Talk:Kulayarāja Tantra

"Pantheism"
This article has a somewhat misleading tone to it, as it appears that it is stating that the tantra in question and Dzogchen in general can be though of a pantheistic. This is far from the case and could be quite confusing to readers not familiar with the practice and teachings of Dzogchen.


 * Thanks for your comments. Different people will see a text such as this in different ways. The idea of panentheism is certainly not incompatible with the ideas of this scripture. The article does not speak about Dzogchen as a whole - just focusses on this particular scripture. So I think we have to accept that texts can communicate to different individuals in different ways. That is part of the beauty of Buddhism: it speaks variously to various people. There is no ONE interpretation that is the sole "right" way of viewing a particular text. How can anyone be sure that their view or their tradition's view is totally and singly "right" -unless they are a Buddha themselves?! But I appreciate that you yourself come at the text from a different angle (you don't see it as pantheistic or panentheistic at all), and of course you are entitled to that perspective. All best wishes to you. From Tony. TonyMPNS 14:16, 19 December 2006 (UTC)


 * Further to the above: different "traditions" and different Buddhist masters will view a text differently. There is no guaranteed "right" way of reading such a text. And Emptiness is not a central concern of this particular scripture. Best wishes. Tony. TonyMPNS 23:50, 4 January 2007 (UTC)


 * May I point out that the Kunjed Gyalpo is a dzogchen text? -Anonymous. 89.138.19.137 08:18, 7 May 2007 (UTC)

To work in
This info is helpful - i'm going to try to write it in at some point:



The Sovereign All-Creating Mind－The Motherly Buddha: A Translation of the Kun byed rgyal po'imdo, by E. K. Neumaier-Dargyay SUNY Series in Buddhist Studies. Albany: State University of New York Press, 1992. Reviewed by Skora, Kerry Martin Philosophy East and West Vol.46 No.1

"For many years, Nyingma tantras did not receive proper attention by Western scholars, partly because of the unfavorable view toward these texts propagated by some Tibetan Buddhists themselves.[3] Such texts were said to be "inauthentic," that is, not produced in India, and, hence, not "authentically" Buddhist. In fact, of these Nyingma texts, many of the Mahaayoga (rNal 'Byor Chen Po) tantras are probably Indic in origin. More importantly, although the KBG and other Great Perfection tantras may be Tibetan compositions, the accusation of inauthenticity only reflects the bias of not accepting the possibility of Tibetan-produced texts as being equal in significance to Indian-produced texts. Nonetheless, the scholarship on these tantras remains minimal."