By Roger R. Jackson
ISBN-10: 0195166418
ISBN-13: 9780195166415
Roger Jackson offers actual, available translations of 3 classics of medieval Indian Buddhist mysticism: the ''couplet-treasuries'' of the nice tantric masters Saraha, Kanha, and Tilopa. considering their composition round one thousand CE, those poems have exerted a robust effect on non secular existence, in addition to poetry and tune, in India, Nepal, and Tibet. Jackson's clean translations permit the poetry to polish via, shooting the experience and spirit of the poems within the unique. Jackson bargains an intensive creation that deftly summarizes the newest scholarship, situating the poems of their old context and making them available not just to students but additionally to scholars and practitioners.
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Sample text
And] mind dissolves / into its nature” (S78b); and instructs: “Witness mind with mind, fool, / and be free / from every base view” (S99). He also urges his listener to “just recognize mind wherever you are / [since] all is unceasingly fixed / in awakening” (S103), and to “bring forth / the stainless nature of mind, / quite beyond concepts” (S104). The mind’s innate flawlessness and luminosity is celebrated repeatedly by all three siddhas, from Saraha’s assertion that it is “is quite naturally pure” (S106), to Ka¯nfi ha’s description of it as “beyond defilement” (K10), to Tilopa’s claim that it “is stainless, beyond existence and nothingness” (T11).
Thus, tantric sexual practices require immense discipline, great mental and physical selfcontrol. Ironically, though they use “desire” to hasten the achievement of enlightenment, they cannot be practiced successfully by people in whom desire is uncontrolled and reality misunderstood. This, no doubt, is one of the reasons why Saraha cautions those who, failing to grasp things as they are, think that “in the midst of sex” they will “perfect great bliss” (S91). 31 Is There a System Here? The Yoginı¯ and other advanced tantras and their commentaries often refer to the procedures involved in seeing oneself as a Buddha-deity at the center of a divine mansion, or manfi dfi ala, as the “generation stage” (utpattikrama) and the procedures for manipulating forces within the subtle body so as to completely transform oneself into a Buddha as the “completion stage” (utpannakrama or sam fi pannakrama).
And when Tilopa asserts that “the precious tree / of nondual mind . . bears compassion flower and fruit, / though there is no other / or doing good” (T12), he may be suggesting the difficulty of imagining compassion in a mind freed from dualities, but he also is noting that it is precisely because of the nondual mind’s nondistinction between self and other (or even good and bad) that true, nondiscriminating compassion may occur, for compassion that involves discrimination falls short of what compassion can be.