Chan treatise

A treatise on simultaneous (cig car) and gradual (rim gyis). While favoring the simultaneous approach, the text seems to advocate a gradual approach for some types of practitioner. There is no explicit indication that this is aChantext. However, the work immediately following it--IOL Tib J 710/2--is a translation of a ChineseChantext. Both share a peculiar syntax that seems to indicate a literal translation from the Chinese. The practice advocated in the treatise is repeatedly referred to as the "great yoga" (Tib.rnal 'byor chen po; Skt.Mahāyoga). However, as in the case of other similarChan-style treatises from Dunhuang (e.g.116,818,IOL Tib J 705,IOL Tib J 709/9), there is no indication that "great yoga" refers to the tantric class of the same name. In this context, the term may be used simply to refer to an exceptional yoga. Eastman has argued that the term does indeed refer to the tantric class ofMahāyoga, but that it was used in these texts by "members of a Ch'an lineage who were attempting to disguise their teachings with the name of Mahāyoga" (58). The following passage (9v.1-10r.3) from this text is found quoted inIOL Tib J 704, Rf.1v.4-2r.4:

" 9v.1ltas sna tshogs 'byung ba dag la ji ltar brtag che na/ rnal 'byor chen po pa
'I myig lam du snang zhig byung na/ sangs rgyas dang byang chub gyi sku yang rung/ gnod sbyin dang yag
sha'i gzugs kyang rung ste/ snang ba thams cad dri za'i grong khyer dang/ 'dra ba la yon tan du blta ba dang/
'jigs pa bskyed pa'I myi rigs so/ de lta bu zhig byung ba la bdag gis chen mo zhig nus pas/ sprul pa'i10rsku mthong zhing ltas gyi cho 'phrul byung ngo/ de las dpags na 'phags pa'i gral du chud do zhe 'am/ grub
pa'i ltas yin no snyam du/ nga rgyal skyeste de la chags na/ sangs rgyas gyi mchog gi ye shes las nyamste/
rnal 'byor chen po pa la bdud kyis glags rnyed par 'ong ngo/ " " 9v.1Suppose someone asks about how to examine the various signs that arise. If visions arises before the eyes of a practitioner ofMahāyoga, they may be the bodies of the buddhas and bodhisattvas, or they may be the forms of spirits and demons. All appearances are like a city ofgandharvas; it is unreasonable to view them as good qualities or to become fearful. In the case of something arising in that way, pride can be produced, with thoughts that, "I can be a great one, so I see emanation bodies and have magical signs arising. If I were better still, I would be among the noble ones," or, "That is a sign of accomplishment." If one desires these [visions], then one has violated the supreme wisdom of the buddhas; the practitioner ofMahāyogawill be harmed by demons. "

Finally, note that the passage contained in5r.1-5v.4also appears inIOL Tib J 709/9, 38v.2-5andIOL Tib J 667/1, 1r.1-4.

Chan treatise

Tibetan translation of the popular Chinese work.