Chan treatise

The text continues fromIOL Tib J 468, which provides the first two folios. The following folios are missing (according to the Tibetan numbering): 3, 5 and 6. The work seems to be loosely divided into topics, which include: the contemplation of the non-Buddhists (mu stegs) (1r.3), the contemplation of theśrāvakas(1v.4), the three kinds ofpāramitā(2r.4), that there is no need for excessive studies (2v.5), on simultaneous entty into the contemplation of the Tathāgatas (bde bzhin gshegs pa'i bsam gtan, Ch.rulai chan) (3v.4), and meditation on theMadhyamaka(4v.1).

The divisions between the separate items within this manuscript as a whole are not always clear; scholars have disagreed on the total number of items contained in this sequence.709identifies seven,Ryūtoko Kimuraidentifies nine (337) andBroughtoncounts ten (158). We count nine. In any case, taken as a whole the work is a compilation from various sources of material connected withChanBuddhism. In this regard the work is similar to116, although there appears to be no overlap between the two compilations.

References

Chan treatise

On the problems arising in meditation. The text is divided into three main themes: the five obscurations (sgrib pa lnga) (6v.2), the six problems (skyon rnam pa drug yod de) (8r.1), and the four misconceptions (log pa lta ba'i skyon bzhi) (9v.5). The last section provides Tibetan transliteration of the Chinese as well as the Tibetan for the four misconceptions.

Chan treatise

Questions and answers on various themes betweenBrahma(tshangs) andMañjuśrī. The answer to the second question is a critique of the cultivation of each of the six pāramitā s (14v.3-15r.4). Folio 24 (according to the Tib. no. system) is missing.

Chan treatise

This text probably starts on the missing folio no. 26. It takes the form of a dialogue between a questioner ('dri ba) and a teacher (ston pa). The questions focus on the more extreme aspects ofChanteaching, with the answers interpreting these aspects in terms of more normative Buddhist doctrine. Thus the work may be seen as a response to the controversy surrounding Chan in early Tibetan Buddhist circles. The view is put forward that the simultaneous approach to enlightenment can still involve different methods. In particular, the following metaphor of the doctor's different cures is given:

" 23r.2nad pa'I dbang du sman pa'I rnams/_/bya ba tha dad byed mod kyi//
de la gtsug lag tha dad myed/ " " 23r.2While doctors may use various practices according to the illness, the science is the same. "

The same metaphor is used to make a similar point inIOL Tib J 710/1, 4-5.

Chan treatise

AChantext apparently paraphrasing the teachings of the masterByang cub klu dbang. Includes the following passage:

" 27r.5/de ltar bag bya gnas myed la/ /de la shIn du bdag gis blta'/ /blta' ba myed cing blta'27vbar bya'/ /de tshe sems kyi 'od kyang gsal/ /dag cing spro ba'I sems kyis nI/ /sgrIb pa rnams kyang sel par
'gyur/ " " 27r.5With the great self, gaze at the lack of any abiding object of attention. Gaze without gazing. At this time, the mind's light shines forth. The obscurations are cleansed by the purifying and radiant mind. "

Chan treatise

Contains a discussion ofśamathaandvipaśyana.

Chan treatise

Contains a discussion of the non-duality of means (thabs) and wisdom (shes rab).

Chan treatise

This text was not identified as a separate item in709. Chan text apparently paraphrasing the teachings of the scholar'Gal na yas. Makes the assertion that the simultaneous approach toMadhyamakais the best of all theMahāyānaforms of contemplation, and that there are no methods in the simultaneous approach (cig car 'jug pa). The latter stands in contradiction to the claim made inIOL Tib J 709/4that the simultaneous approach contains many different methods.

" 35v.1theg pa ched po'i bsam gtan gI sgo yang mang ste//
de'I nang na dam pa nI don dbu ma la cig car 'jug pa yIn te/_/cIg car 'jug pa la nI thabs myed de// "

Chan treatise

This text was not identified as a separate item in709. Poussin did identify a new text beginning at38r.2, but this appears to be a question indicating a new topic, as also seen at36v.5. The text continues with no break onIOL Tib J 667/1, a fact that can be verified by comparing the two almost identical passages located at (1)IOL Tib J 709/9, 38v.2-5andIOL Tib J 667/1, 1r.1-4to (2)IOL Tib J 710/1, 5r.1-5v.4.

Like many of the TibetanChantexts from Dunhuang, this item refers to the "great yoga" (Tib.rnal 'byor chen po; Skt.Mahāyoga). However, it is unclear whether this refers to the tantric class of the same name. The text argues that the simultaneous approach involves the application of various methods and criticizes the application of a single antidote to all obscurations. In this regard, compareIOL Tib J 709/4.

References