[ Pobierz całość w formacie PDF ]
perhaps also the vehicles of te teachings maha, anu, and ati. It could also denote outer inner and secret trios
comprising all the nine yanas.
25. By {brgyud pa gsum} - Three Lineages. Intentional, or mind-to mind lineage of buddhas, symbolic lineage of
awareness-holders, and aural lineage of mundane individuals.
139
THE BLAZING LIGHTS OF THE SUN AND MOON
26. In Hindu mythology he is a rishi who swallows all the rivers and oceans. The gods were very worried. They
offered him praises and finally he vomited some up again. Similarly we should praise the vidyadharas. This was
written by the first Kongtrul, Shechen, and Petrul, pupils of the first Khyentse. But KPSR also added something.
27. The learned masters are compared to Indra's 32 ministers.
28. sa srung steng na: Elephants as the vehicle of indra
29. Aryadeva once said Indra has 1000 eyes but still didn't realize the true nature. I have one eye of wisdom and
realize everything. KPSR.
30. With its four powers. This represents his buddha activity.
31. This was written by KPSR's teacher Khenpo Khato. He came from kha to. He also adopted the next two lines
from shechen master Dudul Namgyel, another shechen master. the following two lines are praise to Mipham by
khato sechur chökyi gyamtso, Miphams's student.
32. Representing negative obscurations.
33. Now there is prediction of Longchenpa by Padmasambhava found quite late by a terton of the late 1900s.
Gnubs refers to Nubchen Sangye Yeshe, one of the 25 main students of Padmasambhava. He was a yogi of
Manjushri or Yamantaka. He predicts that his emanation of called Mipham will come and that he will have a great
ability to reveal mind termas.
In many predictions it is said that when the first Khyentse, Kongtrul, and Mipham came that delayed by
sixty years, the coming of a bad time in Tibet. Perhaps the fall of Tibet would already have occurred by 1900
without them. In particular Mipham was a predicted to be a special antidote for the armies at the edge of the bad
time, the armies of the barbarians. It is said that in his time a Chinese army came to where he was in Chamdo. He
stayed in the road, but the army never came. They went another way, and everyone was amazed.
Before his parinirvana he said, "Now I am going to die, and I will not come here again and reincarnate.
Tibet will not be as it was any longer. Instead I will go to the kingdom of Shambhala and be the chief minister of
the king there. They asked him to teach Kalachakra the day of his passing. Also he asked one of his students to
teach Kalachakra at Khato monastery.
There are other predictions by Padmasambhava, but I could not find them all. Also pema osel dangalampa
said he could write a big book about Mipham's previous lives and prophesies, but that Mipham wouldn't like it. The
first Khyentse, Mipham's root guru enthroned him as an emanation of Manjushri, with a sword and lotus. He also
wrote this one stanza saying, "You are like Manjushri and in revering the ultimate meaning of the teachings of
Manjushri, Maitreya, Nagarjuna, Asanga, and Dharmakirti, you are incomparable, and therefore I honor you as
Manjushri.
34. Now there is a prediction by the first Dujom Rinpoche, khrag thung bdud 'joms gro lod, predicting Mipham
Rinpoche's name and his activities.
35. There are many others, so many that KPSR could not find them all.
36. Discussed below. KTDR said spobs here could also be translated "courage."
37. {so so yang dag par rig pa bzhi} - fourfold correct discriminations/knowledges, the four
140
THE SWORD OF PRAJÑA
discriminating/analytical knowledges. Respectively they understand all 1) {don}. = meanings, 2) {chos}. =
dharmas, 3) {nges pa'i tshig}. = languages, verbal discrimination 4) {spobs pa}. Confidences, here in the areas of
ready speech, accurate penetration, etc.
38. He is very original, not simply repeating what is said by others.
39. Through respect.
40. He was given something like twenty names,
41. The outline KPSR follows in this commentary was composed by Mipham himself.
42. nges pa here has a verbal force like nges byed, KPSR.
43. Gnubs chen sangs rgyas ye shes
44. gnad gsal bar phye ba bsam gtan mig gi sgron me
45. gtan tshigs.
46. On the level of contemplation we cannot just look at things and get the whole truth about them. We have to
explore them through reasoning, seek out their characteristics and so forth. Often rigs pa and gtan tshigs are the
same, referring to reason in general. Here gtan tshigs is concerned more with the actual process of reasoning and
rigs pa is more like the resulting certainty-wisdom, or unmistakable knowledge. Accurate gtan tshigs brings up
unmistakable rigs pa in your mind. Then you contemplate and analyze it further. At last you find the wisdom of
perfect meaning. Dharmakirti says that we cannot just accept any scripture at face value and expect to get the truth.
Reliable understanding develops through the process of examination by reasoning.
47. Some titles reflect the meaning of a text, particular words that are discussed, the name of the place where the
teaching was taught, or of the person who requested it, or a metaphor that is frequently used. Here the name unites
the meaning and metaphor. KPSR.
48. grub mtha', doctrine, is often used elsewhere in a sense where the doctrine is not necessarily true.
49. don.
50. By seeing the true nature.
51. All the Indian schools accept that there is something confused, unclear, or incomplete about the ordinary
worldly viewpoint or doctrine. Their various viewpoints are meant to remedy this lack or confusion. They are the
various kinds of doctrine beyond the world, which are supposed to be beyond confusion as well. However, the
Buddhist view tends to consider all non-buddhist views as confused and worldly. They are opposed to Buddhist
views as versions of the view beyond the world. KPSR.
52. phyal ba, rgyangs 'phen, mur thug, and mu stegs. This text gives a condensed version of some teachings of the
Guhyasamaja and Guhyagharba tantras. Here Padmasambhava's summary of confused worldly views is not by
names of schools, but kinds of beliefs. In this quotation there are only the names of the various kinds of worldly
141
THE BLAZING LIGHTS OF THE SUN AND MOON
doctrine. However the text goes on to explain clearly and concisely what these terms mean. phyal ba means
literally "flat ones," are those who don't think the perfect state consists of temporary pleasures, eating, drinking,
sleeping, and so forth. They think that is enough perfection for us and that there is nothing more. [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl szkicerysunki.xlx.pl
perhaps also the vehicles of te teachings maha, anu, and ati. It could also denote outer inner and secret trios
comprising all the nine yanas.
25. By {brgyud pa gsum} - Three Lineages. Intentional, or mind-to mind lineage of buddhas, symbolic lineage of
awareness-holders, and aural lineage of mundane individuals.
139
THE BLAZING LIGHTS OF THE SUN AND MOON
26. In Hindu mythology he is a rishi who swallows all the rivers and oceans. The gods were very worried. They
offered him praises and finally he vomited some up again. Similarly we should praise the vidyadharas. This was
written by the first Kongtrul, Shechen, and Petrul, pupils of the first Khyentse. But KPSR also added something.
27. The learned masters are compared to Indra's 32 ministers.
28. sa srung steng na: Elephants as the vehicle of indra
29. Aryadeva once said Indra has 1000 eyes but still didn't realize the true nature. I have one eye of wisdom and
realize everything. KPSR.
30. With its four powers. This represents his buddha activity.
31. This was written by KPSR's teacher Khenpo Khato. He came from kha to. He also adopted the next two lines
from shechen master Dudul Namgyel, another shechen master. the following two lines are praise to Mipham by
khato sechur chökyi gyamtso, Miphams's student.
32. Representing negative obscurations.
33. Now there is prediction of Longchenpa by Padmasambhava found quite late by a terton of the late 1900s.
Gnubs refers to Nubchen Sangye Yeshe, one of the 25 main students of Padmasambhava. He was a yogi of
Manjushri or Yamantaka. He predicts that his emanation of called Mipham will come and that he will have a great
ability to reveal mind termas.
In many predictions it is said that when the first Khyentse, Kongtrul, and Mipham came that delayed by
sixty years, the coming of a bad time in Tibet. Perhaps the fall of Tibet would already have occurred by 1900
without them. In particular Mipham was a predicted to be a special antidote for the armies at the edge of the bad
time, the armies of the barbarians. It is said that in his time a Chinese army came to where he was in Chamdo. He
stayed in the road, but the army never came. They went another way, and everyone was amazed.
Before his parinirvana he said, "Now I am going to die, and I will not come here again and reincarnate.
Tibet will not be as it was any longer. Instead I will go to the kingdom of Shambhala and be the chief minister of
the king there. They asked him to teach Kalachakra the day of his passing. Also he asked one of his students to
teach Kalachakra at Khato monastery.
There are other predictions by Padmasambhava, but I could not find them all. Also pema osel dangalampa
said he could write a big book about Mipham's previous lives and prophesies, but that Mipham wouldn't like it. The
first Khyentse, Mipham's root guru enthroned him as an emanation of Manjushri, with a sword and lotus. He also
wrote this one stanza saying, "You are like Manjushri and in revering the ultimate meaning of the teachings of
Manjushri, Maitreya, Nagarjuna, Asanga, and Dharmakirti, you are incomparable, and therefore I honor you as
Manjushri.
34. Now there is a prediction by the first Dujom Rinpoche, khrag thung bdud 'joms gro lod, predicting Mipham
Rinpoche's name and his activities.
35. There are many others, so many that KPSR could not find them all.
36. Discussed below. KTDR said spobs here could also be translated "courage."
37. {so so yang dag par rig pa bzhi} - fourfold correct discriminations/knowledges, the four
140
THE SWORD OF PRAJÑA
discriminating/analytical knowledges. Respectively they understand all 1) {don}. = meanings, 2) {chos}. =
dharmas, 3) {nges pa'i tshig}. = languages, verbal discrimination 4) {spobs pa}. Confidences, here in the areas of
ready speech, accurate penetration, etc.
38. He is very original, not simply repeating what is said by others.
39. Through respect.
40. He was given something like twenty names,
41. The outline KPSR follows in this commentary was composed by Mipham himself.
42. nges pa here has a verbal force like nges byed, KPSR.
43. Gnubs chen sangs rgyas ye shes
44. gnad gsal bar phye ba bsam gtan mig gi sgron me
45. gtan tshigs.
46. On the level of contemplation we cannot just look at things and get the whole truth about them. We have to
explore them through reasoning, seek out their characteristics and so forth. Often rigs pa and gtan tshigs are the
same, referring to reason in general. Here gtan tshigs is concerned more with the actual process of reasoning and
rigs pa is more like the resulting certainty-wisdom, or unmistakable knowledge. Accurate gtan tshigs brings up
unmistakable rigs pa in your mind. Then you contemplate and analyze it further. At last you find the wisdom of
perfect meaning. Dharmakirti says that we cannot just accept any scripture at face value and expect to get the truth.
Reliable understanding develops through the process of examination by reasoning.
47. Some titles reflect the meaning of a text, particular words that are discussed, the name of the place where the
teaching was taught, or of the person who requested it, or a metaphor that is frequently used. Here the name unites
the meaning and metaphor. KPSR.
48. grub mtha', doctrine, is often used elsewhere in a sense where the doctrine is not necessarily true.
49. don.
50. By seeing the true nature.
51. All the Indian schools accept that there is something confused, unclear, or incomplete about the ordinary
worldly viewpoint or doctrine. Their various viewpoints are meant to remedy this lack or confusion. They are the
various kinds of doctrine beyond the world, which are supposed to be beyond confusion as well. However, the
Buddhist view tends to consider all non-buddhist views as confused and worldly. They are opposed to Buddhist
views as versions of the view beyond the world. KPSR.
52. phyal ba, rgyangs 'phen, mur thug, and mu stegs. This text gives a condensed version of some teachings of the
Guhyasamaja and Guhyagharba tantras. Here Padmasambhava's summary of confused worldly views is not by
names of schools, but kinds of beliefs. In this quotation there are only the names of the various kinds of worldly
141
THE BLAZING LIGHTS OF THE SUN AND MOON
doctrine. However the text goes on to explain clearly and concisely what these terms mean. phyal ba means
literally "flat ones," are those who don't think the perfect state consists of temporary pleasures, eating, drinking,
sleeping, and so forth. They think that is enough perfection for us and that there is nothing more. [ Pobierz całość w formacie PDF ]