By Reginald A. Ray
Mystery of the Vajra global is a complete survey of the profound and
vast teachings of the Vajrayana, focusing particularly at the Kagyti and
Nyingma lineages. Acharya Ray's mastery of the topic and devotion
to the tradition-an inspiring blend of gifts-permeate the entire
book. Streams of nectarlike quotations from the nice and cozy breath of many
great masters and an abundance of illuminating tales produce a book
that is significant, spell binding, and straightforward to appreciate. Taken together
with the author's past paintings, Indestructible fact, it presents an indepth
treatment of Tibetan Buddhism, together with either its exoteric (Hinayana
and Mahayana) and esoteric (Vajrayana) automobiles, illuminating
its philosophical foundation, meditation practices, aim of enlightenment, cultural
context, and ancient background.
Buddhism bargains a number of techniques to rouse the enlightened nature
of the brain. the genuine nature of the brain is enlightened, the utmost
peace, openness, and omniscience. Conceptual notions of forms,
words, and emotions are mere designations created and felt by means of the dualistic
mind, all rooted in greedy at a "self," perceived as a very existing
entity. accordingly, while the enlightened nature of the brain is awakened,
our greedy mentality dissolves and the entire psychological objects-the
whole universe-are woke up because the Buddhafield, the features of the
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Extra resources for Secret of the Vajra World, The Tantirc Buddhism of Tibet-Shambhala
The king realized that Buddhism 33 FouNDATioNs oF VAJRAYANA would not survive without the strong institutional foundation provided by monasticism and without the comprehensive textual resources of the Tripi taka. His providing for the financial support of monastics and the translation of texts reflects this point of view. At the same time, the king saw that the practice of tantra lent legitimacy to the institutionalized side of Buddhism by providing an arena where people could follow the path to the end and attain enlightenment.
Yet the proud and stubborn monk would not be swayed, even by this stunning embodiment of buddhahood right in front of him. Hearing his refusal, the "Mistress of the Three Worlds"-as she is called-disappeared for the last time. To Abhayakaragupta's credit, he eventually realized what he had cast away and rejected, and spent the rest of his life in search of the divine maiden, longing for nothing so much as to prostrate himself and offer all of his accomplishments to her wondrous cosmic form. The stories of both Naropa and Abhayakaragupta make the point that whatever foothold the Vajrayana may have had in the monasteries, the real tradition and the real practice was to be found elsewhere, somewhere in the outback where books, scholarship, and decorous behavior, where prestige, honors, and renown, have no meaning.
Only after this foundation has been well laid does one move on to practice the more elite, inner, and esoteric Vajrayana.