Vajra Speech: Difference between revisions
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[[rdo rje'i gsung]] - vajra speech, vajra words [RY] | |||
[[rdo rje'i gsung 'khrul med]] - unmistaken vajra speech [RY] | |||
[[pad ma 'byung gnas]] - In his Pond of White Lotus Flowers (p. 19-20) Shechen Gyaltsab Pema Namgyal explains that Padmasambhava was predicted in the Tantra of the Perfect Embodiment of the Unexcelled Nature, "Eight years after I pass into [[Nirvana]], I shall reappear in the country of Uddiyana by the name [[Padmasambhava]] and be the lord of the teachings of [[Secret Mantra]]." Following this prophesy, Padmasambhava appeared in this world in the following way: The fully perfected [[Buddha Amitabha]], sovereign of the ''vajra speech'' of all the [[Buddhas of the Three Times]], resides in an immense celestial palace composed of the self-display of innate wakefulness in the center of the pure realm of [[Sukhavati]]. Inseparable from the luminous dharmakaya essence of Amitabha's mind, Padmasambhava is an unceasing miraculous display of the natural expression of compassionate energy, a manifestation of outer, inner and secret emanations that appear according to the countless beings to be influenced and to accomplish their welfare. In particular, in this world Padmasambhava appeared as the regent of [[Buddha Shakyamuni]] by taking birth from a lotus flower in Lake Danakosha. Through the miraculous display of his amazing deeds he was equivalent to a second buddha for Buddhism in both India and Tibet. On the relative level, in Maratika he appeared to realize the [[Vidyadhara]] level of life mastery, the unified stage of the path of training, the realization of which is equal to that of a bodhisattva on the eighth level according to the causal vehicles. In the Cave of Yangleshö he acted as if reaching the Mahamudra level of the path of cultivation by the samadhi that illuminates the wisdom mandala ([[ye shes kyi dkyil 'khor]]) of the nine divinities of Vishuddha and thus attained a state of [[Realization]] corresponding to that of a bodhisattva on the tenth [[Bhumi]] according to the causal vehicles. In fact, his state of realization is indivisible from that of the buddhas of the three times and possesses the nature of wondrous manifestations that surpass the boundary of ordinary thought [RY] | |||
[[dbyer med rdo rje'i gsung]] - inseparable vajra speech [one of the nyingma gsung lnga, all sounds and words are non-dual sound-emptiness, being liberated from the two extremes] [IW] | |||
[[dbyer med rdo rje'i gsung]] - inseparable vajra speech [IW] | |||
[[gsung rdo rje]] - vajra speech; [expl., Light of Wisdom, Vol. 2, page 36] [RY] | |||
gsung rdo rje - speech vajra, vajra speech [RY] | |||
[[gsung rdo rje'i ye shes]] - the wisdom of vajra speech [RY] | |||
[[Category: Key Terms]] | |||
Latest revision as of 02:23, 26 January 2006
rdo rje'i gsung - vajra speech, vajra words [RY]
rdo rje'i gsung 'khrul med - unmistaken vajra speech [RY]
pad ma 'byung gnas - In his Pond of White Lotus Flowers (p. 19-20) Shechen Gyaltsab Pema Namgyal explains that Padmasambhava was predicted in the Tantra of the Perfect Embodiment of the Unexcelled Nature, "Eight years after I pass into Nirvana, I shall reappear in the country of Uddiyana by the name Padmasambhava and be the lord of the teachings of Secret Mantra." Following this prophesy, Padmasambhava appeared in this world in the following way: The fully perfected Buddha Amitabha, sovereign of the vajra speech of all the Buddhas of the Three Times, resides in an immense celestial palace composed of the self-display of innate wakefulness in the center of the pure realm of Sukhavati. Inseparable from the luminous dharmakaya essence of Amitabha's mind, Padmasambhava is an unceasing miraculous display of the natural expression of compassionate energy, a manifestation of outer, inner and secret emanations that appear according to the countless beings to be influenced and to accomplish their welfare. In particular, in this world Padmasambhava appeared as the regent of Buddha Shakyamuni by taking birth from a lotus flower in Lake Danakosha. Through the miraculous display of his amazing deeds he was equivalent to a second buddha for Buddhism in both India and Tibet. On the relative level, in Maratika he appeared to realize the Vidyadhara level of life mastery, the unified stage of the path of training, the realization of which is equal to that of a bodhisattva on the eighth level according to the causal vehicles. In the Cave of Yangleshö he acted as if reaching the Mahamudra level of the path of cultivation by the samadhi that illuminates the wisdom mandala (ye shes kyi dkyil 'khor) of the nine divinities of Vishuddha and thus attained a state of Realization corresponding to that of a bodhisattva on the tenth Bhumi according to the causal vehicles. In fact, his state of realization is indivisible from that of the buddhas of the three times and possesses the nature of wondrous manifestations that surpass the boundary of ordinary thought [RY]
dbyer med rdo rje'i gsung - inseparable vajra speech [one of the nyingma gsung lnga, all sounds and words are non-dual sound-emptiness, being liberated from the two extremes] [IW]
dbyer med rdo rje'i gsung - inseparable vajra speech [IW]
gsung rdo rje - vajra speech; [expl., Light of Wisdom, Vol. 2, page 36] [RY]
gsung rdo rje - speech vajra, vajra speech [RY]
gsung rdo rje'i ye shes - the wisdom of vajra speech [RY]