| dc.description.abstract | In this thesis, I examine the concept of the Space Section (Klong-sde) in the Tibetan Buddhist contemplative tradition of the Great Perfection (rDzogs-chen), the most important philosophical and contemplative teaching of the Ancient (rNying-ma) school of Tibetan Buddhism. The Space Section is traditionally considered to be one of the three main trends, or sections, of Great Perfection (rdzogs-chen sde gsum), the other two being Mind (sems-sde) and Instruction Sections (man-ngag sde). In comparison with the Mind and Instruction Sections, the Space Section appears difficult to define, since traditional as well as modern scholars have described its essentials in divergent and sometimes conflicting ways. I have therefore examined the different texts that have been classified as belonging to the Space Section. These include the Great Perfection Tantras that utilize a scheme of the Nine Spaces (klong dgu), and also instruction texts on contemplative techniques from the tradition known as the Adamantine Bridge (rDo-rje zam-pa). I translate extracts from the various texts that claim to set forth the essential doctrine of the Space Section. I show that the Tantras categorized as the Space Section resemble in important ways the texts of the Mind Section, while differing in orientation from the instruction texts of the rDo-rje zam-pa. Examining the the Tantras that have in different periods been considered to belong to the doxographical category of the Space Section, I show that as a class of Tantras, Space Section has been very variable, has evolved significantly over time, and includes texts of substantially different character. In addition, I discuss the portrayal of the Space Section from the perspective of the Instruction Section, translating its exposition by Klong-chen rab- byams.
Having discussed the evolution and different applications of the concept of Klong-sde, I turn to the tradition of rDo-rje zam-pa, which is the only historically identifiable movement that described itself as having the Space Section as its central spiritual practice. I translate the basic text of the rDo-rje zam-pa, attributed to the 8th century Tibetan translator Vairocana, interpreting it with the help of 12th century commentaries by Kun-bzang rdo-rje. I discuss the central contemplative and yogic practices prescribed by the text, comparing and contrasting them with related Tantric practices of other Tibetan Buddhist schools. I also outline the major parallels between the rDo-rje zam-pa and the Instruction Section (man-ngag sde) of the Great Perfection. | nor |