Heart Adornment of Experiential Teachings by Shardza Rinpoche

[Domingo]

Does anyone here have some further information about a text by Shardza Rinpoche called "The Heart Adornment of Experiential Teachings: Convenient Direct transmission of Dzogchen Meditation"? For example, some outline of the content, the tibetan title, or if there's a translation of this text?

Any information would be highly appreciated!

[James Sealy]

Does anyone here have some further information about a text by Shardza Rinpoche called "The Heart Adornment of Experiential Teachings: Convenient Direct transmission of Dzogchen Meditation"? For example, some outline of the content, the tibetan title, or if there's a translation of this text?

Any information would be highly appreciated!

Shentong, shine, semsde, thödgal are parts of "The Heart Adornment of Experiential Teachings".
It are teachings related to the personal practice, therefore not per se academic.
You can follow those teachings, given by geshela Lhundup, via Zoom.
I know him very well and his teachings are given in correct English / French.
Geshela does not make translation mistakes, that is sure, so quality is guaranteed.

For further information:
https://www.geshelhundup.com/les-cours- ... n-english/

[Domingo]

Hi James!

Thank you very much! That's exactly the reason why I'm asking about this text - because I'm thinking about joining this program!

PS: I'm quite new here, hence, I'm not allowed to send PMs, but I'll PM you as soon as I'm able to do so...

[stong gzugs]

Shentong, shine, semsde, thödgal are parts of "The Heart Adornment of Experiential Teachings".

Shardza Rinpoche taught Dzogchen from a shentong perspective? Do you have any further information about this? I'd be very curious to hear more.

[James Sealy]

Shentong, shine, semsde, thödgal are parts of "The Heart Adornment of Experiential Teachings".

Shardza Rinpoche taught Dzogchen from a shentong perspective? Do you have any further information about this? I'd be very curious to hear more.

See the comment of Kalden Yungdrung:
https://www.dharmawheel.net/viewtopic.php?t=29577

Shentong explanation:

"The genuine ultimate is not self empty. If it is self empty, it is not the genuine ultimate.
The ultimate Buddha is not self empty. If it is self empty, it is not the ultimate Buddha.
The ultimate Dharma is not self empty. If it is self empty, it is not the ultimate Dharma.
The ultimate Sangha is not self empty. If it is self empty, it is not the ultimate Sangha.
The ultimate refuge is not self empty. If it is self empty, it is not the ultimate refuge.
Ultimate pristine awareness is not self empty. If it is self empty, it is not the ultimate pristine awareness."

Here is written that " "The genuine ultimate is not self empty. If it is self empty, it is not the genuine ultimate".
It means that creative emptiness is not self empty and that approach comes very near to Dzogchen emptiness.
Therefore Shardza Rinpoche will more explain Madyamika emptiness according Shentong and not so following the Rangtong view.

Personal, i see Shentong as more clear than the denial of Rangtong.

But, you can by following the teachings of geshela Lhundup, better be informed about Shentong emptiness, in relation to Dzogchen.

[stong gzugs]

But, you can by following the teachings of geshela Lhundup, better be informed about Shentong emptiness, in relation to Dzogchen.

Neat! I just want to confirm what you're saying here. Are you providing your personal view that shentong emptiness best describes Dzogchen? Or do you know that Geshela himself will be teaching Dzogchen from a shentong perspective? If so, does Geshela teach that Shardza Rinpoche held shentong views? If so, are these views of Shardza Rinpoche specifically discussed in The Heart Adornment of Experiential Teachings? Thanks for clarifying, James.

Here is written that " "The genuine ultimate is not self empty. If it is self empty, it is not the genuine ultimate".
It means that creative emptiness is not self empty and that approach comes very near to Dzogchen emptiness.
Therefore Shardza Rinpoche will more explain Madyamika emptiness according Shentong and not so following the Rangtong view.

Personal, i see Shentong as more clear than the denial of Rangtong.

Yes, I agree with you that the Great Madhyamaka is the definitive view of the Buddha. It is important to make it clear however that, following Dölpopa, rangong and shentong are not actually opposing views. We must hold both views, knowing what to negate (the imaginary and dependent natures, which are negated via rangtong) and what positively remains after negation (the perfected nature, which is affirmed via shentong).

There has been some scholarly work that seems to suggest that Bonpo Dzogchen is more like Dölpopa's shentong (which posits a kun gzhi ye shes that is always pure and separate from kun gzhi rnam shes) than the Yogācāra view (which only has the kun gzhi rnam shes). Here's an interesting quote:

For Bonpos, kun gzhi is ab aeterno pure; it has never been defiled by the karmic traces. The kun gzhi is like a treasury, in which through the coordination of the eight consciousnesses the karmic traces will be stored, transforming it into kun gzhi rnam shes. However, kun gzhi itself remains pure and unaffected by karmic traces; just like the treasury is clean, once the treasure is removed. Ven. Tenzin Namdak states: “According to Dzogchen, there are no karmic traces to be found in the Natural State. It is like trying to write something in space, or like clouds passing across the sky; there are no traces left behind.”58 This position is similar to the gzhan stong position of the Yogācāra school, which states that tathāgatagharba is never really transformed, but rather revealed, once karmic traces are purified.59

However, Ven. Tenzin Namdak states that Yogācārins don’t consider anything beyond storehouse-consciousness which, like the other seven consciousnesses, exists inherently (although the objects that these consciousnesses perceive do not have inherent existence) and dissolves once
nirvāna is attained. This also resembles closely the position of early Dzogchen writers of the 10th and 11th centuries who also made clear the distinction between kun gzhi and kun gzhi rnam shes.

[James Sealy]

stong gzugs
Neat! I just want to confirm what you're saying here. Are you providing your personal view that shentong emptiness best describes Dzogchen? Or do you know that Geshela himself will be teaching Dzogchen from a shentong perspective? If so, does Geshela teach that Shardza Rinpoche held shentong views? If so, are these views of Shardza Rinpoche specifically discussed in The Heart Adornment of Experiential Teachings? Thanks for clarifying, James.

Yes this is my personal view.
Geshela will teach according the Shentong view which is then in tune with Shardza Rinpoche.
Shardza Rinpoche is Dzogchenpa and defends creative emptiness like the most Dzogchenpas do, and a self identity is there since beginningless times.
Therefore denying this self is not the way.
Denying the wrong self that is never wrong,and experiencing it as illusion, according the correct Dzogchen view.

stong gzugs
Yes, I agree with you that the Great Madhyamaka is the definitive view of the Buddha. It is important to make it clear however that, following Dölpopa, rangong and shentong are not actually opposing views. We must hold both views, knowing what to negate (the imaginary and dependent natures, which are negated via rangtong) and what positively remains after negation (the perfected nature, which is affirmed via shentong).

The death ends of the rope are nihilism and eternalism .
The wrong understanding of Madyamika emptiness results in these death ends, very easy.
Therefore defending creative emptiness based on a certain self-identity is a good remedy.

stong gzugs
For Bonpos, kun gzhi is ab aeterno pure; it has never been defiled by the karmic traces. The kun gzhi is like a treasury, in which through the coordination of the eight consciousnesses the karmic traces will be stored, transforming it into kun gzhi rnam shes. However, kun gzhi itself remains pure and unaffected by karmic traces; just like the treasury is clean, once the treasure is removed.

Ven. Tenzin Namdak states: “According to Dzogchen, there are no karmic traces to be found in the Natural State. It is like trying to write something in space, or like clouds passing across the sky; there are no traces left behind.”58 This position is similar to the gzhan stong position of the Yogācāra school, which states that tathāgatagharba is never really transformed, but rather revealed, once karmic traces are purified.59

In Trekchöd, karma can be deleted forever.
There is difference between gradual emancipation of Bodhicitta and the direct awareness of Bodhicitta.

However, Ven. Tenzin Namdak states that Yogācārins don’t consider anything beyond storehouse-consciousness which, like the other seven consciousnesses, exists inherently (although the objects that these consciousnesses perceive do not have inherent existence) and dissolves once
nirvāna is attained. This also resembles closely the position of early Dzogchen writers of the 10th and 11th centuries who also made clear the distinction between kun gzhi and kun gzhi rnam shes

The final touch is done with Thodgal practice, here the physical body can transform into Kadag, if the Dzogchen practice is perfected.
kun gzhi rnam shes - rnam shes = Kun gzhi
There is difference between rnam shes and sems nyid