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By Padmasambhava & Jamgon Mipham

A Garland of perspectives provides either a concise remark through the eighth-century Indian Buddhist grasp Padmasambhava on a bankruptcy from the Guhyagarbha Tantra at the varied Buddhist and non-Buddhist philosophical perspectives, together with the good Perfection (Dzogchen), and an explicative observation on Padmasambhava’s textual content by means of the nineteenth-century pupil Jamgön Mipham (1846–1912).

Padmasambhava’s textual content is a middle textual content of the Nyingma culture since it offers the foundation for the procedure of 9 automobiles (three sutra automobiles and 6 tantra cars) that consequently grew to become the permitted means of classifying the several Buddhist paths within the Nyingma tradition.

Mipham’s remark is the only most typically used to provide an explanation for Padmasambhava’s educating. Mipham is celebrated for his prolific, lucid, and unique writings on many matters, together with technology, medication, and philosophy, as well as Tibetan Buddhist perform and thought.

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Extra resources for A Garland of Views

Sample text

Eternalistic extremists believe in a permanent self, which they imagine to be present in all phenomena. 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.

11 These extreme positions of eternalism and nihilism include all aspects, without exception, of non-Buddhist eternalistic and nihilistic beliefs. All these are the views of ignorance. The four views described above are all analogous to ignorance, the opposite of knowledge. In this section, which describes the positions of worldly beings, Padmasambhava confined himself to a description of their views. He did not discuss their paths and results, for he considered that this would serve no purpose.

Even experienced readers may find themselves bewildered by his presentation, which reflects as much the particular thinking of the period as the content of the source tantra. And while Mipham Rinpoche’s explanations provide much welcome detail, commentaries of this type, which belong to the genre known as “commentaries by annotation” (Tib. mchan ’grel), do not always offer the easiest approach to their subject. Although some works of this sort may have been deliberately prepared with a view to publication, many began life as a copy of an original treatise into which the author had inserted marginal notes.

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A Garland of Views by Padmasambhava & Jamgon Mipham


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