The Mahāmudrā Interpretation of the ''Ratnagotravibhāga''

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The Mahāmudrā Interpretation of the Ratnagotravibhāga

Mathes, Klaus-Dieter. "The Mahāmudrā Interpretation of the Ratnagotravibhāga." In A Direct Path to the Buddha Within: Go Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga, 34–45. Boston: Wisdom Publications, 2008.

At least two of the masters who are mentioned in the context of the meditation tradition of Tsen are known to have given mahāmudrā explanations on the basis of nontantric Mahāyāna works. Besides Zhönu Pal, this can be also confirmed now for the Third Karmapa Rangjung Dorjé, who in his newly discovered Dharmadhātustotra commentary equates prajñāpāramitā with mahāmudrā, both being for him a defining characteristic of the dharmadhātu.[1] It is therefore reasonable to assume that Rangjung Dorjé also composed his summarized meaning of the Ratnagotravibhāga from a mahāmudrā perspective. It is all the more reasonable since Gampopa had once said to Pagmo Drupa that the Ratnagotravibhāga was the basic text of their mahāmudrā. Zhönu Pal explains this background in his Blue Annals:

Moreover, Dagpo Rinpoché (Gampopa) said to Pagmo Drupa: "The basic text of this mahāmudrā of ours is the Mahāyānottaratantraśāstra (Ratnagotravibhāga) by Venerable Maitreya." Pagmo Drupa in turn said the same thing to Jé Drigungpa (Rje 'Bri gung pa), and for this reason many explanations of the Mahāyānottaratantraśāstra are found in the works of Jé Drigungpa and his disciples. In this connection, the Dharma master from Sakya (i.e., Sakya Paṇḍita) maintains that there is no conventional expression for mahāmudrā in the pāramitā tradition, and that the wisdom of mahāmudrā is only the wisdom arisen from initiation. But in the Tattvāvatāra composed by the Master Jñānakīrti it is said: "As for someone with sharp faculties who practices the pāramitās, diligently, by performing the meditations of calm abiding and deep insight, he [becomes] truly endowed with the mahāmudrā[2] [already] in the state of an ordinary being; [and this] is the sign of the irreversible [state attained] through correct realization." The Tattvadaśakaṭīkā composed by Sahajavajra clearly explains wisdom that realizes suchness as possessing the following three particular [features]: in essence it is the pāramitās, it is in accordance with the mantra[yāna] and its name is mahāmudrā. Therefore Götsangpa (Rgod tshang pa), too, explains that Jé Gampopa's pāramitāmahāmudrā is [in line with] the assertions of the master Maitrīpa.[3]

      This passage from the Blue Annals clearly shows that Zhönu Pal defends the pāramitā-based mahāmudrā tradition against the critique of Sakya Paṇḍita by pointing out that it had Indian origins, namely in the persons of Jñānakīrti and Maitrīpa (together with Maitrīpa's disciple Sahajavajra). Even though Zhönu Pal agrees with Sakya Paṇḍita that during the time of Marpa (Mar pa) (1012-97) and Milarepa (Mi la ras pa) (1040-1123) the realization of mahāmudrā was understood as implying that first the wisdom of inner heat has to be produced before it can occur,[4] he argues against any attempt to disqualify Gampopa's nontantric mahāmudrā teachings for showing signs of Sino-Tibetan influence.[5] Zhönu Pal reports in his Blue Annals (namely in the chapter on Dagpo Kagyü) that Marpa received from Maitrīpa not only tantric teachings, but that Maitrīpa's mahāmudrā pith instructions also contributed to Marpa's direct realization of the true nature of mind.[6]

      In his Ratnagotravibhāga commentary, Zhönu Pal further informs us that, according to Götsangpa, Maitrīpa's mahāmudrā teachings go back even further, to Saraha and Śavaripa.[7] This opinion is also shared by Mikyö Dorjé (Mi bskyod rdo rje), who explains in his commentary on the Madhyamakāvatāra that Maitrīpa realized that his doctrine of not becoming mentally engaged (i.e., mahāmudrā) has the same meaning as the Madhyamaka taught by Saraha the elder, Saraha the younger (i.e., Śavaripa), Nāgārjuna, and Candrakīrti.[8] Dagpo Tashi Namgyal (Dvags po Bkra shis rnam rgyal) (1512-87) claims in his Zla ba'i 'od zer that Maitrīpa received from Śavaripa essence mahāmudrā teachings that were not based on tantras.[9] Moreover, Zhönu Pal refers to Dampa Sangyé (Dam pa sangs rgyas) (d. 1105), who maintained that everybody—men and women, old and young, [even] lepers—can see reality if they possess the skillful means of a lama. In this context, Zhönu Pal also claims that the meditation tradition of Tsen was closely connected with the mahāmudrā pith instructions of Maitrīpa's circle:

The followers of the tradition of Tsen also believe that these states (of being old or even a leper) are made into the path by pith instructions.[10]

      During the time of Maitrīpa and his disciples, Indian Buddhism went through dramatic changes, with the tantric teachings of the mahāsiddhas being not only accepted on their own terms but also integrated into more general Mahāyāna expositions.

      This can be observed in Jñānakīrti's Tattvāvatāra,[11] in which three approaches to reality are distinguished, namely those of Mantrayāna, Pāramitāyāna, and "the path of freeing oneself from attachment" (i.e., Śrāvakayāna). Each of these three has again three distinct forms, for adepts with sharp, average, and inferior capacities. Zhönu Pal's point in the abovequoted passage from the Blue Annals is that the practice of Pāramitāyāna among adepts with sharp faculties (not, that is, only the practice of Mantrayāna) is referred to as mahāmudrā. Jñānakīrti also uses the term mahāmudrā as a synonym of prajñāpāramitā in the third chapter of the Tattvāvatāra:

Another name for the very great mother prajñāpāramitā is mahāmudrā,
for [mahāmudrā] has the nature of nondual wisdom.[12]

      Further down in his Tattvāvatāra, Jñānakīrti also finds a place for mahāmudrā within the traditional fourfold Mahāyāna meditation by equating Mahāyāna in Laṅkāvatārasūtra X.257d with mahāmudrā. The pādas X.257cd "A yogin who is established in a state without appearances sees Mahāyāna"[13] thus mean that the yogin finally sees or realizes mahāmudrā.[14] Zhönu Pal must have had such Indian sources in mind when he read the four mahāmudrā yogas into the Laṅkāvatārasūtra[15] and the Dharmadharmatāvibhāga.[16]

      A study of the Tattvadaśaka and its commentary shows that tantric concepts are used freely in the more general Mahāyāna context as well. Thus, a direct mahāmudrā approach to reality is presented without tantric initiation and related practice. Still, the yogin of the Tattvadaśaka is said to have adopted a "yogic conduct" (unmattavrata) and to be "blessed from within" (svādhiṣṭhāna).[17] We could argue that the very use of these terms supplied a tantric context, but from the Kudṛṣṭinirghātana it becomes clear that Maitrīpa takes unmattavrata as an extreme form of Mahāyāna conduct that results from having perfected the six pāramitās.[18] Moreover, Sahajavajra's explanations of the terms unmattavrata and svādhiṣṭhāna are not tantric either.[19] To be sure, the term svādhiṣṭhāna does not refer here to the third stage in the Pañcakrama, for example, where an initiated yogin who has already practiced the creation stage solicits his tantric master's pith instructions on the svādhiṣṭhāna level[20] in order to attain the luminous state.[21] Moreover, (the tantric) Āryadeva (ninth century)[22] is said to have started a tradition of reading the five stages of the Pañcakrama into the Laṅkāvatārasūtra, thus presenting the tantric stage of svādhiṣṭhāna in the context and on the basis of a Mahāyāna sūtra.[23]

      In the Tattvadaśaka the yogin is described as being "adorned with the blessing from within (svādhiṣṭhāna)" as a result of having generated an enlightened attitude (bodhicitta) and experiencing the reality of all phenomena as luminosity. This becomes clear in stanzas TD 5-6:

Thus phenomena, which are [all] of one taste, are unobstructed,
and without an abode.
They are all [realized as being] luminous through the samādhi [of
realizing] reality as it is.
This samādhi occurs because of engaged [bodhi]citta,
For reality arises without interruption for those acquainted with
its abode.[24]

      To sum up, the Tattvadaśaka propagates a direct approach to reality that is in accordance with Vajrayāna, but is mainly made possible by pith instructions. In other words, reality is not only understood to be neither existent nor nonexistent, but also directly realized as "[natural] luminosity" (Skt. prabhāsvaratā). Traditionally, this direct realization is only possible from the first bodhisattva level onward, or made possible through tantric practice.[25] But in the Tattvadaśaka such a direct realization is said to be brought about by engaged bodhicitta, and the Tattvadaśakaṭīkā confirms that the required practice is a Mahāyāna sequence of calm abiding and deep insight. Still, Sahajavajra points out a major difference with Kamalaśīla's approach:

The differentiations made with respect to engaged [bodhi]citta within the tradition of pāramitā are presented both in short and [also] extensively in the Bhāvanākrama and other works of Kamalaśīla. You should look them up there; they are not written here for reasons of space. No such engaged [bodhi]citta [as implied] here is intended [by them],[26] [however,] since in this [Bhāvanākrama] it is not pure, having been produced on the basis of analysis, whereas here [in the Tattvadaśaka] it must be directly meditated upon with a nonanalytical mind.[27][28]

And a little further down Sahajavajra quotes Mahāyānaviṁśikā 12:

[The quintessence] to be realized in the thousands of collections of
teachings is emptiness.
[Emptiness] is not realized through analysis. The meaning of
destruction (i.e., emptiness) [is rather attained] from the guru.[29]

      Of particular interest is the following commentary on Tattvadaśaka 7, in which the pith instructions of a guru and the reality they reveal are called mahāmudrā. Sahajavajra starts by defining nonduality in terms of his so-called Yuganaddha-Madhyamaka as being "bodhicitta, or the reality of nondual knowledge, whose nature is skillful means and insight."[30] As an introduction to his explanation on the second part of the verse (TD 7cd), the following objection is addressed. To define reality in the abovementioned way has the fault of bearing the characteristic sign (nimitta) of an interpretative imagination of reality, in the same way as the practice of yathābhūtasamādhi is accompanied by the characteristic sign of an interpretative imagination of the remedy, and such characteristic signs must be abandoned by not becoming mentally engaged, as preached in the Nirvikalpapraveśadhāraṇī. TD 7cd is then taken as Maitrīpa's answer to such a possible objection. It says that nothing, not even the characteristic signs of attainment and the like, is really abandoned, but every state of mind is simply realized as natural luminosity:

And [even] the vain adherence to a state free of duality is taken, in like manner, to be luminous [as well].[31] (TD 7cd)

Sahajavajra comments:

The underlying intention here is as follows. In order that those who do not know reality thoroughly realize [that] reality, it was taught that you must give up the three interpretative [imaginations] as in the case of the complete abandonment of the four extremes. This is because it is stated [in Maitrīpa's Sekanirdeśa, stanza 36]:

He who does not abide in the domain of the remedy and is not attached to reality,
And who has even no desire for the fruit, knows mahāmudrā.[32]

Here mahāmudrā [refers to] the pith instruction on the reality of mahāmudrā.[33]

      In other words, both the pith instructions and the revealed reality are here called mahāmudrā. Sahajavajra further points out that the vain adherence to nonduality, that is, the interpretative imagination of reality, does not exist as anything other than its luminous nature. Abandoning the characteristic signs of these imaginations by not becoming mentally engaged thus leads to the realization of their luminous nature, which is achieved by not focusing on a supposed own-being of phenomena. The latter practice is performed on the basis of either precise analysis or the pith instructions of a guru.[34] To sum up, nothing is really abandoned, but phenomena are ascertained for what they are: in the light of analysis they lack an ownbeing, and in yathābhūtasamādhi they are experienced as luminosity.

      Even though Sahajavajra introduces the term mahāmudrā by quoting from a tantric work (i.e., the Sekanirdeśa), the pith instructions on reality are referred to as mahāmudrā in a purely nontantric context, since the yoga tradition of directly realizing reality through pith instructions is clearly distinguished from both Pāramitāyāna and Mantrayāna. This is obvious from Sahajavajra's commentary on Tattvadaśaka 8. The root stanza is:

By the power of having realized this reality, the yogin whose eyes
are wide open, moves everywhere like a lion by any means[35] in whatever manner.[36][37]

Sahajavajra immediately adds concerning this stanza:

The yogin,[38] who accurately realized previously taught nondual reality with the help of pith instructions of the right guru.[39]

      Further down Sahajavajra then distinguishes such an approach from the Mantrayāna and Pāramitāyāna:

If you are wondering "In that case, what are the differences [between that yogin and] a yogin of the way of Mantrayāna?"
[The answer is:] There are great differences with regard to what is to be accomplished and that which accomplishes, given that [the yogin's practice] is without the sequence of the four mudrās, and given that complete enlightenment by way of equanimity, [that is,] without the taste of the great bliss resulting from the pride of being a deity, takes a long time. On the other hand, it differs from the yogin of the way of Pāramitāyāna, it being especially superior in terms of accurately realizing the suchness of the union into a pair, [that is,] emptiness analyzed on the basis of the instructions of the right guru. Therefore, there is no engaging in austerities. Those who ascertain very well the reality of one taste to be emptiness are like [skillful] village people grasping a snake. Even though they touch the snake, they are not bitten. Some call this the wisdom of reality [or] mahāmudrā.[40]

      Gampopa distinguishes in a similar way a third path of direct perceptions set apart from a general Mahāyāna path of inferences and a Vajrayāna path of blessing:

As to taking inference as [your] path, having examined all phenomena by arguments, [such as] being beyond one and many,[41] you say that there is no other [ontological] possibility and posit that everything is empty. [This is the path of] inference.

      [The practice of] inner channels, energies, and drops, the recitation of mantras, and so forth, based on the stage consisting of the generation of the deity's body, is the path of blessing.

      As to taking direct perception for [your] path, the right guru teaches that coemergent nature of mind is the dharmakāya in terms of its luminosity. Having thus been given an accurate pith instruction of definitive meaning, you take, with regard to this "coemergent mind" (shes pa lhan cig skyes pa) that has been ascertained in yourself, the natural mind as the path, without being separated from any of the three [aspects of the mahāmudrā teaching]: view, conduct, and meditation.[42]

      For Gampopa, this direct approach is supreme and of definitive meaning, in that it is based on direct perception as opposed to inferences, as on the general Mahāyāna path. Sometimes Gampopa even criticizes ordinary Vajrayāna for descending to the level of conceptualization,[43] and in so doing goes one step further than Sahajavajra, who unreservedly accepts the superiority of Vajrayāna over mahāmudrā pith instructions. It is noteworthy that Gampopa distinguishes two types of individuals, namely the gradualist (rim gyis pa) and simultaneist[44] (cig car pa) as similarly propounded in the Bsam gtan mig sgron, which is ascribed to the dzogchen master Nub Sangyé Yeshé (Gnubs Sangs rgyas ye shes) (tenth century).[45] The latter considers that the simultaneist system originates in the sūtras of definitive meaning (nītārthasūtra) while the gradualist system is based on the sūtras of provisional meaning (neyārthasūtra).[46] For Gampopa, too, the gradualist teaching among the pith instructions has provisional meaning, whereas the simultaneist ones are of definitive meaning. Beginners, however, can only enter the paths of pāramitā and mantra.[47] Further research will be required in order to determine to what extent Gampopa's path of direct perception is really a continuation of the tradition of Maitrīpa and what part of it goes back to Sino-Tibetan influences.[48]

      Drigungpa Jigten Sumgön, who, as a disciple of Pagmo Drupa, stands in the tradition of Gampopa, explains that his mahāmudrā practice is in accordance with the Ratnagotravibhāga. Thus, it is reported in the Chos kyi 'khor lo legs par gtan la phab pa:

Mahāmudrā is [taught on the basis of] the Mahāyānottaratantra [Ratnagotravibhāga]. Great effort was taken to explain the latter, and I listened again and again to [such explanations] from Jigten [Sum]gön.[49]

In the commentary on this passage it is explained:

The mahāmudrā practiced by the venerable Great Drigungpa (i.e., Jigten Sumgön) himself is in accordance with this Mahāyānottaratantra [Ratnagotravibhāga], the qualities [of] mahāmudrā being taught with exactly this meaning in the latter.[50]

      The seven vajra points of the Ratnagotravibhāga are stated to be a commentary on the meaning of the third dharmacakra,[51] earlier in the text described as the dharmacakra of definitive meaning.[52] In his Dgongs gcig I.4-6 Jigten Sumgön[53] further explains that the three dharmacakras differ in conformity with the concepts typical of the different groups of disciples, that all three dharmacakras are contained in each individual one, and that the seed of the following dharmacakra is already present in the previous one.[54] This means that the Buddha himself did not teach anything provisional (neyārtha) in the sense of being intentionally wrong; it is only due to the differing faculties of the disciples that the contents of a teaching acquire provisional or definitive status.

      Thus the seed of the three dharmacakras is the dharmacakra of definitive meaning, just as all yānas are ultimately identical and ascertainable as a single yāna.[55] In this sense all dharmacakras have definitive meaning, but the third dharmacakra is still considered superior in its effectiveness.[56]

      In his Chos 'khor gtan phab, Jigten Sumgön defines a simultaneist as someone who attains enlightenment at the time of the fruit. It is essential that he have already accumulated merit previously; in other words, when on the path, he is still a gradualist. Thus, even Śākyamuni was a gradualist when he generated bodhicitta and traversed the path:

[Practitioners] are called simultaneists and gradualists. The [buddha] element in sentient beings makes enlightenment attainable. This enlightenment is attained gradually and not instantaneously.... Having generated a mind that is directed toward supreme enlightenment, [the Buddha] traversed [the bodhisattva levels] gradually, [in accordance with] the three dharmacakras.[57]

In the autocommentary, this passage is explained as follows:

Instantaneous [enlightenment] is not at all possible. If one wonders who is then called a simultaneist, [the answer is:] He who attains in this life the fruit of having accumulated merit previously is called a simultaneist. Likewise, our teacher, the illustrious Buddha, is also a simultaneist. It was in virtue of the fruit of having previously accumulated merit throughout innumerable eons that he awakened during his life. But without the previous accumulation of merit, the fruit would not have been attained during his life. Therefore he was a gradualist along the entire path.[58]

      Even our teacher, the illustrious Buddha, first generated a mind that is directed toward unsurpassable enlightenment, and during an incalculable eon traversed the path up to the first [bodhisattva] level in accordance with the first dharmacakra. During [another] incalculable [eon] he traversed the path up to the seventh level in accordance with the second dharmacakra, and during a [third] incalculable [eon] he traversed the three pure levels in accordance with the third dharmacakra.[59]

      Again in Dgongs gcig I.13—14 it is said that all paths traverse the ten levels, and that these levels are entered gradually.[60] In his commentary on Dgongs gcig I.14, Rigdzin Chökyi Dragpa (Rig 'dzin Chos kyi grags pa) (1595—1659) quotes Pagmo Drupa, who said that a simultaneist (lit. "a person who enters all of a sudden") is somebody whose accumulations are gathered, whose mindstream is purified, whose mind is trained, and in whom experience has arisen.[61]

      On the other hand, it is stated in Dgongs gcig I.15 that "the hindrances of knowable objects have been abandoned throughout beginningless time,"[62] while Dgongs gcig IV.18 has it that "all levels and paths are traversed by the same realization."[63] According to the sixth chapter of the Dgongs gcig, "the sole means of giving rise to realization is devotion" (VI. 6).[64] Now "to possess realization is considered to be the supreme view" (VI.7),[65] and "to make yourself familiar with such a realization is taken to be meditation" (VI.10).[66]      In other words, since the supreme view or realization can, or rather must, be attained by devotion, a practitioner can start at a relatively early stage to work with the one realization of the true nature of his mind that leads him through all the levels to buddhahood.[67] In this sense there is no difference between view and meditation, meditation simply being the cultivation of realization (namely the supreme view). This is definitely a continuation of Sahajavajra's Yuganaddhavāda and Gampopa's path of direct perceptions.

      Zhang Tsalpa Tsöndrü Drag (Zhang Tshal pa Brtson 'grus grags) (1123-93) is more radical when he claims in his Phyag rgya chenpo lam zab mthar thug that mahāmudrā is attained in one go and that the confused err when they reckon it in terms of levels and paths.[68] Zhönu Pal tries to defend such an extreme position in his Ratnagotravibhāgavyākhyā commentary by quoting a Laṅkāvatārasūtra passage on the gradual and instantaneous purification of the mindstream, and explaining that on the pure bodhisattva levels all objects of knowledge appear instantaneously, while the gradual purification of stains through the three dharmacakras goes up only to the seventh level. Referring to the Vairocanābhisambodhitantra, he argues that this seventh level may be also a provisional one already found on the path of accumulation,[69] one that brings the sudden realization within the reach of more ordinary practitioners.

      Besides these attempts to justify the simultaneist mahāmudrā teachings of his tradition, Zhönu Pal is also concerned with reading the gradual teachings of the four mahāmudrā yogas into the Maitreya works and the Laṅkāvatārasūtra. Given that Gampopa claims that the Ratnagotravibhāga is the basic text for his mahāmudrā, it is very likely that the explanations of mahāmudrā that we find in Zhönu Pal's Ratnagotravibhāga commentary were already known at Gampopa's time. Moreover, such a mahāmudrā interpretation must have already existed in India, as can be seen from Jñānakīrti's Tattvāvatara, in which nìahāmudrā practice is related with the traditional fourfold Mahāyāna meditation by equating Mahāyāna in LAS X.257d with mahāmudrā. Further research may even show that at least some of these explanations had already been transmitted by Tsen Kawoché. Zhönu Pal also once refers to Dampa Sangyé as a source for his reading the four mahāmudrā yogas into RGV I.31.[70] It is thus reasonable to assume that besides the traditional tantric mahāmudrā, Gampopa propounded both a mahāmudrā beyond sūtra and tantra and something that was later called sūtra-based mahāmudrā.

      But only later doxographers, such as Kongtrül Lodrö Tayé, identify and classify these different approaches as (1) sūtra mahāmudrā, (2) mantra mahāmudrā, and (3) essence mahāmudrā. Sūtra mahāmudrā is connected with the Pāramitāyāna but is also in accordance with tantra, and mainly consists of resting the mind in the state of nonconceptual wisdom. The method of this approach is hidden in the sūtras, wherefore sūtra mahāmudrā is also called the hidden or secret path of the sūtras (mdo'i gsang lam). Mantra mahāmudrā is transmitted through the Vajrayāna path of method, which involves tantric initiation. Essence mahāmudrā leads to the sudden or instantaneous realization of the natural mind (tha mal gyi shes pa). It requires a realized master who bestows a particular type of blessing called the empowerment of vajra wisdom on a receptive and qualified disciple.[71] In the Kamtsang (Kaṁ tshang) transmission, the traditional sūtra mahāmudrā work is considered to be Dagpo Tashi Namgyal's Zla ba'i 'od zer, and that of essence mahāmudrā the Nges don rgya mtsho by the Ninth Karmapa Wangchug Dorjé (Dbang phyug rdo rje) (1556-1603).[72]

      As will be shown later, we can also distinguish sūtra and essence mahāmudrā explanations in Zhönu Pal's Ratnagotravibhāga commentary, even though the technical terms are not used in it. Sūtra mahāmudrā would be Zhönu Pal's attempt to read the gradual path of the four mahāmudrā yogas into various passages of the Ratnagotravibhāga and the Laṅkāvatārasūtra. Essence mahāmudrā explanations are mainly quoted from various mahāmudrā masters in order to justify the superiority of the third dharmacakra at the beginning of the commentary. Zhönu Pal leaves no doubt that the gradual approach of the four yogas is provisional and outshone by the instructions on how to realize the natural mind suddenly or in "one go."[73] For Zhönu Pal this sudden realization of mahāmudrā does not mean, however, that a practitioner can reach full enlightenment in one moment. It simply refers to the possibility of having moments of direct insight,[74] even though the subtle qualities still have to keep on growing.[75]

  1. 153 Rang byung rdo rje: Dbu ma chos dbyings bsiod pa'i rnam par bshad pa, 22a3—4.
  2. 154 The text in the Peking Tengyur (TA, 43D5) reads phyag rgya chen po las byung ba ("what has arisen from mahāmudrā") instead of phyag rgya chen po.
  3. 155 Gzhon nu dpal: Deb ther sngon po, 632.6-633.4: de yang dvags po rin po ches dpal phag mo gru pa la / 'o skol gyi phyag rgya chen po 'di'i gzhung ni bcom ldan 'das byams pas mdzad pa'i theg pa chen po rgyud bla ma'i bstan bcos 'di yin zhes gsungs shing / dpal phag mo gru pas kyang rje 'bri gung (text: khung) pa la de skad du gsungs pas / rje 'bri gung (text: khung) pa dpon slob kyi gsung rab rnams su theg pa chen po rgyud bla ma'i bshad pa mang du 'byung ba de yin no / 'di la chos rje sa skya pas pha rol tu phyin pa'i lugs la phyag rgya chen po'i tha snyad med cing / phyag rgya chen po'i ye shes gang yin pa de ni dbang las skyes pa'i ye shes kho na yin no zhes bzhed mod kyi / slob dpon ye shes grags pas mdzad pa'i de kho na nyid la 'jug par / pha rol tu phyin pa la mngon par brtson pa'i dbang po rab ni / zhi gnas dang lhag mthong bsgoms pas so so'i skye bo'i gnas skabs nyid na phyag rgya chen po dang nges par ldan pa yang dag par rtogs pas phyir mi ldog pa'i nags nyid dang / zhes gsungs la / de kho na nyid bcu pa'i 'grelpa (text: 'brel ba) lhan cig skyes pa'i rdo rjes mdzad par yang lngo bo pha rol tu phyin pa / sngags dang rjes su mthun pa / mmg phyag rgya chen po zhes bya ba'i khyadpar gsum dang ldan pa'i de bzhin nyid rtogs pa'i ye shes gsal bar bshad do / de bas na rje sgam po pa'i pha roltu (text: du) phyin pa'i phyag rgya chen po ni mnga' bdag mai tri (text: tri) pa'i bzhed pa yin par rje rgod tshang pas kyang bshad do /. See also Roerich 1949-53:724-25.
  4. 156 See also Jackson 1994:17—19.
  5. 157 Sa skya Paṇḍita claims in his Sdom gsum rab dbye that there is no substantial difference between such a mahāmudrä and the rdzogs chen of the Chinese tradition (see Rhoton 2002:118).
  6. 158 See Roerich 1949—53:402.
  7. 159 See my translation of DRSM, 5.12-15.
  8. 160 Mi bskyod rdo rje: Dbu ma la 'jug pa'i rnam bshad, 5.4—5.
  9. 161 Lhalungpa 1993:101.
  10. 162 DRSM, 343.2.
  11. 163 According to the colophon, the Tattvāvatāra was translated by Rin chen bzang po (958-1055).
  12. 164 TA, 46a2—3. yum chen mo shes rab kyi pha rol tu phyin pa nyid kyi mtshan gzhan ni phyag rgya chenpo ste / de ni gnyis su med pa'i ye shes kyi ngo bo nyid yin pa'i phyir ro /.
  13. 165 These pādas mark the end of a traditional description of the fourfold Mahāyāna meditation in the Laṇkāvatārasūtra (LAS 298.15—299.1): "Based on the apprehension of suchness, one should pass beyond [even] mind only (X.256cd). Having passed beyond mind only, one should pass beyond a state that is without appearances. A yogin who is established in a state without appearances, sees the Mahāyāna (X.257)." (cittamātraṁ samāruhya bāhyam arthaṁ na kalpayet / tathatālambane sthitvā cittamātram atikramet II (X.256) cittamātram atikramya nirābhāsam atikramet / nirābhäsasthito yogi mahāyānaṁ sa pasyati // (X.257).)
    a According to ms. T in Nanjio's edition.
    This passage is cited in Seyfort Ruegg 1981:90; Mimaki 1982:236-40; Eckel 1987:60; Lindtner 1997:160; and Bentor 2002:44-45.
  14. 166 TA, 71b8-72a1: ...theg pa chen po zhes bya ba la / mtshan gyi rnam pa gzhan du na phyag rgya chen po zhes bya ba ste / de mthong bar 'gyur ro zhes gsungs pa ni / snang med gnas pa'i rnal 'byor pa / de yis theg pa chenpo mthong.
  15. 167 See LAS, 79.16-82.4.
  16. 168 See Mathes 2005:16-19.
  17. 169 Tattvadaśaka stanza no. 9 is as follows (TD, 94.7—8): "[The yogin] who has left the [eight] worldly dharmas behind and adopted a yogic conduct does everything without a reference point, being adorned with the blessing from within." (lokadharmavyayīto 'sau unmattavratam āśritaḥ / sarvaṁ karoty anālambaḥ svādhiṣṭhānavibhūsitah //.)
  18. 170 KDN, 14.10-15.
  19. 171 TDT, 193b6: "Yogic conduct (unmattavrata) means acting without the thoughts of the mental faculty" (smyon pa'i brtul zhugs ni yid kyis bsam pa med par byed nyid do /); and TDT, 194a3-4: "He is adorned by his being blessed from within means that he is blessed by himself in the nature of his mindstream, which is connected with the nature of uncontrived reality. That which emanates from [his] nature of suchness naturally adorns him." (rang byin brlabs pas rnam brgyan pa'o zhes bya ba ni rang nyid gnyug ma'i de kho na nyid kyi bdag nyid du 'byor pa'i sems kyi rgyun de'i bdag nyid du byin gyis brlabs pa'o // de bzhin nyid kyi rang bzhin las 'phro ba rang bzhin gyis rgyan pa...)
  20. 172 PKIII, introduction (31.3-7): utpattikramānusāreṇa prāptābhiṣekhaḥ...vajraguruṁ samyag ārādhya /...tadanantaraṁ guruvaktrād āptasvādhiṣṭhānakramopadeśah /.
  21. 173 PK III.14: svādhiṣṭhānānupūrvena prāpyate hi prabhāsvaram / tasmād vajraguruḥ pūrvaṁ svādhiṣṭhānaṁ pradarśayet //.
  22. 174 See Tatz 1994:98.
  23. 175 See the translation of DRSM, 61.18 below.
  24. 176 TD, 92.9-94.2: evam ekarasā dharmā nirāsaṅgā nirāspadāḥ / prabhāsvarāami same yathābhūtasamādhinā // yathābhūtasamādhiś ca bhavetprasthānacittataḥ / ajasraṁ jāyate tattvaṁ yasmāt tatpadavedinām //.
  25. 177 See Mathes 2006:222—23.
  26. 178 I.e., the works of Kamalaśīla.
  27. 179 According to the reading in Gzhon nu dpal's quote: "right from the beginning" (dang po nas); see DRSM, 55.9.
  28. 180 TDT, 189a1—2: ...'jug pa'i sems pha rol tu phyin pa'i tshul gyi rab tu dbye ba rnams ni ka ma la shi la'i sgom pa'i rim pa la sogs par bsdus pa dang rgyas par bzhag ste (corrected according to Gzhon nu dpal's quote (see DRSM, 55.6—7); the Peking Tengyur reads kā ma la shī la la sogs pa'i sgo nas bstan te) / de nyid du rtogs par bya'o // 'dir rgyas pa'i 'jigs pas ma bris so // de lta bur gyur pa'i 'jug pa'i sems ni 'dir dgongs pa mayin no / 'dir de dpyad pa las byas pas yongs su ma dag pa'i phyir ro // 'dir dpyad pa med pa'i sems kyis mngon (text: kyi sngon) du bsgom bya ba nyid do /.
  29. 181 MV, 76.11—12: dharmaskandhasahasreṣu bu dhyatāṁ nāma śūnyatā /buddhā nāsau parāmarśād vināśārthaṁ bhaved guroḥ//.
    a According to the manuscript (NGMPP reel no. B 22/24, f°l. 34b5); the Japanese edition has ba-.
    b The manuscript (NGMPP reel no. B 22/24, fol- 34D5) and the Japanese edition have bu-.
  30. 182 TDT, 189b6: thabs dang shes rab bdag nyid kyi shes pa gnyis med pa'i de kho na nyid byang chub kyi sems so /.
  31. 183 TD, 94.4: dvayahīnābhimānaś ca tathaiva hi prabhāsvaraḥ //.
    a According to the Japanese edition. The manuscript reads -noya-, Bhattacharya -ropa-.
    My translation follows the Sanskrit here.
  32. 184 SN, 58.13-14: pratipakṣe sthito naiva tattvāsakto 'pi naiva yaḥ / gārddhyaṁ naiva phale yasya mahāmudrṁ sa vindati //.
  33. 185 TDT, 19034—6: / gnyis dang bral bar rlom pa yang // gang phyir de ni 'od gsal 'dod [I] ces bya ba smras te /* 'di (text: 'dir) ni 'dir dgongs pa yin te / de yongs su shes pas de kho na nyid dol [I] de kho na nyid rtogs par bya ba'i phyir dpyod pa gsum mam par spang bar bya bar (text: ba) bstan pa yin te / mtha' bzhiyongs su spong ba bzhin no // gnyen po'i phyogs la mi gnas shing // de nyid la yang chags min gang (text: mi chagspas) // gang gīang 'bras bu mi dodpa (text: pas) // de yis (text: yi) pbyag rgya chen po shes // zhes bya ba'i tshig gis so // dir yang pbyag rgya chen po zhes bya ba ni pbyag rgya chen po'i de kho na nyid kyi man ngag ste /. My emendations are according to DRSM, 462.16—19.
    a Gzhon nu dpal, who quotes this passage (DRSM, 462.15—16), has a different reading: 'dir dgongs pa ni 'di yin te / de kho na nyid yongs su mi shes pa dag gis ni... The translation follows this reading.
  34. 186 TDT, 19008-19132.
  35. 187 Sahajavajra (TDT, 191D8) glosses gang des (yena tena) as "by [living on] any food. Whether it is [good] food or not, it must be eaten as found. One should not cling thereby to any thoughts about what one likes and what not" (zas kyis so // bza' dang bza' min de bzhin du // ji ltar rnyed pa bza' bar bya // 'dod dang mi 'dod rnam nog rnams // 'dzin pa dir mi bya'o /).
  36. 188 Sahajavajra (TDT, 191b8—192a1) glosses ji ltar de ltar (yathā tathā) as "whoever it is, by the aspects of his body, speech, and mind" (gang dang gang de'i lus dang/ ngag dung /yid kyi mam pas so /). In other words, the yogin fully experiences the nondual reality of every moment in any situation without any thought as to what he likes.
  37. 189 TD, 94.5—6: etattattvāvabodhena yena tena yathā tathā / vivṛtākṣo bhramed yogi keśarīva samantataḥ.
    a Shastri 1927:59 reads -rodhena.
  38. 190 The instrumental (rnal 'byor pas) indicates that the subject of the root text is glossed where yogin together with its attribute is in this case (rnal 'byor mig ni rgyas 'gyur pas).
  39. 191 TDT, 1915—6: ...sngar bstan pa'i gnyis su med pa'i de kho na nyid du (omit du?) bla ma dam pa'i man ngagis nges par rtogs pa'i rnal 'byor pas so /.
  40. 192 TDT, 19235—b1: 'na gsang sngags kyi tshul gyi rnal 'byor pa dang bye brag ci yod ce na //phyag rgya bzhi'i rjes su 'gro ba medpa'iphyir dang / lha'i nga rgyalgyi bde ba chen po'i ro med pas // btang snyoms kyi mam pas mngon par byang chub pa dus ringpos rdzogs pa'i phyir / bsgrub par bya ba dang sgrub par byed pa nyid kyi mam pas (text: pa) bye brag nyid shin tu che'o // gzhan gyis (text: gyi) pha rot tu phyin pa'i tshul gyi rnal 'byor pa las 'di khyad par yod de / bla ma dam pa'i man ngagis dpyad pa'i stong pa nyid zung du 'jug pa i de bzhin nyid nges par rtogs pas shin tu khyad par 'phags pa'i phyir ro // de'i phyir 'di nyid dkà ba'i spyod pa med pa 'di nyid ni stong pa nyid du ro gcig pa'i de kho na nyid shin tu nges pa dag ni yul gyi grong gis sbrul 'dzin pa ltar sbrul la rise yang de'i 'bigs par mi 'gyur ro // di nyid la de kho na nyid kyi ye shes phyag rgya chen po zhes kha cig brjod /.
  41. 193 This means that phenomena cannot be ascertained to be either single individuals (wholes) or plural composites (parts).
  42. 194 Sgam po pa: "Tshogs chos yon tan phun tshogs," 556.4—557.3: de la rjes dpag lam du byedpa ni/ chos thams cad gcig dang du bral gyi gtan tshigs kyis gzhig (text: gzhigs) nas / 'gro sa 'di las medzer nas thams cad stong par byas nas jog pa ni rjes dpag go / lha'i sku bskyed pa'i rim pa la brten nas rtsa rlung dang thig le dang/ sngags kyi bzlas brjod la sags pa byin rlabs kyi lam mo // mngon sum lam du byed pa ni bla ma dam pa cig gis sems nyid lhan cig skyes pa chos kyi sku 'od gsal bya bayin gsungba de ha bu nges pa'i don gyi gdams ngag phyin ci ma log bstan pas / rang la nges pa'i shes pa lhan cig skyes pa de la lta spyod sgom gsum ya ma bral bar gnyug ma'i shes pa lam du khyer ba...
  43. 195 Jackson 1994:34.
  44. 196 Lit., "somebody whose [realization] is instantaneous." The term simultaneist takes into account that realization may already occur together with otherwise ordinary modes of consciousness.
  45. 197 The date is according to Karmay 1988: 102.
  46. 198 See Karmay 1988:95. For a detailed discussion of the cig car ba tradition in Tibet, see Seyfort Ruegg 1989.
  47. 199 See Sgam po pa "Tshogs chos bkra shis phun tshogs," 290.2-3.
  48. 200 Kapstein (2000:77) suggests that Sgam po pa did not quote directly from sūtras in support of his mahāmudrā, but was culling them from pre-existing meditation manuals, such as the Bsam gtan mig sgron. Indeed, he was careful to employ only passages attributed to sūtras in order to avoid being accused of propagating Chinese Ch'an Buddhism. But several of the sūtras were Ch'an apocryphal writings.
  49. 201 Jig rten gsum mgon: "Chos 'khor bng ges zhus pa'i gzhung gi rtsa ba," 15.12—14: phyag rgya chen po theg chen bla ma'i rgyud / 'di yi khrid la 'badpas nan tan byas / / 'jig rten mgon las yang dang yang du thos.
  50. 202 "Chos 'khor 'ong ges zhus pa'i gzhung gi 'grel pa," 317.9-12: dpal 'bri gung pa chen po kho (text: khong) rang nyid kyis thugs dam mdzad pa'i phyag rgya chen po de ni theg pa chen po rgyud bla ma 'di nyid dang mthun te / phyag rgya chen po yon tan de ni theg pa chen po rgyud bla mar yang don de nyid bstan pa'o.
  51. 203 'Jig rten gsum mgon: "Chos 'khor 'ong ges zhus pa'i gzhung gi rtsa ba," 14.17—15.2: "This supreme summary of the seven vajra points was made by the illustrious [Maitreya]nātha as a commentary on the third dharmacakra." (/rdo rje gnas bdun mchog tu bsdus pa 'di // chos kyi 'khor lo gsum pa'i don 'grel du / bcom ldan mgon pos mdzad par gyur)
  52. 204 Ibid., 10.17: "This [third] dharmacakra of definitive meaning...." (/nges pa'i don gyi chos kyi 'khor lo 'di/)
  53. 205 In fact, the "Dam chos dgongs pa gcig pa'i gzhung" was written down by 'Bri gung 'Jig rten gsum mgon's disciple Spyan snga Shes rab 'byung gnas (1187-1241).
  54. 206 'Jig rten gsum mgon: "Dam chos dgongs pa gcig pa'i gzhung," 11.11—13: "The three aspects of the dharmacakra ('dharma circle') differ in accordance with the thought [characteristic of] the circle of disciples. In each dharmacakra all three are complete. The seed of the following [dharmacakra] already abides in the previous one" (chos 'khor mam gsum 'khor gyi rtog pa'i khyad// 'khor lo re re la yang gsum ga tshang //phyi ma'i sa bon snga ma snga mar gnas /). See also Rig 'dzin Chos kyi grags pa: "Dam pa'i chos dgongs pa gcig pa'i mam bshad lung don gsal byed nyi ma'i snang ba," 43.8-52.14.
  55. 207 'Jig rten gsum mgon: "Chos 'khor 'ong ges zhus pa'i gzhung gi 'grel pa," 330.17-331.3: "In general, it is the seed of the three dharmacakras, and in particular the subject matter of the dharmacakra of definitive meaning All yānas— such can be definitely ascertained—[lead] ultimately [to] a uniform path, the single yāna" (spyir 'khor lo gsum gyi sa bon / bye brag tu nges don chos kyi 'khor lo'i brjod bya /... theg pa thams cad mthar thug tshul gcig pa theg pa gcig tu nges par gtan la phabs te/).
  56. 208 It is said, for example, the first dharmacakra makes one mature (smin); the second one makes one mature very much (shin tu smin); and the third one makes one mature to the utmost (shin tu rab tu smin) (Ibid., 346.19-347.6).
  57. 209 'Jig rten gsum mgon: "Chos 'khor ong ges zhus pa'i gzhung gi rtsa ba," 18.10—14: / cig car ba dang rim gyis pa zhes pa // sems can khams kyis (text: kyi) byang chub thob byed pa // rim gyis thob kyi cig car mayin zhes/... / dang por byang chub mchog tu sems bskyed nas // 'khor lo gsum po rim gyis bgrod pa dang /.
  58. 210 'Jig rten gsum mgon: "Chos 'khor 'ong ges zhus pa'i gzhung gi 'grel pa, 338.1—7: /cig car ni rnam pa thams cad du mi sridpa yin / 'o na cig car ba gang La zer snyam na / sngon bsod nams bsags pa'i 'bras bu tshe 'dir thob pa la cig car ba zhes btags / de ltar na bdag cag gi ston pa sangs rgyas bcom ldan 'das kyang cig car ba yin te / sngon bskalpa grangs med pa rnams su tshogs bsags pa'i 'bras bus tshe 'dir sangs rgyas pa yin / 'on kyang sngon bsod nams bsags pa la ma ltos pa'i tshe 'dir 'bras bu thob pa mi 'ong has de bar na lam thams cad rim gyis pa yin te/.
  59. 211 Ibid., 338.12—17: bdag cag gi ston pa sangs rgyas bcom ldan 'das 'di nyid kyang / ...dang po bla na med pa'i byang chub tu sems bskyed nas /sa dang po man chad bskal pa grangs med gcig 'khor lo dang po'i tshul gyis lam bgrod / sa bdun man chad du grangs med gcig 'khor lo gnyis pa'i tshul gyis lam bgrod/ dag pa'i sa gsum gyi grangs med gcig 'khor lo gsum pa'i tshul gyis lam bgrod pa yin...
  60. 212 'Jig rten gsum mgon: "Dam chos dgongs pa gcig pa'i gzhung, 12.4—5: ji snyed lam rnams sa bcus bgrod pa ste / deyang rim gyis 'jug pa.
  61. 213 Rig 'dzin Chos kyi grags pa: "Dam pa'i chos dgongs pa gcig pa'i rnam bshad lung don gsal byed nyi ma'i snang ba,' 75.9—15 / gzhan yang dpal phag mo gru pas // cig car 'jugpa'i gang zag de // tshogs bsags bsags payi gang zag yin // rgyud sbyangs sbyangs pa yi gang zag yin // bio btul btul ba yi gang zag yin // nyams skyes skyes pa yi gang zag yin / zhes gsungs pa ni skye ba 'di'i rim gyis pa yang ma zadpar skye ba mang po'i snga rol nas bsags sbyang byas pa la dgongs pas tshe 'di'i rtogs pa skye myur gcig car ba zhes bod pa de yang skye ba snga ma nas rim gyis sbyangs pa la dgongs so/.
  62. 214 'Jig rten gsum mgon: "Dam chos dgongs pa gcig pa'i gzhung," 12.4—5: /shes bya'i sgrib pa thog mar spong ba'ang yod /.
  63. 215 Ibid., 15.4: /rtogs pa gcig gis sa lam ma lus bgrod/.
  64. 216 Ibid., 17.1—2: /rtogs pa skyed thabs mos gus kho nar nges/.
  65. 217 Ibid., 17.2: /lta ba'i mchog gyur rtogs pa dang ldan pa/.
  66. 218 Ibid., 17.4: /rtogs pa goms par byed pa sgom pa ste/.
  67. 219 According to oral explanations of Lama Jorphel (Kathmandu).
  68. 220 DRSM, 73.3-5. See also Martin 1992:287 and Jackson 1990:52-53.
  69. 221 DRSM, 74.18-25.
  70. 222 DRSM, 272.6-10; see chapter 7 of this work.
  71. 223 Kong sprul Blo gros mtha' yas: Shes bya kun khyab mdzod, vol. 3, 375—94; and Ponlob Rinpoche in Callahan 2002:xxiiif.
  72. 224 Oral information by Ponlob Rinpoche.
  73. 225 DRSM, 73.8-10.
  74. 226 See also Broido 1987:67.
  75. 227 See DRSM, 74-75.
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