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Nyingma vs. New Translation differences
I'm trying to get a handle on the most significant differences between the Nyingma and New Translation schools. I understand that one major distinction is that practice is structured differently between these groups, but I can't figure out of this reflects a critical philosophical or doctrinal difference. I do remember reading something that suggested that the New Translation schools regard the Nyingma sect as having fallen into the erroneous belief that there is a truly existent, foundational reality accessible to experience.
Can someone point me in the right direction?
Can someone point me in the right direction?
0
Comments
This gives a basic overlook on the Kanjur, The general reason why Nyingma texts where not included within the Sarma frame work was that they where not consider authentic. There was the great arguement over Dzogchen and its authenticity compared to the new tantras as well, Not to mention after the reign of Langdharma the Nyingma school was in tatters and as to how much influence Bon played with the development with it at this time or visca versa is questionable thus it prompted the second revival of Buddhism within Tibet.
There isnt generally alot on the net about this.
http://en.wikipedia.org/wiki/Dzogchen
Opposing views
The views of the Dzogchen school are not endorsed by all Tibetan Buddhists. In fact, Bonpo Lopon Tenzin Namdak contrasts his own view that primordial wisdom does not arise from causes with that of Tsongkhapa, who states that without consciousness, there is no understanding.[26] Some critics claim that the views of the Dzogchen school of philosophy conflict with those of Madhyamaka and to the views of other prominent Buddhist thinkers such as the logician Dharmakirti.[27] However, Longchenpa and Mipham argue that the views of the Dzogchen school are in fact in accord with the view of Madhyamaka.[28][clarification needed] Dzogchen meditative techniques are, however, consistent with Madhyamaka.[5]
Germano (1992: p. 4) conveys how Longchenpa codified the now normalized, institutionalized and orthodox view of the Nyingma Dzochenpa from its foundations of Madhyamaka, Cittamatra (Yogachara), Buddha nature, Tathagatagarbha, Tantra (specifically Mantrayana) traditions, holds that:
"...one can profitably interpret the overall system of [Nyingma Dzogchen] thought [as formulated by Longchenpa] as a very innovative reinterpretation of the mainstream exoteric Indian Buddhist schools of "the Middle Way" (Madhyamika) and "Mind Only" (Cittamatra) that not only revives the themes of the so-called "Buddha-nature" or "enlightened nucleus of realized-energy" (Tathaga[ta]garbha) literature in a much more sophisticated form, but also takes the tantric discourse and transforms it into a model for a new understanding of philosophical thought and literary expression totally eliminating the boundaries between exoteric philosophy (emphasizing analytical logic) and esoteric tantras (emphasizing contemplation and "aesthetic" issues)."[29]