By Padmasambhava & Jamgon Mipham
A Garland of perspectives offers either a concise observation through the eighth-century Indian Buddhist grasp Padmasambhava on a bankruptcy from the Guhyagarbha Tantra at the assorted Buddhist and non-Buddhist philosophical perspectives, together with the good Perfection (Dzogchen), and an explicative statement on Padmasambhava’s textual content via the nineteenth-century student Jamgön Mipham (1846–1912).
Padmasambhava’s textual content is a middle textual content of the Nyingma culture since it offers the foundation for the method of 9 automobiles (three sutra automobiles and 6 tantra automobiles) that therefore grew to become the authorized approach of classifying the various Buddhist paths within the Nyingma tradition.
Mipham’s observation is the single most typically used to give an explanation for Padmasambhava’s educating. Mipham is celebrated for his prolific, lucid, and unique writings on many topics, together with technology, medication, and philosophy, as well as Tibetan Buddhist perform and concept.
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Extra info for A Garland of Views
Some believe in a reality—an effect—for which there is no cause. Some have an incorrect view of causality. Some believe that whereas the cause is real, the effects are unreal. The nihilistic extremists have a nihilistic view. They think that all phenomena that fall within their purview are devoid of any kind of karmic law of cause and effect. All the phenomena that arise in their one and only life, rather than being propelled by the deeds of previous lives, have come into being just like that, like mushrooms in a field or bubbles on water, and in the end they are extinguished like lamps.
And when all the defilements of the peak of existence have been eliminated, they attain the level of arhat. 2) EXPLANATION OF THE SOLITARY REALIZER VEHICLE Those engaged in the Solitary Realizer Vehicle agree with the listeners in denying the permanent self and so forth imagined by the eternalistic extremists and others, with their conceptual exaggerations and depreciations of the whole of phenomena. But they differ from them in that they have partially realized the absence of self in phenomena related to the aggregate of form.
The resulting annotated copy would have served the author’s own personal use and perhaps as a series of lecture notes to be referred to when teaching. And, as seems to have been the case with the present commentary, it was sometimes only after their master’s death that his disciples decided to turn his annotated copy into a publishable work, splicing the root text and the marginal notes together to form coherent prose. Apart from the provision of a structural outline (sa bcad) and clear section headings, there was little or no editing, for the master’s words, by definition, were not to be improved on.