The Precious Treasury Of The Way Of Abiding/Notes - Revision history

Eric: /* Chapter 5 */

2023-02-17T22:30:54Z

Chapter 5

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	#5. We have chosen the tantra version, rtse gcig gsal ba (this lucid state of onc-pointedncss), rather than the commentary version, rtse gcig ngang na (within this one-pointed context).		#5. We have chosen the tantra version, rtse gcig gsal ba (this lucid state of onc-pointedncss), rather than the commentary version, rtse gcig ngang na (within this one-pointed context).
	#6. We have chosen the tantra version, bio dngos dran pa (attention that reifies things), rather than the commentary version, bio rmongs dran pa (attention of deluded mind).		#6. We have chosen the tantra version, bio dngos dran pa (attention that reifies things), rather than the commentary version, bio rmongs dran pa (attention of deluded mind).
	#7. We have presented the version of this section of the tantra as it is cited in the commentary. An alternative version, found in the tantra itself, reads as follows:		#7. We have presented the version of this section of the tantra as it is cited in the commentary. An alternative version, found in the tantra itself, reads as follows:<br>In meditation that constitutes uncultivated abiding<br>the avenues of the senses are lucid, though thoughts do not stir in the conceptual mind.<br>Mind that reflects on awareness itself is such that it is not lost to outer phenomena.<br>Fragmentation is not lucidity, nor does isolation lead to a blank apathy,<br>nor is there obsession with bliss, nor does impartiality become apathy,<br>nor is there contrived relaxation in the lucidity of consciousness,<br>nor are there paths based on incorrect training,<br>nor is there fixation on the perpetuation of inner bliss,<br>nor is there reification of clear attributes,<br>nor is there manipulation of visualized colors and syllables.
	In meditation that constitutes uncultivated abiding
	the avenues of the senses are lucid, though thoughts do not stir
	in the conceptual mind.
	Mind that reflects on awareness itself is such that it is not lost
	to outer phenomena.
	Fragmentation is not lucidity, nor does isolation lead to a blank
	apathy,
	nor is there obsession with bliss, nor does impartiality become
	apathy,
	nor is there contrived relaxation in the lucidity of consciousness,
	nor are there paths based on incorrect training,
	nor is there fixation on the perpetuation of inner bliss,
	nor is there reification of clear attributes,
	nor is there manipulation of visualized colors and syllables.
	#8. We have chosen the tantra version, rang sar bzhag pa (resting in their natural condition), rather than the commentary version, rang sar bzhag pas (by resting in their natural condition).		#8. We have chosen the tantra version, rang sar bzhag pa (resting in their natural condition), rather than the commentary version, rang sar bzhag pas (by resting in their natural condition).
	#9. We have chosen the commentary version, mi nub snying po (infallible heart esscnce), rather than the source verse version, don gyi snying po (ultimate heart essence).		#9. We have chosen the commentary version, mi nub snying po (infallible heart esscnce), rather than the source verse version, don gyi snying po (ultimate heart essence).
	#10. We have chosen the commentary version, zhi bde’i yid kyis (in a peaceful and happy frame of mind), rather than the source verse version, zhe dga’i yid kyis (in a joyful frame of mind).		#10. We have chosen the commentary version, zhi bde’i yid kyis (in a peaceful and happy frame of mind), rather than the source verse version, zhe dga’i yid kyis (in a joyful frame of mind).
	#11 . We have choscn the commentary version, tshe ’dir chos sku rgyal po’i gtan srid zin (Dharmakaya, a majestic state of authentic being, is gained in this lifetime), rather than the source verse version, tshe ’dis chos sku rgyal ba’i bstan srid zin (Dharmakaya, the authentic being of victorious ones, is attained through this lifetime).		#11. We have choscn the commentary version, tshe ’dir chos sku rgyal po’i gtan srid zin (Dharmakaya, a majestic state of authentic being, is gained in this lifetime), rather than the source verse version, tshe ’dis chos sku rgyal ba’i bstan srid zin (Dharmakaya, the authentic being of victorious ones, is attained through this lifetime).

	== Conclusion ==		== Conclusion ==

Eric: /* Chapter 5 */

2023-02-17T22:28:52Z

Chapter 5

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	== Chapter 5 ==		== Chapter 5 ==
	#1. We have chosen the commentary version, mam rtoggzung ’dzin (dualistic		#1. We have chosen the commentary version, mam rtoggzung ’dzin (dualistic thinking), rather than the source verse version, rnam rtog chung zhing (having few thoughts).
	thinking), rather than the source verse version, rnam rtog chung		#2. We have chosen the source verse version, bdog pas (with gifts), rather than the commentary version, rtogs pas (with realization).
	zhing (having few thoughts).		#3. We have chosen the commentary version, snod kun (all candidates), rather than the source verse version, snod bcud (the animate and inanimate universe).
	#2. We have chosen the source verse version, bdog pas (with gifts), rather		#4. We have chosen the tantra version, brdal ba (expanding), rather than the commentary version, gdal na (if one expands).
	than the commentary version, rtogs pas (with realization).		#5. We have chosen the tantra version, rtse gcig gsal ba (this lucid state of onc-pointedncss), rather than the commentary version, rtse gcig ngang na (within this one-pointed context).
	#3. We have chosen the commentary version, snod kun (all candidates),		#6. We have chosen the tantra version, bio dngos dran pa (attention that reifies things), rather than the commentary version, bio rmongs dran pa (attention of deluded mind).
	rather than the source verse version, snod bcud (the animate and inanimate		#7. We have presented the version of this section of the tantra as it is cited in the commentary. An alternative version, found in the tantra itself, reads as follows:
	universe).
	#4. We have chosen the tantra version, brdal ba (expanding), rather than the
	commentary version, gdal na (if one expands).
	#5. We have chosen the tantra version, rtse gcig gsal ba (this lucid state of
	onc-pointedncss), rather than the commentary version, rtse gcig ngang
	na (within this one-pointed context).
	#6. We have chosen the tantra version, bio dngos dran pa (attention that
	reifies things), rather than the commentary version, bio rmongs dran pa
	(attention of deluded mind).
	#7. We have presented the version of this section of the tantra as it is cited in
	the commentary. An alternative version, found in the tantra itself, reads
	as follows:
	In meditation that constitutes uncultivated abiding		In meditation that constitutes uncultivated abiding
	the avenues of the senses are lucid, though thoughts do not stir		the avenues of the senses are lucid, though thoughts do not stir
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	nor is there reification of clear attributes,		nor is there reification of clear attributes,
	nor is there manipulation of visualized colors and syllables.		nor is there manipulation of visualized colors and syllables.
	#8. We have chosen the tantra version, rang sar bzhag pa (resting in their		#8. We have chosen the tantra version, rang sar bzhag pa (resting in their natural condition), rather than the commentary version, rang sar bzhag pas (by resting in their natural condition).
	natural condition), rather than the commentary version, rang sar bzhag		#9. We have chosen the commentary version, mi nub snying po (infallible heart esscnce), rather than the source verse version, don gyi snying po (ultimate heart essence).
	pas (by resting in their natural condition).		#10. We have chosen the commentary version, zhi bde’i yid kyis (in a peaceful and happy frame of mind), rather than the source verse version, zhe dga’i yid kyis (in a joyful frame of mind).
	#9. We have chosen the commentary version, mi nub snying po (infallible		#11 . We have choscn the commentary version, tshe ’dir chos sku rgyal po’i gtan srid zin (Dharmakaya, a majestic state of authentic being, is gained in this lifetime), rather than the source verse version, tshe ’dis chos sku rgyal ba’i bstan srid zin (Dharmakaya, the authentic being of victorious ones, is attained through this lifetime).
	heart esscnce), rather than the source verse version, don gyi snying po
	(ultimate heart essence).
	#10. We have chosen the commentary version, zhi bde’i yid kyis (in a peaceful
	and happy frame of mind), rather than the source verse version, zhe
	dga’i yid kyis (in a joyful frame of mind).
	#11 . We have choscn the commentary version, tshe ’dir chos sku rgyal po’i
	gtan srid zin (Dharmakaya, a majestic state of authentic being, is gained
	in this lifetime), rather than the source verse version, tshe ’dis chos sku
	rgyal ba’i bstan srid zin (Dharmakaya, the authentic being of victorious
	ones, is attained through this lifetime).

	== Conclusion ==		== Conclusion ==

Eric: /* Chapter 5 */

2023-02-17T22:27:17Z

Chapter 5

Eric: /* Conclusion */

2023-02-17T22:25:33Z

Conclusion

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	== Conclusion ==		== Conclusion ==
	1.We have chosen the source verse version, bstan pa ’dis (these teachings		#1.We have chosen the source verse version, bstan pa ’dis (these teachings. . . make), rather than the commentary version, bstan pa ni (as for the teachings).
	. . . make), rather than the commentary version, bstan pa ni (as for the		#2. We have chosen the source verse version, gdod ma’i gzhi dbyings (primordial basic space as the ground of being), rather than the commentary version, gdod ma’i mkha' dbyings (primordial spacious expanse).
	teachings).		#3. We have chosen the source verse version, ’dis (may this), rather than the source verse version, which is simply ’di (this).
	2. We have chosen the source verse version, gdod ma’i gzhi dbyings (primordial
	basic space as the ground of being), rather than the commentary
	version, gdod ma’i mkha' dbyings (primordial spacious expanse).
	3. We have chosen the source verse version, ’dis (may this), rather than the
	source verse version, which is simply ’di (this).


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Eric at 22:24, 17 February 2023

2023-02-17T22:24:10Z

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			== Introduction ==
	These notes serve three purposes. First, wherever we found what we felt were		These notes serve three purposes. First, wherever we found what we felt were
	misspellings or ambiguous readings, we brought them to the attention of one		misspellings or ambiguous readings, we brought them to the attention of one

Eric at 22:23, 17 February 2023

2023-02-17T22:23:58Z

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			<center><big>Notes</big></center>



	These notes serve three purposes. First, wherever we found what we felt were		These notes serve three purposes. First, wherever we found what we felt were
	misspellings or ambiguous readings, we brought them to the attention of one		misspellings or ambiguous readings, we brought them to the attention of one
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	from the source verse text that appears in the Adzom Chogar edition.		from the source verse text that appears in the Adzom Chogar edition.

			== Chapter 1 ==
	1. We assume that in this paragraph the two occurrences of the term rig pa		1. We assume that in this paragraph the two occurrences of the term rig pa
	(awareness) should be rigs pa (logical).		(awareness) should be rigs pa (logical).

Eric at 22:23, 17 February 2023

2023-02-17T22:23:07Z

Show changes

Eric at 22:17, 17 February 2023

2023-02-17T22:17:55Z

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			These notes serve three purposes. First, wherever we found what we felt were
			misspellings or ambiguous readings, we brought them to the attention of one
			or more of the scholars consulted on this translation. We then rendered these
			words in the way we thought best reflected the intended meaning and identified
			our decisions in the notes.
			Second, Longchen Rabjam quotes from traditional sources to support his
			arguments. In particular; he cites extensively many of the seventeen tantras
			that comprise the scriptural basis for the Category of Direct Transmission in
			the Great Perfection approach. Occasionally, the version of a passage that he
			cites differs from the text of the source currently available to us. Although the
			original source and Longchcn Rabjam’s citation are both clear and meaningful,
			we chose the version that seemed more pertinent to the context. Again,
			we identified such choices in the notes.
			We referenced the edition of these tantras that was printed at Adzom
			Chogar in eastern Tibet. We wish to acknowledge the enormous benefit we
			derived from the work of Mr. James who had previously transcribed
			the texts of these tantras in the Wylie system of transliteration, making our
			search for such variant passages much easier.
			Third, there are a number of places where Longchen Rabjam's source
			verses differ from his citation of those verses in the commentary. Once again,
			we chose the version we thought best reflected the intended meaning and
			identified our choice in the notes. In some instances, we changed the commentary
			citation so that it was consistent with the source verse version; in
			others, we changed the source verses to match the commentary citation. In
			the latter case, we also changed the Tibetan text, and so in these places it differs
			from the source verse text that appears in the Adzom Chogar edition.

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Eric: Created page with " {{NlzCategory}}"

2023-02-16T18:02:55Z

Created page with " {{NlzCategory}}"

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	== Chapter 5 ==		== Chapter 5 ==
	1. We have chosen the commentary version, mam rtoggzung ’dzin (dualistic		#1. We have chosen the commentary version, mam rtoggzung ’dzin (dualistic
	thinking), rather than the source verse version, rnam rtog chung		thinking), rather than the source verse version, rnam rtog chung
	zhing (having few thoughts).		zhing (having few thoughts).
	2. We have chosen the source verse version, bdog pas (with gifts), rather		#2. We have chosen the source verse version, bdog pas (with gifts), rather
	than the commentary version, rtogs pas (with realization).		than the commentary version, rtogs pas (with realization).
	3. We have chosen the commentary version, snod kun (all candidates),		#3. We have chosen the commentary version, snod kun (all candidates),
	rather than the source verse version, snod bcud (the animate and inanimate		rather than the source verse version, snod bcud (the animate and inanimate
	universe).		universe).
	4. We have chosen the tantra version, brdal ba (expanding), rather than the		#4. We have chosen the tantra version, brdal ba (expanding), rather than the
	commentary version, gdal na (if one expands).		commentary version, gdal na (if one expands).
	5. We have chosen the tantra version, rtse gcig gsal ba (this lucid state of		#5. We have chosen the tantra version, rtse gcig gsal ba (this lucid state of
	onc-pointedncss), rather than the commentary version, rtse gcig ngang		onc-pointedncss), rather than the commentary version, rtse gcig ngang
	na (within this one-pointed context).		na (within this one-pointed context).
	6. We have chosen the tantra version, bio dngos dran pa (attention that		#6. We have chosen the tantra version, bio dngos dran pa (attention that
	reifies things), rather than the commentary version, bio rmongs dran pa		reifies things), rather than the commentary version, bio rmongs dran pa
	(attention of deluded mind).		(attention of deluded mind).
	7. We have presented the version of this section of the tantra as it is cited in		#7. We have presented the version of this section of the tantra as it is cited in
	the commentary. An alternative version, found in the tantra itself, reads		the commentary. An alternative version, found in the tantra itself, reads
	as follows:		as follows:
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	nor is there reification of clear attributes,		nor is there reification of clear attributes,
	nor is there manipulation of visualized colors and syllables.		nor is there manipulation of visualized colors and syllables.
			#8. We have chosen the tantra version, rang sar bzhag pa (resting in their
	8. We have chosen the tantra version, rang sar bzhag pa (resting in their
	natural condition), rather than the commentary version, rang sar bzhag		natural condition), rather than the commentary version, rang sar bzhag
	pas (by resting in their natural condition).		pas (by resting in their natural condition).
	9. We have chosen the commentary version, mi nub snying po (infallible		#9. We have chosen the commentary version, mi nub snying po (infallible
	heart esscnce), rather than the source verse version, don gyi snying po		heart esscnce), rather than the source verse version, don gyi snying po
	(ultimate heart essence).		(ultimate heart essence).
	10. We have chosen the commentary version, zhi bde’i yid kyis (in a peaceful		#10. We have chosen the commentary version, zhi bde’i yid kyis (in a peaceful
	and happy frame of mind), rather than the source verse version, zhe		and happy frame of mind), rather than the source verse version, zhe
	dga’i yid kyis (in a joyful frame of mind).		dga’i yid kyis (in a joyful frame of mind).
	~~1 1~~ . We have choscn the commentary version, tshe ’dir chos sku rgyal po’i		#11 . We have choscn the commentary version, tshe ’dir chos sku rgyal po’i
	gtan srid zin (Dharmakaya, a majestic state of authentic being, is gained		gtan srid zin (Dharmakaya, a majestic state of authentic being, is gained
	in this lifetime), rather than the source verse version, tshe ’dis chos sku		in this lifetime), rather than the source verse version, tshe ’dis chos sku