mutsuk wrote:
Sure I can appreciate their existence but they cannot compare with original tibetan texts. I have read several of Fahai Lama's (法海喇嘛) translations into Chinese of Tibetan texts such as the Yangti (仰的) teachings, etc. These texts are filled with Chan conceptions and ideas promoting the superiority of Chan teachings over Dzogchen, out of pathetic patriotic agendas. This simple fact disqualifies such "translations". So their existence might interest those who are unfortunately not able to access the original teachings.
Fahai Lama is student of Kunga Rinpoche, the former may explained the teaching within the context of ch'an, but I don't agree with his promoting the vajrayana as superior. This is a common misunderstanding among the chinese vajrayana teachers in which he is considered as one.
About my Kunga Rinpoche's collections, some of these books are as stated here:
椎擊三要訣勝法解 [Explanations on the supreme
method of striking the essence in three secret stanzas]
Tibetan title mKhas pa shr¥ rgyal po khyad chos ’grel pa
Author dPal sprul rin po che (O rgyan ’Jigs med chos kyi dbang po, Ch. Dashan jie-
gong dezhu dashi 大善解功德主大師, 1808-1887). Transmitted by Gangs dkar
rin po che (1893-1957). Translated by Ven. Mankong 釋滿空, and revised by
Zhang Miaoding 張妙定.
大圓滿最勝心中心仰兌科目 [Yang ti instructions on the quintessential teachings of the Great Perfection]
Tibetan title rDzogs chen yang ti nag po gser gyi ’bru gcig pa’i khrid yig mdor bsdus pa ’od gsal
lam ’jug Author Kong sprul Yon tan rgya mtsho (1813-1899). Transmitted by Gangs dkar rin
po che (1893-1957).
大圓滿心中心晝夜瑜伽 [Great Perfection yang ti yoga of day and night]
Author Transmitted by Gangs dkar rin po che (1893-1957).
This text is based on the oral transmissions by Gangs dkar rin po che on the ba-
of Kong sprul Yon tan rgya mtsho’s rDzogs chen yang ti nag po gser gyi ’bru gcig pa’i
rid yig mdor bsdus pa ’od gsal lam ’jug.
大圓滿心中心講義 [Commentary on the Great Perfection yang ti]
Tibetan title
Author Transmitted by Gangs dkar rin po che (1893-1957).
大圓滿法界心中心黑關引導法
[Instructions on the retreat in darkness of yang ti in the domain of the Great
Perfection] (Qiu Ling 邱陵 ed., Zangmi dayuanman xinsui tan’ao 藏密大圓滿心
髓探奧, Beijing: Meitan gongye, 1993): 27, 162-172.
This text is based on the oral explanations given by Gangs dkar rin po che on
the so-called Atiyoga (A ti yo ga), i.e., rDzogs chen, among which figure his te-
achings on the rDzogs chen yang ti nag po by Dung mtsho ras pa (Ch. Congzun luohai
叢尊螺海, 15th cent.).
You should just compare the 大圓滿最勝心中心引導略要 and its original by Kong-sprul (rDzogs chen yang ti nag po gser gyi ’bru gcig pa’i khrid yig mdor bsdus pa ’od gsal lam ’jug) to see the differences.
大圓滿最勝心中心引導略要
[Instructions on the quintessential teachings of the Great Perfection yang
ti] (Qiu Ling 邱陵 ed., Zangmi dayuanman xinsui tan’ao 藏密大圓滿心髓探奧,
Beijing: Meitan gongye, 1993): 23, 98-161.
This is the work of the person name Qiu Ling 邱陵, which is merely the selective compilation of Kunga Rinpoche's work. So it is meaningless to compared its content with Kong-sprul's version.
Some of the english translations I read actually do a great service to the chinese originals, mostly if sticking back to indian original expressions. But as far as Dzogchen is concerned, the chinese translations are often misleading.
Actually dzogchen texts being translated from Tibetan to chinese is much accurate than the english, one example is the Kun byed rgyal po by Mr. Wen-zen Chen who is a student of N.N., I have read both the english and chinese version, so I know what I'm talking about.
Jyoti