Nyingma

Fourteenth century Nyingma terton; his Karling Zhitro treasure cycle, held to have been concealed by Padmasambhava, became one of the most widely used funerary liturgies in the Tibetan world.

This source names Nyingma directly: "last unified king, the destruction of Nyingma monasteries and persecution of monks and nuns traditionally attributed to him, and his 842 assassination, credited by most sources to the monk Lhalung..."

This source names Nyingma directly: "curtailed and destroyed the empire's Nyingma monasteries, then the only school of Tibetan Buddhism, ending the imperial patronage that had built Samye and secured the tradition's earlier..."

A nineteenth century Nyingma lamrim text presenting the preliminary practices of the Longchen Nyingtig tradition.

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The text is studied across the Tibetan schools and the Nyingma curriculum treats it as a standard presentation of the bodhisattva path.

Khenpo is the title of a senior scholar monk qualified to teach the whole curriculum, and it is the Nyingma equivalent of the Gelug geshe.

Padmasambhava is the founding figure of the school, and his mantra stands where another lineage would put its own founder's.

The terton reveals terma, the treasure teachings held to have been hidden by Padmasambhava for a later age. The office is peculiar to the Nyingma and is how its canon has continued to grow.

The Nyingma inheritance runs from the imperial period in which this debate was held, and its own histories give the outcome as the Tibetan tradition records it.

Held, alongside lineages transmitted by family descent, which the Nyingma has in a way the other schools largely do not.

Nyingma teaching presents delusion as self-liberating on recognition, which is a different account of it from one that treats it only as a root to be removed.

Nyingma teaching presents the afflictions as self-liberating when recognised, so attachment is worked with rather than only opposed.

The perfections are held in the Nyingma school as the common path, standing as the third of the nine vehicles.

Buddha-nature is affirmed and identified in Nyingma presentation with the ground that Dzogchen instruction points out.

Dzogchen, the great perfection, is this school's highest teaching.

Depicts Padmasambhava in his principal form with the specific attendant figures (Shantarakshita, Trisong Detsen) tied to Nyingma's own founding narrative of Vajrayana's introduction to Tibet, museum catalogued rather than a devotional object drawn from active sadhana practice.

Rigpa, the mind's own already-present knowing nature, is central to this school's Dzogchen teaching.

Dzogchen is presented as a path of direct recognition rather than of staged construction, which places the Nyingma on the sudden side of the question Samye framed, though the school's own literature resists that framing.

Terma, teachings concealed for later discovery by destined revealers, is a continuing mode of revelation distinctive to this school.

The two truths are affirmed, and Mipham's treatment of how they relate is the school's most cited contribution to the question.

The oldest school traces itself to the transmissions of his reign, above all to Padmasambhava, whom he invited to Tibet.

Tantric practice, integrated with this school's Dzogchen and terma traditions, is central to this school.

The Nyingma school traces itself to the imperial-period translations.

The three poisons are held in the Nyingma school.

Not-self is held in the Nyingma school.

Impermanence is held in the Nyingma school and stands among the four thoughts that turn the mind.

The intermediate state is held in the Nyingma school, and the treasure cycle known in English as the Tibetan Book of the Dead is a Nyingma text addressed to it.

The bodhisattva motivation is held in the Nyingma school.

Buddhahood is held in the Nyingma school as the goal, and the Dzogchen presentation of it as already present rather than produced is the school's distinctive account of what reaching it consists in.

Giving is held in the Nyingma school as the first of the perfections.

Dependent origination is held in the Nyingma school.

Dharma is held in the Nyingma school in the Mahayana sense, and the school's ninefold arrangement of vehicles is its own account of how the whole of it fits together.

Suffering is held in the Nyingma school.

Karma is held in the Nyingma school.

Nirvana is held in the Nyingma school, with full buddhahood as the goal.

Collected absorption is held in the Nyingma school.

Samsara is held in the Nyingma school.

Shentong held in currents within the school rather than as its settled position.

The five aggregates are held in the Nyingma school.

The four immeasurables are held in the Nyingma school.

The four truths are held in the Nyingma school.

The eightfold path is held in the Nyingma school.

The six realms are held in the Nyingma school.

The six sense bases are held in the Nyingma school.

The three jewels and going for refuge are held in the Nyingma school.

The three marks are held in the Nyingma school.

The three realms of desire, form and the formless are held in the Nyingma school.

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