'od gsal snying po'i don
From Buddha-Nature
No edit summary |
No edit summary |
||
| Line 3: | Line 3: | ||
|TileDescription=A Kadam work on luminosity and buddha-nature. | |TileDescription=A Kadam work on luminosity and buddha-nature. | ||
|BuNayKarlDescription=This brief work (HML) ascertains one’s own mind as luminosity by way of (1) this luminosity’s abiding as buddhahood, (2) the purification of its adventitious stains of thought, and (3) the manner in which the tathāgata heart dawns as wisdom. It follows the ''Uttaratantra'' in presenting (1) luminous mind (the tathāgata heart) through its threefold meaning (the dharmakāya, suchness, and the disposition), its nine examples in relation to the three kāyas and the nine types of obscurations, and its ways of being present in ordinary beings, noble ones, and buddhas. (2) The purification of the adventitious stains of thought consists of (a) taking refuge in the dharmakāya (the result), (b) familiarizing with the naturally pure basic element (the cause), and (c) dwelling on the path (the condition). Unfortunately, the last two pages of this text, which cover most of points (2) and (3), are missing, but more information related to these two points can be gleaned from IM and RW. (p. 320) | |BuNayKarlDescription=This brief work (HML) ascertains one’s own mind as luminosity by way of (1) this luminosity’s abiding as buddhahood, (2) the purification of its adventitious stains of thought, and (3) the manner in which the tathāgata heart dawns as wisdom. It follows the ''Uttaratantra'' in presenting (1) luminous mind (the tathāgata heart) through its threefold meaning (the dharmakāya, suchness, and the disposition), its nine examples in relation to the three kāyas and the nine types of obscurations, and its ways of being present in ordinary beings, noble ones, and buddhas. (2) The purification of the adventitious stains of thought consists of (a) taking refuge in the dharmakāya (the result), (b) familiarizing with the naturally pure basic element (the cause), and (c) dwelling on the path (the condition). Unfortunately, the last two pages of this text, which cover most of points (2) and (3), are missing, but more information related to these two points can be gleaned from IM and RW. (p. 320) | ||
|FullTextEnglish= | |FullTextEnglish=Yes | ||
|FullTextFrench=No | |FullTextFrench=No | ||
|FullTextSanskrit=No | |FullTextSanskrit=No | ||
|FullTextSktRoman=No | |FullTextSktRoman=No | ||
|FullTextTibetan= | |FullTextTibetan=Yes | ||
|FullTextChinese=No | |FullTextChinese=No | ||
|FullTextPali=No | |FullTextPali=No | ||
|CoverFile=File:'od gsal snying po'i don cover.pdf | |CoverFile=File:'od gsal snying po'i don cover.pdf | ||
|PagesScholarship=When the Clouds Part | |PagesScholarship=When the Clouds Part | ||
|StopRedirectCreation=No | |||
|FullTextRead=No | |FullTextRead=No | ||
}} | }} | ||
Latest revision as of 12:11, 13 January 2021
འོད་གསལ་སྙིང་པོའི་དོན།
'od gsal snying po'i don
The Meaning of the Essence of Luminosity
SOURCE TEXT
One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, which represent an intersection between the works of Maitreya, particularly the Ratnagotravibhāga, and the practical instructions of Mahāmudrā.
Access this text online
Description from When the Clouds Part
This brief work (HML) ascertains one’s own mind as luminosity by way of (1) this luminosity’s abiding as buddhahood, (2) the purification of its adventitious stains of thought, and (3) the manner in which the tathāgata heart dawns as wisdom. It follows the Uttaratantra in presenting (1) luminous mind (the tathāgata heart) through its threefold meaning (the dharmakāya, suchness, and the disposition), its nine examples in relation to the three kāyas and the nine types of obscurations, and its ways of being present in ordinary beings, noble ones, and buddhas. (2) The purification of the adventitious stains of thought consists of (a) taking refuge in the dharmakāya (the result), (b) familiarizing with the naturally pure basic element (the cause), and (c) dwelling on the path (the condition). Unfortunately, the last two pages of this text, which cover most of points (2) and (3), are missing, but more information related to these two points can be gleaned from IM and RW. (p. 320)
Text Metadata
| Text exists in | ~ Tibetan |
|---|
