By Traktung Dudjom Lingpa
Own memoirs usually are not unusual in Tibetan Buddhism, yet A transparent replicate offers an strange version: 3 degrees of non secular teachings, conveying outer, internal, and sophisticated facets of knowledge, that supply readers complete entry to the wealthy lifetime of one in every of Vajrayana Buddhism’s most valuable 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 popular 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, comparable to Sri Singha, Saraha, Vajradhara, and Manjushri, whose knowledge he bought and stocks during this publication.
A transparent replicate reveals what excessive lamas regard as so much sacred and intimate: non secular evolution through the lens of an innermost visionary existence. Lingpa recounts every one step of his personal enlightenment process—from studying the way to meditate to the top tantric practices—as he skilled them. A transparent replicate 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
Indeed, in his “yoga of the intermediate state,” Nāropa speaks of three such states, the intermediate state between birth and death, the intermediate state between sleep and dream, and the intermediate state between death and rebirth. From this perspective, the intermediate state encompasses all moments of existence, for we are always in beIndia 47 tween two states. The intermediate state, the bardo, thus came to represent ever proliferating periods of transition from one state to another, liminal spaces that serve as the site for realization.
Thus the Buddha did not die and pass into nirvāna at the end of eighty years. He only appeared to do so. In reality, the Buddha had been enlightened eons before. Yet in order to inspire the world, he pretended to be reborn as a prince; he pretended to live the life of luxury in the palace; he pretended to take four chariot rides outside the palace when he was twenty-nine, encountering an old man, a sick man, a corpse, and a meditating mendicant; he pretended to leave the palace to practice asceticism for six years; he pretended to achieve enlightenment under the Bodhi Tree; he pretended to pass into nirvāna.
One would be wrong. A wide variety of rituals are performed across the Buddhist world on behalf of the dead; performing such rituals has long been a primary occupation of the Buddhist priest (whether lay or monastic). Indeed, the Tibetan works dubbed Bardo Tödöl are motivated by the belief that the deceased can receive valuable instructions in the post-mortem state. However, before examining how such instructions are provided, it is important to define death, rebirth, and what happens in between more precisely.
A Clear Mirror: The Visionary Autobiography of a Tibetan Master by Traktung Dudjom Lingpa