Difference between revisions of "Kulayaraja Tantra"
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* [[Longchen Rabjam]], [[You Are the Eyes of the World]], [[Ithaca]]: [[Snow Lion]], 2000 | * [[Longchen Rabjam]], [[You Are the Eyes of the World]], [[Ithaca]]: [[Snow Lion]], 2000 | ||
| − | The '''[[Kulayarāja Tantra]]''' ([[Standard Tibetan|Tibetan]] phonetically: '''[[Kunjed Gyalpo]]''', {{bo|t=[[ཀུན་བྱེད་རྒྱལ་པོའི་རྒྱུད་]]|w=[[Kun-byed Rgyal-po'i Rgyud]]}}; English translation: "[[All-Creating King]]") is a [[Buddhist Tantra]] extant in [[Tibetan]] which centers upon the direct teachings of the primordial, ultimate [[Buddha]] ([[Adibuddha]]), [[Samantabhadra]]. [[Samantabhadra]] is presented or personified in this [[tantric]] [[Buddhist]] text as ''[[Bodhicitta|bodhi-citta]]'', the [[Awakened Mind]], the "[[mind of perfect purity]]". In the [[Kunjed Gyalpo]], [[Samantabhadra]] discourses to [[Vajrasattva]] who asks questions in clarification. | + | The '''[[Kulayarāja Tantra]]''' ([[Standard Tibetan|Tibetan]] {{Wiki|phonetically}}: '''[[Kunjed Gyalpo]]''', {{bo|t=[[ཀུན་བྱེད་རྒྱལ་པོའི་རྒྱུད་]]|w=[[Kun-byed Rgyal-po'i Rgyud]]}}; English translation: "[[All-Creating King]]") is a [[Buddhist Tantra]] extant in [[Tibetan]] which centers upon the direct teachings of the [[primordial]], [[Wikipedia:Absolute (philosophy)|ultimate]] [[Buddha]] ([[Adibuddha]]), [[Samantabhadra]]. [[Samantabhadra]] is presented or personified in this [[tantric]] [[Buddhist]] text as ''[[Bodhicitta|bodhi-citta]]'', the [[Awakened Mind]], the "[[mind of perfect purity]]". In the [[Kunjed Gyalpo]], [[Samantabhadra]] [[discourses]] to [[Vajrasattva]] who asks questions in clarification. |
| − | This [[tantric]] work is the principal [[Semde|'mind-series']] (Wylie: [[sems sde]]) text of the [[Dzogchen]] view of the [[Nyingma]] school of [[Tibetan Buddhism]]. | + | This [[tantric]] work is the [[principal]] [[Semde|'mind-series']] ([[Wylie]]: [[sems sde]]) text of the [[Dzogchen]] view of the [[Nyingma]] school of [[Tibetan Buddhism]]. |
| − | Importantly, the [[Kunjed Gyalpo]] is the first text in the Tsamdrak edition of the [[Nyingma Gyubum]].<ref>http://www.rigpawiki.org/index.php?title=Kulayaraja_Tantra</ref> | + | Importantly, the [[Kunjed Gyalpo]] is the first text in the [[Tsamdrak edition]] of the [[Nyingma Gyubum]].<ref>http://www.rigpawiki.org/index.php?title=Kulayaraja_Tantra</ref> |
| − | ==Name== | + | ==[[Name]]== |
| − | The full title of the original work in Sanskrit is the '''[[Sarvadharma Mahasandhi Bodhichitta Kulayarāja Tantra]]'''; in [[Tibetan]] (rendered phonetically) it is '''[[Chö Tamched Dzogpa Chenpo Changchub Kyi Sem Kunjed Gyalpo]]'''. | + | The full title of the original work in [[Sanskrit]] is the '''[[Sarvadharma Mahasandhi Bodhichitta Kulayarāja Tantra]]'''; in [[Tibetan]] (rendered {{Wiki|phonetically}}) it is '''[[Chö Tamched Dzogpa Chenpo Changchub Kyi Sem Kunjed Gyalpo]]'''. |
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| − | In the [[Kulayarāja Tantra]], [[Samantabhadra]] tells of how he, the 'All-Creating King', is the essence of all things, beings and all Buddhas and that to know him, the [[Awakened Mind]], is to attain the essence of Reality: | + | In the [[Kulayarāja Tantra]], [[Samantabhadra]] tells of how he, the 'All-Creating [[King]]', is the [[essence]] of all things, [[beings]] and all [[Buddhas]] and that to know him, the [[Awakened Mind]], is to attain the [[essence]] of [[Reality]]: |
<blockquote> | <blockquote> | ||
| − | "I am the existential ground (''gnas'' ''chen'') of all Buddhas" and "... the root of all things is nothing else but one Self ... I am the place in which all existing things abide." | + | "I am the [[existential]] ground (''[[gnas]]'' ''[[chen]]'') of all [[Buddhas]]" and "... the [[root]] of all things is nothing else but one [[Self]] ... I am the place in which all [[existing]] things abide." |
| − | <ref>''The Sovereign All-Creating Mind'', tr. E. K. Neumaier-Dargyay, Sri Satguru Publications, Delhi, 1993, p. 61</ref></blockquote> | + | <ref>''The Sovereign All-Creating [[Mind]]'', tr. [[E. K. Neumaier-Dargyay]], [[Sri Satguru Publications]], [[Delhi]], 1993, p. 61</ref></blockquote> |
| − | For a being to recognise their own [[Bodhicitta]] or [[Samantabhadra Buddha]] (eternally existent) is to be liberated. Because sentient beings and all other phenomena arise because of [[Bodhicitta]] or the [[Mind of Perfect Purity]], [[Samantabhadra]] refers to them in his teaching as his "children". [[Samantabhadra]] [[Buddha]] states: | + | For a being to recognise their [[own]] [[Bodhicitta]] or [[Samantabhadra Buddha]] (eternally [[existent]]) is to be {{Wiki|liberated}}. Because [[sentient beings]] and all other [[phenomena]] arise because of [[Bodhicitta]] or the [[Mind of Perfect Purity]], [[Samantabhadra]] refers to them in his [[teaching]] as his "children". [[Samantabhadra]] [[Buddha]] states: |
<blockquote> | <blockquote> | ||
| − | "Oh all you sentient beings of this threefold world [i.e. the entire universe, both visible and invisible]! Because I, the All-Creating Sovereign, have created you, you are My children and equal to Me. Because you are not second to Me, I am present in you ... Oh all you sentient beings of this threefold world, if I were not, you would be non-existent. ... Because all things do not exist outside of Me, I firmly declare that I am all - the All-Creating One." | + | "Oh all you [[sentient beings]] of this [[threefold world]] [i.e. the entire [[universe]], both [[visible]] and {{Wiki|invisible}}]! Because I, the All-Creating Sovereign, have created you, you are My children and {{Wiki|equal}} to Me. Because you are not second to Me, I am {{Wiki|present}} in you ... Oh all you [[sentient beings]] of this [[threefold world]], if I were not, you would be [[non-existent]]. ... Because all things do not [[exist]] outside of Me, I firmly declare that I am all - the All-Creating One." |
| − | <ref>''The Sovereign All-Creating Mind'', tr. E.K. Neumaier-Dargyay, Srisatguru Publications, Delhi, 1993, p. 111. | + | <ref>''The Sovereign All-Creating [[Mind]]'', tr. [[E.K. Neumaier-Dargyay]], Srisatguru Publications, [[Delhi]], 1993, p. 111. |
</ref></blockquote> | </ref></blockquote> | ||
| − | [[Samantabhadra]] also insists: " ... everything is Me, the All-Creating Sovereign, mind of perfect purity ... I am the cause of all things. I am the stem of all things. I am the ground of all things. I am the root of all things ... There is no other Buddha besides Me, the All-Creating One."<ref>''The Sovereign All-Creating Mind'', tr. E.K. Neumaier-Dargyay, Srisatguru Publications, Delhi, 1993, pp. 101, 105. | + | [[Samantabhadra]] also insists: " ... everything is Me, the All-Creating Sovereign, [[mind]] of {{Wiki|perfect}} [[purity]] ... I am the [[cause]] of all things. I am the stem of all things. I am the ground of all things. I am the [[root]] of all things ... There is no other [[Buddha]] besides Me, the All-Creating One."<ref>''The Sovereign All-Creating [[Mind]]'', tr. [[E.K. Neumaier-Dargyay]], Srisatguru Publications, [[Delhi]], 1993, pp. 101, 105. |
</ref> | </ref> | ||
| − | It belongs to the nature of the unconditioned primal Awareness of Awakened Mind that it is eternal, indestructible and radiant with light: | + | It belongs to the [[nature]] of [[the unconditioned]] primal [[Awareness]] of [[Awakened Mind]] that it is eternal, [[indestructible]] and radiant with {{Wiki|light}}: |
| − | "The characteristic of the self-originated pristine awareness is indestructibility, which is known as 'the place where all is light' [''kun tu 'od kyi sa'']". Also: "The three aspects of My nature are to be known as follows: | + | "The [[characteristic]] of the self-originated [[pristine awareness]] is indestructibility, which is known as 'the place where all is {{Wiki|light}}' [''[[kun tu 'od kyi sa]]'']". Also: "The three aspects of My [[nature]] are to be known as follows: |
| − | (1) unborn, (2), without termination, and (3) the source for the wonder of ceaseless creation ... My own-being [''[[svabhava]]'', essence] is the sole Reality."<ref>''The Sovereign All-Creating Mind'', tr. by E. K. Neumaier-Dargyay, Sri Satguru publications, 1993, pp. 111, 157 and passim | + | (1) {{Wiki|unborn}}, (2), without termination, and (3) the source for the [[wonder]] of ceaseless creation ... My [[own-being]] [''[[svabhava]]'', [[essence]]] is the sole [[Reality]]."<ref>''The Sovereign All-Creating [[Mind]]'', tr. by [[E. K. Neumaier-Dargyay]], Sri [[Satguru]] publications, 1993, pp. 111, 157 and passim |
</ref> | </ref> | ||
| − | This ultimate basis of reality, [[Samantabhadra]] [[Buddha]], also on occasion termed [[Rigpa]], is taught to reside in all beings and to be realisable - it is wisdom, the immortal essence, that is beyond thinking and which permeates the nature of mind and all things. It is the spontaneous, thought-transcending instant presence of all-encompassing awareness. It might be linked to the notion of [[Tathagatagarbha]], which (e.g. in the [[Angulimaliya Sutra]]) is stated to be the pure essence at the very heart of mind. | + | This [[Wikipedia:Absolute (philosophy)|ultimate]] basis of [[reality]], [[Samantabhadra]] [[Buddha]], also on occasion termed [[Rigpa]], is [[taught]] to reside in all [[beings]] and to be realisable - it is [[wisdom]], the [[immortal essence]], that is beyond [[thinking]] and which permeates the [[nature of mind]] and all things. It is the spontaneous, thought-transcending instant presence of all-encompassing [[awareness]]. It might be linked to the notion of [[Tathagatagarbha]], which (e.g. in the [[Angulimaliya Sutra]]) is stated to be the [[pure]] [[essence]] at the very [[heart]] of [[mind]]. |
| − | However, all figures, i.e. [[Samantabhadra]], [[Vairochana]], [[Vajradhara]] etc. are traditionally understood to be personifications of emptiness, the true nature of all phenomena (although [[emptiness]] is not a major theme of this particular [[tantra]]). This being is the personification of [[Shunyata]] or emptiness; that all phenomena lack true existence yet still appear, this basis that is found in all phenomena.{{Citation needed|date=February 2007}}. Other [[Tibetan]] traditions (notably those of the [[Jonangpa]] School of Tibet) envision this [[tantra]] in quite a different manner and see not a negative [[emptiness]], but a fullness and all-fulfilling perfection of [[Buddhic Mind]] and virtue as constituting the heart of all that is. | + | However, all figures, i.e. [[Samantabhadra]], [[Vairochana]], [[Vajradhara]] etc. are [[traditionally]] understood to be personifications of [[emptiness]], the [[true nature]] of all [[phenomena]] (although [[emptiness]] is not a major theme of this particular [[tantra]]). This being is the {{Wiki|personification}} of [[Shunyata]] or [[emptiness]]; that all [[phenomena]] lack [[true existence]] yet still appear, this basis that is found in all [[phenomena]].{{Citation needed|date=February 2007}}. Other [[Tibetan]] [[traditions]] (notably those of the [[Jonangpa]] School of [[Tibet]]) envision this [[tantra]] in quite a different manner and see not a negative [[emptiness]], but a fullness and all-fulfilling [[perfection]] of [[Buddhic Mind]] and [[virtue]] as constituting the [[heart]] of all that is. |
| Line 70: | Line 70: | ||
<blockquote> | <blockquote> | ||
| − | "From the three aspects [i.e. the Unborn; no ending; source of the wonder of ceaseless creation] of My nature, i.e. that of the All-Creating One, [comes] the fullness which fulfills all needs." And: "What is known as the revealed [[Buddha]] is this evidence of My own being. Because it has the centre, the central vigor, it is the Self of everything. As it does not need any deeds, it is the [[Buddha]] since the beginning. As it is free of striving and achieving, it is since the beginning known as great. The Great Self is known as the [[Great Buddha]]. This evidence which is unborn and non-conceptual is the dimension of Reality [[dharmadhatu]] ...". | + | "From the three aspects [i.e. the {{Wiki|Unborn}}; no ending; source of the [[wonder]] of ceaseless creation] of My [[nature]], i.e. that of the All-Creating One, [comes] the fullness which fulfills all needs." And: "What is known as the revealed [[Buddha]] is this {{Wiki|evidence}} of My [[own]] being. Because it has the centre, the central [[vigor]], it is the [[Self]] of everything. As it does not need any [[deeds]], it is the [[Buddha]] since the beginning. As it is free of striving and achieving, it is since the beginning known as great. The [[Great Self]] is known as the [[Great Buddha]]. This {{Wiki|evidence}} which is {{Wiki|unborn}} and [[non-conceptual]] is the [[dimension]] of [[Reality]] [[dharmadhatu]] ...". |
| − | <ref>''The Sovereign All-Creating Mind'', p. 97</ref></blockquote> | + | <ref>''The Sovereign All-Creating [[Mind]]'', p. 97</ref></blockquote> |
| − | This Reality is utterly unconditioned, non-dependent, and full of bliss. It alone knows itself: | + | This [[Reality]] is utterly [[unconditioned]], non-dependent, and full of [[bliss]]. It alone [[knows]] itself: |
<blockquote> | <blockquote> | ||
| − | "There is not one thing which is dependent on another. This great self-perfected bliss will intuitively be understood by the strength of the Self which is incomparable pristine awareness." | + | "There is not one thing which is dependent on another. This great self-perfected [[bliss]] will intuitively be understood by the strength of the [[Self]] which is incomparable [[pristine awareness]]." |
| − | <ref>''The Sovereign All-Creating Mind'', p. 121</ref></blockquote> | + | <ref>''The Sovereign All-Creating [[Mind]]'', p. 121</ref></blockquote> |
| − | [[Ultimate Buddhic Reality]], described in this scripture as '[[pure and total consciousness]]',<ref>Adriano Clemente, [[Chogyal Namkhai Norbu]], ''The Supreme Source'', [[Snow Lion Publications]], New York, 1999, p. 136</ref> is presented as fundamental essential substance, not engendered by causes and conditions - a true essence that is possessed of self-arisen wisdom that governs all things, both animate and inanimate, and which bestows life on all: | + | [[Ultimate Buddhic Reality]], described in this [[scripture]] as '[[pure and total consciousness]]',<ref>[[Adriano Clemente]], [[Chogyal Namkhai Norbu]], ''The [[Supreme Source]]'', [[Snow Lion Publications]], [[New York]], 1999, p. 136</ref> is presented as fundamental [[essential]] [[substance]], not engendered by [[causes and conditions]] - a true [[essence]] that is possessed of [[self-arisen wisdom]] that governs all things, both animate and [[inanimate]], and which bestows [[life]] on all: |
<blockquote> | <blockquote> | ||
| − | "'[[Consciousness]]' means that self-arising wisdom, the true essence, dominates and clearly perceives all the phenomena of the animate and inanimate universe. This self-arising fundamental substance, not produced by causes and conditions, governs all things and gives life to all things."<ref>''The Supreme Source'', Clemente and Norbu, New York, 1999, pp. 138 - 139</ref></blockquote> | + | "'[[Consciousness]]' means that [[self-arising wisdom]], the true [[essence]], {{Wiki|dominates}} and clearly [[perceives]] all the [[phenomena]] of the animate and [[inanimate]] [[universe]]. This [[self-arising]] fundamental [[substance]], not produced by [[causes and conditions]], governs all things and gives [[life]] to all things."<ref>''The [[Supreme Source]]'', Clemente and Norbu, [[New York]], 1999, pp. 138 - 139</ref></blockquote> |
| − | In this recondite realm, all speculation and conceptualisation is inadequate, and only direct perception of Samantabhadra Buddha can disclose the ultimate Truth: | + | In this recondite [[realm]], all speculation and conceptualisation is inadequate, and only direct [[perception]] of [[Samantabhadra Buddha]] can disclose the [[ultimate Truth]]: |
| − | "All that exists is My own being. The entirety of the animated and inanimated world is My own being. Outside of My own being, nothing is, therefore the root of all things consists in Me. Not one thing exists that does not consist in Me."<ref>''The Sovereign All-Creating Mind, op. cit. p. 84. | + | "All that [[exists]] is My [[own]] being. The entirety of the animated and inanimated [[world]] is My [[own]] being. Outside of My [[own]] being, nothing is, therefore the [[root]] of all things consists in Me. Not one thing [[exists]] that does not consist in Me."<ref>''The Sovereign All-Creating [[Mind]], op. cit. p. 84. |
</ref> | </ref> | ||
| Line 92: | Line 92: | ||
| − | *[[Longchenpa]] wrote a commentary on this tantra entitled: [[byang chub kyi sems kun byed rgyal po'i don khrid rin chen sgru bo]]; this is translated into English by Lipman & Peterson (1987) | + | *[[Longchenpa]] wrote a commentary on this [[tantra]] entitled: [[byang chub kyi sems kun byed rgyal po'i don khrid rin chen sgru bo]]; this is translated into English by Lipman & Peterson (1987) |
| Line 118: | Line 118: | ||
== Sources == | == Sources == | ||
| − | *''The Sovereign All-Creating Mind'', tr. by E.K. Neumaier-Dargyay (Sri Satguru Publications, Delhi, 1992), p. 111 and passim | + | *''The Sovereign All-Creating [[Mind]]'', tr. by [[E.K. Neumaier-Dargyay]] ([[Sri Satguru Publications]], [[Delhi]], 1992), p. 111 and passim |
| − | *''The Supreme Source'', C. Norbu, A. Clemente (Snow Lion Publications, Ithaca, NY, 1999) | + | *''The [[Supreme Source]]'', C. Norbu, A. Clemente ([[Snow Lion Publications]], [[Ithaca]], NY, 1999) |
| − | *[[Kerry skora|Skora, Kerry Martin]] (1996). ''[http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/ew027217.htm A Review of <nowiki>'</nowiki>The Sovereign All-Creating Mind－The Motherly Buddha: A Translation of the [[Kun byed rgyal po'i mdo]]<nowiki>'</nowiki>'', by E. K. Neumaier-Dargyay (1992). SUNY Series in Buddhist Studies. Albany: State University of New York Press]. ''Philosophy East and West'' 46 (1), 107-116. (accessed: Sunday July 6, 2008) | + | *[[Kerry skora|Skora, Kerry Martin]] (1996). ''[http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/ew027217.htm A Review of <nowiki>'</nowiki>The Sovereign All-Creating Mind－The Motherly Buddha: A Translation of the [[Kun byed rgyal po'i mdo]]<nowiki>'</nowiki>'', by [[E. K. Neumaier-Dargyay]] (1992). SUNY Series in [[Buddhist Studies]]. [[Albany]]: [[State University of New York Press]]]. ''[[Philosophy East and West]]'' 46 (1), 107-116. (accessed: [[Sunday]] July 6, 2008) |
| − | *[[Rabjam, Longchen]] ([[Longchenpa]]) (1987, 2000). ''You Are the Eyes of the World''. (translation of Longchenpa's guide to the meaning of the ''[[kun byed rgyal po]]'' by Kennard Lipman & Merrill Peterson and with an introduction by [[Namkhai Norbu]]). Originally published by Lotsawa (Novato, California), Revised edition published by [[Snow Lion Publications]] (Ithaca, New York), now an imprint of [[Shambhala Publications]] (Boulder, Colorado); Revised Edition. {{ISBN|1-55939-140-5}}; {{ISBN|978-1-55939-140-5}} | + | *[[Rabjam, Longchen]] ([[Longchenpa]]) (1987, 2000). ''[[You Are the Eyes of the World]]''. (translation of [[Longchenpa's]] guide to the meaning of the ''[[kun byed rgyal po]]'' by Kennard Lipman & Merrill Peterson and with an introduction by [[Namkhai Norbu]]). Originally published by [[Lotsawa]] (Novato, [[California]]), Revised edition published by [[Snow Lion Publications]] ([[Ithaca]], [[New York]]), now an imprint of [[Shambhala Publications]] ({{Wiki|Boulder, Colorado}}); Revised Edition. {{ISBN|1-55939-140-5}}; {{ISBN|978-1-55939-140-5}} |
| Line 134: | Line 134: | ||
* {{Wiki|Erik Pema Kunsang}}, Wellsprings of the [[Great Perfection]], [[Rangjung Yeshe Publications]], 2006, pp. 46-50 (first [[chapter]] only) | * {{Wiki|Erik Pema Kunsang}}, Wellsprings of the [[Great Perfection]], [[Rangjung Yeshe Publications]], 2006, pp. 46-50 (first [[chapter]] only) | ||
* [[Chögyal Namkhai Norbu]] & [[Adriano Clemente]], The [[Supreme Source]]: The [[Fundamental Tantra of the Dzogchen Semde]], [[Kunjed Gyalpo]], [[Ithaca]]: [[Snow Lion Publications]], 1999 | * [[Chögyal Namkhai Norbu]] & [[Adriano Clemente]], The [[Supreme Source]]: The [[Fundamental Tantra of the Dzogchen Semde]], [[Kunjed Gyalpo]], [[Ithaca]]: [[Snow Lion Publications]], 1999 | ||
| − | * [[E.K. Neumaier-Dargyay]], The Sovereign All-Creating [[Mind]]: The Motherly [[Buddha]], Albany, 1992 | + | * [[E.K. Neumaier-Dargyay]], The Sovereign All-Creating [[Mind]]: The Motherly [[Buddha]], [[Albany]], 1992 |
{{R}} | {{R}} | ||
Latest revision as of 00:21, 12 February 2020
Kulayaraja Tantra (Wyl. kun byed rgyal po; Tib. künjé gyalpo) or 'The All-Creating King Tantra' is the main tantra of the Mind category of the Dzogchen teachings.
It is contained in the ancient tantras section of the Dergé Kangyur and is the very first text in the Nyingma Gyübum.
Structure
The main part of the text is in 57 chapters (mdo lung).
Chapters 58-84 comprise what is known as the 'appended tantra'.
The first 57 chapters were translated by Pagor Vairotsana and Shrisingha(natha).
Commentaries
English
The Kulayarāja Tantra (Tibetan phonetically: Kunjed Gyalpo, Tibetan: ཀུན་བྱེད་རྒྱལ་པོའི་རྒྱུད་, Wylie: Kun-byed Rgyal-po'i Rgyud; English translation: "All-Creating King") is a Buddhist Tantra extant in Tibetan which centers upon the direct teachings of the primordial, ultimate Buddha (Adibuddha), Samantabhadra. Samantabhadra is presented or personified in this tantric Buddhist text as bodhi-citta, the Awakened Mind, the "mind of perfect purity". In the Kunjed Gyalpo, Samantabhadra discourses to Vajrasattva who asks questions in clarification.
This tantric work is the principal 'mind-series' (Wylie: sems sde) text of the Dzogchen view of the Nyingma school of Tibetan Buddhism.
Importantly, the Kunjed Gyalpo is the first text in the Tsamdrak edition of the Nyingma Gyubum.[1]
Name
The full title of the original work in Sanskrit is the Sarvadharma Mahasandhi Bodhichitta Kulayarāja Tantra; in Tibetan (rendered phonetically) it is Chö Tamched Dzogpa Chenpo Changchub Kyi Sem Kunjed Gyalpo.
Summary
In the Kulayarāja Tantra, Samantabhadra tells of how he, the 'All-Creating King', is the essence of all things, beings and all Buddhas and that to know him, the Awakened Mind, is to attain the essence of Reality:
"I am the existential ground (gnas chen) of all Buddhas" and "... the root of all things is nothing else but one Self ... I am the place in which all existing things abide."
For a being to recognise their own Bodhicitta or Samantabhadra Buddha (eternally existent) is to be liberated. Because sentient beings and all other phenomena arise because of Bodhicitta or the Mind of Perfect Purity, Samantabhadra refers to them in his teaching as his "children". Samantabhadra Buddha states:
"Oh all you sentient beings of this threefold world [i.e. the entire universe, both visible and invisible]! Because I, the All-Creating Sovereign, have created you, you are My children and equal to Me. Because you are not second to Me, I am present in you ... Oh all you sentient beings of this threefold world, if I were not, you would be non-existent. ... Because all things do not exist outside of Me, I firmly declare that I am all - the All-Creating One."
Samantabhadra also insists: " ... everything is Me, the All-Creating Sovereign, mind of perfect purity ... I am the cause of all things. I am the stem of all things. I am the ground of all things. I am the root of all things ... There is no other Buddha besides Me, the All-Creating One."[4]
It belongs to the nature of the unconditioned primal Awareness of Awakened Mind that it is eternal, indestructible and radiant with light: "The characteristic of the self-originated pristine awareness is indestructibility, which is known as 'the place where all is light' [kun tu 'od kyi sa]". Also: "The three aspects of My nature are to be known as follows: (1) unborn, (2), without termination, and (3) the source for the wonder of ceaseless creation ... My own-being [svabhava, essence] is the sole Reality."[5]
This ultimate basis of reality, Samantabhadra Buddha, also on occasion termed Rigpa, is taught to reside in all beings and to be realisable - it is wisdom, the immortal essence, that is beyond thinking and which permeates the nature of mind and all things. It is the spontaneous, thought-transcending instant presence of all-encompassing awareness. It might be linked to the notion of Tathagatagarbha, which (e.g. in the Angulimaliya Sutra) is stated to be the pure essence at the very heart of mind.
However, all figures, i.e. Samantabhadra, Vairochana, Vajradhara etc. are traditionally understood to be personifications of emptiness, the true nature of all phenomena (although emptiness is not a major theme of this particular tantra). This being is the personification of Shunyata or emptiness; that all phenomena lack true existence yet still appear, this basis that is found in all phenomena.Template:Citation needed. Other Tibetan traditions (notably those of the Jonangpa School of Tibet) envision this tantra in quite a different manner and see not a negative emptiness, but a fullness and all-fulfilling perfection of Buddhic Mind and virtue as constituting the heart of all that is.
Samantabhadra Buddha states:
"From the three aspects [i.e. the Unborn; no ending; source of the wonder of ceaseless creation] of My nature, i.e. that of the All-Creating One, [comes] the fullness which fulfills all needs." And: "What is known as the revealed Buddha is this evidence of My own being. Because it has the centre, the central vigor, it is the Self of everything. As it does not need any deeds, it is the Buddha since the beginning. As it is free of striving and achieving, it is since the beginning known as great. The Great Self is known as the Great Buddha. This evidence which is unborn and non-conceptual is the dimension of Reality dharmadhatu ...".
This Reality is utterly unconditioned, non-dependent, and full of bliss. It alone knows itself:
"There is not one thing which is dependent on another. This great self-perfected bliss will intuitively be understood by the strength of the Self which is incomparable pristine awareness."
Ultimate Buddhic Reality, described in this scripture as 'pure and total consciousness',[8] is presented as fundamental essential substance, not engendered by causes and conditions - a true essence that is possessed of self-arisen wisdom that governs all things, both animate and inanimate, and which bestows life on all:
"'Consciousness' means that self-arising wisdom, the true essence, dominates and clearly perceives all the phenomena of the animate and inanimate universe. This self-arising fundamental substance, not produced by causes and conditions, governs all things and gives life to all things."[9]
In this recondite realm, all speculation and conceptualisation is inadequate, and only direct perception of Samantabhadra Buddha can disclose the ultimate Truth: "All that exists is My own being. The entirety of the animated and inanimated world is My own being. Outside of My own being, nothing is, therefore the root of all things consists in Me. Not one thing exists that does not consist in Me."[10]
Commentary
- Longchenpa wrote a commentary on this tantra entitled: byang chub kyi sems kun byed rgyal po'i don khrid rin chen sgru bo; this is translated into English by Lipman & Peterson (1987)
See also
Notes
- ↑ http://www.rigpawiki.org/index.php?title=Kulayaraja_Tantra
- ↑ The Sovereign All-Creating Mind, tr. E. K. Neumaier-Dargyay, Sri Satguru Publications, Delhi, 1993, p. 61
- ↑ The Sovereign All-Creating Mind, tr. E.K. Neumaier-Dargyay, Srisatguru Publications, Delhi, 1993, p. 111.
- ↑ The Sovereign All-Creating Mind, tr. E.K. Neumaier-Dargyay, Srisatguru Publications, Delhi, 1993, pp. 101, 105.
- ↑ The Sovereign All-Creating Mind, tr. by E. K. Neumaier-Dargyay, Sri Satguru publications, 1993, pp. 111, 157 and passim
- ↑ The Sovereign All-Creating Mind, p. 97
- ↑ The Sovereign All-Creating Mind, p. 121
- ↑ Adriano Clemente, Chogyal Namkhai Norbu, The Supreme Source, Snow Lion Publications, New York, 1999, p. 136
- ↑ The Supreme Source, Clemente and Norbu, New York, 1999, pp. 138 - 139
- ↑ The Sovereign All-Creating Mind, op. cit. p. 84.
Sources
- The Sovereign All-Creating Mind, tr. by E.K. Neumaier-Dargyay (Sri Satguru Publications, Delhi, 1992), p. 111 and passim
- The Supreme Source, C. Norbu, A. Clemente (Snow Lion Publications, Ithaca, NY, 1999)
- Skora, Kerry Martin (1996). A Review of 'The Sovereign All-Creating Mind－The Motherly Buddha: A Translation of the Kun byed rgyal po'i mdo', by E. K. Neumaier-Dargyay (1992). SUNY Series in Buddhist Studies. Albany: State University of New York Press. Philosophy East and West 46 (1), 107-116. (accessed: Sunday July 6, 2008)
- Rabjam, Longchen (Longchenpa) (1987, 2000). You Are the Eyes of the World. (translation of Longchenpa's guide to the meaning of the kun byed rgyal po by Kennard Lipman & Merrill Peterson and with an introduction by Namkhai Norbu). Originally published by Lotsawa (Novato, California), Revised edition published by Snow Lion Publications (Ithaca, New York), now an imprint of Shambhala Publications (Boulder, Colorado); Revised Edition. Template:ISBN; Template:ISBN
Translations
- Erik Pema Kunsang, Wellsprings of the Great Perfection, Rangjung Yeshe Publications, 2006, pp. 46-50 (first chapter only)
- Chögyal Namkhai Norbu & Adriano Clemente, The Supreme Source: The Fundamental Tantra of the Dzogchen Semde, Kunjed Gyalpo, Ithaca: Snow Lion Publications, 1999
- E.K. Neumaier-Dargyay, The Sovereign All-Creating Mind: The Motherly Buddha, Albany, 1992
