Newsgroup: it.cultura.religioni.buddhismo
Titolo: Il mahasiddha Pramodavajra

A questo link l'interessantissima biografia del mahasiddha
Pramodavajra:
http://www.dharmafellowship.org/biographies/historicalsaints/pramodavajra.htm
Molto interessante la parte centrale:
Great Enlightenment
Aa monk, Acarya Pramodavajra lived a purely monastic, disciplined life
for many years. His discipline as a monk prepared him for the
contemplative life. With time he more and more turned away from
scholastic studies, to sit in quiet meditation. He meditated in his
monastery cell and in the caves and forests of the Kingdom of Uddiyana.
At some point in the maturation of his spiritual evolution, he received
the blessed Empowerment and Transmission of the profound Mahayoga
teachings of the Secret Matrix Tradition (Guhyagarbha-tantra) from the
renowned personal guru of the King of Uddiyana, the great white-robed
saint Mahasiddha Kukkuraja. After that he retired into retreat on the
slopes of Mount Suryaprakasa8 in the north, where he performed mantra
practice in a small grass hut.
Kukkuraja's instruction had been very direct. "Everything without
exception is the Divine Body-Speech-Mind," he had said. "The Divine
Body-Speech-Mind is all-encompassing. Thus know your ultimate identity
to be Vajrasattva, the Divine Body-Speech-Mind." As the Tibetan text of
the Kulaya-raja Sutra (Kun.byed.rgyal.po'i .mdo) states: "When
everything is seen as the Great Self-identity (bdag.nyid.chen.po), it
is known as Atiyoga." Therefore Acarya Pramodavajra's spiritual
practice (sadhana) consisted of meditating on the core of his being as
ultimately the Absolute itself. For many years the meditation and
mantra practice of the one divine Vajrasattva became his sole activity.
In his thirty-second year, Acarya Pramodavajra came face to face with
Vajrasattva, the Divine: he attained complete Enlightenment.
Simultaneously the earth quaked and the sky was filled with celestial
sound.
Pleasure and pain lost their sway over him. The emotional strings of
desire and fear fell away, and he found himself complete, in need of
nothing. Utterly transformed by pure vision, his whole being was
flooded with the grace of great bliss, and his mind awoke through the
cosmic empowerment of primordial Awareness.9 Thus, in one instant, he
grasped full insight into Absolute Totality, the omniscient state of
Dzogchen. From that moment on, Pramodavajra belonged to that stage
which, in Buddhist mysticism, is referred to as "no more seeking".
He saw from the perspective of the vast timeless totality of
self-existing Awareness (svayambhu-vidya), like a joyous undulation on
the surface of the ever emerging ocean of universal consciousness, the
numberless waves of phenomena appearing as millions of beings and
worlds, arising and subsiding since beginningless time. Identifying
with consciousness, he knew every varied and finite experience of being
as himself, while remaining immutably the Absolute (buddha),
indivisibly no-thing (shunyam), indivisibly all-aware, and indivisibly
all-love.
The ordinary human mind cannot comprehend the nature of such a Great
Enlightenment until it is experienced for oneself.
Now, the holy enlightened sage Sri Pramodavajra held within his
intellect all of the wisdom, all of the insightful understanding, all
of the unique knowledge of what later became known as the Dzogchen
Doctrine, and which, when finally written down, consisted of six
million, four hundred thousand lines of Sanskrit verse. This Doctrine
concerns the nature of Ultimate Reality (dharmata) and the means of
acquiring Enlightenment by cutting through to a clear view of that
Reality. This Doctrine, or optimal View, has been rightly called the
innermost essence of Buddhism.
In a nutshell, the Dzogchen Doctrine points to our ultimate identity as
nothing less than the Absolute itself. Since the Absolute, or Divine
Being, is that which includes or encompasses all, for which there can
be no "other", the absolute view must by definition be nondual.
Although the phenomenal world appears relative, finite; and
determinate-and, although human conscious experience arises in a
manner always divisible, and hence bounded by subject and
object-nevertheless the world and consciousness cannot ultimately be
separate or "other", than the Absolute itself. This truth, i.e., the
truth of nonduality, must finally be the only acceptable one. If there
were a reality other than the Divine, the independence of such a
reality would itself limit the absoluteness of this Divine. Since
Divine Being cannot be limited, the natural corollary follows that the
whole of appearance is not other than the ground of Awareness. The most
important aspects of the Dzogchen tradition therefore concern the means
whereby the ordinary conscious Seeker of the Truth can realize this
Ultimate Reality.
What transpires from Sri Pramodavajra's insight is that Vajrasattva,
Divine Being, is not , only the source of our reality, but is the sole
reality. Divine Being stands at the genesis of Creation not only as our
all-conscious common Father-Mother Endlessness, but far more literally
as the whole of the totality of being and appearance born into the
continuum of time.
Nondualism (advaya) means that God cannot be viewed as a somebody or
something over there, divisible from we who are here. If Ultimate
Reality (dharmata) is nondual, then our own common ultimate identity
(maha-atmyata) cannot be other than God.
The world cannot be other than God. At the same time we are not able to
simply accept this at face value. To do so raises all the obvious
errors of pantheism and what is called idealism. Although it may be
declared that Vajrasattva is the sole reality, what about the
world-the very real world of suffering and ego-consciousness-which
quite obviously is not Vajrasattva? How can one declare that God is the
only reality, when this world of suffering and separation is so
obviously lacking in compassion? And yet Dzogchen does teach that
everything has always been divine and pure since the very beginning.
Consequently all of these seeming paradoxes needed eventually to be
explained in the Doctrine, so that the correct View could be achieved
by the Seeker, for it is the spiritual duty of the one who has found
the Truth to communicate it in a language that will benefit the
ignorant.
But at first when the word went forth that the unique sage Sri
Pramodavajra was teaching a new Doctrine, a non-causal doctrine, not
everyone was pleased.
Non c'e' che dire, lo Dzogchen, o  Atiyoga, e' una pratica e una
dottrina che e' ben distante da quanto comunemente si crede sia il
buddhismo tibetano!
ciao
huang

 buddhismo tibetano!
Bel pezzo grazie. Tuttavia non capisco quest'ultima affermazione. Lo 
Dzogchen fa parte del BT.
Am.

ciao amalric, si' indubbiamente lo Dzogchen fa parte del BT ma di
solito il comune praticante e' piu' avvezzo ai discorsi della scuola
Gelug sulla vacuita' e quindi poco cosciente del fatto che le altre
scuole, e l'insegnamento Dzogchen in particolare, danno particolare
enfasi alla dottrina tathagatagarbha dell'onnipervadente natura di
Buddha. C'e' poi un testo come lo Hevajra Tantra che ritengo
straordinario in proposito, adesso oltre all'edizione curata da
Baroetto ho anche quella di Farrow e Menon, mi riprometto di postare
qualcosa.
"sahajam jagat sarvam, sahajam svarupam" dice lo Hevajra Tantra,
"l'Innato e' l'universo intero ed e' la natura essenziale".
ciao
huang

 buddhismo tibetano!
Se non erro fa parte della tradizione Bon (tramandata fino ai nostri 
giorni) ed e' insegnata dalla scuola Nyingmapa. Ne parla pero' anche il 
DL.
Am.

amalric ha scritto:

Si', visitando Amazon una volta ho visto che c'era anche un libro del
Dalai Lama in proposito.
Quanto all'origine dell'insegnamento Dzogchen vero e proprio mi pare
che sia piuttosto oscuro, dovrebbe derivare soprattutto da una serie di
terton (mi pare si scriva cosi'), quei testi che alcuni adepti laici
della scuola Nyingma scoprono di tanto in tanto nascosti in caverne,
rocce ecc.
Jampel Dorje, uno dei maestri di Baroetto, diceva che lo Hevajra Tantra
contiene un insegnamento similare.
ciao
huang