Etymology 130
The five ernpowermems of the disciple 130
Saying good bye to Samsara 133
The vajra master empowerment 135
The four seals 142
Holding the vajra of the five families 143
Maha yoga, the yana of the great union 144
The three inner Tantra 145
The sound of the drilling machine 145
Vajra sisters and brothers 146
Giving up pride 146
Sitting on the floor 147
Like a wolf in a sheepfold 148
Vajra pride 148
Conflicting emotions related to the four lineages 148
Foreword about the three inner Tantra 150
Father Tantra, mother Tantra and non-dual Tantra 151
Introduction to Rigpa 152
The wisdom of the five dhyani Buddhas 152
The nature of the mind is emptiness 153
Liberation within one of the three bardos. 153
Rainbow body of great transfer and small transfer 153
Five upper features. 154
Meaning of the term "secret mantra" 155
Affixing the three seals. 157
Path as unfolding of the base. 158
The three ways for wisdom to manifest 159
Three yogas associated to the three poisons 159
Two specials truths 159
Etymology 160
The six linking points 160
Sevenfold cycle of the absolute. 161
Breaking out the stream of Samsara 165
Gametes, winds and consciousness 165
The painful bardo of dying 166
Kyerim. A way to stop re-birthlng. 166
Anu Yoga, the Yana that follows the Yana of great union 168
Being in the Vajrayana pure vision to be able to follow the tpachings 168
Keepi 19 the connection 169
Anu Yoga: main features 171
Etymology 172
The six linking points 172
The genuine secret empowerment 173
A dog can not judge a lion. 175
The "tchang" drinker 175
When Milarepa met Marpa 175
Do Khyentse Yeshe, the crazy wisdom 176
Dielgo Khyentse Rinpoche 177
A spot of red paste on the throat of the disciple 178
Being introduced to Rigpa trough examples 179
Thirty-six empowennents within Anu yoga 180
The three mandalas: father, mother and child 180
Samaya with and without upholding 182
Dzogchen, the yana of the Great Perfection 186
Clear Light 187
Dzogchen, the non-dual Tantra 187
The three characteristics of Dzogchen 188
Etymology 189
The six linking points 189
The precious speech empowerment 190
A crystal-like reality 191
«This is the way it is for the fourth empowerment! » 191
What do they awaken «in» and «to»? 192
The Great Sphere 192
Beseeching the three Kayas 192
Mental liberation 193
The magic of recognizing Enlightenment or not 193
At the beginning a base, then two paths and hence two fruits 194
Three great types of practices within Dzogchen 194
Once Rigpa has been recognized. 195
What is the mind like? 196
An interplaying magical mind 197
Turning consciousness into an object 197
Like clouds appearing in the sky 197
Trekcho and Thogyal. 199
Conclusion 202
Listening, thinking, and meditating 202
Integrating the three yana within ourselves 202
The entire path 203
Within Dzogchen, no doubt. 204
The 5th Dzogchen Rinpoche and the «yakboy» 205
Blind faith. 205
The awakened awareness of scholars 205
The precious human life 206
A good dharma practitioner … 206
Khenpo Chimed Rinpoche biography 208
Glossary 211

Nine Yana (Teaching on the Nine Vehicles according to the Buddhist Philosophy)

Item Code:
NAD727
Cover:
Paperback
Edition:
2012
Publisher:
Size:
8.5 inch X 5.5 inch
Pages:
241
Other Details:
Weight of the Book: 351 gms
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$35.00   Shipping Free
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ISBN: 9788177421217


About the Author

Khenpo Chimed Rinpoche is an eminent professor of the Nyingmapa lineage. His charisma associated with an immense heart and a tremendous sense of humour give him the capacity to guide nowadays thousands of students and disciples worldwide.

The original version of this book is a transcription of teachings whereby Khenpo Rinpoche presented the nine vehicles (Skt.Yana) within the gradual path that leads to Dzogchen, namely the peak of the spiritual realization. Here we have reached out the very heart of the highest buddhist philosophy that is presented in a very accessible and lively way meant for the public at large as well as advanced practitioners.

By introducing us to the nine vehicles of the Nyingmapa tradition, the purpose of Khenpo Chimed Rinpoche is to bring us closer to the quintessence of the Buddhas's teachings as well as to major commentaries upon them from India, Tibet or Nepal.

Moreover, this book offers many spicy and amazing anecdotes regarding the life of great Indian and Tibetan masters from the past, which will doubtlessly be of great delight for the readers and a daily source of inspiration and reflection.

The "Nine yana" is a guide, a spiritual friend, and we wish it will be a cause of enlightenment for all beings!

 

Foreword

Presenting the nine yana of the Nyingmapa Buddhist tradition, the ambition of Khenpo Chimed Rinpoche is to give the quintessence of the Buddha speech as well as the major commentaries of this speech during ages in the ancient India, Nepal, and Tibet. This book offers us also many amazing and edifying anecdotes about the life of the great masters and yogis that will delight the reader and nourish his daily thoughts. This teaching even approached basically, for the simple pleasure of discovery, will give incredible benefits.

This book is the transcription of a cycle of nine oral teachings given in Tibetan language, during the month of September 2008, in Strasbourg, France. Khenpo Rinpoche presented the 9 yana of the progressive spiritual journey that leads to Dzogchen, the pinacle of the spiritual realization. We have touched at the very heart of the highest level of Buddhist philosophy presented here in a very lively and accessible way and aimed at the public at large as well as for advanced practitioners. We also hope that this book may help anyone who reads it: may it become a spiritual friend, a guide, and be a cause of Enlightenment for all beings!

May it be beneficial to all sentient beings!

 

Introduction

May the Great tradition of Kbenpo Shantarakshita, Lobpim Padmasambhava and Dharma King Trisong Detsen increase and spread throughout the three realms of the World. May the appearance of the Three Jewels and the mind stream of beings remain inseparable, and bring sublime well-being throughout the three times.

The Tradition of the Nyingma School of Tibetan Buddhism
The Lineage of the Nyingma school of Tibetan Buddhist teaching is classified into three different types: The long transmission (Ring Gyu) of the extensive karma. The short transmission (Nye Gyu) of the profound terma. And the extremely short transmission of the pure Vision (Dag Nang) when teachings were directly received by the masters in pure vislon from gurus and deities.

The Dzogchen Nyingthig Lineage of the Long transmission (Kama)
According to the Nine Yana of the Nyingma School of Tibetan Buddhism, the highest teaching is known as the Great Perfectio (Dzogpa Chenpo or Atiyoga), which is the direct method for realizing the nature of mind and for attaining Buddhahood in this very body. Thus the Dzogchen yingthig, as a teaching, fundamentally deals with the pression of the doctrine of the Three Perfect Bodies vas) of a Fully Awakened being and this tradition has been transmitted through the three lineages of spiritual transmission as follows:

a) The Wisdom mind lineage of the Buddha
This spiritual transmission is from the primordial Buddha Samantabhadra (Kuntuzangpo) of Dharmakaya to five self- manifesting Buddhas of the Sambogkaya. In this Lineage, the teacher transmits the teachings to the disciple, without using words or any other indications, only with his all pervading Wisdom mind.

b) The Symbolic Lineage of the Awareness-Holders (Vidyadhara)
The Sambogakaya Buddha Vajrasattva (Dorje Sempa) transmitted all empowerments and teachings to the Nirmanakaya Prahevajra (Garab Dorje), the first human master. It was from Prahevajra that this transmission was passed on to Manjushrimitra, Shri Simha, ]nanasura, Mahapandita Vimalamitra and Guru Padmasambhava (Guru Rinpoche). Here, an Awareness-Holder, a being who has direct and pure vision of the nature of reality, manifests to a receptive disciple and transmits the teachings by means of pronouncing a mantra or showing a sign.

c) The Oral Lineage of the Realized beings
Here the complete verbal empowerments and instructions are transmitted by words of mouth from the masters to the disciple. This lineage of spiritual transmission in Tibet initially spread through two traditions in the beginning at the early part of the ninth century. One tradition originated from Mahapandita Vimalamitra and is known as the "Virna Nyingthig". The other tradition originated from Guru Padmasambhava and is known as the "Khandro Nyin jthig". Then, it was later that both these innermost Essence transmission met in Kunkhyen Longchen Rabjampa, from whom the uninterrupted oral transmission of these teachings have extended until the present day.

The Short Transmission of the Terma Tradition
The Terma Teachings are well known to have six lineages, since they possess three special Lineages over and above-mentioned Lineages. These are the Lineage empowered by enlightened aspirations, the lineage of prophetically declared spiritual succession, and the lineage of the dakinis' seal of entrustment. A more detailed description of these lineages can be found in Kyabje Dudjom Rinpoche's The Fundamental and History of the Nyingma School of the Tibetan Buddhism (With the English translation by Gyurme Dorjee and Matthew Kapstein and published by Wisdom Publication).

These Terma teachings were concealed mainly by Guru Rinpoche and his spiritual consort Yeshe Tsogyal, to be revealed at the time most appropriate for their discovery by prophesized "Treasure Revealers" (Tertons), who are themselves incarnations of realized disciples of Guru Rinpoche. Guru Rinpoche first formulated the secret teachings by showing the method of attaining perfection (drub-t'ha) through the tantra, the method of attaining the core techniques (rnen-ngag) through perfection, and instruction on how to put these core techniques into practice (lag-len), with the blessings (rnon-larn), the authority of initiation (wang-kur), credentials of authority (te-gya), future prophecy (lung-ten), and so on. Those secret teachings were then concealed in small boxes of terma. Furthermore Terma teachings (tercho) can be classified into three main types:

1) Lama
The peaceful and wrathful sadhanas on Guru Rinpoche, usually divided up into outer, inner, secret and innermost secret cycles;

2) Dzogchen
Teachings on Ati-yoga (DzogpcChenpo), and

3) Thugje Chenpo (La Dzog Tuk Sum)
Sadhanas of the great compassionate one, Avalokiteshvara.

These Dharma Treasures (Terchos) are the teachings which possess the "warm breath" of Guru Rinpoche himself. As there are nocontaminations and errors in them, so they are extremely powerful, they have almost no obstructions for the practices, their accomplishments are easy to attain, and their fruits are swiftly achieved.

The Dzogchen Longchen Nyingthig Lineage of the Extremely Short Transmission of pure Visions (Dag Nang)
It was in the eighteenth century that the spiritual master Rigzin Rangjung Dorjee Jigme Lingpa (Who was the combined emanation of the Mahapandita Vimalamitra, King Tritsong Detsen and Gyelse Lharje, 1729-1798), received the complete Dzogchen Nyingthig teachings from Manjushrimitra, Humkara, Guru Rinpoche, Yeshe Tsogyal, Vimalamitia and Longchen Rabjampa, through the three lineages of Wisdom Mind, Symbolic and Oral transmissions, in the state of pure visions. In these visions, he saw Longchen Rabjampa three times and received his blessings of body, speech and mind. Thus, he became inseparable from the spiritual Master and attained the realization of the Great Perfection. These Dharma Treasures (Terchos), which were collected into nine volumes, became his own Mind Terma and came to be known as the renowned "Longchen Nyingthig" lineage. His disciples were scattered in all different schools of Tibetan Buddhism.

After his passing away, the "Longchen Nyingthig" lineage was propagated through his two main disciples: Jigmey Thinley Woser (the first Dodrupchen, 1745-1821) and Jigmey Gyalwai Nyugu (1765-1843). His incarnation included: Do Khyentse Yeshe Dorjee (1800-1866), as his body incarnation; Patrul Jigmey Chokyi Wangpo 0800- 1887), as his speech incarnation; and Jamyang Khyentse Wangpo (1820-1892), as his mind incarnation. Now day the 'Dzogchen Nyingthig" and the "Longchen Nyingthig" are known as Earlier and Later Nyingthig traditions respectively.

 

Contents

 

Dedication and thanks XI
Foreword XIII
Introduction XV
The Buddha's teaching 1
Investigation and analysis 4
Trust and devotion 5
Eighty four thousands stanzas, nine «vehicles» 7
The three pillars 9
Causal vehicle and fruition vehicle 10
Sutrayana and Vajrayana 11
Summary table 12
Eight vehi :fes that conduct to the peak 12
Three circles 13
The nine yana 17
How can we integrate the yana into our daily life 20
Classification by understanding levels 22
Four baskets, eighty-four thousands stanzas 23
The three sacred things. 24
Shravakayana, the yana of the hearers 27
The mind of the hearer 27
Etymology 28
The six major linking points 28
The three teachings about the Four Noble Truths 31
Causality panern to explain Samsara 33
Causality panern to explain Nirvana 34
The four subdivisions of the Four Noble Truths 35
Five categories of vows 42
Nine stages of samatha 44
Metaphors related to the sarnatha's stages 46
Pratyekabuddhayana, the yana of the «self-Buddha» 51
The proper state of mind to receive the teachings 51
The path of «self-Buddha» 52
A spiritual desert 52
Etymology 53
The six major linking points 53
The 12 links of interdependant origination at the outer level 53
The 12 links of interdependant origination at the inner level 54
The Four Noble Truths under the light of the twelve links of interdependant origination… 59
Suffering arising and eliminating 59
Two types ofPratyekabuddhas 61
Deer park 61
Mudra, a sacred gesture to realise the mind 62
Differences and similarities between Pratyekabuddhas and Shravakas 63
Mahayana, the bodhisattvayana 64
Aspiration Bodhicitta and application Bodhicitta 64
The Mahayana, the last of the three rising vehicles through emanation 64
Meaning of Mahayana 65
Seven features of the Mahayana 65
Like a never extinguished nuclear station engine 69
Essence of a Bodhisattva 69
Etymology 69
The six major linking points 70
Two truths 71
Relative truth, the expression of consciousness within misunderstanding 71
Absolute truth, the expression of emptiness 72
The view during the meditation stage 72
The view during the subsequent stage 73
Emptiness accordin to the madhyamakavatara by Candrakirti 74
Root misdeeds of a Bodhisattva 76
The 37 factors of Enlightenment 79
The four "skills" of stabilizing the attention 79
The four perfect giving ups 79
The four grounds 81
The six paramitas 84
Kriya Tantra, the yana of ritual action 86
Renouncement and non-self. 86
The eight extremes and the four immeasurables 86
Three purities 87
Integration process in the three yana 88
Difference between outer and inner Tantra 89
Difference between Sutra and Tantra 90
The four reasons that makes Vajrayana a superior path 90
The tantric consort 92
The four qualities of disciples 92
Introduction to the nature of mind 93
The Kriya Tantra, the yana of ritual action 94
The six major linking points 95
The non-existence of good and bad 97
The king-to-subject-like relationship with the deity 9
Difference between the Bodhisattva of Sutras and practitioners of the first Tantra 99
The four being-as-it -is 100
The subject/object relationship 101
Charya Tantra, the yana of the behaviour 109
The specificity of Charya Tantra 110
Etymology 110
The six linking points 110
The five prajna empowerments 111
Meditation with and without sign 114
Out of this letter, let's make another one! 115
A fully justified secret 116
At the crossroads: outer and inner yoga 118
Towards the very deepest one 119
Personal practice makes the difference 119
What does deep mean? 119
Deep for one and not deep for another 120
An infinite number of paths for infinity of beings 120
Like beggars collecting as much as possible 121
Practitioners suffering from three kinds of loss 122
Like molten metal 122
Precepts of Kadampa masters 122
The eighty prayer forms of a Bodhisattva 123
The way we go to bed 123
The tenth yana, the yana of great spontaneity! 123
Yoga Tantra, the union yana 125
A quotation of Tsongkapa 125
The early morning positive thought 126
Everybody except my neighbour 127
The difference between a holy person and an ordinary person 127
Inner conversion 128
The six linking points 129
The three levels of the nine progressive yana 129
Being in the excellence of thought 130
Etymology 130
The five ernpowermems of the disciple 130
Saying good bye to Samsara 133
The vajra master empowerment 135
The four seals 142
Holding the vajra of the five families 143
Maha yoga, the yana of the great union 144
The three inner Tantra 145
The sound of the drilling machine 145
Vajra sisters and brothers 146
Giving up pride 146
Sitting on the floor 147
Like a wolf in a sheepfold 148
Vajra pride 148
Conflicting emotions related to the four lineages 148
Foreword about the three inner Tantra 150
Father Tantra, mother Tantra and non-dual Tantra 151
Introduction to Rigpa 152
The wisdom of the five dhyani Buddhas 152
The nature of the mind is emptiness 153
Liberation within one of the three bardos. 153
Rainbow body of great transfer and small transfer 153
Five upper features. 154
Meaning of the term "secret mantra" 155
Affixing the three seals. 157
Path as unfolding of the base. 158
The three ways for wisdom to manifest 159
Three yogas associated to the three poisons 159
Two specials truths 159
Etymology 160
The six linking points 160
Sevenfold cycle of the absolute. 161
Breaking out the stream of Samsara 165
Gametes, winds and consciousness 165
The painful bardo of dying 166
Kyerim. A way to stop re-birthlng. 166
Anu Yoga, the Yana that follows the Yana of great union 168
Being in the Vajrayana pure vision to be able to follow the tpachings 168
Keepi 19 the connection 169
Anu Yoga: main features 171
Etymology 172
The six linking points 172
The genuine secret empowerment 173
A dog can not judge a lion. 175
The "tchang" drinker 175
When Milarepa met Marpa 175
Do Khyentse Yeshe, the crazy wisdom 176
Dielgo Khyentse Rinpoche 177
A spot of red paste on the throat of the disciple 178
Being introduced to Rigpa trough examples 179
Thirty-six empowennents within Anu yoga 180
The three mandalas: father, mother and child 180
Samaya with and without upholding 182
Dzogchen, the yana of the Great Perfection 186
Clear Light 187
Dzogchen, the non-dual Tantra 187
The three characteristics of Dzogchen 188
Etymology 189
The six linking points 189
The precious speech empowerment 190
A crystal-like reality 191
«This is the way it is for the fourth empowerment! » 191
What do they awaken «in» and «to»? 192
The Great Sphere 192
Beseeching the three Kayas 192
Mental liberation 193
The magic of recognizing Enlightenment or not 193
At the beginning a base, then two paths and hence two fruits 194
Three great types of practices within Dzogchen 194
Once Rigpa has been recognized. 195
What is the mind like? 196
An interplaying magical mind 197
Turning consciousness into an object 197
Like clouds appearing in the sky 197
Trekcho and Thogyal. 199
Conclusion 202
Listening, thinking, and meditating 202
Integrating the three yana within ourselves 202
The entire path 203
Within Dzogchen, no doubt. 204
The 5th Dzogchen Rinpoche and the «yakboy» 205
Blind faith. 205
The awakened awareness of scholars 205
The precious human life 206
A good dharma practitioner … 206
Khenpo Chimed Rinpoche biography 208
Glossary 211
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