THE RELIABLE OCEAN OF KNOWLEDGE
Book 1
D)KAMGON CONGTROL LODRO TAYE
MIRIADI WORLDS
Buddhist Cosmology
Abhidharma, Kalachakra and Dzogchen
UDDIAN
JAMGON KONGTRUL LODRO TAUE
MYRIAD WORLDS
Buddhist Cosmology in Abhidharma, Kalacakra and Dzog-chen
Translated and edited By the Intemational Translation Committee of Kunkhyab Choling founded By the U.S. Uh-huh. Kalu Rinpoche
Ithaca. New York. Snow Lion PubIications. 1995
D)KAMGON LODRO TAYE
MIRIADI WORLDS
Buddhist Cosmology
in A6hidharma, Kalachakra and Dzogchen
Translated from Tibetan and reDaI<IJI:
Kunkyab CHOAING International Translation Committee,
the Venerable Kalu Rinpoche
St. Petersburg. Uddiyana. 2003
BBQ86.35
Jam UN Congrul LOARO Toe. MIRIAD J of the Worlds: Buddhist Cosmology in Abhidharma, Kalachakra, and Deogchen.
St. Petersburg: Uddiyana, 2003. -
304 p.
in the first part of the "Boundless Ocean of Knowledge" -
encyclopedic
The work belongs to the pen of the Tibetan scholar and spiritual figure Jamgon Kongtrul Lodro Taye (1813- 1899), OHbI OCHOBHble Buddhist ideas about the structure of the universe. This is a detailed description of the different worldviews, from
It is a time to give and give food. Book
of interest to Buddhists, Tibetans, and
readers who are interested in Buddhism, culture and history
Ancient India and Tibet.
Translated from English by Fr. Malikova
Editorial: T. Naumenko, A. Kulik
Photo on page 8: ACHIEVEMENT by Kalu Rinpoche, photo by Don Farber Fig. on page 14: Jamgon Kongtrul Lodro Taye, drawing by Robert Beer Concept and artwork cover by Chris Banigan
? 1995 The Intemational Translation Committee for Buddhist Texts, Samdrup Dargye Chi:i Iing Monastery, n.a. Sonada, Dist. Darjeeling, West Bengal, India. Malikova, translation, 2003 , Cultural Center "Uddiyana", 2003 Wu arrangement with Snow Lion PubIpications, Inc., Ithaca, NY 14851 USA
ISBN S-94121·020·S
PRESENTATION OF HIS HOLY DALAI LAM
YONTEN Gyatso, or Jamgon Konrrul Lodro Taye, -
one
of the leading scientists of the nineteenth century, who managed to break the bonds
a sectarian approach and a deep understanding of the various philosophers
Currents of Tibet. In his autobiography, he tells how old
thirty years received Kalachakra Tantra and many other teachings from
Jamyanga Kientse Wanrno. It was a turning point in his life.
Nom way.
He said, “We have a lot of geese and lamas.
have only a partial understanding of a few texts,
to their system of thought, and nothing more. They have a very weak pony.
Mania, the ability to appreciate the teachings of the Buddha, to observe them in
All the diversity and get to the bottom of it. Mostly people
Little is known about the teachings and often approach them prejudiced. The ones that
They have power, not possessing the eye of Dharma, they spread confidently about
The advantages or disadvantages of the exercise. Not only do they not appreciate
other systems, but even their own. They are suspect.
They are like a blind man who is afraid of imaginary dangers.
As for me myself, I, although I cared about Dharma with all my heart, was not.
So strong in spirit that he could not make his own decisions.
Fulfilling their plans. But now I have a lotus bloom impartially -
honoring the diversity of teachings and their teachers, and my understanding of
It gradually deepened. So what I didn't do so low
The act, as a departure from the Dharma, will be revealed only by the goodness of the precious.
Lamas."
It should be noted here that it is undivided to devote oneself to the study of
and the practice of only one particular school -
Not always bad.
5
Foreword by Ezo Holiness Dalai Lama
Most Tibetan lamas do just that. Such a "sectarian"
approach is useful. The harmful sectarian approach is that -
It would be following only one tradition, to look down on others.
I have no doubt that, studying the writings of Kongru,La, read.
To have excellent eyesight,
modesty, loyalty, tolerance and
who would. or PRISYQ&and him. That is why I congratulate
The International Buddhist Translation Committee, which met in Mons
Samdrub Dargye Cho.ling, with the completion of the Ang'li translation of the pen by G'lav Shecha /(un/(yab -
Jamgon Konggru,La.
2 December 1993.
PRESENTATION TO THE ENGLISH EDITION
"Miriads of the Worlds"
The first of ten books that make up the large treatise "The boundless ocean of knowledge" (Shecha mauepeu "Ya!40: Shes kua mtha' yas pa'i rgya mtsho"), which is a commentary on the root text of "Comprehensive knowledge" (Shecha kunkyab: Shes kub kun ky). The author of this essay -
Kongtrul Lodro Taye, eminent Tibetan
Scientist of the century. Translation into English WHJ110
the international group of translators, the inspirer and organizer of which was the founder of this project The Right Honourable Kalu Rinpoche -
Incarnation
Congtrul Lodro Taye himself.
The life and work of Kalu Rinpoche has always encouraged people all over the world to spiritual growth and enlightenment. Born in Tibet in 1905, he spent his early years studying Buddhist philosophy and meditation practice.
under the guidance of the greatest teachers of his time. He has mastered everything,
What they taught him, thanks to many years of tireless practice
medntations, first performing the traditional three-month and three-year
and then spent two whole years in the mountains of Tibet,
in a cave. After leaving Tibet in the fifties, Kalu Rinpoche tirelessly
He worked hard to give people spiritual guidance. He first taught in
Bhutan and India, and later began to contribute to the spread of the doctrine
Buddhas all over the world.
Although Kalu Rinpoche spoke only Tibetan, his words penetrated.
in the souls of people of different nationalities. His compassionate concern for the
People belonging to all nations and cultures were
Open and impartial. Despite their membership in the REL
In a tradition in which men once played the leading role, he
7
Venerable Kalu Rin.noche
Preface to the Anzli edition
I have always had equal respect for men and women. He
shared the treasures of Buddhist meditation with all people and convinced
They consider these invaluable teachings as their own property. All my life
…practising and transmitting Buddhist teachings, he nevertheless always showed…
I have a deep respect for all religious traditions. Some of them are -
He was a very special man, but those who knew him were more than
all touched by his openness, simplicity, warmth, sense of humor and shame -
No one cares about others.
Translation of "The boundless ocean of knowledge", a text illuminating all regions
Buddhist teachings, - Rinpoche, for the implementation of which he invited to work together
One of Kalu's most significant projects
Translators, scholars and meditation teachers from different Tibetan traditions.
This is how Kalu Rinpoche himself explained the importance of this RaBota: "In our time
The world is experiencing unprecedented material development and new scientific discoveries.
It provides opportunities and prosperity for everyone.
At such a time, the unsurpassed wisdom of Buddhist teaching can take
Be of immense happiness and benefit to mankind. This wisdom is contained in
The great treatise “The boundless ocean of knowledge”, written by Congtrul Lodro Taye (1813-1899), a non-sectarian movement, a teacher of all Buddhist teachings, whose life was predicted by the Buddha himself. If this notice -
labor will be translated into English, the nature of all being and
Nirvana will manifest itself in the minds of most educated people in the world.
as reflected in a clear mirror
It is like understanding them.
The rays of the sun.”
He wished that the completed English translation would serve as the basis for translating this text into many other languages. During the years 1988 and 1989, in the winter, Rinpoche gathered his disciples from many countries in Bodhgai, the place of enlightenment of the Buddha, for three-month classes on the
translation. Then he feat project participants to continue working on a permanent basis in his main residence -
Samdrub Monastery Daprije
Choling in Sonada, West Bengal.
Rinpoche died in May 1989, and he died in the same way as
lived: his mind, immersed in the luminous peace of meditation, was completely
calm and clear. Shortly before his death, he expressed his deep hope that
The project will continue and be completed. He held himself responsible for this
his spiritual successor, the Right Honourable Bokar Rinpoche, and
His personal secretary and nephew, Lama Gyalzen Rataka. Working under
9
Myriads
A small committee consisting of the principal translators
I tried to complete this project in accordance with Rinpoche’s plan.
It was a great joy to see them return to this world.
Reborn Kalu Rinpoche, who was born the son of Kalsang Drolkar and Lama Gyaltsen Rataka 17 September 1990. He currently lives
in his monastery in Sonada and sometimes comes to the home of translators, as if
Checking how the work is progressing.
Operevoda
The Venerable Kalu Rinpoche from the very beginning suggested using
There are three principles in this translation: accuracy, correctness and accessibility.
He believed that our efforts should not be aimed at interpreting the text in English (tib. don bsgyur: translation of meaning), but at translating the actual text into English (tib. tshig bsgyur: translation of words).
Second, he was more interested in getting the correct conversion of ~.
than one in which one would have to sacrifice precision for the sake of kra-
COTbI syllable. Finally, he encouraged us to use such vocabulary.
a reserve that would be available to the reader with a medium level of education -
…education, rather than highly specialised vocabulary requiring prior training…
Buddhism and East Asian culture. Odiaco, what would
…however well-founded and reasonable these principles were, it turned out that sometimes…
They contradict each other. We had to make choices and make compromises, and why--
we will tell below. Ultimately
It is up to the reader how successful our efforts have been.
"The boundless ocean of knowledge"
Compilation based on
different sources: sacred texts (sura and tantra), treatises (shastra) and
Tibetan scientists and teachers. G1ervosources such times -
not only in style, but also in context and meaning, that this or
Another Tibetan term cannot be translated everywhere by the odim and the same ang.
The word lily. So our goal is to get strictly lexical or literal -
The translation was first tested. Blindly observe this prince
cyp would mean sacrificing both correctness and access in many ways -
of nature. We try to be consistent where we can.
similar context and meaning. G1The glossary at the end of the book
These terms should help the interested reader to understand our
The choice to translate an option.
10
Foreword 1<. AnzliIsl<.WMD Publishing
The second test is our goal of getting a literal translation submitted to
When we realized that we had an extremely short story,
La, characteristic of Kongtrulu, is designed for well-read and image-
The Tibetan reader. The style of the Kongtrul is so short that it is
Passed by telegraph. A literal translation into English would be
It is almost unreadable and, moreover, incomprehensible. Therefore, to preserve
syntax and grammar of the English language needed to be inserted into
translation of additional words. Our task was to bring together
these additives to a minimum, in order to preserve the Kongtrul style as much as possible.
Translation has also been a difficult task. In places
the text is so complex that it went beyond only our knowledge,
but also the capabilities of our consultants, as well as available benefits. Cog
We have been dealing with similar difficulties to Kal Rinpoche, he is a pragma.
He said, “The shooter can send an arrow no further than he can get.
His physical strength shines!" We did our best to translate these
The places are meaningful. Explain the text through comments
We provide to others.
With a few exceptions, we translate Sanskrit and Tibetan.
Terms in English. Absence of foreign translation
The words increase its accessibility to the reader. We also believe that the
proper names and terms must be translated into English,
not to cover up exotic and often difficult to understand images
I'm sorry. Only in this way will these events and performances really come in.
in our thinking and understanding. This approach has made us important.
Translation of some difficult terms. More horses
servitude scholars and translators have the right to criticize these decisions, but
Such criticisms can only contribute to the
to clarify our understanding of Buddhism and the possibility of expressing it in English in the best way possible. *
* The principles of translation mentioned above — accuracy, correctness and accessibility — must also be observed when translating from English. However, translation into Russian
JlZyp of some special termnns, without increasing the degree of availability from -
He would have been so accurate and correct. Therefore, we preferred
give the most c)'I,UectaeHHbIe terms in JlZyk original (e.g.: riana, bardo) or
their Sanskrit correspondences (IC/Iesha, s/(andha). The same applies to the nmen and the name, the translation of which in Russian JlZyk bblJ would be too cumbersome.
11
Myriads of Worlds
Where the story dealt with purely special topics, we tried to
to be as precise as possible, using terminology that, on our
The look best conveys the intended meaning. We also tried
Maintain internal consistency in the use of terminology.
Less specific, though perhaps more accessible terms, only
It would make or distort the meaning. I hope the reader has
Philosophy is difficult in any language.
To get the best sense and convey it in a clear sense.
In the original language, we had to
improve and hone your own understanding of representations and
The words contained in the text. This improvement is often
This led to deeper levels of structure and meaning.
We have made changes to the translation of some sections. In addition, the
I wanted to be open-minded and try to be genuinely sympathetic.
respect the work of the author, even in cases where the interpretation of the topic
It contradicted our own views. During the translation
Such love and respect has grown steadily as we
It was becoming clearer what Congtrul wanted to express. When
…our own understanding was insufficient, we turned to Tibetan commentaries…
the mentoring and oral explanations of knowledgeable and respected scientists and lamas.
These sources have given us the help we need for the right pony.
Mania of text. Some parts of the text were explained by different scientists very
different. In such cases, we have chosen the explanation that, in our
It was the most understandable in this context. We do not claim
that our translation is final and error-free, and openro invite
Readers should indicate where they think we have made a mistake.
The process of translation always involves three herds: understanding, interpreting
transmission and transmission. In accordance with the above, we have attached the
A great deal of effort and effort to get the text right.
Then we correlated our own understanding and interpretation with the tek-
to provide sufficient clarity to the reader as to
More material for personal interpretation. And finally, we strive
It is easy to express the meaning of the English language, and
As close as possible to the original style.
This translation -
collective, not individual, creativity.
I'm sorry. This approach has its advantages and disadvantages. Taking in
attention to the breadth of knowledge Jamgon Kongtrula, we believe that such
12
Foreword to AN2LIYA edition
Collective efforts were not only necessary, but also very useful.
The diversity of views and talents of translators has contributed deeply to the
An exchange of views that has certainly had a positive impact on
Honor the end result.
Gratitude
At all stages of the translation of the "Miriads of the Worlds" the Committee applied for
Advice to Tibetan and Western scholars and teachers of meditation. Prino
Deep thanks to Bokar Tulku Rinpoche and Canpo Lodro Donyo
Not only for the wisdom and patience shown in the responses to the numerous
questions, but also for continued support; Dodrubchenu Rinpoche, Dilgo
Kientse Rinpoche and Nyoshulu Kenpo Rinpoche for a detailed explanation
themes of original purity; Sakya Kenpo Rinpoche, Gyaltsabu Rinpoche,
Senkar Rinpoche, Tara Tulku and Canpo lJyltrim Gyatso for the invaluable
assistance in clarifying difficult points of the text; and Ponlobu Rinpoche and
Karma Trinlé Rinpoche for useful advice on translation.
The Mirads of the Worlds translation was mainly prepared by Elio Guarisco,
Conchog Tenjin, Tenpa Kalsang, Peter Roberts, Sarah Hardnng, Ingrid McLeod, Anthony Chapman, Ngawang Sangpo and Yeshe Wangmo; the citations were verified by Lydia and Oliver Brunet, and the foreword by the Translation Committee is
It was written by Elio Guarisco. We also thank some others.
translators with whom we have collaborated: Daniel Boschero, Ken McLeod, Eric Pam Kunsang, Dechen Kronin, Norb !JeBaHry, Daniel
Perdue, Surya Dasu, and Samten Sangmo. Thanks to Susan.
The Kaiser of Snow Lyon, Sean Woodyard and Dany Reid
for a thorough examination of the final English manuscript, Christina
Paknis and David Patt for Sanskrit editing, Roara Vestre for technical
and many others who have helped us
services.
Committee in unpaid debt to Lama Gjalzen Ratak, which in
for several years has provided us with all the conditions for raBota' and
Many people whose support helped us complete this task.
And most of all we are grateful to our spiritual mentor, before
to the honored Kal Rinpoche, for vision and constant guidance,
and for the opportunity to study this exceptional
work.
13
Jamzon Konzmrul Jl.oApo Taue
REPRESENTATION
BENEFITS OF THE CZECH COMMITTEE
COIGGRUA Aodro Taye
Konggrul Lodro Taye (Kong-sprul Blo-gros m Tha' -yas) (1813-1899) Born second December 1813 In Rongyab, near Padma lHa-rtse, in the area of Bri-zla Zal-mo sgang in Eastern Tibet. Rongyab
This is a small, dirty post.
The valley, which is considered one of the twenty-five sacred
places of Eastern Tibet, a place where enlightened deeds manifest
The Buddha family. PrieMNblM father Konggrula bblL Sonam Pel (bSod-pams 'Phel), a lay taitrist from the Bon tradition, and mother - Trashi 1J0 (bKraj shis OTso). In Autobiography I.I. 1, Konggrul reports that his birth father
bblL Jungdrung Tenjin (gUupg-drupg ?sTap-'dzip), bannertbl
Kind of Cuenrpo, or Garuda, COTORblY bblL on the verge of extinction. Mother's Marriage
Konggrula with Jungdrung Tenjin should bblL ensure the continuation
of this precious kind. Konggrul details God's story -
the natural origin of the Cuenrpo family, from which
The most Inbred personalities of both the Buddhist and Bon traditions are: BuddhistTbl - Kyenpa 4; ibonpo - Shi Gyaltsen (bKra-shis rGyal-mtshap).
Milarepa 2, Cunrpo Naljor 3, PervblY Karmapa Dusum
Terton - Loden Nyinrpo (Blo-ldan sNyipg-ro) and Tra -
When Konggrul's mother carried him in her womb, she had many blessings -
YTNblH dreams. For example, one night she saw in a dream how she arrived -
The North-West stalker 6 descended on her home altar. BblLI
Other signs that indicate that the
Will be born, will be a great man: the year of his birth inbl
isoBILINblM, although in the preceding year! bblLI harvests SKUDNblMI.
CheTblrekhny child Konggrul found the text on the contemplation of the White
Manjushri. Imitating the monks who sang this text, he read it himself,
15
Myriads of Worlds
With your finger on the lines. In his childhood games, he gave initiations.
Or the temples, made the sacrificial loaves and presented them to the guards, etc. STORES
Ilo show Kongtrul the letters of the Tibetan alphabet as he remembered them.
As a child, he had many visions. Once, lying on the tracks
He saw an ascetic holding a flag and three flaming balls.
Then he saw a dream come true.
mysterious; apparently, the words of the prophet pointed to Shechen (Zhe-chen) and Palnyng (dPal-srupgs) -
monasteries to which Congtrulu
It had to be done many years later. In his autobiography, Kongtrul
He said that, having learned to think, he deeply believed in Guru Rinpoche.
A teacher from Uddnana, who removed obstacles that prevented the race from
Buddhism in Tibet. He proudly told other children,
That Guru Rinpoche himself was embodied in it. The boy was overjoyed,
When I heard that one practitioner in their area had gained an understanding of the nature of the mind,
And I wanted to find a man who would teach him how to get this kind of experience.
Vania. He was eager to realize the state of dreams and thanks to his strength.
His desire has indeed acquired such an ability. In short, his
Children’s games, dreams and thoughts reflected a deep inclination to spiritual life.
Life and innate respect for all people.
V 1815 the native village of Kongtrula was visited by Sonam Lodro, the twenty-second abbot of the monastery of Manry 7 ; He cut off the boy’s hair
He named it Teidein Jungdrung (‘sTap-'dzip gUupg-drupg). That's the name.
The Kongtrul was worn before monasticism. The Bon tradition of Kongtrul was taught by his adoptive father and Jungdrung Phun-tshogs.
A yogi and teacher of the Bon monastery in Tarda (Thar-bde), located not far from
far from his native places. By the age of eight, he knew all the deities of the Bon.
Pantheon and was knowledgeable in the Bon rituals, but most of all he was attracted to
peaceful and angry images of Guru Padmasambhava. Having received the appropriate instructions, he went into prison to practice consciousness transference *, and after three days received signs indicating the success of this practice.
practices. Soon he dreamed that, sitting with his legs crossed, he
He was flying in the sky, and this dream had to be repeated throughout his life.
Life. Since childhood, he has shown interest and ability in
Spiritual dance and painting. As a teenager, he was already able to identify herbs
* Tib. powa (pho qa). - Prum.
16
Foreword by the NEP Committee
and minerals with which he was introduced by Karma Puntsog (Kanna Phun tsogs). He continued to study them and later became one of the best in the world.
Tibetan doctors and alchemists.
At about the same time, one once rich and extremely
The family that lived in this revenge fell into decay: it
He lost all his possessions and the family ceased. The dramatic move.
circumstances revealed to the Kongtrul the truth about impermanence rich -
The Lord’s Prayer is a reminder of His faithfulness to His people. Then, around 1827, the authorities of Dege 8 were thrown into prison.
His father, Sonam Pela, and other relatives, accused them of complicity in the
political assassination. As this turmoil plunged the land into poverty, the mother
She insisted that Kongtrul accept monasticism.
Soon after, Kongtrul met Uepel of the Kangsar family (Tshe-'phel Khang-sar-tshang), the commandant of Chos-sde fortress. Mind
and Kongtrul's gifts made a great impression on him, and he
He asked the young man to become his secretary. One day, when they were in
On the occasion of the residence of the ruler Dege, Kongtrula's patron introduced him to Jigme Losal ('Jjgs-med Blo-gsal), a teacher of the Nyingmapa Monas.
Shechen. Talking with the young man, the teacher was amazed by the knowledge of the Kong.
the teaching of Bon and the ability to expound it. The teacher advised -
He sent Kongtrul to Shecheng to study with the outstanding mentor Gyurma Tutob Namgyal ('Gyur-med m Thu-stobs rNam-rgyal).
Although Kongtrul had previously studied only the teachings of Bon, he did not test
No problems in the Buddhist world. To harness the abilities
Congtrula, teacher explained to him the mother-son-enemy-friend relationship, 9
used in Chinese astrology, and the young man immediately understood everything,
He showed brilliant abilities. He studied the "Mirror of Poetry> 10", the banner -
a guide to poetry and vocabulary,
He also studied various Tibetan and Sanskrit grammars.
Ki such as Chandrana, Kalana and Saraswati. 11 He received the dedication of White Maijusri - Manjusru-namasa's cottageNlumu-manra (<<Tantra of chanting the names of Mai-Jushri) 12, Which I spent the rest of my life with every day. V 1831 He began receiving broadcasts of Nyingmapa teachings and practices. V 1832
God’s wisdom and wisdom.
The Kongtrul took complete monastic vows from Tutob Namgyal in accordance with the tradition of "Eastern Vinaya" (sMad-lugs). This tradition
17
Myriads, worlds
followed by both the Nyingma school and the Gelug school; its transmission line came from
Shantarakshita, and after the persecution of Buddhism by Langdarma (Glang-dar-ma), was revived by Lachen Gonrna Rabsal (Bla-chen dGopg-ra Rab-gsal).
In the same year, Kongtrul, together with the Nyingmapa teacher Lama Kunsang Sanggag (Kun-bzang gSapg-spgag), made a pilgrimage to the place of power of Sengge Namdeong (Seng-ge rNam-rdzopg). The path to their goal
The snow was falling and they were unable to eat or drink all day.
rest. Finally, they stopped to rest near a large stone.
of lumps. The teacher said to Congtrul, "If, when fatigue and
hunger, look directly at the nature of the mind, you will see nothing but the
nature of mind.” They sat silently beside me. And then the Congtrul half -
It was a direct and inexpressible experience of the nature of the mind. "In all my distant life,
I didn’t have to develop nature.
He wrote,
I have seen nothing but the light of day, and nothing to add.” Of course, his
The desire to be mindful, to be aware of the
Births of the mind have not weakened throughout life.
During the early years of monasticism, the Controul received instruction and transmissions.
by kama and terma 13 and performed closures. Countless signs in dreams and
In reality, they pointed to his close spiritual relationship with Guru Rinpoche. He's izoo-
There were rituals and various sacred teKcTbI, old and new; never
distracted by pointless activities, and diligently researched all areas of the
value of knowledge.
In 1833, Wongen Trulku (dVop-rgap sPrul-sku) from the monastery of Palj
Pung, brother of Situ Rinpoche, requested Kongtrul to his service in the kacha
Secretary's office. Regretfully parting with the monastery of Shechen, Kongtrul
Went to Palpung. Before he left, the teacher gave him a scare.
always be soft, attentive and never show anything
partiality and sectarianism. The move did not bring him any trouble.
He notes that on the way to Palpung snow fell and other
favorable signs.
On the first day of the lunar month of the same year, Kongtrul met for the first time - Pamoy Nyinche (Si-tu Padma-nyin-byed) (17.74 - was talking with the ninth Situ - 1853), who was to become his main teacher of kagyu. Wongen Trulku insisted that Kongtrul again take monastic vows, -
The Faith
Because he didn’t want to acknowledge the authenticity of the tradition.
18
Foreword nepeOoa'leCKOZO Committee
Vinaya vows that the Counter took a year earlier. Headed the ceremony
Situ Pzma Nyinche, on this occasion named him Karma Ngawang Yonten Gyatso Trinle Kunkyab Palsanrno (Karma Ngag-dbang Yon-tan rgya-mtsho 'Prin-las Kun-khyab dPal-jzappg-ro). These vows belonged to the tradition of "Western Vinaya" (sTod-lugs), which in the beginning of the thirteenth
the Kashmiri Scholar Shakyashri 14. It has evolved
in the four monastic communities, and the Sakya and Karma schools held it
Kagyu. As for the re-adoption of monastic vows, the Kongtrul
He thought that he had a lot of faith in his former ways, but he did not know.
I knew I was taking new ones. Some believe that this episode helped him to see intolerance and sectarianism -
Ordinary phenomena of spiritual life
at that time. Apparently, he had a considerable influence on the Kongtrul, on the
and his thoughts on the unifying approach that began to define
His life and works.
By the age of thirty, Kongtrul had received teachings and initiations from more than
Sixty teachers representing all schools and esoteric lineages of Tibet. In those days, brilliantly educated monks were recognized as reborn lamas.
taken from monasteries and known to
Unless they are
They were secretaries of local landowners and rulers. When it comes to Kong
The troll began to spread rumors as a promising scientist, the authorities
Palpung decided to prevent Dege's government from taking him as they took
from Shechen. They were able to do this by “recognizing” him as the embodiment of Bam-steng sPrul-sku, a learned monk who served as a young man.
The previous sit. Because Bamteng Trulku was from the area
Conno 15, a newly minted Lama reborn was named Congtrul (<< a reborn from the Congo).
Despite the fact that Kongtrul acquired the title of llama-incarnate
This title is not undeserved. Gyurme Tutob Nam
Gyal declared Kongtrul the incarnation of Vairochana 16, one of the greatest
Translators of the First Wave of the Buddha's Teachings
bet. Many scholars and teachers, including Jamyang Kientse Wanrno 17.
He has been honored by several teachers of earlier times.
Diy and Tibetan, such as Ananda (cousin of Buddha, 'Arya')
Deva 18, Cunrno Naljor, Taranatha 19, Terdag Linrna 20 and others. 21
One of the verses of .Aankawamara-sumra came to be regarded as prophetic.
22 In adulthood, becoming simultaneously
19
Myriads of the Worlds
a great teacher and practitioner of BblCOKOGO level and thus providing -
Having been in a unique position, Konggrul became interested in his pre-DblDU
by their lives. Research has led him to INBLU that he is bblL in person -
Vajrapani, VairochaNbI, teacher of Vinaya Lume Uultrim Sherab 23 and famous physician of Sumpa Kenpo Yeshe Paljor 24. Anyway, all his life Konggrul has manifested himself as an incomparable UNblY scholar and accomplished -
NBL teacher.
In Palpung, under the guidance of Situ PEMbI Nyinche and other DukhovnblH
Konggrul's mentors were making great strides. By the age of twenty-five he
He had already become a teacher, and many turned to him both for guidance and instruction in Sanskrit and Tibetan grammar. It is noteworthy that this man who became one of the caMblX
VIDNblH authorities on all issues of Buddhist science, never studied
Not at the school, not at any other school.
From Situ, he received the "Collection of the One Hundred Initiations of Taranatha" and the transmission of the Tibetan Canon; Chagme Trulku (Chags-med sPrul-sku) gave him many
The initiations and teachings of the UBLS, such as Guhyasamaja and Hayagriva, and the chetblre of TaHTpbl, which make up Deigar Choggrul ('Dzi-sgar mChog-srrul) -
The basis of the theory and practice of Tibetan medicine. So he became a host.
There are countless teachings. Conggrul has consistently mastered all the practices that
TopblM was taught, steadily striving to achieve inner realization,
and invariably received miracles of foreshadowing. For example, when in 1836 he FULL of the closure of the practice of the five deities ChakrasamvaRbl,
He dreamed that he was entering a magnificent building. There
Some people, Kotopble brought SPIRITUAL BLAY books, written by
lot, bothRNUTBle in silk brocade and emitting the aroma of kaMfarbl. In the courtyard of the house he saw Lungpa, Krishnacharya and G Khantapa - three Indian Mahasiddh, caMblX significantL'NblH in the Chakrasamvara-tanTRbl transmission line.
They appeared in the form of children, dressed in TblH in different ways on RYADbl. After some
The three siddhs disappeared, and Konggrul remained in a natural state of mind. Most often repeated Dream! about Guru Rinpoche or that he himself -
Guru Rinpoche, -
These CHbI, which had the prophetic SMblSL, he saw during
or after SPIRITUAL BLH practices, COTORblMI he practiced. Konggrul writes that
in the subsequent part of his life vision and non-blNB experience of the case -
less often, because he enjoyed the benefits, Kotopble provide
He has a monastic community, and therefore his mind is darkened by the power of karma.
What debts.
20
Foreword by the NGO Committee
A few years after Kongtrul first arrived in Pal -
Pung, the main residence of the Kagyu school in Eastern Tibet, began to consider himself a "kagyupa" - to a specific school. At the same time, his craving for ancient tradition (nyingma)
He had a sense of belonging.
decreased. However, he soon realized that everything that happened in his mind
It was a karmic obstacle. He felt sorry and repented.
It's about changing your faith. Immediately after that, his close affinity
With the ancient tradition again manifested in various dreams. Some
They told him the location of the hidden teachings. Sometimes it is CH!
Ancient translators who showed him unknown tantras and gave
their transmission. Then his dreams revealed to him that he
Incarnation
Various ancient teachers. In other dreams, he met with the ancient Indians -
Teachers such as Atisha 25, Shantideva 26 and Chandragomin 27.
and countless Tibetan teachers of past times.
V 1839 all the gifts that Kongtrul received, accompanying on the trip the fourteenth Karmapa Tegchog Dorje (Theg mchog rDor-je) (1798-1868), He offered Sita to Pam Nyinche to perform a ritual for the birth of an awakened mind (60Dhichitta •. On this occasion, Kongtrul was named Changchu6 Sempa Lodro Taye (Byang-chub Sems-dpa' Blo-gros m Tha' -yas) -
Bodhisattva of Infinite Mind. Congtrul
took up the ritual of the birth of Bodhicitta at the request of others, and this fact was witnessed
It is said that he attached great importance to the ideal of 6 Odhisattva. V
In the same year, Kongtrul met for the first time with Jamyang Kienze.
Wangpo, received teachings from him and believed deeply in him.
When Kongtrul went to his first traditional three-year retreat,
A year and a half later he was recalled. CHETRNAdTsatyi Karmapa Tegchog Dorje
He visited MOHacTblpb and asked to be taught Sanskrit. Contgrul was considered knowledgeable enough to become his mentor. In 1842, when Kongtrul was almost thirty years old, he managed to protect himself.
from external encroachments on their time and attention. Situ Pam Nyinche,
initially refused to request 6u again to retire to a three-year
In the end, he gave that permission. An hour’s walk from Palpung Monastery, at a place of power called the Iadra Rinchen Drag (Tswa-’ dra Rin chen Brag), Kongtrul built a meditation hut, which Situ called Kunsang Dechen Osal Ling (Kun-bzang bDe-shep ‘Od-gsal gLing’). On
This time, he managed to complete the shutter without hindrance, and subsequently he was able to
He lived in his shelter. It was his main residence.
21
Myriad, m-iroV
for the rest of his life and eventually became a small center of three
The summer camps he led. That's where Conm-Ruhl wrote
his literary works, including "Comprehensive Knowledge" and a commentary on it -
"Boundless Ocean of Knowledge>.
The Conm-Rul was always eager to put into practice all the teachings,
received by him from others or onpbITble independently, to obtain their fruit and
They have the potential to pass it on to people. Okay, he's four.
In the course of this period, Mahamudra’s preliminary practices were fully followed.
He has gained great clarity of mind and has received countless blessings.
Foreshadowings and dreams. He was constantly aware of the inevitability.
Death. Whenever Conm-Rule's life was threatened by obstacles, he
would have overcome them, appealed to Guru Rinpoche and performed various practices,
The long life of the White Tara brought to Tibet
Saint Atisha. To overcome other obstacles, he practiced.
Vajrakilai 28 •
Having received from Wongen Trulku the dedication to the practice of the long life of Vaj
lightning strike 29, he saw in a dream the same night, as in the sky together
the sun and moon shine; his visions in practice togal 30 have expanded, and since
He began to read fewer daily prayers, but continued to do so.
Preliminary Mahamudra Practices and Chakrasamvara and Vara rituals
Hen 31. He devoted a lot of time to his own writing. The University of London
During this period, he found stability in the Tantric stage of origin. Zna
This was his dream, in which he won.
Xov and enemies, transforming into an angry Guru Rinpoche with a scorpion in hand
or other gods. Conm-Ruhl said that throughout his life he received wonderful signs of achievement - the minds of teachers 32, which he performed. He probably had a punishment
The result of the practice "One"
connection with this incomparable secret doctrine.
In a dream, he often saw girls who showed him the right place.
Teaching-storage. In one such dream, a beautifully dressed girl foretells
His work for the benefit of the Buddha’s teachings and for the benefit of the people will be
It is extremely important and will eventually open two-five teaching-layings.
For the rest of his life, Conm-Rul wrote, practiced, and taught.
He spent most of his time in prison, but was aware of his role in
the preservation and transmission of the countless spiritual methods which have been
On the verge of extinction, Conm-Ruhl exemplified exemplary equilibrium.
between contemplation and active life, between theory and practice. Many-
22
Foreword nerevodches1SOZO 1Committee
His years were spent in poverty and, unlike others, he taught.
He preferred to do without servants and helpers,
As well as the great Indian sage Asanga, the discoverer of philosophia
Chittamatra, who only at a very old age allowed himself
Take the services of a novice monk. Only Kongtrul's mother and niece
They shared a shelter with him and helped him around the house. He lived
always modestly and lamented that he had almost lost the determination to show his composure
to all living creatures through the fault of mice and rats who lived in
His house was full of precious books.
One day he dreamed that he was going up to heaven in a wonderful way.
The ladder,
Maybe it was a sign of awakening.
Bodhisattvas. One day, performing the Tantric ritual of feasting
He saw in reality the face of Guru Rinpoche, huge as a mountain, after which he learned the natural state of mind.
The ordinary mind, my
A state in which there is nothing to affirm or deny,
experiencing an unaltered state of being. Kongtrul
Overcame mental constructions that limit the primordial expanse of the mind. Vposi
He saw in a dream eight buddhas of healing, which were foretold.
Or that in the future he will become a Buddha named the Most Honourable Universal Ruler (bDe-Zhip-gshegs-ra rDzogs-rar 'khor-los-sgyur). His dreams are like this -
On the other hand, they repeatedly pointed out the long-standing connection with Terdag Lingpa and Nyingma.
Pinsk MOHacTblpeM Miidroling. One day he dreamed of a teacher Deog -
chen Sonam Sangpo (rDzog-shep bSod-mams zapg-ro), the embodiment of Drom-ton ('Brom-ston) 33, who told him: "Your practice should be Great Perfection, and your yidam -
The Merciful 34. Druh
The teachers give the same instruction.”
At the beginning of 1847 Kongtrul, having previously performed the practice under
The title of the book is “Deliverance from the Underworld.”
practice of great mercy. The benefits of this practice were immense: but
whose mind was in a state of inseparability of compassion and emptiness.
During the day, he increased his understanding of the texts of the scriptures, feeling the flow in himself.
of inner grace. During this period he wrote the praises of the eight bodhisattvas.
It was called the Eight Great Clouds.
It was his extensive literary work.
The Kongtrul traveled extensively in Eastern Tibet, awakening
energy of the spiritual life of the monastery and places of solitary practice. He
23
Myriad 's
He taught the monks and laymen, giving them teachings, initiations and transmissions of many things.
the practice. Everything he was offered, he gave to Sita Pam Nyinche. From the point of view of astrology, 1849 was a dangerous year for him. Therefore, in order to avoid harmful influences and obstacles, he was engaged in different ways.
spiritual practices. During this period, he dreamed of green
A mountaintop in the middle of which stood a throne of white kamiya, decorated with
Chinese and Tibetan non-man-made writings. He sat on the throne
Padmasambhava, who said to him, "By my blessing,
Forty-four years in your life will not be a hardship. And then you meet
“Mein in the flesh.” This dream predicted that Kongtrul would meet Cho-gyur Dechen Linrnu (Chogling) (mChog-'gyug bDe-shep Gling-pa) (1829- 1879) and will receive from him a special practice for the removal of predation.
From Jamyang Kienze, Vanrno Kongtrul received many teachings and
dedication to all traditions of Tibetan Buddhism, sometimes even without requests from
their side. In part, he received three Deogchen sections, a transmission
various lines of the Sakya school and the transmission of the Marpa line 35. In return, the Congress
Trul at the request of Kientse gave him teachings, transmissions, rituals of long life
and blessings. They were both teachers to each other.
and students. Nevertheless, Khyentse was more often the teacher. Kongtrul asked…
He has advice on everything, especially after Situ Pama's passing.
Nyinche. The relationship between Kontrul, Kienze and Chogling played an important role.
The Role of Cultural Revival in the Nineteenth Century
Eastern Tibet. Other teachers, such as Mipam 36 (1846-1912), Kenpo Zhenga 37, Adeom Dryrna 38, Paltrul Rinpoche 39 ibonpo Chardea Trashi Gyaltsen (Shar-rdza «Kga-shis rGyal-mtshap»), also contributed a significant
The key players in this revival were, of course,
These three. Kientse, perfect in everything, was his inspiration.
strength; The Kongtrul, a righteous and learned man, had the ability to
all in literary works, and by the power of transmission; and Chogling was not
Obstacles to mysticism. The inspirational force of rebirth was
Kientse, as can be seen from the words of Kongtrul himself; in his autobiography, he writes:
When asked by Guru Rinpoche, Kientse could meet in
And dreams with ancient teachers and tertons, and receive from them teachings,
who no longer existed or who belonged to the extinct line
transmissions. He then gave life to the teachings he had learned.
They have lost their freshness, and have prolonged the life of those who
The Romans were on the verge of extinction.
24
Foreword by the NGO Committee20
Although Buddhist scholarsNble COMMUNICATE the names Kientse, KonM'rula, Chog
Linga and other teachers of Eastern Tibet with the so-called MblM movement of the rime (ris-med), it is unlikely that these teachers intended to create a movement, which -
The roe united the bbl distinction of the Tibetan traditions. They only showed
impartiality to the teachings, without limiting their interest only to those
The KOTOPPblM belonged to itself. They collected, recorded, transmitted and those caMblM preserved, revived and disseminated teachings whether oral transmission, KOTopble covered all aspects of the heritage of BUDDbl.
It is significant that they did this at a time when
the policy of strict adherence to concreteTNblM teachings, which
dili differentblé SCHOOLbl and tradition, over many lines of oral transmission
threatened with extinction. These teachers had a huge
influence on the Tibetan Buddhist tradition, and the PLODbl of their efforts to
The teachings of O’Utimb and Ponblne.
The revival that these teachers began took place in
Eastern Tibet, not Uenthal, as Uenthal Tibet was dominated by the Hobble Schoolbl, oriented NNble to monasticism. Aspiration
These schools focus on philosophical subtleties, certainly not race.
I believe in the synthesis approach, because this approach is
There is a certain simplification, and with it the rejection of the CROPOTLEWSblh theolo -
geeks are blundering. Eastern Tibet, far from theocratic right
LhaSbl, the birthplace of schools with a practical, not theoretical focus
In a place where non-sectarians could flourish.
The revival of learning.
Since the second WOLIbl spread of Buddhist teachings
In Tibet, the ancient Nyingma school was severely persecuted. 4O A P
The lion's share of attention of three teachers went to the teachings of SCHOOLBL
Nyingma and especially the Deogchen system. After all, the longest of the many - HblX works of ConM'rul - "Treasure of the DragotseNblH teachings-layings" (Rin chen ter mdzod), which consists of more than sixty volumes
the most important cycles of Nyingma exercises-term. In "Comprehensive
The Deogchen system is named the Bblsshi of the nine chariots that
All together constitute the paths laid out by the UNble in the Sutra and Tantra.
Of course, the comprehensive approach of ConM'rul and his associates is not
The purpose was to merge the traditions of Tibetan Buddhism into a single system.
But he really served the cause of overcoming sectarianism, feelings of
belonging to a particular school, vepbl in the value of only one tradition.
25
Myriads of the Worlds
A man of not 60 of greater intelligence, acquainted with a single philosophical subterfuge.
the house, the only secret instruction or the only system of practice
tics, can easily fall victim to the idea that it is the only faith
No. No. An open attitude to different traditions can free
mind from bias and partiality, giving insight, allowing -
understanding the interconnectedness of various teachings and traditions, their capabilities and features -
This advantage is much more important than
The risk of becoming confused in such different and, at first glance, sometimes counter-
Buddhist teachings and traditions. Even the Buddha in various props
The vapers gave conflicting explanations. If you want to fully understand
The explanation must take into account its circumstances and the audience that
Roy was meant to. The congtrol, which has become a container of innumerable -
His teachings and secret instructions of all traditions were critical of the
His current teachers:
Nowadays, even famous teachers and pandits' are usually few
know the various teachings of the Buddha and have little faith in them; their education
limited to its own tradition and based only on the study of…
How many texts. Most people, both influential and
ordinary, uneducated and not too well versed in the meaning of the teachings.
In particular, today many people, biased and deprived of an eye,
The Bible teaches that some people are righteous, and others are righteous.
impure.. Like a blind man who is blind.
Bad, some lines of transmission of the teachings -
clean,
They are dangerous and suspicious, even if they
Go to your own school, not to mention other traditions.
The autobiography of Kongtrul testifies to his extreme modesty.
No. No. Nevertheless, it clearly shows his exceptional qualities and
Yaniya. He declares that he treats with faith and respect all teachings and
True teachers who keep them. It was faith that fed the breadth
his outlook; he never in any way denied any aspect of
Teachings of Buddha. Therefore, for all Buddhists, he became an example worthy of
imitations.
In 1855, Chogling recognized Terton, the discoverer of the teachings-layings, in the Congregation and named him Chime Tennyi Jungdrung Linrpa ('Chi-med)
26
Foreword by the NEROVOD'leSCO20 Committee
?sTape-gpyis gUupg-drupg Gling-pa). Konggrul deeply revered Chogling and
many times invited him to perform the ritual of opening treasures or present -
To be on it. For example, when Chogling and Kientse found in the Cave
Crystal Lotus, which is in Zamnanga, teKcTbI, if appropriate to three
Dzogchen tradition, Chogling handed Konggrul a magnificent zawa
Mahakala, which Nagarjuna carved from a black stone taken in
Refrigerate Rosche 41. This sculptural image held the imprint
Nagarjuna's hands. In response, Kongtrul gave Chogling a rare ancient zwa, Guru Rinpoche. In the second lunar month of 1867, Chogling and Kientse
Together they elevated Kongtrul to the throne, gave him the official title of
the treasure-cutter and performed long-life rituals for him.
Konggrul often traveled to twenty-five places of power East.
Tibet, which was discovered by Chogling, performing an infinite number
Tantric ritual feast offering or large ritua
associated with various deities and widely distributed in
An ancient tradition. Often he combined great rituals with the preparation of sanctified medicines mandrub (sman grub), showing great skill.
in the sciences of healing and alchemy. He was the author of Famous
mercury, and his medical books are still high
Traditional Tibetan medicine is appreciated.
Because Kientse and Chogling often asked Kongtrul to attend
When mountains, rocks, and caves are removed,
smoke rituals and tantric feast offerings, preceding -
Whether it is completed or completed, the Congtrull has become the receptacle of these
The term scientist. While traveling to Tibet, he gave a lot of
the Fourteenth Karmapa Tegchogu Dorje and Friendpa
Rinpoche 42, who hesitated to receive initiations from Kongtrul until, in…
his own dreams did not learn of the preciousness of such transmissions of teachings and
The need to get them. The importance of Konggrul’s activities
Many of the lines of instruction become clear when
You see the importance that modern Tibetan teachers attach to programs
and the dedications contained in Konggrul's "Treasure of the Drago"
valuable teaching." When Konggrul decided to bring together the old and
He asked for advice from Kienze, and he advised him to take
based on the two texts that he compiled himself, collecting disparate studies -
It is a term, and to write an exhaustive work on the higher Tantras and Dzogchen.
27
Myriads of Worlds
In order to receive the blessing to work on such a text, Konggrul you - filled several shutters, until in 1856 did not see many dreams -
Good omens in which he found precious pills, belonging to the Indian teacher Dzogchen Vimalamitra, as well as Yeshe Uogyal (Ye-shes m Tsho-rgyal), the Tibetan wife of Guru Rinpoche. Except
He dreamed that he was sitting on a throne, reading written in silver.
A text that contains exceptional teachings. He dreamed as if he
The sun and the moon walk, and he receives a blessing from the vessel discovered
Chogling Rinpoche. All of these signs indicate that
It is time to write this work. After he had finished all the parts
This book, the reborn lamas and gomchens (great yogins) asked him
give the initiations and transmissions contained therein. These transmissions quickly
spread in monasteries and communities practicing all Eastern
Tibet.
The name of the Kongtrul is sometimes associated with diplomacy. In the year 1857,
They were sent to Tibet to discover a new incarnation of Situ Rinpoche, who died in 1853. Here in negotiations with Gyalpo Shedra 43
Prime Minister of the Tibetan government, he had to act
their diplomatic ability to achieve a move to Palpung
Situ, whose parents were under the authority of the monastery of Trashilhunpo 44.
There was another case when some Gelugpian monasteries AI of the Eastern
Tibet demanded that monasteries be destroyed in this area
Kagyu school. This demand came from the troops of the U.S. Army of Tibet.
the invasion of Nyagrogong's forces 45, led by Gong
by Namgyal (mSop-ro rNam-rgyal).46 Applying his art of celete -
Kongtrul was able to cure Dongkam Trulku's severe illness 47, the head of the monastery dragyab-gelug (brag-gyab dge-lugs), thanks to which you successfully -
a diplomatic mission to rescue Palpung and other Kagyupin
Monasteries from destruction, and their property from confiscation. K Kong
The neo-diocrity was addressed as a mediator and peacemaker: he always
He complied with these requests, but did not become a politician. He has always sought to
True spiritual goals and only played a political role, fulfilling one
of the selfless acts of the bodhisattva.
In spite of the influence that Congtrul held in
the Buddhist Society of Eastern Tibet when he was sixty-one
years, and he has already written many works, thanks to which
It has an extremely high reputation, a few small mon-
28
Foreword by the Translation Committee
Khov from Palpung monastery made a fuss in order to discredit him
and Lama Wongen. They may have done so because they were shunned.
Kongtrul's view and his comprehensive approach to the various teachings,
Especially the teachings of the ancient tradition. Kientse told him that he was going to
Another is a great prelude to learning. After all, the investigation was entrusted to Uering Doidrub (Tshe-ring Don-grub), the highest
Spokesperson for the Dege administration. Accusations admitted
Unreasonable, the question was exhausted, and several monks-instigators
Arrested. It was decided that the residence of the Wongen Lama would be Drenthang, and Kongtrul would remain in his secluded home.
The following year, Lama Wongen died. As Congtrul wrote, his death
It was a direct consequence of the predicament created by the disciples, who
obligations to his teacher. Kientse in a letter
To Congtrul gave him this advice:
While at MOHacTblpe Palpung, you have been spreading the teachings and
They gave initiations. You have passed on the great rituals of the ancient and new
They participated in the tradition as a Tantric teacher.
In addition, you have taught various sciences. In his solitude
You've been doing a lot of closures. Worse than what happened to you.
Now, it won't be, unless you're killed. Therefore, follow
Atishi: "Keep at least one hundred versts away from
“Where they argue.”
Kongtrul said that he does not hold evil on the monks who insult him.
Or, if they only knew that they had the power to do so.
They have broken a sacred bond with their teacher. At the same time
It is time, because the monks and teachers responsible for this incident,
He was rewarded with evil in response to the kindness of Lama Wongen (who was one of the
Control admitted that he disliked them.
He has not been to Palpung MOHacTblpe in almost fourteen years.
Odiako by the end of his life among his students was the majority of magnificence -
teachers and reborn lamas of the twentieth century.
Congtrul died in the eighty-seventh year, on Thursday, 28 December 1899, and at this time many auspicious signs appeared. He was through
…an extraordinarily prolific writer, he authored more than ninety volumes on…
theory and practice in the traditions of Nyingma, Kadampa, Sakyapa, Kagyu and Bonpo.
29
Myriads of Worlds
Although he cannot be considered an innovator, his merit is that he
Collected rare teachings and information on many Buddhist-related issues.
Mom, and gave them life beyond the nineteenth century. At times he
rewriting the teachings to make them more accessible to the minds
Contemporaries. It represents a successful attempt to bring everything together.
knowledge contained in Buddhist literature in Tibetan after
The period of systematization of the doctrine, which lasted for the fourteenth
and the fifth century. I1MeHHo at that time there were such geniuses as yongkapa 48, founder of the Gelug school, and Longchenpa 49, the greatest mind of the school of Nyingma. One of the features of the Kongtrul scientists -
his underling -
attention to Indian primary sources, whereas before that monas
For a long time, only domestic works were produced, specializations
They are based on a detailed interpretation of Indian treatises.
Congtrul was the author or compiler of about ninety volumes, dedicated to
Pups of different themes. His main work is traditionally considered to be the "Five Great Treasures" (mDzod chen lnga).
This is the name given to them by Kienze.
When Kongtrul showed him a rough sketch of the first of five productions, "Comprehensive knowledge." The rest are the Mantras of the Kagyu school", "Treasury of key instructions", "Copy of key instructions", "The
This is "Treasure."
The Bloodshed of Precious Teachings and the "Special Secret Treasury of Instruction"
"Treasure of Mantra School Kagyu" ("Ka' brgyud sngags mdzod")
It contains the practices of the Mandala of the thirteen Tantric deities, and
Ancient and New Tantras (some of which were given by Marpa the translator)
accompanied by teachings on the Tantric stage of completion, rituals
dedications and various moons. This work consists of six volumes. "Treasure of precious teachings-stores" (Rin chen ter mdzod)
contains initiations, teachings, rituals and instructions on how to apply
They're locked in all the thermal cycles that Congtruhl found. This collection -
Nick starts with “The Land” 50 Tertons such as Nyangral Nyimei Oser 51, Gu-ru Chos-kyi dWapg-rhyug, Longchenpa, Rigdzin Godem 52, Tangtong Gyalpo (Thang-stong rGyal-ro) (1385-1509); various lunzna (gling-pa), including Rinchen (Rin-chen) (1340- 1396), Dorje (rDo-rje) (1346-1405), Karma (Pad-ma) (1450-?), Latro (Las-'phro) (1585-1656) and Chogling, as well as the Bonn treasure openers. The second part of this work consists of cycles
teachings from the "rooms of mind" and "pure visions" 53 such tertons as the fifth
30
Background(Jie nere(Jodcheskozo Committee
The Dalai Lama, Dorje Togme Ual (rDo-rje Thogs-med rTsal) (1617-1682), Namcho Migjur Dorje (gNam-shos Mi-'gyur rDo-rje) (seMNadTsat century) and Jigme Lingpa ('Jig-med Gling-pa). The last part of Soder
These are the teachings-terms that have become very rare; it includes
A collection of texts on small term with comments. This work on -
T sixty volumes.
The "Key Instruction Treasury" (gDams ngag mdzod) contains
Initiations and Instructions Related to the Eight Tibetan Lines
giving practice: Nyingma, Kadam, Sakya, Marpa-kagyu, Shanrna-kagyu, umi-rotation [suffering] (Shujed: zhi byed) , yoga of an indestructible state (rDo-rje mal-'byor), three indestructible states of approximation and accomplishment (rDo-rje)
and the ninth section, dealing with various
training of other transmission lines. This book consists of two volumes. And finally, "The Special Secret Treasury of Instructions" (Thip mong min gsang mdzod), for which Kienze wrote the Five Entrances
Essays, includes the "Unity of the Minds of the Three Roots" and other teachings,
The yellow scrolls (which contain the teachings of the term), and the storehouses of mind,
OTKpbITble itself Congtrul. This work consists of seven volumes.
In addition, Kongtrul wrote about rituals, wrote down instructions for
students, wrote philosophical works, considered issues of Indian and
Chinese astrology, medicine, grammar, etc.
If we examine the vast literary heritage of the Kongtrul, we can say:
He felt like he had to spend most of his life...
It's literary work. In fact, he devoted almost all his time to
He has been known for personal closures and various practices and, according to him, has often written
"in between meditation classes." Thanks to its incomparable
In his wisdom and insight, Kongtrul was named Jamgon Oath - mgon) -
because this epithet is Man
A gentle protector,
Jusri, the bodhisattva who represents the highest wisdom.
"Comprehensive knowledge" and commentary
"The boundless ocean of knowledge"
When Kongtrul became known as a brilliant teacher, a scientist named
Ngedon Tenpa Rab-rgyas, the first re-birth of Zla-bsang and the founder of the Til-yag monastery in Nang-chen, asked him to write a treatise on three types.
31
Myriad - I
Buddhist vows: vows of personal liberation, bodhisattva vows, and
The Mantra Path. He promised to make a comment on it.
If the Congressman writes the root text. Thinking about the offer of study
Congtruhl concluded that in Tibet the treatises on these three
The topics are very common, it will be much more useful to write a book, soder
A full description of the various Buddhist paths and sustained
in the spirit of his non-sectarian approach to all teachings.
After all, Sakya Pandnta, writing his famous book "Explaining
three vows" (Om gsum rab dbye), has already given a sample for similar compositions -
Nope. Many people, trying to imitate him, wrote comments on the same topic.
Probably Kongtrul did not want to follow their example and create another one.
The same type of writing. So, doing a personal shut-in in your own edna
In the midst of the tumult of Kunsang Dechen Osal Ling,
Iami meditation began to write the root text, titled "Comprehensive knowledge" (Shes kua kun khyab). When Kongtrul showed his handwriting to Kienze in 1862, she made a great impression on him, and he said:
The success of this work is undoubtedly due to the blessing of the guru and
Dakinis who opened the exit of your inner energy!
The highest of knowledge should be considered the first of your five treasures (mdzod lnga). You have to write to her yourself.
Tarry.
It was Kienze who had previously predicted that Kongtrul would write five pieces of treasure. In 1863 Kongtrul provided the root text with its own three-volume commentary, which titled "The boundless ocean of knowledge" (Shes hua mtha' yas pa'i rgya mtsho), and completed it in less than four months. In 1884 he finally edited this work with the assistance of Trashi Oser (bKra-shis 'Od-zer) (1836-1910), the scholar and abbot of Palnyng.
Modern edition 54 "Comprehensive knowledge" has 154 78 The book, and it's completely out
pages, and Palnung edition 55 -
each line is composed of nine words. It contains ten sections (NZ: gnas), each of which has four chapters (Kib: skabs) of unequal volume. We can forgive Congtrula.
extreme conciseness of style, given that his composition affects
all areas of Buddhist knowledge, as well as related secular sciences,
32
PRESCRIBE NERVODCHESKO20 Committee
I think it was BJ at the time. In most cases, SMbJSL can not understand it -
without the help of comment.
"Comprehensive knowledge" together with the commentary "BezbrezhNJY ocean"
Knowledge" is often called the "Treasury of Knowledge" - this is the first of the five co-bloods of the KonM. The commentary on the count is 1936 pages in the modern edition and 992 pages in the Palpung edition. His style is so nazbJuweMbJY "wordsCNbJY comment", in which the comment uses
The words of the root stanzas are used and interpreted. In terms of style, this comment
It cannot be called a Bbl, it is relatively clear and accessible. In some ways -
ConM'Rul adopts a style of practice of contemplation to bJ under
lead the chandeliers into a state of contemplation.
Probably, on a pervbJY look it may seem that the book gives rather,
A review of the variety of topics, rather than their deep research
I don't. That's partly true. PodroBNbJJ overview of all Buddhist traditions and
The teachings of bbJL bbJ are endless, and therefore ConM'rul only briefly affects
every topic. However, the way he treats each topic is not
Call it a JM approach. He shows a wonderful mind - to bring everything together -
the Natural Consequence of ObshyrnbJH Knowledge
Buddhism. This work should be regarded as ideal for
further IzbJskaniy.
In "Comprehensive Knowledge" KonM's course explores themes, concepts, ter-
Minology in terms of different NbJX systems. He does it, dubbJ WbJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJ
similarities and differences inherent in different NbJM systems. This approach, with
Each chapter of the system has a different focus.
Them. If, for example, in the interpretation of one systemMbJ SMbJSL some topic,
The meaning or term remains unclear, it can be clarified by referring to
The other system is MBJ. When you read "Comprehensively"
Knowledge can be found in the relationship between
MBJMI in them topics.
The order of the chapters in each section is remarkable in that it shows
the level of importance that ConM'Rul attaches to each system. ObbJChno
transition from a lower level of importance to a higher one, considering the subject first from the point of view of HinaiaNbI, then -
Mahaya NbJ 's
General MahayaNbJ,
In terms of
systemMbJ Dzogchen in part or Nyingma school in general. In fact, at seven
of the ten chapters completing the ten sections of this work, apply -
This is Dzogchen or NyingmaPbl. Non-sectarRNbJ and comprehensive
33
Myriads, worlds
Konggrul’s approach is clearly visible on the example of the structure of the work,
The ladder through which Hinayana and Mahayana are brought first.
to Vajrayana, and finally to the Dzogchen system, the top of all spiritual
Paths. Moving from one system to another, Congrul uses quotes
From the sermons of the Buddha, from the Tantras and from the treatises of the Indian sages,
This is my full knowledge of primary sources.
In philosophical chapters Konggrul adheres strictly to the scientific sub-
without ever getting caught up in a controversy or sophistry or taking one or the other
the other side. He also defends, though unobtrusively, the philosophical
schools and teachers who were attacked in those periods.
DY! stories of tnbet Buddhism, when conservative and absolutist prevailed
The Lute Approach. Thus, describing philosophical systems, he abstracted the other - the place of the school of the "emptiness of the other" (zhenmonz: gzhan-stong), which forms a link between the Sutra and
If it is not higher,
Tantras and contributing to the emergence of such an approach to teaching, which
It is based on personal experience.
Although Konggrul created the most comprehensive work of the extant
before us Tibetan sources, not all that is contained in the "Boundless
“The ocean of knowledge,” he wrote. All pages and sections of Konggrul
He has been asked to do so from other sources, although he has often made it easier to do so.
material. For example, in its interpretation of the Dzogchen Konggrul system,
uses Longchenpa's work, and describing the history of Buddhism, borrows from the works of Budon (Bu-ston) (1290-1364), Taranathi, etc. However, these properties do not in any way diminish the value of the work of the Kongrul: the Tibetans
Such copying was a common practice. In addition, thanks
This is what we know about the Tibetan teachers who influenced the Kongs.
And one of them, undoubtedly, was the brilliant and omniscient Longchenpa.
Both editions of the text consist of three volumes. Contents 56 "Total -
The first one, and the corresponding comment is:
Konggrul dedicates to cosmology, life of Buddy J Shakyamuni, study
Shakyamuni and the history of Buddhism in India and Tibet. In the second volume
Konggrul describes three types of vows, secondary sciences (grammar,
logic, art, medzin, poetry, lexicography, literary compo .
the art of opera and astrology), as well as the Buddhist ways and their
practice. In the third, he gives an explanation of the relative and absolute
truths; various philosophical systems; stages of meditation in the Sutra and Tantra: shin, lhaggong and stages of origin and completion in Vajrayana, -
And so-
34
Foreword by the NEP Committee
the descriptions of tantras and the interpretations of the secret instructions of the eight Tibetan traditions -
Dietary practices. In conclusion, he talks about the stages and paths that lie above, and about the ultimate goal -
Three dimensions of awakening.
In particular, Kongtrul gives oral instructions of various lines
programs, revealing in a few words their practical teachings. Redakto
The Beijing edition describes the composition of the Kongtrul:
Those who wish to study the only book that will set them free
This book is for those who want to see, and for those who want to see, it is for those who want to see.
It is like a boat.
Like an ocean of wisdom.
similar
And for those who wish to study the Qur'an,
It's like a crystal mirror.
About this book
The book "Miriads of the Worlds" discusses Buddhist cosmography and
The origin of the beings inhabiting the universe. Descriptions of the Universe, which
The two chapters in this book are strikingly different. The Odia universe consists of a certain number of world systems, another of an infinite number of them, and a third of them.
Nothing but a full game and...
The awareness of each creature. Although these various
cosmological systems reflect different approaches, they do not contradict
On the contrary, they fit each other like Chinese boxes.
All of them correspond to the level of spiritual maturity of those people for whom
And each of them is preceded by the previous one.
The higher one is more superior than the lower one.
The universe is considered from the point of view of its origin and structure.
I'm sorry. The origin is revealed as a complex, changing relationship between mind and matter.
A relationship that becomes apparent as
How the reader reads the text. In contrast, conclude
the origin of the universe, which belongs to Dzogchen,
without a dual point of view, proclaiming "great creation"
The beginning of the universe is nothing but rirna. Structure of the world's
However, in different cosmologies does not differ too much: the only
The difference is whether there are an infinite number of world systems
35
Myriads
They contain. these worlds are arranged according to the same basic scheme:
The four mountains are the mountains, and the four mountains are the mountains.
Ave. The classification of living beings is based on a single model of the world system.
stems. Different parts of Mount Meru, continents and oceans are inhabited by creatures,
Their lives become more and more complicated as they move closer.
They are on the top of the mountain, and they are on the top of it.
Beings correspond to a world of forms and a world without forms located above
This mountain.
Kongtrul describes four levels of cosmology: cosmology is limited
Hinayana, the cosmology of the countless fields of Mahayana Buddhas,
the mythology of the Tantra Wheel of Time (Kalachakra) and the non-cosmological system
Dzogchen, or the Great Perfection. In the first chapter, the author
with the cosmology of countless Buddha fields, and then, in the second chapter, narrows
this broad topic, limited to the consideration of the world of suffering (Saha-loka) -
of our world system. In the third chapter, he begins
view the point of view of the Kalachakra tantra, and continues in the fourth, where
It also explores the mechanism of dependent existence. At the same time, he first describes
cosmology of infinite Buddha fields, then cosmology of limited fields.
He sat down, and in conclusion explains the emptiness that makes up the original reality of the universe, its creatures and Buddhas,
The Original Purity of the Universe
This is what we are talking about in the Dzogchen system.
Cosmology of limited numbers
When the Buddha was asked whether the world and the individual are eternal or not,
…the individual, both together, or neither, whether they are infinite or finite…
It is not true, he remained silent. His silence about such assumptions -
The beginnings and ends were the negation of both the absolutist and the nihilist.
A literary approach to the world and the individual. On the one hand, this
It means denying that the world was created by Brahma or another supernatural being, and on the other hand -
Denying that he is
The resurrection has no reason. The Buddha also denied that
The world arose as a result of the transformation of the original substance (nrakrutu),
As stated by the Indian philosophical school of Sankhya. In this regard, Buddhism -
A truly non-theistic religion, because it has no place in
The Creator God. Buddhist cosmology recognizes the process of creation.
He does not recognize any supernatural creator.
36
Foreword by the N.E. Committee
Who created the world? The Buddhist will answer that the world is created by the collective, the force of evolutionary action of * living beings; therefore, all beings have contributed to the co-creation of the world. In this context, "Evo"
“Accumulative action” means the accumulated potential remaining in the
Toke consciousness as a result of performing any physical, verbal
or mental action, at the origins of which lies the habit of mind
I'm talking about the concept of "me." According to the Law of Causality,
potential is able to create as concrete consequences in the future.
the flow of subjective experience of each individual being,
The environment in which this creature lives. Thus,
the environment is related to causality,
For the world is the result of the karma of beings. To prove that the specific
Some reasons lead to concrete consequences, Buddhist philosophy
It should identify the connecting factor and also answer the question: "From
What is the personality?” Congtroll briefly describes the different views -
The various Buddhist schools · on the nature of the connecting factor. For example,
According to a Madhyamaki school, this factor
is nothing but "just a person." (Here the word "just" is just a hint of
It seems that personality exists only in a conventional sense.)
All these views are somehow imperfect, but in fact -
I have no opinion on this matter.
The most important issue of creation in the interpretation of the Kongtrul
This is so-
There is a gap between mind and matter. Powerful movers
The forces of creation are called “winds” or energy. These energies arise.
from the accumulated actions of beings who are to be born. Since -
When these energies represent the actions of beings, they are
They are divided by special forces capable of forming a new world. Such a choice -
Som, the energies of karma create a bridge between mind and matter. The Great Secret
The creation of matter by the mind is precisely how the accumulated
The action becomes an external energy, contributing to the creation of
The peace. In addition to the energies, others are involved in the creation process.
factors.
According to the Kalachakra Tantra, the scattered particles of matter left behind
in the space after the destruction of the previous world system -
* Sanscr. karma. -
PrUAf.
37
Myriad! Worlds
These are "galactic seeds" that, as they approach, form new planets.
The stars and so on. This process is facilitated by the interaction of five
material elements. Hinayana cosmology states that the energy
It comes from ten directions and due to the pressure and friction of the
It is the original water. This original water contains seeds from which
There is a rough matter, which then takes different forms under the action of
We are the wind-energy generated by the accumulated karma of beings.
According to some of the authors of the commentary on Abhudharmakosh Vasu,
Bandhu, the seeds of life come from other world systems; according to
Other, the formation of a new world system is facilitated by residual
Particles preserved after the destruction of the old. This creative
The process takes place throughout the universe, not just in our world system.
Yes. Although the cosmology of limited numbers is primarily focused on the odious world system -
our own,
She is definitely a -
They know there are a lot of other worlds. In this scenario
There is no absolute beginning of the process of formation of new
world systems. Buddhist cosmology will reveal the creation of our world
as an example of a timeless process in which mind and matter are intertwined
In the endless stream of life and form. Worlds are always created and destroyed.
They exist in the infinity of space and time, and there is no edge to space and space.
Start with time. What is the continuity of this process
Kalpas in Kalny? Buddhists say that endlessly repeated non-existence
The body of elements never destroys the special sphere of being of beings.
…who had reached the fourth stage of meditation, and a special wind from this realm helps…
They create new worlds.
It goes without saying that if the world creates the karma of beings, then it is
It destroys him.
In the cosmology of limited numbers, the structure of the world is very simple:
Rathya "world axis", similar to a mountain with ledges, surrounded by mountain
the four main continents. The lower varieties are
The inhabitants of Hell and the hungry spirits live under Mount Meru.
The higher the creatures, the higher they live on the mountain, and the abodes of the higher gods are
The heavens are above the top of Mount Meru. This vision of the world is
But it is connected with the spiritual path followed by adherents of personal life.
The cycle of life. From Hinayana’s point of view, this world was created mainly by the karma of beings.
Actions that are based
38
Foreword by the NEP Committee
The existence of the “I” and the result of this
He is the evil one, and he is the
The prison from which you need
Trying to escape. This is the world of impure phenomena, the arena for experiencing the country.
It begins when a living creature has acquired material.
form in this world. This cosmology reflects the never-ending drama of
The talk of being, or samsara, and the possibilities of salvation from it. To escape from samsara,
It means to go beyond the world of phenomena and never
No more being born into this world of suffering. This is what is accomplished -
Peace, or nirvana, is sought by the devotees of personal liberation,
Or, the way of the Lord is to be cleansed.
…defilements and become saints (arhats), ultimately vanishing into a state of non-existence…
As if the fire is burning.
In this cosmological system, the lower states of life are fulfilled.
Unbearable suffering, and the highest
pleasures that distract the mind. Neither
one of these conditions is not considered favorable for spiritual practice
Those who seek liberation. The southern continent is called
country of Jambo, where suffering is mixed with pleasure, provides
rare circumstances in which people are able to understand and practice
methods leading to release. In Buddhist cosmology
The country of Jambu is considered a particularly favorable place. It is here that Buddha Shakyamuni attained enlightenment. Jambu
The country where it is to
The Buddha of this happy age will appear. And from all the worlds where
You can be born, Jambu is considered the best.
It is likely that initially under the country of Jambu was meant Indian
subcontinent. However, according to the description of its inhabitants, the features of the country
Jambu may be common to the entire planet. description of this area,
associated with the Jambu tree, from which the name of the Earth is derived,
It seems to us a mixture of ancient myths and geographical facts. In the scheme -
MATIC DETAILS that lead to Kongtrul and other Buddhist teachings
Jambu tree is located on the shore of the lake behind the ridge of snowy mountains
north of the center of India. This gives the impression that the tree
Jambu is connected to Lake Manasarovar, located high in the Himalayas,
at the foot of Mount Kailash. This becomes even more obvious when
Kongtrul speaks of four rivers, originating in the vicinity of the lake,
which can correspond to the fourM rivers with springs in the lake area
Manasarovar and Kailash Mountains. But the fact that there is no tree in these places
39
Myriads, worlds
…the jambu tree nor its associated wonders gives reason to consider these descriptions…
mythologically. The focus of cosmology on limited numbers
The only world system that corresponds to the ideal of personal liberation.
from the chain of rebirth inherent in Hinayana. In order to gain liberation,
It is necessary to understand the lack of self-essence both in individuals and
in phenomena. However, the main purpose of the spiritual practice of the follower of Hin is to
This is the elimination of the commitment to the idea of the individual.
I am the root cause of the cycle of existence. Furthermore, the follower
Hinayana does not develop the aspect of "artificial means" of spiritual
Paths: Compassion and Love. These two factors are limited.
vision of the universe, characteristic of the followers of Hinayana. To this -
the infinite number of world systems that are born and
Every moment is crumbling, a wider spiritual view is required.
It takes the courage of a bodhisattva to grow a great “consistency” within himself.
protection” in relation to the countless number of living beings,
who in all infinite universes are suffering every moment
Birth and death. It is also difficult to comprehend the full grandeur of the visible reality.
These countless universes, if we do not come to the realization that
Only you, but all the infinite worlds with all their living beings do not have an independent being, that all this -
nothing else,
It is a magical game of emptiness and emptiness.
Since the broader outlook of the Universal Way, the Mahayana, is not
For the followers of Hinayana, it goes without saying that their
M.A. is also limited and recognizes only a limited number of the world’s
For them, the Buddha
He is a saint, differing only in the
has accumulated enough merit to show signs of a superior being - to spread his enlightening influence only in a limited Sphere -
Mahasattvas. Buddhas can be useful.
in the so-called billion-dollar world system. Furthermore, in any such
At any given time, only one Buddha can appear.
After completing his work, this Buddha leaves the world and disappears.
However, other Buddhist schools do not reject such cosmology. She
is intended for the benefit of people with a lower level of spiritual maturity
the basis for achieving further, higher, understanding, and
as part of the wider cosmology. As indicated
Kongtrul, every aspect of the Buddha's teachings meets the needs of a specific
class of students, and therefore because of its effectiveness is useful because
40
Preface nereVodcheS1Sogo 1Committee
He leads people on the path of liberation. The Wheel of Teaching Bud - di -
not frozen, monolithic dogma: it rotates thanks to energy,
which is born when different aspirations and needs of living beings
They respond to the compassion of the Buddha.
Cosmology of Kalachakra Tantra
The third and fourth chapters of the book "Myriads of Worlds" introduce tantra
Kalachakra 57 in the aspects of space and time, as well as its explanation
Origin of the universe. Kalachakra Tantra
the merger of the macrocosm and microcosm into a single system, which forms the basis of
the Tantric spiritual path she teaches, and
Therefore, the attention of Kalachakra tantra is limited by our world system. Her
the description of the structure of the cosmos is not too different from that of
found in the cosmology of Hinayana. The only difference is in the others.
the ranks of the continents and oceans, the other form of Mount Meru and the surrounding
Mountains and so on. In addition, this cosmology introduces an important and detailed
but developed a theory of the motion of planets and stars, consistent with the
Four ages, and so on, which form the basis of this
This is the type of astrology to which this Tantra belongs. This theory,
and some of the terms were probably borrowed from the class
Isis philosophy and reworked. The Kalachakra Tantra
Correspondence between the macrocosm and the microcosm
the formation of the universe and embryonic development, as well as between
The shape and size of the human body. In the fourth chapter
The process underlying the creation of the world is described in more detail.
and more subtly than that of Vasubandhu in the Hinayana system.
In the Kalachakra taitre there are four epochs (completed, three quarters, two
(fourths and discords) marking the successive downward vortex motion of BpeMeHHbix cycles in the Hinayana system are associated with the representation of
The land of Shambhala. In the third chapter of the "Miriads of the Worlds" Kongtrul pi -
Shet that this country is located beyond the Himalayas, near the northern tip
land of Jambu. But wherever Shambhala is located, it is linked to the spread…
the Kalachakra Tantra, one of the later
Taitrian systems. It is believed that the first king of Shambhala, Suchandra,
received the Kalachakra taitra from the Buddha himself' while in the Dhaj
I'm in South Idney. When he returned home, he made it.
41
Myriad,,,! MyroV
state religion. Konggrul argues that the kings of this country and
Their descendants will have to conquer the hordes of unbelieving barbarians and restore
The golden age alternately in all twelve lands of our world system.
In the Kalachakra Tantra, only the twenty-five kings of Sham are specifically mentioned.
Balls, and the names of their descendants are not given. The king of Shambhala will ascend the throne in 2327. E.g., and in the deVityadtsatJY year of his reign Shambala will begin a war in which the barbarians will be defeated, and the doctrine of
Kalachakra tantra will spread worldwide.
Konggrul gives information about Shambala without comments, relying on
from traditional sources. Perhaps Shambhala -
This is not a real geo.
graphic place, and the inner "pure land", a symbol of spiritual richness -
We have a planet that is constantly threatened by materialism.
Veroyatio, wars, from time to time arranged by the kings of Shambhala, this is
They want humanity to rediscover its true values and values.
A fucking epiphany.
Cosmology of infinite boom fields
Cosmology of infinite Buddha fields (Buddhakshemra)
Exclude
Mahayana's heritage. Its origins can be found in some
Mahayana sutras such as Avatamsaka, Saddharmapundarika, Pancha
kunshamusasrukkaprajnaparamuma-sumra, Vumalakurmunurdesha-sumra
and Achunmyavumoksha. These sutras outline two main aspects
Practices for people striving for the ideal of bodhisattva: wisdom and skill
Any funds. In Prajnaparamuma texts (<<The wisdom beyond.”)
This cosmology is mentioned, but their theme is rather nature is real.
than its various manifestations. It contains substantial teaching
The emptiness is (absolute nature) forms, and (absolute nature) forms.
Form is emptiness.” This principle is the basis of the correct
A view that bodhisattvas need when immersed in the “oceans”
compassionate acts. Odiako Avatamsaka and other sutras
about the grand cosmic game of countless Buddhas and Bodhisattvas who
continuously give teachings, show miracles and practice ten sovereigns
Cheating for the good of others. These texts are rather devoted to relative
Reality is absolute.
Explanation of why in &TO cosmology world systems are depicted -
You can find them in the first chapter of Kongru.la.
42
Foreword by the NEP Committee
The Mahayana texts state that countless world systems
not only because of the karma of the beings, but also because of the mutual connection
between living beings and Buddhas. The breadth of these comprehensive
And the complex relationships are amazing. They embrace the compassion of the Buddhas,
dispositions and destinies of living beings, universal laws of nature
The Bodhisattvas and the Bodhisattvas. Due to the interdependence of all these factors
(And, by the way, they are also the ones who created it.
The cosmology of Hinayana, in empty space arise myriads of worlds. In this system there is no question of an absolute beginning of time -
On the contrary,
The universe is understood as an unstarted cycle that repeats
It is not until all beings are free from the suffering of samsara.
The text clearly states that the Buddhas and Bodhisattvas accept
participation in the manifestation of the universe. According to this view, the universe
This is the basis and factor of awakening, not the subject.
A niche to escape from. It is an arena of wonderful manifestations capable of
enlightened beings, the field of activity in which the bodhisattvas
practice skillful means to help others overcome confusion
I'm crazy. Here Kongtrul introduces the concept of "bodhisattvas, purifying fields"
Buddha" (bodhusammvanam buddhakshemraparoshodhana), but in detail it is not
Explains. This is an important concept, which is often considered simplified.
because otherwise its full meaning would be inaccessible. Somewhat
This is explained by the Buddha’s words in the text “Saints”
Vimalakirti teachings" (very qualified translated into English -
Robert Thurman's English. The Buddha says that the Buddha's fields, 'in which the bodhisattvas practice,' means that the Buddha's fields are -
This is the field of living beings. Apparently,
They are living beings, as well as worlds.
which they inhabit. During the practice of the ten perfections of bodhisattva
work to bring others to spiritual maturity by all means.
Therefore, the Bodhisattva's desire to bring all others to full
This awakening is an important condition for the formation of world
systems. Once the worlds have arisen, the bodhisattvas enter into each of the
And they will be blessed with countless blessings.
Creatures. As opposed to the followers of Hinayana,
They only think about leaving the world and
the urge to end the cycle of being, bodhisattva really
They create new worlds that they can fulfill.
their heroic obligation to free all beings. Creatures See
43
Myriad 's
Cleanliness of the worlds in which they live, depending on their level
The inner purity, however, these worlds are originally pure. That's clear.
shown in the "Holy teachings of Vimalakirti", where it is said that the Buddha touched the earth with his thumb -
and our universe has become
The gems shining with endless light. Then Buddha said to Sharinytra,
that the universe is always clean but seems polluted in order to promote
spiritual growth of beings.
The main feature of the cosmology of the Buddha fields -
Infinity of the -
Travels and Lights
replaces the static model of Mount Meru and the four
the continents, inherent in the cosmology of world systems, defined by the
None of the numbers. The first oxwaTbIBaeT infinite number of worlds, me -
It goes beyond rational thinking. These
Worlds appear in all conceivable and inconceivable dimensions and forms:
Some rest on lotuses and precious kamies, others support the idea.
Blessing of Buddha. These worlds are filled with ten directions.
millions of worlds are permeating each other, and each world contains
billions of others. Such is the cosmology, the astonishing scope of which
helps to open the mind to comprehend infinity, immeasurability,
irrationality of the universe. Eventually, the mind escaped from the cage of the inert
The concept of limited space and being enters into the open
Space of myriads of worlds without beginning and end, without fixed framework
length and form. This cosmology also expresses the bodhisattva’s principle of light.
spiritual development of all living beings in all
The universe as the main way of personal search for awakening. Kongtrulu
It would be necessary to begin your essay with a description of the world of Patience, our universe, and move from the private to the general -
from limited cosmology
with Mount Meru to the boundless skies of the endless fields of Buddhas. However,
out of respect for their tradition, the Mahayana, before describing private
details of our world, he draws a mysterious cosmic odyssey
in the boundless fields of the Buddhas.
Everything he describes is contained in the "space of reality" (dhar-
Madhatu
An absolute dimension that contains everything.
This sphere never messes, never becomes anything else,
Except for myself. It is always empty, free from the fact that
It's about being. In this single dimension, all the innumerable worlds that arise throughout the universe manifest themselves.
They are born and
They die. In terms of its absolute nature, none of these
44
Foreword by the Translation Committee
The world was never born, nor was it inhabited, nor did it perish. But there are a lot of worlds at this level.
Ghostly
visions based on interdependence. And all these worlds contribute to the realization of the thoughts of enlightened beings -
Spiritual Guides
They understand that these worlds do not have absolute reality.
Inhabiting unenlightened beings also do not have an absolute
They are real, but they believe that they are themselves.
It surrounds them, and everything they perceive is absolutely real. But only
The Buddha’s eye is able to simultaneously mature and manifest the world of reality.
It is an interdependent relationship.
What place do ordinary living beings occupy in this picture of the world,
The Kongtrul will appear in the first chapter, where it is claimed that in these worlds the appearance
Beings are the result of their inability to know their own being.
The one who is equal to the worlds,
Void -
Where they were born, Buddhas and everything else. The original nature of each creature -
Buddha nature, the potential to awaken.
From the dream of ignorance. The difference between Buddhas and living beings
The first is that they have found freedom, realizing their own weakness.
The second is empty, and the second, unable to realize the emptiness of all phenomena.
They remain in the prison of ghostly worlds full of suffering. Not understanding
They are the ones who live in the realms of the world.
They are born of their own inclinations. The way they go about it -
the orbit of being, is revealed by means of two super-connected links -
which Congtrul describes in detail in terms of
different Buddhist systems.
Within the cosmology of the countless fields of the Mahayana Buddhas, which are sacred.
The Buddha's theory of nature (tathazazarbha) is quite clear.
the basis of the initial errors to which living beings are subject,
It is also the basis of the awakening from these errors. Other words -
You are truly human, and you are human.
Wandering and awakening. Everyone should take nature.
Buddhas from under the thick of obscuration, as a miner extracts a precious stone
of waste and dirt. In order for the Buddha to be able to
to discover, requires a coincidence of two factors: compassion of Buddhas,
Enlightened Spiritual Guides and Spiritual Practices
The path taken by living beings. The Spiritual Path of Opi
is based on understanding both its limitations and shortcomings
45
Myriads of Worlds
cycle of existence. Therefore Konggrul devotes much space to describing the differences -
causes and consequences that play a major role in the deceptive state of
We see them from the point of view of both Hinayana and Mahayana.
In Mahayana, of the three dimensions of awakening (kai), a special place
It is a measure of enjoyment (sambhogakaya) reflecting wealth and
The fullness of the Mahayana spiritual path and its final fruit. Mahayana's driving force -
determination to achieve enlightenment for the sake of all living beings,
The good of others always outweighs the good of others.
aspects of practice, such as ethics. Therefore, in images
Buddhas of the awakened dimension of pleasure always do not look like a mona.
Hee, but as princes and princesses in exquisite robes and jewels. Names
But in this form, Buddhas appear, which play an important role in the cosmos.
Mahayana lore. This form, or dimension, is related to the pure domain,
It is called Unsurpassed (Akanishtha). According to the teachings, Akanistha-Konggrul makes a remarkable statement that Akanistha-
This is the place where all Buddhas are enlightened. Odiaco
this
"any place" where a living being becomes enlightened. This statement prepares the ground for his description of the world Full of Yvettes -
World
The system that includes our world, the world of Patience.
Kongtrul implies that wherever a being attains…
enlightenment, there is itself manifested Akanistha, crowned with a palace,
Removed all the jewelry you can imagine. About us
The light being becomes the master of this world, assuming the form of Buddha.
The Great Lake of Wisdom,
the awakened dimension of enjoyment indistinguishable from all the Buddhas of the ten
Directions. Vairochana also occupies a special place in the cosmology of Mahayana - a hundred, a veriatio, because it personifies the purity of form -
The form that
It covers the entire universe. In the grandness of this cosmology can be
See the example of her position that in every pore of Vairo's body -
There are innumerable world systems, and in every atom of these
There are countless other worlds and images of Vairo.
chans. Each of the images of Vairochana, in turn, contains in itself
Countless Buddhas and Countless Buddha Fields All of them are covered by the Quran.
The whole universe forms Vayrochana. If Konggrul means,
All of these worlds are revealed in this way.
the home of an enlightened being and what such a being contains in
All these worlds, then in the light of the infinite number of Buddhas of the ten directions
46
Foreword by the Translation Committee
before us is an incomprehensible, immeasurable picture of the cosmos, in which
Private rum includes the general, and the general is contained in the private; other
In other words, every 06 is everything.
Our world, the world of suffering, is an infinitesimal particle of this greatness.
The picture of space,
TRYNADTsatay in a series of worlds
systems, resting in the ocean of an infinite number of worlds, and all of them
They lie in the palm of the Buddha Vayrochana. This part of the universe is called the world.
Full ivetes; it has billions of times more dimensions than billion
systems described in the cosmology of limited numbers. This is a
The influence of the only manifested measurement of awakening
(Nirmanakai). Between Vairochana, the central figure of Akanisthi, and his
There is a distinction made throughout the universe to emphasize the
that in Mahayana the primary method that contributes to the maturation of learning is -
They are taught only by the Buddha.
The rye is manifested in a form visible to all creatures.
In the fourth chapter of the "Miriads of the Worlds" Kongtrul explores the mechanisms,
by which living beings perceive illusoryness in a circular way,
The company of being, from the point of view of Hinayana, Mahayana and Vajrayana. In View
Vajrayana, he distinguishes two parts: the mechanism of the cycle of being, based on the
He is the author of what he calls “the final teaching.”
the third cycle, or "turn of the wheel", the teachings of the Buddha); and the view -
Dzogchen, or the Great Perfection.
The Kongtrul states that in the first cycle of the Buddha's teachings, the
The cycle of being is the habit of the self. In fact, this feeling
constant self-identification, the habit of holding on to the idea of
It is an independent self, but it exists only.
The relative "I" attributed to the set of five skandhas is *. But they are deprived.
independent being is considered not only the "I", but also the consciousness that
forms an essential basis for the designation of "I" and serves as a means,
Allowing people to perceive the outside world. In the third cycle,
The reason for this situation is considered to be the basis of consciousness. Consciousness - the basis -
This is a repository of prints left by human actions.
These fingerprints give the dual impression of being perceivable.
The mind and mind are perpetuating error.
* Sanscr. ClCandha, tib. phung ro: letters "rpYDbI" -
Five categories of mental health
elements that make up an individual person.
47
Myriad!>!
The first part of Vajrayana’s explanation emphasizes clarity and clarity.
That nature of mind. This clear and empty nature of the mind is
the very nature of the Buddha, which, if you find it in yourself,
…opens the gates to enlightenment. But as long as this nature remains unrecognised…
The double-edged, double-edged manifestations continue to emerge. Habit of
The dual perception generates "proclivities" based on the image of
external objects, subjective experiences and possession of the mother
The body. Subsequently, these tendencies are manifested in the external
in the world: in the perceiving consciousness and in the embodied being. Karmic
Actions performed during life produce further karma.
This is a tendency that keeps the cycle going. In the data
Four chapters on how to get beyond this cycle in detail
These are discussed as they are discussed in the following volumes of the "Boundless
Ocean Knowledge>. However, Kongtrul briefly mentions the method of exiting the Sanhedrin
which gives the opportunity to end the two-fold mutual
The idea that the “I” is the Denny
There is no unfathomable reality.
the first link of the chain of Neves
Azogchen Non-Cosmoaogical System
In the last part of the fourth chapter of the "Miriads of the Worlds" (fifth chapter)
The Kongtrul, citing extensive excerpts from the Tshigs don mdzod of Longchenpa, gives a concise but very vivid description of the point of view of the followers of Deogchen. He focuses on mechanics.
the emergence of a dependent being, without going into details of the cosmolo -
A gia that is not a matter of primary importance in Deogchen.
The peculiarity of Deogchen's point of view on the origin of the cycle of being
The universe is defined as primordial purity.
The Kongtrul explicitly states that the Deogchen system is occupied by
The top of spirituality.
In Deogchen, the primary creative cause of the universe is not considered
karma of beings and not the relationship between the compassion of Buddhas and living entities
Rita is a state of pure and complete presence. This rirna is nothing but the original pure basis of being itself (zhi: gzhj).
In this way, the cycle of life is seen simply as excitement.
or the excitation of the rirn state, which is "distracted from itself." The idea of a rigp deviating from itself,
Just a metaphor,
48
Preset8Extended80Dzeskozo Committee
because the rirn can never get away from itself. However, when from the base -
You will not be able to find out what you are doing, or what you are doing.
The game of rirna, the darkening of the cycle of being begins. Inability to know the original pure essence of the basis of being
This is ignorance, which
It is derived from original knowledge (rirn). This process occurs as follows:
At first the basis of being manifests itself as five pure lights, but beings of
They see this light as a specific object. For this reason -
The sight itself becomes dark.
In other words, when the seal is broken, the full and
pure presence with the foundation of being, there is a creative impulse
Rirn and at the same time generates the whole universe, which is nothing but
A manifestation of our own rirn. This manifestation can occur
There are eight different ways in which all worlds are created.
The hells of the dimensions of Buddhas and the cycle of life. As the title of one
Of the principal Tantras of Dzogchen, the complete and pure state of presence is the "Creative Well of the Universe" *.
In this system it is believed that if the foundation of existence is initially pure,
Every living thing is enlightened, and therefore, nothing is truly
Restricted. All beings are by nature endowed with the same wisdom and
other qualities than Buddhas, because in a state of pure and complete
The presence is complete and complete. And freedom, and the darkness of the
They are like a game, the excitement of a rirn, and the basis of being forms the support of that and
other state, not belonging to any of them. However,
His own enlightened nature must be discovered.
“Done again.” Following Longchenpa, Kongtrul explains that in the system
Dzogchen is a method of awakening, which he calls “liberation as self-determination.”
This is the original Buddha Samantabhadra. The Awakening -
It is as follows: when there are operatives
thoughts which are nothing but the movement of pure and complete rigp,
They do not treat people as if they were something specific, but, on the contrary, ponies say that they are -
His own inner clarity, his own questioning.
Tried outside. When this insight arises, the movements of thought themselves
They stop themselves, so that the need for meditation of the NAS of other
artificial methods of their transformation by the NAS of termination. This is the moment you will find -
Full realization and manifestation of wisdom and other qualities of Buddha.
* Tib. Kunzhed Ib1llno (kun byed rgyal ro): "L!apb 8sekative".
49
Myriads of Worlds
The expression “liberation as self-perfection” does not imply
The past liberation of a Buddha, such as Buddha.
Shakyamuni, and how countless beings are liberated here and now
The hour will be released from him, simply realizing his original number.
That one. And the basis, and the path, and the final fruit of this system have a single, indissoluble nature -
full, pure rind. Thus, from
The initial freedom that we seek to gain by practicing the spiritual path is what we already possess. The first freedom -
This is the way,
which leads to the achievement of the whole.
Thus, the various systems of Buddhist cosmology directly
It is the way in which the living beings are drawn into the cycle of being.
and also with various spiritual paths that provide an opportunity
Get rid of him. In the Hinayana system, in order to achieve
which personal liberation, one must overcome the cycle of being and worlds,
which he captures. Mahayana followers also want to
The cycle of existence, but not in order to remain forever
in a state of inactive rest: they acquire an "active perfect
The Buddha's peace, to work incessantly for the good of others. However, the path
Tantra, symbolized by Kalachakra cosmology, takes another step
They say that life and its consequences are beyond
The life of the world is not to be rejected, but to be transformed.
to squeeze. Tantra teaches that to go beyond samsara and thereby gain
perfect peace can be in this very world, in this very body, if
to understand that in absolute reality life and going beyond it is not possible
It's busy.
The Kongtrul says that if you want to find the way and the fruit of Deogchen, you need to -
We are going to take the view of this system on the cycle of existence. According to
Deogchen's view, all of itself arises from the originally pure being -
Being, everything always remains initially pure and, having comprehended this truth thanks to one’s own at native awakening (ranzch~unz uetue: rang yuink ue shes), a person instantly discovers his original enlightened self.
Nature that has always been with him.
The book "Miriads of the Worlds" contains invaluable material for the study of
Thinking, thinking, and purifying your mind. She's laying the groundwork.
the basis for understanding Buddhist philosophy and practice, and
seeds of wisdom that will certainly give rise and bloom in the minds
those who have entered the spiritual path, and other attentive readers.
50
From I<OPEHHOrO TEI<CTA
"COMMON KNOWLEDGE"
STROPS FROM INDIGENOUS TEXT
"COMMON KNOWLEDGE"
In Sanskrit: Yana-sarva-mukhebbyab samucchaya-pravacanarh
ratna-kosa-tri-sik~a-sudesika-sastrarh sarvajiiyeya-srhagaQa-pama
"Comprehensive knowledge: the treasury of the Apazo1&eHHblx teachings, co-author of
All the chariots, all the tracts that rule,
“There are three types of training.”
Namab srimarh -sad-guru-padaya
Ill-considered greetingsO1About the unsurpassed
sageal
You are pure and pure,
Like a gold peg. Your beautiful appearance reflects your countless
They are like mountains and continents.
Like salt and the moon, your radiant wisdom illuminates all things.
He has the heart of a great hero, the eternal defender of living things.
You have embraced the universe1of their incomparable behavior. Father
Tbl is their son. O lion of speech, grant me
Perfect mind.
You are growing a seed.
nature of all beings,
by teaching,
which leads to maturity and liberation. You encourage others,
Cleanse the contamination brought using two ways, and give - eat the fruit -
Four of them are blessed with great joy. You,
my guru, and teachers of the line of transmission respectfully greeting1About.
52
KopeHHOZO text "Comprehensive knowledge"
Though I am scanty in mind to properly expound knowledge,
I will write a short, clear, and understandable essay, so that those who lack
interest or knowledge to understand TeKcTbI, did not miss a good ride -
You can get to this treasure island.
* * * This book is a ten-part book
catching according to the number of perfections: worlds that appear in the light kalpa; Buddha, teacher; teaching -
as teKcTbI, and reliving, so -
practices; its continuation and dissemination in the country
Jambu; observance of moral behavior; study; reflection -
; meditation; progress along the paths through consistent
practice of the above; obtaining the final fruit.
* * * There are general and special causes and conditions giving rise to [the]
the worlds).
As long as there are infinite space and living
Creatures, Compassion Victorious and Actions of Living Beings
without end. Guided and enlightened guides
They are due to incomprehensible interdependence. When the ducks
And those who are in need of guidance.
They act, [there is compassion] mentors and manifest themselves
The worlds and the worlds; the wonderful means of teaching others
They show up without any restrictions.
The Dharmadhatu never becomes anything else; however
Grace, vows, and the laws of nature cause the birth of the eye.
of the worlds.
The Unsurpassed World is free from the introduced pollution and
It is beyond the experiences of the three worlds - primordial wisdom. In this self-manifested, self-created world
It is inseparable
The richly adorned Vairochana, the Great Glacial Oz
In every age there are billion worlds.
53
Myriads of Worlds
Their location, shape, size, durability and structure -
It's incomprehensible.
Inside the central infinitesimal particle lying on it
palms, rests the world system of the Ocean, which is also enclosed
There are many world systems, and at their center lies a world full of eels.
Further, [between wind] and Unsurpassed is located billion
of the world's great multi-billion dollar systems,
the system). If you multiply everything by billion, [get] worlds:
Infinite Links, Infinite Continuities, Infinite
Oceans and full of eels. Each of them is in the ocean and
[surrounded] by the outside rim. This is the sphere of influence of one supreme
nirmanakai.
In the sea of fresh water, on the
the Four Precious Lotuses
Twenty-five world systems The third one is called Pre.
Patience.
This billion-dollar world system is completely surrounded by worlds:
Covered, Exalted, Unstained, Variously Originated, etc., -
The number of particles is equal to the number of particles of this triad.
This world. Rounded, bordered by a pair of
the Vajra and rests on a multi-colored base of wind and
The Lotus Network.
Vairochana, the teacher of this [world system], is manifested in all
Unsurpassed worlds of pure regions.
This four-continental [world system], called the Razru-
Shima, surrounded by ten other four-continents
We are systems].
It is clear that these [world systems] are being formed and destroyed.
together. This is the realm of the Lord of the Ten Commandments.
Pingback to Awakening.
54
Stanzas of the text "Comprehensive knowledge"
* * * There are four [calps] in our world system: becoming, pre-
Destruction, destruction and emptiness.
Of two <aspects> -
creatures and their surroundings,
[First]
It describes the outside world.
At the end of the previous period, the kalpa
The voids, out of ten directions, the winds rose, creating education
in the form of a cross; rain fell from the clouds, and in the midst of the boundless waters a thousand lotuses were seen,
Thus was proclaimed the Good Kalpa.
Out of the wind-blown water was born a golden disk, which fell
And the rain came from a great ocean. Out of the Wind [Ocean]
The elements were born: higher, middle and lower. Ern
Mount Meru, seven mountain ranges, four continents and an outer rim.
Mountains and continents go deep into the ocean for eighty thousand [yojan] *. Mount Meru rises above the ocean for eighty thousand [Yojan].
The four slopes of Mount Meru are made of crystal, blue beryl,
Ruby and gold. The sky reflects these colors.
or the surface of the sea and up to half of its height are located four
ledge.
There are seven mountain ranges around: Yarmo and others. Spaces
And the seas are filled with bliss.
My qualities.
Among the four continents and eight islands there are semicircular,
trapezoidal, round and square.
There are also many small islands that have not been described.
The outer rim consists of a mountain ridge made of iron;
The space up to this ridge is filled with salty ocean.
* SM. chapter 2, PRIM. 7.
55
Myriadl
North of the High Country, beyond the nine black mountains,
The mountains are snowy, and to the north of them
And the mountains are fragrant.
Between these mountains lies Cool Lake, and on its four sides
In four directions, four streams run to the ocean. Lake shore
The Jambu tree is decorated, and therefore this continent is called a country.
A tree-lined jambu.
The names of the Iaric Body and others indicate the difference -
Characteristics of the islands.
The island of Tail-Weer is inhabited by bloodthirsty demons, and others -
people.
Hell and the world of hungry spirits are located underground. In the great
the ocean swims abdominals
inhabitants of the deep. The demigods [lives] In
Mount Meru, below sea level.
The four groups of Great Uari are mainly
Mount Meru. In addition, creatures can live in different neo-
Additional written dwellings.
And the heavens are in the midst of three mountains.
the Victorious Abode, a city called the Wonderful, the cads' fields for
entertainment, all-gathering tree, excellent stone slab,
Hall of Assembly of the Superior Law, as well as the monastery.
Above, on riches like clouds in the sky, rest
<heavenly abodes>: Free from Health, Joyful, Enjoying
created and by others.
There are sixteen heavens of the world of forms, beginning with the Group of Pure;
Over all of them,
Small Unsurpassed. On this, according to
"Five treatises on the steps," are the lords-bodhisattvas.
[Heaven] is doubling in size and becoming more and more great -
The real thing.
The billionth world system is seen by the sravaks and pratjek.
Buddhas claim that it is composed of indivisible particles of matter.
56
Verses from the root text "Comprehensive knowledge"
The nature of each creature is not darkened and not predetermined by anything.
Four levels of meditative immersion of the world without forms and others
And the worlds are spread out,
From the highest to the lowest, to hell.
In addition, four levels of meditative immersion in a world without
The only difference is that they have no vision.
We are not locations.
The world of forms: on the fourth level of Dhyana * [there are] five pure bodies and three heavens of ordinary beings. The three heavens are in
each of the three lower levels of Dhyana.
The world of desire encompasses thirty-six species of beings: six
And the four gods, and the eight gods, and the four tribes,
the moats, the animals and the hungry spirits, [beings in] the eight hot hells
and eight cold hells.
The two-fold difference of beings -
ten happy and ten
The Unhappy -
It can also be divided into two eights.
Among the happy creatures -
the world of forms and others,
Than
lower level, the less good and life expectancy. Among
The lower the level, the greater the suffering.
Four [levels] of meditative immersion, four levels of dhya
The world of desire consists of nine levels. As for the variety,
Creatures are six. In terms of ways and directions,
There are five kinds of beings: humans, gods, and three.
of unhappy creatures.
All of these creatures can be subdivided into four
methods of ro~, or on a clean, unclean and uncertain
categories.
During life, most creatures, with the exception of the abdomen -
The consequences, which are predetermined.
* Meditative concentration.
PRUAf. trans.
57
Myriad 's
in our world the life expectancy, wealth and growth of people
They are different. Life expectancy decreases with incalculable
lima up to ten <years>, and then increases to eighty
thousands, etc. During the decline, rise and axeMNadTsati
There are different cycles of fluctuation. Three Continents
These are the places where [the consequences] are experienced; the land of Jambu, the most noteworthy,
This is a place of action.
In this world, beings have descended from heaven with Clear Light. Ability
And eat and drink, and eat and drink.
They went into decline because of greed. The sun and the moon gave light,
And there appeared a king venerated by many. Then came the blunders.
Four ages and four estates.
Uari-Chakravartin, [possessors of wheels of] gold, silver,
And the iron and the copper will only come out of this world.
…lifespan of at least eighty thousand years. Some
They say they rule the world’s billion-dollar system.
There are many differences in food, hunger and thirst, the color of clothing.
different nights and days, etc. The lower worlds are not
They see higher beings.
In the period of destruction, unhappy worlds, starting with the worlds of hell,
They're devastated. The gods and humans reach the state of dhyana and give birth to
in the world of forms. As the worlds are emptied,
And the lower worlds are moving higher.
The heaven of the first level of Dhyana and all that is below are destroyed
Fire. There is only one space, nothing at all. Again, there is a formation, then - and finally -
destruction by fire.
emptiness that does not contain
Preb
After seven such [sequential] cycles, the flood at the end
The eighth level is destroyed by the second level of dhyana and everything that is lower.
Seven destructions by fire, alternating with one destruction by fire.
Doi, occur seven times, ending with seven more destructions
58
SROF"l from KopeHHOZO text "Comprehensive knowledge"
Fire. In conclusion, a strong wind destroys the third level of dhya.
You and everything below.
These three levels of contemplation [are destroyed] because
Is there imperfection in oneself, but the fourth, free from imperfections,
It is not destroyed by elements.
There are sixty-four great cycles of destruction.
Each of the kalpas: formation, stay, destruction and emptiness
You -
Two hundred and twenty kalpas, and all four kalpas
One space calpa.
Allegations that one kalpa seven times raging fire, once -
The Flood and Once
wind, destroying the third level of dhyana and what
Below are the different views of different systems.
Pure worlds, the Throne of Enlightenment, etc., are not destroyed.
There is no cause for the suffering.
* * *
In the "iara tantra of the original Buddha" refuted erroneous
systems, and external, internal and other [levels] are combined.
In the middle of the space are <polu> round supports from the wind,
Fire, water, and earth, in size [proportional to distance]
soles and belt. Mount Meru, its neck, face and crowning bulge
[proportional to the distance between] the belt and the top.
Middle green, east blue, north white, south red, and west
Yellow. Each piece is made of jewelry.
From the [edge] of the wide upper plane hang five indestructible
concentric fences; outside they are longer.
At the base is a protrusion that forms an indestructible outer
the border.
Between the six continents: Moon, White, Superior,
Grass Kush, Centaur and Crane -
There are six oceans: honey,
59
Myriad! of the worlds
Oil, Prostokvasha, Milk, Water and Beer Surrounded by Mountains
Blue Light, Winding Mandarus, Night, Shining Jewels,
Vessel and Cool.
These are countries of experience. Seventh continent, big country
Jambu, called the land of karma, is located between the mountain ridges.
Tom Cool and the edge of the salt ocean. The Seventh Mountain Range
He calls the Indestructible Outer Border, surrounded by fire and wind,
originating from the respective <POLU>Spheres. It is outside of this
emptiness, devoid of all prienaks.
The two countries of karma: the great continents of wind, fire, BODbI and
And they are in the middle of the four.
The land is nil. They have a semicircular, triangular, round and square shape, and on the sides they have -
Small continents. This is all broken--
laid like lotus petals.
In the south of the small country of Jambu is the country of the Most High.
To the north are successively located: Tibet, Hotan, China,
Shambhala and the Great Snows.
There are thirty-one species living in these [countries]:
OdinnadTsati - four
[peace without FORM]
<world> wishes, sixteen -
<world> FORM and
The celestial sphere fills the space between Mount Meru and Og.
The non-mountain. This is the wind within which they first formed.
Twelve houses and twenty-eight constellations.
[Houses] are clockwise. Above them rise the tears.
And the sun and the moon, and the moon, and the moon, and the moon.
arrows; Rahu [moves] clockwise.
Measure of the length of a sunny day -
six dianiums and necks.
a hundred small measures of water hours constituting one large measure
water hours. The days of the moon, the sun and the house are determined by movement.
The moon, the sun and the constellations.
[These three varieties] days are equal to one fifth of the second phase.
One turn of the sun around the continents and one thirty
60
Stanzas from the root text . All-encompassing knowledge"
That is the time of the day when the sun will pass.
through the house. Each one is longer than the previous one. Four times
months of the year, based on the lunar months and years of houses, natural
They replace each other on earth.
The measurement of time affects the quality of life.
The above explanation is supplemented by the four epochs: the teachings,
chakras, world systems, and entering the void.
The victorious did not base his teachings on faith in righteousness.
one system, [but taught] according to the requests and capable of
The ones he led.
There are countless units of space and
Time: The eight smallest particles are equal to one thin particle.
Similarly [referring to] the tip of the hair, a grain of kece, louse, barley -
grain and finger width. Twenty-four [finger equals]
four cubits equal the length of a bow; two thousand cubits equal
They are the limit of hearing, and even such measures are equal to Yojana.
The Abhidharma system establishes units of form and time and
parts of words.
The seven smallest particles [are] equal to one fine particle; so
the same particles are related: iron, water, rabbit, sheep, bull and solar
ray; egg louse, louse, barley grain and finger width. Twenty of them are the size of a toe.
One degree of hearing, or measure of solitude; and eight
Yojane. Using these units, describe and
and five hundred [men].
Measure the billionth [world system].
One sixty-fourth part of a snap of the fingers -
Lowest
unit of time. One hundred and twenty [of such units] are equal to a moment.
Sixty minutes [equals] one moment. And [the] period of time. THIRD periods - THIRD sunny days -
and twelve months,
the sunny day;
year.
Using these units, calculate the measurable and unmeasurable.
61
Myriads of Worlds
Separate letters -
these are parts of words. [Groups of words] form
Proposals. If they do not understand, they do not understand.
Deceptive.
What causes create peace?
* * *
The wrong views of the non-Buddhists claim that [the world] was
created by ~shvara or rishis or that it arose out of itself or itself
Myself.
In the sutras it is said that worlds and beings are created by various actions under the influence of subtle and generative consequences [clash] *.
The factor that provides the consequences of actions is called the acquisition of
by the shadow or the inevitable, by the stream of consciousness, by the consciousness-base, by the
One hundred personality, clear light, etc.
schools of Vaibhashiks and Sautrantiks claim that I surround
The world is created from the wind at the top of the [being], which remained with
of destruction, or of the five kinds of seeds brought from other
Worlds. The flow of [phenomena] is not dissipated: it is connected by [the consequence of] consistent actions. Duration of form and time -
This is Il-
And the people who are in the minds of those who are not far off.
They say that the sublime see the impermanence of particles and moments.
Most people think they are created with a mind.
He is the one who moves, and the one who moves, and the one who moves, and the one who moves.
as objects of action. [The wind movement serves] as a means of
Creations.
Dependent phenomena are generated by six causes and four
These five [reasons] have five consequences. So great -
This is explained by Abhidharma Hinayana.
The cause [of the separate phenomenon] is that which is different -
It depends on the dependent phenomenon. Congenital causes -
This is [envious]
* Sanscr. klesa, tib. poop mongs. The darkness of the mind.
Under", trans.
62
stanzas from the root.no.O20 text "Comprehensive knowledge of.an.ie"
They serve one another and cause and effect. The reasons for the same outcome -
These are the previous events,
consequences that create similar phenomena. The related causes are aspects. All-causes - Developmental reasons -
These are the mind and mental events combined by five groups.
This is bad quality and contaminated blah.
These are contaminated phenomena.
qualities.
The consequences follow from their causes and
They are in a state of consciousness, and they are not in a state of darkness.
Neutral. Consequences consistent with causes are similar in appearance to [causes] of the same outcome and omnipresent. The effect-of-its-own is the cessation of * achieved by discerning boda wisdom. The consequences are those that are produced for reasons. their own investigations -
[extremely] dependent phenomena,
arising from non-obstructing phenomena.
They say that [all]
These are dependent phenomena, yes.
as well as achieving liberation, and that two independent phenomena
Free from cause and effect.
The consequences of the latter [cause] arise [from];
And the third and fifth, and the third.
From the first; investigations consistent with the cause, -
The second and even
Vert.
Except for the cause, the other five
It's the reason-condition. Mind and mental events, I give birth -
The consequences that arise immediately,
This is direct -
and [conditions]. phenomena which may be the objects of the six co-knowledges,
These are objective conditions. Phenomena that do not hinder
These are initial conditions.
(a) the occurrence, operation of [the conditions], etc., may be ascertained from
tractate [Vasubandhu].
* Sanscr. nirodha. -
Prom.. perev.
63
Myriads of Worlds
The causes that give rise to [the consequence]; aids
And the same, the same, the same, the same.
or increase, or increase, each other's motives,
four common factors; darkened omnipresent causes; developing causes of the body -
They can all be taken away.
to the causative causes, which in the "Full Review of Abhidhar - we" * are divided into TWO categories.
Conditions-Causes -
These are the five reasons and consciousness-based. Obek
The condition -
It is a perceived object. The initial condition -
It's a support. The immediate condition is explained in the third way.
When there are four conditions present, consciousness generates consciousness;
When two or three are present, consciousness produces a rough object.
The consequences of freedom -
It's a stop for no reason. Own
The results are related to external phenomena. Developed traces -
It is related to the flow of consciousness of beings. Generated
The consequences [of] the causes; the consequences, I agree
They are the same cause, they are the same cause.
Although in the absolute sense of the cycle of biggia and action is not
On the other hand, due to the causes and conditions
There is an interdependent emergence. It keeps turning.
A wheel of two links.
Attachment to "I" -
The root of the Biggia cycle. Clashes on
They create action and suffering. This leads to a [closed circle]
suffering], which manifests itself as [dreaming during] sleep.
The beginningless nature of the mind
He is clear and does not know.
They are not created, but they are not created.
It is the mind that gives rise to the dual appearances [and] consciousness. Because of the acceptance
and refusal creates a feeling, and because of the habit of perceiving everything in the form of objects -
distinction. [Distinction entails] sanskaras, then
* Sanscr. Abhudharmasamuchaya. - Pr. trans.
64
Verses from the Korean text "Comprehensive Zllallue"
There are mental factors; and habit of holding creates form.
Because of attachment and clinging, the wheel of being rotates.
As a result, three karmic traces imprinted in the consciousness-base,
They produce three illusory appearances: the object, the subject, and the body.
[From objective karmic traces develop] surrounding
peace; five objects, including form; eight consciousnesses and good
and bad actions. [Attachment to] forms of six [species]
creatures, as well as to the object, agent and action creates the object
and the subject, which in turn produce the cliches. [Clashes]
They create an endless cycle of existence.
When the flow of interdependent origination is reversed
or its causes and conditions are collapsing from the very seRdTsevina, the
And the stars are shining, and the highest light is reaching out.
day.
The top of all chariots
* * * is an unsurpassed Ati-Yoga system.
Six [statements] concerning the true state of the original
The basics are wrong.
The correct [view is that the basis is] -
This is a craze -
Cleanliness, common source of both delusions and freedom.
There are two or three of them.
Grow up.
Self-perfection of the base manifests itself as eight gates.
< When > six kinds of cognition arise, three causes and more
Current conditions [create confusion]: <if> no understanding of nature
And the five things that make up the base are
based on <presentation> about subject and object. As a result
The two-fold interdependent emergence of
c) is rotating.
65
Mupuaabl Worlds
The object, body and mind arise from the three bases of error. Psyche
The physical, the radiant, and the material bodies become three worlds.
Birth from the womb: from the [capacities] of the elements to penetrate,
And the wind, and the wind, and the wind.
and other living entities, and develop relative and
Absolute elements.
On the basis of the first develop scandhi and so on. The last
There are four kinds of lights that are visible.
Nope.
The twenty-five elements produce the radiance and energy of the primordial
Wisdom.
Buddha nature fills all living beings. The way she herself
It is defined and divided into six categories.
Five things in each.
Rima is in the middle of the heart and rests on three palaces.
The higher life entities are in the four gates of clear light. Two eyes - strongly relying on] objects and the use of key means, delusion
This is the gate of outward clarity.
ceases, and you effortlessly reach the primordial place of freedom.
ENTRY
Namal;t srimam -guru-maiijusri-nathaya
P'PI'J'e.LBNO welcome the illustrious guru BMDbIKY Manjushri I!
A proud teacher, your majestic and intimate image -
It is a treasure trove of infinite good for yourself and others.
speech], drum of holy Dharma 2, sounds throughout space; [your] mind -
It fills everything. Source
bliss and emptiness -
the oceans of unfathomable qualities of enlightenment, your flow is awakened -
The actions are self-inflicted without effort. O Lord of the Hundred
3 , stay forever on my top, touching the lotus foot -
We're my head.
O Victorious 4, who attained triple greatness 5, your voice cried out
The light of the day shines forth, and the darkness of the three worlds shines forth.
The hope. Lord of the Teachings, King of Dharma, no one in the universe can compare to you. O Compassionate Sarvarthasiddha * , with great
I consider you a thought, a word and a deed.
The famous Buddha, born of the lotus, the owner of the miracle worker
All the powers of the enlightened, O embodiment of wisdom, while the being
Your life is a good one, and your life is a good one. About Padmakara 6 with his wife - the speech, -
Even if I find an awakening, abide in it forever.
The great joy, Vajr
A beautiful lotus in my heart.
* Actor of All Acts.
67
Myriadl Worlds
[O Manjushrel] One sound of your name throws down banners
Countless hordes of demons; your sword of wisdom with one stroke
Breaks all the nets of error. With ease giving clarity to the two concepts 7, T! Open the precious gate to the final good. I bow before you, O Manjushri, and your wife,
Send me the gift of perfect intelligence.
With heartfelt devotion, free from all pretense,
One hundred times bowed down to all without exception to the great preachers,
which appeared in the past, appear now and appear in the future,
explaining the teachings of BUDDbl in India and Tibet, and those who keep their
lines of instruction.
Although my mind, narrow as a needle's eye, cannot measure
I'm going to explain this text,
In which the Qur’an has been revealed to those who are not.
I have this good fortune with me, they could easily understand them.
No one is able to appreciate the boundless limits of infinite space.
Travelling and phenomena; however, if you discover several essential moments 8, you can understand the nature of all phenomena. Yes, <
Having given > one drop from the vessel of the omniscient mind, mu DRblY will know the subtle
The taste of a vast ocean of knowledge.
All things are revealed in Scripture and in the Scriptures.
A mentor; but, since people with average abilities -
we may have difficulty understanding, I will illuminate SMblSL of this essay,
I made a comment on his words.
Dubbl to gain liberation and omniscience, first it is necessary to overcome the ocean of learning. Then, with the help of wisdom learned
through reflection and meditation, you will gradually and effortlessly gain
Unsurpassed awakening. This is the path that COTORblY has clearly pointed out to the poor and their descendants 9 •
To the bbl, at least, to any person whose mind is the same
limited, as well as mine, could easily get off this path, I
I will explain this treatise in three parts: an introduction useful for
beginning to improve the position of the person; the main part that gives a distant
And good is the neck, leading it to deliverance; and the conclusion that completes is good.
Achieving two goals 10 •
68
INTRODUCTION
The introduction consists of three parts: (1) acquaintance with the title [root text] to describe the work as a whole and explain its name - ie; (11) an expression of reverence to eliminate the preludes to the composition of the commentary and present [the author] as a follower of the original teachers; and (111) the purpose of writing this work and the expression
The author's determination to complete it.
1. Title of the indigenous text
In this section there are three parts: 1) acquaintance with the full title, so far - calling the correspondence between the two languages [Sanskrit and Tibetan]; 2 explanation of its meaning; and 3 elimination of doubts as to the meaning of the title.
Definitely the title.
1. 1. Title
In Sanskrit: Yana-sarva-mukhebbyab samucchaya-pravacanarh ratna
kosa-tri-sik~a-sudesika-sastrarh sarvajiieya-srharaI.1a-pama
Yana Sarva Mukhebhya Samuchai Right Chanam Ratnakosh Trishiksha
Shastram Sarvajnei Spharaiah Iama
In a country called White Space (India), because
in this vast country wear mostly white clothes, or
The land of the exalted, because in it appeared the sublime
Buddha, there are four major language groups: Sanskrit (lit. "So"
top"), prakrit (<< usual"), apabhransha (<<distorted") and
69
Myriad!>!
Pischachi (<<demonic") 1. The title is given to the main one, sans
A hidden, sacred language.
In Tibetan: Theg pa'i sgo thams cad las kuo tu btus ra gsuog rab rio ro che'i mdzod bslab ra gsum legs par stoo pa'i bstao bcos shes kua kuo khyab zhes gua gha
Tezpeu zo tamche le kungu dumb sunzrab rinpocheu two labpa sum lez pairs tonpeu tencho shecha kung kyab shechava
Comprehensive knowledge: the treasurer of the Aragocene disciples, co-author
All the chariots, all the chariots; a treatise which is right
Overhauls Trn VNAa training.
"teachings"; ramnakosh (Rinpoche deo) -
Jana (tegpa) means "the chariot"; sarva mukhebhya (go tamched-le) - "of all approaches"; samuchaya (kuntu-tupa) - us (sungrab) - the highest jeweler"; mrushuksha (labpa sum) - cheniya" 2; udshika (lepar tonpa) - ram (tenap) - nar (tenap)
"Tractate"; sarvajney (shea kung us there) -
"called" 3.
"properly conveys"; shasm
"Collected"; right-hander
Three kinds of shoes.
Tsokoro
"Comprehensive"
"all
1.2. Meaning of Title
In this section, three parts: 1) Explaining the literal meaning of the verb; 2) a) five necessary statements; and 3) Definition of the comment "Boundless ocean of knowledge".
1. 2.1. The literal meaning of zazlavya
With regard to the structure of "Comprehensive Knowledge", it is a collection of
of all the tracts representing the individual systems of
the chariots of gods and men, and the system of three or nine wheels,
The Buddha 4. The word "approach" means these chariots.
According to Siri, "Comprehensive knowledge" -
This is a comprehensive collection.
the most important explanations from the Tathagata's own teachings and
The comedians to them. Hence, the essay is called "STRAKOVIQl"
because it contains these precious teachings, or because
This [treasure] is inviolable [from them].
70
B6edehue
This treatise clearly, in detail and correctly conveys the three kinds of training: higher morality, meditation and wisdom. Through it one can overcome the enemy—the afflictions—and avoid [rebirth] in unfortunate realms. It differs from the six [types] of defective treatises and possesses the qualities of the three [types] of proper treatises.6
The final words, “the treatise ... correctly conveys the three kinds of training”, mainly indicate the subject [of this work].
How space enables the observer to distinguish
Both the objects and the content of this treatise enable the mind to distinguish objects of knowledge. And the content is knowledge. Or, as in space,
That's all -
this
environment through which the universe and beings evolve, and this
[the composition] gives an opportunity to develop three types of wisdom 7.
This [part of the title] concerns mainly [words], which
transmit the content.
1.2.2. The five necessary conclusions
The scholars of Vikramashila Monastery 8 wrote treatises, citing five
Types of required information:
1) who is the author [of the treatise], 2 on which source texts he relies, 3) as he is subdivided, 4) for the benefit of whom he is written, 5) what is the essence of this work as a whole.
This information can also be provided for this work. The first,
the author's identity, indicated at the end of the work; his different names are
Danes in the colophon. And the second one says, “The
"The approach of all chariots." The third is the word “treasure.”
“A treasured teaching.”
As for the fourth, there are two [possible] motivations for
This is a good book for others and a good book.
I have written 8TOT work without anyone's request. But I was moved by the good -
The desire to be good to others, and the desire to hone one’s own understanding of all knowledge.
71
Myriad 's
"Comprehensive knowledge." Fifth, the content, expressed in
You are the "Treatise that correctly conveys the three types of learning."
1.2.3. Comments Off on The Ocean of Knowledge
Such a treatise can be defined as [one] of two types of commekgarii.
Buddha's words: general or special. Because this work covers everything.
The field of knowledge, it should be considered a general commekgary.
1.3. Removing Doubts Relatively Bury
The question may arise: is it logical to give a Sanskrit title?
Tibetan treatise, as it is not a Sanskrit translation. However, in
There's no mistake about that. It is logical and meaningful, because
This work is based on the teachings of the Buddha and Commecgaria.
from India. It is like calling an Indian a man who
He is of Indian origin, although he was born in Tibet.
By giving this title, I imitated the works of the Tibetan scholar Tumi *, the works of the omniscient Longchenpa and others. I was like a firefly, trying to imitate the sun.
There is nothing wrong with following in the footsteps of [these teachers] because
My intentions are pure.
P. A plea of respect
in this section four parts: 1) An expression of respect for a distinguished teacher, written in Sanskrit; 2) The Lord of the Wise (Buddha Shakyamuni) with three types of teaching; 3) Praise and prayer for the fulfillment of my desires based on paramkgs 9 , and to the Lion of Speech (Manjushri 4) devotional worship of the teacher and the line of succession with support on the steps of the path of the Secret Makrpa 10 •
11.1. Honoring the Honorable Student
Nama\:t srimarh -sad-guru-padaya
N am.a shrim.an garden zypy falling
* TONMI Sambhota. -
Prom. trans.
72
Introduction
This respectful greeting, which is translated into Tibetan as palden lama tampeu shabla chaZJ~al lo (dpalldan tha dam pa'i zhabs la phyag 'tshallo), means: "I bow down to the feet of a worthy 11 true teacher."
[In considering words of reverence] there are two parts:
1) subject and 2 explanation of meaning.
11. 1.1. Subject
Circumstances appropriate for the expression of reverence, -
This is when there is
to try to understand conflicting opinions,
answer the question, etc. These words of honor are:
written for a specific purpose.
Explaining the purpose of this respectful greeting,
It is said, “I am leaning towards the feet.” To whom is this addressed?
A respectful greeting? To the proud true teacher,
The fullness of all refuges. Who pays homage?
The author of the treatise, filled with great devotion -
You are in thought, word and deed. What is the purpose of expressing respect? Those who
He will give thanks to such a great man, they will engender faith in him.
In addition, discerning readers will first develop confidence in themselves.
And to the man who has done this,
He is the true teacher. Consequently, readers
The book written by this person is worth studying.
They will turn to him. This expression of respect has additional
objectives: to accumulate merit and wisdom, and to eliminate all that
It may hinder the completion of the essay. In what place are you located?
Is there respect? It is expressed at the beginning of the work. How
How is respect expressed? With great devotion in thought,
word and deed.
11. 1.2. The meaning of words of honor
Sri means "glory", which also means non-dual.
And wisdom, and a teacher to rely on. Relying on
On [the experience of unity] emptiness and visibility, the teacher passed
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Miradl1l Worlds
The way, using skillful means and wisdom. In the end, he "owns" (-mant) the fruit [of the path] - leads the students to the same achievement. Teacher [in Sanskrit] - zypy, which means "loaded with (the virtues)>>, And ummara, [that]
the Unity of Original Wisdom and Kai
and
means] "highest".
The Sanskrit word sam has many meanings, but in this case
Tea means “genuine.” Because this is where the soul comes in.
He is the teacher of teachers. From
"Uarya tantra" 12:
A worthy teacher is Buddha.
He is the one in whose mind and speech there is a face.
[In this quote] refers to the Buddha Kalachakra. His Four Faces
The four successive initiations, the fourth of
Whom -
[This is the dedication] of the native wisdom together.
The one who embodies this wisdom is called a worthy teacher.
He spoke to her and spoke to his disciples.
The above words of respect are addressed to my own
And to the teacher who gave me his kindness.
and linden). The words "to the feet" indicate that I am squabbling [before him] and
I show my heartfelt devotion.
11. 2. Tribute to the Lord of the Wise, Buddha Shakyimuni
I respectfully welcome the unsurpassed achievement of all goals.
sage. [Incarnation] the perfect dignity and dignity, you are not
It is like gold backing. Your beautiful oblnk reflects a twon
The mountains are like a sight, like a sight.
tnnent. Like the sun and the moon, your shining and wisdom illuminates
all things.
Completely cleansed of all defects of the worldly and lower chariots, you
You are the personification of the morality of three vows 13 and
Lemo stands as a bulwark of all virtues, as the golden pillar of the universe.
Overcoming all existing states of mind, starting from the top
Being and below, you personify innumerable contemplations 14, including contemplation developing courage. Your beauty -
reflection of these
74
V8ede"ue
And the mountains are as clear as the four hills.
Nenets and their islands.
He has an unmistakable understanding of the common and special qualities.
You represent wisdom that sees two kinds of absence.
"I" 15. You are all about what they are and what they are about.
They are like the sun and the moon shining on the world.
Unrivalled among those who, like Kapila 16, are revered in the world…
Read by wise men, you are perfect peace without any residue 17 •
the ultimate embodiment of complete liberation,
Perfectly endowed with the four primordial wisdoms 18, you
You represent the vision of the original wisdom of complete liberation. Okay.
You will do your best for the benefit of those who are in it.
In times of strife, 19 will undergo a spiritual transformation. Remembering yours
Kindness, I respectfully greet you with sincere devotion.
This expression of respect clearly refers to three types of training.
The main qualities of the Buddha are also given.
Additional explanations for the five [aspects] of the full implementation
Clean and review the content of this treatise.
Three types of learning are the same for three chariots. Follower -
Three types of training in the above words of respect
This is the most common tradition, that is,
traditions of listeners 20. In making this comment,
The "sea of knowledge" would be appropriate to rely on
this tradition 21. [However, in my commeitary the ways are outlined] in
the sequence adopted in the Buddha's chariot [Mahayana]. 22
11.3. Praise and prayer for the fulfillment of desires,
Levu Rechi, Manjushri
Possessing the heart of a great hero, the eternal defender of the NZVblH su -
I'm going to do it with my jeslevelnNNblM. Father
You are your son, you are your son. O lion of speech, grant me
The perfect mind.
First you have produced bodhichitta, the superior seed. Out of the three ways 23 of its acquisition, you chose five shepherds, bodhichitta
[bodhisa1TV] with higher abilities. Thanks to this estrangement
75
Myriads
You, delaying your own enlightenment, protect with your compassion
creatures as long as they live. When you are on this path, strength
Your mind, great as the power of an incomparable hero, fills the universe
ocean of best behavior, such as ten paramitas 24, and no
Another Bodhisattva 25 cannot even compare to you in part. In the re
You are the father of all the winners.
that you were fully awakened from the very beginning. Nevertheless, now you
You are like a young son of the victorious, who is not tired and despondent.
works for the good of others until the cycle of existence is exhausted.
O Manjushri, the Lion of Speech, grant to me and to all who listen to the teachings
or teach him, perfect memory and mind, unpenetrated tied -
obstacles and obstacles 26 •
This praise briefly mentions the essence of the Mahayana paramita.
11.4. PoJCLoyal to his teacher and the lyia of succession
You raise the seven that lead them to maturity and liberation. You encourage others,
nature of all beings,
the Gift of Teaching
clean up the contamination brought by the NNBLE, use two ways, and yes -
You are the fruit -
CheTblre kai, selenNble great bliss. Tebi,
My Guru and the teachers of the transmission line respectfully welcome.
You see that the basis [for spiritual development] is awakening and the clear light of the nature of the mind -
It is natural
opportunity
Like a seed, in every living thing. Therefore, you give
bestowals that lead beings to spiritual maturity, and give
instruction that sets them free. This is how you grow up.
And eat of their deliverance.
You help others to find their way through [practices]
The two stages -
birth and completion. Consequently, they
clean up all their introduced contaminants, perceived, but whether -
They know their own way of life, and they know their own way.
We are the ones who carry and carry 27 •
You give others to find fruit in this life -
couple kai 28 ,
And blessed with great joy.
To you, vajra teacher, my indigenous guru and spiritual guide,
Showing kindness in these three ways, as well as teachers line
I salute the three vows with reverence, filled with heart.
of loyalty.
76
Vbede1tue
In this [Honorable Greeting] are all stages of the Wa-
Jrayans.
111. Author's determination to complete this work
In this section, two parts: 1) main statement and 2 additional statement of the four components [necessary for writing tracks]
Dad]: task, etc.
111.1. Main statement
Though I am a scoundrel by reason, to rule, to expound knowledge,
I have written a short, clear, and informative book, so that those who lack
interest or knowledge in order to understand the texts, did not miss the good
It is located on 8TOT Treasure Island.
I lack both nature and acquired wisdom.
He who studies, meditates, and meditates, and has not the least.
And he has the ability to do it properly.
unfathomable knowledge. I am not worthy to write this essay. However,
People who have been ruined by these times of decline resort to vicious behavior.
ways to earn a living using Three Jewels 29
They have no knowledge, and they have no desire.
And I saw a noble intention to benefit.
For those of you and others who are not happy enough.
of fate, nor of the power of reason to understand even small texts 30 .
Not to mention the Buddha's vast sutras.
Because of the fact that in the past we have developed in ourselves the good inclinations,
We came to this island of treasures, full of precious sutras and
Tantra. Not to miss a single part of this happy possible -
To understand, to experience and to comprehend, I decided to
Provide a short explanatory text covering a broad topic. He
It will be clear because the words and their meaning will be easy to understand. Total
In a few verses, I will comprehensively consider all areas of knowledge.
111. 2. Four components necessary for writing a treatise
Master Vasubandhu advised [his disciples] by creating a treatise,
to include five components. [As stated in his Principles of Lighting 31:]
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Myriads of Worlds
The following should be reflected: purpose, summary, explanation
Connections, and counter-arguments.
The first component should be the purpose of the treatise. Briefly Contained
It is important to understand how this goal is achieved, and
Explain the meaning of [what is mentioned in] a brief
content. Relationships that should not be contradicted by a follower
And the arguments and the arguments that are not contradicted.
Common sense is considered where appropriate.
As for the first, [the goal, Vasubandhu gives] a detailed analysis
objectives, relationships [etc.], where each of the four points is subdivided
Three parts. Here this scheme [of the twoParts] briefly presented
len in the form of fourx [main components] (topic, goal, supreme goal)
and communications).
First comes the theme. In this book, a comprehensive description is given.
The worlds where those who are to be guided by spiritual
The path of the Buddha and his teachings; the fields of
Combat] successive levels of practice teachings [Buddha]: moral -
study, meditation, and meditation; and the full fruit
The way is liberation.
The second is purpose. By studying and presenting these questions, a person is well
They absorb. Such knowledge gives wisdom that allows ponies to
The levels of the Buddha's teachings and their chariots. This understanding, in its
It is the development of the true wisdom that
From thinking and meditation.
The third is the ultimate goal. This is the man who
easily reaches the state of self-knowledge and omniscience.
The fourth is connections. The end goal is related to the goal, and the goal is
with theme. Each of them, in turn, is related to what is before it.
It's moving.
REVIEW OF THE "BASY"KNOWN OCEAN OF KNOWLEDGE
This treatise [ "The Unbounded Ocean of Knowledge" ] has [ten] sections
according to the number of perfections: Mirbl, appearing in the light
Kalpa; Buddha, teacher; teaching - accompanying practice; ero continuation and dissemination in the country - not Jambu; compliance with HpaBCTBeHHoro behavior; study; razMbI -
both texts and experiences,
shaving; me. quotation; PROAVITATION ON THE ROADS BY A FOLLOWER -
The practice of blushing; the attainment of the final fruit.
The main part of the treatise ["Boundless Ocean of Knowledge"] has [de]
The number of sections, the number of ten perfections.
KHuza /. The worlds that arise in the Good Calpa of enlightenment,
It is a necessary condition for the appearance of [Buddha’s] Jewels.
KHuza 1/. The coming of the Guru Buddha, the main Jewel,
who transforms the beings of these worlds.
KHuza 1/. The emergence of Dharma [Buddha] -
The cycles of his training,
Both texts and personal experiences.
KHuza /v. Continued spread and prosperity of the teachings in
our highest country, Jambo.
KHuza V. The principles of morality characteristic of these leaders
The ways of personal liberation; bodhichitta; and mantras of spiritual practice.
And they will keep it until they learn.
DBL is in the world.
KHuza V/. The elimination of misconceptions through study, pre-
Taking these principles of morality as the basis of practice.
KHuza VI/. A clear understanding of the teachings through reflection.
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