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Dzogchen, the Great Perfection, is the highest meditative practice of the Nyingma School of Tibetan Buddhism. Approaching the Great Perfection looks at a seminal figure of this lineage, Jigme Lingpa, an eighteenth-century scholar and meditation master whose cycle of teachings, the Longchen Nyingtig, has been handed down through generations as a complete path to enlightenment. Ten of Jigme Lingpa's texts are presented here, along with extensive analysis by van Schaik of a core tension within Buddhism: Does enlightenment develop gradually, or does it come all at once? Though these two positions are often portrayed by modern scholars as entrenched polemical views, van Schaik explains that both tendencies are present within each of the Tibetan Buddhist schools. He demonstrates how Jigme Lingpa is a great illustration of this balancing act, using the rhetoric of both sides to propel his students along the path of the Great Perfection.
- Sales Rank: #646645 in Books
- Brand: Van Schaik, Sam
- Published on: 2004-06-15
- Released on: 2004-06-15
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.20" w x 6.00" l, 1.22 pounds
- Binding: Paperback
- 416 pages
Review
"Works by one of the most celebrated figures of the Nyingma school, Jigme Lingpa, are the subject of a thorough analysis by Sam van Schaik in Approaching the Great Perfection. An important work for its breadth and attention to detail, it contains translations of ten texts from the widely practiced treasure cycle called the Longchen Nyingtig, as well as a survey of Nyingma history and Jigme Lingpa's corpus. It also includes a sustained examination of the tensions between simultaneous and gradual approaches to realization as reconciled in the combination of revelatory and ordinary writings found in the Longchen Nyingtig. Van Schaik's lucid explanation of the issues and technical vocabulary in the 'seminal heart', or nyingtig, teachings provide the reader with an essential framework for tackling the extensive primary source material found in this work." (Buddhadharma)
"A clear and methodical study of Jigme Lingpa's Treasure and Great Perfection teachings. The book serves also as a lucid introduction to Nyingma philosophy and practice, as well their relation to other trends in Buddhist thought and meditation." (Janet Gyatso, Harvard University)
"A stimulating contribution to the study of simultaneist and gradualist approaches in Buddhism by way of important new translations and lucid commentary. His insights into the philosophical content of Tibetan tantric literature, as well as into the boundaries between revelation and composition, illuminate the most significant tantric cycle in the Nyingma tradition of the last three centuries." (David Germano, University of Virginia)
"Translated here are all but one of the texts comprising the Dzogchen Longchen Nyingtig cycle composed by or revealed to Jigme Lingpa, in his time (the late 18th century) the most authoritative commentator on these practices since Longchenpa, and very firmly in the latter's distinctive Seminal Heart tradition. More than just a critical edition of these fascinating and definitive texts, van Schaik's introduction and analysis are quite substantive, teasing out the deep hermeneutical tensions in these works and by extension, the Great Perfection literature as a whole while highlighting Lingpa's skillful strategies for balancing the language of immanence found in the treasure texts with his overarching concern to portray enlightenment as a gradual process. Spanning dazzlingly poetry and partisan apologetics, this book presents a wealth of information on treasure texts, the relationship between the Dzogchen, Tantra, and the highest teachings of other Tibetan lineages, and the challenges of integrating the immediacy of experience with established philosophical tradition. Both Lingpa and van Schaik are to be credited with formidable accomplishments, impressive in scope and depth." (Altar magazine (Review by Joel Bordeaux))
About the Author
Sam van Schaik received his PhD in Tibetan Buddhist Literature from the University of Manchester, England. He currently works at the British Library's international Dunhuang Project in London, researching early Tibetan manuscripts, and is the author of Tibet: A History (Yale 2011).
Most helpful customer reviews
30 of 32 people found the following review helpful.
Fine analysis; great translations of Lingpa's Termas/works
By Neal J. Pollock
This is a wonderful (fairly advanced) book, on Dzogchen with considerable material on Mahamudra woven in (see below). It addresses Jigme Lingpa's "Longchen Nyingtig" cycle of Termas (Treasure Texts) including discovered texts, texts resulting from "pure visions" of 14th century Dzogchen master Longchenpa while Jigme Lingpa (18th century) was in retreat, and supporting texts authored by Jigme Lingpa. All but one of these texts has been included in both English and Tibetan. Van Schaik's introductory material focuses upon certain main themes: simultaneous vs. gradual approaches to Dzogchen (the Treasure Texts focus mostly on the former and the Supporting Texts mainly on the latter), the relationship of Jigme Lingpa to his contemporaries and with Vajrayana (Tibetan Buddhism) vs. Dzogchen vs. Mahamudra. His emphasis on gradualist approaches is explained as a practical approach and he attempts to reconcile the two. I don't think Lingpa totally succeeds in this, however. By taking a gradualist approach, he incorporates much basic Vajrayana material (including extensive preliminary practices) which are, at least on the surface, antithetical to the Dzogchen view (being dualistic, for example). He also uses the Mahamudra 12 stage descriptive process and provides parallels with other systems (e.g. the Prajnaparamita or Perfection of Wisdom sutras). The dichotomy between simultaneous and gradual parallels that between immanence (Buddha nature) & distinction (transcendence)-a situation not unlike that of the theistic Western religions. While Jigme Lingpa relies considerably upon his discarnate master Longchenpa (many quotes are provided), his emphasis upon Vajrayana practices goes way beyond, IMHO, that of Longchenpa (Longchen Rabjam)-as discussed by van Schaik.
Van Schaik has done us a great service in providing translations of these texts. The Termas include discussions of the mind vs. mind itself, wisdom/gnosis vs. emptiness (not the same), and use of symbols (p. 137: "the host of male and female bodhisattvas who are the pure senses, sense objects, and times"). The pure visions somewhat parallel the Termas (p. 168: "The original general ground is a state like the sky; the ground's manifestation, gnosis, is like clouds dispersing in the sky"). The supporting texts include a number of wonderful quotes for my collection such as:
pp. 209-10: "having distinguished between reflexive awareness (which is all-penetrating primordial wisdom) and mind (which is nescient conceptualization and delusive forms), you should maintain freedom from limits in the state of the vast spacious expanse of gnosis, without following after it. Through this, the imprints of the conceptual mind are purified, and errors and straying are cut off."
p. 236: "The agent of the recognition of thoughts and emotions should be put to one side without giving him any importance like the unconcerned disinterest of an old man watching a child at play."
p. 237: "Appearances, emptiness, and union are just words, names, and terms."
p. 238: "Even this Vajra song is like the play of optical illusions."
In summary, this is a book for the serious Dzogchen student to keep as reference.
5 of 16 people found the following review helpful.
A Solid Study on Dzogchen in the Longchen Nyingtik
By L. Ron Gardner
This book was recommended to me by a fellow reviewer of "Natural Perfection" (a book he gave five stars and I gave two). Given our disparate viewpoints on Dzogchen teachings, I doubted I'd find this text (which he gave five stars) one that I deeply resonated with - and I was right.
First off, the writing of both Sam van Schaik and Jigme Lingpa, the author of "Longchen Nyingtig," is mediocre. I specialize in composing explicative spiritual literature, and I found myself cringing at the choice of various words and terms. For example, van Schaik uses the term "reflexive awareness" as a synonym for "rigpa," the nirvanic mode of awareness, and this term is utterly inappropriate. In fact, "rigpa," which I term "plugged-in presence" in my teachings, is non-reflexive, or un-recoiled, or un-retracted, awareness. Van Schaik also uses the term "gnosis" as a synonym for "rigpa," and again, this is an inappropriate term. Gnosis is what a meditator experiences after his awareness penetrates into Ultimate Reality; it is not the act of penetration itself. Do other Dzogchen authors use the same terms as van Schaik? Yes, and I downgrade them as well for their inappropriate parroting.
In the Introduction, van Schaik writes: "The Instruction Series, on the other hand, gradually increased in popularity from its appearance in the eleventh century and in time supplanted entirely the Mind Series and the Space Series, becoming by the eighteenth century the only form of the Great Perfection still practiced." This statement contradicts reality. For example, eminent contemporary Dzogchen master Namkhai Norbu received not only the Instruction Series transmission from his gurus, but also the Mind Series and the Space Series transmissions. Moreover, Norbu teaches Space Series Dzogchen, as evidenced by his text "The Cycle of Day and Night," an elaboration of Garab Dorje's teachings.
I find the teachings of Jigme Lingpa a mixed bag. I appreciate his spot-on criticisms of Yogacara, Madhyamaka, and the Gelug School (see my one-star reviews of Jeffrey Hopkins' "Meditation on Emptiness and Guy Newland's "Introduction to Emptiness" for more such criticism), but I don't find him a particularly clear and cogent exponent of the Great Perfection. And the fact that his own sadhana focused minimally on Atiyoga, as does "Longchen Nyingtik," further informs me that he was not a reincarnation of Longchen Rabjam. "Longchen Nyingtig" derives heavily from the teachings of Rabjam, Tsele Natsok Rangdrol, Dagpo Tashi Namgyal, and other gurus, and the fact that it integrates various revered Tibetan teachings into a single text, rather than displays unique brilliance a la Rabjam, probably accounts for its becoming a standard Nyingmapa work.
It's almost a distortion to label Lingpa a champion of Dzogchen. He argues strongly for other levels of practice alongside the Great Perfection, and as van Schaik points out, in "Longchen Nyingtig" only one Great Perfection text, "Yeshe Lama," sets out the specific instructions for the practice and the levels through which [Dzogchen] is to be approached."
In "Longchen Nyintig," Lingpa places leapover (togal) over breakthrough (trekcho) as the highest Great Perfection practice, and provides seven reasons for doing so. I find Lingpa's version of leapover, which doesn't match the one I teach (channeling Clear-Light Energy, the Sambhogakaya) to be anathema to the ideal of the Great Perfection. Lingpa's version emphasizes visual phenomena, and, in my opinion, any spiritual practice that focuses attention on visual phenomena should not be classified under the rubric of Dzogchen.
I also reject Lingpa's system of esoteric spiritual anatomy. For example, in "The Subsequent Tantra of Great Perfection Instructions," he says mind is located in a channel in the lungs, while wisdom is located in the physical heart. What nonsense! And there's plenty more of it in the text.
I like Lingpa's "Vajra Verses on the Natural State," but he tends to be loose and imprecise with his language and terms. For example, he writes, "Mindfulness arising is the sambhogakaya." No, it's not. If such makeshift language doesn't bother you, then you will probably enjoy and appreciate his creative Dharma verses.
Lingpa writes: "The heart essence of the teaching is not [given out] at the door. It is necessary that the transmission of the truth descend into one's heart." Unfortunately, he never elaborates on this statement, whereas in Hindu tantra, it is made clear that it is Shakti (the Sambhogakaya in Buddhism) that descends into and cuts the heart-knot, thereby enabling the yogi to awaken as the Self, a Buddha.
In summary, this book is an important and worthwhile read for anyone interested in Jigme Lingpa and/or the "Longchen Nyongtig." But if you're simply interested in Great Perfection teachings, I suggest texts by Longchen Rabjam and Norkhai Norbu over this one.
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