Difference between revisions of "The Quintessence of Rangtong"
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| − | A long [[time]] coming, actually a year to the day since my last January 13th posting, The Quintessence of | + | A long [[time]] coming, actually a year to the day since my last January 13th posting, The [[Quintessence of Zhentong]] from the collection of [[108 Quintessential Instructions]], I [[thought]] to revisit these instructions with a complimentary post. |
Each of these instructions was meant to act as a [[pith]] directive to the [[practitioner]] about how to cultivate a particular outlook on the [[nature of reality]] through {{Wiki|contemplative}} [[experience]]. These [[108]] Quintessential Instructions of the [[Jonang]] continue to be [[taught]] and transmitted within the living [[tradition]], and the range of these instructions is testament to the diversity of [[Buddhist practices]] preserved within [[Tibetan literature]].[1] | Each of these instructions was meant to act as a [[pith]] directive to the [[practitioner]] about how to cultivate a particular outlook on the [[nature of reality]] through {{Wiki|contemplative}} [[experience]]. These [[108]] Quintessential Instructions of the [[Jonang]] continue to be [[taught]] and transmitted within the living [[tradition]], and the range of these instructions is testament to the diversity of [[Buddhist practices]] preserved within [[Tibetan literature]].[1] | ||
| − | Below is my draft translation of the instruction on [[rangtong]] or the [[understanding]] of the [[view]] of the intrinsically [[empty]] [[nature]] of [[phenomena]] as it was compiled by the [[Jonang]] [[master]] Kunga Drolchok (1507-1566) in his collection of [[essential]] guidance instructions. | + | Below is my draft translation of the instruction on [[rangtong]] or the [[understanding]] of the [[view]] of the intrinsically [[empty]] [[nature]] of [[phenomena]] as it was compiled by the [[Jonang]] [[master]] [[Kunga Drolchok]] (1507-1566) in his collection of [[essential]] guidance instructions. |
As it reads in translation, | As it reads in translation, | ||
| − | Here is [[essential]] guidance on the [[view]] of [[rangtong]] [Drolchok's preface | + | Here is [[essential]] guidance on the [[view]] of [[rangtong]] [[Drolchok's]] preface: |
One begins by going to [[refuge]] and by generating the [[mind of awakening]]. | One begins by going to [[refuge]] and by generating the [[mind of awakening]]. | ||
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The extent of this fascination is like a sky separate from clouds. | The extent of this fascination is like a sky separate from clouds. | ||
| − | As editor and compiler, Kunga Drolchok writes a short colophon at the end that reads "Again, this is the arrangement of the text on the supreme [[view]] that is apart from seizing while naturally free," and [[attributes]] an author by the [[name]] of Patshab.[2] Though I can't be sure with such a cryptic line, my guess at the moment is that its probably the eleventh century [[Tibetan]] [[translator]] | + | As editor and compiler, [[Kunga Drolchok]] writes a short colophon at the end that reads "Again, this is the arrangement of the text on the supreme [[view]] that is apart from seizing while naturally free," and [[attributes]] an author by the [[name]] of [[Patshab]].[2] Though I can't be sure with such a cryptic line, my guess at the moment is that its probably the eleventh century [[Tibetan]] [[translator]] [[Patshab Lotsāwa]] [[Nyima Drakpa]] (b. 1055) who wrote a commentary on [[Candrakirti's]] classic [[Madhyamakāvatāra]]. |
As always, your comments are most welcome. | As always, your comments are most welcome. | ||
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Endnotes: | Endnotes: | ||
| − | 1. An outline of The [[108]] Quintessential Instructions can be found in the last volume (18) of [[Kongtrul's]] [[Gdams ngag | + | 1. An outline of The [[108]] Quintessential Instructions can be found in the last volume (18) of [[Kongtrul's]] [[Gdams ngag mdzod]] on the TBRC website, [[Jo nang khrid brgya]] [TBRC# O01CT0013]. For a related post see, [[What Is / Isn't Rangtong?]] |
| − | 2.The colophon reads simply, Pa tshab kyi | + | 2.The colophon reads simply, [[Pa tshab kyi khrid dpe las btus so]]. This is probably [[Pa tshab Lo tsā ba Nyi ma grags pa]] [TBRC# P5651]? |
Administrative Notes: | Administrative Notes: | ||
| − | [[Byang sems | + | [[Byang sems Zla rgyal is Byang chub sems dpa' Zla ba rgyal mtshan]], who was a [[disciple]] of [[Sa chen]] [[Kun dga' snying po]]]], among others. He recorded one of [[Sa chen's]] 11 commentaries on [[Virupa's]] [[Rdo rje tshig rkang]] (of the [[Lam 'bras]] [[tradition]]). He is mentioned in my two [[books]] about the [[Lam 'bras]]. He was the source of one of the famous [[dmar khrid]] that focus on [[Avalokitesvara]], which is also in [[Grol mchog's Khrid brgya]]. More info about him in the [[Blue Annals]] too. Note that the term [[Dbu ma chen po]] does not always refer to [[nges don]]/[[gzhan stong]] topics. Other [[traditions]] (even the [[Geluk]]) use it also, as in the case of the [[Dbu ma chen po lta khrid]] that you mention. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://www.jonangfoundation.org/blog/quintessence-rangtong www.jonangfoundation.org] | [http://www.jonangfoundation.org/blog/quintessence-rangtong www.jonangfoundation.org] | ||
[[Category:Rangtong]] | [[Category:Rangtong]] | ||
Revision as of 18:55, 26 April 2014
A long time coming, actually a year to the day since my last January 13th posting, The Quintessence of Zhentong from the collection of 108 Quintessential Instructions, I thought to revisit these instructions with a complimentary post.
Each of these instructions was meant to act as a pith directive to the practitioner about how to cultivate a particular outlook on the nature of reality through contemplative experience. These 108 Quintessential Instructions of the Jonang continue to be taught and transmitted within the living tradition, and the range of these instructions is testament to the diversity of Buddhist practices preserved within Tibetan literature.[1]
Below is my draft translation of the instruction on rangtong or the understanding of the view of the intrinsically empty nature of phenomena as it was compiled by the Jonang master Kunga Drolchok (1507-1566) in his collection of essential guidance instructions.
As it reads in translation,
Here is essential guidance on the view of rangtong Drolchok's preface:
One begins by going to refuge and by generating the mind of awakening.
The basis for Madhyamaka is integrating into experience [an understanding of] merely apparent consensual designations, what is wholesome and unwholesome, and that which is most subtle. This is meditative equipoise without obstructions, without arising, without ceasing, without persisting, without arriving, without going, without difference, and without sameness — free from the eight extreme fabrications.
During post-meditation, contemplate for extended periods on how things are like an illusion. Then while meditating, when you hear sounds of emptiness, great bliss will arise within your mind and the hairs on your body will stand straight up. Your eyes will swell with tears as you join the Mahāyāna family.
Have immediate realization of this essential point:
Free from what is to be relinquished and from emotional upset, sustain experience separate from fabrications without fixating and without clinging.
Without engaging in the principle spiritual practices of body and speech, remain stable in the actuality that is separate from fabrications without attainment.
While necessarily engaging in the principle spiritual practices of body and speech, the entirety of the collective fabrications will be extremism.
The extent of this fascination is like a sky separate from clouds.
As editor and compiler, Kunga Drolchok writes a short colophon at the end that reads "Again, this is the arrangement of the text on the supreme view that is apart from seizing while naturally free," and attributes an author by the name of Patshab.[2] Though I can't be sure with such a cryptic line, my guess at the moment is that its probably the eleventh century Tibetan translator Patshab Lotsāwa Nyima Drakpa (b. 1055) who wrote a commentary on Candrakirti's classic Madhyamakāvatāra.
As always, your comments are most welcome.
Endnotes:
1. An outline of The 108 Quintessential Instructions can be found in the last volume (18) of Kongtrul's Gdams ngag mdzod on the TBRC website, Jo nang khrid brgya [TBRC# O01CT0013]. For a related post see, What Is / Isn't Rangtong?
2.The colophon reads simply, Pa tshab kyi khrid dpe las btus so. This is probably Pa tshab Lo tsā ba Nyi ma grags pa [TBRC# P5651]?
Administrative Notes:
Byang sems Zla rgyal is Byang chub sems dpa' Zla ba rgyal mtshan, who was a disciple of Sa chen Kun dga' snying po]], among others. He recorded one of Sa chen's 11 commentaries on Virupa's Rdo rje tshig rkang (of the Lam 'bras tradition). He is mentioned in my two books about the Lam 'bras. He was the source of one of the famous dmar khrid that focus on Avalokitesvara, which is also in Grol mchog's Khrid brgya. More info about him in the Blue Annals too. Note that the term Dbu ma chen po does not always refer to nges don/gzhan stong topics. Other traditions (even the Geluk) use it also, as in the case of the Dbu ma chen po lta khrid that you mention.
