Maitrlpa's Amanasikaradhara

("A Justification of Becoming Mentally Disengaged" ) *

Klaus-Dieter Mathes

1. General Remarks

The term amanasikiira ( "to become mentally disengaged" ) looks back upon a long history. It is already well attested in early Buddhism, but at some point it became controversial-at the latest when it was used as a label for the teachings of the Ch'an master Mo-ho-yen (Mahayana),l the famous opponent of KamalasIla (ca. 700-750)2 during the Bsam yas debate.3 It is difficult to say whether it was the provocative overtones the term had gained by then, but among the mahasiddhas amanasikiira became a highly favoured description of both the practice and the goal of mahiimudrii.4

When Maitrlpa {ca. 1007-1085)5 started to integrate these mahiimudrii

teachings into mainstream Buddhism, he thus considered it necessary to compose a whole text to demonstrate that amanasikiira deserves to be considered a proper Buddhist technical term for defining mahiimudrii in a correct way.

"The present article was made possible through a research project financed by the German Research Council (DFG). I am grateful to Prof. Harunaga Isaacson for having read this paper before it was published. Improvements to my English by Philip H. PJerce (Nepal Research Centre, Kathmandu) are gratefully acknowledged.

IThis attribution is found in Chinese and Tibetan documents from Dunhuang (see Heyfort Ruegg 1989:192).

2See Nakamura 1989:281. 3For a detailed discussion of this debate, see Seyfort Ruegg 1989:56-92. 4The equation of mahamudra with amanasikara is found, for example, in Saraha'�

(or Savaripa's?)Dohakosanamamahamudropadda (DKMU, fol. 75b5). 5Tatz 1994:65. On the life of Maitrlpa, see Tatz 1987:695-711.

,Journal of the Nepnl 1{,(I/'InFtJ'('h COlltl'll Vol. XIII 2009

MNI'lmR

Arrwnasikli:rn (�1U1 Il.lrell.dy 1)(1 fOllud in early canonical sources, such as the Majjhimanikfiylt (IA:\(j) nud Aliguttaranikaya (IV.425), where it relates to the notion of the multiple (Pali niinattasaiiiiii), that is, to the meditator having ceased to be mentally engaged in apperceptive notions of multiplicity.6 In the CilJasuiiiiatasutta (Majjhimanikaya III.I04-09) one first attends (Pali manasikaroti) to the solitude grounded in the notion of the forest, after becoming mentally disengaged (Pali amanasikaritvii) from any notion of village or human beings. Likewise, one abandons the notion of forest and attends to the solitude grounded in the notion of earth, until one has successively withdrawn one's attention from the notions of the four spheres of infinite space, infinite consciousness, nothingness, and neither-perception-nor-non-perception. Finally, one attends to the solitude grounded in a concentration of mind which is beyond characteristic signs.7 This sequence of concentrative levels was first thought to be a path towards liberation, but the predominant strand of the early Buddhist tradition considered liberation without insight (prajiiii) impossible and thus rejected the sot eric function of such an attainment.8

In the presentation of the mundane path in the Sravakabhilmi, in the paragraph on the two attainments without mental activity, amanasikiira is mentioned along with asmrti ("not being mindful") in a similar context:

[The yogin] pursues [the practice of] not being mindful and becoming mentally disengaged from any notion (sarp,jiiii). As a result of this meditation, the state connected with mental activity is still active while [one is] on the path of preparation. But as soon as one has reached [the attainment of the cessation of all notions], mind does not function any more.9

The practice of becoming mentally disengaged from apperceptive notions or characteristic signs (nimitta) must be combined with a certain type of mental engagement, namely the directing of one's attention (manasikiira) to space or the like. This is made clear in the following passage from the

6See Seyfort Ruegg 1989:193f.

7CSS, pp. 104--08: amanasikaritva gamasaiiiia'r[! amanasikaritva manussasaiiiia'r[!

araiiiiasaiiiia'r[! paticca manasikaroti ekatta'r[!. ... amanasikaritva akiiicaiiiiayatanasa­

iiiia'r[! amanasikaritva nevasaiiiianasaiiiiayatanasaiiiia'r[! anirnitta'r[! cetosamadhi'r[! pati­

cca manasikaroti ekattam.

8Schmithausen 2007�215-19. 9Deleanu 2006, vol. I, p. 343: ." sa'r[!jiiasv asmrtyamanasikaram anucarati. ta­

sya bhavananvayat prayogamarge sacittikavastha bhavati. samanantarasamapannasya ca

punas citta'r[! na pravartate. For the accompanying English translation, ROO nelp.anu 2006, vol. II, 460-61. (It is only for terminological reasons that I preA(lllt IllY OWII t,mlll-ilation. )

M A IT1l1 PA'� A fll/\ NASII, A Hli mlA RA 7

third yogasthiina of the Sravakabhiimi (which is on the focusing of the lIIilld):

Becoming mentally engaged [by focusing on] the element of space as a remedy for [clinging to] forms is the mental engage­ment of [employing] a remedy. Becoming mentally disengaged [in the sense of not focusing on] a single characteristic sign and becoming mentally engaged [by focusing on] the sphere beyond characteristic signs is the mental engagement [of focusing on] the sphere beyond -characteristic signs.lO

III the nirvii7}a section of the ViniscayasarpgrahaIJ.f we have a similar com­I liBation of amanasikiira with manasikiira: the Arhat in the nirvii7}a with 1'(�lIlainder is said to become mentally engaged, experiencing the sphere I )(�'yond characteristic signs by virtue of becoming mentally disengaged, in t.he sense of not focusing on a single characteristic sign.ll

In the Samahita Bhiimi, the practice of amanasikiira is said to be per­funned during the nine stabilizations of the mind, that is, even during ill i tial samatha meditation:

How does one perform [the practice of] not being mindful and becoming mentally disengaged? By bringing the mind to rest within, and the like.12

III other words, the mental engagement of focusing on characteristic signs is already being avoided at an early stage of the path, either by directing OliO'S attention (manasikiira) to the sphere beyond characteristic signs or simply by samatha meditation.

In Mahayana, the negation of "becoming mentally engaged" (manasi­kll:m) is also taken as an attribute of the Buddha, along with other nega­t.ive predicates, such as the absence of thoughts, mindfulness or cognitive ohjects.13 This is at least what we find in the Jiianalokalarpkara, a Maha-

IOSBh, p. 395, ll. 18-21: riipapmtipak�er,tiikasadhiituTfl, manasi kurvataly, pmtipak{w­'/I/.I/.nasikiimtaly, I sarvanimittiiniim amanasikiiriid iinimittasya ca dhiitar manasikiiriid ii­

n'hnittadhiitumanasikiimtaly, I II See Schmithausen 1969:46-47. 12Delhey (forthcoming), § 4.2.9.1.2: ... katham asmrtyamanasikiimTfl, karoti? adhyii­

/"//w,cittasthiipaniidibhil}. 1:ISee JAA, p. 146, II. 1-2: "Homage to You, who are without imagined thoughts,

whm;e intellect is not based [on anything], who are without mindfulness, who become 1lll11ltally disengaged, and who are without any cognitive object." (avikalpiatasaTfl,kalpa nllmt'if?Phitamiinasab I asmrtyamanasikiim niriilambab nama stu tell).

"The Japanese edition reads -pa-. "The Japanese edition reads -af:!,.

yanasiltra which plays an important ro lo III A:'Hu'lgn'H1'! cOllllllontary on the Ratnagotravibhaga (or Uttaratantra) . A further Mah�iyana source is the NirvikalpapravesadharaI,1f, in which the main practice of a Bodhisattva is described as abandoning all "characteristic signs" (nimitta) "by becoming mentally disengaged" (amanasikaratal;,). These nimittas are those associ­ated with the natural imagination (prakrtivikalpa) (which constitute the duality of the ordinary world) along with those associated with the three types of interpretative imagination (nirupa7}avikalpa), relating to the rem­edy, reality (or suchness) and the fruit . For in the process of abandoning the mistaken projections of an ordinary mind, which operates under the influence of desire, hatred and so forth, one tends to cultivate mistaken notions of the remedy, reality and the fruit. The latter must likewise be abandoned by becoming mentally disengaged. 15

Similarly, in the Dharmadharmatavibhaga the same four sets of nimi­ttas are abandoned by cultivating non-conceptual wisdom. 16 This, how­ever, requires one to become mentally engaged (manasikara) by directing one's attention to the mind, whose imprints cause duality, and by realizing the non-existence of this duality in four steps. 1 7 The Dharmadharmata­vibhaga even defines non-conceptual wisdom by explicitly excluding ama­nasikara:

As to the comprehension of the defining characteristics , [non­conceptual wisdom is known] by its own defining characteris­tics, which exclude five points: amanasikara . . . . 18

Vasubandhu makes it clear that non-conceptual wisdom is not simply amanasikara; otherwise the knowledge possessed by small children and fools would be non-conceptual. 19 Still, one could argue (as 'Gos Lo tsa ba Gzhon nu dpal (1392-1481) did) that the abandoning of the four types of nimittas in the Dharmadharmatavibhaga must be understood against the backdrop of the NirvikalpapravesadharaI)f; that is , the nimittas must

141 here follow the Tibetan tradition of ascribing the Ratnagotravibhagavyakhya to Asanga.

15See Mathes 2005:19-20. 16The abandonment of the four nimittas in the Dharmadharmatavibhaga is one of

the six points that specify the means by which non-conceptual wisdom is cultivated (see Mathes 2005:12).

17This is described in point 7, concerned with comprehendill!l; t.ho t.I'ILIIHformation of the basis (see Mathes 1996:146-49).

18DhDh VV 485-88: mtshan nyid yongs su 8'!I�,� 111L 'flit 1lid III 111'1 I''/I(',l 11/1. finny I rnam pa lnga spangs pa'i rang gi mtshan nyid kll'i8 11111,

19See Mathes 1996:87 & 143.

""" I 1111 1\ ,1 ;I,I/;lI'1:\" ",,,ntll.lnt\fl,1\

ho abandoned by beeollling mentally disengaged.2o The obvious solution (,1' this problem is to see in the amanasikiim of the dhiimr},f not simply a complete absence of mental engagement, such as the one found at times ill small children or fools. This is clear from the following passage in the NirvikalpapravesadharaJJ1, where the path is linked to "correct mental en­)!;Ilgement" (samyarimanasikiim):

In this way a Bodhisattva, a great being, abandons the char­acteristic signs of all kinds [produced by] thoughts by becom­ing mentally disengaged, and is thus well connected with the non-conceptual. But first he does not touch the non-concep­tual sphere. . . . As a result of proper mental engagement, he touches the non-conceptual sphere "without the wish to acquire it" (anabhisarp,skiiriit) or [without any other] effort (aniibhoga­taM, and purifies [it] gradually.21

'I'll() subsequent sentence in the NirvikalpapravesadharaI}l (which is also q1loted in Maitrlpa's Amanasikaradhara) explains that the non-conceptual Hphcre is called non-conceptual (avikalpa) or amanasikiim (according to t.l1(� Gilgit manuscript) in virtue of being beyond all characteristic signs (n'inliittas).22 In other words, the amanasikiira practice of the dhara'1)f ".;()()s hand in hand with proper mental engagement, in a way similar to I.!I<] mental engagement of focusing on the sphere beyond nimittas in the 8rnvakabhilmi. This latter practice could be seen as a forerunner of the /lHmtal engagement of cultivating non-conceptual wisdom in the Dharma­d/mrmatavibhaga, which is, of course, not simply the abandonment of ni'fnittas by becoming mentally disengaged.

r n his commentary on the NirvikalpapravesadharaI/l, KamalasIla re­HLricts the literal meaning of amanasikiim to the fruit of one's deep insight ('/I'i,1)(J,.cfyanii) practice,--an insight which must be brought about by the log­i(,11.1 inferences common to mainstream Madhyamaka. Analytic meditation L1I1'IIH into non-conceptual abiding in the same way as a fire kindled by r1lhhing pieces of wood burns the pieces of wood themselves:

It is the nimitta of precise investigation which is intended [by the expression] 'to become mentally disengaged'. It has the

.. _----------

�IISee Mathes 2005:11-16 & 19-24. 21 NPD, p. 95, n. 18-23: eva7[L sa bodhisattvo mahiisattva etiini sarviikiiravikalpanimi­

tt(l'll.lI nmanasikiirataJ:t parivarjayan suprayukto bhavaty avikalpena 1 na ca tiivad avika-',,11.'11" rlhiitu7[L sp!,sati 1 . . . sa . . . samyarimanasikiiriinvayiid anabhi:;;a7[Lskiiriid aniibhogato Illwiknllla7[L dhiitu7[L sll!,sati 1 krame1}a ca lIarisodhayati I .

�:.lHec the translation of the Amanasikaradhara in Section 2.5 below,

10 MATHES

nature of being conceptual, but it is burnt by the pure wisdom­fire arising from it , in the same way as a fire kindled by rubbing two pieces of wood burns those very pieces.23

When the masters of mahamudra called their practice amanasikara, they most surely did not have such an analytical path in mind. While Ka­malaSIla's approach to the non-conceptual rests on inferential reasoning, Saraha propagated a revolutionary direct means of access to the true nature of mind with the help of pith-instructions. It should be noted that Saraha considered this possible even without formal Tantric practice.24 The term amanasikara is thus used in a more literal sense, as implying that we should become as natural and unaffected as a small child.25 Saraha (or Savaripa?) maintains this in the same passage of the Dohakosamahamudropadesa in which mahamudra is equated with amanasikara:

May [your] uncontrived knowledge be like that of a small child! When thoughts [related tol focused attention arise , just make

them look into themselves! Do not think of water and waves as two different things! In mahamudra, [the practice of l becoming mentally

disengaged, One does not meditate, for there is not the slightest reason to

do so.26

"Not to meditate" does not mean here that one does not need to do any­thing at all. We are thus encouraged in the same doha to watch our mind without distraction and realize its true nature.27 What the expression "not to meditate" rather refers to is a practice free from any attachment to the remedy, reality or fruit . In accordance with this, Maitrlpa claims in Sekanirdesa 36:

23NPD'r, fo!. 157b5-6: yang dag par so sor rtog pa'i mtshan nyld ni 'dir yid la mi byed par dgongs so II de ni roam par rtog pa'i ngo bo nyid yin mod kyi I 'on kyang de nyid las byung ba yang dag pa'i ye shes kyi mes de bsregs par 'gyur te I shing gnyis drud las byung ba 'i mes shing de gnyis sreg par byed pa bzhin no I

24This comes out very clearly from Saraha's Dohakosagfti 158-165 (see Schaeffer 2005:146) .

.

25This is a state of mind related to amanasikiira, and thus not accepted as non­conceptual wisdom in the Dharmadharmatavibhaga (see above) .

26DKMU, fo1. 75b5-6: I ma bcos shes pa bu chung lta bur zhog " dran riog byung na de nyid rang la ltos " chu dang rlabs gnyis tha dad ma rtogs shig " yid la mi byed phyag rgya chen po la " bsgom rgyu rdul tsam med pas mi sgom ste I.

27DKMU, fo!' 74b6-75al: "Watch your own [mind] without dif,t.met.ion! When you realize the true nature of your own [mind] by yourself, (lvon t.11I! di�t,l'Iu:l.(1d mind appears as mahiimudrii." (ma yengs sems kyis rang gi8 mny II/. l/.II,� II 'I'II.'II./J !Ii d" nlliri nmg gis riogs gyur na " yengs pa'i sems kyang phyag '('!m(/' ,'hrn 1""1' "'11111' I)

M /\ ,',"ffl'/\ 'S AMANASJKAnAJ)IIA IrA

One who dOCH not abide in the domain of the remedy, who is not attached to reality,

And who does even not desire the fruit finds mahiimudrii.28

II

This stanza is quoted in Sahajavajra's Tattvadasakat1ka on the verse lines 7cd, which are taken as Maitrlpa's answer to the following objection: Even to define reality as it is in the first part of the Tattvadasaka has the fault of bearing the nimittas of an interpretative idea of reality, in the same way nH the meditation in w�ich reality is realized as it is (yathiibhiitasamiidhi) iH accompanied by the nimittas of an interpretative idea of the remedy. Such nimittas must be abandoned by becoming mentally disengaged, as set forth in the Nirvikalpapravesadharalfl. In TD 7cd Maitrlpa explains that lIothing, not even the nimittas of duality and the like, is really abandoned; I'ather, everything is simply realized as natural luminosity.29 This is clear fn nn Tattvadasaka 5c-6b:

They (i .e. , phenomena) are all [realized as being] luminous through the samiidhi of [experiencing] reality as it is,

And this form of samiidhi occurs in virtue of engaged [bodhijci­tta.30

I II his commentary, Sahajavajra clearly contrasts the bodhicitta which leads to the samiidhi in which phenomena are experienced as luminous from the /u)(lhicitta of KamalasIla's Bhavanakrama, which is produced from analysis:

No such an engaged [bodhijcitta is intended here [in the Ta­ttvadasaka, however,] since in the [Bhavanakrama] it must be [produced by] analysis, and is [thus] not pure. [But] here [in the Tattvadasaka] you must cultivate [engaged bodhicitta] right from the beginning with a non-analytical mind.31

To Hllm up, in mahiimudrii the term amanasikiira not only implies negating 1.I 1(� process of dualistic conceptualization, but also stands for a direct, non-1I.lInlytical approach to or realization of the luminous nature of reality.

�HSN, p. 58, n. 12-13: pratipakt}e sthito naiva tattviisakto 'pi naiva yaQ, I giirddhya'T{! H(/:i'll(J. phale yasya mahiimudrii'T{! sa vindati II.

�IISCC Mathes 2005:11-16. :IOTD, p. 92, 11. 11-12: prabhiisvarii amf sarve yathiibhiitasamiidhiniill yathiibhata­

,�(/:I/I.(/,(lhis ea bhavet prasthiinaeittataQ, I :IITDr, fol. 189b2: 'di lta bur gyur pa'i 'jug pa'i sems ni 'dir dgongs pa ma yin noll

'd·;',/, d(� ripyad pa las byas pas yongs su ma dag pa'i phyir ro II 'dir dpyad pa med pa 'i sems A:)J';'8 (text: kyi) sngon du bsgom bya ba nyid do I.

12 MATHES

2. The Amanasikaradhara

In "notes (Tib. zin bris) summarizing the meaning and [containing] a top­ical outline of the twenty [-five] amanasikara works,, 32 by a certain 'Bum la 'bar,3 3 we find that the "Justification of Becoming Mentally Disengaged" (Amanasikaradhara) was composed in order to refute various objections.34 These objections are summarized , probably by the same 'Bum la 'bar, by way of an introduction to the Amanasikaradhara in the 'Brigung bka' brgyud chos mdzod:35 "With regard to amanasikara, this profound [term], objections were raised that both the term and the meaning [assigned to it] are faulty and that it has been formed even in contradiction to [our] own Buddhist treatises. Maitrlpa [thUS] justified the term [amanasikara] on the basis of canonical texts, logic, examples and pith-instructions.,, 36

2.1 The Objection That the Compound Amanasikiira Is Ungrammatical

The first objection is raised by a grammarian who contends that the cor­rect form of the compound should be amanaskara. It is well known that Maitrlpa gave up his monastic life in order to receive Tantric instructions from Savaripa, and after his return to the academic milieu he started com­posing controversial treatises in order to integrate these teachings.37 It is thus easy to imagine that grammatical objections to terms favoured by

32 A collection of short works by Maitrlpa which is referred to as yid la mi byed pa'i skor (see Mathes: forthcoming) .

33The title is: "Yid la mi byed pa'i chos nyi shu'i bsdus don sa bcad 'bum la 'bar gyi zin bris bzhugs so" ('Bri gung bka' brgyud chos mdzod, vol. kha, fol. 80a5).

In his gsan yig, Bu ston lists a certain Bra bo 'Bum pa 'bar (according to the Blue Annals "Bra 'o 'Bum la 'bar") among the seven men from dBus and gTsang who received mahiimudrii teachings from Maitrlpa's disciple VajrapaI).i. See "Bu ston gsan yig" , p. 115, 11. 1-2; and Roerich 1949-1953:857.

34 'Bri gung bka' brgyud chos mdzod, vol. kha, fol. 79b2: rtsod pa spangs ba yid la mi byed dang/

35 A collection of Maitrlpa texts is contained in the first two volumes of the 'Bri gung bka' brgyud chos mdzod. According to the present Chetsang Rinpoche, these two volumes were compiled under the direction of the 17th 'Bri gung abbot Kun dga' rin chen (1475-1527) . See also 'Bri gung gdan rabs, p. 183.

36 'Bri gung bka' brgyud chos mdzod, vol. ka, fol. 200b5-6: yid La mi /l1Icil pa la ni ting ka pa 'di la sgm skyon dang I don la don skyon yod II nang 11(� lJ(m!l'� r:q1J1I8 pa mng gi [text: gis] gzhung dang yang mi mthun byas pa nas br·tsad TIlL mnUrlllu/f II!I!'(/, /J8,1/T1tbs /I lung gis bsgrubs [text: bsgrub] rigs pas bsgrubs /I dpcs b'�fl1'1jll� [ttlxt: bIlU"uIJ!! 11/.(/''1/, ngag gis bsgrubs [text: sgrub]!

In paragraph two of this article only tho quot:I\UOUIf 11'1111\ thi> A'IIIW/,tMlhfI,/,/l.d/ll'i,1'lJ. are indented.

37 On Maitrlpa's life, see Tatz 1987:(l!}o·-71l.

MAl'rnTpA'S AMANASIKAnADHAIl.A

the mahasiddhas were not mere fictions, and that Maitrlpa was first of all challenged on philological grounds:

[Objection:] Some say that this [word amanasikara] is an un­grammatical term, for in compound [the appropriate form] should be amanaskara.38

Response: [In Pa1).ini 's A$tadhyayf6,3,14 it is stated:] "In the case of tatpuru$a and when there is a krt [suffix, the locative ending] is often [preserved] . ,, 39 Because [Pa1).ini] says "often" in this [sutra] the [ending of the] seventh case has not disap­peared. When compounds are formed without the disappear­ance [of the case ending] , the form amanasikara[, which means the same as] amanaskara; tvacisara ( "firmness in the skin" )[ , which means the same as] tvaksara ( "skin firmness,, 40) ; and yudhi$thira ( "resolute in battle" ) result . Therefore, [amanasi­kara] is not ungrammatical. 41

Based on this optional disappearance of the locative ending, Padma dkar po (1527-1596) distinguishes in his Phyag chen rgyaJ ba'i gan mdzod two different objects of negation. In the case of amanasikara any object of mental engagement is negated, while in amanaskara the object of negation is mental activity as such: "Since the privative a thus negates an object in a locative meaning, [the form] is amanasikara. It is understood that it must refer to the absence of [anything which could serve as] a basis or foundation of one's focus . . . . As to amanaskara, in this case it is the mental activity that is taken as the object of negation.,,42

2.2 The Term Amanasikara in the Sutras

The second objection is reported as follows:

a8 AMAs, p. 136, 11. 3-4: tatra kascid aha 1 apasabdo 'yam iti 1 samase 'manaskara iti II/w,'uitum arhati 1 :19See Bothlingk 1998:336.

4°I.e., fine skin. 41 AMAs, p. 136, n. 4-8: tatrocyate 1 tatpuTU/?e k'[ti bahulam aity atma bahulavacanat

.ml'/,ab my a alugb iti 1 aluksamase krte 1 amanasikaro 'manaskara?t 1 tvacisara?t tvaksara?t 1 'Ill/,rlhi$.thira?t 1 etani riipar,ti sampadyante 1 ato nayam apasabda?t 1

"OJ iti. atra bN -myo 'lug J -my a 'lug 1� Phyag chen rgyaJ ba'i gan mdzod, p. 38, 11. 16-19: de ltar gnas gzhi can gyi don de

IhllY ma'i a yig gis bkag pas 1 a ma na si ka [text: ka] ra zhes pa 1 gang du dmigs pa'i !Inns sam rten gzhi med pa la bya dgos par shes te I. . .. (p. 39, n. 14-15:) yid mi byed ]"" zlw.9 pa yid kyi las 'dir dgag byar bzhed pa ste I

14 MATHES

The next [opponent] says: [Your] speech [can be] accepted as an accurate description, but unfortunately it [can] hardly [be] established as a Buddhist term 43 .44

[Response:] Not so, for it is found in various sutras and tantras. In the Aryasarvabuddhavi$ayavatarajiianaJokiilaIpka­ramahayanasfltra (it is stated]:

The mental factors involved in becoming mentally disengaged are [taken to be] virtuous, and those in­volved in becoming mentally engaged not virtuous.45

Likewise [it is stated] in the same [sutra]:

Homage to You, who are without imagined thoughts, whose intellect is not based [on anything] ,

Who are without mindfulness, who become men­tally disengaged, and who are without cog­nitive object.46

And in the NirvikalpapravesadharaI/f [we find]:

A Bodhisattva, a great being, abandons all charac­teristic signs which are [produced by] thoughts and consist of mental forms by becoming mentally disen­gaged.47

Various other [passages] are not written here for reasons of space.48

43In the Sanskrit, the equivalent of sangs rgyas pa'i tshig (AMAT(B), fol. 21Oa5) or

sangs rgyas pa'i (AMAT(P), fo1. 152a2; AMAT(T), fo1. 201a4) must have been dropped. 44 AMAs, p. 136, 1. 9: apara iiha I hanta lak!}ar,tasiidhitam eveda7!l vacal; kiii ciisiddham I. 451 could not locate this quotation in the Jiianalokarpkara itself, but the same passage

is also quoted in Ramapala's Sekanirdesapaiijika (see Mathes 2007:555). 46See JAA, p. 146, 11. 1-2: avikalpia·tasa7!lkalpa aprati!}thitamiinasab I asmrf;y amana-

sikiira b niriilamba namo stu te II. aThe Japanese edition reads -pa-. bThe Japanese edition reads -al;. 47See NPD, p. 95, 11. 18-19. 48 AMAs, p. 136, I. lO-p. 138, I. 3: tan na I niiniisutratantrea!}u dr!}tatviit I iiryasarva­

buddhavi!}ayiivatiirajfiiiniilakiilaitkiiramahiiyiinasutre I amanasikiirii dharmiib· kusaliif1, I manasikiirii dharmiib akusaliil;! tatraiva I avikalpitasaitkalpa aprati#hitnmaruJ8o! asmr­ty amanasikiira niriilamba nama 'stue te II dtathiivi-dkalpaprave.4(ui!ulmtl,1/(im! bodhisa­ttva mahiisattvaly, sarvavikalpanimittiiny iikiiragatikiinye aman(l,,�ikltmlr* 11(wi'llarjayatif I apariipariir,ti granthavista rabhayiin na likhyante!

aN -nte - bN -iiI; eN stu d J tathii, Avi- N tath(), (L'/I'i· "N 11/ I '1-l�1I N V 1', p. 95, n. 18-19: bodhisattva mahiisattva etiini sarviikii raviknllJOot"imu''''1I1J ""lflllll/4IA:llmtl/,(b pari­varjayan ....

MA J'1'IIlPA 'H :\ hl:\NASII, AnADHAHA

2.a Amanasikara in the Talltras

Tho third objection is more serious, since the term amanasikara is not I'il.l'ktly found in the Tantras, but Maitrlpa convincingly extracts the sense of h is favoured term from the Hevajratantra.

[Objection:J Now another [opponentJ contends: [Amanasi­kara may be] a term used by those who follow the Sutras, but it is not used by those of the Mantra[yanaJ, it being found [onlyJ in Sutras. 49

[Response:J That is not so, for it is stated in the Hevajra­[tantraj, in the chapter on reality [I.5. 1J:

Neither . . . mind nor mental factors exist in terms of an own-being.

And also [in HT I .8.44ab it is said]:

Therefore the whole world is meditated upon [in such a way] wherefore it should not be produced by the intellect . 50

By implication we understand [that it is meditated uponJ by becoming mentally disengaged.

1'110 second part of the same stanza (HT I.8.44cd: "When you thoroughly Iwow all phenomena, [yourJ meditation is actually non-meditation." )51 is I.,(HO quoted in Sahajavajra's Tattvadasakatfka in order to provide doctrinal I'1l1pport for the non-analytical meditation of yathabhutasamadhi.52 Read­III"'; arnanasikara into the Hevajratantra prepares the way for extending its NI"lIu,ntic range from a pure negation of mental activity and objective sup­port to include direct realization of phenomena, which in the TattvadaAaka Il.I'n said to be luminous by nature (see above) . But before following this IIIH! of argument, Maitrlpa first has to deal with the charge of nihilism.

·111 AMAs, p. 138, 11. 4-5: idiin'im aparaa iiha I sautriintikam eveda� vacaJ:t I na rniintri­A:(/,'f!l, I 8'utriinte§iu dr§ipatviit I

"According to the edition by Pathak (1961:101). The Japanese edition and the IJllullII-lcript (NGMPP B 22/24, fo1. 37a5) read aparam.

�II AMAs, p. 138, p. 138, 11. 5-7: tan na I uktam hi hevajre tattvapapale I svar'upe'[la III/, dUaTfI, niipi cetasarn I tathii I bhiivyate hi jagat sarva� manasii yasmiin na bhiivya,te I tt.1'/./w,d ama,nasikiire'[leti gamyate I

�I HT 1.8.44cd (BT, p. 95, 1. 6): sarvadharmaparijiiiina� bhiivanii naiva bho.vanii II ��S()O Mathes 2006:217-220.

In MATrfEH

2.4 Amanasikara as a Non-affirming Negation

The fourth objection is as follows:

The next [opponent] says: [True, the sense of amanasikiira] is also [found] in the Tantra[s] , [but] what it refers to does not exist, since [the latter] is the object of the negative particle in a non-affirming negation. 53

[Response:] That is not the case. [A non-affirming nega­tion] is a negation of what is relevant: Not to negate what is not applicable is [the defining characteristic of] a non-affirming negation, like for instance "the wives of the king who do not see the sun." The meaning of this is as follows: The wives of the king are indeed kept secret (i.e. , protected from other men) , so that they even do not see the sun.54 This does not imply the non-existence of the sun. Then what [does it imply]? What is applicable, namely that the wives of the king see the sun, is what is negated. In the case of becoming mentally disengaged, too, it is the applicable, namely mental engagement [result­ing] in something perceived, a perceiver and the like, what is negated by the privative a, and not the mind [itself] . Therefore there is no fault.55

The example of the wives of the king who do not see the sun is also found in Jayaditya's and Vamana's Kasikavrtti on A$tadhyaYl 3,2,36.56 Based on this example, Maitrlpa restricts the negation of the privative a to ordinary mental engagement, which results in the dualistic world of sarp,siira. It is interesting that such a definition of non-affirming negation allows for a distinction between what should be negated ( "what is applicable" ) and a luminous nature or emptiness of the mind, to which the yogin directs his attention (manasikiira), as we shall see further below. This distinction

53 AMAs, p. 138, 11. 8-9: apam aha I tantre 'py asti pmsajyapmti!}edhasya nanD vi!}a­yatvad abhiivo vacyaJ:! I

54"Sun" (suryaJ:!) is masculine in Sanskrit. 55 AMAs, p. 138, 11. 8-15: tan na I apmkrantasyab pmti!}edhaJ:!a I napmsajya'T[! pmti­

!}idhyata iti pmsajyapmti!}edhaJ:! I yathiisurya'T[!cpasya rajadaraJ:! I ayam arthaJ:! I eva'T[! nama ta gupta rajadara yat suryam api na pasyantfti I atm na suryabhiiva(l, krtaJ:! I kin nama rajadara'lfam yat suryadarsana'T[! pmsajya'T[! tan ni!}iddham I arrwlnn8'ikiire 'pi na­na manasikam'lfa'T[! yad grahyagriihakadi pmsakta'T[! tan ni!}iddhaTJI' I 1/,n 'III ,II:nnJ:! I ato na do!}aJ:!1

a AMAT(BPT) (see appendix, no. 9, 11. 1-2): yod pa'i dngos 1)(1 '!I(lI/P'" '//:i 'II/.t�rl par dgag pa '0 I; bN pmkaktasya J pmkriintasya; cN -suryam; as for 1'(!j,lI.iuiIlK 1.111.1 I"lt.NIl onding in this compound, see PiiI.J.ini's A$tadhyayT3,2,36.

56KV, vol. 2, p. 565-66.

M Art'lt Il'A 'H A �/A NA811,AnADHARA 1 7

c01lld be well taken as a forerunner of the Tibetan gzhan stong ( "empty of IILher" ) interpretation of emptiness.

2.5 Eliminating All Acts of Clinging by Becoming Mentally I) iHengagement

' I" this negation of mental engagement which results in something per­I'"ived, a perceiver and the like, the following objection is raised and dealt wiLh:

When someone says that the Illustrious One approved of mental engagement which has the defining characteristics of eternalism and annihilation, 57

[Response:] Then we say: To become mentally engaged in eternalism, annihilation, and the like or not, by it (i.e . , the practice of becoming mentally disengaged) all acts of clinging are eliminated-by the [very] term amanasikam.58

'1'110 Tibetan of this passage differs considerably:

When [someone] thinks that those defining characteristics of eternalism and annihilation are mental engagement,

[Response:] Then we say: When not becoming mentally engaged,59 [even] to the extent of [thinking that the defining characteristics of] mental engagement are eternalism, annihila­tion and the like, all acts of clinging are eliminated by these [acts of amanasikam]-by the [very] term amanasikam.60

According to the Tibetan, Maitrlpa seems to deal with possible faulty no­tiollS of mental engagement, of the sort involving its having the defining 1'I III.I"Il.cteristics of eternalism and annihilation. This would mean that as IIIII).!; as one is still on a conceptual level, amanasikam simply means to l'I,fl"niu from superimposing or denying, and from mentally creating any­Utili).!;, even the idea that mental engagement involves eternalist or nihilist

r,7 A MAs, p. 140, 11. 1-2: yadii kascid evaT{t vadati I siiSvatocchedalak$a'T.w manasikiirar, MU:,!,:/II.(],to bhagavatii I

r,M AMAs, p. 140, 11. 2-3: tadocyate I asiisvatocchediidimanasikiiro vii 'manasikiiral},a I d,·nll, 8arviisarigahiinil}, kriyate 'manasikiirasabdeneti I

".1 HlIggests siiSvatocchediidimanasikiiriimanasikiiral}, r,IINorma11y translated as "becoming mentally disengaged." fill AMAT(BPT), (see appendix, nos. 10 and 11) : nag pa dang chad pa 'i mtshan nyid

IIi 1/id la byed pa '0 snyam sems na I nag pa dang chad pa la sogs pa yid la byed pa yid /11 'mi byed na I de dag gis ni chags pa thams cad la gnod par byed pa ste yid la mi byed /'1/. 'i 81/,/'11, Y'is SO I

IR MATIms

positions. This, HI. 1(�l\.st, is implied by the remaining part of this paragraph (which does not differ from the Sanskrit) :

This has been stated by the Illustrious One in the Nirvikalpa­pravesadharaJ;."f:

Son of a noble family, what is the reason [the state of] the non-conceptual sphere been called amanasi­kiira? It is in view of [one's] having gone beyond all characteristic signs [created by] conceptual thinking.

In other words, the term amanasikiira denotes a state in which one has left all conceptual thinking behind.61

2.6 Amanasikiira as an Affirming Negation

Next, Maitrlpa shows how amanasikiira must be understood in terms of an affirming negation:

Even [when amanasikiira is taken] in the sense of an affirming negation, there is no fault . When [someone] says "Bring a non­Brahmin," the bringing of somebody similar to a Brahmin, a K:;;atriya or the like [is intended] , but not a low-caste person of base origin, such as a wagon maker.62 Here, too, [where amanasikiira is taken as an affirming negation,] an awareness of essence less ness is maintained. Hence the tenet of Mayopa­madvaya is established. From what, then, does the [undesired] consequence of the view of annihilation follow?63

In other words, to negate a particular aspect of the mind, namely that part of it which is engaged in the normal dualistic process of conceptualization, does not entail the negation of all mental processes. We shall see that this lays the groundwork for Maitrlpa's own interpretation and final analysis of amanasikiira.

61 AMAs, p. 140, n. 4-7: tathii coktaT{t bhagavatiivikalpapraveSadhii:ra'(Lyiim I kena kii­ra'(Lena kulaputriivikalpadhiitur amanasikii ra ity ucyate I sarvavikalpanimittasamatikrii­ntatiim upiidiiyeti I etena sarvavikalpaanimittaa samatikriimatii darsitii bhavaty amanasi­kiiraiabdeneti I

aN omits -nimitta-62The Tibetan has shing rta mkhan (AMAT(BPT), appendix, no. 12, I. 3). 63 AMAs, p. 140, n. 8-11: paryudiisapak�e 'pi na do�al} I abriihma'(Lam iinayety ukte

briihma'(Lasad'['sasya k!3atriyiider iinayanaT{t bhavati I na tu vijiitiyasllIL klLtiidet! I atriipi niQ,svabhiivavedanasya saT{tsthitil} k'['tii I etena miiyopamiidvaya,lIiid(*" ,�lhit() bhavet I kuta ucchedaviidap rasariga iti I

aNJ -da -

M A I'I'H It I A 'H ;\ h 1:\ NA .... II, A UA 1)/1 A H.A In

'2.7 Amanasikiira nR Mont,nl Jijngagoment Which is a Direct fiJxperience of Empt.inoHH

Given the above-mentioned parallel between the abandoning of characteris­tic Higns by becoming mentally disengaged (in the Nirvikalpapravesadhara­I,ll) and the abandoning of the same set of characteristic signs by cultivating rUlli-conceptual wisdom which realizes the true nature of phenomena (in t.he Dharmadharmatavibhaga),64 and given that the mental engagment of malizing the sphere beyond characteristic signs enables a state of becom­i rrg mentally disengaged in the sense of not focusing on characteristic signs (i" the Sravakabhiimi and ViniscayasarpgrahaIJf), MaitrIpa, in taking the I'/l.ck of relativizing the negation of manasikara, does not seem to be some­where far off on his own. After all, the object of negation is clearly limited j,() (I ualistic appearances in Mayopamadvayavada and the abiding in any (lxt.rerne in Apratii?thanavada. Maitrlpa thus here takes the freedom to I'PHd anutpada ("non-arising" ) into the privative a, on the grounds that II:IIw:na,sikara can be taken as a compound in which the middle word has h(wll dropped (madhyapadalopf samasaM:

Or, alternatively, the negative particle (i.e., the privative a) is only [used] in its usual [metaphorical] sense. This word (i.e . , t.his negation) has two [meanings] that need to be explained. [Everything] being either [like] an illusion or not truly estab­l ished,65 [the privative a] negates neither something existent "or something non-existent . By this reasoning it is ruled out [that the privative a] has the meaning of negating the world. 1 will explain the word formation. [Amanasikara] means the uw,nasikara for which the letter a [in front of it] is the main t.hing. It is a compound in which the middle word is dropped, as in the case of a "king [for whom] vegetables [are the main t.hing]." Accordingly, whatever mental engagement (manasi­kll:m) there is, all of that is "a" which means that it has the Ilature of non-origination.66

IHHoo Mathes 1996: 140. tlr"I'hil-l means that the negation must be taken as implying the emptiness of the Ma­

YIIJllI.llllulva.yavadin or that of the Apratif:lthanavadin. 1111 t\ MAs, p. 140, 1. 12-p. 142, 1. 3 yadi viitra nanoa [. . . j vyutpattir atm kriyate I

Ilka:/Y/'1"/,wlhiino manasikiiraJ:t I siikapiirthivavat madhyapadalopf samiisaJ:t I etena yiiviin " II I'H 118'ik(j.'f'{J,b, sarvaJ:tb anutpiidiitmakaC ity arthal} I

'

rtN tUlT'ini. J wrongly mentions in fn. 13 that N has TJano. IoN,j -am; the letter "a" must have been somewhere here in the original text. "./ -om,.

'I'iIo Tiilotall (AMAT(BPT) , appendix, no. 13, II. 6 7) iA IlA roliowH: .. , de dag gis ni

20 MATHES

If one hesitates to accept the initial letter of amanasikara as the privative a, one remaining possibility Sanskrit grammar holds out is to analyze the compound as a madhyapadalopf. Maitrlpa shows here again his philological competence, following as he does Jayaditya's and Vamana's lead in tak­ing amanasikara as a compound in which the word pradhana ("the main thing" ) has been dropped. This is fully in line with the Kasikavrtti on A.�tadhyayf2 ,1,60, in which the compound "vegetable king" is analyzed as a "king for whom vegetables are the main thing.

,,67 When it is understood thus-that one directs one's attention (manasikara) to the letter a as the main thing-"a" can no longer be the simple privative, but must stand for a more profound negation, such as the one implied by emptiness or non-origination (anutpada). In other words, the first analysis, which is in accordance with the Kasikavrtti, implies a second analysis of amanasikara, in which the word utpada has been dropped. This suggests that a form of mental engagement which is aware of its true nature of non-origination or emptiness is not excluded by the term "becoming mentally disengaged."

Padma dkar po's remarks in this regard are as follows: "Taking the letter a to mean non-origination, [the remaining] manasikara is [then] ex­plained as mental engagement. Thus the correct mental engagement [of realizing] the meaning of the letter a is 'the mental engagement of a' (a­manasikara). The middle word [of the compound] has been dropped, just as in the case of calling a king who is fond of vegetables a "vegetable king." A stands here for the 'perfection of insight' (prajiiaparamita), 'not arisen' (an-utpanna) and 'not obstructed' (a-nirodha).,, 68 Padma dkar po's anal­ysis of the compound "vegetable king" is in accordance with Jayak:r�l.J.a's Subodhinfcommentary on the Siddhantakaumudf (no. 739) , where we find: sakapriyal} parthival} sakaparthival}.69 MaitrIpa's own analysis of the com­pound as "manasikara for which the letter a is the main thing" shows, however, that he follows the Kasikavrtti.

In the remaining part of the Amanasikaradhara, Maitrlpa deals with the objection to his reading "non-arising," "emptiness" and the like into the

yid la byed pa gang yin pa thams cad ni a ste I skye ba med pa'i don no I) The Tibetan of the missing part after nano is as follows: (AMAT(BPT) , appeIldix, no.

13,11. 1-4: . . . tha snyad tsam stel tshig 'di ni gnyis tel brjod par bya'oll sgyu ma'am I yang dag par grub pa med pas yod pa 'gegs pa ni ma yin te I de med pa yang ma yin no II rigs pa 'di yis 'gro ba dgag pa'i don ni nyams par 'gyur ro I

67See KV, vol. 2, p. 84: siikapmdhiina[t piirthiva[t siikapiirthiva[t. 68 Phyag chen rgyal ba'i gan mdzod: p. 40, 1. 18-p. 41, 1. 6: a yig skye ba med pa'i

don du byas te I ma na si kii m yid la byed par bshad do II de ltar' na a yig gi don tshul bzhin du yid La byed pa ni I a yid La byed pa zhes sbyar te I de ynnfl I ba;,. 9yi tshig mi mngon par byns pa 10 ma la dga' ba'i rgyal po la 10 mn'i r.qyn1111l Zhl:8 1m Ilzh'in II 'dir a ni shes mb kyi pha rol tu phyin pa'o I a nu tpa nna I a ni ro dh(/., , , ,

69SB, p. 178, I thank Nirajan Kafle (Nepal Research ClllIt,l't1) fur t.ld .. 1",tlH'tlIlCe,

MAITH I l'A'S Al\lANASll\AnADllAHA 21

pri vative a. It starts with a quotation of the beginning of a mantra from the IIt'vl1jratantra which says that indeed the letter a at the beginning stands I'or non-arising. It should be noted that Maitrlpa equates mukha'f!/- ("at the hn/ol:i lining" ) with pradhiina ("the main thing" ) , lending further support to hiM t.wofold analysis of amanasikiira as a madhyapadalopf compound (Le., IIIIIl ill which pradhiina and, by implication, utpiida have been dropped):

[Objection:] Where did the Illustrious One teach that the letter a stands for non-origination ? 7 0

[Response:] This is also as taught in the chapter on mantras in the Hevajra[tantraj [1.2.1]:

The letter a is at the beginning because all phenom­ena have not arisen throughout beginningless time . . . .

This means: Given that all phenomena have not arisen through­out beginningless time, the letter a is at the beginning; that is, it is what is the main thing (pradhiina) . The letter a refers to the defining characteristic of non-origination, and this is stated ill the [MaiijusrTjnamasarpgTti [V.1c-2b] :

The letter a is the beginning of the alphabet . Its meaning is great . It is an excellent letter (ak9a­

ra) , Of great strength, without arising, Beyond words and exemplification.

Moreover, the letter a is the seed of the goddess Selflessness (Nairdtmyii) , and this is as stated in Hevajra[tantraj [II.4 .22a] :

The first vowel (Le . , a) is [the seed syllable of] N ai­'f'iitmyii.

'I'l lmefore all mental engagement is said to lack a [true] self, 11.11 own-being. [This is stated,] moreover[, in Hevajratantra 11.4.44]:

[Nairiitmyii] has the nature of the first vowel. The Buddhas conceive her as being wise. In the yoga of the completion phase she is the female Buddha, the [personification of] insight . 7 1

111/\ MAs, p. 142, n. 3-4: kva nirdi�tarp, bhagavatanutpadakarako 'kara iti \ 71/\MAs, p. 142, 11. 4-16: tad yathoktarp, ca hevajre mantrapatale\ akaro mukharp,

1If/:I"/'ndhm'm(i,[!,ar[! adyanutpannatvad ity iidi \ asyarthaJ;.\ sarvadharmary,am adyanutpa­nlw/:/lnd (1,ka.m mukharp, pradhanam itll" nkiim #11 (Lnutpannalak�ary,ayogaJ;.1 tatha ca na­'III",,�(/.1i!lil,(/,'/J, \ a.A:(Lmb, sar"UaVILr,,[I,a,ll7'O '111,(1,11./1'('/.11.1* 1111,'1·(/,'miik\�o.r'(J,�I' \ mahapra,[!,o 11.11 artutJliido

22 M ATHES

In summing up this paragraph, Maitrlpa refers mainly to the Hevajratantra for support of his reading the notion of emptiness (i .e . , non-origination or selflessness) into the privative a. This prepares the way for interpreting " (1," as luminosity (the form in which non-origination or emptiness is expe­rienced in direct perception) , while manasikiira retains its originally posi­tive meaning in the Dharmadharmatavibhaga of cultivating non-conceptual wisdom. This point is reached by equating manasikara with the originally Tantric term "blessing from within" ( sviidhi$thiina) . 72 Following this line of thought, Maitrlpa offers his final explanation of amanasikiira:

Moreover, [the letter] a stands for luminosity, and manasikiira for blessing from within (sviidhi$thiina). It is both a and ma­nasikiira, so we get amanasikiira.73 From this, namely the words amanasikiira and so forth, 74 one arrives at the expres­sion "blessing from within inconceivable luminosity," [that is, ] an awareness that is a non-dual continuity in which emptiness and compassion are united as an inseparable pair. 75

3 . Conclusion

In the 'Bri gung bka' brgyud chos mdzod we find, after the Tibetan trans­lation of the Amanasikaradhara, a most valuable concluding remark (by 'Bum la 'bar?) on Maitrlpa's understanding of amanasikiira: "Manasi­kiira means mental engagement. It is the mind appearing as the manifold world. [The letter] a stands for non-arising. The two being identical, we get amanasikiira. Non-abiding, becoming mentally disengaged, the non­conceptual and the inconceivable are synonyms.

,, 76 We are further told

viigudiihii mvarjita b iti /I b ya di vii ! ak iiro 'tm nair iitmyiib ijam ! tatM ca hevajre ! iiler ii di nai riitmyeti ! etena sarvamanasikiiro 'niitmak o 'svabhiiva ity ukta TJ1 ca bhavati ! ya di vii ! ii disva rasvabhiiv ii sii dh fti bu ddha il}, prakalpitii ! saiva bhagavatr p rajfiii utpannakramay o­gata!;, /I

a J iti ; b J -a !;, I I iti 720n the meaning of svii dhi� thiina in the Tattvadasaka and the t rkii on it, see Mathes

2006 :212. 73This means that amanasikiira is taken here as a karma dh araya compound. 74I.e. , luminosity and blessing from within'75 AMAs, p. 142, n. 17-20: ya di vii I a iti prabhiisvarapa da TJ1 ! manasikiira iti sv a-

dhi� thiinapa dam as ciisau manasikiiras cety amanasikiim!;, ! eteniimanasikiirii dipa dair a­cintyaprabhiisvarasvii dhi�th iinapa daTJ1 s unyatiikarur:tiibhinnayugana ddhii dvayaviihisa TJ1ve -danam iipii ditaTJ1 bhavatrti I

76 'Bri gung bka' brgyud chos mdzod, vol. ka, fol. 202b5-6:ma na si kii (text: ka) ra yi d la byed pa ste ! sems nyi d sna tshags su snang ba ' 0 1 a ni skye ba m ed pa ' 0 1 de gnyi s bdag nyi d cig pa ni 1 a ma na si kii (text: ka) ra 'a 1 rab tu mi gn(],,� 1m (/lI.nll l Y'i d la mi

M I H' I ' I HI IA 'H A � fA N A81 1\ A HADnAHA

l i lilt a:mnnnsikara does not mean that there are no objects, knowledge or tlhwl ' i l l l ination. Nor does it mean decrease of knowledge. The nmnnnsikara II PPI'()l\.ch is a realization based on experience. 7 7

1 r 1 ( 1(�od, KamalasIla and Maitrlpa share the conviction that nmnnasi­A ll m iH I lot a simple negation of mind or all mental activity. A com-

1 '1111/'111 1 1 of the NirvikalpapravesadharaJ/f and the Dharmadharmatavibhaga ",hI lWH that the abandonment of characteristic signs goes hand in hand with t hI' l I In l l tal engagement of cultivating non-conceptual wisdom. While Ka-1 I l ll l n,H l l a propounds the traditional Mahayana approach of analysis that llVt'l l l . l I l1.1 1y leads to non..,conceptual states that deserve the label "becoming I I IP l l l .al ly disengaged," Maitrlpa (without excluding KamalasIla's analytical II pp l'onch altogether 78) prefers the direct path of mahamudra, on which the f I l i I ' I Intllre of mind is experienced as luminosity. The practice of becoming 1 I1PI I I , l \. l ly ( lisengaged must thus be complemented either by the correct men­t� 1 t'"�l\gement of analyzing emptiness (KamalasIla) or the correct mental �'"I&n.glH l I(1nt of directly realizing emptiness as luminosity (Maitrlpa) .

A l ,pendix: Edition of the Tibetan Translation of

t 110 A manasikiiriidhiira

I t ' 1 '1 1 1 ' Yid la mi byed pa ston pa from the Dpal spungs block print of the I 'I'YlLg rgya chen po'i rgya gzhung

I I Tho Yid la mi byed pa ston pa from the Peking Bstan 'gyur (no. 3094)

•• ' Tho Yid la mi byed pa ston pa from the 'Bri gung bka' brgyud chos ",t /zod

1 I I I :l I Oal-2; P 151b6-7; T 201al]

I l ll"YI1 I!;nl ' Hkad du I a mal na si ka2 3ra dha ra3 1 ! .l Id 1'Ii(l l.I \ c lu l yid la mi byed pa 4ston pa4 zhes bya ba I dp/I.I 1'1 \0 rje sems dpa' la phyag 'tshal lo I

" lJPll 1m. tinny I mam par mi rtog pa dang I bsam gyis mi khyab pa mams mam grangs

"" " + T ' 1 /"; guug bka' brgyud chos mdzod, vol. ka, fol. 203al-2: yid la mi byed pa ni yul IHI,d //11 LII. m't bya ste I . . . shes pa med pa la mi bya ste . . . 'du shes bkag pa la mi bya ste

" "hl',� 1111 nyams chung ba la mi bya ste I . . . so sor rtog pa'i shes rab kyis dpyad pa la mi /l1J/I. 8tC I rnam par rtog pa dang bral ba'i lam ma yin pa'i phyir m I des na yid la mi " I/,'d l 111 ni II don nyams su myong bas rtogs la I.

7M' I 'hiH iH deftr from Sahajava.jm'H 11tttvada,�akatrka (see Mathes 2006:218).

MATHES

1 BP ma T om. 2BPT ka 3B m mu da dhil sa nil ma P m u da m nil ma T y'n da m na ma 4p om.

2. [B 210a2; P 151b7-8; T 201al-2] yid la rni byed pa zhes bya ba 'di la phal che2 log par rtog pa ste 1 3 de la kha cig 'di4 skyon can gyi5 tshig tu srnra ste 16 bsdu7 basS yid9 rni byed pa9a zhes rtoglO par 'gyur ro I I 1 P ni T la I I 2BPT cher 3T I I 4B 'dir l a 5T gyis 6T I I 7p bsdus 8T pas 9BP yid la 9aT om. lOp rtogs

3. [B 210a3-4; P 151b8-152al , T 201a2-3] de la brjod par bya ste 1 1 de'i2 , skyes 3bu la3 byas 4pa spangs 1 4 zhes bya ba'i tshig gis5 bdun pa rna6 7 phyis pa7 ste I maS phyis par 9bsdu ba9 byas paslO 11yid rni byed pa dang 1 11 yid la rni byed pa ste I 12pags pa'i snying po12 dang I pags13 pa'i snying 14pO dang14 I 15g.yul ngo la brtan15 I de16 dag gi17 gzugslS grub19 pa'o II de'i phyir 'di skyon can gyi tshig rna yin no I IT II 2BPT de ni 3BT bus P bu 4B pa 'i ming la P pa 'i la 5B gi 6BPT om. 71' phyi ba 8BP la T ya 9B bsdu bar T bsdus pa lOT pas I I 11 T om. 12T lpag pa "t snying rje 13B 'phags T lhag 14p snying po '0 T rje dang 15B g.yul ngo bstan pa dang I g. yul ngo la bstan pa dang I g. yul ngo brtsan pa zhes bya bas I P g. yul ngo la brtson pa zhes bya bas T g. yul ngo la bsam gtan ces bya ba dang II g. yul ngo la, bsam gtan zhes byas pas 16T 'di 17BT gis 18B gzugs su 19T 'grub

4. [B 210a4-5, P 152al-2; T 201a3-4] I gzhan yang tshig 'di rntshan nyid kyis grub1 pa yin te I 'on kyang sangs rgyas pa'i tshig2 rna yin n03 4zhe na4 1 IT 'grub 2PT om. 3T no II 4p om.

5. [B 210a5-b2; P 152a2-5; T 201a4-6] de ni rna yin te 1 1 rndo sde 2du rnar2 rnthong ba'i phyir ro I I 'phags pa2a sangs rgyas tharns cad kyi3 yul la 'jug pa ye shes snang ba4 dam pa'i5 rgyan zhes bya ba theg pa chen po'i rndo las6 yid la rni byed pa'i chos rnarns dge ba'o I I yid la byed pa'i chos rnarns rni dge ba'o 16a zhes pa dang 17 de bzhins du

19 kun tu rtog pas rna brtagslO pa II rab tu rni gnas pa yi yid 1 11 1 1 1 dran pa rned cing yid byed rned II drnigs pa rned la12 phyag

'tshal 'dud I

I de bzhin du rnarn par rni rtog pa la 'jug pa'i gzungs las13 byang chub semI. dpa' serns dpa' chen po14 rnarn par rtog pa tharns cad kyi rntshan rna15 n. snang ba la rtog16 pa ste I yid la rni byed pas17 yongs su spangs pa'o II rndo sde gzhan dang gzhan gyi gzhung 17arnang gis17a dog1S pas 'dirl9 rna brit! so I I T om. 2T ma 2ap pas 3T kyis 4p ba 'i 5PT ]ln °111 ' ll/.8 1 Onp om. T II 7'1' om. 8T nyid 9p om. lOT brtag 1 1T om. 1 2'1' l(l,,� 1 :1 1 1 1 ' l(/,.� I IIj I J TJO I 15B nyi 16p rtogs 17B par T pa 17ap mangs kyi8 T m(/,n!J'� k1Ji 1 " 1 ' d(l!l8 I ! ) 'I' om.

M t dTllI Pi\ 'r-; ,H IA NA811, A HA 1 >HA HA 21i

fl . [ I � 2 1Ob2-3; P 152a5; T 201a6] I da ni gzhan brjod pa 1 1 2tshig 'di ni2 I I ldo K(ie pa'i tshig nyid de I 3gsang sngags kyi3 rna yin no II 4 mdo sde I I l /tl l lH las mthong ba'i phyir ro 5 1 1 1 ' ' 1 ' ( 1 1 1 1 . 2T om. 3p sngags kyi T sngags sba 'i 4BP insert ci 'i phyir zhe na I 5B hl�I'l'tH zhe na P inserts zhes

.., J I � 2 IOb3-4; P 152a6-7; T 201bl-2] de ni rna yin te l 1dgyes pa rdo rje t it! l Iy id kyi le'u1 las gsungs pa I ngo bo nyid kyis sems med cing I sems las2 I I,Y I I I I,II; Im'ang3 med pa'o II de bzhin du 1 4 gang phyir yid kyis rna bsgoms5 l i n II 'IJ;J'O ba thams cad bsgom par bya I I zhes 6bya ba'i6 don gyis yid la mi T hypc i pn.'o7 l i S zhes rtogs par bya'o I 1 I I tlmw8 pa rdo rje 'i rgyud P he ba dzm T dgyes rdo rje nyid kyis le 'u 2p om.

+" 1m 4 » om. T II 5T bsgom 6PT pa 'i 7BT bya 'o 8T om. I I

I i:i I " 210b4-5; P 152a7-8; T 201b2] I gzhan yang brjod pa 1 1 rgyud 11111\'/ 1 1 1,11;2 yod de I med par 'gag3 pa ni med pa'i yul yin pa'i phyir4 dngos J Ill I l lod par5 brjod par bya'o 6 1 ' \ ' ' 1 ' 1 1\ 1 1 . 2n nas kyang T na yang 3BT 'gog 4p phyir I I T phyir ro I I 5PT pa 6B IIII'IPI't.H zl/,(� na

u [ I t 2 1 0b5-21 1a2; P 152a8-b2; T 201b2-5] de ni rna yin te I yod pa'i d l lM-e ll, po 'got pa ni 2med par dgag pa'o2 1 1 yang na thaI ba med pa'i3 thaI I m l' 'K'v 1 I I' ba 'gog pa'o5 zhes pa ni med par6 dgag pa'o I I ji7 ltar rgyal po'i I l lIm l i 1 I 10H nyi rna ma9 mthong ba ni 'di'i don to 1 1 10 'di Ita bu mi llshes PAN l .I I i l l zhes zer ba'angll rgyal po'i chung rna de shin tu sbas pas12 nyi 1I I�1 ' 11. 1 I/!; 1 :\ mi14 mthong ba'o I I 'dir 15 'gog pa ni15 nyi rna med par rna byas I 'll 'f t I I gal lg zhe na I rgyal po'i chung rna mams gang gis nyi rna mthong I lf� ,Vi le ! l i n de 'gog pa 16ste 1 16 yid la mi byed pa la'angl7 yidlS la byed pa ,H I l/!.. lJ,l': l l l lg ba dang 'dzin pa 19la sogs par19 yod pa de dag20 'gog pa ste I

I ,v It i I I i met yin 22te 1 22 'di la skyon med do I ' I I "IJ"'" 'I n med par 'gog pa 'o T med pa rnam par dag pa 'o 3PT pas 4B bar T '"k 1'1 1 1' 1 ' lJlI, '0 II 6BP pa 7BT ci 8T mos 9B mi lOB te I 1 1 P min zer zhes pa /I'i l l f/ ' I ' :11,1'8 pas 12T pa 13p ma yang T ma 14T ma 15B dgag pa ni T bkag pas 1 /1 ' 1 ' ,h' 1 7 ( ' In yang T yang 18T yod 19T log par 20PT om. 21T om. 22T no I I

10 1 " 2 1 I n2; P 152b2-3; T 201b5] gang Igi tshe la las1 'di skad 'chad de2 1 ,� 1 1 11/1, pn dang chad pa'i mtshan nyid ni3a 4yid la byed pa'o snyam4 sems IHI I I'l I I ' 111 /811,1' in la T gis chos la 2p te 3T om. 3aBT de 4B yid la mi byed pa 'o 11" 11"'" ' I ' lIiri la byed pa '0 I I bsnyam 5T om.

I I . [ n 2 1 1 a2-5; P 152b3-5; T 201b5-202al] de'i phyir brjod pa 1 1 rtag pa "� H lV; ('I JIl,d pa la sogs pa2 yid la byed pa3 yid la mi byed na I de dag gis I I I rhnlJ;/'I" pa thams cad la gnod par byed pa ste5 yid la mi byed pa'i sgra \' Ill NO I I de l tar yang bcom ldan 'das kyis6 mam par mi rtog pa la 'jug pa'i ,,It.I I I IIJ,H7 lati I rigs kyi bu rgyuS gang gis9 lOmam par mi rtog pa'ilO dbyings

2fi M A1'rmS

la 11 yid la mi byed pn zhes brjod do 1 12 mam par rtog pa thams cad kyi mtshan ma las13 yang dag par 'das14 nas15 blangs pa'o II de dag gis ni malll par rtog pa thams cad las yang dag par 'das14 pa16 bstan17 par 'gyur te I yid la mi byed pa'i sgra yis so I I 1 P om. T I I 2p par 3T pas 4T chad 5B ste I 6B kyis I T kyi 7T gzhung 8T om. 9� gi lOT rtag par mi rtag pa 'i l lT las 12T II 13T la 14T om. 15p na 16p om. 17T ston

12. [B 211a5-b1; P 152b6-7; T 202al-3] ma yin parI dgag pa'i1a phyogs kyang skyon med de2 I bram ze ma yin pa khrid la 3shog ces3 pas bram ze4 dang 'dra ba'i rgyal po la sogs pa khrid la shog ces pa gsal 5gyi 1 5 rigs mi mthun 6pa'i rigs ngan6 shing rta mkhan la sogs pa ni7 ma yin no I I 8 'di la yang8 rang bzhin med pa'i9 rig pa lalO llgnas parll 12byas pa12 ste I do dag gis ni sgyu ma Ita bur gnyis su med par smra ba13 14gnas par14 'gyur ro II gang las15 chad par lta bar 16thal bar16 'gyur I 1 P pa 1aT pa 'i phyir 2T om. 3T shog II zhes 4B ze de 5T gyis 6p shing T pit rigs ngan 7T om. 8B 'di la 'ang yang dag par T 'dir yang 9T par lOT om. 1 11

'

gsal bar 12B bya ba 13BP bar T ba la 14B om. 15B la 16PT om.'

13. [B 211bl-3; P 152b7-153a2; T 202a3-5] 'on kyang med pa'i1 tha snyad tsam ste 12 tshig 'di ni gnyis 3te 13 brjod 4par bya'04 I I 5sgyu ma'am 16 yang dag par grub pa med pas5 yod pa 'gegs pa ni ma yin te I de 7med pa7 yang ma yin n07a I I rigs8 pa 'di yis9 'gro balO dgagll pa'i don ni nyams par 'gym llaro li lla 'dir brjod 12par bya ste12 I a 13 yig gtso bor gyur pa'i yid la byed pa ni 4 yid la mi byed pa ste 15 1 10 ma'i rgyal fO bzhin15 tshig dbus ma phyis pa'i 16bsdu ba'016 I I de dag17 gis ni yid la1 byed pa gang 19yin palll thams cad ni a ste 1 20 skye ba med pa'i don n021 I IT pa ni 2T om. 3p om. T ste 'di 4T do 5T om. 6p om. 7p med par T yod po. 7aT te 8B rig 9T ni lOB bas I Ip 'gegs T 'gog l laBP om. 12PT pa tsam byas pa 'o I 13B i 14T ni I I 15T o m . 16BPT bsdus pa 'o 17p gang 18T la mi 19T om.

20PT om. 21 P to

14. [B 121b3-5; P 153a2-3; T 202a5-6] bcom Idan 'das kyis gang dul bstan zhe2 na I skye ba med 3pa zhes3 bya4 ba'i tshig gis a yig ces5 bya ba 'dill Ita ste I dgyes pa6a rdo rje'i 7 sngags kyi7 le'u las kyang

I a ka8 ro mu kharp.9 sa rba dha rma l).amlO all dya nu tpa nna tvatlla 1 12

ces13 bya14 ba la sogs pa gsungs te 115 'di'i don yang chos thams cad tho, ma16 nas skye ba med pa'i phyir17 8a yig gi18 sgo gtso bor gyur pa ste 1 1 a 20zhes bya ba20 ma skyes pa'i mtshan nyid21 du 22sbyar r022 I 1p om. 2PT ce 3B pa 'i don 4T om. 5T zhes 6T 'dir 6ap pa 'i 7T om. 8T khll 9T kham lOB 'f}iirp, I P 'f}arp, T nam 1 1 PT a l lapT tvat 12B OIll . 13T zhes 14p'r om. 15T ste I 16B ma med 17T phyir II 18p a 'i T a Y'i l ilT II :wp zhes T zhel pa 21 P om. 22 sbyor ba '0

MA J'THlPA 'S A MA N 1\$//\ A UA I>HA nA 27

It. . [ I I 12 1b5-6; P 153a3-4; T 202a6- bl] I de ltar yang mtshan yang <lag pnl' hl'jod pa las

I I a ni yig 'bru kun gyi2 mchog II don chen yi ge dam pa yin I 1 :1 khong nas 'byung ba skye ba med II tshig tu brjod pa spangs

pa ste 4 1 1

Iht'fi HO 1 t1 1 ' 1 ' II �T !lyis 3T om. 4p zhes pa ste T II zhes so

I fl , I I I 1 2 1b6-122al ; P 153a4-5; T 202b1-2] I yang nal a yig2 ni3 'dir4 I H I It,.,; I l ind pa'i sa bon yin5 no II de skad du'ang6 dgyes pa'i7 rdo rje las 1 8 A" 1 \ d n, l Ig po nilO bdag med l lma'o 1 1 1 1 de dag gis ni yid la byed pa thams I 'lld t lC lng med pa12 rang bzhin med pa zhes brjod par 'gyur ro I I P 'till' :.1 [> om. 3T ni I I 4p om. 5PT om. 6PT du yang 7p pa 8BP om. T I I 11 1 " 1 ' " , l i lT om. llT pa 'i sa bon la sags pa 'o 12BP pas

1 7 I I I 1 22al ; P 153a5-6; T 202b2] 1 I yangl 1 2 dang p03 dbyangs kyi4 rang I lt, l l ln (,(/1 I I blo zhes pa ni shes rab brtags6 1 7 17 de nyid beom Idan 8shes nil I I I I I I,H I I rdzogs pa'i rim pa'i9 sbyor ba nyid I I I ' 1 11 1 1 . :l'l' om. 3B par 4p yig T kyis 5T de 6T rtag 7T om. 8p 'das shes rab I ' mil '//UI, yang 9T pa

l i t [H 1 22a2-3; P 153a6-8; T 202b2-4] I yang nal a zhes bya2 ba ni 'od f,ml hn'j t.shig la 1 3 yid la byed pa ni bdag la4 byin gyis brlab5 pa'i tshig '"t t' l 'e l i la'ang6 a yang yin la yid la byed pa'ang6a yin pas yid la mi byed I IH 'n II 'd h·? ni yid la mi byed pa'i gnas bsam gyis mi khyab pa'i8 'od gsal 1 m I ld l lg hyin gyis brlab9 pa'i bdag nyidlO stong pa nyid dang snying rje 1 1 I 1,VN 1 1 1( \< 1 pa zung du 'jug pall gnyis su med pa'i rgyunl2 yang dag parl3 1 111. J I/I. hskyedl4 par 'gyur 1'0 I 1 ' 1 ' 1111 1 :.I P om. 3p om. 4T om. 5p brlabs T slob 6p ste I 'di yang T 'di yang I I flQ I ' IIl1. yang 7T 'di 8BP pa 9BP brlabs T rlabs lOT gis llT pa I 12T rgyu 13T I'H 1 4'1' .�kyed

I f I , I B 1 22a3-5; P 153a8-bl; T 202b4-5] I yid la mi byed pa ston pa bdag I lit'd pI\. ,rlm1 ba lzhes bya bal slob dpon chen po dpal gnyis 2su med pa'i2 II I t , I'jmr mdzad pa rdzogs 4S0 1 1 4 rgya gar gyi mkhan po ba dzra pa lfi 1 1 11 1 1),!; I hod kyi 10 tsa5 ba 6rma ban chos 'bar gyis bsgyur bar6 gnyan chung �il:l heoH pa'o \ I I I ' 'I'dZO!l8 so I I I I 2PT med 3T rje 4T sho I I I I 5T tsa 6PT om.

:as !VI AT t11!�;j

Abbreviations and Bibliography

General Abbreviations

AICSB Annual of the Institute for Comprehensive Studies of Buddhism, Taisho University

B dPal spungs edition of the Pbyag rgya chen po'i rgya gzhung

J The edition of the Amanasikaradhara published in AICSB

N The manuscript NGMPP B 22/24 (Amanasikaradbara)

NGMPP Nepal-German Manuscript Preservation Project

P Peking Tanjur

T 'Bri gung bka' brgyud chos mdzod

Primary Sources (Indian)

AMAs: Amanasikiiradhiira

• In Advayavajrasarpgraha. Ed. by the Study Group on Sacred. Tantric Texts. AICSB 1 1 (March 1989) , pp. 209-202 (=136-143) .

• See also NGMPP B 22/24

AMAT(B) : Amanasikaradhara (Tibetan translation) "Yid la mi by, pa ston pa." Phyag rgya chen po 'i rgya gzhung, vol. orp., fols. 210a1-212a5. (Dpal spungs block print) .

AMAT(P) : Amanasikaradhara (Tibetan translation) "Yid la mi by pa ston pa." Peking Tanjur no. 3094, rgyud 'grel, vol. mi, fols. 151b6-' 153bl .

AMAT(T) : Amanasikaradhara (Tibetan translation) "Yid la mi bYI pa ston pa." 'Eri gung bka ' brgyud chos mdzod, vol. ka, fols. 201a1-202b5.

KV: Kasikavrtti Ed. by Srlnara,yal).a Misra. Varanasi: Ratna Publica· tions, 1985

ess: Ciilasuiiiiatasutta In Majjhiimanikaya,' vol. 3 , pp, 104-09, Ed. by, . ,

Robert Chalmers. London: Pali Text Society, 1899,

JAA: Jiianalokala:cpkara Ed, by the Study Group on Buddhist Sanskrit Literature, The Institute for Comprehensive Studies of Buddhism, Taisho University. Tokyo: Taisho University Press, 2004.

MAITRIPA'S A MA NASIl\A HADHAHA 21)

']' 1 > : Tattvadasaka Ed. by the Studying Group of Sacred Tantric Texts. AICSB 13 (March 1991) , 245-243 (=92-94) .

TIYf: Tattvadasakatrkii (Tibetan translation) "De kho na nyid bcu pa zhes bya ba'i rgya cher bshad pa." Peking Tanjur no. 3099 , rgyud 'grel, vol. mi , fols. 176a-195a.

I ) I{ MU: Dohiikosaniimamahiimudropadesa (Tibetan translation) "Do ha mdzod phyag rgya chen po'i man ngag." Phyag rgya chen 110 'i rgya gzhung (Opal spungs edition) , vol. a1;1, 73b-76b.

f H l l > hVV: Dharmadharmatiivibhiigavrtti Ed. by Klaus-Dieter Mathes. See Mathes 1996:69-98.

N I' D: NirvikalpapravesadhiiralJI Ed. by Kazunobu Matsuda. See Ma­tHilda 1996:93-99.

N I ' I ),f: NirvikalpapravesadhiiralJItrkii (Tibetan translation) '' 'Phags pH. mam par mi rtog par 'jug pa'i gzungs kyi rgya cher 'grel pa." ( >( �king Tanjur no. 5501 , mdo sna tshogs 'grel pa, vol. ji, fols. 146a� 1 74b.

8 1 1 1 1 : Sriivakabhiimi Ed. by Karunesha Shukla (Tibetan Sanskrit Works 1 4 ) . Patna: K.P. Jayaswal Research Institute 1973.

I N I Sokllllirdesa (also: SekanirlJaya) In Advayavajrasarpgraha. Ed. I )y the Study Group on Sacred Tantric Texts. AICSB 13 (March l DD 1 ) , pp. 289-271 (=48-66) .

" I I I S"'JOdhinI Ed. by Wasudev 1. Parp§Ikar. Mumbai: NirJ:.laya-Sagar l ' rnHH, 1933.

1 1'1'1 I I(lvajratantra Ed. (together with the Hevajrapaiijika Muktavali) hy i {.am Shankar Tripathi and Thakur Sain Negi (Bibliotheca Indo­' I ' i l ) ( � t,ica 48) . Sarnath: Central Institute of Higher Tibetan Studies, :W( J I .

f'I' l l l IH l'Y Sources (Tibetan)

I, \ I l l dJJ;n' rin chen (?) (ed. ) ( in l l , pa sde bdun dang snying po skor gsum yid la mi byed pa'i chos

,,,,Iwr /)zhugs so ('Bri gung bka ' brgyud chos mdzod, vol. kay. No place, I I l l date .

' 1 '}I /I./1:s yul bka ' brgyud grub chen gong ma'i do ha'i skor bzhugs so ('Bd gllllg bka ' brgyud chos mdzod, vol. kha) . No place, no date.

U".t,1I 1 1 'd",in pndmn'i rgyal mtAhnll (HKyu.hH mgon Che tshang sku phreng

:m MATHES

bzhi pa) - 'Bri gung gdan mbs: Nges don bstan pa'i snying po mgon po 'bri gung

pa chen po 'i gdan mbs chos kyi byung tshul gser gyi phreng ba zhes bya ba bzhugs so ( 'Bri gung bka' brgyud 6) . Dehra Dun: Drikung Kagyu Institute, 2000.

Padma dkar po - Phyag chen rgyal ba 'i gan mdzod. Ed. by dGe slong Tshe ring pa.

Sarnath: Vajra Vidya Institute Library, 2005.

Bu ston Rin chen grub - Bu ston gsan yig" : "Bla rna dam pa rnams kyis rjes su gzung ba'i tshul

bka' drin rjes su dran par byed pa zhes byar bzhugs so," Bu ston thams cad mkhyen pa'i bka ' 'bum, vol. la, pp. 1-142 (Sata-Pitaka Series 66) . New Delhi: International Academy of Indian Culture, 1971.

'Bri gung dka ' brgyud chos mdzod see Kun dga' rin chen

'Bri gung gdan mbs see Bstan 'dzin padma'i rgyal mtshan

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