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The Nature of Mind, Easer of Weariness

The Nature of Mind, Easer of Weariness

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Published by parag

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Published by: parag on Nov 28, 2008
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Translater’s Introductory Note
The reader may consult as needed the glossary of Tibetan and Sanskrit terms that follows the text.
A commentary on
Great Perfection: The Nature of Mind, Easer of Weariness (sems nyid ngal gso)
 114In Sanskrit the title is
 In Tibetan
rDzogs pa chen po sems nyid ngal gso’i shing rta chen po shes bya ba
I prostrate to glorious Samantabhadra.From the ocean of the glorious two accumulations come clouds that bear an abundant rain of peaceand happiness, the hundreds of natural qualities that constitute the beauties of the three buddhabodies.The thunder of wisdom and kindness, the great drum of Brahma, rolls, pervading the limits of space.To the omniscient principal one of beings,
to the
, and
, the leaders of beings, Ibow.115On an island in a lake of Uddiyana,Born within the blossom of a lotus stalk,Spontaneous emanation of the victorious ones,Blazing with all the qualities of the major and minor marks:Padmasambhava protects the lotus lake of my mind.To the primordial stainless light from which stream forth
;To the unborn nondual nature, the essence, the way things are that is perfect buddhahood.To that without existence and nonexistence, without any views of eternalism or nihilism, and withneither coming nor going,To that which is not an object of complex conceptions of variety,To that without notions of good and evil, that neither accepts nor rejects ,To uncompounded mind itself I bow.In order to bring all beings to the unsurpassable city of joyous liberation, where the victorious onesof the three times attained supreme peace, I summarized the essential meaning of the sutras andtantras. Day and night, I applied my mind to that with 116 unremitting effort and single-mindeddevotion. May this
Great Chariot 
of the profound path that liberates from
clearly explainthat meaning.This explanation of 
Great Perfection: The Nature of Mind, Easer of Weariness
, the single path of allteachings and traditions, has three main sections:1. the manner of my entering into the composition of the treatise and the introductory section2. the extensive explanation of the main subject of the text3. the conclusion
The Homage and the Vow to Compose
First, the manner of entering on the composition of the treatise and the meaning of the introductorysection. The divisions are:1. the homage2. the vow to compose the text.
The Homage
The Buddha came into this world. The excellent speech of his teachings, the holy
, remainsin existence by the kindness of authentic great beings.At this time the freedoms and good favors, so difficult to achieve, have been attained. Therefore, Iwished to compose the thirteen chapters of this treatise, the
Great Perfection: The Nature of Mind, Easer of Weariness
so that its readers themselves and others could cross completely the ocean of sufferings of 
. This treatise teaches the complete meaning of all the vehicles and makes itpossible for mind, grown weary in
, to ease that weariness in the land of peace. I alsowished to teach fully and without error the details of how the ocean of approaches of 
could be practiced by a single individual, from how the beginner enters and begins, up thefruition, the manifestation of buddhahood. Therefore, first I offered a short homage:
The primordial lord, the great, full ocean of buddha qualities,Whose natural wisdom and kindness is limitless in its depth,Is the wish-fulfilling source of the conquerors and their sons.I prostrate to the one who is the emanatorOf these heaped up clouds of goodness and of benefit.
 Thus I call on him. This “lord” is the manifestation of enlightenment, whose place is the primordialground. He is the teacher, the Buddha, the Blessed One. His nature is the great full ocean of qualities of renunciation and realization; thus, he rules the sphere of the inexhaustible ornaments,
 body, speech, and mind. All the depth and expanse of supreme understanding and wondrously arisencompassion are just this. To the mind that sees only the manifestations of the I of “this side,” this isincomprehensible. 118By earnestly practicing the
taught here, mind becomes the source of the jewel
of thebuddhas of the three times and their sons. As well, for all the realms of sentient beings, as limitlessas the sky, there are temporal benefits in accord with the happiness of each. Gods and human beingsalike are brought to happiness.Ultimate happiness is to be established in whichever of the three enlightenments of the
, and
is in accord with the degree of good fortune of our powers. Theholy masters so unite us with supremely ultimate great enlightenment, omniscient buddhahood.Therefore, I prostrate to them, glorious Samantabhadra and so forth, the victorious ones and theirsons throughout the ten directions and the three times.

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