Dra-shé

May 15, 2012 § 2 Comments

Dra-shé means warrior’s attitude.

“What was I thinking?” – Naljorpa Chhi’mèd Künzang

I recently read David Chapman’s blog post, The power of an attitude, and it resonated with me.  I appreciated his distillation of Buddhist tantra as — essentially — adoption of an attitude. Dra-shé, the warrior’s attitude, is fundamental to the practice of Ling Gésar. Ngak’chang Rinpoche writes:

“The most important factor with regard to the Ling Gésar teachings is the wish to be fearless – and that wish can be entertained and expressed at any point by any person – wherever they happen to be on the continuum. A pawo or pamo is one who moves or wishes to move in the direction of fearlessness. There are no overt qualifications – simply the wish to move – and the ability to see it through to the end, by taking the first step.”

I believe the Gésar teachings and practices meet some of David’s criteria for appeal and accessibility — although they are not for everyone. I should note that Rang-rig Togden’s Ling Gésar gTérma is not tantra. It is entirely Dzogchen — almost entirely Dzogchen long-dé. Dzogchen means ‘utter totality’, and Dzogchen long-dé is the ‘series of vast space’ in which confidence in reality is developed through reliance on sensation. Dzogchen long-dé is extremely direct, and therefore potentially extremely accessible — but that accessibility depends on successfully bridging the gap between our immediate condition and experience of the base.

Dra-shé cuts through technical complexity and inspires us to take the first step — whatever that may be. Details come later automatically.

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§ 2 Responses to Dra-shé

  • JR says:

    Could you elaborate on Dra-shè. I understand shè is the shè from Yeshè.
    so what is Dra?
    which of the two words relates to which in Warrior’s Attitude?

  • clkunzang says:

    Dra means enemy. The Gésar gTér contains a group of terms (dra-shé among them) which encircle the concept of ‘enemy’ and encompass the range of phenomena which manifest in relation to the possibilty of violent physical conflict. The martial art itself is named Dra’dül Gar-tak Nyèn-Kyong, for instance. In that case, dra’dül means ‘subduing enemies’, and the full name translates as ‘Dancing Tiger who protects relatives by subduing enemies’.

    With that in mind, dra-shé might be rendered literally as ‘enemy knowing’ — in the sense that one knows the nature of ‘enemy’, of oppositional physicality. When you know the nature of physical opposition, a certain attitude is engendered: dra-shé, warrior’s attitude.

    Please bear in mind, I am not a Tibetan language scholar or speaker, so my knowledge of etymology and linguistic considerations is limited to technical terminology. Therefore, my dissections may be imprecise, though the whole hopefully remains intact.

    Chhi’mèd

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