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The Tibetan Text of Tilopa's "Mahāmudropadeśa"Author(s): Francis Tiso and Fabrizio TorricelliReviewed work(s):Source: East and West, Vol. 41, No. 1/4 (December 1991), pp. 205-229Published by: Istituto Italiano per l'Africa e l'Oriente (IsIAO)Stable URL: http://www.jstor.org/stable/29756977 .

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The Tibetan Text ofTilopa's Mah?mudropadesa

by Francis Tiso

and Fabrizio Torricelli

The edition of this short text is based on four canonical sources as well as on

two ancillary ones:

T-N Tailo-pa, Mah?mudropadesa, anonymous Tibetan translation: Phyag-rgya

chen-po'i man-ngag, in: bsTan-'gyur, rGyud-grel, vol. XLVII (tsi), fols.

144a.4-145b.5

T-P Tailo-pa, Mah?mudropadesa, in: bsTan-'gyur, rGyud-'grel, vol. XLVII (tsi),

fols. 155b.8-157b.2 (*)

T-D Tilli-pa, Mah?mudropadesa, in: bsTan-'gyur, rGyud-'grel, vol. LI (zhi), fols.

242b.7-244a.5 (2)

T-C Tilli-pa, Mah?mudropadesa, in: bsTan-gyur, rGyud-'grel, vol. LI (zhi), fols.242b.7-244a.5

NG-A Lha'i-btsun Rin-chen rNam-rgyal, Sangs-rgyas thams-cad-kyi rnam-'phrul

rje-btsun Ti-lo-pai rnam-mgur, fols. 21b.2-23a.4 (3)

NG-B Lha'i-btsun Rin-chen rNam-rgyal, Sangs-rgyas thams-cad-kyi rnam-'phrul

rje-btsun Ti-lo-pai rnam-mgur, fols. 33b.6-36b.2 (4).

The canonical sources (T) are from he sNar-thang N),Beijing (P), sDe-dge (D), andCo-ne (C) printed editions of the bsTan-'gyur. T-N and T-D were accessible to us in

theoriginal lockprints f theNarthangandDerge Tanjurkept inthe sMEO Library,

0) TT, vol. LXIX, no. 3132, pp. 134-35.

(2) T?boku, no. 2303.

(3) In: Rare dKar-brgyud-paexts romHimachal Pradesh. A Collection ofBiographicalWorks and

PhilosophicalTreatises,Reproduced from rints from ncientWestern Tibetan Blocks byUrgyanDor je(The JayyedPress, Ballimaran,Delhi 1976).

(4) In: bKa-brgyud-pa Hagiographies. A Collection of rnam-thar of eminent Masters of Tibetan

Buddhism,Compiled andEdited by Khams-sprulDon-brgyud-nyi-ma The SungrabNyamso Gyunphel

Parkhang, Tibetan Craft Community, Tashijong, Palampur, Himachal Pradesh, 1972, vol. I).

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Rome (5_). e consultedT-P in the reprint dition of thePekingTibetanTripitakaof theOtani University,Kyoto (7T), andT-C in themicrofichereproduction f theCone Tanjur kept in the Library of Congress. The ancillary sources (NG) are excerptsavailable in the photostats of two redactions of Lha'i-btsun Rin-chen Rnam-rgyal's

hagiographical work taken from two different original blockprints. Both are examplesof the paracanonical tradition of theMahdmudropadesa.

The support given by the two ancillary sources has been useful in ascertainingthe correct text of T, and in understanding difficult expressions or philosophically

puzzling passages in the canonical versions. The concordances between the two textual

traditions have made possible our hypothetical subdivisions within the text. Even

ifuseful for the task of a better reading of some unclear parts of T, there are somany

textual differences between the canonical and the paracanonical sources that it seemedto us rather useless to combine them in a critical apparatus.

Western readers have already access to two English translations of this

Mahdmudropadesa. The one, Chang's 'Song ofMahamudra' (1977: 25-30), is translated

from a Chinese version (by Fa Tsun) of an inedited Tibetan excerpt, shorter than the

text of T. It is possible to detect from its structure that the original was partiallyakin to the paracanonical sources. The other, Ch?gyam Trungpa's translation (1976:

157-63), is based on T.

Text and Translation of T

(144a.4) Pagination of T-N

((155b.8)) Pagination ofT-P[242b. 7] Pagination ofT-D

[[242b.7]] Pagination of T-C

figure-.figure Concordance T:NG

rgya ar skad du /ma hd ((156a))mu dra u pa de sha/bod skad du /phyagrgya hen

po'i man ngag /

/ dpal lhancig skyes a laphyag 'tshal o /

u pa de sham D C

(5) Prof. Tucci wrote in 1949 (p. 474): 'As regardsthe distribution of thebKa'-'gyurand bsTan

'gyur in the various libraries in the world, I may add that there are two copies of the sNar-t'an edition

of the bsTan- gyurnRome? theone inmy library nd the other in the library f theOriental school

of theUniversity. Both copieswere purchased byme, the first n Sikkim and the other inGyantse;both are sufficientlyood'. It iswell known that thehuge Tucci collectionofmanuscripts and books

passed to the IsMEO Library, and the sNar-thang dition of bsTan-'gyur hich was purchased by himin Sikkim is now there, together with many other treasures. Among those treasures, another edition

of the bsTan-'gyur is preserved. No mention of it ismade in the cited article nor inmore recent ones,

but it is easy toverifythat the order and pagination of this edition correspond to that of theT?hoku

Catalogue. So, we can argue that the other collection is a set of the sDe-dge bsTan-'gyur.

206 [2]

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In Sanskrit 'Mah?mudropadesa . In Tibetan 'Instructions on theGreat Seal\ Honourto the Lord [of theexperience]Arising-Together 6) {sahaja)\

< I >

/ phyagrgya henpo hstandumed gyurkyang/ 1:1

/ dka ha spyd cinghlama la guspa'i / 2: 2

I [243a] sdughsngalbzod Idanbio nd ropa / 3: 3

I skal Idankhyod kyi snyinga [[243a]] ydi tarbyos/ 4: 4

The Great Seal is not to be explained,But thanks to your devotion to the guru, even in experiencing difficulties

You are patient inmisery (duhkha) and possess a good intellect {matimat) (7), o N?ropa,

My blessed [disciple],now takeheed ofwhat is essential (8)!

< II >

/ kyeho 'jigrten hos la legs tosdang / 5: 67

I rtagmi thubstermi am sgyuma 'dra 6: 68

I rmi am sgyuma don la yodma yin/ 7: 69

I des na skyb skyed 'jigrtenby ba thong 8: 70

5 kye'o N P; }jigrtanD

8 skyo skyed

(6) This salutation formula puts us immediately into the core of the anuttarayoga tantras. The term

sahaja, literally meaning 'born or produced {-ja, Tib. skyes-pa) together or at the same time as (saha-,

Tib. Ihan-cigY cf.MW, s. v.), has been translated y Shahidullah (1928) and Snellgrove (1959) as 'theInnate'. Dasgupta (1946) left it untranslated. Eliade (1954) interpreted it as 'le non-conditionne', Bharati

(1965) as 'the pure and natural state'. Lessing & Wayman (1968) went back to a more literal meaning

with 'together born'. So did Guenther (1969) with 'coemergence', and Kvaerne (1977) with 'co-emergent'and 'simultaneously-arisen'. Kvaerne (1977: 62) justifies the latter translation because the term 'is basically

connected with the tantric ritual of consecration, where it refers to the relation between the ultimate

and thepreliminarytages fBliss'. In fact, the ourth, the ltimateBliss inwhich allduality isabolished? arises simultaneously with the Third Bliss'. Examples of Sahaja as a visualized deity may be seen in

Chandra 1982: 1212 and inClark 1965: 63, 234, fn. 39 as 'Sahaja Samvara'.

(7) Instead of hlo-ldan, NG has snod-ldan: 'having vessel' in a mystical sense 'receptacle of spiritual

truth' (Roerich, s. v.); cf. Lesjring & Wayman 1968: 236, 317, 321-27, 335.

(8) Instead of snying-la, NG has blo-la.

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Alas! Look at the [eightfold] onditionof thisworld (9) (lokadharma)\Impermanent, it is like an illusion or a dream;

Being an illusion, a dream, there is no sense (artha) to it.

Therefore,o protector (tr?yin)10),forsakeyour family ndworldly affairs n)!

< III >

/ 'khor -yog hagssdangnye ybrelun spongs a j 9: 71

I gcigpu nags ydab i khroddgonpar bsgoms/ 10: 72

I bsgomdumed pai ngang a gnaspar gyis/ 11: 73

I thobmed thobna phyagrgya henpo 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.Then abide in the natural state (nisarga) beyond evocative meditation {abh?van?)\

If you attain non-attainment, you attain the Great Seal.

< IV >

/ 'khor at chos 'didonmed chagssdangrgyu 13: 57

I by s chos snyingo med pas don dam snyingo Itos/ 14: 58

13 'dis C

These constituents {dharma) of the cycle of becoming (samsdra) are meaningless; theyare the primary cause {hetu) of love and hatred.

The constituents of our own making are insubstantial? so seek the essence of the

Ultimate Truth (param?rtha)\

(9) The eightwordly conditions are: gain, loss,happiness, suffering, ame, dishonour, blame and

praise. Cf. DM, lxi:astau lokadharm?h / ?bho 'l?bhah ukham uhkhamyaso 'yasonind?prasams?ceti.(10)Tib. skyob-pa, kt. t?yin, f. P?li t?di(n) = Skt. t?drs, such', 'such (as theBuddhas)'. Cf. BHS,

s. v.: Tn BHS t?yin most often applies to Buddhas, but also fairly often to Bodhisattvas and occasionally

to other holy men. [...] It is true that Tibetan interprets t?yin as if for tr?yin, rendering "protector"

or the like'.

(u) Cited by bKra-shis rNam-rgyalp. 126). Other citationsofTilopa's Mah?mudropadesa inbKra

shisrNam-rgyal's reatise nMah?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).

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< V >

/ bio yi choskyis (144b) bio 'dasdonmi mthong// by s pa'i choskyis byarmed donmi rnyedI bio 'dasbyarmed don de thob 'dodna // rang emsrtsad hodrigpa gcerbur zhog/

15161718

83848586

The constituents of the analytical intellect (matt) cannot perceive thatwhich transcends

it (matyatita).The constituents of our own making do not attain to non-action.

If you want to obtain that which is non-action and which transcends the analytical

intellect,Cut your own thinking activity (svacitta) (u) off at the roots, and unveil intrinsic

Awareness (vidy?) 13)!

< VI >

/ rtog a drima'i chu de dangssu chug/I snangba dgagbsgrubmi bya rang orzhog // spong enmed na phyagrgya henpor grol/

19: 8720: 8821: 89

19 rtogsC

20 dgag grub C21madN

(12)This isone of thekey-words f the text. It occurs eight times:V, VIII, XI, XII, XIII, XIV,XV, XXIX. According toGuenther (1959: xvii, fn. 17; 1963: fn. 17) the translation f rang-giems,or rang-sems, with 'one's own mind', or 'one's own thinking' could be misleading. As a matter of fact,

the word rang would not mean just an owner, but the peculiar aspect of sems, i.e. that spiritual activity

weaving a net of thoughts and mental pictures by which the ego, the contingent ego, recognizes itself:

at that point sems becomes the awareness of the empyrical ego. If we bear these remarks inmind andobserve that in this verse rang-sems is joined with rtsad-chod (gcod-pa), 'to cut at the root', we may presume

thatwhen we put a stop to thiscittavrtti,t ispossible toperceivewhat isdisclosed in thinking ctivitybeyond mere mentation. In other words, we can contemplate the Mind {sems-nyid, Skt. cittata) as a light

essence, before being dyed in the substance of our psychic self-experience.

(13) It is what arises as soon as one's mentation {rang-sems) is 'cut at the root'. In this sense,

according to rNying-ma-pa tradition? so close to the Mah?mudr? system of the bKa'-brgyud-pa tradition

(Prats 1988: 1171, fn. 53)? the termwould be synonymouswith sems-nyidGuenther 1966: 165;

1975: 246).

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Purify the polluted stream of constructive mental activity (kalpan?)\Appearance (pratibh?s?)14) shouldnot be suppressed; let it come to restof itself!When you are beyond both rejection and acceptance, you are free in the Great Seal.

< VII >

/ dperna Ijon shing al ga lo 'dabrgyasI rtsabead yal ga lo 'dab khri 'bum kams/I < de bzhin semskyi rtsaba gcigbead na II gzung 'dzin a sogslo 'dabkhri 'bum kams /

2223

75767778

23 bskams P? de bzhin ... skams om. N P D C; cf. NG

If a tree with its branches abounding in leaves

Is cut at the root, thousands of leaves will dry up:So ifyou cut the rootsof thinking ctivity (citta),Then theobject apprehended,theapprehending ubject grdhyagrdhaka),nd so forth,

like thousands of leaves, will dry up.

As the darkness accumulated in thousands of aeons (kalpa)Can be litup by a lamp,So, the radiant light (prabhdsvara) of your own thinking activity, in an instant,

Can remove all the hindrances and sins accumulated for aeons.

< VIII >

/ dperna bskal stong sagspa'i mun pa yang/I sgronme gcig gis mun pa 'i tshogs rnams sei /

/ de bzhin rang ems 'odgsal skad cig gis// bskalpar bsagspa'i sdig sgribma lus sei /

24: 7925: 8026: 8127: 82

(14)Tt is a complex phenomenonofmental activity nd in thewidest senseof theword itexpressestheordinarydual mode of cognition involving perceiving subjectwhich owns the specificperceptualsituation (yul-can) and the perceptual situation with its sense-field and sensum therein (yul)' (Guenther

1956: 43). Cf. Tilopa's TDK, 32: vanna vi vajjai ?kii-vihunn? savv??re o sampunn?,with the same in

TDK-T, fol. 137b: kha dog Spangs hing igmed pa // nang a thams ad de la rdzogs, here Tib. snang-bais for ?ra (Skt. ?k?ra).

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< IX >

/ bio dman skyebo don lami gnasna /I rlung i gnadbzungrig a bcud la bor // Ita stangs angni sems 'dzinduma yis/I rig a ngang ami gnasbardu bcun /

28:10129:10230:10331:104

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

energies (vdyu) 16),and

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 (17).

32 namkhai N

35 rnam rtog tshor 'gag rtogmed gnas gyus nas / bla med byang chub sems kyi rang bzhin

mthong D C

< X >

/ dperna nammkha'i dkyilni brtags y s na /I mtha' dangdbus su 'dzin a 'gag ar 'gyurI de bzhin semskyis sems a brtagbyasna /

/ rnamrtog shor gag emskyi rang zhinmthong/

323334

35

910

(15) Instead of don-la, NG has ngang-la.

(16)Cf. TDK, 7: tumaraijahi pavana tahi linohoi nir?sa/ saa[samveanatattaphalu] a kahijjai kisa,with the same inTDK-T, fol. 136a: sems (136b) ni gangdu zhi gyur a // er ni rlungyang thim ar

'gyurI rang ig a yide nyid 'bras u ni // u zhig la niganggis ji Itar stan,where Tib. rlung s for avana(Skt. pavana).

(17) This verse, cited by bKra-shis rNam-rgyal (pp. 150, 154), is given in Lhalungpa's translation

as: Tf a person of inferior mind cannot settle in tranquillity, he should control the vital air energy bymeans of retention and release'. The context is samatha practice; Vital air energy' (rlung) is the clue

that this refers to a more sophisticated tantric practice based on samatha attainment. bKra-shis rNam

rgyal is quoting Tilopa to illustratehis point andwe are not to takehis illustration s a limitto the

meaning of any given verse in the context of practice instructions, which of course are given on the

basis of the level of advancement of the disciple. From this point of view, we can suggest this translation:

'If a person of average intellect cannot grasp the essential meaning [of these instructions], he may obtain

mental tranquillity by controlling the interior flow of energies'. For a good discussion of this practice,seeGeshe Kelsang Gyatso 1982: 40 ff.

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

So, when you contemplate thinking ymeans of thinking ctivity 18)You put an end to interpretative notions of dichotomy (vikalpa) and to feelings {vedana),

and [thus]you perceive thinking ctivity n its actuality 19) (cittasvabhdva).

36 namkhar N

37 gar yang gnas pa med D

38 rtogs tshogsN P

39 dba rlags C

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),As soon as your own mind is perceived in itself, that flood of constructive mental

activity melts away.

< XI >

/ dperna sa rlangs prinni nammkhar ((156b)) dengs// garyangsongmed gangyang gnaspa med j

I de bzhin sems as byungba'i rtog shogs yang// rang emsmthongbas rtog a'i rba rlabsdengs /

3637

3839

1112

1314

< XII >

/ dperna nammkha' kha dog dbyibs las 'das// dkarnagdag gisgosmed 'gyuramed // de bzhin rang emskha dog dbyibs las 'das// dge sdigdkargnagchoskyisgosmi 'gyur

40414243

15161718

(18)Cf. Lank, 100: cittenagrhyateittam astikincit ahetukam cittasya harmata uddh? aganenastiv?san?.

(19)This should be a translationmore suitable than 'nature' (Shahidullah 1928; Lamotte 1938),'nature propre' (Silburn 1955: 272 ff.), 'etre propre' (ibid.: 357 ff.), 'self-nature' (Snellgrove 1987), 'own

being', 'self-existence' (Lessing & Wayman 1968; Ruegg 1981), 'intrinsic nature' (Wayman 1977), and

the like. In fact rang-bzhinefers n thiscontext to thedynamic experience of theBeing of thinkingand, in this sense, it has nothing to do with an ontic view of sems as 'mind' (cf. Guenther 1966).

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40 namkha' N41 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 (20).It isdistinct from oth good and evil,black andwhite (21).

< XIII >

/ dperna gsal dag nyi [243b]ma'i snyingo de / 44: 19

I bskalpa stong imun pas [[243b]] sgridmi nus / 45: 20

I de bzhin rang emssnyingo 'odgsalde / 46: 21

I bskalpa'i 'khor as sgrid armi nus so j 47: 22

45 bsgribs C47 bsgribs C

As the pure light, that essence of the sun,

Cannot be obscured by the darkness of thousands of aeons,

So, the essence of your own thinking activity, that radiant light,

Cannot be obscured by aeons of cyclic becoming.

< XIV >

/ dperna nammkha' stong a rabbrtags yang/ 48: 23

I nammkha' la ni ydi drabrjoddumed / 49: 24

I de bzhin rang ems 'odgsal brjodgyurkyang/ 50: 25

I brjodpar 'di 'dra rubcesgdagsgzhimed /51: 26

48 namkha' N; stongpar D

49 namkha' N

51 brtag zhi C; madD

(20)Cf. TDK, 32.

(21) Cf. TDK, 29: gunadosa-rahia ehu paramattha / saasamveane kevi nattha, and the same in TDK-T,

fol. 137b: skyn dangyon tanSpangs a 'dini don dammo // angrig a nigangyangmed. See also TDK,34: haii sunna jagu sunna tihua[na] sunna / [nimmala sahaje na p?pa na punna], and the same in TDK-T,

fol. 137b: bdag dang ygroa khamsgsumstong / rima med pai lhancig skyspa la // ge dangmi dgegang yang med.

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Even if you were to sustain [the view] that space is void (sunya)yYou would not [thereby] express what space really is.

Likewise, even ifyou were to name it 'the radiant light of one's own thinking activity

(svacittaprabh?svara)',Its actual attainment remains beyond any verbal expression.

< XV >

/ dperna nammkha1gang la ganggisbrten/ 52: 5

/ {145a) de bzhin rang emsphyageben rtenyulmed / 53: 6

Ima bcos

gnyugma'i

ngangu

glodla

zhog/54: 8

I beings a glodgyur rolbar thetshommed /55: 7

52 dpar na D; namkhayN

53 rang samsD

55 the tsom P

Like space? who can find its position?

So, too, is your own thinking activity: the Great Seal has not to be localized.

Be relaxed in its unmodulated and primal essentiality!Once the bonds are released, liberation (mukti) is beyond questioning.

< XVI >

/ de Itar emskyi rang zhinnammkha} }dra

/ chos rnams ma lus de ru ma }dusmed /

I luskyi bya ba yo thong nalmar zhog/

56 namkhay N

51 da ruD

58 mam mar C

Thinking activity n its actualityis like space (khasama).

All elements (dharma) are not distinct from it.

Relinquish anyphysical effort nd put yourself n a stateof calm!

< XVII >

/ ngaggi smrabrjodma mang bragca 'dra// yid lami sems a zla'i chos la Itos/

56: 2757: 2858: 29

59: 3060: 31

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60 bzla'i chos D C

Words that are spoken are just like many echoes.

Without any mental production (amanasikdra), contemplate the experience hinted at

by theteaching dharma)f themoon [reflected]na pool ofwater {udakacandra)\

61 snyug P

62 namkha1 N

63 de dang ; glod laszhogN P

When thebody is [envisioned as] insubstantial, ikehollow bamboo,Thinking activity, ike thevault of the sky,goes beyond imagining.

Without abandoning that natural state, remain relaxed [in that natural state] (22)!

< XVIII >

/ lus la snyingo med pas smyug dong 'dra/I semsni nammkha'i dkyil Itarbsamyul 'das/

/de

ngangbtanggzhagmed par glod la zhog /

61: 3262: 33

63: 34

< XIX >

/ semsla glad somed na phyagchenyin/I de la gomspas bla med byangchub 'thob

64: 3565: 36

When thinking ctivityhas no objects, that is theGreat Seal (23).Practising it,youwill attain enlightenment bodhi).

(22)bKra-shis rNam-rgyal uotes the entireverse (p. 268), without the first inewhich referstothe 'body as a hollow bamboo without pith'. bKra-shis rNam-rgyal is talking about simple 'calming the

mind' (s'amatha, Tib. zhi-gnas) and does not wish to enter into a discussion of the tantric hollow bodyvisualization employed in the practice of candalt (Tib. gtum-mo). On this technique of visualization,fundamental to the so-called Six Yogas (Tib. chos-drug) of N?ropa, see the following works in translation:

Chang 1977: 55,Geshe KelsangGyatso 1982: 40-45,1st Panchen Lama 1982: 72-73,Mullin 1985: 110 ff.

(23)Cf. TDK, 33: e mana m?rahu [lahu citte]nimm?la j \tahimahdmudda tihuanenimmala], andthe same inTDK-T, fol. 137b: yid ni sod la semsni rtsaba med par gyis// emskyi lhagma zug rnguthong I 'diruskubzhiphyagrgya zhi // hamsgsumma lusde tshedag. As regards the fourkdyasandthe fourmudr?smentioned in theTibetan text, see the comment toTDK, 33 (Tillop?dasyadoh?kosa

s?r?rthapanjik ?, fol. 16a): etaiscatuhk?yaih [...] karmadharmajn?namah?mudr?h pr?pyante yogi...

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< XX >

/ dmigs a'i yulmed semskyi rang zhingsal / 66: 63

I bgrod a'i lammed sangsrgyas am sna zin / 67: 64

I < sgoms pa'i lam med goms na mngon du 'gyur / ?: 65

I by ba'i lammed rang abs rang a gnas> / ?: 66

?sgoms ...

gnas om. N P D C; cf. NG

Beyond the sphere fmental supports dlambhana), hinkingctivity s radiant in its

actuality.Without

any progresson the

path (mdrga), youtake the

pathof Buddhas.

Beyond the path of evocative meditation, [the qualities of a true adept simply] appear.

Beyond the path of activity, things simply appear as they are.

< XXI >

/ bsgommed gomspas bla med byangchub 'thob 68: ?

/ bzung 'dzinkun 'das Itaba'i rgyal o yin 69: 59

I yengs a med na bsgompa'i rgyal o yin/ 70: 60

I by brtsolmed na spyd pa'i rgyal o yin/ 71: 61

I redogsmed na 'bras umngondu 'gyur 72: 62

69 gzung C

70 om. N P

71 brtsal C

Beyond evocative meditation (bh?van?), enlightenment is attained.

Beyond object and subject, it is thebest (r?jan)of views [drsti).Not characterized by agitation, it is the best of evocative meditations.

Not characterized by effort, it is the best of actions (cary?) (24).

Without hope or fear,thegoal [phala) simply ppears.

(24) '[The] intuitive haracter fEastern systems fphilosophy isevident from heverywords usedforwhat we designate by philosophy, viz., "seeing, view" (lta-ba, Skt. drsti, darsand). Philosophy which

thus s theSeeing ofReality isnot theculmination f one's abilitiesbut theverybeginning f thearduoustask of achieving spiritualmaturity. In thisway philosophy in theEastern senseof theword only serves

to clear the way and, quite literally, to open the student's eyes. What he sees has to be closely attended

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

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< XXII >

/ kun gzhi skyemed bag chags sgrib -yogs ral / 73: 90

I mnyam {{157a)) rjesmi bya skyemed snyingor zhog/ 74: 91

I snangba rang nangbio yi chos rnams ad / 75: 92

The universe of constitutive elements (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!

When at last appearance rests in itself, the constituents of analytical intellect

{matidharma) are consumed.

< XXIII >

/mu mtha yongsgrol Ita ba'i rgyal o yin / 76: 93

I mu med gting angsbsgompa'i rgyal o mchog / 77: 94

I byarmed rang nas spyd pai rgyal o mchog / 78: 95

I remed rang nas 'bras u'i rgyal o mchog / 79: 96

Freed from ll limits, t is the best of views.

Limitless, deep, and wide, it is the best of evocative meditation .

Just reposing in non-action is the best of actions.

Justkeeping freeof longing s thebest of goals.

< XXIV >

/ lasni dangpo gcong rong hudang 'dra// bardu chu bo ganggddal bus 'bab/I thama chu branma bu phradpa }dra

80: 9781: 98

82:99-100

81 ganggaD C

are 'facets, not parts, of man's being. Neither can they be added up nor separated' (cf. Prats 1988:

1169, fn.38). It could be useful to remember that theEightfoldPath of theFourth Noble Truth hadbeen presented by Asanga's school as a set of three: Insight, or Clear Vision {vipasyana); Mental Training,orCalming theMind (s'amatha); ndMorality (sila) (Wayman 1971: 433-35). From thispoint of view,the triad nverseXXI could be understood asRight (orthebest of)Views, RightMeditations, andRight

Actions.

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At the start, practice is similar to a stream passing through a gorge.At thehalfway point, it is similarto theRiverGanges, slowlydescending.At the end it is likewaters joining the sea, like the reunionof a sonwith his

mother (25).

< XXV >

/ sngags u smradangpha rolphyinpa dang/ 83: 37

I ydul ayi sde snod la sogschosmams dang / 84: 38

I rangrang zhung anggrubpat mthayyiskyang/ 85: 39

I yod salphyagrgya henpo mthongmi 'gyur 86: 40

The tantras, the Perfection ofWisdom (prajn?p?ramit?) scriptures,The monastic rules (vinaya), the teachings (dharma), and so forth?

Every classic treatise or canonical text?

Do not bring about one's perception of the radiant Great Seal.

< XXVI >

/ yid [244a] lami byedzhe ydod un dangbral / 87: 44

I rang yungrang hi chuyi rlabsdang ydra 88: 43I zhe ydod[244a]] byunghas yod salma mthongsgribs 89: 41

I rtogs a bsrung domdam tshig on lasnyams/ 90: 42

88 chu yisN P; dba rlabs 'draD C

89 bsgribs C

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

reunion of daughters with their mother'. The context is a discussion of how to cope with intense

distractions during meditation practice. We can suspect that bKra-shis rNam-rgyal is again limiting himself

deliberately tonon-tantric iscussion at thispoint inhiswork, andhas therefore ade use of a relativelyneutralmetaphor upon ametaphor: themind is like the rivers joiningtheocean, like the reunion of

daughterswith theirmother. This verse is translated s 'Son andMother' byChang (1977: 30), withan explanation (ibid.: 47, fn. 5) giving a classic tantric discussion of mai 'od-zer and bui 'od-zer. The

metaphorical use of 'son and mother' has numerous resonances. See examples inWayman 1977: 277-78,

in Kvaerne 1977: 159, where Song no. 20 is a locus classicus in the vajragiti genre; see also Snellgrove

1987: 161 for a revised translation of a relevant passage of the Hevajratantra.

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

the ocean.

[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 /

I dampa nyams enmun pai sgronme yin// zhe 'dodkun bralmtha lami gnasna // sde snod chos rnams ma lus mthong bar 'gyur/

92 nyams lan D

If you do not stray from themeaning ofwhat is inconceivable and what is impermanent,Then these verses will be a lamp in the darkness.

Free from all desires, if you do not adhere to any extreme,

You will realize all thedoctrinesof the scriptures 27).

< XXVIII >

/ don 'dir zholna 'khor a'i btson las thar

I don 'dismnyamgzhagma lus sdigsgrib reg

/ bstanpai sgronme zhes su bshadpa yin// don 'dirmi mos skyebo blunpo rnams// 'khor a'i chu bos rtag ukhyerbar zad /

91: 45

92: 4693: 4794: 48

95: 4996: 4997: 5098: 5199: 52

96 bsreg C

(26)Cf. TDK, 4: amanasi?rama d?saha micche / app?nuvandhama karahu re ice e, and the same

inTDK-T, fol. 136a: yid lama hyedgnyugmai rangbzhin la // rdzunpa rnamskyis skurpa ma 'debs

shig I rang bangyodpas rangnyid 'ching a byed.

(27)Cf. TDK, 2: sahajebha\va\bhava a pucchaha /sunnakaruna ahisamarasaicchaha, nd the same

inTDK-T, fol. 136a: than kyes ngosdangdngosmed gtammi 'dri / tong a snying jederuromnyam 'dod.

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Ifyou are absorbed in thisgoal (artha), ouwill escape theprisonof cyclicbecoming.You will attain that [contemplative] equipoise (sam?dhi) burning every contamination

of sinWhich is called the 'Burning amp of theDoctrine'.Those who are contemptuous of this goalAre fools carried away forever by the torrent of cyclic becoming.

101 bstan N

102 byinrlabs C

Alas, themiseryof this evil state (ap?yaduhkha) sunbearable!

Desiring to escape frommisery, you adhere to a wise guru.

Receiving [his] sustaining race (28),yourown thinking ctivitywill become free.If you take on the practice with a Ritual Partner (karmamudrd), the intuitive knowledge

of bliss and voidness (sukhas?nyajn?na) ill arise (29).

< XXIX >

/ ngan songsdugbsngalmi bzod snying e rje/

I sdugbsngalthar ydodlama mkhaspa bsten/I byinbrlabszhugspas rang emsgrolbar 'gyur/ las rgya stenna bde stong e shes 'char

200: 53

101: 54102: 55103: 56

< XXX >

/ thabsdang shesrabbyinbrlabssnyoms ar zhugs// dal bardbab cingdkyilbzlog drangba dangI gnas su bskyaldang lus la khyabpar bya /I de la zhenmed bde stongye shes 'char

104:105105:106106:107107:108

(28) The term byin-brlabs is a translation for Skt. adhisth?na, which means 'basis' or 'support'. As

such, the spiritual 'basis' for successful practice is the grace or blessing of the guru. Cf. Lessing & Wayman

1968: 26, fn. 15 for thedistinctionbetween byin-brlabss 'blessing'and dbang-bskurSkt. abhiseka) as

'initiation'.

(29)Cf. TDK, 24-25: kammamuddama d?saha joi / [khanadnanda bheu jdnijjat]// ehure [pa]ramavirama vi?ri/ niune varagurucarana ?r?hi, and the same in TDK-T, fol. 137a: kye ho rnal 'byor pas ni las

la skurma ydebs skad cigbzhi dangdga' ba bzhi rude rusong// kadcigdga' ba de yi bye bragshes ar

gyis/ImtshangzhimtshannyidSpangs a shes ar gyis// ye'omchog dangbral 'dini dpyadpar by // lama mchog gi zhabs la guspar gyis la legspar long.

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104 byinrlabs C105 dkyil 'khorbzlog drang ba dang P; dkyil ykhordrang ba dang D C

Having attained to the [guru's]sustaining raceof [both]means (up?ya) nd insight(prajn?) 30),

[The two]descendquietly,thenreverse irection[to ascend] straightp inthemiddle.Once located [in the central channel], they are made to permeate the body.

Then, free from passion, the intuitive knowledge of bliss and voidness arises (31).

A long lifewithout greyhair, a big body like thewaxingmoon,A radiant appearance, your vigour like that of a lion,You will quicklyacquire theordinary owers (siddhi) ndyou can thenapplyyourself

to the Supreme [Attainment].

< XXXI >

/ tshering kradkarmed cingzla ItarrgyasI bkragmdangsgsal zhingstobskyangseng ({157b)) ge ydra

I thunmong dngosgrubmyur thobmchog la gzhol /

108:109-110109:111110:112

I phyagrgya henpo gnad kyi gdamspa 'di/I }gro a skal Idan snyinga gnaspar shog/

111:113112:114

111 gyiC

May these essential precepts on the Great Seal

Abide in the hearts of blessed beings!

(30)Cf. TDK, 23: paggop?asam?hi aggahu ahi / tahididha kara anuttarasiddhai,and the same in

TDK-T, fol. 137a: shesrah thahskyi ting dzin hugs// ang tsheg-yobar brtan ar byednus na // e yitshe na nyams myong 'grub par }gyur.

(31)Cf. TDK, 35: jahi icchai tahi ?? mana etthuna kijjai bhanti/adha ughddhi loane jjhdnehoirethitti,nd the same inTDK-T, fol. 137b: yidnigangdu 'gro dod a // e la 'khrulparmi bya'o //mig

nimi 'dzum a daggi // samgtangyisnignaspar bya. In the commentstoTDK, 35 (fol. 17a),we read:yatra cchati atra ano y?tu atrabhr?ntirm?riyatdmmanogamanamdrgamahaadhah sthitam irm?nacakr?t

[udbh?tam] 17b) avadh?ttm?rgamdgh?tya uktikrtyalokena cand?gnijn?nolkay?hy?nenamah?sukhasyasthitirbhavati ayamatra samksep?rthah cand?liyogabh?vanay?mah?sukhacakre citta[sthi]rikaranami

sahajasphutikaranam k?ranamiti. As regards the description of the same practice, see also Tilopa's SDhU,

fol.270a: rnal 'byor uskyi rtsayi (270b) tshogs / hra ragsrlung ang Idanpa ni // bangdu byed thabs'khrul khor yis // byungmgub dgangdang gzhil ba stejj la la n? dang ra sa n? // wa dh? ti 'khor o

bzhi II Itebar tsanda iyime jj phra rab las 'phelham las ni // dud rtsii chu rgyunga' bzhi'i 'gros rgyumthun la sogs 'bras u bzhi jj 'khrul khor ruggis rgyas ar bya.

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dpal tailopas n? ropa la chu bo gangg?'i 'gramu gsungs a legs ar rdzogs o // /

ti Hi D C; ganggai D C; legspar om. D C

This is theend ofwhat Lord Tilopa said toN?ropa on thebank of theRiverGanges.

Text of NG

[21b.l] Pagination of NG-A

((33b. 6)) Pagination ofNG-B

figure-.figure Concordance NG:T

< I >

I ema ho II phyagrgya he la bstandu med lagskyang/I dka' ba spyd cingblama la guspa /I sdugbsngalbzod (34a) Idan snod Idann? ropa // skal Idankhyod kyi bio la 'di liarbyos /

stanA; dka' pa A

1: 12: 23: 34: 4

< XV >

/ natnmkha'i rangbzhinganggisgang la rten/ 5 : 52

I rang emsphyagrgya he la stenyulmed /6: 53

I beings a glod na grolbar the tshommed / : 55

I ma bcos gnyugma'i ngang a glod la zhog / 8: 54

ston B; blod A

< X >

/ nammkha'i dkyilhasmthongba 'gag ar 'gyur 9: 33

I de bzhin semsItaba yangshespar gyis/ 10: 34

mthong pa A; shes bar A

< XI >

/ nammkha'i ngang as sprin i sna tshogs a j 11: 36

I garyangsongmed gangdu'anggnasmed 'gyur 12: 37

I de bzhin semslas byungba'i rtog shogs yang/ 13: 38

I 'gag ed rangrtsalrtog a'i rba rlabsdangs/ 14: 39

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< XII >

/ nammkha'i rang zhinmdog dbyibstshad as das / 15: 40

I dkarnag sogskyisgosparmi }gyurtar/ 16: 41

I semskyingo bo kha dog dbyibs las 'das/ 17: 42

I dge sdig kar nag choskyigosmi 'gyur 18: 43

gos barA

< XIII >

/ gsaldangsnyima'i snyingo'i rang zhinde j 19: 44

I bskalpa stong ismun pas sgribmi nus j 20: 45I de bzhin rang emssnying o'i 'odgsalde j 21: 46

I bskalpa'i 'khrul as sgrib ar nus so j 22: 47

bskal pa }khrul ; sgribbar A

< XIV >

/ bstoddang smad sogstha snyad 34b) btagsgyurkyang/ 23: 48

I nammkha' la ni 'di 'drabrjoddu med / 24: 49

I rang ems 'odgsal tha snyadbrjodgyurkyang/ 25: 50

I brjodpa 'di 'dras rubces snyaddu med /26: 51

< XVI >

/ semskyi rang zhingdodnas nammkha' 'dra/ 27: 56

I chos rnamsma luspa yangde Itarblta / 28: 57

I luskyi by rtsol hong amal mar sdod/ 29: 58

< XVII >

/ ngaggi smrabrjod sgra nyan tar hesby / 30: 59

I yid lami bsam chu zla'i [22d] chos la Itos/ 31: 60

< XVIII >

/ lus la snyingo med de rgyal a'i rten/ 32: 61

I semsnimkha' Itarbsampa'i yul las 'das/ 33: 62

I de'i ngang a btangbzhagmed par glod / 34: 63

med teA; blodA

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< XIX >

/ semsla gtadmed phyagrgya henpo yin /I de la gomspa blamed 'bras u nyid /

< XXV >

/ sngags u smradang pha rolphyinpa dang // 'dulbamdo sde sde snod la sogspa /I rangrang zhung ang grubpa'i mtha yisni /I 'odgsalphyagrgya henpo rtogsmi nus /

< XXVI >

/ zhe 'dod 'dzin as 'odgsalmthongmi 'gyurI rtog as bsrung domdam tshig on lasnyams

I rangbyungrang hi chuyis chu bur 'dra// yid lami byedzhe 'dodkun dangbral j

< XXVII >

/mi gnasmi dmigsdon lasmi (35a) semsna /j nyespa med pasmun pa'i sgronme yin// zhe 'dodkun bralmtha las 'daspa na jj sde snod chos rnams ma lus mthong bar 'gyur/

< XXVIII >

/ don 'dimnyamgzhag 'khor dasgnyis umed // bstanpa'i sgronme zhes su bshadpa yin // don 'dimi mos skyebo blunpo rnams/

/ 'khor ba'i chu bos rtag tu g-yengs par zad /

bzhagA

< XXIX >

/ ngan songsdugbsngalmi zad snying e rjej sdugbsngalthar 'dodblama mkhas la bsten

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/ byinbrlabszhugsna rang emsgrolbar 'gyurI de phyir 'badpas blama lamdu 'khyer

< IV >

/kyehoI 'khor a'i by chos snyingo med pa'i phyir/I don Idan snyingo gompa bya ba gees/

< XXI >

/ gzung 'dzinkun bral Itaba'i rgyal o de // spangblangmed par bsgompa'i rgyal o yin /I bya rtsol as 'dasspyod a chenpo yin // redogsbralna 'bras umngondu 'gyur

< XX >

/ dmigs a'i yul 'dassemskyi rang zhingsal // 'gro a'i lammed sangsrgyas am [22b] sna zin j

Isgoms

pa'ilam med goms na mngon du

'gyurj bya ba'i lammed (35b) rang abs rang a gnas/

sangs rgyas laA

< II >

/ kyema 'jigrten hos la legsrtogs ang// rtagmi thub as rmi am sgyuma 'dra/I sgyuma yinpas don la yodma yin jj de Itar hesnas 'khor dasspangblangbral

< III >

/ 'khor ul chagssdang 'brel a kun bead nas jI gcigpur nagskyi bsebdang ri suldu // bsgomdumed pa'i ngang a gnaspar gyis// thobmed phyagrgya henpo thobparmdzad j

'bralA

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< VII >

/ Ijon shing dong o yal ga lo 'dab rgyas 75: 22

I rtsaba gcigbead yal ga khri 'bum kams/76: 23

I de bzhin semskyi rtsaba gcigbead na / 77: ?

/ gzung 'dzin a sogslo 'dabkhri 'bum kams 78: ?

yalkhaA; gcadA

< VIII >

/ bskalpa stong u bsagspa'i mun pa yang 79: 24I sgronme gciggis skad cignyid la sei 80: 25

I rangrig 'odgsal rtogs a'i skad cig la I 81: 26

j bskalpar bsagspa'i ma rig grib -yogs ral 82: 27

bskal ba A

< V >

/kyehoI

Ibio

yichos

kyisbio 'dasdonmi

mthong/ 83: 15

I by s pa'i choskyi byarmed sarmi sleb/ 84: 16

I bio 'dasbyarmed don de thob 'dodna j 85: 17

j rang emsrtsad hod rig a gcerbur zhog 86: 18

ma slebA

< VI >

/ rtog a'i rba rlabsrang arsangs u chug 87: 19

I ji Itar nangyang (36a) dgagsgrub pongmi bya / 88: 20

I spongenmed

pa'i snangrid

hyagrgyahe

/89: 21

< XXII >

/ kun gzhi skyemed bag chagssgrib -yogs angs/ 90: 73

I rtsis dabmi bya rangbyung nyingo grol/ 91: 74

I rang nang gyur yedblo'i chos rnams ad / 92: 75

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/ phyagrgya benpo gnad kyi gdamspa }dij 'gro a skal Idan snyinga }babpar shog/

113:111114:112

mal ybyoryidbangphyugti lopas /chu bo ganggai 'grantu j na ropa la gsungs a

rangbyungbsamgyismi khyabpa zhesbya ba i thi j

ga gaik

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