TISO - TORRICELLI 1991, The Tibetan Text of Tilopa’s Mahāmudropadeśa

7/31/2019 TISO - TORRICELLI 1991, The Tibetan Text of Tilopas Mahmudropadea

1/26

From

EAST AND W.EST


2/26

The Tibetan Text of Tilopa's MabimuJropaJeia

by FRANCIS TISOand FABRIZIO TORRICELLI

The edition of this short text is based on four canonical sources as well as ontwo ancillary ones:

T-N TaUo-pa, MahamuJropadefa,anonymous Tibetan' translation: Phyag-rgya~c l Jen-po ' ; man-ngag, in: bstan-'gyur, rGyua-'tlel, vol. XLVII (15; ) , ' fols.

, 144aA-14,b."T-P TaUo-pa,Maham uJropade fa, in: bsTan-'gyur, rGyutf-~ vol. XLVII ( 15 ; ) ,

fols. 155b.8-157b.2 (1 )T-O Tilli-pa, Mahimudfopadefa, in: bsTan-'gyur, rGyua-'grel, vol. U(zb;), fols.

242b. 7-244a.5 (2) ,T-e Tilli-pa, M a~ Sa ,in :. b sT an -'g yu r, rG yu a-'g re l, vol. LI (zbi), fols.

242b. 7-244a.5NG-A Lha'i-btsun Rin-chen,rl'olam-rgyal, Sangs-rgyasthams-caJ-kyi rtUUn- 'pbru1

~btsun Ti-Io-pa'i mMn4ngur. fols. 21b.2-23aA (3) .NG-B Lha'i-btsun Rin-chCn 'rNam-rgyal, Sangs-rgyastbams-caJ-kyi mam- 'phrul

;,~. \;li~1';\""'.11If.UI, fols. 3Jb.6-36b.2 (4).

The canonical sources (T) are from the sNaJ:~thaoa(N). Beijing (P), sDe-dge (0)".00Co-ne (C) printed ee1itionsof the bsTan-'gyur. T-N and T-O were accessible to us inthe original blockprints of the Narthang and Derge Tanjur kept in the IsMEO Library,

~(',,(S)'Tf.~~ttIX. hO.)H2;pp.1343'. '

t . ' i = . ~ . ~ . . ~ . :. .,!..,;..,~.~.~.lO..&.,~.~.~.,~.r-.....~~.H ..==,t~~~~~n:; ... " ,1 . " '~ ~ ' ~ 1976). , ' .


3/26

Rome ('). WeconsultedT-Pinthe reprint edition of the Peking.Tibetan Tripitakaof the Otani University, Kyoto (rn, and T-C in the microfiche reproduction of 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'shagiographical work taken from two different original blockprints. Both are examplesof the paracanonical tradition of the Mahamudropadefa.

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

puzzling passagesin the canonical versions. The concordances between the two textualtraditions have made possible our hypothetical subdivisions within the text. Evenif useful for the task of a better reading of some unclear parts of T, there are so manytextual differences between the canonical and the paracanonical sources that it seemed

to us rather useless to combine them in a critical apparatus~Western readers have already access to two English translations of this

M ah im udr opa de $a . The one, Chang's 'Song of Mahamudra' (1977: 25-30), is translatedfrom a Chinese version (by Fa Tsun) of an inedited Tibe~an excerpt, shorter than thetext of.1'.. It is.'possible.to detect from its. structure' that the original was partiallyakin.to the paracanonical sources. The other, Chogyani Trungpa'stranslation (1976:151-63)a is-basedo~ T.

U44!z.4)

H'b.~)[24,?b.7l

Lt2~1b~'rnJi~:!lP,;" . , . ~'~' '- '. '\ .~, - ". ~. .,.;

rgya W I' sl tt ll l du / ma ha (11&1 mu drezu pa de sha / hod skad du / phyag rgya chen

po '; ", ." "W lg /li/IikJ~a,kP4f4 phyag'tshMlo I

ru r:u (> 1 ~hli(','

Pagination of T-NPaginatIon of T-PPagination of T-D

P'aination '0 T-CConcordance T: NG

(') Prof. Tued wrote in 1949 (p. 474): 'As regards the distribution of the bKa'-'gyur and bsTan-."., in the various libraries in the world, I may add that there are two copies of the sNar-t'lUi edition

of the In T .'" ," in Rome -, the one in my library and the other in the library of the Oriental school~tbe .y~~~; .~tb ~ies wqe ~ by me, .the first .in S~ and the other in Gyantsej"'?~'j1f~,gqOd' .. It!S weHknown that thehlige TucClcolltcttonOf manuscripts and books~lM&'IIMO'LibtuY, and the sNar'::thahgedition ofbsTan-'D",which was purchased by himin Sikkim is now there,' together with many other treasures. Among those treasures, another edition ;.1 .,,, fed." No -mnriott of it iamacle in the cited Itl'ticle nor in more recent ones,.'Jtt. . . , t o YeriIy_ the carder_ pegination. of this edition correspond -to that -of the ToholtuCatal~. So, we am . that the ether collection is a set of the sDe-dge bsTtm.'gyur.


4/26

In Sanskrit 'MahtimudroptuJe/a'. In Tibetan 'Instruetionson the Great Seal'. Honourto the Lord [of the experience] Arising-Together (6 ) (saN;a)!

/ ph ya g rgya ch en po bs tan du med gy ur !eya ng // dk a' ba spyo d cing bla ma la gu s pa 'i /

/ [24J a] sdug bsng al bzod /Jan blo nti ro pa //sk al /Jan kh yo d !eyi snying la [[24Jall 'dil tar byos /

1: 1

2: 2

J: J4: 4

The Great Seal is not to be explained,

. But thanks to your devotion to the guru, even in experiencing difficulties

You are patient in misery


5/26

Alas! Look at the [eightfold] condition of this world (9 ) (lokadharma)!Impermanent, it is like an illusion or a dream;Being an illusion, a dream, there is no sense (artha) to it.Therefore, 0protector (trayin) (10), forsake your family and worldly affairs (11)!

/ 'kh or g-yog chag s sdan g ny e 'bre i kun spon gs la // gc ig pu na gs 'dab ri khrod dg on pa r bs go ms /

/ bs go m du med pa ' i ng an g la gnas par gyis / / thob med thob na ph yag rgya chen po thob /

9: 7110: 7211: 7312: 74

When you have rejected every link of love and hatred for those around you,Practise evocative meditation~ alone in the groves and in mountain hermitages.

Then abide in the natural state (nisarga) beyond evocative meditation (abhtivanal!If you attain non-attainment, you attain the Great Seal.

/. 'kh or ba 'i chos 'di do n med chag s sdan g rgyu //byas chos snying po me d pa s do n da m snying po ltos /

13: 5714: 58

These constituents (dharma) of the cycle of becoming (sa",stira) are meaningless; theyare the primary cause (hetu) of love and hatred.

The constituents of our own making are insubstantial - so seek the essence of theUltimate Truth (ptzramtirtha)!

4;)lJ0!ln.~~ ct.dilionl are: gain.lou,happioas, suffering, fame, diIhonour,blame and~:r6t,.9MfiJd:'~'~ /11iIJIo'~-'" ~Y$ 'yMo ninJi ~ cm.Alj(~i'ftlJ.i~.~ar."""";~'fIiIi_") .'Skt. tiJrf, 'such', 'M:hfas the Buddha)'. Cf.BH S,

S?.~._.,.~Ofttri~ i6~:;:but 1lsoairl1 often to BcdhisltttVas arid occasionallyt,.'~ihety~ Jf~..Htia' true'thiitTlbetldtintetpretlltiyiwas if fOl ' t1ktm, rendering "protec'tOrl1or'.>. '., " '

( 1 1 ) Cited by bKra-sbis'~iIm-tgyid (p. 126). O citations ofTtlOf!a 'sMahimudropadeSa i n bKu-shii~UN.ti*dft Mfimodri "ate:W o . t26 (lllr, 2'2 (V);180(VInj 1'0, 154'(IX)j"190(X)j191,320 (XI)j 191 (XIV); 1~'J,268(XV)j 1'2 (XVI-XVll)j 268 (XVIII)j 1~9(XXIV); 115 (XXV)j 326-27

" (XXVI-XXVII).


6/26

/ bkJ 'Jichos kyis (144b) bkJ 'Jas donmi"'.", I/ byas pa 'i chos kyis by ar med do n mi m'Je d // blo 'da s by ar me d do n de thob 'dod na // rang sems mad chad rig pa gc er bu r zhog /

15: SJ

16: 8417: 8518: 86

The constituents of the analytical intellect (mati) cannot ~ve that which transcends

it (maryatita).The constituents of our own making do not attain to non~action.If you want to obtain that which is non--actionand which transcends the analytical

intellect,

Cut your own thinking activity (svacitta) (12) off at the roots, and unveil intrinsicAwareness (vidya1 (H)!

l:'" ,. f . " , . ' ; , ._ _ " . c l n " I/ StIIIng ha dW l' bsgr ub mi bjfz ran, sor zhogl/ span g /en mea na ph ya, rgya chen po r gr ot /19: 8720: 88

21: 89

19 rtogs C

20 dill, " " , b D C~ _ N


7/26

Purify the polluted stream of constructive mental activity (kalpana1!Appearance (pratibhisa) (14) should not be suppressed; let it come to rest of itself!When you are beyond both rejection and acceptanee" you are free in the Great Seal.

/ Jper na li on sh in g ,a l ~ 1 0 'dab rgyas // rt sa bead yal ga 1 0 'dab khr i 'bum skams /

/ < de bzhin sems ky i. rtsIl bagc ig be tul 114 // gzu ng 'km1 4 sogs 1 0 'd ab k br i '~ m s um s> /

"

22: 752 3 : 7 6

77

-: 78

23bsle.msP- d e b zh in .. . s k am s 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 if you cut the roots of thinking activity (eitta),Then. the object apprehended, the apprehendins subject Cgtihysgnihaka) , and so forth,like thousands of leaves, will dry up.

/ Jper na bsu l st ong bsa gs pa 'i m un pa yang // sg ro n m e gcig gis m fin pa 'i ts hogs rn am s se l// de In hin ra ng sem s 'o d gsa l s kad ei g gis // bslu l par bsa gs pa 'i sd ig sg ri b m a iu s se l/

2 4 : 7 9

25: 8026: 8127: 82

As the darkness accumulated in thousands of aeonS (ulpa)

Oiii btiJic 1upbt'iltamp".~rfhe


8/26

/ blo dm an skye bo do n la mi 1/W na // rlug gi gnIU l bVl1ll r ig ~.~ieudIII bat I/ Ita sI lmgs tltmg ni sems.! 'Ikin,.a..mtl ,is: 1/ rig pa ng an g la mi gn as ba r du bc un /

28:101

29:102

JO :lOJ31:104

29 gcud It J bo r D C31 par N; gcun D C

If a person of average intellect cannot gftSp the essential ~ (sthitMtba) (15)

{of these instructions], ,He may be nourished by concentration on the focal points, '(m M 7IU UI), Q f the interior

energies (tJiyu) (16) , and . '

By means of the several ways of gazing and steadying the mind, ....He trains hirnseH until he is in the natural state of intrinsic Awareness (17)..

- . -

/ dp er na na m mleN' i dley il nibr t4gf 'J~f1lii l1 -.,,,L

I"" '~_ """~ i 'f Iw K l" I'tfIIl1*';~" ~"..f;ill!-)tt1JiMiJHiI''''~''}_ ~'1IIJll L"

/ ",. ", no g tsho r 'W 'g sem s Ity i WIngb zhin mthon g /

32: -;U: 9

J4: 10J5: -

32"..,4_'; N

"~~~~-~~~~~~~~~. . . . ,D CI (~IDItead of"'ItJ. N G h as """t-ItJ. . .'. .'.' .. ;, ' ':

.i (lit Cf. l'D. 7: III "";;.!J;/1t IIN U! tI tM n li!(HJo;~'f~)~ltil WiHai/eisa.Wth: tit ill1DK-f. 01.136a: snIS (l36b) "..". ~\#"""''''' ~ lhhII'par' " . , 1 1 ' " 1M '; ",;J '., - ,,; / 1 S f' :chig ItJ,,; , . "g g is ; ; ,. , bsttm. where Tib. rlung is for pava1J l l (Skt.~.

(17) This vene. cited by bKra-ahis rNam-rgyal (pp. UO. U4). is given in Lhalungpa's translationu: ' I f penoo of iaferioI ' IDiDd caanot settle in tranquillity. he should control the vital air energy byIDC8III of reteDtiGrl reIeaIe' .. The context is ftJmtlthtl practice; 'vital air energy' (r lung) is the clue"~"',*,...r2"~~""""""~t. 'bKra-shis rNam-ru-I is quotina. na o , . to illustrate his point and we are not to take his illustration as a limit ta the : ~""caolatop"'d_j"~j'1IIthicb oE __ ,Me.;liven QJ1 the

"'_ .~ ' I $~IIIaiple_ ..Pi'f)JD)"peint oYiaW .wtn thiatransLation:rIa~'i ,., ..-:fhILt. ".[of" iastruet.ioesl,.hemay obt.m~ . m . , iIfioot, . w.ithe:.illtetiOr f l ow o f . , s'.; For a aood~n of this pcact~ .-.in....L-....~."n . . . . . . . . .; . .~,u.. ' .~ .. -.-.-.. ,."..~Ia::zOM " 0 " ~ ; - - . fi


9/26

As when you contemplate the vault of the sky ( gagana ta / a ) ,You concentrate neither on its center nor its boundary:So; when you contemplate thinking by meails,of~, activity (18)You put an end to interpretative notions of d~~)anc;l to feeIinp~1.

and [thus] you perceive thinking activity iD 'ta,aetWtlity(l?) (ci~.

/ dpe r na Sit , 1 4 " 1 5 spr in , , ; nam mleha, ( (156b dengs /I",'1M't''.fMgllMl."g,.", ' 1 " f I S ' ' ' 'i_I

/ de b:hin sems I4 s bylmg N';rtog tshogs f ey ."g /

F""" , : " iItthMt'."'*>I'fMUi". :,IJiI ; ! :

36: 11'#;:,12

38: 1339t14

36 ".",1tJJ.r N ' ", ,37 ~ "._ D c .."

38 ' * ' " ." N P39 J!M' ,Mp D C

AI mist and clouds melt away in the sky,1'he.J.wo nowhere , DOl' do they dwell bere.to, ~ for CODItNdive mentalaetivltJ;"J,~ ~QU&ht (c~lrfl:/Jw1t41J MIl your ow n mind is ~ved iQ\~ ;-~~J COIlS~W. ~tal~~' :etiVitY -m elts aw ay. ,

40: 1541~ 1642: 1743: 18

~lJ !'~L!lrlJ w~ ~11S'lfJliB la,liv ~lb kmHO) ,

."a),Id, Ii ~';l '~~l'; 11&lli:iiv' ,:D; ni;';q ".h;:.~\\, ,,: ; ,,' > ,'m $ ~ ._ .tza 1 MIIM,.. J~i/J4.MtUwJ*

....,.ftmil " U fioiHnll.,:Jlli ?ici~:;/IlJ0110n :m: 'J';l '"' ,'2i'fj tf')t tll , 't R d iKaCl " .-c' (Sh-1oirJuIMh 1928; 1Amotte1938),"FIIth " , t . , . . . ~a"~"""".'(iIIid.';lJfjfU.:'seIf ._~~1987),e-.1JirtIIJj),1tlrI ,W I I . iJr o' ' '9&l).;iacriDIic . lIJIDIl8 1971), an d_ ~ ' ~ ! , '." .' . " .ilrthi'. totbe ~,~of the . ofthiaJdal-. in tbiI , i t'" nothina to do with an ontic view ofIdI* as '!DiDd',(cl. Gueather 1966).


10/26

40 1I4m/eha ' N

41 1I4gs N42 MIIg sewlS '~ gul N P

As space (ikiJa) is beyQnd. f()1"lll.and colour ,

It is coloured neither black nor white.

So, your own rDind is beyond form and colour (20).

It is distinct from both good and e~ black and white (21) .

Idper nil gsal tUg ny; [243b] ma'; my;"g po de IIbslul pa stong gi m"n pas [[243bn sgrid mi n"s IIde bzh;n rtUlg sems mying po 'od gul de IIbskal pa'; 'khor has sgrid par m; n"s so I

44: 1945: 2046: 2147: 22

4 5 b s gr ib s D C47 bs tr ibs D C

As the pure light, that essence:()f the sun,

Cannot be ~.'" o c l a t kw eu , ofthouaends of AeonS,So, the essence of your own thinking activity, that radiant light,

Cannot be obscured by IeOns of cyclic becoming.

48: 2349: 24

50: 2551: 26

48 ".",/e.' N; stotIt , . D49 ' N

'1 ""., gzhi D C;.~ P,~."14~_}_.~' "

( 2 0 ) Cf. 7DK, 32.

( 2 1 ) Cf. 7DK; 29:~. IJtIJp";" i~ km'!'J#ha, and the same in 7DK-T, 0 1 . 137b:U t, ." , JOII*'" ,. 'tli Ilia ." 1110If """ rig 1 4 IIi Wlng,."g med. See also 7DK,~: ..,. /tIP ..,.1iW~] SIII!'!t' / [~ ~ fJtiI'! " 1'*11".] , and. the same in 7DK-T,lOt. 1'j7b: u . , " " " '110 btllthals,.", SIongIf dri ",. _ ,.'; /h;m 'Cig skjn ,.. /1 11,Jag"'; age

. : .- .


11/26

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

Likewise, even if you were to name it 'the radiant light of one's own thinking ICfivity

(wacittaprt lbhisvara)' ,

Its actual attainment remains beyond any verbal expression;

Iaper na nam mkha ' gang l a gang g is b r ten II (14.5a) de bzhin rang sems phyag chen rIt!n y ut m e d II1114bcos gnyug 11I4 ' ingang au g lod la zhog Il .b c iI I s pa g /od gyur g ro t bar the t sha" , mea I

.52: .5.53: 6

.54: 8

.5.5: 7

' 2 " " na Dj namkha' N~~ SlIms D" th e tso m 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 p~ ..~tiaUq{Once the bonds are _ I P A t .1:L..--"':_ ,1-..1. .). l . . . . .o n d t".. ,111' , ~~Q~~q ..~ , .. ~ ..~~.

.56: 27

.57: 28

.58: 29

1'ltiMiaa Ktivity in its actuality is like space (khasa11l4).

AI . lftr ~) are not distinct from it . aay physical effort and put yourself in a state 0 1 calm!

.'T,)Ki1' 0; !fiiSl ':ltbhili;, '


12/26

Words that are spoken are just like many echoes.Without any mental production (aman4Si!etira), contemplate the experience hinted at

by the teaching (dharma) of the moon reflected]in a pool ofwQer'(uJa!tdcandra)!

IIl ls la my;"g po med ]N IS sm yug sdtmg ' t lm I .Isems ni nam mleha'i dleyil ltar bsam yut 'das IIde ngang blMtigthae-.l.", gIod. III zbo, I

61: 3262: 3363: 34

61 myug P

62 ""miN' N63 de dimg Dj g/od /as zhog N P

When the body is [envisioned as] insubstantial, like hollow bamboo,

~ activity, like the vault of the sky, goe~beyoud.imagining.'Wi~t abandoning that natural state, remaio.re1axed [in tw.t ~turalstate] (22)!

Isems la gtMl so' med na phyag chen yin IIde , . gotm ]N IS bla mea byang chub ' thob I

64: 3565: 36

(2 2 ) blCra-sbisrNam.raYal_ thi;~tire verse ( p . 268), without the first line which refers tothe 'body hollow bamboo without pith'. bKrashis rNam-raYal is taJking about simple 'calming the

mind' ~. Tib ...",.) does not wish to enter into a discussion of the tantric hollow bodyvii se t ioD ~ in . practice of tI!'/4/i (Tib. gtwm-mo). On this technique of visualization,

_~.x,qpl(Tib. ~of ~ .tbe~worb in translation:~~~~: 4Q-4'. bt1>~Laa.l932:J2-ll,...uio 1985: 110 if.

~'(liJI~hQfk1lJl';{~;e-.,.f"""*, dIte]~ 1[Ilrhi ~.~ "..,.u.], and r ,;joL 1l1b:'''.,5oJltI.- ,,;I1S1IN ",. IW DU 11-hP , . , tIItI % . , " " . # " t I J . . , . " , . , . , . . 1 1 !UJ tIIm l IIs IIIi s MtWg. Aa Rprds. thefour IU,. and

/ '> . ..fiII&r"", IaeBi>dtl-.. e telU,-=:theCOl'DJDll'lt to TDK, l3(T~tI JohiIto~n ''b,.fjiIa:a.;6JL'lM)o;; F llf . , . . + r.) ~ """'10';...


13/26

/ dm igs pa 'i ,u l med sems feyi rang bz bi" gS Ql/

/ bg roJ .pa' i """ me ds tm gs 'DIU M m SntlV n / / .'. ,

. ( I " ) itFlieliritcUtive charkter of Eastern syStemsof pbilosophy is evident from the very words used

fOr*t~~t~ by philosophy; vi2.,"1eeiftg, view"(1ItI-INz,Slet. ~,Jtmmra). Philosophy whichtbeaJs._",lGfiae.litr in. theculmination of onc's.bilitinbut the verybe&inninlof the arduous " id spiritaeI.matuDt1. latbis way ~ iD &h eEastern sense of the word only servestocI.r.hu,*y Udt:ttUite literally, to open the students.... What he secs has to be c:1oIelyaneaded

to~lSlR;~ _must be IICtuaIIytmd (~. Skt. C4f'1Ii)' (Guenther 19'8: 80-81). ~":'.In IDOthet ~ Gaetlther (1966-67: 179) l'CIDal'b that the d.e, view, evocative meditation, and ICtion


14/26

/ ku n gzbi sk ye meJ !Nzgcha gs sp g- ,ogs 1 " , 1 1 // mn,am 157a r;es mi by a skye med sn ,ing po r zhog // man g ha ra ng snan g blo ,ich os mam s za d /

73:90

74: 9175: 92

The universe of constitutive elements (i/aya) isunbom; it is free from the obstruction

of impressions left by past experiences (visanal.D o not concentrate on it; repose rather ,in the elseD(:eof the Unborn!

When at last appearance rests in itself, the constituents of analytj,calintelleet(matidharma) are consumed.

/ mu mtha' ,ong s grol Ita ba ' i rg ya t po ,in /

/ mu med gt ing ,ang slnlP! 'f~ '; tgN/.1JQ ",d1og I/ by ar med ra ng gn as sp yo d pa 'i rgya t po mch og // re med rang gnas 'bras Inli rgyal po mchog /

Freed from all limits, it is the best of views.YmitJess, deep, and wide, it is the bcs~ of evocative meditation .

l~tlq)OSing in non-action is the best of. actions.1\lSt,keePing free of longing is tile be. pf goals.

II ta , ,; , po gcong ,."", chM 'tltmg 'dra // ,. "'" hop, gi tW/nu 'Nb // dM c 1 .lll " ,., " '" b II phraJ p a 'd n I /

76: 9377: 9478: 9579: 96

80: 97

81: 9882:99-100

.!lata, .~"IiIlIIl'.J"""NeitJ. cm .the,be lidded up DD1'separated' (et Pms 1988:Ui69.1f tt _It;JWla .Ulllfbl:td 'l:r thu theEiPtuld Path of the Fclurth Noble Truth h.dWihpi nU .'..,EA.ip.tcboaI ,.thra:~ C1tae.rViJim,~",); MentalT ... m m a ,or


15/26

At the start, practice is similar to a stream passing through a gorge.

At the halfway point, it is similar to the River Ganges, slowly descending.At the end it is like waters joining the tea,.like the reunion of a son with his

:mother (2').

/ S1I gtlgs SU S'/IIM ' ""g phd rolphyitllNJilMIgI

I'iJI,t fM 'i*l1IoJ 1 1 1sogseIJM1IItmIS ." '1 I/ " 'n g rt l1 Iggz bu ng da ng gru b pa' ; mtha ' y is k ya n g /

/ 'o dg si lJ phyag rgya chen po mthong m; 'gyur /

83: 37

84: 3885: 3986: 40

The tantras, the Perfection of Wisdom (Jm l j ; ;apa" ,m ; ta1 scriptures,The monastic rules (v;naya), the teachings (dharma), and so forth.;..;,;..Every classic treatise or canonical text -

D o DOtbring about one's perception of the radiant Great Seal.

87: 4488: 4389: 4190: 42

88 .,;s N P; dhtI' rIMn 'dra D C~~DC

(2') Cited by bKra-ab is rNam-rgyal (p. 169) . this last line is translated by Lhalungpa as 'like the

rewaioa 01. 1 with their mother. The context is a discussion of how, to cope with intense n . ' -"medJtatioo pnctice. We can suspectthat bKra-sbis rNam-rgyalis apin IimitiDshimself......., to ~ discussion at this point in his work, amdhas therefore made use of a relatively

, - , h . , 1 r:~. , I . . ocean, libtheftlallibaoE' .1111 "" l. j~ __ ._ . I . : ~ ' " ~,bya...(l9T1: )(}).fth ]J.If'pi i.~l~ . i~ ~ _'ic " . 1 p' ,eI_lfJoJ ';"m-; The".IL1'_ilf~""'~"'n ,_.1" lit f " Wa,mm1977:217.78. . HIli):; 1iorIW. ,~cl~ . ~ also Sne1Ipove1987: 161 for a revised translation of a relevant passage of the H~"t1rZ.


16/26

,

Mental non-production (l1lllllllllikirtl) means being free fmm all desires.

Since [such a state}is seHiginated.,(swya",bhi), it is.peace itself, like the wavesothe ocean.

[But]as soon as a desire comesinto existence, the radiantlight is clouded and obscured.

Thus, observing vows (sa1flVartl)and pledges (sa11l4ya)in a discriminatory way is to

violate their sense (U).

Imi pas mi ( l45b) dmigs don /as mi 'da ' 1 1 4 IIdam pa ",ams /en mun pa'; sgron me,m IIz~ 'dad !tun brtll mtha' /a m; gnas mt IrsJe mod chos mams 1114Ius mthong ba r 'gyu., I

9h4592: 4693: 4794: 48

If you do not stray romthe meaning of what is inconceivableand what is impermanen~,Then these verses wilt'be'.-lamp iDtM~leSs. '.. ,

Free from all.~ires, ifYbit ~iD.qt~tC> any elttteme,YQUwi!n~~IID_ dbctr~' lit thesCriPtuies (27).

95: 4996: 4997: 5098: 5199: 52


17/26

If you are absorbed in this goM (tIItba)t you will escape the prison of cyclic becoming.

You will artainthat{cont8Dplativc) eqUipoise (l4"'hi).burning every cont8linaUooof sin

Which is called the 'BurDingLatBp of the Doctrine'.

Those .who .are contemptuous of this .goal

Are fools carried away forever by the torrent of cyclic becoming.

/ n, .n song sdug bsng al mi bzod snying re r;eI/.sdM t bsng al thar 'da d bla ma mkh as [J (J bsten /

/ : ."'ill.,brlabs zbugs pas rang sems grol bar ' gy lP ' / / Ja s:.rg ya bs ten na bJ e sto ng ye shes 'c/:w /

100: 53lQli 54

102: 55

103: 56

101 bstan N10 2 byin rIabs D C

Alas, the misery of this evil. state ~!lkba) is unbearable!Desiring to escape from~ry, youadhere to a wise guru.

Receiving [his] sustaining ~ ..(l8),. yQUl' ow n thjnldl'g. activity will become free ..If you take on the practice with a Ritual Partner (karmamudra1, the intuiti~e knowledge

of bliss and voidness (sukhaJinya#iina) will arise (29).

~l1;.~ii~~,.~,, ' Je " & ~ " . bJe slang ye sbes 'charI

104:105

105:106

106:107

107:108

(21) The t e rI I l ~ is a translation for Skt. tUlh4~, which means 'basis' or 'support'. Asub, the spiritual for succeuful practic:eis the ana or bIessins of the gum. Cf. Lessing atWayman1968: 26, En. U for the distinction between ~ u 'blessing' and db tm g-bs ! t 14 ' (Skt. tlbb4ete.) u'initiation .

'fT{;~ltf!~,'241~"'" ""-~jtlil~~1iIJn ~i] / 1 khII re [pa)nuna"'tilRl~i"".{i . 1, IIftdtlieMllle itt'l'DK~T,kIl. '137.: It,rbo",./ ' '' 'orpt lS"i 1IIs

sItfw 'Mbs 1 1 sIuIJciI bdti -.",,' N bdti rr I *,. ~/rsIuitJ cig 4'" bt Itk yi 1Jye bM g shes,.,.,, ;s' '' '' . ., ., ,, .. ,. ",. .D is H . , . ' 0 . . . . 1JMl'Ji ,,;JpytItl fJ4 ' " , _ / I b14,.i 'V " " .,. . ~ ,.,., .


18/26

104 byin rl4bs D C105 d!tyil ' kho , bz /og dmng ha d4ng P; dleyi/ 'Mo, drang ha d4 ng DC

Having attained to the [guru's] sustaining grace of [both] means (upaya) and insight

(pm;iia1 (30),[The two] descend quiedy, then reverse direction [to ascend] straight up in the middle.

Once located [in the central channdJ,cthey'ate made to permeate the body.

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

/ tsh e rin g sle ra Jlea r mea cing zla lta r trillS k/ blerag md4 ng s pl l zhing slo bs Je ,tlng seng (~157b ge 'dr a // thun ",o ng dl lgos grub myu r thob ",c ho g la gzho l /

108:109-110109:111110:112

A long life without grey hair, a big body liketbe waxiDg moan,

A 1"8diant appearance, your vigoUJ 1 i k C S : ' th a t . " Vou'Will quickly acquire the ordinary po~~) IIld you 'can then apply yourseHto the Supreme [Attainment].

/ ph ytlg rgyt l CM po gntUl Je,i gda",s pa 't #J/ 'g ro bd sal ItMn snying la gn4S par s b a g I

~Ppi C

111:113112:114

!' {"~

Na?~ these essential precepts on the Great Se""Abide in the hearts of blessed beings!


19/26

apal tai lo pas Ni 10pa 14 ch u bo gang gi';. 'gram Ju gsungs pa legs par wk., - 1 1 11 ' ,

.

;,;',"", ,,' ,r~:;.\

"~"'" -';/'f"'{"",': t'_~'/.'~>'

This is the end ofw h a tLord T ~ saitio'Niropa on the bank of the RiveJ.'Ganges.

);< ,'H'"

[21b.1 ]

( 3Jb . 6figure :figure

Pagination of NG-A

Pagination of NG- BC~eNG:T

1i611Mrho // p D y. g " ,. che 14 bs tan Ju mea 14gskyang / / dIM ' Nspy.a cin""",.:M ps PIll/ ~g bsn" , l bzoJ ( 3411 ) IJan SIlDtl 1J"n. ni' 10pa

Ift",,"'t~!erJi b/o,/4.1JiIliit\1qos Islim A; tl!u' /NI A

1: 1

2: ' 2

J; J4 : 4

/ ". " , lI II tb tI 'i lU g bVJin gang gisgang 14 rten / IIU,SIIIIJ ,.,., ",. ch e 1 4 sten yul metl /

I ,. gW grol Hr the tsh m fI ~ /

I- 'b t: os " "., 'i , 1 4 ,lcl .'~9J4T,) I; , 1 J I o J A

5: 526: 5J

7: 55~:54

ni~ ~h bl).l)\'{ ~ \\ ~ "\\,, il~>q \ , 1 , , > , , "

I ',A,iJ litis mthong. ha 'gag par 'gyur /,,. _f1isl,

9: JJ1 '0 : J4

11:'J612: J7

,JJ: J8'J4: 39


20/26

/ na m mkha'i rang bz hin md og db yibs tsh ad /as Jas // dk ar na g sogs ky is go s pa r mi 'gyur lta r // sems ky ; ngo bo kha dog dbyibs /as 'Jas / / dg e .sdig dk ar na g chos ky i ga s mi 'gyur /

gos bar A

15: 4016: 4117: 4218: 43

. / gsaldangs nyi ma'i snying po'i rang bzhin de / / bs ka l pa ston g gis mun pa s sgrib mi nu s // de bz hin rang sems snying po 'i 'od gs al de // bs ka l pa 'i 'kh ru l pa s sgrib pa r nu s $0 I1J~IeaI.PIJ'khrul B; sgrib bar A

19; 4420: 45

21: 4622: 47

23: 4824: 4925: 5026: 51

27: 5628: 5729: 58

30: 59

31: 60

< XVIII >

/ Itn la snying po med de rgyal ha'; r Jen. f / se tm ,, ; " ,!th tI' l tar bsam pa'i yul/as 'Jas/ {,f1l!.'il'l,aIIg /a btang bzbjlg med par glo41

.~. , - . " ", "

IM il. W A; blod A

32: 6133: 6234:.63


21/26

Isems la glad meJ phyog 'Do chellpo';'!rde " goms PII b la meJ 'bras bu nyid /

/ sn ll 'g s su sm ra dong phll rol phy in P II don g /

/ 't lN l bt I m Jo sJ e sJ e sn od la so gs PIIf/ ra ng r ang gz hung do ng gr ub P II 'i m th a' yi s ni // '04JS II Iphyog 'Do chen po r togs m; ""s /

/ zh e 'J oJ 'k in P fIS 'od gSl lI m th on g m i 'g yu r // rt og PfISb sr ung s Jom dom Is hig don /a s nyo m s /

/ rang byung ra ngzh i ch u yi s chu bur' Jr a // ,i i4 It J m i b1eJ zh e' JoJ le un dong bra l /

" < . . - .

. / IIIi IIIIIS ",i _igs don /as ",; (350) sems "" /

/ "Jt1S" ",. PIS """, PII'i sgmn me~", 'tl tI tl Inwl tIIlhII' /as 'dos PII "" /

1__ cbosnM1IIS ",. Itnmthonc" '".l,\(

,_ 'J ,; " "" ." , "g 'lehor 'dos gnyis Stonea /

~ "

' I . " " . " ,.'iSlfOtl mez. hes su bshIIJPI I Yin..I........ . .. 'ill , .; IIIOS sltye ha b lun po nMms 1. .

'. . "";" has "" g tu f-yeJlgs J1 t I r % 11I1 '1

"'" A

,\ . < XXIX\'~ i,-SJ\ '.\.",

1':',,~s on g.g b sn ,a l" ,; u J s ny in g r e rj eI, sa g bm ll 'l th M 'd oJ bil l " ,. " ,l eh ll s la bst en /

2 2 4

35: 6436: 65

37: 83

38: 8439: 8540: 86

41: 89

42: 90

43: 8844: 87

45: 9146: 9247: 9348: 94

49: 95-9650: 97

5t~'98

'2:99

53:100

54:101


22/26

/ by in br labs zhugs na rang sems grol bar 'gyur // de phyir 'bad pas bla ma lam du 'kh yer / 55:10256:103

/feyeho // 'kh or ba 'i by a' ehos snying po me d pa 'i phyir // don ldan my ing po gom pa bya ba gees /

57: 1358: 14

,

) ..

Il.ZNng 'dzin leu n bral lta ha 'i rgyal po de /

I'~ blan g me d par bsgom pa 'i rgyal po yin //,by.J1solla s 'das spyod pa ehen po yin,!/ re do gs bral na 'bras bu mn gon du 'gyur /

59: 6960: 70

61: 7162: 72

/ dm igs pa 'i yu l 'da s sems fey i rang bz hin gsal// 'gm ha 'i lam me t! sangs rgyas lam [22b] sna zin /1\spits ",,'i lam met! goms na mngon du'.,I,~!b,)'dM'; lam met! (35b) rang babs rang la.""" IMr.~~"A1 \ t : . . ~.~r,~,

o 63: 66

64: 6765: -

66: -

IIt ,e ",. 'p, rIen ehos la legs nogs danK,/I "., ",;tInIb !MS fil ii _ s l:1" ma ' d fa I~ ~~ ,., !MS 111,od "'" yin I6 ~ % T 'sMus 'lehor , 'J.s sptmg~~, bNllt~

67: 568: 669: 770: 8

I 'lehor yu l CND s J4ng '~ l ha le un ~a411M /

I ,c i, pu r "ISIty i bs eb dang ri sui du /I~ tlu met! " , , ' i ngan, la gnas , . , , 1 : 1 . # Il'~ J met!phyag rgya chen po thob p.r ttJ!k(ld L?bNI~

71: 972: 1073: 1174:, 12


23/26

II; on sh in g sd ong p o ya t ga 1 0 'dab rgyas II rtsa ba gcig bead yal ga khri 'bum skams IIde b1.hin sems kyi rtsa ba gcig bead na IIgzung ' th in la sags 1 0 'dab khr i 'bum skams I141 k~ A; gcml A

75: 2276: 23

77:-

78: -

Ibskal pa s tang du bsagspa ' i mun pa yang IIsgron me geig gis skad cig nyid la sel II rang rig 'od gsal rtogs pa'i skad cig la I

/b sM aI par bsa gs pa1i m a ri g sg rib g -y ogs b ra tI

bsk41 ha A

79: 248Q: 25

81: 2682: 27

/Ity-'ho Ij-b lo ,i eh os kyi s b lo 'd as d on m i m th ong Ij-b,i ii : pa 'i eh os ky i bya r m ed sa r m i sl eb // blo 'd iu bya r med don de th ob 'd ad na I

/ ra ng sem s mad ch ad rig p a gce r bur l. hog I",. skb A

83: 1584: 1685: 17

86: 18

i I1Of;JNI ' ; rbtz rlabs ran g sar sangs su chug!I ;;lt4r S1IIUI' yan, (3&1) dgag sgrub spong mi bya I

/ S /K I' /e n meJ pa'; mang srid phyag rgya cbe I

87: 1988: 20

89: 21

I :ku, ,~hi skye med bag ehags sgr ib , -yogs ' sMlgsIt'r t s / S 'Ph mi bya rang byung sny ing pi>i fOI , . .I rang mang sgyur byed blo'i ehos mams l .ad /

90: 7391: 7492: 75


24/26

/ mu mtha ' yong s groll ta ha '; rgya l po mc ho g // 11IUmed gling :tab rallg ~ung bsgom pa yin / / phyo gs bral 'th in med spyo d pa 'i go l SII chod / / re med rang gn as 'bras bu '; mch og y;n no /

9 3 : 7 6

94: 77

9 5 : 7 8

96: 79

/ da ng po '; ltJ s can gcon g rong ch u da ng 'dr a // har du ch u bo ga ng ga da l gy ; 'ha b // tba ma ch u mam s rgya mtshor 10 cig ltar // ch os ny id ma bu mjal ha s ng an g [23 a] la gn as /

ga ga A; ma'u A; ';al.B

97: 809 8 : 8 1

99: 82100:'-

/ blo dm an sle ye s bu ..,.,n 'ilz mil/lflS nil I/ rlu ng gi gnaJ bzung rig pa bcuJ la bor // lta stM Igs sems 'th in ya n lag du ma y;s /

/ "gan g la!i# ~",!!~ ",r 4u"i Ibot A ; phobs B; lw A

101: 28

102: 29

103: 30

104: 31

105:104

106:105

107:106

108:107

I 'fIiij tWIgs,;~ '/4't,1e jiin ffIi lmS mtha Jag se l /

~~!''f''J.~~,luS;ii6b) ltarTf:Jas / ... ,id, "j'p,lstobS"'jJ1Jelcrt


25/26

Iph yag rgya ehen po gn4d kyigdam~PtI W lII 'gro ba skalldan snying la 'bab par shogl 113:111114:112

mal 'byor gyi dbang phyug ti la pas le'-, . 1tP'f . " i 'I;f'tI1JI" f mi 10pa 14 I.J fIn gsparang hyung bsam gyis mi khyab pa zM;./it;J 1 N l' ; , th ; i l : ,,

ga ga'; A

SagelY; P.C. (1938) Dohiko~a. Calcutta. ,"

Bharati, A. (1965) The Tantric Tradition. London.

BHS Edgerton, F. (1953) Burldhist Hybrid Sanskrit Grammar and Dictionary. New Haven.

bKrashis rNam.rgyal = Dwags-po P~-chen bKra-shis rNam-rgyaI (16th century), Nges-Jon phyag-rgya-

chen-po'i 11f1I-rim-pl-barbyed.pa'i kgs-bshaJ ;h-ba'i 'od-zero Transl. Lobsang P. Lhalungpa (1986)

MA hit nJri: The Qu inte ssence of Mi nd and lil im tion by Ta kpo Ta sh i Namg yal. Boston.~ Chandra, L. (1982) Tibemn-Sanskrit Dictionary. Kyoto.0:'" 'i\!t

~~'C. (1971) Six Yogas of Naropa and TehinlJ on M4.hamiiJra. Ithaca.

'C t .r k ;' . E, (1965) Two Lamaistic Pantheons. NewY()rk. " ''-'",id .' .

~' S. (1946) Obsctm Religious Cults. Calcutta. " ,

}j, ~,eds. F. Max Muller, H. Wenzd &-J(.Kasawara, Oxford 1985.EU.de, M. (1954) Le YOIl I . bmnOl1cliti et l iberte. Paris.

f"1$~ ~ The Great Seal of Voidness. Four Essentitll Buddhist Texts. With a commentarybyGesbe Na-wq Dhargye, Dharamsala 1982.

Gumther, a.v. (19") The Concept of Mind iD Buddhist Tantrism. Journal of Oriental Shldies, III,pp . 261 ft. Then in TBWP. '

'Slblllf, n.v. (19") Levels of Underst~ ittBuddbism. fAOS, LX.XVinJl, pp. 19'. Then in(J;)r,"'. ...., n .v. (1"9) ]euIOrnament of t .J~on.;~., .. II.V. (196) The Life tW1 Tehin_ ~N;ro"..~D'

Gt n~r:.v-i~.il!D an d Beyond iJ1 Buddhist Phi1osophY:}.4gs,~~;~ ~:Guunl ft.". (1-'7) Le ~-titiet. HmIIG, pp. 226 . Thenin TBWP.GnO r m.. '.(1'" lit ..., s . . t . , , , , ; "

the History of Buddhist Thought. Seattle.

o-ather. H.V.(l'm T I~ " :\TbrouP Psychological Purification. A Struly

. T : . r . : . " . ; t : t . . if}_ill~.~~~~'~Y~~S~~4~,. 476-93.G,Ibo (l~) CItw LirhtofBliisl-~;;;,}>-~~,~.'Tenzin Norbu,

. . l. ab d aw It: C. IC o lb. London. ' 1 ' ." .' ,

~, P. (1977) An Anthology of B IIt1 J1 Jbt Tan t r i t : SOfIIJ. Oslo.

Ldk ~, ed. B. Nanjio, Kyoto 1923.


26/26

Lamotte, E . (1938) La Somme dM GIWIIl Vihicule d'Asanga (Mahiyi~",graha). Louvain.Lessina, F.D. &A. W.yman(1968) 11ItIodtu:tion to the Buddhist Tantric Systems. The Hague.

MuIlin, G.H. (198') SdteJ Wonb 0/the Da14i Lama 11:The Tantric Yogas 0/Sister Niguma. !thaca.MW Monier.WiDiams, M. (1899) A _ mt -Engli sh D ic ti onary. Oxford.

Flats, R. (1988).Tbe Aspiration-Prayer of the Ground, Path, and Goal. An inspired Piece of rDzogs-chcn by 'Jip-med..,JiD-pa. 0riemtJli4 Iosephi Tucci memoriae dicata, ed. G. Gnoli &L. Landotti.R o m a .

RoerlCh Roerich, Y.N. (1983) Tibdtm-Russian-English Dictionary with Sanskrit Parallels. Moscow.

Rueg, D.S. (1981) The Literrllwre 0/the JIM1hyamaka School 0/Philosophy in India. Wiesbaden.$ Dh U Tilli.pa, Chos-dtwg-gi __ "", ($M/4htI""optllJriz). In bsTan-'gyur, rGyuJ.-'grel, vol. zhi, fols.

2708-271a of the sDe. edition (TOhok", no. 2330).

Shahidullah, M. (1928) Us chtws ~ de Kit?ha et de S4raha. Paris.

Silburn, L. (19'5) buIuI et CMIII: Le tliscontinrI dims 14 pensie philosophique de l 'InJe. Paris.

SaeIIpove, D.L. (1959) TheH . . ; . . TMIN. London.S~, f).L.(1987) bJo.T dMiuII: I"'" &JJhists and Thei, Tibetan Successors. London.nn" .'"011 . . , B.V. (1977) T.,., 1JIM JJIJ im I in Western PmpectirJe: Collected Articles 0/Her bert

V.y . , ; . . B.II,'"'ID '" .,.....,. la a.N1938.

1 1 ) lI . - 'T .~ ~ ~1C).

la bsTan.'gyur, rGyua'grel, vol. zhi, fols.136a-137b of...,... (1',-,DO. 2281).T..- '" U i, H., . s-.ki, Y.1C.aIWtura&T. Tada (1934) A C atalogue-Index 0/the Tibetan Buddhist

c.mu (.B.W.t . Bs"""1). Sendai.TnJIIIPa, C. (1976) Th e M.yth 0/FtMJom. Berkdey.TT The r . . . , . T ~: P eking E dition, ed. D.T. Suzuki, Tibetan Tripitaka Research Foundation,

Tokyo-K,oto .

Tued, G. (1949) Tibetan Notes. I: The Tibetan Tripi~. H: The Diffusion of the Yellow ChurchbaW e.tem Tibet and the Kings of Guge. H]M, XII, pp. 477-96. Then in G. Tued, Opera Minora, 1971.

W.,....., 1 . . ; (1971) Juddhisin. HisIorM Re/igiomml, H. Leiden.W.,..,A. (1971)YOfII o/the~: TheAI'C4M Lore 0/Forty Verses. Ddhi.

Documents

TISO - TORRICELLI 1991, The Tibetan Text of Tilopa’s Mahāmudropadeśa