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is empty form
Therefore it is called
Female Dharmakaya
All activity is as method
visions and the Natural State
Therefore it is called
Male Dharmakaya
They form the non-dualism
of
clearness
and
emptiness
Kuntu Zangmo & Kuntu Zangpo
-
kalden yungdrung
- Posts: 4606
- Joined: Sun Aug 01, 2010 10:40 pm
Kuntu Zangmo & Kuntu Zangpo
All phenomenal existence
is empty form
Therefore it is called
Female Dharmakaya
All activity is as method
visions and the Natural State
Therefore it is called
Male Dharmakaya
They form the non-dualism
of
clearness
and
emptiness
is empty form
Therefore it is called
Female Dharmakaya
All activity is as method
visions and the Natural State
Therefore it is called
Male Dharmakaya
They form the non-dualism
of
clearness
and
emptiness
The best meditation is no meditation
-
kalden yungdrung
- Posts: 4606
- Joined: Sun Aug 01, 2010 10:40 pm
Re: Kuntu Zangmo & Kuntu Zangpo
Tashi delek,
Saw in this Tantra that one can call the union of clarity and emptiness, "Awareness", by others called different.
Mutsug marro
KY.
______________________
Ārya Mañjuśrī Tantra Citta
_______________________
The Continuum of the Ground:
Then the continuum of the ground is shown. You might wonder from where the continuum of the fruition arises, so the text says, ‘The Wisdom Kāya, spontaneously arisen.
Wisdom here means the apparent wisdom, which is pure Awareness, or Rigpa.
Kāya means the Dharmakāya, the aspect of emptiness.
This emptiness and clarity, which has the essence of awareness, is the nature of all beings’ minds.
It is not made any better by enlightenment; nor does the state of an ordinary being make it any worse. It has always been present, without falling into the extremes of Saṃsāra or Nirvāṇa, and so it is naturally arisen.
Saw in this Tantra that one can call the union of clarity and emptiness, "Awareness", by others called different.
Mutsug marro
KY.
______________________
Ārya Mañjuśrī Tantra Citta
_______________________
The Continuum of the Ground:
Then the continuum of the ground is shown. You might wonder from where the continuum of the fruition arises, so the text says, ‘The Wisdom Kāya, spontaneously arisen.
Wisdom here means the apparent wisdom, which is pure Awareness, or Rigpa.
Kāya means the Dharmakāya, the aspect of emptiness.
This emptiness and clarity, which has the essence of awareness, is the nature of all beings’ minds.
It is not made any better by enlightenment; nor does the state of an ordinary being make it any worse. It has always been present, without falling into the extremes of Saṃsāra or Nirvāṇa, and so it is naturally arisen.
The best meditation is no meditation
-
kalden yungdrung
- Posts: 4606
- Joined: Sun Aug 01, 2010 10:40 pm
Re: Kuntu Zangmo & Kuntu Zangpo
The best meditation is no meditation
-
kalden yungdrung
- Posts: 4606
- Joined: Sun Aug 01, 2010 10:40 pm
Re: Kuntu Zangmo & Kuntu Zangpo
IN ADDITION:
By the Ven. Khenpo Tenpa Yungdrung.
Kuntu Zangpo:
Kuntu Zangpo is the Primordial Buddha from whom Lord Shenrab was emanated and took a human body for the benefit of all sentient beings.
The name Kuntu Zangpo means “that which is most excellent and present in all places.” Thus our ancient texts refer to Kuntu Zangpo as being “Self-Awareness”, “True Self” and “Source of the Self”.
In the introduction to an English translation of selections from the Bönpo Book of the Dead, John Myrdhin Reynolds says, “The Homage, with which the Tibetan text opens, Kuntu bzang-po rang-rig gsal-bar ston la phyag ‘tshal-lo, invokes the Primordial Buddha Kuntu Zangpo, as being the Self-Awareness (rang-rig) which clearly reveals itself (gsal-ba ‘iston) at the heart or core of every single individual sentient being.
This Self-Awareness clearly reveals and shows itself in the guise of the ordinary everyday conscious life of the individual.
Consciousness or awareness in itself testifies to the presence of Kuntu Zangpo, the Primordial Buddha. For that reason, the very name Kuntu Zangpo itself points to the meaning: that which is most excellent (bzang-po) is present everywhere (kuntu) in every sentient being. This presence is what makes a sentient being (sems-can) sentient.
This indicates the presence in sentient beings of an intrinsic awareness (rig-pa), one that is in itself beyond time and space, but which engages itself in the infinitudes of time and space.”
With reference to the Dharmakaya, the same designation of Kuntu Zangpo is employed for the Primordial Buddha in the scriptures of both the Old Schools, the Nyingmapa and the Bönpo. Although Kuntu Zangpo represents the Primordial Buddha who has been enlightened from the very beginning (ye sangs-rgyas), nevertheless, He is equally present in the heart and at the core of every single sentient being as the Base (gzhi) or the Primordial State of the individual.
As the Dharmakaya, He is without boundaries, without limitations, without definitions, without any divisions, like the infinite sky itself. He is totally all-pervading and all-encompassing. Because He is totally devoid of and in no way limited by any conceptions or discursive thoughts whatsoever, iconographically he is represented as a nude Buddha figure, lacking any ornaments or adornments, sitting in meditation position in the center of the infinitude of space. He is shown in meditation position or samadhi-mudra because He represents the state of pure contemplation that is beyond the workings of the mind and its conceptual limitations…He sits upon an immaculate lotus blossom because He embodies a total primordial purity.
Kuntu Zangpo is the essence of enlightenment or Bodhichitta) who has been wholly present from the very beginning as purity and perfection, but who has gone unrecognized by ordinary deluded sentient beings, still caught up in Samsara, due to the arising of adventitious obscurations that conceal and cloud the presence of the primordial enlightenment which is Kuntu Zangpo.”
By the Ven. Khenpo Tenpa Yungdrung.
Kuntu Zangpo:
Kuntu Zangpo is the Primordial Buddha from whom Lord Shenrab was emanated and took a human body for the benefit of all sentient beings.
The name Kuntu Zangpo means “that which is most excellent and present in all places.” Thus our ancient texts refer to Kuntu Zangpo as being “Self-Awareness”, “True Self” and “Source of the Self”.
In the introduction to an English translation of selections from the Bönpo Book of the Dead, John Myrdhin Reynolds says, “The Homage, with which the Tibetan text opens, Kuntu bzang-po rang-rig gsal-bar ston la phyag ‘tshal-lo, invokes the Primordial Buddha Kuntu Zangpo, as being the Self-Awareness (rang-rig) which clearly reveals itself (gsal-ba ‘iston) at the heart or core of every single individual sentient being.
This Self-Awareness clearly reveals and shows itself in the guise of the ordinary everyday conscious life of the individual.
Consciousness or awareness in itself testifies to the presence of Kuntu Zangpo, the Primordial Buddha. For that reason, the very name Kuntu Zangpo itself points to the meaning: that which is most excellent (bzang-po) is present everywhere (kuntu) in every sentient being. This presence is what makes a sentient being (sems-can) sentient.
This indicates the presence in sentient beings of an intrinsic awareness (rig-pa), one that is in itself beyond time and space, but which engages itself in the infinitudes of time and space.”
With reference to the Dharmakaya, the same designation of Kuntu Zangpo is employed for the Primordial Buddha in the scriptures of both the Old Schools, the Nyingmapa and the Bönpo. Although Kuntu Zangpo represents the Primordial Buddha who has been enlightened from the very beginning (ye sangs-rgyas), nevertheless, He is equally present in the heart and at the core of every single sentient being as the Base (gzhi) or the Primordial State of the individual.
As the Dharmakaya, He is without boundaries, without limitations, without definitions, without any divisions, like the infinite sky itself. He is totally all-pervading and all-encompassing. Because He is totally devoid of and in no way limited by any conceptions or discursive thoughts whatsoever, iconographically he is represented as a nude Buddha figure, lacking any ornaments or adornments, sitting in meditation position in the center of the infinitude of space. He is shown in meditation position or samadhi-mudra because He represents the state of pure contemplation that is beyond the workings of the mind and its conceptual limitations…He sits upon an immaculate lotus blossom because He embodies a total primordial purity.
Kuntu Zangpo is the essence of enlightenment or Bodhichitta) who has been wholly present from the very beginning as purity and perfection, but who has gone unrecognized by ordinary deluded sentient beings, still caught up in Samsara, due to the arising of adventitious obscurations that conceal and cloud the presence of the primordial enlightenment which is Kuntu Zangpo.”
The best meditation is no meditation
-
kalden yungdrung
- Posts: 4606
- Joined: Sun Aug 01, 2010 10:40 pm
Re: Kuntu Zangmo & Kuntu Zangpo
Kuntu Zangpo is also the Adi Buddha in the Tibetan Nyingma Tradition, see link below:
https://dharmawheel.net/viewtopic.php?f=49&t=26063
https://dharmawheel.net/viewtopic.php?f=49&t=26063
The best meditation is no meditation
-
kalden yungdrung
- Posts: 4606
- Joined: Sun Aug 01, 2010 10:40 pm
Re: Kuntu Zangmo & Kuntu Zangpo
Tashi delek,
Below, a good remark of Krisadawan Kalsang Dawa, the director of the 1000 Stars Foundation in Thailand
Krisadawan Kalsang Dawa:
พระพุทธเจ้าสมันตภัทร (กุนตุ ซังโป) พระอาทิพุทธ ผู้เป็นต้นกำเนิดคำสอนซกเช็นซึ่งถ่ายทอดโดยตรงจากจิตสู่จิตของพระสุคต ทรงถ่ายทอดคำสอนนี้ให้แก่พระพุทธเจ้าแสงกระจ่าง (องค์แทนริกปะในปางสัมโภคกาย) และพระองค์ถ่ายทอดคำสอนต่อจนคำสอนนั้นได้เผยแผ่บนโลกมนุษย์และสืบผ่านคุรุอาจารย์ผู้เปี่ยมด้วยความปรานี จนถึงพระปฐมคุรุ ผู้มอบคำสอนต่อศิษย์ผู้มีศรัทธาและผ่านการฝึกฝนและทดสอบเพื่อให้เป็นประโยชน์ต่อสรรพสัตว์ เราจึงต้องรักษาคำสอนให้ไม่มัวหมองทั้งในเบื้องต้น เบื้องกลาง และเบื้องท้าย เพื่อสืบสานสายธารธรรมอย่างผ่องแผ้วและส่งมอบต่อสายธารบริสุทธิ์แด่ผู้คนในอนาคตที่มีบุญกับคำสอนนี้
Kuntu Zangpo, the Primordial Buddha, who transmitted Dzogchen to Shenlha Okar (Buddha of compassion in Sambhogakaya Form) through the direct mind transmission, without using words or symbols.
From Shenlha Okar, the transmission lineages continued until they reached our root teachers who kindly bestow the precious teachings upon us for the sake of all beings. Hence, we need to preserve the teachings as purely as possible.
https://www.youtube.com/user/kesangdawa
Below, a good remark of Krisadawan Kalsang Dawa, the director of the 1000 Stars Foundation in Thailand
Krisadawan Kalsang Dawa:
พระพุทธเจ้าสมันตภัทร (กุนตุ ซังโป) พระอาทิพุทธ ผู้เป็นต้นกำเนิดคำสอนซกเช็นซึ่งถ่ายทอดโดยตรงจากจิตสู่จิตของพระสุคต ทรงถ่ายทอดคำสอนนี้ให้แก่พระพุทธเจ้าแสงกระจ่าง (องค์แทนริกปะในปางสัมโภคกาย) และพระองค์ถ่ายทอดคำสอนต่อจนคำสอนนั้นได้เผยแผ่บนโลกมนุษย์และสืบผ่านคุรุอาจารย์ผู้เปี่ยมด้วยความปรานี จนถึงพระปฐมคุรุ ผู้มอบคำสอนต่อศิษย์ผู้มีศรัทธาและผ่านการฝึกฝนและทดสอบเพื่อให้เป็นประโยชน์ต่อสรรพสัตว์ เราจึงต้องรักษาคำสอนให้ไม่มัวหมองทั้งในเบื้องต้น เบื้องกลาง และเบื้องท้าย เพื่อสืบสานสายธารธรรมอย่างผ่องแผ้วและส่งมอบต่อสายธารบริสุทธิ์แด่ผู้คนในอนาคตที่มีบุญกับคำสอนนี้
Kuntu Zangpo, the Primordial Buddha, who transmitted Dzogchen to Shenlha Okar (Buddha of compassion in Sambhogakaya Form) through the direct mind transmission, without using words or symbols.
From Shenlha Okar, the transmission lineages continued until they reached our root teachers who kindly bestow the precious teachings upon us for the sake of all beings. Hence, we need to preserve the teachings as purely as possible.
https://www.youtube.com/user/kesangdawa
The best meditation is no meditation
-
kalden yungdrung
- Posts: 4606
- Joined: Sun Aug 01, 2010 10:40 pm
Re: Kuntu Zangmo & Kuntu Zangpo
IN ADDITION:
The Oral Tradition from Zhang-Zhung
By
John Reynalds / Vajranatha
The Prmordial Buddha Kuntu Zangpo
According to traditions of Bön, just as is the case with the Nyingmapa, tradition of Buddhism, the ultimate source for the revelation of the Dzogchen teachings is the Adibuddha, or Primordial Buddha (thogma'i sangs-rgyas), who exists beyond time and history, dwelling in eternity at the center of existence.
Both of these old, unreformed schools, the Bönpo and the Nyingmapa, designate the Primordial Buddha in their scriptures by the name of Kuntu Zangpo (Kun tu bzang-po /Skt. Samantabhadra).
On the other hand, in the New Tantra system (rgyud gsar-ma) of the later Tibetan schools, namely, the Sakyapa, the Kagyudpa, and the Gelugpa, the Primordial Buddha is known as Vajradhara (rDo-rje 'chang).
This Adibuddha in the Old Tantra system (rgyud rnying-ma) should not be confused with the great Bodhisattva of the same name, Samantabhadra. Unlike a Bodhisattva, this Primordial Buddha has never had to attain enlightenment and liberation from Samsara because He has been fully and perfectly enlightened from the very beginning.
He has never even entered into the delusions of Samsara in the first place. He has nothing to attain or realize; He simply is what He is from the very beginning and never otherwise.
This Primordial Buddha is called the entirely (kun tu) good (bzang-po) , because He has never been afflicted with ignorance and the negative emotional defilements, nor mixed up in the rounds of Samsara. Therefore, He represents "the ultimate good" that transcends the relativities of good and evil, which belong to Samsara.
Kuntu Zangpo, the Primordial Buddha, the Buddha from all eternity, has been awake and enlightened from the very beginning by
this name Kuntu Zangpo is also employed to designate the principle of enlightenment, or the Buddha-nature as such, that is immanent within every individual stream of consciousness and is synonymous, in the Dzogchen context, with the Bodhichitta.
Therefore, the Primordial Buddha is simultaneously transcendent and immanent, as paradoxical as this may seem to common sense. Metaphorically, the texts appear to speak of Kuntu Zangpo as a particular Buddha, as if He were a person or an individual personality.
Although one may speak of Him as a Buddha, He did not need to work His way up like the other Buddhas through the ranks of the
Bodhisattvas over the course of countless aeons in order to attain realization of Buddhahood, but had been enlightened from the very beginning.
Therefore, He is called the Adibuddha or "the primordially enlightened one" who has been awake and enlightened from the very beginning.
However, it should be understood that this way of speaking is only symbolic and metaphorical, in the same way that the
iconography of Kuntu Zangpo is symbolic and not something actual. This anthropomorphic representation is only a concession to a limited human understanding.
The name Kuntu Zangpo indicates the trans-personal dimension of enlightenment, which has been beyond Samsara or cyclical existence from the very beginning. Nor is Kuntu Zangpo a substance, not even an imperishable divine substance, because all phenomena lack inherent existence and are, therefore, empty and impermanent.
The Primordial State of Kuntu Zangpo (kunbzang dgongs-pa) represents a trans-personal state of being, the Primordial State of the individual, which lies beyond personality and the transitory operations of the mental processes called mind. At the same time, this transcendent state is perfectly immanent as the very ground and matrix (gzhi) for the activities of the individual mindstream
and thought process.
Indeed, the very thought process itself, the multifarious operations of the discursive mind, manifest the nature of Samsara, even creating it and bringing it into visible manifestation, wherein everything is conditioned by time and causality.
In contrast to this process, the name Kuntu Zangpo indicates not the mind (sems), but the Nature of Mind (sems-nyid), and this should always be understood as embodied within an individual stream of consciousness.
Just as the mirror is not the reflections that appear in it, so Kuntu Zangpo is not the mind or the thoughts that arise in it. Nevertheless, without the presence of this Nature of Mind, there would be no awareness or consciousness at all in the universe, just as, without the presence of the sun in the sky, the world would lie below in total darkness.
Therefore, one must carefully distinguish between these 2, the mind and the Nature of Mind. This distinction is crucial to the understanding of Dzogchen. However, the designation Kuntu Zangpo usually refers to the Dharmakaya in a more general and universal sense, that is to say, the Dharmakaya as representing the aspect of dimension or spaciousness (dbyings-cha) and the aspect of emptiness (stong-cha) in terms of the Nature of Mind and, therefore, it is compared to the vast, open, limitless space of the sky.
It is said in the Dzogchen texts that this Dharmakaya is the same in essence wherever it is found, whether in an enlightened being or in an ignorant sentient being, even a lowly worm. It is the same empty space found inside each of the clay vessels set in a row. The only difference in the quality of the space is the individual shape imposed by the form of each clay vessel. Break these clay vessels and it is all the same space. Indeed, the Dharmakaya has been primordially present within the mind-stream of each and every sentient being as the Nature of Mind itself.
Not only the Dharmakaya, but also the entire Trikaya, or the 3 supreme aspects of Buddhahood, have been equally
present from the very beginning, without any increase or decrease, in both the enlightened Buddha and the deluded sentient being. Just as the nature of the mirror is neither altered nor changed by any of the images it reflects, so the Nature of Mind is neither increased by enlightenment nor decreased by delusions. Nirvana and Samsara are merely reflected images.
But if everyone, every sentient being, has been Buddhas from the very beginning, why is it necessary to practice the Path? Here the Dzogchen texts have been speaking only from the standpoint of the Base. Yes, Buddhahood has been wholly present from the very beginning, but this Buddhahood has gone unrecognized and is not yet manifest. This primordial enlightened nature has gone unrecognized because it has been obscured by ignorance, delusion, and karmic traces, just as the face of the sun in the sky may be totally obscured by the thick layers of clouds. The sun has been there all the time, present in the sky above, but its radiant face has gone unseen and unrecognized because of the persistence of the heavy clouds. It is the same with the Bodhichitta, one's inherent Buddha-nature.
Therefore, it is necessary to practice the path in order to purify and remove the thick layers of obscurations, both emotional and intellectual, so that the face of one's Buddha-nature comes clearly into view. The practicing of the path is like the winds dissipating the clouds that conceal the face of the sun.
The Oral Tradition from Zhang-Zhung
By
John Reynalds / Vajranatha
The Prmordial Buddha Kuntu Zangpo
According to traditions of Bön, just as is the case with the Nyingmapa, tradition of Buddhism, the ultimate source for the revelation of the Dzogchen teachings is the Adibuddha, or Primordial Buddha (thogma'i sangs-rgyas), who exists beyond time and history, dwelling in eternity at the center of existence.
Both of these old, unreformed schools, the Bönpo and the Nyingmapa, designate the Primordial Buddha in their scriptures by the name of Kuntu Zangpo (Kun tu bzang-po /Skt. Samantabhadra).
On the other hand, in the New Tantra system (rgyud gsar-ma) of the later Tibetan schools, namely, the Sakyapa, the Kagyudpa, and the Gelugpa, the Primordial Buddha is known as Vajradhara (rDo-rje 'chang).
This Adibuddha in the Old Tantra system (rgyud rnying-ma) should not be confused with the great Bodhisattva of the same name, Samantabhadra. Unlike a Bodhisattva, this Primordial Buddha has never had to attain enlightenment and liberation from Samsara because He has been fully and perfectly enlightened from the very beginning.
He has never even entered into the delusions of Samsara in the first place. He has nothing to attain or realize; He simply is what He is from the very beginning and never otherwise.
This Primordial Buddha is called the entirely (kun tu) good (bzang-po) , because He has never been afflicted with ignorance and the negative emotional defilements, nor mixed up in the rounds of Samsara. Therefore, He represents "the ultimate good" that transcends the relativities of good and evil, which belong to Samsara.
Kuntu Zangpo, the Primordial Buddha, the Buddha from all eternity, has been awake and enlightened from the very beginning by
this name Kuntu Zangpo is also employed to designate the principle of enlightenment, or the Buddha-nature as such, that is immanent within every individual stream of consciousness and is synonymous, in the Dzogchen context, with the Bodhichitta.
Therefore, the Primordial Buddha is simultaneously transcendent and immanent, as paradoxical as this may seem to common sense. Metaphorically, the texts appear to speak of Kuntu Zangpo as a particular Buddha, as if He were a person or an individual personality.
Although one may speak of Him as a Buddha, He did not need to work His way up like the other Buddhas through the ranks of the
Bodhisattvas over the course of countless aeons in order to attain realization of Buddhahood, but had been enlightened from the very beginning.
Therefore, He is called the Adibuddha or "the primordially enlightened one" who has been awake and enlightened from the very beginning.
However, it should be understood that this way of speaking is only symbolic and metaphorical, in the same way that the
iconography of Kuntu Zangpo is symbolic and not something actual. This anthropomorphic representation is only a concession to a limited human understanding.
The name Kuntu Zangpo indicates the trans-personal dimension of enlightenment, which has been beyond Samsara or cyclical existence from the very beginning. Nor is Kuntu Zangpo a substance, not even an imperishable divine substance, because all phenomena lack inherent existence and are, therefore, empty and impermanent.
The Primordial State of Kuntu Zangpo (kunbzang dgongs-pa) represents a trans-personal state of being, the Primordial State of the individual, which lies beyond personality and the transitory operations of the mental processes called mind. At the same time, this transcendent state is perfectly immanent as the very ground and matrix (gzhi) for the activities of the individual mindstream
and thought process.
Indeed, the very thought process itself, the multifarious operations of the discursive mind, manifest the nature of Samsara, even creating it and bringing it into visible manifestation, wherein everything is conditioned by time and causality.
In contrast to this process, the name Kuntu Zangpo indicates not the mind (sems), but the Nature of Mind (sems-nyid), and this should always be understood as embodied within an individual stream of consciousness.
Just as the mirror is not the reflections that appear in it, so Kuntu Zangpo is not the mind or the thoughts that arise in it. Nevertheless, without the presence of this Nature of Mind, there would be no awareness or consciousness at all in the universe, just as, without the presence of the sun in the sky, the world would lie below in total darkness.
Therefore, one must carefully distinguish between these 2, the mind and the Nature of Mind. This distinction is crucial to the understanding of Dzogchen. However, the designation Kuntu Zangpo usually refers to the Dharmakaya in a more general and universal sense, that is to say, the Dharmakaya as representing the aspect of dimension or spaciousness (dbyings-cha) and the aspect of emptiness (stong-cha) in terms of the Nature of Mind and, therefore, it is compared to the vast, open, limitless space of the sky.
It is said in the Dzogchen texts that this Dharmakaya is the same in essence wherever it is found, whether in an enlightened being or in an ignorant sentient being, even a lowly worm. It is the same empty space found inside each of the clay vessels set in a row. The only difference in the quality of the space is the individual shape imposed by the form of each clay vessel. Break these clay vessels and it is all the same space. Indeed, the Dharmakaya has been primordially present within the mind-stream of each and every sentient being as the Nature of Mind itself.
Not only the Dharmakaya, but also the entire Trikaya, or the 3 supreme aspects of Buddhahood, have been equally
present from the very beginning, without any increase or decrease, in both the enlightened Buddha and the deluded sentient being. Just as the nature of the mirror is neither altered nor changed by any of the images it reflects, so the Nature of Mind is neither increased by enlightenment nor decreased by delusions. Nirvana and Samsara are merely reflected images.
But if everyone, every sentient being, has been Buddhas from the very beginning, why is it necessary to practice the Path? Here the Dzogchen texts have been speaking only from the standpoint of the Base. Yes, Buddhahood has been wholly present from the very beginning, but this Buddhahood has gone unrecognized and is not yet manifest. This primordial enlightened nature has gone unrecognized because it has been obscured by ignorance, delusion, and karmic traces, just as the face of the sun in the sky may be totally obscured by the thick layers of clouds. The sun has been there all the time, present in the sky above, but its radiant face has gone unseen and unrecognized because of the persistence of the heavy clouds. It is the same with the Bodhichitta, one's inherent Buddha-nature.
Therefore, it is necessary to practice the path in order to purify and remove the thick layers of obscurations, both emotional and intellectual, so that the face of one's Buddha-nature comes clearly into view. The practicing of the path is like the winds dissipating the clouds that conceal the face of the sun.
The best meditation is no meditation
-
kalden yungdrung
- Posts: 4606
- Joined: Sun Aug 01, 2010 10:40 pm
Re: Kuntu Zangmo & Kuntu Zangpo
IN ADDITION:
By
John Reynolds / Vajranatha
.
Kuntu Zangpo, the Primordial Buddha who has been awake and enlightened from the very beginning by virtue of fully understanding the Natural State of the Ultimate Reality (bön-nyid), is, therefore, like the mirror that reflects everything.
Kuntu Zangpo is the Bodhichitta or the Nature of Mind as such. Consequently, He has never been touched or corrupted by the emotional defilements or kleshas (nyon-möngs-pa) that represent the actual causes of Samsara or cyclical existence. He has never been touched or moved by a sense of ego identity (bdag-'dzin) or caught up in entanglements with the illusions of Samsara, that mode of cyclical existence which embodies the mental process.
Therefore, He represents a state of total primordial purity (ka-dag chen-po) and is the embodiment of the Dharmakaya itself (bön-sku), the ultimate aspect of Buddhahood and enlightenment.
With reference to the Dharmakaya, the same designation of Kuntu Zangpo is employed for the Primordial Buddha in the scriptures of both of the Old Schools, the Nyingmapa and the Bönpo.
Although Kuntu Zangpo represents the Primordial Buddha who has been enlightened from the very beginning (ye sangs-rgyas), nevertheless, He is equally present in the heart and at the core of every single sentient being as the Base (gzhi) or the Primordial State of the individual (kun-bzang dgongs-pa).
As the Dharmakaya, He is without boundaries, without limitations, without definitions, without any divisions, like the infinite sky itself. He is totally all-pervading and all-encompassing (khyab bdal chen-po). Because He is totally devoid of and in no way limited by any conceptions or discursive thoughts whatsoever, iconographically he is represented as a nude Buddha figure, lacking any ornaments or adornments, sitting in meditation position in the center of the infinitude of space.
He is shown in meditation position or samadhi-mudra because He represents the state of pure contemplation that is beyond the workings of the mind and its conceptual limitations.
His color is a deep azure blue because He represents the Dharmakaya and Shunyata, the state of emptiness, which is like the sky.
He is surrounded by an aura of rainbow lights because He represents the inherent light of intrinsic Awareness.
He is suspended in the middle of infinite space without any physical support and He sits upon an immaculate lotus blossom because He embodies a total primordial purity (ka-dag chenpo).
Yet He manifests a clear, empty, translucent form like a rainbow in the sky because He expresses a total spontaneous self-perfection (lhun-grub chen-po).
As the Dharmakaya, He is beyond all limitations of form and conception, the Dharmakaya being in actuality without any form or gender.
This conventional form of the formless Dharmakaya is presented here only as an aid to human comprehension. The 2 sides of Buddhahood or enlightened awareness are expressed by the male and female Buddhas, Kuntu Zangpo and Kuntu Zangmo, in sexual union. This indicates the inseparability from the very beginning of luminous clarity and emptiness (gsal stong dbyer-med) in the Natural State of the Nature of Mind, which is the Primordial State of the individual.
Kuntu Zangpo is the essence of enlightenment or the Bodhichitta (byang-chub sems) who has been wholly present from the very beginning as purity and perfection, but who has gone unrecognized by ordinary deluded sentient beings, still caught up in Samsara, due to the arising of adventitious obscurations that conceal and cloud the presence of the primordial enlightenment which is Kuntu Zangpo.
By
John Reynolds / Vajranatha
.
- Bön Kuntu Zangpo - 09.jpg (97.52 KiB) Viewed 5090 times
Kuntu Zangpo, the Primordial Buddha who has been awake and enlightened from the very beginning by virtue of fully understanding the Natural State of the Ultimate Reality (bön-nyid), is, therefore, like the mirror that reflects everything.
Kuntu Zangpo is the Bodhichitta or the Nature of Mind as such. Consequently, He has never been touched or corrupted by the emotional defilements or kleshas (nyon-möngs-pa) that represent the actual causes of Samsara or cyclical existence. He has never been touched or moved by a sense of ego identity (bdag-'dzin) or caught up in entanglements with the illusions of Samsara, that mode of cyclical existence which embodies the mental process.
Therefore, He represents a state of total primordial purity (ka-dag chen-po) and is the embodiment of the Dharmakaya itself (bön-sku), the ultimate aspect of Buddhahood and enlightenment.
With reference to the Dharmakaya, the same designation of Kuntu Zangpo is employed for the Primordial Buddha in the scriptures of both of the Old Schools, the Nyingmapa and the Bönpo.
Although Kuntu Zangpo represents the Primordial Buddha who has been enlightened from the very beginning (ye sangs-rgyas), nevertheless, He is equally present in the heart and at the core of every single sentient being as the Base (gzhi) or the Primordial State of the individual (kun-bzang dgongs-pa).
As the Dharmakaya, He is without boundaries, without limitations, without definitions, without any divisions, like the infinite sky itself. He is totally all-pervading and all-encompassing (khyab bdal chen-po). Because He is totally devoid of and in no way limited by any conceptions or discursive thoughts whatsoever, iconographically he is represented as a nude Buddha figure, lacking any ornaments or adornments, sitting in meditation position in the center of the infinitude of space.
He is shown in meditation position or samadhi-mudra because He represents the state of pure contemplation that is beyond the workings of the mind and its conceptual limitations.
His color is a deep azure blue because He represents the Dharmakaya and Shunyata, the state of emptiness, which is like the sky.
He is surrounded by an aura of rainbow lights because He represents the inherent light of intrinsic Awareness.
He is suspended in the middle of infinite space without any physical support and He sits upon an immaculate lotus blossom because He embodies a total primordial purity (ka-dag chenpo).
Yet He manifests a clear, empty, translucent form like a rainbow in the sky because He expresses a total spontaneous self-perfection (lhun-grub chen-po).
As the Dharmakaya, He is beyond all limitations of form and conception, the Dharmakaya being in actuality without any form or gender.
This conventional form of the formless Dharmakaya is presented here only as an aid to human comprehension. The 2 sides of Buddhahood or enlightened awareness are expressed by the male and female Buddhas, Kuntu Zangpo and Kuntu Zangmo, in sexual union. This indicates the inseparability from the very beginning of luminous clarity and emptiness (gsal stong dbyer-med) in the Natural State of the Nature of Mind, which is the Primordial State of the individual.
Kuntu Zangpo is the essence of enlightenment or the Bodhichitta (byang-chub sems) who has been wholly present from the very beginning as purity and perfection, but who has gone unrecognized by ordinary deluded sentient beings, still caught up in Samsara, due to the arising of adventitious obscurations that conceal and cloud the presence of the primordial enlightenment which is Kuntu Zangpo.
The best meditation is no meditation
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kalden yungdrung
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Re: Kuntu Zangmo & Kuntu Zangpo
THE 70 VERSES TO SAMANTABHADRA:
Homage to the awakening warrior, the entirely good Samantabhadra.
1. Homage to the Buddhas gone to bliss, endowed with an accumulation to immeasurable precious qualities, who have uprooted every last poisoned tree of moral failings and who abide during the three times throughout the ten directions.
2. Homage to the truth of Dharma, that opens the wisdom eye of beings in all three realms, that disperses the gloom of unknowing and is the means for extracting the poisonous arrow of latent tendencies.
3. Homage to the Ones Gone to Bliss, the sangha intent on virtue, who never revert to (worldliness) and whose thoughts are motivated by great compassion. Unceasingly I bow my head to all who have opened the eye of their mind.
4. Whatever slight nonvirtue I have committed throughout my lifetimes, or have encouraged or rejoiced in, I lay bare before the Conquerors and pledge never to commit them again.
5. Without exception I rejoice in the virtue accumulated by those Gone to Bliss, Solitary Realizers, Listeners and Conqueror's Sons, and other wholesome deeds of worldly beings.
6. Whatever nonvirtue creatures commit confounded by venomous afflictions, for them may I surely plunge alone with pleasure into the realms of hell.
7. Having satiated the world with the nectar of peaceful delight, may everyone's mind become active in virtue. May I willingly take on myself as much misery as beings have.
8. May perfect awakening itself be produced soon in the minds of those beings. May those who have generated the pure awakening thought perfectly accomplish the collections for enlightenment.
9. By accomplishing the collections of virtue and attaining the spiritual levels, by remaining in the lineage of protectors of all three worlds and by annihilating the foes (of Dharma), may the abode of the great kingdom of truth over the three worlds be attained.
10. No matter how many days there have been since the awakened beings became enlightened under the Bodhi tree--I beseech those who are alive and abiding hereafter to cause the incomparable nectar of truth to rain upon ongoing beings.
11. I entreat those nobly-minded ones who have completed sublime activities for the sake of others and who are about to enter the supreme state beyond sorrow to remain for a long time acting to benefit others.
12. However many sentient beings there are wandering in the gloomy three worlds, I shall invite them as my guests to savor the blissful nectar of extreme peace.
13. Whatever virtue has been accumulated in this way shall be totally dedicated for perfect awakening.
Thus, may I never be apart for even an instant from Bodhichitta, the mind intent on enlightenment.
14. Until the rank of those gone to bliss, the basis of complete perfection, is gained, may I never be apart from the leader of the subdoers and the awakening warriors.
15. They are the ones who finely elucidate the path of benefiting others. May I also advance, free from despondency, through every spiritual level of sons of the Awakened Ones.
16. May my body be complete with the physical attributes of a human and amassed with the qualities worthy of praise of all creatures. May I recollect past lives, be born to an honorable family, and have an attractive body.
17. Having discarded the vile action of ceasing to aid others, but zealously working for my welfare alone (aroused) by thoughts tormented by compassion, may I cherish dearly all creatures without favoring one.
18. May there not be the slightest grasping in the thoughts of others at my possessions, which I consider the wealth of others, but may they take and use whatever they wish like someone who never doubts their own wealth.
19. Even if someone should demand my flesh may I offer it with pleasure in my eyes. May I always donate my limbs and so on for the welfare of sentient beings.
20. May I, like a wish-fulfilling gem, provide all that beings desire and may I, like a wish-granting tree, completely fulfill their hopes.
21. May I spontaneously banish all evil actions far away like filth and may I never breach the dam of precepts proclaimed by the supreme subdoer.
22. By abolishing concern for my body and life, may I always enjoy places of solitude, and may my thoughts turn away from all gains and honor as if they were poisoned food.
23. Like a child of lonely status, I will discard arrogance, self-importance and pride towards beings, and shall act to establish harmonious relations like in the gathering of kin from a noble family.
24. May I be accustomed to ethical discipline, an ornament utterly pacifying all obscurations, stainless like moonlight and the root of a lotus--untorn, unmixed and unsoiled.
25. Although someone against whom I have done no harm should saw my head, splitting it into thousands of pieces, I shall unceasingly hold him dear in my mind just as a mother cherishes her only son.
26. Should someone be angry with me from his heart and needlessly rob me of my life, may the unbearable and bitter fruits of his actions never arise.
27. Although anger, abuse, provocation and aggression should besiege me, may I never forsake patience, but willingly take on all adversity to willingly practice the deeds of the conqueror's sons.
28. Thus, may the dangling rope of doubt never saw into my mind for even an instant over the extremely profound and highly logical Dharma of the Subdoer, that never before I could find.
29. May I, who am born from lifetime to lifetime, by earnestly acting to benefit all beings, never fail to engage in vast virtues for even a mere moment in time.
30. Like a servant may I accomplish all the tasks of every living being and, having accepted the burden of working for all, may sentient beings abide in happiness.
31. Since my body acts as a servant for others even when speaking, may I be pleased to teach them Dharma and may my thoughts constantly be empowered by the mind endeavoring to benefit others.
32. Even if I alone have to undergo misery for innumerable aeons in hell, still may I ripen sentient beings spiritually without ever becoming weary.
33. Surely, in the very process of accomplishing (the welfare of others) I actually will don this very armor of spiritually nurturing the three types of beings so they may become disciplined.
34. May I joyfully cross without hesitation pits so filled with burning embers of fire that there is no space so as to hear even one word of the good doctrine.
35. In abandoning being enticed by the results of all concentrations and formless absorptions, but by dwelling on the supreme limit of perfection, may I be accustomed purely to the bliss that arises.
36. Having mounted the horse of calm abiding that is not obsessed (with the warm experience of meditative absorption), may I tame the mind that naturally roams, is most difficult to tame, and ventures alone on the wrong path.
37. Since the supremely fine riches possessed by rulers of gods and universal emperors, being in the nature of desire are just like filth, may I never hold them in high regard.
38. There is no joy drifting through this existence similar to a burning house of iron, but being led by compassion, may I be reborn wherever it is conducive to assist others.
39. Whatever absorptions all spiritual sons of universal protectors have mastered such as the stance of a lion, the sport, or the hero of the warriors' activities
40. The going bravely, the treasure of space and the stainless--Having attained all myself I will bestow their bliss on the three kinds of beings, thus allowing them to enjoy their sublime accomplishments.
41. May I thoroughly and supremely protect the ocean of craft, literature and art, and may every sentient being be wise in knowing the entire meaning of their own language.
42. Having gained the stainless, sharp and infinite intelligence, distinguishing all words and meanings, may I share with sentient beings the extremely profound and logical teachings.
43. To every living being without exception who does not understand the Buddha's word, may I finely elucidate the teachings as though inscribing letters in their own mind.
44. Having surely ascended to the state of the ten truthful powers, may I actualize these practices that are the means for making the purpose of living beings completely worthwhile.
45. Just as all prayers of the subdoers are the cause for helping sentient beings, so may I work constantly for the perfection of prayer.
46. By immediately suppressing as they arise all overwhelming masses of foe-like emotional afflictions and not wavering from mental activities, may I remain only to be of benefit on earth.
47. By having perfectly realized these phenomena to be like illusions, mirages and magical emanations and having discarded the mesh of conceptions, may I be of benefit throughout the three worlds.
48. Just as a father especially cherishes an only son, so will I remain in meditation on pure love for every ongoing being by removing all stains (of aggression).
49. Just as mothers, out of affection for an ailing son, in taking his burden on themselves (suffer) accordingly, so will I work to enhance my compassion towards each and every sentient being.
50. When I see success in delighting others may I, especially by generating much pleasure, remain meditating on joyfulness as if only my dear son were happy.
51. Having dispersed with anger and attachment towards sentient beings that correspondingly cause me to harm or favor them, may I accomplish the tasks of all three worlds like completing one's work for one's son.
52. Having realized the powers, heightened awareness, analytical knowledges, mystical spells, and the doors to liberation, may I simultaneously be of benefit to sentient beings throughout the immeasurable expanse of the universe.
53. Whatever countries where the name "Buddha" has not entered the ear, there may I act according to the deeds of a Buddha through imparting his various methods.
54. Until the son, the teacher of the three worlds, rises here, may I, like the sun, dispel the darkness of ignorance from each and every embodied being.
55. Whatever beings there are whose thoughts are saturated with evil and who have been rejected by many beings gone to bliss, may they be tamed by relying upon the sphere of action of my speech.
56. So that I may serve everyone in the universe, I will be loving like a relative, kind like a mother, and like a father, give beneficial advice.
57. Even by merely recollecting my name, may all sentient beings immediately be protected from fear and may all misery of the three worlds be dispelled.
58. May I be a vase of goodness and a medicine against illness for people who are destitute in hundreds of ways. May I also provide a cool pool of nectar continuously for the masses of hungry spirits.
59. May I be warmth for the cold hells and cause rain with sweet breezes to shower on the hot hells as well. May I placate every harm in the very low realms of bad migration.
60. Even by merely remembering me, may I be a true friend to those who face destitution, solid armor for those stricken by a rain of arrows and cooling water for those afflicted by fire.
61. When beings remember me, may I be an opponent for the venom of defilements, a firm bridge over the torrent of the three worlds, and may I bar the door to the unfortunate destinies.
62. May even merely recollecting my name be enough to prevent all beings from falling into the abyss of worldly existence. May I become the foundation of the stairway leading them to the pinnacle of pure peace.
63. Even if someone out of anger should recall my name for just an instant of time, may he never plunge into bad destinies and may he surely accomplish perfect Buddhahood.
64. May my excellences, stainless like moonlight, bring happiness throughout the whole universe. May I work to generate immeasurable delight for others by merely breathing.
65. Having attained perfect awakening itself where all is fully complete, may I also settle all ongoing beings in that ultimate awakening itself.
66. At that time, may not even the slightest faulty actions arise in the minds of whoever (may be my disciples). May they always help others and remain on the path of the ten virtues.
67. May the realms of bad migrations never be seen even in the dreams of anyone (fitting to be my disciple) and may the far reaches of places of bad destiny be pleasurable like the realms of celestial beings.
68. As long as anyone remains in the midst of the ocean of the three worlds nonvirtue, though I have completed the deeds of a Buddha, may I remain in this world for them.
69. When I have enacted my passing into the state beyond sorrow, may my teachings not become disordered and may the ache of my followers not be swayed for even a moment by the dangling rope of doubt.
70. Thus, by delighting in the performance of the conqueror's sons, may whatever virtues I have gathered all be shared with each and every living being without exception.
Homage to the awakening warrior, the entirely good Samantabhadra.
1. Homage to the Buddhas gone to bliss, endowed with an accumulation to immeasurable precious qualities, who have uprooted every last poisoned tree of moral failings and who abide during the three times throughout the ten directions.
2. Homage to the truth of Dharma, that opens the wisdom eye of beings in all three realms, that disperses the gloom of unknowing and is the means for extracting the poisonous arrow of latent tendencies.
3. Homage to the Ones Gone to Bliss, the sangha intent on virtue, who never revert to (worldliness) and whose thoughts are motivated by great compassion. Unceasingly I bow my head to all who have opened the eye of their mind.
4. Whatever slight nonvirtue I have committed throughout my lifetimes, or have encouraged or rejoiced in, I lay bare before the Conquerors and pledge never to commit them again.
5. Without exception I rejoice in the virtue accumulated by those Gone to Bliss, Solitary Realizers, Listeners and Conqueror's Sons, and other wholesome deeds of worldly beings.
6. Whatever nonvirtue creatures commit confounded by venomous afflictions, for them may I surely plunge alone with pleasure into the realms of hell.
7. Having satiated the world with the nectar of peaceful delight, may everyone's mind become active in virtue. May I willingly take on myself as much misery as beings have.
8. May perfect awakening itself be produced soon in the minds of those beings. May those who have generated the pure awakening thought perfectly accomplish the collections for enlightenment.
9. By accomplishing the collections of virtue and attaining the spiritual levels, by remaining in the lineage of protectors of all three worlds and by annihilating the foes (of Dharma), may the abode of the great kingdom of truth over the three worlds be attained.
10. No matter how many days there have been since the awakened beings became enlightened under the Bodhi tree--I beseech those who are alive and abiding hereafter to cause the incomparable nectar of truth to rain upon ongoing beings.
11. I entreat those nobly-minded ones who have completed sublime activities for the sake of others and who are about to enter the supreme state beyond sorrow to remain for a long time acting to benefit others.
12. However many sentient beings there are wandering in the gloomy three worlds, I shall invite them as my guests to savor the blissful nectar of extreme peace.
13. Whatever virtue has been accumulated in this way shall be totally dedicated for perfect awakening.
Thus, may I never be apart for even an instant from Bodhichitta, the mind intent on enlightenment.
14. Until the rank of those gone to bliss, the basis of complete perfection, is gained, may I never be apart from the leader of the subdoers and the awakening warriors.
15. They are the ones who finely elucidate the path of benefiting others. May I also advance, free from despondency, through every spiritual level of sons of the Awakened Ones.
16. May my body be complete with the physical attributes of a human and amassed with the qualities worthy of praise of all creatures. May I recollect past lives, be born to an honorable family, and have an attractive body.
17. Having discarded the vile action of ceasing to aid others, but zealously working for my welfare alone (aroused) by thoughts tormented by compassion, may I cherish dearly all creatures without favoring one.
18. May there not be the slightest grasping in the thoughts of others at my possessions, which I consider the wealth of others, but may they take and use whatever they wish like someone who never doubts their own wealth.
19. Even if someone should demand my flesh may I offer it with pleasure in my eyes. May I always donate my limbs and so on for the welfare of sentient beings.
20. May I, like a wish-fulfilling gem, provide all that beings desire and may I, like a wish-granting tree, completely fulfill their hopes.
21. May I spontaneously banish all evil actions far away like filth and may I never breach the dam of precepts proclaimed by the supreme subdoer.
22. By abolishing concern for my body and life, may I always enjoy places of solitude, and may my thoughts turn away from all gains and honor as if they were poisoned food.
23. Like a child of lonely status, I will discard arrogance, self-importance and pride towards beings, and shall act to establish harmonious relations like in the gathering of kin from a noble family.
24. May I be accustomed to ethical discipline, an ornament utterly pacifying all obscurations, stainless like moonlight and the root of a lotus--untorn, unmixed and unsoiled.
25. Although someone against whom I have done no harm should saw my head, splitting it into thousands of pieces, I shall unceasingly hold him dear in my mind just as a mother cherishes her only son.
26. Should someone be angry with me from his heart and needlessly rob me of my life, may the unbearable and bitter fruits of his actions never arise.
27. Although anger, abuse, provocation and aggression should besiege me, may I never forsake patience, but willingly take on all adversity to willingly practice the deeds of the conqueror's sons.
28. Thus, may the dangling rope of doubt never saw into my mind for even an instant over the extremely profound and highly logical Dharma of the Subdoer, that never before I could find.
29. May I, who am born from lifetime to lifetime, by earnestly acting to benefit all beings, never fail to engage in vast virtues for even a mere moment in time.
30. Like a servant may I accomplish all the tasks of every living being and, having accepted the burden of working for all, may sentient beings abide in happiness.
31. Since my body acts as a servant for others even when speaking, may I be pleased to teach them Dharma and may my thoughts constantly be empowered by the mind endeavoring to benefit others.
32. Even if I alone have to undergo misery for innumerable aeons in hell, still may I ripen sentient beings spiritually without ever becoming weary.
33. Surely, in the very process of accomplishing (the welfare of others) I actually will don this very armor of spiritually nurturing the three types of beings so they may become disciplined.
34. May I joyfully cross without hesitation pits so filled with burning embers of fire that there is no space so as to hear even one word of the good doctrine.
35. In abandoning being enticed by the results of all concentrations and formless absorptions, but by dwelling on the supreme limit of perfection, may I be accustomed purely to the bliss that arises.
36. Having mounted the horse of calm abiding that is not obsessed (with the warm experience of meditative absorption), may I tame the mind that naturally roams, is most difficult to tame, and ventures alone on the wrong path.
37. Since the supremely fine riches possessed by rulers of gods and universal emperors, being in the nature of desire are just like filth, may I never hold them in high regard.
38. There is no joy drifting through this existence similar to a burning house of iron, but being led by compassion, may I be reborn wherever it is conducive to assist others.
39. Whatever absorptions all spiritual sons of universal protectors have mastered such as the stance of a lion, the sport, or the hero of the warriors' activities
40. The going bravely, the treasure of space and the stainless--Having attained all myself I will bestow their bliss on the three kinds of beings, thus allowing them to enjoy their sublime accomplishments.
41. May I thoroughly and supremely protect the ocean of craft, literature and art, and may every sentient being be wise in knowing the entire meaning of their own language.
42. Having gained the stainless, sharp and infinite intelligence, distinguishing all words and meanings, may I share with sentient beings the extremely profound and logical teachings.
43. To every living being without exception who does not understand the Buddha's word, may I finely elucidate the teachings as though inscribing letters in their own mind.
44. Having surely ascended to the state of the ten truthful powers, may I actualize these practices that are the means for making the purpose of living beings completely worthwhile.
45. Just as all prayers of the subdoers are the cause for helping sentient beings, so may I work constantly for the perfection of prayer.
46. By immediately suppressing as they arise all overwhelming masses of foe-like emotional afflictions and not wavering from mental activities, may I remain only to be of benefit on earth.
47. By having perfectly realized these phenomena to be like illusions, mirages and magical emanations and having discarded the mesh of conceptions, may I be of benefit throughout the three worlds.
48. Just as a father especially cherishes an only son, so will I remain in meditation on pure love for every ongoing being by removing all stains (of aggression).
49. Just as mothers, out of affection for an ailing son, in taking his burden on themselves (suffer) accordingly, so will I work to enhance my compassion towards each and every sentient being.
50. When I see success in delighting others may I, especially by generating much pleasure, remain meditating on joyfulness as if only my dear son were happy.
51. Having dispersed with anger and attachment towards sentient beings that correspondingly cause me to harm or favor them, may I accomplish the tasks of all three worlds like completing one's work for one's son.
52. Having realized the powers, heightened awareness, analytical knowledges, mystical spells, and the doors to liberation, may I simultaneously be of benefit to sentient beings throughout the immeasurable expanse of the universe.
53. Whatever countries where the name "Buddha" has not entered the ear, there may I act according to the deeds of a Buddha through imparting his various methods.
54. Until the son, the teacher of the three worlds, rises here, may I, like the sun, dispel the darkness of ignorance from each and every embodied being.
55. Whatever beings there are whose thoughts are saturated with evil and who have been rejected by many beings gone to bliss, may they be tamed by relying upon the sphere of action of my speech.
56. So that I may serve everyone in the universe, I will be loving like a relative, kind like a mother, and like a father, give beneficial advice.
57. Even by merely recollecting my name, may all sentient beings immediately be protected from fear and may all misery of the three worlds be dispelled.
58. May I be a vase of goodness and a medicine against illness for people who are destitute in hundreds of ways. May I also provide a cool pool of nectar continuously for the masses of hungry spirits.
59. May I be warmth for the cold hells and cause rain with sweet breezes to shower on the hot hells as well. May I placate every harm in the very low realms of bad migration.
60. Even by merely remembering me, may I be a true friend to those who face destitution, solid armor for those stricken by a rain of arrows and cooling water for those afflicted by fire.
61. When beings remember me, may I be an opponent for the venom of defilements, a firm bridge over the torrent of the three worlds, and may I bar the door to the unfortunate destinies.
62. May even merely recollecting my name be enough to prevent all beings from falling into the abyss of worldly existence. May I become the foundation of the stairway leading them to the pinnacle of pure peace.
63. Even if someone out of anger should recall my name for just an instant of time, may he never plunge into bad destinies and may he surely accomplish perfect Buddhahood.
64. May my excellences, stainless like moonlight, bring happiness throughout the whole universe. May I work to generate immeasurable delight for others by merely breathing.
65. Having attained perfect awakening itself where all is fully complete, may I also settle all ongoing beings in that ultimate awakening itself.
66. At that time, may not even the slightest faulty actions arise in the minds of whoever (may be my disciples). May they always help others and remain on the path of the ten virtues.
67. May the realms of bad migrations never be seen even in the dreams of anyone (fitting to be my disciple) and may the far reaches of places of bad destiny be pleasurable like the realms of celestial beings.
68. As long as anyone remains in the midst of the ocean of the three worlds nonvirtue, though I have completed the deeds of a Buddha, may I remain in this world for them.
69. When I have enacted my passing into the state beyond sorrow, may my teachings not become disordered and may the ache of my followers not be swayed for even a moment by the dangling rope of doubt.
70. Thus, by delighting in the performance of the conqueror's sons, may whatever virtues I have gathered all be shared with each and every living being without exception.
The best meditation is no meditation