Our virtues do not change.
This is a great self-awakening.
Our ignorance is not realized.
This is a great self-awakening.
Our wisdom does not change.
This is a great self-awakening.
The three poisons do not succeed.
This is a great self-awakening.
The three bodies do not transfer or change.
This is a great self-awakening.
The five poisons do not succeed.
This is a great self-awakening.
Our wisdom has no joining or parting.
This is a great self-awakening.
Samsara does not succeed.
This is a great self-awakening.
Nirvana does not change.
This is a great self-awakening.
Our ideas are not realized.
This is a great self-awakening.
Reality does not change.
This is a great self-awakening.
What we take in and what we hold onto are not realized.
This is a great self-awakening.
Our lack of clinging does not change.
This is a great self-awakening.
Our clinging to dualities is not realized.
This is a great self-awakening.
Non-duality does not change.
This is a great self-awakening.
Our preferred positions are not realized.
This is a great self-awakening.
Our lack of any position does not change.
This is a great self-awakening.
The I and the self are not realized.
This is a great self-awakening.
Our selflessness is unchanging.
This is a great self-awakening.
Our attachment and clinging are not realized.
This is a great self-awakening.
Our lack of attachment does not change.
This is a great self-awakening.
We have nothing to do with strife or development.
This is a great self-awakening.
Our lack of strife does not change.
This is a great self-awakening.
Our works are not realized.
This is a great self-awakening.
Our lack of anything to do does not change.
This is a great self-awakening.
The things we observe are not realized.
This is a great self-awakening.
The lack of anything to see does not change.
This is a great self-awakening.
The things we meditate on are not realized.
This is a great self-awakening.
Our lack of meditation does not change.
This is a great self-awakening.
Our practices are not realized.
This is a great self-awakening.
Our lack of practice does not change.
This is a great self-awakening.
The things we attain are not realized.
This is a great self-awakening.
With nothing to realize we have no hope or fear.
This is a great self-awakening.
All of these things are natural for us all,
But they are not contrived by our intellects.
They do not shift with our thoughts.
They are not revealed by our awareness.
They are not attributed by our minds.
The way it has been from the beginning.
Is that our true experience is not corrupt.
It is said that the pinnacle of the Nine Vehicles of the Buddha’s Dharma is the Great Perfection, the Atiyoga or Dzogchen. The innermost essence of the Atiyoga is said to be the Yang Ti, and the quintessence of the Yang Ti is the sPyi Ti: The Universal Ti. Kissing the World is a core Tantra of the Universal Ti. It was Translated into Tibetan in the Eighth Century of our era by Padmasambhava of Orgyan working together with the Tibetan translator Kawa Peltsek. It is preserved in the Nyingma Gyubum, the Hundred Thousand Tantras of the Ancients. This Tantra is not like any other. Here we find a direct discussion of masculinity, femininity, and family relations as characterizing our path. There is prophesy and many upadeśa instructions. It touches on things that other Tantras do not mention, such as what to do when you are in a war, how to evaluate gurus, relationships between couples and children, how to use a phurba, and many other interesting topics. This is the first time a translation of a Root Tantra of the yoga of the Universal Ti has been translated into any Western language.
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.
