Smaratungga: Journal of Education and Buddhist Studies, 2023
The assertion of a state which is unconditioned and beyond temporal change creates unavoidable te... more The assertion of a state which is unconditioned and beyond temporal change creates unavoidable tensions for any Buddhist account that concerns the shift from worldly experience to a liberated one. The presence of such tensions can be found in the controversy between simultaneous (cig char; yugapad) and gradual (rim gyis; krameṇa) conceptions of the contemplative path and the state of liberation itself. This controversy found its early Tibetan expression in the so-called bSam yas debate, in which representative figures of both approaches argued about basic contemplative and soteriological issues. Later on, Klong chen pa, the renowned 14th century Tibetan teacher, explicated several contemplative typologies that included elements from both approaches. This research belongs to qualitative research using two interpretative perspectives, namely the Pragmatic attitude that focuses on the actual results of the scheme and the Transcendental point of view. The results showed that by examining the typologies and their presuppositions it becomes clear how the efficacy of each approach is closely related to individual capacities of practitioners. As such, the tension between simultaneous and gradual models is revealed as deeply contextual and not binary.
Intentions and actions are basic elements in Buddhist ethical models. Yet, how are the values of ... more Intentions and actions are basic elements in Buddhist ethical models. Yet, how are the values of those decided? This article asserts that some of the inherent qualities of lived experience are the basic factors that determine the value of ethical motives and ethical behavior. The examination of Buddhist descriptions of lived experience reveals two complementary types of inherent values-values that accompany individual phenomena and values that indicate structural aspects of human consciousness. Both types manifest certain inherent possibilities of awareness that are necessary for the appearance of ethical values. The first kind of inherent values consists of distinct feelings and volitions, while the second kind includes dualistic and non-dualistic aspects of awareness. By considering these two kinds, it becomes possible to understand how ethical
The phenomenon of ‘Knowing’ (Tib. Shes pa; Skt. Jñāna) has a crucial role in Buddhist explanation... more The phenomenon of ‘Knowing’ (Tib. Shes pa; Skt. Jñāna) has a crucial role in Buddhist explanations about the determination of individual realities. According to these explanations particular modes of knowing are connected to specific ways of perceiving and, even, constituting reality. As the ideal state of reality according to Buddhist doctrine is that of an unconditioned liberation, numerous traditions have examined and described the mode of knowing which characterizes such a state. Among these, we find several traditions that related such a mode with a claim concerning the innateness of an unconditioned state. This paper is meant to discuss some of these traditions, mainly ‘The Great Perfection’ (Tib. rDzogs pa chen po), a Tibetan non-dual tradition that asserted a mode of primordial knowing which is present in each moment of awareness. By discussing the intuitive qualities of this mode, we aim to show how an inherent mode of non-dual awareness can be explained through a comprehensive description of the basic aspects of lived experience.
The Buddhist vision of liberation is intimately related with an experiential state that transcend... more The Buddhist vision of liberation is intimately related with an experiential state that transcends intentionality, temporality and causality, owing to its non-directed, unchanging and unconditioned nature. As such, this vision reveals a novel mode of non-dual awareness, which is not divided into perceiving subject and perceived objects. In order to directly recognize this mode, several Buddhist traditions utilized diverse contemplative instructions that were meant to dissolve the intending tendencies of consciousness. This paper discusses one of these traditions – 'The Great Perfection' (Tib. rDzogs pa chen po) – which affirms an inherent experiential state that is open, luminous and all-encompassing. For the sake of realizing such a state, this tradition advocates a contemplative approach which emphasizes relaxation, spaciousness and non-intending. Through its view and practices, 'The Great Perfection' introduces a vision of lived experience that goes beyond the structures of intentional consciousness and entails a reassessment of our basic assumptions about human awareness.
According to the Tibetan Buddhist tradition ‘The Great Perfection’ (rDzogs pa chen po), we can di... more According to the Tibetan Buddhist tradition ‘The Great Perfection’ (rDzogs pa chen po), we can distinguish between two basic dimensions of mind: an intentional dimension that is divided into perceiver and perceived and a non-dual dimension that transcends all distinctions between subject and object. The non-dual dimension is evident through its intuitional characteristics; an unbounded openness that is free from intentional limitations, a spontaneous luminosity which presences all phenomena, and self-awareness that recognizes the original resonance of beings. Owing to these characteristics, the descriptions of this dimension exemplify an integrative way of speaking about primordial reality, which resolves the assumed dichotomy between kataphatic and apophatic discourses by pointing to a dimension that pervades all phenomena without being identified with any of those. In this article I intend to discuss the characteristics of the non-dual dimension and their implications for our understanding of human consciousness and the inherent co-emergence of positive and negative perceptions of reality.
This article focuses on the main contemplative principles of the
‘Heart Essence’ (sNying thig),... more This article focuses on the main contemplative principles of the
‘Heart Essence’ (sNying thig), a Tibetan Buddhist tradition that is
characterized by a vision of non-duality and primordial wholeness.
Due to this vision, which asserts an original reality that is not divided into perceiving subject and perceived object, the ‘Heart Essence’ advocates a contemplative practice that undermines the
usual intuitions of temporality and enclosed selfhood. Hence, unlike the common principles of intentional praxis, such as deliberate
concentration and gradual purification, the ‘Heart Essence’ affirms
four contemplative principles of non-objectiveness, openness, spontaneity and singleness. As these principles transcend intentionality,
temporality, and multiplicity, they are seen to directly disclose the
nature of primordial awareness, in which the meanings of knowing and being are radically transformed. Therefore, the article will
also consider the role of these non-dual contemplative principles in
deeply changing our understanding of being and knowing alike.
Smaratungga: Journal of Education and Buddhist Studies, 2023
The assertion of a state which is unconditioned and beyond temporal change creates unavoidable te... more The assertion of a state which is unconditioned and beyond temporal change creates unavoidable tensions for any Buddhist account that concerns the shift from worldly experience to a liberated one. The presence of such tensions can be found in the controversy between simultaneous (cig char; yugapad) and gradual (rim gyis; krameṇa) conceptions of the contemplative path and the state of liberation itself. This controversy found its early Tibetan expression in the so-called bSam yas debate, in which representative figures of both approaches argued about basic contemplative and soteriological issues. Later on, Klong chen pa, the renowned 14th century Tibetan teacher, explicated several contemplative typologies that included elements from both approaches. This research belongs to qualitative research using two interpretative perspectives, namely the Pragmatic attitude that focuses on the actual results of the scheme and the Transcendental point of view. The results showed that by examining the typologies and their presuppositions it becomes clear how the efficacy of each approach is closely related to individual capacities of practitioners. As such, the tension between simultaneous and gradual models is revealed as deeply contextual and not binary.
Intentions and actions are basic elements in Buddhist ethical models. Yet, how are the values of ... more Intentions and actions are basic elements in Buddhist ethical models. Yet, how are the values of those decided? This article asserts that some of the inherent qualities of lived experience are the basic factors that determine the value of ethical motives and ethical behavior. The examination of Buddhist descriptions of lived experience reveals two complementary types of inherent values-values that accompany individual phenomena and values that indicate structural aspects of human consciousness. Both types manifest certain inherent possibilities of awareness that are necessary for the appearance of ethical values. The first kind of inherent values consists of distinct feelings and volitions, while the second kind includes dualistic and non-dualistic aspects of awareness. By considering these two kinds, it becomes possible to understand how ethical
The phenomenon of ‘Knowing’ (Tib. Shes pa; Skt. Jñāna) has a crucial role in Buddhist explanation... more The phenomenon of ‘Knowing’ (Tib. Shes pa; Skt. Jñāna) has a crucial role in Buddhist explanations about the determination of individual realities. According to these explanations particular modes of knowing are connected to specific ways of perceiving and, even, constituting reality. As the ideal state of reality according to Buddhist doctrine is that of an unconditioned liberation, numerous traditions have examined and described the mode of knowing which characterizes such a state. Among these, we find several traditions that related such a mode with a claim concerning the innateness of an unconditioned state. This paper is meant to discuss some of these traditions, mainly ‘The Great Perfection’ (Tib. rDzogs pa chen po), a Tibetan non-dual tradition that asserted a mode of primordial knowing which is present in each moment of awareness. By discussing the intuitive qualities of this mode, we aim to show how an inherent mode of non-dual awareness can be explained through a comprehensive description of the basic aspects of lived experience.
The Buddhist vision of liberation is intimately related with an experiential state that transcend... more The Buddhist vision of liberation is intimately related with an experiential state that transcends intentionality, temporality and causality, owing to its non-directed, unchanging and unconditioned nature. As such, this vision reveals a novel mode of non-dual awareness, which is not divided into perceiving subject and perceived objects. In order to directly recognize this mode, several Buddhist traditions utilized diverse contemplative instructions that were meant to dissolve the intending tendencies of consciousness. This paper discusses one of these traditions – 'The Great Perfection' (Tib. rDzogs pa chen po) – which affirms an inherent experiential state that is open, luminous and all-encompassing. For the sake of realizing such a state, this tradition advocates a contemplative approach which emphasizes relaxation, spaciousness and non-intending. Through its view and practices, 'The Great Perfection' introduces a vision of lived experience that goes beyond the structures of intentional consciousness and entails a reassessment of our basic assumptions about human awareness.
According to the Tibetan Buddhist tradition ‘The Great Perfection’ (rDzogs pa chen po), we can di... more According to the Tibetan Buddhist tradition ‘The Great Perfection’ (rDzogs pa chen po), we can distinguish between two basic dimensions of mind: an intentional dimension that is divided into perceiver and perceived and a non-dual dimension that transcends all distinctions between subject and object. The non-dual dimension is evident through its intuitional characteristics; an unbounded openness that is free from intentional limitations, a spontaneous luminosity which presences all phenomena, and self-awareness that recognizes the original resonance of beings. Owing to these characteristics, the descriptions of this dimension exemplify an integrative way of speaking about primordial reality, which resolves the assumed dichotomy between kataphatic and apophatic discourses by pointing to a dimension that pervades all phenomena without being identified with any of those. In this article I intend to discuss the characteristics of the non-dual dimension and their implications for our understanding of human consciousness and the inherent co-emergence of positive and negative perceptions of reality.
This article focuses on the main contemplative principles of the
‘Heart Essence’ (sNying thig),... more This article focuses on the main contemplative principles of the
‘Heart Essence’ (sNying thig), a Tibetan Buddhist tradition that is
characterized by a vision of non-duality and primordial wholeness.
Due to this vision, which asserts an original reality that is not divided into perceiving subject and perceived object, the ‘Heart Essence’ advocates a contemplative practice that undermines the
usual intuitions of temporality and enclosed selfhood. Hence, unlike the common principles of intentional praxis, such as deliberate
concentration and gradual purification, the ‘Heart Essence’ affirms
four contemplative principles of non-objectiveness, openness, spontaneity and singleness. As these principles transcend intentionality,
temporality, and multiplicity, they are seen to directly disclose the
nature of primordial awareness, in which the meanings of knowing and being are radically transformed. Therefore, the article will
also consider the role of these non-dual contemplative principles in
deeply changing our understanding of being and knowing alike.
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‘Heart Essence’ (sNying thig), a Tibetan Buddhist tradition that is
characterized by a vision of non-duality and primordial wholeness.
Due to this vision, which asserts an original reality that is not divided into perceiving subject and perceived object, the ‘Heart Essence’ advocates a contemplative practice that undermines the
usual intuitions of temporality and enclosed selfhood. Hence, unlike the common principles of intentional praxis, such as deliberate
concentration and gradual purification, the ‘Heart Essence’ affirms
four contemplative principles of non-objectiveness, openness, spontaneity and singleness. As these principles transcend intentionality,
temporality, and multiplicity, they are seen to directly disclose the
nature of primordial awareness, in which the meanings of knowing and being are radically transformed. Therefore, the article will
also consider the role of these non-dual contemplative principles in
deeply changing our understanding of being and knowing alike.
‘Heart Essence’ (sNying thig), a Tibetan Buddhist tradition that is
characterized by a vision of non-duality and primordial wholeness.
Due to this vision, which asserts an original reality that is not divided into perceiving subject and perceived object, the ‘Heart Essence’ advocates a contemplative practice that undermines the
usual intuitions of temporality and enclosed selfhood. Hence, unlike the common principles of intentional praxis, such as deliberate
concentration and gradual purification, the ‘Heart Essence’ affirms
four contemplative principles of non-objectiveness, openness, spontaneity and singleness. As these principles transcend intentionality,
temporality, and multiplicity, they are seen to directly disclose the
nature of primordial awareness, in which the meanings of knowing and being are radically transformed. Therefore, the article will
also consider the role of these non-dual contemplative principles in
deeply changing our understanding of being and knowing alike.