Ashtapad Maha Tirth 02

SR No.: 009860
Original Sutra Author: N/A
Author: Rajnikant Shah, Others
Publisher: USA Jain Center America NY
Publication Year: 2012
Total Pages: 532
Language: Hindi, Sanskrit, Gujarati
Classification: Book_Devnagari
File Size: 26 MB

Page 462

Shri Ashtapad Maha Tirth - II
f.
ways represent the Causal Vehicles (rgyu'i theg-pa), while those which follow are known as the Fruitional Vehicles. The Vehicle of the Primordial Bon of Pure Conduct and Ritual Activity (bya-ba gtsangspyod ye bon gyi theg-pa): Focusing on ritual activity (bya-ba, Skt. kriya) and purity of conduct, this vehicle corresponds to the Kriyatantrayana in the Nyingmapa system. In terms of method, the Wisdom Being (ye-shes-pa) is invoked into one's range of vision and treated as a great lord being petitioned by a humble servent, and thereby the practitioner receives the knowledge (ye-shes) and the blessings (byinrlabs) of the deity. The Vehicle of the Clairvoyant Knowledge that possesses all of the aspects (rnam-par kun-Idan mngon-shes kyi theg-pa): The focus is equally on external ritual action and internal yoga practice. This vehicle corresponds to the Charyatantrayana in the Nyingmapa system. Together with the practice of the ten Paramitas and the four Recollections, the presence of the Wisdom being is invoked, but this time the deity is regarded as an intimate friend rather than as a superior lord. These two vehicles represent the Outer or Lower Tantras (phyi rgyud), while the vehicles that follow represent the Inner or Higher Tantras (nang rgyud). The Vehicle of Visibly Manifestating Compassion in terms of the Actual Generation Process (dngos bskyed thugs-rje rol-pa'i theg-pa): This vehicle corresponds to the Yoga Tantra and to a certain extent to the Mahayoga Tantra and the Anuttara Tantra in the Buddhist system of classification for both the Nyingmapas and the Newer Schools. Establishing oneself in the higher view of the Ultimate Truth and remaining in the original condition of the Natural State, one engages in the Generation Process (bskyed-rim) and transforms oneself into the meditation deity, thereby realizing the qualities attributed to that manifestation of enlightened awareness. The Vehicle wherein Everything is Completely Perfect and Exceedingly Meaningful (shin tu don-Idan kun rdzogs kyi theg-pa): Becoming established in the Ultimate Truth and the original condition of the Natural State as was the case above, here one places the emphasis on the Perfection Process (rdzogs-rim) rather than the Generation Process (bskyed-rim), so that Space and Awareness are realized to be inseparable (dbyings rig dbyer-med). And particularly in terms of the meditation deity, the practitioner comes to realize the gnosis or pristine awareness of the inseparability of bliss and emptiness (bde stong ye-shes). This vehicle corresponds to the Mahayoga Tantra and especially the Anuyoga Tantra classifications of the Nyingmapas. The Unsurpassed Vehicle of the Highest Peak of the Primordial Great Perfection (ye nas rdzogs-chen yang-rtse bla-med kyi theg-pa): This vehicle comprises the Dzogchen teachings in terms of the Mind Series (sems-sde) which emphasize the awareness side of the Natural State and the Space Series (klong-sde) which emphasize the emptiness side, as well as the Secret Instruction Series (man-ngag sde) which emphasize their inseparability. On the Central Treasures, see John Myrdhin Reynolds, Yungdrung Bon: The Eternal
h.
The Bon Po Traditions of Dzogchen
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