Straight from the Heart: Buddhist Pith Instructions

Straight from the Heart Straight from the Heart Buddhist Pith Instructions Translated and introduced by Karl Brunnh...

Author: Karl Brunnholzl

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Straight from the Heart

Straight from the Heart Buddhist Pith Instructions

Translated and introduced by

Karl Brunnhölzl

Snow Lion Publications ithaca, new york • boulder, colorado

Snow Lion Publications P. O. Box 6483 Ithaca, NY 14851 USA (607) 273-8519 www.snowlionpub.com Copyright © 2007 Karl Brunnhölzl All rights reserved. No part of this book may be reproduced without prior written permission from the publisher.

Printed in USA on acid-free recycled paper. ISBN-10: 1-55939-279-7 ISBN-13: 978-1-55939-279-2 Designed and typeset by Gopa & Ted2, Inc.

Library of Congress Cataloging-in-Publication Data Straight from the heart : Buddhist pith instructions / translated and introduced by Karl Brunnhölzl. p. cm. Translation of selections in Sanskrit or Tibetan. Includes bibliographical references. ISBN-13: 978-1-55939-279-2 (alk. paper) ISBN-10: 1-55939-279-7 (alk. paper) 1. Buddhism—Doctrines—Early works to 1800. 2. Spiritual life— Buddhism—Early works to 1800. I. Brunnhölzl, Karl. BQ4165.S86 2007 294.3'4—dc22 2007005951

For Mette Tak for all din kærlighed

Table of Contents

Preface

xi

In Praise of Prajñ›p›ramit› by R›hulabhadra with a Commentary by Rongdön Shéja Künrig

1

Three Praises by N›g›rjuna

9

A Summary of the Stages of Meditating on the Ultimate Bodhicitta by AŸvagho˝a

23

A Presentation of the Three Natures and Nonconceptual Wisdom by Asaºga

31

Instruction on the Three Natures by Vasubandhu

43

Nine Stanzas on Prajñ›p›ramit› and Their Autocommentary by Kambala

55

From The Prayer Requested by Namké Nyingbo by Padmasambhava

63

The Great Stanzas on Prajñ›p›ramit› by firyadeva

65

Two Texts by AtiŸa

75

Pith Instructions on Mah›mudr› by Tilopa with a Commentary by the Fifth Shamarpa, Göncho Yenla

93

The Entrance into the Prajñ› of Madhyamaka by Candrakırti

119

On Maitrıpa and His Cycle of Twenty-five Works on Mental Nonengagement, Including Sahajavajra’s Commentary on the Ten Stanzas on True Reality

125

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straight from the heart

Vajr›yudha’s Praise to MañjuŸrı with a Commentary by Jamyang Kyentsé Wangbo

191

Padampa Sangyé’s Meetings with Milarepa and the Nun Düdsi Gyi

203

Gampopa’s Song When He Reached Enlightenment

217

Three Songs by Rechungba

219

The Song about the Few by Baromba Tarma Wangchug

231

The Great Elimination of Obstacles by Kyobpa Jigden Sumgön

237

Two Songs by Tragba Gyaltsen

241

Two Texts by Sakya Pa˚˜ita

277

A Song on Impermanence by the Omniscient Longchen Rabjam

283

Songs for and by the Mah›siddha Tangtong Gyalbo

285

Supplication to the Tagbo Kagyü by Pengar Jambel Sangbo with a Commentary by Thrangu Rinpoché

301

The Lamp That Illuminates the Four Dharmas by the Fourth Shamarpa, Chökyi Tragba Yeshé Balsangbo

321

A Song to the Guru by ⁄›kya Chogden

331

Lord Milarepa’s Instructions to Master Gampopa with a Commentary by the Eighth Karmapa, Mikyö Dorje

335

A Pronouncement of Realization: A Song on View, Meditation, Conduct, and Fruition by the Sixth Shamarpa, Chökyi Wangchug

343

The Song of Supplicating Machig Labdrön by Karma Chagmé

383

A Song on the View by Janggya Rölpé Dorje with a Commentary by Ju Mipham Rinpoché

391

A Song on the View by the Thirteenth Karmapa, Düdül Dorje

429

contents

ix

Two Poems by Patrul Rinpoché

441

Pointing Out Instructions by Künkyen Dashi Öser

447

Pith Instructions on Mah›mudr› by Ju Mipham Rinpoché

451

Instruction to Practice the Divine Dharma with Pith by Gendün Chöpel

453

Appendix: The Four Great and Eight Lesser Kagyü Schools

459

Glossary: English–Sanskrit–Tibetan

461

Bibliography

465

Notes

475

Preface

his book is an anthology of about sixty texts by forty authors coming from the major strands of Indian mah›y›na and vajray›na Buddhism and all four Tibetan Buddhist schools, spanning two thousand years of Buddhist thought in those two countries. There is great variety in the topics, styles, and lengths of these texts—most of them are poems or songs of realization, some are meditation instructions, and a few are more philosophical treatises. Many of them are translated here for the first time from Sanskrit or Tibetan into a Western language and/or supplemented with commentaries hitherto inaccessible in Western tongues. I have worked on this project in between other major tasks over several years and the criteria that made me include the texts presented here became more numerous as time went by. Some caught my attention through their beautiful poetry or powerful imagery, others through their profound pith instructions. Others share very personal advice for life, which seems to come directly from the mouth of the author sitting right in front of us. A number of these works even serve as immediate and profound practice instructions. Several are just delightfully unconventional or even outrageous, letting in a lot of fresh air on petrified views or musty traditions. Most of them are simply unknown precious gems that, in my eyes, definitely deserve a wider audience. In particular, this goes for the texts coming from the Tibetan Kagyü lineage, so this is also a small contribution to present more of the rich heritage of that tradition. What all of the texts have in common is that I just personally like them a lot—they started to inspire me at some point in my Buddhist life and continue to do so. Since each of the works is preceded by a brief introduction and a short biography of its author, no lenghty introduction is needed here. However, just a few words on the overall spirit of the book may be in order. As for the biographies contained here, one needs to consider that the sense of

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history and the purpose of hagiography in ancient India and Tibet was very different from ours. “Hard” historical facts or dates are often absent or neglected and most biographies are mixed or consist entirely of what we in the West would call “legends,” containing a good deal of “supernatural” stories and feats. Also the attributions of certain texts to certain authors are often disputed by modern scholars on the basis of a number of criteria. But it is to be kept in mind that all those biographical accounts were never meant as precise historical documents, but as edifying examples for students on the same spiritual path to expand their limited outlook by “mind-blowing” stories. Furthermore, attempts to pin down the exact affiliations of individual masters with certain fixed views, schools, or lineages must often fail, since Buddhist teachers always guide individual disciples through individual means, which can vary greatly depending on the audience, the student’s capacities, external circumstances, and so on. When considering the vastness and diversity of Buddha ⁄›kyamuni’s teachings, he was the best example for that approach, which still continues to be employed in all Buddhist traditions to this day. In that vein, some of the texts and songs in this volume directly address sectarianism and a rigid “black-and-white” outlook on what is right and wrong or what is an authentic Buddhist teaching and what not. Given that all Buddhist teachings are meant as a help for beings in their individual situations in life, the question is not what is absolutely right or politically correct, but what makes sense and is beneficial for a certain person at a certain time and place in their life. Needless to say, that can be the exact opposite of what is good for somebody else. Thus, the skillful means of masters to guide limitless sentient beings are and must be as limitless as those beings with their limitless afflictions, dispositions, and faculties. What counts in the end is whether the practical application of specific teachings leads those beings to freedom from ignorance, afflictions, and suffering or not. As Maitreya’s Sublime Continuum says, this is the criterion for genuine dharma, no matter who teaches it: The words that are endowed with welfare, are connected to the dharma, Relinquish the afflictions of the three realms, And teach the benefit of peace

preface

xiii

Are the words of the Great Seer1—their opposite is something else. Whatever is explained by someone with an undistracted mind, Inspired solely by the teachings of the Victor, And in accordance with the path of attaining liberation Is to be placed on your head just like the words of the Great Seer.2 The SÒtra of the Treasury of the Tath›gata declares: K›Ÿyapa, it is as follows: Some people may suffer from the unfounded worry that [they have swallowed some] poison. They say, “I drank poison! I drank poison!” and beat their breasts and lament. For their sake, a person who is skilled in medical treatments will act in such a way as to remove this unreal poison [by, for example, administering an emetic], thereby overcoming the [person’s] belief that stems from suspecting [the ingestion of ] poison. As a consequence, they are relieved from their torments. . . . Likewise, K›Ÿyapa, for naïve beings who are beset by afflictions, I teach the dharma in an untrue manner.3 firyadeva’s Four Hundred Verses states: [The Buddha] spoke about “existence, nonexistence, [Both] existence and nonexistence, as well as neither of these two.” But in dependence on the [specific] diseases [to be treated], Does not everything become what we call medicine?4 H.H. Düjom Rinpoché, the late supreme head of the Nyingma School, says on sectarianism: If all the doctrines refuted by learned and accomplished Tibetans were false, no authentic doctrine would be found. . . . For all these arguments there was certainly a basic intention and special need; . . . If the doctrines, which were well

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expounded by such great persons as these, who were praised in the indestructible prophecies of the Buddha himself . . . , and which explicitly abide in what is meaningful, are impure, it would seem that most Tibetans ought to be excommunicated from the teaching of the Conqueror! . . . [W]hen the greater vehicle was expounded by master N›g›rjuna, the pious attendants invented negative prophecies about lord N›g›rjuna and, having inserted them in the scriptures, proclaimed that [the sÒtras of ] the greater vehicle were not the transmitted precepts [of the Buddha]. When the sublime Asaºga commented upon the final transmitted precepts in accord with the intention of the great regent [Maitreya], he and his followers were expelled from the greater vehicle. . . . In Tibet as well, when the venerable Daö Zhönu [Gampopa] taught that the abiding nature of reality, as it is explained in the sÒtras, is the Great Seal, [his critics] maintained that this was not at all the teaching of the Buddha, saying it was “Takpo’s fanciful doctrine.” The all-knowing Rangjung Dorje [Karmapa III] and Chödrak Gyamtso [Karmapa VII] expounded [the teaching] in accord with the intention of the final transmitted precepts, but later Mikyö Dorje [Karmapa VIII] and others did not adhere to their view. When master Dölpopa declared that the ultimate truth was permanent and stable, the Tibetans considered him to be merely a S›˙khya extremist. After the venerable Tsongkhapa had explained relative appearance to be logically verifiable, later scholars assaulted him with HÚ±! and PHA≥! [i.e., showered him with derision]. The great pa˚˜ita Zilungpa [⁄›kya Chokden] had to be ejected from the Sakyapa ranks for explaining that the Analysis of the Three Vows5 was of provisional meaning. Moreover, the all-knowing Great Fifth, having studied and meditated upon the authentic teachings impartially, was very nearly excluded from the Gedenpa [i.e., Gelukpa] order. ... As long as we have not acquired the pure eye of the doctrine, whereby the truth about doctrines and individuals is seen, it is an unbearably terrible deed to analyze things

preface

xv

through exaggeration and depreciation, saying this is perverse, this is impure, and that artificial.6 The people of K›l›ma, upon being confronted with many different instructions from various mendicant teachers passing through their village, asked the Buddha whom they should believe. His answer is contained in the K›l›masutta:7 Do not believe in anything simply because you have heard it. Do not believe in traditions because they have been handed down for many generations. Do not believe in anything because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it. As this collection of spiritual songs and treatises contains such a wide variety of teachings and views from many different strands of Buddhism, to me it is like a box of fine chocolates—take one or two at a time and allow them to fully unfold their particular flavor, texture, and refined composition. As for myself, I enjoyed and learned a lot during the process of unpacking those chocolates, so it is my hope that others may find them tasty and nutritious too. Please enjoy the many flavors of the dharma’s single taste! If there is anything in this book that sounds good and is helpful, may it be appreciated as representing the true words of realized masters and scholars. Everything else, including all mistakes, can safely be said to be mine. My sincere gratitude goes to both Khenpo Tsültrim Gyamtso Rinpoché and Dzogchen Ponlop Rinpoché for their continuous guidance and inspiration. Heartfelt thanks go to Jeff Cox and Sidney Piburn from Snow Lion Publications for their readiness and efforts to publish this book, and to Steve Rhodes for being an excellent editor. I am very grateful to Stephanie Johnston for reading through the entire manuscript and making many helpful editorial suggestions. I also appreciate the generous

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financial support of a dear old friend, enabling me to sustain the work on this project. Last but foremost, I am deeply grateful to Mette Harboe, not only for her editorial help, but for always having supported me for so many years in her way of living the dharma beyond letters, providing a greatly needed home for my wandering body, speech, and mind. May this book serve as a small cause of contributing to the enlightened activity of H. H. the Seventeenth Gyalwang Karmapa Urgyen Trinlé Dorje swiftly and unimpededly embracing all sentient beings throughout the universe. Brabrand, on the vast plains of Jutland, Denmark, during the winds of change, January 2006

In Praise of Prajñ›p›ramit› by Ra¯ hulabhadra with a Commentary by Rongdön Shéja Künrig

he dates of R›hulabhadra are hard to be settled exactly, since there are varying accounts and also at least two different early M›dhyamika masters by this name. T›ran›tha’s Seven Instruction Lineages8 says that he was born in O˜iviŸa (present day Orissa) in east India and in his youth became very proficient in the Vedas and all other traditional Brahmanic fields of learning. Once, when he was reading a secret text to five hundred young Brahmans, Vajrayoginı appeared in the guise of a barmaid and offered him the nectar of ultimate wisdom in the form of strong alcohol. He drank it without doubt and attained the most supreme sphere of sam›dhi. Outwardly, however, the drinking of alcohol made him lose his status as a Brahman. The other Brahmans despised him, but through his mental powers, he made them vomit that very alcohol. Then he hurled a huge boulder onto a lake and said, “If I drank beer, may this stone sink. If you have drunk it and not me, may the stone float!” The boulder floated on the water. Later, R›hulabhadra went to central India, was ordained as a Buddhist monk, and became the most learned one in the Tripi˛aka, mainly spreading the teachings of the mah›y›na. Both T›ran›tha’s History of Buddhism in India 9 and The Treasury of Knowledge10 say that the first ones to teach Madhyamaka were the Brahman R›hulabhadra and eight of his contemporaries, such as *Kamalagarbha,11 *Ghanasa, and Prak›Ÿadharmama˚i. This R›hulabhadra is said to have been N›g›rjuna’s (first/second century) teacher, who also ordained the latter.12 The Blue Annals13 as well as Butön’s History of Buddhism14 agree that the Brahman R›hulabhadra was the teacher of N›g›rjuna and the author of In Praise of Prajñ›p›ramit›.15 The Sakya master Rongdön Shéja Künrig’s (1367-1449) commentary on this text also identifies R›hulabhadra as its author.

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According to Lamotte, the Chinese M›dhyamika master Chi-tsang (549-623) reports that R›hulabhadra was N›g›rjuna’s contemporary and Chan-jan (711-782) says that the former composed a commentary on the latter’s Fundamental Verses on Madhyamaka, called MadhyamakaŸ›stra,16 and taught the eight negations. Candrakırti’s MadhyamakaŸ›strastuti simply says that N›g›rjuna was accompanied by R›hulabhadra.17 Later in T›ran›tha’s History, it is stated that the Madhyamaka lineage after firyadeva continued with the latter’s disciple R›hulabhadra, who, however, belonged to the caste of ŸÒdras.18 Though R›hulabhadra’s In Praise of Prajñ›p›ramit› contains similar ideas as those expressed in some of N›g›rjuna’s praises, it is still somewhat more devotional in its tone. Prajñ›p›ramit› is repeatedly described as being inconceivable and without discursiveness and reference points,19 but the author’s emotional relationship to it seems to be as affectionate as with his own dear and loving mother. By describing the worship of Prajñ›p›ramit› as the path of devotion (Skt. bhakti) that eventually leads to nirv›˚a, he clearly identifies the intimate connection between softening one’s heart for lady Prajñ›p›ramit›’s wide open, yet warm and tender, space, and the spiritual accomplishment to be found therein.20

Rongdön Shéja Künrig 21 Rongdön Shéja Künrig (1367-1449) is renowned as one of “the six gems of the Sakya tradition” and considered as an emanation of Maitreya. He was born into a Bön family in Gyalmo Rong22 in east Tibet. At age seventeen, he went to Central Tibet and stayed at Sangpu Neutog,23 the main Tibetan monastic college for the prior three centuries. He received bodhisattva vows from the abbot Rinchen Namgyal24 and excelled in his intense studies of sÒtra, tantra, and the traditional sciences under Gongdön Lodrö Wangchug.25 At the age of twenty-one, he was already an expert in Dharmakırti’s Pram›˚aviniŸcaya26 and also wrote his first commentary on it. Around the same time, he received novice and full monastic ordination from the abbot of Bal Trosa,27 Kunga Gyalbo,28 who gave him the name ⁄›kya Gyaltsen Balsangbo.29 Nobody could rival him in debate, which earned him the epithet “Lion of Speech.” By relying on a great number of teachers, he mastered all the Buddhist scriptures and then

in praise of prajña¯ pa¯ ramita¯

3

traveled to many monasteries across Tibet to debate and impart teachings. In particular, since Rongdön mainly held the lineage of his great Sakya predecessor Yagdön Sangyé Bal30 (1348-1414)—the foremost authority of his time on the prajñ›p›ramit› teachings—he continually taught Maitreya’s Ornament of Clear Realization, including its many commentaries. He also wrote a famous commentary of his own on that text,31 which represents the culmination and quintessence of three hundred years of thorough study and research done by scholars at Sangpu and its related traditions. In addition, he had complete mastery over the other four texts by Maitreya and also propagated the pith instructions that are based on the prajñ›p›ramit› teachings, that is, “the later lineage of the Pacification of Suffering.”32 To his internally pure disciples, he said, “These beginningless [mental] fetters are enough, so it will do if you just take up any philosophical system that pleases your mind.” He also had not the slightest attachment towards material goods. Outwardly, he seemed to be doing nothing but explaining the dharma, but inwardly, he was constantly resting in yogic practice and thus could even see the individual colors of the five pr›˚as. Having founded the Sakya seat of Penbo Nalendra33 in 1436, he sustained a large monastic community and a famous monastic college there, guiding disciples from all schools of Tibetan Buddhism. He said, “Ar Jangchub Yeshé34 died while he taught the prajñ›p›ramit›. I will also see to it that my students remove my corpse from the dharma-throne.” He also prophesied that he would live eighty-three years and eventually passed away accordingly. About his next life, he used to say, “I will not become such a gruff Khampa again. Rather, I will be a son of the gods who drinks nectar in Tu˝ita (the abode of Maitreya).” According to his disciple and biographer ⁄›kya Chogden35 (1428-1507), Rongdön’s scriptural legacy consisted of about forty major commentaries as well as other treatises on the above and many other topics in the sÒtras and tantras, contained in twenty volumes (only about half are preserved today in reprints). He and his works had an immense influence on all four schools of Tibetan Buddhism, not just his own Sakya tradition. Many scholars of the then emerging Gelugpa School, including six abbots of the Ganden36 and Drebung37 monasteries, received teachings from him. On the other hand, he was the first master to openly criticize Tsongkhapa’s (1357-1419) novel interpretations of Madhyamaka and pram›˚a, which was greatly elaborated upon later by his disciples Goramba Sönam Sengé38

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(1429-1489) and ⁄›kya Chogden. Also the majority of the scholastic lineages of the Kagyü and Nyingma schools pass through Rongdön, with the Sixth Karmapa, Tongwa Tönden39 (1416-1453), being one of his main disciples. According to Jamgön Kongtrul’s Treasury of Knowledge, Rongdön in this way also served as the main initial source for the emerging Kagyü tradition of scholarship and monastic colleges, which was started by the Sixth Karmapa. This tradition then culminated in the writing of the indigenous, classic Karma Kagyü commentaries as well as the foundation of large monastic colleges by the Seventh, Eighth, and Ninth Karmapas and their disciples. Rongdön’s Commentary on R›hulabhadra’s In Praise of Prajñ›p›ramit› —The Treasury of Waves of Blessing40—is very brief, but nevertheless contains a number of helpful information and glosses, some of which are provided in the notes to the translation of R›hulabhadra’s work below.

In Praise of Prajñ›p›ramit›41 I prostrate to Bhagavatı firyaprajñ›p›ramit›. I pay homage to you, Prajñ›p›ramit›, Boundless and nonconceptual, All your limbs without a flaw, Beheld by the flawless ones you are.42 [1] Just like space, you are spotless, Free from reference points, and without words. Whoever sees you as you really are43 Beholds the Tath›gata. [2] Between you, so rich in noble qualities, And the Buddha, the guru of the world, No difference can be seen at all, Just as with the moon and its light. [3] You loving, dedicated mother, Those compassionate in nature who resort to you,


O herald of the buddhadharmas, Will reach unequalled magnanimity with ease.44 [4] Whoever duly looks at you With a pure heart only once Will attain siddhi then for sure, O you so fruitful to behold.45 [5] You are the caring mother, Giving birth and nourishment To all these heroes with their hearts in love With just the welfare of all others.46 [6] The Buddhas, these gurus of the world, Full of compassion, are your sons. Thus, O Lady fair and good, You are the Grandmother of all beings.47 [7] All immaculate p›ramit›s, O Lady without blame, Surround you at all times, Just as the stars do with the moon.48 [8] Considering beings to be guided, Single one in many forms You are praised by the Tath›gatas Everywhere and with all kinds of names. [9] Just as when those drops of dew Are met by the sun’s warm light, Once they fall upon you, Opponents’ flaws and qualms are gone.49 [10] In naive beings, you engender fear— To them, you appear just terrifying. To the wise, you grant your comfort— To them, you appear so mild and gentle.50 [11]

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Those who do not have attachment Even for you, their protectress, O mother, how should they then feel Desire or aversion for anything else? [12] You do not come from anywhere, Nor do you go some place. In all locations there may be, The wise ones never will see you. [13] Those who, thus, don’t see you Will attain you in reality. Having attained you, they’re released, Which is a marvel really great indeed!51 [14] Whoever sees you is in bondage And whoever doesn’t see is bound as well. Whoever sees you is released And whoever doesn’t is released as well.52 [15] Ah, how wonderful you are, So illustrious and profound. So hard to realize, just like an illusion, You are seen and unseen too.53 [16] All Buddhas, pratyekabuddhas, and Ÿr›vakas Put their trust in none but you. you alone are liberation’s path— There are no others, that’s for sure. [17] For the sake of sentient beings, Out of compassion, the protectors of the world Speak of you in customary terms But never speak [of you].54 [18] Who here would be able praising you, Featureless, so pure and simple,


Beyond the reaches of all speech, And not supported anywhere?55 [19] Still we praise you on the seeming level By what’s possible in our speech like this. Though you cannot be extolled at all, We find mental ease through this.56 [20] Through the good I have accumulated By my praise of Prajñ›p›ramit›, May the whole world be devoted to Prajñ›p›ramit› unmatched!57 [21]

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Three Praises by N›g›rjuna

hile legends abound, there is hardly anything that is known for sure about the life of N›g›rjuna (first/second century). To give just a rough picture according to mainly Tibetan accounts, it is said that N›g›rjuna was prophesied by the Buddha in many sÒtras and tantras.58 Born into a Brahman family at Vidarbha in southeast India, he is said to have been ordained by R›hulabhadra and received the name ⁄rım›n.59 He undertook a thorough study of all the available scriptures of the hınay›na and the mah›y›na, and is said to have defeated in debate the Buddhist monk ⁄a˙kara and the Saindhava ⁄r›vakas, who criticized his teachings and the mah›y›na, as well as many non-Buddhists. As for the reason he was named N›g›rjuna, there are two accounts. One says that, once, when he was teaching the dharma in a park, several n›gas rose up around him to form an umbrella, shielding him from the hot sun. This event made him known as the “Lord of N›gas,” to which “arjuna” was added, since he spread the teachings of the mah›y›na as fast as the mythological archer Arjuna60 was shooting his arrows. The other account says that N›g›rjuna received his name due to subduing the n›gas through his practice of mantra. Eventually, he was invited to the land of the n›gas, taught the dharma there, and obtained the prajñ›p›ramit› sÒtras from Tak˝aka, their king. For the rest of his life, he propagated and commented extensively on these texts, thus becoming the founder of the Madhyamaka system. N›g›rjuna spread the teachings of the mah›y›na far and wide and also built many temples and stÒpas. He seems to have spent the middle period of his life mostly in the kingdom of Andhra in the eastern part of middle India. There, he was supported by a king of the S›tav›hana dynasty,61 to whom he wrote his Letter to a Friend62 and who is said to have eventually attained the same siddhi of long life as N›g›rjuna.63 In the latter part of his life, he mainly stayed in the neighboring areas

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of Amar›vatı, Dh›nyaka˛aka,64 N›g›rjunako˚ã, and ⁄rı Parvata, where he engaged in tantric practices and is said to have attained the first bhÒmi of a bodhisattva. It so happened that the above S›tav›hana king had a son called ⁄aktim›n, who very much wanted to become king himself. His mother told him that his father could only die once N›g›rjuna was dead, because their powers of long life were connected. She told him to ask N›g›rjuna for his head, since, as a bodhisattva, he could not refuse that request. ⁄aktim›n went to ⁄rı Parvata and N›g›rjuna granted him his head, but it could not be cut off by any weapons. N›g›rjuna knew that, due to an incident of one of his past lives, in which he had killed an insect with a blade of kuŸa grass, the only way to behead him was with such kuŸa grass.65 After ⁄aktim›n had beheaded him, N›g›rjuna’s mind went to Sukh›vatı. ⁄aktim›n buried N›g›rjuna’s head and body many miles apart, fearing their reunion. It is said that the body and the head have moved towards each other ever since and that when they unite N›g›rjuna will live again and promote the benefit of sentient beings. Finally, the Mah›meghasÒtra says he will become the Tath›gata *Jñ›n›karaphrabha in the worldly realm *Prasannaprabh›. Among his many disciples, the chief one was firyadeva.66 As for N›g›rjuna’s scriptural legacy, the Tibetan Tengyur ascribes about one hundred eighty texts on both the sÒtras and tantras to him. His works on the sÒtras are grouped into three main sets: the collection of speeches,67 the collection of (Madhyamaka) reasonings,68 and the collection of praises.69 In due order, they are often said to comment on the Buddha’s three turnings of the wheel of dharma.70 As for N›g›rjuna’s authorship of the collection of praises, In Praise of Dharmadh›tu is quoted and attributed to him in Bh›vaviveka’s commentary on N›g›rjuna’s Fundamental Verses71 and the SekoddeŸa˛ık›72 by N›ropa (988-1069). Bh›vaviveka, Candrakırti, ⁄›ntarak˝ita, and many other masters in India also identify a collection of four more praises—the Catu¯stava73—as being works by N›g›rjuna. A few others of the eighteen praises that the Tibetan Tengyur attributes to N›g›rjuna have also been quoted by other Indian authors. The Treasury of Knowledge by Jamgön Kongtrul Lodrö Tayé74 (1813-1899) lists only nine praises in this collection, seven of which can be identified in the Tengyur.75 Among modern scholars, as usual, there are many different opinions as to which of these works are actually by N›g›rjuna and which are not.76

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As for the contents of the eighteen praises in the Tengyur, in most of them we find the same ideas and terminologies as in N›g›rjuna’s wellknown works on Madhyamaka that are unequivocally accepted as his. To a certain extent—but by far not exclusively—some of these praises express buddhahood and the nature of phenomena also in more positive or affirmative terms. For example, In Praise of the Unsurpassable states: Having left behind this shore and the yonder, You illuminate the supreme nature of all that can be known Through the power of your miraculous display of wisdom— To the unsurpassable, I pay homage. ... Your luminous single wisdom Determines all knowable objects without exception, Thus being equal and beyond measure— To the unsurpassable, I pay homage.77 In Praise of the Incomparable says: O faultless one, you have vanquished the afflictions Right down to their very roots, their latent tendencies, But you have procured the nectar Of the afflictions’ very nature. ... Your body is eternal, stable, peaceful, Made up of dharma, and victorious, . . .78 With respect to ultimate reality, In Praise of the Inconceivable even states: It is also said to be the nature, the primordial nature, The true reality, the substance, and the real entity.79 Certain passages in some praises are reminiscent of the style of the teachings on Buddha nature (as, for example, in Maitreya’s Sublime Continuum). The most obvious example is In Praise of Dharmadh›tu,80 which gives a number of examples for the dharmadh›tu—the luminous nature

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of the mind—being unaffected by adventitious stains. The second example says: Just as a lamp that’s sitting in a vase Does not illuminate at all, While dwelling in the vase of the afflictions, The dharmadh›tu is not seen. In whichever of its sides You punch some holes into this vase, From just these various places then, Its light rays will beam forth. Once the vajra of sam›dhi Has completely smashed this vase, To the very limits of all space, It will shine just everywhere.81 Later, the text declares: The sÒtras that teach emptiness, However many spoken by the Victors, They all remove afflictions, But never ruin this dh›tu.82 To a lesser degree, similar terminology is also found in some verses of In Praise of the Incomparable, In Praise of the Inconceivable, and In Praise of the Vajra of Mind. Likewise, in its verse on the dharmak›ya, In Praise of the Three K›yas83 hints in that direction, which is then elaborated in the autocommentary.84 Especially in the case of N›g›rjuna, who is so well known for his relentless deconstruction of all fixations on any truly existing entity, the use of such overtly affirmative terms may seem strange, if not contradictory. However, it should be more than clear that he does not use these terms to refer to any absolutely or truly existing entity that is left as something identifiable after everything else has been annihilated by Madhyamaka reasonings. Rather, far from being mutually exclusive, what N›g›rjuna’s


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two approaches say is that, despite there being nothing to pinpoint in the dharmadh›tu as the nature of the mind, it can still be experienced directly and personally in a nonreferential way. In other words, enlightenment is not some empty, dark nothingness, but wide-awake awareness of mind completely free from reference points. Finally, despite all these positive statements, the concluding verses of N›g›rjuna’s In Praise of the Ultimate clearly speak against any reifying tendencies through which we might be carried away from the actual experience of mind’s nonreferential luminosity. Still, praises as a part of the path of devotion are skillful and relevant means to eventually realize the nature of the mind: Through such praises, you may be extolled, But what has really been praised here? All phenomena being empty, Who is praised and who praises? Who would be able to praise you Who are free from arising and declining And for whom there is neither middle nor end, Neither perceiver nor perceived? Having praised you who are without coming and going, The Well-Gone One85 free from going, May the world, through this merit, Tread on the path of the Well-Gone One.86 Obviously, what these verses say should be equally applied to the scope of all the other praises by N›g›rjuna too.

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In Praise of the Incomparable 87 Homage to you, Incomparable One, Who knows the actuality of the lack of a nature And makes efforts to benefit this world That is ruined88 by its views.89 [1] Nothing whatsoever is seen By your Buddha-eye, But your unsurpassable vision, O protector, Beholds the actuality of true reality.90 [2] In ultimate reality, there is neither a realizer Nor something to be realized in this world. Ah, you have realized the nature of phenomena That is most difficult to realize. [3] Nothing has been produced by you, Nor did you terminate any phenomenon. Through just beholding equality, You have attained the unsurpassable state. [4] You did not aim at nirv›˚a Through removing cyclic existence. It is through cyclic existence being unobservable That you have found peace, O protector. [5] You are aware of the one taste Of both afflicted and purified phenomena. Since the dharmadh›tu is undifferentiable, You are pure in every respect. [6] Nothing, not even a single syllable, Has been uttered by you, O lord, But every person to be guided Has been satisfied by your rain of dharma. [7]


There is no attachment in you To skandhas, dh›tus, or ›yatanas. With your mind equal to space, You do not depend on any phenomenon. [8] O protector, you do not entertain Any notion of sentient beings at all, But it is your very being to be permeated by compassion For sentient beings immersed in suffering. [9] Lord, your mind is not attached To anything in the plethora of thoughts, Be it happiness, suffering, self, no-self, Permanence, extinction, or anything else. [10] “There is no coming and going of phenomena whatsoever”— This is what you have in mind. Nowhere is there anything compounded [either]. Hence, you are the knower of ultimate reality. [11] Everywhere you are being followed, But it is nowhere that you have been born. Great sage, you are inconceivable In both your birth and body of dharma.91 [12] O blameless one, you have realized That the world of beings, just like an echo, Is free from unity and mutiplicity And lacks transmigration and destruction. [13] Lord, you have realized that cyclic existence Is free from permanence and extinction And lacks characteristics and what is to be characterized, Just like a dream or an illusion. [14] O faultless one, you have vanquished the afflictions Right down to their very roots, their latent tendencies,

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But you have procured the nectar Of the afflictions’ very nature. [15] Oh wise one, you have seen form To be without characteristics, just like what is formless, But in the sphere of form, you are seen with a body So splendid in its [major and minor] characteristics. [16] It is not through seeing you as some form That you are said to be seen. When the dharma is seen, you are well seen, But the nature of dharmas is not seen. [17] Your body does not have any cavities, Nor is there any flesh, bone, or blood. You [merely] display a body Just like Indra’s bow92 in the sky. [18] In your body, there is neither sickness nor impurity, Neither hunger nor thirst ever come up. But in order to comply with the world, You have shown worldly behavior.93 [19] For you, O spotless one, there are no flaws Of the obscurations constituted by actions, But for the sake of taking care of the world, You have demonstrated the leap into action.94 [20] Since the dharmadh›tu is without distinctions, There are no distinctions of the y›nas, O lord.95 That you proclaimed three y›nas Was in terms of introducing sentient beings [to the teachings]. [21] Your body is permanent, stable, peaceful,96 Made up of dharma, and victorious,


But because of beings to be guided, You have demonstrated passing away. [22] Nevertheless, in infinite realms in the universe, You are seen again by those with devotion Who strive for a perfect understanding of birth and death And the termination of the wheel [of existence]. [23] O protector, you have neither mental cognition, Nor conception, nor any [mental] flux.97 Still, your Buddha-activity operates Without effort in this world. [24] Having showered [a rain of ] flowers [describing] his qualities On the Sugata, who is inconveivable and immeasurable,98 May [all] sentient beings, through this merit obtained by me, Be suitable vessels for the supreme and profound dharma of the Mighty Sage. [25]

In Praise of the Vajra of Mind I pay homage to ever-youthful MañjuŸrı.99 I bow to my own mind That dispels mind’s ignorance By eliminating the mind-sprung web Through this very mind itself. [1] Sentient beings with their various inclinations Picture different kinds of gods, But our precious mind cannot be established As any other god than complete liberation. [2] Enlightenment is attained through the mind, And the five realms of beings [come] through the mind.

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The characteristics of happiness and suffering Do not exist in the slightest apart from mind. [3] The things seen by all beings And what appears when you meditate a bit Are all the web of mind— Thus the one who spoke about true reality has taught. [4] [For] the mind that has given up imagination,100 Cyclic existence impregnated101 by imagination Is nothing but an imagination— The lack of imagination is liberation. [5] Therefore, by making every effort, everyone Should bow down to bodhicitta. Since it is the cultivation of the vajra of mind, It is called “supreme enlightenment.” [6] The mind that springs from the dh›tu is enchained by the body. The dh›tu without the mind flourishes blissfully.102 Therefore, guard your mind well— Buddhahood springs from a sound mind at ease. [7] This completes In Praise of the Vajra of Mind composed by master N›g›rjuna.103

In Praise of the Three K›yas104 Homage to the Buddha! What is neither one nor many, the foundation of great and excellent benefit for oneself and others, Neither an entity nor the lack of an entity, of equal taste like space, of a nature difficult to perceive, Untainted, changeless, peaceful, unequalled, all-pervading, and free from reference points—


To the incomparable dharmak›ya of the Victors, which is to be personally experienced, I pay homage. [1] What is beyond the world, inconceivable, the very embodiment of the fruition of hundreds of excellent accomplishments, and magnificent, Displays great variety in the middle of a retinue due to being the cause for the pleasure of the wise, And is the Buddhas’ unceasing, eloquent melody of the genuine dharma, resounding in all the worlds— To the sambhogak›ya, residing in the kingdom of the great dharma, I pay homage. [2] As the cause for maturing sentient beings, sometimes, it shines like the blaze of a fire, At others, it appears as buddhahood, the wheel of dharma, or as gaining peace, Operating in various ways, it dispells the fear of threefold existence through all kinds of means— To the nirm›˚ak›ya of the Sages, the great welfare that pervades the ten directions, I pay homage. [3] Liberated from the conduct of the three realms, equal to the sky, the nature of all entities, Pure, peaceful, free,105 embodying utter serenity,106 to be realized by yogins, Difficult to realize, hard to examine, the benefit of oneself and others, all-encompassing, and causeless— To the k›ya of the Victors in its single form, which is blissful, unequalled, and nonconceptual, I pay homage.107 [4]

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Excerpts from the Autocommentary 108 ad [1]: The dharmak›ya is neither one nor many, since it is primordially unborn. To what is unborn from the very beginning, any situations of being one or many cannot be applied. Just like space, its nature is to be completely indeterminable. Since all phenomena originate from suchness, [ultimately,] a multitude of various forms are not seen, just as [nothing other than] rice comes from a rice seed. Likewise, whatever originates from emptiness will neither be permanent nor extinct, since it is seen by all the Victors, who are free from all [false] imagination, to be empty and illusionlike. The foundation of great and excellent benefit for oneself and others refers to being the foundation for attaining the excellencies of the higher realms and liberation. You may wonder, “If the nature of the dharmadh›tu—being free from one and many, beginning and end—is explained as emptiness, how can it be the foundation for the great and excellent welfare of oneself and others?” There is no problem. Just as it, through the power of the latent tendencies of ignorance, manifests in the form of the container and its content [sentient beings and their surroundings], it [can also] serve as the foundation for the welfare of oneself and others, just as our consciousness in dreams [can manifest in different ways]. “Then the nature of the dharmadh›tu without beginning and end would become the latent tendencies of ignorance.” No, it is rather like being impregnated with [some scent,] such as musk. This is what the true nature of phenomena is like. Moreover, through meeting a spiritual friend and finding the excellent path, the adventitious latent tendencies of ignorance are removed and [the dharmadh›tu] becomes completely pure, just as gold or copper becomes free from stains. In this, there is no adopting of qualities or relinquishing of flaws, since it is said: There is nothing to be removed from it And not the slightest to be added. Actual reality is to be seen as it really is— Who sees actual reality is released.109 Thus, being associated with certain conditions, [the dharmadh›tu seems] to be afflicted, but the unborn is never seen to be born. Neither an entity nor the lack of an entity means that it is beyond existence,


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nonexistence, and a middle. Therefore, it is of equal taste and even like space. Thus, it is of a nature difficult to perceive, that is, free from being [suitable to be] searched for among entities, nonentities, both or anything else. Hence, it is untainted in that it is free from the stains of desire and such. It is changeless in that it does not shift from its own nature. It is peaceful in that all afflictions have come to rest. It is to be personally experienced by sentient beings, just as [it is pointless] to ask a young woman about her bliss [of making love for the first time]. Since the Victors’ enlightened minds realize all knowable objects, I pay homage with my body and mind in order to be blessed by their enlightened minds. ad [2]: That [the sambhogak›ya] is magnificent and resides in the kingdom of the great dharma means that it is the great sovereign of all three realms, [but] beyond the world. Being the fruition of hundreds of excellent accomplishments means that it arose from having accumulated the p›ramit›s, such as generosity, for a long time. It displays great variety in the middle of a retinue due to being the cause for the pleasure of the wise, and is the Buddhas’ unceasing, eloquent melody of the genuine dharma, resounding in all the worlds. This means that [the sambhogak›ya] explains the genuine dharma extensively within a retinue of bodhisattvas in many specific ways due to the differences in the thinking of sentient beings, who have a wide variety of interests. The sambhogak›ya [bears this name, since] it enjoys teaching the dharma in various ways to the mighty bodhisattvas on the ten bhÒmis. ad [3]: At other places, [the nirm›˚ak›ya] appears as buddhahood ([under the bodhi-tree] in Bodhgay›), the wheel of dharma (such as in the antelope grove of ¿˝ivadana near V›r›˚ası), or as gaining peace (displaying his parinirv›˚a in the YamakaŸ›lavana Grove [in the south of KuŸinagara]). Through all kinds of means refers to [the nirm›˚ak›ya’s capacity] to manifest as a Buddha, as bodhisattvas, Ÿr›vakas, pratyekabuddhas, Brahm›, Indra, MaheŸvara and so on. Operating in various ways means that it takes care of all kinds of beings to be guided. The nirm›˚ak›ya is the great welfare, since it makes beings attain the fruitions of higher realms and liberation.

A Summary of the Stages of Meditating on the Ultimate Bodhicitta by As´ vaghos. a

n most of the Tibetan doxographical literature on the various Buddhist and non-Buddhist philosophical systems, the author of this text is identified as the famous poet AŸvagho˝a110 from S›keta. His exact dates are a matter of much dispute, but most probably he was a younger contemporary of N›g›rjuna in the second century C.E. Born as a Brahman he first was a worshipper of ⁄iva and received a thorough Brahmanic education. Later, he became a Buddhist monk, whose knowledge was all-encompassing and whose realization covered all three y›nas. In particular, he used various forms of art in propagating the Buddhadharma, mainly his exquisite poetical skills and musical talents. Thus, he brought the dharma to life through both his voice and various instruments, supplementing the strict ethics and renunciation of early Buddhism with the more devotional and altruistic approach of the mah›y›na. His great erudition, flawless ethics, and wonderful poetry earned him great fame in all branches of Buddhism. Undoubtedly, AŸvagho˝a’s longest composition of poetry—The Deeds of the Buddha (Buddhacarita)—is also his most famous text. His further works include a very popular poem about the conversion of the Buddha’s half-brother, Nanda (Saundarananda), the Fifty Stanzas on Guru Devotion (Gurupañc›Ÿik›), the Stanzas on the Six Kinds of Beings (¡adgatik›rik› ), The Paths of the Ten Unvirtuous Actions (DaŸ›kuŸalakarmapat›¯), the Story of the Eight Nonleisures (A˝˛›k˝anakath› ), Dispelling of Sorrow (⁄okavinodana), and two short works on breaking vows (MÒl›pattisa˙graha and SthÒl›patti ). The Tibetan tradition usually says that the same person was also known under the names fic›rya ⁄Òra,111 M›t¸ce˛a, and Dh›rmika SubhÒti(gho˝a).112 However, modern scholars, based on the much earlier accounts of the Chinese pilgrims I-Tsing (692 C.E.) and Hsüan-tsang (seventh cen-

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tury) and other evidence, clearly identify AŸvagho˝a and the others as different persons.113 On the other hand, there is ample evidence that AŸvagho˝a’s works have greatly influenced M›t¸ce˛a, fic›rya ⁄Òra, Buddhagho˝a, Kum›ral›ta, K›lid›sa, and many other great Sanskrit poets. The colophon of our text here says that it was “composed by the great master AŸvagho˝a.” However, T›ran›tha explicitly states that both this work and the complementary Summary of the Pith Instructions on Meditating on the Seeming Bodhicitta114 were written by the Pr›saºgika M›dhyamika AŸvagho˝a who lived in the ninth century C.E.115 The overall structure of AŸvagho˝a’s description of progressively subtler (but still incorrect) Buddhist and non-Buddhist views—with “the nonabiding middle” of Madhyamaka as the final, correct view—is somewhat similar to the well-known progression of the four Buddhist philosophical systems as it appears in later doxographical works in India and Tibet. He also seems to allude to the rather late Indian distinction between M›dhyamikas who propound illusionlike nonduality (or establish illusion through reasoning) and those who propound complete nonabiding. While Tsongkhapa’s Great Stages of the Path116 quotes the statement of Ngog Lots›wa Loden Sherab117 (1059-1109) that one cannot distinguish those two in terms of their position on ultimate reality, Padma Karpo (1527-1596) explains their difference as follows: Those who speak about [everything] being illusionlike assert that all outer and inner phenomena are illusionlike, from the point of view of cutting through reference points as well as from the point of view of nonconceptual resting in meditative equipoise. Even when buddhahood has dawned, also nondual wisdom or the three k›yas are illusionlike. This is the case, because it is said in [the sÒtras of ] the Mother of the Victors: All phenomena, nirv›˚a, and even a hypothetical phenomenon that is much superior to this are illusionlike and dreamlike.118 The system of the nonabiding M›dhyamikas does not itself have anything that is to be positively determined or proven, but [just] puts an end to the claims of others.119

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In verse 16, AŸvagho˝a refers to the fourfold denial of any arising of phenomena that became so famous through N›g›rjuna. In the next verse, he uses exactly the same arguments that appear in the Akutobhay›120 against the arising of both something that exists already (i.e., arising from itself ) and something that does not exist (i.e., arising from others or without a cause). From the time of Buddhap›lita onwards, these arguments are found as some of the standard invalidations of real arising in many Madhyamaka texts.

A Summary of the Stages of Meditating on the Ultimate Bodhicitta I prostrate to all Buddhas and bodhisattvas.121 I prostrate to the Blessed One, ever-youthful MañjuŸrı. I will write a few letters on meditating on the ultimate bodhicitta, called “The Precious Lamp.” Phenomena as they appear and resound Are neither established nor real in these ways, Since they keep changing in all possible and various manners, Just like the appearances in magical illusions. [1] They are without nature, just like space, But since they come about due to mere dependent origination, They are not utterly nonexistent, Similar to cause and effect in dreams. [2] They are neither established as real, nor is any falsity put to an end. Those who do not understand this very actuality Are deceived by the conditions of mistaken thoughts And thus turn the wheel of unbearable sufferings. [3]

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Some see what exists, but, through regarding it as nonexistent, Commit bad actions and experience suffering, Just as an ignorant person Would drink a poison with exciting [taste]. [4] Some perform good actions, But since they do not know the actuality of voidness, Just as being happy about objects in a dream, They attain such for a while, but it fades away again. [5] Thus, ordinary worldly people Do not see actual identitylessness, Suchness, the ultimate MañjuŸrı. Therefore, the six kinds of beings are the objects of our compassion. [6] Some directly perceive [outer] objects [made] of particles Through mental states that originate in dependence [on those]. Some understand them by subsequent inferences. Both understand the particularities of phenomena.122 [7] [Some] assert that in order to pacify the self By relinquishing suffering and its causes, One abides in seven practices And then is liberated by a single practice. They do not see the unblemished, spotless, and stainless MañjuŸrı that is the dharmadh›tu.123 [8] Some, through the proficiency of their prajñ›, Understand very well that the apprehended is empty, But regard the apprehender as substantially established. [For them,] cyclic existence originates from the cause of ignorance. [9] In order to put an end to it, they cultivate awareness-wisdom. Though they perform the welfare of others a little bit,


The ultimate MañjuŸrı, released from all corporeality, Is not revealed. [10] If coarse phenomena are not established, Subtle phenomena are not established either. If you just see phenomena, You do not see the very nature of phenomena. Therefore, this is just like not having examined a mirage, Becoming afraid of the river [in it], and thus rejecting [its recognition]. [11] Some speak utter nonsense: Just like seeing space as form, They assert that mind as such—spacelike nonappearance— Is established as the very ultimate. [12] Some assert that the stuff of all phenomena is self-awareness. Through various imputations, it becomes diversified, Just like the experiences in a dream. [For them,] nondual wisdom is [truly] established. [13] Even those who have relinquished attachment and aversion, Are skilled in means, and have great insight Do not see MañjuŸrı, the dharmadh›tu Beyond the nature of consciousness.124 [14] When mind as such, the true reality of bliss, Is examined slightly here, It is neither [arising] from itself, nor from others, Nor from both, nor without a cause.125 [15] Since an existent exists [already], its arising is not reasonable. Otherwise, its arising would be endless. Since a nonexistent does not exist, its arising is not reasonable. Otherwise, [everything] would arise simultaneously. [16]

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Therefore, since actually there is no arising, It is not that something real is established through falsities. If such were established, Infinite invalidations would be contained in this. [17] Thus, [illusory appearances] satisfy [only] when unexamined. Through examining mere illusions, you are deceived. The mind is an expression of illusion, And enlightenment is like an illusion too. [18] Even those [who say such] do not see MañjuŸrı— The relinquishment of verbal expression, the freedom from reference points. Illusory [phenomena] are not [even] mere illusions: If they were, their [very illusoriness] would not be established. [19] If they were so established, it would follow That also the scriptural systems of others [teach such] illusory phenomena. Therefore, the illusory nature [of phenomena], Exactly like an illusion, is inexpressible as being “this.”126 [20] The Compassionate One has proclaimed this, By being grounded in the approach of the two realities And thus relying on conventional meanings, As the great lion’s roar of identitylessness. [21] Through specifications such as emptiness, Limitless examples such as being illusionlike, And the methodical approaches of various y›nas, He illustrated the nonabiding middle. [22] Despite having illustrated it, it is not something that can be illustrated. There is nothing to be removed from it. Even emptiness is empty of being empty.127 In it, there are neither Buddhas nor sentient beings. [23]


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The phenomena of myself and others that appear and are possible As well as liberation and bondage Are merely names—even the names do not exist. Everything is like space. [24] In this way, once no phenomenon is to be seen, MañjuŸrı—nonmanifest and nonappearing—is seen And you go to the other shore of the ocean Of cyclic existence with its states of birth and death. [25] Therefore, it is taught in the section on the qualities: “The thicket of bad views is cleared away without remainder,” “All phenomena have the nature of being inexpressible,” And “You will be a sovereign of dharma.”128 [26] Those with superior minds—who are like the ground of the earth— Are completely illuminated by the sunlike genuine dharma. For the sake of those with inferior minds—who resemble holes in that ground— I have written just this Precious Lamp. [27] This completes A Summary of Meditating on the Ultimate Bodhicitta, Called “Precious Lamp,” composed by the great master AŸvagho˝a. It was translated and put into this final edition by the Indian pa˚˜ita Padm›karavarman and the monk Rinchen Sangbo, the great translator and editor.

A Presentation of the Three Natures and Nonconceptual Wisdom by Asan. ga

n his Synopsis of the Mah›y›na, Asaºga129 speaks in detail about all the hallmarks of the Yog›c›ra School of Indian Buddhism, such as the three natures (the imaginary, the other-dependent, and the perfect nature), “mere mind” or “mere cognizance,” the ›laya-consciousness, nonconceptual wisdom,130 and the complete change of state. The following excerpts focus on the three natures and nonconceptual wisdom.131 In the second chapter of his text, Asaºga explains that the three natures represent the underlying intention of all the teachings of the Buddha, the means to avoid extremes, and the path to enlightenment.

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26. “In this teaching—the very extensive teaching of the mah›y›na of the Buddhas, the Blessed Ones—how should the imaginary nature be understood?” It should be understood through the teachings on the synonyms of nonexistents. “How should the other-dependent nature be understood?” It should be understood to be like an illusion, a mirage, an optical illusion, a reflection, an echo, [the reflection of ] the moon in water, and a magical creation. “How should the perfect nature be understood?” It should be understood through the teachings on the four kinds of completely pure dharmas. As for these four kinds of completely pure dharmas, (1) natural complete purity means suchness, emptiness, the true end, signlessness, and the ultimate. Also the dharmadh›tu is just this. (2) Stainless complete purity refers to this very [natural purity] not being associated with

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any obscurations. (3) The complete purity of the path to attain this [stainless purity] consists of all the dharmas concordant with enlightenment, the p›ramit›s, and so on. (4) The completely pure object based on which this [path] is generated is the teaching of the genuine dharma of the mah›y›na. In this way, since this [genuine dharma] is the cause for complete purity, it is not the imaginary [nature]. Since it is the natural outflow of the pure dharmadh›tu, it is not the other-dependent [nature either]. All completely pure dharmas are included in these four aspects [of purity]. Here, [I offer summarizing] verses: The teachings on illusion and such refer to what manifests. The teachings on nonexistence relate to what is imaginary.132 But the teachings on the perfect [nature] [Are given] through the fourfold complete purity. This purity is natural, Stainless, the path, and the object. All completely pure dharmas are Included in these four aspects.133 As for the relation between the three natures, Asaºga says: 29. You may wonder, “In the AbhidharmasÒtra, the Blessed One has spoken of three dharmas—those included in the set of what is afflicted, what is purified, and both. What did he have in mind when he said that?” The existence of the imaginary nature in the other-dependent nature is that which is included in the set of what is afflicted. The existence of the perfect nature in the other-dependent nature is that which is included in the set of what is purified. The other-dependent nature is that which is included in both. This is what the Buddha had in mind when he taught [the above]. “What example is there for that meaning?” The example is a gold-bearing lump of soil. In the case of a gold-bearing lump of soil, three [aspects] can be observed: the earth element, the lump of soil,

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and gold.134 [First, only] the lump of soil, which [actually] does not exist [as such] in the earth element, is seen, while the gold, which does exist, is not seen. Once [the lump of soil] is heated in a fire, it does not appear, whereas the gold appears. The earth element appearing as a lump of soil is a false appearance. When appearing as gold, it is the appearance of true reality. Therefore, the earth element is included in both aspects. Likewise, through cognizance being untouched by the fire of nonconceptual wisdom, this cognizance appears as what is false (the imaginary nature), but not as true reality (the perfect nature). Once consciousness has been touched by the fire of nonconceptual wisdom, this consciousness appears as true reality (the perfect nature), but does not appear as what is false (the imaginary nature). Thus, the cognizance that is false imagination—the other-dependent nature—is included in both aspects, just as the earth element in a gold-bearing lump of soil.135 Next, Asaºga summarizes how the three natures are the underlying intention of all the teachings of the Buddha:136 30. “In some places, the Blessed One taught that all phenomena are permanent. In other places, he taught they are impermanent. In yet others, he taught that they are neither permanent nor impermanent. What was his intention to teach they are permanent [and so on]?” He taught such with the following intention: From the perspective of the perfect [nature], the other-dependent nature is permanent. From the perspective of the imaginary [nature], [the other-dependent nature] is impermanent. From the perspective of both, [the otherdependent] is neither permanent nor impermanent.137 Just as with permanent, impermanent, and the lack of both, [the same applies to] pleasure, suffering, and the lack of both; virtue, nonvirtue, and the lack of both; empty, nonempty, and the lack of both; identity, identitylessness, and the lack of both; . . . having a nature, lacking a nature, and the lack of both; . . . cyclic existence, nirv›˚a, and the lack of both. Just

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like those enumerations of permanent, impermanent, and so forth, all such divisions—the flexible [intentions] of the Buddhas, the Blessed Ones—should be understood as referring to the three natures. Here, [I offer some] verses: Just as phenomena are not [really] existent And just as they appear in various ways, Thus they are neither phenomena nor the [total] nonexistence of phenomena. [The Buddha] taught them as the actuality of the lack of both.138 From certain single perspectives, He taught them as either “nonexistent” or “existent.” From the perspective of both, He expressed them as “neither existent nor nonexistent.”139 Since they do not exist in the way they appear, He talked about their “nonexistence.” Since they [merely] appear in that way, He spoke about their “existence.”140 Since they neither exist by themselves nor by any intrinsic character, Since they do not abide as their own entities, And since they do not exist as they are apprehended, He presented their lack of nature.141 As each [of the features following] is the basis for the next, Their lack of nature establishes them As being without arising, without ceasing, Primordial peace, and natural nirv›˚a.142 In the third chapter of his text, Asaºga explains how to engage in these three natures in relation to the notions of “mere mind” or “mere cognizance” in order to attain the nonconceptual wisdom of Buddhas and


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bodhisattvas. He makes it very clear that “mere mind” is not understood as something ultimately existent, but as an expedient means that one has to let go of in order to see the true nature of phenomena. “How should [bodhisattvas] engage in [appearances as being mere cognizance]?” . . . They engage in this just as in the case of a rope appearing as a snake in a dark house. Since a snake does not exist, [to see it] in the rope is mistaken. Those who realize [that the rope] is its referent have turned away from the cognition of [seeing] a snake where there is none and dwell in the cognition of [apprehending] a rope. [However,] when regarded in a subtle way, this is also mistaken, since [a rope] consists of [nothing but] the characteristics of color, smell, taste, and what can be touched. [Thus,] based on the cognition of [seeing color] and so on, the cognition of [apprehending] a rope has to be discarded too. Likewise, based on the cognition of [seeing] the perfect nature, . . . also the cognition of mere cognizance is to be dissolved.143 . . . 9. Through engaging in the characteristic of referents appearing as mental expressions, bodhisattvas engage in the imaginary nature. Through engaging in mere cognizance, they engage in the other-dependent nature. “How do they engage in the perfect nature?” They engage in it by dissolving the notion of mere cognizance too. . . Therefore, there is not even an appearance of [phenomena] as mere cognizance. When bodhisattvas . . . dwell in the dharmadh›tu in an immediate way, what is observed and what observes are equal in these bodhisattvas. Consequently, what springs forth [in them] is equal, nonconceptual wisdom. In this way, such bodhisattvas engage in the perfect nature.144 The eighth chapter of The Synopsis of the Mah›y›na discusses nonconceptual wisdom. Together with the presentation of that topic in Maitreya’s Distinction between Phenomena and Their Nature,145 it is the most systematic and detailed explanation in Indian Buddhist literature. 1. “How should one consider the characteristic feature of supe-

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rior prajñ›?” It is nonconceptual wisdom, [which is discussed here in terms of ] (1) nature, (2) matrix, (3) basis, (4) what is observed, (5) aspect, (6) answer to objections, (7) support, (8) aids, (9) maturation, (10) natural outflow, (11) outcome, (12) culmination, (13) the benefits of [wisdom] due to preparatory application, nonconceptual [wisdom], and subsequently attained [wisdom], (14) classification, (15) examples for nonconceptual and subsequently attained [wisdom], (16) effortless accomplishment of activity, and (17) profundity. Through [those points], nonconceptual wisdom is to be regarded as the characteristic feature of superior prajñ›.146 2. Here, what is called “the nature of nonconceptual wisdom”147 refers to the exclusion of five aspects. [These] are (1) the exclusion of a complete lack of mental engagement,148 (2) the exclusion of [states] that are beyond the levels that entail examination and analysis,149 (3) the exclusion of the peaceful state in which discriminations and feelings have ceased,150 (4) the exclusion of the nature of form,151 and (5) the exclusion of picturing152 true reality. One should know that nonconceptual wisdom excludes these five aspects. The way of teaching the presentation of nonconceptual wisdom is expressed here in verses: The nature of the nonconceptual Wisdom of all bodhisattvas Excludes five aspects, Thus being free from picturing true reality.153 3. The matrix154 of the nonconceptual Wisdom of all bodhisattvas Is not mind, yet nothing but mind, Since it has no referents in mind, yet arises from a cause.155 4. The basis of the nonconceptual Wisdom of all bodhisattvas Is proper mentally verbalized engagement In the latent tendencies of hearing.156


5. What is observed by the nonconceptual Wisdom of all bodhisattvas Is the inexpressibility of phenomena, The suchness of identitylessness.157 6. The aspect of the nonconceptual Wisdom of all bodhisattvas Is the signlessness In the observed object to be known.158 7. Having the nature of connection, What is conceived [as meaning] is nothing other than that. Through connecting letters with each other, Meaning comes from connecting them. Without an expression, consciousness Does not engage in an object of expression. [But] since [the two] are contradictory, nothing is expressed. Therefore, everything is inexpressible.159 8. Nonconceptual wisdom Is the support of the activities of bodhisattvas During subsequent attainment, Since they flourish [through it]. 9. The aids of the nonconceptual Wisdom of all bodhisattvas Are said to be the two paths, Which have the nature of the five p›ramit›s.160 10. The maturation of the nonconceptual Wisdom of all bodhisattvas Are the two Buddhama˚ãlas By virtue of application and attainment.161 11. The natural outflow of the nonconceptual Wisdom of all bodhisattvas

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Is asserted as its specific manifestations In all subsequent lifes.162 12. The outcome of the nonconceptual Wisdom of all bodhisattvas Is to be known as the ten bhÒmis, Since it is attained and then perfected.163 13. The culmination of the nonconceptual Wisdom of all bodhisattvas happens Due to attaining the three pure k›yas And due to attaining the supreme masteries.164 14. [Benefit:] Nonconceptual wisdom Is like space, untainted By all kinds of grave evil deeds And because of mere confidence and devoted interest.165 Nonconceptual wisdom Is like space, untainted, Since it is free from all obscurations And endowed with attainment and perfection.166 Nonconceptual wisdom Is like space, untainted, Roaming through the worlds, Yet always undefiled by worldly dharmas.167 15. [Classification:] These three wisdoms are said to be Like a mute wishing to experience an object, Like a mute experiencing that object, And like a nonmute experiencing the object.168 These three wisdoms are said to be Like a fool wishing to experience an object, Like a fool experiencing that object, And like a nonfool experiencing the object.


These three wisdoms are said to be Like the five [sense consciousnesses] wishing to experience an object, Like those five experiencing that object, And like the mental consciousness experiencing the object.169 You should understand that these three wisdoms, The one due to preparatory application and so on, Are like someone not knowing a treatise and wishing to know it, Experiencing the dharma, and [experiencing] its meaning, respectively.170 16. [Examples:] Nonconceptual wisdom Is like a person with closed eyes, While subsequently attained wisdom Is like that person with open eyes. Nonconceptual wisdom Is to be understood like space And subsequently attained wisdom Is like forms appearing in that [space].171 17. Just as [wish-fulfilling] jewels and [celestial] cymbals Perform their specific activities without thoughts, All kinds of Buddha-activities take place Continuously without conception.172 18. [Profundity:] It neither bears on that nor on something else. It is neither knowledge nor nonknowledge. Not being different from what is known, This knowledge is nonconceptuality.173 Since there is nothing to be conceived, All phenomena are explained To be naturally nonconceptual. Therefore, this wisdom is nonconceptuality.174

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19. As for nonconceptual wisdom due to preparatory application, it is threefold, because it is classified in terms of (1) arising from a cause, (2) impetus, and (3) familiarity.175 [Actual] nonconceptual wisdom is also threefold, since it is nonconceptual due to being (1) content, (2) unmistaken, or (3) free from reference points.176 Subsequently attained [nonconceptual wisdom] is fivefold, since it differs in analysis in terms of (1) realization, (2) recollection, (3) presentation, (4) synopsis, and (5) abundance.177 20. There follow further verses that establish nonconceptual wisdom: Hungry ghosts, animals, humans, And gods, all in their own fashion, Have different minds with regard to a single thing. Therefore, it is held that [outer] referents are not established.178 [This is the case,] since in the past and such As well as in dreams and the two types of reflections, There are no [real] observed objects, And because the [mind in those cases] has an observed object.179 If referents were established as referents, Wisdom would not be nonconceptual. Without that, it is untenable To attain buddhahood.180 Bodhisattvas who have attained mastery And those in meditative composure, through the power of aspiration Observe earth and such As any thing they please,181 Because for those with insight who have attained peace And accomplished investigating that, In their mental engagement of all dharmas The meaning appears accordingly.182


For the nonconceptual flux of wisdom, There is no appearance of any referents. Hence, it is to be realized that referents do not exist. Since these do not exist, there is no cognizance either. 21. There is no difference between prajñ›p›ramit› and nonconceptual wisdom. As it is said [in the prajñ›p›ramit› sÒtras]: While bodhisattvas abide in prajñ›p›ramit› by way of nonabiding, they fully complete the cultivation of the other p›ramit›s. “How do they fully complete [the p›ramit›s] by way of nonabiding?” Because [such bodhisattvas] abandon five kinds of abiding. (1) They abandon the Tırthikas’ abiding in the clinging to a self. (2) They abandon abiding in the conceptions of bodhisattvas who do not see true reality. (3) They abandon abiding in the two extremes of cyclic existence and nirv›˚a. (4) They abandon abiding in the clinging of being content with just the relinquishment of the afflictive obscurations. (5) They abandon abiding in the expanse of the nirv›˚a without any remainder of the skandhas and thus not considering the welfare of sentient beings.183 22. “What is the difference between the wisdom of Ÿr›vakas and the wisdom of bodhisattvas?” You should know that they differ in five aspects. (1) [The wisdom of bodhisattvas] differs in nonconceptuality, since it does not conceive phenomena, such as the skandhas. (2) It differs in not being limited, since it is unlimited inasmuch as it realizes true reality in an exhaustive manner, engages in all aspects of [everything] that can be known, and serves the sake of all sentient beings. (3) It differs in nonabiding, since it is nonabiding nirv›˚a. (4) It differs in being everlasting, since it will not become exhausted in the expanse of nirv›˚a. (5) It differs in being unsurpassed, since there is no other y›na that is more superior than it.184 A [summarizing] verse:

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Through their wisdom so compassionate in nature, They are far superior in those five aspects— From mundane and supramundane excellence185 We say, they are not far away. 23. You may wonder, “Once bodhisattvas are endowed with the most perfect qualities of superior ethics, superior mind [meditative composure], and superior prajñ›, and have gained mastery over all riches, why is it that destitute sentient beings still appear?” (1) [Bodhisattvas] see the karma in those sentient beings that represents obstacles to [their enjoyment of ] such [riches]; (2) they see that providing them with riches would prevent the arising of virtuous dharmas [in them]; (3) they see their readiness for being weary [of cyclic existence]; (4) they see that providing them with riches would become the cause for unvirtuous dharmas and so on; (5) they see that providing them with riches would become the cause for them harming very many other beings.186 Therefore, destitute sentient beings still appear. A [summarizing] verse: We say that since their karma, obscurations, Readiness, accumulation, and harm are seen, [Certain] sentient beings do not receive riches From the bodhisattvas.187

Instruction on the Three Natures by Vasubandhu

asubandhu’s dates are still the subject of much controversy among modern scholars, some even holding that there were two Vasubandhus. There seems to be agreement, though, that there was a Vasubandhu living in the fourth century. In several Chinese and Tibetan biographical accounts,188 Vasubandhu is said to have been one of the two younger half-brothers of Asaºga. Previously, their mother had been a nun, but became very concerned about the decline of the mah›y›na teachings during her lifetime. In those times, as a woman, there was nothing she could do herself to remedy that, so she decided to give up her robes and have sons who could uphold and restore this tradition. Vasubandhu was born in Puru˝apura (present-day Peshawar) and his Brahman father was his first teacher. Later, he entered the Sarv›stiv›din order and studied the philosophical system of the Vaibh›˝ikas at their main seat in Kashmir for four years.189 After having returned to Puru˝apura, Vasubandhu composed his famous Treasury of Abhidharma (largely based on the Mah›vibh›˝a), which presents the orthodox Vaibh›˝ika view, whereas his autocommentary criticizes that view from the position of the Saut›ntrikas. Vasubandhu’s commentary was fiercely rejected by his former Sarv›stiv›din colleagues, particularly by Saºghabhadra in his *Abhidharmany›y›nus›ra (Taisho 1562). After some years of roaming from place to place, Vasubandhu moved to Ayodhy›, the capital of the new Gupta Empire, where he taught the king and many others. Up to that point, it is said, Vasubandhu disrespected the mah›y›na in general and Asaºga’s works in particular. T›ran›tha reports that he had read the Yog›c›rabhÒmi and then remarked, “Alas! Though Asaºga meditated for twelve years in the forest, instead of attaining success in his med-

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itation he has composed a work [without meaning, but heavy enough] to be an elephant’s load.”190 Thereupon, Asaºga sent two of his students to recite The SÒtra of the Teaching of Ak˝ayamati and The SÒtra of the Ten BhÒmis in front of Vasubandhu. Having heard those scriptures, he was convinced that the mah›y›na indeed was sound in both view and practice. Worried that he had committed a greatly negative action by not appreciating those teachings before, he was ready to cut off his tongue. Asaºga’s two disciples prevented him from doing so and said that his elder brother could help him. Thus, they all went to Asaºga, who taught Vasubandhu the scriptures of the mah›y›na and told him to recite the dh›ra˚ı of U˝˚ı˝avijay› a hundred thousand times. Vasubandhu became particularly fond of the prajñ›p›ramit› sÒtras, reciting them many times. His literary output was enormous, including commentaries on many sÒtras and treatises of other masters (mainly Maitreya and Asaºga) as well as a number of independent works on various topics, such as his “eight discourses”191 and the Instruction on the Three Natures. Throughout his life, Vasubandhu seems to have traveled a lot, and both Butön and T›ran›tha report that he lived for some time in Nepal at the end of his life, teaching the dharma. According to the former, one day Vasubandhu visited the monk Handu, but found him drunk, carrying a big pot of alcohol on his shoulder. Seeing this deterioration of the teachings, Vasubandhu recited the dh›ra˚ı of U˝˚ı˝avijay› backwards and thus passed away.192 T›ran›tha says that this happened upon Vasubandhu seeing a monk who lived in a farm house and was ploughing his fields.193 According to Tibetan tradition, Vasubandhu died at Svayambhun›th in the Kathmandu Valley.194 His main disciples were Dign›ga, Sthiramati, Gu˚aprabha, and Vimuktasena. It is said that those disciples, in due order, surpassed Vasubandhu’s expertise in the teachings on valid cognition, abhidharma, vinaya, and prajñ›p›ramit›, but none of them had Vasubandhu’s vast scope of knowledge that encompassed all teachings. Vasubandhu’s Instruction on the Three Natures was probably his last work and there is no written commentary on it. Thus lacking a recognized line of transmission, unfortunately, this beautiful and profound work is almost never studied or taught in contemporary Buddhist centers of learning. It gives a terse, yet very illuminating, presentation of the three natures and their mutual relations, how delusion manifests and

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how it is dissolved. Indian Yog›c›ra texts in general display a considerable variety of accounts on the three natures and how they relate. From the Yog›c›ra School’s fundamental point of view—that whatever we encounter is always nothing but an experience in our mind—the three natures can be summarized as follows. The imaginary nature stands for our habitual way of misperceiving the other-dependent nature—dependently-originating mere appearances in our minds. We insist that these are real in just the way they appear, existing as distinct entities of internal consciousness and its external objects. Although such dependent dualistic appearances (the other-dependent nature) lack any self-sufficient existence, they cannot simply be claimed to be nothing, as they keep appearing and being experienced due to our habitual mental tendencies. The perfect nature basically refers to perceiving the unity of dependently-originating mere appearances and emptiness. This means realizing that any imaginary subject-object duality and all superimpositions of personal and phenomenal identities never existed in otherdependent appearances. However, this does not mean to reify either the other-dependent or the perfect nature as some truly existent remainder after duality has been removed. Thus, the three natures are not three different “things.” It is not through taking away one (the imaginary nature) from the other (the other-dependent nature), that the third (the perfect nature) is obtained. Rather, Yog›c›ra takes the other-dependent nature as the experiential ground for a dynamic process of disillusioning and refining the way we see ourselves and the world, with the imaginary nature and the perfect nature being the two poles of mistaken and pure perception, respectively, right within that experiential ground. Thus, the other-dependent nature stands for the continuity of experience, which is impure when blurred by the superimpositions of the imaginary nature and pure or perfected when this imaginary nature has been seen through and let go. However, since the realization of the perfect nature is an experience as well and not something abstract or just some nothingness, it is also said that the otherdependent nature in its pure aspect is the perfect nature. In this way, “other-dependent nature” is just a term for the compound meaning of the imaginary nature and the perfect nature, which points to the underlying experiential continuity of a mind stream that becomes increasingly aware of its own true nature.

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In brief, to solidify any of the three natures means to entirely miss the point. As The SÒtra of the Arrival in Laºka says: When scrutinized with insight, Neither the imaginary, nor the dependent, Nor the perfect [nature] exists. So how could insight conceive of an entity?195 As for Vasubandhu’s text, it not only gives a succinct, yet dazzlingly intricate, picture of the three natures, but masterfully touches upon virtually all central Yog›c›ra notions, such as the eight consciousnesses, “mere mind,” nonconceptual wisdom, the four yogic practices, and—through the notion of “mastery”—the “complete change of state” from an ordinary being’s dualistic outlook to buddhahood (for details, see below). Still, as said above, Vasubandhu treats those notions as mere soteriological tools to aid beings on the path in curing their delusion, all of which are to be left behind once that purpose is accomplished, just like the famous raft on the other side of the river. The text playfully oscillates between different levels of discourse, such as the viewpoints of seeming and ultimate reality, and puts forward various stances only to dissolve them shortly thereafter. Through frequently phrasing things in ways that look blatantly paradoxical, alternating deconstructive with affirmative rhetoric, and making surprising turns in both language and philosophical content, Vasubandhu creates a tension in the minds of his readers that cannot but be understood as a skillful attempt to dismantle the rigid “either-or” tendencies of dualistic mind. The text is also a great piece of Sanskrit poetry, its full flavor unfortunately being impossible to mirror in English. A brief topical outline of the text is as follows (verse numbers): Description of the three natures (1-5) Explaining the other-dependent nature as the eight consciousnesses (6-9) Profundity of the three natures (10), due to each being characterized as • existence and nonexistence (11-13) • duality and unity (14-16) • not being different in terms of the characteristics of what is afflicted and purified (17-21)


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Specific order of the three natures (22), in terms of • convention (23) • penetrating them (24-25) The three natures are nondual and ungraspable (26) Illustrating the three natures through the simile of a magical illusion (27-30) Realizing the three natures in terms of knowing, relinquishment, and attainment (31-34) Arguments for the nonexistence of real outer objects (35) The four yogic practices (36-37ab) Fruition: enlightened qualities and the three k›yas (37cd-38)

Instruction on the Three Natures196 The Stanzas on the Three Natures, composed by master Vasubandhu, are written [here] in New›ri characters, stemming from an ancient manuscript. Homage to the protector Mañju[Ÿrı]. The imaginary, the other-dependent,197 And the perfect as well— The three natures are held to be The profound object to be understood by the wise. [1] What appears is the other-dependent And the way it appears is the imaginary, Since it comes about through being subject to conditions And since it exists as mere imagination.198 [2] The fact of the invariable absence Of the way it appears in what appears Is to be known as the perfect nature, Since it is never otherwise. [3] What appears here? The imagination of what is nonexistent.199 How does it appear? By way of having the character of duality.

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What is its nonexistence with that [duality]? The very nature of nonduality in it. [4] What is the imagination of the nonexistent here? It is the mind that imagines in certain ways what [does not exist], [But its] referents, which it imagines like that, Are absolutely never found in these ways. [5] Through being either cause or result, The mind is held to be twofold: The consciousness called “›laya” And the one called “operating,”200 which is sevenfold. [6] The first is called mind, since it is accumulated201 By the seeds of the latent tendencies of afflictions, While the second [is called] mind, Since it operates under various aspects.202 [7] In brief, this false imagination Is considered as threefold: As maturational; likewise, as having characteristics;203 And the other as involving appearances. [8] The first refers to the root-consciousness, Since its character is the maturation [of latent tendencies]. The other refers to the operating consciousness, Since it functions as cognition [with the duality] of seeing and what is seen.204 [9] Due to existence and nonexistence,205 due to duality and unity, And due to the nondifference in the characteristics Of what is afflicted and what is purified, Those natures are held to be profound. [10] Since it is apprehended as being existent, While being utterly nonexistent,


Thus, the imaginary nature Is thought of as having the characteristics of existence and nonexistence. [11] Since it exists as something present through delusion, But not in the way it appears, Thus, the other-dependent nature Is thought of as having the characteristics of existence and nonexistence. [12] Since it exists as nonduality And is the very nonexistence of duality, Thus, the perfect nature Is thought of as having the characteristics of existence and nonexistence.206 [13] Because of the dual state of the imaginary referent207 And because of its being one due to the nonexistence of that [duality], The nature imagined by childish beings Is thought of as having the character of duality and unity. [14] Because of its appearance as dualistic being And because of its being one due to being mere delusion, The nature called “other-dependent” Is thought of as having the character of duality and unity. [15] Because of being the nature of dualistic being And because of being the single nature that is nonduality, The perfect nature Is thought of as having the character of duality and unity. [16] The imaginary and the other-dependent Should be understood as the characteristic of what is afflicted, While the perfect is held To be the characteristic of what is purified. [17]

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Because the nature [of the imaginary] is nonexistent duality And because the nature [of the perfect] is the nonexistence of that [duality], The characteristic of the perfect not being different From the imaginary nature is to be understood. [18] Because the nature [of the perfect] is nonduality And because the nature [of the imaginary] is the nonexistence of duality, The characteristic of the imaginary not being different From the perfect is to be understood. [19] Because [the other-dependent] does not exist the way it appears And because the nature [of the perfect] is nonexistence in that way, This is the characteristic of the perfect not being different From the nature called “other-dependent.” [20] Because [the perfect] is the nature of nonexistent duality And because [the other-dependent] does not have a nature as it appears, The characteristic of the other-dependent not being different From the perfect is to be understood. [21] [Still,] a difference in the order of these natures— In terms of the conventional And in terms of penetrating them— Is taught for the sake of accomplishing [such penetration].208 [22] The imaginary has the character of the conventional, The other[-dependent] has the character of what creates the conventional, And the complete extinction of the conventional Is held to be the other nature, [the perfect]. [23] First, one penetrates the other-dependent, Which has the character of the nonexistence of duality.


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Next, one penetrates the mere imagination in that, Which is nonexistent duality. [24] Then, one penetrates the perfect in it, The existence of the nonexistence of duality. Thus, at that point, just the [perfect] Is said to exist and not exist. [25] Still, these three natures Have the characteristics of being nondual and ungraspable, Since [the first] is nonexistent, since [the second] is nonexistent in the way [it appears], And since [the third] is the nature of such nonexistence. [26] Something magically created through the force of a mantra May appear as if it had the character of an elephant, But there is merely an appearing aspect there And no elephant at all exists. [27] The elephant is the imaginary nature, Its appearance is the other-dependent, And the nonexistence of the elephant there Is held to be the perfect. [28] Likewise, the imagination of what is nonexistent Appears from the root-mind as having the character of duality— There is absolutely no duality there, But a mere appearance does exist. [29] The root-consciousness is like the mantra, Suchness is regarded as similar to the wood, Imagination is to be considered like the appearing aspect of the elephant, And duality is like the elephant.209 [30] Once the true reality of things is realized, Corresponding to the order of the [three] characteristics,210

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The processes of knowing, relinquishment, and attainment Are held to be simultaneous. [31] Here, knowing is nonobservation, Relinquishment is held to be nonappearance, And observation without characteristics Is attainment, direct realization. [32] Through the nonobservation of duality, The dualistic appearing aspect vanishes, And since that vanishes, the perfect— The nonexistence of duality—is discovered.211 [33] This is just as the nonobservation of the elephant, The vanishing of its appearing aspect, And the observation of the wood In the magical illusion are simultaneous. [34] Because of mind being the cause for what is contrary, Because of mind seeing vain nullities, Because of being in accord with the three wisdoms, And because of the effortless arising of liberation,212 [35] Through the observation of it being merely mind, A knowable object is not observed. Through not observing a knowable object, Mind is not observed [either]. [36] Through not observing both, The dharmadh›tu is observed.213 Through observing the dharmadh›tu, Mastery is observed.214 [37]


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Having gained mastery, Through accomplishing the welfare of oneself and others, The wise attain unsurpassable enlightenment With its nature of the three k›yas. [38] Thus ends [the Instruction on] the Three Natures, authored by the venerable master Vasubandhu.

Nine Stanzas on Prajñ›p›ramit› and Their Autocommentary by Kambala

ambala (aka Kambal›mbara) lived in the late fifth/early sixth century. There is no information about his life,215 but he was clearly well known throughout the community of Indian Buddhist scholars. His name is mentioned in many later Indian Buddhist texts and his works—mainly the Garland of Light (filokam›l›)216—are frequently quoted, sometimes extensively.217 Many of those masters obviously regard Kambala as a M›dhyamika. For example, Bh›vaviveka’s Madhyamakaratnapradıpa quotes him twice218 as a support in saying that the realization of ultimate reality must rely on the means of seeming reality and that ultimate reality is ineffable. AtiŸa’s Madhyamaka Pith Instructions, Called The Open Jewel Casket219 speaks of “Kambala’s Madhyamaka texts,” listing them side by side with “those of N›g›rjuna, firyadeva, M›t¸ce˛a, and Candrakırti as the model texts for all M›dhyamikas.” Sahajavajra’s Commentary on the Ten Stanzas on True Reality refers to him as a proponent of “Non-Aspectarian Madhyamaka.”220 The Tibetan historian T›ran›tha also classifies Kambala as a M›dhyamika.221 Kambala’s Madhyamaka texts referred to by AtiŸa are primarily his Garland of Light and Nine Stanzas on Prajñ›p›ramit› (NavaŸlokı) with its autocommentary.222 Those texts certainly accord with Madhyamaka in many ways, but their ingenious main feature is Kambala’s unparalleled approach of synthesizing Madhyamaka and Yog›c›ra. Thus, Bh›vaviveka’s favorable quoting and particularly AtiŸa’s identification of the texts mentioned as belonging to the model texts of Madhyamaka is quite remarkable.223 In his synthesis of Yog›c›ra and Madhyamaka, Kambala combines the framework of the three natures with that of the two realities (seeming and ultimate). However, in doing so, he clearly assimilates Madhyamaka to

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Yog›c›ra and not vice versa (as ⁄›ntarak˝ita and KamalaŸıla did much later). A few examples from his Garland of Light may suffice to illustrate this approach. Kambala starts by paying homage to the Buddha as the one who taught the three natures and cittam›trat›:224 I pay homage to the Mighty Sage Who has proclaimed the very essence of mere mind Through meditating on the three natures In order to eliminate threefold ignorance. His definition of the “middle path” (madhyam› pratipad) equates emptiness and vijñaptim›trat›: Thus, the nonduality of mind And its mistakenness is seen. Precisely this is the middle path And phenomenal identitylessness. Just this is also the true end. It is suchness and emptiness. It is equality and liberation. Precisely this is the very essence of mere cognition.225 Kambala always emphasizes the need for realizing the true nature of the mind that lies within all of us through engaging in meditation. Moreover, the following verses are reminiscent of the teachings on Buddha nature, such as in Maitreya’s Sublime Continuum and N›g›rjuna’s In Praise of Dharmadh›tu: Since it is present within all phenomena, It is neither near nor far. Since suchness is difficult to realize, Its nature cannot be represented. However, due to its subtlety, it can be personally experienced By the subtle seeing of the Buddhas. Though it dwells right within ourselves,

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It is not seen by dense people like me. ... The nature of this [mind] is held to be transparent, Formless, and spotless. It can never be realized By anyone who is not a Buddha. ... True reality cannot be designated By anyone as “this is it.” It is [only] through practicing this yoga That it is realized by yourself alone.226 On the other hand, examples of classic Madhyamaka diction show in verses such as the following: Desire is neither within the senses, Nor in the objects, nor in the mind. It does neither dwell in something other nor in itself. It is neither existent nor nonexistent.227 ... Understanding thus that both— Desire and freedom from desire—are false, You neither have desire nor are free from desire With regard to anything, since all is [empty] like an open fist. Whoever is free from desire Will doubtlessly become desirous again. Therefore, in order to relinquish desire, You should not even get in touch with freedom from desire. ... Those who see true reality And embody it in this way Practice conventionalities just as they are, But do not perceive them as real things. The wise regard this entire universe Like a picture beautified

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By the colors of conception, But do not regard it as having a nature of its own. ... The nature of [emptiness] as nonexistence Is [only] established in a conventional sense. Of what should there be existence or nonexistence In phenomena that lack a nature? ... Thus, all that is asserted as existence, nonexistence, Suffering, pleasure, and so on Is [just] established interdependently, Just as the distinction between long and short. ... It is in order to relinquish all the various kinds of view That emptiness as [the means for] relinquishment has been taught.228 The ultimate synthesis between Yog›c›ra and Madhyamaka is expressed in clear terms: Therefore, the nature of [phenomena] that have mind as their nature Is the very lack of nature. Whoever understands phenomena otherwise Does not reach the ultimate. ... “There is no difference between these two— Just as with conception, it is the nature of [emptiness] to be unreal.” [But it is only] through the very essence of the other-dependent [nature] That emptiness is correctly seen. “How does one penetrate this [emptiness]?” Through seeing the three natures. ...


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Saying, “In the end, everything vanishes” Is a rhetorical device for childish beings. Something else shines forth That cannot be expressed or analyzed. There, dwelling in a place with nothing [to hold on to], That brightly shining space Illuminates the emptiness Of itself and of emptiness. ... Just as there is variety in clothes, Entities may be different, But once they are consumed by the fire of emptiness, Their ashes are not different at all. Once [emptiness] has consumed the two worlds— The animate and the inanimate— It burns right there all by itself, Just like a blazing flame. ... Later, when [mind] is fully absorbed in emptiness And has run out of all fuel, It is indescribable, Just as a fire in extinction. ... Having realized the perfect [nature], Everything has the character of a single taste, Partless, without beginning or end, Formless, and ungraspable. ... When seeing the very essence of mere cognition As the abiding in the middle between the two extremes, The consummation of the true reality Of the entire world is displayed. ... Once the light of wisdom arises, true reality is seen, just as if lying in your hand.

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Dwelling in your mind stream, prajñ›p›ramit› is always a wishfulfilling jewel.229 After having briefly highlighted the general approach of Kambala, let’s turn to his Nine Stanzas (full title: A Brief Synopsis of The Prajñ›p›ramit›[sÒtra] in Eight Thousand [Lines]) and its autocommentary. In addition to several Sanskrit manuscripts,230 the Tibetan Tengyur contains two variant translations of the text itself and one translation of its commentary, while the Chinese canon has one translation of each.231 The text contains fourteen stanzas, with the first four and the last one being the introductory and concluding verses, respectively. The actual “nine stanzas” (5-13) contain instructions on a progressive meditation on emptiness that focuses on the six kinds of consciousness and their objects and culminates in the spacelike wisdom free from any solidification and objectsubject duality. The explanations in Kambala’s autocommentary on how to understand emptiness and prajñ›p›ramit› clearly contain elements of both Madhyamaka and Yog›c›ra exegesis. Not only does he present the well-known Madhyamaka stances, such as that all phenomena including omniscient wisdom are empty, but repeatedly points to the essence of seeming, dualistic consciousness as being the true nature of the mind, which is naturally luminous, free from the duality of apprehender and apprehended, and primordially unborn. Again, he makes sure that this luminosity is not to be reified in any way either, being just like a reflection of the moon in water. In being completely free from all reference points, it is an incontrovertible, nondual experience in the mind of the advanced bodhisattva that has let go of all fixations whatsoever.

Nine Stanzas on Prajñ›p›ramit› Prajñ›p›ramit›232 is enlightenment, Which is a jewel mine of virtue in itself, All p›ramit›s are embedded in it In that they share its very nature. [A] She is free from reference points, without appearance, Nonconceptual, without attachment,


Without nature, supreme, subtle, And free from bindu and sound. [B] Prajñ›p›ramit› is the Mother, The supreme source of all Buddhas. Her make-up is threefold nonobservation233 And she is the domain of omniscient wisdom. [C] Whoever wishes to meditate On prajñ›p›ramit› in a proper way, Should contemplate the meaning Of these nine stanzas as briefly given [here]. [D] Arisen from the force of karma And having the characteristics of the six ›yatanas, What is known as “rebirth” Is like a reflection.234 [1] Just as a magically created [person] Looks at a magically created city, The world, which is magically created By [various] karmas, sees forms.235 [2] Whatever sounds that teach the dharma And are the sphere of hearing, They all are like an echo, Heard by those in whom [the capacity of ] hearing manifests. [3] Whatever is smelled, tasted, and touched By those who crave for objects, All of that is just like a dream: You do not find anything to be perceived. [4] Just as a person [animated] by a magical device Performs different activities, This mechanism of the body without identity Likewise performs activities.236 [5]

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The various perceptions That arise every moment Are similar to a mirage. Upon being seen, they disappear and lack characteristics.237 [6] Whatever is apprehended is like a reflection And arises from beginningless mind. So it is with consciousness that takes on the aspect of the [apprehended], [Both] being like mutually related reflections.238 [7] The insight arisen from the moon of wisdom In the clear stream [of being] of those absorbed in meditation Is like [the reflection of ] the moon in water. It is not found as something that is directly perceptible.239 [8] The wisdom of yogins Has the characteristic of space. Therefore, all knowing and what is known Have the characteristic of space.240 [9] Having thus contemplated true reality That does not dwell in any entity at all, Through the mind that aspires for enlightenment The pinnacle of wisdom will be reached. [E] This concludes A Brief Synopsis of The Prajñ›p›ramit›[sÒtra] in Eight Thousand [Lines]. [Its] author is ⁄rı Kambal›mbarap›da.

From The Prayer Requested by Namké Nyingbo

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by Padmasambhava

All these things of the outer environment and the beings therein That come into sight as the objects of your eyes like this, They may appear, but leave them in the sphere free from clinging to a self. Since they are pure of perceiver and perceived, they are the luminous-empty body of the deity. I pray to the guru in whom attachment is self-liberated, I pray to Padmasambhava from U˜˜iy›˚a. All these sounds, taken as pleasant or unpleasant, That resound as the objects of your ears like this, Leave them in the sphere of inconceivable, empty resonance. Empty resonance, unborn and unceasing, is the Victor’s speech. I pray to the words of the Victor that resound and yet are empty, I pray to Padmasambhava from U˜˜iy›˚a. However these thoughts of afflictions’ five poisons, Which stir as objects in your mind like this, may appear, Do not mess around with them through a mind that rushes ahead into the future or lingers in the past. Through leaving their movement in its own place, they uncoil as the dharmak›ya. I pray to the guru whose awareness is self-liberated, I pray to Padmasambhava from U˜˜iy›˚a. Grant your blessings that the mind stream of someone like me is liberated Through the compassion of the Tath›gatas of the three times,

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So that objects, appearing as if perceived outside, become pure, That my very mind, perceiving as if inside, becomes liberated, And that, in between, luminosity will recognize its own face.

The Great Stanzas on Prajñ›p›ramit› by A¯ ryadeva

ibetan tradition attributes this work to the Brahman firyadeva (ninth century?), whom it clearly distinguishes from the master firyadeva (second century) who was the main disciple of N›g›rjuna. Besides using terminologies familiar in the teachings on prajñ›p›ramit› or Madhyamaka, the text speaks about ways of meditation and conduct that are well known in the traditions of the mah›siddhas, Mah›mudr›, and Dzogchen. Most important for the Tibetan tradition, this work exhibits some of the ideas of the much later system of “Cutting Through” as presented by the great Tibetan siddh› Machig Labdrön242 (1031-1129). Thus, it is usually considered as the main written Indian source for this teaching. The Treasury of Knowledge says that “Cutting Through” is a branch of the instructions on the “Pacification of Suffering.” It represents the intention of the Brahman firyadeva and lord Maitrıpa. Its essence is prajñ›p›ramit› and it accords with the vajray›na, thus blending the realizations of sÒtra and tantra. The way in which this profound teaching is related to prajñ›p›ramit› is as follows: Just as one needs to identify the earth as the ground on which one cuts down a tree, prajñ›p›ramit› is the ground for cutting through ego-inflating thoughts243 that bind one in cyclic existence.244 In her own writings, Machig Labdrön also emphasizes prajñ›p›ramit› as the foundation of her teaching. Moreover, she calls it “The Cutting Through of Mah›mudr›” and equates it with Great Madhyamaka and Dzogchen.245 Jamgön Kongtrul’s Pleasure Grove comments:

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“The Cutting Through of Mah›mudr›” presents the intention of the middle turning [of the wheel of dharma] conjoined with the mantra[y›na] practices for the confronting enhancement of awareness.246 It is a radical means to cut through the

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inflation of fixating on a self by readily taking upon oneself what is undesirable, searching out adverse conditions, realizing that gods and demons are one’s own mind, and understanding the total equality of oneself and others.247 All of these elements are also found in firyadeva’s Great Stanzas on Prajñ›p›ramit›.

The Great Stanzas on Prajñ›p›ramit› 248 I prostrate to all Buddhas and bodhisattvas.249 Through the sun and moon of your realization, you vanquish ignorance and wrong ideas, While your compassion matures and liberates beings. To the lion of speech, who has perfected the twofold welfare, I bow in devotion with body, speech, and mind. The heart-essence to be expressed Is this nondual prajñ›p›ramit› without a root, Free from the referential extremes of permanence and extinction. I will explain it as best as I can in order to benefit beings. Through the three foundations of precepts,250 abide in the Buddha’s words And identify uncontrived, unaffected awareness. Within mind, which serves as the root of both cyclic existence and nirv›˚a, No causes or conditions whatsoever are established. Therefore, it is unborn, the single cut,251 and natural emptiness. Once such is realized, just like cutting a tree at its root, The branches of thoughts will never grow again. The entities and nonentities that appear in your mind, Give them as vast offerings to the guru and the [three] jewels.

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Offer prostrations and present your gifts, Then, with devotion, take refuge and adopt the mind [of enlightenment]. Abandon the ten negative actions, such as killing, And also encourage others to do so. You should promote well what conforms To giving up killing and such. [However,] through merely abandoning the ten negative actions, You will not find the supreme path. So, put the activities of the six p›ramit›s Into practice and encourage others do so as well. You should promote well what conforms To all the six p›ramit›s. Even if you perform the ten good actions, The six p›ramit›s, and so on, If your mind becomes presumptuous, turn away from that— Nonduality is the p›ramit›s’ actuality. If you do not realize that [this actuality] is free from extremes, Such as virtue and evil, adopting and rejecting, and hope and fear, Even if you practice conditioned virtuous actions, You will not be liberated in this very life. Therefore, of all phenomena, Be they conditioned, unconditioned, black or white, You should observe not even an atom. However, without relying on means, Prajñ› will not manifest, Just as a harvest does not come forth Without having cultivated the field before. If you do not resolutely engage In the actuality of prajñ›p›ramit›, Even if you practice generosity, ethics,

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Patience, vigor, and meditative composure, Just like blind people setting out [on a path] and then getting lost, How could you ever figure out the path? Don’t search somewhere else, she is right within yourself. Connate252 wisdom is the actuality Of natural great luminosity That is not established as any entity or characteristic. Cultivate the recollection of the Buddha, Free from all mental engagement253 And naturally devoid of recollection and thought. Inner and outer, gods and spirits, cyclic existence and nirv›˚a,254 Appearance and being empty, and so forth— Once [mind] is free from such dualistic appearances, it is buddhahood. This is the [Buddha’s] unerring, uncontrived intention, Comparable to the example of the expanse of space. The most supreme of all means Is to blend expanse and awareness.255 At the point when expanse and awareness fuse, Entities, characteristics, negations, affirmations, And any grasping at reference points vanish on their own— This is resting in the actuality of the nature of phenomena Free from the duality of perceiver and perceived. With body and mind uncontrived in this way, Wherever empty space pervades Fresh awareness pervades— Rest in great all-pervasiveness, vast and open.256 At that point, the experience Of awareness free from base or root257 Is that awareness abides nowhere, Neither in the five senses nor in outer objects.


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On rocky and snowy [mountains], in charnel grounds and frightening places, In small villages and great cities, In caves and grottos [used by] cattle, You should meditate on nonduality. Put the actuality of nonarising taught by the guru Into practice throughout the four kinds of daily behavior.258 While making it a living experience in this way, Through the blessings of the p›ramit›s And the realization that phenomena are empty, Obstacles will not arise. Within the emptiness of emptiness, What chances could there be [for them]? Once you have realized the actuality of the empty nature of phenomena, The sign or result [of that is as follows]: Externally, the objects of the five [sense] gates— All forms, sounds, smells, tastes, and tangible objects— Are utterly lucid as emptiness. Internally, all six afflictions, Even if some subtle [duality of ] perceiver and perceived may arise, Are self-appearing, self-liberated, and beyond consideration. If such is realized, you will rest In the nature of phenomena and be liberated, Just like having reached an island of gold.259 If the root of a person’s life force has been cut, There is no need to shut down the five sense doors, Such as the eyes, on top of that. Likewise, when you have cut the root of mind as such, You will realize that [all] phenomena are empty. This is cutting through the root of mind as such, Cutting through the five poisons of the afflictions,

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Cutting through the extremes of views and the motions of meditation, Cutting through anxiety, hope, and fear in conduct, And cutting through all inflation.260 Hence, in terms of such contextual etymology, it is called “Cutting Through.” You may wonder, “How should I deal With the tangible demons of fixation, attachment, and aversion?”261 Depending on whether your experience is supreme, medium, or inferior, Rest within the state of no-mindfulness, Meditate by facing these [demons], Or ascertain [their emptiness] by examination and analysis, Just as in the example of a thick forest With a powerful person [Using] a sharp axe. The inflation of the magical displays of gods and spirits Is called “intangible demons.”262 When one eruption starts on top of another one, Administer the red hot needle of moxibustion right into the flesh, Take refuge in the three jewels, And stay under the clouded morning star. Let go of gods and spirits being close or far And face the extreme of that great eruption.263 The criterion for having cut through is to be free from fear And the criterion for termination is that such magical displays subside on their own,264 [But] the criterion for you turning away [from your practice] is that you run in panic. [Thus,] remain unwavering, just like a doorframe— Even if terror and panic arise, do not run away. Just like a nail does, force down what opposes you.


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Subdue it and develop perseverance in that. This is the genuine pith instruction. When you meditate on this nondual p›ramit›, Worldly gods and spirits will not put up with it And [will cause] all kinds of magical displays, Manifesting their overwhelming presence directly or in dreams. [Persons of highest faculties] should use all such for their practice, Resting within the actuality of nonduality. Medium persons should meditate by facing these [magical displays] And inferior ones should examine and analyze them. Subsequent to that, an experience of awareness Free from any mental support will arise. Go to frightening places and if gods or spirits Manifest their overwhelming presence, separate awareness from matter.265 If they do not become pacified even by that, [Remember that] this material body is just like a stone— It will not be harmed [by them]. Mind is not a real entity, just like space— Who could harm it and who could be harmed? Think like this and rest in the nature of phenomena, Without timidity or fear. Even if you come to think that gods or spirits Have snatched this body of yours and left, While not moving away from the place you had before, Do not dread anything whatsoever. Whatever thoughts may arise, they are demons, Which spring from your own mind. As for the mind, not even an atom of a place of originating, A place of abiding, or a place to go is established.

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It is impossible for buddhahood to happen by being liberated. It is impossible to wander around in cyclic existence through confusion. All good and bad actions are completely pure, Primordially pure, primordially liberated, primordial buddhahood.266 [Still,] not refraining from bad actions is the point where you go astray. Clinging to philosophical systems is an obscuration. Nondual self-liberation is [mind’s] basic nature. Right within phenomena’s nature, you should take refuge, Generate the mind [of enlightenment], and make your prayers. When obstacles arise within, Go to frightening places and meditate on nonduality. When you benefit other sentient beings [through the practice of “Cutting Through”], With compassion as your preliminary, Know that yourself, the sick person, Ghosts, and the illness are all empty. Perform cleansing rituals and meditate on [all of ] them as being empty. If [the disease] is not pacified even by that, [Bring the patient] to a frightening place, take refuge, generate the mind [of enlightenment], And meditate three times on the freedom from extremes. Arrange a ma˚ãla and invoke blessings Upon small sticks and pebbles, then offer them. Bind the gods above by oath And outshine the n›gas below. Whatever task you entrust to the n›gas will be accomplished And the gods will grant their assistance from their own abodes. All n›gas without exception you have made your servants And gurus, yidams, ˜›kinıs, and dharma protectors Will support you just like their [only] child.


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Once the activity of tangible demons is cut through, Appearances will no longer rise as enemies. Once the activity of intangible demons is cut through, Male and female yak˝as are bound by oath And you will be victorious over the fiends of the afflictions. These and other benefits Will manifest in boundless ways. Through this virtue of having presented the unborn single cut, May all beings realize the actuality of the Mother. This completes [the text] called The Great Stanzas on Prajñ›p›ramit› composed by noble firyadeva. It was translated by the great pa˚˜ita Ajitan›tha himself.

Two Texts by AtiŸa

he first text—The Song of Beholding the Dharmadh›tu— is a good example of AtiŸa’s (982-1054) broad-minded approach to all Buddhist schools and to the two schools of the mah›y›na (Yog›c›ra and Madhyamaka) in particular. Many of its verses are actually taken from texts by various other masters throughout the history of Indian Buddhism. These include verses by N›g›rjuna (second century), firyadeva (second/third century), Maitreya, Vasubandhu (fourth century), Kambala (fifth/sixth century), Bh›vaviveka (sixth century), Candrakırti (seventh century, Jñ›nagarbha (seventh century), and ⁄›ntarak˝ita (eighth century). What might seem to be a particularly brazen case of plagiarism to modern readers was perfectly normal and accepted among Indian (and Tibetan) masters, both Buddhist and non-Buddhist. Such an approach was considered to show the scope of one’s erudition and to lend more weight to one’s own composition. The notion of plagiarism simply did not exist in India, even less so since the intended audience of texts such as AtiŸa’s—all vastly learned master-scholars—knew each verse in question and by whom it had been composed originally. Also in many of his other texts, AtiŸa shows an open-minded approach. Though he is usually considered to be a M›dhyamika (and a Pr›saºgika at that), he also had esteemed teachers from the Yog›c›ra School, as his autocommentary on The Lamp for the Path to Enlightenment says:

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The learned in the world say the following: Noble Asaºga’s specific way of explaining the teachings speaks about the meaning of prajñ›p›ramit› as mere cognizance. At present, this is also what my gurus Suvar˚advıpa and Ratn›karaŸ›nti think.267 The same text explicitly recommends the provisional use of valid cognition (particularly inference) as presented by Dharmakırti and

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Dharmottara when meditating on the ultimate as it is transmitted in N›g›rjuna’s pith instructions.268 Also AtiŸa’s approach to the Madhyamaka teachings and who represents them was rather unique. In the text just mentioned, he identifies firyadeva, Candrakırti, Bh›vaviveka, ⁄›ntideva, and AtiŸa’s own teacher Bodhibhadra as the true authorities of Madhyamaka who follow N›g›rjuna.269 Later, he repeats this list as representing those who have unmistakenly realized true reality (the essence of the meaning of prajñ›p›ramit›) and adds AŸvagho˝a and Candragomı270 to it.271 His Madhyamaka Pith Instructions, Called The Open Jewel Casket identifies the Madhyamaka texts by N›g›rjuna, firyadeva, M›t¸ce˛a,272 Kambala,273 and Candrakırti as the unrivaled model texts for all Madhyamaka scriptures. Other masters in his list of M›dhyamikas include Bh›vaviveka, Buddhap›lita, DevaŸarman,274 Avalokitavrata, ⁄›ntarak˝ita, and KamalaŸıla.275 What is particularly unique about this composition by AtiŸa is that he explicitly and repeatedly combines the affirming and the negating approach to the dharmadh›tu as the true nature of mind and all phenomena. He extensively uses the Madhyamaka way of speaking about the dharmadh›tu through exclusions (as presented in the “typical” Madhyamaka texts by N›g›rjuna and others) as well as the positive approach found in texts such as the same author’s In Praise of Dharmadh›tu, many Yog›c›ra works and, in particular, in Maitreya’s Sublime Continuum. Thus, he not only describes the dharmadh›tu as unborn, unceasing, lacking a nature of its own, free from reference points and so on, but also talks about it as being the primordially pure nature of the mind that is luminous and inseparable from enlightened qualities. In this way, we have Madhyamaka and the teachings on Buddha nature right next to each other like two sides of the same coin. This also means that he, at least in this text, speaks far too much about the luminous nature of the mind to be a classic, “pure” Pr›saºgika. Moreover, he also speaks quite favorably of some other parts of Yog›c›ra (or the Vijñaptim›trav›dins). In brief, the text can be considered as a kind of “reader’s digest” of a millenium of Buddhist and non-Buddhist thought in India. Thus, the major part of its verses is laid out like a classic text that presents different philosophical systems.276 Usually, such texts start with the philosophical systems that their respective authors consider to be lower and then ascend to the highest. AtiŸa takes the reverse approach: he starts with Madhyamaka as

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the supreme view and then descends through the Buddhist schools of the Vijñaptiv›dins, the Sautr›ntikas, and the Vaibh›˝ikas to the various nonBuddhist Indian schools. In particular, the verses about Madhyamaka give a good overview of the essential points and the development of ideas within this system in its Indian forms throughout the centuries. A brief outline of the text is as follows (verse numbers in parentheses): A) General presentation of the dharmadh›tu (1-25) B) Buddhist philosophical systems: 1) M›dhyamikas: (26-47) 2) Vijñaptim›trav›dins (48-67) 3) ⁄r›vakas (67-79) 4) Pratyekabuddhas (80-96) C) Non-Buddhist philosophical systems (97-140) D) Conclusion (141-143)

The Song of Beholding the Dharmadh›tu I bow to the Omniscient One.277 I bow to the dharmadh›tu That resides in all sentient beings. Being totally ignorant about it, They keep circling in the three spheres of existence.278 [1] In due order, I will describe Those who behold the dharmadh›tu and the others who do not. Profound peaceful suchness free from reference points, Unconditioned luminosity,279 Is unborn, unceasing, and primordially pure. [2] Being natural nirv›˚a, The dharmadh›tu is without middle or end. It is beheld by the sharp eye of insight free from thoughts And without the blur of dullness and agitation. [3]

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As a result of having cleansed That which serves as the cause for cyclic existence, This very purity is nirv›˚a And also the dharmak›ya is nothing but this. [4] Just as clarified butter is not visible Due to being mixed with milk, The dharmadh›tu is not seen, Since it is mixed with the afflictions. [5] Just as clarified butter becomes unsullied Through being purified of milk, The dharmadh›tu becomes utterly immaculate Through being purified of the afflictions. [6] Just as a lamp that’s sitting in a vase Does not even spread a tiny spark of light, When dwelling in the vase of afflictions, The dharmadh›tu does not shine. [7] At whatever places Holes are punched into this vase, From these very places The nature of light issues forth. [8] Once the vajra of meditative concentration Has shattered this vase [of afflictions], The [dharmadh›tu] radiates All the way to the ends of space. [9] The dharmadh›tu is unborn And will never ever cease. It is without afflictions all the time And free from stains during beginning, middle, and end. [10] A precious blue beryl Always radiates so luminous,


But when sitting in its ore, Its light does not reveal its shine. [11] Likewise, the dharmadh›tu fully free from stains, When obscured by the afflictions, Does not cast its light into the round of births. [12] Just as unhusked rice cloaked in chaff Is not declared to be rice, Since it is covered by the afflictions, This [expanse] is not called “Buddha.” [13] Just as rice appears When freed from chaff, The dharmak›ya manifests When freed of the afflictions. [14] Just as in a pregnant woman’s womb There is a child, but it is unseen, The dharmadh›tu is not beheld When enshrouded by afflictions.280 [15] Since the dharmadh›tu is not a self, Neither woman nor man, Free from anything to be perceived, How could it be labeled as a perceiver?281 [16] “Impurity,” “impermanence,” and “suffering,” These three are the means to purify the mind.282 These and the sÒtras that teach emptiness, Just as the Victor has spoken them, [17] All terminate the afflictions, But never impair the basic element.283 The dharma that supremely purifies the mind Is the lack of any nature.284 [18]

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Any horns there on a rabbit’s head Are just imagined and do not exist. Just so, all phenomena as well Are just imagined and do not exist. [19] Also the horns of an ox are not observed As having minute particles as their nature. In [the expanse of suchness] that is before just as it is after, What is to be imagined285 there? [20] If [things] that originate in dependence, Cease in dependence, And abide [in this way] do not exist, How can childish beings imagine them?286 [21] The nature of the dharmadh›tu is space. Like this element [of space], it lacks causes and conditions. It is without birth, ageing, abiding, And ceasing, and thus is unconditioned. [22] It is inseparable from the Buddha qualities And accordingly bears their disposition. It lacks falsehood, deception, and harm. Therefore, it is primordial, natural peacefulness. [23] Just as with the ocean, Through terms, examples, and minds, Its bottom or yonder shore cannot be found. Hence, it is utter profundity. [24] Since [the view] is inseparable from the dharmadh›tu, It does not make sense for there to be different views. However, I speak a little bit about the different views That [arise] due to [people’s] differences in insight. [25] Those who speak about the very Center Assert its meaning in terms of the two realities: The seeming and the ultimate. [26]


Those who know how to distinguish the two realities Are not ignorant about the words of the Muni. By gathering the accumulations without exception, They proceed to the far shore of excellence.287 [27] Self and mine, permanence and extinction, Affliction and purification, cause and effect, Perceiver and perceived— All these projected reference points are seeming reality. [28] What is emptiness, identitylessness and peacefulness, Not agitated by the projection of reference points, Does not contain any differences, and lacks thoughts— That is ultimate reality. [29] Through correct and incorrect, Nominal and nonnominal, The two [realities] are classified respectively.288 [30] Mere imputations, entities that appear and resound, Conventional mistakenness, illusions, And the seeming itself are synonyms. [31] Emptiness, the true end, Signlessness, the ultimate, And the dharmadh›tu are synonyms.289 The seeming is such, since it is obscuring. The ultimate is such, because it is unchanging. [32] Due to the two [types of ] consciousness— Correct and incorrect—there are two realities.290 You might object, “There is no correct consciousness.” This is true, it exists just as mere convention. [33] In the beginning, those who search for true reality Should be told that everything exists. Later, once they have realized actuality And lack attachment, [they see that all] is void.291 [34]

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The two realities are neither one nor different, Because [the Buddha] stated four flaws for each [possibility]. Whoever thinks of them as being one or different Has not engaged them in a proper way.292 [35] If you accept entities, Desire and hatred well up in inexhaustible ways, You cling firmly to horrible views, And quarrels are nurtured by this [source]. [36] For those who entertain notions with reference points, There is no attainment and no clear realization. If they don’t even possess approximate poised readiness,293 Forget about nirv›˚a.294 [37] If there is the flaw of having views about emptiness, Those of little knowledge are ruined, Just as when incorrectly seizing a snake Or mistakenly practicing an awareness-mantra.295 [38] All the Victors stated That emptiness is what delivers from all views. They [also] said that there is nothing to be accomplished For those who have views about emptiness.296 [39] Those who see entities and nonentities Due to self-entities and other-entities Do not see the true actuality In the teachings of the Buddha.297 [40] Nonexistence is the counterpart of existence And existence is the counterpart of nonexistence. Therefore, you should not speak about nonexistence And also not impute existence.298 [41] Proponents of existence go to the happy realms And proponents of nonexistence go to the lower realms.


Since they understand true actuality just as it is, Those who do not rely on either of the two are liberated.299 [42] Those who mount the chariot of the two modes And hold the reins of reasoning Thus become followers of the mah›y›na In the truest sense.300 [43] As for all phenomena, starting with forms and such, However they appear, up to the Sugatas, Through the examples of the horns of rabbits and oxes, You should familiarize yourself with the very Center.301 [44] Neither existent, nor non-existent, neither existent and nonexistent, Nor of a nature that is neither of the two— This very release from the four extremes Is taught by those learned in the Center.302 [45] If the middle is completely released from extremes, Since there are no extremes, there is also no middle. The view without middle and extremes Is the perfect view. [46] This is the unsurpassable view With which the intelligent constantly familiarize. Whoever enters this view Will attain omniscience. [47] The Vijñaptim›trav›dins Assert the three natures. These are the imaginary, the other-dependent, and the perfect, Because, in due order, they are imputations, Arise from causes, and are unchanging. [48] Whatever entities may be conceived By whatever conceptions,

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They are the imaginary nature, Which does not exist.303 [49] The other-dependent nature Is conception, which originates from conditions. The perfect is that which precedes it And is always unchanging.304 [50] Due to the two possibilities of existing and nonexisting, It is neither other nor not other305 Than the other-dependent. This is described as being like impermance and such.306 [51] Through the examples of a crystal or a blue beryl, The three natures are to be understood. In due order, each one is twofold: Imputations as self and phenomena, Pure and impure, Unchanging and unmistaken. [52] All those with excellent insight Make effort in the studies of the internal.307 Consciousness free from perceiver and perceived Is what exists ultimately. [53] No phenomenon whatsoever Has the slightest arising or ceasing. It is solely something arisen That [can be said to] arise and cease. [54] Those nonexistent phenomena do appear, But neither from matter, nor from something other, Nor from nonexistence, since that has two flaws.308 Therefore, they have the very identity of consciousness. [55] It is taught that consciousness arises As something that is the opposite of the nature of matter.


What is immaterial in nature Is asserted here to be suitable as the very identity [of phenomena].309 [56] Space, earth, wind, sun, The oceanside, and waterfalls Are aspects of the true, internal consciousness That appear as if being something external.310 [57] Since [both subjects and objects] appear as having the nature of lucidity, Their connection is not something hidden.311 Since that which is aware is connected To the objects to be aware of, it is aware of them. [58] You might object, “Just as with a sword’s blade and a fingertip, [The notion that] mind apprehends itself is dismissed.”312 [However, The SÒtra That] Unravels the Intention states That the [fact of mind] itself appearing [as its objects] is not dismissed. [59] Therefore, the defining characteristic of mind Is established as being self-awareness. Since suchness is hard to realize, Its nature cannot be represented. [60] Since this self-awareness is subtle, The subtle seeing of the Buddhas beholds it. Although it dwells within ourselves, [fools] like me Do not see it because of their ignorance.313 [61] Since clear [appearances] and mind have a connection Of identity, [the former] are mere referents. The nature of consciousness is real, But the aspects [of perceiver and perceived] are delusive and mistaken. [62]

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Since mind is troubled by such aspects, [Its] oneness appears as duality Due to its in every respect very ingenious Split between perceiver and perceived. [63] Since the perceived aspect is indifferent, It looks as if it were outside, But since the perceiving aspect throbs vehemently, It seems as if it were inside.314 [64] Leave behind these characteristics And cultivate spacelike wisdom. The nature of the mind is undefiled. As long as the seeds of defilement are not exhausted, The condition of the ›laya-consciousness is [made up] solely “by them. [65] Once they have been exhausted, the undefiled expanse Is the vimuktik›ya315 And, since it is always, just like the sun and its rays, The abode of the Buddha qualities, It is the dharmak›ya of those who grant refuge.316 [66] Those who have entered the Ÿr›vakay›na [Say that] the skandhas, dh›tus, and ›yatanas Devoid of self and mine, The five bases,317 and also the three times [67] Are existent and that all are the objects of perception, Which are perceived by what has [such] objects of focus.318 They assert these two319 as ultimately [existent] And explain that the afflictions are relinquished Due to seeing reality and familiarizing with it.320 [68] Reality is fourfold: Suffering, origin Cessation, and path. Thus is the order of how they are clearly realized.321 [69]


Suffering is the perpetuating skandhas.322 [Its] origin is karma and afflictions. Cessation is the two nirv›˚as.323 The path is the thirty-two concordant factors.324 [70] Resting in [proper] conduct and equipped with study and reflection, One then engages in meditation.325 The way of training in virtue is the stainless path. [Its] results are conditioned and unconditioned. [71] They make up eighty-nine: The paths of release plus the terminations. But they are [also] presented as four results, Since five causes are contained [in each].326 [72] The Ÿr›vakas are of four types: Emanations, perfectly enlightened ones, Inward travelers [on this path], and upholders of philosophical systems. The latter are twofold, fourfold, and eighteenfold. [73] The two are the Vaibh›˝ikas As well as the Sautr›ntikas. Those who assert that a consciousness without aspect Is aware of [outer] referents, such as forms, [74] Are the Vaibh›˝ikas. Those who assert that one’s experience of the reflections That are triggered by [outer] referents Is the awareness of those referents are the Sautr›ntikas. [75] The four are the Mah›sa˙ghikas, The Sarv›stiv›dins, the Sthaviras, And the Sa˙mitıyas. The eighteen are as follows: [76] The PÒrvaŸailas, the AparaŸailas, the Haimavatas, The group of the Lokottarav›dins,

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And the group of the Prajñaptiv›dins— These five great [groups] make up the Mah›sa˙ghikas. [77] The MÒlasarv›stiv›dins, the K›Ÿyapıyas, The MahıŸ›sakas, the Dharmaguptakas,327 The BahuŸrutıyas, the T›mraŸ›˛ıyas, And the Vibhajyav›dins Make up the Sarv›stiv›dins. [78] The Jetavanıyas, the Abhayagiriv›sins, And the Mah›vih›rav›sins make up the Sthaviras. The Kaurukullakas, the Avantakas, And the V›tsıputrıyas are the three kinds of Sa˙mitıyas. These are the eighteen different kinds [of subschools] That are distinguished in terms of [certain] areas, meanings or masters.328 [79] Those who strive for the enlightenment of pratyekabuddhas Relinquish the conceptions about the perceived, But do not relinquish [those about] the perceiver. Thus, the rhinoceroslike path is their support. [80] At the end of one hundred eons, They reach their enlightenment through meditation. This [means meditating on] the twelve links Of dependent origination in three sections.329 [81] ... The Tırthikas330 are of two types: Emanations and those whose own mindset [is of their kind]. The latter [have become so] either by birth or through training. Those by birth have the cut-off disposition and mistaken craving.331 Those through training dwell in meditative composure or are dialecticians. [97]


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Those in meditative composure, through the power of supernatural knowledge, Realize the sixty-two [wrong] views.332 [98ab] ... Dialecticians are the S›˙khyas333 and so on Who maintain philosophical systems by means of valid cognitions. [101ab] ... [In brief,] it is better if you fall away from ethics, But never, at any cost, do so from the view. Through ethics, you proceed to the higher realms, But through the view, [you attain] the supreme state. [141] Those who are obscured under the sway of ignorance And thus obstruct true actuality Do not even possess happy existences, So forget about them being endowed with liberation. [142] When seeing the many Tırthikas With their seeds for harm, Who would not be filled with compassion For such desirous beings who long for liberation? Therefore, those who strive for liberation Should behold the dharmadh›tu. [143] This concludes The Song of Beholding the Dharmadh›tu composed by the great master Dıpa˙karaŸrıjñ›na. It was translated by this Indian pa˚˜ita himself and the Tibetan translator, the monk Tsültrim Gyalwa.334

Madhyamaka Pith Instructions AtiŸa’s second text is a concise summary of the progressive stages of analytical meditation in the Madhyamaka tradition, while its topics and style are reminiscent of experiential instructions on Mah›mudr›. The Tengyur contains a short commentary by the Indian pa˚˜ita Prajñ›mok˝a335 (eleventh century), selected parts of which are translated in the notes to this text.

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In Sanskrit: MadhyamopadeŸan›ma In English: [The Treatise] called Madhyamaka Pith Instructions I prostrate to the Protector of the World.336 The light rays of his speech Unfold the lotuses of the hearts337 Of all the ignorant like me without exception. I bow down to that supreme holy being. The mah›y›na’s pith instructions on the center338 are as follows. On the level of the seeming, in terms of all phenomena from the perspective of those who only see what is right in front of them,339 all presentations of cause and effect and so on [explain them] to be real in just the way they appear.340 However, ultimately or actually, when just this seeming [reality] as it appears is scrutinized and done away with through the great [Madhyamaka] reasonings, there is nothing that can be grasped, not even something as tiny as a fragment of the tip of a hair that is split a hundred times. This is what you should internalize with certainty. Sit on a comfortable seat in the cross-legged position. As a start, [let us say that] entities are of two kinds: what possesses form and what is without form. What possesses form is a collection of infinitesimal particles. When these are analyzed and broken up in terms of their directional parts, not even their minutest [part] remains341 and they are utterly without appearance.342 What is without form is the mind.343 As for that [mind], the past mind has [already] ceased and perished. The future mind has not [yet] arisen or originated. As for the present mind, it is very difficult to examine:344 it has no color and is without any shape. Since it is just like space, it is not established. In other words, it is free from unity and multiplicity, or, unarisen, or, natural luminosity.345 When analyzed and scrutinized with the weapons of reasonings, such as [those just mentioned], you realize that it is not established.346 At the point when those two [what possesses form and what is without form] definitely do not exist and are not established as [having] any nature whatsoever, the very knowledge that discriminates them is not


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established either.347 For example, if you rub two sticks [against each other], fire comes forth. Through this condition, the two sticks are burned and become nonexistent. Thereafter, the fire that has burned them also subsides by itself. Likewise, once all specific characteristics and general characteristics348 are established as nonexistent [through discriminating prajñ›], this prajñ› itself is without appearance349 and luminous, not being established as any nature whatsoever. Thus, all flaws, such as dullness and agitation, are eliminated. In this interval [of meditative concentration], consciousness is without any thought, does not apprehend anything, and has left behind all mindfulness and mental engagement.350 For as long as the enemies or robbers of characteristics and thoughts do not arise, consciousness should rest in such a [state].351 When wishing to rise [from the meditation], slowly open the cross-legged position and stand up. Then, with an illusionlike [frame of ] mind, perform as many positive actions with body, speech, and mind as possible. If practicing with devotion, for a long time, and uninterruptedly, those with the proper fortune will see reality in this very lifetime. All phenomena are revealed as effortlessly and spontaneously present of their own accord, just as the middle of space. Through [the wisdom] that is attained subsequent to the [meditative equipoise described], all phenomena are known as illusions and the like. From the time of having manifested the vajralike meditative concentration352 onwards, these [bodhisattvas] do not even have a [phase of ] subsequent attainment,353 but rest in meditative equipoise at all times. Here, I do not go into the reasonings and scriptures that make statements such as, “If it were not like that, how would they differ from bodhisattvas?” Through the power of having gathered the accumulations and made aspiration prayers for the welfare of others for countless eons, they become exactly as those who are to be guided [by them] wish [and need them to be].354 There are indeed plenty of scriptures and reasonings [on that subject], but I will not elaborate on them here. This concludes [the text] called Madhyamaka Pith Instructions composed by the master Dıpa˙karaŸrıjñ›na. It was translated and edited in its final version by this Indian pa˚˜ita himself and the monk Tsültrim Gyalwa, the great translator and editor, at Lhasa Trülnang.355

Pith Instructions on Mah›mudr› by Tilopa with a Commentary by the Fifth Shamarpa, Göncho Yenla

ilopa (988-1069) was born into a Brahman family in the kingdom of Sahor in eastern India (present-day Bengal) and first received the name Prabh›svara. As he grew up, one day many old and ugly women appeared in his home and

T T ordered him:

Herd buffalo and learn the letters, The prophecy of the ˜›kinıs will come! He did as they had said and later, while he was tending buffalo, the same women appeared again and asked for his name, country, and parents. He told them, but the women angrily answered: O boy, you have no idea! Your country is U˜˜iy›˚a in the West, Your father is Cakrasa˙vara, Your mother is Vajrav›r›hı, Your sister is me, the ˜›kinı Sukhad›, And you are Pañcapana. Do not tend buffaloes, those animals. Rather, in the middle of the forest of the bodhi-tree, Always tend the buffalo of experience! Then, they sent him to the charnel ground of S›lavih›ra in the south, where he received the instructions of “the four great streams of the earwhispered lineages”:356 illusory body from N›g›rjuna, dream yoga from K¸˝˚ac›rya, luminosity from Kambala (aka Lavapa), and ca˚˜›lı from the

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˜›kinı Subhaginı. He practiced both the creation and the completion stages for a while, when the ˜›kinı told him: In Bengal in the east, In the marketplace of Pañcapana, Dwells the prostitute Bharim› and her entourage. If you work as her servant, you will be purified, Reach the end of practice, and attain siddhi. Accordingly, at night, he attended Bharim› in receiving the men that came to her. During the day, he was grinding sesame seeds (thus his name Tilopa) and eventually realized Mah›mudr› while doing that. When the king of that country came by with his retinue, he and Bharim› sang in unison: As for the oil of sesame, which is its essence, The ignorant know that it exists in sesame, But if they don’t know the branches of dependent origination, They cannot extract the sesame oil, its essence. Just so, connate natural wisdom Exists in the heart of all beings, But cannot be realized without the guru pointing it out. By pounding sesame and taking off its husk, Sesame oil, the essence, comes forth. Likewise, by relying on the guru, suchness, true reality, Just like sesame oil, will be shown by symbols. Objects are of the single nature of inseparability. Ah! That reality, far-reaching and hard to fathom, Is clear right now, how wonderful! Later, again at the behest of the ugly women, Tilopa went to U˜˜iy›˚a to receive the most profound instructions of “the whispered lineage without words” from the ˜›kinıs of nirm›˚ak›ya, sambhogak›ya, and dharmak›ya. They also gave him teachings on Cakrasa˙vara and named him Prajñ›bhadra. Finally, they said, “Go to the hermitage of ⁄iroma˚i and take care of N›ropa, Riripa, and Kasoripa!” From then on, when asked by students who his guru was, he replied:

pith instructions on maha– mudra– by tilopa

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I have no human guru, My guru is omniscience. Following this, he showed his powers in eight episodes. First, he outshone a Buddhist yogin by his wisdom and display of miracles and ma˚ãlas. Next, he subdued a non-Buddhist teacher at N›land› in a contest of debate and magical powers. He defeated the magical army of a magician who was threatening a whole kingdom. Supreme realization was induced in a barmaid by Tilopa manifesting as a monkey and a cat that drank all her beer and also in a famous troubadour by prevailing in a singing contest with him. Tilopa converted a butcher who relentlessly killed animals to feed his son by transforming the meat in the butcher’s pot into the limbs of this son. He convinced a materialistic hedonist of the existence of karma by taking him to the hells and heavens. Lastly, Tilopa subdued an evil sorcerer, who murdered people through casting spells, by killing and reviving the sorcerer’s family. Later, Tilopa ostentatiously appeared as a monk named Kalapa in the monastery AŸoka in eastern India. However, he did not engage in monastic life, but killed lots of locusts and piled up their heads and bodies in two heaps. When everybody started accusing him, he revived the insects with a song and thus became renowned as an emanation of Cakrasa˙vara. After that, he went to another country in eastern India and composed some sublime verses on the occasion of receiving alms at the king’s court. When the king asked him about their meaning, he sang: I have neither father nor mother— I am Cakrasa˙vara, supreme bliss. I have neither preceptor nor instructor— I am a self-born Buddha. I have neither grammar nor valid cognition— My science of reasoning streams forth on its own. The enlightened body, speech, and mind of Cakrasa˙vara And my own body, speech, and mind are inseparable. I am walking in great bliss! Thus, Tilopa became known as Cakrasa˙vara in person. Finally, he appeared as the embodiment of all the Buddhas of the three times. Upon

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many siddhas having been invited by King Si˙hacandra to give empowerments, Tilopa had a ma˚ãla of colored sand float in the sky. The people present perceived him in different ways, so he sang: My body is Hevajra, My speech is Mah›m›y›, My mind is Cakrasa˙vara. My skandhas and dh›tus are Guhyasam›ja. My major limbs are K¸˝˚ayam›ri. My minor body parts are Vajrabhairava. My pores are limitless pure realms, In which the enlightened body, speech, and mind Of the Buddhas of the three times abide.

Pith Instructions on Mah›mudr› 357 In Sanskrit: Mah›mudropadeŸa358 In English: Pith Instructions on Mah›mudr› I prostrate to glorious Vajra˜›kinı.359 You work with hardships, are dedicated to the guru, Can endure suffering, and are full of insight, N›ropa. You fortunate one, deal like this with your mind!360 Though Mah›mudr› cannot be taught,361 Just as in the example of which [part of ] space is supporting which, Your own mind, Mah›mudr›, lacks any supporting ground. Let go and rest in the uncontrived, fundamental state. If you loosen up your tightness, there is no doubt that you are liberated. For example, when you look at the center of the sky, seeing will cease. Likewise, when mind looks at mind, The swarms of thoughts cease and unsurpassable enlightenment is attained.362


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For example, clouds [formed by] vapor on earth vanish in the sky’s expanse. They neither go anywhere, nor do they dwell any place. The same is true for the swarms of thoughts sprung from the mind: Through seeing your own mind, the waves of thoughts clear up.363 For example, the nature of space is beyond color and shape, Untainted and unchanged by black or white. Likewise, the essence of your own mind364 transcends color and shape, Not tainted by the black and white phenomena of good and evil. Just as the bright and clear365 heart of the sun Cannot [even] be obscured by the darkness of a thousand eons, The luminous heart of your own mind Cannot be obscured by this cyclic existence of [infinite] eons. For example, though space is conventionally labeled as empty, Space cannot be described as being like this. Likewise, though your own mind may be called luminosity, Through this expression, it is not established in this way nor is there a basis for conventional labeling.366 Thus, the nature of the mind is primordially367 like space. There is not a single phenomenon that is not included within it. Cast away all bodily activities, rest at ease368 in naturalness. Let your speech be without utterance,369 resounding yet empty, like an echo. Don’t think of anything in your mind, behold the dharma of the final leap. The body is without pith, just like a bamboo cane. Mind is like the center of space, beyond being an object of thinking. Without discarding or placing, relax and leave it in its own state.

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If mind lacks any point of reference, this is Mah›mudr›. If you become familiar and acquainted370 with this, you attain unsurpassable enlightenment. Whether it be what the mantra[y›na] or the p›ramit›[y›na] say, The collections of the vinaya, the sÒtras, and so on,371 Or your own individual scriptures and philosophical systems, Through none of these will you see luminous Mah›mudr›. Through what springs from wanting, you do not see luminosity, but it obscures. Through conceptions, precepts and samayas fall away from the actual. Not engaging mentally, free from all wanting, Self-arisen and self-settling, just like patterns on water—372 If you do not go beyond the actuality of nondwelling and being nonreferential, You do not go beyond samaya,373 which is the lamp in the darkness. If you are free from all wanting and do not dwell in extremes, You will see all dharmas of the scriptural collections without exception. If you merge into this actuality, you are released from the dungeon of cyclic existence. Resting in equipoise in this actuality, all wrongdoing and obscurations are consumed.374 This is explained as “the lamp of the teachings.” Foolish beings who are not interested in this actuality Are always just carried off by the stream of cyclic existence. How pitiful are these fools who undergo unbearable sufferings in the lower realms! If you wish to be liberated from such unbearable sufferings, rely on skillful gurus. Once their blessings enter your heart, your own mind will be released.


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Oh! The phenomena of cyclic existence are meaningless and the causes of suffering.375 Since produced phenomena lack any essence, behold the essence that is meaningful.376 Being beyond all that apprehends and is apprehended is the king of views. If there is no distraction, this is the king of meditations.377 If there is no activity with effort, this is the king of conduct. If there is no hope and fear, the fruition is revealed. Beyond an object of focus,378 the nature of the mind is luminous. Without a path on which to travel, the beginning of the path of the Buddha is seized. If you become familiar with there being no object with which to become familiar,379 unsurpassable enlightenment is attained. Oh! Wordly phenomena, well seen through, Are unable to persist, just like dreams and illusions. Dreams and illusions do not exist in actuality. Therefore, give rise to weariness and cast away worldly activities. Cut through all bonds of attachment and aversion toward your retinue and country380 And meditate alone in forests and mountain retreats. Dwell in the sphere of there being nothing on which to meditate. If you attain the unattainable, you have attained Mah›mudr›. For example, on a tree with a trunk,381 branches, and foliage so vast, Once its single382 root is cut, its millions of branches will wither. Likewise, if mind’s root is severed, the foliage of cyclic existence will wither. Take, for example, the darkness that has accumulated over thousands of eons: A single lamp dispels the immensity of this blackness. Likewise, a single moment of mind’s luminosity Eliminates the ignorance, wrongdoing, and obscurations383 that have amassed for eons.

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Oh! Through the phenomena of the mind, the actuality beyond mind is not seen. Through the phenomena of doing, the actuality of nothing to be done is not realized.384 If you wish to attain the actuality beyond mind in which nothing is to be done, Resolve mind to its depths and leave awareness nakedly. Allow the polluted waters of thoughts to become clear. Do not stop or make up appearances, leave them in their own place. If there is no rejecting and adopting, whatever can appear385 is liberated as Mah›mudr›. Since the all-ground is unborn, its being covered by the obscurations of latent tendencies is cleared away.386 Do not be self-inflated or evaluate,387 rest within the unborn essence. Appearances are self-appearances, so let mental phenomena exhaust themselves.388 Complete release from extremes is the supreme389 king of views. Boundless spacious depth is the supreme king of meditation. Freedom from the bias of decision making390 is the supreme king of conduct. Self-abiding with no hopes is the supreme fruition. In beginners, this is similar to water [gushing down] a gorge. In between, it is the gentle flow of the river Gaºg›. Finally, all waters391 meet like a mother and her child. If persons with inferior minds cannot dwell in the natural state,392 They should seize the essential points of pr›˚a and strip393 awareness bare. Through the many branches394 of gazing techniques and holding the mind, They should be disciplined until awareness dwells in its natural state.


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If you rely on a karmamudr›, blissful-empty wisdom dawns. By blessing means and prajñ›, enter into union. Let it descend slowly, retain it, pull it back up,395 Guide it to its place, and let it pervade the body. If there is no attachment, blissful-empty wisdom dawns. You will be of long life, without white hairs, and flourish like the moon. Your complexion will be radiant and you will be powerful like a lion. You will swiftly attain the common siddhis and blend with the most supreme. May this pith instruction on the esssential points of Mah›mudr› Dwell in the hearts of fortunate beings! This completes the twenty vajra-verses on Mah›mudr› that glorious Tilopa, who was accomplished in Mah›mudr›, spoke to the Kashmiri pa˚˜ita N›ropa on the banks of the river Gaºg› after having put him through the twelve kinds of hardship. It was translated and finally edited in this form by this pa˚˜ita himself and the great Tibetan translator Marpa Chökyi Lodrö at Pu˝pahari in the north [of India].

The Commentary by the Fifth Shamarpa, Göncho Yenla The Fifth Shamarpa, Göncho Yenla396 (1525-1583), was born in Ganden Kangsar397 in the southern Tibetan province of Gongbo.398 As soon as he was born, he looked at his mother and smiled at her. At the age of two, he was recognized and enthroned by the Eighth Karmapa. At the age of four, the young Shamarpa had learned reading and writing without effort and already knew several major texts on Tibetan grammar and Buddhism, such as AŸvagho˝a’s Fifty Stanzas on the Guru and the Third Karmapa’s Profound Inner Reality.399 When he was eight, he received the vows of an up›saka400 from the Eighth Karmapa, who gave him the name Göncho Bang401 and his red crown. He continued to obtain many empowerments, reading

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transmissions, and instructions from the Karmapa (such as the Six Dharmas of N›ropa, the Six Dharmas of Niguma, and Mah›mudr›) and completed his education with him at the age of twelve. Thereafter, he was instructed by the Second Pawo Rinpoché, Tsugla Trengwa402 (1504-1566), thus obtaining the entire transmission of the Kagyü lineage. In 1539, he received his novice vows and became formally installed at his main seat, Yangbachen,403 by the Eighth Karmapa. He continued to receive many profound teachings and spent time in meditation retreats at Tsurpu, with his realization increasing greatly. In 1542, he was fully ordained as a monk by the Karmapa, Pawo Tsugla Trengwa, and ⁄›kya Gyatso.404 Besides these three, Göncho Yenla also studied with the tertön Shigbo Lingpa Kargyi Wangchug Dsal405 (1524-1583), Kunga Chösang,406 the Jonang master Dzamtang Gyalwa Sengé407 (1509-1580), and Dalung Namgyal Tragba408 (1469-1530?). After the Eighth Karmapa had passed away in 1554, he became the supreme holder of the Kagyü lineage until 1561, when he enthroned the Ninth Karmapa, Wangchug Dorje409 (1556-1603) and passed on all transmissions to him. Göncho Yenla was not only very erudite in both the sÒtras and the tantras but also a highly accomplished meditation master. Besides the Ninth Karmapa, his numerous illustrious disciples from different Kagyü, Nyingma, and Sakya schools included the Fourth Gyaltsab Rinpoché, Tragba Töndrub410 (1550-1617); the Fifth Situpa, Chökyi Gyaltsen411 (1562-1632); the Third Pawo Rinpoché, Tsugla Gyatso412 (1567-1633); Kyabda Drubcho Wangbo413 (1563-1618, abbot of Legshé Ling and reincarnation of the Drugba Kagyü siddha Gyalwa Götsangba);414 Sönam Gyatso415 (main shédra teacher at Legshé Ling); Karma Trinlé Lhundrub (main teacher at another Kagyü college, called Sungrab Ling);416 the head of the Drikung Kagyü, Chögyal Püntso417 (1547-1602); the head of the Dalung Kagyü, Kunga Dashi418 (1536-1599/1605); Namka Dashi419 (founder of the Karma Gardri painting style); Yenba Lodé420 (15361597, a reincarnation of the great tertön Pema Lingpa);421 and the Sakya master Dsedong Dagchen Kunga Legbé Jungné.422 Besides the Fifth Shamarpa’s commentary on the Ganges Mah›mudr›, his collected works in eight volumes include several other texts on Mah›mudr›, such as teachings on the Drikung “Fivefold Mah›mudr›”; a general presentation of the tantras; instructions on the Six Dharmas of N›ropa and the Six Applications of the K›lacakratantra; a brief interlinear commentary, a more detailed explanation, and a general synopsis on the Profound Inner Reality;


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interlinear commentaries on the Third Karmapa’s Pointing Out the Tath›gata-Heart and Distinction between Consciousness and Wisdom; works on the seven-point mind training; a commentary on the Ornament of Clear Realization;423 a glossary of Buddhist terminology; and various s›dhanas.

A Commentary on The Ganges Mah›mudr›, Called The Essence of Siddhis I prostrate to glorious Vajrayoginı. This Ganges Mah›mudr› is the instruction by the great and mighty yogin Tilopa to lord N›ropa on the banks of the river Gaºg›. It has three parts: 1) Meaning of the title 2) Prostration by the translator 3) Meaning of the text In Indian language: Mah›mudropadeŸa In English: Pith Instructions on Mah›mudr› 1) “Mudr›” (seal) has the meaning of there being no place beyond it to go. It refers to appearance and emptiness, bliss and emptiness, means and prajñ›, emptiness and compassion and so on. This means that it neither goes beyond or above seeming phenomena—appearances—nor beyond or above the ultimate phenomenon—emptiness. It is just a mudr› (seal), but if the two—[appearance and emptiness]—have not become a unity, it is not able to seal all phenomena. Hence, in order to make it more distinguished, “mah›” (great) is added. “Pith instructions” means the essence of all the eighty-four thousand collections of dharma.

2) Prostration by the translator I prostrate to glorious Vajra˜›kinı. Since she is the caretaker of the pith instructions, or, since she is the one who speaks vajra-words, or, since she is the guru of gurus, or, since she is

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the nature of the entirety of ground, path, and fruition (the topic of these pith instructions), [the translator Marpa] prostrates to her at the beginning of speaking vajra-words and translating treatises.

3) Meaning of the text This has two parts: 1) Commitment to impart the pithy vajra-instructions 2) The progression of how they are imparted 3.1. Commitment to impart the pithy vajra-instructions You work with hardships, are dedicated to the guru, Can endure suffering, and are full of insight, N›ropa. You fortunate one, deal like this with your mind! These words teach about the most excellent triad of guru, disciple, and pith instructions, since they teach the characteristics of a disciple who is a [proper] vessel, that pith instructions which fully qualify as such must be taught solely to disciples who are [proper] vessels, and that someone who teaches them in such a way is undoubtedly Vajradhara in person. The four [features] of working with hardships, being dedicated, enduring suffering, and being full of insight refer to possessing the four [qualities] of vigor, devotion, endurance, and prajñ›. The instruction [to N›ropa] is, “You who are such a fortunate one, understand like this and, once you have understood, deal with your mind by making it a living experience!”

3.2. The progression of how [these instructions] are imparted This has five parts: 1) Pointing out Mah›mudr› 2) Teaching that it is the essential actuality 3) Teaching that it is beyond mind 4) The way in which experiences dawn through practicing it 5) Teaching its aid, the yoga of messengers


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3.2.1. Pointing out Mah›mudr› [In the following three lines, Tilopa] teaches that the nature of Mah›mudr› is unspeakable, unthinkable, and inexpressible. Though Mah›mudr› cannot be taught, Just as in the example of which [part of] space is supporting which, Your own mind, Mah›mudr›, lacks any supporting ground. You may wonder, “How should one make something that cannot be taught a living experience?” No matter whether perfect Buddhas have come or not, the true nature of phenomena is naturally free from contrivance, spontaneously present, and never changes into anything else. Since this is the very actuality of the basic nature, [Tilopa] speaks about the way to leave it evenly in just this state: Let go and rest in the uncontrived, fundamental state. If you loosen up your tightness, there is no doubt that you are liberated. [Next, he] describes the way to let go [through] an example and its meaning: For example, when you look at the center of the sky, seeing will cease. Likewise, when mind looks at mind, The swarms of thoughts cease and unsurpassable enlightenment is attained. The meaning of this is as follows. In the y›na of characteristics, outer referents, such as forms, and momentary consciousness are ascertained through reasonings, such as the ones of the freedom from unity and multiplicity or of dependent origination. Hence, you cause a mere inferential object-generality424 or object of understanding to emerge in your mind, thinking, “They are unborn, free from reference points, and so on.” Here, however, through the power of the guru’s blessings and the disciple’s merit, you do not depend on such arguments and reasonings. Rather, you

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will realize the basic nature of all phenomena right within momentary awareness itself and resolve the depths of cyclic existence and nirv›˚a. All phenomena are mind and it is mind’s nature to be momentarily impermanent. Since being impermanent is very swift, when a later [moment of ] consciousness looks at the mind of the past by facing inward, it cannot be observed, since it has already passed, just like the traces of a bird flying in the sky. [The mind of ] the future is not seen either, since it has not yet arisen. If you also examine and analyze the looker (the present consciousness), it is [nothing but a series of ] many distinct earlier and later moments. These do not withstand examination, are beyond being an object of mind, and are free from reference points, just like the center of space. By thus cutting through doubts from within, all swarms of thoughts cease and uncontrived certainty about the basic nature of phenomena—not being established as anything whatsoever—and its way of appearance—the way of being suitable to appear as anything whatsoever—will arise directly as if pointed to with a finger. In this way, it is pointed out directly that connate mind as such is the dharmak›ya’s own face.425 The way in which thoughts cease at that point is expressed [by Tilopa] as follows: For example, clouds [formed by] vapor on earth vanish in the sky’s expanse. They neither go anywhere, nor do they dwell any place. The same is true for the swarms of thoughts sprung from the mind: Through seeing your own mind, the waves of thoughts clear up. All the swarms of thoughts of [primary] minds as well as [mental factors] sprung from the mind426 (that comprise [all the many] levels of the three realms) and the very nature of the mind free from reference points are not two. Therefore, when you see the nature of the mind, all the waves of thoughts cease. Since these swarms of thoughts are adventitious stains, just like clouds vanishing in the sky, there is also no need for someone to deliberately dispel them. They are in no way established as any real entities of the kind that, once they have been dispelled from here, have gone [to another place] over there. Through this, [Tilopa] teaches the presen-


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tation that connate appearances are the light of the dharmak›ya. This is held to teach that this nature—mind and appearances not being two in such a way—is not established as any entity or nonentity whatsoever. For example, the nature of space is beyond color and shape, Untainted and unchanged by black or white. Likewise, the essence of your own mind transcends color and shape, Not tainted by the black and white phenomena of good and evil. Through this, [Tilopa] explicitly only teaches that the nature of the mind is not some material entity. However, implicitly, he teaches that it is not at all a [primary] mind or a mental factor. If it were, it would be the basis that is tainted by the mind’s latent tendencies of good, bad, and neutral actions. If it were like that, the phenomena of cyclic existence would be able to obscure the nature of the mind. However, that is not the case: Just as the bright and clear heart of the sun Cannot [even] be obscured by the darkness of a thousand eons, The luminous heart of your own mind Cannot be obscured by this cyclic existence of [infinite] eons. You may wonder, “If the nature of the mind is not any entity—matter or consciousness—whatsoever, it must be a nonentity.” It is not, [since here] it is only negated as an entity, while it is not affirmed as a nonentity. Moreover, all [notions of ] “is” and “exist” must be posited in relation to entities, but “is” and “exist” cannot be posited with regard to nonentities, just as there are no [notions of ] “is” and “exist” with regard to the child of a barren woman. If there is nothing existent, the conventional term “nonexistent” does also not occur, since it is only [the dependent fact of ] an existent having perished or ceased that is described as “nonexistence,” while nonexistence right from the start is not established as any existent or nonexistent whatsoever. This meaning is clearly taught [in the following verse]: For example, though space is conventionally labeled as empty, Space cannot be described as being like this.

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Likewise, though your own mind may be called luminosity, Through this expression, it is not established in this way nor is there a basis for conventional labeling. Through this, [Tilopa] teaches that all phenomena are neither empty, nor nonempty, nor both, since these two [words—empty and nonempty—] are conventional terms that are posited in mutual dependence. Hence, if empty exists, nonempty exists too. If nonempty exists, empty must also exist. However, [all phenomena] are neither of these two, [but] free from all extremes. Since this is the nature of all phenomena, once you internalize this mode, you will realize the entirety of the actual way of being (suchness) and the way of appearance (its variety).427 Therefore, the nature of the mind is said to be “luminosity.” Also this expression is just a mere conventional label. Ultimately, since any objects and subjects, or, consciousnesses and knowable objects, are not established, luminosity too is nothing but a mere name. Thus, the nature of the mind is primordially like space. There is not a single phenomenon that is not included within it. This is [Tilopa’s] pointing out that all phenomena are mind, that mind is empty, and that being empty is freedom from reference points. [Then,] he gives purposeful instruction about the way of making the actuality that he has pointed out a living experience through your three doors: Cast away all bodily activities, rest at ease in naturalness. Let your speech be without utterance, resounding yet empty, like an echo. Don’t think of anything in your mind, behold the dharma of the final leap. The body is without pith, just like a bamboo cane. Mind is like the center of space, beyond being an object of thinking. Without discarding or placing, relax and leave it in its own state.


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[Tilopa] instructs: “Rest your body at ease, uncontrived in naturalness. Let your speech be uncontrived, without utterance and thinking, and let sounds be resounding yet empty. Don’t think of anything in your mind, but take the final leap: within the state of having resolved [your mind], behold the dharmat› of all dharmas.” He continues instructing in the following way: “The efforts of the body, such as physical yogic exercises, are without pith and are just like a bamboo. The recitations and utterances of your speech are [equally] without pith, just like an echo. Since the nature of your mind too is without pith and free from reference points, like the center of space, it is beyond being an object of thinking. Thus, without either trying to discard your vigor due to being fainthearted and discouraged or place [your mind] in equipoise through strain and effort, relax and leave it just as it is in itself.” The summary of these [instructions] says: If mind lacks any point of reference, this is Mah›mudr›. If you become familiar and acquainted with this, you attain unsurpassable enlightenment. The meaning of this is as follows. The grasping of the mind [that becomes apparent] in the connections between subjects and objects is labeled as a point of reference. Whatever you may be grasping at, you do not go beyond the extremes of permanence and extinction. Therefore, if you rest without grasping at anything within the state of the nature of phenomena just as it is in itself, this is evenly resting in Mah›mudr›. If you become familiar and acquainted with this through mentally engaging in devotion and true reality, you attain enlightenment, since you realize that all phenomena in all aspects are completely and perfectly perceived as buddhahood. Now follows the way in which this very actuality of the basic nature cannot be realized through any views that you claim and can also not be seen through any meditation and conduct that entail reference points: Whether it be what the mantra[y›na] or the p›ramit›[y›na] say, The collections of the vinaya, the sÒtras, and so on, Or your own individual scriptures and philosophical systems, Through none of these will you see luminous Mah›mudr›.

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The reason for this: Through what springs from wanting, you do not see luminosity, but it obscures. Through conceptions, precepts and samayas fall away from the actual. Views that originate from philosophical systems are what springs from your own wanting, and wanting means mental grasping. Through this, you do not only not see luminosity, but it obscures realizing both [phenomena’s] actual mode of being and their way of appearance. Since also the precepts of the three doors and the samayas of the creation and completion [stages] that you adopt through conceptions are [just] mental creations, they fall away from and stand outside of the actual, ultimate way of being. [Then, Tilopa] teaches that, through resting in equipoise within the sphere of mental nonengagement, the basic nature of phenomena is revealed and you are liberated from both existence and peace: Without mental engagement, free from all wanting, Self-arisen and self-settling, just like patterns on water— If you do not go beyond the actuality of nondwelling and being nonreferential, You do not go beyond samaya, which is the lamp in the darkness. If you do not at all mentally engage in the actuality of the basic nature and are free from all biased wanting, however thoughts may proliferate, they do not go beyond that very nature and will thus be self-liberated. As an example, [you could say that] they are like patterns on water, that is, drawings on water. Hence, if you do not go beyond the actuality of not dwelling on anything and being nonreferential in any way whatsoever, you do not go beyond the samaya of Mah›mudr› and that is the lamp that dispels the darkness of ignorance. [Tilopa] continues:


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If you are free from all wanting and do not dwell in extremes, You will see all dharmas of the scriptural collections without exception. If you merge into this actuality, you are released from the dungeon of cyclic existence. Resting in equipoise in this actuality, all wrongdoing and obscurations are consumed. This is explained as “the lamp of the teachings.” Not dwelling in any extremes whatsoever refers to the wisdom that knows suchness. Subsequent to this knowing the basic nature just as it is, also [the wisdom that] knows the entire variety of the way of appearances, no matter how they may appear, dawns on its own accord. Therefore, all inner [Buddhist] and outer [non-Buddhist] philosophical systems too are known. This nondwelling in either existence or peace is the nature of phenomena. Through his compassion, [Tilopa] instructs the foolish beings who do not realize such: Foolish beings who are not interested in this actuality Are always just carried off by the stream of cyclic existence. How pitiful are these fools who undergo unbearable sufferings in the lower realms! If you wish to be liberated from such unbearable sufferings, rely on skillful gurus. Once their blessings enter your heart, your own mind will be released.

3.2.2. Teaching that [Mah›mudr›] is the essential actuality Oh! The phenomena of cyclic existence are meaningless and the causes of suffering. Since produced phenomena lack any essence, behold the essence that is meaningful.

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Since afflictions, karma, and the perpetuating skandhas are produced by each one serving as the cause for the others, you experience the suffering of cyclic existence, which is like [the constant turning of ] the rim of a water wheel. These are in turn produced by their root, the pair of apprehender and apprehended as represented by the imaginary and the otherdependent [natures]. Since the phenomena of such causes and results lack any essence, they are nothing but hollow fictions, nullities, and vanities. You may wonder, “What is the essential actuality?” Being beyond all that apprehends and is apprehended is the king of views. If there is no distraction, this is the king of meditations. If there is no activity with effort, this is the king of conduct. If there is no hope and fear, the fruition is revealed. Beyond an object of focus, the nature of the mind is luminous. Without a path on which to travel, the beginning of the path of the Buddha is seized. If you become familiar with there being no object with which to become familiar, unsurpassable enlightenment is attained. [Here, Tilopa] teaches that the nature of view, meditation, conduct, and fruition and the actuality of the basic nature can be fathomed neither as any object of focus nor by setting up presentations of bhÒmis and paths. [Tilopa] instructs on the way that this very actuality is made a living experience: Oh! Wordly phenomena, well seen through, Are unable to persist, just like dreams and illusions. Dreams and illusions do not exist in actuality. Therefore, give rise to weariness and cast away worldly activities. Cut through all bonds of attachment and aversion toward your retinue and country And meditate alone in forests and mountain retreats. Dwell in the sphere of there being nothing on which to meditate.


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[Finally, Tilopa] speaks about the benefits of making it a living experience in this way: If you attain the unattainable, you have attained Mah›mudr›. For example, on a tree with a trunk, branches and foliage so vast, Once its single root is cut, its millions of branches will wither. Likewise, if mind’s root is severed, the foliage of cyclic existence will wither. Take, for example, the darkness that has accumulated over thousands of eons: A single lamp dispels the immensity of this blackness. Likewise, a single moment of mind’s luminosity Eliminates the ignorance, wrongdoing, and obscurations that have amassed for eons.

3.2.3 Teaching that [Mah›mudr›] is beyond mind Oh! Through the phenomena of the mind, the actuality beyond mind is not seen. Through the phenomena of doing, the actuality of nothing to be done is not realized. If you wish to attain the actuality beyond mind in which nothing is to be done, . . . [Then, Tilopa] instructs, “Make it your living experience like this”: Resolve mind to its depths and leave awareness nakedly. Allow the polluted waters of thoughts to become clear. Do not stop or make up appearances, leave them in their own place. If there is no rejecting and adopting, whatever can appear is liberated as Mah›mudr›. Since the all-ground is unborn, its being covered by the obscurations of latent tendencies is cleared away. Do not be self-inflated or evaluate, rest within the unborn essence.

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Appearances are self-appearances, so let mental phenomena exhaust themselves. [Tilopa’s] instruction says: Once you have resolved your own mind to its depths, allow thoughts to become clear, without chasing after the past. If you do not stop or make up present and future, but leave them in their own place, you will be able to seal everything whatsoever that can appear—as exemplified by your own awareness—with Mah›mudr›. At that point, since the nature of the all-ground is unborn, the previously existent, obscuring latent tendencies will be cleared away all by themselves, because a place that is tainted by these latent tendencies is not observable. Henceforth, a basis for being tainted is unobservable and, whichever qualities may dawn within that [groundlessness], do not be self-inflated (that is, do not develop pride), but rest within the sphere of the unborn. Once you have resolved that appearances—however they may appear—are self-appearances, you need to let grasping thoughts exhaust themselves. [Next, Tilopa] teaches the nature of this view, meditation, conduct, and fruition: Complete release from extremes is the supreme king of views. The view refers to both the object to be viewed and the subject that is the viewer as being unmistaken. For example, if you view what exists as existent and view what does not exist as nonexistent, what is to be adopted and to be rejected is not mixed up. Likewise, here, the king of views is when the mind as the subject does not view the nature of phenomena— which is released from the extremes of existence and nonexistence—as anything whatsoever. Boundless spacious depth is the supreme king of meditation. Freedom from the bias of decision making is the supreme king of conduct. Having thus taught that the meditation and the conduct that accord with that view must be equally free from extremes, [Tilopa] teaches also that the fruition is not something that originates newly from causes and


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conditions. Rather, with regard to the self-nature that is spontaneously abiding, there is no need for any hopes of attaining it or fears of not attaining it: Self-abiding with no hopes is the supreme fruition.

3.2.4 The way in which experiences dawn through practicing [Mah›mudra] In beginners, this is similar to water [gushing down] a gorge. In between, it is the gentle flow of the river Gaºg›. Finally, all waters meet like a mother and her child. The meditative equipoise of beginners entails intense movement of thoughts, similar to water gushing down a narrow gorge. The reason for this is as follows. Though there is some slight resting in equipoise, thoughts proliferate. Right at that point, through the remedy of alertness and by considering that you like resting in meditative concentration and dislike not resting in it, you rest in meditative equipoise again. Through such an approach, your mind becomes somewhat uplifted. The meditative equipoise of those who have attained a little bit more stability than that and are of middling428 faculties is similar to the gentle flow of the river Gaºg›. The reason is as follows. Even if some thoughts come up, a little here and there, their own face is immediately recognized, so that the movement of thoughts does not run wild. Without various notions that chase after these [subtle thoughts] or any physical and mental effort, all thoughts that come up will dawn slowly. There is also no need to make great effort in [applying] their remedies. Rather, these happen naturally or of their own accord. Finally, in the meditative equipoise of those with highest faculties, neither thoughts to be relinquished arise nor is there any need to newly create some remedial wisdom, because there is nothing to be relinquished. Since existence and peace have become one taste, mother and child luminosity blend, or, expanse and wisdom have become indifferentiable. Once the tributary waters and the ocean have become one taste, like a mother and her child meeting, they cannot be disturbed. The purport of these [three phases] is that, [first,] the remedy chases

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what is to be relinquished after it has already arisen; [secondly,] since what is to be relinquished and the remedy are of equal speed, [the remedy] crushes what is to be relinquished head-on; [thirdly,] since anything to be relinquished or a remedy is not observable at all, they are no longer two. With these purports in mind, in their essential points, they are the same as the well-known approach in the precious Kagyü[-lineage] that “the most inferior [practitioners] chase after [thoughts], the middling ones crush them, and, for the supreme ones, they are released [right upon] dawning.” [Next, Tilopa] speaks about the way to eliminate obstacles to this: If persons with inferior minds cannot dwell in the natural state, They should seize the essential points of pr›˚a and strip awareness bare. Through the many branches of gazing techniques and holding the mind, They should be disciplined until awareness dwells in its natural state. Those persons whose minds, due to not possessing the latent tendencies of previous good actions, cannot dwell in the natural state of meditative equipoise, should—by applying this according to their individual faculties as outlined in the pith instructions—seize the pr›˚a. They should not chase after whatever may come up within awareness, but strip it bare,429 that is, not care about [what comes up]. Through the many branches of methods—such as gazing techniques (since the essential point of the mind lies in the pr›˚as, the essential point of the pr›˚as is in the n›˜ıs, and the essential point of the n›˜ıs is in the eyes) and holding the mind on a focal object, if mind is not still—they should discipline their minds.

3.2.5 Teaching its aid, the yoga of messengers If you rely on a karmamudr›, blissful-empty wisdom dawns. By blessing means and prajñ›, enter into union. Let it descend slowly, retain it, pull it back up, Guide it to its place, and let it pervade the body. If there is no attachment, blissful-empty wisdom dawns. You will be of long life, without white hairs, and flourish like the moon.


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Your complexion will be radiant and you will be powerful like a lion. You will swiftly attain the common siddhis and blend with the most supreme. As the means to make you realize Mah›mudr› when not realized and to increase and expand this realization, [Tilopa] teaches the way of entering the conduct of the secret mantra with karmamudr›, dharmamudr›, and samayamudr›. Then, in order to complete his vajra pith instructions, he teaches in the manner of dedicating [the merit]: May this pith instruction on the esssential points of Mah›mudr› Dwell in the hearts of fortunate beings! This completes the twenty vajra-verses on Mah›mudr› that glorious Tilopa, who was accomplished in Mah›mudr›, spoke to the Kashmiri pa˚˜ita N›ropa on the banks of the river Gaºg› after having put him through the twelve kinds of hardship. It was translated and finally edited in this form by this pa˚˜ita himself and the great Tibetan translator Marpa Chökyi Lodrö at Pu˝pahari in the north [of India]. This fancy of commenting on the word-meaning of such profound and vast vajra-words was composed at Ganden Mamo upon being requested by master Kunga Dorje,430 who aspires to the swift path of vajray›na, by the one called Göncho Bang, who is blessed by the name of the bearer of the Red Crown. I openly confess the entire collection of my mistakes to the assembly of the lords of dharma and the ˜›kinıs. Due to this [commentary], may the ever undying bliss, The excellent stream of wonderful honey, Be enjoyed by beings as they please And may I too delight in it together with them. The lineage [of these teachings runs from] the wisdom ˜›kinı [to] Tilopa, N›ropa, Marpa, Milarepa, Gampopa, Tüsum Kyenba, and so on.

The Entrance into the Prajñ› of Madhyamaka by Candrakı¯rti

n the Tibetan Tengyur, this text is listed under the wellknown master Candrakırti’s (sixth/seventh century) works and appears as an appendix to his autocommentary on The Entrance into Madhyamaka. At its end, it is said that it was authored by the great master Candrakırti, but also that it was translated into Tibetan by the author himself and the translator Gö Kugba Lhadzé,431 who lived in the eleventh century. There was indeed an eleventh-century master by the name Candrakırti (the Tibetan tradition calls him “the lesser Candrakırti”) who was a disciple of Jet›ri (tenth/eleventh century), one of the teachers of AtiŸa. Whoever the author may be, the text gives a nice and concise outline of the view (verses 1-11b), meditation (11c-12b), conduct (12c-14b), and fruition (14c-15c) of Madhyamaka. Its three concluding verses provide a summary (16), an exhortation to be unbiased and diligent in practice (1718b), and the dedication (18cd). The verses on the view primarily employ the well-known Madhyamaka argument of the freedom from being one or many to disprove the real existence of outer things. In a next step, these are said to be just apperances in one’s own mind. And since this mind’s objects are delusive and multiple, the mind that perceives them cannot have any ultimately real or solitary existence either, since subject and object are mutually dependent. However, everything that appears on the level of the unquestioned seeming reality of ordinary, deluded beings is never denied by M›dhyamikas, as long as it is simply left as mere appearance without entering upon analyzing it in any way. Ultimately, all phenomena cannot be pinpointed as either real or unreal, existing or nonexisting, arising or nonarising and so on, since the natural expanse of emptiness is the very lack of any kind of reference points.

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Meditation then does not mean trying to get rid of some things and mental states and accomplish others, but just familiarizing oneself with and relaxing into this complete lack of reference points and discursiveness. This is clearly not something like a mere vacuum or dark hole, but the luminous, nonconceptual, and peaceful nature of the mind. Conduct in the phases between formal meditation sessions mainly consists of regarding all appearances as illusion- or dreamlike and, within such an outlook, the cultivation of illusionlike positive imprints, that is, beneficial actions and compassion for others who do not realize appearances as illusionlike. The fruition of all this consists of the three k›yas of a perfect Buddha that unceasingly accomplish the welfare of other, suffering beings and lead them on the path to gaining the same realization. Finally, the reader is alerted so as to not hold on to any prejudice, bias, or one-sidedness, since such clinging to any position or reference points of one’s own is the main cause of bondage in cyclic existence and of missing the essential point of the dharma, that is, experiencing mind’s natural freedom from all reference points and the resulting suffering.

The Entrance into the Prajñ› of Madhyamaka In Indian language: Madhyamakaprajñ›vat›ra In Tibetan language: Uma sherab la jugba I bow to Youthful MañjuŸrı432 I will explain the meaning of entering the prajñ› of Madhyamaka. Both negation and affirmation433 are simply to be put to rest. Actually, there is no negation and affirmation at all. Having familiarized yourself with such, True excellence will be attained. [1] Casting away the ten negative actions, You take on the ten positive ones.

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Having terminated the clinging to entities, There is not the slightest thing to be accomplished for yourself. [2] Also these alms Are without actual nature, Because they are free from being one or many, Just like an illusory elephant. [3] If something consists of various parts, It is not a single atom. Since such a [single atom] does not exist, what could many be? Since [one and many] are mutually exclusive, How could there be any other entities?434 [4] Since such [atoms] do not exist, what could be built from them, Such as coarser forms and substances? What appears in all possible kinds Is not different from consciousness. [5] Therefore, consciousness is manifold [too]. Since the aspects [that appear to it] are delusive, Consciousness is delusive too. Otherwise, it would be real. [6] Therefore, what are mental factors?435 No entity whatsoever exists Whose being one or many is excluded, Because these exist by mutual exclusion.[7] You may object, “This contradicts perception and so on.” That is not the case. I do not negate [Appearances] that [only] satisfy when unexamined,436 Since they are established as mere conventionalities. [8] Within primordial nonarising437 itself, There is nothing to be negated and nothing to be affirmed.

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Nirv›˚ a and nonnirv›˚a Are without difference in the natural state of nonarising. [9] This is not even nonarising as such, Because there are no entities that arise.438 There is no seeming, there is no ultimate, There are no Buddhas, there are no sentient beings, [10] There are no views, there is no meditation, There is no conduct, and there are no results: You should familiarize yourself with the actuality of this. Let mind free from thoughts rest in its own peace. [11] Without something to be identified, without being distracted, Without characteristics, and lucid—thus meditate.439 Once you have gotten up,440 realize That all appearing as an entity is mere illusion And keep the threefold vows with all your efforts. [12] You should offer the seven-branch [prayer] and such And expand your compassion and altruistic mind. Give up attachment to places And just dwell in a guestlike manner. [13] You should keep away from sentient beings without devotion And dwell in solitude yourself. The result of that is to attain The great fruition of buddhahood. [14] Through remaining as the dharmak›ya, The sambhogak›ya and the nirm›˚ak›ya, All sentient beings are released. Therefore, with all your efforts, [15] First, make a firm decision on the view. In the middle, bring it into experience through meditation.

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Finally, fruition will be attained. Hence, exert yourself with diligence. [16] As for what I have explained in this way, You should cast away your biased mind And analyze it through reasoning. Do not deprecate the dharma. [17] Having relinquished all distraction, Be diligent in your practice. Through the merit of this composition of mine, May all sentient beings be released. [18] This completes The Entrance into the Prajñ› of Madhyamaka composed by the great master Candrakırti. It was translated by this pa˚˜ita himself and the [Tibetan] translator Gö Kugba Lhadzé.

On Maitrıpa and His Cycle of Twenty-five Works on Mental Nonengagement Including Sahajavajra’s Commentary on the Ten Stanzas on True Reality

onsidering the importance of Maitrıpa (c. 1007-1085)441 for several Indo-Tibetan siddha lineages in general and specifically for the transmission of Mah›mudr› that is continued in the Tibetan Kagyü lineage, there is surprisingly little information about his life in both Indian sources and Western publications. Interestingly enough, despite Maitrıpa’s name being mentioned here and there in Abhayadatta’s well-known life stories of the famous eighty-four mah›siddhas of India,442 he is not counted as one of them. The only known Indian biographies of Maitrıpa are contained in two Sanskrit palm-leaf manuscripts, one in the collection of a Nepalese general, Kesar Sham Sher Jung Bahadur Ran›,443 and one published by R›hula S›˙k¸ty›yana.444 In Tibetan historical works, by far the most extensive account on Maitrıpa’s life seems to be by Padma Karpo. T›ran›tha and Pawo Rinpoché give more condensed versions, while Butön and Gö Lots›wa present very little information. Strikingly, there is almost a complete lack of material on Maitrıpa in Western publications on the Kagyü lineage and particularly its Mah›mudr› teachings. The following brief compilation from the various sources mentioned above is a far cry from being a comprehensive account, but hopefully it may contribute to fill in some gaps. Maitrıpa was born in a village called Jh›˛akara˚ı near the city of Kapilavastu. His parents, the Brahman N›nÒk› and his wife S›vitrı, named him D›modara. At the age of eleven, he had already left his home and become a mendicant named Martabodha, mastering Sanskrit grammar and non-Buddhist treatises in seven years. After losing a debate with N›ropa at age eighteen, he became ordained as a Buddhist monk by

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Ratn›karaŸ›nti at the university of N›land›. He was known by the name Maitrı(gupta) and studied the sÒtra teachings with N›ropa for twenty years, followed by five years of vajray›na education with R›gavajra.445 For another year, he learned the Non-Aspectarian446 system of Yog›c›ra from Ratn›karaŸ›nti. At the university of VikramaŸıla, he was taught the Aspectarian system and logic by Jñ›naŸrımitra for two years. After that, he went to the monastery of Vikramapura and entered the Sa˙mitıya order. There, he studied for four years and also practiced the meditation and recitation of T›r›. Finally, at age fifty, he was told by T›r› in a dream to go east in order to receive a prophecy from AvalokiteŸvara at Khasarpa˚a.447 Accordingly, he quit Vikramapura and stayed in Khasarpa˚a for one year.448 Then, again in a dream, AvalokiteŸvara encouraged him to proceed to the southern twin mountains Manobhaºga and CittaviŸr›ma to meet his principal guru, ⁄avari449and that he should travel with a prince called S›gara (aka Sakara), whom he would meet on the way. In yet another dream, Maitrıpa saw his guru ⁄avari on Mount Manobhaºga, deep purple in color, his hair in a top-knot held in place with split bamboo, bearing a quiver with two openings (each with five arrows), with the upper and lower cadaver of a pig tied onto the two ends of his bamboo bow, his lower garment made of peacock feathers, and his left hand holding a precious vase. He was flanked by two yoginıs, one in huntress garb, bearing the corpses of peacocks and deer, the other playing a bamboo flute. Maitrıpa went south, met S›gara and reached ⁄rı Dh›nyakataka. There, he resumed the practice of T›r› for a year until she told him in a dream to continue northwest for fifteen days to a place with two mountains—Manobhaºga and CittaviŸr›ma. By then fifty-three years old, Maitrıpa searched for the guru a long time in the mountainous area of ⁄rıparvata, flanked by Manobhaºga and CittaviŸr›ma with two waterfalls between them. However, he was not able to find the guru, became very exhausted, and fell ill. Remembering the advice for the intermediate state, he already prepared for committing suicide. Suddenly, his companion S›gara saw ⁄avari with his two consorts, the yoginıs Padmav›lı and Jñ›nav›lı, exactly as they had appeared in Maitrıpa’s previous dream. Prostrating, Maitrıpa said:

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I have been here forever And didn’t see you due to my obscurations. Even through seeing you, I am in bondage. Even if I don’t see you, I am in bondage. Even through seeing you, I will be liberated. Even if I don’t see you, I will be liberated.450 Through this, a special meditative concentration arose in him. Thereupon, he composed many texts, such as Ascertaining the Four Mudr›s, the commentaries on The Treasury of Doh›s,451 and the Twenty Stanzas on the Mah›y›na.452 ⁄avari then instructed the two yoginıs accompanying him to display for Maitrıpa the illusion of taking life. Thus, one day, they appeared before him while one was killing and eating lice from her matted hair and the other was shooting wild pigs with arrows. The latter said: In the jungle of unborn cyclic existence Roams the wild pig of ignorance. Shooting the arrow of self-lucid wisdom, I kill the wild pig of ignorance. Eat its flesh as nonduality, And experience its taste as great bliss! Next, she shot a deer and said: In the jungle of unborn cyclic existence Roams the deer of perceiver and perceived. Shooting the arrow of Mah›mudr›, I kill the deer of perceiver and perceived. Eat its flesh as nonduality, And experience its taste as great bliss! Seeing this, the monastic scholar Maitrıpa experienced a lull in his devotion, so ⁄avari himself appeared and spoke: Nothing is born and nothing dies. Nothing is in bondage and nothing is liberated.

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Maitrıpa’s companion, S›gara, trusted this and realization dawned in him, but Maitrıpa himself still had doubts, so ⁄avari and his consorts disappeared. Maitrıpa searched for them again and happened upon one of the yoginıs massaging ⁄avari’s feet. She asked Maitrıpa to teach her massage, to which he agreed. She said, “I have my doubts here: you may well teach, but you have no faith, so don’t teach.” She thrust her foot on his head and vanished. After Maitrıpa had been searching for the guru again for a while, one day he received empowerment from him with a vase and the following words: When original mind has been purified, The guru’s qualities enter your heart. Realizing such, thrust the arrow and sing a song. The mantras and tantras are one, but invisible. The guru’s words having entered your heart Is like seeing a treasure in the palm of your hand. On the path of mental nonengagement—Mah›mudr›— Do not entertain any hopes for any fruition whatsoever. If you realize your own mind as such, this is Mah›mudr›. What appears in this way is nothing outside your own mind. Since no higher realization occurred in Maitrıpa, he came to wonder whether this really qualified as having received an empowerment. At that point, his companion S›gara said: The victor ⁄avari who lives on the highest mountain Is no bow, no wild game, and no pig—these are but his emanations. Just like the full moon, he is most beautiful in this world. With physical emanations, he guides all beings. Do not rely on antagonistic remedies For any virtue or wrongdoing. Your self-aware wisdom is like a lion.

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Maitrıpa still had problems believing this, so ⁄avari prophesied, “For twelve days in the garden of dharma teachings, you will search for the skylike An›vilatantra, the oceanlike Guhyasam›jatantra, the wisdomlike Hevajratantra, the blessinglike Cakrasa˙varatantra, the keylike N›masa˙gıtitantra, that is, the entire dharma cycle of the essence of accomplishment that teaches final actuality. Through this, you will gain trust and then come back. However, since you have doubted me, you will not attain the highest siddhi of Mah›mudr› in this lifetime. Vajrayoginı will receive you while you are dying and you will attain the highest accomplishment in the intermediate state.” With this, ⁄avari disappeared. Later, while roaming around, Maitrıpa became exhausted and fell asleep. Upon awakening, he found that he had forgotten all that ⁄avari had taught him, because he had mulled it over too much. He was ashamed to go back to the guru and pondered about committing suicide. ⁄avari arrived before him and asked, “Maitrıpa, what is wrong?” He answered, “Since I have forgotten all the dharma, I wonder if I should kill myself.” ⁄avari sang: Advayavajra AvadhÒtipa! In dharmas that have not arisen, How could there be something called “forgetting”? In dharmas that have not ceased, How could there be something called “forgetting”? The three realms, primordially liberated, Are obscured by ignorance alone. Cakrasa˙vara is the highest bliss, The very nature of being unborn. Finally, realization dawned in Maitrıpa and he saw the wisdom of the first bodhisattvabhÒmi without any obscurations. He understood that all the deeds of the guru and his two consorts were symbols pointing out the heart of actual reality. He offered his realization to the guru by saying: All phenomena are emptiness. Emptiness and compassion

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Not being two is the master. If you analyze actual reality, No matter how you act, you are liberated. “I have realized the actuality that is nonreferential, uncontrived, and without even a speck of deliberate mindfulness. Now I don’t need to ask anyone.” Then, ⁄avari ordered, “Return to the central country as my representative and teach the ›c›ryas how things really are. Take care of those who are suitable vessels.” Thus, through ⁄avari’s empowerments, pith instructions, and practical pointing out, Maitrıpa had achieved the wisdom that sees the nature of all phenomena as it is and became the lord of countless ˜›kas and ˜›kinıs. Maitrıpa took on the name Advayavajra and followed ⁄avari’s command. He taught that the view is “complete nonabiding” and meditation is “nonmindfulness453 and mental nonengagement.” His special way of blending the mainstream sÒtra teachings of the mah›y›na with tantric elements and the oral instructions of the mah›siddhas had already raised some controversies at that time. However, by combining his advanced spiritual realization of Mah›mudr› that he had attained from living with ⁄araba in the jungle with his prior scholarly training in sophisticated terminology and instructions, he uttered the undefeatable lion’s roar of the teachings in his former world of the Buddhist monastic and scholarly establishment. In his renewed scholarly engagements, Maitrıpa was victorious over the Tırthika Natikara in debate, who thus became one of his foremost students and was henceforth known as Sahajavajra.454 Nobody was able to challenge Maitrıpa, even his former teacher Ratn›karaŸanti is said by some to have put down his debate manual and left. Later, Maitrıpa acted as the head of the regular pÒjas and ceremonies at the vajra-seat in Bodhgay› and the king of Magadha gave him the name “great sovereign Maitrıpa.”455 Thereafter, he went to the charnel ground Mount Blazing Like Fire456 and stayed in solitary retreat. According to Pawo Tsugla Trengwa, it was there that Maitrıpa composed his “cycle of twenty-five works on mental nonengagement.”457 Maitrıpa is also said to have played an important role in the transmission of the five texts of Maitreya, since he is credited with retrieving the

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then lost Sublime Continuum458 and Distinction between Phenomena and Their Nature from a crack in a stÒpa. He prayed to Maitreya and received direct instructions on these two texts. Afterwards, he passed on all five works of Maitreya to Pa˚˜ita finandakırti and others. The latter transmitted them to the great Kashmirian pa˚˜ita Sajjana, from whom the two main lines of transmission into Tibet started: firstly, through the two translators Zu Gaway Dorje459 (eleventh century) and Dsen Kawoche460 (b. 1021); secondly, through Ngog Lots›wa Loden Sherab461 (1059-1109). After his temporary return to a more scholarly environment and during the latter part of his life, Maitrıpa stayed in various charnel grounds, such as Cool Grove462 (where he taught many methods for the transference of consciousness463) and the Kusala Forest in eastern India. Mah›k›la accomplished whatever he wished for and brought him the princess of Malabar as his consort. She eventually became known as the wisdom ˜›kinı Gaºg›dhar› and was an accomplished vajray›na teacher in her own right. Amongst others, the Tibetan yogi Kyungbo Naljor 464—the founder of the Shangpa Kagyü—is said to have visited her two times to receive instructions. Finally, when he saw his time had come, Maitrıpa told his student Vajrap›˚i to gather all the disciples and engage in an extensive ga˚acakra, during which Maitrıpa gave each student a blessed item and taught them his final, testamentary instructions. They supplicated him to stay for many more years, but he refused, saying, “I have the power to stay, but it is not appropriate, since I would then miss the time for accomplishing the highest siddhi of Mah›mudr›.” As prophesied before by ⁄avari, Vajrayoginı welcomed him and he passed away. Maitrıpa’s twenty-one main Indian disciples are said to be the four special ones: Sahajavajra, Dev›karacandra (aka ⁄Ònyat›sam›dhi/ Sam›dhivajra),465 R›map›la,466 and Vajrap›˚i; the seven medium ones, such as Abhiyukta; and the ten lesser ones, such as Tipupa. Also Padampa Sangyé467 is reported to have received direct instructions on Mah›mudr› from Maitrıpa, which strongly influenced his own teachings, called “Pacification of Suffering,” and, indirectly, Machig Labdrön’s “Cutting Through.” As is well known, Maitrıpa’s foremost Tibetan disciple was the great translator Marpa. As for Maitrıpa’s specific approach to Mah›mudr›, The Blue Annals says that his system

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is clearly explained in Sahajavajra’s Commentary on the Ten Stanzas on True Reality as the wisdom of suchness that has the three characteristics of its nature being p›ramit›, being in accordance with the secret mantra, and its name being “Mah›mudr›.” Therefore, the Mah›mudr› of the prajñ›p›ramit› of lord Gampopa was described by lord Götsangba as being a doctrine of Maitrıpa. The Mah›mudr› which belongs to the path of the tantra was also expounded by lord Gampopa to his “inner” disciples. 468 Thus, Maitrıpa’s p›ramit›-based teachings on Mah›mudr› are designed to enable even beginners to practice with direct insights into the luminous nature of the mind, that is, outside the requirements of the classic tantric path, such as having to receive empowerments and practicing the various levels of the generation and completion stages. It teaches a swift path to enlightenment with the help of pith instructions and the blessings of the guru, which is accessible even for ordinary people. Maitrıpa’s own texts in his “cycle on mental nonengagement” freely employ a number of tantric terms and notions in not specifically tantric contexts, but the term “mah›mudr›” itself is only rarely found. Far more frequent are expressions such as “true reality” (tattva), “union” (yuganaddha), “connate” (sahaja), “nondual” (advaya), “great bliss” (mah›sukha), “luminosity” (prabh›svara/prak›Ÿa),469 and, of course, Maitrıpa’s key term “mental nonengagement.” In this cycle, among the five works470 in which the word “Mah›mudr›” appears, Ascertaining the Four Mudr›s provides the most detailed explanation of the term and the clearest link to both the sÒtras and the notion of “mental nonengagement.” The text glosses Mah›mudr› as follows: fiØ “Mah›mudr›”—Mah›mudr› is what is both great and mudr›. Mah›mudr› is the lack of nature and freedom from obscurations, such as cognitive [obscurations]. (In its stainlessness,) it resembles the sunlit autumn sky at noon. It serves as the basis for all perfect excellence, is the single nature (beyond the extremes) of cyclic existence and nirv›˚a, the embodiment of nonreferential compassion, and the single nature of great bliss. Accordingly, [The SÒtra of the Ornament

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of Wisdom Light That Engages the Object of All Buddhas]471 says: The dharmas of mental nonengagement are virtuous. The dharmas of mental engagement are unvirtuous. and: Without imaginary fabrication, nonabiding mind, Nonmindfulness, mental nonengagement, nonreferentiality— you I salute. This is understood as “Mah›mudr›.” Through that Mah›mudr›, whose nature is inconceivable, the fruition called “samayamudr›” is born.472 As for the term “mental nonengagement,” Maitrıpa’s In Support of Mental Nonengagement473 justifies its use in the Buddhist teachings and clearly explains its meaning, combining a broad range of Indian scholarly approaches with the vajray›na language of meditative experience. First, he presents some grammatical considerations and then traces the term back to both the sÒtras and tantras, such as the above quotes from The SÒtra of the Ornament of Wisdom Light That Engages the Object of All Buddhas, the Dh›ra˚ı of Entering Nonconceptuality, and the Hevajratantra. He also says that mental nonengagement is not a nonimplicative negation, since it refers to negating all mental engagement that exists in terms of apprehender and apprehended and so on, but not the mind itself. What that term teaches is the complete transcending of all conceptions. Nevertheless, to regard it as an implicative negation is without flaw: referring to an awareness that lacks any nature is the understanding of those M›dhyamikas who speak of illusionlike nonduality. When one calls that awareness illusionlike or not truly established, this is not a negation of existence altogether—it is not that it does not exist at all. Then, Maitrıpa gives two very special etymologies of amanasik›ra. He says that the (correct) mental engagement (manasik›ra) in primarily the letter “A” is mental nonengagement (a-manasik›ra). That kind of mental engagement means that everything is “A”—primordially unborn474—”A” being the seed syllable of

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identitylessness. Hence, all such mental engagement refers to the lack of nature.475 Alternatively, the meaning of amanasik›ra is as follows. “A” stands for luminosity and mental engagement (manasik›ra) is a word for self-blessing. In this way, the state of amanasik›ra means to bring forth the pure awareness that is the continuous flow of the nondual inseparable union of prajñ› and compassion, which has the character of self-blessing with or within inconceivable luminosity.476 In the later threefold Tibetan division of Mah›mudr› into “SÒtra Mah›mudr›,” “Tantra Mah›mudr›,” and “Essence Mah›mudr›,” Maitrıpa’s system (as well as Gampopa’s particular approach, which is based on it) came to be classified as “SÒtra Mah›mudr›.”477 According to the Eighth Karmapa, Mikyö Dorje, Maitrıpa realized that the Madhyamaka taught by Saraha, ⁄avari, N›g›rjuna, and Candrakırti has the same meaning and taught it in this way to others as the “dharma cycle of mental nonengagement.”478 The Karmapa says that the explicit teaching of this Mah›mudr› system is the Madhyamaka of emptiness free from reference points as taught in the sÒtras. Implicitly, he explains, this Mah›mudr› system also teaches the profound actuality of both sÒtras and tantras, that is, the ordinary and extraordinary ultimate Sugata-Heart (Buddha nature). With this in mind, Gampopa, Pamo Truba (1110-1170), Kyobpa Jigden Sumgön (1143-1217),479 and many others have said that “the treatise of our Mah›mudr› is this Treatise of the Sublime Continuum of the Mah›y›na composed by the Blessed One Maitreya.”480 The Karmapa also quotes Götsangba Gönbo Dorje and his disciples as saying that the initiators of this dharma of Mah›mudr› are both the Great Brahman Saraha and N›g›rjuna, with Saraha teaching Mah›mudr› from the side of affirmation and N›g›rjuna teaching it from the side of negation.481 As for Sahajavajra’s Commentary on the Ten Stanzas on True Reality, it is a very important source text for what came to be called “SÒtra Mah›mudr›.” As stated above, it is one of the few Indian treatises that explicitly and systematically links prajñ›p›ramit› with Mah›mudr› (and certain approaches of the mantray›na). In addition to quoting numerous authoritative Indian masters of the mah›y›na (mainly N›g›rjuna)482 who expound the sÒtras, the commentary also cites a number of sÒtras, particularly essential passages from The SÒtra of the King of Meditative Concentrations and The SÒtra of the Arrival in Laºka, in an effort to link Maitrıpa’s Mah›mudr› teachings with the sÒtras as the words of the Bud-

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dha himself. In these ways, Sahajavajra’s commentary provides clear evidence against the claim held by some that the sÒtra-based approach of Mah›mudr› is just an invention of the Kagyüpas in Tibet. Furthermore, there are at least two other Indian canonical Buddhist texts that also equate prajñ›p›ramit› with Mah›mudr›. In his Entrance into True Reality, Jñ›nakırti (eighth/ninth century) says: As for those of highest capacities among the persons who exert themselves in the p›ramit›s, when they perform the meditations of calm abiding and superior insight, even at the stage of ordinary beings, this grants them the true realization characterized by having its origin in Mah›mudr›. Thus, this is the sign of irreversible [realization]. . . . All these results are accomplished through the meditation of the nondual training in Mah›mudr›. As the prajñ›p›ramit› sÒtras extensively say: Those who wish to train in the bhÒmis of Ÿr›vakas should listen to just this prajñ›p›ramit› . . . and should practice the yoga of just this prajñ›p›ramit›. The same is said there for [those who wish to train] “in the bhÒmis of pratyekabuddhas” and “in the bhÒmis of Buddhas.” Another name of Mother Prajñ›p›ramit› is Mah›mudr›, because it is the very nature of nondual wisdom. . . .483 Later, in his section on the stages of the meditation of superior insight, Jñ›nakırti quotes and comments on the famous two verses X.256-257 from the SÒtra of the Arrival in Laºka on the “four yogic practices” used in the mah›y›na’s meditation on emptiness:484 By relying on mere mind, One does not imagine outer objects. By resting in the observed object of suchness, One should go beyond mere mind too.

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Going beyond mere mind, One must even go beyond nonappearance. The yogin who rests in nonappearance Sees the mah›y›na. Jñ›nakırti explains the first verse in a standard way by identifying the first three applications. On the second verse, he comments as follows. Since suchness is unborn, it neither exists as an entity nor a lack of entities. That means that suchness is the complete lack of reference points, since entities and the lack of entities include all possible reference points. Through realizing that, all beings are understood as having the nature of dharmak›ya, thus going beyond the understanding of mere mind. The yogin must even transcend the state of true reality not appearing in the manner of being a unity or a multiplicity and the like. To fully rest in the nonappearance of any reference points whatsoever is to realize true reality, here called “the mah›y›na,” another form of that name being “Mah›mudr›.” Thus, Jñ›nakırti indicates that the final realization of the freedom from reference points even in the mah›y›na of the sÒtras is nothing but Mah›mudr›, which he further equates with the famous “nonseeing is the supreme seeing” in the prajñ›p›ramit› sÒtras: What is the eye of wisdom of the Buddha, the Blessed One? Not seeing anything through anything. . . . Likewise, what is seeing the ultimate? The nonseeing of all phenomena. Jñ›nakırti (just as Sahajavajra’s commentary below) clarifies that such nonseeing is of course not just the same mere absence of mental nonengagement as when being asleep or closing one’s eyes. 485 Furthermore, The Commentary on the Difficult Points of The Wheel of Time, Called Padminı states: “Mah›mudr› [the Great Seal]” is she who gives birth to all Tath›gatas appearing in the past, future, and present, that is, prajñ›p›ramit› . Since she seals bliss through the nonabiding nirv›˚a486 . . . , she is the seal. Since she is superior to karmamudr› and jñ›namudr› and free from the latent tendencies of cyclic existence, she is great.487

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Thus, as the Eighth Karmapa says, this Mah›mudr› is the Madhyamaka of the sÒtras, that is, emptiness free from all discursiveness and reference points. Here, Maitrıpa’s key notion of “mental nonengagement”—or “mental disengagement”—is just the subjective side of what is called “freedom from reference points.” The only way in which the mind can engage in this “object”—the absence of discursiveness—is precisely by not engaging in or fueling any reference points, but rather letting it naturally settle of its own accord. In other words, it is only by a nonreferential mind that the absence of reference points can be realized, since that is the only cognitive mode that exactly corresponds to it.488

Five Stanzas on Love 489 If it weren’t for the adored bridegroom Of appearance as mere dependent origination, The loving bride of emptiness Would be no better than dead. [1] Emptiness is the most lovely bride, A ravishing beauty beyond compare. If he ever became separated from her, That handsome bridegroom would be fettered in shackles. [2] Therefore, trembling with anxiety, Bride and bridegroom turn to the guru, Whose inborn kindness for them Places their love right back to its original, innate state.490 [3] Ah, the genuine guru’s sagacity And great skill are so wonderful That those two become originally indivisible, Nonreferential, and unsurpassable. [4] This couple is endowed with the abundance of all characteristics And is free from the two extremes.

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It is the nature of all that is, yet lacks a nature of its own— Thus it always flourishes.491 [5] This concludes the Five Stanzas on Love.

Six Stanzas on the Center The real entity of nondual consciousness Free from the four extremes, Empty of imagination, and without [outer] objects— That is the understanding of Aspectarians.492 [1] Since self-awareness is not something extinguished, Because it appears as blue and so on, And because characteristics do not arise, It is held to be the middle path.493 [2] Luminosity free from the four extremes, Which has the feature of being delusory And is illusionlike nonduality— That is a philosophical system which involves evaluation.494 [3] But awareness empty of being an entity, Without aspect and spotless— Precisely that is the middle path, And subsequent to it, there is the pure seeming.495 [4] Whether it is luminosity or nonluminosity, In terms of true reality neither is observable. In every respect, it has the nature of being unborn. Therefore, this is what the others understand as the center.496 [5] Luminosity free from the four extremes, Which has the character of the deity, Is of the nature of nondual bliss, Sheer dependent origination.497 [6]

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This concludes the Six Stanzas on the Center composed by the mah›pa˚˜ita and renunciant 498 [called] glorious venerable Advayavajra.

Six Stanzas on Connateness Buddhists assert true reality Free from permanence and extinction. As for phenomena born by that nature, To speak about accomplishing or eliminating is the talk of cattle.499 [1] To those who propound existence, we say, “If analyzed, everything is nonexistent.” To those who propound nonexistence, we say, “If not analyzed, everything is existent.”500 [2] In whatever manner superimpositions Emerge in yogins of true reality, In like manner, superimpositions Are vanquished by the yogin of true reality.501 [3] Since connateness is without artifice, Connateness lacks attachment. Bliss is nothing other than connateness— Bliss has the characteristic of freedom from attachment. [4] Once the nature of freedom from attachment is known, It is the genuine bliss of insight.502 Once variety is realized to be one’s own awareness, [The yogin] sinks into the ocean of connateness.503 [5] Yogins who abide in the true reality of mantra Stand firmly in the actuality of detachment. Taking worldly appearances as their gurus, Freedom from attachment becomes their sphere.504 [6]

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This concludes the Six Stanzas on Connateness composed by the pa˚˜ita and renunciant [called] glorious venerable Advayavajra.

Ten Stanzas on True Reality I pay homage to and salute suchness, Bereft of any dealings with existence or nonexistence, Since its very stainlessness Is the nature of enlightenment as realization. [1] Those who wish to realize suchness [Do so] neither with aspects nor without aspects. Not adorned with the guru’s words, Even the middle is just middling. [2] This entity is indeed enlightenment, Which is due to having the nature of nonattachment. Attachment is born from mistakenness, And mistakenness is held to be without basis. [3] What is true reality? It is the [actual] form505 of entities, While form is what lacks form, Since the lack of form is surely also form In terms of the nature of result and cause. [4] Thus, phenomena are of one taste, Unhindered, and nonabiding. Through the meditative concentration of reality as it is, They are all luminosity. [5] The meditative concentration of reality as it is Comes about through the engaging mind,506 Since true reality dawns ceaselessly For those who are aware of its ground. [6]

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In being free from cognition and what is cognized, This very world is held to be nondual. Even the vain presumptuousness of being free from duality, In like manner, is luminosity. [7] Through having realized this true reality, By any means and in whatever manner, The yogin whose eyes are wide open Roams everywhere, just like a lion. [8] Whoever has [thus] abandoned the worldly dharma And relies on the lifestyle of a madman Does everything without a reference point, While being adorned with self-blessing. [9] As for true reality, which has been taught as stainless And is said to be nondual, Those with great insight are worthy of realizing it, Once they have eliminated equality and nonequality from it. [10] This concludes the Ten Stanzas on True Reality composed by the pa˚˜ita and renunciant Advayavajra.

Sahajavajra’s Commentary on the Ten Stanzas on True Reality507 I pay homage to glorious Vajrasattva.508 Through the power of the element of compassion of the gurus so genuine in nature, The entity of union,509 suchness, is perfectly realized. They are worthy of being paid homage to respectfully and it is right to always rely on them. Having bowed to them, I will properly compose an exposition of the Ten Stanzas on True Reality.

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Having extensively taught510 the progressive stages of engaging in the actuality of complete nonabiding that are known in [the teachings on] valid cognition, Madhyamaka, and the scriptures, master [Maitrıpa] wished to compose the brief pith instructions on prajñ›p›ramit› that accord with the principles of mantra. Therefore, the subject of this treatise is what is to be accomplished, the means of accomplishment, and the nature of true reality, whose essential character is the nature of phenomena—otherwise bearing the name “prajñ›p›ramit›”—and is the essence of the three k›yas. In order to first pay homage to this very [nature], he spoke [the initial two lines]: I pay homage to and salute suchness, Bereft of any dealings with existence or nonexistence. [1ab] The phenomenon which is that nature, just as it is, is the suchness of entities. Thus, the true reality of entities, the nature of phenomena, the dharmadh›tu, the true end, the ultimate, emptiness, and so on are its synonyms. As the protector Maitreya says [in his Distinction between the Middle and Extremes]: If emptiness is summarized, Suchness, the true end, Signlessness, the ultimate, And the dharmadh›tu are its synonyms.511 Dealings with existence or nonexistence means clinging to existence or nonexistence and bereft of those means “free [of them].” The double [expression of veneration],512 “I pay homage to and salute suchness,” comes out of [Maitrıpa’s] intense devotion. Dealings with existence refer to views about existence, that is, something real, entities, cyclic existence, arising, being permanent, and so forth, all of which are equivalent. Dealings with nonexistence are views about nonexistence, that is, what is not real, nonentities, nonarising, nirv›˚a, extinction, and so on, all of which are equivalent. Suchness is free from any dealings with existence or nonexistence and the world has the characteristic of dependent origination. This is the intended meaning here. A summarizing verse:

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Entities do not arise by their nature— They are unarisen, just like a sky-flower. Due to its nature of nonarising, What has arisen is held to be suchness. Therefore, it is neither an entity nor a nonentity, Neither [sa˙s›ric] existence nor nirv›˚a, Neither pleasure nor displeasure, Neither permanent nor extinct. This is also expressed by N›g›rjuna: The small-minded ones who see Existence or nonexistence in entities Do not see what is to be seen— The peace of being at utter peace.513 What is called “existence” is the view of permanence. If you think “nonexistence,” that is extinction. Free from these two extremes, The Victor has taught this dharma.514 Those whose insight has gone beyond Existence or nonexistence and is without support, Realize the nonreferential and profound Actuality of conditionality. You are liberated from this [cyclic] existence Neither through existence nor through nonexistence. Through fully understanding entities and nonentities, Great beings are liberated. [Cyclic] existence and nirv›˚a— Those two do not exist. If you understand this very [cyclic] existence, That is expressed as “nirv›˚a.”515

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You may wonder, “How are dealings with existence or nonexistence [to be understood]?” These ephemeral [appearances of the] world are not existent, because they are free from unity and multiplicity. Since mountains, oceans, the ground of the earth, houses, and so forth appear differently in various ways, they are not established as form that is of a single nature. Nor are mountains and so on one, since their distinct individual parts appear to direct perception. You may say, “Granted, but subtle particles are indivisible and distinct physical entities.” They do not exist either, since they too have divisions through their particular dimensional parts. As N›g›rjuna explains [in his Commentary on Bodhicitta]: Through being broken down into dimensional fragments, Even subtle particles are seen to have fragments. What is examined in terms of parts, How could that be justified as a subtle [indivisible] particle?516 Elsewhere, [in Vasubandhu’s Twenty Verses,] it is said: Through simultaneous conjunction with six [others], A subtle particle has six [parts]. If those six were in the same, single location, Their conglomerate would only be a subtle particle.517 Since subtle [indivisible] particles are not established, actually, something that is a [true] unity is not established. And since a unity is not established, a [true] multiplicity—whose nature it is to be built by such [single units]—is not established either. Since [things] are free from being a unity or a multiplicity, any form that is seen or asserted as something else [than being free in that way] does not exist. This is also explained [in ⁄›ntarak˝ita’s Ornament of Madhyamaka]: Whatever entities you analyze, There is no unity in them. Wherever there is no unity, There is no multiplicity either.518

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[Some people] may say, “This argument of being free from unity and multiplicity is not grounded in the words of the Buddha.” That is not the case, because the Blessed One taught it very clearly in passages such as the following from The SÒtra of the Arrival in Laºka: Just as a form in a mirror, Devoid of being one or different, Is seen and is not nonexistent, Like that, is the characteristic of arising.519 Since the existence of the world is not established through anything whatsoever, its nonexistence is not [established] either, since the nature of nonexistence is the lack of existence.520 This was also stated by the Blessed One [in the same sÒtra]: The counterpart of existence is nonexistence And existence is the counterpart of nonexistence. Therefore, neither ponder on nonexistence Nor think about existence.521 N›g›rjuna says: If you claim that entities exist, The views of permanence and extinction Follow, since those entities Would be permanent or impermanent.522 If there is existence, [there is] nonexistence, Just as [there is] something short, if there is something long. And if there is nonexistence, [there is] existence— Therefore, both do not exist.523 The words “bereft of any dealings with existence and nonexistence” teach that true reality free from the four extremes is suchness. Since being enmeshed in existence and nonexistence is of the nature of what is to be negated, those two are the theses of others [and not ours]. O you people, thus, through the very negation of existence, also the negation of nonex-

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istence is accomplished. You may wonder, “Why are both negated?” Accordingly, the Blessed One, through negating existence, has said that the world is a mere nonentity. This is [expressed] through phrases such as “all phenomena are nonentities, signless, and without characteristics” [found] in The SÒtra of the King of Meditative Concentrations and others. Some people answer this [question of why both existence and nonexistence are negated] by saying, “Here, there are also those who propound extinction. Through negating existence, they claim sheer nonexistence, that is, [the appearances of ] the world being entities of extinction. Therefore, in order to eliminate that [claim], it is taught that both [existence and nonexistence] are to be negated.” That response is not tenable, because there are also those who propound both [existence and nonexistence] and [those who propound] neither, and through negating [their positions], it would follow that [one falls into the said extreme of ] extinction [too]. Yet another answer is the following: “Those who propound emptiness alone, through negating existence, claim sheer nonexistence, which is something like a sky-flower. Therefore, in order to eliminate such assertions, this [principle of ] the union [of the two realities] is taught.” This [teaching on emptiness] should be understood [properly]. In whichever [passages] emptiness alone is taught, it is in order to teach mainly on the aspect of prajñ›, but it is not for the sake of splitting up the unity of the two realities into [two different] parts. As for other [flawed positions], they are rebutted elsewhere. Since this is what is taught, there are no flaws in specific distinctions [made within it]. Some may negate entities and teach just nonentities. Others [may assert] freedom from entities and nonentities. Yet others [may teach] the freedom from the four extremes. Also, there are no different suchnesses. Some may wonder, “That is the case, but why does [Maitrıpa] solely pay homage to suchness and not to the Buddha, the Blessed One?” Because of such [a question, Maitrıpa] continues: Since its very stainlessness Is the nature of enlightenment as realization.524 [1cd]

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Here, “that which” means “since.” “Its very” refers [back] to “suchness” [in line 1a above]. “As realization” stands for [suchness manifesting as enlightenment] by way of insight. “Stainlessness” means spotlessness. “The nature of enlightenment” is the essence of completely perfect buddhahood itself. Therefore, true reality is that to which homage should be paid, since there is no difference [between it and buddhahood] and since, due to the nature of phenomena, its stainlessness and spotlessness is unmistaken suchness. Though it is like that, due to its own nature not being realized, it is also presented as the nature of what is mistaken. Since cyclic existence comes about through afflictions, karma, and birth, turbidities appear greatly in distinct ways. Not realizing one’s own nature through those is designated as “adventitious stains.” The total relinquishment of these adventitious stains is called “complete purity.” As the protector Maitreya says [in his Distinction between the Middle and Extremes]: What is afflicted and what is purified Refer to being with stains and without stains. Purity is asserted to be like the purity Of the element of water, gold, and space. If it did not become afflicted, All who have a body would be liberated. If it did not become pure, Efforts would be fruitless.525 All of such [notions fall under] the conventional terms of “what is to be accomplished” and “the means of accomplishment” [that are used] here, constituting just the seeming [reality]. This is stated in the [Buddha’s] words: Buddhahood and Vajradhara are what is to be accomplished in terms of the seeming. Ultimately, suchness is neither endowed with afflictions nor is it completely purified. As the above text by [Maitreya] says:

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It is neither afflicted nor nonafflicted. Neither pure nor impure.526 This [first stanza of the Ten Stanzas on True Reality] teaches three entities as the subject of this treatise: (1) “Bereft of dealings with existence or nonexistence” indicates the essential character of the nature of phenomena, the entity of suchness; (2) “its very stainlessness” and “realization” represent what is to be realized and to be meditated on, thus referring to the entity of the means of accomplishment; (3) “The nature of enlightenment” is the actuality to be revealed, the entity of what is to be accomplished. “Granted, it is like that, but [actually], due to the two [further entities] of valid cognition and what is to be evaluated [by it], [there are] five entities and their use is not taught [here].” That is true, but the suchness that was established before through valid cognition as existing in such a way that it contains those two [—valid cognition and what is to be evaluated—] is established here as [the suchness of ] union by way of pith instructions. Thus, those two are not taught [here again], since the reasonings that serve as proofs, such as “being free from unity and multiplicity,” [should be] remembered. Therefore, what is established through analysis does not constitute the entities of suchness—true reality—and so on, since it lacks the pith instructions of a genuine guru and hence represents solely the aspect of prajñ› without means. [This is clearly stated in lines 2cd of the Ten Stanzas]: Not adorned with the guru’s words, Even the middle is just middling. Thus, in these [two lines], which will be explained [below], the three entities [discussed above] are taught elsewhere [in the text too]. Here, you may think, “Madhyamaka does not operate with valid cognition and what is cognized by it, since their explanations, such as in terms of ‘itself and others,’ cannot withstand analysis.”527 That is not justified. [Ultimately,] since there is no valid cognition, it is difficult for there to be the entities of what is to be accomplished and the means of accomplishment. This is [clear] from the statement, “Those are just the seeming, how could they be established ultimately?” “But if valid cognition and what is to be cognized, which are nonexistent, existed on the

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level of the seeming, how could they then be examined in terms of ‘itself, others,’ and so on?” [On the level of seeming reality,] we accept them just as they are. For the most part, on this path, we follow Dharmakırti, the crown jewel of those who engage in valid cognition. By relying on him and following his path, we are employing the presentation of all those [valid cognitions that he discusses]—it is not that we negate those through our own minds.528 “But by following his path, a [real] nature [of things] would be established.” That is not the case. “How is it then?” Temporarily, due to [certain] purposes, [Dharmakırti] gives an extensive presentation of outer referents, but through progressively superior reasonings, he completely eradicates [the notion of truly existing referents later]. Through those [reasonings], he also completely eradicates [any notion of a real] nature. That those stages [in his approach] have to be distinguished529 is very clearly stated [in his Commentary on Valid Cognition], such as in [the following verses]: Once entities are analyzed through this, In true reality they do not exist as entities, Because they do not have a nature Of unity or multiplicity. “In whatever ways referents are reflected upon, In these very ways they are free [from being such referents].” What the learned thus declare Results from the power of entities. Therefore, since they are empty of characteristics, They are explained to be without nature.530 But now, enough of this extensive elaboration. Let’s [come back to] discussing what relates to the [text] at hand, the subject of this treatise being the true reality of suchness. Its meaning is taught [in stanza 1] through it being the main object for paying homage. The means to express [this subject] is the treatise itself. Through the [subject and the means to express it], implicitly, the connection between the characteristics of the subject and the means to express it is taught. The purpose of the treatise is to realize the meaning of the subject and the main purpose of that is to promote

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the welfare of sentient beings. The secondary purpose is [to attain] buddhahood and so on through having cultivated [the realization of ] suchness. As [the Moon Lamp SÒtra]531 says: The excellent welfare of others Is held by the Buddhas to be the main fruition. Others, such as buddhahood, Are held to be fruitions for that sake. Those who wish to penetrate this suchness of union are those who should take it upon themselves to strive for it. Those who wish to realize suchness [Do so] neither with aspects nor without aspects. [2ab] What operates with aspects is consciousness that has [objective] aspects. Its [mere] lucid presence that [seems to] have such aspects is [consciousness] without aspects.532 The term “with aspects” pertains to the Sautr›ntikas and the Yog›c›ras. “Without aspects” includes the Vaibh›˝ikas and a particular kind of Yog›c›ras. [Thus,] those [two terms] encompass the assertions of [consciousness] being with aspects or without aspects.533 Neither of those two [positions] are something to be adopted by those persons who wish to realize suchness, since both claim [some real] nature. It is precisely because such a [nature] cannot withstand analysis that it is devoid of the defining characteristic of true reality. Since [the Buddha] taught different stances in certain ways in order to introduce sentient beings to the mah›y›na, those [stances] are not the definitive meaning of the mah›y›na in the ways [he taught them], because they are the expedient meaning. The primary definitive meaning is the lack of nature. Since that is what is to be cultivated by those who have studied and reflected on true reality, the fruition will definitely come about. As The SÒtra of the King of Meditative Concentrations says: The specific feature of the sÒtra collection of definitive meaning Is understood according to how the Sugata explained emptiness.

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All those dharmas in which [he spoke about] sentient beings, persons, and individuals Are understood to be of expedient meaning. When you discern identityless phenomena And meditate on what you have discerned, You obtain the cause for the fruition of nirv›˚a. You will not arrive at peace [through] other causes. All phenomena are always empty of nature. For the Victor’s children who meditate on entities, Everything is completely empty in all respects. Limited emptiness is the one of the Tırthikas.534 The Entrance into Madhyamaka states: “The ›laya[-consciousness] exists,” “the person exists,” “Solely these skandhas exist”— Such teachings are for those who do not understand The more profound actuality [of emptiness]. Though the Buddha was free from views about a real personality, He [still used the expressions] “I” and “mine” in his teachings. Likewise, though entities lack a nature, Just as an expedient meaning, he taught that they “exist.”535 Alternatively, “neither with aspects nor without aspects” means that the assertion of the Yog›c›ras, which is not to be adopted, [represents some kind of ] real substratum.536 Since they claim that suchness is the essential nature that is empty of the entities of apprehender and apprehended, they claim [some remaining real] nature as emptiness. Therefore, since [that kind of ] suchness does not have the characteristic of the lack of nature, as an expedient meaning it is taught as “mere mind.” As N›g›rjuna’s [Commentary on Bodhicitta] says: The teaching of the Sage that “All of this is mere mind”

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Is for the sake of removing the fear of naïve beings And not [meant] in terms of true reality.537 Alternatively, “neither with aspects nor without aspects” [indicates that the positions of ] Aspectarian Madhyamaka and Non-Aspectarian Madhyamaka538 are the main ones to be clarified [here]. This is because [the first] is claimed by Aspectarian M›dhyamikas, such as ⁄›ntarak˝ita. [His Ornament of Madhyamaka] says: These entities propounded by us and others, Since they are actually free From having a nature of unity or multiplicity, Lack a nature, just like a reflection. Whatever entities you analyze, There is no unity in them. Wherever there is no unity, There is no multiplicity either. An entity that has an aspect Other than unity or multiplicity Is not tenable, since these two Are mutually exclusive. Therefore, these entities Bear the characteristic of the seeming. But if you maintain them as ultimate, What is there for me to do? What satisfies only when unexamined, Has the features of arising and ceasing, And is able to perform functions Is realized to be the seeming. As for a nature of all entities, By following the path of reasoning,

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The assertions of others are eliminated. Therefore, there is nothing to dispute. Even in what satisfies only when unexamined, Depending on its own Successively preceding causes, Successively subsequent, similar results occur. Therefore, it is good to say That it is not tenable for the seeming to be causeless. But if its substantial cause were something real, Then you must state what it is. Therefore, in actuality, No entity whatsoever is established. Hence, the Tath›gatas said That all phenomena are unborn. Because [“nonarising”] concords with the ultimate, It is called the ultimate. In actuality, it is to be liberated From all complexes of reference points. Through not negating the entities of cause and result On the level of the seeming, There is no disorder in the presentations Of afflicted and purified phenomena. What serves as cause and result Is nothing but consciousness alone. What [seems to] be established on its own Consists of consciousness. A nature established on its own Is just like the nature of dreams and illusions. Therefore, form and so on are mind. They are not held to be external.

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Based on mere mind, One should understand that outer entities do not exist. Based on such a mode of being, That [mind] too must be understood as being completely identityless. Those who ride the chariot of the two systems And hold the reigns of reasoning Attain therefore the true state Of a follower of the mah›y›na.539 A Non-Aspectarian Madhyamaka is claimed by Kambal›mbara and others. He says [in his Garland of Light]: With their insight into themselves Obscured by stains born from clinging, Minds appear in the form of something other, Just as crystals [do]. Since mind is troubled by such aspects, [Its] oneness appears as duality Due to its, in every respect, truly ingenious Split between perceiver and perceived. Therefore, a yogin who contemplates What has the nature of the imaginary and so on Should generate three kinds of [mental] images— Apprehension of a referent, its [mere] appearance, [and this] being empty of that referent. Right within this very elephant Created by an illusionist— Which is empty of a referent, yet appears as a referent, And is the thing that is falsely apprehended as a referent— In due order, the wise should understand The three natures, such as the imaginary—

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The referent “elephant,” its [mere] appearance, And its nonexistence. Having realized the perfect [nature], Everything has the character of a single taste, Partless, without beginning or end, Without appearance, and without grasping. Conception is called “the seeming,” [When] it is the cause of other conceptions. But that very [conception] is the ultimate, [When] it is the dissolution of conception. The wise do not dwell Even in thoughts about the ultimate, For what difference is there Between thoughts about virtue or nonvirtue? In order to relinquish the [extreme of existence], One should intensely focus on emptiness. It is in order to relinquish all possible views That emptiness as [the means for] relinquishment has been taught. If the relinquishment of apprehender and apprehended Is taught as emptiness, What difference would there be From the system of those with a single staff?540 Hence, the Buddha was concerned That one must not remain fixed in the seeming [And so] his teachings, repeatedly said to have the nature of emptiness, [Present] the dharma in different ways. When all the conclusions of Buddhists and non-Buddhists Are analyzed by someone whose insight is finely discriminating,

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They would not be any different, If there were a single reference to emptiness in the latter.541 The Non-Aspectarian Yog›c›ras claim this consciousness that is the perfect [nature], and [for them], the very nature of that self-awareness empty of apprehender and apprehended is not nonexistent. The NonAspectarian M›dhyamikas [say that] the perfect [nature] does not exist [ultimately either], it is [just] the essence of the seeming [reality] of yogins, but ultimately unborn. This is the difference [between those two]. Therefore, since [all of the above] propound either being with aspects or without aspects, they are not to be adopted by those who wish to realize suchness. In this Madhyamaka here, there are no pronouncements on either being with aspects or without aspects, since [both positions] are based on consciousness.542 As for these [two positions], in the prajñ›p›ramit› [sÒtras] and others that teach the definitive meaning, there is no trace of teachings on [such a] consciousness, since they say that consciousness, which is without form and so forth, is emptiness. But how is it then? Consciousness is empty of the nature of consciousness, and the same is said for form and so on. As for those [scriptures] that teach on mere mind, [they were taught] in order to put an end to clinging to form [being something external or material], since all forms depend on karma [which is produced by the mind]. Thus, they are of expedient meaning. As the sÒtras say: The sÒtras which say that “there are no outer appearances And that it is the mind which appears in various ways” Refute form for those with intense clinging to forms— They are just of expedient meaning. The Teacher said that this is an expedient meaning And it is justified as an expedient meaning through reasoning [too]. This scriptural passage makes it clear That other sÒtras of this kind are also of expedient meaning.543 Just as a physician prescribes [various] medicines To each individual suffering patient,

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The Buddha also advocates [the teaching of ] Mere mind to sentient beings.544 Therefore, [the teachings] are diversified through the classifications of the skandhas, dh›tus, and ›yatanas. [N›g›rjuna] states: Not from themselves, not from something other, Not from both, and not without a cause— At any place and any time, All entities lack arising.545 In what is unborn, there is no nature, So how could there be arising from itself? Since the lack of nature is established, There is no arising from something other either. If there were self-ness, there would be other-ness. If there were other-ness, self-ness could be held. The interdependence of those two is established, Just as when you speak of the further and nearer shore.546 Since self and other are not tenable, There is no arising from both. Any arising without a cause Does not exist anywhere.547 For nonexistent or existent referents, Conditions are not tenable. If something is nonexistent, of what would there be a condition? If something exists [already], what would a condition be good for?548 The nature of all entities Is that even the many that have arisen do not exist. Through all those entities in terms of true reality, Cessations are not tenable [either].549

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For entities that abide, Cessation is not justified. For entities that do not abide, Cessation is not justified either.550 Cessation is not something other than the entity, Nor can it be held to be something that is not other. If it were something other, it would be permanent. If it were something that is not other, it would not occur.551 Whatever has arisen in dependence on this and that Has not arisen in terms of a [real] nature. What has not arisen in terms of a [real] nature, How could that be called “arisen?” Those who think that Conditioned phenomena arise and cease Do not understand the movement Of the wheel of dependent origination.552 Thus, this is what is held by M›dhyamikas such as N›g›rjuna, firyadeva, Candrakırti, which has the defining characteristic of dependent origination, the actuality [to be understood] by those who wish to realize suchness. Also the Blessed One, from within his meditative equipoise, has declared that this is the actuality of true reality: Whatever has arisen from conditions is unarisen. It does not have the nature of arising. Whatever depends on conditions is explained to be empty. Whoever understands emptiness is heedful.553 Whatever has originated dependently Has not the slightest nature. In whatever has no nature, There is never any arising.554

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There will never be any phenomena That arise through anything. Nonarisen phenomena Are held by childish beings to arise. Therefore, [the next two lines of the Ten Stanzas] say: Not adorned with the guru’s words, The middle is just middling. [2cd] [This is said,] because [“middling”] refers to some object that [still] is to be accepted as a remainder after the particular features [of Aspectarians and Non-Aspectarians] have been negated.555 What is taught here [as true Madhyamaka instead] is that Bhagavatı [Prajñ›p›ramit›]—[and that means its] true intent,556 the suchness of union adorned with the ornaments of the genuine guru’s words—enraptures the minds of the wise. This is so, because all phenomena are the unborn true reality. Still, since that [suchness of union] has the character of dependent origination, phenomena are not totally nonexistent, such as a sky-flower, [either].557 [This is elucidated] through [N›g›rjuna]‘s words: Emptiness is not something other than entities And there is no entity without it. Therefore, you have declared that Dependently originated entities are empty.558 The seeming is explained as emptiness And it is just emptiness that is the seeming, Because it is certain that the one does not occur without the other, Just as produced and impermanent.559 It is the very union of both arising and nonarising that is to be realized as true reality and not just nonarising. As the words of the Buddha say: Through the application of nonarising, Here, arising is explained.

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Therefore, just as people with blurred vision see [floating hairs and such], that we see all phenomena is [nothing but our] ignorance. [However,] simply seeing nothing at all in any way, just as when [the disease of ] blurred vision is removed [and one looks into empty space], does not mean to be a Victor. Also, in seeing nothing in any way, there is no occurrence of seeming reality. Thus, since that would be lacking, how could there be any union [of the two realities]? The character of both is that neither occurs without the other, just as being produced and being impermanent. This is not like [the relation between] “tree” and “akaru tree,” since there may be a dhava [tree] or others, even if there is no akaru tree.560 Being produced and being impermanent are [also] not mutually exclusive. Therefore, they may both exist distinctly as what is proven and the means to prove561 in [the mind of ] a particular person, without excluding either of the two. The same applies to the seeming and the ultimate. Therefore, at the time of revealing the dharmadh›tu, there is no ceasing of the seeming for a Blessed One. Hence, [the sÒtras] say: Entities are free from any nature—from both natures, There is no arising, nor is there any without depending on a cause. Through their ignorance being like cloud banks, For worldly beings, objects appear in a mistaken way. Just as someone, through the power of mistaken blurred vision, May perceive hairs, two moons, a peacock’s tail, flies, and so on, Everything without exception is cognized through the flaw of ignorance, Since conditioned phenomena display in such great variety. Conceptions, through the power of blurred vision, Just see mistaken forms, such as falling hairs, but not true reality. Just as clear eyes cognize true reality right here, It is realized through the power of the clear light rays of insight, Just like a myrobalan [fruit] in the palm of your hand. These three [levels of ] existence without exception are unborn— It is [only] through the power of conventional reality that they cease.562

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[The Entrance into Madhyamaka says]: Here, on [the bhÒmi] “Gone Afar,” [bodhisattvas] Enter cessation moment by moment And attain the brilliant p›ramit› of means. In order to again and again attain virtue more supreme than before, Great beings enter the [bhÒmi called] “the Immovable,” On which there is irreversibility. The dry firewood of knowable objects having been burned entirely, This peace is the dharmak›ya of the Victors. At this point, there is neither arising nor cessation. The cessation of mind is revealed through this k›ya.563 Thus, what the proponents of union, such as ourselves, assert is not realized through anything whatsoever. As for those collective [cessations stated in the above quotation]—the cessation of the seeming on the seventh bhÒmi and the cessation of mind through the bhÒmi of buddhahood—the very [notion of ] the union [of the two realities] would not be justified on those [bhÒmis, if those cessations came about] through the seeming having ceased. “[But] if just what is seen in a manner in which a reflection [is seen] ceases, no contradiction exists here.” Well, the Blessed Ones realize that [what is seen] lacks a nature, so [their realization] is not [just happening] through the cessation of the mere seeing of a reflection. “However, this is a situation of a [real] nature. As it is said: For that, there is nothing as it is seen. Here, ‘seen’ refers to [the seeing] of ordinary beings. ‘For that, there is nothing’ means for the wisdom of Buddhas.” This is not tenable. Even worldly people, when realizing [that something is] a reflection, realize its own nature, since that is precisely the example that is established for both [parties in a debate], just as it is said elsewhere, “How should one see a reflection?” Therefore, the nature564 of buddhahood is precisely the lack

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of nature of the world, which is [indicated] through the words “appearing like a reflection.” Also, it is not tenable [to say] that the two realities are not justified. Therefore, true reality is to be expressed as follows. Since ultimate reality is not different from seeming reality, in the following words from the Jewel Mound565and elsewhere, the Blessed One presented [them] as a union: Phenomena, which are emptiness, are not made into emptiness. Rather, emptiness is their very nature. [This is] also [true,] since the cessation of seeming reality is not something different from seeming reality. What is [usually] called “cessation” is not our [idea anyway]—there is no situation of a nature of otherness in the apprehending of the seeming. Nevertheless, that very seeming, just as it is, has simply neither arisen nor is it something that ceases. Thus, our [notion of ] union is not unjustified. “It is not justified, since what has arisen is nothing but dependent origination, which does not exist at the time it has ceased.” [An example is something utterly nonexistent,] such as the child of a barren woman. Since it does not exist [in the first place], there is nothing that could be the nature of the birth of a child of a barren woman. It is not something that originates dependently, such as a house or a garment. The [mere dependent] arising that is related to a house or a reflection and so on—the very union [of the two realities]—is not discarded [here]. What is discarded are [utter nonexistents], such as the child of a barren woman. Likewise, the seeming also does not cease. How should that not be justified, as it is said elsewhere in the words [of the Buddha] that [otherwise] this is a case of falling into the extreme of extinction: In extinction, there is nothing produced. Extinction is to be discarded.566 Furthermore, [the meaning of ] being adorned with the guru’s pith instructions is to be restated. How can the greatly distracted ones see the skandhas, ›yatanas, and dh›tus as emptiness? As [The SÒtra of the Arrival in Laºka] says:

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By relying on mere mind, One does not imagine outer objects. 567 The Blessed One taught that because it accords with what one should meditate on. Since this is the kind [of instruction that bears] the Tath›gata’s seal of teaching the principles of secret mantra and through the power of awareness becoming lucid, one becomes aware that the essential character of the skandhas, dh›tus, and ›yatanas is just consciousness itself. Therefore, mostly in terms of [mind] being with aspects and a little bit in terms of being without aspects, this is the experience of the meditative concentration of emptiness. Since that wisdom originates dependently and because it is very lucid, it is not a nonexistent. Since, ultimately, it is the nature of entities to be unborn, it is not existent [either]. You may wonder, “Well, how can that be? Both existence and nonexistence with regard to a single [basis] is what is negated here.” This is true, since existence is the support of [real] entities and thus contradictory.568 As it is said: For whatever arises as an entity, There is valid cognition and so on. and This entity is conception. Thus, in a manner of being [regarded as] something to be evaluated [by valid cognition], the existence of the self-aware wisdom of all aspects is established, since impurity is what is not the lack of a nature, while it is clear through unborn awareness that wisdom exists. Thus, it is not tenable that [it is of ] two mutually exclusive [natures]. As for being adorned with the genuine guru’s pith instructions, those who apply valid cognition understand what is taught through [saying that] wisdom lacks a nature as that [wisdom]‘s essential character by withdrawing from what is contradictory. In this way, the Yog›c›ra masters relinquish the existence of the supreme existent—self-awareness with the flavor of lucidity. Hence, [Maitrıpa,] the glorious great being who is [a source of ] valid cognition, says on this elsewhere:

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Thus, solely teaching that which eliminates what is mutually exclusive is other. May the child of the Victor who realizes the glorious yoke of union be victorious! Thus, those who abandon the philosophical system of the middle dwell in mistakenness. Those who establish the middle dwell excellently in the aspect of means as long as cyclic existence continues, since they, through the emptiness569 of the unborn, dwell excellently in the aspect of effortless prajñ›. As for other [notions of ] true reality that are called “union” just as in mixing turmeric and asbestos, they [all] have the character of entities and nonentities. As the Blessed One says: The very character of entities and nonentities Relinquishes entities and nonentities. Also N›g›rjuna declares [in his Praise of the Inconceivable]: What is beyond entities and nonentities And yet has not gone beyond to any place, What is neither knowing nor knowable object, Neither existent nor nonexistent, Neither one nor many, Neither both nor neither, Without basis, nonmanifest, Inconceivable, incomparable, Neither arising nor ceasing, Neither extinct nor permanent, That, which resembles space, Is not the sphere of words or wisdom. What is dependent origination Is precisely what you maintain as emptiness.

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Of just that kind is the genuine dharma And the Tath›gata is the same as that. It is also held to be true reality, the ultimate, Suchness, and the elementary substance. It is the undeceiving real. Through realizing it, one is called a Buddha. Therefore, in actual fact, there is no difference Between Buddhas and the basic element of sentient beings. Hence, you maintain the sameness Of yourself and others.570 Here, I have explained the mere basic principle—the [actual] suchness of union is to be clearly realized from the pith instruction of a genuine guru. Now, after [Maitrıpa] has instructed on the nature of suchness, in order to teach that the essential character of Madhyamaka as explained above is enlightenment’s own nature he says: This entity is indeed enlightenment, Which is due to having the nature of nonattachment. [3ab] “This” refers to what is commonly known as perceptual valid cognition. “Entity” means that which has the character of the five skandhas. “However, what is called an ‘entity’ arises from false conceptions. Precisely this is cyclic existence, which has the character of conception. So how is that indeed enlightenment? As it is said: Arisen from false conceptions, Entities have the character of conception— The ignorant mind of childish beings. It is this that is explained as cyclic existence.”

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Therefore, [Maitrıpa] says “nonattachment.” Some say that “attachment” means the entities of apprehender and apprehended. Others say that “attachment” refers to mere conception. As [Kambala’s Garland of Light] says: Be they virtuous or nonvirtuous, What is the difference in conceptions? A difference in [the fuel] that supports it Does not result in a difference in the burning of a fire. Even a blaze in sandalwood Burns when touched.571 Thus, here, “attachment” refers to neither of the two. Hence, [Maitrıpa] says “nature,” which refers to the nature of anything that exists, does not exist, and so on. That indicates that attachment means fixation572 [on a real nature]. The two [above glosses of “attachment” by others] are relinquished [here], because there is no attachment that has the nature of conception, even if empty of the entities of apprehender and apprehended. This is what I think. [Maitrıpa] says “entity” because [he refers to] what is obtained from the collection of dependently originating [causes and conditions]. No matter whether this is conception or nonconception, everything is enlightenment. As the genuine guru [Maitrıpa] says [in his Commentary on the Mudr›s of the Five Tath›gatas] and elsewhere: What arises from conditions is empty of imagination. Entities do not exist, since they are empty of nature, Not extinct, the manifoldness of mind is of a single nature— The five Victors, such as form, are victorious.573 Related to being indistinct, This thought is born dependent on conditions. That alone is nirv›˚a— So do not derange your mind!574

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Free from any fear of thoughts,575 Just rest at ease! So if this [“attachment”] here refers to attachment to all [kinds of ] natures, from whence does it arise? In order to [answer that, Maitrıpa] said: Attachment is born from mistakenness,576 [3c] Mistakenness refers to one’s own superimpositions. Attachment is fixation. Mistakenness means what is superimposed as the nature of entities, such as existence or nonexistence. Through such [superimpositions], one fixates again and again, which here means attachment, aversion, and ignorance. “Based on what should this mistakenness be relinquished?” In order to [answer that question, Maitrıpa] says: And mistakenness is held to be without basis. [3d] The meaning of this is that, since here even the slightest arising has been negated,577 [removing mistakenness] is not just like extracting a thorn.578 Rather, it means to fully understand the nature [of mistakenness] and this nature is again nothing but its being unarisen. As it is [indicated] through the following words of the Blessed One: MañjuŸrı, ignorance has the meaning of nonexistence. There is nothing to be removed from it And not the slightest to be added. Actual reality is to be seen as it really is— Who sees actual reality is released.579 Now, [trying] to realize enlightenment by thinking, “Suchness and true reality are different” means to be bereft of true reality. So the question is: What is true reality? The answer is:

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It is the [actual] form of entities, [4a] Entities are what appears. Thus, they are [nothing but] true reality, which has the character of appearing in the form of mind itself busily entertaining discursive reference points. The [actual] form of entities is true reality. In order to relate to the view of permanence, [Maitrıpa] says: While form580 is what lacks form, [4b] “Through which” or “where” [here] means “since.”581 Form [indicates] what is a nature of its own and what lacks form indicates emptiness. Therefore, form’s own nature is true reality. As the Blessed One says [in the prajñ›p›ramit› sÒtras]: Form is empty of the nature of form. [The same is said for the other skandhas] up through consciousness.582 [The Prajñ›p›ramit› SÒtra in Eight Thousand Lines] says: As for the mind, it is no-mind.583 It may be said, “Since form and so on are emptiness, this is a view of extinction.” [Therefore, Maitrıpa] continues: Since the lack of form is surely also form [4c] This teaches that form is [nothing but] true reality, which has the essential character of the union [of form and emptiness, or the two realities], which means that [form] is not something other [than true reality]. The Blessed One says: You may wonder, “What is the nature of all phenomena?” That which is the lack of nature. This very fact of nature and the lack of nature not being two means that they do not exist as two and therefore do not become two.

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You may say, “This may well be, but it is enlightenment—what is to be accomplished—that has been referred to as the nature of form [here]. So, how is true reality expressed as the nature of form?” Therefore, [Maitrıpa] says: In terms of the nature of result and cause. [4d] His intention here is that there is no flaw, since, through the reasonings that teach suchness, it has the character of being what is to be accomplished, the means of accomplishment, and true reality.584 In other words, “result” means the nature of form. “Nature” is intended to mean dependently originating self-awareness. As for “cause,” since ultimately unborn suchness is connate, it is the nature of form.585 As it is said: From the dharmadh›tu comes true actuality— There is not the least that is incompatible. Also the Blessed One declared: All phenomena are nonentities, Nonphenomena, and devoid of characteristics. Phenomena arise from identitylessness— This teaches the manner of enlightenment. “Nature” in [the phrase] “the nature of cause and result” means the fundamental state,586 the essence of union. Therefore, the nature587 of form is taught to be true reality. Those [teachings] are the p›ramit› pith instructions that are adorned with the pith instructions of a genuine guru. They become clear [when issued] from the lotus mouth of a guru whom one pleases in a proper way, but not from anywhere else. Now, [the Hevajratantra] says: Actually, the purity of all entities Is stated to be suchness.588 In this way, all dharmas that have the essential character of suchness abide just fine.

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The true reality of suchness is also what is to be meditated on. In order to teach prajñ›, the means that accomplishes that, [Maitrıpa] continues: Thus, phenomena are of one taste, Unhindered, and nonabiding. Through the meditative concentration of reality as it is, They are all luminosity. [5] In due order, “of one taste” means to be single-flavored as suchness. “Phenomena” are the skandhas, ›yatanas, and dh›tus. [They have] the characteristics of form and so forth, since they bear their own specific characteristics of form and so on. “Unhindered” refers to the nature [of phenomena] being without superimpositions. “Nonabiding” means being unborn, since [phenomena] do not at all abide in the nature of [either] existence or nonexistence. “Luminosity,”589 due to being naturally free from stains, refers to self-awareness, since [that self-awareness] is very luminous. You may wonder, “How do you see phenomena as true reality, which has the essential character of suchness?” Therefore, [Maitrıpa] says, “through the meditative concentration of reality as it is.” The path that is endowed with the union of calm abiding and superior insight is the meditative concentration of reality as it is. [From among the three entities that are the subject of the Ten Stanzas,] this is the entity that is the means of accomplishment. Thus, [up to here, true reality] has been taught as those three entities. [The next verse describes] the way in which the meditative concentration of reality as it is manifests. The meditative concentration of reality as it is Comes about through the engaging mind, Since true reality dawns ceaselessly For those who are aware of its ground. [6] Thus, through settling [your mind] in great compassion for sentient beings for a while, you should generate bodhicitta, which is a very wellknown meditation. This has two aspects. The first—the aspect that is the wish [for enlightenment]—is the defining characteristic of the aspiring [bodhicitta]. The second—the aspect of applying the [first] aspect of

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wishing in [the practice of ] the p›ramit›s and so forth—is the defining characteristic of the engaging bodhicitta. As it is said: Generating the mind [of enlightenment] is the wish For completely perfect enlightenment for the welfare of others.590 These activities of aspiring and engaging591 Are its twofold subdivision592 That was perfectly explained by the Protector. The first is the aspect of wishing And the aspects of generosity and such are engagement. [Thus,] it is well known as two. As for the wish, it is threefold: (1) the defining characteristic of the wish for becoming perfectly enlightened in the genuine dharma, which operates through striving; (2) the defining characteristic of the wish for practicing the p›ramit›s, which operates through intention; (3) the defining characteristic of the wish for cultivating the thirty-seven dharmas that concord with enlightenment, which operates through the superior intention.593 There are three [kinds of this] mind [of enlightenment] here: lesser, middling, and great. The system of the p›ramit›s as contained on the level of beginners is taught in The Ornament of Clear Realization and other such [texts]. The engaging mind [of enlightenment], which is other than the [aspiring mind], has three stages. (1) The preparatory stage consists of the path of the engagement of beginners, which is also designated as “the factors conducive to definite penetration.”594 (2) The causal stage refers to the sphere of the paths of seeing and meditation, as taught through the ten bhÒmis [of bodhisattvas]. (3) Then, what consists of the sphere of the special path595—the bhÒmi of buddhahood—is the fruitional stage. As it is said: All are encompassed by two. From that, four stages [derive] Due to the different stages Of result, cause, preparation, and the path of beginners.

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The engaging mind [of enlightenment] means that, once it has been adopted, due to one’s already having taken the [bodhisattva] vow, one engages in the accumulations of merit and wisdom, such as generosity. As [⁄›ntideva’s Entrance to the Bodhisattva’s Way of Life] says: Just as one understands the distinction Between wishing to go and going, The wise should understand, in due order, The distinction between those two.596 Here, the accumulation of merit refers to all the virtues of generosity and such except for prajñ›p›ramit›, that is, the means to perfectly gather the dharmas for manifesting [the meditative concentration of reality as it is]. Since prajñ› itself determines those entities that are the means for this [manifesting of that meditative concentration], it is the accumulation of wisdom. In this way, the welfare of oneself and others is promoted in just the right way through the correct means and the unmistaken awareness [of them]. Thus, the true reality of both means and prajñ› is to be demonstrated, even by those who have entered the [ten] bhÒmis [of bodhisattvas]. As the Blessed One says: This is what ignorant people say: “Enlightenment is attained through just a single principle, Which is the principle of emptiness.” Through realizing the nature of means and prajñ› of this [path], the nonabiding center devoid of superimposition and denial is realized, since prajñ› relinquishes superimposition and the means relinquish denial. First, through developing the prajñ› that arises from studying, one should gain certainty about the meaning of the scriptures. Then, through the discriminating [prajñ›] of reasonings and scriptures, which arises from reflection, one gains certainty about the expedient and the definitive meaning. Through that, [finally,] one should meditate on true actuality. That true actuality is unborn true reality, which is to be realized through a stable awareness.597 Therefore, the yogin should first practice calm abiding in order to stabilize the mind. As for [practicing] calm abiding, one should be free from

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considerations of personal gain and the like, thus abiding in proper [ethics]. Through being patient toward suffering and such, endeavoring vigor should be developed. As it is said: Those who possess ethics are patient. Those who have stable exertion are heedful. Those who are endowed with that Will swiftly perfect their meditative concentration. Thus, being grounded in the accumulations for [developing] calm abiding (such as ethics), in an agreeable place [practitioners] should sit on a comfortable seat, straighten their body, and give rise to great compassion. Then, they should develop a one-pointed mind. First, yogins should for a while observe, as well as they can, all different phenomena as merely those [plain phenomena], either by way of their classifications as skandhas, ›yatanas, and dh›tus, or by way of their classifications in terms of what has form and what has no form. Then, having ascertained that [those phenomena] are empty of a nature of unity or multiplicity, [practitioners] need to immerse their minds again and again in the continuum of that very [ascertainment]. They should focus their minds in that way until they obtain perfectly supple bodies and minds. Once perfect suppleness is attained, calm abiding has become perfected. As it is said: By way of their classifications as skandhas and such, All phenomena are observed and analyzed to be empty. As long as one is endowed with meditative concentration, The mind engages them just as they are. Then, again, remaining in meditative concentration, one should analyze all phenomena with the eyes of prajñ›. After having analyzed [them], one needs to meditate again on [the certainty that has been gained]. Through this [approach], the seeds of doubt will be eliminated. Thus, once the mind has become stable through focusing on calm abiding, if you analyze that [mind] with prajñ›, the brilliance598 of perfect wisdom will dawn.599 Just as in the case of darkness and light, this [prajñ›] will eliminate the obscurations. Therefore, [through] those two [—calm abiding and superior insight—], which are just like light and eyes, perfect wis-

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dom dawns, since they definitely support each other through their respective qualities. It is not that they are mutually exclusive like darkness and light. As it is said: Meditative equipoise realizes true actuality just as it is. [Thus], calm abiding fully concords with prajñ›. The meaning of this refers to the path that is the union of calm abiding and superior insight and is endowed with [all skillful] means, such as generosity and ethics. That is the engaging mind [of enlightenment] as it is well known in the p›ramit› system. This is the [above-mentioned] stage of preparation, since the factors conducive to definite penetration (such as heat) are attained through its progressive stages of meditative stabilization, such as the brilliance of the supreme. Next, the attainment of the path of seeing is the causal stage. Then, through the progressive levels of [the path of ] meditation, the stage of fruition [is reached]. This is the classification of the engaging mind [of enlightenment] in the p›ramit› system, which is presented [both] briefly and in detail in [texts] such as KamalaŸıla’s Stages of Meditation and should be understood by [consulting] this [text]. Being afraid that [my presentation] becomes too extensive, I do not write it down here. [However,] that kind of engaging mind [of enlightenment] is not intended600 here for the following reasons. That [engaging bodhicitta] of the [p›ramit› system], due to [its approach of ] analysis [described above], is not601 completely pure. But here, [the engaging mind] is to be cultivated through a nonanalytical mind right from the start. When the center of union is realized through the pith instructions of p›ramit› adorned with the words of the guru, just this spontaneously602 and continuously engaging prajñ› of the ultimate—the emptiness that is endowed with the supreme of all aspects603—is calm abiding and nothing else. This is [expressed in the Hevajratantra] through the following words: The entire world is contemplated604 In a way of not being contemplated by the mind. All dharmas being fully known, Such contemplation is not contemplation.605

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Therefore, this kind of union of calm abiding and superior insight606 is the path. What is not intended607 here is an engaging mind [of enlightenment] that aspires for a fruition different [from that union]. As it is said: What is called “the realization of emptiness” In the thousands of collections of the dharma, This realization is due to analysis. The [realization] of the guru lacks analysis. and For those who apprehend a vase and such, When [sustaining] meditative composure through constant application, This single k›ya of all aspects Will be great buddhahood.608 In order to clarify these [quotes], [Maitrıpa] instructs, “Since true reality dawns ceaselessly for those who are aware of its ground.” The ground of this engaging mind [of enlightenment] is what has the nature of the suchness of the union [of appearance and emptiness, or the two realities, or of calm abiding and superior insight]. For those who are aware of [this] through the pith instructions of the genuine guru, true reality—the inseparability of emptiness and compassion, which is the defining characteristic of the ultimate bodhicitta—dawns ceaselessly in each and every moment. Because they have this very nature, [such practitioners] are called “yogins.” You may wonder, “What is that engaging bodhicitta here?” [Maitrıpa] says: In being free from cognition and what is cognized, This very world is held to be nondual. [7ab] “To be nondual” does not refer to something permanent and single as [in the claims of ] those who propound the Vedas. Rather, what is intended [here as the meaning of ] being nondual is what is neither a unity nor a multiplicity. What is like that is this very world, that is, [all] enti-

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ties and nonentities. “Is held” means that [this is what] is taught [here]. You may wonder, “How is that?” [The answer is,] “being free from cognition and what is cognized.” [Here,] “in”609 means “since,” that is, since being free from cognition and what is cognized is the character of the world, it is nondual. As for being free from cognition and what is cognized, this is also what the Yogac›r›s establish, since they establish the world as mere consciousness.610 They say, “Since this mere consciousness clearly manifesting as the world is unborn, it is not nonexistent.611 Since it lacks a nature, it is not existent.” [On the other hand,] what M›dhyamikas establish is a character of the world that is free from being of the nature of consciousness. The true reality of the world’s nondual consciousness, which has this essential character of means and prajñ›, is the [ultimate] bodhicitta. Some may object, “That may well be the case. However, the Blessed One taught that what you call ‘the bodhicitta that is the suchness of the world being nondual’ is the characteristic of the conceptions that analyze true reality; what you call ‘meditative concentration of reality as it is’ is the characteristic of the conceptions that analyze remedial factors; and what you call ‘true reality that, when realized, has the nature of enlightenment’ is the characteristic of the conceptions that analyze fruition. [He said that once the respective preceding characteristics have been relinquished through mental nonengagement, one by one,] the other characteristics become manifest through their manner of appearing.612 Those others [too] are completely relinquished through mental nonengagement. So how could this teaching in The Dh›ra˚ı of Entering Nonconceptuality613 and [what you say] not be contradictory?” To that some give the following temporary reply: “In terms of the [above-mentioned] accumulations [necessary] for meditation to arise,614 first one [must] speak about [the triad of ] what is to be accomplished, the means of accomplishment, and true reality. For, otherwise, it would follow that the teachings are without any fruition. Later, when one has gained [sufficient] familiarity [in meditation], it is taught that the characteristics of what is to be accomplished and so on are relinquished, since the operating of consciousness in terms of characteristics too is to be relinquished. But the consciousness that [still operates with the notions of what is to be accomplished and so on] is the very first to be cultivated [on the path], so how should that contradict [what is said in the Dh›ra˚ı]?”615

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This is not the best answer, as it is insufficient. Therefore, [Maitrıpa] gave another answer: Even the vain presumptuousness about being free from duality, In like manner, is luminosity. [7cd] The underlying intention616 of this is as follows. Those who fully penetrate this [see] true reality. In order to realize true reality,617 it is taught that the three analyses618 are to be relinquished, just like relinquishing the four extremes.619 [This is elucidated] through the following words [in Maitrıpa’s Instruction on Empowerment]: Those who do not dwell in remedial factors, Are not attached to true reality, And who do not wish for a fruition of anything, They understand Mah›mudr›.620 Here, “Mah›mudr›” refers to the pith instructions on the true reality of Mah›mudr› that is fully penetrating the true reality of [all] entities. Also, as for those three analyses [above, Maitrıpa’s Twenty Stanzas on the Mah›y›na] say: The purity of the four extremes Is to rely on the four extremes.621 Thus, inasmuch as they are true reality, they are not to be relinquished. Therefore, this is not contradictory. “Being free from duality” means being without duality. Vain presumptuousness about [being free from duality] refers to the conceptions that analyze true reality. Even that is [nothing but] luminosity, since it lacks a nature and is naturally pure. Likewise, also the presumptuousness622 in terms of something to be accomplished and the means of accomplishment is to be realized as the nature of luminosity. However, as for [the phrase] “These characteristics are relinquished through mental nonengagement” [in The Dh›ra˚ı of Entering Nonconceptuality], here, mental nonengagement does not refer to a complete absence of mental engagement, such as closing your eyes and then not see-

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ing anything, like a vase or a blanket, at all. Rather, mental nonengagement refers to the very nonobservation of a nature of entities, be it through analysis or the guru’s pith instructions. As it is said: Whether walking, standing, sitting, Or lying, rest in meditative equipoise. As for looking, hearing, smelling too, Touching, and tasting, With the pure eye of prajñ›, And through analysis and pith instructions, All phenomena are seen to be unborn, But that is nonseeing.623 Therefore, mental nonengagement with regard to characteristics means nothing but fully penetrating the very lack of characteristics. Also, those so-called “conceptions that analyze characteristics” are analyses in terms of “apprehending characteristics.” 624 The Blessed One has taught that those too are completely pure, unborn. As the Blessed One says in The SÒtra of the King of Meditative Concentrations: A notion shows through that notion’s Object and [its] grasping. And this notion is without grasping, Indicated through an object that is distinct. What is distinct is this notion, And such a distinct [notion] is taught. A notion has not arisen by its nature, And just so, a notion will not arise [ever]. We should laugh at this notion– The one in whom a notion operates Delights in the reference points of this notion, And such a creator of notions is not liberated.

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Whose notion has arisen, And through whom did a notion arise? Who engages in this notion, And by whom is this notion stopped? No phenomenon was found by the Buddha, For which a notion would occur. Reflect on this meaning here, And then no notion will occur [again]. When notions are unarisen, Whose notion does then stop?625 Thus, to think, “This is unthinkable and nonconceptual” is just thinking and conception. However, it is not that [mental nonengagement] means that there is absolutely no cognition of the lack of nature. This is said in the Madhyamaka of union:626 The training in conceptual thinking Is unthinkable and without conceptions, The supreme of all aspects, Beyond all faculties, without aspect, The essential character of entities and nonentities, Yet devoid of entities and nonentities, Equally endowed with all four extremes, Yet liberated from the four extremes, Lacking diversity, yet presented as diversity, Without concerns and thus great bliss. Since that fruition is completely pure, The analysis itself is the lack of analysis. The [things] obtained as the arising of such and such Have the nature of being unarisen. Therefore, since self-awareness is unarisen, I hold that it does not arise by itself.

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Thus, there is no dwelling on a result of analysis. Conception is unchanging.627 Guru [Maitrıpa] says: Related to being indistinct, This thought is born dependent on conditions. That alone is nirv›˚a— So do not derange your mind!628 and Free from any fear of thoughts, Just rest629 at ease! Likewise, the Blessed One said [in The SÒtra of the King of Meditative Concentrations]: When liberation is encountered, All thinking [of it] is unthinkable. When all thinking is unthinkable, Then [liberation] just is unthinkable. Just as sentient beings, so is thinking. Just as thinking, so are the Victors. The unthinkable Buddha Explained just this as thinking. In those who think that this is wonderful, No thought will ever arise [again]. Those who do not think of thinking Will part with all their thinking. Through thinking of it as unthinkable many times, Having thought [like that] for a long time, Thinking is not exhausted, but keeps arising, Since such thinking is mistaken.

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This thinking is great thinking, The unsurpassable dharma-thinking.. Through this dharma-thinking, The thinking of true reality operates.630 Having these [stanzas] in mind, the Vajraguru [Maitrıpa] says [in his Instruction on Empowerment]: What is effortless wisdom Is called “unthinkable.” What is made unthinkable by thinking, That does not become unthinkable.631 Alternatively, the very nonduality of means and prajñ›—this indivisible inseparability of them not being two—is this world. Therefore, what has the essential character [of that inseparability] of means and prajñ› is nondual wisdom, the entity of the equal taste of entities and nonentities. This is the supreme yoga and [the ones who practice] this yoga are the [true] yogins. In order to teach the conduct of those [yogins, Maitrıpa] says: Through having realized this true reality, By any means and in whatever manner, The yogin whose eyes are wide open Roams everywhere, just like a lion. [8] This is [the conduct performed] by a yogin who, through the pith instructions of a genuine guru, has realized this nondual true reality that was taught above. It has been said [so far that the union of means and prajñ›] is the cause for realizing true reality. [This stanza] teaches that [this union] is also the cause of self-reliant conduct, which is [indicated] by the Buddha’s words: What is a nonentity is prajñ›. Means have the characteristics of entities. Unifying means and prajñ› Is explained as “yoga.”

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In whomever [such a] yoga exists, that one is a yogin. To “roam” means that [such a yogin] wanders about through being grounded in selfreliance. “By any means” means by [living on any] food. [This is illustrated] in the words [of the Buddha]: Whether it is [proper] food or not, Eat it just as you find it. Here, you should not cling To any thoughts about likes and dislikes. “In whatever manner” means by way of whatever aspects of body, speech, and mind. As the Blessed One says: Whether you wash your feet, eat betel nuts, drink the waterofferings, anoint your body with fragrances, rub your hands, cover your lower body with clothes, go out, talk, walk,632 laugh, have an angry, ignorant, or hateful mind—you do not have another mind for even a single moment. Those who wish for siddhis, in order to accomplish them, Should not change633 their minds through anything.634 “Whose eyes are wide open” means that, through all phenomena having the nature of the nectar of suchness, [for such yogins] there are no remedial factors and their senses are never uncontrolled. [Thus,] they [engage true reality] by way of all sense pleasures. As it is said: You may approach [it] even through unbearable vows of asceticism, But you will not gain accomplishment. But if you approach [it] in all sense pleasures, You will swiftly gain accomplishment. and Through completely pure body, speech, and mind, There is attainment—enlightenment will be attained.

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You may wonder, “But then, what difference is there compared to yogins holding the approach of the secret mantra?” There are great differences in terms of the aspects of what is accomplished and the means of accomplishment, since the [above yogins] have no connection with the four mudr›s635 and since, due to lacking the taste of the great bliss of the pride of [being] the deity, it takes them a long time to complete perfect enlightenment through [just] the [mental] aspect of equanimity [described]. On the other hand, they differ from yogins holding the approach of the p›ramit›s, because they are very much superior by virtue of realizing the suchness of union—emptiness as investigated through the pith instructions of a genuine guru. Therefore, those who do not engage in austerities with regard to this very [suchness, but] thoroughly understand the true reality of [everything] being of a single taste as emptiness, are like [skillful] village people catching a snake. Though they play with that snake, they are not bitten by it. Some express this as “the wisdom of true reality, Mah›mudr›.”636 As it is said: To unite means and prajñ›— This meditation is the supreme yoga. To unify with Mah›mudr› Is meditation, the Victor explained. The followers of mantra say, “Just the meditation of uniting means and prajñ› is not Mah›mudr› meditation, because [otherwise] it would follow that the approach of the p›ramit›s and the approach of mantra are without difference.” It is not by virtue of activities such as generosity that the p›ramit›y›na is inferior, since [generosity] refers to merely the mind of generosity and so forth of those of highest capacities in that [y›na]. As it is said: [It is] the intention of giving away all wealth, Including the results, to all beings. Therefore, just that very mind Is explained as the p›ramit› of generosity.637 Alternatively, “whose eyes are wide open” refers to eyes gazing straight ahead, realizing all phenomena being of the nature of suchness. As it is said:

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Looking at the trichiliocosm of emptiness638 Makes your eyes gaze straight ahead, Your head lower, And your mind and mental factors composed. “Just like a lion” refers to [behaving fearlessly] like a lion. “Everywhere” stands for not being afraid of anything. “The yogin roams” means that one should wander about while being engaged in the four kinds of behavior.639 As it is said: The actions of the body are the behavior. The Blessed One says [in the Hevajratantra]: Even if asuras or someone like Indra Happen to be in front of you, You should not be afraid of them, But move as is the lion’s style.640 Again, [Maitrıpa] speaks about the conduct of such a [yogin]: Whoever has [thus] abandoned the worldly dharma And relies on the lifestyle of a madman Does everything without a reference point, While being adorned with self-blessing. [9] The world refers to the five skandhas, since they are perishable. The dharma of the [world] means [its mundane] nature. Having abandoned it means to have gone far beyond it. Due to this inferior nature [of the world], [the yogin’s conduct] is far beyond641 the worldly dharmas, which are limited so-called “happiness” and “suffering,” “gain” and “loss,” “fame” and “disgrace,” and “praise” and “blame.” As it is said: Here, I have explained the world As the skandhas that depend on the world. Whoever relies on them Becomes liberated from the worldly dharmas.

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The wise bodhisattvas Are those who understand the nature of the world. They correctly display those very skandhas, But are not endowed with the wordly dharmas. Hence, they are not affected by the worldly [dharmas] Of gain and loss, Fame and disgrace, Praise and blame, and happiness and suffering. They have great prajñ› in teaching on them And are experts in the worldly dharmas. They see that worldly beings are afraid, But they are not affected by them. The world originates from the two642 And dwells in mistakenness. Due to that, the wise know the beings of the world And move about as beings. The motions of the worlds Of the six [kinds of ] beings are to be understood here. Through that, the motions of the world are obtained— What would be the motions of unreal persons? The brave ones roam the world, Untainted by anything, just like a lotus. They are not spoiled by the worldly, Since they excellently dwell in the dharmadh›tu. Those who do not understand the worldly dharmas Are the ones who are engaged in the world. The intelligent engage in that same [world,] But understand that this world lacks characteristics. The world has the characteristic of space, And space is without characteristics.

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Therefore, they know the [world’s] motions And are not tainted by the worldly dharmas. Just as they understand the world, So they explain it to sentient beings. [Thus,] worldly beings are not ruined, But will know the nature of phenomena. In this worldly dharma, A nature of the skandhas does not exist. Those who understand this Dwell within the worlds. For those who fully understand the skandhas, What is unborn will not arise. Through engaging in the world, They do not rely on the world. Not understanding the worldly dharma, The foolish have their quarrels, But their [issues] are neither true nor false. For those who live with what is called nonduality, These quarrels do not exist. In this way, I have understood The worldly dharmas and teach what is real, Since the dharma as the supreme [matter] That is without quarrel teaches buddhahood. If you understand the world’s equality, There is neither truth nor falsity in it. Once you obtain something That is true, false, or solid, You will [just] cling to the extreme of “me,” Not being any different from the Tırthikas.

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The way in which the dharmas come about, Is neither true nor false. This is the reason why I teach The worldly dharmas to be nondual. The wise who understand this world Do not adopt any views That the dharmas of this world, just as they are, Are either true or false. “The lifestyle of a madman” means that [such yogins] act free of thoughts, which is what they rely on.643 As it is said: The walking [of yogins] is walking free of thoughts. Since [their] engagement in freedom from obstacles is completely untiring, the places of all people present no opportunity644 [to create obstacles] through [those yogins] taking a rest [from their engagement]. In those who engage in what they like and dislike, coming and going are without respect,645 which is just like the sons of the gods engaging in cyclic existence by amusing themselves.646 As for “everything,” through having gone far beyond647 the worldly dharmas—though this is not yet nirv›˚a and also is still engagement in worldly activities—[the yogin] does [everything] with an awareness that displays eating and such as well as taking rebirth, and so forth. [But all of this is] “without a reference point,” which means that true reality is without any reference points of existence and nonexistence and so on. Therefore, [the yogin’s awareness], which has the essential character of self-awareness, is without reference points at all times, since that selfawareness too is unborn. As it is said: Unborn true reality [means] that what is born through the mind is free from being born. “While being adorned with self-blessing” means that the yogin’s mind stream, whose essential character is the suchness of fundamental true real-

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ity, is blessed by itself as having just that character. Being adorned refers to this natural adornment that radiates from the nature of suchness. Thus, through this true reality, [the words] “who has [thus] abandoned the worldly dharma . . .” are made particularly distinguished. However, [this kind of conduct] is what is to be trained in by great beings [only]. Now, [Maitrıpa] gives [the last stanza] in order to summarize the topic at hand. As for true reality, which has been taught as stainless And is said to be nondual, Those with great insight are worthy of realizing it, Once they have eliminated equality and nonequality from it. [10] Since this is the essential character of the realization of true reality, it is the essential character of the stainless nature of phenomena. Since it is means and prajñ› not being different, it is nondual. Here, to state a part of the name of the author of the text points to this text by way of [the author’s] own name.648 This [text] with these [instructions on nonduality] teaches the quintessence of true reality. Therefore, having eliminated equality and nonequality from it means having let go of clinging [to true reality] as being nirv›˚a and clinging [to it] as being cyclic existence. Those with great insight worthy of realizing it are the wise ones, since it is not the sphere of others. [This is indicated] in the words [of the Buddha]: Monks, just like skilled [goldsmiths] Burn, cut, and file gold, You should accept my words upon examination, But not out of [mere] respect. This teaches that the wise fully seize this [true reality] by following the genuine dharma through such analysis. It is not the object of childish beings who solely [use] dry dialectics, since they do not have the fortune to realize true reality. They are also referred to as “bad dialecticians” here. As the Blessed One says [in The SÒtra of the Arrival in Laºka]:

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With neither a nature nor cognizance, Neither an ›laya nor entities, Childish bad dialecticians, Who are like corpses, [just] impute them.649 Therefore, [true reality] is not [accessible through] the analysis of dialectics, which is expressed by [the phrase] “relinquishing dry dialectics” and so forth. This completes The Commentary on the Ten Stanzas on True Reality composed by the mah›pa˚˜ita and ›c›rya Sahajavajra. Having heard it from the Indian Upadhy›ya Vajrap›˚i, it was translated by the junior pa˚˜ita Kaly›˚avarma and the [Tibetan] translator and ⁄›kya monk Tsur Jñ›n›kara.650 [The colophon by the translator:] 651 Few words and a lot of meaning, being vast and very profound— this is the text of the Protector. To seize the essence, what is the point of the chaff of many words? The semiprecious stones that make up rocks are of little value. Precious jewels as their essence are small, but of greatest value. Fools with weak insight are not able to seize the essence. Those who are fond of the elaborations of many words and go for many words Criticize the essential meaning and enter wrong paths. What could I do for those pitiful afflicted ones? Since the syntax of Sanskrit does not exist in Tibetan, It is very difficult to translate so that words and meaning are not contradictory. [This text] was translated by the ⁄›kya monk Tsur Jñ›n›kara, Who has been trained under the eyes of Vajraguru for a long time. When those who have perverted pride and are immersed in hatred Put down this translation and laugh about it,

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Do not rely on them, but make your own separate translation. If you correct and change this [translation], you will know your bad motivation on your own. I have translated [this text] with pure superior intention— Through the accumulation of the stainless merit that springs from its purity, May the heart of the matter that relinquishes the whole world’s delusion— The actuality of the center of union—be realized perfectly.

Vajr›yudha’s Praise to MañjuŸrı with a Commentary by Jamyang Kyentsé Wangbo

A Praise Called The Excellent Qualities 652

of Glorious Wisdom

I pay homage to the Blessed One MañjuŸrıgho˝a. Your illuminating superior insight, completely undefiled by the two obscurations, just like the sun free from clouds, Beholds all things in their endless variety just as they are— therefore, you hold a scripture at your heart. In the dungeon of existence, all the hosts of beings are enshrouded by the darkness of ignorance and tormented by suffering— You lovingly care for them as you would for your only child. Your melodious speech with sixty qualities Roars like dragon-thunder, rousing them from the sleep of the afflictions and freeing them from the chains of karma. You brandish the sword that dispels the darkness of ignorance and cuts through all the many sprouts of suffering. Pure from the beginning, you have reached the end of the ten bhÒmis, so your physical state is the perfection of qualities, while your body [appears as] the eldest son653 of the Victor, Adorned with the hundred and twelve ornaments—I pay homage to you, Mañjugho˝a,654 dispel the darkness of my mind! O± ARAPACANA DHÊ655 O kind and loving one, with the light rays of your supreme wisdom, Please dispel the dark dullness of my mind

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And grant me the brilliant self-confidence of superior insight That realizes the scriptural tradition of the Buddha’s speech and the treatises on it! Those who recite this once, seven, twenty-one, one hundred, one thousand, or more times with completely pure superior intention every day will, in due order, be endowed with the boundless qualities of becoming pure of obscurations, retaining what they study, self-confidence, the power of total recall, the faculty and power of prajñ› that defeats all opponents in debate and so forth. Those who make this praise three times every day will, through possessing the qualities mentioned, gradually make progress in prajñ›, compassion, the paths, and the bhÒmis and thus ascend higher and higher, so that they will swiftly reach the city of omniscience and become great guides who liberate all beings without exception from cyclic existence. This completes the Praise Called The Excellent Qualities of Glorious Wisdom composed by fic›rya Vajr›yudha.656 It was translated by the Indian pa˚˜ita Trilak˝a [aka Sthirap›la] and the Tibetan translator Ngog Lots›wa.

A Few Remarks Explaining the Praise to Lord MañjuŸrıgho˝a, Called The Excellent Qualities of Glorious Wisdom The commentary below is by the famous Sakya master Jamyang Kyentsé Wangbo657 (1820-1892), who was born in the area of Derge658 in Kham in eastern Tibet. Just as Jamgön Kongtrul Lodrö Tayé (1813-1899) and Chogyur Lingba659 (1829-1870), he was considered as an emanation of MañjuŸrı. Working together as a team, these three masters retrieved, deciphered, and recorded numerous termas. They were also instrumental in collecting and preserving many rare lineages of teaching and practice, resulting in Jamgön Kongtrul’s compilation of the Treasury of Precious Termas660 and the Treasury of Instructions.661 Thus, together with the above two masters, Patrul Rinpoché662 (1808-1887), Mipham Rinpoché663 (18461912), and others, Jamyang Kyentsé Wangbo was one of the main figures in the nonsectarian Rimé664 movement in nineteenth-century east Tibet. As for this movement, at present in the West some fashionable mis-

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taken notions about its nature and intent seem to prevail, such as that all Buddhist traditions are one and the same and can be combined or patched together just as our eclectic whims please. However, the contemporary Kagyü master Ringu Tulku clarifies: Rime is not a way of uniting different schools and lineages by emphasizing their similarities. It is basically an appreciation of their differences and an acknowledgement of the importance of having this variety for the benefit of practitioners with different needs. Therefore the Rime teachers always take great care that the teachings and practices of the different schools and lineages and their unique styles do not become confused with one another. To retain the original style and methods of each teaching lineage preserves the power of that lineage experience. Kongtrul and Khyentse made great efforts to retain the original flavour of each teaching, while making them available to many . . . The Rime concept was not original to Kongtrul and Khyentse —neither [was it] new to Buddhism! The Lord Buddha forbade his students even to criticise the teachings and teachers of other religions and cultures. . . . A true Buddhist cannot be but non-sectarian and Rime in his approach. 665 Also Jamgön Kongtrul’s biography of Jamyang Kyentsé Wangbo says: In general, many people [become entangled in] numerous heated yet short-lived affirmations and negations of philosophical systems and, in particular, in sectarianism in terms of “self-empty” and “other-empty,” pulling at [other people’s] necks as if to break them. But when this Lord [Jamyang Kyentsé Wangbo] spoke about the individual philosophical systems, he would teach in a very straightforward and easily understandable manner, without mixing their dharma terminologies and in strict accordance with their respective distinct [approaches]. He used to say, “In general, the heart of the matter to be determined through philosophical systems is the true nature

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of all phenomena. This is expressed in the prajñ›p›ramit› sÒtras: The nature of phenomena is not a knowable object. Not only that, but also the crown jewel of all Tibetan dialecticians, the great translator Ngog, maintained that, let alone the ultimate being an object of terms and thoughts, it is not even a mere object one can refer to. No matter how profound the minds of those who only see what is right in front of them may be, they cannot determine the final basic nature. In terms of temporarily evaluating it in a partial way, there appear to be many reasonings and justifications to establish each of the dharma terminologies presented by great scholars and siddhas. Therefore, if we follow our individual traditions and thus gain a firm footing in the explanations of the supreme gurus [in our own lineages], we don’t really need any overwrought sectarianism. However, if we mix dharma terminologies and philosophical systems with each other and, due to not being well-grounded in our own philosophical system, just haul in the ways of others as our supports, all scriptures on view, meditation, conduct, and fruition become as muddled up as the yarns of a bad weaver. So, our inability to support the meaning of our scriptures through reasoning means that we lack basic trust in our own philosophical systems, and even if we may wish to follow those of others, [out of pride or prejudice] we do not [allow ourselves to] do so. When true scholars see us like that, we are nothing but a cause for their laughter. Therefore, it is best to gain a firm footing in our own [traditions].”666 In this spirit, Jamyang Kyentsé Wangbo became one of the greatest masters of Tibetan Buddhism, well-versed in all its traditions. He had students from all four Tibetan Buddhist schools and would teach them in strict accordance with their own traditions, to the point of even changing his dress and hat in order to be utterly faithful to those lineages. He also composed numerous works on a vast range of subjects and his influence


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is still very palpable in the Sakya, Kagyü, and Nyingma lineages to the present day.

The commentary N›mo Guru Mañjugho˝›ya The explanation of the meaning of the Praise Called The Excellent Qualities of Glorious Wisdom has five parts: 1) Author 2)Title of the text 3) Homage by the translators 4)Actual meaning of the text 5) Conclusion

1. Author Here, some scholars hold that [this praise] was composed by master Vajr›yudha. Others assert that in the past in [India,] the land of the noble ones, five hundred pa˚˜itas discussed composing a praise to MañjuŸrı. While they were engaged in doing so, through the blessing of MañjuŸrıgho˝a, all the praises composed by all those pa˚˜itas turned out to be exactly the same. Thus, they gained trust that [this praise] had sprung from MañjuŸrı’s blessing. As for the title of the praise, they gave it the name of the abbot ⁄rıjñ›nagu˚aphala. In any case,667 the author is someone in whom we can place our trust. 2. Title of the text In Sanskrit, the divine language of India (the land of the noble ones), the title of the text is ⁄rıjñ›nagu˚aphala. In Tibetan, this is Bal yeshe yönden sangbo shejawé döba. [In English, it means the Praise Called The Excellent Qualities of Glorious Wisdom.] 3. Homage by the translators I pay homage to the Blessed One, the glorious protector Mañjugho˝a.

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This is the homage by the translators, made before undertaking the translation, for the particular purpose [of invoking MañjuŸrı’s blessing to accomplish their work].

4. Actual meaning of the text This has two parts: 1) The actual praise 2)[Its] benefit 4.1. The actual praise This has three parts: 1) [Praise of MañjuŸrı’s] enlightened mind 2)[Praise of his] enlightened speech 3) Praise of his enlightened body 4.1.1. Praise of MañjuŸrı’s enlightened mind This has two parts: 1) Praise by way of his enlightened knowledge 2)Praise by way of his loving-kindness 4.1.1.1. Praise by way of his enlightened knowledge Your illuminating superior insight, completely undefiled by the two obscurations, just like the sun free from clouds, Beholds all things in their endless variety just as they are— therefore, you hold a scripture at your heart. Father of all Victors, youthful MañjuŸrı, your superior insight has completely vanquished every bit of the darkness of the two obscurations to be relinquished, that is, the afflictive [obscurations] as the root of attachment and so on and the cognitive [obscurations] as the root of the delusion of dualistic appearances. The way in which [that has happened] is as follows. Just like in the example of the sun free from obscurations, such as dusty haze and clouds, your enlightened knowledge that beholds all phenomena is completely undefiled by the stains of delusion that [previously] obscured it and the light of your wisdom that penetrates all knowable objects illuminates them. As for the manner in which this wisdom sees its objects, it

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directly and in an unobscured way beholds all of the most subtle things, just as they are, that is, the natures and distinctive features of the endless variety of all phenomena that exist, comprising afflicted and purified phenomena from form up through omniscience. Therefore, you hold a scripture of prajñ›p›ramit› at your heart, which teaches all the profound and vast stages of the path of the children of the Victor in a complete way. The reason for [holding that scripture] is for the sake of symbolizing that, as explained above, you are endowed with the kind of enlightened knowledge that sees the suchness and the variety of all phenomena.

4.1.1.2. Praise by way of his loving-kindness In the dungeon of existence, all the hosts of beings are enshrouded by the darkness of ignorance and tormented by suffering— You lovingly care for them as you would for your only child. Sentient beings, who lack this steadfast [wisdom mind], are trapped in the dungeon of cyclic existence [that stretches] from the peak of existence down to the Avıci [hell]. In that [prison], their three doors are completely enshrouded in the thick, pitchblack darkness of the ignorance of clinging to “self ” and “mine.” Based on that, they are tormented by the three [kinds of ] suffering. You are endowed with the compassion that cares for all those hosts of beings without exception in a deeply loving way. Thus, [the text] also provides an example for that. For, in the same way as a mother cares for the only child she has in a compassionate and loving way, you, Mañjugho˝a, possess the loving care that, without making any distinctions, wishes to protect from misery all sentient beings who are tormented by suffering.

4.1.2. Praise of his enlightened speech Your melodious speech with sixty qualities Roars like dragon-thunder, rousing them from the sleep of the afflictions and freeing them from the chains of karma. You brandish the sword that dispels the darkness of ignorance and cuts through all the many sprouts of suffering.

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Solely guided by such great loving-kindness as explained—for the sake of placing all beings in the most supreme state—just as you have seen and found it yourself, your one voice that clearly teaches everything to be adopted and rejected nevertheless [unfolds as] the melodious speech in which the sixty qualities668 are complete. You may wonder what its function is. For example, the voice of dragon-thunder669 mightily roars in the sky’s expanse and that sound rouses other sentient beings from their sleep. Likewise, your speech that possesses the features just mentioned excellently roars the eighty-four thousand doors of dharma right into the ears of those to be guided, thus rousing all beings from the deep sleep of the afflictions and freeing them from the chains of defiled karma that casts them into cyclic existence and firmly places and fetters them there. Thus, you relieve [beings through leading them] to the states of liberation and omniscience. Therefore, there is a symbolic meaning to your right [hand] brandishing the sword of prajñ›, the essence of the enlightened knowledge of all Buddhas. Based on the enlightened knowledge and loving-kindness as explained above, the enlightened activity of your speech dispels the entirety of the darkness of ignorance that clings to “me” and “mine,” which obscures seeing the basic nature of all sentient beings. It cuts through all the sprouts of suffering produced by that ignorance, however many there are, such as birth, aging, sickness, and death. This is illustrated by you brandishing the sword of wisdom that has the function of unimpededly [accomplishing all] that.

4.1.3. Praise of his enlightened body Pure from the beginning, you have reached the end of the ten bhÒmis, so your physical state is the perfection of qualities, while your body [appears as] the eldest son of the Victor, Adorned with the hundred and twelve ornaments—I pay homage to you, Mañjugho˝a, dispel the darkness of my mind! In terms of the definitive meaning, MañjuŸrı, from the beginning, that is, since many countless eons, you have been pure of the two obscurations and their latent tendencies and have reached the end of the ten bhÒmis (such as Supreme Joy). So you are an actual Buddha whose [true] physical state is the complete perfection of all the qualities of relinquishment

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and realization. However, in terms of the expedient meaning, amidst the Victors of the ten directions together with their children, your body [appears as] the eldest or main son among all the bodhisattva children of the Victor, and it is in such a form that you dwell in the manner of training in the conduct of a child of the Victor. The reason for that is as follows. From the side of the mantray›na, there is definitely no doubt about MañjuŸrı being a Buddha. But also in the sÒtras, there are clear explanations in the SÒtra of the Arrangement of the Qualities of the [Pure] Realm of MañjuŸrı670 that he has perfected the ten powers [of a Buddha] and in both the SÒtra [of the Meditative Concentration] of Heroic Stride671 and the Aºgulim›lıyasÒtra672 that he is a Buddha. His body is beautifully adorned with the hundred and twelve ornaments, that is, the hundred and twelve—[thirty-two] major and [eighty] minor—marks. Thus, all your qualities of enlightened body, speech, mind, and activity are fully perfected and you dispel the entirety of the darkness of the minds of sentient beings in general and of mine in particular. With great devotion of my three doors, I pay homage to you, Mañjugho˝a.

4.2. Benefit of this praise This has two parts: 1) [Benefit of ] temporary [recitation] 2)Benefit of continuous [recitation] 4.1. Benefit of temporary recitation The manner in which the benefit of temporarily reciting this king of praises comes about is as follows. Those with devotion and vigor who recite this praise once, seven, twenty-one, one hundred, one thousand, or more times with the completely pure superior intention, free from any deceit, to strive for perfect enlightenment for the sake of others every day for a month or a year and so on will, in due order, be endowed with the boundless qualities of becoming pure of obscurations and so forth. Accordingly, through reciting it once [per day], they will become pure of the obscurations that obstruct the arising of such qualities, thus engaging in the four applications of mindfulness. Through [reciting it] seven times, they will be able to retain the substantial cause for the arising of those qualities, the dharmas that they study, just as they are. Through twenty-one [recitations], the matrix of such qualities—the self-confidence of the unimpeded insight [to

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communicate the dharma]—will arise, so that they will make the efforts of the four correct exertions. Through one hundred [recitations], they will attain the power of the ever unchanging and total recall of both what they studied and their self-confidence, which brings the qualities to completion, so that the meditative concentrations of the four limbs of miraculous powers will arise. Through one thousand [recitations, they will be endowed with] the function of those qualities—the faculty of prajñ› of being able to defeat all opponents in debate. [The phrase] “or more times” mean that if they are able to recite [this praise] more than a thousand times, that faculty of prajñ› [will become] the power [of prajñ›], which cannot be taken away from them by any challengers or circumstances whatsoever. Illustrated by that, they will be endowed with the boundless qualities of training—the other faculties and powers, such as confidence,673 the seven branches of enlightenment, the eightfold path of the noble ones, and so forth—as well as [the qualities of ] no-more-training.

4.2. Benefit of continuous recitation In addition, there is also the manner in which the benefit of continuously [reciting] this praise comes about. Those whose mind streams have been purified through devotion, vigor, and the twofold bodhicitta and who make this praise three times every day for as long as they live will, through possessing the qualities mentioned above and based on giving rise to the ultimate mind [of enlightenment], accomplish the five paths through prajñ›—the meditation on emptiness—serving as the substantial cause and the means—great compassion—serving as the cooperative condition. Based on giving rise to the mind [of enlightenment] on the level of seeming [reality], they will attain the ten bhÒmis through the means—great compassion—serving as the substantial cause and prajñ›—the meditation on emptiness—serving as the cooperative condition. In this way, they will gradually make progress on the paths and bhÒmis and thus ascend higher and higher in terms of their qualities of relinquishment and realization, so that they will swiftly reach the city of omniscience [that knows everything] that can be known. The final completion of the paths is the manifestation of their own welfare—the dharmak›ya—and the final completion of the bhÒmis is the welfare of others—the twofold form-k›yas. Through those [k›yas], they will become great guides who, for as long as space exists, [per-


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form] their uninterrupted enlightened activity of liberating all beings without exception from the dreadful suffering of their mundane existence and its causes.

5. Conclusion This has three parts: 1) Authorship 2)Translatorship 3) Ancillary rousing of joy through a story The first [refers to This completes the Praise Called] The Excellent Qualities of Glorious Wisdom . . . .” The second [names] the genuine translators, and the third [refers to] “Master Dign›ga and . . . .”674 All of those are easy to understand. Thus, to the present day, the inconceivable benefits and blessings of this king of praises appear in the world as we see it. So you should first request the instructions on directing your awareness675 from a guru who has a lineage and then make efforts in practicing [this praise] with onepointed vigor. This was written by Mañjugho˝a as a mere memorandum for himself and others. Sarva sat›hito bhavatu.

Padampa Sangyé’s Meetings with Milarepa and the Nun Düdsi Gyi

adampa Sangyé (d. 1117) was a South Indian mah›siddha born in a particular part of the land of Veta called Carasi˙ha. Initially, he was ordained as a monk in VikramaŸıla by K˝emadeva and studied the vinaya. Thereafter, it is said that he received teachings from fifty-four siddhas and practiced according to the precepts of a Vidhy›dhara for about fifty years in remote places in southern India, thus attaining all common and supreme siddhis. He had numerous visions of gurus and deities and achieved all the common siddhis, such as clairvoyance. As for the supreme siddhi, he is said to have attained the path of seeing and the wisdom of Mah›mudr›. Thereafter, he visited Tibet and China several times and introduced the teachings of “the genuine dharma that pacifies suffering,”676 which became one of the eight Tibetan practice lineages. The essence of the “pacification of suffering” is prajñ›p›ramit› and it is in accord with the mantray›na. Therefore, it is a special instruction that condenses all the teachings of sÒtra and tantra into a single essential point. The practice does not concern itself with the afflictions as the causes of suffering, but rather focuses directly on their result, suffering itself. Thus, in particular, it is a means to swiftly overcome the suffering of people who, due to karmic residues from former lives, have physical impediments, are ill, poverty-stricken, or plagued by demons, and enables them to engage in yogic practices. As Padampa said, “Those who practice meditation on prajñ›p›ramit› will not even suffer from a headache.” Since these teachings of “the pacification of suffering” are based on the prajñ›p›ramit› sÒtras, it is also said that they received this name from “the mantra that pacifies all suffering.” This is how the prajñ›p›ramit› mantra—O˙ gate gate p›ragate p›rasamgate bodhi sv›h›—is referred to in the Heart SÒtra.

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In brief, the key point here is to analyze one’s very suffering to see if it really exists or not. Having determined its true nature, one looks straight at its essence and then lets go and relaxes. This becomes a very profound means to indirectly eradicate the afflictions. As for the transmission of the teachings of “the pacification of suffering,” there is an “earlier,” “intermediate,” and “later lineage.” The “earlier lineage” consists of the s›dhana of Yam›ntaka and the threefold cycle of the Pacifying Liberatress,677 which Padampa first taught to the Kashmiri Jñ›naguhya. Through both of them passing these teachings on to the Tibetan Ongbo Lots›wa,678 this lineage entered Tibet. The main body of the “intermediate lineage” is represented by Padampa’s teachings to Ma Chökyi Sherab679 (b. 1055), Sochung Gendün Bar680 (1062-1128), and Gam Yeshé Gyaltsen681 (d. 1119), usually known as the lineages of Ma, So, and Gam. Both Ma and Gam had been suffering from severe illness and were cured through Padampa’s teachings. The core of the “intermediate lineage” is the definitive meaning of all the sÒtra teachings. In addition, there were the “in-between lineages” of Traba Ngönshé682 (b. 1011), Ché683 Candrakırti (b. 1046), and Jang Kadampa,684 as well as a number of “fragmentary lineages,” including Padampa’s teachings to Machig Labdrön (1031-1129). The “later lineage” contains mainly tantric teachings to numerous individual practitioners (among them many nuns), which he gave after his visit to China during his final stay in Tibet at Tingri685 close to the Nepalese border. Foremost among those who received such instructions and held their lineage was the bodhisattva Kunga686 (1062-1124). The nun Düdsi Gyi came to see Padampa Sangyé shortly before he passed away. Later, the still existing monastery of Tingri Langkor687 was founded above the cave in which Padampa Sangyé had meditated. In the Tibetan tradition, Padampa Sangyé is commonly said to have been one of Machig Labdrön’s teachers and tantric consort during his third visit to Tibet, though there is only scant textual evidence for this. The sources vary a lot, but it seems that some transmission of instructions on “the pacification of suffering” and also of certain streams of the teachings on “Cutting Through” has taken place from Padampa Sangyé to Machig (her transmission of “Cutting Through” is referred to as “the Female Cutting Through”), either directly or via her root guru, Gyo Sönam Lama,688 as well as through Mangra Serbo689 (the transmission of those latter two being called “the Male Cutting Through”). Since both

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teachings are based on prajñ›p›ramit›, in most Tibetan texts the latter is considered a branch of the former.

Padampa Sangyé meets Milarepa 690 Once at dawn, when Milarepa (1040-1123) was staying in a cave called Tröpug691 in Nyanang,692 the lion-faced ˜›kinı came to meet him face to face and said, “Milarepa, Padampa Sangyé from India has arrived at the mountain pass of Tongla693 and is staying there. Why don’t you go there to meet him?” Milarepa’s enlightened mind felt no need for anybody cutting through any doubts that might make his mind uneasy, but he thought, “Since he is a siddha, there is no fault in meeting him.” So he held his pr›˚a and thus went swiftly to Nyanang Tongla in about three hours. On his way up to the pass, he met some butter merchants coming down and asked them, “Has Dampa Sangyé from India arrived there?” “We don’t know any Dampa Sangyé, but there was an old Indian yogin, of dark bluish complexion and bent over, who was sleeping in the guest house last night.” Milarepa thought, “He is up there without them recognizing him.” He went up to the pass and looked around. In the meantime, the lion-faced ˜›kinı had also exhorted Dampa Sangyé to meet Milarepa. He had slept at the guesthouse called “Compassion” and Milarepa saw that he was on his way to the pass now. He thought, “It is said that he has stainless clairvoyance, so I should check on this.” He turned his body into a bunch of flowers and waited. Dampa Sangyé didn’t give him so much as a look and just walked straight past him. But when Milarepa thought, “It seems untrue that he has unimpeded clairvoyance,” Padampa immediately looked back at him and gave the bunch of flowers a good kick: “Hey, Milarepa, it won’t do for me that you just turn your body into a bunch of flowers. Get up! You have sung your songs about the vital heart-essence of the ˜›kinıs. However, as a punishment for setting this to melody, the flesh-eating ˜›kinıs have carried away your life-breath, your heart, and your vital organs red with dripping blood. Upon meeting them last night, we did a ga˚acakra and devoured them already. Thus, your life will only last until this evening. How about your confidence of being happy to die?” Milarepa sprang to his feet and sang this song of The Sixfold Confidence of Being Happy to Die:

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I, the lion of the great freedom from extremes Bare my fangs of fearlessness And lie down in the snow of neither being fainthearted nor haughty— That’s this yogin’s confidence of view. With such a view, I am happy when I die. And after death, I travel on the path of liberation. On this deer, who is utterly unshakeable, The antlers of the many-with-one-taste stretch out, I lie down in the meadow of great bliss-luminosity— That’s this yogin’s confidence of meditation. With such a meditation, I am happy when I die. And after death, I travel on the path of liberation. In this big fish of being disconnected from the ten bad actions, The golden eyes of never being separated from the ten good ones shine, I float on the river stream of uninterrupted experience— That’s this yogin’s confidence of conduct. With such a conduct, I am happy when I die. And after death, I travel on the path of liberation. This tigress of having established my own mind as witness Wears the vivid pattern of spontaneously accomplishing the welfare of others, I glide through the jungle of being neither too loose nor too uptight— That’s this yogin’s confidence of samaya. With such a samaya, I am happy when I die. And after death, I travel on the path of liberation. On the sheet of appearances, such as red and white,694 Awareness writes the letters of mind, Thus I sift through nonduality— That’s this yogin’s confidence in the genuine dharma. With such a genuine dharma, I am happy when I die. And after death, I travel on the path of liberation.


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This garuã of movement being refined and purified Spreads its wings of means and knowledge, I float through the sky of being unconditioned— That’s this yogin’s confidence of fruition. With such a fruition, I am happy when I die. And after death, I travel on the path of liberation. Padampa Sangyé said, “There is no reason whatsoever for you to feel this way. Just coming up with examples of outer things won’t do. If you are a real yogin, you need to resolve this present awareness.” As an answer, Milarepa sang this song of The Sixfold Resolve of Mind Being Happy: In a secluded place where ˜›kinıs naturally gather, Just as you please, you reflect on the dharma all alone. I bow to the hero who has cut through the self at its root. In the sphere of unborn mind, deathlessness floats. The signs of birth and death are free in their own place. Having resolved the view, my mind is happy. If you like such happiness, Dampa, do the same. In the sphere of neither meditation nor nonmeditation, nondistraction floats. The signs of equipoise and thereafter are free in their own place. Having resolved meditation, my mind is happy. If you like such happiness, Dampa, do the same. In the sphere of spontaneously unfolding conduct, unimpededness floats. The signs of corrupted ethics are free in their own place. Having resolved conduct, my mind is happy. If you like such happiness, Dampa, do the same. In the sphere of no empowerment, nonattainment floats. The signs of the deity’s body are free in their own place. Having resolved empowerment, my mind is happy. If you like such happiness, Dampa, do the same.

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In the sphere of no samaya to be guarded, nonviolation floats. The signs of vows to be protected are free in their own place. Having resolved samaya, my mind is happy. If you like such happiness, Dampa, do the same. In the sphere of not hoping for fruition, fearlessness floats. The signs of hope and fear are free in their own place. Having resolved fruition, my mind is happy. If you like such happiness, Dampa, do the same. Padampa Sangyé answered, “I have already done all that before. Among all dharma practitioners in Tibet, you are the one who does not need to be corrected. Even in India, there are only a few like you. Now, I don’t need you and you don’t need me.” After having thus expressed that he was pleased with Milarepa, he was about to return. But Milarepa held on to Padampa Sangyé’s garment and said, “Dampa, it is said that you have ‘the genuine dharma that pacifies suffering,’ in which one meditates by turning the mind inward and thereby instantaneously realizes the Buddha’s intention. So please sing a song about this!” Milarepa kept requesting him, but Padampa Sangyé just scoffed, “When has anybody ever heard me sing a song? No one will hear one now either. Let go of me!” Milarepa fervently supplicated him again, so finally, Padampa sang this song: As for this genuine dharma that pacifies suffering, When you tame male and female evil spirits and yak˝as,695 It is to keep to your tantric disciplines and yogic exercises.696 When illness strikes your body, It is to fuse expanse and awareness into one. When subtle thoughts arise, It is to crush afflictions head-on. When you lie somewhere hidden all alone, It is to leave your awareness nakedly.


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When you stay right in the middle of many people, It is to look right at the nature of whatever comes up. When you are dull, it is to wake up through PHA≥! When [your mind] wanders, it is to cut through the root. When you are agitated, it is to rest in the expanse. When consciousness follows after objects, It is to look straight at actual true reality. As for this genuine dharma that pacifies suffering, When bad omens turn up, you have happened upon the best luck. So let your thoughts just do as they please. When illness rears its head, it is your enhancement. So let your elements just do as they please. When death arrives, take it as the path. So let the lord of death just do as he pleases. This genuine dharma that pacifies suffering, Is the intention of the victors of the three times. It is the secret words of Vajradhara. It is the vital heart-essence of the four classes of ˜›kinıs. It is the instructions of the four classes of tantra.697 It is the quintessential pith instruction of the ear-whispered lineage. It is the key to the methods of the pith instructions. So, this is the genuine dharma that pacifies suffering. Milarepa was very pleased and he sat with his robes only loosely wrapped around him.698 Padampa Sangé said to him, “On your body, there is just one thing to hide away and you don’t cover it. Don’t behave like a madman!” Upon this, Milarepa sang a song about this way of being crazy:

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I prostrate to my lords, the gurus. I take refuge in you who are so kind. Please dispel unfavorable conditions and obstacles. Lead me to the dharma on favorable paths. Others ask the yogin Milarepa, “Are you crazy? Are you crazy?” And I myself wonder too, “Am I crazy?” Let me explain the way in which my madness is crazy. The father is crazy, the son is crazy, the whole lineage is crazy. As for this lineage, great Vajradhara is crazy. My great-grandfather Tilopa Prajñ›bhadra is crazy. My grandfather, the great pa˚˜ita N›ropa, is crazy. My old father, the translator Marpa, is crazy. I myself, Milarepa, am crazy too. In this lineage, great Vajradhara Is driven mad by the spirits of the spontaneous four k›yas. My great-grandfather Tilopa Prajñ›bhadra Is crazed by the spirit of Mah›mudr›. My grandfather, the great pa˚˜ita N›ropa, Went insane due to the spirits of the yogic disciplines of awareness.699 My old father, the translator Marpa, Is a raving madman because of the spirits of the four classes of tantra. And as for myself, Milarepa, I became a nutcase through the evil spirits of both pr›˚a and mind.700 A view without any bias is crazy. Self-illuminating meditation without reference points is mad. Self-liberated conduct without clinging is lunacy. A fruition without hope or fear is insane.


A samaya without any falsity or pretense is deranged. As if such madness weren’t enough, I’m also harmed by demons: The instructions of the guru hurt me as male spirits. The blessings of the ˜›kinıs ravage me as female spirits. The demon of a blissful mind has taken possession of my innermost being. The female ghouls of realization’s display constantly roam through me. It’s not enough with these demons and spirits, I am also sick: Mah›mudr› is a pain in my back. Dzogchen’s agony pierces me in the front. I am struck by the consumption of vase-breathing. Above, I am scorched by the fever of wisdom. Below, I catch the terrible cold of sam›dhi. In between, the heat and cold of bliss and emptiness fight their battle. From my mouth, I vomit instructions like blood. My chest is blocked by the bliss of phenomena’s nature. Don’t think that sickness is all there is to it, death is right here: In the vast space of the view, all bias dies. In the expanse of meditation, dullness and agitation pass away. In the wide universe of conduct, corrupt ethics are no more. In the open sky of fruition, hope and fear rest in peace. In the infinite cosmos of samaya, falsity and pretense drop dead. Right within the three k›yas, the yogin succumbs. In the morning following this yogin’s death, He is not wrapped in some blanket or garment, But just left in the shroud of outer appearances, so colorful. He is not tied up with twine of woven grass,701 But with the rope of the avadhÒti. His son is not some snot-nosed lad, But this young boy of awareness here— Get up and carry the corpse of this dead yogin!

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Do not carry it on a barren path in some wasteland, But down the road to great enlightenment. You four classes of ˜›kinıs, please serve as guides. You Kagyü gurus, please lead this funeral procession. Do not escort it to some slate or meadowed mountains, But to the glorious mountain of Samantabhadra. On the charnel ground without foxes and jackals, The fox and jackal of means and knowledge shall feast on it. Bury [this corpse] down in the charnel ground of Vajradhara! Padampa Sangyé was extremely delighted and exclaimed, “Yogi, your way of being crazy is really excellent!” Then, Milarepa suggested, “Wouldn’t it be cool for us yogins gathered here to perform a ga˚acakra?” Padampa Sangyé said, “Well, since you are at home here in Tibet, perform a ga˚acakra for me from India!” Milarepa sliced his head off and placed his skull with the brains in it on the tripod formed by his two knees and the neck. He let the fire of ca˚˜›lı blaze from his navel and boiled up the skull so that it radiated five-colored light. Padampa Sangyé seated seven emanations of his own body right on top of seven stalks of tall grass. Milarepa first emanated the eight female doorkeepers of Cakrasa˙vara to perform the oblations and seated them. Then, he also placed seven emanations of his body on seven stalks of grass and they all had a ga˚acakra with the six satisfactions.702 During the feast, Milarepa’s stalks of grass bent their tips slightly and he asked Padampa Sangyé, “There is no difference in our vase-breathing, so how come my stalks of grass bend their tips?” Padampa Sangyé said, “There is no difference in our qualities of relinquishment and realization. The only difference is that you came to be born in Tibet. Since we both have the same view and conduct, our future lineages of disciples will also have the same view and conduct.” Then, through their miraculous powers, they returned to their own abodes.

Meeting with the nun Düdsi Gyi 703 Shortly before Padampa Sangyé’s passing into nirv›˚a, he displayed some sickness. Several people in Tingri had dreams about him that pointed to


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his passing away. One of them was the nun Düdsi Gyi, who had also heard that he was sick and came to see him. When she arrived, Padampa appeared to be asleep. She addressed him, but he just said, “Hey!” She said, “You are just pretending to be asleep!” “I am sick!” “O Dampa, what is your sickness?” “My sickness is that body and mind are inseparable.” She said, “O Dampa, I dreamt that you took off into the sky, so please do not pass away now!” Padampa said, “Think about this, Düdsi Gyi! Could there be any regret in a person who has brought the distractions of this life onto the path and then meets the demonic lord of death? Could there be any joy in the heart of those persons whose lives end after having put all their stocks in evil actions? Those persons who, by having focused on the goal of dharma, have been able to fully take care of themselves through the best advice possible, don’t they then perform a dance divine? When those who have only committed evil actions happen upon the robbers of the demonic lord of death, they are like braggarts meeting someone who exposes their faults: they won’t get away even by running away. No matter what they do then, again, these people who know what is good and evil, but do not recoil from karmic maturation, alone have done something shameless to themselves. Since our objectives have gone well, do not trouble your mind! Be joyful and pray again and again!” Then, Padampa Sangyé sang: Nun, the example for bad conditions dawning as aids Is like an illness ripening into the vital essences of the body through the power of medicine. The example for the arising of weariness for cyclic existence Is like the weariness of an evil criminal thrown into a dungeon. The example for thoughts being released within the open expanse of the nature of phenomena Is like snowflakes descending into a lake. The example for whatever appears being an aid for the five [sense] doors Is like wildfire spreading in a thick forest.

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The example for finding wisdom in yourself through bringing the five poisons onto the path Is like ice melting into water. Hey, come on, rest in these! He sang again: Until you know to take whatever appears as an aid for the nature of phenomena, Do not manipulate outer appearances. Until you have resolved the profound nature of phenomena to its very depths, Do not enter into speculative discussions with your inner awareness. Until the characteristics of dualistic clinging in between have become liberated in their own place, Do not mix dharma and nondharma. Until the result of the three k›yas manifests naturally, Do not interrupt the flow of the roots of conditioned virtue. Until your own mind is free from haughtiness, Do not entertain yourself by boasting about the view. Until you have attained an open readiness for the dharma [of being unborn],704 Do not despise karma, cause and result. Until you have realized that there is no self in the person, Do not let the mind be free from the remedy. Until space and mind as such have fused inseparably, Do not be partial and biased towards the dharma, since [each] y›na is true in its own place. Hey, come on!


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Padampa Sangyé continued: Düdsi Gyi, meditate on the divine three jewels in the middle of your mind and go for refuge to them with confidence and respect. This is to protect you from the fears of the three lower realms. Meditate on the gurus of the siddha lineage right above your head and pray to them with devotion. This is for the blessings of the three k›yas to well up. Meditate on the assemblies of yidam deities in the center of your heart and carry this over to your physical and verbal displays. This is to attain the common siddhis and the one supreme. Associate like a shadow with the ˜›kinıs who are a threefold asset through ga˚acakra, torma, and samaya, and bring them along as your escort against fear. This is to dispel all inner and outer obstacles. Hey, come on! Finally, he said, “Look again and again at your own mind, which is not a thing! Then, a guru who isn’t me, but just like me, will dawn from within. Go for it!” With this, he went back to sleep.

Gampopa’s Song When He Reached Enlightenment

ne night, soon after the passing away of Milarepa, Gampopa (1079-1153) dreamt of having a son, whose body he cut through. Exclaiming, “My family line has ended now,” he let the corpse roll down a mountain. From that time onward, he had no more dreams at all, but everything came to be just vivid luminosity and he finally realized the true nature of mind. He sang:

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From within the dharmadh›tu, great bliss, I break into a song. Within the sphere of wisdom, I strike up a word And determine this nondual actuality. This altruistic compassion without attachment, Seize it firmly as the supreme of means. This connate consciousness, Seize it firmly as being wisdom. Once certainty [about this] has arisen, that’s just it! These discursive thoughts that grasp at characteristics, Seize them firmly as being the dharmak›ya. If you experience this, you see the heart-essence. These latent tendencies of imputations, sights, and sounds, Seize them firmly as being the ultimate. Once certainty [about this] has arisen, that’s it! These discursive thoughts that arise as characteristics, Once you have gained stability [in seeing through them], you see reality.

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If you wish to realize what all this is actually about, Make it a living experience like the continuous flow of a river. Don’t get into lots of maneuvers, rest loosely. Don’t seek further, just leave it in its own place. Don’t ruffle your mind, leave it just as it is. Experience and realization have become one. If you realize this uninterruptedly, that’s it! If it is as even as space, that’s it! If you see your own mind as Buddha, that’s it! I think, the nature of phenomena is directly realized. I think, characteristics are liberated in their own place. I think, this is not thought up, but spontaneously present. It is neither ordinary nor the sphere of ordinary ones. It is not understood through great learning. It is not known through being very sharp-witted. It is not the domain of what is imputed by thoughts. It is to dwell on the path of blessings. It is to rely on the words of the guru. It is the realization of those with faithful devotion. Do you realize it in this way, all you great meditators? It is not some kind of thing that you tell just everybody.

Three Songs by Rechungba

echungba Dorje Tragba705 (1084-1161) was the moonlike heart-disciple of Milarepa, while Gampopa was the sunlike one. Very much unlike Gampopa, Rechungba’s training with Milarepa is full of stories of him displaying a vast range of unruly emotions and behavior that a good student of a guru is usually not supposed to have, such as anger, pride, envy, severe doubts, questioning his teacher, and even assuming that he eventually surpassed Milarepa. Different from most other spiritual biographies, in which everything is perfect right from the start, all of this makes Rechungba’s biography refreshingly human. Moreover, Milarepa utilized with great skill each of Rechungba’s lapses to give him profound teachings precisely geared to the situation at hand, which enhanced his spiritual development tremendously. Inasmuch as the following songs are expressions of Rechungba’s own mature realization, they can be seen as the outcome of Milarepa’s very personal training and instructions that spoke right to his heart.706

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Meeting a benefactor 707 Once, guru Rechungba departed from Nyanang Tröpug708 through his miraculous powers by holding his pr›˚a within the state of guru yoga. He thus covered the distance of one month traveling by donkey in a single day and arrived in Tsang at Rong Yagdé Shelnga.709 He was resting in an empty, old house for a short while and when he came out, a benefactor appeared to fetch water there. She was dressed in silken garments, wore a big turquoise around her neck, carried a copper vase on her back, and held some herbs in her hand. Rechungba went up to her and said, “O benefactor, this yogin needs some lodging for tonight.” She said, “Where have you come from?” and studied guru Rechungba from head to toe.

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Rechungba answered, “I am from [a place] called ‘Nyanang Tröpug.’” She asked, “How many days on the road is it from Tröpug to here?” “It is one month of donkey ride.” “In how many days did you do it?” “I just came [from there] this morning.” “Who has ever [been able to] reduce one month of riding on a donkey to just a single day? Who could possibly do so now? You are a great liar, have a penetrating gaze, and those palms of yours are really big. You are out to sneak up on my turquoise and my copper vase. I’ve seen everything I needed [to see], if you need something, just do some farmwork!” With this, she ran away. Guru Rechungba held her by her dress and said, “You cannot live up to my example, so listen to this song of mine” and he sang the following doh›: As for this mind as such, great luminosity, By giving space as an example for it, Space does not suffice as an example for mind. If space were to suffice as an example for mind, Space, lacking awareness and empty, And mind as such, being aware and empty, Are equal in that both are empty, But differ greatly in matching what this is all about. As for this mind as such, great luminosity, By giving sun and moon as examples for it, Sun and moon do not suffice as examples for mind. Sun and moon, possessing form and being radiant, And mind as such, lacking form and being radiant, Are equal in terms of both being radiant, But differ greatly in matching what this is all about. As for this mind as such, great luminosity, By giving a mountain as an example for it, A mountain does not suffice as an example for mind. If a mountain were to suffice as an example for mind, The mountain, a pile of earth and stones, And mind as such, free from meeting and parting, Are equal in that both are unshakeable, But differ greatly in matching what this is all about.

three songs by rechungba

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As for this mind as such, great luminosity, By giving a river as an example for it, A river does not suffice as an example for mind. If a river were to suffice as an example for mind, The river, fed by its tributaries, And mind as such, free from proliferations, Are equal in that both are an unceasing flow, But differ greatly in matching what this is all about. As for this mind as such, great luminosity, By taking you as an example for me, You do not suffice as an example for me. If you were to suffice as an example for me, I am the one who has let go of worldly activities, Promotes the welfare of beings during the day, Rests within luminosity at night, And presents offerings and tormas day and night. You are the one who deals with worldly activities, Is distracted by duties to be done during the day, Plunges into dull sleep at night, And loses herself in food, clothing, and servants day and night. We are equal in that we both have obtained a human body, But differ greatly in matching what this is all about. Upon that, devotion for Rechungba arose in her and she invited him, “Please come home with me.” When they arrived at her home, her old husband also developed devotion by just seeing the face of the guru and requested [to establish] a dharmic link with him.

Meeting with Tsurdön Wangé 710 Once Rechungba met Tsurdön Wangé and the latter kept discussing the tantras and comparing their abilities to practice with n›˜ı, pr›˚a, and bindu, while Rechungba tried to leave several times during that. Finally, Tsurdön said, “Milarepa had the instructions. We two are different in that you, the great meditator, make their meaning a living experience by look-

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ing inwardly, whereas I, the exegete, greatly esteem the words by illustrating [the meaning] with outer examples. If I do not display some boastfulness, the monks will not gather, so I am in a situation where I must show off. Since you are an excellent yogin, stay here and listen to me [explaining] tantric texts. This will be of benefit for both you and me. In particular, since it will benefit my activity, please stay here.” Rechungba boiled some tea and then said he would leave [now], but Tsurdön kept inquiring, “Show me what kind of experiences you have in your practice of pr›˚a and in terms of view, meditation, and conduct.” Guru Rechungba brought the pr›˚a of space under his control, assumed the vajra position, and was sitting motionlessly at about one arm-span in space. Then, he sang this doh›: Father, n›mo guru Without mentally engaging in the four extremes, Unborn great bliss is without reference point. This is Rechungba’s view. Those with conventional terms, what clue do they have? In consciousness free from support, My own mind is carefree, without an object of focus. This is Rechungba’s meditation. Those with focal objects, what clue do they have? This nature of self-arisen and indivisible Bliss, lucidity, and emptiness Is Rechungba’s experience. Those without experiences, what clue do they have? Free from contrived, fixating thoughts, Self-arisen consciousness behaves just as it pleases. This is Rechungba’s conduct. Those with pretentious discipline, what clue do they have? In ordinary mind’s natural state Free from the mind of dualistic clinging,


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There is not even the name “demon.” Those fixating on conventions, what clue do they have? In my own mind beyond mental states, There are not even the names of hope and fear. This is Rechungba’s fruition. Those who have anything to adopt or to reject, what clue do they have? Not hoping to attain buddhahood And [knowing that] cyclic existence is not to be given up— That is the pith instruction of yogins. Those with inferior minds, what clue do they have? Again, by mastering the water pr›˚a, Rechungba dwelled in space, having a rain-cloudlike nature. Bringing the pr›˚a under his control, his body below the navel melted into the earth and thus became invisible. Then, he sang this doh›: Father, n›mo guru Within the sphere of empty mind, awareness floats. There are not even the names “perceiver” and “perceived.” Having resolved the view, my mind is happy. Within the expanse of nonduality, great bliss floats. There are not even the names “dullness” and “agitation.” Having resolved meditation, my mind is happy. Within the domain of inseparability, relaxation floats. There is not even the name of “pretentious discipline.” Having resolved conduct, my mind is happy. Within the dharmak›ya, the form-k›yas float. There is not even the name “deluded appearances.” Having resolved the fruition, my mind is happy.

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He continued, “I am Milarepa’s disciple. The guru has pr›˚a-powers that are more superior than this [display of mine]. He has [powers] such as flying through the sky, not sinking into water, not being burned by fire, moving through the earth, galloping away by riding a material rock like a horse, and squeezing an iron block like mud. He possesses all the powers of [the ten ›yatanas of ] the totalities711 and [the eight ›yatanas of ] outshining.” 712 Hearing these words, Tsurdön Wangé’s vajra-mind was amazed. Then, Rechungba [again] said, “Now I leave.” Tsurdön answered, “Since I explained the tantras to you, from now on, take me too as your guru and then go wherever you please.” Guru Rechungba thought, “There are no words and meanings anywhere superior to [those of ] my guru Milarepa. It is for sure that this guru of mine is the embodiment of the Buddhas of all three times.” Again, he immersed himself in devotion for the guru and [all] proliferations with regard to the instructions were cut through. Thinking, “Now, there are also no instructions anywhere that are superior to those of guru Milarepa,” his doubts about all dharmas and instructions were severed.

Decoding the metaphoric speech of viras 713 and ˜›kinıs 714 When Rechungba was staying at the great cave of Jé Gölpu,715 it happened that men dressed in white cotton filled the inside [of this cave]. He thought, “Who are they and where did they come from?” They slowly lined up and spoke the following in unison: Kye ho, lord Rechungba! A sick person in an empty house, From which illness does [that person] suffer? The watchdog at a narrow passage, What food does it eat? The ravine on a plain, To whom does it appear?


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As for being liberated and not liberated, What is liberated and what not? A small child plays with a corpse, Which game does it play? Those who rescue beings Do not feel they are losing their own benefit. Through which essential point do they not feel that? The precious stone on the ground of the ocean Is not clear in the ground’s clarity. Through which essential point is it not clear? For those with unstable realization, What is the method to gather the two accumulations? If they get lost in a hiding place, How does the welfare of sentient beings happen? So what does the lord think About those ten questions on the extent of realization? Rechungba thought, “Well, these are metaphoric questions by the viras” and answered: Kye ho, think about this, you assembly of viras! In the house of the three realms of cyclic existence, The ignorant mind is sick. At the narrow passage of both generation and completion stages, The power of the quantity of merit emerges. Consciousness is the spiritual friend with excellent experiences. The person who is attached to experiences Is eaten by the watchdog of pride.

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The ravine appears for those who are impure, While wisdom appears [for] the pure. Therefore, those who have wings are free from obstructions. The noble one with a stable realization is liberated. Through realization, the fruition for oneself and others is accomplished. Those learned in conventional terms are very biased And lack the fruition of the three k›yas. The small child of experiences in yoga Plays with the corpse of appearances without thoughts. The unceasing compassion of the noble ones Promotes the welfare of sentient beings who lack realization, But the mindfulness that springs from their minds Knows the games [played] by all the kinds of minds. Mind as such, the very heart of the matter, Exists in all, but is not realized. It is clear for those with the instructions. Merit springs from merit And wisdom springs from wisdom. To gather them means to combine the peaks of the two accumulations. For example, just as the precious [wish-fulfilling] jewel Makes the welfare of sentient beings happen without effort, From the changeless dharmak›ya The two form-k›yas effortlessly Dawn as appearances for the fortunate. This is how I, the yogin, understand Those ten questions on the extent of realization.


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The entire assembly of viras was amazed, offered full prostrations, and then disappeared toward their natural abode. Again, at another time when Rechungba was resting in meditation in that great cave, the girls of Lady Yanggöma716 offered the ma˚ãla of Cakrasa˙vara and [many] people gathered for a great ga˚acakra. After the entire [crowd] had dispersed, the ones remaining were many women with jewelry, who spoke the following in unison: Kye ho, lord Rechungba! Without a spear, what circles in the sky? Without a face, what do you look at in a mirror? Without a body, how do you climb a ladder? Without water, where do you send a ship? On what butter lamp does the [light of ] day rest? How is a tree protected by a shadow? So what does the lord think About the questions on the meaning of those six metaphors? To those metaphoric questions by the vir›s, Rechungba gave the following answers: Kye ho, listen, you assembly of vir›s! The view is to circle a spear in the sky. Samaya looks into the mirror of your own mind. Maturation and liberation ascend the ladder of enlightenment. The ship crosses the ocean of cyclic existence. The lamp dispels the darkness of ignorance. The tree of one who is a proper vessel is protected through the dharma. This is how I, the yogin, Understand the questions on the meaning of those six metaphors. The entire assembly of vir›s was very much amazed, offered full prostrations, and then left for their natural abode. At yet another time while Rechungba was staying at that great cave, a

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Kadampa717 geshé and a mantra-practitioner718 offered him the ma˚ãla of the nine deities of Hevajra and performed a big ga˚acakra. In the evening, a lot of men of different descent came and sat down in a row to the right. In addition, many women showed up and sat down in a row to the left. With one voice, they all spoke the following: Kye ho, lord Rechungba! Where is a madman without clothes free? Where do deers chase after mirages? Where do you hold the nonphysical [reflection of the] moon in the water? Where is a small child without fixation free? Where do water and milk mix? At what does a blind archer shoot? Where does the finger point to the moon? Where does a dog run for meat? Where is a disassembled skeleton scattered? Where719 does what is not associated with this corpse not associate? So what does the lord think About the questions on the meaning of those ten metaphors? To their questions, Rechungba gave the following answers: Kye ho, you assembly of viras and vir›s! The view is [where a] a madman is free from reference points. Meditation is [where] deers chase for mirages. Conduct is [where the reflection of ] the moon in water cannot be identified. Fruition is [where] a small child is free from fixation. Appearances and mind are [where] water and milk mix. Conventional terms are [like] blind ones shooting arrows. Meditating on true reality is [where] the finger points at the moon. Experience is [where] realization runs for meat.


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Outside is [where] the dry skeleton is scattered. Inside is [where] corpse and mind do not associate. The whole assembly of viras and vir›s developed the greatest respect, offered many prostrations, and then arranged a lot of ga˚acakra substances and offerings. Then, they departed for their natural abode. These were the qualities in terms of means (as deciphered from the metaphors of the viras), prajñ› (as deciphered from the metaphors of the vir›s), and [their] nondual unity (as deciphered from the metaphors [of both]).

The Song about the Few by Baromba Tarma Wangchug

aromba Tarma Wangchug720 (1127-1199) was born in the area called Gawa Yülna721 in Penyül.722 The forefathers in his clan of Dakarwa723 were one of the seven Tibetans who first took monastic vows and some ministers of the early Tibetan dharma kings. His father was Dönba Jungné Lodrö724 and his mother Jomo Lochungma.725 They had three sons, among whom he was the middle one, named Bumgyab.726 At the age of seven, he took monastic ordination from the preceptor Bogawa Tarma727 and the instructor Wangchug Shönnu,728 receiving the name Tarma Wangchug. Thereafter, he studied the Kadampa teachings with the famous Trolungba Lodrö Jungné729 (eleventh-twelfth century), the great disciple of Ngog Lots›wa (10591109), Geshé Botowa730 (1031?-1105), and Geshé Jayülwa731 (1075-1138). At the age of twenty, encouraged by a yogin and out of devotion for Gampopa that had already developed in him before through merely having heard this master’s name, he went to Gampopa’s seat. During a ceremony on the tenth day of the month, he saw Gampopa directly as Vajradhara and stayed with him as his untiring attendant for six years. He received the entire transmission of the Kagyü lineage and realization dawned in him simultaneously without difficulty. In particular, he trained in the practice of illusory body throughout day and night. Finally, in 1153, Gampopa told him to go to Barom732 and practice there, since it is a place blessed by many great masters, such as Marpa Lots›wa (1012-1097). However, Tarma Wangchug fervently requested Gampopa to allow him to stay with him until he would pass away. Gampopa said, “Barom, do so, if you please. Let’s stay together for another thirty-three days as father and son.” After these thirty-three days, Gampopa passed away. Although many, such as Gampopa’s nephew and disciple Gomtsül (1116-1169), advised him to stay at Gampo, he followed the words of Gam-

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popa and went north to Barom. From 1154 onward, he stayed in solitary retreat there at Dza Telu Rinchenbung733 for seven years. He mostly sustained himself through the power of his meditative concentration. During these years, he sang twenty-nine cycles of great doh›s, such as his supplications to the Kagyü gurus. Thereafter, he traveled to Kham and was supported by the great official Yeshé Sal.734 He stayed in Gyotu Tragar735 for three years where he instructed numberless disciples, with many geshés gathering around him. All in all, he went to Kham three times and founded the monasteries of Gotso736 and Lodé.737 In 1176, he went on to Chipar Lhakang,738 where the sponsor Tartrawa739 offered him his sons, horses, and so on. Tarma Wangchug placed his hands on the head of one of these young boys, who sat at the family’s nomad tent, and said, “I give you empowerment through O± fiØ HÚ±. You will become a siddha who benefits sentient beings.” Later, the boy became his main disciple, Tishri Repa740 (1164-1236). Eventually, he returned to Barom and built a temple and a monastery there at one side of Red Rock.741 He displayed innumerable signs of having attained siddhis and gave dharma advice to many students. He also had a meeting with the founder of the Dalung Kagyü School, Dalung Tangba Dashi Bal742 (1142-1210), who had arrived on a river nearby. In 1198, he met Jigden Sumgön743 (1143-1217), the founder of the Drikung School, as the latter was on his way to Namra.744 He received some instructions on bodhicitta and Mah›mudr› from Jigden Sumgön and, in return, payed perfect homage and service to him, such as offering his own disciples. Finally, at the age of seventy-two, he passed away by displaying many miraculous signs. In general, Baromba Tarma Wangchug guided many disciples through unifying the Mah›mudr› of the basic nature and the Mah›mudr› of bliss-emptiness in sÒtra and tantra. In this way, he became the founder of the Barom Kagyü lineage, whose teachings were widely propagated (mainly by Tishri Repa), thus becoming one of the four greater Kagyü lineages. Among his many disciples, the foremost were “the four great sons,” such as Dsetrom Wangchug Sengé,745 “the four close ones,” such as Traga Lhadön,746 and “the five sons who held his lineage,” such as Tishri Repa. The latter eventually became the guru of the then Chinese emperor (“tishri” means imperial preceptor) and demonstrated many

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miraculous feats at the court. He was followed—in both roles as the supreme head of the Barom lineage and the imperial guru—by Repa Garbo,747 who was even more accomplished than Tishri Repa. After him came Tsangsar Lümé Dorje,748 who was enthroned by the then Central Tibetan king Chögyal Pagba749 as both the head of the Barom lineage and the local ruler of Tsangsar in the province of Nangchen in eastern Tibet. Both positions were continued by Jangchub Shönnu750 and his successors. The Barom monastery continued to be headed for several generations by members of his family lineage in a transmission from uncle to nephew, but eventually fell into ruins. As for the Barom Kagyü tradition itself, nowadays, except for a few remains, it has disappeared as an independent teaching lineage.751

The Song about the Few 752 There are few people who act with devotion and respect For the guru who is inseparable from the three k›yas. There are few people who pay heed To the advice of the kind guru. There are few people who keep The threefold samaya vows. There are few people who put into practice The instructions that are the heart-essence of the [guru’s] mind. There are few people who make efforts In their spontaneously present inner heat.753 There are few people who gain mastery Over the “meditative concentration of the sky treasure.”754 There are few people who seriously engage In subtle and true actions and their results.

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There are few people who cast away everything And practice for sentient beings. There are few people who cultivate a mind of loving care For their late mothers, the sentient beings in the six migrations. There are few people who realize That cyclic existence has the nature of suffering. There are few people who have no bias With regard to the view, unchanging emptiness. here are few people whose mind is nonreferential In meditation, unbound luminosity. There are few people who have no pretense With regard to conduct, the equality of even taste. There are few people who are without clinging To their experiences, this diversity arising from conditions. There are few people who have neither hope nor fear With regard to the spontaneously present fruition. There are few people who mentally disengage When it comes to the ultimate beyond mind. There are few people who have no dualistic clinging To the nonduality of appearances and the mind free from reference points. There are few people who are not distracted From uncontrived ordinary mind. There are few people who are not attached To single-flavored, undefiled bliss-emptiness.

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There are few people who are not tainted With regard to naked awareness that is not a thing. There are few people who unite The two streams of means and prajñ›. There are few people who become weary Of this plethora of activities that can never be finished. There are few people who understand That the seeming reflections of their latent tendencies are illusions. There are few people who realize Unborn mind itself as just that. There are few people who join meditative equipoise and life inbetween Within the unimpeded essence. There are few people in whom these various random thoughts Are liberated in their own place. There are few people in whom this thought-free, unborn nature Dawns as the dharmak›ya. There are few people for whom this illusory body, the ma˚ãla of the Victors, Shines as the sambhogak›ya. There are few people who realize This great emptiness-compassion as the nirm›˚ak›ya. There are few people who meditate in mountain retreats Free from fear all by themselves.

The Great Elimination of Obstacles by Kyobpa Jigden Sumgön

yobpa Jigden Sumgön (1143-1217), who is considered an emanation of N›g›rjuna, was the main dharma heir of Pamo Truba Dorje Gyalbo755 (1110-1170), one of the major disciples of Gampopa. For many years, he stayed in mountain retreats as an up›saka, but eventually became a fully ordained monk. He established a monastery at Drikung756 in Central Tibet, thus becoming the founder of the Drikung Kagyü lineage. He attracted so many tens of thousands of disciples that, during his time, the Drikung School was by far the largest in Tibet. For the monastic retreat during the rainy season in the summers, about one hundred thousand fully ordained monks would gather to participate. Among his numerous works, the most famous are his writings on the Fivefold Mah›mudr›757and The Single Intention of the Genuine Dharma,758 best known under its abbreviated Tibetan title “Gongchig.” Many Kagyü masters wrote commentaries on this essential text, foremost among them Jigden Sumgön’s disciple Chenga Sherab Jungné,759 Drikung Dharmakırti760 (1595-1659), the Eighth Karmapa, and the Fourth Shamarpa.761 The song presented here is Jigden Sumgön’s personal advice to one of his students, who himself was a great teacher.

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The Great Elimination of Obstacles, Requested by the Teacher Tarma Lodrö 762 Father, precious king of dharma, In you with your kindness I take refuge. Through your blessings, noble father, These instructions have dawned in my own mind. [1]

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Son, as long as nonreferential compassion is not stable, Except for making efforts in aspiration prayers, Do not [cultivate] great yearning for the welfare of others— You run the risk that this just becomes a result without a cause. [2] As long as you haven’t become Vajradhara yourself, Except [through the instructions of ] the earlier lineage, Do not place your own retinue in meditation— You run the risk of heaping double-confusion onto confusion. [3] As long as boundless compassion has not dawned, With a mind that simply turns away from this life, Do not meditate on the instructions of n›˜ı, pr›˚a, and bindu— You run the risk of surrounding yourself with your own executioners. [4] As long as thoughts of dualistic clinging have not settled, Do not prattle greatly about having no ego, You run the risk that the lies of a guru of the [worldly] human dharma Will just produce firewood for the Avıci [hell]. [5] As long as your plans for this life have not been finished, Do not rely on mountain retreats for profit and influence. You run the risk of the afflictions’ poisonous power growing And plungng yourself into bad places. [6] As long as appearances and mind have not fused into one, Except for chiefly meditating, Engage in neither elevated nor base activities. You just run the risk of both yourself and others going downhill. [7] This is nothing to repeat to others, But is meant as a spur for your own mind. Therefore, if there is no more flux of the afflictions’ three poisons,

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Your aspiration prayers, as the resolve to relinquish the obscurations, Are swiftly fulfilled—how amazing! [8] The Great Elimination of Obstacles was spoken by the precious refuge [Jigden Sumgön]. Maºgalam.

Two Songs by Tragba Gyaltsen

ragba Gyaltsen 763 (1147-1216) was the third of “the five great Sakya forefathers.”764 Mainly educated by his father, Sachen Kunga Nyingbo, and his brother Sönam Dsemo, he received up›saka vows at the age of eight. He remained a lay practitioner throughout his life, but his perfection in ethics was that of a fully ordained monk. He was an excellent scholar and author, eventually becoming one of the main teachers of Sakya Pa˚˜ita (1182-1251), his nephew. Tragba Gyaltsen also was a lineage holder of Maitrıpa’s Mah›mudr› teachings. As a great siddha, he spent most of his life in meditative retreat and displayed numerous signs of his realization, such as preventing a solar eclipse. When he practiced his s›dhana, his bell and vajra usually remained suspended in space, with the bell resounding by itself. The Kashmirian mah›pa˚˜ita ⁄›kyaŸrı (1140s-1225)—the last great Indian master to visit Tibet, from 1204-1213—and his eight junior pa˚˜itas said that even in India, the land of the noble ones, a siddha such as he is rare. The instructions in Tragba Gyaltsen’s songs are usually brief, but come directly from his heart and meditative experience, condensing the vast teachings of the Buddha into personal, practical advice for those who seek pithy guidance on the path to realizing the Buddha’s words. Historically speaking, Tragba Gyaltsen’s first song presented here is the first written commentary on the famous teachings of Freedom from the Four Kinds of Clinging,765 the most popular pith instruction in the Sakya tradition (comparable to the place of The Four Dharmas of Gampopa766 in the Kagyü lineage). In order to enhance the spread of the “Path and Fruition”767 teachings, Sachen Kunga Nyingbo had received the empowerment of MañjuŸrı from Pari Lots›wa at the age of twelve. Thereafter, he stayed in a six-month-long solitary retreat, meditating on the bodhisattva, during which MañjuŸrı appeared to him in a vision and directly gave him this instruction:

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If you cling to this life, you are not a dharma practitioner. If you cling to cyclic existence, it is not renunciation. If you cling to your own welfare, it is not bodhicitta. If there is fixation, it is not the view. It is usually said that these four lines contain the quintessence of all the teachings of all the Buddhas in the three times in the simplest form. Thus, they serve as the most pithy mind training to soften our rigid habitual patterns. In particular, the last line highlights the profound view taught in the Sakya tradition, called “the inseparability of cyclic existence and nirv›˚a,”768 which is equivalent to the view of Mah›mudr› and Dzogchen. Tragba Gyaltsen’s extensive second song—The Great Melody of Experience—offers a very colorful tour through all kinds of Buddhist topics within the general framework of view, meditation, conduct, and fruition. It is a rather special mixture of profound insight, heartfelt advice, wonderful poetic imagery, puzzling paradoxes, biting irony, and piercing criticism of all kinds of fake dharma practice. Reading these verses, one often feels as if sitting at the feet of the guru in person and listening directly to words that come straight from the heart of a truly experienced spiritual friend.

The Instructions on Freedom from the Four Kinds of Clinging 769 In the gurus so very kind And the yidam deities so compassionate, I take refuge from my heart. Please grant your blessings to me. [1] There is really no need for nondharmic conduct. What you need for practicing in just the way the dharma is Are the instructions on freedom from the four kinds of clinging. I request you to think about them.770 [2] If you cling to this life, you are not a dharma practitioner. If you cling to cyclic existence, it is not renunciation.

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If you cling to your own welfare, it is not bodhicitta. If there is fixation, it is not the view. [3]

1) If you cling to this life, you are not a dharma practitioner.771 First, as for not clinging to this life: When ethics and the triad of study, reflection, and meditation Are practiced by focusing on this life, You are not a dharma practitioner, so get off this and let it be. [4] To start by explaining ethics, They contain the root to accomplish the higher realms, The stairway to accomplish liberation, And the remedies to relinquish suffering. [5] Ethics are utterly indispensable, But the ethics of someone who clings to this life Entail the root to accomplish the eight [worldly] dharmas, Abuse of those with bad ethics, [6] Envy towards those who possess [true] ethics, A facade and what’s behind it in your own ethics, And the seed for accomplishing the lower realms. So get off phony ethics and let it be. [7] The person who studies and reflects Is endowed with the wealth of accomplishing what is to be known, The lamp that dispels ignorance, The knowledge of the path to guide beings, And the seed for the dharmak›ya. [8] Study and reflection are utterly indispensable, But the study and reflection of someone who clings to this life Entails the wealth that accomplishes pride, Contempt for those inferior in study and reflection, [9]

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Envy toward those who possess [more] study and reflection, The pursuit of retinues and possessions, And the root for accomplishing the lower realms. So get off study and reflection that involve the eight dharmas and let them be. [10] All persons who practice meditation Are endowed with the remedies to relinquish the afflictions, The root for accomplishing the path to liberation, The wealth of realizing the basic nature, And the seed to accomplish buddhahood. [11] Meditation is utterly indispensable, But the meditation of those who focus on this life, Even though they may stay in solitude, is full of hustle and bustle, And entails recitations, in which they just chatter away, [12] Deprecation of those who study and reflect, Envy toward other meditators, And distractions in their own meditations. So get off meditative composure that involves the eight dharmas and let it be. [13]772

2) If you cling to cyclic existence, it is not renunciation. For the accomplishment of nirv›˚a, You must relinquish clinging to the three realms too. In order to relinquish clinging to the three realms, You need to keep the flaws of cyclic existence in mind. [14] First, the suffering of pain Is the suffering of the three lower realms. If you reflect well on this, your flesh shudders from deep within. Once it has befallen you, there is no way you could bear it. [15]


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Not practicing the virtue of relinquishing it, You are just someone who runs a business for the lower realms. Then, no matter where you are, you are just pitiful. [16] When you reflect on the suffering of change, You find migrations from the higher to the lower realms, You happen upon Indra being reborn as an ordinary person, You have sun and moon moving into darkness, [17] And you find a cakravartin being reborn as a slave. Even if you may believe such things based on the scriptures, Since ordinary people are not able to grasp it, Look at the changes in what appears for yourself as a human. [18] You find rich people turning into beggars And mighty folks becoming feeble. [Crowds of ] many people dwindle down to just a single person and so forth— All this is beyond imagination. [19] When you reflect on the suffering of conditioned existence, There is no end to activities to be done. No matter whether people are many or just a few, they suffer. No matter whether they are wealthy or starving, they suffer. [20] All of human life exhausts itself in preparations And everybody dies right in the middle of making preparations. Even when you have died, there is no end to your preparations— You just begin preparing for your next life. Those who entertain clinging to cyclic existence, Which is a heap of suffering,773 are pitiful.774 [21]

3) If you cling to your own welfare, it is not bodhicitta. If you are free from clinging, you pass into nirv›˚a, And once you have passed into nirv›˚a, you have attained bliss.

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[But] the melody of experiencing freedom from the four kinds of clinging [says] That there lies no benefit in you alone being liberated. [22] [All] sentient beings in the three realms are your parents. So to leave your parents in the middle of suffering And desiring your own happiness is pitiful. [23] [You better pray:] May the sufferings of the three realms ripen in me. May my merit be taken by [all] sentient beings. Through the blessings of this merit, May all sentient beings become Buddhas.775 [24]

4) If there is clinging, it is not the view. Whatever you may do, it is the natural sphere of the nature of phenomena. For those who entertain fixations, there is no release. To explain this in detail, [25] For those who fixate on existence, there is no liberation, And for those who fixate on nonexistence, there are no higher realms. Since you cannot fixate on both, Rest at ease right within being without these two.776 [26] All phenomena are mind’s sphere of experience. Not searching for a creator of the four elements, Such as Ja,777 ÊŸvara, and the like, Rest at ease right within mind as such.778 [27] The illusory nature of appearances And their basic nature of dependent origination Cannot be expressed, So better rest at ease in the ineffable state.779 [28]


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Through the merit of this virtue Of explaining the freedom from the four kinds of clinging, May all seven kinds of beings780 without exception Be placed on the level of buddhahood. [29] This instruction on freedom from the four kinds of clinging was composed by the yogi Tragba Gyaltsen at the glorious monastery of Sakya.

The Great Melody of Experience 781 Namo Guru Bhadr›ya To those who join all qualities with the mind’s stream, The gurus who abide inseparable from the deity, I prostrate with openness of body, speech, and mind And make the offering of being free from the duality of perceiver and perceived. [1] I praise them with a mind free from reference points and beyond verbal activities. Untainted by evil actions in the three times, I make my confession. Without reference points and free of fear, I take refuge. I generate the boundless mind [of enlightenment] in which any object of focus is given up. [2] [Mind]’s true being is by nature like space. I dedicate the roots of good actions, which have not been accumulated, to enlightenment. Please accept this ma˚ãla of all possible, empty appearances And bless me fortunate one. [3] When you ascertain the view, The Victors have declared That emptiness means to emerge from the flaws of all views.782 Therefore, the view is that there is nothing to be viewed.783 [4]

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For those with prajñ›, there is no view. For those with sharp intelligence, it is beyond words. For those with vigor, there is nothing to meditate on. For those with devotion, there is no cause and effect. For those with compassion, there are no sentient beings. For those who have gathered the accumulations, there is no buddhahood. [5] Freedom from extremes lies beyond the objects of consciousness or expression. Be it Madhyamaka, Mere Mentalism, or the like, Whatever is expressed in words is a reference point. What you think in your mind is conceptuality. The actual nature is inexpressible and unthinkable. [6] For as long as you have a view, You are not released from all suffering. Thoughts are said to be great ignorance, They make you plunge into the ocean of cyclic existence. [7] Through hearing, your mind stream is not liberated, So do not put the view into words. Once you resolve the view through scriptures, reasoning, And pith instructions, your mind is happy. [8] When you put meditation into practice, There is neither meditation nor any meditator. As for this meditation without object and free from extremes, Let go of anything to be done and make it a living experience. [9] Look at mind with a mind without mind. If you happen upon something to be seen, it is not mind as such. Through seeing without seeing,784 you see mind as such. Rest undistractedly in that mind without seeing. [10]


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If you become attached, let it be embraced by lucidity. If you become agitated, seize it with the hook of mindfulness. Being lucid yet nonthinking is meditation. [11] By not getting caught up in calculations of your experiences, Don’t put your meditation into words. As its preliminary, develop compassion and the mind [of enlightenment]. In the end, dedicate its good for enlightenment. [12] When you put conduct into practice, It means to experience the view and meditation. Sealing appearing things [with these two], Carry out conduct without anything to be adopted or rejected. [13] This uncontrived, spontaneously unfolding conduct: Do not carry it into the sphere of corrupt ethics. This conduct that serves as your aid, Do not bring it into the domain of foolish jokes. [14] This conduct of equal taste without clinging: Do not let it enter the realm of attachment and aversion. This relaxed conduct without anything to do, Do not let it slip into the camp of evil actions. [15] This conduct of the three realms being completely pure: Do not make it into contaminated good actions. This conduct with neither good nor evil, Do not render it a sheer neutral. [16] When you ascertain buddhahood, Apart from mind, there are no phenomena. Once you realize mind as such, this is buddhahood. Do not search for buddhahood elsewhere. [17] This dharmak›ya endowed with twofold purity785 Please don’t transpose it onto the domain of the ground.786

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These form-k›yas that appear to those to be guided, Do not grasp at them as being the nature of buddhahood. [18] With regard to there being no buddhahood at [the level of ] the ground, Please don’t entertain any hopes of attainment. As for that, ultimately, there are no sentient beings, Please don’t be afraid of suffering. [19] Through studying and reflecting on sÒtras and tantras, You are mistaken about the inconceivable and inexpressible view. Through making physical and mental efforts You are mistaken about meditation free from extremes. [20] Through getting lost in corrupt ethics and foolish jokes, Spontaneous and unimpeded conduct becomes mistaken. Through getting lost in the sphere of hope and fear, The fruition—cyclic existence and nirv›˚a being inseparable— becomes mistaken. [21] The view of Great Madhyamaka Is without any claim—unmistaken bliss. The meditation of a relaxed body and mind Lacks effort and striving—unmistaken bliss. [22] Conduct as the basis for the motions of attachment and aversion Lacks anything to be adopted or rejected—unmistaken bliss. Since the fruition, Mah›mudr›, Is without hope and fear, it is unmistaken bliss. [23] If the view lacks reference points, that’s it. If meditation lacks being distracted, that’s it. If conduct is letting go of anything to be done, that’s it. If the fruition is realization of mind as such, that’s it. [24] If doubts have been cut through, that is the view. If there is no distraction, that is meditation.


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If there is no attachment, that is conduct. If the qualities have been perfected, that is the fruition. [25] For persons who have realized the view, If there is nothing whatsoever to be meditated, They are great meditators without putting anything into practice. And if there is no conduct to be performed [by them], For yogic practitioners free from conduct, There is no fruition whatsoever. [26] Given this, no view is the best view, So there is no need for these philosophical systems. Nothing to meditate on is the best meditation, So there is no need for these [techniques to] hold the mind. [27] No conduct is the best conduct, So there is no need for these corrupt ethics. No fruition is the best fruition, So there is no need for these hopes and fears. [28] In basic nature’s actuality, there is nothing to be seen. Even if you look right now, you do not look. In this fundamental state, there is nothing to meditate. Even if you meditate right now, you do not meditate. Within the sphere of the expanse, there is no conduct to perform Even if you perform some conduct right now, you do not perform any conduct. [29] If the view is without middle and end, I think it is just like space. If there is no motion in meditation, I think it is just like a mountain. If experiences are free from bright and dim, I think they are just like sun and moon. [30] If conduct lacks anything to be adopted or rejected, I think it is just like the ground of earth.

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If fruition is without hope and fear, I think it is just like revulsion. [31] As to whether meditation is consistent with the view or not, If meditation is consistent with the view, There is no being distracted from the actuality of the fundamental state. [32] As to whether the view is consistent with meditation or not, If the view is consistent with meditation, There is no attachment to the flavor of meditative composure. [33] As to whether meditation is consistent with conduct or not, If meditation is consistent with conduct, Experiences and realizations dawn without there being meditative equipoise versus subsequent attainment. [34] What benefit lies in a high view, Through which no realization has arisen in the mind? What good can there be in an excellent meditation That has not become a remedy against the afflictions? [35] What benefit is there in conducting yourself minutely, As long as this is not embraced by prajñ› and compassion? What is primordial buddhahood good for, If your own flaws do not decrease even a tiny bit? [36] If the actuality of nonarising is realized, The view is brought to its culmination. If meditative equipoise and subsequent attainment are not two, Meditation is brought to its culmination. [37] If subjugating and caring are equal, Conduct is brought to its culmination. If both dharmak›ya and form-k›yas are obtained, Fruition is brought to its culmination. [38]


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Ask your own mind about the view— Look whether you dwell in permanence and extinction or not. Ask your own mind about meditation— Look whether you find yourself being distracted or not. [39] Ask your own mind about conduct— Look whether you are just ordinary or not. Ask your own mind about the fruition— Look whether you are able to bear hardships. [40] The view is mind’s escort. Meditation is mind’s pathway. Conduct is mind’s companion. Fruition is mind’s welcome. [41] If the azure sky of the view is high, adopt it. If the ocean of meditation is deep, take it. If the field of conduct is fertile, take it. If the harvest of the fruition has ripened, take it. [42] I am not someone who possesses prajñ›, But by having relied on skillful gurus And through the qualities of having studied and reflected, I have developed an understanding of realization in the following way. [43] Just like the tortoise in the ocean [sticking its neck into] the yoke, I understand that the human body is difficult to obtain. Just like the jewel on the crown of [the n›ga king] Tak˝aka’s head, I understand that a guru is hard to find. [44] These changes of the body throughout the four times I understand as [signs of having to] let go of whatever we do at death: Just as persons are expelled from the country of their enemies, I understand that we depart by dropping everything. [45]

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Just like the colors in a peacock’s eye, I understand that everything has arisen from karma.787 I understand that, once the nature—emptiness—is realized, There is no being born in cyclic existence. [46] Just like a reflection in a mirror, I understand that the nature of appearances is empty. Just like seeing some spectacle displayed in a dream, I understand that the nature of being empty is to appear. [47] Just like gold in crystal-clear snow-water, I understand that the nature is completely pure. Just like clouds, silt, and rust, I understand that thoughts are adventitious. [48] I understand that thoughts are cyclic existence. I understand that the absence of thoughts is nirv›˚a. I understand that cyclic existence is suffering. I understand that liberation is bliss. I understand that bliss and suffering are not two. I understand that they are primordially emptiness, primordially free. [49] When understanding and realization dawn in the mind, that’s bliss. When you realize the view, that’s also bliss. The completely ripened illusory body is bliss. To be without sickness is bliss too. [50] When you rely on mountain retreats and hermitages, that’s bliss. When you let go of anything to be done, that’s bliss too. Livelihood that fits with the dharma is bliss. To relinquish wrong livelihood is also bliss. [51] The sense pleasures of a youthful body and mind are bliss. When embraced by means, that’s bliss too. Friends who are in tune with your view and conduct are bliss. Practicing while staying alone is bliss. [52]


Food and wealth without attachment are bliss. Uncertain places to stay are bliss. Being harmonious without [needing to] save your face is bliss. If you attain independence all by yourself, that’s bliss. [53] I am not one who has any merit, But obtaining a pure human body And the spreading of the Buddha’s teachings, These two just came about at the same time. [54] Revulsion for the [worldly] human dharma And the arising of enthusiasm for the divine dharma, These two just came about at the same time. [55] Giving up and leaving my own country And meeting a guru on the road, These two just came about at the same time. [56] Having studied the scriptural collections And understanding both the words and their meaning, These two just came about at the same time. [57] Finding a guru of mantra And completely obtaining the four empowerments, These two just came about at the same time. [58] Being granted the instructions of the whispered lineage And certainty born from the depths, These two just came about at the same time. [59] Devotion for the lord arising And blessings entering my mind stream, These two just came about at the same time. [60] Cutting through doubts about outer objects And the dawning of self-sprung wisdom, These two just came about at the same time. [61]

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The creation stage being lucid as the deity And the completion stage being experienced, These two just came about at the same time. [62] Bliss and heat blazing in the body And the arising of appearance-emptiness in the mind, These two just came about at the same time. [63] Understanding that the seeming is mistaken And knowing that the ultimate is empty, These two just came about at the same time. [64] Consciousness getting lost in objects And being seized by the hook of mindfulness, These two just came about at the same time. [65] The bad circumstance of happening upon bandits And the remedy of a rescuer arriving, These two just came about at the same time. [66] Desire getting lost in objects And being seized by skill in means, These two just came about at the same time. [67] Experiencing happiness and suffering And knowing them to be illusions, These two just came about at the same time. [68] Seeing sentient beings suffer And compassion arising from the depths, These two just came about at the same time. [69] Encountering objections by opponents And the reasonings emerging from within, These two just came about at the same time. [70]


The fountain of merit gushing forth And revulsion for food and wealth, These two just came about at the same time. [71] Casting away corrupt ethics And behaving just as I please, These two just came about at the same time. [72] Please bring study and prajñ› together. Please combine scriptures and reasonings. Please bring the guru and the place of a lineage together. Please wed the instructions with putting them into practice. Please unite devotion and vigor. Please match qualities and fame. [73] Understanding and realization do not arise Through studying without prajñ›. Certainty does not dawn Through reasonings not embraced by scriptures. [74] Blessings will not come about Through a guru without a lineage. Nothing will be put into practice Through devotion that lacks vigor. [75] Through instructions not put into practice, There is no benefit for yourself. Through qualities that are not famed, There is no benefit for others. [76] So, without an egg, from where is a bird born? Without a bird, from where does the egg come? What comes first, the bird or the egg? [77] If there is no production through conditions In the unborn nature, What comes first, cause or result? [78]

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If thoughts and wisdom are not two In the ever-pure mind as such, What comes first, Buddhas or sentient beings? [79] If the fruition of buddhahood does not occur In the primordial nonexistence of phenomena, What comes first, dharma or Buddha? [80] If there is neither mistakenness nor unmistakenness In that, ultimately, nothing whatsoever exists, What comes first, the seeming or the ultimate? [81] Considering that, ultimately, there is no Buddha, Who has uttered the three scriptural collections? If the Teacher did not speak any dharma at all, How about these books and volumes? [82] If it is taught that cessation just means a dead lack of entities And that the production of all That has arisen is pointless, Does that mean that no fruition whatsoever results from karma? [83] How then would the nature That is ever-unborn cease? Except for the dharmadh›tu, There is no entity whatsoever.788 That the unchanging nature of phenomena Has any arising and ceasing, how could that be? [84] If all phenomena are delusive, How could mind trust in anything? If all phenomena are real, How could it be that everything is deceiving? [85]


If cyclic existence is suffering itself, It is utterly mistaken to commit bad actions. [But] if it is taught that the higher realms are not liberation, To enact their causes—good actions—is mistaken [too]. [86] If actions and their results are real, It is mistaken that their nature is to be empty. [The reflection of ] the moon upon water is not the moon in the sky, [But] independently of the latter, there is no appearance of the former. [87] Likewise, the nature of all entities Has been taught as the two realities. Phenomena not contained in the two realities Are in no way justified. However, since their nature is neither real nor delusive, Clinging to them as the two realities is mistaken. [88] If it seems that the time of [your thirst] being slaked by the salt water Of craving sense pleasures will never come, Just like a leper looking into a mirror, It will be quenched, once you develop revulsion. [89] If it seems that the time for the ripples on the waters Of suffering to ebb does not come, Just like the smoke of a fire extinguished by the [right] means, They will subside, once you turn away from wrongdoing. [90] If it seems that the time of being liberated from the river Of birth, ageing, sickness, and death does not come, Just like building a bridge over troubled waters, You will be liberated, once you realize they are unborn. [91] If it seems that the time for the great ocean of cyclic existence To become dry does not come around,

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Just like when the seven suns of existence are blazing,789 It will dry out, once you have turned away from craving pleasures. [92] If it seems that the time to finish your difficult Conditioned activities never arrives, Just as the course of a water channel being changed, You are done, once you simply settle down. [93] If it seems that the time for the thick darkness Of mental dullness to disappear is nowhere near, Just like a lamp in a dark hole, It will disappear, once the sun of wisdom dawns. [94] If it seems that the time for the wisdom-sun Of no-self rising never occurs, Just like the sun at dawn coming up, It will rise, once the supreme dharma790 has arisen in your mind stream. [95] If it seems that the time to drive out the pain Of thoughts and afflictions never happens, Just like a skilled physician removing an arrowhead, It will be driven out, once you possess a powerful remedy. [96] If it seems that the time for the knot of avarice [born from] ego-clinging To become untied is not in sight, Just as a knot in silk is untied, It will be untied, once you understand that possessions are illusions. [97] If it seems that the time to be set free from the dungeon Of cyclic existence with its three realms never arrives, Just like being released from prison, You will be set free, once you get rid of the iron chains of perceiver and perceived. [98]


If it seems that the time to progress To the city of nirv›˚a does not come, Just like a traveler setting out on the road, You will make progress, once you have made the first step on the path to liberation. [99] If it seems that the time to meet the guru, Your spiritual friend, does not occur, Just like Sad›prarudita and Dharmodgata,791 You will meet, once you possess the karmic impetus of previous training. [100] If it seems that the time for you to drink The nectar-stream of the instructions never happens, Just like someone full of thirst finding a drink, You will drink it, once you are a suitable vessel and let go of anything to be done. [101] If it seems that the time to realize Nondual Mah›mudr› does not come around, Just like a mother camel meeting its young, It is realized, once you recognize your mind. [102] If it seems that the time for the foliage of conventional words To fade away does not occur, Just like the articles in a dismantled household, It will fade away, once thoughts become exhausted. [103] If it seems that the time to soften up the unyielding, dry hide Of your own mind stream will never happen, Just like fresh water [applied] to an oozing wound, It will soften up, once you act according to the dharma. [104] If it seems that the time to obtain the three k›yas And the five wisdoms will never come, Just like an empire [that comes] from having gathered merit,

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They will be obtained, once the two accumulations have been completed. [105] The monks who engage in study and reflection, Do they really rise to the intention of sÒtras and tantras? There is great danger that they don’t cut through their doubts. So please, don’t deport [this intention] to the domain of conventional terms. [106] All the teachers who write notes and give explanations, Do they really possess certainty within themselves? Resolve the genuine instructions to their depths! [Otherwise,] you run the risk of a scholar dying as an ordinary person. [107] All you great meditators who engage in practice, Don’t get fond of useless activities, Don’t develop great yearning for food and clothes, And don’t be attached to the taste of meditative composure! [108] All you dharma practitioners who turn away from bad actions, Try to realize the view of sÒtras and tantras just a little bit! Sometimes, follow in the footsteps of the guru, But always look at your own mind! [109] If you become lazy with regard to the domain of good actions, Bring the changes at the time of dying to your mind. If attachment or aversion to objects arises, Bring the nature of phenomena to your mind. [110] If you become associated with retinues and material possessions, Know that these are deceptive seductions by demons. If you are unhappy, no matter how you act, Bring the defects of cyclic existence to your mind. [111] Through the dharma, you are happy in this life and the next, You are happy while you exist and in between,


And you will be happy in your next lives too. Since there is no birth [altogether], you are extremely happy. Oneself is happy, others are happy, both are happy— Therefore, practice the dharma at all times. [112] How about not practicing the divine dharma At the time when you have obtained the pure human body? And what about continuously searching for the support Of genuine gurus, while still not pleasing them? [113] To keep asking for profound instructions And not putting them into practice, how is that? To continuously gain certainty about the dharma And then turning away from it again, how’s that? [114] Having abandoned your own country, stay on the road— Even if you lose your country, there is no regret. Set your innermost mind on the white dharmas— Even if you are reborn in hell, there is no regret. [115] As your main yidam, rely on the guru— Even if you run out of provisions, there is no regret. Honor and serve the gurus in all respects— Even if they don’t consider you with kindness, there is no regret. [116] Ask for pith instructions that accord with the scriptures— Even if you don’t get to make them a living experience, there is no regret. As your main good action, let go of anything to be done— Even if you don’t attain siddhis, there is no regret. [117] As the main thing to be cultivated, keep your samaya— Even if you are embarrassed by your friends, there is no regret. Gather the accumulations and use your human life for the dharma— Even after you have died, there is no regret. [118]

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Just don’t regret anything yourself— Even if others blame you, there is no regret. Don’t be fond of companions, but stay alone— Even if you don’t have a nurse, there is no regret. [119] As your main view and realization, look at your mind— Even if your understanding and realization are small, there is no regret. Support yourself on food that is healthy— Even if you become sick, there is no regret. [120] Conduct yourself in accordance with the [ethical] foundation— Even if [some of ] your ethics become corrupt, there is no regret. Don’t examine the faults of others, examine your own faults— Even if your affection [for others] is small, there is no regret. As your main thing to think about, think about benefiting others— Even if your own welfare gets lost, there is no regret. [121] Sing little songs that fit your experiences— Even if you get lost in silly jokes, there is no regret. Be in touch with the right dose of your exuberance— Even if the party is bad, there is no regret. [122] Just like a stone thrown into the ocean, Practice a dharma of not turning back. Just like the cut-off tip of a palm tree, Practice a dharma of nonarising. [123] Just like light in masses of darkness, Practice a dharma that serves as a remedy. Just like a Brahmanic student of the Vedas, Practice a dharma embraced by scriptures. Just like applying acid to gold, Practice a dharma that serves as an aid. [124]


Those gatekeepers in the temple Look as if they continuously strike, but they do not strike. Those householders with vast properties and land Seem to always have a good time, but they are suffering. [125] Those dharma practitioners who endure hardships Appear as if they just keep suffering, but they are having a good time. Those possessions of someone practicing generosity Seem to dwindle more and more, but they are growing. [126] Within Buddhas and sentient beings being equal, There is still a big difference in happiness and suffering. Within me and others being equal, There is still a big difference in fixation. [127] Within my enemies and children being equal, There is still a big difference in love and hatred. Among those who are equal in having obtained a human body, There is still a big difference in winning and losing. [128] All you people who have obtained a human body, Don’t be fond of the path of bad actions. If you cannot even bear the sufferings of this life, There is no need to mention the sufferings of the lower realms. [129] Seize all the good actions you perform Through the view and dedication. Please don’t turn them into contaminated good actions— There is no happiness for those in cyclic existence. [130] If these points are not present within yourself, What benefit lies in giving advice [to others]? Without reversing your attitude for the sake of this life, Of what use is it to enter the gate of dharma? [131]

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What is the benefit of teaching the instructions To those who are not afraid of birth and death? Without cutting the locks of your thoughts, What use is shaving the hairs on your head? [132] Without changing your ordinary notions, How does changing the color of your clothes help? Without relying on a genuine guru, What benefit lies in abandoning your own country? [133] Without making the instructions your living experience, What is the use of engaging in study and reflection? Once the time of death has come, All that is not dharma is of no benefit. [134] There is no time when hypocritical gurus full of desire Could ever give profound instructions. There is no time when the greatly deceiving expedient meaning Could ever encounter the definitive meaning. [135] There is no time when the powerful suffering of cyclic existence Could ever be the attainment of nirv›˚a. There is no time that the thick darkness of mental dullness Could ever shine as the sun of wisdom. [136] Once the actuality of being illusionlike is realized, The words of truth have been resolved to their depths. Once the actuality of nonarising is realized, Mistakenness has been resolved to its depths. [137] Once the actuality of cause and effect is realized, The expedient meaning has been resolved to its depths. Once spacelike actuality is realized, The definitive meaning has been resolved to its depths. [138] Once the actuality of emptiness is realized, Thoughts have been resolved to their depths.


Once the mind of a genuine guru is grasped, The instructions have been resolved to their depths. [139] No matter how many dharmas you might know, If you aren’t a suitable vessel for the instructions, You will not realize the view. [140] If you are not able to stay all by yourself And be undistracted by worldly distractions, So that conventional reference points are not cut through, You will not attain siddhis. [141] Give up and abandon retinues and material goods. If you do not realize the innermost heart-drop of true actuality, The chaff of conventionalities is without any pith. So don’t be carried away by the distractions of the eight dharmas, Let go of anything to be done, and practice. [142] Look whether view and meditation are connected. Look whether conduct is joined with the [right] timing. Look whether instructions are related to the scriptures. Look whether the dharma and the person are in tune. Look whether meditative equipoise and subsequent attainment are linked. Look whether a guru is connected to a lineage. [143] The words of sÒtras and tantras are infinite. Shouldn’t you sever the plethora of words right now? There you are, cutting through doubts about true actuality. Shouldn’t you cut through the plethora of views right now? [144] Worldly activities are pointless. Shouldn’t you relinquish distraction right now? Yama, the lord of death, is not a reliable fellow. Shouldn’t you practice right now? [145]

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There is no certainty when you die, so give rise to vigor. If you are happy, it is the guru’s blessing. If you are miserable, it is the outgrowth of your former karma. So please, when things go bad, don’t be fainthearted And when you flourish, don’t be haughty. [146] When a person with confidence In the eighty-four thousand gates of dharma Turns away from bad actions, that’s surely it— You must engage in good actions. But [eventually], you need to have the notion that there is nothing to be done And thus let go of dharmic activities too. [147] This does not mean to blame the dharma And it also does not mean to scold persons. [However,] I see dharma and persons being mistaken. You may wonder how I see that. [148] Those with little study and weak insight I see deceiving persons with the dharma. Without possessing actual realization, There is a great deal of deprecation and superimposition in terms of persons and dharma. [149] Those who are cocooned by the silkworm[like] saliva of their conceptions, Seized by the iron hook of the demon of their own excellence, And who lack the essential point of plurality being one taste Would be better off to let go of the dharma of the Kadampas. [150] Those who, through not distinguishing the good to be adopted and the evil to be rejected, Have no clue, but still pretend to be experts, Act out their foolish jokes without true self-confidence And fill the kingdom of impostors with their lies Would be better off to let go of the dharma of yogic practices. [151]


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Those who, though not possessing the empowerments of the path of maturation, Claim it to be the dharma of the secret mantra, Who lack the essential points of the means of the path of liberation, And who have not met a true lord of the secret mantra Would be better off to let go of the dharma of Mah›mudr›. [152] Those who claim [to practice] the dharma of the mah›y›na, [But] lack compassion and bodhicitta, And who, apart from [what they take to be] the dharma of the effortless ground, Have no connection to persons and the dharma Would be better off to let go of the dharma of Dzogchen. [153] Those who, through the rabbit-horns of the baseless skandhas, Count distinctive features [like] the wrinkles around their mouths and eyes And search for definitions without there being any bases for definitions Would be better off to let go of the dharma of the abhidharma. [154] Those who, with regard to the sly nonentities of mistaken appearances, Keep calculating meaningless contradictions and connections Do not benefit their minds and are deceived at death. They would be better off to let go of the dharma of valid cognition. [155] Those who have the cancer of clinging to the reality of mistaken appearances, Claim emptiness, but do not grasp its essence, And just toil with entailments and subject properties792 Would be better off to let go of the dharma of Madhyamaka. [156] Those whose human life is carried away in conventional terminologies,

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Who are learned, but don’t know mind’s true actuality, And thus pass away in a body of ignorance at the moment of death Would be better off to let go of the dharma of the sciences. [157] Those who, not possessing the characteristics of a master, Make connections through the dharma of threefold endowment,793 Who, out of highly prizing the dharma of great desire, Get involved with the consort of a guru without samaya, And who cling to both uniting and liberating without having the means Would be better off to let go of the dharma of mantra. [158] Those who are imprisoned in their body and speech of corrupt ethics, Who lack what truly constitutes the view and meditation of mind as such, And [engage in] pointless austerities involving a facade and what’s behind it Would be better off to let go of the dharma of venerable monastics. [159] Those without study and reflection, who practice the meditation of fools, When they sit down, they just do their sewing work and hold their staffs, When they go to villages, they practice corrupt ethics, [But during] their sessions, they plunge into dullness, drowsiness, and sleep. [160] When they look, they just look in the bottom of [other people’s] bags. Those who carry bags, they summon into their retreat, [But] those without a bag, they keep outside the gate.


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They feed on food and possessions [offered out of ] devotion just to extend their lives. They should better let go of the dharma of great meditators. [161] If the profound dharma is explained, they don’t get it. Rather, they love incoherent chatter, laughing, Playing tricks, dancing, and songs. They are full of mere lip service, platitudes, and hypocrisy. [162] They bring up quarrels, lawsuits, and slander. If they can, they steal the possessions in their neighbors’ houses. If there is nothing to do, they throw the housekeeping money down the drain. They should let go of the dharma of housewives. [163] Those who fight over profit and fame, safeguard their livelihood, And, in their households of struggling, suffering, and misfortune, Turn their backs on wholesome dharmas Are carried away within a meaningless human life full of suffering. They have no place to go other than the three lower realms, So they should let go of the dharma of householders. [164] First, let go of bad activities. In between, let go of worldly activities. Finally, let go of dharmic activities. The mind of a yogic practitioner who has let go of anything to be done is blissful. [165] A great meditator with wealth and such is just a householder. A meditation that involves force is nothing but thinking. Virtuous practice of body and speech is just corrupt ethics. Leave the sixfold collection794 relaxed without anything to be done. [166] If you are attached, even if it is to the deity, you are in bondage. If you wish, even if it is for buddhahood, you are mistaken. If you cling, even if it is to the dharma, you are deceived.

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Let awareness melt into the expanse. This is the instruction for those who understand. [167] Within the sphere of empty mind, awareness floats. The characteristics of perceiver and perceived being liberated in their own place, Even the name of a biased assertion does not exist— A mind that has resolved the view is blissful. [168] Within the sphere of nonmeditation, nondistraction floats. The characteristics of thoughts being liberated in their own place, Even the names of dullness and agitation do not exist— A mind that has resolved meditation is blissful. [169] Within the sphere of being unimpeded, spontaneity floats. The characteristics of corrupt ethics being liberated in their own place, Even the names of what is to be adopted and to be rejected do not exist— A mind that has resolved conduct is blissful. [170] Within the sphere of being unborn, deathlessness floats. The characteristics of hope and fear being liberated in their own place, Even the names of this and future [lives] do not exist— A mind that has resolved fruition is blissful.795 [171] The view is that no reference points show up. If mistakenness is destroyed, it is destroyed through this. Since biased wanting is nowhere in sight, There is no harm through perceiver and perceived—how marvelous! [172] In meditation, there is uncontrived naturalness. If paths and bhÒmis are cut through, they are cut through by this. Since a focus to direct your attention to is nowhere near,


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There is no harm through dullness and agitation—how marvelous! [173] Conduct is unimpeded spontaneity taking place. If clinging is put to an end, it is put to an end through this. Since all notions of stopping and accomplishing are out of question, There is no harm through anything to be adopted or to be rejected—how marvelous! [174] Fruition is being effortless without premeditation. The conventional dharmak›ya is attained through this. Since all notions of relinquishing and attaining are gone, There is no hope or fear—how marvelous! [175] At times, you are blissful within the sky’s expanse— Blissful in the sphere without middle and end. Sometimes, you are blissful in the depths of the ocean— Blissful in the state of nothing moving. [176] Now and then, you are blissful in the sun and moon— Blissful in the sphere free from bright and dim. From time to time, you are blissful in a river’s stream— Blissful right within the endless flow. [177] At times, you are blissful in the presence of the guru— Blissful while the instructions break up your reference points. Sometimes, you are blissful when staying in mountain retreats— Blissful while you practice all by yourself. [178] At some times, you are blissful in the midst of a crowd in a market place— Blissful while bringing appearances onto the path. At other times, you are blissful in the rows of yogic practitioners— Blissful while comparing your experiences and realizations. [179]

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Sometimes, you are blissful amidst beggars with leprosy— Blissful while absorbed in equal taste. Now and then, you are blissful in a vast kingdom— Blissful while roaming around at random and alone. At all times, you are blissful within the basic nature— Blissful within the sphere of no bias. [180] First, you come upon some good advice. In the middle, your well-being unfolds. Finally, a blissful mind is yours. Through letting go of anything to be done, you make the first steps on the path. Through resting freely, the paths and bhÒmis are cut through. Through wrapping up your head, the far-reaching eye becomes clear. [181] Even the abyss of beings in hell Is the dharma palace of Akani˝˛ha. Even the sufferings of both heat and cold Are the dharmak›ya free from reference points. [182] Even the philosophical systems of non-Buddhist Tırthikas Are the Madhyamaka of essential actuality. Even the instructions of a genuine guru Are but deceiving illusions through illusion. [183] Also your own experiences and realizations Are nothing but sketching on water. Even the dawning of the five paths and ten bhÒmis Is like counting the lines on a rabbit’s horn. [184] Even the Buddhas in all their excellence Are just names that do not exist ultimately. Even the nature of phenomena established through reasoning Is [like] a banana tree without pith. [185]


The realization of the basic nature without anything to be done And babbling platitudes without having any certainty— These two look similar, so I have my concerns about confusing them. [186] The instructions about unrestrained senses And getting lost in the unbridled six collections— These two look similar, so I have my concerns about confusing them. [187] Revulsion spontaneously welling up And crazy behavior with weird jokes— These two look similar, so I have my concerns about confusing them. [188] Hope and fear being consumed from their depths And the wishlessness of someone with cancer— These two look similar, so I have my concerns about confusing them. [189] These are the experiences put to song By the up›saka Tragba Gyaltsen. They are based on the sÒtras and tantras And have been styled as a composition in verse. They are embellished by poetic metaphors, Crack the pride of scholars, And generate enthusiasm in those with devotion. [190] This completes the singing of this doh›.

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Two Texts by Sakya Pa˚˜ita

akya Pan. d. ita Kunga Gyaltsen796 (1182-1251) was the fourth of “the five great Sakya forefathers.” He is regarded by many as the most important and influential master of that tradition, comparable to Tsongkhapa in the Gelugpa School or Longchenba in the Nyingma tradition. He studied with many teachers, among them several great Indian masters, such as the famous Kashmiri pa˚˜ita ⁄›kyaŸrıbhadra (1140s-1225) and his junior pa˚˜itas, who visited Tibet from 1204-1213. Due to his vast erudition and great mastery of Sanskrit, he was awarded the title pa˚˜ita by them. Sakya Pa˚˜ita’s extensive writings include important and famous treatises on valid cognition, the three kinds of Buddhist vows, Madhyamaka, and vajray›na. These contain critical discussions of earlier Tibetan views on Dharmakırti’s system of valid cognition, on the role of Mah›mudr› on the path, and on how to combine monasticism and tantric practice. Sakya Pa˚˜ita also had a political career, as he was chosen by the Mongolian prince Godan as the first supreme ruler over a unified Tibet (under Mongolian domination) since the end of the Tibetan empire in 842. He became the main spiritual teacher at the Mongolian court, where he spent the last seven years of his life.

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The Instructions on Being Free from the Four Kinds of Clinging 797 I bow at the feet of the genuine guru. In general, once you have obtained this body with its freedoms and riches, met the precious teachings of the Buddha, and given rise to an uncontrived state of mind, you need to practice an unmistaken, genuine

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dharma. Therefore, you need to make being free from the four kinds of clinging a living experience. What are they? Not clinging to this life, not clinging to cyclic existence with its three realms, not clinging to your own welfare, and not clinging to entities and characteristics. To explain these, since this life is like a water bubble, there is no certainty when you will die. Hence, it is not worth the price to cling to it. Since this cyclic existence with its three realms is like a poisonous fruit, it may be delicious for a while, but will harm you in the end. Those who cling to it are out of their minds. If you cling to your own welfare, it is similar to an enemy nurturing your child. Temporarily, this may seem to be pleasant and joyful, but eventually it is a sure thing that such [a situation] will inflict harm upon you. Therefore, if you cling to your own welfare, you may be happy for a while, but in the end you will go to the lower realms. If you cling to entities and characteristics, it is like taking a mirage to be water. Though it appears as water for the time being, you cannot put it into your mouth and drink it. [Similarly,] though this cyclic existence appears for mistaken minds, if examined with prajñ›, there is nothing whatsoever that is established as [having] a nature of its own. Thus, do not set your mind on the past, do not engage your mind in the future, and do not let your mind operate in the present. Once you have understood this, you should realize that all phenomena are free from reference points. If you follow this, you will not cling to this very life and thus avoid rebirth in the lower realms. Since you do not cling to the three realms of cyclic existence, you will not be reborn in cyclic existence. Because you do not cling to your own welfare, you will not be reborn as a Ÿr›vaka. And since you do not cling to entities and characteristics, you will be swiftly enlightened in a completely perfect way. This completes Sakya Pa˚˜ita’s composition of the unmistaken instructions on being free from the four kinds of clinging, which is what the great Sakyapas bear in their minds.

t wo t e x ts b y s a k ya pa n. d. ita

The Root Text on the Seven-branch Mah›mudr› 798 I bow at the feet of the genuine guru. In all phenomena, utterly at peace, There are no reference points of existence or nonexistence. To you who cut completely through reference points, O freedom from reference points, I bow. [1] There is no possible way to see An end in this ocean of suffering, In which the rivers of existence flow together. In whom can we people without a protector find refuge? [2] The freedoms and riches are difficult to find And it is hard to meet the Buddha’s teachings. It is difficult to encounter excellent gurus And hard it is to grasp their words. [3] Those who have mind enough Have faithful confidence in these facts. Through understanding these points, All worldly thoughts are reversed. [4] Those who have not reversed worldly thoughts, Even if excellent dharma practitioners, [at best reach] the peak of existence.799 Those who do not consider the three jewels, Even if good persons, are non-Buddhists. Those who are not endowed with means and prajñ›, Even if realizing emptiness, are [just] arhats. [5] Once you have comprehended this, You should relinquish all mental engagement in bad paths And accomplish omniscience, Released from both cyclic existence and nirv›˚a. [6]

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Be mindful of the defects of cyclic existence And stay in a secluded place. Through this, all outer distractions are relinquished. Through being content with every kind of sustenance, You will abandon inner distractions. [7] First, make efforts in the special kind of taking refuge800 And then in bodhicitta. Obtain the four empowerments well And cultivate the causes for swiftly completing the two accumulations: [8] These are the means to manifest the two k›yas, The meditative concentrations of the two stages. Then, you should familiarize yourself With their wisdom through Mah›mudr›. [9] Existence, nonexistence and so on Do not exist in the basic nature of things. There is nothing to be meditated, Be it an object of meditation, a meditator, or the like. [10] Since mind is not established as being of any nature, How could there be a pointing out of mind? Since it is beyond being an object for words, There is nothing whatsoever you could say [about it]. [11] Toward phenomena free of thoughts, Mind is not distracted at all. That’s how it is ultimately. Those persons who know true reality, In order to blend cyclic existence and nirv›˚a, [12] Practice with effort through all three kinds of conduct, As these are described in the tantra collections: With reference points, without reference points, And utterly without reference points.801 [13]

t wo t e x ts b y s a k ya pa n. d. ita

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Through this, they proceed through the inner bhÒmis and paths That are dependently originating And attain the thirteenth wholesome bhÒmi Of a vajra-holder802 in this lifetime. [14] Through the cause of having practiced well before, You please the genuine gurus. Thus, it is clear that you realize mind’s true reality. Nevertheless, please realize this! [15] By adding together this good action And all others without exception, May we swiftly attain perfect buddhahood In order to accomplish the welfare of all sentient beings. [16] This was composed by Sakya Pa˚˜ita in an easily understandable way upon being supplicated. Sarva maºgalam! May all be good!

A Song on Impermanence by the Omniscient Longchen Rabjam

ongchen Rabjam 803 (1308-1363) is considered as the greatest scholar of the Nyingma tradition and the foremost systematizer of the Dzogchen teachings (especially of the major cycles of the “Heart-Essence”),804 in both philosophical and experiential terms. He is regarded as a direct emanation of the Indian Dzogchen master Vimalamitra (ninth century) and as one of the three main incarnations of MañjuŸrı in Tibet. After finishing his early and already very vast studies, he initially become the abbot of Samyé Monastery, but soon renounced that position to live in solitary mountain places. He had a mutual teacher-student relationship with the Third Karmapa, Rangjung Dorje (1284-1339), through whom the Dzogchen teachings entered the Kagyü lineage. Longchenba’s main Dzogchen teacher was Rigdzin Kumar›ja Yeshé Shönnu805 (1266-1343). Throughout his life, Longchenba wrote on a vast range of topics, resulting in a total of 263 works, of which only about twenty-five have survived. The most famous are the “Seven Treasures,”806 the “Heart-Essence of the Guru,”807 the “Fourfold Heart-Essence,”808 and the “Three Trilogies.”809 In fact, his treatises on Dzogchen are still considered the most profound, original, and poetic ones ever written. His writings play a vital role in the Nyingma tradition to the present day and are referred to by all its great masters. The short song below is a very evocative way of pointing out that we cannot keep any of the fleeting appearances in our lives, no matter how much we treasure them.

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A Song on Impermanence 810 With this spouse and these near and dear ones you desire to live together, Inseparable for all times, but there is no doubt that you will be separated. From this excellent home you would like to be inseparable forever And take root in it, but you will surely depart. From this happiness, well-being, and wealth you want to be inseparable forever So you can relish them, but it is certain you will lose them. From this supreme human body with its freedoms and riches you wish to be inseparable And own it until the end of times, but there is no way that you won’t die. From this really great teacher you yearn to be inseparable And listen to the dharma for all eternity, but there is no question that you will be separated. From these good friends you wish to be inseparable forever So you can hang out together, but it’s a sure thing that you will be parted. Therefore, from today on, don your armor of vigor— The time has come to travel to the land of inseparable great bliss. You friends who have developed weariness from the depths of your hearts, I, a dharma-beggar, request you to do so.

Songs for and by the Mah›siddha Tangtong Gyalbo

angtong Gyalbo 811 was born in 1361 in the village of Ölba Lhadsé 812 in northern Tsang in Central Tibet. At age five, he was put out to herd sheep, but ran away to the monastery headed by Künbang Dönyö Gyaltsen,813 a famous master of the Nyingma “Northern Treasure Texts,” who became his first teacher. Due to various kinds of miraculous and unconventional behavior, he was almost expelled from the monastery and everybody, including the villagers and even his father, considered him to be insane. Later, he became ordained as a novice in Jang,814 receiving the name Dsöndrü Sengé815 (“Lion of Vigor”). He studied the five texts of Maitreya, abhidharma, and vinaya at the monasteries of Ngamring816 and Sakya, where the monks, due to his eccentric conduct, called him “Crazy Vigor.” Having returned from Sakya, he received full ordination as a monk from Baljor Sherab,817 who gave him the name Dsöndrü Sangbo818 and recognized him as an emanation of the Indian mah›siddha Kukuripa.819 Baljor Sherab taught him the Six Dharmas of N›ropa and Niguma as well as Mah›mudr›. During that time, he also received teachings on Dzogchen, treasure texts, and “Cutting Through” from Sönam Chogba.820 When he met his first teacher, Dönyö Gyaltsen, again at Riwo Drasang,821 the latter transmitted the entire set of the “Northern Treasures” to him, after which he stayed in solitary retreat for three years. At the conclusion of his retreat, he went to SvayambhÒn›th near Kathmandu in Nepal and met the Indian pa˚˜ita Mah›bodhi, who transmitted all the Cakrasa˙vara tantras to him and then sent him to the border of India to see master Dharmaratna. Tangtong Gyalbo studied with him and many others in India and Nepal for another five years. When he

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returned home, he had spent a total of eighteen years in those two countries, but everybody considered him to be just a mad beggar lying about his travels. He left again and received the entire Shangba Kagyü822 teachings from Lama Jinba Sangbo.823 While practicing those instructions in retreat, he obtained further teachings and empowerments from the wisdom ˜›kinı Niguma in a vision, on which he later wrote a commentary. After another retreat, he proceeded to Lhasa to study with more gurus, the main one being the famous Sakya master Rendawa Shönu Lodrö824 (1349-1412). After that, while roaming through various mountain retreats, he finally received his name Tangtong Gyalbo—”King of the Empty Plain”—from five ˜›kinıs (see the first song below). In a vision during his retreat at Tarba Ling,825 the mah›siddha VirÒpa transmitted the Lamdré teachings of the Sakya lineage to him. During further travels, he met with many eminent masters, such as the Sixth Karmapa, Tongwa Tönden (1416-1453), Ngorchen Kunga Sangbo826 (1382-1456), the founder of the Sakya subschool of Ngor, and Rongdön Shéja Künrig827 (1367-1449). He journeyed through Kashmir, Ladakh, Bhutan, Mongolia, and China (see the fourth song below about meeting the emperor), teaching the dharma extensively. In 1449, he met the princess Jetsün Chökyi Drönme828 (d. 1458?). She became his consort and had three sons with him, one of whom (the monk Nyima Sangbo)829 was appointed by Tangtong Gyalbo as his successor shortly before his death. Tangtong Gyalbo was a true polymath, not only a great siddha, but also a tertön (treasure-revealer), an architect (constructing many shrines and temples), a poet, a grammarian, and a dramatist (initiating the popular Tibetan play of Ache Hlamo).830 As an engineer, he became very popular throughout Tibet for his numerous suspension bridges made of noncorrosive iron chains (parts of which still exist) and several ferry crossings. Due to this particular talent, his specific teaching lineage is called Chagsam831 (“Iron Bridge”), which still survives in the Nyingma School. Further Nyingma ties were established through revealing his own termas, foremost among them a long-life cycle related to Amit›yus832 and several Dzogchen teachings. However, as is obvious from the above, he had connections to most Tibetan schools. Due to a direct vision of Vajrav›r›hı, he also initiated his own version of “Cutting Through.” Throughout his life, he retained a very close connection with AvalokiteŸvara, an outcome of which was the composition of his famous AvalokiteŸvara s›dhana—

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”The Benefit of Beings That Pervades Space”833—that is widely used by people in all Tibetan schools to the present day. During his last years, Tangtong Gyalbo stayed in meditative retreat at Bal Riwoché834 in western Tibet, where he eventually passed away in 1485, his lifespan thus amounting to 124 years.835 It is said that his body turned into a big sphere of bright light and rose into the air above the peak of Riwoché. Upon one of his disciple’s supplication to remain, he again displayed his physical form the size of just one cubit and left that representation of his body for the ones staying behind. He also instructed that his passing away should be kept secret for another thirty years in order to prevent a Mongol invasion. Thus, it was only in 1517 that his physical remains were finally enshrined in a stÒpa made of silver.

Tangtong Gyalpo receives his five names from the wisdom ˜›kinıs 836 When he lived practicing in secret on the plain of Gyédé,837 many beautiful young women in human form appeared again and again, singing songs and dancing. The principal ones were the five wisdom ˜›kinıs, white, yellow, red, blue, and green in color. They were embellished with all kinds of ornaments and wore silken garments—true lookers of whom one could not get enough! They were surrounded by a retinue of flesheating and samaya-˜›kinıs filling the sky. All of them played ãmarus and bells, with pleasant fragrances pervading the place and all kinds of music accompanying them. From among the principal ˜›kinıs, the white one [represented] the peaceful [Buddha activity], the yellow one the enriching, the red one the magnetizing, the blue one the subjugating, and the green one [stood for] the Buddha family. They said, “Great nirm›˚ak›ya, whichever of the four kinds of enlightened activity you need, we five sisters shall accomplish them.” Then, all the ˜›kinıs sang a beautiful melody in unison, giving him the following five names: To this most amazing man Who resides on the plain of Gyédé, We five young ladies gathered here Will each give you a name that befits you in meaning.

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On the vast plain of great all-pervasiveness,838 The yogin who realizes emptiness Resides like a fearless king. Therefore, be named “king of the empty plain.” In the valley of equality free from reference points, You possess the view of appearance and emptiness inseparable. You madman free from adopting and rejecting, Be named “madman of the empty valley.” Upon whatever food and drink with a hundred flavors, Excrement, or foul vomit you may happen, You are the one who extracts their essence free from benefit and harm— Be named “extractor of food’s essence.” Whatever manifold circumstances may happen, Realizing them to be like dreams and echoes, You outshine the eight [worldly] dharmas and experience their equal taste— Be named “the one for whom [all] circumstances are of equal taste.” All phenomena of cyclic existence and nirv›˚a appear, But are like [the reflection of ] the moon in water. Knowing them perfectly without aversion or fixation, Be named “the one without aversion or fixation toward phenomena.” Unrivalled yogin, In order to expand your boundless enlightened activity, The time has come now to lead Beings onto the plain of bliss. Thus, the five wisdom ˜›kinıs gave him five names befitting in meaning and then departed through their magical powers to their own abode— U˜˜iy›˚a, the land of the ˜›kinıs—in a single moment. From then on,


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he was renowned on the three planes839 by the name “Mighty Siddha Tangtong Gyalbo.”

Meeting with a geshé 840 Once, when Tangtong Gyalbo was on his way to the southern Tibetan province of Gongbo841 to provide spiritual guidance to the beings there, a “master of the ten subjects”842 from Drébung843 asked him, “Where do you come from? Where are you going now? What education do you have? What is the purpose of your travel?” “I come from the land beyond mind and without clinging. I go to search for disciples. My education is to know how to tame my own mind stream. My purpose is to promote the teachings and the welfare of sentient beings.” “What dharma do you possess to explain to disciples?” “I know how to teach that these outer appearances are like dreams and illusions and that inner mind is the manifest nature of phenomena. To make that a living experience is up to the disciples.” The master of the ten scriptures asked, “You are obviously someone who knows how to be on top of things. Among [the ways of ] being on top of things, what is most profound?” “To practice the dharma properly, that is profound.” “What is even more profound than that?” “To let go of clinging to a self, that is profound.” “Right on, but what else is more profound?” “To be on top of self-appearances, that’s profound.” Then, the master of scriptures developed immense devotion, prostrated, folded his hands, and said, “Guru, mah›siddha, I became ordained in my youth and then studied the ten great scriptures. By knowing just a mere fraction, I became proud and pretentious and thus failed to cultivate any pure vision toward others. Hence, my mind became jaded. Now, I request to follow you, the guru. Thus, by meditating on the ways of supporting myself through [regarding] walking, sitting, food, clothing, and companions as being the guru and the yidam deity, [I ask you to show me how] to grasp the quintessential point of the matter.” The mah›siddha gave him the following instruction: Hey, listen up, geshé with the ten scriptures! Even if you are learned in the words of the scriptural collections of the dharma,

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If you do not gain mastery over your mind, You will not [even] start to set foot onto the path whose destination is liberation. If you wish to progress through the paths and bhÒmis, Give up your fatherland and keep roaming through the country. Let go of your craving for food, wealth, and enjoyments. If it is of benefit for others, walk even at night. If it benefits the teachings, take your seat even on a bed of thorns. If you go to a ga˚acakra, eat, even if it is wrong livelihood. Meditate on never being separated from the guru of self-aware wisdom. Bring the yidam of self-sprung spontaneous presence clearly to mind. Always keep in mind the essential point of crushing wrong ideas. Associate inseparably with the companion of self-sprung wisdom. Son, place the little kid of awareness into your custody by being its attendant. If you become experienced in those dharmas, The eight collections of the inner [mind] will be your servants And you will be free from any signs of obstacles and hindrances. Meditate that all appearances in whatever form are the guru And you will naturally forget biased gurus. Meditate that all appearances in whatever form are the yidam And you will naturally forget your clinging to the yidam as being some [real] entity. Meditate that all appearances in whatever form are your parents And you will naturally forget about both enemies and friends. Experience whatever circumstances that may happen as equal taste And you will naturally forget about feelings of happiness and suffering. Extract the essence of all food that you encounter And you will naturally forget the powerful poison of offerings by the devoted.


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If you mean to act in accord with your name, act like that! If you follow me, do as I say!

Building iron bridges 844 Later, he went to Chuwori845 in Central Tibet, to where two hundred loads of iron had been sent before. On the way, all but eighty-six loads were stolen by people to make weapons and farming tools. Nevertheless, Tangtong Gyalbo made a vow and insisted on building an iron bridge there. He urged a large group of monks to search for iron, make charcoal, forge iron chains, and so on. However, due to several physical and nonphysical obstacles, the foundation of the bridge collapsed three times and people said, “It is impossible to build an iron bridge.” The monks became disheartened and most of them held a meeting, particularly the translators. [Some said], “We will never finish this work. The guru is good, but he does not teach any dharma. [Building bridges] is not a virtuous action like [constructing] a shrine hall. The food for this life does not just come about by accident and we have no clue where we will go in our next life. Rather than doing this [construction work] here, what about wandering through the country and meeting the three representations [of Buddha’s enlightened body, speech, and mind]?” Some said, “Let’s go to request the dharma from whatever good guru there is.” Others said, “Let’s travel to some frightening places and mountain retreats to practice Chö.” Again others said, “Let’s go back home and subdue our enemies and protect our friends.” Clairvoyantly, Tangtong Gyalbo knew all of that and said, “All monks and craftsmen, come together!” They assembled in front of his dwelling and an elaborate ga˚acakra was prepared. Then, he gave them the instructions and the reading transmission on how to bring happiness and suffering onto the path.846 He said: You who are assembled here, listen undistractedly and with respect! The support of a human body with the freedoms and riches is hard to find. It is rare to find the path, the teachings of the Buddha.

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The only [opportunity] to practice the karma of virtuous actions is right now. There is no end to worldly activities— There is [always] even more you need to do than what you have done already. If you do not tame the fiend of your hatred, The time of overthrowing your enemies will never come. If you do not understand that all beings are your parents, There is no certainty as to who is your friend or your enemy. If you lack the fruition of generosity, Even if you wish for wealth, it will not come. If you do not know the basic nature of phenomena, What’s the benefit of just aspiring for it? Look into your mind [and see] how much confidence you have In being without regrets even if you die. When you accomplish the benefit and happiness of yourself and others, Becoming depressed and discouraged are obstacles. The instructions on dispelling obstacles I shall explain well, so keep them in mind! In the palace of the changeless basis of all, Is the dharmak›ya, the support of great enlightenment, Which is most marvelous and unrivalled— To it, make the offering of your three doors! In the city of the objects of the five senses, There are the musicians of illusory sense pleasures. They have a wide range of spectacles to watch— Look at them without distraction! On the mountain of the four elements of this illusory body, There is the hermitage of uncontrived mind.


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It is the supreme place of bliss-luminosity welling up. Be one-pointed in this place of practice! In the most secluded hermitage of having awoken from ignorance, The guru of self-aware wisdom resides. There is no better guru than that one. Ask for the dharma and instructions right there! In the charnel ground of deluded thoughts, Roam the zombies of the eight worldly dharmas. Frightening places without escape Are [where] to practice the conduct of equal taste. In this flawless vajra body, Reside the twenty-four great places And the assemblies of viras and ˜›kinıs847— Offer your ga˚acakra to them! Again, if you do not know how to practice dharma, Whatever you may do is a cause for bondage. Even if you go on pilgrimage, you are just a beggar. Even if you are eloquent, you are just a troubadour. Even if you stay in the mountains, you are just game. Even if you live in caves, you are just a marmot. It is essential to recognize your own face And to be skilled in adopting and rejecting [specific] causes and results. Now, at this point of having gained control, If you do not make efforts in [solely] what’s white, Once you are reborn in the three lower realms, Even if you regret it, there is nothing you can do. For you animals in human form Who lack virtuous actions And instill doubts in others, The time has come to seize your mindfulness!

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Through virtuous actions without trust, Nodding your head without devotion, And dharma as lip service, throwing ethics out the window, You are unable to accomplish even your own welfare. I, a madman without aim, Made aspiration prayers for a hundred thousand births. I take the Buddha’s word to be valid And make efforts in the virtuous actions of my three doors. Even if I die right now, I have no regrets. I trick people into virtuous actions And promote the welfare of beings without bias. I pray to the triad of guru, yidam, and spirits and obstructing forces As being an inseparable unity. If you want to follow me, Cast this life’s arrogance behind you, And just use the food and clothing you happen upon. For the sake of the welfare of all sentient beings, Submit your body and mind to virtuous actions, And recite the essential six syllables.848 Always meditate on impermanence and death, Reflect well on the shortcomings of cyclic existence, And set your mind on the three jewels. If you act like that, great benefit will be accomplished. Through these words, all of them gave rise to devotion and became diligent in practicing virtuous actions. Thus, they did not amass and hoard any wealth, but went without hindrances to whichever places he sent them in India and Tibet. They let go of their lives and offered him their body, speech, and mind.


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Meeting the Emperor of China 849 After having spent eight months meditating on the five-peaked mountain of MañjuŸrı850 in the borderlands between Tibet and China, Tangtong Gyalbo arrived at the Chinese court. In front of the outer gate [of the palace], he sat down on a flat stone at the root of a big tree. Eventually, the emperor came out of his palace together with a large retinue. All people stood up, offered prostrations to the emperor, and paid their respects. An officer of the royal law came up to the mah›siddha and said, “Offer prostrations to the emperor and pay your respects!” Tangtong Gyalbo fixed his eyes upon the emperor and his retinue and replied: Through the power of having practiced A little bit of generosity in former lifetimes, You have been reborn on the imperial seat of China, But you are mainly a cause of suffering for many people. You emperors who commit evil Will swiftly become firewood for the hells. The wealth that you collect from your subjects Has the nature of becoming your future karmic debts. When you leave this ravishingly beautiful palace, You will go without companions, all by yourself. You brag about how great you are, but you are [just] a sentient being. I am all alone, but I am not your subject. It is I who is the emperor, so you better prostrate to me! A minister who could interpret asked, “You who live all alone, how could you be the emperor of this world? If you are an emperor in harmony with the dharma, how do you subdue your enemies and protect your friends?” Tangtong Gyalbo answered: That I live all by myself is the dharmak›ya And I rule the empire of dharma like this:

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In the palace of self-sprung spontaneous presence, [Reside I,] the emperor of the five k›yas, who is the five wisdoms. With the queen of self-arisen wisdom embracing me, I am never separated from her for a single moment. My prince, this small boy of awareness, Is the dharmak›ya’s own flourishing at play. My vassal kings of the four enlightened activities Guide everybody as is fit, thus promoting the welfare of beings. My ministers of the four immeasurables Reach their agreement of luminous emptiness without clinging. My great officials of aspiration prayers between sessions Assume the main responsibility for dredging the depths of cyclic existence. The gods of wealth, ˜›kinıs, and dharma protectors Continually serve as my government personnel in cyclic existence. My sentries of the four-sessions of yoga Guard the narrow passages of laziness and distraction. My workers performing indentured labor, the four vows, Go to welcome the compulsory work of the virtuous actions. My prajñ› that realizes the nature of the expanse Dispatches the enforcers of tributes—the maturation of actions and their results— To my subjects—all that can be known— By its unmistaken adopting and rejecting in terms of dependent origination. For the do’s and don’t’s of the dharma of the mah›y›na and the hınay›na, I always beat the disciplinary drum of the four main principles of dharma851 That conform to the mind streams of oneself and others.


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I constantly act in a friendly manner of making a connection With my friends, the ten virtues that grant happiness. As for the enemies of the five poisons that rob one’s own happiness, The armies of the remedies of mindfulness and alertness Brandish their weapons of love and compassion And thus prevail in the battle of cyclic existence’s suffering. Therefore, I am an emperor of dharma. Upon [hearing] this, the emperor and his retinue were speechless and returned [to the palace].

Meeting Deleg Bal 852 and other monks at Riwoché 853 Once Tangtong Gyalbo went to a monastic seat with about a thousand monks at Dalung Matang854 in Riwoché in Kham. Riding on a horse, he was circumambulating the place three times and then rode on to enter the offering hall. Many monks said, “It is not proper to ride a horse inside a dharma seat” and showered down a great rain of stones on him, but neither man nor horse was harmed at all. Upon [seeing] that, the saºgha developed devotion and invited him [to sit] upon the dharma throne of their previous gurus in the main shrine hall. He stayed there for seven days and taught a lot of dharma. He was given inconceivable offerings, such as sixty bundles of tea leaves, forty horses and mules, ten dzos855 and yaks, silk, and jewels, and many people became his followers. At that time, the Khamba Deleg Bal developed indivisible devotion. He folded his hands and said: O father, qualified and precious guru, Man of iron bridges whose name is so well-renowned, Nirm›˚ak›ya of all the Buddhas, Amazing one named by the ˜›kinıs, There are many gurus whose faces I have seen, But uncontrived devotion was never before born in me.

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Now that I have met you, a guru who is a Buddha, I supplicate you to give me the pith instructions. With these words, he offered an excellent set of nine [kinds of offerings], such as rolls of cloth, silk, dzos, horses, mules, and bundles of tea leaves. Then, he supplicated fervently, “I brought my human life to the dharma, but not having cut through the root of my clinging to a self, I wander in cyclic existence. Once I have cut through the clinging to the five skandhas as being a self, I will realize the basic nature of mind. I request a profound instruction for seeing dharmak›ya’s own face.” Upon that, the mah›siddha gave the learned monk Deleg Bal the following instruction: Son, listen, learned monk Deleg Bal! Previously, being obscured by the darkness of ignorance, Your thought “I shall practice dharma” was mixed with the eight [worldly] dharmas. To accomplish the goals of later [lives], Dedicate yourself to the following practices and considerations. Completely cast away the goals of this life. Totally let go of clinging to the eight [worldly] dharmas. Entirely detach yourself from mental fixation and saving face. Fully sever the rope of being close or distant. Pull out the dagger of existence [through] self-clinging. Let go of thinking in terms of hope and fear and relax. Cut through the craving for both food and clothing. Do not strive for greatness, but keep a low profile. Willingly accept the suffering that renunciation [brings with it]. Throw attachment, hatred, and competitiveness far away. Banish the bad motivations of dishonesty and deceit. Leave corrupt ethics and the lust for eating in their own place. Honestly keep the three vows and your samaya.


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Expel pride, pretentiousness, and anger. Even if everybody despises you, cultivate patience. Let ordinary, wild enemies wander off And tame the hatred in your own mind stream. Abandon the miserly thinking of amassing and hoarding. Rely on a loving mind and compassion within your being. In all of the divine dharma and the human dharma,856 Take this mind of yours as your judge. If you don’t accomplish your goals this time, You may hope for later, but cut this rope of hope. Let go within the fundamental state and relax. Cut through the base of delusion at its very root. Look undistractedly at your own mind. Not missing anything, seize it firmly with mindfulness. If you don’t recognize your own face, Even if you push yourself so much that it hurts, you will just end up in agony. If you don’t seize luminosity while asleep, Even if your mind is pointed out to you, there is little benefit. If you don’t seize luminosity in the intermediate state, Your flesh will just shudder from torture and suffering. If you don’t gain mastery over your own mind, Even if you meditate for eons, you will just tire yourself out. Right after the previous thought has ceased And the next one not yet arisen, that’s the gap! That state of being lucid yet nonconceptual Is the place without foundation, base, or root. This fresh present consciousness Is your own mind, dharmak›ya free from reference points. However it may appear, everything is your own mind And your own mind is the dharmak›ya free from reference points.

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Therefore, thoughts are the dynamic display of the dharmak›ya. Do not block appearances, they are established as empty. Whatever arises and whatever comes up, be bright about it with mindfulness. Ease up, relax, and let be. If you recognize your own face, sustain that again and again. Be uncontrived and undistracted, leave [everything] in its own place. Free from coming and going, and the triad of arising, abiding, and ceasing— This is Mah›mudr›. It is essential to bring it onto the path without distraction. It is crucial to sustain it effortlessly and at ease. Make it a living experience like that! I am a mendicant roaming about at random. Neither a yogin free from attachment Nor the sun that circles around the four continents Have time to just hang out in idleness—so go for it! Upon that, Geshé Deleg Bal and many other spiritual friends who upheld the tradition of commentarial explanation and practice cried tears of devotion and prostrated. By placing Tangtong Gyalbo’s feet upon their heads, they again offered countless things.

Supplication to the Tagbo Kagyü by Pengar Jambel Sangbo with a Commentary by Thrangu Rinpoché

ot much is known about the life of Pengar Jambel Sangbo857 (fifteenth century). He was not a reincarnated tulku and started out as an ordinary monk and meditator. Becoming a disciple of the Sixth Karmapa, Tongwa Tönden (1416-1453), he stayed in extended meditation retreats and, through his perseverance, eventually attained the supreme realization of Mah›mudr›. For twelve years, he lived on the island Sémo858 in the middle of Lake Namtso859 on the northern plains of Tibet, seven years of which he only practiced Mah›mudr›. Many other masters have meditated there as well, such as the Drugba Kagyü siddha Loreba Wangchug Dsöndrü860 (1187-1250), who vividly decribes this island and his experiences on it in a collection of doh›s by Kagyü masters known as The Rain of Wisdom. The island is only accessible in winters when the lake freezes over, but it is said that Jambel Sangbo was supported with provisions during all those years by the powerful mundane protector deity Nyenchen Tanghla,861 who dwells in the nearby mountain range of the same name. Due to his great realization, Jambel Sangbo eventually became the root guru of the Seventh Karmapa, Chötra Gyatso862 (1454-1506), thus gaining a place as a major lineage holder in the Karma Kagyü line of transmission of Mah›mudr›. He was also the teacher of the Fourth Shamarpa, Chökyi Tragba Yeshé Balsangbo863 (1453-1524) and the first Goshir Gyaltsab, Baljor Töndrub864 (1427-1489). It is said that Jambel Sangbo spontaneously sang this supplication right at the moment when the realization of Mah›mudr› dawned in him, capturing the quintessence of the tradition and his own extensive practice in a few words. Indeed, its four main verses after the actual supplication to the lineage (the traditional last verse of aspiration was added later) con-

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tain the key points for Mah›mudr› meditation—renunciation of any worldly activities (the outcome of contemplating the four common preliminaries), heartfelt devotion for the guru (epitomizing the essence of the four uncommon preliminaries), and the specific instructions for calm abiding and superior insight. Being brief yet profound and carrying a lot of blessings, Jambel Sangbo’s supplication remains one of the most widely recited texts in the Karma Kagyü lineage to the present day.

Supplication to the Tagbo Kagyü 865 Great Vajradhara, Tilo, N›ro, Marpa, Mila, lord of dharma Gampopa, Karmapa, knower of all to be known in the three times, Holders of the four greater and eight lesser lineages, The three of Dri, Da, Tsal, glorious Drugpa and so on, Who have mastered the profound path of Mah›mudr›, Unequalled protectors of beings, the Tagbo Kagyü, I supplicate you. Kagyü gurus, I hold your lineage. Grant the blessings of your liberating examples. Just as it is taught that revulsion is the foot of meditation, This meditator is not attached to any food or wealth And the ties to this life are severed— Grant your blessings so that I do not crave for honor and gain. Just as it is taught that devotion is the head of meditation, This meditator continually supplicates the guru, Who opens the gates to the treasury of pith instructions— Grant your blessings so that uncontrived devotion dawns in me. Just as it is taught that nondistraction is the actual meditation, This meditator rests in just that uncontrived state, The fresh nature of whatever thought that arises—866 Grant your blessings so that I am free from a mind with something to meditate on.

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Just as it is taught that the nature of thoughts is dharmak›ya, It is nothing whatsoever, yet it appears as everything possible. To this meditator, in whom it dawns as unceasing play, Grant your blessings so that I realize the inseparability of sa˙s›ra and nirv›˚a. In all my births, may I not be separated from the perfect guru, Relish the splendor of the dharma, Complete the qualities of the paths and bhÒmis, And swiftly attain the state of Vajradhara.867

The commentary by Thrangu Rinpoché The present Khenchen Thrangu Rinpoché, Karma Lodrö Lungrig Mawé Sengé,868 is the ninth in the line of incarnations that started in the fifteenth century in eastern Tibet. At that time, the Seventh Karmapa visited the area of Thrangu and founded a monastery. There, he enthroned Sherab Gyaltsen as the first Thrangu Rinpoché, identifying him as a rebirth of Shüpu Balgyi Sengé,869 one of the twenty-five main disciples of Padmasambhava. Khenchen Thrangu Rinpoché was born in Kham in eastern Tibet in 1933 and recognized as the present Thrangu incarnation at age four by the Sixteenth Karmapa, who had prophesied his birthplace and the names of his parents. After having completed his basic monastic education and two preliminary meditation retreats at Thrangu Monastery from the ages of seven to sixteen, he entered a strict retreat, which included studies of advanced sÒtray›na and vajray›na teachings. Together with Chögyam Trungpa Rinpoché, he received full ordination from the Karmapa when he was twenty-three. After having fled the Communist invasion of Tibet in 1959, in 1960 the Karmapa sent him from his seat in exile in Rumtek, Sikkim, to Buxador (the main Tibetan refugee camp in India, where all four Tibetan Buddhist schools continued their studies together) in order to earn the highest Tibetan academic degree of a Geshé. Thrangu Rinpoché was awarded that title in 1967 when he passed the Geshé Lharamba870 examination before fifteen hundred monks. Upon returning to Rumtek, in 1968 we was appointed as the chief Khenpo871 and abbot of

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Rumtek Monastery. He became the personal tutor of the four principal Karma Kagyü lineage holders besides the Karmapa (the Shamar, Situ, Gyaltsab, and Jamgön Kongtrul Rinpochés) and of many other reincarnate masters. From 1981 onward, together with Khenpo Tsültrim Gyamtso Rinpoché, he served as the principal teacher at Rumtek’s then newly founded monastic college, the Nalanda Institute for Higher Buddhist Studies, and thoroughly educated the main exponents of the younger generation of Karma Kagyü Rinpoché and lamas. In 1979, Thrangu Rinpoché started to establish his own monastery, Thrangu Tashi Chöling, in Boudhnath, Kathmandu. Later, he also built a retreat center and college at Namo Buddha (1981), as well as the nunnery Tara Abbey (1992) in Boudhnath. More recently, the construction of the large monastery Vajra Vidy› with its monastic college was completed in Sarnath, India. Not only an outstanding traditional Buddhist scholar, but also an accomplished master of Mah›mudr› and a holder of a special direct lineage of the Shentong tradition, Rinpoché is well known for his ingenuity in presenting even highly complex topics in an easily accessible fashion to Western students. Thus, over the last three decades, he has travelled and taught extensively throughout Europe, Asia, and America. A few years ago, he also was appointed by H. H. the Dalai Lama as the personal tutor of the Seventeenth Karmapa, Orgyen Trinlé Dorje. Thrangu Rinpoché said that he composed the commentary below at the request of the Sixteenth Karmapa especially for Western students, based on the teachings of previous great Kagyü masters, particularly Karma Chagmé (1613-1678) and Künkyen Dashi Öser (1836-1910).872 It presents a clear yet succinct overview of the entire path of Mah›mudr›, highlighting the crucial points in terms of practice, and provides copious references to further required and supplementary sources.


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Showing the Path to Liberation, A Commentarial Explanation on the Supplication That Is Known As The Short [Supplication to] Vajradhara and Teaches the Instruction on the Heart of the Matter of Mah›mudr›, the Definitive Meaning, in Four Verses I pay homage to glorious Vajradhara. As for explaining the meaning of this Short [Supplication to] Vajradhara composed by the lord of dharma Pengar Jambel Sangbo, there are two [ways]: 1) Explaining the stages of visualization according to the approach of reciting it 2) Explaining the stages of meditation according to [using it as] an instruction manual

1. Explaining the stages of visualization In general, Mah›mudr› relies on the path of blessings. There is no other means for blessings to enter [our mind] than devotion. And since devotion depends on supplicating, [we take] the gurus of the lineage of the heart of the matter873 as our objects to be supplicated—supplicating them will suffice. [The early Kagyü masters,] such as [Gampopa from] Tagbo, Tüsum Kyenba, and Götsangba,874 promised that in the future, for those who make efforts in the practice of Mah›mudr›, experiences and realizations will arise through supplicating with a one-pointed mind. Therefore, without any faintheartedness, but through giving rise to joy and enthusiasm for striving for the state of liberation and omniscience, we meditate on the following visualization and supplicate. [In your visualization,] you clearly appear as the yidam deity, or clearly bring to mind that this ordinary body is a deity. In the space about one cubit above the crown of your head, on a seat [made] of a multicolored lotus (symbolizing being unstained by the flaws of cyclic existence) and the discs of a sun and a moon (symbolizing the union of prajñ› and means), clearly visualize the Mighty Victor, Karmapa Tüsum Kyenba, inseparable from your root guru, from whom you have received the great kindness of [being taught] the instructions on Mah›mudr›. His complex-

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ion is light blue and he has the looks of an elderly man with white hair.875 He wears the threefold dharma robes of a fully ordained monk and, on his head, the black crown, shining with a golden hue. On top of the crown of his head dwells the incomparable physician from Tagbo, appearing elderly with white hair, wearing the hat of Tagbo. Above him is lord Milarepa, with a light blue-green complexion and flowing hair, wearing a robe of white silk. On top sits the translator Marpa Lots›wa, dark red in color, with long hair and a chin-beard, [wearing] a dark-brown upper garment and a red brocade cloak. Above him dwells the supreme scholar N›ropa, his complexion being a dark black. On top of him is the great siddha Tilopa, dark blue in color. Both have the attire of the lineage of siddhas, wearing a top knot and bone ornaments. Above them resides Vajradhara, blue in color, his two hands holding a vajra and a bell at his heart. He is embellished with the jewel ornaments and variegated silken garments of the sambhogak›ya. Tüsum Kyenba is surrounded everywhere, similar to a crowd in a market place, by [all] the Kagyü gurus who have mastered Mah›mudr›‘s luminosity, such as Pamo Truba, Tagbo Gomtsül, Baramba [Tarma Wangchug], Kyobpa Jigden Sumgön, [Dalung] Tangba Dashi Bal, Lingjé Repa Bema Dorje, Shang Tsalba Dsöndrü Tragba, and the lord of dharma Yamsangba.876 Invite [those masters] from all the countless Buddha fields, in just the forms you have visualized them, and let them melt inseparably [with the visualization above your head], directing your focus one-pointedly to it. With ardent devotion and longing, you should supplicate them in the manner of calling the guru from afar and chant the words of the supplication in a beautiful melody. It is said that even if you do not know any beautiful tune, then just supplicate like a howling dog. Therefore, through supplicating in a way that is embellished by any kind of tune of chanting that accords with the yogins’ own experiences, they supplicate while being in a state of devotion that makes the hairs on their bodies rise, their eyes overflow with tears, and experiences well up intensely. Thus, the beginning of meditation is devotion. Then, all the lineage gurus dissolve into light and melt into the principal figure, Tüsum Kyenba. He also dissolves into light and melts into yourself. Thus, think that the body, speech, and mind of the Kagyü gurus, from dharmak›ya Vajradhara to your root guru, fuse inseparably with your own body, speech, and mind, just like water being poured into water,


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and that their blessings without exception have entered your mind stream. Whatever arises is mind’s nature—without altering it, neither hoping for it to improve nor fearing it to become flawed, directly relax within its uncontrived, natural state. Even if scattered, discursive thoughts and such come up, regard them just like water and waves, being neither good nor bad, and rest in meditative equipoise—this is the actual practice of meditation. Through combining supplicating and practicing like that, the blessings will be great. Since the supplications of the Kagyü lineage in general are very powerful, you should make continuous efforts to bring the visualization clearly to mind and supplicate.

2. Explaining the stages of meditation according to [using this supplication as] an instruction manual This has three parts: 1) Explaining the greatness of the lineage of such instructions 2) Explaining the actual verses of guidance endowed with that greatness 3) Sealing that with an aspiration prayer by way of teaching conduct, paths, and bhÒmis 2.1. Explaining the greatness of the lineage of such instructions Great Vajradhara, Tilo, N›ro, Marpa, Mila, lord of dharma Gampopa, Karmapa, knower of all to be known in the three times, Holders of the four greater and eight lesser lineages, The three of Dri, Da, Tsal, glorious Drugpa and the others, Who have mastered the profound path of Mah›mudr›, Unequalled protectors of beings, the Tagbo Kagyü, I supplicate you. Kagyü gurus, I hold your lineage. Grant the blessings of your liberating examples. Great Vajradhara is the great secret of means and prajñ› not being two, the sixth [Buddha] family. Tilopa Prajñ›bhadra is the great yogin who possesses the four transmissions.877 The great pa˚˜ita N›ropa underwent the twenty-four hardships and reached the state of union based on profound symbolic empowerments.878 Marpa Chökyi Lodrö,879 the supreme

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translator, is Hevajra arrived in human form. Milarepa Shéba Dorje880 is the mighty lord of siddhas in the Land of Snows. The great incomparable lord of dharma Gampopa was prophesied by the Victor [Buddha ⁄›kyamuni]. Those are the common ancestors of the entire Kagyü lineage. [Through] the appearance of the [main] disciples of [Gampopa], [this lineage] divided into the four greater Kagyü schools.881 From the successive incarnations of the glorious Karmapa [Tüsum Kyenba], the knower of all to be known in the three times, came the Kamtsang Kagyü; from Lord Gampo Tsültrim Nyingbo, the Tagbo Kagyü; from Baram Tarma Wangchug, the Baram Kagyü; and from Pamo Truba Dorje Gyaltsen, the Pagtru Kagyü. From the protector of beings, Pamo Truba, a further division into what are known as the eight lesser lineages occurred: the two of Drikung and Dalung, the two of Yamsang and Shugseb, the two of Martsang and Yelba, and the two of Tropu and Lingjé. Thus, there were [as many] scholars and siddhas who were the holders of those lineages as the hosts of stars in the sky. In particular, [there are] the three [lesser schools] of the Drikung Kagyü (which holds the lineage of Kyobpa Jigden Sumgön), the Dalung Kagyü (which holds the lineage of Tangba Dashi Bal), and the Tsalba Kagyü (which holds the lineage of Shang Tsalba Dsöndrü Tragba). The glorious Drugba Kagyü holds the lineage of Dsangba Gyaré, the disciple of the great siddha Lingjé Repa. [All those] and the other [schools], their enlightened activities being equal to the sky, have manifested the realization of the profound final completion stage of the vajray›na, the short path of Mah›mudr›. They teach others to be guided through their pith instructions, the Mah›mudr› [approaches] such as [the Second Karmapa’s] Pointing out the Three K›yas,882 “the fivefold,” and “[the six or eight factors of ] equal taste.”883 Based on such numerous methods in their ways to give instructions, the disciples who hold those lineages have mastered Mah›mudr› in a vast way. “Unequalled protectors of beings, appearing in an incessant flow, the Tagbo Kagyü lineages, I supplicate you. Kagyü gurus, I will follow you.” That means, “Just as you have listened to the tantras and pith instructions and practiced unwavering meditative concentration, thus finally reaching ‘nonmeditation,’ the kingdom of dharmak›ya, I too will hold your precious lineage. Grant your blessings so that I, just like in the liberating examples of the gurus of this lineage, will


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be able to attain the siddhi of Mah›mudr› in this very lifetime and establish other fortunate ones too in this excellent path and fruition.” This is how to supplicate. Here, in order to increase devotion for the gurus of this lineage and give rise to trust in them, you should [read] the Life Story of Vajradhara884 composed by lord Shamarpa Kachö Wangbo;885 the life stories and collections of doh›s of Tilopa, N›ropa, Marpa, Milarepa, and [Gampopa from] Tagbo; the stories about the lineages of the four transmissions; the dharma history and the stories on the four greater and eight lesser lineages; Gö Lots›wa Shönu Bal’s Blue Annals; Pawo Tsugla Trengwa’s Feast for the Learned; Künkyen Padma Karpo’s History of the Dharma, The Illuminating Sun That Unfolds [the Lotus of] the Teachings; and Situ Chökyi Jungné’s Life Stories of the Golden Rosary, [Called] Moon Crystal.886 Consult those and other histories of the dharma, life stories, stories, chronicles of monastic seats, and so on, and make efforts in the methods that ensure that trusting devotion is born in you. When instructing others, by relying on those life stories and histories of the dharma, [those others] should be connected with firm and irreversible confidence through relating the qualities of the extraordinary greatness [of those masters]. This includes the manner in which they first relied on the guru by way of many hardships for the sake of the dharma, [how] they in the middle upheld the victory banner of practicing with a mind of letting go of all worldly affairs, and the manner in which they finally attained the state of union of Vajradhara in a single lifetime, their enlightened activity thus being equal to the sky.

2.2. Explaining the actual verses of guidance endowed with that greatness This has four parts: 1) Common preliminaries 2) Uncommon preliminaries 3) The manner of cultivating calm abiding 4) The methods for the pointing out of superior insight 2.2.1. Common preliminaries Just as it is taught that revulsion is the foot of meditation,

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This meditator is not attached to any food or wealth And the ties to this life are severed— Grant your blessings so that I do not crave for honor and gain. Just as it is taught that this revulsion for cyclic existence is like the foot of meditation, do not be attached to any of the appearances of this life, such as the eight worldly dharmas, food, wealth, [any] possessions, sweet talk, or words of fame. Rather, by being a child of the mountains, wearing the mist as your clothes, and entrusting yourself to the plainest of food, clothing, and speech, do not have even a hair’s worth of interest in anything other than just the genuine dharma. The ties to this life are thus completely severed and [you should engage in] the methods to turn the mind away from cyclic existence. Reflect on the precious human body, endowed with the eighteen freedoms and riches, which is so very difficult to find. Also, contemplate that you are subject to impermanence: it is uncertain when you will die, you are not beyond the nature of being mortal, and you will die soon. Think about the manner in which, at the time of death, you will simply follow your virtuous or unvirtuous karma. But you will not happen upon happiness and [be able to escape from] suffering just as you please. Contemplate that, by following your karma, no matter where you will be reborn in the three realms of cyclic existence, you will not get beyond the three kinds of suffering. Through meditating on those common preliminaries, the four [reminders] that turn the mind away [from cyclic existence], from the bottom of your heart, uproot any clinging to this place of cyclic existence with its three realms. Grant your blessings so that this meditator, whose attachment to cyclic existence is severed in that way (which is like the foot of meditation), does not encounter any temporary [adverse] circumstances, such as demonic obstacles, being busy, fame, honor, and gain, and, if they are encountered, does not crave for them. Through supplicating in this way, the verse of guidance on the common preliminaries is taught. Here, you should [read] the Letter to a Friend composed by master N›g›rjuna; the first five chapters of [Vasubandhu’s] Treasury of Abhidharma, which teach the characteristics of cyclic existence in a way that is in common with the hınay›na; the sections on the preliminaries in The Ornament of Precious Liberation,887 which [represent] the stages of the path of the mah›y›na as taught by the incomparable [Gampopa from] Tagbo;


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the fourth through seventh chapters from The Entrance to the Bodhisattva’s Way of Life composed by the bodhisattva ⁄›ntideva; and the sections of the instructions on the four [reminders] that turn the mind away in both Patrul Jigmé Chökyi Wangbo’s work The Oral Instructions of My EverExcellent Guru888 and Kongtrul Yönden Gyatso’s Lamp of the Definitive Meaning of Mah›mudr›,889 which mainly teaches the instructions on the preliminaries. Consult those and other [works] and make sure that your mind turns away from cyclic existence. When instructing others, no matter whether those texts are taught in detail or just in their intended meaning, it is to be made sure that they understand that cyclic existence in general and the goals of this life in particular—subduing your enemies, protecting your friends, and other worldly affairs—have no essence whatsoever and that they are able to develop the trust that their sole lasting goal is just the genuine dharma.

2.2.2. Uncommon preliminaries Just as it is taught that devotion is the head of meditation, This meditator continually supplicates the guru, Who opens the gates to the treasury of pith instructions— Grant your blessings so that uncontrived devotion dawns in me. Just as it is taught that uncontrived devotion is the uncommon preliminary of Mah›mudr› meditation, which is like the head, it is essential to give rise to devotion. As for the branches of that, first, you establish the foundation through taking refuge and giving rise to the mind [of enlightenment]. Then, through the meditation and recitation of Vajrasattva, you should purify negative actions and obscurations in your mind stream, thus making yourself into a suitable vessel for the arising of experience and realization. [Through] offering ma˚ãlas and so forth, you gather the two accumulations of merit and wisdom. In particular, you continually supplicate the root guru and the lineage gurus, who open the gates to the treasury of the pith instructions on this kind of profound dharma for you, and make efforts in guru yoga. Furthermore, you correctly practice the [special] uncommon preliminaries of Mah›mudr›, that is, giving rise in your mind stream to the four conditions—the object condition, the dominant condition, the causal condition, and the immediate condi-

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tion—for [Mah›mudr›] meditation.890 To this meditator who makes efforts like that, grant your blessings so that uncontrived extraordinary devotion dawns in my mind stream. Through supplicating in this way, the general and particular uncommon preliminaries are taught. Here, you should [read] the sections on the uncommon preliminaries in the above-mentioned Lamp of Definitive Meaning and Oral Instructions; the four chapters that teach the generation of the mind [of enlightenment] in The Entrance to the Bodhisattva’s Way of Life; Ngülchu Togmé’s891 work The Thirty-seven Practices of the Children of theVictors;892 the chapters on refuge and the mind [of enlightenment] in The Ornament of Liberation; The SÒtra of Recollecting the [Three] Jewels; [texts of ] the mind-training type, such as the commentary on the seven points of mind training composed by Kongtrul Lodrö Tayé.893 Through consulting those and other [texts] in detail and not separating the words from the meaning, you should make efforts in the four hundred thousand preliminaries and so on through really striking their essential points. What this teaches implicitly is to request any suitable Pratimok˝a vows—from [the vows of ] a lay practitioner who [just] embraces the three refuges up to [the vows of ] a fully ordained monk—and the bodhisattva vows according to the two traditions of generating the mind [of enlightenment]. Also, by consulting the k›rik›s [of the Pratimok˝asÒtra], the vinaya, [texts on] the three vows,894 and so forth, you should identify what is to be kept [in those vows] and the way of keeping them, making efforts in your precepts. At certain times, [monastics] should also exert themselves in the three foundations of fully refining the [monastic] training, such as the Po˝adha,895 while [everybody] should practice the guru-s›dhanas of our own special tradition, such as those of Marpa, Milarepa, and Gampopa. When instructing others, in accordance with the intended meaning of the texts mentioned above, it is to be made sure that a [proper] understanding [of all the following] is communicated: the objects in which one takes refuge, the manner of taking refuge, and the benefits of taking refuge; likewise, the shortcomings of not having purified negative actions and obscurations and, as for the means to purify those, the common one (the manner of confessing [negative actions] by way of the four powers) and the uncommon one (the manner of performing the meditation and recitation of Vajrasattva); also, as for the ma˚ãla [offering], the general means to gather the two accumulations and the particular means to gather


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those accumulations through the way in which to offer ma˚ãlas, a Kusuli’s offering of the body,896 and so forth; in the context of guru yoga, [one should know] that, since the root of practice is devotion, which in turn depends on the guru, the four empowerments are taken from the body of the guru. Also, as it is suitable for certain people, [the appropriate ones among] the seven types of Pratimok˝a vows and the precepts of generating the mind [of enlightenment] should be given. Through learning in detail the points to be adopted and to be rejected [in terms of their respective vows], they should know how to put them into practice.

2.2.3. The manner of cultivating calm abiding Just as it is taught that nondistraction is the actual meditation, This meditator rests in just this uncontrived state, The fresh nature of whatever thought that arises— Grant your blessings so that I am free from a mind with something to meditate on. After having finished practicing the preliminaries in that way, to meditate one-pointedly, while not being distracted by outer diversions or inner thoughts about characteristics, is the actual meditation. Just as that is taught in the scriptures and pith instructions, this meditator rests directly and evenly in the fresh, uncontrived, and unaltered nature of whatever thought897 that arises—just this ordinary uncontrived mind—without pursuing the past, anticipating the future, or assessing the present consciousness. Grant your blessings so that I am free from a mind with clinging to hopes for my meditation to be good, fears of it being flawed, thoughts of “being in meditation” or “not being in meditation,” something to meditate on, a meditator, being scattered and agitated, or dull and drowsy, and so on. This teaches the verse of guidance on the way to cultivate calm abiding. Here, in terms of the hınay›na, you should study in detail the meaning taught in the last three chapters [six through eight] of The Treasury of Abhidharma on the persons and the paths and so on; [in terms of ] the approach of the mah›y›na, the chapters on meditative composure in The Entrance to the Bodhisattva’s Way of Life and The Ornament of Liberation; and [in terms of ] the uncommon progressive stages of Mah›mudr› med-

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itation, the stages of cultivating calm abiding in Tagbo Dashi Namgyal’s work Moonbeams [of Mah›mudr›],898 the Ninth Karmapa, Wangchug Dorje’s [three Mah›mudr›] texts—The Ocean of Definitive Meaning, Eliminating the Darkness of Ignorance, and A Fingerpoint to the Dharmak›ya899—and others. On a small and comfortable meditation cushion, be firmly resolved and assume the essential points of the body [posture]. According to what is in common with the hınay›na, practice the “meditative concentrations of pure conduct”: if desire is predominant, meditate on repulsiveness; if hatred is predominant, on loving-kindness; if ignorance is predominant, on dependent origination; if discursive thoughts are predominant, on the coming and going of your breath and so forth. According to the common approach of the mah›y›na, by relying on outwardly abandoning worldly [concerns], such as gain, and inwardly letting go of thoughts of desire and so on, train your dexterity in calm abiding. According to the uncommon approach of pith instructions, [first,] hold your mind through the support of something impure, such as a wooden stick or a pebble. [Next,] hold the mind through the support of something pure, such as a physical representation of the Tath›gata. Likewise, hold your mind through the support of pr›˚a. [Finally,] hold the mind without any support. By relying on such and other [methods], cultivate the consummate calm abiding that definitely has the capacity [to serve] as the foundation for superior insight. What this implicitly teaches is to cultivate the generation stage of the yidam. As for that, request the empowerments and instructions for the three [specific yidam deities]—Cakrasa˙vara, Jinas›gara, and Vajrav›r›hı—of our own Kamtsang tradition and others. Furthermore, request explanations and profound guiding instructions on the Two-Part [Hevajratantra], [Pawo Rinpoché Tsugla Trengwa’s] Vajrav›r›hı Commentary, and others. Then, make efforts in the outer, inner, and secret practices [of those], or bring the [stages of ] approach and accomplishment900 of whichever your own supreme deity is (such as K›lacakra, Hevajra, or Guhyasam›ja) to completion. [In any case,] make efforts until there is certainty that the signs of the warmth [of realization] have come forth. When instructing others, in accordance with the intended meaning of the texts and instruction manuals mentioned above, [it needs to] be ensured that the training [in calm abiding] evolves step-by-step, while


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they should not be rushed into [practicing] superior insight. Rather, they should train in such a way that it is certain that the signs of being [sufficiently] trained in calm abiding emerge right within their own experience. Also, as for the generation [stage and the mantra] recitations of the yidam, the ripening empowerments and the liberating instructions should [only] be given step-by-step in accordance with the order of those practices.

2.2.4. The methods for the pointing out of superior insight Just as it is taught that the nature of thoughts is dharmak›ya, It is nothing whatsoever, yet appears as everything possible. To this meditator, in whom it dawns as unceasing play, Grant your blessings so that I realize the inseparability of sa˙s›ra and nirv›˚a. After having brought calm abiding to its culmination in that way, just as it is taught by the mighty lords of siddhas that the nature of whatever thoughts that arise, realized just as it is, is dharmak›ya, look widely awake at the nature of your mind. Through that, [you will see that] it is completely free from anything to be identified—its essence is the emptiness of being nothing whatsoever (or of not being established [as anything])—while its unceasing aspect of lucidity appears as everything possible. To this meditator, in whom the three k›yas dawn from within as the play of [the mind’s] empty essence, its lucid nature, and its unceasing expression, grant your blessings so that I neither regard “sa˙s›ra” as a flaw nor “nirv›˚a” as a good quality, but realize their inseparability and equality. This is the verse of guidance on superior insight, the pointing out right within practicing Mah›mudr›. Here, you should consult [the texts] that instruct on the stages of emptiness (the explicit teaching of the middle [cycle of the] Buddha’s words, the dharma wheel of the lack of characteristics), such as [N›g›rjuna’s] Fundamental Verses and [Candrakırti’s] Entrance into Madhyamaka; [the texts] that highlight luminosity, the heart of the Sugata (the intention of the final [cycle of the] Buddha’s words), such as [Maitreya’s] great treatise The Sublime Continuum and the Omniscient Rangjung Dorje’s works Showing the Heart of the Tath›gata901 and Distinguishing Consciousness and Wisdom;902 furthermore, the chapters on prajñ› in The

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Entrance to the Bodhisattva’s Way of Life and The Ornament of Liberation. In this way, you should gain certainty through determining the inseparable union of emptiness (the expanse) and the aspect of lucidity (wisdom) by way of the correct assumptions [derived from studying those texts] and thus gain certainty [about that union]. Furthermore, you should consult in detail the profound uncommon instructions of Mah›mudr›, such as the sections of the instruction on superior insight in the three [texts by the Ninth Karmapa] (The Ocean of Definitive Meaning and so on) and in the progressive stages of meditation in Moonbeams [of Mah›mudr›] as well as [Padma Karpo’s] Exposition of Mah›mudr›, The Treasure Vault of the Victors. Thus, you should realize the naked nature of your mind, unstained by assumptions or [mere intellectual] understanding, the basic nature of Mah›mudr› just as it is. What this teaches implicitly is the manner of relying on the path of means. If you are a person who has already gone through the [stages of ] approach and accomplishment of the [respective] classes of tantra, you should [accordingly] request [teachings on] either the completion stage of the father tantras (the three isolations),903 the completion stage of the nondual tantras (such as the six-branch yoga),904 or, especially, on the Omniscient Rangjung Dorje’s work The Profound Inner Reality, which teaches the uncommon intention of our own tradition, the completion stages of [all] tantra classes in general, and the mother tantras in particular. Through making efforts in practicing the profound Six Yogas of N›ropa, the experience of Mah›mudr› should dawn from within. When instructing others, as for the Mah›mudr› of the path of liberation, in accordance with the intended meaning of the great texts and the instruction manuals [mentioned above], certainty is to be induced by means of the view. In particular, by relying on the methods for pointing out [mind’s nature] based on stillness, pointing it out based on movement, pointing it out based on appearance, and so on, one should point out appearances to be mind, mind to be empty, emptiness to be spontaneously present, and spontaneous presence to be self-liberated. In accordance with the word instructions of pa˚˜itas and the experiential instructions of great meditators, [the students’] experiences should come forth and be recognized [by them] from within, whereas they should be prevented from falling under the sway of just paying lip service to the view and stupidly clinging to the meditation of fools.905 As for the various


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[methods of the] path of means, they should [only] be given to those who are diligent in their practice of striving for liberation, while the flaw of proclaiming secrets to those persons who just pay lip service to practicing should be avoided.

2.3. Sealing that with an aspiration prayer by way of teaching conduct, paths, and bhÒmis In all my births, may I not be separated from the perfect guru, Relish the splendor of the dharma, Complete the qualities of the paths and bhÒmis, And swiftly attain the state of Vajradhara. In all my births and lifetimes, by relying on the perfect spiritual friend, a fully qualified guru, may I not be separated from [such a person] throughout the three times and thus relish the consummate qualities of the splendor of the profound and vast genuine dharma through study, reflection, and meditation, complete the qualities of the five paths and the ten bhÒmis, and, having gradually progressed through the paths and bhÒmis, swiftly attain the state of Vajradhara, ultimate perfect buddhahood. By way of making such an aspiration prayer, one’s conduct from first relying on the guru up through finally attaining buddhahood as well as the paths and bhÒmis are taught in a fully complete manner. Here, you should consult [readings] on the common ten bhÒmis and five paths, such as the chapter in The Ornament of Precious Liberation that teaches on the spiritual friend as well as its chapters that deal with the ten bhÒmis, the five paths, the fruition, and enlightened activity; the three chapters on enlightenment, qualities, and enlightened activity in [Maitreya’s] great treatise The Sublime Continuum; and his Ornament of Clear Realization, which teaches the hidden meaning of the prajñ›p›ramit› [sÒtras], the stages of the paths and bhÒmis. [You should also study] the presentations of the twelve—three times four—yogas [of Mah›mudr›], from one-pointedness to nonmeditation,906 which are clearly taught in the uncommon progressive stages of Mah›mudr› meditation. From a beginner up through the state of union of Vajradhara, you should know [all] the signs of paths, bhÒmis, and fruition. As for such qualities, since we are of inferior fortune, we are not able

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to meet a perfect Buddha [in person]. So the most kind one for us is nobody but the glorious genuine guru. Therefore, as for such gurus, whose kindness is greater than those of a thousand perfect Buddhas, through understanding that the nature of their body is the saºgha, [the nature of their] speech is the genuine dharma, and [the nature of their] mind is the Buddha, you should constantly associate with them and assimilate the genuine dharma. When instructing others, in accordance with the intended meaning of the texts and instruction manuals [mentioned], the higher qualities of paths and bhÒmis should be pointed out step-by-step. One should teach on the need to assimilate the dharma without separating from the glorious genuine guru; the need to pay close attention to the finest details of karmic causes and results, even if one’s view is as high as the sky; and the need to consider gathering [the two accumulations and] purifying [the two obscurations] to be essential, even if one realizes all phenomena to be empty. As for the type of persons who cannot study the great texts in such a way and are unable to make that great effort in their practice, they should be given explanations and be guided through relying on Tagbo Rinpoché’s work The Precious Garland for the Supreme Path,907 the pith instructions on Mah›mudr› in the eight Treasuries of Doh›,908 the Omniscient Rangjung Dorje’s Heart-Advice in A Single Word,909 and so forth. Making efforts in your practice, be diligent until there is certainty that the sign of having studied—[your mind] being peaceful and tamed—and the sign of meditation—being without afflictions—have arrived. At this time of the great and glorious Sixteenth Gyalwang Karmapa widely opening the gates of enlightened activity to spread the precious teachings of the Buddha in the western continents of the world, according to being requested by Gendün Gyatso, this brief instruction on The Short [Supplication to] Vajradhara was written by the ⁄›kya monk Karma Lodrö Lungrig 910 Mawé Sengé—or the lazy one who is addressed by everybody around him by the name Khenpo Thrangu Tulku—during the dharma-gathering of the monastic rainy season retreat 911 in the main temple of Shedrub Chökor Ling 912 at Rumtek, a part of the country of Sikkim. Since the qualities I was born with and those [acquired through] training are inferior and I am devoid of meditative experiences and realization, I was not able to compose [this commen-


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tary] through my own power. However, by taking the previous scholars and siddhas as my witnesses, I have combined the [three] approaches of satisfying those who like brevity with the mere meaning of the words; of [presenting] the great texts for people with profound and vast prajñ› and vigor that are to be studied and contemplated by those who prefer details; and of how to practice the pith instructions of the profound meaning. May the virtue of [having written] this be a cause for the spreading and flourishing of the precious teachings of the Victor!

The Lamp That Illuminates the Four Dharmas by the Fourth Shamarpa, Chökyi Tragba Yeshé Balsangbo

hökyi Tragba Yeshé Balsangbo 913 (1453-1524) was born in Kangmar914 in the Dreshö915 province of Kham in eastern Tibet. The time in his mother’s womb was attended by many miraculous and auspicious signs, such as two moons appearing in the sky. When he was born at sunrise, he said, “Karmapa.” At the age of seven months, he was invited to the monastic seat of Dara916 in Kangmar, where he, from among a group of several texts presented to him, selected the texts composed by the Karmapa. Thus, initially, most people assumed him to be the Seventh Karmapa’s rebirth. However, the actual Karmapa was reborn in 1454 and eventually revealed the true identity of the Shamarpa to the monks of his previous incarnation. In 1462, the Karmapa had reached Surmang917 Monastery while on an extensive dharma tour through Tibet. He sent the First Gyaltsab Rinpoché to Kangmar to invite the Shamarpa and when he met the Karmapa, they immediately recognized each other like father and son. Karmapa gave him the name Chökyi Tragba Yeshé Balsangbo and returned the red crown and his seal to him. With Gyaltsab Rinpoché and the omniscient Jambel Sangbo918 serving as additional preceptors, he was ordained as a novice and then studied many teachings with all three of them. Thereafter, he mainly stayed in the Gongbo919 area in southern Tibet. He always had many visions of Buddhas, bodhisattvas, and deities and after he had had dreams of Sarasvatı giving him a myrobalan fruit and himself teaching the famous short prayer of MañjuŸrı to limitless beings, he knew all scriptures by heart after reading them just once. When he stayed in retreat at Gampo and sat on Gampopa’s dharma throne, while proclaiming the Four Dharmas of Gampopa, a rain of flowers fell. In

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1474, he met the Karmapa and his two tutors again in Dreshö, and they mutually gave and received an ocean of teachings. His other main teachers were Gö Lots›wa Yisang Dsewa Shönu Bal920 (1392-1481), Chöje Rabjor Sengé921 (the abbot of Gendün Gang922 Monastery), and Chöje Namba,923 from whom he also received full ordination as a monk at age twenty-three. Furthermore, he received extensive teachings and empowerments from the great Lots›wa Sönam Gyamtso De924 (1423-1482) and Chökyi Ngagi Wangbo from Dalung.925 Thus, the Fourth Shamarpa became one of the most renowned scholars and masters of his time. In 1488, he founded the great monastery of Ganden Mamo,926 an area where he had done retreat several times before. In 1498, for the sake of peacekeeping in a time of much warfare, he was invited by the then king of the Pagdru927 dynasty to be the ruler over Central Tibet, a position that he filled in harmony with the dharma for eleven years. Also before and after that time, he was often asked to be a mediator in cases of conflict. In 1503, he founded the monastery of Yangbachen928 to the near north of Tsurpu, which henceforth served as the main seat of the line of Shamarpas. Amidst many auspicious signs, he passed away in 1524. His main disciples were Dalung Namgyal Tragba929 (1469-1530), Shalu Lots›wa Chökyong Sangbo930 (1444-1528), and the treasure-revealer Drikung Rinchen Püntso931 (1509-1557).

The Lamp That Illuminates the Four Dharmas 932 I prostrate respectfully to the glorious, supreme gurus called “the Four Dharmas of Tagbo.” Here, in this northern land, the physician from Tagbo, who had been prophesied in [The SÒtra of] the White Lotus of Compassion,933 has held the teachings of the traditions of the great charioteers (such as the learned siddhas Tilopa, N›ropa, and Dıpa˙kara934), which are the fully perfect stages of the path that causes those beings who follow devotion and the dharma to attain the state of completely perfect buddhahood. I will briefly explain the nectar of his speech that is renowned as “The Four Dharmas.” These say: [“Grant your blessings so that] 1) dharma turns into dharma935

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2) dharma turns into the path 3) the path dispels confusion, and 4) confusion dawns as wisdom.” In general, the word “dharma” refers to ten meanings. [Vasubandhu’s] Principles of Exegesis say: Dharma [refers] to knowable object, path, Nirv›˚a, mental object, Merit, lifetime, sacred words, The future, certainty, and tradition.936 From among these, the aspect of the sacred words of the Tath›gata, i.e., the path, is to be identified [here as the relevant meaning]. Here, the object of expression—the dharma of the actual meaning—is natural luminosity. The means of expression—the dharma of words—are the three precious collections [of vinaya, sÒtra, and abhidharma]. The Ornament of SÒtras states: Just like an ill-smelling medicine, But delicious to the taste, Also the dharma is twofold: It should be known as the actual meaning and letters.937 Such treatises that [deal with] the connection between the object of expression and the means of expression serve as the basis of what is to be explained. Now, the condensed meaning of these four dharmas is explained by giving a commentary on the following basic stanza: When what is the dharma turns into the dharma and the path, When the path dispels the stains of confusion, And when that very confusion dawns as wisdom, This means hitting the essential points of the pith instructions.

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[1) Dharma turns into dharma] You may wonder, “How is it when the dharma has not turned into the path? What does it mean that it has turned into the path?” Under the sway of your mind being deceived by the eight dharmas of this life, or of having wrong views about actions and their results, your attainment of the results of higher realms and definite excellence938 through relinquishing the ten negative actions is obscured. Hence, the dharma has not reached its essential point [for you]. Those who are fortunate are just the opposite of that. In the beginning, they search for spiritual friends who are connected to a lineage of gurus, whose lineage is connected to terms, whose terms are connected to their bodies, and whose bodies are connected to blessings. Then, they should gradually train in the path. Through the oral instructions of the [gurus], they reflect on the freedoms and riches that are difficult to obtain and easily perish as well as on the suffering of cyclic existence in general and the suffering of the lower realms in particular. By thus being endowed with the worldly correct view, they take the three jewels as their refuge, relinquish the ten negative actions, properly engage in the tenfold path of positive actions, and confess previously accumulated evil through the four powers. Through this, they will attain all excellent endowments of [those who possess] the physical supports of divine or human [bodies]. Since this represents the path of lesser individuals, it is called “dharma has turned into dharma.”

2) The way in which dharma turns into the path This is to be known as twofold: a) temporary b) final. a) Those persons with a [psycho-physical] support939 who strive for the mere peace of themselves [alone] being released from suffering together with its causes bring [the dharma] into their experience by way of the four realities [of the noble ones]. They see that afflictions and the actions motivated by them are the reality of the origin [of suffering]. The results produced by these causes are the perpetuating skandhas that circle uninterruptedly like the continuous [turning] of a waterwheel within the


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three realms. These are the reality of suffering in general. Furthermore, through the [three kinds of suffering], such as the suffering of suffering and the suffering of change, all beings never transcend suffering. As for the means to become released from such suffering, they see that, without putting an end to the cause, the result [can]not be put to an end. So in order to relinquish the origin [of suffering], they need to train in the path that consists of the three trainings.940 Therefore, in the beginning, through a firm motivation of renunciation, they give up their homes and become fully ordained through the fourfold act of requesting.941 They correctly guard themselves from natural and vow-related negative actions, are aware of the right amount of food, and have control over the doors of their senses. Based on [such training in ethics], they rely on the training of superior meditative concentration in their mind streams, in which the meditative concentration of calm abiding that is endowed with great suppleness arises. [On the basis of that,] through meditating on the sixteen [aspects of ] the four realities, such as impermanence, they give rise to the prajñ› that realizes personal identitylessness. On top of that, by meditating on twelvefold dependent origination in progressive and reverse order, [pratyekabuddhas also] realize the phenomenal identitylessness of the apprehended. This is the training in prajñ›. Through these steps of the path of Ÿr›vakas and pratyekabuddhas, they exhaust the afflictions and manifest the fruition, the reality of cessation. Since this is the path of middling individuals, in comparison with great enlightenment, [its fruition] is presented as a temporary result. b) Since [the fruitions of ] Ÿr›vakas and pratyekabuddhas are one-sided [states of ] peace—despite [the fact that bodhisattvas] know the paths and such [that lead there] for the sake of those in those lower y›nas—to attain these fruitions does not appeal to them at all. Rather, they are endowed with the excellent strength of heart that wishes to promote the welfare of all sentient beings and are very enthusiastic about the profound dharma. People with such a mind-set are made to enter the path of the mah›y›na. The root of this path is to correctly assume [the two kinds of ] the mind [of enlightenment]—aspiration and application—that arise, respectively, as the state of mind that focuses on supreme enlightenment (associated with its congruent mental aid of striving) and the one that focuses on the six p›ramit›s which possess the nature of the two accumulations (associated with its congruent mental aid of vigor).

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Untainted by the flaws of bad actions, the root downfalls, and so on, they train properly in what is to be trained, and thus manifest the naturally luminous bodhicitta that has the character of the ultimate. In order to do so, they seriously engage in the view that determines the actuality of the very middle which is the unity of seeming reality and ultimate reality, free from all extremes; in meditation that is the combination of calm abiding, free from the conditions of dullness and agitation, and personally experienced superior insight; and, in the conduct of bodhisattvas that is embraced by skill in means. Hence, on the three [levels of ] the lesser, middling, and great path of accumulation, in due order, they attain the meditative concentrations that possess the four applications of mindfulness (the prajñ› that focuses on the four realities of the noble ones), the four perfect efforts, and—on the great path of accumulation—the four limbs of miraculous powers. By [henceforth] abiding in the meditative concentration of the stream of dharma,942 they obtain vast instructions from the nirm›˚ak›yas of Buddhas. Thus, through the five faculties and the five powers, they proceed gradually through the four branches conducive to definite penetration on the path of preparation. After that, through the supramundane seven branches of enlightenment, they manifest the nonconceptual path of seeing (the first [bodhisattva]bhÒmi), and thus attain mastery over twelve times a hundred qualities.943 Through the eightfold path of the noble ones, they traverse the nine bhÒmis from the second through the tenth bhÒmi, thus further increasing the qualities of relinquishment and realization. Through the vajralike meditative concentration, they vanquish [all of ] the two obscurations including their latent tendencies and attain the final path of no more training. Since this is the progression of the path of great beings, through being made a living experience, “dharma turns into the path” in such a way. However, if this [progression] is not connected to the path of the profound mantra, through the p›ramit›y›na alone, you are not able to purify the stains of the Tath›gata-Heart, connate self-sprung wisdom. Within this [path of mantra], such again depends solely on the certainty of the Anuttaratantra. Therefore, [Gampopa] thirdly said that “the path dispels confusion.”


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3) The path dispels confusion As for entering that path, it is [a path] that entails being preceded by a maturing empowerment. Thus, its steps are as follows. [Those who are suitable for it] obtain the empowerment that possesses definite explanations which wash away the stains of their three doors and establish their karmic fortune. They guard the primary and secondary samayas like their eyeballs and apply themselves to the yogas of the creation and completion stages, through which they attain the heat that is not outshined by the afflictions and so on. Having thus engaged in the conduct for their own welfare in elaborated, unelaborated, and extremely unelaborated ways, they become able to take care of others [too] by way of subjugating them or taking them under their care through the conduct that is victorious in all directions. Through such a path, they will accomplish [the state of ] Buddha Vajradhara in just a single lifetime. This path, through the creation stage, relinquishes clinging to the vessel and its content as being ordinary. Through the completion stage of nondual bliss-emptiness, the three appearances are cleansed. Hence, all the hordes of thoughts without exception are fully purified, through which the path has been supremely accomplished. In general, through cultivating the uncommon path of the mah›y›na, since none of the adventitious stains—the aspects of confusion—are seen as something to be relinquished, they will surely dawn as wisdom. However, in particular, through this direct path, you do not see any nature of the entirety of confusion, so that the display of wisdom will be instantly realized through the power of blessings. Therefore, [Gampopa] fourthly taught this instruction that “confusion dawns as wisdom.”

4) Confusion dawns as wisdom You may wonder, “If something is confusion, how can it be suitable as wisdom?” When this very mind of yours, which dwells in its own character of luminosity since beginningless time, has become affected by adventitious stains, all the different kinds of phenomena of cyclic existence turn up. However, it is not that these adventitious stains have emerged from

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somewhere else than this completely pure luminosity. Rather, these flaws of confusion keep occurring for as long as you cling to confusion and liberation as being different. Once they are realized to be of equal taste, you are definitely released. Therefore, the clinging to confusion and wisdom as being different is expressed as confusion, since you take them to be superior and inferior respectively, while no [such difference] exists. The dissolution of such clinging is labeled with the conventional term of “[confusion] dawning as wisdom.” With this basic nature in mind, noble N›g›rjuna said [in his Fundamental Verses on Madhyamaka]: There is not the slightest difference Between cyclic existence and nirv›˚a. There is not the slightest difference Between nirv›˚a and cyclic existence.944 and [in his Praise to the Dharmadh›tu]: Due to just that being purified What is such circling’s cause, This very purity is then nirv›˚a. Likewise, dharmak›ya is just this.945 This meaning is also clearly taught in the explanatory tantra of the mah›yogatantra of Guhyasam›ja, The Compendium of the Vajra of Wisdom:946 The very consciousness that has originated from luminosity— that which is called mind, wisdom, or consciousness—is the root of all phenomena. It has the character of the afflicted and the purified. Out of this, thoughts become dualistic . . . Therefore, it is the very confusion itself whose state is changed into wisdom. However, during the phase of not realizing that these are not two, you must intensely practice all the paths that dispel confusion and purify stains. Thus, you should understand the way of doing so through the following presentation of the three tantras. The actual nature—the causal tantra—is connate mind as such, the


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fundamental state, suchness, which dwells in all sentient beings without difference. When this is pointed out by the guru as the means to realize it—the path tantra—first, it is emptiness, since this basic nature itself was never produced by any causes; in between, it is signlessness, since its own nature is free from all illustration through example, verbal expression, and identification; finally, it is wishlessness, since it never ceases under any conditions. Having gained certainty about this actuality of emptiness that accords with the three doors of liberation [just listed], it is made a living experience. Through this, what is to be accomplished—the resultant tantra—will be manifested. When all adventitious stains, like water and its waves, have become of equal taste, the dharmak›ya endowed with twofold purity (its character being the ultimate) and the twofold form-k›yas (the seeming), which possess the marvelous qualities and activities that are expressed in accordance with the thinking of those to be guided, [are manifested]. Both these stages of “the path dispelling confusion” and “confusion dawning as wisdom” are to be understood as the stages of the path of those who are even greater than the great beings [who correspond to the second dharma of “dharma turning into the path”]. You may wonder, “If the four dharmas are presented as pertaining to lesser, middling, great, and even greater beings in this way, is this an instruction that only teaches the stages of practice of each of these persons and is not suitable as something to be practiced by a single practitioner?” The presentation given above is the door that summarizes the meaning of the topics of all y›nas through four essential points. By relying on the basic support of the path of lesser beings, you enter the path of the mah›y›na, and cultivate the mantric creation and completion [stages] as well as the instructions on Mah›mudr›. Through this, the path will be fully complete. Thus, those who wish for a brief synopsis of the essential points in a few words should practice in the following way. First, to sever the ties to this life by becoming weary with the entirety of cyclic existence means that “dharma turns into dharma.” To practice the two accumulations of merit and wisdom in union due to being embraced by bodhicitta means that “dharma turns into the path.” To sustain [the state of ] being naturally settled, no matter what comes up, right within all appearing objects

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of the six collections [of consciousness] means that “the path dispels confusion.” To realize that all appearances of apprehender and apprehended without exception are primordially of the nature of great wisdom means that “confusion dawns as wisdom.” These are the essential points in brief. This [teaching] is the mighty king of the wonderful stages of the path That emerge from the ocean of the scriptural traditions of sÒtra and tantra. It possesses the luster of the venerable guru’s speech And is the basis of excellent riches for many intelligent ones. Through the virtue of having explained it, may all beings without exception Obtain the y›nas that exactly accord with their individual fortunes And gradually become omniscient mighty Victors Who are endowed with unsurpassable wisdom. This [text] called The Lamp That Illuminates the Four Dharmas [was written] by the fourth holder of the red crown, Chökyi Tragba Yeshé Balsangbo, upon being faced with a request by Desangba,947 whose mind’s shining over the three scriptural collections has expanded infinitely, and Lama Sangyé Sangbo.948 It was composed so that there is no contradiction between the words of lord Gampopa just as they are and the way in which they were accordingly condensed into a basic stanza (since that is better in the South) 949 and then ascertained through a commentary. ⁄ubham, may it be auspicious!

A Song to the Guru by ⁄›kya Chogden

a–kya Chogden’s (1428-1507) early main teacher in the Sakya tradition was Rongdön Shéja Künrig (1367-1449). In 1469, he founded his own monastery of Serdogchen.950 Throughout his career, ⁄›kya Chogden displayed a rather strong tendency for independent, creative, and synthesized thinking. Even in his own school, he was quite a controversial figure, perceived by many as criticizing the hallowed Sakya Pa˚˜ita. The distance from more orthodox Sakya scholars grew even greater when he openly engaged in the view of “other-emptiness” and chose the Seventh Karmapa as his main spiritual master. When the two met at the court of the powerful Tibetan ruler of Rinpung,951 the Karmapa awarded ⁄›kya Chogden the honor of sitting on a throne of equal height in the midst of a large assembly and said that they were of the same mind. Though it is often reported that the Seventh Karmapa and ⁄›kya Chogden were among the strongest and most exclusive proponents of “other-emptiness,” the works of both often emphasize that there is not only no contradiction between what is understood by “other-emptiness” and “self-emptiness,” but that these views supplement each other and, ultimately, are one in the definitive meaning.952 ⁄›kya Chogden summarizes the need for both approaches as follows:

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If there were not these texts of Asaºga’s position— The dharma system of the fundamental ground and the presentation of the three emptinesses— Through what could the basis of purification and the means for purification As well as the presentation of outer, inner, and other in the texts of the great mode of being953 be explained?

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If there were not the way in which nondual wisdom is empty of nature That is differentiated by the texts of Pr›saºgikas and Sv›tantrikas, What would relinquish our clinging to profound luminous wisdom’s reality And our conceptions of being attached to magnificent deities?954 Although ⁄›kya Chogden’s works on “other-emptiness” differ in many points from the system of Dölpopa955 (1292-1361) and the Jonang956 tradition, his entire work was banned by the Gelugpa tradition from the seventeenth century onwards both due to philosophically aligning him with this system and his critique of Tsongkhapa. As a consequence of all these circumstances, though he certainly deserves much better as one of the most ingenious and prolific of Tibetan thinkers, for the most part, his scriptural legacy has been little studied in the West so far. Even the Sakya tradition as a whole usually gives primacy to the works of his equally famous contemporary Goramba Sönam Sengé (1429-1489), who also was among the first and most severe critics of Tsongkhapa’s system. ⁄›kya Chogden’s following untitled song to the guru is from the very short “section of collected prayers and doh›s” in his Collected Works.957 Lord, Namo Guru I pray to all you glorious Buddhas in the three times Who display the physical forms that guide those [to be guided]. Precious guru, I am carried away by calling you, full of faith, from afar. Seize me with the hook of your compassion. [1] You are the white snow mountain of compassion On which the sun of my devotion shines: The point is that you let flow down a waterfall of blessings. [2] You are the vast, open sky of supreme knowing, In which the sun of my yearning radiates: The point is, illuminate what is to be adopted and rejected. [3]

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You are the excellent white lotus of the welfare of beings, Opened up by the sun of my prayers: Grant me the quintessence of the profound meaning of dharma. [4] Guru, through your supreme nirm›˚ak›ya, Let the sun of objects being the unity of appearance-emptiness Dawn on me right from today. [5] Guru, through your sambhogak›ya, Have the moon of the body as the unity of bliss-emptiness Shine for me from this very day onwards. [6] Guru, you do not stray from the dharmak›ya, Let the ocean of mind being the unity of lucidity-emptiness Be without the mistakenness of thoughts. [7] Guru, through your compassionate nirm›˚ak›ya, Point out that everything that arises Is great nonclinging, the unity of lucidity-emptiness. From today on, I realize mistaken appearances as illusions. [8] Whatever happiness may dawn in the stream of my body and mind, Point it out as the unity of bliss-emptiness Without any clinging to it through ordinary thoughts. Right from this day, I see Uncontaminated great bliss’ own face. [9] Once the unimpeded limpid aspect of my mind’s lucidity958 Is not affected by the motions of good or bad thoughts, I recognize my own face as the unity of lucidity-emptiness. Luminous Mah›mudr› is not far away, The supreme guru who shows it dwells right in front of me. [10] Upon being supplicated By Tamchö Ngödrub and others, Chogden Legbé Lo[drö]959 Composed this at Kyere Dashi Dsemo.960

Lord Milarepa’s Instructions to Master Gampopa with a Commentary by the Eighth Karmapa, Mikyö Dorje

he Eighth Karmapa, Mikyö Dorje961 (1507-1554), was born in a village called Satam962 in the region of Ngomchu963 in eastern Tibet. At birth, he is said to have uttered, “I am the Karmapa.” His rebirth was confirmed by the Third Tai Situ, Dashi Baljor964 (1498-1541), who took him to the main eastern Karma Kagyü seat of Karma Gön. The Karmapa was formally enthroned at age six by the Second Goshir Gyaltsab, Dashi Namgyal965 (c. 1490-1518). He studied with Dülmo Dashi Öser966 (b. 1474), Tagbo Dashi Namgyal967 (1512-1587), the First Karma Trinléba, Choglé Namgyal968 (1456-1539), and the first Sangyé Nyenba Rinpoché, Dashi Baljor969 (1455?-1519), who was the Karmapa’s main teacher and a great siddha. Mikyö Dorje received ordination as a novice from him when he was nine and full ordination as a monk at age twenty-one from Khenchen Chödrub Sengé.970 Mikyö Dorje was both an exceptional meditation master and a prolific scholar, composing over thirty volumes. He also taught extensively at the great Karma Kagyü monastic college (shédra) of Tagbo Legshé Ling.971 Even to this day, together with the Seventh Karmapa’s Ocean of Texts on Reasoning, the Eighth Karmapa’s commentaries on the four other major subjects of the Tibetan monastic colleges (vinaya, abhidharma, Madhyamaka, and prajñ›p›ramit›) represent the backbone of sÒtray›na studies in the Karma Kagyü School. Equally famed are his extensive writings on Mah›mudr› and vajray›na topics. He also composed many s›dhanas and practice liturgies, such as the Four-Session Guru Yoga,972 a central practice of the Karma Kagyü School. Additionally, Mikyö Dorje excelled as a painter (inspiring the Karma Gadri style of thangka painting), poet, and sculptor. Once, at Tsurpu, he made a small marble statue of himself and left an impression

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of his fingers in a leftover piece of marble by squeezing it like soft clay.973 When consecrating the statue in the midst of many followers, he asked it whether it looked like him and the statue replied, “Sure I do!” Shortly before his death, the Eighth Karmapa pacified an outbreak of leprosy in southern Tibet, soon after which he started to show signs of the disease himself and eventually passed away. His main disciples were the Fifth Shamarpa, Göncho Yenla (1525-1583), and the Second Pawo Rinpoché, Tsugla Trengwa (1504-1566). There has been some debate about the “final view” (if there is such a thing) of the Eighth Karmapa. Of course, this is not the place to go into any details, but the Second Pawo Rinpoché states in his History of the Dharma that the Eighth Karmapa considered Saraha and N›g›rjuna as the final authorities in terms of clarifying the view.974 This accords with what the Karmapa himself says in the Chariot of the Tagbo Siddhas, his major commentary on Madhyamaka. Pawo Rinpoché also reports that, upon being fully ordained as a monk, Mikyö Dorje received extensive instructions on the view of “other-emptiness” by his preceptor Chödrub Sengé, who then requested the Karmapa to uphold this view.975 To follow this request, before his outspoken rejection of a “Shentong-Madhyamaka” in his Chariot, Mikyö Dorje’s first great commentary (on The Ornament of Clear Realization) uses the term “other-emptiness” frequently and even takes it as a synonym of Mah›mudr›, but explains it in a way that is very different from what one would ordinarily expect.976 The Karmapa then invited the famous Gelugpa scholar Sera Jetsün Chökyi Gyaltsen977 (14691546), one of the foremost authorities on The Ornament of Clear Realization of his time, to critically review his commentary. Sera Jetsün wrote that he could not find fault with the Karmapa’s work, but would offer some remarks, which led to a famous literary debate between the two. The Eighth Karmapa also wrote a short text on the Shentong tradition,978 but there too one looks in vain for any reifying or absolutist interpretation of other-emptiness. One is rather tempted to call the Karmapa’s presentation “Shentong Lite” in comparison with other such texts, since it very much accords with and uses the Madhyamaka approach. The Kagyü tradition sometimes speak of this as “the other-emptiness of the expanse” as opposed to the more bountiful “other-emptiness of luminosity”979 in the works of masters such as Dölpopa, T›ran›tha, or Jamgön Kongtrul Lodrö Tayé. In addition, Pawo Rinpoché reports the Karmapa to have said that

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it is not reasonable for the view of all teachings on valid cognition, abhidharma, Madhyamaka, and the vajray›na to be other-emptiness.981 The song on which the Eighth Karmapa comments here is the last among several songs that the lord of yogins Milarepa (1040-1123) sang as a farewell to his main disciple Gampopa. The account of this song and their final parting is found in Milarepa’s famous biography by Tsang Nyön Heruka981 (1452-1507): Son, when freedom from reference points dawns in your mind, Do not pursue conventional terms. You are in danger of being put in the chains of the eight dharmas.982 Son, rest in the state without self-centeredness. Do you understand this, monk983 from Ü? Do you understand this, physician from Tagbo?984 Son, when self-liberation dawns from within, Do not set up the probative arguments of valid cognition. You are in danger of wasting your efforts without any gain. Son, rest in the realm free from thoughts. Do you understand this, monk from Ü? Do you understand this, physician from Tagbo? Son, when you realize your own mind as emptiness, Do not join985 this with one or many. You are in danger of falling into the emptiness of extinction. Son, rest within the sphere free from reference points.986 Do you understand this, monk from Ü? Do you understand this, physician from Tagbo? Son, when you meditate on Mah›mudr›, Do not put efforts into any virtuous practices of body and speech. You are in danger of nonconceptual wisdom vanishing away. Son, rest within the domain of uncontrived and relaxed ease. Do you understand this, monk from Ü? Do you understand this, physician from Tagbo?

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Son, when signs and revelations occur, Do not fixate on being exhilarated and puffed up. You are in danger of just facing demonic revelations. Son, rest within the state of nonfixation. Do you understand this, monk from Ü? Do you understand this, physician from Tagbo? Son, when you resolve your own mind, Do not let craving for supernatural knowledge987 arise. You are in danger of being carried away by the demon of a puffedup mind.988 Rest within being free from hope and fear.989 Do you understand this, monk from Ü? Do you understand this, physician from Tagbo? After this song, Milarepa placed his feet on top of Gampopa’s head and said, “Monk from Ü, I have just bestowed all four empowerments to you at once, so be cheerful!” By bestowing the deity-empowerment to Gampopa’s body, he blessed his body as being the deity-ma˚ãla. Through bestowing the mantra-empowerment to his speech, he blessed his speech as being mantra. Through granting the dharma-empowerment to his mind, he pointed out his mind as being the unborn dharmak›ya. By placing his feet on the crown of his head, the guru installed him as a vajramaster who is unimpeded as to true reality. He also gave him the empowerment of the meditative concentration of enlightened speech and concluded, “Now I have only a single profound instruction left, but it is too valuable to give it to you, so you better go now.” Then Milarepa stayed back there and Gampopa went his way. He had already crossed the river, but was still within earshot on the other side, when Milarepa called him back again. Gampopa returned to the feet of the guru and Milarepa said, “If I don’t give this precious instruction to you, to whom should I give it then? So I will teach it to you.” Gampopa was very happy and asked, “Do I need a ma˚ãla to offer?” “No, you don’t need a ma˚ãla, but never waste this pith instruction! Here it is!” Milarepa turned his back to Gampopa and lifted his cotton cloth, thus revealing his buttocks, which were completely covered with hard calluses from all his extensive sitting on the stony grounds of


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caves. He said, “There is nothing more profound than meditating on this pith instruction. The qualities in my mind stream have arisen through my having meditated so persistently that my buttocks have become like this. You must also give rise to such heartfelt perseverance and meditate!” This final instruction remained in the depths of Gampopa’s mind forever. Finally, he departed to the east in accordance with the prophecy of the guru that he would benefit many sentient beings in his home province of Ü.

Karmapa Mikyö Dorje’s commentary 990 [Here,] I shall comment on some words of the lord of yogins, the great Milarepa. “Son, when freedom from reference points dawns in your mind, . . .” When discursive mental factors have become pure within naturally luminous mind, this is labeled as “the dawn of nonreferential wisdom.” However, it is not that something needs to dawn newly that has never appeared before. “Do not pursue conventional terms.” At that point, all conventional expressions and consciousnesses have become utterly nonexistent, so do not pursue the appearance of objects. To say “not pursue” is just a label. Rather, since dualistic appearances have subsided at that [point], there is also no need to pursue them anyway. “You are in danger of being put in the chains of the eight dharmas.” The gist of this is as follows. Conventional term-generalities991 are the pleasurable objects of desire. If you are distracted toward them, you are not even liberated from desire, let alone [attaining] enlightenment. “Son, rest in the state without selfcenteredness.”992 Rest within the state of being identityless, without “me” and “mine.” [The lines] “Do you understand this, monk from Ü? Do you understand this, physician from Tagbo?” are easy to understand. “Son, when self-liberation dawns from within, . . .” [Here,] the term “within” indicates true reality, but does not indicate [mere] cognizance. “Self-liberation” has the meaning of being liberated from [both] something to be relinquished and something to be obscured. “Do not set up the probative arguments of valid cognition.” This indicates that, from the perspective of [directly] seeing reality, there is no need to set up proof statements in order to generate certainty about true reality. “You are in

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danger of wasting your efforts without any gain.” This indicates that it is useless and without purpose if you were to set up such [proofs] within the perspective [of directly seeing true reality]. Therefore, this is explained as the flaw of proving what is already established. “Son, rest in the realm free from thoughts.” At that point, your meditative equipoise is devoid of the reference points of thoughts and the instruction is to not rise from this [state] into [the phase of ] subsequent attainment. [The lines] “Do you understand this, monk from Ü? Do you understand this, physician from Tagbo?” are [again] easy to understand. “Son, when you realize your own mind as emptiness, . . .” To say “your own mind” is just a way of talking. Rather, both oneself and everything [or everybody] else have become nothing but emptiness. “Do not join this with one or many.” At this point, you do not need to determine through the reasoning of the freedom from unity and multiplicity that all phenomena are without nature. Rather, yogic practitioners realize within their own meditative equipoise that all phenomena are without nature. “You are in danger of falling into the emptiness of extinction.” This indicates that the emptiness that appears from the perspective of the reasoning of the freedom from unity and multiplicity being one or many does not have the nature of mind clinging to an object of negation that was something previously existing which then does not exist later.993 [The lines] “Do you understand this, monk from Ü? Do you understand this, physician from Tagbo?” are [again] easy to understand. “Son, when you meditate on Mah›mudr›, . . .” This refers to the phases of the uninterrupted paths that relinquish the factors to be relinquished through seeing and meditation by gathering the accumulation of wisdom.994 “Do not put efforts into any virtuous practices of body and speech.” At this point, do not entertain the distraction of gathering the accumulation of merit. “You are in danger of nonconceptual wisdom vanishing away.” At this point, there may then be the flaw of postponing the momentary evoking of remedial wisdom. “Son, rest within the domain of uncontrived and relaxed ease.” “Uncontrived” is what is uncontrived by adventitious stains. “Relaxed ease” is nothing other than the nature of that. [The lines] “Do you understand this, . . .” [are as before]. “Son, when signs and revelations occur, . . .” When revelations of what is stated in the Buddha’s teachings occur, [such as,] “The signs of the paths


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and the signs and characteristics of having attained the bhÒmis are like this . . .” “Do not fixate on being exhilarated and puffed up.” At the point of these [revelations corresponding to an actual attainment of higher spiritual levels], there is neither exhilaration nor any [mental state of ] being puffed up about having attained these bhÒmis, nor is there any fixation on that. However, [what is said here] is the instruction [given] from the perspective of those who have not attained the bhÒmis and cling to their own views and conduct as being paramount. “You are in danger of facing demonic revelations.” This means that if you entertain clinging to your own views and conduct as being paramount, you do not relinquish the factors to be relinquished through seeing. Hence, you are seized by demons.995 “Son, rest within the state of nonfixation.” [Fixation] is clinging to all inner and outer phenomena as being such and such. [The lines] “Do you understand this, . . .” [are as before]. “Son, when you resolve your own mind, . . .” Once your own mind is resolved as identityless . . . “Do not let desire for supernatural knowledge arise.” You do not need to greatly strive for the qualities of meditative composure and so on. Once you see the reality of the mah›y›na, these qualities occur naturally. “You are in danger of being carried away by the demon of a puffed-up mind.” [Milarepa said this with] the following in mind: Even if you may have attained the qualities of meditative composure, if you do not see identitylessness, you will keep circling within your own desires in the end. “Rest within being free from hope and fear.” Do not entertain any hope for the qualities of defiled paths. Do not entertain any fear that keeps you timid of great emptiness. [The lines] “Do you understand this, . . .” [are as before]. This was spoken by the incomparable Yangchen Gawa 996 to master Chogkyi Langbo.997

A Pronouncement of Realization: A Song on View, Meditation, Conduct, and Fruition by the Sixth Shamarpa, Chökyi Wangchug

he Sixth Shamarpa, Karwang Chökyi Wangchug998 (15841630), was born at Drikung Drolung999 in Central Tibet. At the age of five, he was recognized and enthroned by the Ninth Karmapa, Wangchug Dorje (1556-1603), at the monastic college of Tagbo Shedrub Ling,1000 where he received his red crown, his seal, and the name Palden Karwang Chökyi Wangchug.1001 He was trained as a lineage holder at the Karmapa’s main seat at Tsurpu, mainly by the Karmapa himself and Karma Trinléba. By the age of sixteen, he had already memorized more than thirty volumes of various teachings of sÒtra and tantra. He then visited all the major monastic colleges of the various Tibetan Buddhist schools and participated in many exams and debates, thereby gaining a reputation as one of the greatest scholars of his time. He also founded the great monastery of Tubden Nyinje Ling1002 and the monastic college of Satam Legshé Ling1003 in Penyül,1004 in which the Kagyü commentaries on the sÒtras and tantra were studied extensively. Chökyi Wangchug had visions of many bodhisattvas and deities, foremost among them MañjuŸrı. In several visions, he received essential teachings from Sakya Pa˚˜ita. Since he gained complete mastery over expounding the dharma, debating, and composing texts, he became renowned as an equal to MañjuŸrı. During his time, the teachings of the Karma Kagyü lineage spread far and wide. When he enshrined the remains of the Ninth Karmapa in a stÒpa at Tsurpu, there was a gathering of about seventy thousand monks. Later, he went to China at the invitation of the emperor, who agreed to print the entire Tibetan canon of the Buddha’s teachings (Kangyur). When he returned to Tibet, he recognized and trained the Tenth Karmapa, Chöying Dorje1005 (1604-1674). While on pilgrimage in Nepal, he

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impressed the Brahmans with his knowledge of Sanskrit and skill in debate and also gave teachings to the king. In the beginning of the year 1630, the Shamarpa showed signs of illness, upon which his students supplicated him not to pass away until his main disciple, Karma Chagmé,1006 had arrived to receive his final instructions. Chökyi Wangchug made a small clay statue of himself, which he painted and blessed in order to prolong his life. Thus, Karma Chagmé arrived in time and received the necessary teachings, after which the Shamarpa passed away. Besides the Tenth Karmapa and Karma Chagmé, his foremost disciples were the Fifth Situpa, Chökyi Gyaltsen Balsang1007 (1586-1657), and the Fifth Gyaltsab, Tragba Chöyang1008 (1618-1658). Chökyi Wangchug’s song below consists of very pithy advice, not shying away from pointing out pitfalls, misunderstandings, and charlatanism, and is often spiced with drastic examples. The section on the view includes a very interesting section on unraveling the controversy between “self-empty” and “other-empty,” referring to the Third Karmapa as someone who regards the two as noncontradictory. Further sections highlight the key points of Mah›mudr› meditation, strike a well-grounded balance between external and internal conduct in terms of the three sets of vows in Tibetan Buddhism, and see the fruition being attained by focusing on accumulating its causes rather than getting stuck in hope and fear.

A Pronouncement of Realization: A Song on View, Meditation, Conduct, and Fruition 1009 Praise 1010 [Residing] in the middle of the rows of the gurus of the glorious Tagbo lineage, My guru has the most overwhelming presence. His crowning hat of the darkest blue blazes with dazzling light, Just like the deep blue u˝˚ı˝a of glorious ⁄›kyamuni. His face, like the full moon, glows with brilliant light, Just like Lingjé Repa intoxicated by nectar. The overwhelming presence of his body radiates with majestic splendor,

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Just like VirÒpa clothed in his dharma robes. His eyes have a peaceful look, but shine wide open, Just like the gaze of the lord and great siddha [Karma] Pakshi. The luminous radiance of his smiling face lights up everything, Just like Shang, the protector of beings, victorious amidst all strife. The unceasing sweet melody of the vajra of his speech Is just like lord Milarepa chanting his songs. The sam›dhi of his profound and peaceful mind is as clear as the sky, Just like the direct realization of glorious Candraprabhakum›ra.1011 The intense longing of devotion blazes in his heart, Just as if he were glorious Dalung Tangba embodied. His mind of vast and profound dependent origination illuminates, Just like lord Jigden Sumgyi Gönbo. This supreme lord, who embodies the entire Kagyü lineage, Glorious Mipham Chökyi Wangchug,1012 When I had reached the age of five, Kept extending his hands, the cool shade of all benefit and happiness, Thus protecting me from the scorching heat of my bad home And establishing me in the happiness of obtaining the cool of ethics. He made me a keeper of the mansion of the Kagyü lineage And had me bring forth the harvest of the three vows. I, the son of this excellent father was lost, But then was born as Chökyi Wangchug. Though I haven’t reached the culmination of meditative experience, What I have heard are the Buddha’s words that satisfy all hearing. What I have understood is their intended meaning that satisfies all understanding. What I have known are the special features that satisfy all knowing. What I have entered is the lineage that satisfies all entering. It is not certain that anything of what I say here is true—

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Rather, I am just telling my dharma friends some jokes. I confess and apologize that I’m mouthing my boasts so fully, But if you ask me who I am, this is my response. This [concludes] the section of praise, the first one of this song.

View Nowadays, everybody talks about the view, the view. In the early days, there was the Madhyamaka of the model texts, Then the presentations of Sv›tantrikas and Pr›saºgikas came up. In Madhyamaka, there are many who cause liberation upon seeing, Saying, “My view is the system of those.” In Dzogchen, there are many who concoct superb verbiage, Saying, “In the sky of the the alpha-pure ground, the dharmadh›tu, The primordial protector, unchanging luminosity, Is great spontaneous perfection free from action.” In Mah›mudr›, there are many who search for a source of speculation, Saying, “The dharma of glorious Maitrıpa and N›ropa, Ordinary mind, the expanse of the fundamental state, Is mental nonengagement free from reference points.” When you ask them, “Point it out directly with your finger,” Some speak about “existing on the level of the seeming,” And some claim “nonexisting ultimately.” Some talk about “nonexisting on the level of the seeming,” And others try “existing ultimately.” Some say, “nonexisting in the sÒtra system, But existing as translucence in the mantra system.” Some claim, “It is nothing but self-empty” And some go, “It is definitely other-empty.” When their views are scrutinized,


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On top of the cancerous outgrowth of clinging to seeming existence, They cannot digest the medicine of clinging to ultimate nonexistence. On top of the heart-pr›˚a of clinging to seeming nonexistence, The painful blood disease of clinging to ultimate existence thrives. Externally, they swell up with the edema of bad views in terms of the sÒtra system. Internally, they are seized by the hydropsy of contriving the mantra [system]. The dependent origination of being self-empty stops their appetite And they vomit the laxative of the emptiness of being otherempty. When you analyze all of those, On the one hand, the phlegm of clinging to existence increases, On the other hand, the bile of clinging to nonexistence dwindles, While the pr›˚a disease of clinging to both is greatly disturbing. Thus, in those three flaws, expansion, exhaustion, and disorder arise. When I was almost wasted, about to fall ill, From the ocean of the nectar of the [Karma] Kamtsang, I, the feeble one, tasted just a single drop. But after digesting the potent flavor of that drop, I knew everything in that ocean. Thus, when I speak, it is from my being sufficiently familiar with it— Emptiness is dependent origination’s own radiance. Emptiness and dependent origination are inseparable. By fixating on them as being [two] different partial aspects, To speak about “existence” and “nonexistence” just tires you out. If what exists on the level of the seeming is real, How could it become nonexistent ultimately? And if something does not exist on the level of the seeming, Who made it up on the ultimate level? What intelligent person would speak about the real existence

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Of an illusion created by an awareness-mantra? However, even if forcefully insisting, nobody can decide That it does not exist as a mere apperance. When asserted as mere utterances, The two statements, “An illusion exists as a mere appearance” And “It does not exist through a nature of its own” Are indeed not contradictory. But when you rigidly cling to [an illusion]’s existence, Thinking of the way it appears and then saying that it exists, Upon discovering the awareness-mantra, your nest of delusion caves in.1013 This is a time when you are in bad shape through your clinging to existence. If you think that this illusion is just something conjured up And thus rigidly insist that it does not exist, Once an illusory person creates many illusory phenomena, Your nest of delusion caves in. This is a time when you are in bad shape through your clinging to nonexistence. No matter which different labels you may apply— Saying that the mode of appearing is seeming reality And its actual mode of being is ultimate reality— Appearances and their actual being are a union. What are called “seeming” and “ultimate” Are nothing but labels applied to the isolates of being lucid and empty— From their own sides, how could there be any distinctions? For example, we say that the sky is this vast blue And, just as we say that, it appears as blue. But we also call the sky “empty sky” And just as we say that, it is as empty as can be. Based on the sky, it is possible For both blue and empty to appear. If [the sky]’s seeming [appearance] of blue really existed, How could it be justified as empty? And if its being empty alone were real,


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How could it be reasonable that it appears as blue? This mere lucidity of the sky being blue Is the dependent origination of phenomena’s seeming reality. That they are not established as anything real apart from that mere lucidity Is their actual mode of being, the ultimate nature of phenomena. SÒtra and mantra differ greatly in terms of skillful means, But how could there be a difference in terms of the view, Since the object of the view—freedom from reference points— is the same? Indeed, the learned set up mere presentations Of “self-empty” and “other-empty,” But the great Victor, glorious Rangjung [Dorje] Holds these two to be noncontradictory. As darkness is unable to sustain itself, When it becomes day, darkness is self-empty And the light is empty of darkness. Therefore, it may receive both the conventional terms “light” and “empty.” Here, the system of Dölpopa is as follows: When it has become empty of adventitious stains, Which are similar to darkness, The very wisdom free of duality Is like some really established light And is rigidly maintained to be other-empty. It is taught that this is not the other-emptiness of our own tradition. You may wonder, “Well, what is it then?” It is not appropriate to fixate on it as other-empty And the reason for that being inappropriate is as follows: As light cannot sustain itself [either], Once it vanishes, light is self-empty And darkness is empty of light. Therefore, it may receive the conventional term “other-empty.” Likewise, lucid awareness, which is merely empty of adventitious stains,

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Is not something that is really established. Hence, in terms of the above [sense of ] being other-empty, it is not something self-sufficient. Thus, since both light and darkness Lack a nature of their own, It is certainly not reasonable to cling To their respective nature of merely excluding the other By way of their direct self-isolates as being other-empty. However, both light and darkness Are [nothing but] the nonreferential dharmadh›tu. The freedom from reference points that is Neither a nonimplicative negation—the aspect of the lack of light and darkness— Nor the extreme of existence—the aspect of [both really] existing— Is what is taught by the term “suchness” In the final [turning of the] wheel [of dharma]. It is inexpressible, but from the perspective of those to be guided, One cannot but speak about it. Thus, in the final wheel [of dharma], It was just given the mere label “suchness.” As illustrated by those examples of “Darkness being empty of light” And “light being empty of darkness,” How could there be any clinging to the extreme of permanent real existence? To sum up the gist in terms of these examples: When darkness lacks a nature of its own, In itself, it may definitely be referred to as self-empty. At that point, a self-lucid [state of mind] dawns, Free from the imagination that takes darkness to be real— That may indeed be called other-empty. Since self-lucidity too is not established as self-lucidity, It may well be referred to as self-empty. [However,] that dawning of self-lucidity, Which is free from the stain of clinging to that mere lucidity, Is given a name too—it may no doubt be called other-empty.


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Once wisdom is without reference points And is evaluated from within that expanse of wisdom, The side of the extreme of existence is empty of itself And the side of the extreme of nonexistence is empty of itself as well. Since the illusory appearance of wisdom— Incessantly appearing dependent origination— Lacks the superimpositions and denials of both extremes, From the sides of those two extremes, it is said to be other-empty. Thus, all phenomena of cyclic existence and nirv›˚a, As mere appearances, are not nonexistent, While not really existing from their own side. As mere appearances, they are like illusions, Which cannot be observed as being existent. Nor is it that they, in terms of the ultimate, become nonexistent Through [the ultimate] being empty of something other and the like. When discussed as mere philosophical systems, No matter how it is expressed, it is fine— The object of the view is [always] to be free from reference points. “Free” does not refer to the view of nonexistence, But it means the union of appearance and emptiness— Thus the melodious lion’s roar of the Kagyü forefathers resounds. With the ultimate1014 in mind, the Invincible one said, “The statement by others that phenomena exist, While at the same time the teacher’s obscurations With regard to knowable objects are exhausted— This I consider as amazing.”1015 To entertain neither superimpositions in terms of “existence,” Nor make denials in terms of “nonexistence,” For persons who have not put it into practice, This view is a [mere] object of [intellectual] understanding. Hence, if you neglect karmic actions and their results, “freedom from reference points” Just remains an object of understanding and you are ruined.

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Therefore, it is held that, as long as these karmic appearances appear, You should pay close attention to every detail of karmic actions and their results. To say, “The ways of conventional phenomena are real” Does not mean to abandon the view of emptiness, But Maitreya said that, if you abandon it, You become inferior through fivefold inferiority. This [concludes] the section on the view, the second one of this song.

Meditation In my mind stream, I indeed lack experiences Of having practiced in a proper way. Still, I venture to discuss the way I understand The approach to meditation in this Kagyü tradition. Just as in the presentation of the view above, Some people say, “I meditate on nonexistence” And some go, “I meditate on something existent.” As for the way to sustain ordinary mind, Some advocate resting through deliberate fabrication, Saying, “This present thought, Unimpaired and not dwindling, Just this is what you should meditate on.” On top of that, by sealing it with [the phrase], “Just this is the dharmak›ya,” Expressly, they even boost their pride. There are also some who say, “A consciousness So purely transparent, vividly present, and vibrant,” Thus solidifying it, while it isn’t established [in any way]. The unmistaken way of meditation is as follows. Since the meaning of the word “ordinary” [In “ordinary mind”] refers to being uncontrived,


No matter whether you contrive it as existent or nonexistent, Whether you contrive it by saying, “Just this is it,” Or whether you contrive it by saying, “This is not it,” It is simply contrived, but not ordinary. With nothing to cultivate other than merely being undistracted, Leaving this vivid presence Free from a mind with something to meditate on Is this tradition’s way of meditating. However, these days, when giving guidance, [Some] may say, “Look right at whatever thought arises And it will dissolve in its own place1016 and vanish. There is nothing more superior than that, my son!” Through looking in this way, Beginners may pride themselves With the mere dissolution of that thought as being a great experience, Like “freedom from reference points” or “nonmeditation,” And thus are seized again by the demon of pride. Some people may say, “Look at just this thought!” Then, by propping up that thought, Pride arises, [thinking,] “I saw mind’s true face!” Since there is this secret essential point, You need neither empty it out deliberately to be empty Nor purposely make up some transparent lucidity— Just looking nakedly will suffice. With that in mind, lord [Maitreya] said, “There is nothing to be removed from it And not the slightest to be added. Actual reality is to be seen as it really is— Whoever sees actual reality is released.”1017 When beginners are instructed, They should be told, “Look at whatever arises!” [However,] if they are not guided gradually by a guru In accordance with the manner of seeing within that looking, Just as an egg deprived of warmth,

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There will be greater danger than gain. As for meditation, having [actually] gone beyond mind And thinking, “I rest beyond mind,” In due order, the former is the experience And the latter is an understanding. Hence, if you have that experience, [your job] is to become familiar with it. It is our practice to give the pointing out By adapting it to your certainty in that experience. If you understand a mask to be a mask, that’s fine, But if that [understanding] hasn’t become a [stable] experience, When [someone with that mask] threatens you, fear arises. But if you come upon it with such experience, how could you be afraid? In brief, whatever comes up— Be it proper or improper, dissolved or not, Liberated or not—without hope or fear, To look at it nakedly is the meditation. This was praised by the physician-monk As “sustaining the essence.” This [concludes] the section on meditation, the third one of this song.

Conduct If you constantly grasp at appearances as being real And thus behave in terms of hope and fear, that is not conduct. Being deceived by the empty view of emptiness, You may behave by avoiding things and being evasive, but that is not conduct [either]. As long as there is something that appears as happiness and suffering [for you], Absolute certainty about what is to be adopted and to be rejected in terms of virtue and evil is needed, Just as you need to rely on a medicine for bile diseases As long as you see white conches as yellow.


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Just as that medicine too has no purpose Outside of serving as a cure for bile diseases, In the dharmadh›tu, in which reference points and characteristics have dissolved, How could the benefit of virtue and the harm of evil be real? As a mere appearance, engage properly in the three vows. As a mere appearance, train in everything that can be known. As a mere appearance, guide sentient beings with compassion. As a mere appearance, accomplish study, reflection, and meditation, And engage in the ten branches of dharma activity and so on. By being totally indiscriminate about views that are [merely] an object of [their intellectual] understanding, Many boast that they practice the great conduct of mantra, Such as the conduct of confronting discipline. Like small children eating the meat of a wild yak, That will just become a mutual obstacle. If yogins like Pa˚chen ⁄›kyaŸrı, Who have reached the full warmth [of realization], Engage in the conduct of mantra, that represents an immense offering Of the qualities that are their own benefit. But, as for the benefit of others, in order to guide all sentient beings, They maintain the consummate liberating lifestyle of the ethics of the vinaya. Therefore, while engaging in the conduct of a Bhusuku1018— Or the ever-excellent conduct without reference points— And the ethics of the vinaya in union As the unimpeded aspect of dependently originating appearance, Not being fettered by fixating on the view, Meditation is sustained in an uncontrived way. This is the liberating lifestyle of the foremost ones in this practice lineage. You should not proclaim, “This is what I practice!” And then just practice with wishful thinking, while not [actually] practicing.

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Nor is there any reason for narrow-minded faintheartedness, Saying, “I can never practice this.” To sum up, conduct is like the old father Yanggönba1019 Engaging in the four kinds of wrathful mantra. This [concludes] the section on conduct, the fourth one of this song.

Fruition Whatever the practice of sÒtra or mantra, These principles of view, meditation, and conduct need to be complete. Once they are complete, in terms of the fruition of practice— The mere relinquishment of the stains of the two obscurations And the mere attainment of the dharmak›ya of wisdom— There is no difference between sÒtra and mantra. However, the Victor Mikyö [Dorje] holds that [the latter] has superior properties, Such as the wisdom free from the stains of the two obscurations Being free from desire, yet rising as great desire (And the same applying for hatred and so forth) As well as the distinct feature of changeless great bliss. So how could there be any need to elaborate that here? When you engage in the cause in an unmistaken way, There is no doubt that the fruition will come forth. If you entertain hope and fear, that’s just a cause for tiring yourself out— Don’t consider the fruition, consider the cause! This [concludes] the section on the fruition, the fifth one of this song. This pronouncement of realization, a song on view, meditation, conduct, and fruition, Was written on the eastern snowy range of Kambo Kangra.1020 May it please lord Wangchug Dorje


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And be a cause for the maturation and liberation of [all] my previous mothers. This was composed by the ⁄›kya monk Chökyi Wangchug during the breaks between his meditation sessions in a very remote place at Kambo Kangra, called “Noble Land.” May virtue and excellence grow! Sarva maºgalam! [Colophon for the republication] This song on view, meditation, conduct, [and fruition] sung by the Sixth in the line of Shamarpas, the Omniscient Karwang Chökyi Wangchug, was [re]published at the Institute for the Preservation of the Teachings of the Glorious Karmapa [in Rumtek], since its textual transmission was about to become extremely rare and its purport of direct instructions on the profound essential points is very important.

Commentary The following commentary is largely based on the explanations by the late Khenpo Lama Thubten, who had received teachings on this text by the late Bokar1021 Rinpoché (1940-2004), the foremost retreat master in the Karma and Shangpa Kagyü lineages and tutor to the present Kalu Rinpoché. Lama Thubten taught this text three times in France and once at Kamalashila Institut in Germany in 1991. He reported that, in 1983, Bokar Rinpoché had found a rather poor handwritten copy of the text in the library of Rumtek monastery and, since he deemed the text essential, asked Lama Thubten to produce a more legible edition. Through this process, over the years, he frequently consulted Bokar Rinpoché for editorial clarification as well as explanations on the meaning. Later, when H. E. Gyaltsab Rinpoché and the late Third Jamgön Kongtrul Rinpoché also wanted to make copies from the original in the library, it could not be found anymore. Thus, the text is a very rare jewel and, to my knowledge, has never been taught by anybody else.1022 In accordance with its title, the text has five sections:

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• • • • •

praise view meditation conduct fruition.

Praise Unlike other traditional texts, the first section does not contain the standard way of paying homage or prostrating and the commitment to compose the text. Rather, it has three parts: 1) Describing the excellent qualities of the author’s guru, the Ninth Karmapa 2)The great kindness of that guru 3) Hinting at the author’s own realization. 1) Chökyi Wangchug starts by saying that his guru, the Ninth Karmapa, is the very heart of the Karma Kagyü or Tagbo Kagyü1023 lineage. The famous black hat that the Karmapas wear during the “black crown ceremony” was offered by the Chinese emperor Yung Lo to the Fifth Karmapa, Teshin Shegba1024 (1384-1415). The black hat is an external material representation of the actual hat that the ˜›kinıs presented to the First Karmapa, Tüsum Kyenba1025 (1110-1193), as a token of his supreme realization. Woven from the hair of a million ˜›kinıs, very dark blue in color (like the u˝˚ı˝a of Buddha ⁄›kyamuni, which is said to have the color of shiny black bees), it can be seen to float above the Karmapa’s head only by realized beings. The Karmapa’s face has a blissful expression, similar to that of the great siddha Lingjé Repa (1128-1188), a disciple of Pamo Truba (1110-1170) and the main teacher of Dsangba Gyaré (1161-1211). Together with the latter, he founded the Drugba Kagyü School, famous for its many highly realized yogins in mountain retreats. Lingjé Repa was well known for his heavy drinking of alcohol (called “nectar” above) as a means to enhance his practice. The great Indian siddha VirÒpa was a monk for more than twenty years, displaying an impressive stature in his yellow robes, before he


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shared the fate of so many great yogins by being expelled from his monastery for killing and eating pigeons and drinking alcohol. He became famous for stopping the sun in midair while drinking excessively in a bar, thus postponing paying his bill, which he had promised to do when the sun had set. Lama Shang (1122-1193)—his full name being Shang Tsalba Yutragba Dsöndrü Tragba—was the main student of Gampopa’s nephew Gomtsül (1116-1169) and the founder of the Tsalba Kagyü School. He was both a highly realized siddha of Mah›mudr› and the local ruler of the region of Tsalba. Taking up Gampopa’s occasional—and not necessarily specific— reference to “the white panacea,”1026 Lama Shang’s usage of this term as a specific epithet for the teachings of Mah›mudr› became widely known.1027 Certain aspects of his conduct meant to enhance realization, however, were perceived by many as outrageous and controversial, such as his engagement in politics and even local warfare. It is said that the First Karmapa visited him to successfully dissuade him from such activities. Candraprabhakum›ra was the name of Gampopa in one of his former lives. Tibetan tradition unanimously considers him as a reincarnation of that bodhisattva, who was the main interlocutor of Buddha ⁄›kyamuni in The SÒtra of the King of Meditative Concentrations and volunteered to propagate its teachings in our present age. In response, the Buddha himself promised to return in order to assist Candraprabhakum›ra with his task. Accordingly, it is Pamo Truba who is regarded as this emanation of Buddha ⁄›kyamuni. Thus, together with Maitreya’s Sublime Continuum, the Kagyü School regards the above sÒtra as the main foundation of Gampopa’s unique sÒtra-based approach of Mah›mudr›. As an unexcelled master of Mah›mudr›, Gampopa’s meditative state is said to have been as deep and clear as the vast sunlit sky free from clouds. Dalung Tangba Dashi Bal (1142-1210) was the founder of the Dalung Kagyü School. He was Pamo Truba’s close attendant for six years, absorbing all his teachings and transmissions like a vase filled to its brim and eventually attaining the state of “nonmeditation,” the highest yoga of Mah›mudr›. Among Pamo Truba’s disciples, he was renowned for his impeccable lifestyle of a fully ordained monk. He also was the one whose devotion to the three jewels and his guru was proverbial. Jigden Sumgön (1143-1217), the founder of the Drikung Kagyü, was renowned for his vast enlightened activity for the benefit of beings,

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attracting so many tens of thousands of disciples that the Drikung School was by far the largest in Tibet during his time. In brief, the meaning of Chökyi Wangchug’s praise is that the Karmapa embodies all the qualities of the four great and eight lesser Kagyü lineages.1028 2) Next, Shamar Rinpoché describes how the Ninth Karmapa took care of him. At age five, he recognized him as the rebirth of the previous Shamarpa and began to educate him as a monk and lineage holder. The “bad home” is a metaphor for cyclic existence with its scorching heat of mental afflictions, similar to a huge pit of blazing fire. “The cool of ethics” refers to the various Buddhist vows, starting with the five lay vows, the monastic vows of a novice and a fully ordained monk, the bodhisattva vows, and the samayas of the vajray›na. Being the supreme lord of the great castle of the Karma Kagyü tradition, the Karmapa installed the Shamarpa as his successor to uphold that lineage. In this way, with the fruition of the three sets of vows (pratimok˝a, bodhisattva, and vajray›na) blossoming in him, he—”a lost child”—became the spiritual son of the Karmapa. 3) However, the Shamarpa says, he has not attained perfection in terms of meditative experience and realization. All he did was study the teachings of the Buddha and understand the commentaries on their true intent by the great Indian and Tibetan masters. In addition, he received the unique pith instructions of the Kagyü lineage, thus fully entering the stream of that tradition. As is customary for great masters, he speaks of anything that might sound as if he had some good qualities as being just a joke and bragging on his side, indicating that he in fact has no such qualities at all. He basically says that nobody ever asked him who he was and that it is really of no interest anyway. However, just in case anybody should wonder, this here is what he would answer.

View The section on the view constitutes the main portion of the text and has three parts: 1) Presenting the views of others 2)Refuting them 3) Establishing the author’s own view


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1) In terms of the view, Chökyi Wangchug does not go into all the various Buddhist and non-Buddhist philosophical systems, but discusses only the different approaches within Madhyamaka proper (also referred to by some as “the Madhyamaka of the sÒtras”) and the view of Mah›mudr› (referred to as “the Madhyamaka of mantra”). “The Madhyamaka of the model texts” refers to the original Indian Madhyamaka works of N›g›rjuna and firyadeva (some also count R›hulabhadra, AŸvagho˝a, and ⁄›ntideva in this category). As for the Tibetan distinction of “Sv›tantrikas and Pr›saºgikas,” the former include mainly Bh›vaviveka, Jñ›nagarbha, Haribhadra, ⁄›ntarak˝ita, and KamalaŸıla, whereas the latter are Buddhap›lita and Candrakırti. Then, the Shamarpa refers to those who “cause liberation upon seeing in Madhyamaka.” It is not entirely clear what he means by that, but usually this expression refers to gaining liberation from cyclic existence due to the auspicious connection of merely seeing someone or something very holy (such as a Buddha or the Karmapa’s black crown), without having to engage in further practices. So Chökyi Wangchug seems to mock those with rigid minds who think that merely siding with a particular brand of Madhyamaka is sufficient to be liberated, with no need to really understand that view, let alone practice it. In any case, he addresses the numerous and often highly sectarian debates in Tibet about the supremacy of certain Madhyamaka approaches, and in particular, which interpretation of Pr›saºgika Madhyamaka is correct. In Dzogchen terminology, “the primordial protector” refers to the ever-pure nature of the mind, also called Samantabhadra. Whether in ordinary sentient beings or Buddhas, it is completely “unchanging.” It is “great spontaneous perfection,” since all phenomena are naturally perfect right from the start and nothing in cyclic existence and nirv›˚a goes beyond that. It lacks all reference points in terms of anything to adopt or to reject, thus there is no need to act in any way. In the Mah›mudr› tradition, “ordinary mind” corresponds to what in Dzogchen is termed “the primordial protector,” the fundamental state of mind. In the Kagyü lineage, there are two main approaches to Mah›mudr›: through the vajray›na practices of the Six Dharmas of N›ropa (also called “the path of means”) and through Maitrıpa’s specific style of mental nonengagement free from reference points (also called “the path of liberation”).1029 Here, Chökyi Wangchug seems to discourage specula-

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tions or evasive discussions about those teachings instead of making them a direct experience. However, any attempt to actually point at what all those terms refer to is impossible, no matter which verbal “fingers” may be used. Sv›tantrikas and Pr›saºgikas may admit various degrees of conventional existence as long as phenomena are not examined and just taken at face value, but neither find anything to be existent under reasoned analysis for the ultimate. Certain proponents of “other-emptiness” may hold conventional appearances to be nonexistent, whereas the true heart of all beings—Buddha nature—truly exists ultimately. The mainstream Madhyamaka of the sÒtras is mainly concerned with negations, such as nonexistence and nonarising, whereas the vajray›na emphasizes the ultimate reality of the innermost subtle mind of translucent luminosity. Some say that everything being empty of itself (of an intrinsic nature of its own) is the definitive meaning of the teachings, while others claim that the existence of Buddha nature empty of adventitious stains that are other than it is the ultimate definitive meaning. 2) As for the flaws in those views, to be sure, Chökyi Wangchug neither says that the views of Sv›tantrikas, Pr›saºgikas, Mah›mudr›, or Dzogchen are flawed in themselves, nor that the masters who taught those views are wrong. Rather, he speaks about the problem of clinging to or solidifying something within those views. In fact, all flaws in terms of the view come down to grasping at some kind of existence or nonexistence, but the main problem is that very grasping itself, no matter what you grasp at. To illustrate such fixation and clinging, the Shamarpa uses Tibetan medical examples. Clinging to the existence of phenomena on the level of seeming reality is like a big inoperable tumor in one’s abdomen that obstructs bowel movement and causes indigestion. Consequently, even what is (wrongly) perceived as the remedy against that—one’s clinging to ultimate nonexistence—cannot be absorbed any more. The “medicine” of such clinging is not only applied in vain, but turns into a problem itself, since it just sits there without reaching the tumor of clinging to existence or being excreted. In The SÒtra Requested by K›Ÿyapa, the Buddha gives a similar example, saying that people who cling to the view of emptiness are incurable, since the very antidote is turned into poison. If one clings to the proper remedy (emptiness) itself, then there is no more remedy for that.


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The heart-pr›˚a, or life-pr›˚a, is the main one of the various pr›˚as flowing in the body. When it is imbalanced or weakened, depression and excessive worrying—here a depressing “clinging to seeming nonexistence”—can occur. The “blood disease” refers to another disturbance of pr›˚a (called “blood-pr›˚a”), which thrives on the first one and causes a bad temper. Thus, in addition to the gloom of the nonexistence of the ordinary world, one becomes all agitated by clinging to the ultimately reified existence of one’s Buddha nature. “Externally, they swell up with the edema of bad views in terms of the sÒtra system.” In Tibetan medical texts, this illness is described as one’s skin becoming gray and swollen with lymph fluid. That stands for mistaking the sÒtra teachings as a global strike that reasons away everything or that always and exclusively cuts through all elaborations and reference points. Internally, one may become puffed up by the waters of contrivance by becoming lost in the elaborate rituals and details of practice in the vajray›na. “The dependent origination of being self-empty” refers to misconceiving all dependently originating appearances as nothing but hollow phantoms, lacking any existence. Through that, one’s “appetite” for both the teachings and proper ethical conduct in terms of karmic actions and compassion is lost. The proponents of “other-emptiness” try to expel what they see as the disease of the nihilism of “self-emptiness” through the laxative of ultimate permanent Buddha nature—”other-emptiness”—but that comes right back up. In other words, one cannot dispel one kind of clinging—fixating on nonexistence or a nonimplicative negation— through another kind of clinging—grasping at existence or an implicative negation. In brief, clinging to existence is like a disease of excessive phlegm in the body—one kind of belief in existence triggers another one, thus blowing up and solidifying things more and more. The clinging to nonexistence resembles wasting away due to a consumptive bile disease. Finally, the clinging to both is similar to a pr›˚a disease, in which existence and nonexistence are in an ongoing battle with each other and thus greatly upset the mind. In these ways, one either becomes bloated with increasing reification, fades away through nihilism, or experiences inner conflict. As long as one incurs one of those flaws, buddhahood is just a speck on the horizon.

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3) As for his own view, Chökyi Wangchug says, he almost fell sick through such discussions. But then he drank just a single drop from the ocean of the vast and profound teachings of the Kagyü lineage and realized that everything in that ocean has the single potent flavor of experiential pith instructions beyond mere words. For people who are familiar enough with such an experience, “emptiness is dependent origination’s own radiance,” the two being primordially inseparable, just as seeming and ultimate reality are. Chökyi Wangchug’s way of phrasing here is remarkable, since a more common statement would be the reverse— ”dependent origination is emptiness’ own radiance.” To style emptiness as radiance seems to speak against taking emptiness as a mere dead nothingness or a bland nonimplicative negation, pointing to it rather as being the unrestrained openness that serves as the very basis for the dynamics of dependent origination to unfold in infinite variety. As a famous verse by N›g›rjuna says: For whom emptiness is possible, Everything is feasible. For whom emptiness is not possible, Nothing is feasible.1030 To take dependent origination and emptiness as “two different aspects” and then speak about existence or nonexistence on either the seeming or the ultimate level means to miss precisely the point of their inseparability on both levels. If the appearances of ordinary seeming reality were really established in any way, how could they become nonexistent ultimately? And if nothing really exists on the level of the seeming, how could you come up with some totally unrelated truly existing ultimate reality? Apart from having to explain such gaps, the main problem with something existing in seeming reality while not existing in ultimate reality or vice versa is that the inseparability of the two realities is lost. This inseparability is like an illusion—nobody takes any illusory appearance for real or ultimately existent, but at the same time one can also not say that nothing whatsoever appears in front of one’s eyes. When using such explanations as mere conventional statements that are not taken to refer to some intrinsic reality outside of them or as having any such reality-status within themselves, there is no contradiction. They are


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just like fingers pointing to the moon, but not to be confused with the moon itself. Ordinary people may even cling to the illusions conjured up by magicians, but once the show is over, the illusory appearances vanish and one’s deception becomes obvious. Thus, as soon as one’s subjective grasping at the existence of a certain object has to face that its object never existed, it dissolves too. On the other hand, one cannot claim that an illusion is nothing but utter nonexistence without anything happening, just because it is something fabricated in a delusive way. For example, everybody knows that a movie is an illusory appearance of light dots on a screen without any real persons and so on, but then we get completely carried away by the story line, the overwhelming intensity and speed of special effects, and the gripping “actions” and “emotions” of the characters. Clearly, a certain level of appearance and even functionality is displayed, which in turn affects the mind of the watcher in one way or the other. Usually, even many years after we have walked away from that movie, we still speak about it as if everything in it had really happened. Of course, as soon as we step back just a little bit, there is no doubt that none of it happened anywhere but in the imagination of our own mind. Thus, the view only becomes a problem if one of the two inseparable aspects of the nature of our own mind is overemphasized and made into an absolute. No matter whether those two aspects are taken to be appearance and emptiness, luminosity and emptiness, seeming and ultimate reality, and so forth, no matter how sophisticated one’s terminology or reasoning is, to not realize the inseparability of those aspects on every level of experience means to stray from the view. In other words, there is no appearance without emptiness, no luminosity without emptiness and vice versa, just as the heat and light of a candle flame cannot exist without the other. Thus, Shamar Rinpoché gives the example of the sky, which can appear blue and empty at the same time and is labeled accordingly. However, none of those two aspects—blue and empty—is the sky’s only and absolute feature. If it really existed as blue, how could it be empty? And if it were nothing but empty, how could it ever appear as blue? Likewise, the dependently originating phenomena of seeming reality are just like that appearance of blue. Apart from being a mere lucid appearance, they cannot be pinpointed as anything ultimately established. Just that is their ultimate nature. Thus, also the notions of “seeming reality” and “ultimate reality” are

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nothing but conceptual designations superimposed respectively upon the isolates1031 of all appearances being lucid and empty in that way. For example, we are not able to actually separate the light and heat of a flame, but can only refer to them separately by conceptual thinking. Likewise, mind’s nature—its inseparable union of being lucid and empty—does not consist of two things (emptiness and lucidity). It is only by our dualistic thoughts, operating by way of exclusion, that we conceptualize them as two different aspects and treat them accordingly. This includes trying to bring lucidity and emptiness together, once we have learned that they actually are a union. However, that completely misses the point of their primordial, natural inseparability and the experience of that—nobody would attempt to unify the heat and light of a flame. However, our thoughts cannot help but apprehend lucidity and emptiness distinctly— we can only think of one of them at a time and never of both simultaneously. Thinking of “the inseparable union of being lucid and empty” is not their union or the experience of that union either, but simply yet another thought. The same then goes for all other labels, such as seeming and ultimate reality, that we may apply to the two aspects of what in fact always appears to our minds as the union of being empty and lucid. Therefore, Chökyi Wangchug says, sÒtray›na and vajray›na differ in their range and profundity of skillful means, but not in terms of the view, since the object of that view—freedom from reference points—is the same in both. This agrees with Sakya Pa˚˜ita’s opinion that if there were a view higher than freedom from all reference points, it would have to revert necessarily to some reference point. The above-mentioned overemphasis of one of the two inseparable aspects of mind’s nature is also what lies at the heart of the Tibetan “selfempty” versus “other-empty” controversy, if the former is misunderstood as absolutizing emptiness and the latter as doing the same with luminosity. However, according to Chökyi Wangchug, the Third Karmapa, Rangjung Dorje, holds the two presentations of being “self-empty” and “other-empty” to be noncontradictory. In the Kagyü tradition and Western scholarship alike, the Third Karmapa is usually unequivocally identified as one of the major proponents of the “other-empty” view. There is no room for going into details here, but clear indications for Shamar Rinpoché’s above statement can be found in the five texts by Rangjung Dorje that clearly and consistently outline his basic view: his Profound Inner


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Reality with its autocommentary (in particular, the first, sixth, and ninth chapter), the two short supplementary treatises to that text, called Distinguishing Consciousness and Wisdom and Showing the Heart of the Tath›gata, and his commentary on N›g›rjuna’s In Praise of Dharmadh›tu.1032 For example, the latter states: In brief, it can be shown in detail how the positions of all great masters, such as firyadeva, ⁄Òra, Buddhap›lita, Bh›vaviveka, and Jñ›nagarbha, are in accord on these [points] . . . Also noble Asaºga has spoken in accord with this . . . Temporarily, there are dissimilar statements, but in terms of meaning, they do not differ as to the basic nature. Likewise, the correct view of all y›nas and what is to be realized and attained in them is to be explained and understood as just one.1033 Likewise, the song by the Thirteenth Karmapa, Düdül Dorje1034 (17331797), below says about the system of “Asaºga and his brother, . . . known as ‘Madhyamaka of other-emptiness’ in Tibet”: When commenting on its meaning, honorable Rangjung [Dorje] says That it is one with the system of Candrakırti. This is also supported by Jamgön Kongtrul Lodrö Tayé’s Treasury of Knowledge, quoting the Third Karmapa as follows: In general terms, Noble [N›g›rjuna]’s “wheel that puts an end to all bases for views” and Venerable [Maitreya’s “wheel of prophecy”1035 come down to the same essential point. This essential point is that whatever is the final wheel is necessarily the wheel that teaches freedom from reference points. [However,] there are some particular distinct features through which they are not the same. In the former [wheel], nothing but mere freedom from reference points is taught, while the latter explains the distinctive feature that the wisdom free from reference points is to be experienced by the wisdom through which it is personally encountered. One might wonder, “Is it

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then the case that N›g›rjuna and his spiritual heirs do not assert the wisdom that is free from reference points?” No, this is not the case, since they explicitly teach it in such [works] as The Collection of Praises and The Four Hundred Verses on the Yogic Practices of Bodhisattvas.1036 To highlight the above distinction as to being free from reference points in a somewhat loose way, if N›g›rjuna and Maitreya were to meet, N›g›rjuna would say, “All phenomena are free from reference points” and Maitreya would answer, “I know!” Actually, many Kagyü and Nyingma masters say that the views of “selfemptiness” and “other-emptiness” are not only not contradictory, but supplement each other well and are in fact indispensable for their respective understanding. Ultimately, they are one in the definitive meaning. Typically, The Treasury of Knowledge says: The two great system-founders N›g›rjuna and Asaºga . . . are the ornaments who beautify Jambudvıpa. In their intention there is no difference in terms of superior or inferior. Should it still appear like this [to some people, then the mistake lies only in] their own inferior karmic fortune and limited intelligence. Therefore, through realizing the approaches of the individual scriptural systems of the two system-founders without intermingling them, one realizes and internalizes that the final intention of these two constitutes a single meaning of Madhyamaka. Then one is released from the many flaws of superimposition and denial, and endowed with the stainless mental eye that views all sÒtras and tantras.1037 In his verses, Chökyi Wangchug proceeds with the example of darkness and light. Since darkness cannot sustain itself at dawn and during the day, darkness is shown to be self-empty, that is, empty of any inherent, independent existence. And since daylight is empty of darkness (something other than light), conventionally, one can say that what appears to us as light is suitable to be labeled as both “light” and “empty.” Obviously, from an “other-empty” point of view, when the example is applied to mind, darkness stands for adventitious stains or the mistaken duality of


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subject and object, while the light represents Buddha nature or nondual enlightened wisdom. It is to be noted here that Shamar Rinpoché, throughout his already multi-layered way of using the example of light and darkness, also seems to deliberately play on the various meanings of the Tibetan word snang ba, that is, “light,” “illuminating,” and “appearance/appearing.” The latter meaning comes to mind naturally when the word is used in connection with the term emptiness, as is the case here. Thus, the line, “Therefore, it may receive both the conventional terms ‘light’ and ‘empty’” seems to be the most straightforward translation in the given context, but the Tibetan can no doubt be read in more than one way. In other words, daylight can be understood as “light” (as opposed to darkness), “appearing” (as opposed to a lack of appearance), and “illuminating” (in the sense of making other things appear). In the view of “other-emptiness,” all of those meanings naturally correspond to mind’s nature of lucid awareness, which is said to be self-luminous, clearly appearing as our experience,and illuminating—cognizing—all knowable objects. Thus, throughout the following, those meanings of the word “light” should be kept in mind. Chökyi Wangchug makes it very clear that the Kagyü understanding of “other-empty” differs from that of Dölpopa, who is said to maintain that, similar to some absolutely existing light, the wisdom free from duality is intrinsically other-empty, after it has become empty of the darknesslike adventitious stains. Rather, one should not fixate on Buddha nature or enlightened wisdom-mind as being other-empty exclusively in and by itself or to exist as some reified absolute entity. The reasons are as follows. Returning to the example of light and darkness, it is not only that darkness cannot sustain itself, but the exact same goes for light (or appearance) too. Once it vanishes at dusk, light is revealed to be self-empty, while darkness then is empty of light. Thus, darkness too may be conventionally labeled “other-empty.” That means that lucid enlightened awareness or nondual wisdom is merely empty of adventitious stains (the “other”), but it too is not established as some nonempty or independent entity. The use of the term “other-empty” here does therefore not entail this wisdom’s intrinsic self-sufficiency. In sum, both darkness and light are both empty of something other (namely, each other) and self-empty in the sense of not permanently and independently existing through a nature of their own. Therefore, since

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both light and darkness lack a nature of their own, the only way they exclude each other is by way of their own direct self-isolates,1038 which is only from the perspective of conceptual thinking. Thus, it is not at all reasonable to cling to those mere conceptual images as something that is truly “other-empty.” Ultimately speaking, both light and darkness are aspects of the nonreferential dharmadh›tu in which there is neither light nor darkness. Despite the claims of certain scholars, this dharmadh›tu is not just a nonimplicative negation—a mere absence which is still taken as a conceptual object—but mind’s actual freedom from reference points as directly experienced by nonreferential, nonconceptual wisdom. Since that freedom from reference points is not some intrinsically existent either (such as permanent, independent luminosity), it also does not fall into the extreme of existence. Rather, it is what the Buddha taught by the mere label “suchness” in his third turning of the wheel of dharma. That “suchness” is the definitive meaning of the intention of the final wheel of dharma, which excellently distinguishes between expedient and definitive meaning. Needless to say, it is completely beyond all expression and reference points. However, for the sake of beings who do not realize that, there is the need to guide them on the path in order to end their suffering. In other words, though there is nothing to point out, this is precisely what is to be pointed to in the disciples’ minds through certain terms and examples (such as light and darkness), so that they themelves can realize that there is nothing to point to. All phenomena are unarisen and without a nature of their own, thus “self-empty.” As illustrated by the examples of “darkness empty of light” and “light empty of darkness,” any fixation on the extreme of imputing real existence to either of them has no ground. To sum up, since darkness lacks a nature of its own, it can definitely be referred to as being “selfempty.” But since that referring has to happen in a mind that realizes this fact, there dawns the self-lucid awareness of realization rid of the mistaken clinging to darkness as being real, and that realizing awareness may surely be called “other-empty.” In the same way, that label can also be applied to the arising of the self-lucidity that is free from even the stain of clinging to its own mere lucidity—that pure awareness may indeed be called “other-empty” too, but without taking that to indicate the slightest trace of real existence. In other words, both the obscurations of the duality of apprehender and apprehended and the mind that entertains and clings to


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that duality eventually self-liberate or naturally settle within mere lucidity-awareness, which is their fundamental nature beyond duality and itself subject neither to bondage nor freedom. Thus, when seen from within the expanse of wisdom free from all reference points, both the extremes of existence and nonexistence are empty of themselves, in other words, they simply never applied in the first place. That includes this very wisdom, in that it too is an illusory, dependently originating appearance that shines in unceasing play. However, since it lacks the superimpositions and denials of both extremes, when considered from the aspects of those two extremes, it may be called “other-empty.” In a similar way, the Eighth Karmapa, Mikyö Dorje’s commentary on The Ornament of Clear Realization identifies the correct referent of using the term “other-empty” in an expedient, functional way (if one wants to use this term, that is). However, he clearly emphasizes that, beyond such verbiage, the nature of phenomena is neither self-empty nor other-empty in the first place, let alone really existent: The name “other-empty” is applied to emptiness [in the sense] that the other features within this basis [emptiness] are empty of their own respective natures. Therefore, the other-empty’s own nature does not become nonempty. The reason for this is that the name “other-empty” is [only] applied to the compound meaning that this basis [emptiness] is empty of such and such [and not to this basis being other-empty in itself ]. However, it is neither asserted that this basis—the nature of phenomena—is empty of its own nature, nor [—as was just said—] is this [basis itself ] other-empty. Therefore, if it is not other-empty, forget about it being self-empty [since these two are just mutually dependent] . . . This basis—the nature of phenomena—is neither otherempty nor self-empty, because [let alone being other-empty or self-empty,] it is not even suitable as a mere emptiness that is not specified as being empty or not empty of itself or something other. The reason for this is that it has the essential character of being the utter peace of all reference points regarding being empty and not being empty. Thus, from the perspective of the [actual] freedom from reference points, no characteris-

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tics whatsoever of being empty of itself or something other transpire within the basis that is the nature of phenomena.1039 Therefore, all phenomena of cyclic existence and nirv›˚a, in that they are mere appearances for dualistic minds, just like illusions, cannot be taken as really existing the way they appear. Nor can phenomena be said to become totally nonexistent ultimately through claiming that ultimate reality is empty of everything else, that is, those phenomena. No matter how that may be expressed conventionally in various philosophical systems, Chökyi Wangchug says, there is no problem, as long as the essential point—freedom from reference points—is understood correctly. For, in any case, the object of the view is to gain an experience of one’s mind letting go of any grasping at anything, thus being completely at ease and free from reference points. Here, “free” does not indicate a nihilistic view of utter nonexistence, but indicates the union of appearance and emptiness. When misunderstood or conceptually construed as mere frameworks of a philosophical system, the views of “self-empty” and “other-empty” may lead to overemphasizing either the aspect of emptiness or of appearance/luminosity, burying the essential point of their experiential inseparability under avalanches of reasoning and scriptural support. Thus, as a mere pointing finger, the lion’s roar of the Kagyü forefathers propounds the well-balanced union of luminosity and emptiness as the true nature of phenomena. With this in mind, the Invincible one—Maitreya—said in his Ornament of Clear Realization (V.20): The statement by others that phenomena exist, While at the same time the Teacher’s obscurations With regard to knowable objects are exhausted— This I consider as amazing. Let alone non-Buddhist philosophical systems, even among Buddhists, there are many who hold that at least some phenomena really exist. For example, the Vaibh›˝ikas and the Sautr›ntikas speak about really and ultimately existent material particles and moments of consciousness, while those referred to as Mere Mentalists deny the existence of outer objects, but still assert a real mind. For some Tibetan masters, this even includes


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the position of Tsongkhapa and his followers, who state that the phenomena of seeming reality exist as such by being established through conventional valid cognition. They say that these phenomena are not empty of themselves, but only empty of “real existence.” At the same time, all these people maintain that, in the Buddha’s omniscience, even the slightest cognitive obscurations with regard to all phenomena have been eliminated. For both Maitreya and Chökyi Wangchug, these two statements are clearly contradictory. For if there is something that is really existent, then it is impossible to relinquish it, even for a Buddha, since then it would not exist anymore. Rather, the very fact that “it” can be “relinquished” shows that it was nothing but an illusionlike appearance or fantasy, which never existed in the first place and merely has to be recognized as just that. This is what “adventitious stains” means. Otherwise, if what existed before becomes nonexistent upon attaining buddhahood, there would be an unbridgeable gap between the two realities (or appearance and emptiness), their inseparable union—the supreme view and realization—thus being impossible. In other words, any (hypothetical) existent nature of things can by definition never be transformed into something nonexistent, and the (actual) nonexistence of a nature of things cannot be transformed into really existent things through anything either. This is why the next verse in Maitreya’s Ornament of Clear Realization says: There is nothing to be removed from it And not the slightest to be added. Actual reality is to be seen as it really is— Whoever sees actual reality is released. In his Chariot of the Tagbo Siddhas, the Eighth Karmapa, Mikyö Dorje, even identifies the Gelugpa view on the relation between conventional phenomena (the basis of negation) and “real existence” (the object of negation, which is the opposite of emptiness) as being nothing but the worst type of “other-emptiness,” the view that the Gelugpas themselves so vehemently reject. The kind of “other-emptiness” in question is “the emptiness of one not existing in another”1040 (in this case, real existence being absent in the phenomena of seeming reality). All Tibetan schools regard this as one of the grossest misconceptions about emptiness that is to be relinquished. As is well known, in the Gelugpa view, a book (the basis of nega-

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tion) is held to be not empty of itself but of something other, that is, “real existence” (the object of negation). This means that the book itself is left untouched as a remainder after the analysis and, furthermore, that the book itself—as the basis of being empty of something other—is not empty. For if a phenomenon is empty of something other than itself, how should that phenomenon itself become emptiness through that? If such were the case, it would absurdly follow that, in terms of the twenty emptinesses taught in the prajñ›p›ramit› sÒtras, the Buddha only had to explain the notion of “other-emptiness,” while any explanations on self-emptiness would be redundant, because—according to the Gelugpa position—this very other-emptiness (of “real existence”) has the meaning of self-emptiness. However, it is important to emphasize that the above Kagyü critics of the Gelugpa view are not just eager to point to the latter’s “missing out” on the theoretically correct view. Rather, the main problem with the two realities being separated by a deep gulf is the soteriological failure of such a view, which means that it cannot serve as an effective basis for sentient beings’ liberation from cyclic existence and attainment of buddhahood.1041 On the other hand, when one refrains from superimposition and denial in terms of appearance or emptiness and thus does not fall into the extremes of existence or nonexistence, this is true Madhyamaka free from reference points. However, for persons who do not gain some direct experience of the inseparable union of appearance and emptiness in their own minds, this view cannot but remain a mere object of dry and biased intellectual understanding. Then, it can easily happen that “being free from reference points” is misunderstood as karmic actions being totally nonexistent and of no consequence, which is a denial of seeming reality. Therefore, as long as our minds are subject to and suffer from appearances that are the outcome of our prior karmic actions, we better be very heedful even with regard to the minutest details of such actions and their results. On the other hand, if we take those actions and the experiences they result in to be inherently real, the view of emptiness is lost. However, through merely acting in accordance with the ways of conventional phenomena that—when not examined—simply perform their functions on the level of seeming appearances, while being aware of their ultimate lack of intrinsic nature, such a loss does not happen. According to Maitreya, if one abandons the view of emptiness, one becomes inferior in five ways. These are listed in The Ornament of SÒtras I.10:


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Since motivation, teaching, Application, support, And time are contradictory, Such inferiorities are nothing but inferior. Inferior motivation means to be concerned solely about one’s own personal liberation from cyclic existence. Accordingly, the teachings and their application only serve that purpose too. Likewise, one’s spiritual support consists of limited accumulations of merit and wisdom. As for time, contrary to the many eons needed to attain buddhahood for the sake of all beings, the limited goal of just liberating oneself from cyclic existence is said to be reached in three lifetimes. Alternatively, the five kinds of inferiority can be understood as the five flaws in ordinary beings to be eliminated through the teachings on Buddha nature, as listed in The Sublime Continuum I.157. They are faintheartedness, denigrating inferior sentient beings, clinging to what is not the nature of phenomena, denying that nature, and excessive attachment to oneself.

Meditation This section has three parts: 1) Presentation of the meditations of others and their flaws 2)Presentation of the meditation of our own tradition 3) The way to instruct disciples 1) As for mistaken approaches to meditation that are based on the respective flaws in the view as discussed above, the two general ways in which meditation may be misguided are to say, “I meditate on nothing” (trying not to cultivate anything whatsoever in the mind) and, “I meditate on something existent” (insisting that there must be something on which to meditate). In particular, as for Mah›mudr› meditation, some people may advocate resting the mind by deliberately trying to maintain “this present thought, unimpaired and not dwindling,” misunderstanding “sustaining ordinary mind” as some artificial freezing of the natural movement of thoughts. When such is even labeled with the seal of excel-

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lence by claiming it to be the dharmak›ya, it just serves as a convenient support for pride on top of an already flawed meditation. Others may conceive of the meditative state as “so purely transparent, vividly present, and vibrant,” or try to make up such a state of mind, thus solidifying ordinary mind, while its actual nature is the free flow of not being established as anything whatsoever. 2) To explain the flawless way of Mah›mudr› meditation, Chökyi Wangchug starts by glossing the word “ordinary” in the term “ordinary mind” as “uncontrived.” Thus, anything other than just allowing mind’s nature to be itself and play as it is means that it is not in its “ordinary” state. In other words, as long as we try to do something with our mind, improve or manipulate it, we miss the point of undoing our usual contrivances and simply letting our present wakefulness be. Anything else is just like tying knots into the vast space of our mind, automatically placing us outside of simply and nakedly experiencing “ordinary mind,” which entails not being self-conscious in any way at all. Other than just being undistracted from letting mind’s nature be as it is, thus being free from the idea of something to meditate on, there is nothing to meditate. This is how one meditates in the Kagyü tradition. As The Supplication to the Tagbo Kagyü says: Just as it is taught that nondistraction is the actual meditation, The fresh nature of whatever thought that arises Is left just as it is, without this meditator interfering— Grant your blessings so that I am free from a mind with something to meditate on. However, to fully and naturally allow for such noncontrivance is difficult for beginners. They may be instructed as follows: “Look right at whatever thought arises and it will dissolve in its own place and vanish. There is nothing more superior than that!” When looking straight at any arising thought, it will naturally unwind and cease on its own accord. In this way, mind relaxes within its own native state, since what is looked at and the looker are both just mere lucid awareness that defies being pinpointed as anything. However, when beginners look accordingly, but do not understand this fully, they may think that the mere dissolution of a thought, which just happens naturally anyway, is in itself the great meditative experience of the famous four yogas of Mah›mudr›, such as “free-


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dom from reference points” or “nonmeditation.”1042 In this way, they may foolishly pride themselves of high realizations, while merely witnessing the ordinary coming and going of their thoughts. Or, beginners may be instructed, “Look at just this thought!” When overly fixating on looking, they may use that thought as a prop, trying to hold on to it or even prolonging it to “get a better look” instead of letting it arise and cease on its own accord. Forcefully zooming in on that thought, they may even boast, “I saw mind’s true face!” Since there is this secret essential point of uncontrived, undistracted awareness, you need neither make ordinary mind empty, nor conjure up some artificial lucid transparency—mind is naturally empty and lucid anyway. In other words, there is no need or benefit in suppressing something unwanted or “bad” in your mind while trying to fabricate something desired or “good.” Rather, just looking nakedly—in an undistracted and unfabricated manner—at what spontaneously comes up will suffice. This is highlighted in the following famous verse, which is not to be understood just in terms of some theoretical view, but from the perspective of the immediate experience of mind’s true nature: There is nothing to be removed from it And not the slightest to be added. Actual reality is to be seen as it really is— Who sees actual reality is released. 3) Given the above-mentioned pitfalls, how should beginners be instructed? Chökyi Wangchug recommends to start out by merely telling them, “Look at whatever arises!” However, they are not to be left alone with just that. It is indispensable that they receive continuous gradual guidance by an experienced guru who is able to evaluate their various meditative experiences and instruct them accordingly in a very personal way as to how exactly they should look right within those very experiences. This means that the guru must scrutinize the student again and again in many skillful ways. Some very learned disciples who lack true experiences may answer very eloquently with a flood of lofty dharma-jargon, while ordinary meditators may not be able to express their authentic experiences in classical dharma-terms, but speak on a “kitchen-sink level.” The able guru’s skill lies in finding out what is actually going on in

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the student’s mind underneath superficial verbiage. Until the students attain stability in recognizing their minds, without such guidance and scrutiny, they are just like eggs deprived of the warmth of the mother hen. In that case, there is a greater danger in Mah›mudr› meditation than gain, being either carried away by fancy experiences or becoming stuck in some indifferent blank state without wakefulness, the notorious “Mah›mudr› meditation of a fool.” Once the disciple’s mind is stable, just like a freshly hatched chick, it can move freely everywhere. When meditation has actually gone beyond dualistic fixating mind, that is a nonconceptual immediate experience of “ordinary mind” as described above. But to think, “This is beyond mind” or “I rest in a state beyond mind” is just some conceptual understanding, at best the aftermath of a nonreferential experience. It is with such immediate experience one needs to familiarize in a nonfixating way. Thus, the Shamarpa says, our practice here in the Kagyü lineage is to give the pointing out instructions on the nature of mind by adapting them to the disciple’s individual certainty within such experience. To give an example, if you understand that a terrifying mask is not a real monster but just a hoax, that is fine, but not sufficient. For if you have no deep experiential confidence in that and are suddenly threatened by someone with such a mask, due to your habitual tendencies, you will automatically be afraid. But if you encounter this seemingly threatening situation from the perspective of a stable, gut-level experience that there is nothing threatening in that mask, how could you be afraid? Likewise, if you have just an intellectual understanding that all phenomena are unborn and empty, due to your habitual tendencies of clinging to real existence, the world and what you experience in it still appear solid and real. But if you are able to immediately recognize mind’s nature of lumious emptiness in all its various displays, there is nothing to be adopted or rejected and every moment of experience becomes meditation. In brief, meditation is to always look nakedly, free from any hope or fear, at whatever arises in your mind—be it good or bad thoughts, a still mind in which all thoughts have dissolved, or moving mind with intense emotions—no matter whether such experiences and thoughts are seen to be self-liberated on the spot or not. This is what the physician-monk and Kagyü forefather Gampopa praised as the meditation of Mah›mudr›— ”sustaining the essence of mind.”


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Conduct This section has two parts: 1) Worldly conduct 2)Yogic conduct 1) From the perspective of Mah›mudr›, any actions under the sway of hoping for what we like and fearing what we dislike—all of which are based on our underlying grasping at appearances as being real—are not proper conduct. On the other hand, we may try to seek an easy way out by misconstruing the emptiness of all phenomena as sheer nonexistence, so that nothing matters. However, trying to avoid problematic situations, being evasive about or outrightly denying karmic actions and their results, and making no efforts to generate compassion and help others is definitely not the conduct of Mah›mudr› either. The gauge for proper conduct is as follows. As long as there is something in our minds that appears as happiness and suffering, on the level of seeming reality, complete certainty about what is to be adopted and to be rejected in terms of virtue and evil is indispensable. This is similar to the need of relying on a remedy for bile diseases for as long as we suffer from jaundice and thus mistakenly see white conches as yellow. However, other than being a remedy only in dependence on the occurrence of a bile disease, that medicine too has no intrinsic existence or remedial purpose and thus can and should be discarded once it served its sole purpose of having cured that disease. Otherwise, as mentioned above, the antidote itself turns into poison. Likewise, from the ultimate perspective of the true nature of our mind, in which all reference points and characteristics have dissolved, how could there be any reality to what appears to our dualistic mind as either the benefit of virtue or the harm of evil? Thus, as long as we are subject to dualistic experiences and suffering, the advice here is to behave by uniting the perspectives of seeming and ultimate reality or appearance and emptiness. Consequently—as a mere dependently originating appearance—our job is to properly adopt and keep the three vows (pratimok˝a, bodhisattva, and tantric); to train our prajñ› in everything that can be known (as it is said, “For a bodhisattva, there is nothing that does not need to be known”); accordingly, to assist other beings in a skillful and altruistic manner through what we have real-

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ized ourselves; to study the Buddha’s teachings and the pith instructions of great masters, to reflect on their true intent, and make them into our very being through meditation; to engage in the ten branches of dharma activity1043 and so on. However, Chökyi Wangchug says, there are many who are totally indiscriminate about advanced vajray›na views, while only understanding them to some degree in an intellectual way and thus just using them to follow their ordinary whims. Nevertheless, they pride themselves on practicing the glorious lifestyle of mah›siddhas or the like, such as the “conduct of confronting discipline.”1044 Just like small children trying to chew the extremely tough meat of a wild yak, they will simply lose their teeth without accomplishing anything but obstacles for themselves and others. 2) It is, of course, a very different story with highly realized yogins, such as the famous Kashmiri mah›pa˚˜ita ⁄›kyaŸrıbhadra (1140s-1225), who visited Tibet between 1204-1213 and played a role in the transmission of Mah›mudr›.1045 He is also said to have confirmed that the First Karmapa, Tüsum Kyenba, is the “man of buddha-activity” prophesied in The SÒtra of the King of Meditative Concentrations. The minds of great masters like ⁄›kyaŸrıbhadra are fully immersed in mind’s unlimited operative power —the natural outflow of awakening to its enlightened qualities. Thus, inwardly, they engage in advanced forms of vajray›na conduct as the supreme means to enhance the qualities in their own mind streams. However, Chökyi Wangchug warns, in general, that the benefit of outwardly displaying some shocking vajray›na-style “outrageous behavior” to other people is rather limited for most of them or may even be detrimental. Therefore, outwardly, someone like ⁄›kyaŸrıbhadra maintains the perfect lifestyle of a fully ordained monastic according to the vinaya, which is the supreme means to guide and benefit many other beings. Accordingly, the liberating lifestyle of the foremost masters in this Kagyü practice lineage is to engage in the conduct of a mendicant free from worldly activities (or the “ever-excellent conduct”1046 without reference points) and the ethics of the vinaya in union, thus simultaneously manifesting the unimpeded display of dependently originating appearances for the benefit of oneself and others in a complete manner. In this way, the practice of meditation is sustained in an uncontrived manner during all daily activities by spontaneously dealing with the needs of others in any situation, unrestrained by narrow-minded ideas about dos and


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don’ts. Thus, the gap between formal meditation sessions and breaks narrows and eventually disappears. Also, Shamar Rinpoché speaks against spiritual trips, such as getting carried away by false enthusiasm for advanced tantric practices, loudly proclaiming that one is doing the highest and—of course—extremely secret practice of such and such. If one fixates on such methods and/or is not able to actually practice them, such pretense is just wishful thinking. Rather, by relying on an authentic teacher, one needs to evaluate one’s present capacity realistically and then perform the practices that are suitable in a proper fashion. On the other hand, to be timid and self-denying, claiming, “I can never practice this,” is not an option either, since one of the crucial principles of the vajray›na is to have confidence in one’s mind and the courage to take a leap.

Fruition The principles of view, meditation, and conduct explained above must be complete, no matter which practice of sÒtra or mantra one performs. If that is the case, the fruition in the approaches of sÒtray›na and mantray›na does not differ as far as the mere relinquishment of the two obscurations (afflictive and cognitive) and the mere attainment of the dharmak›ya of the two wisdoms (realizing suchness and its variety in the display of all appearances) are concerned. However, in the vajray›na, the wisdom free from the stains of the two obscurations is not only free from desire (just as in the sÒtray›na), but is said to manifest as “great desire.” The same goes for all other afflictions, such as hatred, ignorance, and so forth. This means that the nature of all afflictions is completely pure in that they are self-arisen and self-liberated and that this nature is instantly realized as the five wisdoms or, in general, the wisdom of bliss-emptiness.1047 Thus, Buddha-wisdom is also called “changeless great bliss.” Instead of going into further details, Shamar Rinpoché just refers to the extensive writings of the Eighth Karmapa, Mikyö Dorje, which explain those and other superior qualities of the vajray›na fruition. In conclusion, Chökyi Wangchug says that the fruition will no doubt be attained if you engage in its causes—view, meditation, and conduct as explained—in a proper way. However, if you become torn between the

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two poles of hope and fear, you will achieve nothing but tiring yourself out. Therefore, he advises, while on the path, don’t ponder about the fruition, but focus on the cause! As for Kambo Kangra, the place at which this song was composed, it is one among the three main monastic seats of the Karma Kagyü lineage, all established by the First Karmapa. Kambo Kangra (aka Kambo Nenang)1048 was founded in 1164, Karma Gön1049 in 1185, and Tsurpu in 1189. In due order, they are said to correspond to the ma˚ãlas of the enlightened body, speech, and mind of Cakrasa˙vara. Just like Shamarpa Chökyi Wangchug, many Karma Kagyü siddhas and lineage holders have stayed in mountain retreat in Kambo Kangra’s numerous caves.

The Song of Supplicating Machig Labdrön by Karma Chagmé

arma Chagmé1050 (1613-1678), also known under the name R›ga Asya, was born in the area of Ngomtö1051 in Salmo Gang1052 in Kham. His father was the great siddha Pema Wangtra1053 and his mother, Chökyong Gyi,1054 was considered a ˜›kinı. His parents named him Wangtra Sung,1055 and when he was five years old he recognized the resting and moving aspects of the mind and realized the generation stage of deity visualization. From the age of six, his father taught him reading, writing, meditation, s›dhana practice, and ritual in the Nyingma tradition. When he was ten years old, he received empowerment from the Fifth Situpa, Chökyi Gyaltsen Balsang1056 (1586-1657), after which he stayed in solitary retreats until he was eighteen. During that time, he presented his realization to the Fourth Trungpa Rinpoché, Kunga Namgyal1057 (1555-1628), who bestowed upon him the oral transmission of AvalokiteŸvara and the pointing out instructions of Mah›mudr›. When he was eighteen, Karma Chagmé took refuge and up›saka vows from Trungpa Rinpoché, receiving the name Karma Samdrub.1058 Following Trungpa Rinpoché’s command, he entered the monastery of Satam,1059 but the disciplinary monks there kept beating him all the time. Finally, after nine months, he decided to leave and go to the seat of the Karmapas in Tsurpu. He wrote some insults on the walls of his monastery and escaped. At Tsurpu, he was held up outside the walls of the monastery by Lama Wagen1060 (“Old Fox”) and the disciplinarians beat him up again. Having escaped them one more time, in the surroundings of Tsurpu, he happened upon a monastic barber, who approached him and said that it was not appropriate to behave in such a way and then leave. He continued that this assembly of monks is well-trained and learned and that this lama is Maitreya in person. Finally, the barber accompanied Karma

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Chagmé to the assembly hall of Tsurpu, where he turned out to be the Sixth Shamarpa, Chökyi Wangchug. Thus, Karma Chagmé became a disciple of both the Tenth Karmapa, Chöying Dorje, and the Sixth Shamarpa. He studied the classic topics of the sÒtra tradition (such as Madhyamaka and prajñ›p›ramit›), the five treatises of Maitreya, the Hevajra Tantra, and The Profound Inner Reality. During his studies, he entered the White MañjuŸrı sam›dhi of victory in debate, thus becoming renowned as being unassailable when discussing the dharma. The Sixth Shamarpa ordained him as a novice, giving him the name Karma Loblam.1061 Upon receiving full monastic ordination, his name was changed to Karma Chagmé (“Karma without Attachment”), since the Karmapa declared him to be one of his own physical manifestations, “who has not been attached, will not be attached, and is without attachment.”1062 Karma Chagmé also received instructions on Mah›mudr› and the Six Dharmas of N›ropa from the Karmapa’s secretary, Lodrö Norden,1063 and a number of empowerments and reading transmissions from Lama Wagen. Once, when he made offerings and prayed in front of the relics of the Sixth Shamarpa, the wisdom of Mah›mudr› was born in his mind stream. Thereafter, he joined the monastery of Tubden Nyingje Ling1064 of the Surmang tradition and continued his studies. When the Karmapa and the Shamarpa visited this monastery, he received further instructions on Maitreya’s treatises, Jigden Sumgön’s famous Single Intention of the Genuine Dharma, Mah›mudr›, Cakrasa˙vara, Vajrav›r›hı, and many other teachings and empowerments for six months. Then, he accompanied the Karmapa on his travels for about one and a half years and became famous throughout Tibet. In his twentieth year, Karma Chagmé passed a public examination during the great Kagyü prayer festival in front of many thousand monks. Later, upon taking the bodhisattva vows in front of the Jowo statue in Lhasa, while being full of devotion within a state of nonconceptual pure awareness, Karma Chagmé offered one finger of his left hand as a butter lamp.1065 Finally, he traveled to Kham, doing extensive debate rounds on his way at various monastic colleges. He established a mountain hermitage at Balri1066 Hill in Nedo1067 and stayed there—mostly in strict retreat—until the end of his life. From age thirty-six onward, he practiced the Six Dharmas of N›ropa, Mah›mudr›, and AvalokiteŸvara in the form of Jinas›gara

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in a thirteen-year long retreat. During the later part of this retreat, he recognized the “treasure-finder” Mingyur Dorje.1068 After he had finished his seclusion, he bestowed numerous empowerments and transmissions of the terma tradition, such as for the cycle of the Space Dharma,1069 to sometimes several thousands of disciples. Since that time, when the founder of the Béyül1070 lineage of the Nyingma School—Günsang Sherab1071— received these transmissions directly from Karma Chagmé, they have constituted the essential practices of that lineage. Once, when Karma Chagmé thought that he should go back to Central Tibet to receive more instructions on the tantras, the Sixth Shamarpa appeared in a vision and imparted the heart of the matter to him, prophesying that he would accomplish it if he kept practicing it one-pointedly. He also had many visions of yidam deities, gained command over all dharma protectors, and showed all the signs and experiences of progressing through the various levels of realization, such as displaying many miraculous powers. Not only did he travel to Sukh›vatı himself, but also showed his mother, his nephew, and his servant the path to that pure realm. In 1678, after having declared to his disciples that it was time to go to another realm, Karma Chagmé passed away, his mind fusing with the heart of Amit›bha. While his physical remains dissolved into light, rainbows and a rain of flowers appeared spontaneously and many relic pills formed. After his cremation, images of Jinas›gara were found to have formed on his bones. In brief, Karma Chagmé spent most of his life as a wandering yogin in different mountain retreats. It is said that he attained the Mah›mudr› level of “greater one taste”1072 in one lifetime. There were many who realized mind’s basic nature simply through receiving empowerments, instructions, or a few words of advice from him. As the colophon of his song to Machig Labdrön so typically says, he only wrote something down when someone requested a teaching. Then he would hand over the sheets to that person, who usually went away with them. So after his death, nobody had a complete set of his teachings. It is said that he authored more than fifty-five volumes. Some of his teachings were collected later, but many seem to be lost. The most famous of his works are Chagmé’s Mountain Dharma1073 and The Experiential Instructions of the Noble Great Compassionate One, The Quintessence of Making the Unity of Mah›mudr› and Dzogchen a Living Experience.1074

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The Song of Supplicating Machig Labdrön 1075 Namo Guru Æ›kiye At a place one cubit above the crown of my head, On a triple-layered seat of lotus, sun, and moon, In a tent of dense clouds of rainbow light, In truth inseparable from the guru in whom I have confidence, Sits the Mother that gives rise to the four noble ones,1076 Ma Labkyi Drönma. Her body is white in color, Her long hair hanging loosely down her back. Her face is peaceful and smiling, her three eyes looking into space. Her body [is clad in] a wide-sleeved robe of white silk, fluttering in the wind. Held together at her waist by a girdle of red and white silk. Her legs are in the vajra position. On a moon at her heart, the letter A is surrounded by her mantra. With her right hand she plays a golden ãmaru, Which fills a trichiliocosm with its sound. Thus, from the place Akani˝˛ha, the pure realm of the dharmadh›tu, Her sons, the assemblies of Buddhas, bodhisattvas, and siddhas, Arrive like small pieces of paper dancing in a breeze, All melting into Machig’s body. With her left hand she plays a bell of white silver, Its ringing sound pervading the ten directions. The assemblies of the ˜›kinıs in the twenty-four places Arrive like a swirling blizzard, All melting into the Mother’s body. “You who embody all refuges, Machig Labdrönma, I supplicate you from the depths of the strength of my heart. Grant your blessings that I may get to the very pith Of this body, the precious riches and freedoms difficult to obtain. It is uncertain when its enemy, the lord of death, comes, So grant your blessings that I may have accomplished a mind without regret.


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Grant your blessings that I may not feel guilty At the courthouse of him, the king of dharma.1077 No matter in which of the six kinds of birthplaces I may be born, I will suffer, So grant your blessings that the doors to being born there may be barred. Grant your blessings that trust may arise in my mind In the [three] jewels who are definitely refuges without betrayal. Grant your blessings that love and compassion may arise For the six types of beings, my kind parents. Grant your blessings that I may gain stability In my own mind as actually being the bare dharmak›ya. Once the body, speech, and mind of Ma Labkyi Drönma and myself, Just like pouring water into water, Have become inseparable and one, May I lead all those who are connected with me to great bliss.” Through the power of this my supplication, The great Mother melts into light, which dissolves into me. My true own mind free from reference points is stripped naked. Now, look in here, look at your own mind. Looking at mind, it is not seen, there is no entity there. This dharma of emptiness is your own mind. Mind is not nonexistent either, it appears as anything whatsoever. The dharma of vividly aware wisdom is your own mind. If mind is happy, look at the nature of being happy. The dharma of bliss-emptiness is Mah›mudr›. If mind is luminous, look at the nature of being luminous. The dharma of luminosity-emptiness is Mah›mudr›. If mind is empty, look at the nature of being empty. The dharma of being nonconceptual is Mah›mudr›. When looking in here, there is nothing to be seen. The dharma of ordinary mind is stripped bare.

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When looking out there, everything is like a rainbow. Each form is clearly distinct, but their nature is empty. The dharma of all that can possibly appear is a self-appearing illusion. Whatever thoughts of the five mental poisons may surface, Through looking at their own face, they are at peace in their own place. This is the instruction of the dharma of the five poisons being self-liberated. Whatever expressions of happiness or agony your mind may display, Through looking at their own face, they are at peace in their own place. This is the dharma of equal taste, Mah›mudr›. As whichever of all the manifold expressions of fear your mind may appear, Through looking at their own face, they are at peace in their own place. This is the dharma of Cutting Through, Mah›mudr›. Whatever expressions of suffering your mind may come up with, Through looking at their own face, they calm down in their own place. This is the genuine dharma of the Pacification of Suffering. The mind free from all existence, nonexistence, permanence, and extinction Is the genuine dharma of Madhyamaka. That there is not a single phenomenon that is not perfect within the mind Is the genuine dharma of the Great Perfection.


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The minds of the Victors above, your own mind, And the minds of your mothers—the six kinds of beings—are one in nature. To see this is the inseparability of cyclic existence and nirv›˚a. Leave this mind without a point to which you direct it in your meditation. This is naked ordinary mind. Leave the mind without something to look at and a looker. This makes Mah›mudr› a living experience. The dharma of untainted view and conduct Is to guard your three vows like your eyeballs. This means to carry along the two rivers of Kadampa1078 and Mah›mudr›. It is the attainment of stability of your own true mind, Which is given the name “fruition.” This is the fruition of the dharma of the secret mantra’s system. Thus I wrote on the thirteenth day [of this month] by the side of a butter lamp. You who have the persevering strength of heart for accomplishment in one lifetime, You Lady, who hold the lineage of Ma Labdrön, Have commissioned me [to compose this] out of confidence in me. Therefore, make your daily practice with confidence in these words. R›ga Asya sent this on a sheet of paper from his camp at the Dharma Mountain in Upper Yöl to the Mountain Cave Lady.1079 Maºgalam, may there be auspiciousness!

A Song on the View by Janggya Rölpé Dorje with a Commentary by Ju Mipham Rinpoché

anggya Rölpé Dorje1080 (1717-1786) was born to Mongolian parents in the northeasternmost part of Tibet, to the north of Dsongka1081 in Amdo.1082 He was given the name Tragba Sönam1083 and recognized by the great Gelugpa master Jamyang Shéba1084 (1648-1721), who had been tutored by the previous Janggya, as the latter’s reincarnation. In 1720, he moved to his monastery Gönlung Jamba Ling1085 and was ordained as a novice at age six. In 1723, the Mongolian prince Losang Dendzin1086 from Kokonor started a revolt against the Manchurian emperor Yung-cheng. In the course of that, Gönlung also was destroyed by Chinese troops in 1724 and the young Rölpé Dorje escaped. However, by order of the emperor, he was tracked down and taken to the court in Beijing as a “guest.” There, he began his traditional monastic education under eminent Tibetan scholars, the most important one being Tugen Ngawang Chökyi Gyatso1087 (1680-1736). He also studied Chinese, Manchu, and Mongolian as well as Chinese Buddhism. He eventually received the same title as his previous incarnation— Teacher of the Empire. In 1734, Rölpé Dorje visited Lhasa and received teachings from the Seventh Dalai Lama. One year later, he received full monastic ordination from the then Pa˚chen Lama, who gave him the name Yeshé Denbé Drönmé.1088 Upon the sudden death of Emperor Yung-cheng in the same year, he returned to the imperial court in Beijing in 1736. The new emperor, Ch’ien-lung (1711-1799)—with whom Janggya Rölpé Dorje shared a very close relationship since their time as fellow-students of Buddhism—asked him to translate all the Indian commentaries contained in the Tibetan Tengyur into Mongolian. This monumental task was completed by a great number of scholars under his lead between 1741

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and 1749. During these years, Rölpé Dorje also established a Tibetan monastic college with five hundred monks and another one for Manchu monks in Beijing. Meanwhile, being able to teach in Chinese, Manchu, and Mongolian, he instructed the emperor and many others in both the sÒtra and tantra traditions. In 1749, he visited his rebuilt monastery and fully ordained the reincarnation of Jamyang Shéba. When the Seventh Dalai Lama passed away in 1757, the emperor sent Janggya Rölpé Dorje to Lhasa to help in the search for the new incarnation. His recommendation from among three candidates was confirmed by the Pa˚chen Lama and he returned to Beijing in 1760. When Rölpé Dorje’s father died in 1763, he briefly visited his homeland and stayed in meditation retreat at Gönlung Monastery, during which he showed various signs of accomplishment. From 1767 onwards, he spent five months every year in solitary retreat on Wu-t’ai-shan, the holy mountain of MañjuŸrı. In addition, between 1772 and 1779, he supervised the translation of the teachings of the Buddha contained in the Tibetan Kangyur from Chinese into Manchu. During his last visit in 1786 to Wu-t’ai-shan together with the emperor, Janggya Rölpé Dorje passed away on the holy mountain, where the emperor enshrined his physical remains in a big reliquary of silver and gold.1089 Janggya Rölpé Dorje’s roughly two hundred works are contained in eight volumes, the longest being his famous Presentation of Philosophical Systems,1090 discussing both Buddhist and non-Buddhist schools as well as tantra. Being both a great scholar and a very practically oriented siddha, in this text he frequently criticizes those who try to meditate without having studied the essential points of the Buddha’s teachings and those who indulge in ever more ramified theories without putting the teachings into practice through meditation. As for Rölpé Dorje’s following Song on the View, it is said that he spontaneously uttered it upon attaining the first bhÒmi of a bodhisattva, which is called “Supreme Joy,” and it is precisely this exuberant joy that radiates throughout his verses. However, he not only alludes to his own profound insight in a beautifully poetic way, but blends it with down-toearth instructions, spiced with an acute sense of irony. He cuts through the lofty dharma verbiage of all Tibetan Buddhist schools, including his own Gelugpa tradition, and gets to the heart of the matter—making the union of dependent origination and emptiness a living experience in one’s own mind.

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The Song on the View, Called Recognizing My Mother 1091 E MA HO The amazing true reality of profound dependent origination Is demonstrated by the guru in a naked way, just as it is— With your kindness unrepayable, please remain in my heart. I will utter three spontaneous words on whatever comes to my mind. [1] It seems that I, this crazy small child, Who have lost my old mother for a long time, Am about to realize, by sheer coincidence, my failure to recognize That my kind mother has been with [me all along]. [2] My elder brother—dependent origination—explains her in a hidden way, So I think, “Isn’t it that being is nonbeing?” These various kinds of perceiver and perceived are mother’s smiles, While birth, death, and change are mother’s lies. [3] I have been tricked by my undeceiving mother, So I hope to be saved by my elder brother, dependent origination. But from a certain perspective, it is through the kindness Of my old mother alone that I can hope for liberation. [4] If those perceivers and what they perceive were just as they are, There is no way I could be saved even by the Victors of the three times! But since these various changes are the expressive moods Of my changeless mother, there is the chance for liberation. [5] My inexpressible mother, not established as anything whatsoever, Deceptively manifesting as anything whatsoever, you lean back and forth— Just this is to be understood. [6]

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Not finding my old father by searching for him Means nothing but finding my old mother. Through spotting my old father on the lap of my mother, I hear that I, their child, am protected by these kind parents. [7] Being neither one nor other, the face of my mother In the mirror of my elder brother, dependent origination, In a way that cannot be grasped, seems to be so very present. But lunatics like me lack the engagement to explore it. [8] The legacy of N›g›rjuna and Candrakırti has been entrusted to the wind And a bird has been dispatched from MañjuŸrı’s very heart— Through that, I left behind the hardships of searching for my old mother far away And hope to see her being right here with me. [9] Nowadays, it seems that some of our very own great luminaries, Through their obsession with terms such as “self-sufficiency” and “real existence,” Leave quivering appearances intact in their own place And then look for something with horns to be negated. [10] In the unveiled face of my mother, There is not a word about these fluctuating, quivering [appearances] being existent. So they may well ramble on with their many explanations that fail to hit the essential point, But I am afraid this old mother will just run away from them. [11] [Appearances] indeed have a certain existence, But they do not appear in such a black-and-white1092 fashion like now— My father’s and mother’s perfect harmony, inseparable great ease, Appears to be so much gentle happiness. [12]


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For the Vaibh›˝ikas, Sautr›ntikas, and the Vijñapti[v›dins], as well as the three eastern pa˚˜itas, Our mother, who has the form of [Indra’s] divine white elephant, Is matter—as if she were a tiger with its colorful patterns; [13] The apprehender—as if she were a brainless, crazy monkey; And self-sufficient nonduality—as if she were a wild bear! They lay all kinds of such conventional terms on her, But they just keep losing this old mother. [14] Many scholars and siddhas of the Sakya, Nyingma, Kargyü, and Drugba [Call her] lucid and empty self-awareness without fixation, Samantabhadra’s own face of alpha-pure spontaneous presence, Uncontrived, connate Mah›mudr›, [15] And freedom from claims—being neither existent nor nonexistent. They loudly proclaim all kinds of such conventional terms, But that’s fine, if they refer to the heart-drop of the fundamental nature— I just wonder what it is their fingers point to! [16] Without destroying outer objects, you don’t need to be upset— You two parties who propound real objects, just be joyful! There is no self-awareness, but valid cognition’s evaluation is still justified, So all you Vijñaptiv›dins, just be joyful! [17] Not established through specific characteristics, dependent origination still vividly blooms, So all you pa˚˜itas of the eastern tradition, just be joyful! Since lucid and empty are not contrary, it’s sufficient to just sustain that, So you lineage holders of “the guiding instructions” don’t need to worry about a thing! [18]

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Though being alpha-pure, good and bad are still justified, So you smashing awareness-holders1093 don’t need to hang on to what’s good! Even if you meditate with contrivance, the connate will dawn, So you seasoned realized ones don’t need to be pushy! It is sufficient to accept the freedom from the reference points of existence and nonexistence, So you hardheaded dialecticians, don’t go helter-skelter! [19] However, it is possible that those with little learning in scriptural traditions Do not know some ways of applying conventional terms. It is not that I don’t have respect for you, So if you have become irritated, please forgive me. [20] I am not the all-knowing youthful one, But through constant and respectful exertion, I am skilled in the way of riding The excellent stallion of the scriptural tradition of my forefathers, So I hope to be liberated from this single obstructing, narrow passage. [21] There is no need for searching, it’s the searcher itself. Don’t cling to something real, it’s just delusive. Don’t block delusiveness, it’s reality itself. Neither extinct nor permanent, all you have to do is rest at ease. [22] Though I didn’t see my mother, just through some names, [Now] it seems I meet my kind parents lost for so long, As if they were right here in front of me. [23] Great is the kindness of father N›g›rjuna and his heirs. Great is the kindness of Lobsang Tragba. Great is the kindness of the benevolent gurus. As a means to repay their kindness, I supplicate my mother. [24]


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Once the small child of my awareness has met With its unborn and inexpressible mother, Through the great feast of the conduct of Samantabhadra, I will lead all beings, my previous mothers, to lasting bliss. [25] E MA LA, I, Rölpé Dorje, A O LA, dancing here, O NA LA, this enraptured dance, A HO YA, pay homage to the [three] jewels. [26] These lines of Recognizing My Mother—the melody of an echo—were uttered by Janggya Rölpé Dorje, who is extremely dedicated to Great Madhyamaka, on the Five-Peaked Mountain, a supreme place of emanation. The scribe was the monk Geleg Namka.1094 May there be virtue!

The commentary by Ju Mipham Rinpoché Ju Mipham Nambar Gyalwa1095 (1846-1912) is among the most learned and brilliant Tibetan masters ever to appear. Unlike many other famous teachers, he was never officially recognized as a reincarnated teacher (tulku), but many consider him as an emanation of MañjuŸrı. He was born in the area of Junyung1096 near Derge in eastern Tibet. At the age of twelve, he joined the monastery of Jumo Hor Sangngag Chöling,1097 a monastery affiliated with Shechen Dennyi Targyé Ling,1098 as a novice. He received numerous teachings from various teachers, principal among them were Jamyang Kyentsé Wangbo1099 (1820-1892) and Patrul Rinpoché (1808-1887). Some years later, he spent eighteen months in retreat at Junyung, meditating on MañjuŸrı, after which his understanding of any subject became complete without any further need for study. Together with his two primary teachers and Jamgön Kongtrul Lodrö Tayé (1813-1899), Mipham Rinpoché became one of the major figures in the nonsectarian Rimé 1100 movement. Following the command of Jamyang Kyentsé Wangbo, he composed commentaries on all the major texts and topics of the Tibetan monastic colleges, two large volumes on the K›lacakratantra, and over two hundred s›dhanas. In his extensive and highly original writings (mostly composed in an amazingly short time

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during the breaks between the sessions of his meditation retreats), he relied primarily on the works of the early Nyingma luminaries Rongzom Pa˚˜ita Chökyi Sangbo1101 (1012-1088) and Longchen Rabjam (13081363). Thus, through his works, he revived the then almost extinct, indigenous Nyingma tradition of scholarship on the sÒtras and tantras. Many of his commentaries still form the backbone of the studies at present-day Nyingma colleges. Especially famous are Mipham Rinpoché’s commentary on the ninth chapter of ⁄›ntideva’s Entrance to the Bodhisattva’s Way of Life and his Beacon of Certainty 1102 (which both sparked intense debates between him and masters from the Gelugpa School). His equally renowned works on Dzogchen, such as his Trilogy on Natural Mind,1103 show him not only as an outstanding scholar, but as a great meditation master too. As illustrated by his brief text on Mah›mudr› below, his scope also included teachings on Mah›mudr›.1104 According to Mipham Rinpoché’s main biographer and close disciple, Khenpo Künsang Belden1105 (ca. 1870-1940), some weeks before his death he said, “From now on, I will not take rebirth in impure realms.” Four days before his passing away, he reconfirmed that by stating, “Now, I will definitely not stay, nor take rebirth. I must go to ⁄ambhala in the north.” Mipham Rinpoché’s commentary on Janggya Rölpé’s Song on the View is a rare example of a Nyingma master’s commentary on the work of a Gelugpa teacher.1106 Identifying himself as someone whose own innermost view is Great Madhyamaka, Mipham Rinpoché explicitly praises the views of both Janggya Rölpé Dorje and Tsongkhapa, quoting the latter as a support for his own understanding of Rölpé Dorje’s song a number of times. He addresses the issue of how some later Gelugpas seem to not have grasped Tsongkhapa’s true intent of the inseparability of emptiness and dependently originating appearances. He also speaks against sectarian bias and defends Dzogchen against criticism, showing it to accord with Tsongkhapa’s own final realization of appearance and emptiness in union.


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The commentary 1107 N›mo Guru firyamañjuŸrıvajratik˝n›ya1108 The wisdom-being1109 of the Victors of [all] directions and times, The protector renowned as MañjuŸrıgho˝a, And you are inseparable—Venerable Kyentsé Wangchug Pawo,1110 I supplicate you in all my lifetimes on a lotus in my heart. This glorious song that directly joins our basic element of the disposition1111 With the open sky of the unarisen Mother, the true import of A,1112 Has moved me deeply through its spontaneous vajra-tune— Being so amazed to hear it, the lotus of my heart just smiles. These words that convey what is beheld By the eye of wisdom seeing profound true reality, Which is completely unsoiled by the stains of desire and hatred, Are the expression of true mastery over the profound dharma.1113 For these reasons, I will say a little bit about this [song] by the great noble being Janggya Rölpé Dorje. He directly saw the true reality of the profound dharma and is as elevated among all who have entered the teachings of the Victor Tsongkhapa as the top ornament on the banner of victory. As a trace of his oceanlike learning and reflection, he put the experience of how the profound view was born in his own mind stream into song. This [commentary] has three parts: 1) The virtue in the beginning 2)[The virtue] in the middle 3) [The virtue] in the end

1. The virtuous topics in the beginning This has two parts: 1) Paying homage 2)Commitment [to compose this text]

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1.1. Paying homage E MA HO The amazing true reality of profound dependent origination Is demonstrated by the guru in a naked way, just as it is— With your kindness unrepayable, please remain in my heart. [1ac] [First, Janggya Rölpé Dorje] pays homage respectfully as follows. The true reality of profound dependent origination that is difficult to examine is the wisdom of the inseparability of appearance and emptiness. The amazing point of appearing while being empty and being empty while appearing is infallibly demonstrated by the guru in a naked way, just as it is. He is so kind that his kindness is unrepayable by any means. Being that sort of guru, please remain in my heart forever without meeting and parting.

1.2. The commitment [to compose this text] I will utter three spontaneous words on whatever comes to my mind. [1d] I will utter three spontaneous words on the actuality of emptiness and dependent origination inseparable, just as it has dawned in or come to my mind, without manipulating anything. Here, “three words” just means to speak a few words, so one does not have to count them as being definitely three in number. It is just like saying that a lotus has eight petals.1114

2. The virtue in the middle, the meaning of the text This has four parts: 1) Explaining the way of searching for emptiness through the power of analysis 2)[Explaining] the way of directly seeing emptiness 3) [Explaining] the way in which this concords with other paths or not 4) Expressing the way in which happines arises in a mind that sees in such a way


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2.1. Explaining the way of searching for emptiness through the power of analysis This has two parts: 1) Brief introduction 2)Detailed explanation 2.1.1. Brief introduction It seems that I, this crazy small child, Who have lost my old mother for a long time, Am about to realize, by sheer coincidence, my failure to recognize That my kind mother has been with [me all along]. [2] [Here, Janggya Rölpé Dorje] styles the basic nature of all phenomena, the great center of union, as “my old mother.” He refers to it in this way, since prajñ›p›ramit› is the Mother of all Victors. “Having lost [her] for a long time” means not having recognized her since beginningless time until now. “Crazy small child” indicates the mind that searches for the view. It is called crazy since it is under the sway of the delusion of not realizing the basic nature. As for this mind, “by sheer coincidence” means the following. Before, I failed to recogize that my mother—emptiness free from reference points—who is so kind in protecting me from cyclic existence, has been with me without meeting and parting since the very beginning. Now, under the influence of some good luck, it seems that I am about to realize [this].

2.1.2. Detailed explanation This has three parts: 1) The way in which the mind at the level of a beginner is directed toward emptiness alone, thinking that it is just the difference between analysis and nonanalysis 2)The way of temporarily thinking that dependent origination alone is important, since despite all phenomena being empty, that is of no benefit 3) The way of stabilizing [the insight] that [emptiness and dependent origination] are not contrary by [seeing that] each of the previous

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evaluations are trifling once a little more familiarity with that [insight] has been gained

2.1.2.1. The way in which the mind at the level of a beginner is directed toward emptiness alone, thinking that it is just the difference between analysis and nonanalysis My elder brother—dependent origination—explains her in a hidden way, So I think, “Isn’t it that being is nonbeing?” [3ab] This refers to the factor of appearance or the means, that is, the aspect of dependent origination, which is like an elder brother who explains or demonstrates the principle of nonmanifest emptiness in a hidden way. You may wonder, “How does he demonstrate it?” Through the inference that arises based on the argument of dependent origination, something hidden or something like an object-generality in the sense of a non-implicative negation appears as an object for the [conceptual] mind. At that point, I think, “From the perspective of not examining and not analyzing, [all appearances] seem to be so very real in being just the way they appear. But if you search for them through examination and analysis, they cannot be grasped. So, since they are not found through correct valid cognition, isn’t it that nonbeing—the aspect of emptiness—is the correct view?” One may wonder, “But in that case, how can this be presented so that it does not contradict the perspective of [functioning] objects, such as causes and results?” In this way, one’s mind engages in a mere nonimplicative negation that [still] involves [such] doubts. If one immerses one’s mind stream in the meaning of such [superficial] instructions as presented here, it may very well happen that today’s people, who are either attached or hostile to [such] platitudes, think, “Isn’t it [like that]?” However, one should let go of that!


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2.1.2.2. The way of temporarily thinking that dependent origination alone is important, since despite all phenomena being empty, that is of no benefit These various kinds of perceiver and perceived are mother’s smiles, While birth, death, and change are mother’s lies. [3cd] I have been tricked by my undeceiving mother, So I hope to be saved by my elder brother, dependent origination. [4ab] Among all these various kinds of phenomena that consist of the inner perceiver and the outer perceived, there are none that are not empty of a nature of their own. Therefore, they are the smiles of mother emptiness. This is just a poetic expression, indicating that [phenomena] are the playful, dynamic display [of emptiness]. Since all births and deaths of persons and all changes of time appear while not existing ultimately, they are merely the lies of mother emptiness. Since birth, death, and so on are empty, but displayed in the world as if they were real, they are called “lies” [here]. Thus, my undeceiving mother emptiness, who serves as perfect valid cognition, pervades all phenomena. However, as this [mere fact] is of no benefit, it looks as if I and all other sentient beings in the six migrations circle again and again in the three realms and have been tricked by her. Therefore, by counting on my elder brother, dependent origination, I hope to be saved by the conduct of appropriately dealing with white and black karma and so on. Through just the emptiness that is a nonimplicative negation, one is unable to bless all phenomena of cyclic existence as suchness. Hence, view and conduct are [two] different [things]. [This is the way in which Janggya Rölpé Dorje] addresses having such an experience of not being able to carry one’s conduct onto the path through seeing the view. Through his way of practicing [by taking this experience into account and thus] giving rise to clear realization, he extends his hands to liberate others from the abyss of being devoid of the correct view. It is obvious that one must examine the intention of the supreme Jamyang Shéba’s wondrous words about this [verse] here, that is, his statement that “it appears to be a great target for analysis.”

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2.1.2.3. The way of stabilizing [the insight] that [emptiness and dependent origination] are not contrary by [seeing that] each of the previous evaluations are trifling once a little more familiarity with that [insight] has been gained But from a certain perspective, it is through the kindness Of my old mother alone that I can hope for liberation. [4cd] If those perceivers and what they perceive were just as they are, There is no way I could be saved even by the Victors of the three times! But since these various changes are the expressive moods Of my changeless mother, there is the chance for liberation. [5] From the perspective of a certain way of mentally evaluating [this], it is through the kindness of my old mother—the actuality of being empty of a nature—alone that I can hope for there being liberation. If those phenomena of perceivers and what they perceive were not empty, but established just as they appear to us, I could find no way to be saved even by the Victors of the three times! The reason for this is as follows. If these phenomena of perceiver and perceived in cyclic existence were [really] established in such a way, it would not be possible to attain omniscience through the termination of the situation of cyclic existence, since decrease and increase and such are not possible in something really established. However, [phenomena] are not established in that way. Therefore, the nature of phenomena is not established as any nature whatsoever and is, thus, precisely that which appears in any way whatsoever. The reason for this is that, if it were [intrinsically] established [in any way], it would not be feasible [to appear] as anything other than just that as which it is established. As [N›g›rjuna’s] Fundamental Verses says: For whom emptiness is feasible, Everything is feasible. For whom emptiness is not feasible, Nothing is feasible.1115


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Thus, these various kinds of changes of perceiver and perceived do not change from [some hypothetical] nature of their own into some essence that is other and hence are the expressive moods or displays of my mother, emptiness. Since [that is the case], liberation from cyclic existence is tenable by severing the root of existence—ignorance—through relying on the prajñ› which directly realizes that [phenomena] are not established from their own side and lack a nature. Therefore, one thinks, “It seems not to be the case that the two of emptiness and dependent origination are such that one appears after the other has been negated.” By discovering this first door to slight trust, one gains respect for the wisdom of the union of appearance and emptiness, whose names may be different (such as fully qualified emptiness, Great Madhyamaka, Mah›mudr›, or Dzogchen), but are one and the same in meaning.

2.2. Explaining the way of directly seeing emptiness This has four parts: 1) The way of investigating the understanding of the union of emptiness and dependent origination, which is the door to seeing the correct view 2)The way in which the pointing out of the union of emptiness and dependent origination free from being one or many occurs subsequent to such investigation 3) The way of adopting the intention of the scriptures that teach this correct view once [such pointing out] has occurred 4)The way of crossing the narrow passage of wrong views and thus manifesting the wisdom of nondual appearance and emptiness once [this true intention] has been adopted 2.2.1. The way of investigating the understanding of the union of emptiness and dependent origination, which is the door to seeing the correct view My inexpressible mother, not established as anything whatsoever, Deceptively manifesting as anything whatsoever, you lean back and forth— Just this is to be understood. [6]

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Not finding my old father by searching for him Means nothing but finding my old mother. Through spotting my old father on the lap of my mother, I hear that I, their child, am protected by these kind parents. [7] The fundamental or basic nature of things is free from any claims that [attempt to determine it by] saying, “This is it!” Since it is not established as any nature whatsoever, my inexpressible mother is just this open expanse of emptiness. [Mother,] due to the essential point of deceptively manifesting or appearing as any and all kinds of forms whatsoever, you lean back, [meaning:] As all phenomena are not established through a nature of their own and do not arise from any such established causes, it is from merely being empty that empty things come about—that’s all! As it is said: From no arising, everything arises. “Lean forth” refers to the essential point that dependent origination is emptiness. As it is said: In this very arising, there is no arising. Thus, due to the essential point of being empty, [phenomena] are dependent origination, and due to the essential point of dependent origination, they are empty. Therefore, [these two] are not only simply noncontrary, but it is solely just this principle of the one operating with the other as its aid that is to be understood. This is the choicest from amongst all [kinds of ] understanding. As the lord and great being [Tsongkhapa] says [in his Praise to Dependent Origination]: Among understandings, understand dependent origination.1116 In this way, from the perspective of being in union with my mother— prajñ›, emptiness—and thus being able to produce the child of undefiled self-sprung wisdom, [Janggya Rölpé Dorje] calls the aspect of dependently originating appearances “my old father.” This very fact of not finding my old father—these entities of dependent origination—when


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searching for him through reasoning means really nothing but seeing or finding my old mother, the principle of emptiness. Therefore, I am seeing or spotting my old father (this dependent origination) on the lap or space of my mother, emptiness (the open expanse of not having found [anything]). Through that, I become aware of the essential point that it doesn’t have to be that; by finding one of these two parents, I lose the other. In that way, unlike before, now I let go of entertaining hopes for emptiness and dependent origination separately. By relying on this precious view of the union of my parents of means and prajñ›, I, their fortunate child, am protected from the fears of permanence and extinction.

2.2.2. The way in which the pointing out of the union of emptiness and dependent origination free from being one or many occurs subsequent to such investigation Being neither one nor other, the face of my mother In the mirror of my elder brother, dependent origination, In a way that cannot be grasped, seems to be so very present. But lunatics like me lack the engagement to explore it. [8] Being neither one with nor other than (or different from) the phenomena of seeming [reality], my mother—the basic nature free from reference points—is portrayed [here] through her face. My elder brother—all phenomena of dependent origination—is metaphorically referred to as a mirror. In it, in a way that cannot be apprehended or grasped by mind as being naturally connate, [her face] seems so to be so very present. But lunatics like me and me,1117 by taking these phenomena of knowable objects as the bases of negation, negate them away through our uptight and rigid clinging to their nonexistence, thinking, “They don’t exist, they don’t exist!” Having done so, we then direct our minds toward something like a trace or a remainder [after that process of negation]. Through that, we are obscured. Thus, [Janggya Rölpé Dorje’s] instruction here is that it is a mistake to just linger by lacking the engagement to thoroughly explore this profound point. You may wonder, “How does certainty about this arise?” Even during the phase of mere understanding, for persons of sharp faculties, these plain and simple appearances of the present are empty of a nature of their

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own. However, they find themselves incapable of thinking, “These appearances are not real, but the emptiness found through analysis is real” and seize such a mere nonimplicative negation as the object of their awareness. Therefore, what [Janggya Rölpé Dorje] refers to by saying, “. . . seems to be so very present” is the mere understanding that there seems to be no need to search for emptiness as being separate from dependent origination per se. [However, he qualified that phrase by] saying, “in a way that cannot be grasped” so that it is not [mis]understood as a phrase that refers to something like really existent [phenomena] from the perspective of dependent origination. In this context, the symbolic expressions for being male—”elder brother” and “old father”—may very well [be understood] as just demonstrating the aspect of appearances. However, in particular, someone who is connected to a certain mother as the substantial cause of her child is called a father, while a male person who is not a father is called “elder brother.”1118 Likewise, I wonder whether the metaphorical expression “father” may stand for the appearances that are seen to be of equal taste with the empty expanse and [the expression] “elder brother” for mere dependent origination, which—though empty in an implicit way—is not seen [by ordinary beings] as being in union with emptiness.

2.2.3. The way of adopting the intention of the scriptures that teach this correct view once [such pointing out] has ocurred The legacy of N›g›rjuna and Candrakırti has been entrusted to the wind And a bird has been dispatched from MañjuŸrı’s very heart— Through that, I left behind the hardships of searching for my old mother far away And hope to see her being right here with me. [9] At this point, the legacy that teaches N›g›rjuna’s and Candrakırti’s own intentions just as they are—their infallible words and pith instructions, such as the Collection of Reasonings and the Entrance into Madhyamaka—is like [words] that have been entrusted to the wind [streaming forth from] the throats of genuine beings, who transmit them from one [master] to the next. [I, Janggya Rölpé Dorje,] have received my share [of


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this inheritance]. The meaning of this is as follows. Whether one has heard it from those masters directly or from one’s gurus, in any case, it is just this legacy that is the cause [for realization]. From such pith instructions and, in particular, the excellent explanations flowing from MañjuŸrı’s very heart (MañjuŸrı playfully manifesting as the monk Tsongkhapa), a bird—the understanding that the naturally connate wisdom of union dwells in its own place—has been dispatched [to me]. Through relying on that, I left behind or gave up the hardships of thinking, “Having destroyed and eliminated these entities, I will now see emptiness” and thus the searching for emptiness far away from those plain and simple phenomena that are knowable objects. Thus, I hope to see emptiness, my old mother, who does not dwell apart from appearances, but is right here with appearances. Nowadays, it is said, “Even the phenomena of the afflictions, such as the five poisons, are completely pure in the way that their nature is liberated in their own place from within. Therefore, there is no need for being afraid of bondage and hoping for liberation.” Since that expresses this very same essential point, may biased people be forbearing!

2.2.4. The way of crossing the narrow passage of wrong views and thus manifesting the wisdom of nondual appearance and emptiness once [this true intention] has been adopted Nowadays, it seems that some of our very own great luminaries, Through their obsession with terms such as “self-sufficiency” and “real existence,” Leave quivering appearances intact in their own place And then look for something with horns to be negated. [10] In the unveiled face of my mother, There is not a word about these fluctuating, quivering [appearances] being existent. So they may well ramble on with their many explanations that fail to hit the essential point, But I am afraid this old mother will just run away from them. [11]

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[Appearances] indeed have a certain existence, But they do not appear in such a black-and-white fashion as they do now— My father’s and mother’s perfect harmony, inseparable great ease, Appears to be so much gentle happiness. [12] It seems that some great luminaries of our very own [tradition] known as Gedenpa1119 are excessively attached to the mere words that are the conventional terms of dialectics. Therefore, through their obsession with mere terms or conventional expressions, such as “self-sufficiency” and “real existence,” they leave the vivid or quivering entities that appear to us just like that (and need not be negated) intact in their own place and then look for something else to be negated, which is something extra and possesses [certain] marks. [Janggya Rölpé Dorje] expresses that with the disapproving metaphor “with horns.”1120 You may wonder, “How is that [to be understood]?” These days, [such people] put forward many ways of stating something that seems to be so much justified in terms of these mere ways of expressing their thinking in conventional terms, such as, “Since a pillar is empty of real existence, it is not empty.” That they then direct their minds one-pointedly toward that is just their own fault of becoming obsessed with nothing but nonimplicative negations, which are only objects of [intellectual] understanding and lack even the slightest bit of resting in meditative equipoise in profound actuality. They think, “If a pillar were empty of a pillar, it would become something that conventionally is not able to perform a function and does not exist at all. Therefore, [its] mere appearance exists.” Hence, through that mere appearance, they hope to eliminate the extreme of [real] existence and, through [that appearance] not existing ultimately, the extreme of permanence. But in that case, inasmuch as that mere appearance is then not empty, it just becomes permanent. Also, if emptiness existed apart [from it], appearance and emptiness would be like [two] intertwined, [but completely unrelated,] black and white threads. Or, they may think, “Mere appearance is the seeming, while it is certain that, ultimately, it absolutely does not exist.” [But then,] emptiness alone would lack the backup of dependent origination. Hence, in any case, based on the essential point that the wisdom


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of the union of appearance and emptiness does not fit into their mindsets, they are forced to commit many [negative deeds], such as the bad action of giving up the dharma, and a plethora of all sorts of [mistaken] claims manifests. As for the way those [people] are mistaken: If these entities that appear in such a way are analyzed, the object of negation is [the very attempt] to establish that emptiness is their lack of being established. Beginners, in general, may think, “Until those [appearing entities] are eliminated and cut through, emptiness is not established.” Thus, [appearances and emptiness] seem to be something contradictory in such a way that [appearances] cannot exist if they are empty, while they cannot be empty if they exist. In this way, by taking entities as the object of negation, [beginners] think, “They do not exist.” For beginners, this is a wonderful object of reflection that puts an end to their clinging to existence, to which they have been habituated since beginningless [time]. However, it is by far the worst if they think that, ultimately, there is nothing but that to the correct view. Thus, without understanding even a drop of the fundamental nature of phenomena called “emptiness,” they just hook up with some sheer nonexistence in which phenomena have been eliminated and negated. [To be sure, all] explanations on the inconceivable basic nature, by [utilizing] the many ways of dialectical expressions, may well be satisfying in that [they highlight] specific features, but [the crucial point is to] bring forth an [actual] experience of the basic nature as emptiness and dependent origination being inseparable. Having done so, [Janggya Rölpé Dorje] teaches that, through seeing your own unveiled fundamental nature unerringly, from the perspective of its [untainted] face, there is not a word on these fluctuating, quivering appearances being existent as some kind of specifically characterized phenomena. Thus, the meaning of this is as follows: All appearances arise solely as the expanse of being empty of any nature or being empty primordially, whereas [Janggya Rölpé Dorje] does not see anything that would accord with statements such as “They are empty of the domains of limited emptiness, such as real [existence], but not empty of mere appearance.” Despite such words [by Janggya Rölpé Dorje], from the perspective of those who rigorously direct their mental focus toward nonimplicative negations, it is well possible that “emptiness” seems to appear as some

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utter and complete nothingness in which all appearances have vanished. But since such is the direct and unveiled dawning of the view of Hvashang, it deserves to be crushed once more through the argument of emptiness and dependent origination being without meeting and parting. There are many sharp and powerful reasonings that could be flung at such a [mistaken approach], but being afraid of getting [too] wordy, I will leave it for now. In brief, the meaning [here] is as follows: All appearances exist as the fundamental essence of being empty of a nature, whereas nothing special, in the sense of “being empty of this, yet not being empty of that,” is to be seen. Then, [Janggya Rölpé Dorje uses] words of very strong disapproval. Therefore, for people with stupid minds who ramble on with their explanations that fail to understand or hit the essential point, there may well be many [things] that seem to be so very real. But let alone them seeing this old mother, the great emptiness that is the infallible basic nature, I am afraid she will just run far away from them. Thus, those with a mind full of negations may think, “Well, within the object of the direct realization of such emptiness, do these appearances exist or not? If they do not exist, they are just appearances on their own, and if they exist, how could they abide as just emptiness on its own?” The phenomena of dependently originating appearances indeed have a certain existence in the object of the mind [that realizes emptiness]. But they do not appear in such a black-and-white fashion (that is, if they are one from among the pair of existence and nonexistence, one cannot be the other) as the objects of our ordinary consciousness do now, for which everything has to be not empty if it exists. Therefore, while the aspect of appearance does not fade even a tiny bit, it is empty—it appears such that it is nothing but just the empty fundamental nature. As it is said [in the Heart SÒtra]: Form is empty. Emptiness is form. My father—undeceiving dependent origination—and my mother— emptiness free from reference points—are not only simply noncontrary, but through their perfect harmony of one being an aid for the other, from the very beginning, they would never know how to be appearance on its own by cutting off emptiness, nor would they know how to be emptiness


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on its own by relinquishing appearance. Through this inseparable complete ease, they appear while empty and are empty while appearing. Therefore, within the state of appearance and emptiness in union, [this inseparability] appears to me, Rölpé Dorje, to be so much gentle happiness, concord, and wide open bliss. In this way, [Janggya Rölpé Dorje] deliberately eliminates the bad mind-sets of today’s people with inferior insight, from whose perspective the two realities are contrary like the [two] antlers of a deer, or unable to coexist, like fire and water. For this reason, also the great lord Tsongkhapa has adopted the very profound essence of the intention of N›g›rjuna and Candrakırti. A dry understanding of being empty alone is easy, but emptiness appearing as dependent origination is difficult. Therefore, he emphasized everywhere in his teachings [the need for] serious practice and that dependent origination is more important than emptiness. Not understanding this as the actual meaning of his view and to then just practice some sort of hearsay in terms of mere [outward] behavior is the unprecedented approach of some Gedenpas [obsessed] with nonimplicative negations. It is eliminated through reasoning that this could be the unsurpassable tradition of the Victor Tsongkhapa. Also at present, this can definitely be understood [by everyone] through what this lord and great being says [in his Three Principal Aspects of the Path]: The appearances of undeceiving dependent origination And being empty free from claims— As long as these two appear to be understood as being separate, The intention of the Sage is still not realized.1121 However, some who are well known as being very skilled in the path of reasoning, such as Tri Kungtangba,1122 in the context of explaining the quotation [above] in a commentary on [Tsongkhapa’s] Praise to Dependent Origination and so on, say that it refers to the mere inducing of certainty that it is tenable (1) to establish [appearances as] emptiness through the reason of seeing them as dependent origination and (2) that they are dependent origination due to being empty. This just means that they are still unable to go beyond the emptiness [that is conceptually understood] at the end of analysis for the ultimate. However, [Tsongkhapa himself continues his text] right after [the verse] above:

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When certainty that they are not alternating, but simultaneous, [Dawns] from the mere seeing of undeceiving dependent origination, And all modes of apprehending objects collapse through that, At that point, the analysis of the view is completed.1123 This says the following. By first having relied on the reason that appearances are dependent origination, now the mind that sees the ultimate sees something like emptiness free from claims simultaneously with mere dependent origination, without [these two] alternating. When [such seeing happens], since it is free from viewing [dependent origination] and being empty as different, it sees nothing but the ultimate, in which all modes of apprehending objects—the reference points of existence, nonexistence, being, not being, and so on—have collapsed. Here, due to the essential point of this being the expanse of the unconditioned luminosity of appearance and emptiness in union, such a [union of emptiness and dependent origination] is tenable. Otherwise, if those two are held to be different, it becomes difficult to establish the simultaneous arising of two minds that see appearance and being empty [respectively]. Thus, until the analysis of the view is completed [in that way], one cuts through doubts by examining and analyzing. Then, once the analysis of the view is completed, the mind in which [all] modes of apprehension have collapsed rests evenly in that state, without anything to be done. However, if one still keeps vehemently changing nonconceptual wisdom into the cage of examination and analysis, there is a great danger of becoming fettered again through such a meditation, in which one is just like a silkworm tying itself up with its own saliva.1124 Hence, one should be careful. Therefore, it is due to the difference of whether one’s mind can or cannot secure these plain and simple appearances within the expanse of natural great emptiness that [some people] came to assert all that can possibly appear as the wheel of primordial boundless purity,1125 while [others] do not assert such. If you—without needing to search for emptiness through eliminating and relinquishing these appearance and sort of dispersing them far away—see the dharmak›ya—Prajñ›p›ramit›—as is connate with these [appearances] in a self-sprung way, then think about what would be so utterly untenable if you accepted that to be the ma˚ãla of


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all possible appearances spontaneously rising as the fundamental ground of being.1126 That kind of principle may well be taught under the name “Madhyamaka,” but its actual meaning is the great Madhyamaka of merging with the basic nature of the inseparability of the two realities. Therefore, with this in mind, it is stated that there is no difference between the view of the sÒtra[y›na] and the mantra[y›na]. [However,] when [that statement] is not understood, [some] say that the view of the mantra[y›na] does not surpass the mere emptiness that is a nonimplicative negation functioning as the remedy for the clinging to existence. Such is a really massive deprecation of the mantra[y›na] with its presentations of ground, path, fruition, and so on. [But] if you see it in the way [explained above], there is no doubt that certainty about the final definitive meaning—the uncommon essential point of Dzogchen—will dawn and all the walls of bad thoughts and doubts will be smashed in one fell swoop. Hence, during the phase of first determining that all phenomena lack real [existence], one [engages in logical] proofs by taking all the ways in which one’s clinging to reality appears as the object of negation. Through that, appearance and emptiness will only appear in an alternating way, but not in union. Therefore, [at that point,] there is absolutely no reason to despair, since not realizing profound reality properly is simply the nature of the state of mind of childish beings. However, to take this state of mind as valid cognition and then revile the dharma is the way of those with weak prajñ›. Keeping that in mind, even if one has no confidence in other profound dharmas that are not within one’s reach, I think it is better to [at least] not deprecate them. [But] nowadays, there are those who consider some kind of mere emptiness, which is the object of [a mere intellectual] understanding, as the completion of analyzing the view. Then, due to the flaws of their own projections, they smear dirt on the philosophical systems of others and lead this very crux of the inconceivable nature of phenomena onto the path of a plethora of dialectic analyses, thus falling away from the path of the Sugatas. As The Compendium of Valid Cognition by master Dign›ga, the crowning jewel of dialecticians, says: Those who lead the nature of phenomena onto the path of dialectics Keep far away and stray from the teachings of the Sage.1127

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Thus, he said that if one leads the nature of phenomena onto the path of dialectics, one keeps far away and thus strays from the path of the Sugatas, but he did not say that the way of being of the nature of phenomena should be led onto the path of dialectics. Nevertheless, these days, the nature of phenomena is led onto the path of dialectics, which is demonstrated by a plethora of analyses on [topics] such as the manner in which sentient beings are not Buddhas, whether the primordial Buddha Samantabhadra is a person or not, and so on. That such a profusion of foolish talk is taking place is really just a case of [us needing to give rise to] compassion, it is not even worthy of being swept away through reasoning. For example, when disputing the dharma terminology of Dzogchen, which is just a little bit different from the usual [terminology], the [kinds of ] criticism [that erupt] under the sway of mostly taking our present mistaken appearances as valid cognition [can be easily] rejected through the reasonings of the lower and common philosophical systems [of Buddhism]. As for the kind of criticism [that is directed] against the assertion that these mere appearances on the level of seeming [reality] are naturally pure buddhahood, it is dispelled through the numerous arguments about the inseparability of the two realities and so on. If one is certain about the essential point in all of that, [one will see that] having cut through one’s earlier reference points is reasonable, but that there is no further profit to be gained [from continuing to use reasonings after one has let go of those reference points]. On the contrary, since there is nothing else to be posited [in their place] and [such ongoing use of reasoning] would just lead to gradually cutting through precisely those reference points that have already been cut through before, a high view will become low. Therefore, the Madhyamaka presentation of the two realities in a merely nominal fashion is, through the reasonings that prove the ultimate inseparability of those realities, [just a way of ] establishing Dzogchen.1128 Hence, to rely solely on the excellent explanations of the glorious and great Rongzomba means nothing but being completely victorious in all directions.1129 Thus, by relying on the path of the conventions of ordinary people’s dialectics,1130 through the power of reasoning, the stains of the mind will gradually become exhausted and this will finally culminate in the inconceivable nature of phenomena completely pure of stains, the Atiyoga. [Understood in that way,] this refers to the manifestation of the ultimate


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through having relied on the conventions of the path of dialectics. However, not relying on conventional dialectics [at all] as well as not even knowing the manner of evaluation of conventional dialectics and the manner of eliminating the faults of a mind that [employs] those, but to just prattle inconsiderately like a madman is not the means to crack [your rigid mind] open. This is because Dzogchen is established through correct valid cognition, that is, stainless prajñ›. After this slight elaboration, [let us return to Janggya Rölpé Dorje’s text].

2.3. Explaining the way in which this [seeing of emptiness] concords with other paths or not This has four parts: 1) The manner of being discordant 2)The manner of being concordant 3) The manner in which [various] assertions are not contradictory 4)Eliminating what seems to be contradictory 2.3.1. The manner of being discordant For the Vaibh›˝ikas, the Sautr›ntikas, and the Vijñapti[v›dins], as well as the three eastern pa˚˜itas, Our mother, who has the form of [Indra’s] divine white elephant, Is matter—as if she were a tiger with its colorful patterns; [13] The apprehender—as if she were a brainless, crazy monkey; And self-sufficient nonduality—as if she were a wild bear! They lay all kinds of such conventional terms on her, But they just keep losing this old mother. [14] The Vaibh›˝ikas assert that the three times are substantially existent. The Sautr›ntikas hold that both outer objects and self-awareness are really established. The Mere Mentalists or Vijñaptiv›dins maintain that all phenomena are of the nature of internal consciousness. The three eastern Sv›tantrika pa˚˜itas are Jñ›nagarbha, ⁄›ntarak˝ita, and KamalaŸıla and their [respective main] texts are [The Distinction between] the Two Realities, The Ornament of Madhyamaka, and The Illumination of Madhya-

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maka. Jñ›nagarbha is a *Sautr›ntika[-Sv›tantrika-M›dhyamika]1131 and the other two are *Yog›c›ra-Sv›tantrika-M›dhyamikas.1132 As for the mother of those proponents of philosophical systems in our own [Buddhist] camp—natural emptiness—who resembles the form of [Indra’s] divine white elephant, the Vaibh›˝ikas and the Sautr›ntikas assert outer objects, that is, really established entities of matter. Therefore, they see [our mother] as the vivid patterns of objects, just like [those of ] a colorful tiger. Since the Mere Mentalists take the apprehender—mind itself— to be real, they see her like a brainless, completely agitated, and crazy monkey, which does not examine itself. [The Sv›tantrikas] assert the following: Although the duality of apprehender and apprehended does not exist ultimately, [those two] are established through their own specific characteristics or in a self-sufficient way, which means that all phenomena are established from the perspective of the object’s own uncommon way of being.1133 Therefore, they see [our mother] like a wild bear with fangs and claws. They lay all kinds of such conventional terms of their respective assertions on her, saying, “It’s like that and that.” But they just keep losing the stainless basic nature of all phenomena—this old mother, who resembles the body of the most excellent divine white elephant— without ever having caught sight of her.

2.3.2. The manner of being concordant Many scholars and siddhas of the Sakya, Nyingma, Kargyü, and Drugba [Call her] lucid and empty self-awareness without fixation, Samantabhadra’s own face of alpha-pure spontaneous presence, Uncontrived, connate Mah›mudr›, [15] And freedom from claims—being neither existent nor nonexistent. They loudly proclaim all kinds of such conventional terms, But that’s fine, if they refer to the heart-drop of the fundamental nature— I just wonder what it is their fingers point to! [16]


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Many scholars and siddhas of the Sakya, Nyingma, Karma Kagyü, and Drugba [Kagyü lineages call our mother] “self 1134-awareness without fixation, in which being lucid and empty are nondual”; “dharmak›ya Samantabhadra’s own face of alpha-purity (freedom from reference points) and spontaneous presence ([mind’s] unceasing creative self-display) being primordially free from meeting and parting”; or “the uncontrived fundamental state, the connate dharmak›ya, Mah›mudr›.” Those different names that they each have given [to our mother] are all [just] a variety of conventional names [for other similar expressions]. These [expressions] include the freedom from all sorts of claims, which is the principle of the nature that is neither existent nor nonexistent. Furthermore, the single bindu; self-sprung wisdom; the enlightened mind’s wisdom of passing;1135 the primordial Buddha and so on; and—in our own tradition—the view of the inseparability of cyclic existence and nirv›˚a. Thus, there are many indeed who, as loud as thunder, proclaim all kinds of such conventional terms, [considering them] to be superior to others and so on. But that’s all fine and I [—Janggya Rölpé Dorje—] too rejoice in it, if their views refer to the wisdom of the inseparability of the two realities as per the intentions of their respective scriptures, that is, to the infallible heart-drop of the fundamental nature of all phenomena. What is implicit in [Janggya Rölpé Dorje’s] words here is as follows. One may know how to proclaim with one’s mouth that “the wisdom of the nonduality of profundity and luminosity is free from all claims.” However, it is hard [to find] someone who has brought forth the experience of the actual reality [to which such expressions refer]. This instruction is indeed worthy to be kept as the quintessence [of all of this]. [However,] if it is not the heart-drop of the fundamental nature [that people refer to] in that way, what certainty could there be in mere utterings from their mouths? If you consider well that genuine beings who have arrived at the unmistaken intention of their respective scriptures and who possess the correct view [do] not [just utter] mere words, think about what sort of actuality it is their fingers point to! It is said that, no matter which conventional terms—such as luminousempty, alpha-pure, or spontaneous presence—may be used, they all come down to exactly this wisdom of emptiness and dependent origination [in union] or appearance and emptiness in union, the very center that is the object of the noble ones on the path of seeing. This is also said [in The

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Root Text of the Mah›mudr› of the Precious Geden Kagyü by the first Pa˚chen Lama, Lobsang Chökyi Gyaltsen1136 (1567-1662)]: If yogins who have experience analyze, those all come down to the same intention.1137 Accordingly, this is what is meant by saying, “No matter which conventional terms may be used, what their fingers point to is exactly this.” [Here,] some say that it seems to be due to [Janggya Rölpé Dorje’s] disapproval of the Sakya, Nyingma, and so on that he says that there is nothing to which their fingers point. However, “the union of luminosity and emptiness,” or “connate Mah›mudr›,” “alpha-pure spontaneous presence,” and the view of the inseparability of cyclic existence and nirv›˚a are not dharma-terminologies of the Sakya, Nyingma, and Kargyü exclusively. If [you consider that those terms] represent the general approach of the mantra[y›na], with regard to that [y›na Janggya Rölpé Dorje] did not say that there is nothing to which one’s finger could point. Moreover, [what he says here is just his] style and [primarily intended as] a praise of Great Madhyamaka. Therefore, do not doubt that it is otherwise. But now enough of such excessive elaborations! In general, it may well be that others are refuted through some subtle allusions of the learned, but I am neither able to nor do I dare to establish that there is any fixating view of antipathy against the supreme y›na in the mind stream of such a genuine being [as Janggya Rölpé Dorje] who beholds the path of seeing directly.

2.3.3. The manner in which [various] assertions are not contradictory Without destroying outer objects, you don’t need to be upset— You two parties who propound real objects, just be joyful! There is no self-awareness, but valid cognition’s evaluation is still justified, So all you Vijñaptiv›dins, just be joyful! [17] Not established through specific characteristics, dependent origination still vividly blooms, So all you pa˚˜itas of the eastern tradition, just be joyful!


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Since lucid and empty are not contrary, it’s sufficient to just sustain that, So you lineage holders of “the guiding instructions” don’t need to worry about a thing! [18] Though being alpha-pure, good and bad are still justified, So you smashing awareness-holders don’t need to hang on to what’s good! Even if you meditate with contrivance, the connate will dawn, So you seasoned realized ones don’t need to be pushy! It is sufficient to accept freedom from the reference points of existence and nonexistence, So you hardheaded dialecticians, don’t go helter-skelter! [19] You two parties who propound real objects and cling to outer objects, don’t be upset by thinking, “Without destroying outer objects, it is not tenable to accept that they are not established by a nature of their own.” Without destroying or relinquishing outer objects, just be joyful about the basic nature of being naturally empty! Likewise, the Mere Mentalists who cling to self-awareness think, “If there is no self-awareness, it is not justified that valid cognition evaluates objects.” However, though there is no solitary aspect of an apprehender that only looks inside, valid cognition’s evaluation of objects is still justified, so all you Vijñaptiv›dins, just be joyful! Ultimately, [phenomena] are not established through specific characteristics, but conventionally, through the mere positing of names and designations all kinds of dependent origination still appear in a vividly blooming way without being mixed up with each other. So, all you pa˚˜itas of the eastern tradition, just be joyful! Since the two [aspects of ] mind being empty of a nature and its nature being lucid are not contrary, it’s sufficient to just leave them as the union [of those two], so you Sakya lineage holders of “the guiding instructions of path and fruition”1138 don’t need to worry about a thing! Though phenomena are primordially [pure] or alpha-pure, conventionally the mere presentation of cyclic existence and nirv›˚a being “good and bad” [respectively] is still justified, so you Nyingma awareness-holders smashing delusion don’t need to hang on to what’s good by thinking, “My view is best!” Even if you [Kagyüpas] have meditated with contrivance, the connate Mah›-

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mudr› will dawn, so you seasoned realized ones don’t need to be pushy with anticipating the wisdom that is uncontrived in the very first place. It is sufficient to accept freedom from the reference points of both existence and nonexistence—the principle of not abiding on anything—in our own [Gelugpa] system of Great Madhyamaka, while you hardheaded dialecticians who just cling to your individual positions should not go helter-skelter with attachment and hatred! The meaning of this is to realize that all [those] teachings are noncontradictory and that the essential point of the path is identical [in them], just as in the example of saying “superior to all and yet noncontradictory to all.”

2.3.4. Eliminating what seems to be contradictory However, it is possible that those with little learning in scriptural traditions Do not know some ways of applying conventional terms. It is not that I don’t have respect for you, So if you have become irritated, please forgive me. [20] Thus, Madhyamaka, Mah›mudr›, Dzogchen, and so on are definitely one in meaning. However, it is possible that those with little learning in the vast scriptural traditions are attached to and fixate on merely the scriptures pertaining to their own assertions and thus do not even know the mere existence of some other various ways of applying conventional terms. Then, they may take each one of all the [many] presentations of philosophical systems in sÒtra and tantra that were taught by the Victor to be different and mutually contradictory, just like many kinds of food devoured by a wolf. [All that] I, Rölpé Dorje, did was to properly express the actuality that I saw through correct prajñ›, as it accords with the words of the Victor. But it is not that I don’t have even the slightest respect for you, so if you have become irritated [with me] through [my words] not suiting the philosophical system of your own liking, please forgive me. This is [Janggya Rölpé Dorje’s] instruction that pertains to all positions, be they one’s own or those of others.


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2.4. Expressing the way in which happiness arises in a mind that sees in such a way This has four parts: 1) A happy mind when thinking of completely pure scriptures, the condition for the path to arise in the mind stream 2)A happy mind when thinking of the very own nature of realization itself 3) A happy mind when thinking of the kind root and lineage gurus 4)A happy mind when thinking of the benefit and happiness of beings, our previous mothers 2.4.1. A happy mind when thinking of completely pure scriptures, the condition for the path to arise in the mind stream I am not the all-knowing youthful one, But through constant and respectful exertion, I am skilled in the way of riding The excellent stallion of the scriptural tradition of my forefathers, So I hope to be liberated from this single obstructing, narrow passage. [21] I—the author—am not the youthful one who knows how to explain this so that it is noncontradictory with all the views and philosophical systems of the camps of Sakya, Nyingma, and Gelug. But through my own vigor of constant and respectful exertion, I am skilled in the way of riding the excellent and stainless stallionlike scriptural tradition of my forefathers, father N›g›rjuna and his heirs as well as the second Victor [Tsongkhapa]. Due to that, I hope to be liberated from the narrow passage of ignorant doubt, which is the single obstructing, tight path of clinging to one’s own position, thinking, “This [view] of mine is it, but others are not.” This teaches that one does not have to remain behind by being unable to traverse this narrow passage.

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2.4.2. A happy mind when thinking of the very own nature of realization itself There is no need for searching, it’s the searcher itself. Don’t cling to something real, it’s just delusive. Don’t block delusiveness, it’s reality itself. Neither extinct nor permanent, all you have to do is rest at ease. [22] There is no need for searching for emptiness somewhere far away, [as] it is realized to be the nature of phenomena that is [always] together with the searcher, without meeting and parting. Through seeing that everything that appears is emptiness, that is, not established by a nature of its own, don’t cling to whatever appears as being real. Rather, you will see that whatever appears is just delusive in that it cannot be grasped in the way [it appears], just like [a reflection of ] the moon [upon] water. Don’t solidly establish some mere emptiness on its own by blocking these delusive appearances—there is no being empty apart from these very appearances and nothing but that is the unmistaken basic nature itself. Therefore, all you have to do is rest your mind at ease in a spacious way within the stainless dharmadh›tu that is neither extinct nor permanent. This means to not be carried away by any clinging to extremes. As the lord and second Victor [Tsongkhapa] says [in his Three Principal Aspects of the Path]: Furthermore, if you know the way of eliminating the extreme of existence through appearance, Of dispelling the extreme of nonexistence through emptiness, And of emptiness appearing as cause and result, You will not be carried away by views that cling to extremes.1139

2.4.3. A happy mind when thinking of the kind root and lineage gurus Though I didn’t see my mother, just through some names, [Now] it seems I meet my kind parents lost for so long, As if they were right here in front of me. [23]


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Great is the kindness of father N›g›rjuna and his heirs. Great is the kindness of Lobsang Tragba. Great is the kindness of the benevolent gurus. As a means to repay their kindness, I supplicate my mother. [24] Though I didn’t see my mother—the fundamental nature of all phenomena—ever before, searching for her out of intense longing just through some names—”empty” and “dependent origination”— [now] it seems that my mind meets or beholds both of my kind parents, whom I never saw directly [before] and had lost for so long, as if they were right here in front of or before me. Since the condition for meeting them is the benevolence of father N›g›rjuna and his heirs, Lobsang Tragba,1140 and the root gurus, their kindness to me is great. As a means to repay their kindness, I shall supplicate my mother—the actuality of the basic nature—or meditate on her. Thus, if one properly adopts the intention of the root and lineage gurus, by thinking of the manner of fulfilling the intention of those gurus, which is the most supreme [way] to please them, a happy mind arises. So one makes a delightful offering to them through practicing the most supreme of the three [ways of ] pleasing [the guru].1141

2.4.4. A happy mind when thinking of the benefit and happiness of beings, our previous mothers Once my unborn and inexpressible mother And the small child of my awareness have been united, Through the great feast of the conduct of Samantabhadra, I will lead all beings, my previous mothers, to lasting bliss. [25] [Now,] my unborn and completely inexpressible mother of nonreferential emptiness and the small child of my awareness, which takes her as its object, have been united. By the power of that, through dwelling in the great feast of the immeasurable conduct of the son of the Victor, Samantabhadra ([who bears this name] due to lacking anything that is not good), I lead all beings, my kind previous mothers, to the state of lasting bliss. Thus, in just the same way as [one has realized] the basic nature of phenomena in oneself, one comes to possess the power of [accomplish-

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ing] the welfare of others, be they high or low. By being aware of the way in which [that happens], a happy mind arises. Some people present [this verse] as a dedication of virtue, but it only states something like a commitment, whereas words of aspiration or the like are not found explicitly. However, corresponding to that commitment, it seems fine to adapt [the final line above] to “My mind aspires [to lead all beings].”

3. The virtue in the end, the conclusion This has two parts: 1) The manner in which this was composed 2 Authorship 3.1. The manner in which this was composed E MA LA, I, Rölpé Dorje, A O LA, dancing here, O NA LA, this enraptured dance, A HO YA, pay homage to the [three] jewels. [26] “E MA” and “A HO” are [Janggya Rölpé Dorje’s] words of amazement, while the other extra syllables are added to fill the meter and due to being wonderstruck. The author, I, Rölpé Dorje, have seen the principle of the union of emptiness and dependent origination without meeting and parting, which is hard to fathom. Therefore, utter amazement dawned in me and this dance is an expression of my joy born from seeing profound reality. Dancing it in this place here, I pay homage to the [three] jewels through this song of experience that sings about profound reality in just the way it dawned in my mind. [Accordingly,] it is said that [the song] by this genuine being among the Gelugpas was uttered upon him attaining the bhÒmi of Supreme Joy.1142

3.2. Authorship These lines of Recognizing My Mother—the melody of an echo—were uttered by Janggya Rölpé Dorje, who is extremely dedicated to Great Madhyamaka, on the Five-Peaked Mountain, a supreme place of emanation. The scribe was the monk Géleg Namka.1143 May there be virtue! Thus,


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these [words] for now complete my small commentary on this Song on the View about my mother, the fundamental nature.1144 This was written on a virtuous date in the Water Monkey Year (1872) by the youngster called Lodrö Trimé 1145 at age twenty-seven, who is so fortunate that the lotus-feet of the all-embracing lord Jamyang Kyentsé Wangbo touch the crown of his head. May virtue and goodness increase!

A Song on the View by the Thirteenth Karmapa, Düdül Dorje

armapa Düdül Dorje (1733-1797) was born in Chawatrong1146 in southern Tibet. His tongue showed a birthmark shaped like the Tibetan letter a and as a small child he was found to recount stories about his past visits to India, Nepal, and China. When he was four, he was found by the Eighth Tai Situ, Chökyi Jungné1147 (1699-1774), and brought to Tsurpu, where the Seventh Goshir Gyaltsab, Göncho Öser1148 (1699-1765), officially recognized and enthroned him. From the age of eight, the Karmapa received the lineage teachings from his principal teacher, the Eighth Tai Situpa, and also studied with many other eminent masters of the Kagyü and Nyingma schools of his time, such as the Seventh Pawo Rinpoché, Tsugla Gawa1149 (d. 1781) and Katog Rigdzin Tsewang Norbu1150 (1698-1755). Besides the classic Kagyü instructions, he also studied and practiced extensively the six volumes by the famous Nyingma tertön Rigdzin Jatsön Nyingbo1151 (15851656)—also a student of the Tenth Karmapa—who had introduced the Göncho Jidü 1152 cycle still widely practiced in the Nyingma and Kagyü schools. Like several other Karmapas, Düdül Dorje possessed the feat of amazing care for and communication with animals. At one point, when the Buddha statue in the Jowo temple in Lhasa was threatened by a rising flood from the Kyichu River, an ancient prophecy by Guru Rinpoché said that the Karmapa should be asked for help. However, upon being called by the authorities of Lhasa, the Karmapa was prevented from leaving Tsurpu right away and thus sent a letter of blessing—addressed to the king of the n›gas—by putting it onto the rising waters. After the flood had disappeared, Düdül Dorje went to offer a silk scarf to the Jowo statue, which is said to have extended its hands to receive the scarf and has stayed like that ever since. Around 1750, the Karmapa went on pilgrimage to

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Nepal and, with King J›ya Prak›Ÿamalla’s agreement, had the SvayambhÒnath Stupa restored. In 1772, he visited Palpung, the seat of the Tai Situpas, to receive some important remaining teachings and transmissions. He also met the Tenth Shamarpa, Chödrub Mipham Gyatso1153 (1742-1792), and, on his way back to Tsurpu, taught extensively in Kham. Upon his return, he retired to the hermitage of the Second Karmapa behind Tsurpu and stayed there in meditation retreat until his passing away. Thus, once when he was requested to consecrate the distant monastery of Bowo Gyaldzong1154 in southeast Tibet, he declined. However, at the exact time of the ceremony happening there, he threw consecrated grains into the air at Tsurpu, upon which the crowds assembled at that monastery saw blessed barley showering down from the sky. In 1744, the Karmapa had a vision of the incarnation of the Ninth Tai Situ, Pema Nyinje Wangbo1155 (1774-1853), whom he then enthroned and who became his main disciple. His other major disciples were the Eighth Pawo Rinpoché, Tsugla Chökyi Gyalbo,1156 the Seventh Drugchen Rinpoché, Günsi Chökyi Nangwa,1157 the Ladakhi prince Hemi Gyalsé,1158 Khamtrul Jigmé Sengé,1159 and the Seventh Sangyé Nyenba Rinpoché, Sherab Nyingbo.1160

A Song on the View [Arising from] Understanding and Experience 1161 Prologue From Vajradhara to the root guru, You represent the lineages of actuality, displaying buddhahood in human form. I pray to you from my heart that my mind stream’s Karma and afflictions may become pure and that experience and realization may dawn. Even though I do not fathom the thoughts of holy beings of the past, Without vying with the ordinary appearances of our days, But rather through following those past ones with devotion, in my mind stream

a song on the view by the thirteenth karmapa

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I have found some understanding and experience through the guru’s kindness.

The view I understand that the view—the realization of emptiness— Exists in the mind streams of noble Ÿr›vakas and pratyekabuddhas, While the view of the mah›y›na is superior through bodhicitta. Even if you are able for a thousand reasons To cut through the root of cyclic existence, if you lack bodhicitta, Since you do not have the superior intention, the stains of latent tendencies Will not become pure, since there is no remedy. I understand that, without having generated this mind, Meditation on emptiness is unable to realize emptiness directly. The direct realization of emptiness is the bhÒmi of a Buddha, Upon which [all] knowable objects are of one taste. Therefore, I understand that you progress through the paths and bhÒmis According to the order of generating the mind of emptiness of the mah›y›na. I understand that, since the Buddha’s intention cannot be expressed On the path of letters, all statements of cyclic existence and nirv›˚a Being “existent” or “nonexistent” are mere conventionalities. If meditation must be beyond mind1162 and needs to drop mental engagement, It is not suitable to give explanations about whether there is a view or not, Because the view and meditation of the mah›y›na are not internally contradictory.

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In the tradition of Mah›mudr›, view and meditation are mere labels, But there is no presentation of a philosophical system that establishes view and meditation. Likewise, the lineage from the great Patsab Lots›wa1163 To Tüsum Kyenba that accords with the intention of the Mother,1164 As commented on by N›g›rjuna, is the Madhyamaka view That was clearly explained by honorable Mikyö [Dorje]. It is declared to be the great Madhyamaka free from claims. [To say on the one hand that] the qualities of a Buddha are inconceivable for minds on this shore And that, without analysis, these qualities are described by following his words, While saying [on the other hand] that wisdom exists and that it is the perfect [nature], is not contradictory. However, I understand that if such is held at the end of analyzing For the ultimate through reasonings, the ultimate has become an object for the mind, Thus being [in itself nothing but] a portion of the cognitive obscurations. Hence, the following words by the lord of dharma from Tagbo1165 are the remedy for this. He says, “Throw the views of [intellectual] understanding behind you And destroy the foundation of meditative experiences!” From among the mah›y›na’s two philosophical systems, Madhyamaka and [Mere] Mentalism, The philosophical system of Madhyamaka is the tradition of the noble father and son.1166 It summarizes all that is to be known through a threefold presentation: On [the level of ] no analysis and mere convention, by saying that “all of cyclic existence and nirv›˚a exists,”


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Adopting positive [actions] and rejecting negative ones are outlined in precise detail. This is asserted as worldly seeming reality. The analysis of conventions through the conventional mind Means to understand, through the five great [Madhyamaka] reasonings, That all phenomena of cyclic existence and nirv›˚a are not really established, Are primordially unborn, and empty of reality. I understand that this is the ultimate reality that is presented as a convention: It is [just] the counterpart that depends on and is the reverse of the seeming. As for the purpose of this [ultimate reality], since the root of cyclic existence Is the clinging to identity, it serves as the remedy for that. If this is perfectly analyzed through a reasoning consciousness that analyzes for the ultimate, According to the scriptures of the profound sÒtras and tantras, [The masters] speak of eight as well as a hundred extremes, Such as existence, nonexistence, being, and not being. Therefore, as for final actuality, no claims are entertained And it is determined to be free from extremes and beyond being an object of mind. When the wisdom of Buddhas resembles space, How should the minds of naive beings who just see what is right in front of them analyze it? Thus, no analysis, analysis, and perfect analysis Represent the stages of the seeming, the ultimate, and the freedom from extremes. It is not held [here] that the basic nature is directly perceived, But its discordant factors and flawed [views about it] are crushed. I have arrived at certainty in my mind

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That this Madhyamaka system with its threefold presentation Is the approach of N›g›rjuna, Candrakırti, and honorable Mikyö [Dorje]. Secondly, [the system of ] Asaºga and his brother who follow the final wheel [of dharma] Is known as “False Aspectarian Mere Mentalism” in the land of the noble ones And as “Madhyamaka of other-emptiness” in Tibet. The meaning of these two names is the same. This is the completely pure system that, Through mainly teaching the luminous aspect of the mind, Holds that the result—k›yas and wisdoms—exist on their own accord. As for its necessity, it is asserted that it is taught in order to Relinquish any arising of fear of emptiness and to awaken those with indefinite disposition. When commenting on its meaning, honorable Rangjung [Dorje] says That it is one with the system of Candrakırti. Others assert that the ultimate is existent and really established And that emptiness is really established. As for the mah›y›na’s sÒtra portion, both the middle and the final wheel [of dharma] Have the purport of the Sugata-Heart, the unity of emptiness and luminosity. The middle [wheel] explains this by mainly teaching emptiness, While the final [wheel] elucidates it by mainly teaching luminosity. I understand that, in actuality, these are not contradictory. As for the way in which the view of the mantra[y›na] is superior, The Sugata-Heart is said to be the unity of emptiness and luminosity. This is clearly stated in The Aspiration Prayer of Mah›mudr›:1167


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“The basis of purification is mind as such, the unity of emptiness and luminosity . . .” The lord of dharma from Tagbo declares, “Some M›dhyamikas [say that Madhyamaka] accords with the mantra[y›na] Due to the aspect of emptiness, but that it does not entail luminosity and bliss. Some Mere Mentalists [claim that Mere Mentalism] accords with the mantra[y›na] Due to the aspect of luminosity, but that it does not entail emptiness and bliss. The [actual] reason why the view of the mantra[y›na] is superior Is that it is the unity of bliss and emptiness as well as luminosity and emptiness.” Therefore, I understand the Madhyamaka of other-emptiness well. In the system of The Wheel of Time,1168 it is said that the emptiness Endowed with the supreme of all aspects is superior to [the one in] the sÒtras. This is asserted to be the same essential point as the [above], the unity of the two realities. By using the example of mirror divination1169 for what appears Due to the difference in the profound essential point of means, It also speaks of “the seeming that has the form of emptiness” Or “emptiness that has the form of the seeming.” Therefore, except for the difference in terms of which topic is mainly taught And the superiority in means, the essence [of the mantray›na] Is always in accord with the view of Madhyamaka. As it is said in the Collection of Reasonings:1170 “For whom emptiness is possible, Everything is possible. For whom emptiness is not possible, Nothing is possible.”1171

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The great commentary on The Wheel of Time 1172 states That the [y›nas of ] the p›ramit›s and of mantra1173 have the same view, But, as for meditation, the former of the two systems does space meditation, Whereas the latter engages in shelterless meditation. The Mother declares, “Meditating on prajñ›p›ramit› Means to meditate on space. Also those who wish to meditate on shelterlessness Should train in and meditate on prajñ›p›ramit›.” Hence, these [two] are in full accord. This is just a brief summary of the way to understand the view That I offer here in front of the root guru. Any stains of lacking understanding and wrong thoughts that I might have I confess and repent right before his eyes in this very moment And ask him to forgive me through his great compassion.

Meditation Secondly, as for meditation, there is a great variety of meditative systems That set their teaching priorities [according to] people’s capacities and their individual qualities. However, as far as the meditation of Mah›mudr› is concerned, It is not asserted as being something different from the view. Therefore, once you have understood through the view what the points of going astray into hundreds of extremes are, Adopt the essential points of the body and [look at] mind as such in stillness and movement. No matter whether it is still or moves, just be aware with mindfulness.


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Apart from that, do not entertain hopes, fears, or desires and so on, But leave [mind in its] uncontrived, naturally settled, intrinsic state. If you can [leave it this way], there is some slight knowing of your own face [at this point] that is to be left still. It is nothing but this, which for the time being is merely labeled with the name “meditation.” Nevertheless, lower meditative equipoises Become higher subsequent attainments, so that, from the path of accumulation Up through the supreme worldly dharma of the path of preparation, There is a progression. [However, any attempts at] thus gauging any one [of its phases] I understand as setting foot on small-minded people’s paths of going astray. Since all [paths] above the supreme worldly dharma are beyond the world, In the nature of their meditative equipoises, There is no difference, but in terms of the progressive arising of qualities And the difference in purifying the cognitive obscurations, they become gradually more superior. Hence, from the path of seeing up through the path of no more learning, That is, from the ten bodhisattvabhÒmis all the way up to the buddhabhÒmi, This is the progression as my mind understands it. I understand that, up through the supreme dharma, what is to be purified are the afflictive obscurations, While what is to be purified from the path of seeing onward are the cognitive obscurations.

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Taking the view of being empty of reality [that results from] the analysis of conventionalities To be final and then wanting to meditate [in this way] is the system of others. In our system, the remedy for clinging to identities is being empty of reality, Which is praised as letting go of all phenomena as illusions during subsequent attainment. What familiarizes with the view free from reference points and free from claims Is nothing but sheer mindfulness, which is labeled “meditation.” Thus, I understand that view and meditation are inseparable.

Conduct In the sÒtras and tantras, many different things have been said In specific contexts about what is called “conduct.” However, [the main point is that] it must be embraced solely by a mind Free from clinging or aversion to a purpose and full of virtue and altruism, Since all views, meditations, and conduct are the same In being means to purify the stains of mind as such— These stains being attachment, hatred, and dullness. As for the mantra[y›na] speaking about bringing afflictions onto the path, I understand that this is not a matter of increasing the afflictions in your mind, But to add the wood of the afflictions to the fire of wisdom. Through this, the wood of the afflictions is consumed, while the fire of wisdom grows bigger. For persons of highest [faculties] who are skillful in means, This will be of great benefit, but not for fools.


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My own mind stream being devoid of realization, this explanation Is surely as inappropriate as a blind person talking about colors. However, [I share only] a little bit of just what I understood About view, meditation, and conduct as it dwells in my own mind. If these steps of it being transferred into the domain of letters Are good explanations, I dedicate them so that they, through their virtues, May become causes for the teaching of the Tagbo lineage to spread. For now, that’s it for the task set out before me.

Epilogue Hereafter, [I would just like to add that] the omniscient great one from Jonang, Who is called lord T›ran›tha, Is the honorable one who is like a second Mighty Sage,1174 Incomparable as to the basic nature of the view of actual reality. The treasury that voices his profound intended meaning1175 [Speaks about] ordinary Madhyamaka and great Madhyamaka: Ordinary M›dhyamikas are known as those [who propound] selfemptiness. They are those in both India and Tibet who maintain the lack of a nature, That is, [masters] such as Buddhap›lita who propound consequences and so on. This great Madhyamaka which is known as other-emptiness Is called “Yog›c›ra-Madhyamaka” or “Vijñapti1176-Madhyamaka.” The protector lord Maitreya, noble Asaºga, The supreme pa˚˜ita Vasubandhu, the honorable protector N›g›rjuna, Other scholars and siddhas in India and Tibet, in particular

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Honorable Rangjung [Dorje], who is endowed with the eye of wisdom, Have all praised this view of other-emptiness as supreme. The basis of cyclic existence, all phenomena, are without any reality. Nondual with the expanse, self-aware wisdom is luminosity. It is ultimate reality, the unconditioned nature of phenomena, The truly established Sugata-Heart. May this very actuality, the essence of the definitive meaning of the final wheel [of dharma] and such, Spread its luminous radiance henceforth just as the progression of the whispered lineage unfolds! These words were put forth by the lord Düdül Dorje In order to please the supreme Tulku On a virtuous day. They were written down By the scribe named Bomra Sönam. May it be virtuous!

Two Poems by Patrul Rinpoché

za Patrul Orgyen Jigmé Chökyi Wangbo1177 (18081887) was one of the greatest Tibetan masters of his time and his teachings on bodhicitta and Dzogchen continue to exert tremendous influence to the present day. He was considered an emanation of ⁄›ntideva and the famous tertön Jigmé Lingba (1729-1798). Throughout his life, he taught and lived loving-kindness, compassion, and bodhicitta as the very root of practice and his favorite text was the Bodhicary›vat›ra, which was the only book he always carried with him and which he taught a hundred times. Once, when he explained this text in wintertime, flowers started to bloom all around him. His lifestyle was that of a vagabond, appearing as a completely ordinary beggar. He also spent much time in retreat under the poorest conditions. When he gave teachings, it often happened in disguise and with unconventional and surprising means. Out of his great kindness, he would even help villagers with their household and farming tasks. Sometimes, even great teachers did not recognize him and gave him teachings on his own writings. His collected works cover a wide range of topics, such as Dzogchen, tantra, poetry, and even an extensive commentary on Maitreya’s Ornament of Clear Realization. Among his writings, the most famous are The Oral Instructions of My Ever-Excellent Guru, The Speech That Is Virtuous in the Beginning, the Middle, and the End,1178 and a commentary on Garab Dorje’s Three Words That Strike the Essential Point.1179 Together with Jamyang Kyentsé Wangbo (1820-1892), Jamgön Kongtrul Lodrö Tayé (1813-1899), and Mipham Rinpoché (1846-1912), Patrul Rinpoché was also involved in the nonsectarian Rimé movement in nineteenth-century Tibet.1180

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Afflictions Are Wisdom, the Skandhas Are AvalokiteŸvara 1181 Do not chase after the object of your hatred—look at your angry mind. The appearance of your anger, self-arising and self-liberated, is luminous emptiness. There is no luminous emptiness separate from mirrorlike wisdom. Right within hatred being self-liberated, recite the six syllables.1182 Do not hold on to the object of your pride—look at your grasping mind. Your fixation that you are supreme, self-arising and self-liberated, is primordially empty. There is no primordial emptiness separate from the wisdom of equality. Right within pride being self-liberated, recite the six syllables. Do not cling to the object of your desire—look at your craving mind. The appearance of your clinging, self-arising and self-liberated, is blissful emptiness. There is no blissful emptiness separate from the wisdom of equality. Right within desire being self-liberated, recite the six syllables. Do not pursue the object of your envy—look at your assessing mind. Your scanning and scrutinizing, self-arising and self-liberated, are empty intelligence. There is no empty intelligence separate from the allaccomplishing wisdom. Right within envy being self-liberated, recite the six syllables.

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Do not get inflated by the object of your ignorance—look at its own face. Your hosts of thoughts, self-arising and self-liberated, are awareness-emptiness. There is no awareness-emptiness separate from dharmadh›tuwisdom. Right within ignorance being self-liberated, recite the six syllables. The skandha of form is primordially empty, unborn, the natural state of space. The quintessential sphere of this awareness-emptiness is AvalokiteŸvara— It is not separate from this noble “king of space.” Right within beholding emptiness, recite the six syllables. Feeling is the lasso that ties mind and object together. When you realize nondual equality, that is AvalokiteŸvara— It is not separate from this noble “fruitful lasso.”1183 Right within realizing equal taste, recite the six syllables. Discrimination—holding on to characteristics—is delusional mind. If you hold all beings in your compassion, that is AvalokiteŸvara— It is not separate from this noble “one who dredges the depths of sa˙s›ra.” Right within nonreferential compassion, recite the six syllables. Formation—the karmas of sa˙s›ra—keeps the six classes [of beings] circling. When you realize the equality of sa˙s›ra and nirv›˚a, that is AvalokiteŸvara— It is not separate from this “great compassionate one who guides beings.” Right within the single flavor of benefiting others, recite the six syllables.

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Consciousness is the aspect of mind’s nature that comes in eight collections. When you realize mind as such as dharmak›ya, that is AvalokiteŸvara— It is not separate from this noble and supreme “ocean of victors.”1184 Knowing that your own mind is buddhahood, recite the six syllables.

The Crucial Point of Practice 1185 I pay homage to the guru. I pay homage at the feet of the omniscient father, his sons, and their lineage, As well as the glorious protector, the guru, Who directly teach the nature of primordial liberation, The reality of the inconceivable Great Perfection. Beyond eliminating flaws, accomplishing qualities, adopting and rejecting, The present mind, relaxed and settled into itself, Is the wisdom of uncontrived and changeless awareness. If you rest right within it, that’s the unity of view and meditation. If you know how to meditate, but do not know how to be liberated, Your sam›dhi is like that of the gods, it is taught. Thus, it is crucial to gain the confidence of realization right within liberation. Through settling your restless mind—the sam›dhi of its still aspect— You may suppress your afflictions temporarily, But if you do not know the secret essential point of realizing their self-liberation,

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Upon encountering [the right] circumstances, the rotten corpse of your thoughts will rise again. If you know the essential point of realizing self-arising and selfliberation, Thoughts of adopting and rejecting are like sketches on water. Even if they arise temporarily, they are unable to remain, and dissolve. Their arising and liberation are simultaneous, and they are unable to stand their ground— Even if bad thoughts come up, you do not accumulate bad karma. Since they are realized instantly, whom could they benefit or harm? If you lack the essential point of them being liberated in their own place, Even if you seize the mere recognition of the infinite flow Of the undercurrent of thoughts and afflictions with mindfulness, Good and bad thoughts will give rise to hope and fear. Through this, formational karma is accumulated—the cause of sa˙s›ra. Therefore, a single instant of self-liberated awareness Is superior to a thousand experiences of a still mind. Thus, all the essential points of view, meditation, and conduct— Such as primordial liberation, self-liberation, liberation upon arising, and naked liberation—are one. So, familiarize yourself with the crucial point of realizing selfliberation. If you understand this crucial point, there is no need for any other view or meditation. All good thoughts emerge as a continuous stream without fixation— Even if you make efforts in virtue, you are free of a presumptuous mind that clings to that as supreme. All bad thoughts vanish like a knot tied in a snake.

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Even if the five poisons arise, they are instantaneously liberated in their own place. The hosts of neutral thoughts are settled in themselves, the expanse of awareness— Self-appearing and self-liberated, they resemble the traces of a bird in the sky. The root of sa˙s›ra is mistaken thought. If you bring thoughts onto the path and possess the confidence that they are liberated, This is called “ sa˙s›ra being liberated as the expanse of nirv›˚a.” Through confidence in the scope of liberation, you take bad circumstances onto the path. If you lack this essential point, through platitudes and empty talk, You may speak of a mere object of intellectual understanding as being your realization, But that will just naturally bring the faults of your own bad character to light. This is worse than the ordinary solid fixation of the five poisons And is the flaw of not knowing the scope of liberation. Therefore, the meaning of the crucial point of view, meditation, and conduct Comes down to this confidence of realizing the manner of liberation, So it is essential to bring it onto the path of realization by fusing it with any circumstance. Though what I said here is not present in my own mind stream, I have written it down unmistakenly by relying on the words Of the omniscient guru, the embodiment of the Buddha. This is the crucial point of practice, so keep it in mind! Sarva maºgalam!

Pointing Out Instructions by Künkyen Dashi Öser

ünkyen Dashi Öser1186 (1836-1910) was a great scholar and meditation master who served as the abbot of the monasteries of Baljor1187 and Palpung,1188 the latter being the main seat of the Tai Situpas. As a disciple of Jamgön Kongtrul Lodrö Tayé (1813-1899), Jamyang Kyentsé Wangbo (1820-1892), and Dza Patrul Rinpoché (1808-1887), he was greatly involved in the nonsectarian Rimé movement in eastern Tibet. Dashi Öser is also credited with bringing back the second Jamgön Kongtrul, Kyentsé Öser1189 (1904-1953), who had reincarnated as the son of the Fifteenth Karmapa, Kakyab Dorje1190 (18711922), from the latter’s seat in Tsurpu to his monastery of Palpung. After Dashi Öser had finished the reading transmission of the entire Kangyur (the Tibetan canon of the Buddha’s words) upon the invitation of the Fifteenth Karmapa at Tsurpu in 1907, the Karmapa said that he would fulfill any wish of his, so he asked for the permission to take the Karmapa’s son back to Palpung, which Kakyab Dorje granted.

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Stillness, Movement, and Awareness 1191 Namo Gurave The root of all of cyclic existence, nirv›˚a, confusion, and liberation is the mind. If you analyze the characteristics of that mind by making your rounds on the inside, there is nothing beyond the triad of stillness, movement, and awareness. Therefore, these need to be identified. As for the means to [accomplish] that, when mind rests naturally settled without any thoughts at all stirring in it, it is called “stillness.” If you analyze this naming of [resting mind] as “stillness,” it is empty without any identi-

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fiable essence whatsoever. From within the sphere or the emptiness of the very equipoise of undistractedly sustaining this state, due to the conditions of seeing or hearing outer objects, such as forms and sounds, erratic good and bad thoughts arise all of a sudden. This is called “movement.” Not recognizing their own face, but letting them run wild, one thought leads to many kinds of [other] thoughts. If you fall into letting this continue, you wander around in confusion. Through directly looking at the face of whatever thought that comes up at the very start [of a potential train of thought], without being able to stand its own ground, just like a rainbow fading away in space, this thought vanishes into emptiness. Since you arrive at such within the previous experience of stillness, if you become familiar with it, the stream of confusion is severed through thoughts coming to rest on their own and vanishing on their own. Hence, if you know how to sustain this, even if you regard movement as a flaw and [try to] stop it, you need neither stop it nor [apply] any other remedy for the movement of thoughts. Rather, by sustaining the state of realizing their own essence, you realize the essential point that all the various appearances of happiness and suffering emerge from the mind and dissolve back into the mind. Through this, you realize the essential point that all of cyclic existence and nirv›˚a is produced by the mind, the mind resting naturally settled without being affected by thoughts about the three times. By looking undistractedly at the own face of the arisen experience of the essence of uncontrived emptiness-luminosity and thus familiarizing with it, though [mind] is still, it does not fall into ordinary dullness and sluggishness. Through the essential point of not being carried away by the distractions of confused thoughts even when [mind] moves, you see the actuality that both stillness and moving are emptiness in which there are no distinctions as to them being something good or bad, or to be stopped or accomplished. This [seeing] is “awareness.” If you seize your own ground by sustaining this state of ordinary mind just as it actually is throughout meditative equipoise and subsequent attainment, the experience of one-pointed meditation has arisen. Initially, in order to easily recognize the nature of the mind, it is given the three names of “stillness,” “movement,” and “awareness.” However, ultimately, there is nothing to be realized other than just this single mind. Therefore, if you count the six syllables of the consummate speech of the supreme

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noble being, the Great Compassionate One, within the state of not losing the innate ground of stillness and movement not being two, that is, naked emptiness-luminosity just as it is, you meet the AvalokiteŸvara of the definitive meaning. This is what the lord of dharma Patrul Rinpoché said. As the aids to this practice, renunciation toward cyclic existence, [properly] adopting and rejecting cause and result, being urged on by impermanence, taking refuge, generating the mind [of enlightenment], hundreds of thousands of the hundred-syllable [mantra of Vajrasattva], ma˚ãlas, and prostrations, and especially compassion and the devotion of the guru yoga are crucial. [This was written] by Maºgala, the Omniscient Dashi Öser.

Pith Instructions on Mah›mudr› by Ju Mipham Rinpoché

Stillness, Movement, and Awareness 1192 f you are able to make the very triad of Mah›mudr›’s stillness, movement, and awareness a living experience, the essential point of gradually seeing the reality of the nature of phenomena relies on the existence of the nature of the mind, the [Buddha-]Heart, and on striking its core through the pith instructions. Thus, since the true nature of all phenomena comes down to being the mind, when you search for the pith of your own mind, you will understand mind’s secret and thus become an expert in all dharmas and realize the actuality of identitylessness. Hence, cast away the many analyses through reasoning here. Rather, as taught in the pith instructions of those with realization, turn inward and look at your own mind. At that time, if it abides without straying anywhere, it is called “stillness.” The proliferation of all kinds of thoughts is called “movement.” No matter which one of these two occurs, while mind itself is being aware of itself, it is called “awareness.” By continuously sustaining it in this way, you will realize for yourself the essential point that all the various appearances of happiness and suffering emerge from your mind and dissolve back into it. Once you realize that, the recognition of all phenomena being mind’s own appearances will come to you. Then, through directly looking at the nature of that mind which is still or moves, you will realize that it is empty in that any possible essence of whatever appears in whatever ways is not established. You will further realize that this “being empty” is not being empty in the sense of extinction, as in [empty] space, but that it is the emptiness endowed with the supreme of all aspects: while its aspect of luminosity that knows everything and is aware of everything is unimpeded, it is not

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established as any nature whatsoever. When you realize this secret pith of the mind, despite there being no looker that is different from something to be looked at, the fundamental state of naturally luminous mind as such is experienced. This is called “recognizing awareness.” It is also what is to be pointed out in Mah›mudr› and Dzogchen. If you are able to sustain it, the [basic nature] will dawn. This is the meaning of the following statements by Saraha [in his Treasury of Doh›]: While you keep looking and looking at the nature of space That is primordially pure, seeing will cease.1193 and the Mother: The mind is no-mind. The nature of the mind is luminosity.1194 There is nothing easier than this. It is crucial to make it a living experience. [This was written] by Mipham.

Instruction to Practice the Divine Dharma with Pith by Gendün Chöpel

endün Chöpel1195 was definitely one of the most controversial and unconventional masters in Tibetan history. He was an extraordinarily gifted scholar, dialectician, translator, poet, and painter. At the same time, he often displayed a religious, social, and political nonconformity that was very provocative for many people, especially in Tibetan society.1196 He was born in 1905 in the village of Shobang1197 in the Rebgong1198 district of Amdo in northeastern Tibet and received his primary education in reading, writing, and rituals from his father, a Nyingma lay tantric practitioner. He was recognized as the reincarnation of a Nyingma lama from Didza1199 Monastery and later ordained at Rebgong Monastery at age thirteen. His scholastic education first took place at the two large Gelugpa monastic colleges of Gubum Jamba Ling1200 and Drashi Gyil1201 in Amdo, where he excelled in debate to such a degree that he criticized and refuted the monastic colleges’ own textbooks, which were written by famous scholars, without anybody being able to rebut his charges. In 1927, largely as a reaction to pressure from his college due to such behavior, he moved to the Gomang1202 College of Drepung1203 Monastery near Lhasa. There, his main teacher used to call him only “madman.” Gendün Chöpel stopped attending classes and kept challenging everybody including his teacher, usually defeating even the most outstanding scholars. Finally, during the night just before his Geshé exams, he left for good. Later, he said about this, “I thought, ‘I know the essential points of all the words of the Buddha and the commentaries on their intention. So what’s the point of pretending to this empty name of Geshé, while not bringing them into my experience?’ Thus, I escaped from the Lharamba exam.” After thus having renounced his scholarly career, he visited many sites

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of pilgrimage in Central Tibet. Then he went to Darjeeling and Gangtok in Sikkim, where an old Christian nun taught him English. He traveled to Kulu in Northern India to help George Roerich with his translation of Gö Lots›wa’s famous history of Tibetan Buddhism, the Blue Annals.1204 Gendün Chöpel also studied P›li and Sanskrit in V›r›˚ası and translated a number of texts from these two languages into Tibetan (for example, the entire Dhammapada and the ninth chapter of the Bodhicary›vat›ra). In 1934 and 1938, he traveled back to Tibet with the famous Indian Sanskrit scholar R›hula S›˙k¸ty›yana in search of Sanskrit manuscripts in Tibetan monasteries. After the latter expedition, he was employed at the Bihar Research Society at Patna until 1945. Altogether, he stayed thirteen years in India and sixteen months in Sri Lanka. During his time in India, he also had contacts with expatriate Tibetan political reformers who were critical of the Tibetan establishment, some of them with Communist leanings, some of them with links to the Chinese Guomindang. In 1945, Gendün Chöpel returned to Lhasa, where he worked on a Modern Tibetan dictionary and published his White Annals,1205 an early Tibetan history. He also taught Madhyamaka, strongly criticizing Tsongkhapa’s interpretation of this system. The notes of these lectures were later published by his Nyingma student Dawa Sangbo1206 in Lhasa and Kalimpong (1951) as a book entitled The Ornament of N›g›rjuna’s Intention.1207 To the present day, this work evokes severe rejection in the Gelugpa School, resulting in three written refutations and even claims that it was not Gendün Chöpel’s own work. In fact, much of his critique of the specifics of the standard Gelugpa stance on Madhyamaka accords with other prominent critics of this view, such as the Eighth Karmapa, Mikyö Dorje (1507-1554), the Second Pawo Rinpoché, Tsugla Trengwa (15041566), Goramba Sönam Sengé (1429-1489), ⁄›kya Chogden1208 (14281507), and Mipham Rinpoché (1846-1912). Gendün Chöpel says that mere verbal and conceptual terminological sophistication with regard to emptiness and what is to be refuted—the imputation of “inherent existence”1209—won’t do. Like N›g›rjuna and others before him, he points to the impossibility of establishing anything such as valid cognition. Rather, he emphasizes that emptiness needs to be directly realized within one’s own mind as a living experience. His text identifies what he presents as the Madhyamaka approach of the Nyingmapas and some more experientially oriented Gelugpa masters, which include Janggya Rölpé Dorje1210

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(1717-1786), Kungtang Göncho Denbay Drönme1211 (1762-1823), and Lobsang Chökyi Gyaltsen1212 (1567?-1662). In 1947, Gendün Chöpel was arrested and put into prison on vague charges of counterfeiting, but the actual reason was what the Tibetan government considered to be his subversive political activities in connection with the Tibetan reformers he had met in India. In 1949, after nearly two and a half years of being in jail, due to a general amnesty granted by the Dalai Lama, Gendün Chöpel was released. When he came back to his apartment, to his great dismay and despite his previous request to not touch his metal box with manuscripts and books as well as all the notes that he had collected to prove the independent status of Tibet, all of them had been taken away. During the last two years of his life, the Tibetan government granted him a pension. However, both due to the very poor conditions during his time in prison and his ensuing heavy drinking and smoking, his health deteriorated rapidly. Still, even when appearing completely drunk, he still demonstrated his skills in debate with scholars as well as his mastery of about thirteen languages. His written legacy covers a wide range of topics and genres, including works on Buddhist philosophy, linguistics, poetry, history, travel guides, translations, and various articles in The Mahabodhi Journal in India. As his famous Treatise on Passion 1213 indicates, Gendün Chöpel, after having given up his robes, also had a number of intimate relationships with women, both Tibetan and Indian. All in all, Gendün Chöpel can be said to be one of the truly free and independent thinkers of Tibet, a cosmopolitan with a broad and nonsectarian, yet critical, view, and, last but not least, a highly accomplished spiritual master with an unconventional, but highly effective, approach to benefiting beings.

Instruction to Practice the Divine Dharma with Pith 1214 The three jewels, the places of refuge, are unbetraying, when relied upon. May we be blessed by the power of their compassion So that all meaningless delusive appearances of cyclic existence are pacified And our minds turn to the dharma.

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In worldly activities and schemes, whichever ones you may have in mind, There is not even a sesame seed of pith. Therefore, change your mind-set with regard to this short life And from now on practice the divine dharma with pith. The time of youth is just a flower in summertime. The resplendence of beauty is nothing but a rainbow in the winter. Since there is no duration in human life, Practice the divine dharma with pith right now. When suffering, we hope for means to become happy. When happy, we are anxious that suffering may befall us. Since there is never a time of escaping from the treacherous ravine of hope and fear, Practice the divine dharma with pith right now. Even though we cherish [our body], it is the basis for disease and consumption. Even if we beautify it with jewelry, its very nature is impurity. Since this impermanent body has no pith, Practice the divine dharma with pith right now. The rich complain from within their status of richness. The poor lament from their situation of being poor. The mind of each person bears its own burden of suffering. In the states of cyclic existence, there is no chance for happiness. In general, all outer appearances of happiness and suffering Are the miraculous display of your mind alone. They are only inner reflections that emerge on the outside, But not external aspects that come toward you.1215 Once—through an analysis based on a good understanding of this— The all-ground, the root of mind, is undone,

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On the other side of the mist of appearances, There truly stretches the open sky of phenomena’s genuine nature. What is called “existence” is just a fabrication. What is called “nonexistence” is an artifact too. Unaffected by all such contrivances, The nature of the mind is perfect buddhahood. Discursive thoughts of “is” and “is not” are like ripples on water, They keep rolling on, one following upon the other. Once this movement has calmly dissolved within the sphere of no reference points, It returns to the depths of the primordial ocean of the dharmadh›tu. In brief, appearances are mind’s miraculous display. As for mind, it is empty and has neither base nor root. Through taking [this] baseless phenomenon as a self,1216 You and me, we keep wandering through the states of cyclic existence. Once this [mind] does not run after appearances, But looks straight at the very one who makes them appear, It will see its own inexpressible face. Therefore, the path to attain buddhahood is not far away. May we thus, through the blessings of the divine three roots,1217 Swiftly resolve our own empty minds, And, from the royal capital of primordially pure great perfection,1218 Promote the great welfare of limitless sentient beings. This was written by the vagabond Gendün Chöpel for Drölma Yangdzom, who has turned [her mind] to the dharma with pith.

Appendix: The Four Great and Eight Lesser Kagyü Schools

Through Tilopa (988-1069), N›ropa (1016-1100), Marpa (1012-1097), and Milarepa (1040-1123), the transmission of the Kagyü lineage reached Gampopa (1079-1153). He had five main disciples, through four of which the four greater Kagyü schools originated: (1) Karma (Kamtsang)1219 (Karmapa Tüsum Kyenba [1110-1193]) (2) Pamo Truba (Pamo Truba Dorje Gyalbo1220 [1110-1170]) (3) Barom (Baromba Tarma Wangchug1221 [1127-1199]) (4) Tsalba (Shang Tsalba Yutragba Dsöndrü Tragba1222 [1122-1193], a disciple of Gampopa’s nephew and fourth main student, Wöngom Tsültrim Nyingbo,1223 aka Tagbo Gomtsül [1116-1169])1224 The eight lesser lineages all originated—directly or indirectly—with disciples of Pamo Truba: (1) Drikung1225 (Jigden Sumgön [1143-1217]) (2) Drugba1226 (Lingjé Repa Bema Dorjé1227 [1128-1188], together with his main student, Dsangba Gyaré1228 [1161-1211]) (3) Dalung (Dalung Tangba Dashi Bal1229 [1142-1210]) (4) Tropu (the brothers Drogön Gyaltsa1230 [1118-1195] and Günden Repa1231 (1148-1217), together with their nephew and chief disciple, Tropu Lots›wa Jambé Bal1232[1173-1225]) (5) Yamsang (Sarawa Galden Yeshé Sengé1233 [d. 1207], together with his main disciple, Yamsang Chöjé Chökyi Mönlam1234 [1169-1233]) (6) Shugseb (Nyipu Kyergom Tsültrim Sengé1235 [1144-1204])

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(7) Martsang (Martsang Sherab Sengé1236) (8) Yelba (Yelba Yeshé Dsegba1237 [b. 1143])1238 Among those lesser lineages, only the first three still exist as independent schools, with the Drugba Kagyü being the dominant Tibetan Buddhist school in Bhutan and Ladakh. The Barom Kagyü eventually dissolved into the Chogling Tersar tradition and the Martsang School into the Béyül1239 lineage of the Nyingma School. It seems that, via Butön Rinchen Drub, most of the Tropu Kagyü teachings became absorbed into the Shalu1240 tradition. The Shugseb Kagyü strongly emphasized the practice of Machig Labdrön’s Chö, thus being considered as a part of that lineage in The Blue Annals. Nowadays, the famous nunnery of Shugseb belongs to the Nyingma lineage. In addition to the above Kagyü schools, there were many further subschools, such as Rechungpa’s distinct ear-whispered lineage, Trungpa Rinpoché’s Surmang tradition, and Karma Chagmé’s Nedo Kagyü.1241 As for the Shangba Kagyü,1242 although many of its teachings are very similar to those in the Kagyü schools coming from Gampopa, it has an altogether different lineage. It started with Kyungbo Naljor Tsültrim Gönbo,1243 who travelled to India and Nepal three times and received extensive teachings and transmissions from the wisdom ˜›kinıs Niguma and Sukhasiddhi and some further hundred and fifty Indian pa˚˜itas and siddhas. Upon his return to Tibet, he established many monasteries in Central Tibet, among them one in the area of Shang in Dsang Yéru,1244 which led to the school’s name.

Glossary

English–Sanskrit–Tibetan Aspectarian

s›k›rav›din

rnam bcas pa

basic element

dh›tu

khams

calm abiding

Ÿamatha

zhi gnas

complete change of state

›Ÿrayapariv¸tti

gnas yongs su gyur pa

connate(ness)

sahaja

lhan cig skyes pa

Cutting Through

—

gcod

definitive meaning

nıt›rtha

nges don

discriminating prajñ›

pratisa˙khy›prajñ›

so sor rtog pa’i shes rab

discrimination

sa˙jñ›

’du shes

disposition

gotra

rigs

emptiness endowed with the supreme of all aspects

sarv›k›ravaropet›ŸÒnyat›

rnam kun mchog ldan gyi stong pa nyid

entity

bh›va/vastu

dngos po

established through its own specific characteristics

svalak˝a˚asiddha

rang gi mtshan nyid kyis grub pa

expedient meaning

ney›rtha

drang don

factors conducive to definite nirvedhabh›gıya penetration

nges ’byed cha mthun

False Aspectarian

alık›k›rav›din

rnam brdzun pa

false imagination

abhÒtaparikalpa

yang dag ma yin kun rtog

462


four realities of the noble ones

catur›ryasatya

’phags pa’i bden pa bzhi

four yogic practices

catvara¯ prayog›¯

sbyor ba bzhi

freedom from reference points

ni˝prapañca

spros bral

Great Perfection

mah›sandhi

rdzogs pa chen po

identitylessness

nair›tmya

bdag med

imaginary (nature)

parikalpita(svabh›va)

kun brtags (kyi rang bzhin)

implicative negation

paryud›saprati˝edha

ma yin dgag

latent tendency

v›san›

bag chags

meditative absorption without discrimination

asa˙jñisam›patti

’du shes med pa’i snyoms ’jug

meditative equipoise

sam›hita

mnyam bzhag

mental factor

caitta

sems byung

mental nonengagement

amanasik›ra

yid la mi byed pa

mere cognizance

vijñaptim›tra

rnam rig tsam

Mere Mentalist

—

sems tsam pa

mere mind (Mere Mentalism)

cittam›tra

sems tsam

nirv›˚a with remainder

s›vaŸe˝anirv›˚a

lhag bcas myang ’das

nirv›˚a without remainder

nirupadhiŸe˝anirv›˚a

lhag med myang ’das

Non-Aspectarian

nir›k›rav›din

rnam med pa

nonentity

abh›va/avastu

dngos med

nonimplicative negation

prasajyaprati˝edha

med dgag

ordinary mind

—

tha mal gyi shes pa

other-dependent (nature)

paratantra(svabh›va)

gzhan dbang (gi rang bzhin)

other-emptiness

—

gzhan stong

Pacification of Suffering

—

sdug bsngal zhi byed

path of preparation

prayogam›rga

sbyor lam

glossary

463

perfect (nature)

parini˝panna(svabh›va)

yongs grub (kyi rang bzhin)

personal identitylessness

pudgalanair›tmya

gang zag gi bdag med

personally experienced (wisdom)

praty›tmavedanıya (jñ›na) (svapraty›tm›ryajñ›na)

so so rang rig (pa’i ye shes)

phenomenal identitylessness dharmanair›tmya

chos kyi bdag med

philosophical system

siddh›nta

grub mtha’

Proponent of Illusionlike Nonduality

m›yopam›dvayav›din

sgyu ma lta bu gnyis med smra ba/sgyu ma rigs grub smra ba

Proponent of the Complete Nonabiding of All Phenomena

sarvadharm›prati˝˛h›nav›din

chos thams cad rab tu mi gnas par smra ba

Real Aspectarian

saty›k›rav›din

rnam bden pa

reality

satya

bden pa

reasoning of the freedom from unity and multiplicity

ek›nekaviyogahetu

gcig du bral gyi gtan tshigs

reference points

prapañca

spros pa

seeming (reality)

sa˙v¸ti(satya)

kun rdzob (bden pa)

self-aware(ness)

svasa˙vedana, svasa˙vitti

rang rig

self-emptiness

—

rang stong

subsequent attainment

p¸˝˛halabdha

rjes thob

superior insight

vipaŸyan›

lhag mthong

superior intention

adhy›Ÿaya

lhag pa’i bsam pa

thirty-seven dharmas that concord with enlightenment

saptatri˙Ÿadbodhipak˝adharma

byang chub phyogs chos gsum bcu so bdun

three natures

trisvabh›va

ngo bo nyid/rang bzhin gsum

true end

bhÒtako˛i

yang dag mtha’

true reality

tattva

de (kho na) nyid

464


ultimate reality

param›rthasatya

don dam bden pa

union

yuganaddha

zung ’jug

valid cognition

pram›˚a

tshad ma

views about a real personality

satk›yad¸˝˛i

’jig tshogs la lta ba

wisdom that knows suchness

yath›vatjñ›na

ji lta ba mkhyen pa’i ye shes

wisdom that knows variety

y›vatjñ›na

ji snyed mkhyen pa’i ye shes

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Notes

1 This is an epithet of the Buddha. 2 V.18-19. 3 Skt. Tath›gatakoŸasÒtra, Tib. de bzhin gshegs pa’i mdzod kyi mdo (quoted in Blaze of Reasoning, ACIP TD3856@163B-164A). 4 VIII.20. 5 This is one of Sakya Pa˚˜ita’s most famous texts (Tib. sdom gsum rab dbye; translated by J. D. Rhoton as A Clear Differentiation of the Three Codes, SUNY Press, 2002). 6 Bdud ’joms ’jigs bral ye shes rdo rje 1991, vol. 1, pp. 929-933. 7 Aºguttara Nik›ya III.65. 8 T›ran›tha 1983, p. 2. 9 T›ran›tha 1980, pp. 102-3. 10 Kong sprul blo gros mtha’ yas 1982, vol. 1, p. 403. 11 An asterisk * before a Sanskrit word indicates that it is reconstructed from the Tibetan. 12 In the Tibetan tradition, this R›hulabhadra is often equated with the siddha Saraha. 13 ’Gos lo ts› ba gzhon nu dpal 1996, pp. 35, 344. 14 Bu ston rin chen grub 1931, p. 123. 15 Skt. Prajñ›p›ramit›stotra, Tib. sher phyin la bstod pa. 16 In É. Lamotte. Traité de la Grande Vertu de Sagesse. Paris: Louvain, 1944, vol. 3, p. 1374. (To be sure here, N›g›rjuna’s Fundamental Verses are also called MadhyamakaŸ›stra, for example, by Candrakırti). 17 In the sixth of fourteen stanzas in a manuscript found by G. Tucci and published in Oriens Extremus 9 (1962): 49-51. 18 T›ran›tha 1980, pp. 126, 136. 19 Skt. ni˝prapañca, Tib spros bral (lit. “expansion, proliferation”; usually translated as “elaborations” or “fabrications”). This term covers the entire range of the many-layered mental flux of setting up and relating to reference points, in terms of both subject and object. In this sense, “discursiveness” represents the subjective side of this process, while “reference points” are its objective aspect. (Thus, according to the context, either one or both of these terms may be used.) Such discursiveness ranges from coarse thoughts down to even the most subtle dualistic tendencies of a separate subject and object. 20 Lamotte (ibid., vol. 3, p. 1374) refers to further praises by R›hulabhadra: in the words of Mochizuki, Encyclopaedia, p. 1953, E. Kawaguchi has brought from Tibet a manuscript of the Saddharmapu˚ãrıka with twenty stanzas of homage written by R›hulabhadra in honor of this text. Other stanzas attributed to R›hula or R›hulabhadra are also cited by S›ramati in his Mah›y›n›vat›raŸ›stra (T1634, k. 2, pp. 48a15 and 48c12) and by Asaºga in the Chouen tchong louen (T1565, k. 1, p. 40b18).

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21 Tib. rong ston shes bya kun rig. 22 Tib. rgyal mo rong. 23 Tib. gsang phu ne’u thog. This monastery of the Kadampa (Tib. bka’ gdams pa) tradition was founded in 1073 by AtiŸa’s disciple and translator Ngog Legbé Sherab (Tib. rngog legs pa’i shes rab; eleventh century). It greatly flourished under the latter’s disciple and nephew, the famous translator Ngog Lots›wa (Tib. rngog lo ts› ba; 1059-1109), and all its following abbots, such as Chaba Chökyi Sengé (Tib. phyva pa chos kyi seng ge; 1109-1169). 24 Tib. rin chen rnam rgyal. 25 Tib. rkong ston blo gros dbang phyug. 26 Tib. tshad ma rnam nges (P5710). Throughout, the Peking and Derge versions of the Tibetan Tengyur are abbreviated as P and D, respectively. 27 Tib. dpal gro sa. 28 Tib. kun dga’ rgyal po. 29 Tib. Ÿ›kya rgyal mtshan dpal bzang po. 30 Tib. g.yag ston sangs rgyas dpal. His commentary on the prajñ›p›ramit› teachings as presented in The Ornament of Clear Realization is considered to be among the most famous ones on that subject and served as the basis for all further exegesis in the Sakya School. 31 Tib. mngon rtogs rgyan gyi ’grel pa’i rnam bshad tshig don rab tu gsal ba. 32 See the section on Padampa Sangye. 33 Tib. ’phan po na lendra. 34 Tib. ar byang chub ye shes (one of the Tibetan founders of the lineage of the prajñ›p›ramit› teachings of The Ornament of Clear Realization). 35 Tib. Ÿ›kya mchog ldan. 36 Tib. dga’ ldan. 37 Tib. ’bras spungs. 38 Tib. go ram pa bsod nams seng ge. 39 Tib. mthong ba don ldan. 40 Henceforth abbreviated as T. 41 In 1907, Haraprasad Shastri found a Nepali manuscript of this praise, which gives R›hulabhadra as its author: k¸tir iya˙ R›hulabhadrasya (Journal of the Proceedings of the Asiatic Society Bengal 6, no. 8 (1910): 425ff.). The Sanskrit is also found at the beginnings of R. Mitra’s edition of A˝˛as›hasrik›prajñ›p›ramit›sÒtra, N. Dutt’s edition of Pañcavi˙Ÿatis›hasrik›prajñ›p›ramit›sÒtra, and R. Hikata’s edition of the Suvikr›ntavikr›miparip¸cch›prajñ›p›ramit›sÒtra, whereas neither the Tibetan nor the Chinese translations of those sÒtras contain that praise (in the Tibetan canon, the text—with slight variations—is attributed to N›g›rjuna; P2018). On the other hand, it is quoted almost in its entirety (nineteen stanzas) in the Mah›prajñ›p›ramit›Ÿ›stra (Lamotte, ibid., vol. 2, 1363-65). Lamotte (ibid., p. 1060) also reports that, in his Tchong kouan louen chou (T1824, k. 10, p. 168c4-5), Chi-tsang (549-623) says, “The stanzas of the Prajñ›p›ramit›stotra found in the eighteenth scroll of N›g›rjuna’s Ta tche tou louen are the work of the dharm›c›rya Lo ho (R›hula)” (H. Ui, Indo-Tetsugaku-Kenkiu, 1 (1934): 431ff.; Matsumoto, Die Prajñ›p›ramit› Literatur, p. 54). The present translation follows the Sanskrit in the above-mentioned prajñ›p›ramit› sÒtras. 42 T: The essence of Prajñ›p›ramit› is to be nonconceptual and a source of boundless qualities. “The flawless ones” are the Buddhas, with Prajñ›p›ramit› thus being their sphere of experience alone. 43 Skt. bh›vena. This can also mean “devotedly, affectionately.”

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44 T comments on verses 3 and 4: Through relying on and making Prajñ›p›ramit› with her limitless qualities a living experience, the [four kinds of ] noble ones [— Ÿr›vakas, pratyekabuddhas, bodhisattvas, and] Buddhas with all their qualities—are born. Therefore, she is called “mother.” 45 T says that this verse teaches on the benefits of engaging in Prajñ›p›ramit› as an object of studying and reflecting. 46 T: Prajñ›p›ramit› “gives birth and nourishment” to the undefiled skandhas of all bodhisattvas. [The five undefiled skandhas are related to the eightfold path of noble ones in its ultimate fruitional aspect. (1) The skandha of ethics refers to perfect speech, aims of action, and livelihood at the level of no more learning. (2) The skandha of meditative concentration consists of perfect meditative concentration and mindfulness at said level. (3) The skandha of prajñ› contains perfect view, thought, and vigor. (4) The skandha of complete liberation is the mind that is utterly and completely liberated. (5) The skandha of the vision of the wisdom of complete liberation is the prajñ› that is utterly and completely liberated.] 47 T glosses “grandmother” as the root of all benefits and happiness. 48 T: “All immaculate p›ramit›s” are the other five p›ramit›s, such as generosity. They always follow Prajñ›p›ramit›, who is “without blame” due to her boundless qualities. 49 T says that this verse is a praise to the scriptures of Prajñ›p›ramit›. 50 T: When the wise hear of Prajñ›p›ramit›, they are comforted and realization is born in them. Through that, when they see actual reality, their suffering gently subsides. 51 T: Those who, first, contemplate on Prajñ›p›ramit›‘s lack of coming and going and then practice [by meditating on that] will finally attain liberation due to such efforts. 52 T: This verse teaches that it is a mistake to take bondage and release as being real. (Interestingly, this is just the same verse that Maitrıpa utters when he first encounters his guru ⁄abara. For details, see Maitrıpa’s biography below.) 53 T: [The first two lines] praise Prajñ›p›ramit› by saying that [—unlike bondage and release—] it is seen as what is actually real. [The last two lines] teach that Prajñ›p›ramit› is hard to realize in that it is the very lack of any nature, just like an illusion. It is also difficult to realize since it appears, when not analyzed, but disappears upon analysis, and thus cannot be fathomed by the minds of dialecticians. 54 T: You may wonder, “If [Prajñ›p›ramit›] is beyond speech, thought, and expression, why is it taught?” It is described in conventional terms for the purpose of benefiting [suffering] beings, but ultimately there is nothing to be taught. Therefore, actually, it is never taught. 55 T: [The last three lines] give the reasons why [Prajñ›p›ramit›] cannot be taught: what lies beyond all objects of anybody whomsoever, that is the Bhagavatı Prajñ›p›ramit›. At all times and under all cirumstances, it is without support or something supported. 56 The Tibetan translation identifies “mental ease” as nirv›˚a. T: Though Prajñ›p›ramit› is ultimately beyond the objects of speech, I—the one who praises her like that—attain nirv›˚a through the power of the merit [accumulated thereby]. 57 T: Again, though Prajñ›p›ramit› cannot be praised ultimately, this verse dedicates all the virtue accrued by this praise so that all sentient beings devote their minds to Prajñ›p›ramit› and realize her actual reality. 58 The clearest passages that are usually quoted as prophesying N›g›rjuna are found in the Laºk›vat›rasÒtra (X.163-66; P775, p. 74.3.6-8) and the MañjuŸrımÒlatantra (P162, pp. 259.3.8-259.4.2; see also Bu ston 1931, vol. 2, p. 111). Two further sÒtras

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62 63 64 65 66

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straight from the heart are often mentioned as giving such prophecies. In the Mah›meghasÒtra (P898, pp. 253.4.8-255.3.2), N›g›rjuna’s actual name is not found in either of the translations of this sÒtra in the Tibetan and the Chinese canons, but appears in Candrakırti’s autocommentary on the Madhyamak›vat›ra (ACIP TD3862@245A), when he quotes the Mah›meghasÒtra in Twelve Thousand Stanzas (see also Bu ston 1931, vol. 1, p. 129, who is skeptical about that). The Mah›bherısÒtra (P888, pp. 88.2.4, 97.5.4, and 98.5.7) does likewise not mention N›g›rjuna by name, but refers to him as a reincarnation of a certain Licchavi youth in the same way as the Mah›meghasÒtra does (another version is found in the Suvar˚aprabh›sottamasÒtra, ed. Johannes Nobel, pp. 12-17). Unlike Sanskrit and Chinese sources, Tibetan accounts usually even associate R›hulabhadra and N›g›rjuna with the famous university of N›land› (a clear anachronism, since it only flourished much later). He is the third of the five Pandava sons, who are the heroes in the ancient Indian epic Mah›bh›rata. In Tibetan sources, this king is called bde spyod, which is rendered variously as S›tav›hana (the name of the dynasty), Uday›na (there is, however, no king with that name in the said dynasty), Jantaka (this may rather refer to the place name Dh›nyakataka), etc. Skt. Suh¸llekha, Tib. bshes pa’i spring yig (P5682). Tibetan sources usually give N›g›rjuna’s lifespan as about six hundred years due to his accomplishment of ras›yana (the practice to extract nutrients even from stones or space). This place is located in the southeast of India near the delta of the river K¸˝˚a (present-day Amaravati in Andhra Pradesh). The Buddha is said to have taught the K›lacakratantra and other tantras there. The account of prince ⁄aktim›n first appears in the Kath›sarits›gara, a collection of Indian tales. Given N›g›rjuna’s long life, the Tibetan tradition also lists ⁄avaripa as his main tantric student. In the Chinese sources, such a lifespan is not found and Western scholars usually distinguish two N›g›rjunas (the early M›dhyamika and the later tantric siddha in the sixth century). Tib. gtam tshogs. This includes the Ratn›valı (Tib. rin chen phreng ba; by some placed within the collection of reasonings) and the Suh¸llekha. N›g›rjuna’s treatises on knowledge and ethical conduct, the Prajñ›Ÿatakaprakara˚a (Tib. shes rab brgya pa rab tu byed pa) and the two NıtiŸ›stras (Tib. lugs kyi bstan bcos) may be counted here too. Tib. (dbu ma) rigs tshogs. Candrakırti’s MadhyamakaŸ›strastuti and many Tibetan lists of this collection say that it consists of: (1) Prajñ›n›mamÒlamadhyamakak›rik› (Tib. dbu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba) (2) Yukti˝a˝˛ık› (Tib. rigs pa drug cu pa) (3) ⁄Ònyat›saptati (Tib. stong nyid bdun cu pa) (4) Vigrahavy›vartanı (Tib. rtsod pa zlog pa) (5) VaidalyasÒtra (Tib. zhib mo rnam ‘thag) (6) Ratn›valı (Tib. rin chen phreng ba) In other Tibetan lists, however, the Ratn›valı is not counted here and is replaced by the Vyavah›rasiddhi (Tib. tha snyad grub pa). The latter text is not preserved, except for six verses in ⁄›ntarak˝ita’s Madhyamak›la˙k›rav¸tti (P5285, 69b1-5). On the texts of this collection, Jamgön Kongtrul Lodrö Tayé’s Treasury of Knowledge says

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the following: (1)-(4) refute anything to be proven (all extremes of reference points) and (5) refutes the means to prove such (dialectic reasoning). By way of enumerating many reasonings, the MÒlamadhyamakak›rik› teaches in detail that all phenomena are determined as emptiness, while not teaching the aspect of means. TheYukti˝a˝˛ık› presents the main body of Madhyamaka and also the next three texts teach solely emptiness. The Ratn›valı teaches in detail on the two kinds of identitylessness and also instructs on the aspect of means as is appropriate. Therefore, the MÒlamadhyamakak›rik›, theYukti˝a˝˛ık›, and the Ratn›valı represent the fully complete main body of these treatises, while the other three are like branches that elaborate on the MÒlamadhyamakak›rik› (Kong sprul blo gros mtha’ yas 1982, vol. 1, p. 405-6). Tib. bstod tshogs. Candrakırti’s MadhyamakaŸ›strastuti (stanza 10) gives a list of eight treatises by N›g›rjuna, one (or a collection) of them being called the sa˙stuti (praise). The Tibetan Tengyur lists eighteen praises by N›g›rjuna (P2010-2015, 20172028; P2016 is his autocommentary on P2015). Among these, the firyabh›˛˛arakamañjuŸrıparam›rthastuti (P2022) is very similar (often verbatim) to the Param›rthastava (P2014). AtiŸa’s Ratnakara˚õdgh›tan›mamadhyamakopadeŸa (P5325, fol. 128a.6-7) lists only P2010, 2012-2014, 2019 and a rnam par mi rtog pa’i bstod pa (Gorampa says that Nagtso Lots›wa refers to the Prajñ›p›ramit›stotra [P2018] with this name) as N›g›rjuna’s works. The Treasury of Knowledge (Kong sprul blo gros mtha’ yas 1982, vol. 1, p. 405) lists only nine praises in this collection, seven of which can be clearly identified in the Tengyur (P2010, 2011, 2012, 2014, 2015, 2018, and 2019). The other two are said to be chos can gsal bar bstod pa (identified by Gorampa as Cittavajrastava; P2013) and snying rje chen po’i bstod pa (identified by Gorampa as Sattv›r›dhanastava; P2017). The three collections and their correspondence to the three wheels of dharma have indeed a scriptural basis in the Mah›bherısÒtra (p. 98.5.7), which says, “ . . . initially, he will eradicate the great foundations of what is improper, proclaiming the great sound of the dharma . . . Secondly, he will propound the sÒtras of the mah›y›na that discuss emptiness. Thirdly, he will give discourses that examine the basic element (dh›tu) of sentient beings . . .” Besides those three collections, there are quite a number of other works attributed to N›g›rjuna which do not belong to any of these sets, for example, his Bodhicittavivara˚a (Tib. byang chub sems kyi ’grel pa) and *Bodhisa˙bh›raŸ›stra (Pu ti zi liang lun) as well as his many tantric works, foremost among them his commentary on the Guhyasam›jatantra, the Pañcakrama (P2667). For details, see Lindtner 1982. Skt. Prajñ›pradıpamÒlamadhyamakav¸tti, Tib. dbu ma’i rtsa ba’i ’grel pa shes rab sgron ma (P5253, fols. 358a and 361a). Verses 18-23 (ed. M. Carelli, Baroda 1941, p. 66). These four are Lok›tıtastava (Tib. ’jig rten las ’das pa’i bstod pa; P2012), Niraupamyastava (Tib. dpe med par bstod pa; P2011), Acintyastava (Tib. bsam gyis mi khyab pa’i bstod pa; P2019), and Param›rthastava (Tib. don dam par bstod pa; 2014). There are several Sanskrit editions of the Catu¯stava: Tucci 1932, Sakei 1959, and Dragonetti 1982. Tib. ’jam mgon kong sprul blo gros mtha’ yas. Kong sprul blo gros mtha’ yas 1982, vol. 1, p. 405. The seven from the Tengyur are P2010, 2011, 2012, 2014, 2015, 2018, and 2019. The other two are said to be chos can gsal bar bstod pa and syning rje chen po’i bstod pa (maybe P2023 firyamañjuŸrıbh›˛˛arakaru˚›stotra). By now, the only full agreement seems to be that the Catu¯stava is by N›g›rjuna

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92 93 94 95

straight from the heart and that the Prajñ›p›ramit›stotra (P2018) is clearly considered a work by R›hulabhadra. For detailed treatments of the issues of N›g›rjuna’s authorship, see Ruegg 1981 and Lindtner 1982. Verses 1 and 3. Verse 15, lines 22ab. Lines 45ab (Skt. svabh›va¯ prak¸tis tattva˙ dravya˙ vastu sad iti api). See my forthcoming translation of this text and its commentary by the Third Karmapa, Rangjung Dorje. Verses 5-7. Verse 22. T›ran›tha 1980 (p. 126), by taking N›g›hvaya—“the one called N›ga” (which is exactly how N›g›rjuna is referred to in the above prophecy in the Laºk›vat›rasÒtra)—as a distinct person, attributes this text to N›g›hvaya. For details, see the translation below. Skt. sugata, Tib. bde bzhin gshegs pa. I translated this term here in an attempt to retain the alliterative play on words. Verses 9-11. The translation follows the Sanskrit (ed. Tola and Dragonetti, JIP 13 (1985): 12-14). Skt. vipanna can also mean “gone astray” and “afflicted.” As in all four praises of the Catu¯stava, the one who is praised is the Buddha. Here, the section on this praise in Am¸t›kara’s brief synoptical commentary on the Catu¯stava (Sam›s›rtha, in G. Tucci, Minor Buddhist Texts, Parts 1 and 2, pp. 238242; henceforth abbreviated as S) explains that the Bhagavat is incomparable since the SÒtra of the Arrival in Laºka (X.226) says: When mind, mental cognition, and consciousness do not operate, The mind-made body and the bhÒmi of a Buddha are attained. By quoting the DaŸabhÒmikasÒtra, “knowing the actuality of the lack of nature” is equated with the state of mind, mental cognition, consciousness, thoughts, and discriminations having completely ceased, thus being unrestrained like space, which is “the poised readiness for the dharma of nonarising” (a synonym for realizing emptiness). S explains that the wisdom of seeing the actuality of true reality is due to realizing nonappearance. Just that nonseeing is the seeing of the actuality of the true reality of all phenomena. Furthermore, verses 2-5 are said to respectively refer to one of four sets of dharmas: (1) the dharmas of superior insight (such as skandhas, dh›tus, and ›yatanas), (2) the thirty-seven dharmas oriented toward enlightenment (such as the four applications of mindfulness), (3) the buddhadharmas (such as the ten powers), and (4) the dharmas of attainment (the fruitions of the path, such as a stream-enterer). Skt. dharmaŸarıra. This term is not the same as dharmak›ya. Rather, it refers to the—also in the P›li canon—well-known formula that the Buddha’s real body does not consist of physical form or matter, but of his teachings, the dharma (see also lines 17ac and 22b). This is a classic Indian epithet for a rainbow, indicating the illusory nature of a Buddha’s physical appearance. S says that verses 17-19 distinguish the three k›yas. S glosses this expression as the fruition that is the natural outflow of karmic actions (karma˚o ni˝yandaphalam). Interestingly, except for “y›na” being replaced with “disposition” (gotra), lines 15ab correspond almost literally to The Ornament of Clear Realization I.39ab.

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96 S says that this body is permanent because it is free from arising; it is stable since it is free from ceasing; and it is peaceful since it is without duality or dualistic thoughts. 97 S glosses that the absence of mental cognition, conception, and mental flux are due to the change (par›v¸tti) of the afflicted mind (kli˝˛amana), the six operating consciousnesses (the five sense consciousnesses and the mental consciousness), and the ›laya-consciousness, respectively. 98 S glosses “inconceivable” as “beyond reasoning, inexpressible, and being the wisdom of the noble ones.” The Sugata is “immeasurable” due to having gained mastery over great magnificence through the immeasurable complete change of state (›Ÿrayapar›v¸tti). 99 This is the homage by the Tibetan translators (no Sanskrit version is available). 100 Skt. vikalpa, Tib. rnam rtog; usually translated as “thought, conception.” However, in general, the sense of this term (and the similar kalpana/rtog pa and parikalpa/kun rtog) does not just refer to conceptual thinking, but encompasses the entire—basically deluded—constructive activity of mind that can imagine and produce all kinds of appearances and experiences, both conceptual and nonconceptual (see also the section on Asaºga). 101 Tib. sgo ba. Here, this term may very well be understood in its double sense of making pregnant and being suffused or imbued with something. 102 Here, the word dh›tu [long a] (Tib. khams) suggests the dharmadh›tu in the sense of mind's true nature, while “mind” stands for the delusion that obscures its own nature. Both the Sanskrit and Tibetan terms can also refer to the physical elements of which matter or the body is made, but from a Buddhist point of view, it does not make sense to say that mind arises from such elements or that these elements without the mind are blissful. The second line of the verse could also be read as “The dh›tu without the mind works just fine/is at ease.” 103 A Complete Catalogue of the Tibetan Buddhist Canons (Tohoku: Tohoku Imperial University, 1934) says that the text was translated into Tibetan by K¸˝˚a Pa˚˜ita and Tshul khrims rgyal ba. 104 The translation primarily follows the Sanskrit (as quoted in N›ropa’s SekoddeŸa˛ık›, ed. Carelli, pp. 57-58; see also the opening pages of The Blue Annals). 105 Skt. vivikta (can also mean “solitary, profound, pure”). 106 Skt. paramaŸiva (can also mean “auspicious, gracious, benevolent, happy, fortunate, welfare, liberation”). 107 The fourth stanza in the Tengyur reads completely differently (words in [ ] are from the autocommentary): Promoting the single welfare of sentient beings continuously and arisen from infinite, great merit and wisdom [the six p›ramit›s], The three k›yas of the Sugatas lie completely beyond the paths of mind and letters. May I through my devoted homage to them and the accumulation of virtue, the seed of enlightenment [bodhicitta], Obtain those three k›yas and then put all these beings on the path to enlightenment for sure. 108 Since the autocommentary does not expound on everything in the stanzas in a significant or detailed way, it is not translated in its entirety and at times is paraphrased. 109 This verse is among the most famous and often-cited ones in the literature of the mah›y›na. Gampopa’s Ornament of Precious Liberation (Sgam po pa 1990, p. 289)

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114 115 116 117 118 119 120

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straight from the heart says that it originally stems from the Gaganagañjaparip¸cch›sÒtra (P815). Except for the third line, it is also found in the ⁄rımah›balatantra (P36, fol. 34a.6-7). It features as one of the most essential verses in both Maitreya’s Sublime Continuum (I.154) and his Ornament of Clear Realization (V.21). To my knowledge, there are at least nine more works in which it appears: Buddhagho˝a’s Sumaºgalavis›ra˚ı I.12 (in P›li; attributes the contents to the Buddha); N›g›rjuna’s Pratıtyasamutp›dah¸dayak›rik›, verse 7 (P5467; some hold that it does not belong to the original stanzas, being added later, but it is found in this text as it appears in the Tibetan canon and in an eighth-century Tibetan manuscript from Dunhuang [PT 769]); AŸvagho˝a’s Saundarananda (paraphrase XIII.44) and ⁄uklavidarŸana (a summary of the ⁄›listambasÒtra that begins with this verse); N›gamitra’s K›yatray›vat›ramukha (paraphrase verse 106); the BodhisattvabhÒmi (Wogihara ed. p. 48; prose); Sthiramati’s Madhy›ntavibh›ga˛ık› (P5534, fol. 36a.5); the N›masa˙gıti˛ık› ad VI.5 (which attributes it to N›g›rjuna); and the Mah›y›naŸraddhotp›da (Suzuki’s trans., p. 57; prose). Tib. rta dbyangs. Tib. slob dpon dpa’ bo. T›ran›tha 1980, pp. 131-32. For example, both AŸvagho˝a and M›t¸ce˛a were related to the Indian king Kani˝ka (c. 78-105 C.E.). While it is known that AŸvagho˝a lived at his court for some time, M›t¸ce˛a wrote a letter of advice to King Kani˝ka (preserved in the Tengyur) that starts with declining to visit him due to M›t¸ce˛a’s old age and bad health. Skt. Sa˙v¸ttibodhicittabh›vanopadeŸavar˚asa˙graha, Tib. kun rdzob byang sems sgom pa’i man ngag yi ger bris pa (P5307). T›ran›tha 1980, p. 284. Tib. lam rim chen mo. Tib. rngog lo ts› ba blo ldan shes rab. The quote is a summary of more extensive passages in the Prajñ›p›ramit› SÒtras in Eight Thousand Lines and Twenty-Five Thousand Lines (ACIP KD0012@23A, KD0009-2@05B-11B). Padma dkar po, n.d., p. 41. Tib. ga las ’jigs med (P5229). This is the oldest surviving commentary on N›g›rjuna’s Fundamental Verses on Madhyamaka, traditionally attributed to N›g›rjuna himself. However, this authorship is not accepted by the followers of Tsongkhapa, many Sakya masters, and some modern scholars. The text is not even mentioned by Buddhap›lita, Bh›vaviveka, and Candrakırti (though there is evidence that at least Buddhap›lita’s commentary on the Fundamental Verses heavily relies on it), while Avalokitavrata identifies it as N›g›rjuna’s autocommentary. This is the homage by the Tibetan translators. This verse refers to both Buddhist and non-Buddhist spiritual schools that speak about matter being made of minute particles. This verse describes the Buddhist Ÿr›vakas. The Eighth Karmapa’s Chariot of the Tagbo Siddhas (p. 26) comments here that any Aspectarians (verses 9-10) and Non-Aspectarians (verses 11-14), be they Yog›c›ras or M›dhyamikas, are not M›dhyamikas and thus fail to see true reality (for details on Aspectarians and Non-Aspectarians, see Sahajavajra’s commentary in the section on Maitrıpa). The Karmapa continues by stressing that the claim “those who propound nondual wisdom to be really established are M›dhyamikas” is completely unfounded and mistaken. No matter whether one labels such a mind as wisdom, the dharmadh›tu, signlessness, or emptiness, as long as it is regarded as something

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really existent, it is nothing but the reified, ultimately existing consciousness of what is called “Mere Mentalism,” but certainly not Madhyamaka. Verses 15-25 describe the Madhyamaka view, with verses 17-20 refuting those M›dhyamikas who propound illusionlike nonduality (or establish illusion through reasoning) and verses 21-25 presenting the view of those who propound complete nonabiding. The meaning of the last two verses may be presented as follows. To say that phenomena are illusory is just another way of saying that it is their nature—exactly like that of an illusion—to defy any attempt of finding any reference point to truly identify them. Therefore, phenomena (just as illusions) cannot even be ascertained properly as “illusions.” For to do so is simply making up a reference point where there is none whatsoever. In other words, strictly speaking, to say, “phenomena are illusions” is self-contradictory, since it still represents a (rather subtle) attempt to identify or label what cannot be identified or labeled. On the other hand, if phenomena could be identified in this way as being a subtle “something,” one would just find that all scriptures speak exactly about this (mistaken) notion of illusion (and thus would be no different from what the Buddha taught as the highest view). The reason for this is that one finds nothing but this general approach of trying to identify phenomena as “something” (however subtle that may be) in all kinds of texts (not only philosophical or religious ones) that does not point to the utter feedom from reference points. This phrase could also be read as “Even emptiness is empty through being empty.” It is not clear to what text AŸvagho˝a is referring here. Similar phrases can be found in both The Sublime Continuum and The Ornament of SÒtr›s, though not in their respective chapters on qualities. For Asaºga’s well-known biography, the reader is referred to other sources (for example, Bu ston 1931 and T›ran›tha 1980). When Yog›c›ras speak about “conception” or “thought” (Skt. vikalpa, Tib. rnam rtog) it has a much broader sense than what the English word usually covers. The Sanskrit word kalpa (from the root k˘p) and its derivatives (such as vikalpa, parikalpa, and kalpa˚a) mean “to construct, to create, to contrive, to conceive, to imagine.” (Similarly, the English words “conception” and “conceive” also have the connotation of forming an image for something in one’s mind. Thus, they are not necessarily limited to indicating a language-bound thought, but can also refer in a broader sense to nonverbal mental pictures, such as imagining a person or a landscape without labeling it.) Much more comprehensive than the English words, in Yog›c›ra all of the above terms basically indicate that each and every one of our experiences are nothing but imaginations created by our mind (Skt. parikalpa, Tib. kun rtog). That is, the term vikalpa is not limited to thinking bound to words or concepts in the strict sense, but refers to the creative, but deluded energy of the mind which literally constructs its own world (in very much the same way as we weave all kinds of worlds in our dreams), be it a conceptual image, the experiences of our senses, or the world that appears around us. On the reverse side, “nonconceptual wisdom” could also—and maybe more correctly—be translated as “nonimaginative wisdom,” since it refers to the nature of the mind in which such impulses to construct ourselves and our world are completely absent. Asaºga’s presentation will be supplemented by—partly paraphrased—passages from Vasubandhu’s Commentary (hereafter abbreviated as V) and Asvabh›va’s Explanation (abbreviated as A). V (fols. 180b.7-181a.2) explains these two lines as follows: “What manifests” means

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straight from the heart what manifests as the other-dependent [nature]. “The teachings on illusion and such” refer to the [Buddha’s] teachings that “all phenomena are illusionlike” up to “[all phenomena] are magical creations.” One should understand that those are teachings on the other-dependent nature. “The teachings on nonexistence” refer to the [Buddha’s] teachings that “form does not exist” up to “all phenomena do not exist.” One should understand that those are teachings on the imaginary [nature]. (Note that the following explanations from Vasubandhu’s and Asvabh›va’s commentaries are not always literal translations, but sometimes paraphrases.) Fols. 21a.5-21b.5. A (fol. 284a.2-3) explains that the earth element refers to the elemental principle of earth (which is not earth in a literal sense, but defined as what accounts for the qualities of being hard and solid). The actual lump of soil with its color and shape is what derives from that elemental principle. The gold is the seed or refined essence of that. This implies that gold also partakes of the elemental principle of being hard and solid. Thus, the earth element is connected with both the lump of soil and the gold. Fol. 22a.7-22b.6. Fols. 22b.6-23b.1. A (fol. 284a.6-8): In terms of the true nature of the other-dependent (suchness), it is permanent. From the perspective of the imaginary, it is impermanent, since there is no permanence in it. From the perspective of both, it is neither permanent nor impermanent, which means that it is the lack of both. V (fols. 183b.2-184a.7): Since phenomena do not exist through [being really produced by] any causes whatsoever, they are not existent. [However,] since they appear, it is also not the case that phenomena do not exist. This means “they are just phenomena.” Thus, they are neither [real] phenomena nor the [total] nonexistence of phenomena. [This approach is ] to teach the lack of both as both. A (fols. 284b.2-285a.7): Since they do not exist as they appear, phenomena are not existent. But since they appear, it is also not the case that phenomena do not exist. Since they are neither phenomena nor the nonexistence of phenomena, [the Buddha] taught the actuality of the lack of both. V: “Existent” means entities and “nonexistent” means the lack of entities. Thus, by referring to the other-dependent [nature] that has the character of being both [of those], it is taught as existent and nonexistent [respectively]. A: [Phenomena] are explained as nonexistent and existent [respectively], since they do not exist as they appear and since they do appear. From the perspective of both, [the Buddha] expressed them as “neither existent nor nonexistent,” since they lack both. V: [Phenomena] do not exist in the ways they are observed. But since they exist as mere appearances, [the Buddha] spoke about their “existence.” A: [Phenomena] do not exist as a self and phenomena or as apprehender and apprehended, since there is no valid cognition [to establish that]. Even though they do not exist as self and mine and so on, in accordance with the views about a real personality, they [nevertheless] appear in those ways due to the power of the maturation of beginningless latent tendencies of labeling [them as such]. Therefore, [the Buddha] spoke about their “existence,” since he applied this word [just] in terms of their appearance. [However,] they do not [exist] in the way of those aspects under which they appear. Hence, they lack both [existence and nonexistence]. Since what appears in this way cannot be expressed as being of a single character, the otherdependent [nature] is said to be “the lack of both.”

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141 V: What is the intention here? To teach that they lack a nature. Without its conditions, something does not arise by itself. This is one intention of the lack of nature. The intention of the lack of an intrinsic character of phenomena is as follows. What has ceased does not rearise as [something that has] the intrinsic character of that [ceased phenomenon]. Therefore, it lacks a nature. “Since they do not abide as their own entities” means that, when they have just arisen, they do not abide [even] in the next moment. Since they are not able to abide, this also means that they lack a nature. Such is the lack of nature of the dharmas in common with the Ÿr›vakas. [The lines] “Since they do not exist as they are apprehended, . . .” refer to what is not in common with the Ÿr›vakas, since the imaginary nature as it is apprehended by childish beings does not exist in this way. Hence, with this intention, the principle of the mah›y›na is stated here as the lack of nature of all phenomena. A: [Phenomena] do not exist by themselves, since they only come about due to conditions. They do not exist by any intrinsic character, since the previous moment that has ceased before does not exist [any more] and the new one does exist. That they do not abide as their own entities means that they are subject to momentariness. This is the identitylessness that is in common with the Ÿr›vakas. [The lines] “Since they do not exist as they are apprehended, . . .” teach the uncommon identitylessness, since [phenomena] do not exist in the way they are mistakenly apprehended as being permanent and so on, or, as form and such. Since they do not exist as childish beings apprehend them, in the mah›y›na, they are presented as lacking a nature. 142 AV: Since [phenomena] lack a nature, this establishes them as being without arising, without ceasing, and so on. Since they lack a nature, they are unarisen. Since they are unarisen, they are unceasing. Since they are unceasing, they are primordial peace. Since they are primordial peace, they are natural complete nirv›˚a. Thus, based on the respectively preceding words, the following are to be explained (the last two verses are also found almost identically in The Ornament of SÒtras XII.5051). 143 This is one of the clearest statements in Yog›c›ra texts that the perfect nature is not just the other-dependent nature existing as some real and solid remainder after the imaginary nature has been relinquished. 144 Fols. 28a.5-29a.7. 145 Lines 159-275. 146 V (fols. 212a.8ff.): Nonconceptual wisdom is of three types: (1) nonconceptual wisdom due to preparatory application (or investigation), (2) actual nonconceptual wisdom, and (3) subsequently attained nonconceptual wisdom. In terms of prajñ›, (1) is the prajñ› of reflection, (2) personally experienced prajñ›, and (3) sustaining prajñ›. Since the actual nonconceptual wisdom is what is to be accomplished, it is the result and investigating wisdom is its cause. This result—nonconceptual wisdom—is in turn the cause for subsequently attained wisdom. In other words, (1) is cultivated on the paths of accumulation and junction through applying oneself to study, reflection, and conceptual meditation on the teachings; (2) arises on the basis of that as the wisdom of nonconceptual meditative equipoise from the path of seeing—the first bhÒmi of bodhisattvas—onward; and (3) is the way in which bodhisattvas on the ten bhÒmis see the world after they have risen from that equipoise, while their perception is still informed by the realization gained during meditation. 147 A (fols. 322a.7ff.): The defining characteristics of nonconceptual wisdom are taught here by way of negation, since they cannot be taught by way of affirmation, just as when explaining to a blind person what form is. It is only by way of eliminating

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straight from the heart conceptions that nonconceptual wisdom can be accomplished, otherwise it would become something conceptual. This means that nonconceptual wisdom is not just the mere absence of any mental engagement. Otherwise, being asleep, drunk, or just absent-minded would qualify as such wisdom too. Rather, in this wisdom’s direct seeing of the true nature of phenomena, all reference points have vanished. Thus, since there is no reference point on the object side for it to engage in anymore, on the subject side any mental engagement in such reference points naturally subsides. This does not mean, however, that this wisdom lacks wakefulness and one-pointed sharp mindfulness. It is also not without any cognitive capacity, since it directly and nondually realizes the nature of phenomena, that is, without a split into perceiver and perceived (for more details on the notion of mental nonengagement, see the section on Maitrıpa). Nonconceptual wisdom is not just a state without any coarse or subtle conceptual analysis, since this likewise applies to all worldly meditative states from the second dhy›na of the form realm onward. Skt. sa˙jñ›veditanirodha, Tib. ’du shes dang tshor ba ’gog pa. This is also known as the meditative absorption of cessation (Skt. nirodhasam›patti, Tib. ‘gog pa’i snyoms ’jug), which represents the temporary cessation of all primary minds and mental factors with an unstable continuum as well as some with a stable continuum, that is, the first seven consciousnesses (except the ›laya-consciousness) and their accompanying mental factors. It is a more advanced state than any of the eight meditative absorptions of the form and formless realms, but it is not nonconceptual wisdom, since it is devoid of any active types of consciousness and thus of corresponding mental factors (wisdom or prajñ› being considered a mental factor), just as there are no light rays without the sun. Nonconceptual wisdom is not something like matter, which by its very nature lacks conceptions. Skt. citrık›ra, Tib. bkra bar ’dzin pa (lit. “to make variegated or to picture something in manifold ways”). To be free from this is basically equivalent to the meaning of nonconceptuality as explained above, that is, completely letting go of all imaginative discursiveness and reference points, in particular with regard to true reality. Naturally, this means not just a state of trying not to think or imagine anything, since such is just another subtle thought or grasping. (These five aspects to be excluded are also found in other Yog›c›ra texts, such as Maitreya’s Distinction between Phenomena and Their Nature, lines 223-227). A says that the first three lines of this verse refer to determing nonconceptual wisdom by excluding the said five aspects, while the last line presents its actual defining characteristic. V: The defining characteristic of nonconceptual wisdom is that which observes true reality. Unlike a visual consciousness, the nature of that realization does not involve any variety. Skt. ›Ÿraya, Tib. gnas. This can also mean source or origin. AV: The question here is, “Does nonconceptual wisdom arise from mind or the absence of mind?” Nonconceptual wisdom does not originate from mind in the sense that it does not function like ordinary consciousness—thinking or focusing on referents. On the other hand, without any mind at all, nonconceptual wisdom cannot manifest either. Otherwise, it would just be like something material. A and V gloss “basis” as effective cause. “Proper mentally verbalized engagement” refers to correctly cultivating the Buddhadharma in one’s mind, which is a result of the latent tendencies of listening (Skt. Ÿrutav›san›, Tib. thos pa’i bag chags). As explained in detail in Chapter One of Asaºga’s text, these are the seeds that spring

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from studying the teachings and make one study them again, thus serving as the causes for eventually attaining the dharmak›ya. However, since those tendencies are primordially present in the mind stream through the nature of phenomena, they are the natural outflow of the dharmadh›tu and merely revived through listening, but not newly created (basically, this term is a synonym for Buddha nature). Primarily, the Buddhist teachings are seen as the natural outflow or activity of the dharmadh›tu upon being fully realized by a Buddha. When these teachings meet with the latent tendencies of listening in the minds of other beings, those tendencies are activated and thus are also called the natural outflow of the dharmadh›tu—the nature of the mind—of those beings. V: All phenomena of the imaginary nature are inexpressible and their inexpressibility is the suchness of identitylessness. Identitylessness refers to personal and phenomenal identitylessness, its nature being suchness. Thus, the view of extinction is avoided. A: All expression is without nature . . . The nature of personal and phenomenal identitylessness is the freedom from the extremes of superimposition and denial. This is the observed object of nonconceptual wisdom. “Aspect” refers to that which subjectively appears in the mind of nonconceptual wisdom—its cognitive “content”—when it observes its specific object of suchness. V: “Signlessness” means to refrain from mentally engaging in any characteristics. Thus, the very lack of perceptive aspects is nonconceptual wisdom’s unique perceptive aspect. AV: “If all phenomena are inexpressible, what do we conceive of?” Meaning only derives from correctly and uninterruptedly pronouncing (verbally or mentally) a row of letters or syllables, thus conceptually connecting them. “How is it established that all phenomena are inexpressible?” The object of expression and what expresses it are mutually dependent, neither being able to arise without the other. However, their nature is entirely different: the object one wishes to express is a specifically characterized phenomenon of direct perception, while what is held to be the means to express that is a conceptual term or image in the thinking mind. Since a conceptual image can never really capture the uniqueness of a concrete object, nothing is expressed. AV: The two paths here are the path of accumulation and the path of support, the former consisting of the practice of the first four p›ramit›s and the latter being the p›ramit› of meditative composure. Through those combined, prajñ›p›ramit›— nonconceptual wisdom—eventually arises. A: Through making efforts in applying oneself to the cultivation of nonconceptual wisdom, one is born into the ma˚ãla of a nirm›˚ak›ya. Through attaining the actuality of nonconceptual wisdom, one is born into the ma˚ãla of a sambhogak›ya. Such “maturation” does not have the usual meaning of the result of ordinary karmic actions manifesting, but is the very remedy for karmic maturation. A: Through being continuously reborn into the said ma˚ãlas in one’s lives to come, nonconceptual wisdom keeps flourishing, manifesting in specific—progressively superior—ways. V: The outcome is nirv›˚a. On the first bhÒmi of bodhisattvas, it is simply attained, while on the remaining bhÒmis it is greatly perfected. A: On the first bhÒmi (the path of seeing), the essence of all bhÒmis is attained. Therefore, this is the primary outcome of nonconceptual wisdom. On the path of meditation, nonconceptual wisdom is then perfected in the form of the remaining nine bhÒmis. V: On the first bhÒmi, the three k›yas are already attained, but it is only on the tenth bhÒmi that they become completely pure. In addition, culmination includes

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straight from the heart attainment of the ten masteries over (1) lifespan, (2) mind, (3) necessities, (4) karma, (5) birth, (6) imaginative faculty, (7) aspiration prayers, (8) miraculous powers, (9) wisdom, and (10) dharma. V: As for nonconceptual wisdom due to preparatory application, bodhisattvas first hear about nonconceptuality from others and then analyze it through reasoning, thus giving rise to devoted interest for it. Since this initial kind of wisdom approaches and eventually turns into the actual nonconceptual wisdom, it is given that same name too. The benefit of this wisdom is to be untainted by coarse evil actions. The cause for that is to have confidence and devoted interest in actual nonconceptual wisdom, which serves as the remedy for falling into the lower realms. A: Actual nonconceptual wisdom is free from both afflictive and cognitive obscurations. It is attained on the first bhÒmi and perfected upon reaching buddhahood. A: Subsequently attained nonconceptual wisdom is expressed through bodhisattvas demonstrating rebirths in all kinds of worldly realms, but never being affected by the eight worldly dharmas, just as a lotus flower grows from the mud, but is never tainted by it. V: This subsequently attained wisdom is also called nonconceptual wisdom, since it is the outcome of the actual nonconceptual wisdom in meditative equipoise. AV: Preparatory wisdom is like a mute wishing to experience something, but not experiencing it and also not being able to speak about it. Actual nonconceptual wisdom is like that mute experiencing the desired object, but still not being able to express it. Subsequently attained wisdom is like a person who experiences that object and is able to speak about it. The same goes for the next verse. A: The first wisdom is like an urge to experience something related to the five nonconceptual sense consciousnesses, but not experiencing it and also not being able to conceptualize it. The second wisdom is like the nonconceptual experience of that object by those consciousnesses. The third wisdom is like the sixth consciousness, which can both experience and conceptualize the object. A: The second wisdom is like “experiencing the dharma,” which means to just hear the sounds of the letters of the treatise when it is read or heard. The third wisdom is like listening attentively to those sounds, thus also understanding the meaning of the letters. V: Just like space, actual nonconceptual wisdom is all-pervading, since all phenomena are pervaded by the single taste of emptiness. It is untainted, since all those phenomena do not affect it. Likewise, it neither has any conceptions itself nor can it be conceived by others. As for subsequently attained wisdom, just like forms appearing in space, it can be conceived of. AV: “If Buddhas have no conceptions whatsoever, they also do not have any thoughts about sentient beings, so how can they perform their benefit?” The answer is given by the traditional examples of wish-fulfilling jewels or celestial cymbals, which perform their functions without any need for deliberate thinking or effort on their own (more modern examples would be TV broadcasting or the internet). The same goes for the enlightened activities of a Buddha, which happen when three conditions come together: the power or blessing of the dharmak›ya, the former aspiration prayers of that Buddha, and the—at least partly—purified minds of certain sentient beings. (The above stanza condenses The Ornament of SÒtras IX.1819.) A (V): “Does this wisdom focus on conception—imagination or the ‘otherdependent’—or on something other? If nonconceptual wisdom focuses on conception, how could it be nonconceptual? Also, other than that, there is nothing that

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exists as a knowable object. Likewise, is it knowledge or nonknowledge? If it is not a knowledge, how could it be called wisdom? And if it is a knowledge, it would need an object to be known. Thus, there are flaws in every case.” The answer lies in the above two stanzas. Nonconceptual wisdom does not engage in conception in the sense of imagination—the “other-dependent”—because it is impossible that any focusing on conception could be nonconceptual. Nor does it focus on something else, since it focuses on the nature of phenomena, which cannot be said to be either the same as or different from phenomena. As for nonconceptual wisdom, it cannot be said that it focuses on either conception or nonconception. Unlike the wisdoms of preparatory application and subsequent attainment, actual nonconceptual wisdom is not a knowledge, since it is nonconceptual (that is, it does not operate in the conceptual manner of those two wisdoms). Nor can it be said to be nonknowledge, since it is preceded by the wisdom due to preparatory application (as its cause). (Alternatively, it is not a knowledge, since it does not engage in conception. Nor is it a nonknowledge, since it engages in the nature of phenomena.) Since any distinction in terms of a split into apprehender and apprehended is not occurring, it can neither be said, “this is knowledge” nor “this is what is known.” This lack of difference is precisely the nonconceptuality of that wisdom—its being not different from what is known is like space and the appearances therein. (Nonconceptual wisdom is not nonconceptual like the wisdom due to preparatory application, which operates with the natures of apprehender and apprehended. Rather, since it operates in such a way that it is not different from whatever it apprehends and knows, it engages in equality, which is nonconceptuality per se.) 174 A (V): The sÒtras say that all phenomena are naturally nonconceptual, since what is conceived—the imaginary—does not exist. “But if all phenomena are naturally nonconceptual, there is no need to make any efforts for the sake of that. So why are all sentient beings not liberated already?” For, (though all phenomena are naturally nonconceptual,) the wisdom of directly realizing that phenomena are that way has not dawned in them. In bodhisattvas, that wisdom has arisen, since there is nothing to conceive for them. Therefore, they are liberated, while others are not. 175 V: (1) In some people, this wisdom may just arise from the power of the disposition (Buddha nature) as the fundamental cause. (2) In others, it arises from the cause that is the impetus of familiarization in previous lives. (3) In yet others, it arises from the cause of their efforts in the present life. A: (1) In some people, due to meeting certain conditions, preparatory wisdom may arise swiftly from their disposition. “Disposition” refers to being endowed with “the distinct feature of the six ›yatanas” (Skt. ˝a˜›yatanaviŸe˝a, Tib. skye mched drug gi khyad par) since beginningless time, which renders beings suitable vessels for eventually attaining buddhahood. (This is nothing other than the naturally abiding disposition of Buddha nature. The degrees of the awakening of the above-mentioned latent tendencies of listening render the sets of the six inner ›yatanas—the six sense faculties—of individual sentient beings distinct from each other. Thus, the tendencies that serve as the cause for the path of the mah›y›na, the six inner ›yatanas in the continuum of a bodhisattva, are made distinct from the ›yatanas of others who have not revived such tendencies.) 176 V: (1) refers to the minds of bodhisattvas on the level of ordinary beings who, through having perfected studying and reflecting, do not entertain desire for and thoughts about potential possessions. It may also signify people on worldly spiritual paths, such as those who have reached “the peak of existence” (the highest formless sam›dhi) and think that there is nothing to be realized beyond that. (2) is the nonconceptual wisdom of Ÿr›vakas and pratyekabuddhas realizing true reality. It is

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straight from the heart said to be nonconceptual in that they only entertain the four unmistaken notions of suffering, impermanence, impurity, and lack of a self with regard to the five skandhas, but not their mistaken opposites. (3) is the nonconceptual wisdom of bodhisattvas on the ten bhÒmis, since they are free from reference points with regard to all phenomena, including enlightenment, and their minds are beyond worldly objects. AV: (1) refers to subsequent analysis of the nonconceptuality realized in meditative concentration, thinking, “I have realized this in such and such a way.” (2) Having risen from meditation, one remembers, “I have realized nonconceptuality.” (3) means to analyze how to teach others what one has realized. (4) is the seeing of wisdom that synoptically focuses on the entirety of all phenomena, which leads to the complete change of state of one’s outlook. (5) Those for whom the complete change of state of wisdom has happened can then abundantly manifest whatever they please, such as changing earth into gold. In this context, “analysis” has the meaning of knowing, but since it is clear that there is nothing to be conceived, it is still nonconceptual. Though it may sound like (and is wrongly explained by some people that way), the point of the Yog›c›ra School here is not that different beings just subjectively perceive the same external object in different ways, but that there is no such thing altogether. For, if it really existed as part of a world “out there” in a way independent of the perceiver, it would have to be perceived in the same way by everybody. Also, among all those different perceptions, which one is the “right one,” perceiving that hypothetical object as it “really” is? There is no intrinsic validity in the perception of any species that would make it more correct than or superior to any other. In other words, does “the real world” look like humans see it or rather like flies or fish perceive it? Regardless of whether one decides by majority vote or sophisticated sense faculties, the latter would easily win over humans. Thus, the very fact that something different appears in the mind of each of all those beings who seem to look at “the same thing” shows that there is not a single object independent or outside of the individual perceiving consciousness. A: “If there is no real referent, how can consciousness arise without an observed object?” Consider how a consciousness without a real object arises when we focus on the past or the future (the past does not exist anymore and the future does not yet exist). The same goes for appearances in a dream, none of which really exist, let alone as external objects, and the two types of reflections—those in a mirror and the mental images that appear due to different meditative concentrations. All those are cases of a consciousness arising without a real observed object. However, those consciousnesses are not completely without observed objects, since they observe what (seemingly) appears to them as the past and so on. A: If referents really existed through a nature of their own, wisdom could never become completely nonconceptual, since there would be an actual basis that inevitably triggers conceiving of reference points. But as long as that happens, nonconceptual wisdom and its result—buddhahood—are impossible. V: Those in meditative composure are Ÿr›vakas and other nonbodhisattvas who practice sam›dhi. Through their resulting mental power, what (for ordinary beings) looks like earth changes into something that looks like gold and so on. AV: “Those with insight” are the bodhisattvas who “have attained peace”—stable meditative concentration that is their personal inner experience—and “accomplished the investigation” (the meditation of superior insight) on the nonexistence of real referents. “All dharmas” refer to the entirety of the words of the Buddha in

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its twelve branches, such as the sÒtras and the discourses in melody. Just as those bodhisattvas mentally engage in the various aspects of the teachings, such as identitylessness, in that same way the meanings of those aspects appear in their minds. For, it is that very mental engagement that appears as apprehender and apprehended to them, while it is obvious for them that there are no outer referents at all. AV: (1) When Tırthikas develop prajñ›, they become proud and think, “I abide in prajñ› and my prajñ› is such and such.” In the prajñ› of bodhisattvas, there is no place for notions of “me” and “mine.” (2) Unlike beginner bodhisattvas, who do not see true reality as it is, actual bodhisattvas in no way conceive of prajñ›p›ramit›, which is inconceivable per se. (3) The extreme of cyclic existence refers to ordinary sentient beings who cling to a self and the extreme of nirv›˚a is the limited nirv›˚a of the Ÿr›vakas, in which only the afflictive obscurations are relinquished. (4) Bodhisattvas do not think that just relinquishing the afflictive obscurations is all there is to be done, because that relinquishment alone constitutes a severe obstacle to attaining full enlightenment and thus to benefiting sentient beings. It is said that the states of arhathood of Ÿr›vakas and pratyekabuddhas are far greater obstacles to buddhahood than being reborn in the hells. (5) ⁄r›vakas do not consider the welfare of sentient beings and thus enter the nirv›˚a without any remainder of the five skandhas, just as a fire becomes extinguished after it has burnt its fuel. Through both prajñ› and compassion, bodhisattvas attain the nonabiding nirv›˚a of dwelling neither in cyclic existence nor the nirv›˚a of Ÿr›vakas. A: (1) ⁄r›vakas do not conceive of only the four mistaken notions of happiness, permanence, purity, and self with regard to the five skandhas, whereas bodhisattvas do not conceive of any phenomena, including enlightenment. (2) The wisdom of bodhisattvas is unlimited in three ways. (a) ⁄r›vakas only realize a fraction of true reality, that is, personal identitylessness, while bodhisattvas realize both personal and phenomenal identitylessness. (b) ⁄r›vakas only produce the realization of the four realities of the noble ones, such as suffering, since that is sufficient for their goal of arhathood, but bodhisattvas have to realize all knowable objects for their goal of buddhahood. (c) ⁄r›vakas only engage in “the knowledge of termination and nonarising” (Skt. k˝ay›nutpattijñ›na, Tib. zad dang mi skye shes pa) for their own sake (realizing that and how their own karmas and afflictions have been exhausted and will never arise again), whereas bodhisattvas connect with supreme enlightenment for the sake of all sentient beings. (4) The bodies and minds of the Ÿr›vakas become extinguished like the light of a candle in the expanse of the nirv›˚a without remainder of the skandhas. Once bodhisattvas have become Buddhas, while being without form, through the dharmak›ya, they remain as long as cyclic existence lasts. (5) The Ÿr›vakay›na is surpassed by the one of the pratyekabuddhas and the mah›y›na, but there is no other y›na above the latter, which is the y›na to become a Buddha. Mundane excellence refers to the four meditative concentrations of the form realm and the four meditative absorptions of the formless realm. Supramundane excellence is nirv›˚a. (1) Bodhisattvas see that, in some beings, karmic obscurations prevent their being able to enjoy even the most supreme riches. Thus, though bodhisattvas are fully capable of providing them with such riches, their generosity would be without result or benefit. This is just like a mother who is perfectly able to breastfeed her child, but if the child keeps closing its mouth, what can the mother do? (2) Some poor beings may not have obscurations to enjoying riches, but they become heedless through them and thus neglect engaging in virtuous dharmas. Seeing that they

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straight from the heart thereby would be destitute again in future lifetimes, bodhisattvas deem it better for those beings to not have riches in this life but rather to accumulate merit. (3) Due to being destitute, certain beings develop weariness of cyclic existence and engage in virtuous dharmas for liberation. But if they were provided with riches, they would just enjoy themselves and not become weary, thus not striving for virtue. (4) Some beings would just become inflated by their wealth and commit all kinds of negative actions, thus suffering in the future. (5) Certain beings would use their riches in ways that would harm many others. Fols. 39b.3-42a.5. The earliest available biography is by Param›rtha (499-569; Life of Vasubandhu. Trans. J. Takakusu. T’oung-Pao 5 (1904): 269-296), followed by Hsüan-tsang (Records of the Western Kingdoms. Trans. Samuel Beal. London, 1906) and the latter’s student P’u-k’uang. The main Tibetan accounts are in Bu ston 1931 and T›ran›tha 1980. The Tibetan historians say that Vasubandhu’s main teacher of the abhidharma according to the Vaibh›˝ika system was Saºghabhadra (Bu ston 1931, vol. 2, p. 142; T›ran›tha 1980, p. 167). The Chinese accounts as well as modern scholars state that both were about the same age and co-students of Saºghabhadra’s teacher. The latter’s Sanskrit name (Chin. Sai-chien-ti-lo) is unknown, but Chinese sources consider him to be the author of the Abhidharm›vat›ra (T1554; P5599 [anonymous]). T›ran›tha 1980, p. 168. Tib. pra ka ra ˚a sde brgyad. Those are: 1) Commentary on The Ornament of SÒtras (Skt. Mah›y›nasÒtr›la˙k›rabh›˝ya, Tib. theg pa chen po’i mdo sde rgyan gyi ’grel pa) P5527. 2) Commentary on The Distinction between the Middle and Extremes (Madhy›ntavibh›gabh›˝ya. Dbus mtha’ rnam ’byed kyi ’grel pa) P5528. 3) Commentary on The Distinction between Phenomena and Their Nature (Dharmadharmat›vibh›gabh›˝ya. Chos dang chos nyid rnam ’byed kyi ’grel pa) P5529. 4) The Principles of Exegesis. 5) The Discourse on Establishing Karma (Skt. Karmasiddhiprakara˚a, Tib. las sgrub pa’i rab byed) P5563. 6) The Discourse on the Five Skandhas (Skt. Pañcaskandhaprakara˚a, Tib. phung po lnga’i rab byed) P5560. 7) The Twenty Verses. 8) The Thirty Verses. Another important work is his Commentary on The Synopsis of the Mah›y›na. Bu ston 1931, vol. 2, p. 145. T›ran›tha 1980, p. 174. Hsüan-Tsang agrees that Vasubandhu was at the northern border of India at that time, but Param›rtha says that he died in Ayodhy›. II. 132 (verse 198), ACIP KL0107@276B. The translation follows the edition by Tola and Dragonetti 1983, based on two almost identical Sanskrit manuscripts from Nepal, which clearly indicate Vasubandhu as the author. The Tengyur contains two very similar translations of the same Sanskrit original. However, P5559 (thirty-eight verses) agrees on Vasubandhu as its author, while P5243 (Skt. Svabh›vatrayapraveŸas›dhana, Tib. rang bzhin gsum la ’jug pa’i sgrub pa) is strangely attributed to N›g›rjuna, with two additional verses inserted between stanzas 26 and 27. The “other” in “other-dependent” refers to the latent tendencies of various appear-

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ances of subject and object, which in their entirety make up the ›laya-consciousness. Skt. kalpan›, Tib. rtog pa. As mentioned before, this is usually translated as “thought” or “conceptual (thinking),” but basically refers to the deluded constructive activity of mind, which produces all kinds of dualistic appearances and experiences. Skt. asatkalpa, Tib. yod min rtog pa. This term is equivalent to “false imagination.” Skt. prav¸ttivijñ›na, Tib. ‘jug pa’i rnam shes. Prav¸tti can also mean “evolvement, coming forth, manifesting, activity, function.” Vasubandhu here employs the traditional style of contextual etymology (not linguistic etymology), playing on the Sanskrit words citta (mind) and cita (to build up or accumulate). Here the play is on citta and citra (various). It should be clear that Vasubandhu or the Yog›c›ras do not speak about eight distinct static consciousnesses in the mind of a single person. Rather, those designations stand for the dynamic processes within that one mind as it displays various functions, such as sense perception, thinking, clinging to a real self, or karmic “storage” and maturation. Skt. naimittika, Tib. mtshan ma can. This term can also mean “contingent” and “produced by causes.” Though not explicitly mentioned in this verse, the second feature of verse 8 is most probably meant to refer to both the ›laya and the operating consciousnesses, since it stands between the first and third feature, which are clearly matched with the ›laya and the operating consciousness, respectively, in verse 9 (also, “other” is in the singular in both verses 8 and 9). Skt. sadasat, Tib. yod med. Sanskrit sat has a wide range of meanings, including “existence, real(ity), entity, being, true state, nature” (with asat referring to their opposites). In philosophical texts, it is mostly understood as the first two meanings (which is generally also reflected by the different Tibetan renderings yod pa and bden pa). The term bh›va (abh›va) can also mean all of the above and both are frequently used throughout this text. If one wants to interpret those terms in a one-sidedly reifying manner here, one may well end up—as certain M›dhyamikas did—ascribing the position of the perfect nature being some ultimate entity or absolute existent to the Yog›c›ra system. However, as said above and as can be clearly seen from several other verses in this text, such is definitely not intended. Rather, Vasubandhu plays with all of the above meanings (also reflected in the varying ways those terms were translated into Tibetan, such as yod pa, dngos po or rang bzhin), thus thoroughly deconstructing any reified solidity of both his presentation and the three natures. Needless to mention, also the term svabh›va (Tib. rang bzhin), be it used for the three natures themselves or to describe below what their “nature” is, is not used or understood in the way of an absolute, intrinsic or independent nature, which is the cardinal target of Madhyamaka refutation. Likewise, Maitreya’s Distinction between the Middle and Extremes III.3c refers to the third of the three natures as the true reality that is existent and nonexistent. Sthiramati (Madhy›ntavibh›ga˛ık›, P5534) comments on that: “The true reality that is existent and nonexistent is the characteristic of the perfect nature. It exists, since it has the character of the existence of the nonexistence of duality. It does not exist, since it has the character of the nonexistence of duality.” Lines I.13ac of Maitreya’s text say the same about emptiness as the equivalent of the perfect nature: The nonexistence of duality and the existence Of that nonexistence is the characteristic of emptiness.

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It is neither existent nor nonexistent. Vasubandhu’s commentary (Madhy›ntavibh›gabh›˝ya, P5528, fol. 5a.4-6) says, “This elucidates that emptiness has the characteristic of the nature of nonexistence. As for the nature of that nonexistence, it is neither existent nor nonexistent. How is it not existent? Because it is nonexistence of duality. How is it not nonexistent? Because of the existence of the nonexistence of duality.” Thus, unlike N›g›rjuna and other M›dhyamikas, for both Maitreya and Vasubandhu, on the level of discourse that pertains to the ultimate, it does not matter whether you say “both existent and nonexistent” or “neither existent nor nonexistent.” This also highlights the different approach of Madhyamaka and Yog›c›ra that gave rise to numerous (unfounded) controversies, arguing more about words and context than content. M›dhyamikas like N›g›rjuna are relentless and exclusive deconstructors of all possible alternatives, with nothing left to assert or hold on to. On the other hand, Yog›c›ras like Vasubandhu progress through various levels of remedial concepts that dissolve each other and keep on looking from a number of different perspectives at both those concepts and the progression on the path through using and dissolving them. Thus, none of those concepts or ways of looking remains or stands on its own, once their purpose of untangling delusion and reference points has been fulfilled. Naturally, since all of that is the remedy for ordinary dualistic ways of seeing things, it often seems to involve paradox and even contradiction. However, after all, for Yog›c›ras and M›dhyamikas alike, all theories or philosophical systems are just the imaginary nature or mere imputation, their sole purpose being a means for guiding sentient beings to liberation from suffering through realizing emptiness. For both M›dhyamikas and Yog›c›ras, the actual experience of that liberating realization, however, is completely beyond any description or reference points, they just differ in their approaches to gain it. From that soteriological point of view, the main question is how distinct remedial strategies affect the deluded minds of beings who strive for such liberation. And here, despite the methodological or “philosophical” differences between the approaches of Yog›c›ras and M›dhyamikas, their impact on those who actually work with them as remedies in order to free their minds is the same—disentangling and letting go of deeply ingrained misconceptions and reifications, the fundamental causes for suffering. 207 This refers to the imaginary duality of an apprehending subject and an apprehended object. 208 “Penetrating” means fully understanding the three natures. The range of the Sanskrit term vyutpatti, translated here as “accomplishing,” includes also growth (esp. in knowledge), proficiency, and comprehensive learning or scholarship. 209 In other words, the ›laya-consciousness is the agent that makes the illusory mere appearances of the other-dependent nature manifest, with their dualistic “content” (here an external “elephant”) being the imaginary nature. The perfect nature or suchness is what is actually there, just perceived wrongly (a piece of wood was used by Indian magicians as the support that, through the power of mantra and so on, seemed to manifest as an illusory appearance). Again, the example of a piece of wood for suchness is not meant to reify the perfect nature as some solid remainder, once duality has vanished. Rather, it is a metaphor for the mode of being of things as they actually are. For a modern example for the relationship between the three natures, see the illuminating description of a holographic image in Kaplan 1990. Such an image appears as something external to and distinct from the perceiver, but there is no such image independent of someone’s experience of it as a three-dimensional object over there. The image does not exist on the film, and there is also no

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conglomeration of light waves that makes up this image. How it appears is only imagined. Still, there is an experience of this image. Once the light that triggers this image is turned off, the image disappears. What is left on the subjective level is the experience of seeing that there is no such image. The three natures are also called “the three characteristics.” In brief, the last three verses say that, immediately upon seeing through the nonexistent duality of the imaginary nature, the arising of other-dependent illusory appearances in their dualistic attire ceases and the true reality of nondual wisdom mind is attained. These are four common Yog›c›ra arguments for “cittam›tra”—all experiences and appearances being nothing but events that occur in the mind, without any external independent reality. (1) Different beings perceive the world in very different ways, which are all just the results of their individual karmas created by their own minds. (If there were real external objects independent of mind, everybody would have to perceive them in the same way). (2) As in the case of dreams, magical illusions, or mirages, the mind is very well capable of perceiving all kinds of things without there being the slightest external basis for such. (3) In general, the three wisdoms are as explained above in Asaºga’s Synopsis of the Mah›y›na VIII.14-20; in particular, they refer to the three kinds of actual nonconceptual wisdom described there (VIII.20 also contains arguments (1)-(3) given here). Those wisdoms refer to the different ways of seeing the world through the progressive development of insight into true reality. (4) If things really existed in the way of external objects and internal consciousness, since ordinary beings perceive them already in precisely that manner, they would just by virtue of that realize the way things are, thus being effortlessly liberated. Consequently, there is no need to go beyond that through training in a spiritual path or the like. Lines 36-37ab present the “four yogic practices” found in the sÒtras and many Yog›c›ra texts. They are as follows: (1) outer objects are observed to be nothing but mind (upalambhaprayoga/dmigs pa’i sbyor ba) (2) thus, outer objects are not observed (anupalambhaprayoga/mi dmigs pa’i sbyor ba) (3) with outer objects being unobservable, a mind cognizing them is not observed either (upalambh›nupalambhaprayoga/dmigs pa mi dmigs pa’i sbyor ba) (4) not observing both, nonduality is observed (nopalambhopalambhaprayoga/mi dmigs dmigs pa’i sbyor ba). These four are also found in The SÒtra of the Arrival in Laºka (X.256-257, see the introduction to the section on Maitrıpa), in Maitreya’s Distinction between Phenomena and Their Nature (lines 182-185, 264-275), Distinction between the Middle and Extremes (I.6-7ab), and Ornament of SÒtras (VI.8 and XIV.23-28), as well as in Vasubandhu’s Thirty Verses (28-30). Ratn›karaŸ›nti’s explanations in his Prajñ›p›ramitopadeŸa (P5579, fols. 236.4-250.1), Prajñ›p›ramit›bh›vanopadeŸa (P5580, fols. 250.1-251.2), Madhyamak›la˙k›rav¸tti (D4072, pp. 234-237), Kusum›ñjali (D1851, fols. 82.7-84.3), and Brahmahara (D1245, fols. 378.7-379.3) resemble these four steps more or less closely (he sometimes refers to them as the four yogabhÒmis). In addition to the Laºk›vat›rasÒtra, he also relates them to the AvikalpapraveŸadh›ra˚ı (P810; Meinert 2003 confirms this as referring to fols. 5a.36b.2) and a verse from the Guhyas›majatantra. Also some other Yog›c›raM›dhyamika texts quote the Laºk›vat›rasÒtra and refer to these four stages, commenting on the last one from a M›dhyamika perspective, such as ⁄›ntarak˝ita’s

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straight from the heart autocommentary on his Madhyamak›la˙k›ra (ACIP TD3885@079A-B) as well as KamalaŸıla’s Madhyamak›la˙k›rapañjik› (P5286, fols. 137a-138a) and the first Bh›van›krama (ACIP TD3915@033A-B). This refers to mastery over a wealth of qualities that result from the change of state of the five skandhas, particularly from the eight consciousnesses becoming the five wisdoms (see, for example, Asaºga’s Synopsis of the Mah›y›na IX.38-48 and X.5) He is not to be confused with the much later mah›siddha of the same name (see Dowman 1985, pp. 179-185). Sanskrit edition and translation in Lindtner 1985. The Tengyur contains a commentary by Asvabh›va (P5869). The following texts quote his Garland of Light (some explicitly attribute it to him): Bh›vaviveka’s Madhyamakaratnapradıpa (P5254, ACIP TD3854@260B: verse 176; @272B: verse 13); N›ropa’s ¡ekkodeŸa˛ık› (ed. M. Carelli, Gaekwad Oriental Series 90, p. 48: 235, 252); Dharmendra’s Tattvas›rasa˙graha (P4534, fols. 100a-105a: 268, 40, 174-77ab, 13, 205-6, 129-31); Prajñ›karamati’s Bodhicary›vat›rapañjik› (ed. La Vallée Poussin, 1907, p. 352; ACIP TD3872@188B: 18); Bhavyakırti’s Pradıpoddyotanavy›khy›˛ık› (P2659, fol. 216b: 12-14); Maitrıpa’s commentary (pañjik›) on Saraha’s Doh›koŸa (“People’s Doh›”; ed. S. Bagchi, Calcutta Sanskrit Series 25c, 1938, p. 126: 6-7); Sahajavajra’s commentary on Maitrıpa’s TattvadaŸaka (P3099, fols. 180b.8-181a.7: 23, 25, 219, 167, 166, 243, 246, 6, 232, 248, 274; fol. 185a.7-8: 6cd-7; see the translation of that text below); YaŸovijaya’s commentary on Haribhadra’s ⁄›strav›rt›samucchaya VI.57 and 189 (P2659, fol. 183a: 10cd-11ab); C›ryagıti (ed. P. Kvaerne, Oslo, 1977, p. 139: 252; p. 144: 40); Subh›˝itasa˙graha (ed. C. Bendall, 1903-4, fol. 55: 6-7; fol. 91: 206, 117-18). AtiŸa’s Song of Beholding the Dharmadh›tu (P5388; see the translation of that text below) incorporates or echoes a number of verses from the Garland of Light (3ab, 12cd-13, 20, 25-26, 40ab). See the preceding note. P5325, fol. 126b.1-2. Skt. Nir›k›ramadhyamaka, Tib. rnam med dbu ma (P3099, fol. 180b.8). T›ran›tha 1980, p. 252. Some Tibetan doxographies go even as far as categorizing Kambala as a *Yog›c›ra-Sv›tantrika-M›dhyamika. Note that, despite the present widespread use of the terms Sv›tantrika and Pr›saºgika, they are not attested in any Sanskrit texts, but are back-translations of Tibetan terms by Western scholars. Nevertheless, in following common consensus, I have omitted the * when using these terms. For details on the Nine Stanzas, see below. Kambala’s remaining two works related to prajñ›p›ramit› are his SaptaŸlokik›bhagavatıprajñ›p›ramit›n›masÒtra (P5211) and Prajñ›p›ramitopadeŸa (P5314), but they are just very brief s›dhanas. For a list of his tantric works (mainly on Cakrasa˙vara), see T›ran›tha 1980, p. 408 (there, Kambala is obviously regarded as the same person as the later mah›siddha of the same name). Among these tantric texts, the Asambandhad¸˝˛i (P3206) exhibits a number of passages that parallel the Garland of Light and Nine Stanzas. This fact may serve as one of several examples for supporting the impression that the borderlines between different mah›y›na “schools” in India were not as hard and fast as many later authors have come to describe them. Similar to the more well-known distinction between dharma (phenomena) and dharmat› (the very nature of phenomena), Yog›c›ras usually make sure to clearly differentiate between cittam›tra (mere mind) and cittam›trat› (“mere-mindness” or the very essence of mere mind), vijñaptim›tra (mere cognition) and vijñaptim›trat› (the very essence of mere cognition) and so on, with the former representing the

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other-dependent nature and the latter standing for its ultimate essence, that is, the perfect nature. Verses 10-11 (the translation follows the Sanskrit). Verses 12-13, 53, 254. This verse is echoed in The Entrance to the Bodhisattva’s Way of Life IV.47. Verses 28, 34-35, 126-127, 143, 147, 232cd. Verses 131, 134-135ab, 177-178, 189-190, 193, 243, 255, 271cd. firy›˝˛as›haŸrik›y›¯ prajñ›p›ramit›y›¯ pi˚˜›rta¯ (see Tucci 1986, pp. 210-231; fourteen stanzas). The translation below follows the Sanskrit. The Chinese translation of both the verses and the autocommentary is T1516. In the following notes, a few relevant excerpts (partly abbreviated or paraphrased) from Kambala’s autocommentary on some of his verses (in bold print) are presented (relying on both the Tibetan and the Sanskrit versions). Here, prajñ› is glossed as what has the defining characteristics of studying and meditating and p›ramit› means “to reach the very final end.” Thus, it is the freedom from all conception (fol. 4b.6). This means “being pure of the three spheres” (Skt. trima˚ãlapariŸuddhi, Tib. ’khor gsum yongs su dag pa), that is, agent, recipient, and action. Karma is what dominates one’s “rebirth.” What arises from the force of karma is consciousness. When it expands, it has the character of the six inner ›yatanas, that is, the sense faculties of the eyes, ears, nose, tongue, body, and mind. However, the ultimate nature of that reborn consciousness is that it is like a reflection: since it is free of an agent, action, and recipient, it is empty (fol. 5a.2-6). When a magically created person looks at a magically created city, both do not exist, since they are [just] the arising of something unreal. Here, what is looked at and the looker are just like that: the world, which is magically created by various karmas, sees externally appearing forms as the three realms of cyclic existence (fols.5a.8-5b.2). This verse is taught in order to remove the following thought: “If the inner ›yatanas, such as the eyes, and the outer ›yatanas, such as form, were nonexistent, how could the operations and activities associated with them appear?” The reflection of a person produced by a magical device does not actually possess any activity, but still [seems to] perform various physical activities, such as walking. Likewise, since this mechanism of the body lacks any identity, ultimately, it does not possess any function whatsoever. Nevertheless, this identityless mechanism of the body seems to perform activities in various ways (fol. 6a.3-8). When analyzed, all the various perceptions are imaginary and momentary. Ultimately, what is their nature? Due to certain changes of the earth and the rays of the sun meeting, the conditioned appearance of a mirage is first seen and then disappears. Likewise, the consciousnesses that arise in relation to perceived objects lack a nature and are dissimilar. Therefore, they have the nature of earlier and later moments not meeting. However, childish beings engage in those moments which have the nature of being dissimilar by apprehending them as being one. Through the emptiness of the appearance of the duality of apprehender and apprehended (the mode of being of seeming reality), that seeming appearance of duality is to be shown as actually being the true nature of the mind, which is naturally luminous and primordially unborn (fol. 6b.1-7). “The apprehended” is so called in terms of mind’s habitual tendencies of looking outward. Through clinging to that being the apprehended, apprehender and apprehended appear distinctly as if two natures, although they do not exist as two. “A

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reflection” is something like a face appearing in a mirror. Whatever is apprehended arises from the beginningless emanative display of mind and what arises from mind itself is not dependent on being connected with external entities. Therefore, external referents are like reflections—upon being examined in general and in terms of a particular time, they are not existents. Not only that, but the same goes for the apprehending consciousness that takes on the corresponding form of the apprehended aspect. Without something to be apprehended, there is no apprehender either, since the one depends on the other. That is the case, because the very nature of this dualistic, interdependent mode of apprehension is the luminous true nature of the mind (fols. 6b.8-7a.7). 239 You may think, “This naturally luminous mind, which is free from apprehender and apprehended and completely pure, since the stains of ignorance, such as desire, are relinquished, actually exists.” In order to eliminate such clinging to the existence of this mind, it is taught to be like the reflection of the moon in water. “Meditation” has the defining characteristic of the mind being one-pointed. “Clear” means “being free from the turbidities of latent tendencies.” “Stream” is the stream of body, speech, and mind. Its character is that the order of dependent origination has been reversed and that perfect wisdom has arisen. Since perfect wisdom dispels the darkness of ignorance, pacifies the burning heat of the afflictions, and is not tainted by the stains of latent tendencies, it resembles the moon. Although that [moon of wisdom] appears in that way, it is not found as something that is directly perceptible, because what dawns in such a pure mind stream is not apprehendable as a real entity. The reason for that is that, from empty phenomena, nothing but empty phenomena come forth. Since that wisdom is unarisen from the very beginning, it is like the reflection of the moon in water. Thus, since it has the nature of the dharmadh›tu, any clinging to entities or nonentities does not exist. Hence, it is not found as something that is directly perceptible (fols. 7a.7-7b.7). (In the Sanskrit and the Chinese versions, the passage from “‘Clear’ means . . . “ up through “ . . . not apprehendable as a real entity” is not found. Instead, there is an explanation of the syllables hrı¯, a, ka, and hÒ˙ as well as the ma˚ãla arising from them, with Vajrasattva/Ak˝obhya and M›makı in union.) 240 You may think, “That kind of true reality—all phenomena being nonobservable— cannot be revealed in one’s experience.” The above verse is presented in order to teach the means to reveal that true reality, which is that all phenomena are equal to space. The union of calm abiding (which has the characteristic of mind being onepointed) and superior insight (which has the characteristic of perfect prajñ›) is called “yoga” and those who possess that union are called “yogins.” Since their wisdom has the characteristic of all phenomena being like space, the nature of not abiding in either cyclic existence or nirv›˚a, that is, the wisdom of suchness in which prajñ› and means are not two, is the very identity of the Tath›gata. This has not the nature of the reference points of the skandhas, dh›tus, and ›yatanas and so forth. Rather, through the oneness of the very identity of the Tath›gata and the nature of the unmoving dharmadh›tu, it has the nature of being primordially unborn, since it is free from the nature of coming and going and so on. It cannot be called a “lack of entity,” since it is not an annulment of anything. Nor is it an entity, since it has the nature of being unarisen. Thus, it is spacelike, since it is free from all reference points. Hence, all phenomena have the nature of being without obscurations. For that reason, knowing—the nature of minds and mental factors in the three realms—has the characteristic of space. What is known is what is seen by that knowing. Since it is imbued by ignorance, it has the characteristics of the

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inanimate world as a container and the beings contained in it, which has the nature of the reference points of skandhas, dh›tus, and ›yatanas. In that knowing takes what is known as an object, it is related to and cognized by the knowing as a mere knowable. Through imagining what is known as being the object of knowing, it is said to be a “knowable.” For omniscient wisdom, without exception, all instances of these two equal space. Thus, the Ÿr›vakas find the skandhas and the identitylessness of the mere person. Some assert that the nirv›˚a with remainder is the characteristic of liberation and others that it is the one without remainder. But The SÒtra of the King of Meditative Concentrations states that all entities are totally empty in every respect, which is not the limited emptiness of the Tırthikas. The meaning of that is as follows: There is nothing whatsoever in the world that does not have the characteristic of space. Therefore, it is explained that “all have the characteristic of space.” Having thus taught true reality through these nine stanzas, you might be concerned that there is no fruition to be attained here, since there are no entities. Thus, the last verse, E, is given in order to eliminate this concern and to demonstrate the fruition of those who have the disposition of bodhisattvas (fols. 7b.78b.6). Tib. nam mhka’i snying po; one of the foremost Tibetan disciples of Padmasambhava. The following are the final four verses from this prayer, which is the fourth in The Prayer in Seven Chapters to Padm›kara (Tib. le’u bdun ma). Khenpo Tsultrim Gyamtso Rinpoché entitled the lines translated here as The prayer that appearances may be liberated as the deity, sounds as mantra, and thoughts, however they may show, as the nature of phenomena. Tib. ma cig lab sgron. Tib. snyems rtog. In the terminology of Machig’s “Cutting Through,” this refers to the “main demon,” that is, the clinging to a real, permanent, and independent self, which is the principal source of all inner and outer demons. Vol. 1, p. 543. On this, see also R›ga Asye’s song below. Tib. sngags kyi rig pa brtul [zhugs] spyod pa. Tib. lus kyis mchod sbyin gyi zin bris mdor bsdus kun dga’i skyed tshal, fol. 1b (a commentary on Karma Chagmé’s rgyun khyer gyi lus sbyin bsdus pa). For detailed accounts of Machig Labdrön’s “Cutting Through,” see Édou 1996 and Harding 2003. The Sanskrit and Tibetan titles differ somewhat, the Sanskrit meaning The Great Inquiry into Prajñ›p›ramit›. I chose the Tibetan title, since it seems to appear in all the available, more or less differing, Tibetan versions of this text, which is frequently quoted in Tibetan works on “Cutting Through.” This is the homage by the translator. Tib. bca’ gzhi gsum. This term is probably synonymous with “the three foundations of the vinaya” (Tib. ‘dul ba gzhi gsum; aka bslab pa yongs sbyong gi gzhi gsum). These are the ceremony for restoring monastic vows (Skt. po˝›dha, Tib. gso sbyong), the rules for the rainy season retreat (Skt. var˝›, Tib. dbyar gnas), and the ceremony at its end for lifting these rules (Skt. prav›ra˚›, Tib. dgag dbye). Tib. gcig chod. This is reminiscient of both “Cutting Through” and the Tibetan term “the single white panacea” (dkar po chig thub) in certain Mah›mudr› texts, especially those of the controversial Lama Shang (Tib. bla ma zhang g.yu brag pa brston ’grus grags pa; 1122-1193). See Shamarpa Chökyi Wangchug’s Song below. The Sanskrit sahahja (lit. “born together”) means “innate, connate, original, natural, coemergent” but also “always the same as at the very beginning.” As for the

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straight from the heart meaning of this term, the Ninth Karmapa, Wangchug Dorje’s famous Mah›mudr› text, The Ocean of Definitive Meaning, quotes the great Drugba Kagyü master Barawa Gyaltsen Balsang (Tib. ’ba’ ra ba rgyal mtshan dpal bzang po; 1310-1391). He says that “connate” does not mean that two things come together, but that an entity with a single fundamental nature has three qualities or aspects that always exist or arise together. For example, the single nature of gold entails the three properties of having a golden color, being heavy, and not being affected by melting or cutting. In gold, each of these qualities is not something separate from the other two. As long as there is gold, those three are always present or arise together. Similarly, the essence of awareness, the nature of emptiness, and the characteristic of lucidity are connate with the ultimate bodhicitta of the ground (the true nature of the mind). There is no awareness apart from its emptiness and no emptiness or awareness apart from lucidity. The mind is of a single fundamental nature with three aspects or features: emptiness, awareness, and lucidity. Experientially, those three do arise, but they are inseparable. Thus, they are connate or coemergent: Emptiness arises as awareness and lucidity, awareness as emptiness and lucidity, and lucidity as emptiness and awareness. Within each one of those, all three arise or are present in a complete way (Wangchuk Dorje 2001, pp. 275-76). Tib. yid byed dang bral ba (This corresponds to yid la mi byed pa, a standard term in Mah›mudr›. For further explanations, see the section on Maitrıpa below). Tib. says ’khor dang bcas, but since this is a list of pairs of dualistic notions, I amended it as above. Tib. dbyings rig bsre ba (a term often used in “Cutting Through” and Dzogchen). Tib. rgya bskyed khyab brdal chen po (also a common Dzogchen term). Tib gzhi med rtsa bral (a standard term in Madhyamaka). These are standing, walking, sitting, and lying down. On such an island, everything is gold, there is no earth, stones, or other impurities. Likewise, once the nature of phenomena is fully realized, each and every appearance or experience does not go beyond that realization. The Tibetan here says shes pa’i snyems byed. All other versions agree on snyems byed thams cad. In Machig’s tradition of “Cutting Through,” “tangible demons” (Tib. thogs bcas bdud) are the pleasant, unpleasant, and neutral objects of the senses that respectively give rise to attachment, aversion, and ignorance. This is the first of the four kinds of demons (for the remaining three, see the following note). The Tibetan here says thog med gud, which does not make any sense. Rather, as below, the text speaks about “intangible demons” (Tib. thogs med bdud), which Machig explains to be one’s own positive or negative thoughts, which may appear as external gods and spirits. Machig’s third and fourth kinds of demons are not explicitly mentioned in firyadeva’s text. The “demon of exaltation” (Tib. dga’ brod bdud) is the excitement about and clinging to positive experiences in meditation. As explained above, the “demon of inflation” (Tib. snyems byed bdud) refers to the main demon of clinging to a truly existent self as the principal source of all inner and outer demons, which is the crucial factor to be relinquished that is common to all Buddhist teachings. The word “eruption” (Tib. gnyan) here more literally refers to infectious diseases, particularly abscess boils that erupt on the body and, in the worst cases, may even grow on top of each other. In Indo-Tibetan medicine, they are treated with moxibustion needles and one is advised to stay outside on cool nights. So it is the metaphor of cumulative infectious boils becoming worse and worse that is used here

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for increasingly terrifying magical displays of evil spirits and demons that may befall the practitioner of Chö. Machig Labdrön refers to four criteria that mark the levels of accomplishment in the practice of “Cutting Through”: the criterion of (1) critical symptoms (Tib. lhongs tshad), (2) magical displays (Tib. cho ‘phrul), (3) the criterion for having cut through (Tib. chod tshad), and (4) the criterion for termination (Tib. tshar tshad). As verse 33 says, when engaging in this practice, gods and spirits do not like it and will create obstacles, which practitioners will first experience as symptoms of physical or mental discomfort. When they persevere, the second sign of progress is that gods and spirits will come up with all kinds of magical displays to disturb the practice. If one does not become frightened, no matter what happens, this is the sign of having cut through. Finally, when all of this vanishes on its own, the level of termination is reached (This process is also well illustrated by Milarepa’s encounter with the powerful Nepalese demon Bharo and his retinue in the second chapter of The Hundred Thousand Songs of Milarepa, entitled “The Voyage to Lashi”). This refers to a special kind of transference of consciousness (Tib. ’pho ba) known as “Opening the Gates of Space,” as taught by Padampa Sangyé and Machig Labdrön. Tib. ye dag ye grol ye sangs rgyas (these terms are also very common in Dzogchen). From the perspective of mind’s true nature being primordial buddhahood, it does not need to be liberated. For the same reason, it does not wander in cyclic existence either. ACIP TD3948@280A. Ibid., @282B. Ibid., @280A. That Candragomı is added here is remarkable, since he is usually considered to be a Yog›c›ra. Ibid., @285A. He is said to have been a disciple of firyadeva and is best known for his praises of the Buddha (such as Var˚arhavar˚astotra, Mah›r›jakanikalekha, and ⁄atapañc›Ÿatka), whose style resembles the praises by N›g›rjuna. For details, see the section on Kambala. He wrote a now lost commentary on the Fundamental Verses. P5325, fol. 126a.5-126b.2. In Sanskrit, this genre of literature is called siddh›nta (Tib. grub mtha’). This line of homage was added by the Tibetan translator. Verses 1 and 4-14 correspond almost literally to verses 1, 2-10, and 12-13 of N›g›rjuna’s In Praise of Dharmadh›tu (henceforth abbreviated as PD). The last two lines allude to a verse in The SÒtra of Vast Display (Skt. LalitavistarasÒtra, Tib. rgya cher rol pa’i mdo XXV.1; P783, p. 238.5.6), which the Buddha is said to have uttered right after having attained enlightenment: “I have found a nectarlike dharma, Profound, peaceful, stainless, luminous, and unconditioned. Whoever I would teach it to could not understand it. Thus, I shall just stay silent in the middle of the forest.” This corresponds to PD 27 and The Sublime Continuum I.121-123. This corresponds to PD 24 (there, the last line has “self ” instead of “perceiver”). These two lines correspond to PD 26ab. Lines 17cd-18ab correspond to PD 22. The last two lines correspond to PD 26cd.

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285 P brtan par bya. 286 The last three verses correspond to PD 30-32. 287 This verse corresponds to verse 2 of Jñ›nagarbha’s Distinction between the Two Realities. 288 This usually means that, in Madhyamaka, seeming reality is classified as correct (such as a table) and false (such as a mirage), while ultimate reality is divided into nominal (the conceptual image of ultimate reality as a nonimplicative negation) and nonnominal (actual ultimate reality as such). Most Tibetan doxographers maintain that the above twofold classification is only made by those M›dhyamikas who are called Sv›tantrikas and that its use is a criterion to define someone as Sv›tantrika. However, despite being typefied as a Pr›saºgika by most Tibetans, AtiŸa has no problem in using it (he also employs the same division of seeming reality in verses 2-3 of his Entrance into the Two Realities). 289 Lines 32ac correspond to Maitreya’s Distinction between the Middle and Extremes I.14. 290 Lines 33ab summarize Candrakırti’s Entrance into Madhyamaka VI.23. 291 This verse corresponds to verse 30 of N›g›rjuna’s Sixty Stanzas on Reasoning (Tib. last line corrupt: phyis ni rnam par dbye na don nyid). 292 The detailed presentation of these eight flaws makes up the third chapter of The SÒtra That Unravels the Intention, called “The Questions of SuviŸuddhamati” (ACIP KL0107@10A-14B). The last two lines of the above verse correspond to the last two lines of the concluding verse of that chapter in the sÒtra. For details, see Brunnhölzl 2004, pp. 88-94. 293 Skt. k˝›nti, Tib. bzod pa. In a general sense, this refers to being mentally ready for the dharma of nonarising, i.e., emptiness (Skt. anutpattidharmak˝›nti, Tib. mi skye ba’i chos la bzod pa). Thus, here “poised readiness” does not mean passively enduring or bearing something but rather indicates an active openness and receptiveness to integrate the experience of emptiness into one’s mind stream and to be able to live within this utter groundlessness. In a more specific sense, “poised readiness” stands for reaching the level of poised readiness among the four levels—heat, peak, poised readiness, and supreme dharma—of the path of preparation. Here, the practitioner newly attains some degree of poised readiness—or openness in the sense of lack of fear—with respect to profound emptiness. Strictly speaking, the complete form of this kind of poised readiness is only attained from the path of seeing onward when the nature of phenomena is directly seen and then familiarity with this realization is gained on the path of meditation. 294 The content of this verse is expressed in The Prajñ›p›ramit›sÒtra in Twenty-Five Thousand Lines (ACIP KL0009-2@219B) and also in ⁄›ntideva’s Entrance into the Bodhisattva’s Way of Life X.44cd. 295 This verse corresponds to Fundamental Verses on Madhyamaka XXIV.11. Awarenessmantras (Skt. vidy›mantra, Tib. rig sngags) can be used to propitiate mundane and supramundane deities in order to partake of their activity. If these mantras are used improperly, however, these deities might turn against the person who supplicates them. 296 This verse is found in prose in The SÒtra Requested by K›Ÿyapa. Verse 23 of N›g›rjuna’s In Praise of the Supramundane expresses the same idea with slightly different words. 297 This verse corresponds to Fundamental Verses on Madhyamaka XV.6. 298 Lines 41cd correspond to Fundamental Verses on Madhyamaka XXII.11ab.

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299 This verse corresponds to verse 57 of N›g›rjuna’s Precious Garland (except for the first and second lines being switched here). 300 This verse is identical with verse 93 of ⁄›ntarak˝ita’s Ornament of Madhyamaka. It is quite remarkable that this verse of ⁄›ntarak˝ita is found in a text by AtiŸa, since it is the very epitome of the former’s synthesis of Yog›c›ra and Madhyamaka (“the chariot of the two modes”). As mentioned before, Tibetan sources generally identify AtiŸa as belonging to the Pr›saºgika branch of the M›dhyamikas, whose approach does not rely on Yog›c›ra teachings and usually refutes certain of their ideas. 301 The last two lines correspond to PD 33bc. 302 This verse corresponds to verse 28 in firyadeva’s Compendium of the Heart of Wisdom and Bh›vaviveka’s Heart of Madhyamaka III.282. 303 This verse echoes lines 40ab of Kambala’s Garland of Light (in rendering the verses that come from this work, I rely on its Sanskrit text, since the Tibetan translation is often rather corrupt). 304 Tib. . . . med par ’gyur ba (according to line 48e, em. ’gyur ba med pa). 305 Tib. gzhan min gzhan pa yin pa’ang min (em. gzhan min gzhan pa min pa’ang min). 306 For example, the impermanence of a book is neither the same as the book nor is it something completely other, that is, totally unrelated to the book. Likewise, the perfect nature is not identical to the other-dependent nature, but it is also not something altogether extrinsic to it, since it is its true nature. The same can be said about emptiness. 307 Lines 53ab correspond to lines 3ab of A Garland of Light (they also resemble lines VIII.21 of firyadeva’s Four Hundred Stanzas). “Studies of the internal” means the Buddhist teachings, which primarily deal with mind as opposed to external things studied in other sciences. 308 Tib. med pa las min nyes gnyis phyir (of which the above is a literal translation). Following the usual Madhyamaka style of reasoning, it may also mean “from neither [of the two preceding possibilities].” In the end, both versions come down to the same meaning, since “matter” and “something other” are mutually exclusive and exhaustive categories. 309 Tib. . . . rig par ’dod (em. rigs par ’dod). 310 This verse echoes verse 20 of A Garland of Light. 311 This means that both object and subject are mere appearances within one’s mind and thus are related in the most direct sense, with no other linking factors inbetween. This is one of the two major arguments in Yog›c›ra texts (especially those of Dign›ga and Dharmakırti) for there being no external objects, but only mind being aware of its own appearances (in Western scholarship, it is often referred to as “the inference of self-awareness”). Moreover, the word “hidden” here (Skt. parok˝a, Tib. lkog gyur) suggests the rejection of some outer material, but hidden, factors that (especially in the School of the Sautr›ntikas) are said to trigger the perceived aspects that directly appear to consciousness. 312 In some sources, it is said that mind cannot see itself, just as a blade cannot cut itself and a finger cannot touch its own tip. These examples are found in The SÒtra of the Arrival in Laºka (X.335, g›tha 568), The SÒtra Requested by Crown Jewel, and ⁄›ntideva’s Entrance to the Bodhisattva’s Way of Life IX.17cd-18ab. These examples, however, only apply to material things or some truly existent kind of mind. When self-awareness is ultimately understood as the nature of the mind, that is, the unity of awareness and emptiness free from anything that can be pinpointed, it cannot be compared to such examples, as is also suggested by AtiŸa in the next two verses.

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313 Lines 60c-61d correspond to lines 12c-13d of A Garland of Light. 314 Verses 63-64 correspond to verses 25-26 of A Garland of Light. The last two lines there read slightly differently: But since the perceiver seems to be alive It feels like it throbs inside. 315 Tib. rnam par grol ba’i sku. As for the distinction between the dharmak›ya and the vimuktik›ya, the latter designates the removal of merely the afflictive obscurations, as it is attained by the arhats of the Ÿr›vakas and pratyekabuddhas too. The dharmak›ya refers to the removal of the cognitive obscurations as well. Without relating these two k›yas to the distinction between bodhisattvas and arhats, The Supreme Continuum describes both of them as aspects of Buddha enlightenment. In discussing the dharmak›ya as the actual state of buddhahood in general, it is understood that both types of obscurations have been relinquished in it. In this sense, it includes the vimuktik›ya. 316 This verse condenses The Sublime Continuum I.94cd and II.21cd-23ab. Verses 6566 clearly present the notion of Buddha nature as the primordially pure nature of the mind that is only obscured by adventitious stains and appears as buddhahood with all its qualities, once these fleeting stains have been realized for what they are, that is, mere illusions of a deluded outlook. 317 This is another way to classify all phenomena, mainly employed by the Vaibh›˝ikas. The five bases (Tib. gzhi lnga) are (1) appearing forms (Skt. rÒpa, Tib. snang ba gzugs), (2) primary minds (Skt. citta, Tib. gtso sems), (3) accompanying mental factors (Skt. caitta, Tib. ’khor sems ’byung), (4) nonassociated formations (Skt. viprayuktasa˙sk›ra, Tib. ldan min ’du byed), and (5) unconditioned phenomena (Skt. asa˙skrita, Tib. ’dus ma byas). 318 Lines 68ab correspond to The Treasury of Abhidharma VII.12dc. 319 “These two” are the perceiving mind and its objects. 320 Lines 68de correspond to The Treasury of Abhidharma VI.1ab. 321 This verse corresponds to The Treasury of Abhidharma VI.2. 322 Skt. up›d›naskandha, Tib. nyer len gyi phung po. This means that, on the one hand, the five skandhas are perpetuated by having been appropriated through former karma and afflictions and, on the other hand, themselves perpetuate the karma and afflictions for future lifetimes. 323 These are the nirv›nas with remainder and without remainder. They respectively designate the attainment of nirv›˚a while still alive with one’s five skandhas and the attainment of nirv›˚a after death. 324 These are “the thirty-seven dharmas that concord with enlightenment”: the four applications of mindfulness (Skt. catv›ri sm¸tyupasth›n›ni, Tib. dran pa nye bar bzhag pa bzhi), the four correct exertions (Skt. catv›ri samyakprah›˚›ni, Tib. yang dag spong ba bzhi), the four limbs of miraculous powers (Skt. catv›ra ¸ddhip›d›¯, Tib. rdzu ’phrul gyi rkang pa bzhi), the five faculties (Skt. pañcendriy›˚i, Tib. dbang po lnga), the five powers (Skt. pañcabal›ni, Tib. stobs lnga), the seven branches of enlightenment (Skt. saptasa˙bodhyaºg›ni, Tib. byang chub kyi yan lag bdun), and the eightfold path of the noble ones (Skt. ›ry›˝˛›ºgam›rga, Tib. ’phags pa’i lam yan lag brgyad). 325 Lines 71ab correspond to The Treasury of Abhidharma VI.5ab. 326 Lines 71c-72c correspond to The Treasury of Abhidharma VI.51-52ab. According to Vasubandu’s commentary, the eighty-nine results are actually three sets of eighty-nine results. The path of seeing entails eight uninterrupted paths (Skt. ›nantaryam›rga, Tib. bar chad med lam) and eight paths of release (Skt. vimuktim›rga, Tib. rnam grol

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lam) as the remedies against the afflictions to be relinquished through seeing. The path of meditation has eighty-one of each of these paths as the remedies against the afflictions to be relinquished through meditation. In sum, during the paths of seeing and meditation, there are (1) eighty-nine uninterrupted paths and (2) eighty-nine paths of release. Finally, there is (3) the irreversible relinquishment or the “analytical cessation” (St. pratisa˙ky›nirodha, Tib. so sor brtags ’gog) of the related eighty-nine categories of defilements. In due order, the eighty-nine uninterrupted paths constitute the above “way of training in virtue,” the paths of release are the conditioned results of this “way of training in virtue,” and the irreversible abandonments are its unconditioned results (ACIP TD4090-2@29B). In brief, these three sets of eightynine results can be summarized into four: (1) stream-enterer, (2) once-returner, (3) nonreturner, and (4) arhat. Each one of these four results contains five causes that lead to it. The details of these various causes, results, remedial paths, and the factors to be relinquished by them (especially in their relations to the four realities of the noble ones and the three realms of cyclic existence) are very complex. They can be found in the commentaries on The Treasury of Abhidharma. The Tibetan text erroneously repeats “the K›Ÿyapıyas.” There are several differing divisions into the four major and eighteen minor subsects of the Ÿr›vakas (see Hopkins 1983, pp. 340 and 713-19). The one given here corresponds with Vinıtadeva’s presentation in his Samayabhedoparacanacakre nik›yabhedopadeŸanasa˙graha (P5461). The following verses 82-96 give a very terse presentation of the detailed teachings on dependent origination, which is for the most part unintelligible without an extensive commentary (verses 81cd-88 are taken from The Treasury of Abhidharma III.20-26 and 28ab). Since this lies beyond the scope of this publication and since there are numerous materials in Western languages on the details of dependent origination, this section is not translated here. Tib. mu stegs pa; lit. “those with or at a ford” (also Tırthakara—“ford-builder”). Originally, this was a neutral term, meaning “follower of a spiritual system.” (Specifically, the Jainas refer to their founding gurus by the name Tırthakara.) In Buddhist texts, the name is a general—and rather pejorative—term for non-Buddhist schools in India. The Treasury of Knowledge explains this term in a more positive way: it refers to those who dwell within a part (mu) of liberation or on a stepping-stone (stegs) toward it, although their paths are not sufficient to grant actual release from cyclic existence. (Kong sprul blo gros mtha’ yas 1982, vol. 2, p. 335). This refers to persons who, due to materialistic, hedonistic, or nihilistic kinds of outlook, just indulge in the sense pleasures and/or engage in negative actions, thus being very far from entering any spiritual path, let alone buddhahood. The sixty-two wrong views are, for example, described in the Brahmaj›lasÒtra (Dıgha Nik›ya I.12-I.46; trans. in M. Walshe 1987, The Long Discourses of the Buddha, pp. 73-90). The following verses in the text (98cd-140) present a very condensed synopsis of the positions of all non-Buddhist Indian philosophical systems, with many verses just being lists of the main points of these systems. Thus, for the same reasons as given for verses 82-96, these verses (except for lines 101ab) are not translated either. Skt. s›˙khya, Tib. grangs can pa. This refers to AtiŸa’s main translator, Nagtso Lots›wa Tsültrim Gyalwa (Tib. nag tsho lo ts› ba tshul khrims rgyal ba; born 1011). Hereafter abbreviated as MV.

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336 This line of homage was added by the Tibetan translator. 337 MV comments that “lotus of the heart” refers to the mind, which dwells in the heart and is like a lotus. A lotus, when seen, gives rise to joy and is the source for many kinds of scents and colors as well as honey and so on. Though it grows from the mud, it is not tainted by the mud and is most sublime. Likewise, mind is the location of many kinds of joys and affections, gives the taste of the nectar of connateness, and is the source for precious enlightenment. Though it has adventitious stains, it is naturally luminous and completely pure (fols. 134b.8-135a.4). 338 MV says that “the center” is called that way since it means the freedom from all extremes and the heart of the matter. This may be classified into the actual center and the terminological center. The actual center is nothing but the two realities (seeming and ultimate) and the latter are the terms that express that center, that is, the mere designation of words that relinquish the two extremes (fol. 136a.3-4). 339 Tib. tshu rol mthong ba, lit. “those who see this side.” 340 MV glosses that this refers to the presentations of the skandhas, dh›tus, ›yatanas, and so on that are adapted to the fixating thinking of those who do not see reality. “In just the way they appear” means that these phenomena only satisfy as long as they are not examined. In other words, they appear, but are without any nature of their own. They are dependently originating entities, just like the reflection of the moon upon water. They may be said to be “real” in two ways: as something that performs a function and as a mere appearance. However, once they are analyzed, they are not established as real. (fol. 136b.4-8). 341 P5326, P5381, and ACIP TD3929 all agree on this passage. In P5324 (fol. 105b.6-7)— obviously due to a scribal error—after “. . . remains,” the entire passage in the next paragraph (“As for that [mind], . . . multiplicity.”) is repeated in a partly inverted form. 342 MV glosses “appearance” as characteristics, which are the causes for bondage (fol. 138a.4). 343 According to MV, “without form” teaches that the characteristic of mind is its very unobservability (fol. 138a.4-5). 344 MV glosses that mind is “difficult to examine” since it is unobservable when searched for (fol. 138a.6-7). 345 MV says that mind is “natural luminosity” since it does not conceptualize itself and is free from stains (fols. 138a.8-138b.1). 346 MV identifies everything up to this point as the preparatory prajñ› (mainly through study and reflection), while what follows describes the prajñ› of meditation when resting in actual sam›dhi (fols. 138b.4-139a.3). 347 MV: If—as taught above—all entities are not established, since discriminating prajñ› is just one of them, it is not established either (fol. 138b.6). 348 MV glosses “specific characteristics” as pleasure, displeasure, and so forth, while “general characteristics” are being empty, identityless, and such (fol. 139a.2-3). 349 MV glosses “without appearance” as being free from thoughts about self and other, that is, subject and object (fol. 139a.4). 350 MV comments that “not apprehending anything” means to be free from any thoughts about an apprehender and something apprehended. “Having left behind all mindfulness and mental engagement” refers to having left behind all thoughts that focus on past and future as well as having left behind all dealing with forms and such, no matter whether they are beautiful or not (fol. 139a.7-8). 351 Here, MV refutes the position of those M›dhyamikas who establish illusionlike appearances through reasoning (Tib. sgyu ma rigs grub kyi dbu ma) and say that

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the perfect wisdom of a Buddha sees such illusionlike appearances, but is unmistaken, since it recognizes them as such. Rather, MV advocates the M›dhyamikas who speak of the complete nonabiding of all phenomena (Tib. chos kun rab tu mi gnas pa’i dbu ma). For ultimate wisdom, there are no characteristics of dualistic appearance, since dualistic appearance and characteristics are nothing but mistakenness. In such mistakenness, there may be nominal distinctions, but never any actual ones. Upon analysis with wisdom, there is nothing real or delusive, existent or nonexistent, nor any abiding of phenomena. Therefore, this is called “the center of complete nonabiding” (fols. 139b.2-140b.1). This meditative concentration is the last moment of the tenth bhÒmi of bodhisattvas. The next moment is the attainment of buddhahood. Usually translated as “postmeditation,” which at best seems to be too neutral a word and suggests just taking a break. Rather, subsequent attainment refers to the level of realization that is attained as a result of having rested in meditative equipoise, which then informs and enhances the seeing of the illusionlike nature of all appearances and experiences. With this mind-set, one continues practicing through the six p›ramit›s during the time between the formal sessions of meditative equipoise. Thus, “illusionlike sam›dhi” is a synonym for subsequent attainment. Here, MV comments on buddhahood and the relationship between the dharmak›ya and the two form-k›yas. Since buddhahood is the realization of equality of everything, the particular features of its wisdom may be distinct, but they are one as the nature of the dharmadh›tu. As The Ornament of Clear Realization I.40 says: Because the dharmadh›tu is not differentiable, The disposition is not suitable as different [types]. Through the particulars of the phenomena that are founded on it, Its classification is expressed. Buddhas do not have a phase of subsequent attainment, since characteristics never appear for them. That they are always in meditative equipoise means that they do not move away from the dharmadh›tu. If there were any characteristics of dualistic appearance for them, they would not differ from those on the paths of learning, that is, they would not have relinquished the mistaken thoughts about an apprehender and something apprehended and thus not have realized equality. As the prajñ›p›ramit› sÒtras say: “SubhÒti, wisdom has no object. If wisdom had an object, wisdom would be ignorance.” Actually, Buddhas neither have a Buddhak›ya and such nor characteristics of dualistic appearance. Buddhahood means just not moving away from the dharmadh›tu while resting in the state of nonconceptuality. Therefore, the dharmak›ya is like space. Space lacks any distinction, such as a middle, an end, or various colors, but sentient beings conceive of it as having many distinctions, such as a middle, an end, and being blue or yellow. Similarly, from within the dharmak›ya’s state of nonconceptuality, the two form-k›yas appear in order to accomplish the welfare of all beings in an equally nonconceptual way, just as the sun does not have thoughts, but still radiates its rays that illuminate all things (fols. 140b.2-142a.1). Tib. lha sa ‘phrul snang (aka ra sa ’phrul snang). This is another name of the famous Jokang Temple in Lhasa. Tib. snyan brgyud kyi chu bo chen po bzhi. Those are also known as “the four transmissions” passed on in the Kagyü lineage (Tib. bka’ babs bzhi). The following list of what these four are and by whom Tilopa received them is found in his biography by Marpa (Mar pa chos kyi blo gros 1995, pp. 34-35). However, in different sources, there is a wide variety of this list, both in terms of teachers and contents

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straight from the heart (for overviews, see ibid., pp. 69-70 and the introduction in Wangchuk Dorje 2001, pp. xxxiv-xxxvi). In the Tibetan tradition, the text is best known under the name The Ganges Mah›mudr›. The Tibetan versions say literally, “In Indian language: Mah›mudr› upadeŸa.” In general, there are two very different orders of the verses of this text. One is found in its versions in the Tibetan Tengyur (P3132/D2303) and the other—which is the basis for the present translation—is widely used in the Karma Kagyü lineage, as represented in the commentaries by the Fifth Shamarpa and Thrangu Rinpoché (2002a). In addition, there are a number of variations in certain lines (in such cases, the Tengyur version P is given first followed by # and the present version). Here, P has the above line as “I prostrate to glorious connateness.” P “. . . with your heart” (syning # yid). In all other versions of the text available to me, this line is the first line of the first verse. P differs considerably: For example, when you have examined the center of the sky, Grasping at a middle and end will cease. Likewise, when mind has examined mind, Thoughts and feelings cease and the nature of the mind is seen. (dper na nam mkha’i dkyil ni brtag byas na/ mtha’ dang dbus su ’dzin pa ’gags par ’gyur/ de bzhin sems kyis sems la brtag byas na/ rnam rtog tshor ’gag sems kyi rang bzhin mthong. # dper na nam mkha’i dkyil bltas mthong ba ’gags par ’gyur/ de bzhin sems kyis sems la bltas byas na/ rnam rtog tshogs ’gags bla med byang chub thob.) All other versions have “vanish, ebb” instead of “clear up” (dengs # dvangs). P “ . . . the luminosity of your own mind ...” (rang sems ’od gsal # rang sems snying po). P “pure” instead of “clear” (dag # dvangs). P “Being expressed [like that], there is no basis for conventionally labeling it as ‘being established in this way’ (brjod par ’di ’dra grub ces tha snyad gdags gzhi med # brjod pas ’di ’drar grub cing tha snyad gdags gzhi med). P omits “primordially” (gdod nas). P omits “at ease” (dal bar). P “Let your speech be without much utterance . . .” (ngag gi smra brjod ma mang # ngag gi smra brjod med). P omits “and acquainted” (shing ’dris). P “The dharmas, such as the scriptural collection of the vinaya” (‘dul ba’i sde snod la sogs chos rnams dang # ’dul ba mdo sde’i sde snod la sogs pa). P “. . . like waves of water” (chu yi rba rlabs dang ’dra # chu yi pa tra ’dra). P “You make the ultimate a living experience, . . .” (dam pa nyams len # dam tshig mi ’da’). P “Resting in equipoise through this actuality, wrongdoing and obscurations without exception are consumed” (don ’dis mnyam bzhag ma lus sdig sgrib sreg # don ’dir mnyam bzhag sdig sgrib thams cad sreg). P “. . . causes of attachment and aversion” (chags sdang rgyu # sdug bsngal rgyu). P “. . . look at the ultimate essence” (don dam snying po ltos # don ldan snying po ltos). P omits this line. P “Without an object of focus, . . .” (dmigs pa’i yul med # dmigs pa’i yul ’das). P “Through becoming familiar with there being nothing with which to familiarize, . . .” (bsgom med goms pas # goms pa’i yul med goms na).

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380 P “Relinquish all bonds of attachment and aversion toward your retinue and servants” (‘khor g.yog chags sdang nye ’brel kun spangs la # ’khor yul chags sdang ’brel ba kun chod la). 381 P omits “a trunk” (sdong po). 382 P omits “single” (gcig). 383 P “Eliminates wrongdoing and obscurations without exception . . .” (sdig sgrib ma lus sel # ma rig sdig sgrib sel). 384 P “found” instead of “realized” (rnyed # rtogs). 385 P omits “whatever can appear” (snang srid). 386 P “The unborn all-ground is free from being covered by the obscurations of latent tendencies” (kun gzhi skye med bag chags sgrib g.yogs bral # kun gzhi skye ba med pas bag chags sgrib g.yogs sangs). 387 P “Do not deal with equipoise and what is subsequent to it, . . .” (mnyam rjes mi bya # snyems byed rtsis gdab mi bya). 388 P omits “let” (chug). 389 P omits “supreme” (mchog). 390 P “Self-abiding with nothing to do . . .” (byar med rang gnas # mtha’ chod phyogs bral). 391 P “the tributaries” instead of “all waters” (chu phran # chu rnams). 392 P “in this actuality” instead of “in the natural state” (don la # ngang la). 393 Tib. rig pa gcud (bcud) la bor (lit. “cast away awareness”). This term is also translated as “emphasizing the essence of awareness” or “tightening awareness.” 394 P omits “branches” (yan lag). 395 The Tibetan in the commentary below obviously has a nonsensical misprint (zlog ’gram pa). The other versions agree on the correct zlog drangs pa. 396 Tib. dkon mchog yan lag. 397 Tib. dga’ ldan khang gsar. 398 Tib. kong po. 399 Tib. zab mo nang don. This is a general exposition of the tantras, emphasizing the topics of n›di, pr›˚a, and bindu. 400 Tib. dge bsnyen. These are the five Buddhist lay vows of not killing, stealing, lying, drinking alcohol, and celibacy (or at least monogamy). 401 Tib. dkon mchog ’bangs. 402 Tib. dpa’ bo gtsug lag phreng ba. 403 Tib. yangs pa can. 404 Tib. sh›kya rgya mtsho. 405 Tib. zhig po gling pa gar gyi dbang phyug rtsal. 406 Tib. kun dga’ chos bzang. 407 Tib. ’dzam thang rgyal ba seng ge. He was the second incarnation of the abbot of Dzamtang Monastery in far eastern Tibet, the only place in Tibet where the Jonang tradition survived after the sixteenth century to the present day. 408 Tib. stag lung rnam rgyal grags pa. Obviously, there is a problem with the dates of this master having been a teacher of the Shamarpa, but the biographies (which do not give these dates) agree that he was. 409 Tib. dbang phyug rdo rje. 410 Tib. grags pa don grub. 411 Tib. chos kyi rgyal mtshan. 412 Tib. gtsug lag rgya mtsho. 413 Tib. khyab bdag grub mchog dbang po. 414 Tib. rgyal ba rgod tshang ba (1189-1258).

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Tib. bsod nams rgya mtsho. Tib. gsung rab gling. Tib. chos rgyal phun tshogs. Tib. stag lung kun dga’ bkra shis. Tib. nam mkha’ bkra shis. Tib. yan pa blo dbe. Tib pad ma gling pa (1450-1521). Tib. rtse gdong bdag chen kun dga’ legs pa’i byung gnas. An English translation by myself is forthcoming in 2008. Skt. arthas›m›nya, Tib. don spyi. This last phrase corresponds to the first line of Gampopa’s famous statement: Connate mind is the actual dharmak›ya. Connate appearances are the light of the dharmak›ya. Connate thoughts are the waves of the dharmak›ya. Connate inseparability is what the dharmak›ya is all about. (The second and third lines of that verse follow in the next paragraph of this commentary.) Tib. sems dang sems ’byung. Primary minds refer to the six or eight kinds of consciousness and mental factors to their fifty-one accompanying factors, such as feelings, discrimination, and afflictions. These two kinds of wisdom comprise the omniscience of a Buddha in its two main aspects of knowing the true nature of phenomena just as it is and the variety of that nature being reflected in the manifold display of all phenomena. The text says “highest” (mchog), but since that word applies to and is found in the following stage, it was changed here. As mentioned above, this term is also translated as “emphasizing the essence of awareness” or “enhancing awareness.” According to this commentary, it is clear that it refers to stripping or freeing innate awareness from all superficial discursiveness that happens within it. In effect, this results in revealing or “enhancing” the unobscured essence of awareness. Tib. kun dga’ rdo rje. Tib. ’gos khug pa lha btsas. This is the homage by the translators. Throughout the text, the words “negation and affirmation” could also be translated as “stopping and accomplishing” or “removing and adding.” “Mutually exclusive” actually refers to what in Western logic is called “the law of the excluded middle.” This means that, when one has two mutually exclusive and exhaustive categories of phenomena, there is no third possibility. In other words, all existing phenomena must be either a unity or a multiplicity (one or many), there cannot be any phenomenon that is both or neither. Buddhist abhidharma literature usually speaks of primary minds (the five sense consciousnesses and the mental consciousness) and accompanying mental factors (such as feelings and mental afflictions), which are also mutually dependent. This expression for seeming reality is found in many Sv›tantrika-M›dhyamika texts, but also used by AtiŸa in his Entrance into the Two Realities (verse 3). This is another term for the fact that all phenomena are naturally empty and lack any real nature of their own. In natural emptiness, even what is provisonally proven through Madhyamaka reasoning—that all phenomena lack arising—does simply not apply, since all dichotomous reference points, such as arising and nonarising, existence and nonexistence,

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never had any ground there. In other words, the relatively coarser notion that phenomena do arise is remedied by the subtler notion that they do not really arise. However, even this notion of nonarising is not ultimate reality, since it is still dependent on the notion of arising. Thus, in order to directly realize the complete mental freedom from all reference points, one has to let go of such notions as nonarising, emptiness, and even “freedom from reference points” too. This clearly shows that, in the Madhyamaka understanding, the realization of emptiness or the freedom from reference points is not a mere nothingness, but the immediate experience of the luminous nature of the mind unveiled by any discursiveness that entertains reference points. This and the following eight lines refer to one’s practice in the periods between formal meditation sessions. As for Maitrıpa’s dates, there are only close estimates. Gö Lots›wa (1996, pp. 84142) reports that the upper tradition of Mah›mudr› maintains that he was born in 1007, while Rechungba’s lineage provides the dates 1010-1077. All other Tibetan historians are silent about his exact dates. Padma Karpo only says that Maitrıpa reached seventy-five years (seventy-four according to Western counting), while T›ran›tha speaks of seventy years. For a detailed discussion of Maitrıpa’s dates, see Tatz 1987, pp. 697-98. Translated in Robinson 1979 and Dowman 1985. This manuscript was first published from handwritten copies made independently by both G. Tucci and S. Lévi in 1930 (see Bibliography). The most detailed modern reports are scholarly articles by Hadano (1959, Tibetan sources only) and Tatz (1987). The latter primarily relies on the Sham Sher manuscript, but also presents excerpts from most of the other sources used for my brief account here (mainly Padma dkar po 1968; in addition, Dpa’ bo gtsug lag phreng ba 2002, T›ran›tha 1983, ’Gos lo ts› ba gzhon nu dpal 1996, and Chos kyi ’byung gnas and ’Be lo Tshe dbang kun khyab 1972). In Doh›koŸa, Patna: Bihar Rastra Bhasa Parished, 1957, pp. 469-71. According to Padma Karpo, Maitrıpa eventually refused to follow the order of N›ropa to take a consort and practice in forest solitudes because he wanted to continue his studies. For more details, see Sahajavajra’s commentary on the Ten Stanzas on True Reality below. Khasarpa˚a is also a particular form in which AvalokiteŸvara appears. No Tibetan source speaks about Vikramapura. Rather, they all say that Maitrıpa was expelled by his fellow pa˚˜itas from the great monastic university of VikramaŸıla for being involved with alcohol and women during his tantric practice of Vajrayoginı. However, T›ran›tha (1983) and Pawo Tsugla Trengwa agree that Maitrıpa’s expulsion occurred before the great break in his scholastic career (that is, before he met his principal teacher, ⁄avari). Thus, they say that he left VikramaŸıla for Kharsapa˚a, using a piece of antelope hide to float down the river Gaºg›. Padma Karpo, however, reports that Maitrıpa was only expelled from VikramaŸıla upon having stayed there after his time with ⁄avari (see below). Some Tibetan accounts say that Maitrıpa was expelled by AtiŸa as the then abbot of VikramaŸıla, but the Sanskrit sources do not mention that (nor do Butön or the Blue Annals). It is unclear whether the two masters actually met in this way, since such records of expulsion from monasteries are almost stereotype features in many Tibetan biographies of great masters. The story is also found in the early Tibetan biographies of AtiŸa,

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straight from the heart which include an almost identical account of AtiŸa expelling Kamalarak˝ita. It seems that the two accounts became conflated later. ⁄avari had been a professional singer and dancer before, but upon encouragement from the bodhisattva Ratnamati in a vision, he left his previous life behind and retreated to a hill area in the southeast of India. There, he united his ostensible lifestyle as a hunter and trapper with advanced tantric practices, thus gaining the supreme siddhi of Mah›mudr›. In Tibetan sources, this place is usually identified as ⁄rıparvata (flanked by the mountains Manobhaºga and CittaviŸr›ma), a mountain range to the northwest of Dh›nyakataka (modern-day Amaravati) in Andhra Pradesh, whose tribal inhabitants are called Ÿabara (“mountain tribesmen”). Thus, ⁄avari is also called ⁄abara. (Hirakawa 1990, pp. 242, 253, reports findings of inscriptions indicating that ⁄rıparvata, as a place where N›g›rjuna lived, is located at N›g›rjunako˚ã in south India.) The last four lines correspond to verse 15 of R›hulabhadra’s In Praise of Prajñ›p›ramit›. Under Maitrıpa’s other names, Advayavajra and Advaya AvadhÒta(i), the Tibetan canon lists three commentaries by him on Saraha’s Song That Is a Treasury of Doh› (Skt. Doh›koŸagıti, Tib. do h› mdzod kyi glu; P3068), better known as the “People’s Doh›.” The most famous one is his Doh›koŸah¸day›rthagıti˛ık› (Tib. do h› mzdod kyi snying po don gyi glu’i ’grel pa; Skt. ed. Bagchi 1938; P3120). The other two are the Doh›koŸapañjik› (Tib. do h› mzdod kyi dka’ ’grel; P3101) and the Doh›nidhikoŸaparipÒr˚agıtin›manijatattvaprak›Ÿa˛ık› (Tib. mi zad pa’i gter mdzod yongs su gang ba’i glu zhes bya ba gnyug ma’i de nyid rab tu ston pa’i rgya cher bshad pa; P3102). The remaining two of Saraha’s three main doh›s are The Song of Pith Instructions That Is a Treasury of Doh› (Skt. Doh›koŸopadeŸagıti, Tib. mi zad pa’i gter mdzod man ngag gi glu; P3111), known as the “Queen’s Doh›,” and The Song on Conduct, Called Treasury of Doh› (Skt. Doh›koŸan›macary›gıti, Tib. do h› mdzod ces bya ba spyod pa’i glu; P3110), known as the “King’s Doh›.” Maitrıpa passed on the tradition of all of Saraha’s doh›s to Marpa, it thus being preserved in the Kagyü School to this day. The only extant Tibetan commentaries on Saraha’s three cycles of doh›s are the Third Karmapa’s Doh› mdzod kyi glu’i don gsal bar byed pa tshig gi rgyan dri ma med pa’i sgron me (in Collected Works, vol. A, Dpal brtsegs bod yig dpe rnying zhib ’jug khang, Lhasa 2006), Karma Trinléba’s Doh› skor gsum gyi ˛ık› ’bring po sems kyi rnam thar ston pa’i me long (Thimphu, Bhutan: Druk Sherig Press, 1984), and three recently published commentaries by Barpuwa Lodrö Sengé (Tib. spar phu ba blo gros seng ge, b. twelfth century; see www.tbrc.org). All in all, the Tengyur lists more than seventy works by Maitrıpa/Advayavajra on a wide range of topics related to both sÒtras and tantras. Skt. asm¸ti, Tib. dran pa med pa. Other than being the author of the famous commentary below on Maitrıpa’s Ten Stanzas on True Reality, no further information is available on Sahajavajra. Here, Padma Karpo inserts the account of Maitrıpa’s expulsion from VikramaŸıla by his fellow monks. When they accused him of having drunk beer and thus having committed a breach of monastic discipline, he just answered, “I didn’t drink any beer, but you did.” In order to prove that he had been drinking alcohol, they made him vomit. However, the outcome of that was that he only vomited milk, while all of them suddenly threw up beer. Then, in the middle of the saºgha, he went through walls and finally left from VikramaŸıla by floating on the Gaºg› on an antelope skin. Due to these feats, all monks had realized that he was a great siddha, apol-

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ogized, and supplicated him to stay. However, he proceeded east to the solitary charnel ground of Mount Blazing Like Fire. Tatz (p. 709) says: “Apparently, the place is five and a half days of east of Phullahari, which is probably in western Magadha.” Tib. yid la mi byed pa’i chos skor nyi shu rtsa lnga. In the Tengyur and according to Butön (gsan yig), these twenty-five texts (Pawo Tsugla Trengwa speaks of twentyfour) are P3069 and P3073-3097 (3082 is virtually identical with 3091; 3086 is anonymous, but very much accords in style). When comparing those with the Sanskrit versions in the Advayavajrasa˙graha (which contains twenty-four texts), the Tengyur misses the MÒl›patti and SthÒl›patti (nos. 3 and 4) and has the Sa˙k˝iptasekaprakriy›, Doh›tin›matattvopadeŸa, and UpadeŸaparama (P3089, 3092, 3096) instead. For a detailed chart of the Tibetan and Sanskrit versions, see Mikkyo¯ seiten kenkyÒkai 1988 (p. 228) and for a classification in terms of contents by Padma Karpo, see Broido 1987 (pp. 55-57). Since most of these texts give Advayavajra as their author (a few have Metri), there is dispute among modern scholars whether they were composed by different persons at different times. On the other hand, it is well known from many sources that Maitrıpa was also called Advayavajra(p›da), AvadhÒta, and Acinta(p›da). The topic of those texts is not only “mental nonengagement,” but they treat a great variety of subjects, often explaining Buddhist tantric notions in terms of the general mah›y›na view, in particular Madhyamaka. However, in Tibet, that whole set of Maitrıpa’s works received that name, since the notion of “mental nonengagement” is mainly associated with his teachings (for details on that term, see below). In Maitrıpa’s works, The Sublime Continuum is at best quoted three times: verse II.61 in the Commentary on the Mudr›s of the Five Tath›gatas (Shastri 1927, p. 23.16) and the famous I.154 (see below) in both Ascertaining the Four Mudr›s (ibid., p. 34.13-14) and the Doh›koŸapañjik› (see Journal of the Department of Letters, vol. 28 [1935]. Calcutta University: 70.1-2). However, in both the latter texts, p›da b has prak˝eptaya˙ instead of upaneya˙ (as in I.154) which rather suggests that the quote is Ornament of Clear Realization V.21. I am indebted to Mr. Kazuo Kano for having drawn my attention to those references. Tib. gzu dga’ ba’i rdo rje. Tib. btsan kha bo che. Tib. rngog lo ts› ba blo ldan shes rab. Skt. Ÿıtavana, Tib. bsil ba’i tshal. Tib. ’pho ba dang grongs ’jug. Tib. khyung po rnal ’byor. The Tengyur contains a number of his works, with the Prajñ›jñ›naprak›Ÿa (P3070) being most clearly influenced by Maitrıpa’s approach. He wrote an extensive commentary on Maitrıpa’s Instruction on Empowerment (SekanirdeŸapañjik›; P3098). Tib. pha dam pa sangs rgyas. ’Gos lo ts› ba gzhon nu dpal 1984, vol. 2, pp. 847-48. In the English translation (p. 725), the first sentence is misrepresented as a quote in slightly different form. This sentence is also found in The Treasury of Knowledge (Kong sprul blo gros mtha’ yas 1982, vol. 3, p. 381). For details on these terms, see the translations below. These are his Twenty Stanzas on True Reality, Supreme Pith Instruction, Instruction on Empowerment (verses 26, 27, 29, 36, 38, 39), Sa˙k˝iptasekaprakriy› (P3089, fol. 142b.3), and Ascertaining the Four Mudr›s (Mikkyo¯ 1989, pp. 253, 249, 243, 239),

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with the latter three treating specifically tantric topics. Twenty Stanzas on True Reality 11 says, “Again, yogins who see true reality merge with Mah›mudr› in an unmatched way. Through the nature of all entities, they abide as those with supreme faculties.” Supreme Pith Instruction 4-5 reads, “Since cause and result are inseparable, I have no stages of meditation. Through experiencing the flavor of emptiness, meditation is realization. Through the cultivation of prajñ›, everything is Mah›mudr›. Therefore, even in adverse factors, true reality is Mah›mudr›, the relaxed unthinkable nature.” The Instruction on Empowerment 29 and 38 states that not abiding anywhere is known as “Mah›mudr›” and that Mah›mudr› is freedom from characteristics. As for Maitrıpa’s explanations on Mah›mudr› in his three commentaries on Saraha’s “People’s Doh›” (P3101, 3102, 3120), further detailed study is needed. At least P3120 largely follows Saraha’s presentation of Mah›mudr› in his K›yakoŸ›m¸tavajragıti (P3115) through the four key terms “mindfulness” (dran pa), “nonmindfulness” (dran med), “unborn” (skye med), and “beyond mind” (blo ’das). Unlike Maitrıpa, Saraha’s songs often bitingly reject all other views and practices— Buddhist as well as non-Buddhist—including Madhyamaka and elaborate vajray›na practices (see the opening verses of the “People’s Doh›”). His K›yakoŸ›m¸tavajragıti (fol. 78a) says that the Vaibh›˝ikas, the Sautr›ntikas, the Yog›c›ras, and the M›dhyamikas just criticize and debate each other. Not knowing the spacelike true reality of appearance and emptiness, they turn their back on connateness. 471 Skt. Sarvabuddhavi˝ay›vat›rajñ›n›lok›la˙k›rasÒtra, Tib. sangs rgyas thams cad kyi yul la ’jug pa’i ye shes snang ba’i rgyan gyi mdo. 472 Mikkyo¯ 1989, p. 234 (D2225, fols. 78b.5-79a.1; the words in ( ) are only found in the Tibetan. The remaining four occurrences of the word “Mah›mudr›” in the text are just in passing, without adding anything substantial to the above). Bhitakrama’s commentary (fols. 345a.2-347a.3) explains that Mah›mudr› is the fruition of the other three mudr›s. fiØ refers to being unborn throughout the triad of cause, path, and fruition, which is neither different from arising from dependent origination nor from not so arising. “Mudr›” has the meaning of not going beyond—one cannot go beyond it by way of example, existence, or being something. It is like space. “Great” means that it is superior to the three other mudr›s—karmamudr›, jñ›namudr›, and samayamudr›. The reasons to present Mah›mudr› as fruition are as follows. The very essence of “the lack of nature,” devoid of superimposition and denial, should be known as Mah›mudr›. The lack of nature means being free from stains—grasping at all kinds of momentary aspects, maturation, examination, and the aspects of apprehender and apprehended. For example, from all kinds of different firewoods, a single flame arises and does not remain once the wood is consumed. Likewise, Mah›mudr› is the single flame that arises from the variety of phenomena—they are realized to be without arising—but thereafter, they are not even grasped as mere nonarising. In fact, they are not apprehended as anything whatsoever. Realizing that is buddhahood, which depends on just that realization. Since one speaks of “perfect buddhahood in a single instant,” one should know that it is free from accomplishing and rejecting. How is Mah›mudr›? It is the lack of all hopes, since it is the very “freedom from obscurations”—both cognitive and afflictive. There is no hope for a remedy—wishing that the six p›ramit›s (such as generosity) relinquish their respective opposites (such as avarice). There is also no hope for true reality—thinking that some fruition is attained through training well in the generation and completion stages. Nor is there any hope for a fruition—thinking that the fruition of buddhahood is attained from somewhere outside of that Mah›mudr›. This is because all afflictions are mastered by it, the suchness of all

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phenomena cannot be cultivated, and great bliss exists of its own accord (on reliquishing the three characteristics of remedy, suchness, and fruition, see also Sahajavajra’s commentary on lines 7ab of the Ten Stanzas on True Reality below). In “the sunlit autumn sky at noon,” clouds, rainbows, mist, fog, or storms do not arise. The sky’s nature includes past, present, and future times, is primordially unchanging, and pervades all of cyclic existence. Likewise, in Mah›mudr›, phenomena do not arise by their nature. It lacks any nature of existence, nonexistence, both or neither. All times—simply being in cyclic existence, training on the path, and having revealed Mah›mudr›—are nothing but Mah›mudr›. Everything possible appears from it, but it never changes in the slightest, just as space remains unaltered by clouds and so on that appear in it or water is unaffected by waves and silt. Just as sesame oil pervades the seeds, it pervades cyclic existence. However, cyclic existence is nothing but the appearance of Mah›mudr›, it is not such that there is a pervader and something pervaded. Mah›mudr› “serving as the basis for all perfect excellence” refers to the qualities of dharmak›ya, sambhogak›ya, nirm›˚ak›ya, and svabh›vak›ya, which all abide within one’s own experience. In other words, it is the source for all happiness in cyclic existence and the great bliss of nirv›˚a. Mah›mudr› “is the single nature beyond the extremes of cyclic existence and nirv›˚a,” since buddhahood is primordially pure and spontaneously present. The union of bliss and emptiness is genuine in that it is free from the extremes of permanence and extinction. Still, it cannot be conceived as “genuine,” since it lacks all discursive distractions. This experience of nonreferentiality is an unceasing flow like a river and thus cannot be divided into a duality of cyclic existence and nirv›˚a. Mah›mudr› being “the embodiment of nonreferential compassion” means that, through the power of such compassion and extraordinary aspiration prayers, true reality itself manifests as the two form-k›yas. Still, true reality and those two k›yas are not different, but have “the single nature of great bliss”—freedom from superimposition and denial—the k›ya of mental nonengagement. Fols. 151b-153a. In the prajñ›p›ramit› teachings, “A”—the first and root letter of the Sanskrit alphabet—stands for emptiness, or that “everything is unborn right from the beginning.” In line with the above, Padma Karpo’s Treasure Vault of the Victors (fols. 11a.2ff ) lists three kinds of mental nonengagement, stemming from the Sa˙varodayatantra, the Hevajratantra, and the MañjuŸrın›masa˙gıti, with the latter corresponding to this etymology given here by Maitrıpa. See also the translation of Sahajavajra’s Commentary on the Ten Stanzas on True Reality below (for a further extensive treatment of the significance and scope of the often misinterpreted notion of “mental nonengagement” and its relation to Mah›mudr›, see Brunnhölzl 2004, pp. 52-57, 310-20). Technically speaking, self-blessing (Skt. sv›dhi˝˛h›na, Tib. bdag byin rlabs), luminosity (Skt. prabh›svarat›, Tib. ’od gsal), and union are the third, fourth, and fifth of the five levels of completion stage practice in the Guhyasam›jatantra. This is a typical example of Maitrıpa freely using vajray›na terms and notions even in nontantric contexts (see also the translations below). In the Tibetan tradition, Gampopa is unanimously considered to be a reincarnation of Candraprabhakum›ra (Tib. zla ’od gzhon nu), the bodhisattva who was the main interlocutor of the Buddha in The SÒtra of the King of Meditative Concentrations and who stepped forward as the only volunteer to preserve and propagate its teachings in the age of degeneration (that is, our present times). Thus, the Kagyü School regards this sÒtra as one of the main foundations of Gampopa’s Mah›mudr› approach, which is sometimes also called “the secret path of the sÒtras.” According

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straight from the heart to The Blue Annals, the famous Kadampa master Potowa (1031?-1105) agreed, saying, “what is called Mah›mudr› at present is the meaning of The SÒtra of the King of Meditative Concentrations” (’Gos lo ts› ba gzhon nu dpal 1984, pp. 328, 539; transl. pp. 268, 452). Thrangu Rinpoché (1994, p. 12), the present tutor of the Seventeenth Karmapa, Orgyen Trinlé Dorje, says, “. . . using the sutras as background, . . . the King of Samadhi Sutra . . . contains the intent of Mahamudra practice. When the great master Gampopa . . . expounded the Mahamudra system he only used this sutra. We can find clear statements to this effect in his life story, as well as in many of his songs and teachings. . . . Accordingly, from the time of Gampopa . . . until today, there has been an unbroken lineage of advice on the method of teaching Mahamudra based on this sutra. . . . When the 16th Gyalwang Karmapa, Rangjung Rigpe Dorje, established the Nalanda Institute at Rumtek Monastery, he personally selected the treatises to be included in the standard curriculum . . . His Holiness included the King of Samadhi Sutra in this curriculum as the supportive scripture for Mahamudra.” In his Moonbeams of Mah›mudr› (trans., pp. 97-98), Tagbo Dashi Namgyal (1512-1587) considers some further sÒtras to be a basis for this teaching, such as the S›garamatiparip¸cchasÒtra, Maitreyaprasth›nasÒtra, Gaganagañjaparip¸cchasÒtra, Ratnad›rik›parip¸cchasÒtra, BhadrakalpikasÒtra, andVarmavyÒhanirdeŸasÒtra. Mi bskyod rdo rje 1996, p. 7. Tib. skyob pa ’jig rten gsum mgon. Gö Lots›wa’s Commentary on The Sublime Continuum explains this text in a unique way by linking it in great detail to the teachings and practice of Mah›mudr›. For example, he identifies the four yogas of Mah›mudr› with the well-known “four yogic practices,” representing the progressive stages of meditation on emptiness (particularly in Yog›c›ra; see the section on Vasubandhu in this book). Gö Lots›wa points to further sources of those practices, such as The SÒtra of the Arrival in Laºka (X.256-257, see below) and Maitreya’s Distinction between Phenomena and Their Nature (lines 182-85, 264-275) and Distinction between the Middle and Extremes (I.67ab). Gö Lots›wa even finds the four yogas of Mah›mudr› to be represented in The Sublime Continuum and the “four factors conducive to definite penetration” as taught in The Ornament of Clear Realization, thus taking all five works of Maitreya as a basis for Mah›mudr›. In addition, he quotes and explains at length Maitrıpa’s Mah›mudr› approach (as presented in Sahajavajra’s commentary on the former’s Ten Stanzas on True Reality) as well as N›g›rjuna’s In Praise of Dharmadh›tu. Mi bskyod rdo rje 1996, p. 11. In this vein, later in the same text (pp. 38ff ), Mikyö Dorje cautions against a simplistic understanding of Gampopa’s Mah›mudr› approach, stressing that it—according to the above three features of Maitrıpa’s Mah›mudr›—does entail essential vajray›na elements: “Some confused . . . later followers of the Tagbo Kagyü say, ‘Lord Gampopa, even without relying on the mantra[y›na’s approach], has nakedly pointed out the wisdom of Mah›mudr› to beginners in the nondual wisdom that is solely directed inwards, thus manifesting ordinary or primordial mind.’ There is no way that Lord Gampopa held such an approach even in his dreams.” Thereafter, the Karmapa presents a lengthy discussion on the differences between mind’s luminous nature as taught and realized in the sÒtras versus the vajray›na. Another of his texts (Gdams khrid man ngag gi rim pa ’chi med bdud rtsi’i ljon bzang. Delhi: Khetsun Sangpo, 1976, fol. 279a.2-5) even says, “Those in whom the fully qualified exemplifying and actual wisdoms have not been revealed through the three upper empowerments do not possess the fully qualified siddhi of Mah›mudr› in the teaching lineage of great N›ropa as transmitted

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from great Vajradhara. Nowadays, from the perspective of those who are to be guided in this degenerate age and are fond of very high y›nas, Venerable Gampopa and the protector Pamo Truba applied the name ‘Mah›mudr›, Uniting with Connateness’ (lhan cig slyes sbyor) to the system of guidance through calm abiding and superior insight that is common to the causal y›na of p›ramit›s—the pith instructions of The Lamp for the Path to Enlightenment as transmitted by the protector AtiŸa, which are known as Geshé [Drom]tönpa’s and Geshé Gönpapa’s ‘Uniting with Connateness.’” Sahajavajra not only quotes his classic Madhyamaka works, but also frequently his praises, which are considered commentaries on the third turning of the wheel of dharma (see the section on N›g›rjuna’s praises above). Besides N›g›rjuna, Sahajavajra also quotes Maitreya, Candrakırti, ⁄›ntarak˝ita, ⁄›ntideva, Kambala, Vasubandhu, and Dharmakırti. P4532, fols. 43b.5-6; 45b.8-46a.3. The text has further similar passages (for example, fol. 47b.56) and repeats several times that another name of Mother Prajñ›p›ramit› is Mah›mudr› (fols. 51a.8, 57b.3, 59b.4, and 65a.3). It also equates emptiness with Mah›mudr›. See the introduction to the section on Vasubandhu. Ibid., fols. 70b.1-72a.6. KamalaŸıla also comments on these verses in both his Stages of Meditation (vol. 1; for a translation, see Brunnhölzl 2004, pp. 300-2) and his subcommentary on ⁄›ntarak˝ita’s Ornament of Madhyamaka. This is the nirv›˚a of a perfect Buddha, which abides neither in cyclic existence nor the individualistic, nirv›˚ic peace of arhats. Skt. Padminın›mak›lacakrapañjik›, Tib. dus ’khor kyi dka’ ’grel pad ma can zhes bya ba (P1350; as quoted in Khro ru mkhan po tshe rnam 1989, p. 236). This is precisely what Jamgön Kongtrul Lodrö Tayé says in his Treasury of Knowledge about “SÒtra Mah›mudr›”: Within the object—luminosity free from reference points that accords with the sÒtra approach—the subject rests in meditative equipoise through the instructions of mental nonengagement. (Kong sprul blo gros mtha’yas 1982, vol. 3, p. 375). The translations of this and the following three texts by Maitrıpa follow the Sanskrit editions. The term sahaja means “innate, original, natural,” but also “always the same as from the beginning” (the latter being reflected in the Tibetan). The English is an attempt to convey the entire range of these meanings. The last word can also mean “appear,” “display” or “be experienced.” The six verses of this text give a brief summary of how the middle path (or freedom from the four extremes) is understood by four philosophical systems of the mah›y›na as Maitrıpa presents them in his Precious Garland of True Reality (fols. 128a.1-129b.7). Those four are (1) (Real) Aspectarians and (2) False Aspectarians of the Yog›c›ra School, (3) M›dhyamikas who propound illusionlike nonduality and (4) M›dhyamikas who propound complete nonabiding. In due order, the first three verses refer to schools (1)-(3), while the last three deal with (4). (In addition, the Precious Garland includes the Sautr›ntikas in the mah›y›na.) In Indian philosophy in general, the distinction between “Aspectarians” (s›k›rav›din) and “NonAspectarians” (nir›k›rav›din) is very common. Somewhat simplified, the former assert that mind apprehends an object via or as a mental “aspect” or image that appears to consciousness, thus being mind’s actual cognitive content. Non-Aspectarians deny such an aspect (or at least its real existence). Sometimes, but not always, the former are also referred to as “Real Aspectarians” (saty›k›rav›din) and

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straight from the heart the latter as “False Aspectarians” (alık›k›rav›din). Among Buddhist schools, the Sautr›ntikas and certain Yog›c›ras are usually said to be Aspectarians, while the Vaibh›˝ikas and certain other Yog›c›ras are held to be Non-Aspectarians (or False Aspectarians). With regard to the Yog›c›ras, however, the situation is rather complex and there are various (later) interpretations as to what exactly the terms Aspectarian and Non-Aspectarian refer. Often, Yog›caras such as Dign›ga and Dharmap›la are classified as the former, and Asaºga, Vasubandhu, Sthiramati, Kambala and so on as the latter. However, there is no mention of either such names or the corresponding positions in their own writings, and it is highly questionable whether the standard descriptions of these terms adequately represent their view (for example, Asaºga, Vasubandhu, and others say that, in being the imaginary nature, both the apprehended and apprehending aspects are equally unreal, while not asserting any ultimately real or independent kind of consciousness). Also, it seems that, in their treatment of all beings but Buddhas, all Yog›c›ras must be considered Aspectarians, just differing as to whether they take these aspects to be conventionally real as a part of consciousness (that is, as part of the other-dependent nature) or not even conventionally real (in being just the imaginary nature). Later Indian M›dhyamikas, such as Jñ›nagarbha, ⁄›ntarak˝ita, KamalaŸıla, and Haribhadra, refer to the notion of a really existent consciousness or self-awareness in both the Aspectarian and Non-Aspectarian versions and unanimously refute them (without, however, mentioning specific persons). It is mainly in a number of late Indian works dating from the eleventh and twelfth centuries—usually written as or containing doxographies from a M›dhyamika point of view—that the explicit distinction between Aspectarians and Non-Aspectarians with regard to the Yog›c›ras is found (though by no means always described in the same way). Besides Maitrıpa’s Precious Garland of True Reality, such texts include Jit›ri’s Sugatamatavibh›gabh›˝ya (D3900, fols. 46a.8ff ), Bodhibhadra’s Jñ›nas›rasamucchayanibandhana (P5252; ACIP TD3852@43B), Sahajavajra’s Sthitisamucchaya (P3071, fols. 100b.3-101b.5) and Commentary on the Ten Stanzas on True Reality (P3099, fol. 179b.3-4; see the translation below), Ratn›karaŸ›nti’s Prajñ›p›ramitopadeŸa (P5579, fol. 168a.4f ), and Mok˝akaragupta’s Tarkabh›˝› (P5762; ed. R. Iyengar 1952, p. 69.11-19: despite not explicitly mentioning the names Aspectarian and Non-Aspectarian, the text distinguishes them in almost literally the same way as Jit›ri’s Sugatamatavibh›gabh›˝ya and also includes parts of Jñ›naŸrımitra’s S›karasiddhi, followed by a Madhyamaka refutation). Both the Commentary on the Ten Stanzas on True Reality (P3099, fols. 180a.5-181b.1) and the Prajñ›p›ramitopadeŸa (P5579, fol. 168a.4f ) apply this distinction not only to the Yog›c›ras, but even to the M›dhyamikas. The Nir›k›rak›rik› (P5294)—a Madhyamaka text by the Nepalese pa˚˜ita NandaŸrı—is devoted solely to a refutation of consciousness without aspects. However, when looking at the ways in which the distinction between Aspectarians and Non-Aspectarians is described in some of these texts, one wonders what fundamental difference is at stake here, since they rather seem to represent just two slightly different ways of describing the same fact—pure self-aware consciousness being ultimately free from all stains of the imaginary aspects of both apprehender and apprehended. For example, the abovementioned passage in both the Sugatamatavibh›gabh›˝ya and the Tarkabh›˝› says, “Here, some say that everything that is commonly known as the natures of the body and objects is this very consciousness. Since this [consciousness] is self-awareness, it is in no way apprehender and apprehended. Rather, the natures of apprehender and apprehended are superimposed through imagination. Therefore, the

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consciousness free from the natures of imaginary apprehender and apprehended is real. Others say that, ultimately, consciousness is unaffected by all the stains of imagination, resembling a pure crystal. These [imaginary] aspects are nothing but mistaken, appearing [only] due to being displayed through ignorance. Thus, a socalled ‘apprehended’ is entirely nonexistent. Since this does not exist, an apprehender does not exist either.” In any case, apart from all such doxographical references in Madhyamaka texts, there is only one explicit and rather late (eleventh century) Indian dispute about various issues within the distinction between Aspectarians and Non-Aspectarians that is actually recorded. Here, the Non-Aspectarian stance is advocated by Ratn›karaŸ›nti in his Madhyamak›la˙k›ropadeŸa (P5586), Triy›navyavasth›na (P4535), and Prajñ›p›ramitopadeŸa (to wit, just as Asaºga and others, he considers both the apprehended and apprehending aspects as false, while saying that it is solely mind’s underlying sheer lucidity—prak›Ÿam›tra—free from these two that is real; P5579, fol. 161a.5-161b.4). The Aspectarian position is mainly represented by Jñ›naŸrımitra’s S›karasiddhi and S›karasa˙graha (ed. A. Thakur, mainly pp. 368.6-10 and 387.8-23) and also by Ratnakırti’s Ratnakırtinibandh›valı (ed. A. Thakur, 1976, esp. p. 129.1-12; none of the texts in these two editions are contained in the Tengyur), both quoting and rejecting Ratn›karaŸ›nti’s NonAspectarian approach in the Prajñ›p›ramitopadeŸa. However, it is hard to regard this as a dispute purely within the Yog›c›ra School itself, since at least Ratn›karaŸ›nti consistently exhibits a clear synthesis of Yog›c›ra and Madhyamaka, being more often than not considered as a M›dhyamika. Also, it should be noted that the issues at stake in all these texts are rather complex and not just a matter of whether consciousness has aspects or not (which might be real or illusory). Thus, much more research needs to be done to correctly understand such debates within their respective contexts and perspectives. In any case, the much later Tibetan labels “Real/False Aspectarian Mere Mentalists”—with all their respective subclassifications—refer to the objective aspect that appears to consciousness as being really existent as mind or just being an illusory and mistaken appearance respectively. However, there are numerous discrepancies in various Tibetan doxographies as to which Indian masters belong to these categories and their supposed subschools (moreover, the adduced scriptural sources—especially for the latter—are usually rather flimsy). As for the present text, the fact that Maitrıpa relates the classic Madhyamaka principle of being “free from the four extremes” even to the assertions of Aspectarians and False Aspectarians may seem surprising. However, another one of his texts makes it very clear that, in his opinion, even the view of the Yog›c›ra School in general has relinquished the four extremes. Verse 9 of his Elucidating True Reality says: If it were due to the relinquishment of the four extremes That the actuality of the center is superior, The same would follow for consciousness, Since they are relinquished there as well. This is followed by a verse that is identical to verse 1 of the present text, except for replacing “Aspectarians” in line 4 with “Proponents of Consciousness” (Skt. vijñ›nav›din), which is another name of the Yog›c›ra School in general. Note however, that the terms Aspectarians and False Aspectarians may also include those M›dhyamikas who either assert or deny such aspects, as Sahajavajra’s commentary on that topic in stanza 2 of the Ten Stanzas on True Reality shows (for details, see the translation below). As for the first verse of the present text above, Aspectarians take their position to be the middle path as follows. On the one hand, the experience of

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consciousness free from the duality of subject and object is undeniable and ultimately real. On the other hand, that experience is free from the four extremes, does not entertain any false imagination, and does not mistakenly refer to nonexistent external objects. The presentation of Aspectarians in the Precious Garland of True Reality quotes Dharmakırti and Vasubandhu and says that the Aspectarians’ meditative concentration consists of relinquishing all imagination and revealing the varieties of subject and object as nonduality. The stain in that meditation is taking the ultimate—nondual mind—to be something permanent. 493 False Aspectarians see the middle path as follows. On the one hand, nondual selfawareness cannot be said to be some utter nonexistent. On the level of seeming reality, it is just this awareness that appears as the delusive cognitive images of sense perceptions and thinking. On the other hand, ultimately, it never appears as such images or characteristics. In this context, the Precious Garland of True Reality quotes the SÒtra of the Arrival in Laºka (ACIP KL01017@264B) and says that the False Aspectarians’ meditative concentration consists of revealing the inconceivable wisdom without reference points and appearances, in which the two realities are nondual. The stain in that meditation is the same as with the Aspectarians. 494 The middle path of the Proponents of Illusionlike Nonduality is the luminous nature of mind free from the four extremes. However, even that is delusory in that it, just as an illusion, cannot be pinpointed, yet appears, thus being the nonduality of appearance and emptiness. Here, “evaluation” may refer to the other name of this type of M›dhyamikas (“those who establish illusion through reasoning”). However, the Sanskrit m›nasaºgata¯ is ambivalent and can also be read as “involves dimensionality,” “is associated with self-inflation,” or “is stuck in opinionatedness.” Interestingly, here, the Precious Garland of True Reality quotes firyadeva’s Compendium of the Heart of Wisdom (verse 28) on the four extremes, explaining that existence is refuted through reasoning and nonexistence is contradicted by the fact that unreal appearances are displayed under the sway of latent tendencies. The assumption of a combination of existence and nonexistence entails the flaws of both. Unexamined appearances in all their variety are undeniably displayed, but they are not substantially real in the way they appear. This is called “illusionlike nonduality,” and to cultivate that insight is the meditation here. Contrary to Aspectarians and False Aspectarians (who cling to permanence), in this context the stain in meditation is to discard self-awareness and cling to extinction. The view here is to fully complete the six p›ramit›s while intensely immersing one’s mind in illusionlike nonduality. 495 The last three stanzas contain the correct Madhyamaka view, the one of the Proponents of Complete Nonabiding. The first three lines of stanza 4 describe the pure mind in meditative equipoise that directly realizes emptiness and is empty in itself (not being some identifiable real entity). Naturally, since such an awareness realizes emptiness (the freedom from all reference points), it lacks any cognitive content (aspect). The last line refers to the period of “subsequent attainment” after such meditative equipoise. During that period, the pure version of seeming reality is experienced, that is, one’s outlook is informed by the realization gained in the meditative state. Thus, when coming out of it, whatever appears (including the perceiver) is seen to lack any actual reality. According to the Precious Garland of True Reality, the meditative concentration here is to reveal true reality free from superimpositions and to do so in a way that is without any clinging to a nature of its own. The stains in that meditation are to view all phenomena as extinct or not taking that sam›dhi as vivid wakefulness, but as having a nature as inert as matter. The

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view here is to fully complete the six p›ramit›s without harboring any superimpositions. This stanza introduces the classic Madhyamaka principles of the lack of any observable entity whatsoever—including mind’s luminosity—and of ultimate reality as all phenomena being primordially unborn and thus empty. This is correctly understood only by the Proponents of Complete Nonabiding—”the others”—as opposed to schools (1)-(3). Here, through the equivalent principle of dependent origination, Maitrıpa links the correct understanding of emptiness (as outlined in stanzas 4 and 5) to the vajray›na principles of nonreferential luminosity, deity meditation, and nondual bliss. Here, the appearance of luminous mind in the form of a deity is the means (Skt. up›ya, Tib. thabs) and to see its nature of empty dependent origination is prajñ›. The unity of those two is experienced as unconditioned and uncontaminated bliss. Maitrıpa’s Elucidating Great Bliss gives a very similar, but more extensive presentation of the way the two realities, emptiness, and dependent origination relate to deity meditation and nondual bliss free from attachment. It starts by saying that nondual great bliss is the true reality of things. Next, it briefly describes the creation and completion stages, saying that the seed syllable and the image of the deity emerge from the realization of emptiness. Without bliss, there is no enlightenment, since its very nature is bliss. However, if that bliss is mistaken to be really existent, it is nothing but great attachment, the cause for cyclic existence. One should realize dependently originating bliss as the bliss of being primordially at peace. Thus, that bliss is not an entity, neither existent nor nonexistent. True reality means that, ultimately, all phenomena are unborn. The luminous appearance of illusory bliss is to be understood as the “pure seeming reality” (“pure” meaning the union of the two realities) and the “seeming reality of yogins” is emptiness. The nonduality of the two realities is that which is to be accomplished. The wise who practice deity yoga are immersed in bliss, thus seeing illusionlike variety as nonduality and realizing the state of union. As for the blissful mind in the form of the deity, its variety is the means and prajñ› is emptiness. Since it is sheer dependent origination, it is neither really existent nor mere emptiness. Quivering appearances in the form of the deity have the nature of having no nature. Taking worldly appearances as their gurus, such yogins roam the earth like lions. The luminous appearance of illusory bliss has the nature of nonduality—the equality of cyclic existence and nirv›˚a. Skt. avadhÒta (lit. “one who has shaken off [worldly obligations]”), one of Maitrıpa’s epithets. True reality is emptiness inseparable from dependent origination. Thus, phenomena are mere dependently originating appearances without any identifiable real core, just like mirages, defying any attempt to solidify or discard them altogether. The first two lines refer to ultimate reality and the last two to the appearances of conventionally correct seeming reality when taken at face value. Yogins who meditate on true reality give up any superimpositions on what is indicated in the first two verses—the connate union of appearance and emptiness or the two realities. Shastri reads his manuscript nisaºgat›man›mni vedh›gataº and emends this to ni¯saºgat›˙ n›mni[ni]rbedh›gataº. The two Sanskrit manuscripts used in Mikkyo¯ have nisaºgat›man›mnivesa(?)gataº and ni¯saºgat›man›mni vaidh›gataº, which Mikkyo¯ emends to ni¯saºgat›tm›na˙ niveŸ›gataº. The Tibetan is dogs pa med pa’i bdag/ dbyer med rtogs pa. The translation follows the emendation to ni¯saºgat›tm›na˙ nirvedh›gataº.

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503 Once the variety of seemingly external appearances and internal experiences is seen to be nothing but the natural unceasing display of the single nature of one’s own mind—connate awareness and emptiness—also the appearance or notion of a “meditator” is nothing but a part of the vast display of that connate union. 504 At that point, for practitioners who have internalized the true reality of connateness as taught in the vajray›na, there is no need for a guru who is a person, since any situations they encounter serve as continuous and direct instructions that point out true reality. Thus, they move freely in the vast realm of not holding on to anything (see also the ninth of the Ten Stanzas on True Reality on the lifestyle of a madman). 505 This verse plays on the Sanskrit term rÒpa, which not only indicates material or visible forms, but any appearances or images in general. It may even have the sense of dreamy or phantom shapes, reflections, or a show. It can also refer to the body, characteristics, or the nature of something (as here in line 4a, which is supported by rang bzhin in the Tibetan translation). 506 Skt. prasth›nacitta, Tib. ’jug pa’i sems. This term refers to the engaging bodhicitta. According to Sahajavajra’s commentary below, in the context of Mah›mudr›, this is the nondual consciousness that has the nature of the union of means and prajñ› and engages suchness (the union of appearance and emptiness, or, the two realities) as the union of calm abiding and superior insight, being cultivated through a nonanalytical mind right from the start. Thus, through the pith instructions of the guru, true reality—the ultimate bodhicitta as the inseparability of emptiness and compassion—is directly encountered. 507 Henceforth abbreviated as TT. There are a number of textual problems with the available editions of TT. In many passages of its Tengyur versions (P and D have a number of different readings), the Tibetan is rather corrupt and/or cryptic. As can be seen from the colophon of the Tibetan translator Yeshé Jungné (see below), he defends his work against critics in particularly strong words. To my knowledge, this is the only case in the Tengyur for a translator to do so. It also seems that the editors of the Tengyur did not attend as much to TT as they did to other texts, but if its versions in the Tengyur really represent this translator’s work, one cannot help but be puzzled in quite a number of places. From that perspective, it seems understandable that the translation obviously has been criticized. TT’s version in Nges don phyag chen mdzod (henceforth abbreviated as N) is by the same translators, but at times differs considerably. The table of contents (dkar chag) for the Indian Mah›mudr› texts in that collection (vol. 3) says that they were newly edited for the Palpung print of those texts (which Phyag chen mdzod uses) by the late nineteenthcentury Sakya scholar Phun tshogs rgyal mtshan, using the Derge edition and other materials (I am indebted to Dr. Klaus-Dieter Mathes for this information). Gö Lots›wa’s commentary on The Sublime Continuum (abbreviated as G) quotes several passages from TT, which sometimes vary considerably from all the above versions (the possibility of different Sanskrit manuscripts cannot be ruled out either). As a translator, when writing his commentary, Gö Lots›wa was obviously reading from Sanskrit manuscripts and gave his own Tibetan renderings. This can be seen from his explanations of Sanskrit words and critical references to other Tibetan translations. In particular, almost all quotations in TT—when compared with available Sanskrit versions or those in the Tengyur—have variant readings and/or omissions (in the Tengyur versions, they are often hopelessly corrupt, N usually reads better). In addition, TT’s way of citing has the unique features—whether it is Sahajavajra’s own approach or the scribe’s—of changing the order of verses from a given

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text and also stringing together verses freely from different texts as if they were a single quote. Throughout, if the quotations were (more or less) clearly identifiable, I have followed the Sanskrit and/or Tengyur versions, without indicating all the many variants in TT. For all those reasons, some parts of this translation must remain tentative. For the most part, I only indicate major different readings (particularly when they affect the meaning) in the four versions of TT mentioned. The major undertaking of creating a full-fledged critical edition of the text based on all the available editions would result in a volume of its own and is definitely far beyond the scope of this present work. This is the homage by the translators. Maitrıpa’s Elucidating Union (verse 8) explains that crucial term as follows: The oneness of emptiness and compassion Is nothing to be set up by one’s conceptions— That union is due to the very nature Of emptiness and lucidity. N has “realized” (nye bar rtogs pa), G “justified” (’thad pa). I.15. An almost identical list of synonyms for emptiness—replacing “dharmadh›tu” with “supreme bodhicitta” and adding “true reality”—is found in N›g›rjuna’s Commentary on Bodhicitta, verse 71. The Sanskrit says namo nama¯. Fundamental Verses V.8. As that text says elsewhere, peace is the utter subsiding of all observed objects and reference points (I.1 and XXV.24). In Praise of the Inconceivable, verse 22. The last three verses are verses 1, 4, and 6 from The Sixty Stanzas on Reasoning. Verse 18. Verse 12. Verse 61. X.353 (v. 709); ACIP KL0107@296B. Instead of the last phrase, N has “Since existent entities do not exist, nonexistent entities are excluded [too].” ACIP KL0107@210A. Fundamental Verses XXI.14. In Praise of the Inconceivable, verse 13. TT has a slightly different version of those two lines (gang la rnyog pa med pa nyid/ byang chub rang bzhin rtogs pa can): That which is stainlessness Has the nature of enlightenment, realization. This somewhat differs from both the Sanskrit (an›vil› yata¯ saiva bodhato bodhirÒpi˚ı) and the Tibetan in the Tengyur (spangs pa gang zhig dri med pa/ byang chub rang bzhin rtogs pa gang). For the sake of consistency, I put those words in TT in bold print that correspond to the Sanskrit. I.17 and I.22. Ibid., I.23ab. Of course, this objection refers to the general Madhyamaka stance that nothing arises from itself, something other, both or neither. More specifically though, it points to N›g›rjuna’s Rebuttal of Objections, which refutes the entire notion of valid cognition in many ways, such as analyzing whether valid cognition could be established as valid cognition through itself or something other (such as other valid cognitions or its object). The last phrase may be understood in two ways: “It is not that we negate those pre-

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straight from the heart sentations of valid cognition just as we please” or “it is not that we negate those wrong positions of others just through something else that comes up in our own minds.” This is quite a remarkable early analysis of Dharmakırti’s approach, since it already clearly outlines the model called “ascending/sliding scales of analysis,” with which the contemporary Western scholars Dreyfus and McClintock describe Dharmakırti’s system. I do not at all mean to diminish their merit in conducting excellent and detailed analyses of that approach (in fact, I greatly admire it), but—as the above passage shows—the principle obviously has been recognized before. III.360, 209, 215cd. Skt. Candrapradıpa(sam›dhi)sÒtra, Tib. zla ba sgron me’i mdo. In India, this was a rather common, alternative name for the SÒtra of the King of Meditative Concentrations (also known as Mah›karu˚›vat›rasÒtra). The name usually refers to a shorter and partly different recension of that sÒtra, now only available in Chinese translation (T639) and very rudimentary Sanskrit fragments. Bhitakarma’s Commentary on the Four Mudr›s (fol. 320a.3-4) explicitly identifies the first two lines of this quote as coming from that sÒtra. The quote is neither found in the Sanskrit nor the Tibetan versions of the SÒtra of the King of Meditative Concentrations. All Tibetan versions agree here (rnam pa dang bcas pa’i ’jug pa ni rnam pa dang bcas pa’i she pa’o/ rnam pa dang bcas pa’i gsal ba ni rnam pa med pa’o/). However, it is not really clear what the second sentence means. One is tempted to read bsal ba (“the elimination” of being with aspects) instead of gsal ba. As it stands, gsal ba seems to refer to mere lucid consciousness on its own without any real cognitive content (aspect), though something appears that looks like a cognized object. As mentioned above, among Buddhist schools in India, most of the explicit references to the controversy between Aspectarians and False Aspectarians are only encountered from the eighth century onwards, the most detailed discussion taking place between Ratn›karaŸ›nti and Jñ›naŸrımitra in the eleventh century. In particular, Ratn›karaŸ›nti’s Triy›navyavasth›na (fol. 114a) distinguishes between M›dhyamikas who hold that all consciousnesses of seeming reality have aspects (›k›ra) and those who say that what appears to such consciousnesses are just latent tendencies (v›san›). As mentioned in Maitrıpa’s biography above, he studied extensively with both Ratn›karaŸ›nti and Jñ›naŸrımitra. In his Chariot of the Tagbo Siddhas (p. 36), the Eighth Karmapa says that Maitrıpa composed the works of his “cycle of mental nonengagement” after having refuted Ratn›karaŸ›nti’s False Aspectarian Madhyamaka (as outlined in the above texts) and his claim that the entire view and practice of the vajray›na accord with that system. Curiously enough, TT neither mentions Ratn›karaŸ›nti nor Jñ›naŸrımitra. As for M›dhyamikas, TT classifies ⁄›ntarak˝ita as an “Aspectarian M›dhyamika” below (some modern Western scholars also call him an Aspectarian). However, several Japanese scholars in particular have clearly shown that the M›dhyamikas Jñ›nagarbha, ⁄›ntarak˝ita, KamalaŸıla, and Haribhadra all refute both Aspectarians and False Aspectarians in very similar ways (for example, Kajiyama 1978, Moriyama 1984, and Ichigo 1989). VII.5, IX.37, IX.47. VI.43-44. Skt. up›d›na, Tib. nye bar len pa. All Tibetan editions agree on that term, which can also mean fixation. The passage is also quoted in Mikyö Dorje’s Chariot of the Tagbo Siddhas, where the last phrase reads “ . . . is not accepted at all” (nye bar khas mi len pa kho na ste).

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537 Verse 27. 538 Skt. *S›k›ramadhyamaka/Nir›k›ramadhyamaka, Tib. rnam bcas dbu ma/rnam med dbu ma. 539 In the above order of quoting them, the verses are 1, 61-64, 67, 65-66, 69-70, 84, 91, ?, 92-93. 540 In ancient India, there were many different kinds of mendicants, some called “those with a single staff ” (ekada˚˜in), others “those with a double staff ” (dvida˚˜in), and yet others “those with a triple staff ” (trida˚˜in; a kind of three-pronged club to be carried around at all times). The first are the followers of Maskarı GoŸ›lıputra (d. 501 B.C.E.), one of the six great non-Buddhist teachers at the time of the Buddha. He became the leader of the fijıvikas and taught a strict determinism, according to which all beings are merely subject to their fixed destinies that make them experience various kinds of happiness and suffering. There is no room for karma and its results or salvific activity. However, since this verse is not found in Kambala’s text, it may also refer to the later followers of ⁄a˙kara’s Advaita-Ved›nta, who were also referred to as “those with a single staff.” 541 In the above order, the verses are 23, 25, 219, 167, 166, 243, 246, 6, 232, ?, 248, 274. 542 The Eighth Karmapa’s Chariot of the Tagbo Siddhas (p. 36) summarizes Maitrıpa’s and Sahajavajra’s critique of Aspectarians and Non-Aspectarians based on stanza 2: “Explaining as a matter of course that those approaches are not suitable as Madhyamaka, [their main] intention is as follows: If it is emphasized that the wisdom of Mah›mudr› does not arise from a consciousness without aspect, how much less can it arise from a wisdom that is something really existent?” 543 These two verses are actually from Candrakırti’s Entrance into Madhyamaka (VI.94-95). 544 This verse is found in The SÒtra of the Arrival in Laºka (II. 49; g›tha 123. ACIP KL0107@116A). 545 Fundamental Verses I.1. 546 In Praise of the Inconceivable, verses 10-11. 547 I could not locate the verse as it stands. The closest is In Praise of the Inconceivable, verse 9: An entity does not arise from itself, Nor from something other, nor from both, Be it existent, nonexistent, or existent and nonexistent. So what could arise from where? 548 Fundamental Verses I.6. 549 The first line of this verse corresponds to Fundamental Verses I.3a, but the others are unidentified. 550 Fundamental Verses VII.27. 551 In Praise of the Supramundane, verse 15. 552 Sixty Stanas on Reasoning, verses 19 and 18. 553 Maitrıpa’s Commentary on the Mudr›s of the Five Tath›gatas 15 (fols. 133a.8-b.1) explicitly identifies this verse as coming from the Moon Lamp SÒtra, but it is actually from the SÒtra Requested by the N›ga King “The Cool One” (Anavataptan›gar›japarip¸cchasÒtra; D156, fol. 230b.2-3). None of the following two verses is found in any of these two sÒtras either. 554 This verse is very similar to verse 12 of the Commentary on the Mudr›s of the Five Tath›gatas. 555 The Eighth Karmapa’s Chariot of the Tagbo Siddhas (p. 9) comments on this passage of TT: “After having negated the Mere Mentalists, to accept a remainder—

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straight from the heart really established consciousness—and to declare that to be the middle [that is, Madhyamaka,] is [only] a middling middle. It is not the pure approach of Madhyamaka. Therefore, this [pure Madhyamaka] is explained as the actuality of Madhyamaka that is adorned with the scriptures of guru N›g›rjuna and so forth.” He continues: In Tibet, there are three distinct ways of sustaining the intended meaning of Maitrıpa’s Madhyamaka of mental nonengagement: (1) the practice that emphasizes the profound and luminous Madhyamaka of the mantray›na, (2) the practice that emphasizes the profound Madhyamaka of the sÒtras, and (3) the practice that focuses on the “Madhyamaka of False Aspectarian Mere Mentalism.” Kagyü masters like Marpa and Milarepa practiced both (1) and (2) in a complete way, while Gampopa emphasized (2). Tradition (3) explains an ultimately established self-aware, self-luminous consciousness empty of apprehender and apprehended as the meaning of the doh› tradition of the Indian Buddhist siddhas. This view has been widely held in India and Tibet by masters such as Vajrap›˚i (born 1017), Asu from Nepal, and Kor Nirupa (1062-1162). The Blue Annals (pp. 855-60) state that “the upper tradition of Mah›mudr›” (Tib. phyag chen stod lugs) comes from this Vajrap›˚i, who was a direct disciple of Maitrıpa. Asu is reported to have spent most of his life in central Tibet. From him comes “the lower tradition of Mah›mudr›” (Tib. phyag chen smad lugs). PD dgongs pa (N has dgos pa (“purpose”) and Chariot quotes this as ngo bo (“essence”). Interestingly, Gö Lots›wa’s Commentary on The Sublime Continuum (’Gos lo ts› ba gzhon nu dpal 2003, p. 16, lines 16-17) says about this: The lord of this dharma [The Sublime Continuum], the Venerable father Maitrıpa and his son [Sahajavajra] assert that the emptiness taught in [Candrakırti’s] Entrance into Madhyamaka is middling Madhyamaka, while awareness-emptiness (rig pa’i stong pa nyid) is the approach of supreme Madhyamaka. Thus, Gö Lots›wa’s interpretation on this point clearly differs from what the Eighth Karmapa says in his Chariot (see also the introduction to this section above). It is not the case that what Gö Lots›wa says is explicitly mentioned in the Ten Stanzas or Sahajavajra’s commentary. However, stanza 5 below says—and Sahajavajra comments—that all phenomena are “of the one taste (of suchness),” “unhindered (lacking superimpositions of [any intrinsic, real] nature),” and “nonabiding (unborn),” all of which are common equivalents of emptiness in Madhyamaka. Then, the verse equates all that with phenomena being “luminosity.” In his commentary, Sahajavajra says that “luminosity, due to being naturally free from stains, refers to self-awareness, since [that self-awareness] is very luminous.” This kind of suchness/emptiness is seen through “the meditative concentration of reality as it is, which is the path that is endowed with the union of calm abiding and superior insight.” Thus, the superiority of Maitrıpa’s Madhyamaka lies in the direct experience of the connate union of emptiness and luminosity. Since Sahajavajra describes this experience as self-awareness, it seems that this is what Gö Lots›wa had in mind when using his above term “awareness-emptiness.” In Praise of the Inconceivable, verse 43. Commentary on Bodhicitta, verse 68. This means that whatever is produced is necessarily impermanent and vice versa (complete mutual inclusion). The relationship between “tree” and “akaru tree” is different in that it is one between a universal and its particular. Thus, whatever is an akaru tree is necessarily a tree, but whatever is a tree is not necessarily an akaru tree. This refers to the default proof in Buddhist reasoning: Sound is impermanent,

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because it is produced. Here, being impermanent is what is to be proven about sound and being produced is the means to prove that, the reason. Similar verses are found in many sÒtras, most extensively in The SÒtra of the Arrival in Laºka. VII.1ac, VIII.1ac, XI.17. N has “wisdom” (ye shes). Skt. RatnakÒta, Tib. dkon mchog brtsegs pa (a large collection of sÒtras in the Tengyur). In the preceding five paragraphs, it is not entirely clear in each case which statements are Sahajavajra’s own and which are his opponent’s. Thus, in those places, the translation is tentative. X. 256ab (ACIP KL0107@270A). For the remaining two and a half verses that outline the entire progression of that meditation, see the end of the introduction. N has “negated” (’gag pa). N has “essential character” (bdag nyid). Verses 37-42. Verses 6cd-7 (TT only quotes 6cd and a variant of 7bc). In Indian traditional medicine, sandalwood is held to have a cooling efffect. Skt. abhiniveŸa, Tib. mngon par zhen pa. Introductory verse. Instruction on Empowerment, verse 35. The same quote is found below and I follow the reading there (DNP kun rtog dogs pa kun bral nas), Here, N has kun rtog zhen pa kun bral bas (DP kun rtog ces pa ’brel ba ltar, which is hard to make sense of ). Against the Sanskrit, the Tibetan of the Ten Stanzas in the Tengyur, and the meaning, DNP all read chags pa las ni ’khrul pa ’byung. However, the following explanation follows the correct order. N cung zad ’dir skye ba bkags pas (DP cung zad ’dir skye ba dang ’gag pas; especially when contrasted to what follows, N makes much more sense). In the first volume of his Stages of Meditation, KamalaŸıla uses this metaphor in the same way (ACIP TD3915@034A). As mentioned earlier, Gampopa’s Ornament of Precious Liberation (Sgam po pa 1990, p. 289) says that this verse originally stems from the Gaganagañjaparip¸cch›sÒtra. The way TT introduces and ends this quote here corresponds exactly to how it treats other sources from the sÒtras. However, it is not clear, whether the preceding line “MañjuŸrı, . . . “—which is clearly from a sÒtra—is part of the same source or not. In any case, the verse is very well known from several nonsÒtra sources, particularly Maitreya’s Sublime Continuum (I.154) and Ornament of Clear Realization (V.21) as well as N›g›rjuna’s Pratıtyasamutp›dah¸dayak›rik› (verse 7). For more details and other sources, see the section on N›g›rjuna above. Except for in line 4a (rang bzhin for rÒpa) DNP here always have dngos po/dngos med for rÒpa/arÒpa (“form/lack of form”). This phrase glosses the Sanskrit yata¯ (which can mean all of the above), found at the very end of line (p›da) 4b of the Ten Stanzas. For convenience in the English translation, this “since” is switched to the next line 4c (see below). In the Tibetan translation, nothing corresponds to yata¯. For example, in The Prajñ›p›ramit›sÒtra in Twenty-Five Thousand Lines (ACIP KL0009-1@191A-B). ACIP KD0012@03A. As indicated in lines 1cd above, TT identifies those three entities—the nature of

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straight from the heart phenomena, the means of accomplishment, and that which is to be accomplished— as the subject of the Ten Stanzas on True Reality. In other words, this is a presentation of ground, path, and fruition from the perspective of the true reality of union, which never changes throughout those three phases. The true nature of the mind has always been present, but at the same time, from the perspective of those who have not realized it yet, it is what is to be realized and what appears as the means to realize it. Skt. nityam, Tib. gnyug ma. N rang bzhin, DP de bzhin nyid. Part 1, IX.1ab. N has “natural luminosity” (rang bzhin gyis ’od gsal). The Ornament of Clear Realization, lines 19ab. DP gnas pa. Those two lines resemble Entrance to the Bodhisattva’s Way of Life I.15bd. This is a term for the superior altruistic attitude of bodhisattvas, which means that they have solely the welfare of others in mind. They do so in the same spontaneous intensity in which ordinary beings usually strive for their own well-being. This attitude is said to be the immediate prerequisite for the arising of uncontrived genuine bodhicitta. From among the five paths, this refers to the second, the path of preparation. DP just have khyad par gyi lam gyis bsdus pa ’bras bu’i gnas skabs. I.16. N brtan pa’i rig pa, D bstan pa’i rigs pas, P bstan pa’i rig pas. Considering the next sentence, N clearly makes the best sense. Tib. snang ba; this word can mean both appearance and light (as in the following example). From here, the rest of this paragraph is missing in G. This is interesting, since DNP all have it and the entire paragraph is almost verbatim from the first volume of KamalaŸıla’s Stages of Meditation (ACIP TD@034B), whose approach Gö Lots›wa considers as inferior (see below). N has “needed” (dgos pa). Unlike DNP, G omits this negative here. Unlike DNP, G omits this word (lhun gyis grub par). This term indicates that emptiness is not just some blank state of nothingness, but entails many qualities. In the sÒtra system, the supreme aspects are usually explained as the six p›ramit›s. In general, the term may also be explained as the inseparable union of appearance and emptiness. In the vajray›na, in accordance with the four empowerments, it is said to be the union of appearance and emptiness, luminosity and emptiness, bliss and emptiness, and awareness and emptiness. Thus, emptiness is naturally endowed with the aspects of appearance, luminosity, bliss, and awareness. Skt. bh›van›, Tib. sgom pa. Following present-day common consensus, throughout I have otherwise translated this term as “meditation,” though it often means contemplation, in the sense of a more panoramic awareness. This verse from the Hevajratantra, together with its context in TT, is a particularly striking example of it being highly unsuitable to use the rendering “meditation.” As the following will show, the whole point here is not to meditate (in the sense of reflecting, imagining, cultivating, familiarizing, or mentally engaging) and even less to meditate on something. Rather, what is at stake here is a nonconceptual, nondual, and undeluded vision of the true nature of all phenomena.

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605 Part 1, VIII.44 (TT only gives the last two lines). As so often with such quotes, taken out of context and/or without a commentary, they are virtually unintelligible, but since the above passage of TT is very crucial in terms of its Mah›mudr› approach, which is to be illustrated by this quote, it seems helpful to look further into it. Most Sanskrit and Tibetan commentaries on the Hevajratantra say that this verse starts the discussion of the yoga of Mah›mudr› and emphasize its character of being free from all imagining or thoughts (vikalpa). Ratn›karaŸ›nti’s commentary Muktik›valı (ed. Tripathi and Negi, Sarnath 2001, p. 95) says that the first line just speaks about contemplating the entire world, but the question is through what ascertainment (avadh›ra˚a) of this (the siddhi of Mah›mudr›) comes about. Ascertainment is gained, since yogins do not imagine anything (with regard to the world) through the mind (manas), that is, conceptual consciousness. In other words, those who do not imagine do not contemplate. Such full knowing (nonconceptual direct insight) of the dharmas is what is meant by “contemplation” here. What is “not contemplation” refers to “not imagining,” due to all imaginations being mistaken by their very nature. The Yogaratnam›l› by K¸˝˚a (ed. Jain ‘Bhaskar,’ Nagpur 2000, p. 95) basically says the same, glossing that the full knowing in terms of the connate nature (sahajarÒpatay›) is not this kind of contemplation (through imagination). Most Tibetan commentaries take the Tibetan of line 44c (thams cad chos ni yongs shes na) to mean “When the dharma[t› of ] all [phenomena] is fully known, . . . “ Accordingly, Jamgön Kongtrul Lodrö Tayé’s commentary (Nitartha international: Seattle 2005, p. 427) says that this verse describes the essence of what Mah›mudr› contemplation is and continues, “The other mudr›s, such as karmamudr› and dharmamudr›, are mental imputations. Therefore, since connate Mah›mudr› is beyond the sphere of anybody’s mind, without contemplating by way of the characteristics and imaginations of a mind that is [involved in] rejecting and accomplishing, one should contemplate the entire worldthe outer container and the inner contents, such as sentient beings—as being connate wisdom free from reference points. Once the dharmat› of all phenomena—the mode of being of the lack of a nature—is fully known in this way, such contemplation, which is contrived through conceptual mind, is not the contemplation of true reality. Therefore, [the latter] means to contemplate nonarising and such in the manner of a contemplator and so on not being observable, free from the extremes of reference points.” Though not in a specificly tantric context, but in essence, brought about by virtue of the pith instructions of a qualified guru, this is also what “the meditative concentration of reality as it is” in line 6b above and “this kind of union of calm abiding and superior insight” just below refer to. 606 This is what “the meditative concentration of reality as it is” in line 6b above refers to. 607 N again has dgos pa. 608 In explicitly connecting meditative concentration with the perception of objects, this verse refers back to line 6ab of the Ten Stanzas and highlights the Mah›mudr› approach to meditation. Instead of blocking sense perceptions in meditative equipoise, one uses it for realizing and enhancing the inseparable union of appearance and emptiness. For a very similar approach, compare Kambala’s NavaŸlokı above. 609 This refers to Sanskrit tu (DNP dang [!]) at the end of line (p›da) 7a. From among its many meanings (such as “I beg, do, now, then, but, or, and” or just filling the meter), here, TT glosses it as indicating a reason.

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610 DNP ye shes. However, both ye shes and shes pa translate Sanskrit jñ›na and the next sentence has shes pa. 611 As it stands, this is the exact opposite of the classic Madhyamaka reasoning that things do not exist, since they do not arise. Sahajavajra seems to refer here to a position of mind being primordially unborn yet clearly appearing, thus not being something utterly nonexistent, such as rabbit horns. 612 Gö Lots›wa’s Commentary on The Sublime Continuum (’Gos lo ts› ba gzhon nu dpal 2003, p. 464) comments on the last sentence as follows. When the aspect of a vase appears in one’s thoughts, through the power of that, fixation on an external vase occurs. Therefore, it is this very aspect of a vase [appearing in thoughts] that is called ‘characteristic.’ As for such [characteristics], the coarse ones are relinquished from the first bhÒmi [of bodhisattvas] onward and [mere] appearances for thoughts are terminated from the seventh bhÒmi onward, while [mind’s] being associated with subtle nonconceptual appearances remains up through the tenth bhÒmi. Those [latter ones] are called ‘cognitive obscurations’ and are [only] fully terminated once the enlightenment of a Buddha is attained. Therefore, by all means, also the appearances of nonconceptual sa˙s›ric consciousnesses must be relinquished. 613 This text describes how bodhisattvas enter the expanse of nonconceptuality by gradually relinquishing all coarse and subtle characteristics and conceptions in terms of (1) nature (the five skandhas), (2) remedy (the six p›ramit›s, such as generosity), (3) true reality (emptiness and its equivalents), and (4) attainment (the ten bhÒmis of bodhisattvas and buddhahood with all their qualities). The three characteristics listed in the objection above correspond to (2)-(4). Here, it is interesting to note that those very characteristics (2)-(4) are also listed as three of the four samayas of Mah›mudr› as given by the illustrious Lama Shang (Tib. bla ma zhang yu brag pa brston ’grus grags pa, 1122-1193) and quoted in the Ninth Karmapa’s Ocean of Definitive Meaning (Wangchuk Dorje 2001, p. 270): “There are four samayas of Mah›mudr›: The mental afflictions are not to be abandoned, because they are your own mind. Wisdom, the remedy, does not need to be applied to the mind-stream, because [wisdom] and those [mental afflictions] are not dual. Suchness is not meditated on, because it is not a reference point. The result is not hoped for, because it is realized to be your own mind.” 614 G has “With regard to the entities of seeming [reality], . . .” (dngos po kun rdzob pa rnams la). 615 The above refers to KamalaŸıla’s Commentary on The Dh›ra˚ı of Entering Nonconceptuality. In explaining this section of TT, Gö Lots›wa’s Commentary on The Sublime Continuum glosses “what is to be accomplished” as “the lack of intrinsic characteristics” and “the means of accomplishment” as “(Madhyamaka) reasonings, such as the one of dependent origination.” According to KamalaŸıla, if one did not give rise to inferential valid cognition based on the notions of what is to be accomplished and the means of accomplishment, there would be no other means to relinquish those four characteristics and thus the teachings that those characteristics should be relinquished would be without fruition. Later on, when one has become familiar with this in meditation, also the characteristics related to what is to be accomplished and so on are to be relinquished. Since inference is the remedy for characteristics, it is provisionally called “without characteristics” and that inferential consciousness is the first one to be cultivated in meditation. This is due to the yoga of employing inferences for deliberately relinquishing characteristics, while the relinquishing of characteristics that is not deliberate happens during (nonconceptual) meditation. Thus, there is no contradiction (ibid., p. 464, lines 6-11).

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616 N again has dgos pa. 617 G links the last sentence to this one, reading, “In order that those who do not fully penetrate true reality realize true reality, . . .” (de kho na nyid yongs su mi shes pa dag gis de kho na nyid rtogs pa’i don du). 618 This is another way of referring to conceptualizing the above three characteristics— remedial factors, true reality, and fruition. 619 Gö Lots›wa’s above commentary (’Gos lo ts› ba gzhon nu dpal 2003, p. 464, lines 11-16) continues: Even though the first answer above reflects the position of KamalaŸıla, it is not the answer for those with sharpest faculties. Our own approach (based on Maitrıpa and Sahajavajra) is as follows: Even the vain presumptuousness of nonduality—such as of a knower and what is known—is nothing other than luminosity. Hence, after having understood that the nature of such presumptuousness is luminosity, one meditates on that. Since this is the cultivation [of the insight] that the thoughts about what is to be accomplished and the means of accomplishment are luminosity too, one knows that, no matter how they may appear, their very nature is luminosity and thus relinquishes characteristics. This is the approach for those with sharpest faculties, but the approach of KamalaŸıla is definitely required for those with inferior faculties. The remaining explanations elucidate, through the sÒtras and the guru’s pith instructions, the way of meditation of the center of union. Elsewhere, Gö Lots›wa summarizes this, each time referring to TT: “When engaging in the meaning of this sÒtra [The Dh›ra˚ı of Entering Nonconceptuality], there appear to be two approaches. Master KamalaŸıla holds that the conceptions to be relinquished are relinquished through discriminating prajñ› alone. The commentary on Maitrıpa’s Ten Stanzas on True Reality maintains that [those conceptions] are not relinquished through discriminating [prajñ›], but through the meditative concentration of reality as it is, which is to know that the nature of the [conceptions] to be relinquished is luminosity. Here, it is reasonable to follow Maitrıpa . . .” (ibid., p. 114, lines 9-12) and “Thus, when those who practice according to the pith instructions of Mah›mudr› that originated from Maitrıpa rest in nothing whatsoever, free from any mental engagement in the three times, thoughts that distract from that may arise. Then, they look at just what arises, whatever it may be, without wavering. Such looking is called ‘examining thoughts as they are.’ Through such an [approach], even if all other thoughts have subsided, there is some subtle thought, ‘The mind meditates on and rests in something to be meditated.’ When they look nakedly at that subtle thought, it will also cease and a mind will arise that is, just like space, free from center and boundary.” (p. 137, l. 23-138, l. 2). Thus, contrary to KamalaŸıla’s—at least initially—inferential approach to superior insight, in Maitrıpa’s system, direct cognitions of the true nature of one’s mind can be experienced and are used right from the beginning and may happen simultaneously with calm abiding. In this way, Maitrıpa’s approach of revealing the luminous emptiness of whatever appears in the mind covers all apprehended characteristics or mental factors to be relinquished as well, through which they simply vanish, or rather, are exposed as what they really are. This is the very heart of Mah›mudr›. 620 Verse 36. 621 Lines 5cd. 622 DNP omit this word. 623 With some variations, the same quote is found in Jñ›nakırti’s Entrance into True Reality (fol. 72.a1-2) after his gloss of the ultimate seeing in the mah›y›na as being Mah›mudr› (see the introduction above). 624 For this sentence, G has “ . . . , since it is said, “However, conceptions that analyze

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625

626 627 628 629 630 631 632 633 634

635 636 637

straight from the heart characteristics are discriminations of names, and discrimination has the character of apprehending characteristics” (‘on kyang mtshan ma ni dpyod pa’i rnam par rtog pa ming gi ’du shes te/ ’du shes ni mtshan mar ’dzin pa’i bdag nyid can no/ zhes gsungs pa’i phyir ro). II.92-97ab (TT does not give lines 93ab). Since this quote differs considerably in DNPG, in the sÒtra itself in the Kangyur, and in the available Sanskrit version (ed. Vaidya), the translation follows the latter (the same also goes for the next quote from that sÒtra following just below). As this phrase suggests, the text probably quotes Maitrıpa. Parts of the following verses are indeed reminiscent of certain lines in his Mah›y›navimŸik› and TattvavimŸik›, but I was unable to locate the quote as it stands. In G, only the first two verses of this quote correspond somewhat to DNP, but the rest is completely different. Instruction on Empowerment, verse 35. G gnas (as in the identical quote above) DNP rgyu. II.98, 101, 102, 106, 105. Verse 30. N adds “stay” (gnas). N gzhan mi bya. D has “should not make their minds cling through anything” (zhen mi bya) and P “should not place their minds through anything” (gzhag mi bya). In other words, true yogins experience nondual true reality in every moment in any situation (be it pleasant, unpleasant, favorable, or unfavorable), without any bias in terms of personal preferences or concepts about conventionally accepted social norms and behaviors. This is obvious from the many outrageous and unconventional acts described in the life stories of great siddhas. One of Maitrıpa’s commentaries on lines 360-361 of Saraha’s “People’s Doh›” (P3102, fol. 279a) says in this context that, just as pigs do not discriminate what they eat, yogins eat anything without making distinctions as to whether their food is clean or unclean. Just as elephants are undaunted and stand their ground in battle, yogins are undeceived by M›ra, Tırthikas, inner and outer obstacles and stand firm. Just as madmen are not attached to anything, yogins do not cling to anyone or anything and roam freely as they please. Yet yogins also differ from these examples in that they have destroyed the lair of conceptions, routed the army of their internal mental enemies, and lack the evil of killing. A Portrait of Illusion (verse 10) says about such yogins: The earth is their bed, the quarters of the sky are their garments, What is distributed to beggars is their food, Filled with poised readiness for the unborn nature of phenomena, They are a flow of effortless compassion. Those are dharmamudr›, samayamudr›, karmamudr› (or jñ›namudr›), and mah›mudr› in the context of the Anuttarayogatantras. Thus, TT clearly distinguishes the practice of realizing Mah›mudr› on the basis of the pith instructions by a genuine guru from both the normal p›ramit›y›na and the vajray›na. In other words, it is not the skillful means, such as generosity, that make the ordinary p›ramit›y›na inferior to Maitrıpa’s approach of pith instructions. The latter only differs from the classic p›ramit›y›na in being joined with the guru’s pointingout instructions on Mah›mudr›, which enables one to experience a nonanalytical, direct realization of mind’s true nature even at an early stage of the path. This is what Sahajavajra refers to as “pith instructions on prajñ›p›ramit› that accord with the principles of mantra” at the beginning of his commentary. Thus, here, the

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640 641 642 643

644 645 646 647 648 649 650

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prajñ› that is united with the means of generosity and so forth is not the classic p›ramit›y›na’s primarily analytical kind of prajñ› (which, by definition, gives way to direct nonconceptual realization at the earliest on the path of seeing, that is, on the first bodhisattvabhÒmi). Rather, the prajñ› referred to by Sahajavajra is the kind that is characterized by “union with Mah›mudr›,” which aims at the same essential point as the mantray›na (the immediate realization of mind’s nature as connate luminosity and emptiness) and is as efficient in that respect as the latter’s methods. It is in this way that the approach of “the pith instructions on prajñ›p›ramit›” contains a tantric element, which distinguishes it from the classic p›ramit›y›na. P stong pa nyid kyi stong gsum lta (DN stong pa nyid kyis stong pa ltar). These four are sitting, standing, walking, and lying. Maitrıpa’s Elucidating Great Bliss 16cd says, “Taking worldly appearances as their gurus, those [yogins] roam the earth like lions,” thus glossing line 8d of the Ten Stanzas with line 6c of the Six Stanzas on Connateness. Part 1, VI.25. DN ’das pa P mnan pa. This probably refers to the two aspects—karma and afflictions—of the origin of suffering (Tib. kun tu ’byung ba), the second reality of the noble ones. Maitrıpa’s Eliminating Bad Views (fols. 114a.2-b.8) makes it very clear that the lifestyle of a madman is not at all just some whimsical outrageous behavior, but is firmly gounded in the basic practices of the mah›y›na. Throughout their entire training, bodhisattvas must unite means (the first five p›ramit›s) and prajñ›—or emptiness and compassion—since only the two accumulations of merit and wisdom in union lead to buddhahood. Thus, they must engage in all six p›ramit›s, not just prajñ›p›ramit›. They must abide by the basic practices in a very pure manner, or else they are just nihilists. Though both virtue and nonvirtue have no nature, they must practice virtue and not nonvirtue. In this seeming world, which is like the reflection of the moon in water, at all times happiness is wanted and suffering unwanted. Among bodhisattvas who train on the path, those with the lifestyle of a madman—who aspire to nonconceptual wisdom—engage in the six p›ramit›s as follows. They practice generosity by giving away their bodies; ethics through performing the welfare of all sentient beings through body, speech, and mind; patience through enduring unbearable heat and cold and so on; vigor through being unaffected by the troubles of the eight worldly dharmas; meditative composure through resting in the effortless flow of the natural flavor that matches the nature of all things; and prajñ› through realizing that all phenomena have the characteristic of being unobservable. Within the single taste of effortlessness, they engage in all supreme p›ramit›s. Therefore, the lifestyle of a madman also entails engagement in the basic practices. It does not mean to subscribe to the position of the C›rv›kas (materialistic hedonists), who deny a world beyond this one and say that all such practices are pointless. N yul med (DP sprul med). N gus pa med pa (DP gus pa). The rendering of this quote is rather tentative. DN ’das pa P mnan pa. The second line of stanza 10 has the word advaya (nondual), which is part of Maitrıpa’s other name, Advayavajra, and at the same time epitomizes what this text teaches. ACIP KL0107@260A. Aka mtshur ye shes ’byung gnas (1238-1274).

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651 N omits the colophon. 652 Skt. ⁄rıjñ›nagu˚aphalan›mastuti, Tib. dpal ye shes yon tan bzang po zhes bya ba’i bstod pa. In the Tibetan tradition, the text is usually known as “Kangloma” (Tib. gang blo ma; an abbreviation of gang gi blo gros, the beginning of the first line). 653 Tengyur (P3535, D2711) only has “son.” 654 Tengyur does not have “Mañjugho˝a.” 655 The Tengyur neither contains this mantra of MañjuŸrı Arapacana nor the following concluding verse. Both were inserted later when using the text as a liturgy for meditation (such as in Jamyang Kyentsé’s version). 656 Nothing is known about this master’s dates or life. 657 Tib. ’jam dbyangs mkhyen brtse dbang po. 658 Tib. bde dge. 659 Tib. mchog gyur gling pa. 660 Tib. rin chen gter mdzod. 661 Tib. gdams ngag mdzod. 662 His full name is Dza Patrul Orgyen Jigmé Chökyi Wangbo (Tib. rdza dpal sprul o rgyan ’jigs med chos kyi dbang po). 663 Tib. ‘ju mi pham rnam par rgyal ba. 664 Tib. ris med. 665 Ringu Tulku 1997, p. 818. 666 Translated from the Tibetan as quoted in Ringu Tulku 1997, pp. 821-22. 667 Jamyang Kyentsé’s use of honorific terms for the first assertion seems to suggest that he favors Vajr›yudha’s authorship. 668 The Treasury of Knowledge lists those sixty qualities similar to the god Brahm›‘s divine voice (Kong sprul blo gros mtha’ yas 1982, vol. 3, pp. 625-26) and says that they are found in the Tath›gataguhyasÒtra (P902) and explained in detail in Abhay›karagupta’s Munimat›la˙k›ra (P5299). Those qualities include being gentle, pleasant, utterly clear, worthy of listening to, understandable by all, making everything known and so forth. 669 In ancient India and Tibet, thunder was considered as the roar of dragons. 670 Skt. MañjuŸrıbuddhak˝etragu˚avyÒhasÒtra, Tib. ’jam dpal gyi sangs rgyas kyi zhing gi yon tan bkod pa’i mdo (P760.15). 671 Skt. ⁄Òraºgamasam›dhisÒtra, Tib. dpa’ bar ’gro ba’i ting nge ’dzin gyi mdo (P800). 672 Tib. sor mo’i phreng ba la phan pa’i mdo (P872). 673 The five faculties and powers developed on the path of preparation are confidence, vigor, mindfulness, meditative concentration, and knowledge. As long as they still can be overcome by their respective opposites (such as lack of confidence or laziness), they are called faculties, and when they have become unassailable, they are called powers. 674 Obviously, Jamyang Kyentsé’s version had a further colophon not contained in the Tengyur. 675 Tib. rig pa gtad pa. This refers to blessing body, speech, and mind through a short form of empowerment for deities of the three lower tantra classes (except the Anuttarayogatantras). 676 Tib. sdug bsngal zhi byed. 677 Tib. zhi byed sgrol ma. 678 Tib. ong po lo ts› ba. 679 Tib. rma chos kyi shes rab. 680 Tib. so chung dge ’dun ’bar. 681 Tib. skam ye shes rgyal mtshan.

notes 682 683 684 685 686 687 688 689 690 691 692 693 694 695 696 697 698 699 700 701 702

703 704 705 706 707 708 709 710 711 712

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Tib. grva pa mngon shes. Tib. lce. Tib. ljang bka’ gdams pa. Tib. ding ri. Tib. kun dga’. Tib. ding ri glang ’khor. Tib. skyo bsod nams bla ma. Tib. rmang ra ser po. Rus pa’i rgyan can 1981 (pp. 753-60) and Chos kyi seng ge dang gang pa 1992 (pp. 100-106; does not include the songs by Milarepa). Tib. grod phug. Tib. gnya’ nang (an area on the border between Tibet and Nepal). Tib. thong la. In Tibetan, when used together with “appearance,” these two colors stand for all that can appear to the mind, be it visible, audible, or whatever. Tib. gnod sbyin. This is a class of normally benevolent and helpful, but somewhat fickle spirits, mainly living in forests. Exceptions to their benevolence are that they may cause epidemics or possess humans. Some of them even eat human flesh. Tib. brtul zhugs ‘phrul ’khor. Instead of the last two lines, the version in Rus pa’i rgyan can 1981 has just one (“It is the instructions of the four classes of ˜›kinıs”), which seems to condense the two above. A very polite way of saying that Milarepa’s genitals were visible. Tib. rig pa brtul zhugs. The Tibetan says rlung sems gnyis kyi gdon, but one could be tempted to also read rlung sems gnyis med gdon (“the demon of pr›˚a and mind not being two”). In Tibet, corpses were tied up with a rope in a crouching position for transport to the cemetery. (1) The offering of sam›dhi satisfies the deities of the ma˚ãla, (2) nectar satisfies one’s inner wisdom, (3) the bliss of Ca˚˜›lı satisfies the deities in the body, (4) the feast substances satisfy yogis and yoginıs, (5) song and dance satisfy the ˜›kinıs, and (6) the torma of leftovers satisfies spirits with whom we have karmic debts. Tib. bdud rtsi skyid (Chos kyi seng ge dang gang pa 1992, pp. 134-37). This is another expression for the realization of emptiness (Skt. anutpattikadharmak˝›nti, Tib. mi skye ba’i chos la bzod pa). Tib. ras chung pa rdo rje grags pa. For a detailed biography, see Thrangu Rinpoché 2002b. Rgod tshang ras pa 1992, pp. 211-14. Tib. snya (gnya’) nang grod phug (in the southwest of Tibet at the border to Nepal). Tib. rong g.yag sde zhal mnga’. Tib. tshur ston dbang nge. He was one of the four main disciples of Marpa (Rgod tshang ras pa 1992, pp. 283-86). Skt. k¸tsn›yatana, Tib. zad par kyi skye mched. Through various meditative concentrations, the whole universe appears as earth, water, fire, wind, blue, yellow, red, white, infinite space, and infinite consciousness. Skt. abhibhav›yatana, Tib. zil gyis gnon pa’i skye mched. The first four of these are as follows. With the notion that inner mind possesses form, one looks at outer forms and perceives each one of all their aspects as small or great, respectively, thus outshining all their other aspects. Then, the same is done with the notion that inner mind is formless. During the latter four, with solely the notion that inner mind is

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713 714 715 716 717 718 719 720 721 722 723 724 725 726 727 728 729 730 731 732

733 734 735 736 737 738 739 740 741 742 743 744 745 746 747 748 749

straight from the heart formless, one perceives all aspects of outer forms as blue, yellow, red, and white, respectively. Tib. dpa’ bo (the male counterparts of ˜›kinıs or vir›s). Rgod tshang ras pa 1992, pp. 609-14. Tib. byes ‘gol phu. Tib. g.yang ‘gos ma. Tib. bka’ gdams pa. Tib . sngags pa. The Tibetan here says “why” (cis), but both the word “where” (ci la) in all the above questions and Rechungba’s answer to this one suggest “where” here too. Tib. ’ba’ rom pa dar ma dbang phyug (sources: Khro ru mkhan po rtse rnam 1989, pp. 74-79; Dpa bo gtsug lag phreng ba, n.d., vol. 1, pp. 802-3; Krang dbyi sun 1985, p. 1967.) Tib. dka’ ba yul sna. Tib. phan yul; a valley north of and near Lhasa. Tib. mda’ khar ba. Tib. ston pa ’byung gnas blo gros. Tib. jo mo lo chung ma. Tib. ’bum skyabs. Tib. po ka ba dar ma. Tib. dbang phyug gzhon nu. Tib. gro lung ba blo gros ’byung gnas. Tib. po to ba. Tib. bya yul ba. This is an area in the far northeast of the Central Tibetan province Tsang in Nagchu Dzong (Tib. nag chu rdzong), near Mount Kangsar (Tib. khang gsar), where Baromba eventually established his first dharma seat, the so-called “upper seat.” Later, he founded the “lower seat” at a mountain called “The Jewel Heap of Hundred Thousand ‘A’ (Syllables)” (Tib. a ’bum rin chen spungs pa) in Nangchen (Tib. nang chen) in Kham. On the rocks of this mountain, numerous spontaneously arisen Tibetan syllables “A” are found. Tib. rdza del ’u rin chen spungs. Tib. ye shes gsal. Tib. skyo du brag dkar. Tib. ko mthso. Tib. lo sde. Tib. chi bar lha khang. Tib. dar khra ba. Tib. ti shri ras pa. Tib. brag dmar. Tib. stag lung thang pa bkra shis dpal. Tib. ’jig rten gsum mgon. Tib. nam ra. Tib. rtse brom dbang phyug seng ge. Tib. brag ka lha ston. Tib. ras pa dkar po. Tib. tshang gsar lus med rdo rje. Tib. chos rgyal ’phags pa. He was a nephew of Sakya Pa˚˜ita and his successor as the supreme head of the Sakya School, as well as being the sovereign of Central Tibet.

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750 Tib. byang chub gzhon nu. 751 See also Blazing Splendor (Hong Kong: Rangjung Yeshé Publications 2005, pp. 1323) for the contemporary Dzogchen master Tulku Urgyen’s connection to the Barom Kagyü lineage. 752 Tib. nyung ngu’i glu (in The Great Wish-fulfilling Casket, vol. 2, pp. 97-98). 753 Skt. ca˚˜›lı, Tib. gtum mo. 754 One of the many meditative concentrations listed in the prajñ›p›ramit› sÒtras that bestows all material things, offerings, and so on that are needed. 755 Tib. phag mo gru pa rdo rje rgyal po. 756 Tib. ’bri gung. 757 Tib. phyag chen lnga ldan. This Drikung approach to Mah›mudr› includes meditating on (1) bodhicitta, (2) one’s own body as the deity, (3) the guru as being the deity, (4) the view of nonconceptuality, and (5) sealing all this through dedications and aspiration prayers. 758 Tib. dam chos dgongs pa gcig pa. 759 Tib. spyan lnga shes rab ’byung gnas. 760 Aka Rigdzin Chökyi Tragba (Tib. rig ’dzin chos kyi grags pa). 761 For an extensive biography, see Khenpo Könchog Gyaltsen 1990. 762 Tib. gegs sel chen mo ston pa dar ma blo gros kyis zhus pa (in ’Bri guº Dharma Kırti 1995, pp. 9-10). 763 Tib. grags pa rgyal mtshan. 764 Tib. sa skya gong ma lnga. The monastery of Sakya was founded in 1073 by Kön Göncho Gyalpo (Tib. ’khon dkon mchog rgyal po; 1034-1102). His succesor on the throne of Sakya was Pari Lots›wa (Tib. ba ri lo ts› ba; 1040-1111), who in turn was followed by Sachen Kunga Nyingbo (Tib. sa chen kun dga’ snying po; 1092-1158), the son of Göncho Gyalpo and first of the five great Sakya forefathers. The second of these forefathers was Sachen Kunga Nyingbo’s second son, Sönam Dsemo (Tib. bsod nams rtse mo; 1142-1182), and the third great forefather was Sachen’s third son, Tragba Gyaltsen. The fourth was Sakya Pa˚˜ita (Tib. sa skya pa˚˜ita; 1182-1251) and the fifth was the latter’s nephew Chögyal Pagba (Tib. chos rgyal ’phags pa; 12351280. 765 Tib. zhen pa bzhi bral. 766 See The Lamp That Illuminates the Four Dharmas by the Fourth Shamarpa below. 767 Tib. lam ’bras. This is a cycle of teachings that lies at the heart of the Sakya tradition and is based on the instructions of the Indian mah›siddha VirÒpa. 768 Tib. ’khor ’das dbyer med. 769 Bsod nams rgya mtsho 1969, vol. 15, pp. 344-45. 770 There are several interlinear notes by Sakya Pa˚˜ita in the Tibetan (hereafter abbreviated as SP). The first one here says that the first two verses represent the homage and the commitment to compose the text. 771 The headings are added by the translator in order to facilitate matching the verses with the four kinds of clinging. 772 SP: [Verses 4-13] explicitly teach the distinction between the correct meaning and a mere facsimile of what The Treasury of Abhidharma says: Abide in ethics and engage in meditation That is endowed with study and reflection. (VI.5ab) Implicitly, these verses teach the ways to meditate on the freedoms and riches that are difficult to obtain as well as on death and impermanence. 773 This could also be read as “the skandhas of suffering.”

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774 SP: [Verses 14-21] explicitly teach the defects of cyclic existence. Implicitly, they teach what to adopt and what to reject in terms of actions and their results. 775 SP: By implying the teachings on meditating on love and compassion as the cause, [verses 22-24] explicitly teach its result, that is, exchanging oneself with others (in the Tibetan, this note only appears after line 26b. However, from its content, it is clear that it pertains to the above verses). 776 SP: [Verses 25-26] teach the general way of resting the mind in nondual unity, after the views of permanence and extinction have been relinquished (this note follows line 28b, but what it says applies to the above verses). 777 Tib. phyva (the creator god of the Bön tradition). 778 SP: [Verse 27] teaches the stages of the path that [M›dhyamikas] have in common with those bodhisattvas who are Mere Mentalists. Thereafter, [verse 28 deals with] the uncommon path of the M›dhyamikas in the mah›y›na (this note follows line 28c, but its layout matches verses 27-28.) 779 SP: [Verses 27-28 together] implicitly teach the way to cultivate calm abiding. Explicitly, they teach the way to cultivate superior insight as follows. (1) What appears as [outer] objects is established as being mind. (2) That [mind] is established as illusory. (3) It is determined that the [mind as well as its appearances] are without nature, [yet] are dependent origination and (4) free from expression. Then, one familiarizes oneself with the unity free from reference points. (This brief fourfold progression of developing vipaŸyan› with regard to the nature of the mind is extensively explained in the Sakya School’s teachings of “Path and Fruition.” As Tragba Gyaltsen states elsewhere, “unity” primarily refers to unimpeded empty lucidity (Tib. gsal stong ’gag med), or, as often termed in the Sakya tradition, mind’s natural unity of lucidity and emptiness (Tib. gsal stong zung ’jug). There, the notion of “unity” also includes the unity of appearance and emptiness (Tib. snang stong zung ’jug), the unity of bliss and emptiness (Tib. bde stong zung ’jug), and the unity of awareness and emptiness (Tib. rig stong zung ’jug). The term “free from reference points” emphasizes the utter inexpressibility and inconceivability of this unity, which is something that can only be directly experienced through personal insight into the nature of one’s own mind.) 780 These are the beings in the six realms of cyclic existence plus those in the intermediate state between two lives (Tib. bar do). 781 Tib. nyams dbyangs chen mo (in Bsod nams rgya mtsho 1969, vol. 4, pp. 349-54). 782 AsThe SÒtra Requested by K›Ÿyapa says: “K›Ÿyapa, those who have views about the person that are as big as Mount Meru are better off than those who proudly entertain views about emptiness. Why is this? K›Ÿyapa, as emptiness means to emerge from all views, I declare that those who have views about this very emptiness are incurable.” 783 This could also be rendered as “the view is not to be viewed” (lta ba lta rgyu med). 784 This could also be translated as “through seeing nothing to be seen” (mthong med mthong bas). 785 This refers to the primordial purity of mind’s nature and its purity in the sense that all adventitious stains have finally been relinquished. 786 This means that it is mistaken to think that there is no difference at all between sentient beings and Buddhas in that the mind of ordinary beings is already the dharmak›ya with the twofold purity. In fact, the mind of unenlightened beings possesses only the first kind of purity. 787 The example of knowing the karmic causes that lead to the result of the colors in a peacock’s eye is usually given for the Buddha’s all-encompassing knowledge of

notes

788 789 790

791 792 793 794 795 796 797 798 799 800 801

802

803

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karma, since only a Buddha can know each and every minute detail in the infinite web of karmic causes and results. The last two lines correspond almost literally to lines V.19ab in Maitreya’s Distinction between the Middle and Extremes. According to ancient Indian cosmology, one way that the world finally becomes destroyed is by seven suns appearing in the sky that burn up everything without even ashes remaining. Skt. (loka)dharmottara, Tib. (’jig rten) chos mchog. This is the last of the four phases of the path of preparation, indicating the highest form of worldly meditation on the Buddhist path. “Worldly meditation” in general means all meditative states in which the true nature of phenomena has not been directly realized. In particular, the meditation on the path of preparation is the increasingly refined conceptual meditation on twofold identitylessness through the union of calm abiding and discriminating prajñ› that eventually yields into the direct insight at the first moment of the path of seeing. This refers to the famous story in the Prajñ›p›ramit› SÒtra in Eight Thousand Lines (chs. 30-32) of how the bodhisattva Sad›prarudita tirelessly searched for and served his guru Dharmodgata (trans. in Conze 1973, pp. 277-99). These terms refer to the technicalities of the three criteria (“three modes”) of a correct reason in a proof statement. “Threefold endowment” refers to a true vajra-master who is endowed with the threefold kindness of bestowing empowerments, explaining the tantras, and giving oral pith instructions. This refers to the five sense consciousnesses and the mental consciousness. The last four verses are reminiscent of the first four verses of Milarepa’s song of The Sixfold Resolve of Mind Being Happy (see “Padampa Sangyé Meets Milarepa” above). Tib. sa skya pa˚˜ita kun dga’ rgyal mtshan. Tib. zhen pa bzhi bral gyi gdams pa (in Sa skya Pa˚˜ita 1992, vol. 3, pp. 518-19.) Tib. phyag rgya chen po yan lag bdun ldan gyi rtsa ba (in Sa skya Pa˚˜ita 1992, vol. 3, pp. 682-84). This is the name of the highest formless god realm, the highest state within cyclic existence. This means to not take refuge only for one’s own liberation, but for the sake of liberating all sentient beings. Usually, these terms are translated as “elaborated, unelaborated, and very unelaborated.” Such expressions may well correspond to the more “objective side” of how certain kinds of conduct are performed, that is, how complex they appear on the outside. The main point, however, is what is going on in the mind of the practitioner in terms of inner, subjective complexities or the lack thereof. For example, advanced practitioners can perform even the most complex ritual or deal with a very difficult situation while remaining in a state of mind completely free from discursiveness and reference points. On the reverse side, others may attempt to outwardly practice very simple and straightforward ways of conduct, but their minds may be full of mental complexities. The sÒtra teachings speak of the ten bodhisattva bhÒmis and the eleventh bhÒmi is buddhahood, called “All-Light” (Skt. samantaprabha, Tib. kun tu ’od). In the vajray›na, two more bhÒmis are added: the twelfth is called “lotus of nonattachment” (Skt. vair›gapadma, Tib. ma chags padma) and the thirteenth, “vajra-holder” (Skt. vajradhara, Tib. rdo rje ’dzin pa). Tib. kun mkhyen klong chen rab ’byams.

540


804 805 806 807 808 809 810 811

Tib. snying thig. Tib. rig ’dzin ku ma ra dza ye shes gzhon nu. Tib. mdzod bdun. Tib. bla ma snying thig. Tib. snying thig ya bzhi. Tib. ngal gso skor gsum, rang grol skor gsum, mun sel skor gsum. The original song is untitled, so I chose this title due to its content. Tib. thang stong rgyal po (most of the following short biography is taken from ’Gyur med bde chen 1982). Tib. ’ol pa lha rtse. Tib. kun spangs don yod rgyal mtshan. Tib. byang. Tib. brston ’grus seng ge. Tib. ngam ring. Tib. dpal ’byor shes rab. Tib. brtson ’grus bzang po. He is also said to have been an incarnation of AvalokiteŸvara and Hayagrıva (some also say of Dölpopa). Tib. bsod nams mchog pa. Tib. ri bo bkra’ bzang. Tib. shangs pa bka’ brgyud. Tib. sbyin pa bzang po (aka rdo rje gzhon nu). Tib. re mda’ ba gzhon nu blo gros. Tib. thar pa gling. Tib. ngor chen kun dga’ bzang po. Tib. rong ston shes bya kun rig. Tib. rje btsun chos kyi sgron me. Tib. nyi ma bzang po. Tib. a ce lha mo. Tib. lcags zam. Tib. tshe grub ’chi med dpal ster. Tib. ’gro don mkha’ khyab ma. Tib. ri bo che. These dates follow the standard biography, while others give his dates as 1385-1510 or 1385-1464. ’Gyur med bde chen 1982, pp. 73-75. Tib. rgyas sde (in the Central Tibetan province of Tsang). Tib. khyab gdal chen po (a Dzogchen term for the vast and open space of mind’s true nature). This refers to all beings beneath the earth, on the earth, and above the earth. ’Gyur med bde chen 1982, pp. 113-15. Tib. kong po. Tib. bka’ bcu pa. From the early times of Tibetan monastic studies, a scholar who had mastered the “four subjects” (Tib. bka’ bzhi)—prajñ›p›ramit›, Madhyamaka, abhidharma, and vinaya—would have received the honorary title “master of the four subjects” (Tib. bka’ bzhi rab ‘byams pa). Later, Gyaltsab Darma Rinchen (Tib. rgyal tshab dar ma rin chen; 1364-1432), one of the two major disciples of Tsongkhapa, initiated the studies of ten texts (the four subjects above plus pram›˚a, together with a major commentary on each). Thus, “master of the ten subjects” was the highest scholarly degree granted by monastic colleges in Tibet. It was equiva-

812 813 814 815 816 817 818 819 820 821 822 823 824 825 826 827 828 829 830 831 832 833 834 835 836 837 838 839 840 841 842

notes

843 844 845 846 847 848 849 850 851 852 853 854 855 856

857 858 859 860 861 862 863 864 865 866

867 868 869

541

lent to and—in the Gelugpa School—eventually replaced by the Geshé (Tib. dge bshes) degree. Tib. ’bras spungs. ’Gyur med bde chen 1982, pp. 202-6. Tib. chu bo ri. Tib. skyid sdug lam khyer. This is an instruction on transforming even the most adverse conditions into beneficial opportunities for enhancing one’s practice. It originated from Padampa Sangyé’s teaching cycle of the “Pacification of Suffering.” Externally, “the twenty-four great places” are sacred locations—primarily related to the Cakrasa˙vara tantra—in India and the Himalaya regions, where ˜›kas and ˜›kinıs dwell. Internally, they are also said to exist in every human body. This refers to the six-syllable mantra of AvalokiteŸvara: O˙ ma˚i padme hÒ˙. ’Gyur med bde chen 1982, pp. 230-31. Tib. ri bo rtse lnga, Chin. wu-t’ai-shan. Aka “the four seals”: (1) everything conditioned is impermanent, (2) everything contaminated is suffering, (3) all phenomena are empty and identityless, and (4) nirv›˚a alone is peace. Tib. bde legs dpal. ‘Gyur med bde chen 1982, pp. 236-39. Tib. stag lung ma thang. This monastic settlement, established in 1276, was the founding monastery of the Dalung Kagyü School and became the main center of the one of this school’s two branches with the same name. This is a cross between a yak bull and a common cow. “The divine dharma” (Tib. lha chos) originally referred to the Tibetan Bon religion and later to Buddhism. “The human dharma” consists of the sixteen ethical precepts that were set up by King Songtsen Gampo (Tib. srong btsan sgam po) in the seventh century. Tib. ban sgar ’jam dpal bzang po. Tib. se mo. Tib. gnam mtsho. Tib. lo ras pa dbang phyug brtson ’grus. Tib. gnyan chen thang lha. Tib. chos grags rgya mtsho. Tib. chos kyi grags pa ye shes dpal bzang po. Tib. dpal ’byor don grub. In Tibetan, this untitled prayer is referred to as the “Brief Vajradhara [Supplication]” (rdo rje ’chang thung ma), but in the West, it is better known under the above title. The second and third lines are translated according to Thrangu Rinpoché’s commentary below. There are, however, also other, slightly differing ways of reading them, such as: The fresh nature of whatever thought that arises Is left just as it is, without this meditator interfering. As also indicated in the title of the commentary below (“four verses”), the last verse is not part of the original supplication, but was added later. Tib. mkhan chen khra ’gu rin po che ka rma blo gros lung rigs smra ba’i seng ge. Tib. shud bu dpal gyi seng ge. He was one of the ministers of the first Tibetan dharma-king King Trisong Deutsen (Tib. khri srong de’u btsan; 790-844) and a member of the party sent to India to invite Padmasambhava to Tibet. He translated a number of teachings on Mamo, Vajrakıl›ya, and Yam›ntaka and attained siddhi

542

870 871

872 873 874

875 876 877

878 879 880 881 882 883 884 885 886 887 888 889 890 891

straight from the heart mainly through the practices of the former two. As a sign of his accomplishment, he was able to cleave rocks and divide the waters of rivers with his vajra-dagger. Tib. dge bshes lha rams pa. Tib. mkhan po. This is the highest academic title in the Kagyü and Nyingma schools for someone who has completed the traditional curriculum of Buddhist studies, of about ten years’ duration, including abhidharma, pram›˚a, Madhyamaka, prajñ›p›ramit›, vinaya, and the foundations of tantra. For more detailed oral explanations, based on this—hitherto untranslated—written commentary, see Thrangu Rinpoché 1983. Tib. don brgyud. This is an epithet of the Kagyü lineage, which is not just a tradition of theoretical explanations, but of transmitting the personal experience of true reality. Tib. rgod tshang pa mgon po rdo rje (lit. “vulture-nest dweller;” 1189-1258). This early Drugba Kagyü siddha, who stayed almost his entire life in secluded mountain retreats, is famous for taking his various serious illnesses (including depression) as the path to liberation and for his many doh›s, six of which are translated in Songs of Realization (published by Khenpo Tsültrim Gyamtso Rinpoché and the Marpa Translation Committee; Nalandabodhi edition 2002, pp. 14, 30, 69, 80, 82, 84). Many of his instructions on Mah›mudr› are found in the Ninth Karmapa’s Ocean of Definitive Meaning. Another name of the First Karmapa was “the white-haired man from Kham” (Tib. khams pa dbu se). For details on these masters and the greater and lesser Kagyü schools, see the appendix. According to Tilopa’s biography by Marpa, those four are (1) illusory body (from N›g›rjuna), (2) dream-yoga (from K¸˝˚ac›rya), (3) luminosity (from Kambala, aka Lavapa), and (4) ca˚˜›lı (from the ˜›kinı Subhaginı). There are, however, several different lists of those four (see, for example, Dzogchen Ponlop Rinpoché’s introduction in Wangchuk Dorje 2001, pp. xxxiv-xxxvi). The last one being Tilopa’s famous slapping of N›ropa’s forehead with his sandal. Tib. chos kyi blo gros. Tib. bzhad pa rdo rje (lit. “Laughing Vajra”). For details on the masters and lineages to follow, see the appendix. Tib. sku gsum ngo sprod. This text is often (erroneously) attributed to the Third Karmapa. Those three epitomize the particular Mah›mudr› teachings of the Karma Kagyü, Drikung Kagyü, and Drugba Kagyü. Tib. rdo rje ’chang gi rnam thar. Tib. mkha’ spyod dbang po (the Second Shamarpa [1350-1405]). For details on the works mentioned, see the bibliography. In the West, this text is better known under the title of H. Guenther’s translation, The Jewel Ornament of Liberation, but the meaning of the Tibetan corresponds more to the above. This text is better known under the title The Words of My Perfect Teacher. Tib. phyag chen nges don sgron me (better known under the title The Torch of Certainty). In order, those four are (1) being unmistaken about what is to be made a living experience in one’s practice (the nature of the mind), (2) being guided by an authentic guru, (3) complete detachment, and (4) being free from hope and fear. Tib. dngul chu thogs med (1295-1369).

notes

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892 Tib. rgyal sras lag len sum cu so bdun. 893 Tib. byang chub lam chen (translated as The Great Path to Awakening, Shambhala, 1987). 894 Such as the fifth chapter of The Treasury of Knowledge (translated as Buddhist Ethics, Snow Lion Publications, 1998, Ascertaining the Three Vows (Tib. sdom gsum rnam nges; translated as Perfect Conduct, Wisdom Publications, 1996) by Ngari Pa˚chen Bema Wangyal (Tib. mnga’ ris pa˚ chen pad ma dbang rgyal; 1487-1542), and Sakya Pa˚˜ita’s Differentiating the Three Vows (see n. 5). 895 Tib. gso sbyong. This is the two-weekly ceremony for all monastics to purify and restore their vows. The other two are the rainy season retreat (Skt. v›r˝a, Tib. dbyar gnas) and the ceremony to end that retreat (Skt. prav›ra˚›, Tib. dgag dbye) 896 For details on this, see Patrul Rinpoche 1994. 897 There are two variants of the Tibetan in the root text (rtogs pa [realization] versus rtog pa [thought]), but the commentary here clearly glosses this as rnam par rtog pa (an equivalent of rtog pa). Also, gang shar rtog pa (“whatever thought that arises”) in the root text is a very common phrase found in all texts on Mah›mudr› and appears again at the beginning of the section on superior insight in this commentary. 898 Tib. phyag chen zla ba’i od zer (translated under the above name, Shambhala, 1986). 899 Tib. nges don rgya mtsho, ma rig mun sel, and chos sku mdzub sthugs. The first two are translated under the above names (Wangchuk Dorje 2001 and A. Berzin, trans., LTWA, 1978) and the third in Pointing Out the Dharmak›ya, Zhyisil Chokyi Ghatsal, 2002). 900 Skt. sev›s›dhana, Tib. bsnyen sgrub. 901 Tib. de bzhin gshegs pa’i snying po bstan pa’i bstan bcos. 902 Tib. rnam shes ye shes ’byed pa’i bstan bcos. 903 Tib. dben pa gsum. 904 Skt. ˝aãºgayoga, Tib. sbyor ba yan lag drug. 905 See the section on the Song of the Sixth Shamarpa. 906 The four yogas of Mah›mudr› are (1) one-pointedness (Tib. rtse gcig), (2) freedom from reference points (Tib. spros bral), (3) one taste (Tib. ro gcig), and nonmeditation (Tib. sgom med). With each being divided into lesser, middling, and great, there are twelve stages of yoga. 907 Tib. lam mchog rin chen phreng ba (translated as Precious Garland of the Sublime Path, Rangjung Yeshé Publications, 1995). 908 For those and other similar sources, see the introduction in Wangchuk Dorje 2001 pp. xxix-xxx. 909 Tib. snying gtam tshig gcig ma. 910 The Tibetan mistakenly has ring lugs. 911 According to the above, the time of composition was most probably the summer of 1975, since the Sixteenth Karmapa traveled to the West for the first time in 1974, while Thrangu Rinpoché stayed in Kathmandu for a long time in 1976 and taught this text the first time early in 1977. 912 Tib. bshad sgrub chos ’khor gling. This is the name of the main seat of the Karmapas in Rumtek. 913 Tib. chos kyi grags pa ye shes dpal bzang po (sources for the biography: Dpa’ bo gtsug lag phreng ba 2002; Chos grags bstan ‘phel 1980; Douglas and White 1976). 914 Tib. khang dmar. 915 Tib. kre shod. 916 Tib. rta ra. 917 Tib. zur mang. (This is the main seat of the Trungpa Rinpochés)

544


918 This is the author of the Supplication to the Tagbo Kagyü. 919 Tib. kong po. 920 Tib. ‘gos lo ts› ba yid bzang rtse ba gzhon nu dpal. As mentioned before, he was a famous translator and scholar who studied with many different masters from all schools of Tibetan Buddhism. His Blue Annals (Tib. deb ther sngon po) is one of the standard historical works in Tibet. 921 Tib. chos rje rab ’byor seng ge. 922 Tib. dge ’dun sgang. 923 Tib. chos rje nam pa. 924 Tib. lo ts› ba bsod nams rgya mtsho sde. He served as interpreter for Vanaratna (1385-1468), one of the last great Indian pa˚˜itas coming to Tibet, and also translated a number of texts in the Tengyur. He was extremely learned in all sÒtras and tantras and their commentaries. In particular, he was an expert in the six-branch yoga of the K›lacakratantra and attained a high realization of Mah›mudr›. His own writings are said to have filled twelve volumes. 925 Tib. stag lung pa chos kyi ngag gi dbang po. 926 Tib. dga’ ldan ma mo. 927 Tib. phag gru. 928 Tib. yangs pa can. 929 Tib. stag lung rnam rgyal grags pa. 930 Tib. zha lu lo ts› ba chos skyong bzang po. 931 Tib. ’bri gung rin chen phun tshogs. 932 Tib. chos bzhi gsal ba’i sgron ma. The text is found in The Great Wish-fulfilling Casket, vol. 1, pp. 156-64. 933 Skt. Saddharmapu˚ãrıkasÒtra, Tib. dam chos pad ma dkar po’i mdo. 934 This is AtiŸa. 935 This first dharma is usually known as “Grant your blessings so that my mind turns (in)to the dharma.” The commentary below will show the same purport here too, i.e., that the dharma becomes the true dharma in one’s own mind. As the author says in his colophon, without contradicting the actual words of Gampopa, he slightly reformulated the four dharmas in a basic stanza (following below) and then commented on that. 936 P5562, fol. 40b.2-3. 937 Verse I.4. 938 A term for liberation from cyclic existence. 939 This refers to the five skandhas (skandhas). 940 Skt. triŸik˝›, Tib. bslab pa gsum. The trainings in superior ethics, meditative concentration, and prajñ›. 941 This refers to the formal ritual of full ordination, which starts with the candidate’s own request for ordination, followed by three formalized repetitions of this request by his preceptor (Skt. upadhy›ya, Tib. mkhan po)—one of the elder fully ordained monks who conduct the ceremony—to these other monks. The ritual is concluded by means of questions to rule out impediments to ordination (such as being sick or not yet being twenty years old). 942 Skt. dharmasrotas, Tib. chos rgyun. This is the final special result of the path of accumulation. While not moving from this meditative concentration, one enters the ocean of Buddha fields of the ten directions and comes to hear the genuine dharma from the mouths of an ocean of Buddhas. In his commentary on The Ornament of Clear Realization, called The Noble One’s Resting at Ease, the Eighth Karmapa, Mikyö Dorje, gives a definition of this meditative concentration: It is the

notes

943

944 945 946 947 948 949 950 951 952

953 954 955 956

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one-pointed abiding of the mind on words and meanings through the ability to retain very profound and vast dharmas without forgetting them. It is a stream, because it lasts uninterruptedly from the path of accumulation up through buddhahood (Mi bskyod rdo rje, n.d., vol. 1, p. 113). In a single moment of time, one (1) beholds the faces of one hundred Buddhas, (2) is blessed by them, (3) sends forth one hundred emanations, (4) lives for one hundred eons, (5) engages through wisdom from beginning to end of one hundred eons, (6) is absorbed in and rises from one hundred meditative concentrations, (7) matures one hundred sentient beings, (8) shakes one hundred fields of existence, (9) illuminates one hundred fields of existence with light, (10) opens one hundred doors of dharma, (11) displays one hundred of one’s own body, and (12) displays one hundred excellent retinues that surround each of those bodies. XXV.19. Verse 2. Skt. Jñ›navajrasamucchaya, Tib. ye shes rdo rje kun las btus pa. Tib. bde bzang pa. Tib. sangs rgyas bzang po. The Shamarpa is obviously referring to this particular approach of teaching as being more suitable for his disciples in the southern area of Gongbo where he stayed most of his life. Tib. gser mdog can. Accordingly, he is also known as Serdo Pa˚chen (Tib. gser mdog pa˚ chen) and Silung Pa˚chen (Tib. zi lung pa˚ chen). Tib. rin spungs. In the case of the Karmapa, this is, for example, clearly evident from his Ocean of Texts on Reasoning (Tib. rigs gzhung rgya mtsho). It is also affirmed by his disciple Karma Trinléba (1456-1539) in his Dri lan yid kyi mun sel (Karma ’phrin las pa 1975, pp. 88-92) and contemporary Kagyü masters. As for ⁄›kya Chogden, this approach is found in works such as Establishing the Definitive Meaning As One by Explaining the Distinction between the Two Traditions of Great Chariots (Shing rta chen po’i srol gnyis kyi rnam par dbye ba bshad nas nges don gcig tu bsgrub pa’i bstan bcos kyi rgyas ’grel. ⁄›kya mchog ldan 1975, vol. 2). This refers to the tantras. As quoted in Kong sprul blo gros mtha’ yas 1982, vol. 2, p. 553. Tib. dol po pa (shes rab rgyal mtshan). He is considered as the one who coined the terms “other-empty” and “self-empty” and as one of the most outspoken proponents of “other-emptiness.” Tib. jo nang. For example, in his Zab don nyer gcig pa, the famous Jonang master T›ran›tha describes twenty-one differences between Dölpopa’s and ⁄›kya Chogden’s views of “other-emptiness” (The Collected Works of Jo-nang rje-btsun T›ran›tha, vol. 4. Leh, Ladakh: Smanrtsis Shesrig Dpemdzod, 1983, pp. 781-95). The text is translated by J. Hopkins in Taranatha, The Essence of Other-Emptiness (Snow Lion Publications, 2007). ⁄›kya mchog ldan 1975, vol. 17, pp. 467-68. There are two rather similar words to describe mind’s aspect of clarity or “luminosity” (Tib. ’od gsal): limpid (Tib. dvangs pa) and lucid (Tib. gsal ba). According to Khenpo Tsultrim Gyamtso Rinpoché, “limpid” means clear in the sense of pure water being so transparent that you can see through it. However, this clear water itself is neither luminous nor shining, so it is the other notion of being “lucid” that refers to this quality, very much like a reflection of the sun or the moon in that water.

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straight from the heart When used for the nature of the mind, the term “luminosity” entails both of these meanings. Tib. mchog ldan legs pa’i blo gros (another name of the author). Tib. gye re bkra shis rtse mo. Tib. mi bskyod rdo rje. Tib. sa tam. Tib. ngom chu. Tib. bkra shis dpal ’byor. Tib. bkra shis rnam rgyal. Tib. dul mo bkra shis ’od zer. Tib. dvags po bkra shis rnam rgyal. Tib. karma phrin las pa phyogs las rnam rgyal. Tib. sangs rgyas mnyan pa bkra shis dpal ’byor. Tib. mkhan chen chos grub seng ge. Tib. dvags po legs bshad gling. Tib. thun bzhi la ma’i rnal ‘byor. Both the statue and the impressed marble can still be seen at Rumtek, the Karmapa’s seat in Sikkim, India. Dpa’ bo gtsug lag phreng ba 1986, pp. 1254-55. Ibid., p. 1236. In fact, this commentary mainly presents the hidden meaning of the prajñ›p›ramit› sÒtras in terms of the view of the Seventh Karmapa, i.e., the unity of N›g›rjuna’s lineage of profound view and Asaºga’s lineage of vast conduct. For more details on the Eighth Karmapa’s stance on “other-emptiness,” see Brunnhölzl 2001, 2004. Tib. se ra rje btsun chos kyi rgyal mtshan. Dbu ma gzhan stong smra ba’i srol legs par phye ba’i sgron me. For more details, see the Song of the Sixth Shamarpa above. Ibid., p. 1240. In general, it is regarded as one of the signs of a commentator of the highest caliber to expound each scripture according to its own system and context, without mixing different traditions or imposing one’s own “highest” view throughout. Pawo Rinpoché says that this approach is reflected in all commentaries by the Eighth Karmapa (ibid., p. 1254). Moreover, it is expressed by Mikyö Dorje himself that one has to treat the systems of Madhyamaka and Yog›c›ra independently in their own contexts. So far, the works of Karmapa Mikyö Dorje have hardly been studied by Western scholars. Instead, often unfounded claims about his view are repeated, such as that he was one of the greatest proponents of the system of otheremptiness in the Kagyü lineage. From the perspective of his texts, this is definitely mistaken. He also went to considerable pains to employ the language and technique of debate used by his opponents (often from the Gelugpa School): in good Pr›saºgika style, flinging their own approach back at them so as to refute their positions. Aka sangs rgyas rgyal mtshan and rus pa’i rgyan can (Rus pa’i rgyan can 1981, pp. 656-58). The eight worldly dharmas are gain and loss, praise and blame, fame and disgrace, pleasure and suffering. Tib. ston pa ba; lit. “follower of the teacher [⁄›kyamuni].” The last line of each verse does not appear in Milarepa’s biography, but in the version in the Casket and elsewhere. The biography has ma ’byed, whereas the version in Mikyö Dorje’s commentary in

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The Wish-fulfilling Casket (see below) reads ma sbrel. Thus, the sentence in the biography would be, “Do not distinguish it as one or many!” This line is missing in the Casket. The biography reads mngon zhen, whereas the Casket says mngon shes. According to the biography, this line would translate as, “Do not let clinging and desire arise.” The biography reads dga’ rlom and the Casket says rlom sems. Following the biography, this line would say, “. . . demon of being exhilarated and puffed up.” The biography says re ba med and the Casket reads re dogs med. According to the former, this line would be, “Rest within being free from hope/expectation.” In The Great Wish-fulfilling Casket, vol. 2, pp. 106-8. Tib. sgra spyi. Roughly speaking, these are the mental associations or images that come to mind when speaking, hearing, or reading a word. Tib. nga rgyal. lit. “self-victory.” This is usually translated as pride, but often—as is the case here—also denotes the more fundamental mental factor of clinging to and experiencing the world from the perspective of an assumed personal self. As mentioned before, both the line “Son, rest within the sphere free from reference points” as well as the corresponding commentary are missing in the text. By following what the Karmapa has stated about the preceding lines, one might say that this line means having let go of even the most subtle clinging or discursiveness in terms of reference points, be these existence, nonexistence, one or many, being free from one or many, or even “being free from all reference points.” This includes all misunderstandings of or attempts at pinpointing unidentifiable emptiness, such as it being a mere state of total extinction of everything or some true remainder after having negated everything else. The uninterrupted paths (Skt. ›nantaryam›rga, Tib. bar chad med lam) refer to all the phases during the paths of seeing and meditation when the respective meditational remedies (the wisdoms that realize emptiness in all aspects) directly and unimpededly relinquish their corresponding factors to be relinquished. The resulting states after such relinquishments are called “paths of liberation” (Skt. vimuktim›rga, Tib. rnam grol lam). What is actually meant by “demons” are not some external harmful beings, but the swarms of our own misconceptions, deluded emotions, and neuroses. Tib. dbyangs can dga’ ba (“Melodious Joy”); another name of Karmapa Mikyö Dorje. Tib. phyogs kyi glang po. Tib. gar dbang chos kyi dbang phyug. Tib. ’bri gung sbro lung. Tib. dvags po bshad grub gling. Tib. dpal ldan gar dbang chos kyi dbang phyug. Tib. thub bstan snying rje gling. Tib. za dam legs bshad gling. Tib. ’phan yul. Tib. chos dbying rdo rje. Tib. ka rma chags med. Tib. chos kyi rgyal mtshan dpal bzang. Tib. grags pa chos dbyangs. Tib. rtogs brjod lta sgom sypod ’bras kyi glu. Section headings have been inserted by the translator in accordance with the concluding lines of each section. Tib. zla ’od gzhon nu.

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1012 Tib. mi pham chos kyi dbang phyug. This is another name of the Ninth Karmapa, Wangchug Dorje. 1013 In India and Tibet, one way to produce illusory appearances was to use a so-called “awareness-mantra.” Thus, once the audience discovers that those appearances were caused by such a mantra, the belief in their real existence immediately vanishes. (The Tibetan has two alternative readings [gzigs/zhig], the latter resulting in “upon the awareness-mantra vanishing, . . .”). 1014 The Tibetan has two variant readings here (don dam/don ‘di), the alternative translation being, “With this meaning in mind, . . .” 1015 This quote is The Ornament of Clear Realization V.20. 1016 The Tibetan has two variant readings (rang sar/rang gsal), the alternative translation being, “ . . . in its own lucidity . . .” 1017 This famous verse corresponds to The Ornament of Clear Realization V.21 and The Sublime Continuum I.154. For further references, see N›g›rjuna’s autocommentary on In Praise of the Three K›yas above. 1018 Monier-Williams gives this term as the name of a certain Hindu yogi, but here it seems to have the same meaning as kusali (or kusulu; lit. “virtuous/skilled one”; also meaning mendicant). This is an epithet for realized beings’ carefree conduct free of worldly concerns, having no other interest than practicing meditation. Outwardly, such people may appear as if only doing three things—eating and drinking, excreting, and sleeping, just as ⁄›ntideva did at N›land›. 1019 Tib. rgyal ba yang dgon pa ye shes rgyal mtshan (1213-1258). He was a famous siddha and a disciple of the early Drugba Kagyü master Götsangba Gönbo Dorje (1189-1258). 1020 Tib. kam po gangs rva. 1021 Tib. ’bo dkar. 1022 The Tibetan Buddhist Resource Center’s website (www.tbrc.org) says that it holds a copy of this text, but it proved to be unfindable upon search. Thus, to my knowledge, Lama Thubten’s copy seems to be the only one available at present. 1023 Tib. dvags po bka’ brgyud. This name refers back to Gampopa, whose native area was Tagbo in southern Tibet. 1024 Tib. de bzhin gshegs pa. 1025 Tib. dus gsum mkhyen pa. 1026 Tib. dkar po chig thub. 1027 As a physician, Gampopa was of course familiar with this medical term for certain powerful remedies (plants and minerals) that are said to cure all diseases. However, the term occurs only rarely in his writings. For example, in his Answers to Pamo Truba (phag gru’i zhus lan; Coll. Works, vol. 1, p. 472), he says that once the realization of the inconceivable nature of phenomena has arisen, it “becomes the single white panacea, that is, knowing one, all is liberated” (dkar po chig thub gcig shes kun grol song ba). The standard source for this term being linked specifically with Mah›mudr› is the twelfth chapter (dkar po chig thub tu bstan pa’i le’u) of Lama Shang’s Phyag rgya chen po lam mchog mthar thug. Just as the white panacea, Mah›mudr› is considered to be the single sufficient remedy for all diseases of mental affliction and obscuration, allowing mind to regain its nature’s fundamental sanity. The notion of any spirtual practice being a single self-sufficient cause for enlightenment was criticized by Sakya Pa˚˜ita and others and even unjustly equated with the “view of Hvashang” (who, in one of his writings, also used the example of a single panacea). The latter view became a Tibetan stereotype for the exclusive cultivation of a thought-free mental state—as representing realization of

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the ultimate—along with a complete rejection of the aspect of means, such as the accumulation of merit and proper ethical conduct. However, the teachings on Mah›mudr› are far from merely advocating nonthinking or some type of mental blankness. This is also what Lama Shang explains and the last verse of his abovementioned chapter explicitly says that, as long as there is clinging to a self, karma and its maturation exist and it is essential to relinquish negative actions and accumulate merit. Later, Padma Karpo’s Treasure Vault of the Victors gave a highly detailed account of all the main sources of the Mah›mudr› system and its relation to Madhyamaka, the sÒtras, and the tantras, invalidating claims that Mah›mudr› is not found in the sÒtras or that it is simply equivalent to the doctrine of Hvashang (for more details, see Broido 1987 and Jackson 1990). “The view of Hvashang” refers to the approach ascribed by Tibetans to the Chinese Ch’an master Hvashang Mah›y›na from Tun-huang, as it is reported to have been refuted in the debate at Samyé by KamalaŸıla and his followers. Thereafter, in Tibet, Hvashang’s name and view became a pejorative cliché freely applied to what certain people considered flawed Buddhist approaches in the above sense. However, there are at least two indigenous Tibetan versions of the debate at Samyé, with the more verifiable one giving a different account of what Hvashang actually said. In addition, the Tibetan and Chinese documents on the debate found at Tun-huang differ greatly from the “official” Tibetan story. For example, Tibetan fragments of Hvashang’s own teachings and Wang Hsi’s Tun-wu ta-tch’eng cheng-li chüeh (which presents Hvashang as the winner and not KamalaŸıla) show his view and meditation instructions to be much more refined and detailed than the usual indigenous Tibetan accounts. The Tun-huang documents also provide clear evidence that Ch’an teachings had been translated into Tibetan and continued to be transmitted in Tibet even after their supposed prohibition as one of the outcomes of the debate at Samyé. In any case, it was mostly due to subsequent intra-Tibetan disputes that this encounter and its issues gained such importance in Tibet. For the complexity of the events surrounding the debate at Samyé, see also Gomez 1983, Broido 1987, and Karmay 1988. For more details on these masters and the greater and lesser Kagyü schools, see the appendix. For details on the latter, see the section on Maitrıpa above. Rebuttal of Objections, verse 70 (his Fundamental Verses XXIV.14 says the same, just replacing “possible” with “feasible”). Skt. vyatireka, Tib. ldog pa. This technical term refers to conceptual objects by indicating the process through which they appear for the thinking mind. For example, impermanent phenomena and phenomena that arise from causes and conditions are not different in nature, since all impermanent phenomena arise from causes and conditions, and all phenomena that arise from causes and conditions are impermanent. However, when we think “impermanent phenomena,” a different mental image or notion comes to mind than when we think “phenomena that arise from causes and conditions.” It is said that we select the specific notion of “impermanent phenomena” through the conceptual exclusion of everything that is not an impermanent phenomenon. In this way, a certain notion is isolated from all other notions, and this is why it is called an isolate. Tib. dbu ma chos dbyings bstod pa’i rnam par bshad pa (undated dbu med manuscript). Fols. 50b-51a. Considerable parts of this commentary are devoted to showing that N›g›rjuna’s text does not contradict his Fundamental Verses and other works in the Collection of Reasonings, and how Madhyamaka and the classic Indian Yog›c›ra

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straight from the heart tradition are in perfect accord, extensively quoting N›g›rjuna, Candrakırti, Maitreya, and Asaºga. Nevertheless, at present, we are far from a final picture of the Third Karmapa’s position on the subject of “self-empty” and “other-empty.” A lot of research still needs to be done, but what is clear already is that not even those terms can be found in his major works that could be expected to use them (such as his four texts listed above), let alone discussions of them or what they refer to. In any case, the rather commonly held position that Dölpopa’s view was greatly influenced by Rangjung Dorje’s—let alone the claim that Dölpopa may have received the terms “self-empty” and “other-empty” from the Third Karmapa—is clearly and repeatedly contradicted by the latter’s very distinct explanations in those four texts. For more details on those issues, see also Schaeffer 1995 (pp. 25-36) and my forthcoming translations of Rangjung Dorje’s commentary on In Praise of Dharmadh›tu and his two supplementary treatises to The Profound Inner Reality (together with Jamgön Kongtrul Lodrö Tayé’s commentaries). Tib. bdud ’dul rdo rje. Those are names that indicate N›g›rjuna’s and Maitreya’s explanations on the Buddha’s third turning of the wheel of dharma. Its most common name is “the wheel of excellent distinction” (between the expedient and the definitive meaning). Kong sprul blo gros mtha’ yas 1982, vol. 3, p. 24. Kong sprul blo gros mtha’ yas 1982, vol. 3, p. 84. Interestingly (and that shows that this is not just a Tibetan stance), the same position is already put forward by the Indian master Jñ›naŸrımitra (ca. 980-1040) in his S›karasiddhi (in Jñ›naŸrımitranibandh›valı, ed. A. Thakur. Patna: K.P. Jayaswal Research Institute, 1959, p. 511.8-11). In the sixth chapter of that text, he links the approaches of Yog›c›ra and Madhyamaka by saying that the former is mainly beneficial for those who have views of wrong denial and the latter for those who hold views of false superimposition. (I am indebted to Kazuo Kano for providing me with this reference.) Tib. rang ldog. This is a technical term for the reverse of everything that a given phenomenon is not, that is, its double negation and thus a purely conceptual object arrived at through exclusion. For example, the self-isolate of a book is a “non-nonbook.” Mi bskyod rdo rje, n.d., vol. 1, pp. 347-48. It is to be noted here that the Kagyü tradition draws a major distinction within the tradition of “other-emptiness” between “the other-emptiness of luminosity” (Tib. gsal ba gzhan stong) and “the otheremptiness of the expanse” (Tib. dbyings gzhan stong). The first one means that the wisdom of Buddha nature is empty of adventitious stains (the “other”) and that this wisdom itself is not empty but really existent as the ultimate nature of luminosity. Thus, the luminous nature of mind and its innate Buddha qualities are emphasized. Typical proponents are Dölpopa, T›ran›tha (who even wrote a commentary on the Heart SÒtra from the perspective of “other-emptiness”), and Jamgön Kongtrul. For example, the latter’s Treasury of Knowledge says, “The differences [between selfempty and other-empty] lie in . . . whether wisdom is really established at the end of analysis or not” (vol. 2, p. 550). “The other-emptiness of the expanse” means that Buddha nature’s wisdom itself is free from reference points. As exemplified by the above, this view is presented by the Eighth Karmapa in his commentary on The Ornament of Clear Realization as well as in the writings of the Sixth Shamarpa. In general, the very basic questions of what exactly “other-empty” means and what a “shentongpa” is need more attention. Many people talk about “self-empty” and “other-empty” and their difference as if what these terms mean and encompass were

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totally clear and the same for everybody. However, the Tibetan tradition of “otheremptiness” is far from being a monolithic doctrine. For various masters, “otherempty” obviously refers to very different things, as shown by them giving their own distinct views on the meaning of “other-emptiness” and its relation to “self-emptiness.” As mentioned above, the Third Karmapa’s and Dölpopa’s views often differ greatly and T›ran›tha’s Zab don khyad par nyer gcig pa describes twenty-one differences between Dölpopa’s (and his own) interpretation of “other-emptiness” and ⁄›kya Chogden’s. Another text by the Kagyü scholar Surmang Padmavajra (early twentieth century), Dri lan tshe pa’i zla ba (n.p., n.d., pp. 60.3-61.5), lists seven different main views held by various Jonang, Sakya, Kagyü, and Nyingma masters on the distinction between “self-empty” and “other-empty.” Summarizing them into three, he says that Dölpopa asserts wisdom to be “other-empty,” ⁄›kya Chogden holds the expanse (dbyings) to be “other-empty,” and all others take both wisdom and expanse to be “other-empty.” (I am indebted to A. Burchardi’s unpublished manuscript of her presentation at the tenth seminar of the IATS, Oxford 2003). Skt. itaretaraŸÒnyat›, Tib. gcig gis gcig stong pa nyid. For more details on the reason for this soteriological inefficacy, see the discussion of the “hornlike object of negation” in Mipham Rinpoché’s commentary on the song of Janggya Rölpé Dorje below. The former is usually considered as equivalent to reaching the first bhÒmi of bodhisattvas (their path of seeing), while the latter corresponds to attaining buddhahood. These ten are (1) writing the dharma, (2) venerating the dharma and its teachers, (3) practicing generosity for the sake of those two, (4) studying, (5) reading, (6) memorizing, (7) explaining, (8) reciting, (9) reflecting on, and (10) meditating on the dharma. See the introduction to The Great Stanzas on Prajñ›p›ramit› by firyadeva above. He is still famous in Tibet for his impeccable monkhood and for having initiated four great transmission lineages of the vinaya. He also gave Mah›mudr› teachings to Tropu Lots›wa Jambé Bal (1173-1225). For the latter, see Appendix. Tib. kun tu bzang po’i spyod pa. This is one of the five specific conducts in the vajray›na, in which one is never separated from the experience of the superior insight of Mah›mudr›. That means, during all daily activities, thoughts effortlessly subside on their own within the sphere of the true nature of phenomena, without needing to apply any remedy. See also Patrul Rinpoché’s poem on afflictions being wisdom. Tib. kam po gnas nang. Tib. ka rma dgon. Tib. ka rma chags med. Tib. ngom stod. Tib. zal mo sgang. Tib. pad ma dbang drag. Tib. chos skyong skyid. Tib. dbang drag gsung. Tib. chos kyi rgyal mtshan dpal bzang. Tib. drung pa rin po che kun dga’ rnam rgyal. Tib. ka rma bsam ‘grub. Tib. za dam. Tib. bla ma wa rgan. Tib. ka rma slob lam.

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Tib. ka rma pa khong ma chags mi chags chags pa med. Tib. blo gros nor ldan. Tib. thub bstan snying rje gling. One account of Karma Chagmé’s life says that he did the same with a finger of his right hand when he was twenty-one (1634) and the Tenth Karmapa had passed away, upon which about seventy thousand Kagyü monks had gathered to make offerings in a great memorial service. However, the Tenth Karmapa only passed away in 1674. Tib. dpal ri. Tib. gnas mdo. It is after this area that his teaching lineage became called Nedo Kagyü. Tib. gter ston mi ‘gyur rdo rje. Tib. gnam chos. Tib. dpal yul. Tib. kun bzang shes rab. The level of “one taste” is the third among the four yogas of Mah›mudr›: onepointedness, freedom from reference points (or simplicity), one taste, and nonmeditation. Each one of these can again be divided into lesser, middling, and greater. Thus, one also speaks of twelve yogas. Tib. chags med ri chos. Tib. ‘phags pa thugs rje chen po’i dmar khrid phyag rdzogs zung ‘jug gi nyams len snying po bsdus pa (translated in The Union of Mahamudra and Dzogchen. Hongkong: Rangjung Yeshé Publications, 1986). Tib. ma lab sgron la gsol ba ‘debs pa’i mgur ma (Tibetan woodblock print, 3 fols., no place, no date). These are Buddhas, bodhisattvas, and the arhats of pratyekabuddhas and Ÿr›vakas. Another name of the lord of death. Tib. bka’ gdams pa. In the Kagyü lineage, Gampopa is known as the one who united the two streams of the Kadampa lineage from AtiŸa and the Mah›mudr› lineage from Milarepa. Tib. ri phug jo mo. Tib. lcang kya rol pa’i rdo rje. Tib. tsong kha (the birthplace of Tsongkhapa). Tib. a mdo. Tib. grags pa bsod nams. Tib. ‘jam dbyangs bzhad pa. Tib. dgon lung byams pa gling. Tib. blo bzang bstan ‘dzin. Tib. thu’u bkvan ngag dbang chos kyi rgya mtsho. Tib. ye shes bstan pa’i sgron me. For the sources of this biography and a more extensive version, see Hopkins 1987 (pp. 15-35 and n. 1). Tib. grub pa’i mtha’ rnam par bzhag pa bsal bar bshad pa thub bstan lhun po’i mdzes rgyan. Tib. lta ba’i glu a ma ngos ‘dzin. The Tibetan literally says “contrary” (‘gal ‘du). Tib. rig ‘dzin zhig po. This is a Nyingma term for realized masters in whom delusion has dissolved (or has been “smashed”) and who are able to constantly remain within the basic nature of luminous awareness-emptiness. Tib. dge legs nam mkha’. Tib. ‘ju mi pham rnam par rgyal ba (aka mi pham rgya mtsho, mi pham phyogs las

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rnam par rgyal ba, mi pham ‘jam dbyangs rnam rgyal rgya mtsho, blo gros dri med, and so on). Tib. ‘ju nyung. Tib. ‘ju mo hor gsang sngags chos gling. Tib. zhe chen bstan gnyis dar rgyas gling. This is one of the six principal monastic seats of the Nyingma lineage. Tib. ‘jam dbyangs mkhyen brtse dbang po. Tib. ris med. Tib rong zom chos kyi bzang po. Tib. nges shes sgron me (translated in Pettit 1999). Tib. gnyug sems skor gsum. For a detailed biography, see Bdud ’joms ’jigs bral ye shes rdo rje 1991 and Pettit 1999. Tib. kun bzang dpal ldan. There is a further commentary on Rölpé Dorje’s song by his Nyingma disciple Katog Gédsé Pa˚chen (Tib. ka¯ thog dge rtse pa˚ chen; 1761-1829) as well as a commentary by Jamgön Kongtrul Lodrö Tayé on Tsongkhapa’s Three Principal Aspects of the Path. The commentary is untitled (hereafter abbreviated as comm.). This means “I pay homage to the guru, the noble sharp vajra of MañjuŸrı.” Skt. jñ›nasattva, Tib. ye shes sems dpa’. This is Mipham Rinpoché’s supplication to his guru Jamyang Kyentsé Wangbo (the syllables in italics in lines two and three make up the latter’s name). Tib. rigs khams. This is an expression for Buddha nature, the basic element in sentient beings that is their disposition to become Buddhas. All of the words in this line are epithets of prajñ›p›ramit› and emptiness. As in this case, “the profound dharma” is often an epithet of emptiness. This is an example of a general, stereotyping kind of statement, since not all types of lotus have eight petals. XXIV.14 (the same verse, using “possible” instead of “feasible,” is found as N›g›rjuna’s Rebuttal of Objections, verse 70). Line 37b. Obviously, Mipham Rinpoché adds himself to this category. Among Tibetans, “elder brother” (jo jo) is a general polite term to address male persons, especially those who are older than oneself. Tib. dge ldan pa; another name of the Gelugpa School. This is what critics of the Gelugpa approach call a “hornlike object of negation.” If we first put a horn on the head of a rabbit and then remove it, that whole maneuver affects neither the rabbit’s existence nor our taking the rabbit as a rabbit. Likewise, if the plain appearance of a table is different from the Gelugpa object of negation (called “real existence”), in terms of affecting our clinging to this table as being real, what does it do to that table itself if one negates some hypothetical “real existence” that is totally unrelated to the table and is even said to be nonexistent? It just leaves the table as it appears to us fully intact and in fact makes it some truly established absolute reality. The reason for that is Tsongkhapa’s and his followers’ categorical statement that nothing—not even emptiness—can bear reasoned analysis for the ultimate (understood as the nonimplicative negation of “real existence,” which is other than the table). Thus, it follows that anything still found after such analysis must be truly existent. Therefore, to first set up some phantom notion of “real existence” different from the “table that is established through conventional

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1123 1124 1125 1126 1127 1128 1129

1130

1131 1132 1133

1134 1135 1136 1137

straight from the heart valid cognition” (Tib. tha snyad tshad grub) and then to negate this construct does nothing to stop one from taking this very table to be a real table and continuing to reify it as such. This is precisely why it is said that such an approach to the object of negation is not suitable for relinquishing reifying clinging to persons and phenomena as the root of cyclic existence and thus does not lead to liberation from it. In brief, through negating the notion of “real existence” as something extrinsic to a table, we will neither relinquish the clinging to the reality of this table nor realize its ultimate nature. Verse 12. Tib. khri gung thang pa. Most probably, this refers to the renowned Gelugpa scholar Kungtangba Gönchog Denbé Drönmé (Tib. gung thang pa dkon mchog bstan pa’i sgron me; 1762-1823), the twenty-first throne holder of the monastery of Labrang Dashi Kyil (Tib. bla brang bkra shis ’khyil) in Amdo in eastern Tibet. Verse 13. Tibetans consider the threads of raw silk produced by silkworms as being their saliva. Tib. gdod nas dag pa rab ’byams gyi ’khor lo (a Dzogchen term). Tib. snang srid lhun grub gzhir bzhengs kyi dkyil ’khor (another essential Dzogchen term, indicating the inseparability of whatever appears with the fundamental ground of being in that the former is just the illusory display of the latter). VI.23ab. For an extensive treatment of the relation between Madhyamaka and Dzogchen, see Mipham Rinpoché’s Beacon of Certainty (Pettit 1999). Since Mipham Rinpoché is well known for his great reliance on Rongzom Chökyi Pa˚˜ita, the above is not just a general recommendation, but an obvious allusion to one of Mipham Rinpoché’s own names (phyogs las rnam par rgyal ba—”completely victorious in all directions”). The Tibetan here says tshul mthong rtog ge (“the dialectics of proper seeing”), but in contexts such as here, the term tshur mthong rtog ge (lit. “the dialectics of those who just see this side”) or ma dag tshur mthong tshad ma (“the valid cognition of those who just see this impure side”) is commonly used in Dzogchen as opposed to dag pa gzigs pa’i tshad ma (“the valid cognition of pure vision”). Tib. mdo sde spyod pa’i dbu ma rang rgyud pa. Tib. rnal ’byor spyod pa’i dbu ma rang rgyud pa. Tib. yul rang gi thun mong ma yin pa’i sdod lugs kyi ngos nas grub pa. Since Mipham Rinpoché glosses Janggya Rölpé Dorje’s words, he deliberately employs the unique terminologies that portray what the Gelugpa School takes to be the position of the Indian Sv›tantrikas. Comm. omits rang. Tib. ’da ’ka thugs kyi ye shes. There is also a SÒtra of the Wisdom of Passing, translated into Tibetan from Chinese. Tib. pa˚chen bla ma blo bzang chos kyi rgyal mtshan. Blo bzang chos kyi rgyal mtshan, n.d., fol. 2a. The full quote in verse is as follows: Uniting with Connateness, the Amulet Box, The Fivefold One, the Equal Taste, the Four Syllables, Pacification, Chöyül, Dzogchen, The Instruction Manual on the Madhyamaka View, and so on— Though many distinct names are given, If yogins who are learned in the scriptures and reasonings of definitive meaning And have experience analyze,

notes

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1145 1146 1147 1148 1149

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Those all come down to the same intention. In due order, the above refer to the Mah›mudr› approaches of Gampopa; Kyungbo Naljor (1002-1064); Pamo Truba (1110-1170) and Jigden Sumgön (1143-1217); Dsangba Gyaré (1161-1211; for details on the latter four masters, see the appendix); Maitrıpa’s approach of mental nonengagement (the text refers to the first four syllables of the Sanskrit Amanasik›ra); Padampa Sangyé’s Pacification of Suffering; Machig Labdrön’s Chö; the Nyingma Dzogchen; and Tsongkhapa’s Instruction Manual on the Madhyamaka View (Tohoku 5419; probably compiled by his students from his lectures). In this context, it seems noteworthy that the Gelugpa tradition itself (in the above text and other sources) reports that Tsongkhapa gave restricted teachings on Mah›mudr› and said to his early teacher Rendawa that he had uncommon guiding instructions based on the Mah›mudr› explanations of Great Madhyamaka, but it was not yet time to propagate those widely (See H. H. Dalai Lama 1997, pp. 230-231). Tib. lam ’bras slob bshad. “Guiding instructions” (slob bshad) is a common abbreviation for the complete name of the Sakya School’s distinctive system of teachings (see also the section above on Tragba Gyaltsen). Verse 14. Tib. blo bzang grags pa (Tsongkhapa’s actual name). These are (1) offering material gifts to the gurus, (2) attending and serving them, and (3) practicing what they teach. This is the name of the first bhÒmi of bodhisattvas. Tib. dge legs nam mkha’. Following this, the Tibetan text contains a colophon and concluding verses (pp. 862-65) as well as some dedicatory verses for creating the block print (pp. 866-67), which are not translated here. To briefly summarize the colophon, Mipham Rinpoché affirms his nonsectarian attitude of not distorting the words of Janggya Rölpé Dorje as other people do, especially since the foundation of his own view too is Great Madhyamaka. Of course, this does not mean that he stands in opposition to other traditions, such as his own Nyingma School and its Dzogchen teachings. He agrees that it is ridiculous for childish biased people like him to think they could pin down the skylike sphere of experience of someone like Janggya Rölpé Dorje, who had attained the first bhÒmi. Therefore, in commenting on Rölpé Dorje’s words, Mipham Rinpoché says, he relied on the unmistaken explanations of his genuine gurus. With scriptures and pith instructions, even those with the most inferior faculties can gain realization, but without such, it is very hard even for those of highest faculties. Thus, he invites everybody to examine his words by not relying on the person (himself ), but on the dharma. If one gains certainty about and joins the essential point of union (of emptiness and dependent origination and so on) with one’s own mind stream, one cannot help but give rise to heartfelt respect for other scriptures of the supreme y›na, even if one does not express it verbally. By not leaving the words “freedom from reference points” as mere lip service, but experientially resolving true reality, one’s stainless eye of insight will open, which clearly sees the entirety of the Buddha’s teachings. Tib. blo gros dri med (as noted above, this is one of the many names of Mipham Rinpoché). Tib. cha ba grong. Tib. chos kyi ’byung gnas. Tib. dkon mchog ’od zer. Tib. gtsug lag dga’ ba.

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1150 1151 1152 1153 1154 1155 1156 1157 1158 1159

Tib. ka thog rig ’dzin tshe dbang nor bu. Tib. rig ’dzin ’ja’ thon snying po. Tib. dkon mchog spyi ’dus. Tib. chos grub mi pham rgya mtsho. Tib. spo bo rgyal rdzong. Tib. pad ma nyin byed dbang po. Tib. gtsug lag chos kyi rgyal po. Tib. kun gzigs chos kyi snang ba. Tib. he mi rgyal sras. Tib. khams sprul ’jigs med seng ge. This probably refers to the Fourth Khamtrul Tulku, Dendzin Chökyi Nyima (Tib. bstan ’dzin chos kyi nyi ma; 1730-1779). Tib. shes rab snying po. In The Great Wish-fulfilling Casket, vol. 2, pp. 99-105 (all headings inserted by the translator). Tib. blo ’das; a standard term in Mah›mudr› and Dzogchen for being beyond the range of the dualistic minds of ordinary sentient beings. Tib. pa tshab lo ts› ba nyi ma grags (born 1055). He was the first Tibetan to systematically translate and propagate mainly the Madhyamaka texts by Candrakırti, thus firmly establishing the Pr›saºgika branch of Madhyamaka in Tibet. An epithet of the prajñ›p›ramit› sÒtras and teachings. This is Gampopa. This refers to N›g›rjuna and his disciple firyadeva. Tib. chag chen smon lam; by the Third Karmapa, Rangjung Dorje (verse 7). This refers to the K›lacakratantra. This illustrates the unity of appearance and emptiness. See the introduction to N›g›rjuna’s praises above. Rebuttal of Objections, verse 70 (the same verse, just replacing “possible” by “feasible,” is found as Fundamental Verses XXIV.14). This is the commentary called Stainless Light (Skt. Vimalaprabh›, Tib. dri med ’od; P2064). These are terms for sÒtray›na and vajray›na. I.e., like a second Buddha ⁄›kyamuni. This refers to T›ran›tha’s famous Heart of Other-Emptiness (Tib. gzhan stong snying po; The Collected Works of Jo-nang rje-btsun T›ran›tha, vol. 4. Leh, Ladakh: Smanrtsis Shesrig Dpemdzod, 1983, pp. 491-514), now translated by J. Hopkins as The Essence of Other-Emptiness (Snow Lion Publications, 2007). This means “cognizance” and is often used as a synonym for mind or consciousness in the Yog›c›ra School (thus, its other name, Vijñaptiv›da). Tib. rdza dpal sprul o rgyan ’jigs med chos kyi dbang po. Tib. thog mtha’ bar gsum du dge ba’i gtam (translated in Dilgo Khyentse 1992). Tib. tshig gsum gnad ’degs (translated in Reynolds 1996). For a detailed biography, see Dilgo Khyentse 1992 and Patrul Rinpoche 1994. The following are verses 50-59 from The Speech That Is Virtuous in the Beginning, the Middle, and the End (the title was chosen according to the content). This refers to the six-syllable mantra of AvalokiteŸvara: O˙ ma˚i padme hÒ˙. This lasso is similar to a wish-fulfilling gem in that it fulfills all wishes and needs of sentient beings. Skt. Jinas›gara, Tib. rgyal ba rgya mtsho. This is another tantric manifestation of AvalokiteŸvara, red in color.

1160 1161 1162 1163 1164 1165 1166 1167 1168 1169 1170 1171 1172 1173 1174 1175

1176 1177 1178 1179 1180 1181 1182 1183 1184

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1185 Tib. nyams len gnad ’gags; in Patrul Rinpoché’s Collected Works (gsung ’bum), vol. 3, pp. 127-29. 1186 Tib. bkra shis ’od zer. 1187 Tib. dpal ’byor. 1188 Tib. dpal spungs. 1189 Tib. mkhyen brtse ’od zer. 1190 Tib. mkha’ khyab rdo rje. That is why the Second Jamgön Kongtrul was also known as Karsé Kongtrul (Tib. kar sras kong sprul), “the Kongtrul who is the son of the Karmapa.” 1191 The original text has no name, so I chose this title according to its subject. 1192 See previous endnote. 1193 Lines 138-139. 1194 Prajñ›p›ramit› SÒtra in Eight Thousand Lines (Skt. A˝˛›s›hasrikaprajñ›p›ramit›sÒtra, Tib. sher phyin brgyad stong pa (ACIP KD0012@03A). 1195 Tib. dge ’dun chos ’phel (1905-1951). 1196 For the sources of his biography, see Mengele 1999. 1197 Tib. zho spangs. 1198 Tib. reb kong/re skong. 1199 Tib. rdi tsha. 1200 Tib. sku ’bum byams pa gling. 1201 Tib. bkra shis dkyil; founded by the famous Gelugpa scholar Jamyang Shéba (Tib. ’jam dbyangs bzhad pa, 1648-1721). 1202 Tib. sgo mang. 1203 Tib. ’bras spung. 1204 Tib. deb ther sngon po. 1205 Tib. deb ther dkar po. 1206 Tib. zla ba bzang po. 1207 Full title in Tibetan: dbu ma’i zab gnad snying por dril ba’i legs bshad klu sgrub dgongs rgyan. 1208 Together with Dagtsang Lots›wa (Tib. stag tshang lo ts› ba; 1405-?), ⁄›kya Chogden and Gorampa were the most severe critics of Tsongkhapa’s view within the Sakya School. 1209 Tib. bden grub. 1210 Tib. lcang skya rol pa’i rdo rje. See his Song with the commentary by Mipham Rinpoché in this volume. 1211 Tib. gung thang dkon mchog bstan pa’i sgron me. 1212 Tib. blo bzang chos kyi rgyal mtshan. 1213 Tib. ’dod pa’i bstan bcos (translated by Jeffrey Hopkins as Tibetan Arts of Love, Snow Lion Publications, 1992). 1214 Tib. snying po’i lha chos byed par gdams pa (Dge ’dun chos pel 1988, pp. 425-28 and Hor khang bsod nams dpal ’bar 1994, vol. 11, pp. 403-6). This song is also called The Advice Given to Drölma Yangdzom (Tib. sgrol ma dbyangs ’dzom la gnang ba’i bslab bya). Drölma Yangdzom was a Tibetan lay practitioner, living for some thirty years in Darjeeling with her English husband. Gendün Chöpel used to be one of her famous house guests during his years in India. 1215 The two Tibetan versions differ slighty in this line (phyi yi rnam pa tshur la ongs pa yin versus . . . min), which affects the meaning of the third and fourth line together. In the above, I have followed the latter version, since it seems to be more probable, especially when seen against the background of different views on perception in Buddhism. The alternative translation would be:

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It is due to inner reflections emerging on the outside That [seemingly] external aspects come back to you. 1216 This could also be translated in a more general sense: “Through taking baseless phenomena as having a real identity, . . .” 12178 These are the additional objects of refuge in the vajray›na in addition to the three jewels (Buddha, dharma, and saºgha): (1) the guru as the root of blessings, (2) the yidam deity as the root of accomplishments (siddhis), and (3) the ˜›kinıs and dharma protectors as the root of protection from obstacles. 1218 Tib. ka dag rdzogs pa chen po’i rgyal sa. 1219 Tib. ka rma kam tshang. 1220 Tib. phag mo gru pa rdo rje rgyal po. 1221 Tib. ’ba’ rom pa dar ma dbang phyug. 1222 Tib. zhang tshal pa g.yu brag pa brston ’grus grags pa. 1223 Tib. dbon sgom tshul khrims snying po. The Treasury of Knowledge (vol. 1, p. 530) considers the direct lineage from Gampopa to his nephew and the successive line of masters, such as Tagbo Düldzin (Tib. dvags po ’dul ’dzin) and Tagbo Dashi Namgyal, at his monastic seat of Gampo as a fifth major Kagyü school, the Tagbo Kagyü. More often, however, that name is applied to the Kagyü School in general as stemming from Gampopa. 1224 Gampopa’s fifth main disciple, Saltong Shogom (Tib. gsal stong sho sgom), remained mainly in seclusion and did not start a lineage of his own (the Traleg Rinpochés are considered to be his incarnations). He, the First Karmapa, and Pamo Truba were Gampopa’s disciples known as “the three men from Kham.” 1225 Tib. ’bri gung. Jigden Sumgön established a monastery in this area in Central Tibet, thus the name of the school. 1226 Tib. ’brug pa. The name of the school comes from its main monastic seat of Namgyi Purdrug (Tib. gnam gyi phur ’brug, “Sky-soaring Dragon”) founded by Dsangba Gyaré in 1205. 1227 Tib. gling rje ras pa/gling chen ras pa pad ma rdo rje. 1228 Tib. gtsang pa rgya ras. He is considered an emanation of N›ropa. His main student was Götsangba Gönbo Dorje (1189-1258), whose main disciples were the siddha Orgyenba (1230-1309; also a student of the Second Karmapa and the guru of the Third) and Gyalwa Yanggönba Yeshé Gyaltsen (1213-1258). They and their successors became known as the “Upper Drugba.” The “Lower Drugba” originated from Dsangba Gyaré’s student Loreba Wangchug Dsöndrü (Tib. lo ras pa dbang phyug brtson ’grus; 1187-1250). The “middle Drugba” started as the “nephew-lineage” through Dsangba Gyaré’s own nephew Tarma Sengé (1117-1177) and eight successive ones, who upheld Dsangba Gyaré’s monastic seat at Ralung. Thereafter, it continued with the line of the Drugchen Rinpoché’s—the most famous incarnation being Padma Karpo (1526-1592)—to the present day. That lineage also included masters such as “the three madmen,” Ü Nyön Heruka Kunga Sangbo (Tib. dbus smyon he ru ka kun dga’ bzang po; born 1458), Dsang Nyön Heruka Rübé Gyenjen (gtsang smyon he ru ka rus pa’i rgyan can; 1452-1507, the compiler of Milarepa’s famous biography), and Drugpa Künlé (Tib. ‘brug pa kun legs; 1455-1529). 1229 Tib. stag lung thang pa bkra shis dpal. Again, the name of the school derives from Dashi Bal establishing the monastery of Dalung (another area in Central Tibet) in 1180. 1230 Tib. ’gro mgon rgyal tsha. 1231 Tib. kun ldan ras pa.

notes

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1216 This could also be translated in a more general sense: “Through taking baseless phenomena as having a real identity, . . .” 12178 These are the additional objects of refuge in the vajray›na in addition to the three jewels (Buddha, dharma, and saºgha): (1) the guru as the root of blessings, (2) the yidam deity as the root of accomplishments (siddhis), and (3) the ˜›kinıs and dharma protectors as the root of protection from obstacles. 1218 Tib. ka dag rdzogs pa chen po’i rgyal sa. 1219 Tib. ka rma kam tshang. 1220 Tib. phag mo gru pa rdo rje rgyal po. 1221 Tib. ’ba’ rom pa dar ma dbang phyug. 1222 Tib. zhang tshal pa g.yu brag pa brston ’grus grags pa. 1223 Tib. dbon sgom tshul khrims snying po. The Treasury of Knowledge (vol. 1, p. 530) considers the direct lineage from Gampopa to his nephew and the successive line of masters, such as Tagbo Düldzin (Tib. dvags po ’dul ’dzin) and Tagbo Dashi Namgyal, at his monastic seat of Gampo as a fifth major Kagyü school, the Tagbo Kagyü. More often, however, that name is applied to the Kagyü School in general as stemming from Gampopa. 1224 Gampopa’s fifth main disciple, Saltong Shogom (Tib. gsal stong sho sgom), remained mainly in seclusion and did not start a lineage of his own (the Traleg Rinpochés are considered to be his incarnations). He, the First Karmapa, and Pamo Truba were Gampopa’s disciples known as “the three men from Kham.” 1225 Tib. ’bri gung. Jigden Sumgön established a monastery in this area in Central Tibet, thus the name of the school. 1226 Tib. ’brug pa. The name of the school comes from its main monastic seat of Namgyi Purdrug (Tib. gnam gyi phur ’brug, “Sky-soaring Dragon”) founded by Dsangba Gyaré in 1205. 1227 Tib. gling rje ras pa/gling chen ras pa pad ma rdo rje. 1228 Tib. gtsang pa rgya ras. He is considered an emanation of N›ropa. His main student was Götsangba Gönbo Dorje (1189-1258), whose main disciples were the siddha Orgyenba (1230-1309; also a student of the Second Karmapa and the guru of the Third) and Gyalwa Yanggönba Yeshé Gyaltsen (1213-1258). They and their successors became known as the “Upper Drugba.” The “Lower Drugba” originated from Dsangba Gyaré’s student Loreba Wangchug Dsöndrü (Tib. lo ras pa dbang phyug brtson ’grus; 1187-1250). The “middle Drugba” started as the “nephew-lineage” through Dsangba Gyaré’s own nephew Tarma Sengé (1117-1177) and eight successive ones, who upheld Dsangba Gyaré’s monastic seat at Ralung. Thereafter, it continued with the line of the Drugchen Rinpoché’s—the most famous incarnation being Padma Karpo (1526-1592)—to the present day. That lineage also included masters such as “the three madmen,” Ü Nyön Heruka Kunga Sangbo (Tib. dbus smyon he ru ka kun dga’ bzang po; born 1458), Dsang Nyön Heruka Rübé Gyenjen (gtsang smyon he ru ka rus pa’i rgyan can; 1452-1507, the compiler of Milarepa’s famous biography), and Drugpa Künlé (Tib. ‘brug pa kun legs; 1455-1529). 1229 Tib. stag lung thang pa bkra shis dpal. Again, the name of the school derives from Dashi Bal establishing the monastery of Dalung (another area in Central Tibet) in 1180. 1230 Tib. ’gro mgon rgyal tsha. 1231 Tib. kun ldan ras pa. 1232 Tib. khro phu lo ts› ba byams ba’i dpal. He founded the monastery of Jamchen (Tib. byams chen) on the plain of Drikung in 1212, which gave the lineage its name. According to The Blue Annals, in his early years, he received many instructions, also

560

1233 1234 1235 1236 1237 1238 1239 1240 1241 1242 1243 1244

straight from the heart on Mah›mudr›, from his above two uncles, the direct disciples of Pamo Truba. Later, he studied in India and Nepal, invited the three great pa˚˜itas Mitrayogin, BuddhaŸrı, and ⁄›kyaŸrıbhadra to Tibet and served as their translator. From the latter, he also received Mah›mudr› teachings. Still later, a master called Longdsewa (Tib. klong brtse ba), a direct disciple of Gampopa, improved his understanding of Mah›mudr›. In this way, he was the one to fully establish the Tropu Kagyü. One of his later successors, Yangdsewa Rinchen Sengé (Tib. yang rtse ba rin chen seng ge), was the teacher of Butön Rinchen Drub (1290-1364) (’Gos lo ts› ba gzhon nu dpal 1996, pp. 709-11). Tib. zva ra ba skal ldan ye shes seng ge. Tib. g.ya’ bzang chos rje chos kyi smon lam. He founded the monastery of Yamsang (a district in Lhoka in southern Tibet), after which the lineage is named. Tib. snyi phu gyer sgom tshul khrims seng ge. In 1181, he founded the monastery of Nyipu Shugseb (Tib. snyi phu shug gseb; in Central Tibet), which gave the lineage its name. Tib. smar tshang shes rab seng ge. Later, Gyalwa Yanggönba (1213-1258) also held this lineage. Tib. yel pa ye shes brtsegs pa. He founded several monasteries, such as Yelpu (Tib. yel phug) in southern Tibet and Darna (Tib. rta rna) in the north, due to which this lineage later become known as Darna Kamtsang. For more details on some of these masters, see the sections on Baromba Tarma Wangchug, Jigden Sumgön, Pengar Jambel Sangbo, and the Sixth Shamarpa above. Tib. dpal yul. Tib. zhva lu. Tib. gnas mdo. Tib. shangs pa bka’ brgyud. Tib. khyung po rnal ’byor tshul khrims mgon po. His exact dates are disputed, the tradition itself gives 978-1127, others say 1002-1064. Tib. gtsang g.yas ru.

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