Sarva Rahasya Tantra

SR No.: 269565
Original Sutra Author: N/A
Author: Alex Wayman
Publisher: Alex Wayman
Total Pages: 29
Language: English
Classification: Article
File Size: 4 MB

Page 8

Alex Wayman
four images, body of Buddha, etc. (verse 14, above), in debased manner. "contempla. tion of a given thing": when there is first contemplation of the subtle given thing, then the contemplation of moon, vajra, etc. results in one's mind being purified. (21) sans rgyas sans rgyas yul ma yin/ (21) The Buddha is not Buddha as sense /sems can yul du'an mi 'gyur gyis / object. May he not be the sense object of /ran sems rtogs pas sans rgy as te/ sentient beings! One is a Buddha by com/ sans rgyas sans rgyas rtogs pas prehending his own mind, not a Buddha min // by comprehending a Buddha.
(21) "Buddha": omniscience, hence not a sense object. "sentient beings": the candidates. "not be the sense object": because this would be imagination of two, and there would be no Buddhahood. "by comprehending his own mind": by non-two praxis in equipoise (samapatti).
(22) gñis med sbyor ba 'di la yan/
528
/tin ne 'dsin gyi ye ses brtag/ /rgyu yi de fid ji ltar mthon/ /'bras bu'i de fid de fiid yin // (22) "also": the verse summarizes the
(22) Also one should consider that samadhi-wisdom is this non-two praxis. Seeing as it is, the reality of the cause, that way he does the reality of the fruit. non-two wisdom. "reality of the cause": the
pure nature of mind. "realiry of the fruit": samadhi-wisdom.
(23) /rgyu yi de ñid cun zad med/
/'bras bu'i de ñid de bźin no/
(23) When there is scarcely a reality of
/ de ñid de ni de bźin śes/
the cause, so also is the reality of the result. The yogin engages reality according to how he cognizes reality.
/ de ñid rnal 'bror pa kun spyod // (23) "cause......" the verse begins the instruction on reality wisdom. "cause": moon, etc. "result": body of the Buddha, and so on. "when there is scarcely": because there is neither in such a case. "how he cognizes reality": he should cognize it as free from singleness and multiplicity, like the reflection in a mirror; and engage it that way. (24) rgyu yis rgyu ni dños por min/
'bras bu'i dños por 'bras bus min/ /rgyu de 'bras bu'i dños por run/ /ran gi sems ni so sor snań //
(24) The cause is not a given thing by virtue of the cause; the fruit is not a given thing by virtue of the fruit. The cause is properly a given thing belonging to the fruit. One's own mind manifests variously.
(24) "the cause is not a given thing......"; there is no cogency in believing that the cause (appearance of the moon, etc.) can manifest by itself; ditto the fruit. [Otherwise, the cause would appear to everyone; ditto the fruit, and so everyone would have a pure mind and the bodies of the Buddha.] "the cause is properly": the cause spoken