From

EAST

AND

W.EST

The Tibetan Text of Tilopa's MabimuJropaJeia

by
and

FRANCIS TISO

FABRIZIO TORRICELLI

The edition of this short text is based on four canonical sources as well as on two ancillary ones: T-N TaUo-pa, MahamuJropadefa,anonymous Tibetan' translation: Phyag-rgya~ clJen-po'; man-ngag, in: bstan-'gyur, rGyua-'tlel, vol. XLVII (15;),' fols. , 144aA-14,b." TaUo-pa, MahamuJropadefa, in: bsTan-'gyur, rGyutf-~ vol. XLVII (15;), fols. 155b.8-157b.2 (1) Tilli-pa, Mahimudfopadefa, in: bsTan-'gyur, rGyua-'grel, vol. U (zb;), fols. 242b. 7-244a.5 (2) , Tilli-pa, Ma~Sa,in:. bsTan-'gyur, rGyua-'grel, vol. LI (zbi), fols. 242b. 7-244a.5 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) . Lha'i-btsun Rin-chCn 'rNam-rgyal, Sangs-rgyastbams-caJ-kyi mam- 'phrul ;,~ . \;li~1';\""'.11If.UI, fols. 3Jb.6-36b.2 (4).

T-P T-O T-e NG-A NG-B

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

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

'

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

..

'.i..

<)(,(4)_'~''''''''''''H~.A

~ion

Don-brgyud-Dyi-ma (The Sl.m&rabNyamso Gyunphd Parkbana, .:rJbeha Craft COIOIDunKy. Tuhijc,q, P.Lunpur. HinuIcha1 Pradesh, 1972, vol. I).

~aJ)d

byKhuawprul

of",.",.th4,

of ~nt

MastCJs f Tibetan o

Rome ('). WeconsultedT-Pinthe reprint edition of the Peking.Tibetan Tripitaka of the Otani University, Kyoto (rn, and T-C in the microfiche reproduction of the Cone Tanjur kept in the Library of Congress. The ancillary sources (NG) are excerpts available in the photostats of two redactions of Lha'i-btsun Rin-chen Rnam-rgyal's hagiographical work taken from two different original blockprints. Both are examples of the paracanonical tradition of the Mahamudropadefa. The $,upportgiven by the two ancillary sources has been useful in ascertaining the correct text of T,. and in understanding difficult expressions or philosophically puzzling passagesin the canonical versions. The concordances between the two textual traditions have made possible our hypothetical subdivisions within the text. Even if useful for the task of a better reading of some unclear parts of T, there are so many textual differences between the canonical and the paracanonical sources that it seemed to us rather useless to combine them in a critical apparatus~ Western readers have already access to two English translations of this Mahimudropade$a. The one, Chang's 'Song of Mahamudra' (1977: 25-30), is translated from a Chinese version (by Fa Tsun) of an inedited Tibe~an excerpt, shorter than the text of. 1'.. It is.'possible .to detect from its. structure' that the original was partially akin.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~'rn
Ji~:!lP,; " ~ ~
.,.
'~' '-

Pagination of T-N PaginatIon of T-P Pagination of T-D P'aination '0 T-C Concordance T: NG

'.

'\

.~,

".

.. ,.;

rgya WI' slttlll du / ma ha (11&1 mu drezu pa de sha / hod skad du / phyag rgya chen po'; ",." "Wlg / li/IikJ~a,kP4f4 phyag'tshMlo I
ru r:u (>1
~hli(','

(') 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 Rome -, the one in my library and the other in the library of the Oriental school ~tbe .~tb ~ies wqe ~ by me, .the first .in S~ and the other in Gyantsej "'?~'j1f~,gqOd' .. It!S weH known that thehlige TucClcolltcttonOf manuscripts and books ~lM&'IIMO'LibtuY, and the sNar'::thahgedition ofbsTan-'D",which was purchased by him in 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 YeriIy _ the carder_ pegination. of this edition correspond -to that -of the Toholtu Catal~. So, we am . that the ether collection is a set of the sDe-dge bsTtm.'gyur.

.y~~~;

InT.'","

...,to

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

/ phyag rgya chen po bstan du med gyur !eyang / / dka' ba spyod cing bla ma la gus pa'i / / [24Ja] sdug bsngal bzod /Jan blo nti ro pa / /skal/Jan khyod !eyi snying la [[24Jall 'diltar byos /
The Great Seal is not to be explained, . But thanks to your devotion to the guru, even in experiencing You are patient in misery <du1,7jha).andpossess gOlXlintdh:ct~) My bJesaed [disciple], now take heed of what is easential (lI)!

1: 1 2: 2

J: J
4: 4

difficulties (1), o

Niropa,

/ !eye ho ';ig rten chos la legs ltos dang / / rttlg mi thub ste ""i lam sgyu ma 'dra / t "",ilam sgyu ma do" la yod ma yi" / /',tJes_ s!eyob s/eyed ';ig rten b,."lHltIJons , It,e'o N P; 'jig 8 sJt,o bsItyeJ D
'~:)[h rill"

5: 67 6: 68 7:69

B: 70

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, 0 protector (trayin) (10), forsake your family and worldly affairs (11)!

/ / / /

'khor g-yog chags sdang nye 'brei kun spongs la / gcig pu nags 'dab ri khrod dgon par bsgoms / bsgom du med pa' i ngang la gnas par gyis / thob med thob na phyag rgya chen po thob /

9: 10: 11: 12:

71 72 73 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.

/. 'khor ba'i chos 'di don med chags sdang rgyu / /byas chos snying po med pas don dam snying po ltos /

13: 57 14: 58

These constituents (dharma) of the cycle of becoming (sa",stira) are meaningless; they are the primary cause (hetu) of love and hatred. The constituents of our own making are insubstantial - so seek the essence of the Ultimate Truth (ptzramtirtha)!

or'.> . '.,

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. BHS, S?.~._.,.~Ofttri~ i6~:;:but 1lsoairl1 often to BcdhisltttVas arid occasionally t,.'~ihety~ Jf~..Htia' true'thiitTlbetldtintetpretlltiyiwas if fOl't1ktm, rendering "protec'tOrl1

"

'

(11) Cited by bKra-sbis'~iIm-tgyid (p. 126). O citations of TtlOf!a'sMahimudropadeSa bKushii~UN.ti*dft Mfimodri "ate:Wo. t26 (lllr, 2'2 (V);180(VInj 1'0, 154' (IX)j "190(X)j 191,320 (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).

in

/ / / /

bkJ 'Jichos kyis (144b) bkJ 'Jas donmi"'.", byas pa'i chos kyis byar med don mi m'Jed / blo 'das byar med don de thob 'dod na / rang sems mad chad rig pa gcer bur zhog /

15: SJ

16: 84 17: 85 18: 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--action and which transcends the analytical intellect, Cut your own thinking activity (svacitta) (12) off at the roots, and unveil intrinsic Awareness (vidya1 (H)!

l:'" ,.

/ StIIIngha dWl' bsgrub mi bjfz ran, sor zhogl / spang /en mea na phya, rgya chen por grot /
19 rtogs C

f.",.';,.__". ~_N
20 dill,

cln" I

19: 87 20: 88 21: 89

"",b

D C

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 lion shing ,al ~ 10 'dab rgyas / / rtsa bead yal ga 10 'dab khri 'bum skams / / < de bzhin sems kyi. rtsIl bagcig betul 114 / / gzung 'km 14 sogs 10 'dab kbri '~m sums> /
" 23bsle.msP - de bzhin ... skams om. N P D C; cf. NG

22: 75

23: 76
77

-:

78

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 bsul stong bsagspa'i mun pa yang / sgron me gcig gis mfin pa'i tshogs rnams sel/ de Inhin rang sems 'od gsal skad eig gis / bslul par bsagspa'i sdig sgrib ma ius sel/

24: 79
25: 80 26: 81 27: 82

As the darkness accumulated in thousands of aeonS (ulpa)

btiJic1upbt'iltamp". ~rfhe<~J~!~~,*) ()f your ()Wnthinking activity, in an instant, Cm!~ 'ai' .t:he"~CeS'8ndsihs aeeutnulated for aeons. .-:;n '
Oiii
-:,~f,: ;f<,{,,'!t"::F' ,).;",' .

of inenta1.1lctivity amd in,ethe widest sense of the word it expresses which 0Wt1S the .specific perceptual ~~hbchlle petCllIlptUaI . tioD with iullCll1Je.d and sensum therein (Jul)' (Guenther t_,,,)~. f.i!Jldo,.~si Jl!)K~n:'MJ#!lIw",,~ C I S41J1Jiittt 50 ~, with the S*IDe in 'tDK-T,fOt.1J7b'f'!j, lilt rlf __ 1Nl 1 sUIIt N IhMtn aJ de /tJ rrkogs, where nb. ~ 1 is for (Skt. iIWa).

(l,,)jIttSa ~~ldrr the ordinary dual mode of ~

inVoMng ilpefc:eiving .~

/ / / /

blo dman skye bo don la mi 1/W na / rlug gi gnIUl bVl1ll rig ~.~ieudIII bat I Ita sIlmgs tltmg ni sems.! 'Ikin,.a..mtl ,is: 1 rig pa ngang la mi gnas bar du bcun /

28:101 29:102

JO:lOJ
31:104

29 gcud ItJ bor D C

31 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,'(mM7IUUI), Qf 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)..

-.-

/ dper na nam mleN'i dleyil nibrt4gf'J~f1liil1

""'~_"""~i'fIwKl" I'tfIIl1*';~" ~".. f;ill!-)tt1JiMiJHiI''''~''}_ L"

I
~'1IIJll

-.,,,L

32: ;U: 9 J4: 10

J5: -

/ ",.", nog tshor 'W'g sems Ityi WIngbzhin mthong /

32"..,4_'; N

"~~~~-~~~~~~~~~~ ....,DC
~\#"""''''' ~

I (~IDItead of "'ItJ. NG has """t-ItJ. . .'. .'.' .. ;, ' ': . i (lit Cf. l'D. 7: III "";;.!J; /1tIINU!tI tMn li!(HJo;~'f~)~ltil WiHai /eisa. Wth: tit ill 1DK-f. 01. 136a: snIS (l36b) "..". lhhII'par '"., 11 '" 1M'; ",;J '., - ,,; /1 Sf' :chig ItJ,,; ,."g gis ;; ,., bsttm. where Tib. rlung is for pava1Jll

(Skt.~.
(17) This vene. cited by bKra-ahis rNam-rgyal (pp. UO. U4). is given in Lhalungpa's translation u: 'If penoo of iaferioI' IDiDd caanot settle in tranquillity. he should control the vital air energy by IDC8III of reteDtiGrl reIeaIe' .. The context is ftJmtlthtl practice; 'vital air energy' (rlung) is the clue 2"~~""""""~t. 'bKra-shis rNamru-I is quotina. 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 o YiaW.wtn thiatransLation: rIa~'i ,., ..-:fhILt. ".[of" iastruet.ioesl,.hemay obt.m iIf ioot,. w.ithe:.illtetiOr flowof ., s'.; For a aood~n of this pcact~

"~"',*,...r nao,.
.. -.-.-.. ,."..~Ia::zOM

~ . m.,."n.........;.. .-.in....L-....~
~

~,u..

"0"

~;--.

fi

'

As when you contemplate the vault of the sky (gaganata/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~.

,14"15 sprin ,,; nam mleha, ((156b dengs / I ",'1M't''.fMgllMl."g,.", i_I / de b:hin sems I4s bylmg N'; rtog tshogs fey."g / iItthMt'."'*>I'fMUi". :,IJiI ;!:
Sit

/ dper na

'1"fIS'' '

F""",:"
'*'" ."

36: 11 '#;:,12 38: 13 39t14

36 ".",1tJJ.r N 37 ~ "._ 38 J!M' ,Mp DN P 39 C

' ", , Dc .."

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

;-~~J

40: 15 41~ 16 42: 17 43: 18

~lJ
~

!'~L!lrlJ
~11S'lfJliB Ii

w
,

."a),Id,

?ici~:;/IlJ0110n :m: '2i'fj tf')t tll , 't R d iKaCl " .-c' (Sh-1oirJuIMh 1928; 1Amotte1938), "FIIth ~a"~"""".'(iIIid.';lJfjfU.:'seIf . ~~1987),e-. _ 1JirtIIJj),1tlrI ,WII . iJr o' ' '9&l).;iacriDIic . lIJIDIl8 1971), and ilrthi'. totbe ~,~of the . ofthiaJdal

_~'~!,''.". .".
fioiHnll.,:Jlli

....,.ftmil

'm$~._
~';l

la,liv

~lb kmHO)

'~~l';

.tza

11&lli:iiv' ,:D; ni;';q ".h;:.~\\, ,,: 1

'J';l '"'

,,'

>

MIIM,.. J~i/J4.MtUwJ*

"U

",t.,...

-.

in tbiI

, it'"

nothina to do with an ontic view of IdI* as '!DiDd',(cl. Gueather 1966).

40 1I4m/eha' N

41 1I4gs N

42

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).

I dper nil gsal tUg ny; [243b] ma'; my;"g po de I I bslul pa stong gi m"n pas [[243bn sgrid mi n"s I I de bzh;n rtUlg sems mying po 'od gul de I I bskal pa'; 'khor has sgrid par m; n"s so I
45 bsgribs D C 47 bstribs D C As the pure light, that essence:()f the sun, Cannot be ~.'" oclatkweu, ofthouaends of AeonS, So, the essence of your own thinking activity, that radiant light, Cannot be obscured by IeOns of cyclic becoming.

44: 45: 46: 47:

19 20 21 22

48: 49: 50: 51:

48

23 24 25 26

".",/e.'
(20) (21)

N; stotIt ,.

49

' N
,~."14~_}_.~'

'1 ""., gzhi D C;.~

P
"

.:.-.

Cf. 7DK, 32. Cf. 7DK; 29:~. IJtIJp";" i~ km '!'J#ha, and the same in 7DK-T, 01. 137b: JOII*'" ,. 'tli Ilia ." 1110 """ rig 14 IIi Wlng,."g med. See also 7DK, If ~: ..,. /tIP ..,.1iW~] SIII!'!t' / [~ ~ fJtiI 1'*11".], and. the same in 7DK-T, '!" lOt. 1'j7b: '110 btllthals,.", SIongIf dri ",. _ ,.'; /h;m 'Cig skjn ,.. /1 11, Jag"'; age

Ut,.", u., """

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

(wacittaprtlbhisvara)' ,
Its actual attainment remains beyond any verbal expression;

nam mkha' gang la gang gis brten I I (14.5a) de bzhin rang sems phyag chen rIt!n yut med I 1114bcos gnyug 11I4'ingang au glod la zhog I l.bciIIs pa g/od gyur grot bar the tsha", mea I

I aperna

.52: .5 .53: 6 .54: 8

.5.5: 7

'2""
~~

"

na Dj namkha' N D the tsom P

SlIms

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 _ ,111' IPAt ~~Q~~q ,1-..1. .).~ l.....ond.. ~ t".~. .1:L..--"':_ , .. , .. ~

.56: 27 .57: 28 .58: 29

1'ltiMiaa Ktivity

AI . lftr

in its actuality is like space (khasa11l4). ~) are not distinct from it . aay physical effort and put yourself in a state

01 calm!

.'T,)Ki1'
'}~(rr

0; !fiiSl

':ltb hili;,
~~)t~,\~:L'

'<'XV1I
'-"":,

>59: 30 60: )1

r~",; ~
214

l,)im

i1\;.:~1IfWt.~~~~~/C"
la zlil'i eMs /altos /

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 of wQer'(uJa!tdcandra)!

I I

Ills la my;"g po med ]NIS smyug sdtmg 'tlm I . sems ni nam mleha'i dleyilltar bsam yut 'das I de ngang blMtigthae-.l.", gIod. III zbo, I
myug

61: 32 62: 33 63: 34

61

62 ""miN' N 63 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)!

I de

I sems

la gtMl so' med na phyag chen yin I ,. gotm ]NIS bla mea byang chub 'thob

64: 35 65: 36

(22) blCra-sbis rNam.raYal_ thi;~tire verse 268), without the first line which refers to the '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 body viisetioD ~ 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.

(p.

/'>.

#"tIJ..,.",.,.,. . 11 aeBi>dtl-.. e n ''b,.fjiIa:a.;6JL'lM)o;; Fllf .,..+

..fiII&r"",
I

~'(liJI~hQfk1lJl';{~;e-.,.f"""*, dIte]~ 1[Ilrhi ~.~ r ,;joL 1l1b:'''.,5oJltI.- ,,;I1S1IN ",. IW DU

!UJtIIm lIIs III

telU,-=: theCOl'DJDll'lt to

r. ~ )

%., isMtWg. Aa Rprds. the four IU,. "". and TDK, l3 JohiIto~ """'10';...
11- hP ,.,
(T~tI
tIItI

"..,.u.], and

/ dmigs pa'i ,ul med sems feyi rang bzbi" gSQl/ / bgroJ .pa'i """ medstmgs 'DIU Mm SntlVn / / <sgotllS PIZ'i Ulm mea gotIISN mtIJO# du 'gyu, / / bya ha'i lam med rang habs rang la gnas > /

66: 63 67: 64 65
-: 66

Beyond the sphere of mental supports (illtmblJtJn.), thinking activity is radiant in its actuality. Without any progress on the path (mi,.), you. take the path of B\!ddhas; Beyond the path of evocative meditation, [the qualities of a true adept simply] appear. Beyond the path of activity, things simply appear as they are.

/ bsgom med goms pas bla ",ea by."g chub 'thob / / bzung'tkiflleun 'J4s Ita ha'i J'Dfll po ,in / / ,engs pa med na bsgom pa'i rgyal po ,in / I bya brtsol mea na spyod pa' i rgyal po ,in I / re dogsmed na 'bras bu mngon du 'gyll, I
69 lflblg C

68: 69: 70: 71: 72:

59 60 61 62

70mM.NP
71 brtsizl D C
Beyond evocative meditation (~l, enlightenment is attained. Beyond object and subject, it is the best (rti;a,,) of views (at1#). Not characterized by agitation, it is the best of evocative meditations. Not characterized by effort, it is the best of actions (caryal (24). Wi~~ ~pe or fear, the goal (phala) simply appears.
if):

!)~,;t"l

r:<,jd\.::;"[:;':>~-'

""

>

.'.

. (I") itFlieliritcUtive

charkter of Eastern syStemsof pbilosophy is evident from the very words used

fOr*t~~t~ by philosophy; vi2.,"1eeiftg, view"(1ItI-INz, let. ~,Jtmmra). S Philosophy which tbeaJs._",lGfiae.litr in. the culmination of onc's.bilitinbut the verybe&inninlof the arduous
" id tocI.r.hu,*y to~lSlR;~ In IDOthet ~ spiritaeI.matuDt1. latbis way ~ iD &heEastern sense of the word only serves Udt:ttUite literally, to open the students.... What he secs has to be c:1oIely aneaded _must be IICtuaIIymd (~. t Skt. C4f'1Ii)' (Guenther 19'8: 80-81). Gaetlther (1966-67: 179) l'CIDal'b that the d.e, view, evocative meditation, and ICtion ~":'.

/ kun gzbi skye meJ !Nzgchags sp g-,ogs 1",11 / / mn,am 157a r;es mi bya skye med sn,ing por zhog / / mang ha rang snang blo ,ichos mams zad /

73:90 74: 91 75: 92

The universe of constitutive elements (i/aya) isunbom; it is free from the obstruction of impressions left by past experiences (visanal. Do 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' ,ongs grol Ita ba' i rgyat po ,in / mu med gting ,angslnlP!'f~'; tgN/.1JQ ",d1og I byar med rang gnas spyod pa'i rgyat po mchog / re med rang gnas 'bras Inli rgyal po mchog /

76: 77: 78: 79:

93 94 95 96

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.

, po gcong ,."", chM 'tltmg 'dra / / ,. "'" hop, gi tW/nu 'Nb / / dM c1.lll ",., "'" bII phraJ pa 'dnI /

I Ita ,,;

80: 97

81: 98
82:99-100

.~"IiIlIIl'.J"" "NeitJ. cm .the,be lidded up DD1'separated' (et Pms 1988: Ui69.1ftt _It;JWla .Ulllfbl:td 'l:r thu theEiPtuld Path of the Fclurth Noble Truth h.d Wih pi nU .'..,EA.ip.tcboaI ,.thra:~ C1tae.rViJim,~",); Mental ...mma, T
.!lata, or<GiIiUiI\thc.~ , Ac:tioos. U.orality(tiJr)(WllJQJlID 1971: 4)}.o)'). From this point of view,
tbebest of) Views, ~. dao ;ihi1llltlleXXlaoaJd,.~,.RiPt(CIt

Risht Meditations,

md

Right

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').

""g phd rolphyitllNJilMIg I 111sogseIJM1IItmIS I / "'ng rtl1Iggzbung dang grub pa'; mtha' yis kyang / / 'odgsilJ phyag rgya chen po mthong m; 'gyur /
/ S1Igtlgs SU S'/IIM'

I 'iJI,tfM'i

l1IoJ

."'1

83: 84: 85: 86:

37 38 39 40

The tantras, the Perfection of Wisdom (Jmlj;;apa",m;ta1 scriptures, The monastic rules (v;naya), the teachings (dharma), and so forth .;..;,;. .Every classic treatise or canonical text Do DOtbring about one's perception of the radiant Great Seal.

87: 88: 89: 90:

88

44 43 41 42

.,;s

N P; dhtI' rIMn 'dra D C

~~DC

]J.If'pi i.~l~ . i~

n.' ,- ,h.,1 r:~. '.1111"" l.

......., to ~

(2') Cited by bKra-abis 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 -"medJtatioo pnctice. We can suspecthat bKra-sbis rNam-rgyal is apin IimitiDshimself t

discussion at this point in his work, amdhas therefore made use of a relatively ,I .. ocean, libtheftlallibaoE j~ __ ._ ~,bya...(l9T1: )(}).fth
~

. HIli):; 1iorIW ,~cl~ . . ~ 1987: 161 for a revised translation of a relevant passage of the H~"t1rZ.

".IL1'_ilf~""'~"'n

,_.1"

.I. ".1 " :~'

_'ic

p'

,eI_lfJoJ
"

';"m-; The
Wa,mm1977:217.78. also Sne1Ipove

lit

Mental non-production (l1lllllllllikirtl) means being free fmm all desires. Since [such a state} is seHiginated.,(swya",bhi), it is.peace itself, like the waveso the ocean. [But] as soon as a desire comes into existence, the radiantlight is clouded and obscured. Thus, observing vows (sa1flVartl)and pledges (sa11l4ya)in a discriminatory way is to violate their sense (U).

I mi pas mi (l45b) I dam pa ",ams /en I z~ 'dad !tun brtll

dmigs don /as mi 'da' 114 I mun pa'; sgron me,m I mtha' /a m; gnas mt I sJe mod chos mams 1114 mthong bar 'gyu., I Ius

9h45 92: 46 93: 47 94: 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: 96: 97: 98: 99:

49 49 50 51 52

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 cont8linaUoo of 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 bsngal mi bzod snying re r;e I /.sdMt bsngal thar 'dad bla ma mkhas [J(J bsten / / :. 'ill., brlabs zbugs pas rang sems grol bar 'gylP' / " / Jas:.rgyabsten na bJe stong ye shes 'c/:w /
101 bstan N 102 byin rIabs D C

100: 53
lQli 54

102: 55
103: 56

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' own 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).

<xxx>

, 'Je "&

~l1;.~ii~~,.~,
~ ".

bJe slang ye sbes 'char I

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

(21) The terIIl ~ is a translation for Skt. tUlh4~, which means 'basis' or 'support'. As ub, the spiritual for succeuful practic:eis the ana or bIessins of the gum. Cf. Lessing atWayman 1968: 26, En. U for the distinction between ~ u 'blessing' and dbtmg-bs!t14' (Skt. tlbb4ete.) u 'initiation .

'fT{;~ltf!~,'241~"'"

""-~jtlil~~1iIJn

~i]

"'tilRl~i"".{i

,,;s'''''

,.i

itt'l'DK~T,kIl. '137.: It,rbo",./ ''''orptlS"i 1IIs sItfw 'Mbs 11 sIuIJ ciI bdti -.",,' N bdti rrI ~/rsIuitJ cig 4'" btI tk yi 1Jye bMg shes,.,. H 'Ji ,,; JpytItl fJ4' ",_/I 'V" ".,. . ~,.,., .
1, IIftdtlieMllle

/1 khII re [pa)nuna

. .,.,,,..,.

",..Dis

*,. .,.'0.... 1JMl

b14

104 byin rl4bs D C 105 d!tyil 'kho, bz/og dmng ha d4ng P; dleyi/ 'Mo, drang ha d4ng 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).

/ tshe ring slera Jlear mea cing zla ltar trillS k / blerag md4ngs pll zhing slobs Je,tlng seng (~157b ge 'dra / / thun ",ong dllgos grub myur thob ",chog la gzhol /
A long life without grey hair, a big body liketbe A 1"8diant appearance, your vigoUJ 1ikCS:'that ." Vou'Will quickly acquire the ordinary po~~) to the Supreme [Attainment]. waxiDg moan,

108:109-110 109:111 110:112

IIld you 'can then apply yourseH

/ phytlg rgytl CM po gntUl Je,i gda",s pa 't#J / 'gro bd sal ItMn snying la gn4S par sbag I

111:113 112:114

~Ppi
!' {"~

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

apal tailo pas

"~"'"

Ni 10

pa 14 chu bo gang gi';. 'gram Ju gsungs pa legs par wk. ,-1111' , .

;,;',"" , ,,' ,r~:;.\
-';/'f"'{"",':

This is the end of what Lord

T~

t'_~'/.'~>'

saitio'Niropa

on the bank of the RiveJ.'Ganges.

);<

,'H'"

[21b.1]

(3Jb.6
figure :figure

Pagination of NG-A Pagination of NG- B

C~eNG:T

1i611Mrho

/ 1: 1 2: ' 2 J; J

/ pDy.g ",. che 14 bstan Ju mea 14gskyang / / dIM' Nspy.a cin""",.:M ps PIll / ~g bsn",l bzoJ (3411) IJan SIlDtl 1J"n. ni' 10 pa I ft",,"'t~!erJi b/o,/4.1JiIliit\1qos I
slim

4: 4

A; tl!u'

/NI

/ ".", lIIItbtI'i lUg bVJin gang gisgang 14 rten / I IU, SIIIIJ ,.,., ",. che 14 sten yul metl / I ,. gW grol Hr the tshmfI ~ / I- 'bt:os ""., 'i , 14 ,lcl .'~9J4T,)

ni~

5: 52 6: 5J

7: 55 ~:54

I; ,1JIoJ A
~h
bl).l)

\'{ ~ \\ ~

"\\,, il~><\tl>q

',A,iJ

\,1,,>,,"

litis

mthong. ha'gagpar 'gyur /

,,. _f1isl,

9: JJ
1'0: J4

11:'J6 12: J7 ,JJ: J8

'J4: 39

/ / / /

nam mkha'i rang bzhin mdog dbyibs tshad /as Jas / dkar nag sogs kyis gos par mi 'gyur ltar / sems ky; ngo bo kha dog dbyibs /as 'Jas / dge .sdig dkar nag chos kyi gas mi 'gyur /

15: 16: 17: 18:

40 41 42 43

gos bar A

./ / / /

gsaldangs nyi ma'i snying po'i rang bzhin de / bskal pa stong gis mun pas sgrib mi nus / de bzhin rang sems snying po'i 'od gsal de / bskal pa'i 'khrul pas sgrib par nus $0 I

19; 20: 21: 22:

44 45 46 47

1J~IeaI.PIJ 'khrul B; sgrib bar A

23: 24: 25: 26:

48 49 50 51

27: 56 28: 57 29: 58

30: 59 31: 60

< XVIII >

/ Itn la snying po med de rgyal ha'; rJen.f

/ setm ,,; ",!thtI' ltar bsam pa'i yul/as 'Jas/

{,f1l!.'il'l,aIIg /a btang bzbjlg med par glo41
.~.
,

-."

32: 61 33: 62 34:.63

",

"

IMil.W A; blod A

I sems la glad meJ phyog 'Do

r de "
/ / / /

chellpo';'! goms PIIbla meJ 'bras bu nyid /

35: 64 36: 65

snll'gs su smra dong phll rol phyin PIIdong / 'tlNl btI mJo sJe sJe snod la sogs PII f rang rang gzhung dong grub PII'i mtha' yis ni / '04 JSIIIphyog 'Do chen po rtogs m; ""s /

37: 83 38: 84 39: 85

40: 86

/ zhe 'JoJ 'kin PfIS'od gSllImthong mi 'gyur / / rtog PfISbsrung sJom dom Ishig don /as nyoms / / rang byung rangzhi chu yis chu bur'Jra / / ,ii4ItJ mi b1eJzhe'JoJ leun dong bral /
" <.. .

41: 42: 43: 44:

89 90 88 87

. / IIIi IIIIIS

/ "Jt1S" ",. , 'tltItl

",i _igs don /as ",; (350) sems "" / PIS """, PII'i sgmn me~"

Inwl tIIlhII' /as 'dos PII"" /

",.

1__
,\(

cbosnM1IIS

Itn

mthonc" '".l

45: 46: 47: 48:

91 92 93 94

,_
'I.""."

'J,; """.",

"g

'lehor 'dos gnyis Stonea /

,.'iSlfOtl mez. hes su bshIIJ PII Yin I. .. ..... . ..'ill ,.; IIIOS sltye ha blun po nMms 1. . .. ~" '. . "";" has ""g tu f-yeJlgs J1tIr %11I1'1
"'" A

49: 95-96 50: 97 5t~'98 '2:99

,\ .
SJ\

< XXIX\'~
'.\.",

i,-

1':',,~ song.g
224

bsn,al",; uJ snying re rje I , sag bmll'l thM 'doJ bill ",. ",lehlls la bsten /

53:100
54:101

/ byin brlabs zhugs na rang sems grol bar 'gyur / / de phyir 'bad pas bla ma lam du 'khyer /

55:102 56:103

/feyeho/ / 'khor ba'i bya' ehos snying po med pa'i phyir / / don ldan mying po gom pa bya ba gees /
,

57: 13 58: 14

<XXI>
)

..

Il.ZNng 'dzin leun brallta ha'i rgyal po de / I'~ blang med par bsgom pa'i rgyal po yin / /,by. J1sollas 'das spyod pa ehen po yin,! / re dogs bral na 'bras bu mngon du 'gyur /

59: 60: 61: 62:

69 70 71 72

/ dmigs pa'i yul 'das sems feyi rang bzhin gsal/ / 'gm ha'i lam met! 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.""" I
1\ t:. . ~.~r,~,

63: 66 64: 67
65: -

66: -

Mr.~~"A

IIt,e

I "., ",;tInIb !MS filii

",. 'p, rIen ehos la legs nogs danK,/ _ sl:1" ma 'dfa I

,., !MS 111 ,od "'" yin I 'lehor, 'J.s sptmg~~, bNll

6~%T'sM us
t~

~ ~~

67: 5 68: 6 69: 7 70: 8

<Ill>
I 'lehor yul CND sJ4ng '~l ha leun ~a411M / I ,ci, pur "IS Ityi bseb dang ri sui du / I~ tlu met! ngan, la gnas ,.,,1:1.# I '~J met!phyag rgya chen po thob p.r ttJ!k(ld 71: 9 72: 10 73: 11

",,'i

74:, 12

?bNI~

I I;on shing sdong po yat ga 10 'dab rgyas I I rtsa ba gcig bead yal ga khri 'bum skams I I de b1.hinsems kyi rtsa ba gcig bead na I I gzung 'thin la sags 10 'dab khri 'bum skams I
141 k~ A; gcml A

75: 22
76: 23

77:78: -

/bsMaI par bsagspa1i ma rig sgrib g-yogs brat I

bsk41 ha A

I bskal pa stang du bsagspa'i mun pa yang I I sgron me geig gis skad cig nyid la sel I I rang rig 'od gsal rtogs pa'i skad cig la I

79: 24
8Q: 25

81: 26 82: 27

/Ity-'ho I j-blo,i ehos kyis blo 'das don mi mthong I j-b,iii: pa 'i ehos kyi byar med sar mi sleb / / blo 'diu byar med don de thob 'dad na I / rang sems mad chad rig pa gcer bur l.hog I
",. skb A

83: 84: 85: 86:

15 16 17 18

i I1Of;JNI';
I ;; lt4r

rbtz rlabs rang sar sangs su chug! yan, (3&1) dgag sgrub spong mi bya / S/KI' /en meJ pa'; mang srid phyag rgya cbe I
S1IIUI'

87: 19 88: 20 89: 21

skye med bag ehags sgrib ,-yogs' sMlgsI . I rang mang sgyur byed blo'i ehos mams l.ad /

t 'rts/S 'Ph mi bya rang byung snying pi>ifOI ,.

I:ku,,~hi

90: 73 91: 74 92: 75

/ mu mtha' yongs grollta ha'; rgyal po mchog / / 11IUmed gling :tab rallg ~ung bsgom pa yin / / phyogs bral 'thin med spyod pa'i gol SII chod / / re med rang gnas 'bras bu'; mchog y;n no /

93: 76
94: 77

95: 78
96: 79

/ / / /

dang po'; ltJs can gcong rong chu dang 'dra / har du chu bo gang ga dal gy; 'hab / tba ma chu mams rgya mtshor 10 cig ltar / chos nyid ma bu mjal has ngang [23a] la gnas /

97: 80

98: 81
99: 82 100:'-

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

/ blo dman sleyes bu ..,.,n'ilzmil/lflS nil I / rlung gi gnaJ bzung rig pa bcuJ la bor / / lta stMIgs sems 'thin yan lag du ma y;s / / "gang la!i# ~",!!~ ",r 4u"i I bot A; phobs B; lw A

101: 102: 103: 104:

28 29 30 31

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

I 'fIiij tWIgs,;~
... ,id,

'/4't,1ejiin ffIilmS mtha Jag sel /

t

~~!''f''J.~~,luS;ii6b)'/as laltarTf:Jas "j'p,lstobS"'jJ1Jelcr s"'O'l

<.

/ tIJII"

mongs myur thob mch91.:~ krtson par 'gyMr/

109:108 110:108 111:109 112:110

rtson A

I phyag rgya ehen I 'gro ba skalldan

po gn4d kyigdam~PtI WlI snying la 'bab par shogl

113:111 114:112

mal 'byor gyi dbang phyug ti la pas le'-, . 1tP'f 'I;f'tI1JI" f mi rang hyung bsam gyis mi khyab pa zM;./it;J 1Nl' ;,th;il :,,
ga ga'; A

."i

10

pa14 I.JfIngspa

'Ct.rk;'.
~'
'-'",id

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-rgyachen-po'i 11f1I-rim-pl-barbyed.pa'i kgs-bshaJ ;h-ba'i 'od-zero Transl. Lobsang P. Lhalungpa (1986) MAhitnJri: The Quintessence of Mind and lilimtion by Takpo Tashi Namgyal. Boston. ~ Chandra, L. (1982) Tibemn-Sanskrit Dictionary. Kyoto. 'i\!t ~~'C. (1971) Six Yogas of Naropa and TehinlJ on M4.hamiiJra. Ithaca. E, (1965) Two Lamaistic Pantheons. NewY()rk. " '
0:'"

S. (1946) Obsctm Religious Cults. Calcutta. " , }j, ~,eds. F. Max Muller, H. Wenzd & -J(.Kasawara, Oxford 1985. EU.de, M. (1954) Le YOIlI. bmnOl1cliti et liberte. Paris. f"1$ ~ ~ The Great Seal of Voidness. Four Essentitll Buddhist Texts. With a commentary by Gesbe 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, (19") Levels of Underst~ ittBuddbism. fAOS, LX.XVinJl, pp. 19'. Then in

Gt

(J;)r,"'.

n.v.

.,..

n~r:.v-i~.
il!D

of t.J~on.;~ II.V. (196) The Life tW1 Tehin_ ~N;ro"..~D' and Beyond iJ1 Buddhist Phi1osophY:}.4gs,~~;~ ~:

n.v. (1"9) ]euIOrnament ft.". (1-'7)

'.(1'"

....,

Guunl Gn Or

m..

Le lit ...,

o-ather. H.V.(l'm T

~-titiet. s..t., ,,, ;"

I~ "

. T:.r.:.".;t:t..

HmIIG, pp. 226. in TBWP. the History of Buddhist Thought. Seattle. : \TbrouP Psychological Purification. A Struly

Then

if} _ill

~.~~~~'~Y~~S~~4~,.
." .' ,

476-93.
Norbu,

G,Ibo (l~) CItw LirhtofBliisl-~;;;,}>-~~,~.'Tenzin . . l.abdaw It: C. IColb. London. '1 '

~, P. (1977) An Anthology of BIIt1J1Jbt Tantrit: SOfIIJ. Oslo. Ldk ~, ed. B. Nanjio, Kyoto 1923.

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

Roma.
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. $DhU Tilli.pa, Chos-dtwg-gi __ "", ($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) The TMIN. London. S~, f).L.(1987) bJo.T dMiuII: I"'" &JJhists and Thei, Tibetan Successors. London. 011 .. , B.V. (1977) T.,., 1JIMJJIJimI in Western PmpectirJe: Collected Articles 0/ Herbert V. y.,; .. 'ID '" .,.....,. la a.N 1938. 11)lI.-'T .~~ ~1C). la bsTan.'gyur, rGyua'grel, vol. zhi, fols.136a-137b of ...,... (1',-, DO. 2281). T..'" Ui, H., . s-.ki, Y.1C.aIWtura T. Tada (1934) A Catalogue-Index 0/ the Tibetan Buddhist & (.B.W.t . Bs"""1). Sendai. TnJIIIPa, C. (1976) The M.yth 0/ FtMJom. Berkdey. TT The T~: Peking Edition, ed. D.T. Suzuki, Tibetan Tripitaka Research Foundation,

H..;..

nn" .'"

B.II,'"

c.mu

Tokyo-K,oto.

r...,.

Tued, G. (1949) Tibetan Notes. I: The Tibetan Tripi~. H: The Diffusion of the Yellow Church baWe.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.