Tuesday, November 30, 2021

Prajnaparamita Upadesa - Aryadeva the brahmin - 162

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A. The Prajnaparamita Upadesa by Aryadeva the Brahmin - 162A

(A. Selected verses taken from the full version:  “B. The Great Poem on the Prajñāpāramitā by Āryadeva the Brahmin” [See part B below].
Also Aryadeva (the spiritual son of Nagarjuna) and Aryadeva the Brahmin (Padampa Sangye’s maternal uncle) are NOT the same person.
Also Genuine-emptiness = the Union of the Two Truths [U2T] free from all extremes & middle.)

These are the direct verbal instructions (upadesa) concerning how to practice Prajnaparamita as explained by Aryadeva (the Brahmin) in his Prajnaparamita Upadesa.

  1. Through awareness free of artifice and corruption
    [Directly] recognize your [Enlightened-]mind as the root [Ground / Basis / Source / Suchness] of both samsara and nirvana.
    It's not produced by causes or conditions, (i.e. uncaused / unproduced / unborn; beyond both dependent origination & emptiness)
    Unborn, naturally serene, its nature is [Genuine-]emptiness [Union of the Two Truths / U2T].

(i.e. This Enlightened-mind is the inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Primordial-awareness / Buddha-nature / Genuine-emptiness / Dharmata / Dharmadhatu / Dzogchen / Mahamudra / Union of the Two Truths [U2T].
Our GOAL should be to directly perceive / realise / experience / abide-in this inconceivable true nature & dynamic of Reality as it is here & now / Suchness / Ground / Primordial-awareness / Union of the Two Truths [U2T]. Without any di-vision between apparent opposites, ex. without any di-vision between the three spheres -- subject, relation / action, object --, without any-division between the two truths.
Genuine-emptiness = the Union of the Two Truths free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma. Extremes like: existence / realism, non-existence / mere-emptiness / nihilism, both existence & non-existence together / a form of dualism, neither existence not non-existence / a form of monism / oneness.)

  1. So with regard to all phenomena with form or formless,
    Whether the karmic impact is positive or negative,
    Don't turn anything into a fixed reference or support,
    Not even so much as an atom.

  2. The meaning of the Prajnaparamita [U2T]
    Is not to be looked for elsewhere: it exists within yourself.
    It's neither real nor endowed with characteristics,
    The nature of the [Enlightened-]mind is the great clear light [U2T].

(i.e. It is the inconceivable Union of the Two Truths: Union of appearing light / functionality / clarity / cognizance / awareness of the mind <==> and its unobstructed emptiness / freedom -- like space. The true nature of the subject / mind is the true nature of object / phenomena. In meditation it is felt as a pure naked non-dual awareness, primordial empty-awareness.)

  1. Neither outer nor inner, neither god nor demon,
    Not existent within samsara's cycles nor nirvana's beyond,
    And neither manifest [T1] nor empty [T2]:
    [Enlightened-]mind is free from any such dual appearances.

(i.e. The inconceivable true nature & dynamic of the three spheres -- subject / mind, relation / action, object / phenomena -- is pointed out by concepts like the Union of the Two Truths about the three spheres [U2T-3S].
The three spheres are appearing [T1] but still empty [T2]; empty of inherent existence [T2], not really existent <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], not completely non-existent. One aspect / truth implies the other (<==>) [U2T].
The three spheres are not existent (still empty), not completely non-existent (still appearing), not both together, not neither, and there is no fifth.
Meaning their true nature is indescribable, inconceivable for our flawed conditioned dualistic conceptual mind(s);
beyond (free from) all extremes & middle,
beyond (free from) all dualistic conceptual proliferations,
beyond (free from) all limits,
beyond (free from) all conditioning / karma;
beyond (free from) all description / conceptualisation, discrimination / duality, causality / production, matter-energy, space & time; even
beyond (free from) the two truths themselves -- appearance / functionality and emptiness of inherent existence.
That is the Ground / Basis / Source / Suchness / Primordial-awareness / Buddha-nature / Genuine-emptiness / Dharmata / Dharmadhatu / Dzogchen / Mahamudra / Union of the Two Truths [U2T].
That is what we have to directly perceiving / realising / experiencing / abiding-in in order to transcend, be liberated from, all illusions / appearances. Free from, not necessarily without, just not slave to them.)

  1. [Meditation:] This is the Buddha's true intention, his flawless VIEW.
    If looking for a simile, one could say it is like space. (i.e. empty and full / U2T)
    [How to:] The supreme method to realize the nature of [Enlightened-]mind
    Is to unite space [T2] and awareness [T1] [U2T].

(i.e. Union of the Two Truths about the mind: an inconceivable Union of basic naked functionality / clarity / cognizance / awareness [T1] <==> and space / emptiness of inherent existence [T2], or Union of conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances [T1], like the primordial naked functionality / clarity / cognizance / awareness of the mind <==> and emptiness of inherent existence [T2], like space. One aspect / truth implies the other (<==>) [U2T].)

  1. [Meditation:] When thus mixing space and awareness, (i.e. empty and full / U2T)
    You spontaneously purify (i.e. transcend) all fixed notions
    Such as a reality and characteristics, negating and establishing (i.e. acceptation & rejection),
    [How to:] And you abide in the truth of Suchness, Dharmata [i.e. the Ground / Primordial-awareness / Suchness / U2T],
    Free from dualistic subject-object cognition. (i.e. free from all dualistic conceptual proliferations)

(i.e. What purifies everything is to directly perceive / realise / experience / abide-in the inconceivable true nature & dynamic of Reality as it is here & now / Suchness / Ground / Primordial-awareness / Union of the Two Truths [U2T]. Without any di-vision between apparent opposites, ex. without any di-vision between the three spheres -- subject, relation / action, object --, without any-division between the two truths. This is how samsara is transmuted into nirvana here & now; how our impure body speech & mind are transmuted into the inseparable pure body speech & mind of a Buddha, the inseparable three kayas.)

  1. [Meditation:] With both body and  [Enlightened-]mind thus in their natural state (i.e. unconditioned),
    Without further intervention (i.e. uncaused / unproduced) fresh awareness [spontaneously] arises [T1],
    Extending just as far as the reach of empty space [T2] (i.e. unconditioned / without any limits),
    [How to:] Within this vast expanse remain absorbed without constraints or limits.

  2. [Result:] At that time you will experience a state of [primordial naked non-dual] consciousness
    Free from any support or from any sort of foundation, (i.e. unsupported)
    An awareness abiding nowhere,
    Not absorbed in either the aggregates or any outer object.

  3. Having moved to desolate places,
    When magical displays of gods or demons, grasping or aversion arise,
    Separate awareness [the ultimate / unconditioned / U2T] from the gross material body [the relative / conditioned].

(i.e. Focus on the inconceivable unique unborn unchanging unconditioned unceasing pristine aspect of all appearances: the Ground / Suchness / Primordial-awareness / Union of the Two Truths.)

  1. The physical body is like a stone -- nothing can harm it--
    And  [Enlightened-]mind has no real existence [U2T], being similar to space (i.e. empty and full / U2T).
    So who or what could then possibly be harmed?

(i.e. Being genuinely-empty of inherent existence [U2T], beyond all discrimination / opposition / dualities, we might as well perceive everything as primordially equal, pure, perfect, divine. So there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberation Truth: the Union of the Two Truths. There is nothing to desire, nothing to fear.)

  1. [How to:] Pondering this, remain in Suchness [i.e. the Ground / Primordial-awareness / Suchness / U2T],
    with no anxiety, no fear.
    Attachment to a philosophical tenet is obscuration.
    Non-dual, self-liberated is the ultimate nature of [Enlightened-]mind [U2T].

(i.e. The true nature & dynamic of Reality / Suchness / Ground / U2T is indescribable / inconceivable, uncaused / unproduced. It has to be directly realised.)

  1. So take refuge in the essence of reality [U2T]
    And constantly generate the bodhi Mind [Bodhicitta].

(i.e. The PATH consists of developing virtuous methods like compassion / bodhicitta and wisdom together (gathering the two accumulations); only then is it in accord with the VIEW and the RESULT / FRUITION.
Our GOAL should be to directly perceive / realise / experience / abide-in this inconceivable true nature & dynamic of Reality as it is here & now / Suchness / Ground / Primordial-awareness / Union of the Two Truths [U2T]. Without any di-vision between apparent opposites, ex. without any di-vision between the three spheres -- subject, relation / action, object --, without any-division between the two truths.)


Via: https://static1.squarespace.com/static/53e0268de4b0f2394fee5f54/t/5456b0bbe4b0b9880b55449b/1414967483387/Prajnaparamita+Upadesa+Aryadeva.pdf


B. The Grand Poem on the Perfection of Wisdom by Āryadeva the Brahmin - 162B

In Sanskrit: Ārya-prajñāpāramitā-upadeśa
In Tibetan: ’Phags pa shes rab kyi pha rol tu phyin pa’i man ngag

The Instructions on the Perfection of Wisdom

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To all the Buddhas and bodhisattvas I offer salutation with full prostration.

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By the sun and moon of your realization [wisdom], you vanquish the misconceptions born from ignorance,

While the moisture of your compassion brings living beings to spiritual maturity

To Mañjuśrī, Lion of Speech, who perfectly accomplishes both aims,

I bow down in pure devotion with body, speech and mind.

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Here I will explain to the best of my abilities and for others’ benefit

[The ultimate nature of the mind [U2T]], the actual meaning of the non-dual Perfection of Wisdom,

The heart essence of what is to be practiced, devoid of any support

And free from conceptually conceived extremes such as eternalist and nihilist views.

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Through [spontaneous] awareness free of artifice and corruption

Recognize your mind as the root [Ground] of both saṃsāra and nirvāṇa.

It is not produced by causes or conditions,

Unborn, naturally serene, its nature is [Genuine-]emptiness [U2T].

(Note: From the short version above: #1
Through awareness free of artifice and corruption
[Directly] recognize your [Enlightened-]mind as the root [Ground / Basis / Source / Suchness] of both samsara and nirvana.
It's not produced by causes or conditions, (i.e. uncaused / unproduced / unborn; beyond both dependent origination & emptiness)
Unborn, naturally serene, its nature is [Genuine-]emptiness [Union of the Two Truths / U2T].)

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To realize [this nature [U2T]] is like cutting down a tree trunk at the root:

No more branches of thoughts will ever grow forth from there.

Whatever appears in your mind, real or imaginary,

Give as vast offerings to the Lama [and the Triple] Gem.

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Offer salutation with full prostration, present homage and offerings,

Then, with devotion, go for refuge and generate the altruistic mind set on enlightenment [bodhicitta].

Once you have obtained the oral instructions, guard them like your eyes.

Even at the cost of your life never abandon the instructions on the bodhisattva’s [way of life],

And show perseverance in sticking to the training.

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Abandon the ten negative acts such as killing and the rest,

And encourage others to do likewise.

Follow meticulously these instructions to renounce killing and other such acts.

Live your life that way.

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However, by merely abandoning the ten negative acts

You will not find the supreme path.

You should put into practice the six perfections

And encourage others to do likewise.

Follow meticulously these six perfections.

Live your life that way.

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As you get [increasingly] involved in the practice of positive activity

Such as the six perfections and more,

Exaltation should be rejected as soon as it arises.

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As long as you fail to realize the profound meaning of the Perfection of Wisdom [U2T]

As utterly non-dual and devoid of every extreme

Such as virtue and fault, acceptance and rejection, hope and fear,

Even though each inclination [of the mind] is transformed into virtue,

In this very life you will not attain liberation.

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So, with regard to all phenomena,

Composite and noncomposite [material and imaginary],

Whether the karmic impact is positive or negative,

Don’t turn anything into a fixed reference or support, not even so much as an atom.

(Note: From the short version above: #2
So with regard to all phenomena with form or formless,
Whether the karmic impact is positive or negative,
Don't turn anything into a fixed reference or support,
Not even so much as an atom.)

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Without, however, relying on skillful means [methods] as well,

Perfection of Wisdom will not manifest itself,

Just as without preparing the field

No harvest will ever appear.

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And without first having gained certainty about the [definitive] meaning of Prajñāpāramitā [U2T],

Even if you practice [the other perfections of] generosity, discipline and patience, perseverance and meditative concentration,

[It will be like] a blind man who has lost his stick:

How could he possibly figure out the path?

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The meaning of the Prajñāpāramitā [U2T]

Is not to be looked for elsewhere: it exists within yourself.

Neither real nor endowed with characteristics,

The nature [of the mind] is the great clear light.

(Note: From the short version above: #3
The meaning of the Prajnaparamita [U2T]
Is not to be looked for elsewhere: it exists within yourself.
It's neither real nor endowed with characteristics,
The nature of the [Enlightened-]mind is the great clear light [U2T].)

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Separate from any kind of mental fabrication

And naturally purified of conceptual recollection

Is the Buddha, whom one keeps in mind while practicing meditation.

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Neither outer nor inner, neither god nor demon,

Not existence in saṃsāra’s cycles nor nirvāṇa’s beyond,

Neither manifest nor empty:

[Mind is] free from any such dual appearances.

(Note: From the short version above: #4
Neither outer nor inner, neither god nor demon,
Not existent within samsara's cycles nor nirvana's beyond,
And neither manifest [T1] nor empty [T2]:
[Enlightened-]mind is free from any such dual appearances.)

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This is the Buddha’s true intention, his flawless uncontrived view.

If looking for a simile, one could say it is like space.

The supreme method here [to realize the nature of mind]

Is to unite space and awareness [U2T].

(Note: From the short version above: #5
[Meditation:] This is the Buddha's true intention, his flawless VIEW.
If looking for a simile, one could say it is like space. (i.e. empty and full / U2T)
[How to:] The supreme method to realize the nature of [Enlightened-]mind
Is to unite space [T2] and awareness [T1] [U2T].)

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When thus mixing space and awareness,

You spontaneously purify fixed notions

Such as reality and characteristics, negating and establishing,

And you abide in the truth of suchness, dharmatā [Ground / U2T],

Free from dualistic subject-object cognition.

(Note: From the short version above: #6
[Meditation:] When thus mixing space and awareness, (i.e. empty and full / U2T)
You spontaneously purify (i.e. transcend) all fixed notions
Such as a reality and characteristics, negating and establishing (i.e. acceptation & rejection),
[How to:] And you abide in the truth of Suchness, Dharmata [i.e. the Ground / Primordial-awareness / Suchness / U2T],
Free from dualistic subject-object cognition. (i.e. free from all dualistic conceptual proliferations))

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With body and mind thus [in their natural state],

Without further intervention, a fresh awareness arises,

Extending just as far as the reach of empty space,

In this vast expanse remain absorbed without constraints or limits.

(Note: From the short version above: #7
[Meditation:] With both body and  [Enlightened-]mind thus in their natural state (i.e. unconditioned),
Without further intervention (i.e. uncaused / unproduced) fresh awareness [spontaneously] arises [T1],
Extending just as far as the reach of empty space [T2] (i.e. unconditioned / without any limits),
[How to:] Within this vast expanse remain absorbed without constraints or limits.)

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At that time you will experience a state of consciousness

Free from any support, from any sort of foundation,

An awareness abiding nowhere,

Not absorbed in either the five aggregates or any outer object.

(Note: From the short version above: #8
[Result:] At that time you will experience a state of [primordial naked non-dual] consciousness
Free from any support or from any sort of foundation, (i.e. unsupported)
An awareness abiding nowhere,
Not absorbed in either the aggregates or any outer object.)

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In desolate rocky mountains or among snowy peaks,

In charnel fields and cremation grounds, in wilderness,

In villages and in towns, in caves and lonely grottos,

Wherever you may be, meditate on non-duality [U2T, U3S, Uopp, Middle Way].

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Put into practice during all four activities of life [—walking, sleeping, sitting down and eating—]

The meaning of the unborn [nature of mind] [U2T] as the guru has taught.

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In the course of your practice,

Through the blessing of the pāramitās

And the realization of phenomena as empty,

Obstacles will not occur.

Within emptiness,

How could [obstacles] arise from emptiness?

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Once the essence of reality is realized as [Genuine-]emptiness [U2T]

And beyond any signs and characteristics,

Resting in this [Genuine-]emptiness [U2T] you will purify to the utmost

All the objects of the five gates [of the senses]:

Forms and sounds, odors, tastes and that which can be touched.

Though coarse emotional afflictions

Will still arise within and subtle ego-grasping too,

In non-duality they’ll become self-liberated, and of no more importance.

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Having gained such realization, abide in suchness [Ground / U2T] and become liberated;

This is like reaching the Golden Islands

[Where there are no impurities, no earth or stones].

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When someone is killed, his life cut off at the root,

There is no further need [for the murderer] to also block the gates

Of the [victim’s] sense organs, eyes and the rest.

Likewise, when mind itself is cut off at the root,

You will realize all phenomena as empty [U2T].

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Thus to cut off mind itself at the root,

To cut through the five poisons of mental afflictions,

To cut through extreme views and mental formations during meditation,

As well as anxiety, hope and fear in actions

And to cut through arrogance [which is grasping at a self 10]—

Since all this is a matter of cutting through [“chöd pal”],

This is the real meaning of Chöd.

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Now as for the tangible demons 11 of strong longing for manifest reality,

Of passionate attraction, of hatred or aversion,

How does one cut through these?

Depending on whether your experience is excellent, medium, or ordinary,

Remain in spontaneous absorption free of thought, similar to a dense forest;

Meditate with your concentration aimed at these [demons], as if you were endowed with supernatural powers;

Or, like [using] a sharp axe, firmly establish [their non-existence] by analysis and reasoning.

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What are known as the intangible demons

Consist of magical manifestations of gods and demons, and of arrogance.

If overcome with fear, remain absorbed in this fear,

Just like directing the burning needle of moxibustion with sharp precision onto the flesh.

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With the Three Jewels for your sole shelter and refuge,

Remain as one who lives below the constellations of the starry sky.

Any dealings, close or distant, with gods or demons should be abandoned.

Once and for all sever [all ties with] close friends and relatives.

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The definitive sign [of realization] in Chöd is to be free from fear.

The level of final accomplishment in the practice

Is the spontaneous pacification of magical interferences [of gods and demons].

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But if your practice is not right you will run away in panic

[Chased by such magical interferences].

Don’t flee but remain unwavering, solid like a doorframe,

Even if terror or panic arise.

Immutable, like a wooden stake, eradicate all negativity,

Force down and subdue [any demonic interference].

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Such are the authentic oral instructions [on Chöd].

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When you are thus meditating on non-dual Prajñāpāramitā,

The local gods and demons can’t stand it,

And in despair cause magical interferences of all kinds,

Real, imaginary or in dreams.

In dealing with these,

Those of most excellent [meditational capacity] should remain absorbed in the meaning of the non-dual [nature of mind] [U2T];

Those of medium capacity should concentrate on those very wonders;
Those of average capacity should transform their aggregates into an offering of food.

Next, generate an awareness that experiences mind free of any reference points [or mental fabrications].

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Having moved to desolate spots,

When magical displays of gods or demons arise,

Separate awareness from the material body [through transference of consciousness]

(Note: From the short version above: #9
Having moved to desolate places,
When magical displays of gods or demons, grasping or aversion arise,
Separate awareness [the ultimate / unconditioned / U2T] from the gross material body [the relative / conditioned].)

The physical body is like a stone—nothing can harm it—

And mind has no real existence, being similar to space.

So who or what could possibly be harmed?

(Note: From the short version above: #10
The physical body is like a stone -- nothing can harm it--
And  [Enlightened-]mind has no real existence [U2T], being similar to space (i.e. empty and full / U2T).
So who or what could then possibly be harmed?)

Pondering this, remain in suchness [Ground / U2T], with no anxiety, no fear.

Even when it feels as if gods and demons are carrying away your body,

That inanimate corpse,

Don’t move an inch from the seat you have taken,

Nor feel scared or think of danger.

(Note: From the short version above: #11a
[How to:] Pondering this, remain in Suchness [i.e. the Ground / Primordial-awareness / Suchness / U2T],
with no anxiety, no fear.)

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Whatever wandering thoughts arise are demons that arise from your own mind.

And mind has not even an atom of existence: no place where it comes from,

No place where it abides, no place for it to go to, either.

Once liberated, it is not where Buddhahood comes from;

Still confused, it could not possibly be drifting through saṃsāra

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[For this natural state is beyond both liberation (nirvana) and confusion (samsara)].

All virtuous and negative deeds are totally pure,

Primordially pure, primordially liberated, primordially Buddhahood.

Still, not to shun faults and negative acts, that’s a mistake!

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Attachment to a philosophical tenet is obscuration.

non-dual, self-liberated is the ultimate nature [of the mind] [U2T].

(Note: From the short version above: #11b
Attachment to a philosophical tenet is obscuration.
Non-dual, self-liberated is the ultimate nature of [Enlightened-]mind [U2T].)

Take refuge in the essence of reality [U2T]

And generate the mind set on enlightenment [bodhicitta].

(Note: From the short version above: #12
So take refuge in the essence of reality [U2T]
And constantly generate the bodhi Mind [Bodhicitta].)

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When encountering inner obstructions,

Meditate on non-duality in the wilds.

If you wish to benefit someone [through the practice of Chöd],

Generate compassion as a preliminary,

Then realize how yourself, the sick person, the demon and the illness

Are all empty [devoid of inherent existence] [U2T].

Then cleanse by means of mudrā and meditate upon [Genuine-]emptiness [U2T].

The patient should then lie down facing you.

If thereby the disease is not pacified

Take the patient to a desolate spot, take refuge and generate the mind set on enlightenment.

Three times step over the sick person and follow this by meditation [on [Genuine-]emptiness / U2T]

Free from extremes [and reference points].

Next [in the patient’s name] present a maṇḍala offering

Together with the small sticks and pebbles over which you have invoked the blessing.

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The gods of the upper regions should be viewed as sacred

And the nāgas of the lower regions should be subdued.

Any task you request from them, the nāgas will accomplish.

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Thus befriend through rites the gods from wherever you reside

And force all nāgas into submission, making them act as your servants.

Towards guru, yidam-deities, ḍākinīs and protectors, you should feel like their only child.

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Once the tangible demons are cut off,

The visual world will no longer appear as an enemy.

Once the intangible demons are cut off,

Male and female harm-bestowing yakṣas will be bound by oath.

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These and other excellent qualities by means of which to benefit [others]

Will eventually become immeasurable.

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Advice given by the Brahmin Āryadeva, The Grand Poem Explaining the Perfection of Wisdom, [is hereby completed].

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[Colophon]

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Following direct oral translation made by the Precious Master Dampa Rinpoché, the paṇḍita from India, in Dingri at the Fern Forest Retreat, Zhama Lotsāwa revised [the Tibetan text] and established the definitive version.

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[Prayer for Auspiciousness]

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OM SVASTI!

In the vast cloud of the profound and secret [teachings] by “the descendant of Ikṣvāku” [Śākyamuni],

If the drum of summer [thunder] of the feats in the equally profound Chöd practice

Resounds even just a little thanks to this composition,

The joy in the play of the peacocks [beings to be tamed] is bound to increase.

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On the meaning of the wisdom, the Conqueror’s middle turning of the wheel,

Space of the Vajra Queen, space of the Triple Gate to liberation,

This very explanation by the supreme authority Āryadeva himself

Has been reprinted, motivated by the three kinds of devotion.

By the moon’s crystal orb of merit thereby accumulated,

May the dense darkness of karma and delusory obscurations be lit;

And by the festive banquet of the utterly white light, highest of all,

May the kunda flower of mind blossom throughout the triple world.

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~ MACHIG LABDRÖN and the Foundations of Chöd: https://amzn.to/3mOBXq0

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Via: https://www.facebook.com/nyingma.teachings/posts/2905588859658544
or In Machig Labdron and the Foundations of Chod By Jerome Edou
https://wisdomcompassion.org/wp-content/uploads/2019/10/Machig-Labdron-And-The-Foundations-Of-Cho%CC%88d.pdf


See also:


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