Thusness is not to be visualized,
And is not to be sought.
When we do not change from this into anything else,
We will not be stained by the problems of clinging attachments.
In the holiness of our knowing awareness,
We will have no objects that are associated with planetary referents,
So attitudes of either lust or hatred will not be born.
We will be free from having any object to our thinking,
And because we will have no meditation or non-meditation
We will not fall from our space of understanding.
The subject and its reality are one,
And it has no divisions or clarifications,
Nothing to take up or to reject,
So we do not follow on the trails of delusion.
We do not have any objects that we must work on visualizing
In meditations that have signs or have no signs,
So we have nothing to distinguish or to clarify
In our understanding or non-understanding.
We have no cause to take things seriously,
So we have no objects that we must throw off.
We also do not work within the lazy mouth of equanimity.
Even our lust, hatred, and stupidity
Are the ornaments of great bliss,
So we do not cut off our lusts and hatred at the root.
Liberation and non-liberation are attitudes.
Our graspings are our ideas,
So when we have nothing to take in or to hold onto,
We have no bondage or liberation.
The enemy of our holding on
Is majestic liberation.
When we are liberated by liberation,
We are ourselves.
Even non-liberation may be understood as liberation.
Holding onto dualities is a particularity of our understanding.
It arises due to the power of a single self-evidence.
This is because there is liberation through understanding.
Through misunderstanding there is also liberation.
Clinging to dualities is a particularity of our understanding.
It occurs through the power of a single self-evidence.
We are liberated by our understanding,
So our view is simply self-evident.
The Bodhicitta has no bondage or liberation.
Bondage and liberation are equivalent Dharmas.
There has been no understanding or misunderstanding
From the beginning.
As an enemy of equanimity,
Understanding is great.
Misunderstanding is seen as a problem,
So we fail at what it means to have an unbiased equality.
Even when we take things into our experience,
Our thoughts are active.
When we settle down without taking them in,
We have an intellect that understands.
The Royal Tantra on the Brilliant Diffusion of Majestic Space. Vertaald door Christopher Wilkinson. Omslag Tsering Kelsang.
The Great Perfection, also known as the Atiyoga or Dzogchen (rDzogs chen), is a tradition of esoteric Buddhism that upholds instantaneous enlightenment. The literature of the Great Perfection has been divided up into three groups or sections: The Mind Section (Sems sde), the Space Section (kLong sde), and the Upadesha Instruction Section (Man ngag sde). The Royal Tantra on the Brilliant Diffusion of Majestic Space is the King of the Space Section Tantras, and is here translated in full for the first time. The Space Section transmission is known as the Vajra Bridge (rDo rje zam pa). It is said that Vairochana, a famous translator who was active during the Eighth Century of the Common Era, received the texts and instructions for the Space Section from his teacher Sri Singha, and then passed them down to his student Mipham Gonpo. It is said that for five generations of this lineage every master achieved a rainbow body at the time of his passing away.
Lama Christopher Wilkinson begon zijn loopbaan in de Dharma op 15-jarige leeftijd met het afleggen van de toevluchtsgeloften van zijn stamleraar Dezhung Rinpoche. In de jaren die volgden introduceerde Dezhung Rinpoche hem bij Geshe Ngawang Nornang, Lama Kalu Rinpoche, Dilgo Kyentse Rinpoche, Nyoshul Khen Rinpoche, en vele anderen. Christopher identificeerde zich vanaf het begin met de Rime Non-Sectarische beweging.
Na een formele opleiding in Tibetaanse en Sanskriet talen, studeerde hij in 1980 af met een BA in Aziatische Talen en Literatuur en een BA in Vergelijkende Religie aan de Universiteit van Washington. Na twee jaar rondreizen langs de heilige plaatsen van Azië, onder meer in India en Nepal, werkte hij vijf jaar in de vluchtelingenopvang in Seattle, Washington. Omdat hij zich weer wilde verdiepen in boeddhistische studies, ging hij naar de Universiteit van Calgary, waar hij in 1988 zijn MA behaalde.
In 1990 ging Chris naar Sulawesi in Indonesië, waar hij drie jaar lang docent Engels was en onderzoek deed naar het oude Sri Vijaya-rijk. Terug in Amerika werkte hij als Research Associate voor de Shelly and Donald Rubin Foundation, waar hij een kleine rol speelde bij de vroege ontwikkeling van het Rubin Museum. Daarna doceerde hij vijf jaar lang als adjunct-professor aan de Universiteit van Calgary. Hij werd ook gedurende twaalf jaar Research Fellow aan het Centre de Recherches sur les Civilisations de l’Asie Orientale, Collège de France.
Vanaf 2012 begon hij vertalingen van Tibetaanse literatuur uit te brengen, te beginnen met de zeven delen van de Sakya Kongma Serie en momenteel met inbegrip van 30 delen van Grote Perfectie Tantras, en hij gaat nog steeds door met deze inspanning.
https://www.amazon.com/dp/1534877886
