By Traktung Dudjom Lingpa
Own memoirs are usually not unusual in Tibetan Buddhism, yet A transparent replicate offers an strange edition: 3 degrees of non secular teachings, conveying outer, internal, and sophisticated features of knowledge, that supply readers complete entry to the wealthy lifetime of considered one of Vajrayana Buddhism’s most precious figures. Dudjom Lingpa (1835–1904) used to be a Tibetan visionary and nice Perfection grasp, or tertön, a revealer of religious treasures known as terma hidden within the Earth and within the minds of disciples. Dujdom Lingpa is well known for his revelations on “refining perception” or Nang Jang, and, via dream yoga, trance, and visions, for transmitting the “mindstream” of a couple of enlightened religious beings, similar to Sri Singha, Saraha, Vajradhara, and Manjushri, whose knowledge he acquired and stocks during this booklet.
A transparent reflect reveals what excessive lamas regard as such a lot sacred and intimate: non secular evolution through the lens of an innermost visionary lifestyles. Lingpa recounts each one step of his personal enlightenment process—from studying tips on how to meditate to the top tantric practices—as he skilled them. A transparent reflect is a religious experience that still accommodates daily meditation recommendation, designed for the lay reader in addition to the extra professional practitioner, during this evocative unique translation.
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Additional resources for A Clear Mirror: The Visionary Autobiography of a Tibetan Master
4) Leave for a moment becoming one piece with the Buddha, and try here and now becoming one with the teacher. This began to be used as a ko¯an in Kamakura Zen at the interviews of Kosen, the 38th master at Kencho¯ji. ¯ ’S LOIN-CLOTH ZEN VARIANT ON No. 6. BUKKO On the staﬀ of Yasutsura Genbansuke, a minister of Ho¯jo¯ Yasutoki, was one Morikatsu who was a nyu¯do¯ student of Zen. Once when he came to Enkakuji he met one of Bukko¯’s attendants named Isshin, and said to him: ‘That stupid crowd at Kamakura don’t know how to write the name of our sect with the proper character, but get it mixed up with the character for “loin-cloth”.
A full account of this book is given in the other appendix. Ka-an-zatsuroku (Analects of Ka-an) is a random collection of notes of incidents concerning the warriors, nobles and oﬃcials who came from all over the country to priest Ka-an at Manjuji. At the beginning of the Meiji era many temples [ 41 ] SAMURAI ZEN had manuscript copies of this, but now (1920) there is only one copy, consisting of twelve fascicules copied by So¯ku¯ of Ho¯kokuji. Zendo¯guzu¯ki (Record of the propagation of Zen) begins with the meeting at Jufukuji between Eisai and Gyo¯yu¯, and gives further accounts of Zen training in Rinzai temples up to ¯ -ei (1394).
This incident became a ko¯an in Kamakura Zen at the interviews of Butsuju, the 21st teacher at Enkakuji. No. 2. HACHIMAN ASKS TO HEAR THE DHARMA When Daikaku was living at Kencho¯ji temple, the old pines by the lake – which is in the form of a heart – began to bend of themselves. The monks wondered, and asked the teacher about it. The teacher said: [ 50 ] SAVING K A J I WA R A ’ S SOUL ‘The god Hachiman comes; he treads on the pines as he comes to ask me about the dharma. ) (1) What did Daikaku really mean by saying that the god trod on the pines and so they became bowed?
A Clear Mirror: The Visionary Autobiography of a Tibetan Master by Traktung Dudjom Lingpa