Buddhahood in This Life: The Great Commentary by Vimalamitra by Vimalamitra

By Vimalamitra

Trans. via Malcolm Smith, foreword via Chokyi Nyima Rinpoche

Buddhahood during this Life is an entire translation of the earliest Tibetan observation at the Dzogchen mystery instructions.

Available for the 1st time in English, Buddhahood during this Life presents the nice remark of Vimalamitra—one of the earliest and so much influential texts within the Dzogchen culture of Tibetan Buddhism. It explores the speculation and perform of the good Perfection culture intimately, exhibits how Dzogchen meditation pertains to the whole lot of the Buddhist direction, and descriptions how we will be able to comprehend buddhahood—and even in achieving it in our lifetime.

This crucial textual content contains themes such as

·      how fable arises 
·      the pathway of pristine consciousness 
·      how buddhahood is found in the body
·      and more.

Translator Malcolm Smith contains an outline, analysis and rationalization for all subject matters. Buddhahood during this Life covers bits and bobs of Dzogchen meditation, together with profound “secret directions” rarely discussed in such a lot meditation manuals. this article is essential for any severe scholar of the good Perfection.

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Additional resources for Buddhahood in This Life: The Great Commentary by Vimalamitra

Example text

The third topic defines sugatagarbha as the basis present in sentient beings and explains how vidyā exists in the body. ” This definition is important since the Realms and Transformations of Sound Tantra states: Because mind pervades all embodied beings, there are no buddhas without sentient beings. ” Here, vidyā is presented as the instantiation of the basis (sugatagarbha) in a given sentient being. When describing vidyā as the nature of Buddha Amoghasiddhi,23 Vimalamitra notes: Because the aim of buddhahood exists in the manner of a seed in the pristine consciousness of one’s vidyā, there is definitely success through practice.

Words are sounds. There are three in the tantras of meaning: the tantra of the basis, the tantra of the method, and the tantra of the result. Now then, the tantra of the basis is the nature of the two truths, the method is the two stages, and the result is the two kāyas, the dharmakāya and the rūpakāya. Therefore, since the result is obtained when the method is cultivated in dependence on the basis, a tantra is so called because it connects. Vimalamitra uses the three tantras to map the eleven topics in the following way: the first seven topics correspond to the basis.

Emptiness, or original purity, provides the escape hatch from any contradictions that might seem to arise from partial assertions about the nature of the basis. By defining the basis as originally pure, the tradition of the Seventeen Tantras is advocating a kind of generic basis, termed pristine consciousness, in which to ground instances of sentience as buddhas and sentient beings. The first difficult question that such a theory must account for is how afflicted consciousness can arise. To this end we have the doctrine of clarity, which corresponds to natural perfection.

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