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Re: Tibetan Buddhism, Daoism, similarity and differenceFrom: singing ocean
Subject: General
Date/Time 2005-04-17 16:54:50
Remote IP: 154.20.44.178
Messagethanks for your reply,
It is interesting to note that the oldest lineages in the tantrik dzogchen tradition come from the western regions.
I agree completely that there has been varied influences and constant innovation in these practices throughout their history, making the idea of "pure lineage forms" irrelevant, because evolution and refinement is the whole point of practicing them anyway!
I also agree that at the root, as Michael has often pointed out, that when one looks beyond the philosophical or religious trappings of Daoism, as it has evolved into today, that at its root it is a spiritual science based on the consciousness and interdimensional being of nature. This is probably true also for tibetan tantrik dzogchen buddhism (maybe you can elaborate on this) when one gets down to the actual practices themselves, minus the deities, or with the deities actually representing natural forces.
It is important though, to be specific and note that the terms "Buddhist", or "Daoist" are umbrella terms but they do refer to a body of practices that are different in their approach.
Daoism from its root (the Nei Yeh, or Inward Training text) refers to the refinement of Jing, Qi and Shen, as inseparable variations of a single frequency of vibration. The Neijing Suwen of HuangDi also refers to the use of Daoyin to cultivate the vital jing essence by the ancients to achieve longevity. These and the later texts that surfaced on alchemy which may have been practiced earlier as secret schools do differ quite a bit from the religious/philosophical Daoist approach, that did incidentally borrow from Buddhism (things like the concept of hell, and the proliferation of deities, and the idea of reincarnation).
It seems that in contrast, (I may be corrected on this) most Buddhist philosophical/analytical schools, as well as the texts of the teachings of Gautama, seem mainly to refer to mind training, compassion, observation of sense manifestations, and focusing on the (as yet undefined) state of emptiness. The important point here is that they do not appear to be geared towards integrating the jing essence into the state of emptiness (which i would presume is a vibration on the frequency of spirit), or giving substance to the spirit. this also seems to end up in denying the physical aspect as a part of the endless cycle of suffering in the physical realm.
Ch'an Buddhism in china has borrowed heavily from Daoism, I would assume in its inclusion of the concept of Jing, Qi and Shen, which does not appear in the teachings of Gautama.
It would seem here that Tibetan yogic practices differ from the analytical intellectual teachings of Gautama in that they do recognize energetic pathways, and recognize the transformation of energy (I don't know to what degree can you elaborate?).
I am interested in Bonpo after visiting the Potala palace, and checking out the meditation cave of the king that brought buddhism to Tibet. It was a Very intense experience of focused Jing, I would assume because this king would have been well versed in the indigenous spiritual practices of Tibet before adopting Buddhism. Also, that The Bonpo system has a cosmology of the five elements, but with different color and element associations than Daoist, but it is there never the less.
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