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SHORT OUTLINE OF THE NYINGMA TEACHINGS
The most distinguishing features of the Nyingma tradition are the termas and the tantric practice of
Atiyoga, or Great Perfection (Dzogchen).
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As mentioned above, the Nyingma tradition knows two different systems
of transmission: the long transmission of the canon (Kahma), and the short
transmission of the termas. The long transmission of the canon is the
successive transmission of the tantras from teacher to students, without
any gaps since they were introduced from India. The short transmission of
termas came directly from the time of Guru Rinpoche to the actual revealer
several centuries later.
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Common to all traditions, Tantra means mind stream or continuum. It can also be seen as a system
where the innermost Buddha nature (the Ground) is unified with the view and meditation (the Path),
resulting in the bodies (kayas) and wisdom derived from spiritual practice (the Fruition). The tantric
teachings are the expressions of the ultimate state, Dharmakaya, conveyed through the convention of
words, indications and texts.
According to Nyingma, the whole tantric tradition is divided into six levels: the three Outer Tantras of
Kriya, Carya and Yoga, and the three Inner Tantras of Maha, Anu, and Ati. Within the newer schools there
is a classification of tantra into four levels: Kriya, Carya, Yoga, and Anuttarayoga, whereas
Anuttarayogatantra is again divided into father, mother and non-dual tantra. In reference to classification,
there is no difference (counting like this, both have six levels); in regards to content and historical
development, there is a difference. The scriptures of the three Inner Tantras of Nyingma did not appear
or get retranslated during the later translation period, while most of the scriptures of Anuttaratantra of the
New Tantras were not translated into Tibetan during the earlier period.
The terma tradition is an integral part of Nyingma scripture, and has been a unique system of
transmission. At the time of Guru Rinpoche, his students received many of the teachings and
transmissions he gave. Many of these were either written down or implanted in the mind stream of these
accomplished students, and were hidden or sealed at that time with the intention to be rediscovered at
the appropriate time and under predicted circumstances in the future.
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There are two different kinds of termas: those that are revealed in a material form, mostly yellow scripts,
from rocks, earth, lakes, wherever they were hidden (earth termas), and others that arise in the mind
stream of the realized yogic practitioner after Guru Padmasambhava had entrusted, transmitted and
mind-mandated it (mind termas). Another terma is the "terma of pure vision", but this is not a particular
terma limited to the Nyingma tradition. The discovery of these termas depends very much on the kind of
terma: in order to reveal earth termas, the revealer (tertön) has to have a mental indication and has to
complete certain preparatory practices. Mind termas arise at the appropriate time in the awareness state
of the tertön’s mind and are revealed with his luminous wisdom.
Many of the termas are tantric scriptures from the outer tantras, but the majority are from the three inner
tantras: Mahayoga, Anuyoga, and Atiyoga.
Mahayoga is like the ground, or basis; all phenomena are recognized as the magical display of mind-as-
such, the union of emptiness and appearances. Anuyoga is like the path; it allows one to realize that
phenomena are the nondual manifestation of space and primordial wisdom. Atiyoga is like the fruit and
allows one to realize the natural presence of primordial wisdom, beyond beginning and ending. One
could also say that Mahayoga is primarily concerned with the Generation Stage, Anuyoga primarily with
the Stage of Completion, and Atiyoga is primarily concerned with the Great Perfection. The practice of
Atiyoga is divided into three classes: Mental (SemDe), Spatial (LongDe), and Esoteric Instructional
(MänNgagDe).
According to Nyingma, the epitome of the practice is Atiyoga, the Great Perfection (Dzogchen). All vehicles
of the Buddhist path finally merge in the ‘luminous adamantine essence’ called Great Perfection. It is so
called because it refers to the naturally present pristine awareness, without partiality or bias, in which the
meanings of all the vehicles abide and are perfect in a single essence; or it is so called because all
things are pure and are perfect in the instantaneous disposition of reality or awareness, without
deliberate analysis by intellectual apprehension. ‘Perfection’ means that the mind, in its essential nature,
spontaneously contains the qualities of Enlightenment, while ‘Great’ signifies that this perfection is the
mode of existence of all phenomena.
Today, many Nyingma monasteries have an educational system, the colleges or "Shedra". The studies
include: the Bodhisattvacharyavatara by Shantideva, commentaries on sutras and M_dhyamika mostly
based on Mipham’s writings, Longchen Rabjam’s Seven Treasures, the Yönten Dzö which is a
comprehensive Nyingma LamRim by Jigme Lingpa, and tantric studies.
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