By Arya Maitreya, Jamgon Kongtrul, Khenpo Tsultrim Gyamtso, Rosemarie Fuchs
All sentient beings with no exception have buddha nature—the inherent purity and perfection of the brain, untouched through altering psychological states. therefore there's neither any explanation for conceit in deeming oneself higher than others nor any cause of self-contempt, taking into account oneself as inferior and not able to arrive enlightenment. This seeing is obscured by way of veils that are detachable and don't contact the inherent purity and perfection of the character of the brain as such. The Mahayana Uttaratantra Shastra, one of many 5 Treatises acknowledged to were dictated to Asanga by way of the Bodhisattva Maitreya, offers the Buddha's definitive teachings on how we should always comprehend this flooring of enlightenment and clarifies the character and features of buddhahood.
Jamgön Kongtrül Lodro Thaye (1813–1899), the profoundly discovered and learned grasp who compiled what are referred to as the "Five nice Treasures," wrote the exceptional remark to the Mahayana Uttaratantra Shastra translated the following. referred to as The Unassailable Lion's Roar, it offers Maitreya's textual content as a heritage for the Mahamudra teachings in a fashion that's specifically transparent and straightforward to appreciate.
Khenpo Tsultrim Gyamtso Rinpoche supplied the annotations and the reasons on which the current translation is predicated. A popular pupil and hugely comprehensive yogi, he's a residing instance of the continuing culture of oral transmission. He first visited the West in 1977 on the request of H.H. the 16th Karmapa.
Rosemarie Fuchs has been a scholar of Khen Rinpoche due to the fact that 1978, and this translation used to be performed upon his suggestion.
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Additional info for Buddha Nature: The Mahayana Uttaratantra Shastra With Commentary
Since the mental poisons are eliminated, it has no attachment. 48 Buddha N a tu re Since the veil of the hindrances to knowledge is cleansed, it is in all ways unobstructed [with regard to complete insight]. Being free from its two [obstacles], it is suited for [samadhi] and thus relieved from the touch of coarse objects of contact. Since it is not something visible, it cannot be seen. Since it is free from features, it cannot be grasped. It is virtuous, [the dharmadhatu] being by nature pure, and it is free from stains, since pollution is abandoned.
Of these, the svabhavikakaya of the buddhas is to be known as having five characteristics and, if condensed, five qualities: It is uncreated and totally indivisible. The two extremes are completely abandoned. It is definitively freed from the three veils— the mental poisons and the obstructions to knowledge and meditative equipoise. It is unpolluted and not an [object of] thought. Being the field of the yogis and the dharmadhatu, being by essence pure, it is luminous clarity. The svabhavikakaya truly has the final and ultimate qualities of being unfathomable, countless, inconceivable, unequaled, and pure.
R oot T e x t 55 Delusion, idle talk, forgetfulness, mental agitation, ideation of duality, and indifferent equanimity: the Sage does not have any of these. His aspiration, diligence, and mindfulness, his utterly pure and unstained discriminative wisdom, his constant total release, and his primordial wisdom of liberation seeing all fields of the knowable do not suffer any impairment. His three activities are preceded [by primordial wisdom] and display themselves in its likeness. He manifests his vast definitive knowing, always unhindered in its vision of the three times.