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The Mirror of the Mind of Samantabhadra (Tibetan : ཀུན་ཏུ་བཟང་པོ་ཐུགས་ཀྱི་མེ་ལོང, Wylie : kun tu bzang po thugs kyi me long) is one of the Seventeen tantras of Dzogchen Upadesha. [1]
In the Lungi Terdzö (Wylie: lung gi gter mdzod) the prose autocommentary by Longchenpa (1308 – 1364 or possibly 1369) to his Chöying Dzö (Wylie: chos dbyings mdzod) -- which are numbered amongst the Seven Treasuries (Wylie: mdzod chen bdun) -- the following embedded quotation from this Tantra has been rendered into English by Barron, et al. (2001: p. 8) and the Wylie has been secured from Wikisource and interspersed and embedded in the English gloss for probity:
"You should understand that the nature of all phenomena is that of the five aspects of Samantabhadra [chos thams cad kun tu bzang po lnga'i rang bzhin du shes par bya'o]. What are these? you ask [de yang gang zhe na 'di lta ste]. They are Samantabhadra as nature [rang bzhin kun tu bzang po dang], Samantabhadra as adornment [rgyan kun tu bzang po dang], Samantabhadra as teacher [ston pa kun tu bzang po dang], Samantabhadra as awareness [rig pa kun tu bzang po dang], and Samantabhadra as realization [rtogs pa kun tu bzang po'o]." [2] [3]
"Phenomena" in the abovementioned quotation should be understood as a rendering of dharmas (Sanskrit) which may also be glossed "constituent factors". "Nature" (rang bzhin) is an analogue of svabhava (Sanskrit). [4] "Awareness" is a gloss of rigpa (Tibetan). [5] Though Buddhism is for the most part non-theistic, Dzogchen and other Buddhadharma traditions often personify attributes or qualities with a deity in textual discourse as Samantabhadra herein is the Adi-Buddha (to be clearly discerned from the namesake Bodhisattva) and is iconographically "attributeless" and "unadorned", the "primordial Buddha", and Samantabhadra is often so for many textual traditions of Dzogchen in both lineagues of Bonpo and Nyingmapa. [6] Following Longchenpa, wherever Samantabhadra is Samantabhadri is evident indivisibly in Yab-yum (Tibetan).
Longchen Rabjampa, Drimé Özer, commonly abbreviated to Longchenpa (1308–1364), known of as the "all-knowing", was perhaps the most famous of the realized scholars in the Nyingma school of Tibetan Buddhism. Along with Sakya Pandita and Je Tsongkhapa, he is commonly recognized as one of the three main manifestations of Manjushri to have taught in Central Tibet. His monumental work of Tibetan literature is the Seven Treasuries, while his more than 250 treatises encapsulate the core of the previous 600 years of monastic Nyingma doctrine and Buddhist thought in Tibet. Longchenpa was a critical link in the exoteric and esoteric transmission of the Dzogchen teachings. He was abbot of Samye, one of Tibet's most important monasteries and the first Buddhist monastery established in the Himalaya, but spent most of his life travelling or in retreat.
Samantabhadra is a bodhisattva in Buddhism associated with practice and meditation. Together with Gautama Buddha and the bodhisattva Mañjuśrī, he forms the Shakyamuni Triad in Mahayana Buddhism. He is the patron of the Lotus Sutra and, according to the Avatamsaka Sutra, made the ten great vows which are the basis of a bodhisattva. In Chinese Buddhism, Samantabhadra is known as Pǔxián and is associated with action, whereas Mañjuśrī is associated with prajñā. In Japan, this bodhisattva is known as Fugen, and is often venerated in Tendai and Shingon Buddhism, and as the protector of the Lotus Sutra by Nichiren Buddhism. In Sri lanka, he is known as Sumana Samana Deviyo and is regarded as the guardian of the island of Sri Lanka.
In Vajrayana Buddhism, the Ādi-Buddha, is the "First Buddha" or the "Primordial Buddha." Another common term for this figure is Dharmakāya Buddha.
Semde translated as "mind division", "mind class" or "mind series" is the name of one of three scriptural and lineage divisions within Atiyoga, Dzogchen or the Great Perfection which is itself the pinnacle of the ninefold division of practice according to the Nyingma school of Tibetan Buddhism.
Longdé is the name of one of three scriptural divisions within Dzogchen, which is itself the pinnacle of the ninefold division of practice according to the Nyingma school of Tibetan Buddhism.
The Seven Treasuries are a collection of seven works, some with auto-commentaries, by the Tibetan Buddhist teacher Longchenpa.
In Tibetan Buddhism and Bon, Menngakde, is the name of one of three scriptural and lineage divisions within Dzogchen.
Svabhava literally means "own-being" or "own-becoming". It is the intrinsic nature, essential nature or essence of beings.
Rongzom Chökyi Zangpo, widely known as Rongzom Mahapandita, Rongzom Dharmabhadra, or simply as Rongzompa, was one of the most important scholars of the Nyingma school of Tibetan Buddhism. Together with Longchenpa and Ju Mipham, he is often considered to be one of the three "omniscient" writers of the school. His elder contemporary Atiśa (980–1054) considered Rongzompa to be an incarnation of the Indian ācārya Kṛṣṇapāda, the Great. The Tibetan historian Gö Lotsawa (1392–1481) said of Rongzom that no scholar in Tibet was his equal.
Khenchen Palden Sherab Rinpoche, called Khen Rinpoche, is a teacher, a scholar, a lama, and a Dzogchen master in the Nyingma school of Tibetan Buddhism. He was considered by Penor Rinpoche to be one of the most learned Nyingma scholars alive. Among other highly notable activities, he founded the first nunnery in Deer Park (Sarnath), the Orgyen Samye Chokhor Ling Nunnery.
Vima Nyingthig, "Seminal Heart of Vimalamitra", is one of the two "seminal heart" collections of the menngagde cycle Dzogchen, the other one being "Seminal Heart of the Dakini". Traditionally the teachings are ascribed to Vimalamitra, but they were codified and collated by their Tibetan discoverers in the 11th and 12th century.
In Tibetan Buddhism, specifically in the literature and practice of Dzogchen, the seventeen tantras of the esoteric instruction cycle are a collection of tantras belonging to the textual division known as the "esoteric instruction cycle".
The Mirror of the Heart of Vajrasattva is numbered amongst the 'Seventeen Tantras of Menngagde' within Dzogchen discourse and is part of the textual support for the Vima Nyingtik.
Samten Migdrön is a Tibetan text of historical importance for the historical relationship of Dzogchen and Zen as well identifying the view of its author, Nubchen Sangye Yeshe.
' Nelug Dzö' is a poetic vignette written in Classical Tibetan and one of the Seven Treasuries of Longchenpa. Longchenpa wrote 'Desum Nyingpo', a prose autocommentary to this work. Dowman considers it a "magical psychotropic poem".
Self- Arising Primordial Awareness is one of the Seventeen tantras of Dzogchen Upadesha.
The Great Auspicious Beauty Tantra or Trashi Dzenden Chenpögyü is numbered amongst the 'Seventeen Tantras of Menngagde' within Dzogchen discourse and is part of the textual support for the Vima Nyingtik.
The Sixfold Expanse of Samantabhadra is one of the Seventeen tantras of Dzogchen Upadesha.
In Dzogchen, the ground is the primordial state. It is an essential component of the Dzogchen tradition for both the Bon tradition and the Nyingma school of Tibetan Buddhism. Knowledge of this ground is called rigpa.
Yudra Nyingpo was one of the chief disciples of Vairotsana and one of the principal lotsawa "translators" of the first translation stage of texts into Tibetan.
