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<noinclude>{{subpage}}</noinclude> | {{#ifanon: {{No Access}} |<noinclude>{{subpage}}</noinclude> | ||
<center><span style="font-size: 14pt">'''Another Bundle:'''<br> | <center><span style="font-size: 14pt">'''Another Bundle:'''<br> | ||
'''Answers to Questions on the Esoteric Instructions'''<br> | '''Answers to Questions on the Esoteric Instructions'''<br> | ||
'''of the Perfection of Wisdom | '''of the Perfection of Wisdom'''</span><ref>1 ''Shes rab kyi pha rol tu phyin pa'i man ngag yang tshom zhus len ma'', DNZ vol. 14, pp. 101-115. Another edition entitled ''Another Bundle of Twenty-five (Yang tshoms nyer lnga pa)'' found in ''Practices of the Severance Collection, and So Forth'' (''gCod tshogs kyi lag len sogs'') from Limi monastery pp. 33-43.</ref></center><br> | ||
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Being free of striving,<br> | Being free of striving,<br> | ||
holding the pedigree of the buddhas of three times,<br> | holding the pedigree of the buddhas of three times,<br> | ||
you will dwell on the ground of the unborn. | you will dwell on the ground of the unborn.<ref>2 DNZ: the three lines ''rtsol dang bral ba de yis ni/ dus gsum sangs rgyas gdung zin nas/ skye med sa la gnas par 'gyur'' in the Limi edition are just the one line: ''rtsol dang bral ba'i chos nyid de''/ continuing directly into ''dmigs med'' ("nonreferential...").</ref><br> | ||
In the nonreferential, unthinkable, ineffable,<br> | In the nonreferential, unthinkable, ineffable,<br> | ||
uncontrived, unborn, unobstructed state,<br> | uncontrived, unborn, unobstructed state,<br> | ||
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Dwelling within that state<br> | Dwelling within that state<br> | ||
is to dwell in the space of the great mother.<br> | is to dwell in the space of the great mother.<br> | ||
[Not dwelling in the space of the great mother], | [Not dwelling in the space of the great mother],<ref>3 This line added from the Limi edition for clarity. In general, I have only added lines from the Limi edition, or mentioned variances in the endnotes, when the meaning would be enhanced or changed.</ref><br> | ||
although performing characterized virtuous acts,<br> | although performing characterized virtuous acts,<br> | ||
is to remain a long time in cyclic existence<br> | is to remain a long time in cyclic existence<br> | ||
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(9) How does one rest in a nonreferential state? What is a so-called "devil"? | (9) How does one rest in a nonreferential state? What is a so-called "devil"?<ref>4 In the Limi edition, this is counted as two questions, making the count of twenty-five even further from the actual count. </ref> | ||
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The eye organ is | The eye organ is tangible<ref>5 Literally "obstructed" (''thogs'').</ref> in form.<br> | ||
Pleasant or unpleasant forms by nature cause<br> | Pleasant or unpleasant forms by nature cause<br> | ||
dualistic clinging of attachment and aggression: the devil.<br> | dualistic clinging of attachment and aggression: the devil.<br> | ||
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the tangibility of form is overcome<br> | the tangibility of form is overcome<br> | ||
and again becomes primordial awareness itself.<br> | and again becomes primordial awareness itself.<br> | ||
Form is neither binding nor liberating. | Form is neither binding nor liberating.<ref>6 In DNZ, there is the added "according to precepts" (''bka' dang mthun''). Since this makes too many syllables for the DNZ verse, and is not included in the Limi edition, I have left it out. Note however that in the Limi edition from here through to the next paragraph, which is introduced as "internal devil", the verse lapses into prose as follows: "In this way apply the above teaching to the ear organs and so forth. You should understand that that tangible devil lacks intrinsic existence. Those are what is known as the external devils."</ref><br> | ||
Apply the above to the ears and the other organs.<br> | Apply the above to the ears and the other organs.<br> | ||
This is the teaching of the tangible devil.<br> | This is the teaching of the tangible devil.<br> | ||
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a desirous mind without an object,<br> | a desirous mind without an object,<br> | ||
the darkness devoid of instructions,<br> | the darkness devoid of instructions,<br> | ||
a sense of one's own superiority, | a sense of one's own superiority,<ref>7 ''zhar la rang re mthong ba dang'', but translated according to Limi: ''zhe la rang re mtho ba dang'' (36).</ref><br> | ||
involvement in a jealous temperament,<br> | involvement in a jealous temperament,<br> | ||
and the mental engagement of gods and demons—<br> | and the mental engagement of gods and demons—<br> | ||
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You have gone over to the devil's power.<br> | You have gone over to the devil's power.<br> | ||
Such is the devil that is each of us,<br> | Such is the devil that is each of us,<br> | ||
abiding in a mere [belief in] intrinsic nature. | abiding in a mere [belief in] intrinsic nature.<ref>8 ''rang [b]zhin tsam na bdud kyang gnas''. Limi: ''rang zhi tsam na bdud kyang zhi/ rang gnas tsam na bdud kyang gnas'' ("if oneself is just pacified, the devil is also pacified; if one is just abiding, the devil also abides"). (36)</ref><br> | ||
[But] since intrinsic nature is not established in oneself,<br> | [But] since intrinsic nature is not established in oneself,<br> | ||
by the same token a devil will not be established.<br> | by the same token a devil will not be established.<br> | ||
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Conceptual thought is empty of its own intrinsic nature.<br> | Conceptual thought is empty of its own intrinsic nature.<br> | ||
Consider it so, noble child.<br> | Consider it so, noble child.<br> | ||
If you know that you yourself are dharmakāya, | If you know that you yourself are dharmakāya,<ref>9 ''bdag nyid chos sku yin''. Limi: ''bdud nyid chos sku yin'' ("the devil itself is dharmakāya").</ref><br> | ||
it is the vanquishing of the concept of devils.<br> | it is the vanquishing of the concept of devils.<br> | ||
So-called inflation and inflated object—<br> | So-called inflation and inflated object—<br> | ||
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It is not to block mindfulness, <br> | It is not to block mindfulness, <br> | ||
[but] if you know everything is merely inflation,<br> | [but] if you know everything is merely inflation,<br> | ||
inflation | inflation itself<ref>10 ''snyems chas''. Limi: ''sems tsam'' ("mere mind").</ref> is incapable of grasping the dharma.<br> | ||
Merely resting in that incapability<br> | Merely resting in that incapability<br> | ||
will overwhelm all devils.<br> | will overwhelm all devils.<br> | ||
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without falling under the influence of circumstances,<br> | without falling under the influence of circumstances,<br> | ||
the instructions have definitely become a support.<br> | the instructions have definitely become a support.<br> | ||
When you fear losing your mind or | When you fear losing your mind or body<ref>11 ''Sems dang lus la 'phongs pa''. Limi: ''sems can lus la phang ba'' ("losing the body to beings"). (37)</ref><br> | ||
and the arising of obstacles to your life,<br> | and the arising of obstacles to your life,<br> | ||
[you will practice diligently]. | [you will practice diligently].<ref>12 ''brtson pas nyams su len pa 'byung'', added from the Limi edition (37).</ref><br> | ||
Practice will guard your awareness,<br> | Practice will guard your awareness,<br> | ||
and guarded awareness produces meditative experience.<br> | and guarded awareness produces meditative experience.<br> | ||
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As a candle unmoved by wind,<br> | As a candle unmoved by wind,<br> | ||
rest in the way of clarity with no thought.<br> | rest in the way of clarity with no thought.<br> | ||
As an ocean unmoved by wind, | As an ocean unmoved by wind,<ref>13 ''rlung gis''. Limi: ''rdzi yis'' ("by a ship").</ref><br> | ||
rest in a way serenely limpid. | rest in a way serenely limpid. | ||
Oh noble child, it is the resting of consciousness securely. It is the resting in one's own fashion without the busyness of effort. Since mind itself has no intrinsic nature, it is the resting without involvement in the fixation of meditating or not meditating. Since the unborn is free of action, it is the resting loosened by relaxation. It is the resting in deep release by releasing. Since the nature of phenomena is free of concept, it is the resting without engaging in any calculations whatsoever. Since the nature of phenomena is beyond both qualities and faults, it is resting without any thoughts of faults and qualities. Sometimes it is resting with the five sense organs hollow like a dried up human head. Or it is resting quietly somnolent like a baby just waking from sleep. Since the nature of phenomena is without attachment, it is resting focused on the consciousness flung out in the distance, as a shooting star or a person shooting an arrow. Since there is no other meaning of buddhahood than liberation from cyclic existence, it is a resting without flaws. | Oh noble child, it is the resting of consciousness securely. It is the resting in one's own fashion without the busyness of effort. Since mind itself has no intrinsic nature, it is the resting without involvement in the fixation of meditating or not meditating. Since the unborn is free of action, it is the resting loosened by relaxation. It is the resting in deep release by releasing. Since the nature of phenomena is free of concept, it is the resting without engaging in any calculations whatsoever. Since the nature of phenomena is beyond both qualities and faults, it is resting without any thoughts of faults and qualities. Sometimes it is resting with the five sense organs hollow like a dried up human head. Or it is resting quietly somnolent like a baby just waking from sleep. Since the nature of phenomena is without attachment, it is resting focused on the consciousness flung out in the distance, as a shooting star or a person shooting an arrow. Since there is no other meaning of buddhahood than liberation from cyclic existence, it is a resting without flaws.<ref>14 ''g.yas med'' is being tentatively taken to be ''g.ya' med''. The same word occurs repeatedly in these texts.</ref> It is a resting without purpose. It is a resting in the manner of a mendicant. It is a resting in the way of having no goals of likes or dislikes. It is resting dumbfounded. Without thoughts of purposefully resting again, if gripped by the vital points of the instructions, however you rest and whatever you do is it. Conversely, if you don't understand ultimate rootlessness, however you rest, it is not it. Nevertheless, train like that. Noble child, understand it in this way.<ref>15 Limi: ''rigs kyi bu de bzhin bzhag na sangs rgyas rnams kyi zhal mthong bar 'gyur ro'' ("Noble child, if you rest like that you will see the faces of the buddhas").</ref> | ||
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In fact there is no conduct to reference.<br> | In fact there is no conduct to reference.<br> | ||
The appearance of circumstances is samsara's own conduct. | The appearance of circumstances is samsara's own conduct.<ref>16 Limi: ''rkyen snang 'phral gyi rang spyod'' ("The appearance of circumstances is its own spontaneous conduct").</ref><br> | ||
Act like a pig without concepts<br> | Act like a pig without concepts<br> | ||
or act like a crazy person without concern.<br> | or act like a crazy person without concern.<br> | ||
If inflating concepts do occur, <br> | If inflating concepts do occur, <br> | ||
like children butting heads, | like children butting heads,<ref>17 ''byis pa mgo thug byed pa bzhin.'' The Limi edition (''rko dug byed pa'') makes even less sense.</ref><br> | ||
again discard them right on the spot.<br> | again discard them right on the spot.<br> | ||
Whatever circumstances appear and manifest,<br> | Whatever circumstances appear and manifest,<br> | ||
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[thinking] "this is it" is not the advice.<br> | [thinking] "this is it" is not the advice.<br> | ||
But do not create an elaborate narrative about it.<br> | But do not create an elaborate narrative about it.<br> | ||
Without holding the ground of | Without holding the ground of mind<ref>18 ''sems la sa zin mi bdog pas''. Limi: ''sems la ma zin mi dgos pas'' ("since there is no need to not grasp in mind"). (39) </ref><br> | ||
the devil of worldly exaltation will carry you off.<br> | the devil of worldly exaltation will carry you off.<br> | ||
Spread the news of dharma that arouses joy. <br> | Spread the news of dharma that arouses joy. <br> | ||
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Better than blindly acting on understanding,<br> | Better than blindly acting on understanding,<br> | ||
do not engage with purposeful meaning.<br> | do not engage with purposeful meaning.<br> | ||
Trampling upon the unbearable is taught as severance. | Trampling upon the unbearable is taught as severance.<ref>19 This answer, which is obviously of importance as a definition of this practice, seems to be recorded in a variety of ways. In the Limi edition, every instance of the word "severance" (''gcod'') in this question is instead "conduct" or "action" (''spyod''). These are often said to be equivalents in the ''gcod'' tradition, but it does lend a slightly different sense. The metaphor of the thief is also absent. In ''The Religious History of Pacification and Severance'', the passage is quoted very differently, and corresponds exactly to a text in the Limi edition called ''bKa' tshom'' but in fact is closer to this ''Yang tshom''. In those two places, it translates as: "Trampling upon the unbearable is explained as severance. If you realize everything as mind, there is no other object to sever. If you realize mind itself as empty, there is no duality of severing and that which is severed. If you experience nonduality, there is no severance: all devils are already cut off, like, for example, a thief in an empty house." (f. 3b) Usually, the thief in an empty house refers to there being no harm to be done.</ref> | ||
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Blessing that is possessed of effort<br> | Blessing that is possessed of effort<br> | ||
is not blessing (''byin'') and has little efficacy.<br> | is not blessing (''byin'') and has little efficacy.<br> | ||
Even if it benefits others, obscurations will occur. | Even if it benefits others, obscurations will occur.<ref>20 In the Limi edition, the last three lines read instead, "Blessing that is possessed of a self is not blessing, and has little efficacy. Even if it benefits others, it has little power. There is no blessing in that which possesses desire and craving." </ref> | ||
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It says in the sūtra:<br> | It says in the sūtra:<br> | ||
"Since there is no buddha, even the name 'buddha' does not exist.<br> | "Since there is no buddha, even the name 'buddha' does not exist.<br> | ||
The name 'bodhisattva' also does not exist." | The name 'bodhisattva' also does not exist."<ref>21 The first line (only) can be found in ''Chos thams cad rdzogs pa chen po byang chub kyi sems kun byed rgyal po'', rKTs-K822 (Lhasa Kangyur), 43A.</ref> | ||
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what to say of practicing the meaning?<br> | what to say of practicing the meaning?<br> | ||
Realize the actual meaning of the words;<br> | Realize the actual meaning of the words;<br> | ||
don't cling to the words, noble child.] | don't cling to the words, noble child.]<ref>22 Four lines added from the Limi edition (42).</ref><br> | ||
Practice, noble child! <br> | Practice, noble child! <br> | ||
To be wise in words is not to be wise;<br> | To be wise in words is not to be wise;<br> | ||
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When all the buddhas are pleased,<br> | When all the buddhas are pleased,<br> | ||
blessings will occur, noble child.<br> | blessings will occur, noble child.<br> | ||
[Do not be riven by doubts, noble child.] | [Do not be riven by doubts, noble child.]<ref>23 Line added from Limi edition (42).</ref><br> | ||
Uphold the lineage, noble child.<br> | Uphold the lineage, noble child.<br> | ||
Nurture the fortunate, noble child. | Nurture the fortunate, noble child. | ||
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If those who are faithful and fortunate<br> | If those who are faithful and fortunate<br> | ||
abide in faith, then do the teaching. <br> | abide in faith, then do the teaching. <br> | ||
Individuals with circumstantial | Individuals with circumstantial faith<ref>24 ''rkyen gyis dad pa''; Limi: ''rkyen gyis ded pa'' ("driven by circumstances").</ref><br> | ||
will gain the oral instructions with great persistence.<br> | will gain the oral instructions with great persistence.<br> | ||
Since it is unpredictable that the illness will be cured,<br> | Since it is unpredictable that the illness will be cured,<br> | ||
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it is definitely [not] a fortunate, karmicly endowed person.<br> | it is definitely [not] a fortunate, karmicly endowed person.<br> | ||
Examine carefully when making a dharma connection.<br> | Examine carefully when making a dharma connection.<br> | ||
It is inappropriate to teach an unworthy student. | It is inappropriate to teach an unworthy student.<ref>25 This difficult section is translated based on three very different versions: the DNZ, and the Limi editions of ''Yang tshom'' and ''bKa' tshom''.</ref> | ||
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''Another Bundle of Twenty-Five Instructions as Answers to Questions.'' | ''Another Bundle of Twenty-Five Instructions as Answers to Questions.''<ref>26 ''Zhus lan gyi gdams pa yang tshom nyi shu rtsa lnga pa''. This alternative title given in the colophon here and as the main title of the text in ''Practices of the Severance Collection, and So Forth (gCod tshogs kyi lag len sogs)'' from Limi monastery reveals a discrepancy in the counting.</ref><br> | ||
''ithi'' | ''ithi'' | ||
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<references/> | <references/> | ||
</noinclude> | </noinclude> | ||
}} | |||
Latest revision as of 13:51, 23 April 2013
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