January 31, 2011

Phags-pa shing-kun (Sublime Trees)

'Phags-pa shing-kun (Sublime Trees):
Swayambhu (Self-sprung):near Kimdol (sKyim-grol) = 'Liberating Draught') is Swayambhu. 










On top of a jewel lotus blessed by the Buddha Vipaswi (gNam-par-gzigs),the Jina Vajradhara spontaneously arose from the Pure Land of Akanistha as a great sacred Tree of Life (mChod-sdong chen-po - a Bodhi Tree or stupa) called Jnana Gandola Swayambhu (The Self-Sprung Temple of Wisdom) which brings spiritual release by sight of it, hearing of it, reflecting upon it, or touching it.
Look into Newar chronicles called the Swayambhu Purana for extensive details on the arising of thirteen billion times more merit (for practising mantra etc.) in this place than in other great power places, and other interesting topics.

SK relates fragments of the prophecies made by Sakyamuni in the Gosrnga-vyakarana-sutra (gLang-ru lung-bstan-gyi mdo) concerning the origin of the stupa Goma Salagandha, which is usually confounded with the Swayambhu Stupa by Tibetans of today. As with the Manjushri-mulatantra, the Tibetans have interpreted prophecies concerning another country to concern themselves.
When the Buddha was living in Vaisali he prophesied in this manner to Sariputra and Ananda: 'Hereafter, a town called Kusala (dGe-ba), or Li-yul,will arise on the frontiers of India. In the Gamodeva Lake is the Ox-horn Prophecy Mountain (Gosrnga Vyakarana Parvata), and in the Gomadeva Lake the Goma Salagandha Stupa will arise.
In the middle of the lake will be a thousand petalled lotus, and in the centre of the lotus will be an image of Sakyamuni, while on the petals will be a thousand Bodhisattvas of the Tenth Grade.' Then Sariputra, the chief of the Buddha's retinue, asked him,
'What will be the cause of such an eventuality?'
And the Buddha replied,
'The cause will be the thousand emanations consequent upon my parinirvana'. [SK]

The sceptical Lama bTsan-po says,It is generally believed that {the Swayambhu Stupa} is the Goma Salagandha Stupa that is mentioned in the Gosrnga-vyakarana-sutra (The Ox-Horn Prophecy Sutra), and that it enshrines the relics of Kasyapa; but since Goma Salagandha is in Khotan (Li-yul) and the relics of Kasyapa are in India, it is difficult to believe these stories. However, the Stupa gives immense blessings.

[LT] Chos-kyi Nyi-ma is even more scathing about such Tibetan beliefs.Concerning the original of the Tibetan name Shing-kun for Swayambhu: Then after 21,000 arhats from Vulture Peak had taken earth and piled it beneath the dome of the Stupa, Nagarjuna cut off his hair and scattered it about, praying, 'May all kinds of trees grow on this sublime Stupa!' And after many species of tree had grown tall around the Stupa, it became known as 'Sublime Trees' ('Phags-pa Shing-kun).

[SK] But it is most likely that since the Stupa arose spontaneously at the time of the Buddha Sikhi (gTsug-gtor-can) and became known as Swayambhu (self-sprung), and that since the old Newar rendering was Sihmanggu, currently Singgu (i.e. in the 18th c.),
the Tibetan Shing-kun is a corruption of the Newari name. [CN.]

SK describes the Stupa like this: Beneath the Stupa of Swayambhu
is a place of the Nagas. About that is a live turtle, and upon the back of the turtle stands the Tree of Life axis (tshogs-shing) which is 7 fathoms (42') in circumference at its root
and 42 fathoms (252') in height. In the western lattice of the axis are the self-manifest 5,408 gods. In the cardinal directions are one Magadha measure of the relics of the jina Sakyamuni. The skin of the King Suvarnavarman (gSer-gyi Go-cha), upon which is depicted the mandala of Samvara and the 62 gods, is to be found therein.
It is said that the outer, inner and secret fields of syncronicity can be devined therefrom ..... [SK]

When the Buddha Sakyamuni was alive King Suvarnavarman was the Stupa's patron. [SK] No king with a name like this can be found in the lists of Newar chronicles. Perhaps the name is derived from the Manjusri-mulatantra.

There appear to be more references to the Swayambhu Stupa than to any other power place in the Valley in the annals of all Tibetan sects but the rNying-ma-pa. For instance,
regarding the annals of the lineage of Ma-gcig Zha-ma, this great yogini's brother `Khong-bu-pa (1069-1144), one of many Tibetan scholar-yogins to come to Nepal during the phyi-dar, the second spreading of the doctrine, took instruction from Pham-thing-pa, Ye-rang-pa (the Patan-walla) and the Bengali Atulyavajra, who were Nepal's finest teachers of that day. He had his mortal remains brought to Nepal with those of his sister by his son, Khong-gsar-pa, who had them consecrated by his Guru Jayasena. This Khang-gsar-pa had the parasol hoisted above the Swayambhu caitya on numerous occasions and gathered about him many yoginis and ascetic yogins who were residents of Swayambhu
and performed ganacakras on many occasions.

[BA] The Saivites were flourishing at this time, and like the great translator Rwa-lo, the Tibetans fought many magical battles with them, although, according to the Tibetan chronicles, the Buddhists were inevitably victorious.

[BA] Atisa used a pilgrimage to Swayambhu as an excuse to leave Vikramasila Monastery in Bengal and escape his students, who would rather that he stay, so that he could run across the border to Tibet to expiate his jealousy of the monastic tradition by reforming and purifying Tibetan monasticism.

The Abbot Atisa had given his ex-Guru, the yogin Maitripa, a room at his monastery of Vikramasila, and later was astonished to discover that Maitripa had been performing puja with meat and wine within the monastery's confines. Atisa asked him to leave, whereupon with a sniff Maitripa took up his bed and walked off through a wall. Later, Atisa apologised to Maitripa who told him that the way to expiate his sin was to go to Tibet and reform Tibetan monasticism. [But see AC p.134.]

Our basic guide describes the origin of the Stupa very simply and concisely.
Adapting the metaphor of the Swayambhu Purana, Ngag-dbang rDo-rje mentions Buddha Vipaswi who threw the seed of the original thousand-petalled lotus into Lake Nag Hrad during the satya or kritya-yuga, and he mentions the jewel, the ruby (padmaraga), that was at the centre of the lotus, diffusing the great light that pervaded the world.
The jina Vajradhara is the anthropomorphic representation of the dharmadhatu that is self-arisen and self-existent. He arises as the Stupa out of Akanistha ('Og-min), the pure-land of the dharmakaya, the dharmadhatu as paradise here and now. The Bodhi Tree, the Tree of life, the Stupa, these are all symbolic variations upon the same theme. The gandola is the form of the stupa and wisdom (jnana, ye-shes) is its nature.

The Tibetan sources give some historical clues concerning the foundation and history of restoration of the Stupa. If we accept Santikar Acarya as the actual builder of the concrete Stupa and accept SK's assertion that Amsuvarman was Santikar's contemporary, since Amsuvarman reigned between 576 and 615 the Stupa dates from the early 7th century. But because Santikar is associated with the establishment of the vajrayana this date assumes a very early arrival of Tantra in Nepal. There is only one early inscription at Swayambhu, and we have only incidental literary evidence that the Stupa was worshipped by countless devotees from all over the Buddhist world, among them some of the most famous names is Buddhist history --Nagarjuna, Santideva, Naropa, Vagisvarakirti, Savari, Jalandharipa, Padmasambhava et al.

Undoubtedly between the 7th and 14th centuries the structure was restored many times,
as earthquakes assure that no building in the Valley can survive for even a century without attention, but the first evidence of restoration informs us that the damage just repaired was not caused by nature but by man. An inscription records the ravages of the Muslim Shams Ud-din's armies in 1349 and that the principal patron of the repair work
was a certain minister, Saktimalla Bhalloka. We identify him as the Ba'-ro (Bhalloka-Bhallo-Bharo-'Ba'-ro, which was an honorific title) of SK. He was assisted by governor (dpon-chen) Sakya-bzang-po, who was perhaps a scion of the `Khon of Sa-skya, a Tibetan scholar (dbU-gTsang dGe-shes) and Lama dbU-pa. The 'axis' of the stupa was replaced at this time. Then in 1505 in another major restoration, which Yol-mo-pa Sakya bZang-po patronised, the wheel and pinnacle were placed on top by gTsang-smyon,
the crazy yogin Sangs-rygas rGyal-mtshan from West Tibet. The 6th Zhamarpa had the four gilt shrines placed at the cardinal directions in 1614. Rang-rig-ras-pa had a new pinnacle (ganjira) erected during the reign of Parthivendra Malla, the consecration taking place in 1694. The next major restoration was consecrated in 1750, probably in the wake of an earthquake, as the extensive restoration included the environs of the Stupa. Ka-thog Rig-'dzin-chen-po, the 13th Karmapa and Situ Pan-chen were the patrons of this restoration. The Tibetan inscription on the pillar on the S.E. side of the Stupa commemorates this event. SK would mention only names that have meaning for the writer's Tibetan readers and we should not assume that the Stupa has been kept in repair through the devotion and wealth of the Tibetans alone. Both Saivites and Vaisnavas, kings and commoners, have paid homage to the Stupa down the centuries,
and we can be certain that without a king's permission and support nothing could have been achieved. I have no date on the history of the Stupa since 1750 except to note that in the past decade attempts to shore upon the eastern flank of the hill have failed, and unless the most recent undertaking involving the demolition of the buildings on the south side succeeds, after thirteen centuries the Self-Sprung Temple of Wisdom is likely to fall victim to the accelerating pace of the kaliyuga.

A story of Padmasambhava at Swayambhunath related in Dudjom Rimpoche's Yid-kyi mun sel tells how the greatest of exorcists transfixed the Lord of the Earth sPrul-1to-nag-po with a phur-ba, and how seven bats and a stone image of gShin-rje-nag-po flew there as protectors. It is said that this image is still worshipped
although sunk into the ground

Yang-le-shod: Seg Narayana Sthan

Yang-le-shod: Seg Narayana Sthan: 



on the road to Pharping is the great power place where the Second Buddha Mahaguru subdued gods, spirits and demons.Yanglesho in the Kathmandu Valley is the power place of the Great Master Padma `Byung-gnas (Padma Sambhava), and the name of this place is blown on the wind to all, to the wise and the ignorant in the valley of Tibet, the Land of Snow Mountains.

And since the Buddhists of Nepal accept this as the power place of the Uddiyana vajracarya Padmakara,they are in agreement with the Tibetans.The Hindus believe that this is the residence of Sesa Narayana, both the Naga 'Remainder' (kLu lhag-ma-can) and Visnu. However, the Gubarjus have only this legendary indication of the place which relates to the Buddhist ethos: When the Great Master Padma 'Byung-gnas himself was sitting at this place in samadhi, through the Naga's magical devices a plethora of venomous snakes appeared, hanging down from above; disturbed by this temptation, the Guru, with a fixed gaze, struck the Naga on the crown of his head with a vajrakila (rdo-rje phur-ba) and turned the menacing serpents into stone.

Even today on the crag {overhanging the temple} many serpentine shapes are to be seen struggling downwards. From the trace of the kila on the crown of the head of the central snake, water emerges at certain auspicious moments.

The Great Master Padma 'Byung-gnas, having previously practised various ascetic yogas in cremation grounds,took to wandering,and at that time he received initiation from Vajra Varahi,attaining the Knowledge Holder of Spiritual Maturity (rnam-par-smin-pa'i rig-'dzin) and gaining victory over the 'devil of corporeality'.

At the cave of Maratika (Heileshe, east of Okoldunga and south of Mt. Everest) he attained the Knowledge Holder of Immortality (tshe-la dbang-ba'i rig-'dzin), gaining victory over the devil 'Lord of Death'.

At Yanglesho he attained the Mahamudra Knowledge Holder (phyag-chen rig-'dzin), gaining victory over the 'devil of emotivity'.

At Vajrasan (Bodha Gaya) he attained the Knowledge Holder of Spontaneity (lhun-gyi-grub-pa'i rig-'dzin), gaining victory over the 'godling devil'.Amongst these four Knowledge Holder attainments the mastery of Mahamudra is the ultimate, unsurpassable, supreme attainment, and since the Guru achieved it in Yanglesho, this place is of equal significance to Vajrasan {where Sakyamuni attained enlightenment} for the Guhyamantra rNying-ma-pa school. [CN]

In Guru Padma's biographical bKa'-thangs it is not made clear exactly how he divided his practice between the cave at Yanglesho and the Asura Cave; but it my be inferred that his mahamudra practice is associated with the former, and the practice of Yang-dag and Phur-ba with the later. This is an adaptation of the 5th chapter of the bKa'-thang zangs-gling-ma, a revealed text (gter-ma) of Nyang-ral Nyi-ma 'Od-zer (1124-1192 A.D.), which describes Guru Padma's accomplishment of the Mahamudra Knowledge Holder,
by means of Yang-dag and Phur-ba combined, at Yanglesho:

Then the Guru thought to himself, 'Although I have attained the Knowledge Holder of Immortality, there is no advantage unless I attain the Mahamudra Knowledge Holder.' So he came to the meditation cave at Yanglesho between India and the Kathmandu Valley,
to the Tree of Generosity that never withers in winter. Here he captivated a highly qualified yogini, called Sakya Devi (Sakya bDe-mo), and began his practice with the Mandala of Glorious Yang-dag's Nine Lamps. Obstacles immediately arose. The Nagas, Raksasas and Sky-Demons conspired to cause a three year drought and famine in Nepal, Tibet and Indian, and plague struck both men and cattle.The appearance of Death provoked Guru Padma to the realisation that he must destroy the power of those demons
if he was to attain mahamudra, and giving an ounce of gold dust to his Nepali disciples Jila Jisad and Kun-la ku-bzhi, he sent a plea to his pandita Gurus in India to send the means to achieve the subjection of the obstructing spirits. He was instructed to apply to Prabhahasti, which he did, and he received the text of the Phur-ba Vitotama, which two men could barely carry. Immediately upon the appearance of the text in Yanglesho, the ocean threw up gifts, the earth was suddenly fertile and clouds gathered in the sky. Rain fell upon the parched soil and simultaneously shoots, levels, buds and fruit matured. By eating this fruit both men and cattle were cured of disease and the Kingdom was filled with happiness and laughter.

At this time, Guru Padma had a vision of the retinues of both Yang-dag and Phur-ba. Attaining identity with Yang-dag he gained great siddhi, but obstacles arose too; then upon rDo-rje Phur-ba's entourage's manifestation all obstacles disappeared. Then practising their combined rites (Yang-dag phur-ba 'brel-ba) he attained Supreme mahamudra-siddhi. Through that night, at evening, at midnight and before dawn, various spirits came to him offering their life-essence, and he bound them all to pledges to serve as rDo-rje Phur-ba's Logos Protectors (bKa'-srung). The Four bSe-mo Sisters, the Four Sho-na-ma Sisters, the Four Remati Sisters and the families of the Four Bse-yi skyes-bu, the Four Iron Beings (lCags-kyi skyes-bu), and the Four Conch beings (Dung gi skyes bu) wer all bound in this way. Thus Guru Padma overwhelmed the arrogant spirits of the Mandala of Divine Form: he brought all sound and vibration of the Mandala of Mantra under his control; and every mental construct and thought, and all of the five poisons, were rendered void as they arose into the mandala of the True Nature of Mind,into the reality of indeterminate, non-conceptual purity. In the plenum of Innate purity he entered the Unchangeable Mind of Mahamudra.

Another account tells of how Ting-lo-sman of the north,sTag-sman-zor-bar-gdong and Byang-phug bsTan-ma-bcu-gnyis sen a stoem down upon Guru Rimpoche while he was staying at Yanglesho, paralysing his entourage with cold. The Guru pointed his fingers in mudra of threat and a firestorm emanating from his fingers raged around the snow and shale mountains where the gods dwelt. Then they all came to him offering him their lives.
[Dudjom Rimpoche, Yid-kyi mun sel, p.44a]

If you look through the lattice at the side of the Hindu Temple (underneath the hanging serpentine forms) you can see the golden image of the Naga Sesa, Sesa Narayan. This temple is forbidden to non-Hindus and zealously guarded. Outside the door (to the right of the temple and to the left of the Guru Rimpoche Cave) is a stone image of Visnu's avatar Balarama (Stobs-ldan). [CN]

Since CN's time the golden image of Sesa has disappeared and the temple is anything but well-guarded. The image of Sesa Narayan (Newari: Seg Narayan) is a wreath garlanded stone painted fire-engine red to the right of the central image of Narayan. Sesa is 'The Remainder' of the cosmic ocean after visnu has created the universe. He is identical to Visnu. Upon the dissolution of the universe he becomes Ananta, the Endless, upon which Visnu reclines at the end of his 'day'. Here the Naga is elevated to symbolise all Life Force, or the element water in its cosmic context where as the source of life it is pre-eminent. To the right of the temple are two stone friezes of Visnu's avatars, Balarama and Visnu Vikranta (Vamana). In Guru Rimpoche's Cave the Guru's hand holes and head print can be seen in the roof. This cave is usually occupied by a yogin associated with Guru Sangye Dorje's retreat centre which is just to the north.

Ye-shes mTsho-rgyal visited Sakya De-ma (Sakya Devi), Jilajipha (Jilaji-sad), and others at Yanglesho and Asura during her first visit to Nepal (ca. 780-90). Sakya Dema was Guru Padma's mystic partner. [TND] Her mother died at childbirth and she was left at the cremation ground after the cremation of her mother. She was reared by monkeys until Guru Padma discovered her and took her from Sankhu to Yanglesho to practise the Yang-dag and Phur-ba meditation rites. [UL] When mTsho-rgyal met her she was a fully matured yogini in her own right and passed on the precepts which she had received. [TND]

January 27, 2011

가까운 미래의 출판 형태



티벳불전을 중심으로하는 하는 역경위원회가 발족되었습니다...

좋은 책이 많이 번역되어나오길 기대합니다.
제가 바라는.. 모두가 바라는 입장으로 가 주길 기원합니다.
물론 제가 그 역경회에 참여하든 안하든...잘 되길 바라고,
제가 도울 수 있는 부분이 있다면 도우려합니다.

출판현실에 관한 이야기를 들으며,
출판계에도 모순이 많다 느꼈습니다.
출판에도 혁명이 필요합니다.
저는 가까운 미래의 출판형태에대해 관심이 많습니다.
그래서, 제가 소셜웹을 통해 시도하고자하는 어떤 방향이 있습니다.
이것은 제가 제일 믿는 부분이지요..
참여를 통한 '소셜 다르마 웹'의 구축입니다.
이것은 역경을 대신하게 될것으로 생각합니다.

-->>
종이출판물은 사라져야합니다.
자연의 질서를 회복하기 위해서입니다.
종이출판물은 사라져야합니다.
출판계의 횡포가 좋은 출판문화를 가로막는 장애가 되고 있기때문입니다.
종이출판은 사라져야합니다.
지식은 가격에서 해탈하여
무엇보다 먼저 모든이에게 평등하게 공유되어야할 이유가 있기 때문입니다.


-->>

해탈보장론(The Jewel Ornament of Liberation) 한글본이 곧 출간된다네요.
아주 고무적인 사실입니다.
잘 번역되었기를 바랍니다.
이거 나오면 스터디그룹 만들어보십시오..


-->>
깔마 꿍가님이 번역한
'꾼상라메쉐룽(나의 완전한 스승의 가르침)'이 출판사로 넘겨졌다합니다.
곧 나오겠네요..
이거 제가 내고자했던 것인데 말이지요..
정식으로 나온다니 아무튼 좋습니다.


-->>
밍귤린포체님의 방한 일정이 확정되었습니다.
9일 오시고,
12일 수원 공소사에서 10시에 법문있고,
13일 종로 조계사 총무원(지하)에서 10시에 법문있습니다.



January 24, 2011

The Jewel Ornament of Liberation -- 해탈보장론

'붓다 다르마'----
이것은 광대하고, 속이 깊어서 쉽게 그 전체를 가늠하기 어렵습니다.
그러나 세상에는 변지.. 존재하는 모든 것을 다 아는 자가 있습니다.



감뽀빠님과 석가모니 부처님 사이에... 기이한 이야기가 있습니다. 
석가모니부처께서 과거세에 `빠웨 진` 왕으로 있을 때였습니다.
그때, 감뽀빠께서는 '멘똑 다세'란 이름의 대보살이셨습니다.
많은 백성들이 그에게 헌신의 마음을 기울이자,
왕은 '멘똑 다세'에게 자기 왕국을 빼앗길까 두려웠습니다.
그래서.. 극악무도한 자를 시켜  '멘똑 다세'의 몸을 얼른 베어버립니다.
그러자, '멘똑 다세'의 몸에서는 빛이 퍼져나오고, 우유처럼 흰 피가 솟구치게 됩니다.
거기다가 또... 몸이 황금색으로 변하고, 여러가지 상서로운 징조가 나타납니다.
왕은 씻을 수 없는 대죄를 지었음을 알게 되어 두려움에 떨고... 
땅에 엎어져서 큰 소리로 울부짖습니다.
왕은 백단향목에 화장하여  '멘똑 다세'의 유해를 수습합니다.
그리고...탑을 지어 그 안에 모셔놓습니다. 
왕은... 생을 마감하는 날까지 그 탑에 공양을 올리고, 자기 죄업을 씻고자 합니다.
그 인연으로  그 왕은 후생에 석가모니 부처가 됩니다.
그리고 둘은  '찬드라쁘라바와꾸마라'와 석가모니 붓다로서 다시 만나게 됩니다.

''내가 빠웨 진 왕이었을 때,
그대,  '찬드라 쁘라바와 꾸마라'는 '멘똑 다세'였다네.''
석가모니 부처는 그를 위하여 '삼매왕경'이라는 경을 설하게 됩니다.
그리고 다른 경전에서 이렇게 예언합니다.
''설국에, 한 의사승려가 나타나, 나의 법을 크게 펴리라.''

그는 설국.. 티벳에 태어나 대성취자가 되고 변지의 세계를 구축합니다.
그의 해탈보장론은 변지의 세계를 보여줍니다.
감뽀빠님은 미륵5론이 보여주고자 했던 모든 것을 
해탈보장이라는 이 하나의 중핵 속에 몰아넣고 있습니다.
그 모든 것을 이 짧은 언어 속에 실현했다는 것은 정말 경이롭습니다.
함축의 묘미-- 이게 감뽀빠님의 탁월한 능력입니다.

그는 이책, 해탈보장론을 통해, 6가지 요소를 가지고,
다르마를 살아있는 생명으로 만들어버립니다. 

1.불성이라는 원인,
2.귀중한 인간의 조건이라는 토대,
3.영적스승이라는 환경,
4.스승의 가르침이란 방법,
5.붓다 3신이라는 열매,
6.중생의 행복을 실현하는 부처의 행위.


당신께서 이렇게 말씀하셨습니다.
"미래세에 나를 보지못해 아쉬워하는 자는
`해탈보장론`과 최상승도보주`를 읽고 수행하라.
이것은 나를 보는 것과 조금도 다르지 않느니라~~.


해탈보장론은
단 한권의 분량 속에 붓다 다르마 전체를 포괄하고 있고,
간단한 언어 속에 의미가 잘 함축되어 있고,
명쾌한 구조 속에서 애매모호함을 찾아볼 수 없고,
다르마를 가리고있는 무지의 장애를 재빠르게 흩어버립니다.

해탈 보장론은 아띠샤님의 '보리도등론'에 기초하고 있습니다.
다른 모든 람림은 이 해탈보장론에서 비롯되었습니다.

나는 이책을 사랑합니다.
변지~~ 감뽀빠님의 이 책을 읽는 여러분은 행운아입니다.
다만 한가지 더 필요한 것은
이 책의 내용을 완전히 이해할 수 있도록 감뽀빠님에게 기도하는 일입니다.

아래의 각 제목을 클릭하면.. 책의 본문으로 링크됩니다.


해탈보장론 The Jewel Ornament of Liberation  (Tib. Dakpo Targyen)




Five Treatises of Maitreya--미륵오론

불보살님들의 자비심에의해 
고귀하게 장엄된 다르마의 보장들을
등경의 빛아래 올려놓고자합니다.
이러한 인연으로
나와같은 모든 사람들이 속히 다르마의 길에 들어서고,
궁극적인 행복의 길에 이르기를 기원합니다.

 


*미륵5론 -- Five Treatises of Maitreya


미륵5론은 뚜시따천에서 마이뜨레야께서  아쌍가에게 전수한 심요법문이다.
그는 두개의 장엄론, 두개의 분별론, 구경일승보성론을 전수받는다.
다섯권의 책가운데 네권은 논서로 분류되며, 한권은 핵심구결(Nyingtik)에 속한다.

다섯권 중에서 핵심구결은 무엇인가?
법법성분별론이다.
이것은 미륵5론의 고갱이이자, 
붓다가르침 전체와 모든 성취자들의 구경 핵심요의이다.
아쌍가의 미륵5론은 나가르주나의 5론과 함께, 불교철학의 양대산맥이 형성되는 '뿌리글'이다.
미륵5론 중에서 구경의 심요를 드러낸 가장 중요한 책 2권은
그 고결함과 심오함이 헤아려지지 못하고 손상될것을 염려하여,
세상에 알려지기도 전에,비밀스러운 장소에 숨겨지고만다.
그러나, 어느날 문득 두 마하무드라 전승의 뿌리되시는 마이뜨리빠께서 길을 가다가,
어느 탑의 갈라진 틈에서 비범한 빛이 뿜어져 나오는 것을 보고, 그 안을 살펴보니,
그 안에서 바로 그 숨겨진  구경일승보성론과 법법성분별론이 있었다.
사실상 구경일승보성론에 대한 주석본과 함께 3권이 발견된 것이다.
불교 역사에서 가장 중요한 논서가 빛을 보게 된 것이다.
처음 이 두 논서가 발견되었을 때,
마이뜨리바께서도 두 논서의 뜻을 잘 이해할 수 없는 당혹스러운 일이 발생하였다.
그래서 직접 가서 마이뜨레야께 여쭈어보아야겠다고 생각하고,
찾아가 논서의 활자 표면 아래에 깊이 감추어져 있는 4중의 뜻을 구한다.
본디 닝틱의 가르침은 4중의 뜻이 있다. 
마이뜨리빠께서 직접 구해 얻은 그 뜻은 마하무드라 전승을 통해 전수되어 내려오고 있다.
활자는 있으나, 뜻이 구전으로 전수되지 않는다면, 사실상 아무 의미가 없다.

대승장엄론은 까담파의 '6대종전'중 하나이다.
현관장엄론은 까담의 전승에 깊숙히 개입하여, 까담의 몸을 이루게 된다.
아띠샤님의 '보리도등론세소'를 보면 얼마나 두 논서에 의존하고 있는지 알 수 있다. 
그러나 구경일승보성론과 법법성분별론에는 별 인연이 없었다.
왜냐하면 특별히 이 두 논서는 마이뜨리빠에의해 마하무드라 법통으로 흘러들어갔기 때문이다.  
구경일승보성론과 법법성분별론은 주로 닝마와 까규를 중심으로 널리 선양되었다.
이것은 그러한 필연적 인연으로 마치, 마하무드라, 족첸의 소의경전과 같은 것이 되어버렸다.
감뽀빠님의 해탈보장론을 보라!
그 안에서 얼마나 자주 미륵5론이 인용되고 있는지를...
미륵5론이 없었다면 '해탈보장론'이라는 그 고귀한 가르침은 세상에 나올 수 없었을 것이다.
역시 마찬가지로, 롱첸빠님의 칠보장 등을 보라. 

미륵 5론을 공부할때는 다음의 순서를 따르는 것이 옳다.
1.현관장엄론--the Ornament of Clear Realization(Abhisamayalamkara)
2. 대승장엄론--The ornament of the Mahayana Sutras(Māhayānasūtrālaṃkāra).
3. 중변분별론--Dhistingguishing the Middle from the Extrames (Madhyāntavibhāga).
4. 법법성분별론--Distingguishing Dharma and Dharmata (Dharma-dharmatā-vibhāga)
5. 구경일승보성론--The Sublime Continuum (Uttaratantra Śāstra).

미륵5론은 대승 전체를 완전히 보여주고자 하는 의도로 만들어진 것이다.
대승의 큰 세계를 구성하는 요소는 모두 세 가지이다.
그 세가지는 엄연히 다른 세가지 영역을 만들어내며,  다루어지는 순서도 정해져 있다.


혹자는 현관장엄론이 모든 것인양 찬양하고 우러러 받든다.
그러나 대승의 의미구조상으로 볼때, 
현관장엄론에서 시작하여, 나중에 구경일승보성론과 결합되지 않는다면 안된다.
둘은 중관을 다루며,-- 이 말에 대해 의견이 분분하겠지만--
현관장엄론은 중관의 상대적 요의를, 구경일승보성론은 구경요의를 다룬다.
현관장엄론은 자립논증의 입장을, 구경일승보성론은 귀류논증의 입장을 대변한다.
이것은 아띠샤께서, 까말라실라와 산띠데바를 같이 다루게 된 배경과 같은 것이다.
현관장엄론은 처음부터 완전한 견해를 끌어낼 수 없는 어린아이의 첫걸음마와 같은 것이다.
중요한 것은 어떤 것도 단독으로 존재할 수 없다는 것이다.
누구나 태어나서 어린아이 시절을 지나기 때문에 어른이 된다.
그렇기 때문에 현관장엄론이 구경요의가 아니라서  필요없는 것은 결코 아니다.
구경요의만이 우리가 가는 길에서 필요하다면 미륵5론은 더이상 5론이 아니었을 것이다.
둘은 짝을 이룬다. 
이 논서를 지을때, 태생 목적이 그렇다. 그렇게 짝을 지어주셨다.
이 두 논서가 보여주는 견해(이해)의 두가지 측면, 이것이 대승의 첫번째 영역이다.
이 영역은 주로 나가르주나와 그의 제자들이 선양하였지만.. 
꼭 그들만의 독자적인 영역은 아니다. 
한편 그들도 이 이해의 측면만 다루었던 것이 아니었음을 기억해주기 바란다.

대승장엄론은 독특한 태생이다.
현관장엄론, 구경일승보성론이 다루지 못한 나머지 부수적인 면을 다루고 있기 때문이다.
중요성에 있어서는  떨어지지만,
대승의 전체모습을 그대로 다 보여주려는 목적에 있어서는  빠져서는 안되는 부분이다.
대승장엄론은 단독으로 순전히 '유식'만을 다룬다.
이것이 모여주고자 하는 방편의 측면, 이 것이 대승의 두번째 영역이다.
한편, 초전법륜의 요소를 담아내는 것이 '대승장엄론'의 태생적 의의이다.
현관장엄론은 2전법륜, 
구경일승보성론은 3전법륜을 대변하는 저작이라는것이  체크 포인트....

두개의 분별론은 중관과 유식(유가행)의 두 존재방식을 동시에 포용하고 있으며,
두 견해의 어느쪽으로도 기울거나 빠지지 않는 것이 특징이다.
여기에서 상대적이고 절대적인 두 진리는 분별없이 상공화하는 모습을 보여준다.
'중변분별론'은 세 가지 법륜을 모두 수용하는 광대한 측면을  보여준다.
'법법성분별론'은 그 광대함이 응결하여 핵심을 이루는 심오한 이해의 측면을 보여준다.
하나는 '섬세하고 방대한 가르침'이며, 하나는'구경의 심요'이다.
하나는 한계까지 펼친 것이고, 하나는 중심점으로 오므린 것이다.
이 둘은 미륵5론에서  또 하나의 짝이다.
이것이 대승의 세번째 영역이며, 대승 전체를 구성하는 마지막 형태를 대변한다.
--->> 하트표시가 있는 각 제목을 클릭하면 책의 내용전체를 보실 수 있습니다.

1.현관장엄론--the Ornament of Clear Realization(Abhisamayalamkara)

By Gyel tsab Darma Rin chen

ღ♥ღ 3. Abhisamayalankara (mngon rtogs rgyan)
         by Jamgon Mipham --발간예정


 2. 대승장엄론--The ornament of the Mahayana Sutras(Māhayānasūtrālaṃkāra)



ღ♥ღ
2.Mahayana-Sutralankara (mdo sde’i rgyan), Maitreya – Asanga with commentary
by Jamgon Mipham, Padmakara, --발간예정


3. 중변분별론--Dhistingguishing the Middle from the Extrames (Madhyāntavibhāga).

       by Jamgon Mipham


 4.법법성분별론 --Distingguishing Dharma and Dharmata (Dharma-dharmatā-vibhāga)


by Jamgon Mipham


      













5.구경일승보성론-- Uttaratantra Shastra (Mahāyānottaratantra Śāstra),
--->> 아래는 '구경일승보성론'의 영문판 중에서 두가지를 선정한 것이다.
첫번째 것은 '잠괸 꽁툴 로되타예'께서 주석한 것이고,
두번째것은 종사르 켄쩨 린포체'께서 주석한 것이다.
큰 기대를 가지고 기다리고 있는 '구경일승보성론'의 중요한 주석이 하나있다.
그것은  잠괸 미빰 린포체께서 쓰신 것으로서, 이제 곧 나올 예정이다.
미륵 5론 전체에 걸쳐 가장 중요한 주석서를 제공하는 이는 미빵린포체이다.

 

       By Dzongsar Jamyang Khyentse Rinpoche



























ღ♥ღ 3. Uttaratantra-shastra (rgyud bla ma) Maitreya – Asanga with commentary
by Jamgon Mipham(발간 예정)