The Tibetan Text of Tilopa's "Mahmudropadea" Author(s): Francis Tiso and Fabrizio Torricelli Reviewed work(s): Source: East

and West, Vol. 41, No. 1/4 (December 1991), pp. 205-229 Published by: Istituto Italiano per l'Africa e l'Oriente (IsIAO) Stable URL: http://www.jstor.org/stable/29756977 . Accessed: 30/11/2011 08:38
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The Tibetan Text of Tilopa's Mah?mudropadesa

by Francis Tiso and Fabrizio Torricelli

edition of this short text is based two ancillary ones: The T-N Tailo-pa,

on four canonical

sources as well

as on

anonymous Tibetan Mah?mudropadesa, in: chen-po'i man-ngag, bsTan-'gyur, rGyud-grel, 144a.4-145b.5 in: bsTan-'gyur, in: bsTan-'gyur, in: bsTan-gyur,

translation: vol. XLVII

Phyag-rgya (tsi), fols. (tsi),

T-P T-D T-C NG-A NG-B

Tailo-pa, Mah?mudropadesa, fols. 155b.8-157b.2 (*) Tilli-pa, Mah?mudropadesa, 242b.7-244a.5 (2) Tilli-pa, Mah?mudropadesa, 242b.7-244a.5 Lha'i-btsun Rin-chen

rGyud-'grel, vol. XLVII rGyud-'grel, vol. LI rGyud-'grel, vol. LI

(zhi), fols. (zhi), fols. rnam-'phrul rnam-'phrul

rNam-rgyal, rnam-mgur, fols. rje-btsun Ti-lo-pai Lha'i-btsun Rin-chen rNam-rgyal, rnam-mgur, fols. rje-btsun Ti-lo-pai

Sangs-rgyas thams-cad-kyi 21b.2-23a.4 (3) Sangs-rgyas thams-cad-kyi 33b.6-36b.2 (4).

The canonical sources (T) are fromthe sNar-thang(N), Beijing (P), sDe-dge (D), and
Co-ne

of the theoriginal Narthang andDerge Tanjur kept in the IsMEO Library, blockprints

(C) printed editions

of the bsTan-'gyur.

T-N

and T-D were

accessible

to us in

0) TT, vol. LXIX, no. 3132, pp. 134-35. (2) T?boku, no. 2303. Works and TextsfromHimachal Pradesh. A Collection of Biographical (3) In: Rare dKar-brgyud-pa Prints from AncientWestern Tibetan Blocks byUrgyanDor je Philosophical Treatises, Reproduced from (The JayyedPress, Ballimaran, Delhi 1976). Buddhism, Compiled and Edited by Khams-sprulDon-brgyud-nyi-ma (The SungrabNyamso Gyunphel
Parkhang, Tibetan Craft Community, Tashijong, Palampur, Himachal Pradesh, 1972, vol. I). (4) In: bKa-brgyud-pa Hagiographies. A Collection of rnam-thar of eminent Masters of Tibetan

[1]

205

Rome (5_). We consultedT-P in the reprintedition of thePeking Tibetan Tripitaka of the of theOtani University,Kyoto (7T), and T-C in the microfiche reproduction
Cone The ancillary sources (NG) are excerpts Tanjur kept in the Library of Congress. in the photostats of two redactions of Lha'i-btsun available Rin-chen Rnam-rgyal's two taken from different Both are examples hagiographical work original blockprints. of the paracanonical tradition of the Mahdmudropadesa.

The support given by the two ancillary sources has been useful in ascertaining the correct text of T, and in understanding difficult expressions or philosophically in the versions. The canonical concordances between the two textual puzzling passages subdivisions within the text. Even possible our hypothetical a if useful for the task of better reading of some unclear parts of T, there are so many sources that it seemed textual differences between the canonical and the paracanonical to us rather useless to combine them in a critical apparatus. traditions have made Western readers have already access to

two English translations of this The one, Chang's (1977: 25-30), is translated Mahdmudropadesa. 'Song ofMahamudra' from a Chinese version (by Fa Tsun) of an inedited Tibetan excerpt, shorter than the to detect from its structure that the original was partially text of T. It is possible sources. The other, Ch?gyam Trungpa's akin to the paracanonical translation (1976: on is T. based 157-63), Text and Translation of T

(144a.4) ((155b.8)) [242b. [[242b.7]]

figure-.figure

7]

Concordance

Pagination of T-N Pagination of T-P Pagination of T-D Pagination of T-C

T:NG

po'i man

gar skad du /ma hd ((156a)) mu dra u pa de sha / bod skad du /phyag rgyachen rgya
ngag /

pa la phyag 'tshallo / / dpal lhan cig skyes

u pa de sham D C (5) Prof. Tucci wrote in 1949 (p. 474): 'As regards the distribution of the bKa'-'gyur and bsTan
libraries in the world, I may add that there are two copies of the sNar-t'an edition

inRome ? the one inmy libraryand the other in the library of theOriental school of the bsTan- 'gyur of theUniversity. Both copies were purchased by me, the first in Sikkim and the other inGyantse; both are sufficiently good'. It iswell known that the huge Tucci collection of manuscripts and books which was purchased by him passed to the IsMEO Library, and the sNar-thangedition of bsTan-'gyur
in Sikkim is now

'gyur in the various

but it is easy to verify that the order and pagination of this edition correspond to that of the T?hoku
Catalogue. So, we can argue that the other collection is a set of the sDe-dge bsTan-'gyur.

of the bsTan-'gyur

there, together with many is preserved. No mention

other

treasures.

of it is made

Among in the cited

those

article

another edition treasures, nor in more recent ones,

206

[2]

In Sanskrit

to theLord [of the experience]Arising-Together (6) {sahaja)\ < I>

'Mah?mudropadesa

. In Tibetan

'Instructions on the Great

Seal\

Honour

/ phyag rgyachenpo hstandu med gyurkyang/ 1:1 od cinghla ma la gus pa'i / 2: 2 / dka ha spy [243a] I sdughsngalbzod Idan bio nd ropa / 3: 3 Itarbyos / Idan skal I khyod kyi snyingla [[243a]] ydi
The Great But You

4: 4

My blessed [disciple],now take heed of what is essential (8)! < II >

Seal is not to be explained, to the guru, even in experiencing difficulties thanks to your devotion are patient inmisery (duhkha) and possess a good intellect {matimat) (7), o N?ropa,

/ kye ho 'jigrtenchos la legs Itosdang / 5: 67 ma 'draj 6: 68 mi thub ste rmi lam sgyu I rtag ma ma rmi lam don la sgyu yin / 7: 69 I yod a na rten ba des ob thong / 8: 70 I sky skyed 'jig by
5 kye'o N P;

D 8 skyobskyed

}jig rtanD

(6) This sahaja,

salutation

formula

Bharati Eliade (1954) interpreted it as 'le non-conditionne', (1946) left it untranslated. Dasgupta as 'the pure and natural literal meaning state'. (1968) went back to a more Lessing & Wayman So did Guenther and Kvaerne with 'together born'. (1969) with 'coemergence', (1977) with 'co-emergent' the term 'is basically and 'simultaneously-arisen'. Kvaerne (1977: 62) justifies the latter translation because Innate'. (1965) connected ? arises with the tantric with ritual of consecration, the Third Bliss'. where it refers of Sahaja to the relation as a visualized between the ultimate be seen

Tib. Ihan-cigY(cf. MW,

literally meaning

s. v.), has been translatedby Shahidullah (1928) and Snellgrove (1959) as 'the

tantras. The term into the core of the anuttarayoga puts us immediately 'born or produced {-ja, Tib. skyes-pa) together or at the same time as (saha-,

Ultimate Bliss in and thepreliminary which all duality is abolished stagesofBliss'. In fact, 'theFourth, the
simultaneously Examples deity may in

Chandra 1982: 1212 and in Clark 1965: 63, 234, fn. 39 as 'Sahaja Samvara'.
(7) Instead truth' (Roerich, (8) Instead of hlo-ldan, NG has snod-ldan: s. v.); cf. Lesjring & Wayman of snying-la, NG has blo-la. sense in a mystical 'having vessel' 1968: 236, 317, 321-27, 335.

'receptacle

of spiritual

[3]

207

Alas! Look at the [eightfold] condition of thisworld (9) (lokadharma)\ (10), forsakeyour familyand worldly affairs (n)! Therefore, o protector (tr?yin) < III >
it is like an illusion or a dream; Impermanent, Being an illusion, a dream, there is no sense (artha) to it.

kun spongsla j 9: 71 g-yogchags sdangnye ybrel / 'khor ydab ri khrod I gcigpu nags dgon par bsgoms/ 10: 72 med la du pai ngang gnaspar gyis/ 11: 73 I bsgom I thobmed thobna phyag rgyachenpo thob/ 12: 74
When you have rejected every link of love and hatred for those around you, Practise evocative meditation (bh?van?) alone in the groves and inmountain hermitages. state in the natural Then abide {abh?van?)\ (nisarga) beyond evocative meditation If you attain non-attainment, you attain the Great Seal.

<

IV >

bat chos 'didon med chags sdang rgyu / 13: 57 / 'khor as med don dam chos po po pas snying Itos/ 14: 58 snying I by D C 13 'dis
These The (samsdra) are meaningless; {dharma) of the cycle of becoming they are the primary cause {hetu) of love and hatred. ? so seek the essence of the constituents of our own making are insubstantial constituents Truth (param?rtha)\

Ultimate

fame,dishonour, blame and (9) The eightwordly conditions are: gain, loss, happiness, suffering, //l?bho 'l?bhahsukhamduhkhamyaso 'yasonind?prasams? ceti. praise. Cf. DM, lxi: astau lokadharm?h cf.P?li t?di(n) = Skt. t?drs,'such', 'such (as theBuddhas)'. Cf. BHS, Skt. t?yin, (10)Tib. skyob-pa,
s. v.: Tn BHS to other or t?yin most men. [...] holy the like'. often and occasionally but also fairly often to Bodhisattvas applies to Buddhas, It is true that Tibetan "protector" interprets t?yin as if for tr?yin, rendering

(u) Cited by bKra-shis rNam-rgyal(p. 126). Other citationsof Tilopa's Mah?mudropadesa inbKra shis rNam-rgyal'streatiseonMah?mudr? are: pp. 126 (III); 252 (V); 180 (VII); 150, 154 (IX); 190 (X); 191, 320 (XI); 191 (XIV); 163, 268 (XV); 152 (XVI-XVII); 268 (XVIII); 169 (XXIV); 115 (XXV); 326-27 (XXVI-XXVII).

208

[4]

< V > / bio yi chos kyis (144b) bio 'dasdon mi mthong/ as pa'i chos kyis byarmed don mi rnyed / by / I bio 'dasbyarmed don de thob 'dodna / / rangsems rtsadchod rigpa gcerbur zhog /
The The constituents of the analytical it (matyatita). constituents intellect, your own intellect (matt) cannot perceive that which

15 16 17 18

83 84 85 86

transcends

If you want Cut

of our own making do not attain to non-action. to obtain that which is non-action and which transcends thinking activity

the analytical intrinsic

Awareness (vidy?) (13)!

(svacitta) (u) off at the roots, and unveil

< VI > pa drima'i chu de dangs su chug/ / rtog mi bya rangsor zhog / I snangba dgag bsgrub na len med / spong phyag rgyachenpor grol / 20 dgagsgrub D C 21 mad N
19 rtogsC

19: 87 20: 88 21: 89

(12)This is one of the key-wordsof the text. It occurs eight times:V, VIII, XI, XII, XIII, XIV, sems, XV, XXIX. According toGuenther (1959: xvii, fn. 17; 1963: fn. 17) the translationof rang-gi
or 'one's own thinking' could be misleading. 'one's own mind', As a matter of fact, an not mean i.e. but the of that owner, sems, rang would aspect just peculiar spiritual activity a net of the ego, the contingent itself: ego, recognizes pictures by which weaving thoughts and mental at that point sems becomes If we bear these remarks in mind and the awareness of the empyrical ego. or rang-sems, with the word observe that in this verse mere mentation. before being rang-sems is joined with rtsad-chod (gcod-pa), 'to cut at the root', we may {sems-nyid, Skt. cittata) presume

it is possible to perceive what is disclosed in thinkingactivity thatwhen we put a stop to this cittavrtti,
beyond essence, In other words, we in the substance dyed as soon ? as one's tradition can contemplate of our psychic the Mind as a light sense, self-experience. this tradition

arises (13) It is what to rNying-ma-pa according

mentation

? (Prats 1988: 1171, fn. 53) 1975: 246).

so close

the termwould be synonymous with sems-nyid(Guenther 1966: 165;

In {rang-sems) is 'cut at the root'. to the Mah?mudr? system of the bKa'-brgyud-pa

[5]

209

When

(14) should not be suppressed; let it come to rest of itself! Appearance (pratibh?s?)
you are beyond both rejection and acceptance, you are free in the Great Seal.

Purify

the polluted

stream of constructive

mental

activity

(kalpan?)\

< VII > / dper na Ijon shing yal ga lo 'dab rgyas / rtsa lo 'dab khri 'bumskams/ bead I yal ga I < de bzhin semskyi rtsaba gcigbead na I I gzung 'dzin la sogs lo 'dabkhri 'bumskams>/
23 bskams P ? de bzhin ... skams om. N P D C; cf. NG in leaves If a tree with its branches abounding Is cut at the root, thousands of leaves will dry up:

22 23

75 76 77 78

So ifyou cut the roots of thinkingactivity (citta), Then theobject apprehended,the apprehendingsubject (grdhyagrdhaka), and so forth,
like thousands of leaves, will dry up.

< VIII > / dper na bskal stongbsagspa'i mun pa yang/ / de bzhin rangsems 'od gsal skad cig gis / ma lus sei / / bskal par bsagspa'i sdig sgrib
As I sgron me gcig gis mun pa 'i tshogs rnams sei /

24: 25: 26: 27:

(kalpa) in an instant,

79 80 81 82

Can be litup by a lamp,

the darkness

accumulated

in thousands

of aeons

So, the radiant light (prabhdsvara) of your own thinking activity, for aeons. and sins accumulated Can remove all the hindrances

(14) Tt is a complex phenomenon ofmental activityand in thewidest sense of theword it expresses the ordinarydual mode of cognition involvinga perceiving subjectwhich owns the specificperceptual
situation

with the same in 1956: 43). Cf. Tilopa's TDK, 32: vanna vi vajjai ?kii-vihunn?/ savv??reso sampunn?, med pa //snangba thamscad de la rdzogs, where Tib. snang-ba TDK-T, fol. 137b: kha dog Spangsshingrig is for??ra (Skt. ?k?ra).

(yul-can)

and

the perceptual

situation

with

its sense-field

and

sensum

therein

(yul)'

(Guenther

210

[6]

<

IX > 28:101 29:102 30:103 31:104

/ bio dman skyebo don la mi gnas na / pa bcud la bor / gi gnad bzung rig I rlung sems ni Ita 'dzindu ma yis / stangs / dang mi bar du bcun / gnas I rigpa ngangla
29 gcud la bor D C 31 par N; gcun D C

If a person of average intellect cannot grasp the essential meaning (sthitdrtha) (15) [of these instructions], He may be nourished by concentration on the focal points {marman) of the interior By means of the several ways of gazing and steadying the mind, He trains himself until he is in the natural state of intrinsic Awareness

energies (vdyu)(16),and

(17).

< X > / dper na nammkha'i dkyil ni brtags byas na / su 'dzin pa 'gag par 'gyur / I mtha' dang dbus na sems sems la de bzhin / I brtagbyas kyis / rnamrtogtshor 'gagsemskyi rangbzhinmthong/ 32 33 34 35

9 10

32 namkhai N 35 rnam rtog tshor 'gag rtogmed gnas gyus nas / bla med byang chub sems kyi rang bzhin mthong D C
(15) Instead of don-la, NG has

ngang-la.

(16)Cf. TDK, 7: tumaraijahi pavana tahi lino hoi nir?sa / saa[samveana tattaphalu]sa kahijjai kisa, with the same in TDK-T, fol. 136a: sems (136b) ni gang du zhi gyurpa //der ni rlungyang thimpar bu ni //su zhig la ni ganggis ji Itarbstan,where Tib. rlungis forpavana pa yi de nyid 'bras 'gyur II rangrig
(Skt. pavana). translation (17) This verse, cited by bKra-shis (pp. 150, 154), is given in Lhalungpa's rNam-rgyal as: Tf a person of inferior mind cannot he should control settle in tranquillity, the vital air energy by means Vital is samatha practice; air energy' and release'. The context of retention (rlung) is the clue that this refers to a more

which of course are given on the of any given verse in the context of practice instructions, meaning From this point of view, we can suggest this translation: of the disciple. basis of the level of advancement he may obtain 'If a person of average intellect cannot grasp the essential meaning [of these instructions], For a good discussion of this practice, the interior flow of energies'. mental tranquillity by controlling

rgyal is quoting Tilopa to illustratehis point and we are not to take his illustrationas a limit to the

sophisticated

tantric practice

based

on samatha

attainment.

bKra-shis

rNam

see Geshe Kelsang Gyatso 1982: 40 ff.

[7]

211

As when You You

So, when you contemplate thinking by means of thinkingactivity (18)

put an end to interpretative notions of dichotomy

the vault of the sky (gaganatala), you contemplate concentrate neither on its center nor its boundary:

and [thus]you perceive thinkingactivity in its actuality (19) (cittasvabhdva). < XI >

(vikalpa) and to feelings {vedana),

sprinni nammkhar ((156b)) dengs/ / dper na sa rlangs med gangyanggnaspa med j / gar yang song sems las de bzhin I byungba'i rtogtshogs kyang/ sems pa'i rba rlabsdengs/ / rang mthongbas rtog
36 namkhar N 37 gar yang gnas pa med D 38 rtogs tshogsN P

36 37 38 39

11 12 13 14

D C 39 dba rlags
As mist

and clouds melt away in the sky, They go nowhere, nor do they dwell anywhere. So, even for constructive mental activity arisen from thought (caitasikakalpand), in itself, that flood of constructive mental As soon as your own mind is perceived activity melts away.

< XII > / dper na nammkha' kha dog dbyibs las 'das/ ba med / / dkar nag dag gis gosmed 'gyur / de bzhin rangsemskha dog dbyibs las 'das/ / dge sdigdkar gnag chos kyis gosmi 'gyur / 40 41 42 43 15 16 17 18

nastikincitsahetukam cittam dharmatasuddh?gaganenasti (18)Cf. Lank, 100: cittena / cittasya grhyate

v?san?.

more suitable than 'nature' (Shahidullah 1928; Lamotte 1938), (19)This should be a translation
'own 'nature propre' (ibid.: 357 ff.), 'self-nature' (Silburn 1955: 272 ff.), 'etre propre' 1987), (Snellgrove 'intrinsic nature' 'self-existence' 1981), 1977), and 1968; Ruegg (Wayman (Lessing & Wayman being', and, in this sense, it has nothing to do with an ontic view of sems as 'mind' (cf. Guenther 1966).

refers in this context to the dynamic experience of theBeing of thinking the like. In fact rang-bzhin

212

[8]

40 namkha' N 41 nags N 42 rang sems 'od gsal N P As space (dkdsa) is beyond form and colour, It is coloured neither black nor white. So, your own mind is beyond form and colour

It is distinct fromboth good and evil, black and white (21). < XIII >

(20).

po de / 44: 19 / dper na gsal dag nyi [243b]ma'i snying mun mi nus / 45: 20 pas [[243b]] sgrid I bskal pa stong gi po 'od gsal de / 46: 21 I de bzhin rangsems snying bskal 'khor bas par I pa'i sgrid mi nus so j 47: 22 D C 45 bsgribs D C 47 bsgribs
As the pure light, that essence of the sun, be obscured by the darkness of thousands of aeons, essence of your own thinking activity, that radiant light, the So, Cannot be obscured by aeons of cyclic becoming. Cannot

< XIV > pa rab brtags / dper na nammkha' stong kyang/ 48: 23 I nammkha' la ni ydi'drabrjod du med / 49: 24 I de bzhin rangsems 'od gsal brjod gyurkyang/ 50: 25 I brjodpar 'di 'dragrub ces gdagsgzhimed / 51: 26
48 namkha' N; 49 namkha' N stong par D

D C; mad D 51 brtag gzhi

(20)Cf. TDK, 32. on dang yon tan Spangs fol. 137b: sky pa 'dini don dam mo //rangrigla ni gangyangmed. See also TDK,
haii sunna jagu sunna tihua[na] sunna / [nimmala sahaje na p?pa na punna], and the same in TDK-T, (21) Cf. TDK, 29: gunadosa-rahia ehu paramattha / saasamveane kevi nattha, and the same in TDK-T,

34:

gang yang med.

es pa la // fol. 137b: bdag dang ygro ba khams gsum stong// drima med pai lhan cig sky dge dangmi dge

[9]

213

[the view] that space is void (sunya)y You would [thereby] express what space really is. Likewise, even if you were to name it 'the radiant light of one's own thinking activity not (svacittaprabh?svara)', Its actual attainment remains beyond any verbal expression.

Even

if you were

to sustain

< XV > / dper na nammkha1 gang la ganggis brten/ 52: 5 yulmed / 53: 6 / {145a) de bzhin rangsemsphyag eben rten ma bcos ma'i la du ngang gnyug glod zhog / 54: 8 I tshom bar the med / 55: 7 I beingspa glod gyurgrol
52 dpar na D; namkhay N 53 rang sams D 55 the tsom P ? who can find its position? space is too, your own thinking activity: the Great Seal has not to be localized. So, and primal essentiality! Be relaxed in its unmodulated the bonds are released, liberation (mukti) is beyond questioning. Once Like

< XVI > / / de Itarsemskyi rangbzhin nammkha} }dra

lus de ru ma }dusmed

/ chos rnams ma

mar zhog / I lus kyi bya ba yo thongrnal

56 namkhay N 51 da ru D 58 mam mar C

56: 27 57: 28 58: 29

All

Thinking activity in its actuality is like space (khasama).

elements (dharma) are not distinct from it.

Relinquish any physical effortand put yourself in a state of calm! < XVII > / ngaggi smrabrjodma mang brag ca 'dra/ / yid la mi sems la zla'i chos la Itos/ 214 59: 30 60: 31

[10]

60 bzla'i chos D C Words Without that are spoken are just like many echoes. any mental production (amanasikdra), contemplate

moon [reflected] of the in a pool ofwater {udakacandra)\ by the teaching(dharma) < XVIII > po med pas smyugsdong 'dra/ / lus la snying sems nam ni mkha'i I dkyil Itarbsam yul 'das/ de ngangbtanggzhagmed par glod la zhog / /
61 snyug P 62 namkha1 N

the experience

hinted

at

61: 32 62: 33 63: 34

63 de dang N P D; glod las zhog

Without

When the body is [envisioned as] insubstantial,like hollow bamboo, Thinking activity, like the vault of the sky,goes beyond imagining.
abandoning that natural state, remain relaxed

[in that natural

state] (22)!

< XIX > / sems la glad so med na phyag chen yin / I de la gomspas bla med byangchub 'thob/ When thinkingactivityhas no objects, that is theGreat Seal (23). Practising it, you will attain enlightenment{bodhi). 64: 35 65: 36

'body as a hollow mind' (s'amatha, Tib. the visualization fundamental

(22)bKra-shis rNam-rgyal quotes the entire verse (p. 268), without the firstlinewhich refers to
without is talking about simple 'calming the bKra-shis pith'. rNam-rgyal to enter into a discussion of the tantric hollow body zhi-gnas) and does not wish in the practice of candalt On this technique of visualization, (Tib. gtum-mo). employed to the so-called Six Yogas see the in translation: works (Tib. chos-drug) of N?ropa, following bamboo

Mullin 1985: 110 ff. Chang 1977: 55,Geshe Kelsang Gyatso 1982: 40-45,1st Panchen Lama 1982: 72-73, mahdmudda tihuanenimmala], and (23)Cf. TDK, 33: e mana m?rahu [lahu citte]nimm?la j \tahi the same in TDK-T, fol. 137b: yid ni sod la sems ni rtsaba med par gyis//semskyi lhagma zug rngu khams gsumma lus de tshedag. As regards the fourkdyas and bzhi // thong II 'diru sku bzhi phyag rgya the four mudr?smentioned in theTibetan text, see the comment to TDK, 33 (Tillop?dasyadoh?kosa
s?r?rthapanjik ?, fol. 16a): etaiscatuhk?yaih [...] karmadharmajn?namah?mudr?h pr?pyante yogi...

[11]

215

< XX > / dmigspa'i yulmed semskyi rangbzhin gsal / 66: 63 I bgrodpa'i lammed sangs rgyaslam sna zin / 67: 64
sgoms pa'i lam med goms na mngon du 'gyur / ?:

I <

I bya ba'i lammed rangbabs rangla gnas > / ?: 66

sgoms ... gnas om. N P D C; cf. NG

65

activityis radiant in its Beyond the sphereofmental supports (dlambhana),thinking

actuality. Without any progress on the path (mdrga), you take the path of Buddhas. the [the qualities of a true adept simply] appear. Beyond path of evocative meditation, the path of activity, things simply appear as they are. Beyond

< XXI > med gomspas bla med byangchub 'thob/ 68: ? / bsgom po yin j 69: 59 / bzung 'dzinkun 'das Ita ba'i rgyal na med po yin / 70: 60 pa I yengs bsgompa'i rgyal a na od brtsol med po yin / 71: 61 spy pa'i rgyal I by re na 'brasbu mngon du 'gyur / 72: 62 I dogsmed
69 gzung C 70 om. N P

D C 71 brtsal
evocative meditation (bh?van?), enlightenment is attained.

Beyond Not

Beyond object and subject, it is the best (r?jan)of views [drsti).

characterized characterized

Not

Without hope or fear, the goal [phala) simplyappears.

by agitation, it is the best of evocative meditations. by effort, it is the best of actions (cary?) (24).

of philosophy is evident fromtheverywords used characterof Eastern systems (24) '[The] intuitive
for what

thus is the Seeing ofReality isnot the culminationof one's abilitiesbut theverybeginningof the arduous taskof achieving spiritual way philosophy in theEastern sense of theword only serves maturity. In this
to clear

we designate

by philosophy,

viz.,

"seeing,

view"

(lta-ba, Skt. drsti, darsand).

Philosophy

which

to (sgom-pa, Skt. cary?Y (Guenther 1958: 80-81). Skt. bh?vana) and must be actually lived {spyod-pa,
In another article Guenther (1966-67: 179) remarks that the three, view, evocative meditation, and action

the way

and, quite

literally,

to open

the student's

eyes. What

he sees has

to be closely

attended

216

[12]

< XXII > med bag chags sgrib bral / 73: 90 g-yogs / kun gzhi skye mi bya skye med snying por zhog / 74: 91 I mnyam {{157a)) rjes rnams ba bio chos zad snang snang rang yi I / 75: 92
(dlaya) is unborn; it is free from the obstruction of impressions left by past experiences {vdsana). Do not concentrate on it; repose rather in the essence of the Unborn! at last appearance rests in itself, the constituents of analytical When intellect are consumed. {matidharma) The universe of constitutive elements

< XXIII

>

po yin / 76: 93 / mu mtha yongsgrol Ita ba'i rgyal mu med gting yangsbsgompa'i rgyal po mchog / 77: 94 I od pai rgyal po mchog / 78: 95 I byarmed ranggnas spy po mchog / 79: 96 I remed ranggnas 'brasbu'i rgyal Freed fromall limits,it is the best of views.
.

deep, and wide, Just reposing in non-action Limitless,

it is the best of evocative is the best of actions.

meditation

Justkeeping freeof longing is the best of goals. < XXIV > / las ni dang po gcong rongchu dang 'dra/ / bar du chu bo ganggd dal bus 'bab / I thama chu branma bu phradpa }dra /
81 gangga D C

80: 97 81: 98 82:99-100

are been

1169, fn. 38). It could be useful to remember that theEightfold Path of the Fourth Noble Truth had or Calming the Mind (s'amatha); andMorality (sila) (Wayman 1971: 433-35). From thispoint of view, the triad inverseXXI could be understood as Right (or thebest of)Views, RightMeditations, and Right
Actions. presented by Asanga's school as a set of three: Insight, or Clear Vision {vipasyana); Mental Training,

'facets,

not parts,

of man's

being.

Neither

can

they be

added

up nor

separated'

(cf. Prats

1988:

[13]

217

At

At the halfwaypoint, it is similar to theRiver Ganges, slowlydescending. At the end it is like waters joining the sea, like the reunion of a son with his
mother (25).

the start, practice

is similar to a stream passing

through a gorge.

< XXV > / I I I sngagssu smradang pha rolphyinpa dang / 83: 37 ydul bayi sde snod la sogs chosmams dang / 84: 38 rangranggzhungdang grubpat mthayyis kyang/ 85: 39 mi 'gyur yod / 86: 40 gsal phyag rgyachenpo mthong

tantras, the Perfection of Wisdom (prajn?p?ramit?) scriptures, rules (vinaya), the teachings (dharma), and so forth The monastic ? text ? Every classic treatise or canonical Do not bring about one's perception of the radiant Great Seal. The

< XXVI > kun dang bral / 87: 44 / yid [244a] la mi byed zhe ydod rlabs chu zhi yi / 88: 43 dang ydra I rangbyung rang ma has yod ydod [[244a]] byung mthong sgribs / 89: 41 gsal I zhe 42 90: don las nyams/ pa bsrungsdomdam tshig I rtogs D C 89 bsgribs
88 chu yis N P; dba rlabs 'draD C

(25)Cited by bKra-shis rNam-rgyal (p. 169), this last line is translatedby Lhalungpa as 'like the
reunion distractions

made use of a relatively discussion at thispoint inhiswork, and has therefore deliberately to non-tantric neutralmetaphor upon a metaphor: themind is like the rivers joining the ocean, like the reunion of mother. This verse is translatedas 'Son andMother' by Chang (1977: 30), with daughterswith their
an explanation of mai tantric discussion 'od-zer. The 'od-zer and bui (ibid.: 47, fn. 5) giving a classic resonances. in 1977: 277-78, use of 'son and mother' See examples has numerous Wayman no. 20 is a locus classicus of a relevant passage in the vajragiti genre; of the Hevajratantra. see also Snellgrove

of daughters with during meditation

their mother'. practice.

The

context

is a discussion

of how

We

can suspect

that bKra-shis

rNam-rgyal

to cope with intense is again limiting himself

metaphorical in Kvaerne 1987: 161

1977: 159, where Song for a revised translation

218

[14]

Mental Since

(amanasik?ra) means being free from all desires. non-production a is state] [such self-originated (svayambh?), it is peace itself, like the waves the ocean.

of

[But] as soon as a desire comes into existence, the radiant light is clouded and obscured. Thus, observing vows (samvara) and pledges (samaya) in a discriminatory way is to violate their sense (26).

< XXVII > /mi gnasmi {145b) dmigsdon lasmi 'da1na / me yin / I dam pa nyams lenmun pai sgron mi kun mtha la bral 'dod zhe gnas na / /
/ sde snod chos rnams ma 92 nyams lan D If you do not stray from themeaning of what is inconceivable and what Then these verses will be a lamp in the darkness. Free from all desires, if you do not adhere to any extreme, is impermanent, lus mthong bar 'gyur /

91: 92: 93: 94:

45 46 47 48

You will realize all the doctrines of the scriptures(27).

< XXVIII ba'i btson las tharj / don 'dir gzhol na 'khor ma lus sdig sgribsreg/ don 'dis mnyam I gzhag me su bshad pa yin / bstan zhes pai sgron / mos mi / / don 'dir skyebo blun po rnams ba'i chu bos rtagtu khyerbar zad / / 'khor D C 96 bsreg

> 95: 96: 97: 98: 99: 49 49 50 51 52

(26)Cf. TDK, 4: amanasi?rama d?saha micche / app?nuvandhama karahu re ice he, and the same in TDK-T, fol. 136a: yid la ma hyed gnyug mai rangbzhin la // hrdzunpa rnamskyis skurpa ma 'debs ma byed. shigII rangdbang yod pas rangnyid 'ching na pucchaha / sunnakarunatahi samarasa icchaha,and the same (27)Cf. TDK, 2: sahaje bha\va\bhava inTDK-T, fol. 136a: thanskyes mi 'dri med gtam stong pa snying rjederuro mnyam 'dod. // dngosdangdngos

[15]

219

of sin Which is called the 'Burning Lamp of theDoctrine'.

Those Are

You will attain that [contemplative]

If you are absorbed in thisgoal (artha), youwill escape theprison of cyclicbecoming.

equipoise (sam?dhi) burning every contamination

of this goal who are contemptuous fools carried away forever by the torrent of cyclic becoming.

< XXIX > re rje / mi bzod snying / ngan song sdugbsngal ma bla mkhas pa bsten/ I sdugbsngal thar ydod / I byin brlabs zhugspas rangsemsgrol bar 'gyur na shes 'char bsten bde las rgya ye stong / /
101 bstan N

200: 101: 102: 103:

53 54 55 56

D C 102 byin rlabs Alas, themisery of this evil state (ap?yaduhkha)is unbearable!
Desiring to a wise

will become free. Receiving [his] sustaininggrace (28),your own thinkingactivity

If you take on the practice with a Ritual Partner

to escape

from misery,

you adhere

guru.

of bliss and voidness (sukhas?nyajn?na) will arise (29). < XXX >

(karmamudrd), the intuitive knowledge

par zhugs/ / thabsdang shes rab byin brlabs snyoms ba bar dal dbab cingdkyil bzlog drang dang j / I gnas su bskyaldang lus la khyabpar bya / ye shes 'char/ I de la zhenmed bde stong

104:105 105:106 106:107 107:108

(28) The

such, the spiritual 'initiation'.

as 'blessing' and dbang-bskur(Skt. abhiseka) as 1968: 26, fn. 15 for the distinctionbetween byin-brlabs (29)Cf. TDK, 24-25: kammamudda ma d?saha joi / [khanadnanda bheu jdnijjat]//lehu re [pa]rama

term byin-brlabs is a translation 'basis' for successful practice

for Skt. adhisth?na, which means is the grace or blessing of the guru.

'basis'

or

Cf. Lessing

As 'support'. & Wayman

virama

ma ydebs la skur II skad cig bzhi dang dga' ba bzhi rude ru song//skad cig dga' ba de yi bye brag shespar bla mtshan pa shespar gyis// kye'o mchog dang bral 'dini dpyad par bya // gyis/I gzhimtshan nyid Spangs ma mchog gi zhabs la gus par gyis la legspar long.

vi?ri/

niune

varagurucarana

?r?hi,

and

the same

in TDK-T,

fol.

137a:

kye ho rnal

'byor pas ni las

220

[16]

105 dkyil 'khor bzlog drang ba dang P; dkyil ykhor drang ba dang D C

D C 104 byinrlabs

Once

means (up?ya)and insight grace of [both] Having attained to the [guru's] sustaining (prajn?) (30), direction [toascend] straight middle. [The two]descend quietly, thenreverse up in the
located Then, to permeate the body. [in the central channel], they are made the intuitive knowledge of bliss and voidness arises free from passion, (31).

< XXXI > / tsheringskradkarmed cing zla Itarrgyas / / I bkrag mdangs gsal zhing stobskyang seng ({157b)) ge ydra mong dngos grub myur thob mchog la gzhol / I thun A long lifewithout greyhair, a big body like thewaxing moon, You will quickly acquire theordinary powers (siddhi)and you can thenapplyyourself
to the Supreme [Attainment]. A radiant appearance, your vigour like that of a lion,

108:109-110 109:111 110:112

I phyag rgyachenpo gnad kyi gdamspa 'di/ ba skal Idan snyingla gnaspar shog/ I }gro 111 gyiC
May these essential

111:113 112:114

Abide in the hearts of blessed beings!

(30)Cf. TDK, 23: paggop?asam?hi laggahujahi / tahi didha kara anuttara siddhai, and the same in de yi gang tsheg-yobar brtanpar byed nus na // TDK-T, fol. 137a: shes rah thahskyi ting 'dzinzhugs //
tshe na nyams myong 'grub par }gyur.

precepts

on the Great

Seal

(31)Cf. TDK, 35: jahi icchai tahi j?? mana etthuna kijjai bhanti / adha ughddhidloane jjhdnehoi re thitti, mi bya'o // de la 'khrulpar and the same inTDK-T, fol. 137b: yid ni gangdu 'gro 'dodpa // mig to comments In ni the 35 nimi 'dzum bsam (fol. 17a), we read: pa dag gi // TDK, gtangyis gnaspar bya. mano y?tuj atrabhr?ntirm? nirm?nacakr?t yatraicchatitatra j adhah sthitam / manogamanamdrgamaha kriyatdm ?lokena cand?gnijn?nolkay? [udbh?tam](17b) avadh?ttm?rgam dhy?nena mah?sukhasya udgh?tya muktikrtya mah?sukhacakre citta[sthi]rikaranam hi sthitirbhavati / ayamatra samksep?rthah / cand?liyogabh?vanay? fol. 270a: rnal 'byorlus kyi rtsayi (270b) tshogs phra ragsrlung dbang du byed thabs // dang Idanpa ni // 'khrul 'khor gyis// dbyung mgub dgangdang gzhil ba ste jj la la n? dang ra sa n? //a wa dh? ti 'khorlo bdud rtsii chu rgyun bzhi II Itebar tsanda liyi me jj phra rab las 'phelham las ni // dga' bzhi'i 'gros II rgyu mthun la sogs 'brasbu bzhi jj 'khrul 'khor par bya. druggis rgyas
sahajasphutikaranam k?ranamiti. As regards the description of the same practice, see also Tilopa's SDhU,

[17]

221

du gsungs pa legspar rdzogsso //// dpal tailopas n? ropa la chu bo gangg?'i 'gram
ti Hi D C; ganggai D C; legs par om. D C

This is theend ofwhat Lord Tilopa said toN?ropa on thebank of theRiver Ganges.
Text of NG

((33b.
figure-.figure

6))

[21b.l] Pagination of NG-A Pagination of NG-B

Concordance NG:T

<

I> 1: 1 2: 2 3: 3 4: 4

I e ma ho I I phyag rgyache la bstandu med lagskyang/ ad cingbla ma la gus pa / I dka' ba spy I sdugbsngalbzod (34a) Idan snod Idan n? ropa / / skal Idan khyod kyi bio la 'di liar byos /
stan A; dka' pa A

< XV > / natnmkha'i rangbzhin ganggis gang la rten/ 5 : 52 I rangsemsphyag rgyache la stenyulmed / 6: 53 med /7: 55 I beingspa glod na grol bar the tshom ma la la ma'i bcos gnyug ngang glod zhog / 8: 54 I
ston B; blod A

< X > par 'gyur / nammkha'i dkyilhas mthongba 'gag / 9: 33 I de bzhin sems Ita ba yang shespar gyis/ 10: 34
mthong pa A; shes bar A

< XI > pa j 11: 36 / nammkha'i ngang las sprinni sna tshogs med med gangdu'ang gnas I gar yang song 'gyur / 12: 37 sems las de ba'i bzhin rtogtshogs I byung kyang/ 13: 38 wed rangrtsalrtog pa'i rba rlabsdangs / 14: 39 I 'gag

222

[18]

< XII > / nammkha'i rangbzhinmdog dbyibs tshad las das / Itar/ 16: 41 I dkar nag sogskyis gos par mi }gyur I semskyi ngo bo kha dog dbyibs las 'das/ 17: 42 / 18: 43 I dge sdigdkar nag chos kyi gosmi 'gyur
gos bar A

15: 40

< XIII > po'i rangbzhin de j 19: 44 / gsal dangs nyima'i snying mun mi nus j 20: 45 bskal pas pa stong gis I sgrib sems 'od de bzhin rang gsal de j 21: 46 snying po'i I so nus 'khrul pas sgrib par j 22: 47 I bskal pa'i
bskal pa }khrul B; sgrib bar A

< XIV > / bstoddang smad sogs tha snyad (34b) btagsgyurkyang/ 23: 48 I nammkha' la ni 'di 'drabrjod du med / 24: 49 I rangsems 'od gsal tha snyadbrjod gyurkyang/ 25: 50 grub ces snyaddu med / 26: 51 I brjodpa 'di 'dras < XVI > / semskyi rangbzhin gdod nas nammkha' 'dra/ 27: 56 ma luspa yangde Itarblta / 28: 57 I chos rnams a lus I kyi by rtsolthonglamal mar sdod / 29: 58 < XVII > a / 30: 59 / ngaggi smrabrjod sgrasnyan Itarshesby I yid la mi bsam chu zla'i [22d] chos la Itos/ 31: 60 < XVIII > ba'i rten po med de rgyal / 32: 61 / lus la snying sems las ni Itar 'das bsam mkha' pa'i yul / 33: 62 I I de'i ngangla btangbzhagmed par glod / 34: 63 med teA; blodA

[19]

223

< XIX > / sems la gtadmed phyag rgyachenpo yin / I de la gomspa bla med 'brasbu nyid / < XXV > / / I I sngagssu smradang pha rolphyinpa dang / 'dulba mdo sde sde snod la sogspa / rangranggzhungdang grubpa'i mtha yis ni / mi nus / 'od gsal phyag rgyachenpo rtogs < XXVI > mi 'gyur pas 'odgsalmthong / / zhe 'dod 'dzin las dam don sdom nyams pas rtog j tshig bsrung I bur chu 'dra chu zhi yis / I rangbyungrang / yid la mi byed zhe 'dodkun dang bral j < XXVII > / mi gnasmi dmigsdon lasmi (35a) semsna / me yin / j nyespa med pas mun pa'i sgron mtha las kun bral 'das 'dod zhe pa na j /
j sde snod chos rnams ma lus mthong bar 'gyur /

< XXVIII

>

/ 'khor ba'i

mnyam gzhag 'khor 'dasgnyissumed / / don 'di me zhes su bshadpa yin / / bstanpa'i sgron / don 'dimi mos skyebo blun po rnams/
chu bos rtag tu g-yengs par zad /

A bzhag < XXIX > re rje j mi zad snying / ngan song sdugbsngal j sdugbsngal thar 'dodbla ma mkhas la bstenj 224

/ byin brlabszhugsna rangsemsgrol bar 'gyur j I de phyir 'badpas bla ma lam du 'khyer / < IV >

/ kyeho I

a chos snying ba'i by po med pa'i phyir/ I 'khor don Idan po gom pa bya ba gees / I snying < XXI > po de / / gzung 'dzinkun bral Ita ba'i rgyal po yin / / spangblangmed par bsgompa'i rgyal I bya rtsollas 'das spyodpa chenpo yin / / redogs bral na 'brasbu mngon du 'gyur / < XX > / dmigspa'i yul 'das semskyi rangbzhin gsal / ba'i lammed sangsrgyaslam [22b] sna zin j / 'gro
I sgoms pa'i

j bya ba'i lammed (35b) rangbabs rangla gnas /

sangs rgyas la A

lam med goms na mngon du

'gyur j

<

II >

/ kyema 'jigrtenchos la legsrtogs dang / ma rmi lam mi thub 'dra/ pas sgyu rtag / ma ma la don I sgyu yin pas yod yin j j de Itarshesnas 'khor 'das spangblang bral j < III >

ba kun bead nas j / 'khor yul chags sdang 'brel bseb dang ri sul du / I gcigpur nagskyi / bsgomdu med pa'i ngang la gnaspar gyis/ med phyag rgyachenpo thobpar mdzad j / thob
'bralA

[21]

< VII > po yal ga lo 'dab rgyas / 75: 22 / Ijon shingsdong I rtsaba gcigbead yal ga khri 'bumskams/76:? 23 I de bzhin semskyi rtsaba gcigbead na / 77: ? / gzung 'dzin la sogs lo 'dabkhri 'bumskamsj 78: A yal khaA; gcad

< VIII > du bsagspa'i mun pa yang j 79: 24 / bskal pa stong me I sgron gciggis skad cig nyid la sei j 80: 25 pa'i skad cig la I 81: 26 I rangrig 'od gsal rtogs ma bral j 82: 27 bskal g-yogs par bsagspa'i rigsgrib j
bskal ba A

< V >

I I I j

/ kyeho I

bio yi chos kyis bio 'dasdon mi mthong/ 83: 15 as pa'i chos kyi byarmed sarmi sleb / 84: 16 by bio 'dasbyarmed don de thob 'dodna j 85: 17 pa gcerbur zhog j 86: 18 rangsems rtsadchod rig

ma sleb A

< VI > pa'i rba rlabs rangsar sangssu chugj 87: 19 / rtog mi bya / 88: 20 Itar snangyang (36a) dgag sgrubspong I ji srid phyag rgyache / 89: 21 I sponglenmed pa'i snang

< XXII > med bag chags sgrib g-yogssangs/ 90: 73 / kun gzhi skye po grol / 91: 74 I rtsis gdabmi bya rangbyungsnying byed blo'i chos rnamszad / 92: 75 I rangsnangsgyur 226

[22]

< XXIII

>

po mchog / 93: 76 / mu mtha yongsgrol Ita ba'i rgyal byungbsgompa yin / 94: 77 I mu med gtingzab Yang med od pa'i goI sa chod / 95: 78 bral 'dzin spy I phyogs re 'bras bu'i med ranggnas mchog yin no / 96: 79 I < XXIV > / dang po'i las can gcong rongchu dang 'dra/ 97: 80 I bar du chu bo gangga dal gyi }bab/ 98: 81 mtshor ro cig Itar/ 99: 82 I thama chu rnamsrgya ? ma has bu chos ngang [23a] la gnas / 100: mjal I nyid
ga ga A; ma'u A; 'jal B

<

IX >

es bu ngang la mi gnas na / 101: 28 / bio dman sky pa bcud la bor / 102: 29 gi gnad bzung rig I rlung sems Ita }dzin yan stangs lag du ma yis / 103: 30 I mi bar du ni / 104: 31 la gnas pa I ngang rig borA; phobsB; has A < XXX > par 'jug/ 105:104 / thabsdang shes rab byin brlabs snyoms I dbab cingdkyil la bzlog cingdrangsba dang / 106:105 I gnas su skyalzhing lus la khyabpa po / 107:106 bde stongnganggis 'char / 108:107 I phyag rgyala rten
bskyil B; phyag rgyas rtenB

< XXXI > on mams mtha' dag sei j 109:108 mgyogs la sky / tsherings la lus med dkar skra rang zla (36b) Itarrgyas / 110:108 I la ci las 'dod sbyorj 111:109 I mdangs gsal stobs 'phel par 'gyur mongsmyur thob / 112:110 mchog la brtson I thun
rtsonA

[23]

227

/ phyag rgyaebenpo gnad kyi gdamspa }dij ba skal Idan snyingla }babpar shog/ j 'gro

113:111 114:112

du j na ropa la gsungs mal ybyor pa gyidbangphyug ti lo pas / chu bo ganggai 'grant i thi ba mi zhes bsam jj rangbyung bya gyis khyabpa
ga gaik

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