By Arya Maitreya, Jamgon Kongtrul, Khenpo Tsultrim Gyamtso, Rosemarie Fuchs

All sentient beings with out exception have buddha nature—the inherent purity and perfection of the brain, untouched via altering psychological states. hence there's neither any cause of 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 via 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 stated to were dictated to Asanga by means of the Bodhisattva Maitreya, offers the Buddha's definitive teachings on how we should always comprehend this floor of enlightenment and clarifies the character and traits 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 phenomenal remark to the Mahayana Uttaratantra Shastra translated the following. known as The Unassailable Lion's Roar, it provides Maitreya's textual content as a historical past for the Mahamudra teachings in a manner that's particularly transparent and straightforward to appreciate.

Khenpo Tsultrim Gyamtso Rinpoche supplied the annotations and the reasons on which the current translation relies. A well known 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 because 1978, and this translation used to be performed upon his recommendation.

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Always ready to dispel these [afflictions], compassion is similar to a merciless wind. Their release [is accomplished] for the sake of others. They see the equality of themselves and sentient beings and their activity is not completed to its full extent. Thus their deeds will never cease while samsara exists. A tathagata is similar to Indra, to the drum [of the gods], clouds, to Brahma, the sun, a precious gem, to an echo, to space, and the earth. If the surface of the ground here changed into the nature of immaculate lapis lazuli, because of its purity one would see in it the [appearance of] the Lord of All Gods with his following pf many young goddesses.

Rid of pollution [and] all-pervasive, [true buddhahood] has an indestructible nature since it is steadfast, at peace, permanent, and unchanging. As the abode [of qualities] a tathagata is similar to space. For the six sense-faculties of a saintly being it forms the cause to experience their respective [pure] objects [of perception]. It is the cause for visible objects, which are non-arising, to be seen, for good and pure speech to be heard, for the pure scent of the moral conduct of the Sugata to be smelled, for the flavor of sacred Dharma [of] the great noble ones to be tasted, 46 Buddha N a tu r e for the blissful touch of samadhi to be felt, and for the mode [of the Dharma], which is by essence deep, to be realized.

It is the refuge of beings, since [it protects them] without any limit of time, until the final end. It is always free from duality, since it is foreign to all ideation. It is also an indestructible state, since its nature is uncreated. It is not born, and it does not die. It suffers no harm and does not age since it is permanent and steadfast, the state of peace and immutability. 30 Buddha N a tu re It is not [even] born in a body of mental nature, since it is permanent. Steadfast it does not die, not [even] through the death and transmigration that constitute an inconceivable transformation.

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