By Gidi Ifergan
This research explores one in every of Tibet's maximum thinkers, Longchenpa (1308-1364), in the context of the `rhetoric of negation', an excessive critique of philosophical perspectives and non secular practices that screens their lack of ability to steer on to liberation. Like that of his predecessors, Longchenpa's rhetoric of negation aimed to dismantle compulsive conceptualising psychological approaches, which creates a lack. although, Longchenpa went one step extra and overcame the futile liberation of religious practices by way of creatively reworking his rhetoric of negation right into a pedagogy in a position to facilitating the adventure of traditional information, or liberation. The e-book makes an attempt to track and exhibit Longchenpa's transformation from negation into an event of traditional knowledge, after which discover even if such transformation is suitable with the 2 Truths doctrine and Dzogchen's concept of non-duality. Such an inquiry additionally has broader implications for any technique utilized inside a non-dual soteriological procedure. The learn additionally emphasizes Longchenpa's position as a instructor of liberation, which has now not been explored in educational study of his texts. also, it contextualizes him biographically and traditionally. The contextualization "humanizes" and depicts a "realistic" portrait of Longchenpa, and determines his place within the Tibetan realities of his time, wondering no matter if it had any implications that formed his 'rhetoric of negation'.
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Extra resources for The Man From Samye: Longchenpa on Praxis, Its Negation and Liberation
He continued with his previous economic policy and significantly reduced the funding for Buddhist institutions and projects to a point where life for monks became so difficult that they had to give up their robes and look for work that would provide them with livelihood. 132 In that state of affairs, Darma was perceived by Buddhists to have been the direct cause of their difficulties, a situation that motivated the abbot of Samye, Palgyi Dotje (dPal gyi rdo rje) himself to assassinate Lang Darma.
If there is movement of the conceptual mind, be aware of it. " Do not analyze the mind which is moving in terms of any kind of quality at all: do not analyze it as moving or not moving; do not analyze it as existing or not existing; do not analyze it as virtuous or non-virtuous ; and do not analyze it as defiled or pure. If you are aware of mind in this way, it is naturalness. ll9 Moheyan here equates the state of "no-thought" with absence of mental activity while the rest of the passage is concerned with the occurrence of "undesired" mental activity and instructions for remaining in the state of awareness by way of not engaging in any analysis.
However , a consideration of the craftsmanship and sophisticated objects d'art from that early period60 shows that Tibetans then were neither primitive nor unsophisticated , even though a belief in deities in mountains , etc , might lead some people to regard Tibetans as primitive . Furthermore , old Tibetan documents exclusively from Dunhuang include terms and concepts in marked contrast with Buddhism which might suggest the existence of a pre-Buddhist religion or culture . 61 Questioning the validity of such theories , Walter uses a thorough philological method to trace key religio-political terms and concepts considered pre-Buddhist that may hint or point to pre Buddhist religion in Tibet .
The Man From Samye: Longchenpa on Praxis, Its Negation and Liberation by Gidi Ifergan