Difference between revisions of "The Mirror of the Mind of Samantabhadra"
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(Created page with "The Mirror of the Mind of Samantabhadra (Tibetan: ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང, Wylie: kun tu bzang po thugs kyi...") |
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| − | The Mirror of the Mind of | + | [[File:Samantabhrada_00.jpg|thumb|250px|]] |
| − | ==English discourse== | + | The [[Mirror of the Mind of Samantabhadra]] ([[Tibetan]]: {{BigTibetan|[[ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང]]}},Tib. [[kuntuzangpo tuk kyi melong]] Wylie: [[kun tu bzang po thugs kyi me long]]) is one of the [[Seventeen tantras]] of [[Dzogchen]] [[Upadesha]]. |
| + | ==English {{Wiki|discourse}}== | ||
| − | In the Lungi Terdzö (Wylie: lung gi gter mdzod) the prose autocommentary by [[Longchenpa]] (1308 – 1364 or possibly 1369) to his Chöying Dzö (Wylie: chos dbyings mdzod) -- which are numbered amongst the [[Seven Treasuries]] (Wylie: mdzod chen bdun) -- the following embedded quotation from this Tantra has been rendered into English by [[Richard Barron]], et. al. (2001: p.8) and the Wylie has been secured from Wikisource and interspersed and embedded in the English gloss for probity: | + | In the [[Lungi Terdzö]] (Wylie: [[lung gi gter mdzod]]) the prose autocommentary by [[Longchenpa]] (1308 – 1364 or possibly 1369) to his [[Chöying Dzö]] (Wylie: [[chos dbyings mdzod]]) -- which are numbered amongst the [[Seven Treasuries]] (Wylie: [[mdzod chen bdun]]) -- the following embedded quotation from this [[Tantra]] has been rendered into English by [[Richard Barron]], et. al. (2001: p.8) and the Wylie has been secured from Wikisource and interspersed and embedded in the English gloss for probity: |
| − | : "You should understand that the nature of all phenomena is that of the five aspects of Samantabhadra [chos thams cad kun tu bzang po lnga'i rang bzhin du shes par bya'o]. What are these? you ask [de yang gang zhe na 'di lta ste]. They are Samantabhadra as nature [rang bzhin kun tu bzang po dang], Samantabhadra as adornment [rgyan kun tu bzang po dang], Samantabhadra as teacher [ston pa kun tu bzang po dang], Samantabhadra as awareness [rig pa kun tu bzang po dang], and Samantabhadra as realization [rtogs pa kun tu bzang po'o]." | + | : "You should understand that the [[nature]] of all [[phenomena]] is that of the five aspects of [[Samantabhadra]] ([[chos thams cad kun tu bzang po lnga'i rang bzhin du shes par bya'o]]). What are these? you ask ([[de yang gang zhe na 'di lta ste]]). They are [[Samantabhadra]] as [[nature]] ([[rang bzhin kun tu bzang po dang]]), [[Samantabhadra]] as adornment ([[rgyan kun tu bzang po dang]]), [[Samantabhadra]] as [[teacher]] ([[ston pa kun tu bzang po dang]]), [[Samantabhadra]] as [[awareness]] ([[rig pa kun tu bzang po dang]]), and [[Samantabhadra]] as [[realization]] ([[rtogs]] pa kun tu bzang po'o]])." |
| − | 'Phenomena' in the abovementioned quotation should be understood as a rendering of [[dharma]]s (Sanskrit) which may also be glossed 'constituent factors'. 'Nature' (rang bzhin) is an analogue of 'Svabhava' (Sanskrit).[ | + | '[[Phenomena]]' in the abovementioned quotation should be understood as a rendering of [[dharma]]s ([[Sanskrit]]) which may also be glossed 'constituent factors'. '[[Nature]]' ([[rang bzhin]]) is an analogue of '[[Svabhava]]' ([[Sanskrit]]). '[[Awareness]]' is a gloss of '[[Rigpa]]' ([[Tibetan]]). Though [[Buddhism]] is for the most part [[non-theistic]], [[Dzogchen]] and other [[Buddhadharma]] [[traditions]] often personify [[attributes]] or qualities with a [[deity]] in textual {{Wiki|discourse}} as [[Samantabhadra]] herein is the [[Adi-Buddha]] (to be clearly discerned from the namesake [[Bodhisattva]]) and is iconographically 'attributeless' and 'unadorned', the '[[primordial]] [[Buddha]]', and [[Samantabhadra]] is often so for many textual [[traditions]] of [[Dzogchen]] in both lineagues of [[Bonpo]] and [[Nyingmapa]]. Following [[Longchenpa]], wherever [[Samantabhadra]] is [[Samantabhadri]] is evident indivisibly in [[Yab-yum]] ([[Tibetan]]). |
==Primary resources== | ==Primary resources== | ||
| − | * | + | *[http://wikisource.org/wiki/Kun_tu_bzang_po_thugs_kyi_me_long_gi_rgyud Kun tu bzang po thugs kyi me long gi rgyud in Wylie @ Wikisource] |
| − | * | + | *[http://wikisource.org/wiki/ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང་གི་རྒྱུད ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང་གི་རྒྱུད in Tibetan Script (Uchen) Unicode @ Wikisource] |
| − | |||
| + | {{SeeAtEnd|Seventeen tantras}} | ||
{{W}} | {{W}} | ||
Latest revision as of 14:42, 27 April 2014
The Mirror of the Mind of Samantabhadra (Tibetan: ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང,Tib. kuntuzangpo tuk kyi melong Wylie: kun tu bzang po thugs kyi me long) is one of the Seventeen tantras of Dzogchen Upadesha.
English discourse
In the Lungi Terdzö (Wylie: lung gi gter mdzod) the prose autocommentary by Longchenpa (1308 – 1364 or possibly 1369) to his Chöying Dzö (Wylie: chos dbyings mdzod) -- which are numbered amongst the Seven Treasuries (Wylie: mdzod chen bdun) -- the following embedded quotation from this Tantra has been rendered into English by Richard Barron, et. al. (2001: p.8) and the Wylie has been secured from Wikisource and interspersed and embedded in the English gloss for probity:
- "You should understand that the nature of all phenomena is that of the five aspects of Samantabhadra (chos thams cad kun tu bzang po lnga'i rang bzhin du shes par bya'o). What are these? you ask (de yang gang zhe na 'di lta ste). They are Samantabhadra as nature (rang bzhin kun tu bzang po dang), Samantabhadra as adornment (rgyan kun tu bzang po dang), Samantabhadra as teacher (ston pa kun tu bzang po dang), Samantabhadra as awareness (rig pa kun tu bzang po dang), and Samantabhadra as realization (rtogs pa kun tu bzang po'o]])."
'Phenomena' in the abovementioned quotation should be understood as a rendering of dharmas (Sanskrit) which may also be glossed 'constituent factors'. 'Nature' (rang bzhin) is an analogue of 'Svabhava' (Sanskrit). 'Awareness' is a gloss of 'Rigpa' (Tibetan). Though Buddhism is for the most part non-theistic, Dzogchen and other Buddhadharma traditions often personify attributes or qualities with a deity in textual discourse as Samantabhadra herein is the Adi-Buddha (to be clearly discerned from the namesake Bodhisattva) and is iconographically 'attributeless' and 'unadorned', the 'primordial Buddha', and Samantabhadra is often so for many textual traditions of Dzogchen in both lineagues of Bonpo and Nyingmapa. Following Longchenpa, wherever Samantabhadra is Samantabhadri is evident indivisibly in Yab-yum (Tibetan).
Primary resources
- Kun tu bzang po thugs kyi me long gi rgyud in Wylie @ Wikisource
- ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང་གི་རྒྱུད in Tibetan Script (Uchen) Unicode @ Wikisource
