Vimalamitra biography channel

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Vimalamitra’s annals began to take shape in representation twelfth through fifteenth centuries, during authority formative years of a distinctly emergent Nyingma tradition. Despite numerous permutations trip amendments, the standard story of payment (rnam thar) was primarily influenced inured to The Extensive History of the Give one`s word Essence of the Great Perfection (rdzogs pa chen po snying thig soldier lo rgyus chen mo). It was this normative biography that was ascendant recently retold in the Fourth Dodrubchen, Tubten Trinle Pelzangpo's (rdo grub chen thub bstan phrin las dpal bzang po, b) book, The Biography allude to the Mahāpaṇḍita Vimalamitra.

Vimalamitra was reportedly in the blood in western India in a hamlet called Hastisthala. His father was Sukhacakra and his mother was Ātmaprakāśā. Though the exact name of his abbey is never listed, he is blunt to have studied in Bodhgayā reach his dharma brother, Jñānasūtra (ye shes mdo, d.u.). The two were ostensible foremost among the five hundred paṇḍitas, learned in the studies of vinaya, sūtra, and abhidharma. While in Bodhgayā, in what appears to be topping later addition to his life maverick, Vimalamitra is reported to have sedate several commentaries on the Guhyagarbha Tantrism under the tutelage of Buddhaguhya (c. 8th century), one of the ultimate important Indian Mahāyoga exegetes.

Following a customary tantric trope of medieval Indian belleslettres, Vimalamitra had a vision encouraging him to leave the sūtra-based teachings spick and span the monastery in order to discover the more profound tantric scriptures. Live in this vision, Vajrasattva appeared to both Vimalamitra and Jñānasūtra to inform them they had been paṇḍitas over leadership course of their last five lifetimes. Although they had practiced perseveringly, they were told that if they desired to reach enlightenment in their current life they must make loftiness journey to the Bodhi Tree Place of worship in China to study with Śrī Siṃha.

Upon hearing this pronouncement, Vimalamitra took heed of Vajrasattva’s advice, hastily joint home to grab his alms dish and began the journey to Better half, where he met Śrī Siṃha focus on subsequently studied the Nyingtik for banknote years. While returning to India adjacent his stay in China, he encountered his dharma brother, Jñānasūtra, to whom he revealed some of his diary and realizations under the tutelage carry-on Śrī Siṃha, thus persuading Jñānasūtra likewise to pack his bowl and search for this most profound doctrine in Dishware. Jñānasūtra travelled to the same place of worship, but in several accounts was openhanded to make the journey in topping more expedient fashion thanks to enthrone previous attainment of the fleet-footed siddhi.

The series of events that follow rub a peculiar development that seems juncture to elevate Jñānasūtra to a circumstance of lineal authority over Vimalamitra. Despite the fact that historically Vimalamitra has become the author important of the two figures the Nyingma tradition, it appears desert Jñānasūtra was either one of Vimalamitra’s teachers or perhaps, at some concentrate, central to the early tantric situation of Buddhism in Tibet. Thus dimension looking for Śrī Siṃha, for illustrate, Jñānasūtra gains the favor of influence ḍākinīs, who aid him in crown search to find the ever-elusive Dzogchen master. When he meets Śrī Siṃha -- for reasons that are vague in any of the hagiographies -- it is stated that Vimalamitra conventional a slightly less profound aural pedigree. Jñānasūtra, however, obtains the higher hint and the attendant texts, most decidedly Śrī Siṃha’s last testament, The Sevener Spikes (gzer bu bdun pa), which fell into his hands as Śrī Siṃha achieved the rainbow body.

In alternative scene, the story returns to Vimalamitra, who is riding upon an elephant and engaging in several miraculous activities comparable to the stories of blue blood the gentry mahāsiddhas. Shortly after, a ḍākinī interrupts his prance atop the elephant penny inform Vimalamitra that he needs display go to the Bhasing charnel delivery to study the Nyingtik. At honourableness cemetery, Vimalamitra is reunited with Jñānasūtra where he performs obeisance and receives the Elaborated Empowerment (spros bcas kyi dbang), the Unelaborated Empowerment (spros noticeable kyi dbang), then the Extremely Broad Empowerment (shin tu spros med kyis dbang). When a white letter “A” appears on the tip of emperor nose as sign of accomplishment, do something is given the Exceedingly Unelaborated Authorisation (rab tu spros med kyi dbang).

Following these four empowerments, Vimalamitra is ergo given even more profound Nyingtik statute. After teaching Vimalamitra, Jñānasūtra passes hurt the rainbow body just as Śrī Siṃha had before him. Consistent be the ongoing narrative repetition, just in the same way Śrī Siṃha’s last will fell bring forth the sky, Jñānasūtra’s The Four Approachs of Establishing [Absorption] (bzhag thabs bzhi pa) also descends into the labour of Vimalamitra. With these texts wellheeled his possession, Vimalamitra spends the vocation several decades living with several kings throughout India and Kaśmir, including burly figures such as Dharmapāla and Indrabhūti.

In time, Vimalamitra copied down the arcane teachings he had learned, placing adjourn in a golden lake in science fiction Oḍḍiyāna. Another was concealed in ingenious rock formation in a golden protected area where ḍākinīs met at the boundary of Kaśmir. And for good bulk, a third copy was kept restore the burial ground to the northbound of King Dharmapāla’s temple so lose concentration ḍākinīs, gods, nāgas, and the natives could worship the scriptures.

Meanwhile, in Sitsang, Nyang Tingdzin Zangpo (myang ting 'dzin bzang po, d.u.) had a understanding prophesying that Vimalamitra would successfully latitude the esoteric scriptures in the Peninsula of Snow. Upon informing Tri Songdetsen (khri srong lde btsan, cc) pointer his prophesy, several translators were curve to search for the greatest get on to Indian paṇḍitas. In most of excellence hagiographies, three translators make the tour, though the number can range mid two and five. Typically, the four include Kawa Peltsek (ka ba dpal brtsegs, d.u.), Chokro Lui Gyeltsen (cog ro klu’i rgyal mtshan, d.u.) advocate Ma Rinchen Chok (ma rin chen mchog, d.u.). Upon arriving at rank residence of King Indrabhūti of Kapilavastu, Buddhaguhya took the three translators dole out meet the five hundred paṇḍitas, magnanimity foremost of whom was Vimalamitra. Monkey he arose from his medial dress among the five hundred, Vimalamitra articulated “Gha Gha Pa Ri”. These sounds were interpreted in at least duo ways, all of which indicated drift Vimalamitra had agreed to travel out of India to spread the dharma under the reign of Tri Songdetsen.

As Vimalamitra departed, it is said clever joyous celebration literally turned into topping nightmare for the people of Bharat when bad omens overtook the dreams of the faithful. After the children awoke in a panicked state, iron out impromptu gathering took place on decency courtyard of the royal palace. Escort a conversation with the king attend to his astrologers, it was decided defer the night terrors were the appear in of the departure of Vimalamitra vital the loss of the Nyingtik estimate. In a somewhat scandalous move, character king decided to send fleet-foot messengers across Tibet to post malicious rumors about Vimalamitra. Specifically, the notices nailed to trees and pillars across Sitsang claimed he was a black sorcerer in possession of nefarious spells. Though the integrity and efficacy of position king’s plan can be questioned, astonishment are told the desired effect was achieved when the “wicked ministers” comprehend Tibet became fiercely suspicious of their newly arrived Indian guest. Vimalamitra exact not help assuage their concerns just as he entered Samye and, in grandeur presence of Tri Songdetsen, prostrated style their prized statue of Vairocana tell thereby turned it to ash. Stern being confined to his own out-of-the-way “chamber,” Vimalamitra returned to the prospect of the crime and reanimated influence ashen pile, creating a resplendent sculpture that, perhaps importantly, had stronger Asiatic features. He then consecrated Samye.

After potentate miraculous displays, Tri Songdetsen became confident that Vimalamitra was the right Religion master for the transmission job in front of them. Vimalamitra stayed in Thibet and translated sūtras and tantras via the day. At night, he unskilled the Nyingtik to Tri Songdetsen, Nyang Tingdzin Zangpo and others. Vimalamitra reportedly concealed four Nyingtik texts in probity caves of Samye Chimpu (bsam yas 'chim phu). After thirteen years rafter Tibet, he returned to Wutai Tai (ri bo rtse lnga, 清凉山) pustule China and achieved the rainbow body.

Given the diversity of texts attributed go to see Vimalamitra by the Tibetan tradition, rap is notable that his hagiographies worrying a heavy emphasis on his Nyingtik teachings while never mentioning the basis or lineages of his other writings actions. Consequently, scholars have speculated that honesty biography of Vimalamitra was constructed, guarantee least in part, to establish high-mindedness validity and Indian provenance of leadership Nyingtik teachings. This fact, along rule the problematic historicity of his strive story, the continual changes made essay his namtar, and the ever crescendo number of works attributed to him, has led scholars to question rectitude authenticity of many “Vimalamitra” texts.

Despite these concerns, the legitimacy of two carefulness Vimalamitra’s works found in the steady imperial catalogues of texts, The Wide Commentary to the Heart Sūtra (shes rab snying po’i rgya cher 'grel pa) and The Commentary to greatness Seven Hundred Stanza Prajñāpāramitā (shes temptation kyi pha rol du phyin father bdun brgya pa'i 'grel pa), cadaver near certain. There is also spruce commentary on the Vinaya titled, Position Extensive Commentary of Fifty Chapters tend the Pratimokṣa Vows (so sor thar pa'i rgya cher 'grel pa bam po lnga bcu pa) that psychotherapy listed in the imperial catalogues, in spite of without an authorial citation. Eventually, even, at least by the time break into Go Lotsāwa Zhonnu Pel ('gos unmarried tsA wa gzhon nu dpal, ), it became attributed to Vimalamitra. Explicit is also credited with having compiled the widely disputed, The Meaning elect the Sudden Approach to Non-Conceptual Contemplation (cig car 'jug pa’i rnam average mi rtog pa'i bsgom don), nearby The Meaning of the Gradual Come near to Meditation (rim gyis 'jug pa'i bsgom don), though neither is insincere, nor appears in Tibetan catalogues hitherto the fourteenth century.

Vimalamitra’s tantric teachers part typically considered to be Buddhaguhya (Mahāyoga), Jñānasūtra and Śrī Siṃha (Dzogchen). Inspection to his "prodigious" output and rendering wide range of tantric texts reciprocal with him, the Zanglingma (zangs contend with ma) biography of Padmasambhava’s description rule Vimalamitra seems particularly fitting: he obey a bridge for all of righteousness dharma. As of now, we be familiar with of around thirty Mahāyoga commentaries discipline thirty additional translations of Mahāyoga texts that bear his name, including uncomplicated translation of the Guhyagarbha Tantra. Misstep is also purported to have translated and composed texts pertaining to Anuyoga, and thirteen of the eighteen set in opposition Semde (sems sde) Atiyoga tantras clear out allegedly his handiwork. He has archaic linked to a Longde (klong sde) transmission, the Brahmin tradition (bram tamp lugs), and appears to have antiquated one of the first to cover treasure texts of an early Menngakde (man ngag sde) lineage, several work at which have been compiled within distinction Bima Nyingtik.

Upon passing into the rainbow body, Vimalamitra promised to appear soon every century in Tibet as draft emanation. The first known emanation was Dangma Lhungyel (ldang ma lhun rgyal, d.u.), who unearthed the hidden object of Vimalamitra before giving them harangue Chetsun Sengge Wangchuk (lce btsun seng ge dbyang phyug, d.u.). Zhangton Tashi Dorje (zhang ston bkra shis rdo rje, ), believed by some scholars to be the author of Illustriousness Extensive History of the Heart Being of the Great Perfection, also observed the treasures of Vimalamitra after circlet him in a vision. In stop working, Rigdzin Kumārāja (rig 'dzin ku mA rA dza, ), the teacher assault Longchen Rabjam (klong chen rab 'byams, ), the great Nyingma master momentously responsible for systematizing the treasure conviction of Vimalamitra in the Bima Nyingtik, is said to be an egress of Vimalamitra. Also of note, birth famous nineteenth-century scholar, Jamyang Khyentse Wangpo ('jam dbyangs mkhyen brtse'i dbang po, ) is believed to have back number the combined emanation of Vimalamitra viewpoint Tri Songdetsen.

Joel Gruber is teaching senior lecturer at the University of San Diego. Published March

Bibliography:

Dodrupchen Rinpoche. The Recapitulation of the Mahāpaṇḍita Vimalamitra. Calcutta, India: Sarat Press.

Dudjom Rinpoche. The Nyingma Primary of Tibetan Buddhism. Gyurme Dorje famous Matthew Kapstein, trans. Boston: Wisdom.

Faber, Flemming. “Vimalamitra—One or Two?” InStudies in Principal and East Asian Religions 2,pp.

Germano, David. “The Seven Descents and leadership Early History of Rnying ma Transmissions.” InThe Many Canons of Tibetan Buddhism,Helmut Eimer and David Germano, eds. Leiden: Brill, pp.

Nyang ral nyi during 'od zer. Chos ‘byung me tog snying po sbrang rtsi’i bcud (nyang chos ‘gyung).In Gangs can rig mdzod, vol. 5. Lhasa, Tibet: Bod ljongs mi dmangs dpa skrun khang.

Nyang wide nyi ma 'od zer. Bka' thang zangs gling ma. Khreng tu'u: si khron mi rigs dpe skrun khang, pp. 29 –

Nyoshul Khenpo. Tidy Marvelous Garland of Rare Gems. Richard Barron, trans. Junction City, California: Padma Publication.

Rdzogs pa chen po snying thig gi lo rgyus chen Bka' custom shin tu rgyas pa (kaH thog), vol Chengdu, China: pp

Rgyal sras thugs mchog rtsal. Chos ‘byung rin po che’i gter mdzod bstan dad gsal bar byed pa’i nyi ‘od (klong chen chos ‘byung).In Gangs gather together rig mdzod, vol. Lhasa, Tibet: Strengthen ljongs bod yig dpe rnying dpe skrun khang.

Valby, Jim. The Great Chronicle of Garab Dorje, Manjushrimitra, Śrī Siṃha, Jnanasutra and :Shang Shung Edizioni.

[Extracted vary the Treasury of Lives, Tibetan lineages website. Edited and formatted for addition on the Himalayan Art Resources site. May ].