By Dodrupchen RInpoche III, Tenpai Nyima
A HO!
In the basic space of the magnificent space-yoga,
One with light-body, the youth-vase of spontaneous presence,
The original Buddha of coalescence, light-rays of wisdom and compassion-method
Inseparable, be a healing presence in the lotus of my heart!
We, young small children of good lineage
May not yet have perfected the power of realization
But seeing the well-worn path trodden by Vidyadhara ancestors,
What should disappoint the king of the supreme vehicle?
Amongst vehicles the highest is Atiyoga;
Amongst methods, the easiest is meditationless equipoise.
In the experiential condition of whatever happens, chasing after appearances
Holds no appeal whatsoever.
Now, one would rather doze motionless, like a corpse.
Through analysis no resting place is found; thinking is a daydream.
Through looking nothing is seen; there is no basis and nothing remaining.
In the state of the view of non-doing, meditation is self-settling.
Now, all doings put out of mind, one wants to sleep alone.
Though one says “originally pure essence”, there is no satisfaction with purity.
“Innate ground of liberation”, one says, but there is nothing on a ground of liberation.
Seeing many yogis deluded by their own ranting,
Now I have no heart for saying “this is right” or “this is how must be”.
Pure is originally pure, so no need for absolute purity.
Accomplishment is spontaneous presence, so why accomplish something now?
Adroitly casting off elaborations of removing something or putting something back on,
Now I want to remain relaxed in the state of how things already are.
Clinging to elaborations of effort and action are mentally created ties that bind.
Remaining ordinary without effort is the usual business of confusion.
So-called “effort” and “effortless”are fake designs of concepts.
Now I want to sleep in the aimless state of “whatever”!
Appearance is not external, it is the awareness-glow of dharmakaya.
Emptiness is not internal, it is all-encompassing equality.
Seamless penetration is not outside or inside; knowing that as it is,
Now, not being scattered or withdrawn, I want to sit up straight.
Though profound awareness is sharp, there is nothing for it to puncture.
Though the way of abiding is much-studied, it is hard to understand, so
When the fundamental state is pointed out, it doesn't seem to exist as such.
Now, I want to cut off the shabby elaborations of intellect.
Though lacking the means to express a hundred volumes of hair-splitting,
If a single wide-open gaze of magnificent, natural equipoise,
Should cut the corners of a hundred thousand elaborations all at once,
That is a stony jaw to crush chewy verbal conventions.
Traveling the Dharma circuit all your life, you die empty-handed.
Putting your head into meditation is the rumor-mill of death and rebirth.
Putting aside such wearisome, fruitless preoccupations,
I want to dissolve into the vast primordial inner expanse.
Samsara is suffering, it is said, but it is the natural glow of conceptuality.
Nirvana is peace, it is said, but it is the dharmata-nature of mind.
Samsara and Nirvana are the food and clothing of awareness and unawareness.
Deathless enlightenment, which is peace, is not far off.
Indivisible dharmadhatu-awareness, bereft of obscuration, is the innate fundamental expanse.
When engagement and irruption of the triple world's neurosis is forcibly dispelled,
In a single sacred mirror of timeless awareness of the great expanse,
That is the resolution of meditation, rolling all dharmas into one equally,
A HO! So happy, this madman of Doshö!
Seeing the mainstream explanatory tradition (gzhung lugs)
Of the lineage transmission of the omniscient father-guru,
There is no joy in the talk of simple-minded children.
When it comes to the supreme vehicle of the Great Perfection,
Now there's a special doctrine.
So to that end having invoked the excellent auspice of interdependence,
On occasion one sees the happy white smile of vidyadharas.
In the ultimate primordial expanse with six special features
I proffer a festival of mother and son luminosities merged.
Thus, the madman of Dorong, Jigme Tenpa'i Gyaltsen, cut up the stanza-legs of a madman's ravings [and presented them here]. Virtue and good auspices!
(1) rkang pa, Skt. pada. LIterally, "foot" or, in Indo-Tibetan poetics, "component [line of a stanza]" . < L. ponere 'put', cf. Skt. pad-, 'to go, to happen', etc.
In the basic space of the magnificent space-yoga,
One with light-body, the youth-vase of spontaneous presence,
The original Buddha of coalescence, light-rays of wisdom and compassion-method
Inseparable, be a healing presence in the lotus of my heart!
We, young small children of good lineage
May not yet have perfected the power of realization
But seeing the well-worn path trodden by Vidyadhara ancestors,
What should disappoint the king of the supreme vehicle?
Amongst vehicles the highest is Atiyoga;
Amongst methods, the easiest is meditationless equipoise.
In the experiential condition of whatever happens, chasing after appearances
Holds no appeal whatsoever.
Now, one would rather doze motionless, like a corpse.
Through analysis no resting place is found; thinking is a daydream.
Through looking nothing is seen; there is no basis and nothing remaining.
In the state of the view of non-doing, meditation is self-settling.
Now, all doings put out of mind, one wants to sleep alone.
Though one says “originally pure essence”, there is no satisfaction with purity.
“Innate ground of liberation”, one says, but there is nothing on a ground of liberation.
Seeing many yogis deluded by their own ranting,
Now I have no heart for saying “this is right” or “this is how must be”.
Pure is originally pure, so no need for absolute purity.
Accomplishment is spontaneous presence, so why accomplish something now?
Adroitly casting off elaborations of removing something or putting something back on,
Now I want to remain relaxed in the state of how things already are.
Clinging to elaborations of effort and action are mentally created ties that bind.
Remaining ordinary without effort is the usual business of confusion.
So-called “effort” and “effortless”are fake designs of concepts.
Now I want to sleep in the aimless state of “whatever”!
Appearance is not external, it is the awareness-glow of dharmakaya.
Emptiness is not internal, it is all-encompassing equality.
Seamless penetration is not outside or inside; knowing that as it is,
Now, not being scattered or withdrawn, I want to sit up straight.
Though profound awareness is sharp, there is nothing for it to puncture.
Though the way of abiding is much-studied, it is hard to understand, so
When the fundamental state is pointed out, it doesn't seem to exist as such.
Now, I want to cut off the shabby elaborations of intellect.
Though lacking the means to express a hundred volumes of hair-splitting,
If a single wide-open gaze of magnificent, natural equipoise,
Should cut the corners of a hundred thousand elaborations all at once,
That is a stony jaw to crush chewy verbal conventions.
Traveling the Dharma circuit all your life, you die empty-handed.
Putting your head into meditation is the rumor-mill of death and rebirth.
Putting aside such wearisome, fruitless preoccupations,
I want to dissolve into the vast primordial inner expanse.
Samsara is suffering, it is said, but it is the natural glow of conceptuality.
Nirvana is peace, it is said, but it is the dharmata-nature of mind.
Samsara and Nirvana are the food and clothing of awareness and unawareness.
Deathless enlightenment, which is peace, is not far off.
Indivisible dharmadhatu-awareness, bereft of obscuration, is the innate fundamental expanse.
When engagement and irruption of the triple world's neurosis is forcibly dispelled,
In a single sacred mirror of timeless awareness of the great expanse,
That is the resolution of meditation, rolling all dharmas into one equally,
A HO! So happy, this madman of Doshö!
Seeing the mainstream explanatory tradition (gzhung lugs)
Of the lineage transmission of the omniscient father-guru,
There is no joy in the talk of simple-minded children.
When it comes to the supreme vehicle of the Great Perfection,
Now there's a special doctrine.
So to that end having invoked the excellent auspice of interdependence,
On occasion one sees the happy white smile of vidyadharas.
In the ultimate primordial expanse with six special features
I proffer a festival of mother and son luminosities merged.
Thus, the madman of Dorong, Jigme Tenpa'i Gyaltsen, cut up the stanza-legs of a madman's ravings [and presented them here]. Virtue and good auspices!
(1) rkang pa, Skt. pada. LIterally, "foot" or, in Indo-Tibetan poetics, "component [line of a stanza]" . < L. ponere 'put', cf. Skt. pad-, 'to go, to happen', etc.
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