the sekanirdeśa of maitreyanātha (advayavajra) with the the sekanirdeśapañjikā of ramapala -...

MANUSCRIPTA BUDDHICA

JOINTLY PUBLISHED WITH THE ASIEN-AFRIKA-INSTITUT

EDITORS

HARUNAGA ISAACSON FRANCESCO SFERRA

2

NAPOLI

UNIVERSIT DEGLI STUDI DI NAPOLI LORIENTALE

2014

SERIE ORIENTALE ROMAFONDATA DA GIUSEPPE TUCCI

DIRETTA DA

GHERARDO GNOLI()

Vol. CVII

NAPOLI

UNO

2014

ASIEN-AFRIKA-INSTITUT, UNIVERSITT HAMBURG


MANUSCRIPTA BUDDHICA

2

TheSekanirdea ofMaitreyantha(Advayavajra)withtheSekanirdeapajik ofRmaplaCriticalEditionoftheSanskritandTibetanTextswith

EnglishTranslationandReproductionsoftheMSS

Edited by

Harunaga Isaacson and Francesco Sferra

WithContributionsbyKlaus-DieterMathesandMarcoPassavanti

NAPOLI


2014

PublishedwithgrantsfromtheDipartimentodiStudiAsiatici,UniversitdiNapoliLOrientale,

andfromtheMinisterodellUniversitedellaRicerca

ISBN978-88-6719-068-3

PrintedinItalyStampatoinItaliaFinitodistamparenelmesedifebbraio2015

StampaAGFsrl-Roma

Dedicated to

Raniero Gnoli and Alexis SandersonTwo Masters of Tantric Studies

Contents

Preface and Acknowledgments.................................................................................

Abbreviations and Bibliography...............................................................................

1 Abbreviations,Acronymsetc.............................................................................2 PrimarySourcesinSanskrit...............................................................................3 PrimarySourcesinTibetan................................................................................4 SecondarySources..............................................................................................

Introduction1 MaitreyanthaandRmapla.TheirLivesandWork......................................

1.1 Maitreyantha............................................................................................1.1.1 Maitreyanthas Life...............................................................................1.1.2 Maitreyanthas Work............................................................................1.1.3 Maitreyantha asaTeacher...................................................................

1.2 Rmapla...................................................................................................2 TheSekanirdea andtheSekanirdeapajik......................................................

2.1 LinguisticandStylisticFeatures...............................................................2.2 PlaceinIndianBuddhistTantricLiterature...........................................

3 TheSekanirdea andtheSekanirdeapajik inTibet........................................3.1 TheTibetanTranslationsoftheSekanirdea andSekanirdeapajik.....3.2 TheImportanceoftheSekanirdea andSekanirdeapajik for

TibetanBuddhism....................................................................................

4 DescriptionoftheManuscriptsUsed................................................................4.1 ManuscriptsoftheSekanirdea.................................................................4.1.1 K1............................................................................................................4.1.2 K2............................................................................................................4.1.3 K3............................................................................................................4.1.4 K4............................................................................................................4.1.5 K5............................................................................................................4.1.6 K6............................................................................................................4.1.7 K7............................................................................................................4.1.8 R..............................................................................................................

4.2 ManuscriptsoftheSekanirdeapajik.....................................................4.2.1 Ca............................................................................................................4.2.2 Pt.............................................................................................................

11

13

13143339

596060718285

919294

113113

120125125125126127128129130131132133133137

5 EditorialPolicyand Relationship Between the Witnesses...............................5.1 TheSekanirdea..........................................................................................5.2 TheSekanirdeapajik..............................................................................5.3 TheTibetanTranslationoftheSekanirdea.............................................5.4 TheTibetanTranslationoftheSekanirdeapajik.................................

6 Conventions........................................................................................................6.1 ConventionsintheSanskritText.............................................................6.2 ConventionsintheTibetanText.............................................................6.3 ConventionsintheEnglishTranslation..................................................

Text1 ConspectusSiglorumandSymbols....................................................................

1.1 SanskritSources........................................................................................1.2 TibetanSources.........................................................................................1.3 SymbolsandSigla......................................................................................

2 CriticalEditionoftheSanskritText..................................................................

3 CriticalEditionoftheTibetanTranslation.....................................................4 AnnotatedTranslation......................................................................................

Appendices1 ReadingTextWithoutCriticalApparatus........................................................

2 SourcesandParallelPassages............................................................................2.1 IntroductoryRemarks..............................................................................2.2 Sources,ParallelsandCitationsoftheSekanirdea.................................2.3 SourcesandParallelsoftheSekanirdeapajik........................................

3 ASummaryandTopicalOutlineoftheSekanirdeapajikbyBumlabar(by Klaus-Dieter Mathes)............................................................3.1 Introduction..............................................................................................3.2 Bum la bars Notes on the Summary and Topical Outline of

Amanasikra Works...................................................................................3.2.1 TheSummaryandTopicalOutlineoftheSekanirdeapajik.............3.2.1.1 TheTopicalOutlineinTibetan..........................................................3.2.1.2 TranslationoftheTopicalOutline.....................................................

4 TibetanTextandEnglishTranslationofthe*Caturmudropadea...................4.1 IntroductoryRemarks..............................................................................4.2 Text............................................................................................................4.3 Translation................................................................................................

5 The Apabhraa Verses Quoted in Sekanirdeapajik ad Sekanirdea 22.........5.1 Introduction..............................................................................................5.2 OtherSourcesandReferences.................................................................5.3 ExtentandMetre......................................................................................5.4 Interpretation...........................................................................................

6 Some Remarks on the Evidence for Maitreyanthas Teachinga Non-Tantric Mahmudr................................................................................

8

143143146150151

155155157158

161161161162

165

205

255

337

361361361363

367367

376377377380

385385386391

399399400401402

411

Contents

7 The Life of Maitreyantha/Advayavajra in Kaiser Library MS 142...................7.1 IntroductoryRemarks..............................................................................7.2 Text............................................................................................................7.3 Translation................................................................................................7.4 Reproductions...........................................................................................

8 The Life of Maitrp/Maitreyantha from a Thirteenth-Century TibetanHagiography (MS 1095 of the Tucci Tibetan Fund) (by Marco Passavanti)......8.1 IntroductoryRemarks..............................................................................8.2 Paleographic and Orthographic Remarks (fols. 7v1-12v9)......................8.3 Translation (LGR fols. 7v1-12v9)...............................................................8.4 Reproductions...........................................................................................

9 The Illustration of the Succession in the Lineage of the Golden Rosaryof the Precious bKa brgyud Masters MS 424.1 of the Tucci Tibetan Fundin the Library of the IsIAO (by Marco Passavanti)..............................................9.1 DescriptionoftheManuscript.................................................................9.2 Reproductions...........................................................................................

ReproductionsK1 (NAK3-360=NGMPPB22/24).......................................................................K2 (NAK1-1697/5=NGMPPB31/6)....................................................................K3 (NAK5-45=NGMPPA915/3)..........................................................................K4 (NGMPPE1474/4=IASWR MBB I-108)..........................................................K5 (NAK5-46=NGMPPA132/2).........................................................................K6 (IASWR MBB I-50)..............................................................................................K7 (NAK5-47=NGMPPA915/5)..........................................................................R (IsIAO3.7.35).....................................................................................................Ca (CambridgeUniversityLibrary,Or.149).........................................................Pt (St.Petersburg,occ a , Ind.172)...................

Indices1 IndicPersonalNames..................................................................................2 TibetanandChinesePersonalNames..........................................................3 IndicWorkTitles................................................................................................4 TibetanWorkTitles............................................................................................5 IndicToponyms..................................................................................................6 TibetanToponyms.............................................................................................7 GeneralIndex.....................................................................................................

Contributors.................................................................................................................

9

421421424426429

431431432433443

449449453

461465469473479483487491495515

563566567572574575575

591

3a Summary and Topical Outline of the Sekanirdeapajik

by Bum la bar

klauS-DieTeR MaTheS

3.1 Introduction

Recently, there surfaced in lhasa a set of 151 volumes with old manuscript texts ofgreat importance for the Bri gu bka brgyud school. They were collected and pub-lished as facsimiles probably in Xining 1 with the new cover title dPal bri gu bka brgyudkyi chos mdzod chen mo (Great Dharma Treasure of the Glorious Bri gu bka brgyud[Tradition]). 2 according to the present Chetsang Rinpoche, the main part of this col-lection must have been already compiled under the direction of the 17 th Bri gu abbotkun dga rin chen (1475-1527). 3

The second volume (kha) of this Dharma Treasure contains a short text called aSummary [and] Topical Outline of the Twenty[-Five] 4 Amanasikra [Texts]: NotesTaken by Bum la bar (Yid la mi byed pai i ui bsdus don sa bcad bum la bar gyis zinbris 5 bugs so). 6 in the same volume we nd a till now unknown subcommentary to*Sahajavajras *Tattvadaakak by Ti pi Bum la bar. 7 So far i have not been able toidentify a Ti pi Bum la bar, but Bu ston Rin chen grub (1290-1364) mentions in hisrecord of received teachings (gsan yig) a certain Bra bo Bum pa bar (or Brao Bumla bar in the Blue Annals 8). This Bum la bar was one of the seven men from dBus andgTsa who received mahmudr teachings from Maitrpas (c. 1007-1085) 9 discipleVajrapi. 10 Gos lo ts ba gon nu dpal (1392-1481) provides the additional informa-tion that this happened at Chu go in gTsa. 11 if our Ti pi Bum la bar was the one who

7 Bri gu bka brgyud chos mdzod, vol. kha, fol. 186r4:[] de id bcu grel di ti pi bum la bar gyis bris .

8 Cf. Roerich 1976: 857.9 Cf. Tatz 1994: 65.10 See Bu ston Rin chen grub, Bla ma dam pa rnams

kyis rjes su gzu bai tshul bka drin rjes su dran par byed paes byar bugs so (a.k.a. Bu ston gsan yig), pp. 1147-1152:phyag rgya chen po grub si gi brgyud pa ni rdo rje cha bya sems blo gros rin chen a ba ri pa mai tri pa rgyagar phyag na rdo rje de la dbus gtsa gi mi bdun te bla mabra ti grai o brgyad ston chu stag tshal gyi al sa rimo ba reg thos pa dga bra bo bum pa bar dge bes eu ro pa e dri mi rnams te [].

11 Cf. Roerich 1976: 857.

1 Cf. Srensen and Dolma 2007: 9.2 The cover page of the individual volumes has

Bri gu bka brgyud chos mdzod.3 See Bri gu gdan rabs, p. 183.4 There is a history of this cycle in the Bri gu bka

brgyud chos mdzod (vol. ka, fols. 173v6-178r4) called Yidla mi byed pai chos skor i u rtsa lai lo rgyus.

5 The manuscript reads ris.6 kun dga rin chen (?) (ed.), Phags yul bka brgyud

grub chen go mai do hai skor bugs so (Bri gu bkabrgyud chos mdzod , vol. kha), no place, no date, fols.80v5-89r3. The sa bcad of the Sekanirdeapajik is onfols. 80v5-82r5.

belonged to these seven men, the summary and topical outline of the Sekanirdeapajikgo directly back to Maitrpas disciple Vajrapi.

The twenty (or twenty-ve ?) amanasikra texts are one of the three cycles of indianmahmudr works, the other two cycles being the Seven Sections on accomplishment(Grub pa sde bdun) and the Six Works on essential [Meaning] (si po skor drug). ThisTibetan classication already existed at the time of Bu ston Rin chen grub. however, inthe Bu ston gsan yig the Amanasikra Cycle consists of twenty-six works: twenty-two areby Maitrpa and four are related commentaries by Maitrpas disciples Rmapla,*Sahajavajra and Vajrapi (but according to the colophon, the Kudrinirghtacint[No. 25] was composed by Maitrpa, and only translated by Vajrapi). Twenty-one ofthe twenty-six texts listed by Bu ston are contained in the Advayavajrasagraha, 12 andthus available in the original Sanskrit. 13 Bu ston does not include the MlpattayaSthlpattaya (P 3087, aVS 3). another text from the Adva yavajrasagraha, the Catur -mudrnvaya (P 3069, aVS 7), belongs for Bu ston to the Cycle of Six Works on essentialMeaning. 14

1 Amanasikrdhra P 3094 aVS 222 Kudrinirghtana P 3073 aVS 13 Tattvaratnval P 3085 aVS 44 Madhyamaaka P 3074 aVS 195 Sahajaaka P 3076 aVS 236 Svapnanirukti P 3077 aVS 117 Mynirukti P 3078 aVS 108 Apratihnapraka P 3079 aVS 139 Tattvadaaka P 3080 aVS 2110 Yuganaddhapraka P 3081 aVS 1411 Premapacaka P 3082 & P 3091 15 aVS 20

ba dpes bstan pa rmi lam es bstan spyod pa dpes bstan sgyuma es bstan lta bai don gtan la bebs pa [] rab tu mi gnaspa gsal bar ston pa spyod pai don gtan la bebs pa de khona id bcu pa thabs da es rab dbyer med ston pa zu juggsal ba sna sto dbyer med ston pa dga gcugs la pa sasrgyas da sems can dbyer med du ston pa mi phyed pa la pa bskyed rdzogs tha mi dad du ston pa bde chen gsal ba gazag gsum gyi rtogs thabs ston pa de kho na id rab tu bstanpa ga zag gsum gyi sgom thabs ston pa theg chen i u pa sku gsum ston pa de kho na i u pa lhai rnal byor sogsston pa de bin gegs pai phyag rgya la pa thun mo dasags ston pa do ha ti chos thams cad rnam par dag paidon ston pa ra bin la pa dba gi dgos pa bstan pa dbagi dgos pa mdor bsdus pa dba gi lag len ston pa dba gipra kri y (text: kr ta) dba bza an byed pa dba esbstan de rnams mai tri pas mdzad pa bka bskul gyi chosbi la slob dpon r ma p (del. ra) las mdzad pai dbabskur es bstan gyi grel pa slob dpon na de kas mdzad paide kho na id bcu pai grel pa slob dpon ba dzra p is byaspai lta ba an sel gyi dran pa da rdo rje tshig gis te chossna i u rtsa drug po de ni ma na si kyi skor .

15 The compilers of the bsTan gyur did not recog-nize that the Thabs da es rab rtse ba la pa and thedGa gcugs la pa are simply two different Tibetantranslation of the same text, the Premapacaka (seeabove, introduction pp. 84-85 n. 106).

12 actually, the Advayavajrasagraha consists oftwenty-three works (if one follows the Tibetan tradi-tion and counts the Kudrinirghtana and its ippinikas two separate texts).

13 The twenty-three works of the Advayava -jrasagraha are (according to the edition of Shastri):(1) Kudrinirghtana (P 3073); (2) Kudrinirghtav -kyaippinik (P 3075); (3) Mlpatti Sthlpatti; (4)Tattvaratnval (P 3085); (5) Pacatathgatamudrviva -raa (P 3087); (6) Sekanirdea (P 3097); (7) Caturmu -drnvaya (P 3069); (8) Sekattparya sagraha (P 3088);(9) Packra (P 3090); (10) Mynirukti (P 3078);(11) Svapnanirukti (P 3077); (12) Tattvapraka (P3086); (13) Apratihnapraka (P 3079); (14) Yuga -naddhapraka (P 3081); (15) Mah sukhapraka (P3084); (16) Tattvaviik (P 3095); (17) Mahyna -viik (P 3093); (18) Nirvedhapacaka (P 3083); (19)Madhyamaaka (P 3074); (20) Premapacaka (P 3082 &P 3091); (21) Tattvadaaka (P 3080); (22) Amanasi -krdhra (P 3094); (23) Sahajaaka (P 3076).

14 The relevant passage in the Bla ma dam pa rnamskyis rjes su gzu bai tshul bka drin rjes su dran par byed paes byar bugs so (pp. 1162-1171) is as follows: a ma na sika rai skor sgra la skyon spo ba yid la mi byed pa ston pa las da po pai bya ba ston pa lta ba an sel thun mo gilta ba ston pa rin po chei phre ba sags kyi lta ba ston padbu ma drug pa spyod pa ston pa lhan skyes drug pa lta

Klaus-Dieter Mathes

368

12 Nirvedhapacaka P 3083 aVS 1813 Mahsukhapraka P 3084 aVS 1514 Tattvapraka P 3086 aVS 1215 Mahynaviik P 3093 aVS 1716 Tattvaviik P 3095 aVS 1617 Pacatathgatamudrvivaraa P 3087 aVS 518 *Dohnidhinmatattvopadea P 3092 19 Packra P 3090 16 aVS 920 Sekattparyasagraha P 3088 aVS 821 *Sakiptasekaprakriy P 3089 22 Sekanirdea P 3097 aVS 623 Sekanirdeapajik by Rmapla P 3098 24 *Tattvadaakak by *Sahajavajra P 3099 25 Kudrinirghtacint by Vajrapi (or Maitrpa?) P 3075 17 aVS 226 Vajrapada by Vajrapi P 3100 18

Originally, each of these amanasikra works was Maitrpas reply to a different ques-tion. 19

in the Bri gu bka brgyud chos mdzod, the cycle of amanasikra works (Tib. yid la mibyed pai chos skor) is found in the rst two volumes (from vol. ka, fol. 173v6 up to vol.kha, fol. 89r2). This section is introduced by a history of the Twenty-Five Texts of theAmanasikra Cycle (Yid la mi byed pai chos skor i u rtsa lai lo rgyus) and concluded bya Summary and Topical Outline of the Twenty[-Five] Amanasikra [Works]. allMaitrpa texts of this cycle, except the Packra (No. 11), are contained in this section.The Vajrapada (No. 26) and the Sekanirdeapajik (No. 23) have been placed furtherdown, but still in the same volume. This is somewhat surprising because the rst sum-mary and topical outline of the Amanasikra Cycles is on the Sekanirdeapajik and notonly the Sekanirdea. But as in old collections, the arrangement of texts is a little loose.in between the amanasikra texts, we nd very valuable short commentaries and histor-ical information on some of these texts. These insertions usually lack a title and acolophon with the authors name. To the title of the last text in this section, however,the remark notes taken by Bum la bar is added. it is thus reasonable to assume thatthese insertions were composed by Bum la bar as well.

The index to the Amanasikra Cycle in the Bri gu bka brgyud chos mdzod is as follows:

Vol. ka

173v6-178r4 Yid la mi byed pai chos skor i u rtsa lai lo rgyus178r4-182v2 De kho na id rin po chei phre ba (Tattvaratnval, Yid la mi byed pai chos

skor, 20 No. 3)

tary on the Caturmudrnvaya instead of the Vajrapada(see Mathes 2011a).

19 Bri gu chos mdzod, vol. ka, fol. 4r5-6: de nas mai(text: me) tri pas lta ba rab tu mi gnas pa bsgom pa yid lami byed pa la sogs pai dam bca mdzad pa la so soi drislan gu phran i u rtsa la byu la slob ma rnams kyi yidla mi byed pai chos skor i u rtsa la es pai tha sad byasso .

20 according to the Bla ma dam pa rnams kyis rjes sugzu bai tshul bka drin rjes su dran par byed pa es byarbugs so (see above).

16 This text is missing in the Bri gu bka brgyudchos mdzod. all other Maitrpa works in the Amana -sikra Cycle are found from vol. ka, fol. 178r4 till vol.kha, fol. 63v1 (see below).

17 The lTa ba an sel gyi dran pa is in fact the sametext as the lTa ba an sel gyi bka grel, i.e., the Kudri -nirghtavkyaippinik contained in the Advayavajra -sagraha.

18 Within the four works ordered by Maitrpa,karma bkra is chos phel (a disciple of ko sprul Blogros mtha yas [1813-1899]) lists *karopas commen-

A Summary and Topical Outline of the Sekanirdeapajik by Bum la bar

369

182v2-199v4 a commentary on the Tattvaratnval (no title, no author)199v4-200v3 Do h ni dhi (text: Dho ha di) es bya ba de kho na id kyi (text: kyis) man

ag (*Dohnidhinmatattvopadea, Yid la mi byed pai chos skor, No. 18)200v3-6 Concluding remarks on the Dohnidhi and introduction to the

Amanasikrdhra201r1-202v5 Yid la mi byed pa ston pa (Amanasikrdhra, Yid la mi byed pai chos skor,

No. 1)202v5-203v1 a commentary on the Amanasikrdhra (no title, no author)203v2-4 an introduction to the Kudrinirghtana203v4-210v3 lTa ba an pa sel ba (Kudrinirghtana, Yid la mi byed pai chos skor, No.

2)210v3-211v4 lTa ba an pa sel bai dran pa (Kudrinirghtacint, Yid la mi byed pai chos

skor, No. 25)211v4-214v1 Las da po pai bya ba mdor bsdus pa (by Maitrpa)214v1-5 an analysis of the Kudrinirghtana (no title, no author)214v5-216v6 dBa skur es par bstan pa (Sekanirdea, Yid la mi byed pai chos skor, No.

22)216v6-217r2 a short survey of Maitrpas works on empowerment (no title, no

author)217r2-220r3 dBa gi (text: gis) dgos pa mdor bsdus pa (Sekattparyasagraha, Yid la mi

byed pai chos skor, No. 20)

Vol. kha

1v1-13v4 dBa gi (text: gis) bya ba mdor bsdus pa (*Sakiptasekaprakriy, Yid la mibyed pai chos skor, No. 21)

13v4-14r5 si po kun la btus pai rab tu byed pa (Peking bsTan gyur, No. 3146)14r5-6 Maitrpas mahmudr view (no title, no author)14r6-17r5 De bin gegs pa lai phyag rgya rnam par bad pa (Pacatathgata -

mudrvivaraa, Yid la mi byed pai chos skor, No. 17)17r5-25r2 a commentary on the Pacatathgatamudrvivaraa (no title, no

author)25r2-4 a pith instruction (no title, no author)25r4-v4 dGa gcug (text: bcug) la pa (Premapacaka, Yid la mi byed pai chos skor,

No. 11)25v4-26r4 Mi phyed la pa (Nirvedhapacaka, Yid la mi byed pai chos skor, No. 12)26r4-v4 a commentary on the Nirvedhapacaka (no title, no author)26v4-27r3 dBu ma drug pa (Madhyamakaaka, Yid la mi byed pai chos skor, No. 4)27r4-v2 lHan cig skyes pa grub pa (Sahajaaka, Yid la mi byed pai chos skor, No. 5)27v2-4 a commentary on the Sahajaaka (no title, no author)27v4-28r4 Theg pa chen po i u pai lo rgyus by Rmapla28r4-29r4 Theg pa chen po i u pa (Mahynaviik, Yid la mi byed pai chos skor,

No. 15)29r4-v1 Tshigs su bcad pa i u zu jug gi (text: gis) don rgyas par bad pa (no

author)29v1-30r3 The story of the Tattvaviik (no title, no author)30r3-31r3 De kho na id i u pa (Tattvaviik, Yid la mi byed pai chos skor, No. 16)31r3-v2 The story of the Mahsukhapraka (no title, no author)31v2-32v1 bDe ba chen po gsal ba (Mahsukhapraka, Yid la mi byed pai chos skor,

No. 13)

Klaus-Dieter Mathes

370

32v1-33r1 bDen (= bDe chen) gsal bai dgos pa (no author)33r1-34r1 The story of the Yuganaddhapraka (no title, no author)34r1-v1 Zu du jug pa rab tu bstan pa (Yuganaddhapraka, Yid la mi byed pai

chos skor, No. 10)34v2-6 Zu jug es bstan gyis brjod byai gtso bo (no author)34v6-35v1 rMi lam bstan gyi (text: gyis) lo rgyus (no author)35v2-36r2 rMi lam es par bstan pa (Svapnanirukti, Yid la mi byed pai chos skor, No.

6)36r2-6 The story of the Mynirukti (no title, no author)36r6-37r1 sGyu ma es par bstan pa (Mynirukti, Yid la mi byed pai chos skor, No.

7)37r1-5 a commentary on the Mynirukti (no title, no author)37r5-v5 The story of the Tattvadaaka (no title, no author)37v5-38v1 De kho na id bcu pa (Tattvadaaka, Yid la mi byed pai chos skor, No. 9)38v1-60v4 De kho na id bcu pa es bya bai bad pa by *Sahajavajra (*Tattva -

daakak, Yid la mi byed pai chos skor, No. 24)60v4-61v1 The story of the Apratihnapraka (no title, no author)61v1-62r2 Rab tu mi gnas pa gsal bar ston pa (Apratihnapraka, Yid la mi byed pai

chos skor, No. 8)62r2-4 an explanation of non-abiding (no title, no author)62r4-v4 a story of the Tattvapraka (no title, no author)62v4-63v1 De kho na id rab tu bstan pa (Tattvapraka, Yid la mi byed pai chos skor,

No. 14)63v1-5 The intention of the Tattvapraka (no title, no author)63v5-64r1 a presentation of false views (no title, no author)64r1-65r6 Ma rtogs pa rtogs pa byed pa by Maitrpa (Peking bsTan gyur, No. 3145)65r6-79v1 Title according to the colophon: Chos thams cad rab tu mi gnas par ston

pai (text: pa) de kho na id tshigs su bcad pa phyed kyi (text: kyis) grel paby Maitrpa (Peking bsTan gyur, No. 3144)

79v1-80r5 Descriptive headings of the Yid la mi byed pai chos skor (no title, noauthor)

80r5-89r2 Yid la mi byed pai chos i ui bsdus don sa bcad by Bum la bar[]119v3-123v3 rDo rje tshig by Vajrapi (Vajrapada,Yid la mi byed pai chos skor, No. 26)[]197v4-218v5 dBa bskur ba es par bstan pai bka grel by Rmapla (Sekanirdea -

pajik, Yid la mi byed pai chos skor, No. 23)

The label Cycle of Amanasikra Works for this collection of texts by Maitrpa andhis disciples hints at a particular understanding of mahmudr meditation, which notonly involves becoming mentally disengaged, but also directly realizing emptiness or thetrue nature of mind. Such a practice is based on Maitrpas Madhyamaka view of com-plete non-abiding (Tib. rab tu mi gnas pa, Skt. apratihna) and can even be engaged out-side of the strict tantric context of the succession of the four seals. The possibility of sucha non-Tantric mahmudr practice is indicated in Rmaplas Sekanirdeapajik 21 andclearly addressed in *Sahajavajras *Tattvadaakak. 22 here, *Sahajavajra claims that

22 See Mathes 2008a: 40.21 See above, p. 320, and also Mathes 2007: 554-556.


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the ten stanzas on reality are pramit pith instructions, which accord with the traditionof Mantrayna. 23 Based on this and on *Sahajavajras remark 24 about Sekanirdea stanza36 25 that mahmudr here refers to the pith instruction on the reality of mahmudr, Goslo ts ba is then able to claim in his Blue Annals :

in [the Tattvadaaka and] the *Tattvadaakak composed by *Sahajavajra, a wisdomthat realizes suchness is clearly explained as possessing the following three particu-lar [features]: in essence, it is the Pramit[yna]; it accords with the Mantra[yna];and its name is mahmudr. Therefore, rGod tshang pa, too, explains that rJe sGampo pas pramit-mahmudr is [in line with] the assertions of the master Maitrpa. 26

What Gos lo ts ba precisely understands by these mahmudr instructions thataccord with the Mantrayna becomes clear in the explanation of the Cycle on theMethod of the Drop of Stainless Mahmudr (Phyag rgya chen po dri med thigs pa phyagbes kyi skor) in the Chapter on the later Transmission of the sDug bsal i byed teach-ings:

The teachings of the later [sDug bsal i byed] transmission were called Cycle on theMethod of the Drop of Stainless Mahmudr. [The term] mahmudr denotes herethe very mahmudr system of Maitrpa, because Dam pa sas rgyas (d. 1105) hadbeen a personal disciple of Maitrpa. Stainless refers to genuine teachings.Method means that there is a path of realization that slightly differs from the otherteachings. [Dam pa sas rgyas] called it Pramit[yna] in essence and in accor-dance with the secret Mantra[yna]. in the commentary on Maitrpas Tattvadaaka,too, this tradition is found [and described to belong to] the Pramityna; its con-duct, which accords with the secret Mantra[yna], is similar to explanations in theHevajra[tantra]. Since it is not based on deity yoga and lacks the sequence of the fourseals, [*Sahajavajra] taught that it does not [belong to] the secret Mantra[yna]. itis obvious that [the system of Dam pa sas rgyas] is in accordance with this. 27

grel pa (text: brel ba) lhan cig skyes pai rdo rjes mdzad parya o bo pha rol tu phyin pa sags da rjes su mthun pa mi phyag rgya chen po es bya bai khyad par gsum daldan pai de bin id rtogs pai ye es gsal bar bad do debas na rje sgam po pai pha rol tu (text: du) phyin paiphyag rgya chen po ni ma bdag mai tr (text: tri) pai bedpa yin par rje rgod tsha pas kya bad do .

27 Gos lo ts ba gon nu dpal, Deb ther son po, ed.1984, vol. 2, p. 11335-16: brgyud pa phyi mai chos rnams laphyag rgya chen po dri med thigs pa phyag bes kyi skor espai mtshan btags phyag rgya chen po ni dam pa sas rgyasmai tr (text: tri) pai dos slob yin pas mai tr (text: tri) paiphyag rgya chen po de id yin dri med ni dam pai gsurnams la bya phyag bes ni bstan pa gan rnams da cuzad mi dra bai sgrub pai sra (text: sras) yod pa la zer de ya o bo pha rol tu phyin pa gsa sags da rjes sumthun pa es bya ste mai tr (text: tri) pai de kho na idbcu pai grel par ya lugs de pha rol tu phyin pa yin pa la gsa sags da rjes su mthun pai spyod pa bya tshul kyeirdo rje las bad pa da dra ba ig byu lhai rnal byor labrten pa ma yin i phyag rgya bii rjes su gro ba med pasgsa sags ni ma yin no es gsus pa de da mthun parsna .

23 in his introduction to the *Tattvadaakak,*Sahajavajra thus claims: having presented in detailthe stages of penetrating the meaning of non-abidingin accordance with Prama, Madhyamaka andauthoritative scriptures (gama), [Maitrpa] wished tocompose brief pramit pith-instructions, whichaccord with the tradition of the secret Mantra[yna](TaDadP, 1v4-2r2; TaDaP, 176r4-5: [] tshad ma da dbu ma da lu arnams gis dir rab tu mi gnas pai a donla jug pai rim pa rgyas par bbstan nas b gsa c sags kyictshul da c rjes su mthun d pai pha rol tu phyin pai e manag mdor bsdus pa byed par dod pas []).

a P gi grub pai b P e bar rtogs pas c P omits d Pthun e dP pa dag gi

24 in his commentary on stanza 7cd of theTattvadaaka (see Mathes 2008a: 39).

25 SN, p. 5812-13: One who does not abide in [thedomain of] the remedy, is not attached to reality, anddoes not even desire the fruit, nds mahmudr (prati-pake sthito naiva tattvsakto pi naiva ya grddhyanaiva phale yasya mahmudr sa vindati ).

26 Gos lo ts ba gon nu dpal, Deb ther son po,ed. 1984, vol. 2, pp. 84717-8481: de kho na id bcu pai

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This assessment of Maitrpas teachings that are not specically Tantric has beentaken over verbatim by the otherwise very critical dGe lugs pa master Thuu bkwan Blobza chos kyi i ma (1737-1802). 28

Nevertheless, the Amanasikra Cycle contains three texts on empowerment. in ashort appendix to the Sekanirdea in the Bri gu bka brgyud chos mdzod, we are told thatapart from these Maitrpa gave a teaching on how empowerment is performed andcomposed a text called Pure empowerment (dBa rnam dag):

Students asked the master [Maitrpa] how empowerment is [explained] in terms ofpith instructions. Thus he composed the *Sakiptasekaprakriy. Since they [also]asked for the meaning of empowerment, he composed the Sekattparyasagraha.having been [further] asked about [its] performance, he gave a detailed teachingon the performance [of empowerment]. Distinguishing between a good and bad[empowerment], he composed the Sekanirdea. 29 having been asked about the puri-ty of empowerment, he composed the Pure empowerment. Other texts are notfound. Since the Sekanirdea is a commentary on the Caturmudr[nvaya] from theCycle of Six Works on essential Meaning (si po skor drug) it comes before [theother ones], so does the *Sakiptasekaprakriy. 30

The *Sakiptasekaprakriy is a manual on how to perform the traditional sequenceof four empowerments, usually referred to as vase, secret, prajjna, and the fourthempowerment. This manual is not contained in the Advayavajrasagraha, but is foundin the dPal spus as well as in the Bri gu edition of the Amanasikra Cycle. in bothTibetan editions, it is ascribed to advayavajra, i.e., Maitrpa. in his Sekattparyasagraha,Maitrpa explains the meaning (ttparya) or purpose 31 of the four empowerments withparticular emphasis of the six empowerments of the vase empowerment. as a commen-tary on the Caturmudrnvaya the Sekanirdea begins its presentation of empowermentwith the succession of four seals. This means that Maitrpa starts here directly with thethird empowerment. in Bu stons record of received teachings we are told that theSekanirdea was composed in order to distinguish good from bad empowerments, 32 andit could be that the rst six vase empowerments do not differ in good and bad empow-erments. On the other hand, it is not completely out of the question that an empower-ment in Maitrpas system could start directly with the prajjna-empowerment. in hisNairtmypraka, Maitrpa thus explains the ordinary creation stage as an optionalpractice, and not as a necessary requirement for the subsequent stages:

Possessing the pride of being Nairtmy one is identical with her. here, in order toperform the six-branch yoga, she must be cultivated in the colours black, red, yellow,green, blue and white in due order. 33 in accordance with the increasing vividness of

dba bza an an byed pas dba rnam es mdzad dbagi (text: gis) dag pa us pas dba rnam dag mdzad es so gan rnams yig cha ma res la dba bskur es bstan ni sipo skor drug gi phyag rgya bii don grel yin pas go du so(text: sos) la dgos (text: dgos) pa mdor bsdus ni di ltarro .

31 This is according to the Tibetan translation ofttparya as dgos pa or dgos pa.

32 Bla ma dam pa rnams kyis rjes su gzu bai tshul bkadrin rjes su dran par byed pa es byar bugs so, p. 1166: dbabza an byed pa dba es bstan.

33 lit. [] the colours black, red, yellow, green,blue and white must be cultivated in due order.

28 Thuu bkwan Blo bza chos kyi i ma, Thuubkwan grub mtha, ed. 1984, p. 167: lugs de pha rol tuphyin pa la gsa sags da rjes su mthun pai spyod pa byatshul kye rdo rje las bad pa da dra ba ig byu [] lhairnal byor la brten pa ma yin i phyag rgya bii rjes su groba med pas gsa sags ni ma yin no .

29 The Tibetan has here dBa rnam es which canonly be the dBa es par bstan pa (see below).

30 Bri gu bka brgyud chos mdzod, vol. ka, fols.216v6-217r2: ya slob ma rnams kyis slob dpon la man agda brel bas dba ci ltar us pas dba mdor bstan mdzad dba gi (text: gis) dgos pa us pas dgos pa mdor bsdusmdzad dba gi lag len us pas lag len pra khrid mdzad


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meditation, she rst appears as the full-moon covered by clouds. Then, as a result of[a meditation, which is] more vivid, she appears as an illusion. Then, as a result ofan [even] more vivid [meditation] she manifests as if in a dream. immediately afterthat, because of the maturation of [meditations] vividness, the mahmudr yogin,who has attained [a state] in which dreams and the waking state are not different, issuccessful [in this practice]. This is the creation stage.alternatively, the bodhicitta that arises from the union of the penis and the vaginaand has the nature of great bliss, located in the middle of supreme [joy and joy of]no joy (i.e., co-emergent joy), that itself with the nature of fteen parts, should beinstantly seen as having the nature of the fteen yogins, who appear with the previ-ously mentioned colours and attributes. This is because it has the nature of the veskandhas, four elements, six objects, body, speech and mind. This is the profoundcreation stage. 34

in other words, if Maitrpa considered it possible to directly start with karmamudrpractice, then an empowerment could also start on this level, or even further advanced,so that a mahmudr empowerment 35 outside of the system of the four seals, or evena direct introduction into the nature of mind, 36 does not seem altogether implausible.This after all would be what Gos lo ts ba gon nu dpal and Thuu bkwan Blo bzachos kyi i ma mean by a tradition which is not based on deity yoga and without thesequence of the four seals.

Of particular interest is the story of avaripas empowerment in the history of theTwenty-Five Texts of the Amanasikra Cycle. at age fty-three, Maitrpa went to see hisprophesied guru avaripa in the mountainous area of rparvata. The critical scholarrst did not trust in the teachings of avaripa, and a yogin in the company of avaripahad doubts whether Maitrpa would be a qualied recipient, whereupon avaripa andhis entourage disappeared. after Maitrpa had been searching for the guru again forsome time, he found him and received empowerment. The way the empowerment wasbestowed must have been quite unusual so that Maitrpa did not immediately trust it. itcan be ruled out that this initial reluctance reected a general reservation about every-thing tantric because at this time Maitrpa had already received ve years of vajraynaeducation with Rgavajra. 37 in the following, avaripa is said to have bestowed anempowerment only with a golden vase in his hand. This was either followed by instruc-tions on the four seals, or a song with mahmudr pith instructions:

holding a golden vase in his hand, [avaripa] gave [Maitrpa] an empowerment. Balpo [asu] 38 said that after the empowerment, [avaripa] gave instructions on the

pa payet tasya hi pacaskandhacaturdhtuaviaya -kyavkcittasvabhvatvt iti gambhrotpattikrama .

35 in his commentary on the Caturmudrnvaya,*karopa refers to the fourth empowerment in this way(see Mathes 2009: 90).

36 See Sekanirdeapajik on stanza 31, where reali-ty is said to be directly experienced through an aware -ness, which is attained through the kindness of a gen-uine guru ([] tattva pratyakam anubhta syt [] sadgurupdaprasdavitter jeyam).

37 See Brunnhlzl 2007: 126.38 Bal po asu was a Nepalese disciple of Vajrapi.

See Schaeffer 2005: 63.

34 Nairtmypraka, fols. 262v-264r (unpublishededition of the text by harunaga isaacson), quotedfrom Sekanirdeapajik : Notes (3), handout July 4th,2007: nairtmyhakram udvahan nairtmysamo bha -vet atra ca aagayogavyavasthrtham anukramea kr -araktaptaharitanlauklavar bhvany tatra bh-vanprakaraprakramea prathama meghasachanna -pracandravad bhti tato pi prakarn myvad bhti tato pi prakart svapnavat prakate tadantaraprakaraparipkt svapnajgradaayor abhedaprpto ma -hmudryog sidhyati ity utpattikrama anyatra bola -kakkolasayogn mahsukharpi paramaviramamadhya -gabodhicitta jyate yat tad eva pacadaakaltmakajhaiti prvoktavaracihnasasthnapacadaayoginr -

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four seals, [but] according to Ti pu [pa] 39 [avaripa] sang [the following] song [of]commitment (*samaya):

When the natural mind has been puried,The gurus qualities enter your heart.Realizing this, Saraha sang this songThough he has not seen a single tantra, a single mantra.When the gurus words have entered your heart,it is like seeing a treasure in the palm of your hand. 40On the path of becoming mentally disengaged (*amanasikra)mahmudrDo not entertain any hopes for any fruition whatsoever.if you realize the true nature of mind by yourself, this is mahmudr.What appears in this way is nothing outside your own mind.

having bestowed an empowerment in such a way, Maitrpa did not believe [in it]and harboured doubts. 41

it should be noted that avaripas song is fully in line with the tradition of Sarahasdohs. in fact, the rst six verses are found in Sarahas Dohkoagti, while the verses 7and 8 are nearly identical with the following passage in Sarahas (or avaripas) *Mah -mudropadea: 42

as to [the path on which] you should not beome mentally engagedmahmudrDo not entertain any hopes for any fruition whatsoever. 43

The *Mahmudropadea continues:

a mental state of hope has never arisen,What is the use then of things abandoned and attained?if there was something to be attained through anythingenough of [these] four seals on which [yogins] depend! 44

While Bal po asus version of the story requires a more tantric context, Ti pu pasaccount suggests that in his empowerment, avaripa merely pointed out the true natu-re of mind. This depends on the gurus qualities and the purity of the disciples mind

pai mthil (text: thil) du gnas pai gter mtho dra yid lami byed phyag rgya chen poi lam bras bu ga la ya reba ma byed cig ra gis sems id rtogs na phyag rgya chenpo ste di ltar sna ba di ya ra gi sems las logs na med ces dba bskur bas mai tri pas yid ma ches ste the tshom(text: tsom) skyes pa da .

42 The *Mahmudropadea is sometimes attributedto avaripa.

43 Do ha mdzod phyag rgya chen poi man ag,es don phyag chen mdzod, ed. by va dmar pa Mi phamchos kyi blo gros, fol. 79v1: yid la byar med phyag rgyachen po ni bras bu ga dua re bar ma byed cig.

44 Ibid., fol. 79v1-2: re bai sems ni gdod nas ma skyespas spa da thob pai dos po ci ig yod gal te ga gisthob pai dos yod na bsten pai phyag rgya rnam bis ciig byed .

39 Ti pu pa was a direct disciple of both Nropaand Maitrpa (Roerich 1976: 437).

40 The rst six verses are identical with SarahasDohkoagti (cf. Shahidullah 1928: 1399-12: iamaasabbe sohia jabb gurugua hiyae pasa tabb eba amaemui sarah ghiu tanta manta a ekka bi chiu ; andibid., p. 13126-27: ja gurubuttabo hiahi pasa ihia hattha -hia bia u dsa).

41 Bri gu bka brgyud chos mdzod, vol. ka, fol. 176v1-4: [] gser gyi bum pa phyag du bsnams (text: snams) nas dba bskur ste de ya bal poi bed pas dba bskur bai rjesla phyag rgya bii gdams ag bstan zer ti (text: te) puibed pas dam tshig mgur (text: gur) du bes pa gugmai sems ni ga tshe thams cad sbya gyur pai de tshebla mai yon tan si la jug par gyur di ltar rtogs nasmda bsnun glu len te sags da rgyu gis kya mamtho o bla mas smras pa ga gi si ugs pas lag


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and not necessarily on the four seals. The fact that two contradictory versions of avari-pas empowerment are reported in the history of the Twenty-Five Texts of theAmanasikra Cycle convincingly suggests that in india there was already a mahmudrtradition that was not specically Tantric.

3.2 Bum la bars Notes on the Summary and Topical Outline of Amanasikra Works

The text with Bum la bars notes contains seventeen topical outlines. at the end ofthe outlines of the Sthitisamuccaya and the Prajjnapraka, Bum la bar is explicitlymentioned. The index of these seventeen topical outlines is as follows:

Folio Nos. Summary and topical outline on:

80r6-82r5 Sekanirdeapajik82r5-83v4 Sthitisamuccaya83v5-84r6 Tattvaratnval84r6-85r1 Caturmudrnvaya85r1-5 Pacatathgatamudrvivaraa85r5-v2 Mynirukti85v2-4 Svapnanirukti85v4 *Prajopyadaypacaka (Peking bsTan gyur, No. 3091 = Prema -

pacaka)85v4-86r1 Apratihnapraka86r1-2 Nirvedhapacaka86r2-4 Mahynaviik86r5-v1 Tattvaviik86v1-3 Tattvapraka86v3-6 Yuganaddhapraka86v6-87r1 Tattvadaaka87r1-v3 Vajrapada87v3-4 Amanasikrdhra87v4-89r2 *Prajjnapraka

it is noteworthy that Bum la bar noted down not only a summary and topical outli-ne of the Sekanirdeapajik, but also of *Sahajavajras Sthitisamuccaya, Ngrjunas (?)Caturmudrnvaya and Devacandras *Prajjnapraka. in the notes taken by Bu ston,the latter three belong to the Six Works on essential [Meaning] (si po skor drug). 45

praka by *Devacandra (P 3070) and the Sthitisa -muccaya by *Sahajavajra (P 3071) (si po skor drug la sara has mdzad pai do ha mdzod klu grub kyis mdzad paiphyag rgya bi pa tog tse pas mdzad pai bsam mi khyab rya de bas mdzad pai sems kyi sgrib sbyo slob dpon de vatsa ndras mdzad pai es rab ye es gsal ba slob dpon na tekas mdzad pai gnas pa bsdus pa ste drug go ).

45 The six works on essential meaning (si po skordrug) in the Bla ma dam pa rnams kyis rjes su gzu baitshul bka drin rjes su dran par byed pa es byar bugs so(pp. 1157-1161) are the Dohkoa by Saraha (P 3068),the Caturmudrnvaya by Ngrjuna (?) (P 3069), the*Acintyakramopadea by *koali (P 3072), the *Cittva -ra aviodhana by ryadeva (P 2669), the *Prajjna -

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3.2.1 The Summary and Topical Outline of the Sekanirdeapajik 46

The rst topical outline (sa bcad) in the notes taken by Bum la bar is on the dBarnam 47 es, which would be *Sekavinicaya in Sanskrit. however, the detailed subdivi-sions of the initial paragraph on the refutation of other text traditions especially theone summarized under drag po (haha[yoga]) immediately show that what is analyzedin this sa bcad is Rmaplas Sekanirdeapajik. dBa rnam es, therefore, is simply analternative translation of Sekanirdea. Bum la bar simply did not differentiate betweenthe Sekanirdea and its pajik, or included also the commentary in the AmanasikraCycle, just as Bu ston has done.

The following pages present the summary and topical outline of the Sekanirde -apajik in Tibetan and english translation. For the sake of clarity, all divisions andsubdivisions are numbered.

3.2.1.1 The Topical Outline in Tibetan

1 mchod brjod2 bstan bcos [text: chos] rtsom pai rgyu3 brtsom cher khes bskyus [text: kheu bskyus] pa4 rtsa bai don dgrol ba4.1 mchod par brjod pa4.1.1 bsdus pai don4.1.2 dgos don4.1.3 yan lag gi [text: gis] don4.1.3.1 brjod pa sgrai e va [text: vam] gyis chos kyi phyag rgya

la phyag bya ba4.1.3.1.1 phyag tshal bai o bo dgos pa da bcas pa4.1.3.1.2 e va [text: vam] gyi yi ge la phyag tshal bai rgyu [text

omits rgyu] mtshan4.1.3.1.2.1 e va [text: vam] lu gis phon che ba4.1.3.1.2.2 tshig don bad pa4.1.3.1.3 mjug sdud4.1.3.2 bris pa dbyibs kyi e va las rgya la phyag tshal ba4.1.3.2.1 yul gyi [text: gyis] o bo4.1.3.2.2 phyag tshal bai rgyu mtshan4.1.3.2.3 dgos pa4.2 gu4.2.1 mtshon par byed pa pho ai lam las kyi [text: kyis] phyag

rgya4.2.1.1 ra gi [text: gis] lus kyis skad cig bi go rim es pa4.2.1.2 gan gu dgag par bstan pa4.2.1.2.1 drag po4.2.1.2.1.1 skad cig bi skye lugs bstan pa4.2.1.2.1.2 lta ba gsum dba gis mtshon byar dod pai lugs4.2.1.2.1.2.1 rnam med pa

mdzod, fols. 80r6-82r5.47 The manuscript reads rnams.

46 Yid la mi byed pai i ui bsdus don sa bcadbum la bar gyis zin bris, Bri gu bka brgyud chos


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4.2.1.2.1.2.1.1 dba gis mtshon pai lta ba4.2.1.2.1.2.1.2 bras bu lam du bag pai phyir sku bii rnam bag4.2.1.2.1.2.1.3 mu bi da bral ba dbu mai lam don4.2.1.2.1.2.1.4 de ams su len pai man ag4.2.1.2.1.2.2 rnam bcad pa4.2.1.2.1.2.2.1 dba gis mtshon pai lta ba4.2.1.2.1.2.2.2 mu bi da bral ba dbu mai lam don4.2.1.2.1.2.2.3 bras bu lam du bag pai phyir sku bii rnam bag4.2.1.2.1.2.2.4 de ams su len pai man ag4.2.1.2.1.2.2.4.1 yan lag da ldan pa4.2.1.2.1.2.2.4.2 de dgag pa4.2.1.2.1.2.3 rnam pa sgyu [text: rgyud] mar dod pa4.2.1.2.1.2.3.1 dba gis mtshon pai lta ba4.2.1.2.1.2.3.2 bras bu lam du bag pai phyir sku bii rnam bag4.2.1.2.1.2.3.3 mu bi da bral ba dbu mai lam don4.2.1.2.1.2.3.4 de ams su len pai man ag4.2.1.2.1.3 khoi gu dgag pai thad pa4.2.1.2.1.3.1 lu da gal ba4.2.1.2.1.3.2 rnam ed [text: rnams id] rtog med kyi [text: kyis] phyo-

gs la mi thad pa4.2.1.2.1.3.3 rnam ed [text: rnams id] de gsum par byas nas ma rgyud

kyi [text: kyis] sgrub par bya ba gal ba4.2.1.2.1.3.4 rnam ed [text: id] rtog par byas nas gsum par dod pa

mi thad pa4.2.1.2.1.3.5 gnod pa ltar sna yin pas rtog med yin zer ba mi thad pa4.2.1.2.1.3.6 lu don da gal zer bai lan gdab pa4.2.1.2.1.4 rgyud dkrug pai dgos pa4.2.1.2.1.5 lta ba gsum dba gis mtshon byar bag pai dgos pa4.2.1.2.2 dba bskur an pa4.2.1.2.2.1 kho gi [text: gis] gu dgod pa4.2.1.2.2.2 de id dgag pai thad pa4.2.1.2.2.2.1 rigs pas dgod pai tshul gyis mdor bstan pa4.2.1.2.2.2.2 gti mug ma grub pai tshul gyis rgyas par bad pa4.2.1.2.2.2.2.1 gan gyi [text: gyis] gu da mtshus pa4.2.1.2.2.2.2.1.1 i ba da mtshus pa4.2.1.2.2.2.2.1.1.1 khro da gnas mtshus par bstan pa4.2.1.2.2.2.2.1.1.2 ra gi [text: gis] o bo mtshus pa4.2.1.2.2.2.2.1.1.3 mu da bral ba mtshus pa4.2.1.2.2.2.2.1.2 rig byed pa da mtshus pa4.2.1.2.2.2.2.1.2.1 non gyis ye es i ma da mtshus pa4.2.1.2.2.2.2.1.2.2 legs ldan ma da mtshus pa4.2.1.2.2.2.2.1.2.2.1 mdor bstan pa4.2.1.2.2.2.2.1.2.2.2 rgyas pa4.2.1.2.2.2.2.1.2.2.2.1 sbyor ba bde ba khyad par can du gro ba4.2.1.2.2.2.2.1.2.2.2.2 tshas pai de kho na id4.2.1.2.2.2.2.1.2.2.2.3 ye es kyi o bo id4.2.1.2.2.2.2.1.2.2.2.4 gro bai o bo gcig pa4.2.1.2.2.2.2.1.2.2.2.5 ye es kyi byed pa rkya ma la sags pa4.2.1.2.2.2.2.1.2.2.2.6 mon en spas pa

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4.2.1.2.2.2.2.1.2.2.2.7 mtha da bral ba4.2.1.2.2.2.2.2 ra gu gal ba4.2.1.2.2.2.2.2.1 tathgatai [text: -ga] rgya4.2.1.2.2.2.2.2.2 mi bskyod [text: skyod] pai rgya4.2.1.2.2.2.2.2.3 mi bskyod [text: skyod] pai rgyai gnas skabs su grub na

rdo rje sems dpai rgya da [mi] gal ba4.2.1.2.2.2.2.2.4 mi skyod pai rgya ni tathi dbugs dbyu ba chad yin pa4.2.1.2.2.2.2.2.5 gnas du mar ye es skye ba de dgag pa4.2.1.3 ra gu rgyas par bstan pa4.2.1.3.1 lhan cig skyes pa4.2.1.3.1.1 mdor bstan pa4.2.1.3.1.2 rgyas par bad pa4.2.1.3.1.3 lu don dgus in tu rgyas par bad pa4.2.1.3.2 skad cig ma bi4.2.1.3.2.1 rnam pa sna tshogs pa4.2.1.3.2.1.1 mdo[r bstan pa]4.2.1.3.2.1.2 rgyas pa4.2.1.3.2.1.3 in tu rgyas pa4.2.1.3.2.2 rnam par smin pa4.2.1.3.2.2.1 mdor bstan pa4.2.1.3.2.2.2 rgyas par bad pa4.2.1.3.2.3 rgyud gal zer bai len pa4.2.1.3.3 dga ba bi4.2.1.3.4 bi poi [text: pai] las rgya rim pas dga bar bag pa4.2.2 phyag rgya bii rgyu bras kyis rnam par bag pa4.2.2.1 las kyi [text: kyis] phyag rgya rgyu mthun pai bras bu4.2.2.2 chos kyi phyag rgya rnam smin gyi [text: gyis] bras bu4.2.2.3 phyag rgya chen po dri med pai bras bu4.2.2.4 de dag gis (inserted in dbu med: samaya-)mudr skyes bu

byed pai bras bu4.2.2.5 de rnams kyis bras bui don bsdus te bstan pa4.2.3 phyag rgya chen po ma gtogs pai phyag rgya re re la dga

ba bi bir gag pa4.2.3.1 mdor bstan pa4.2.3.2 rgyas par bad pa4.2.3.2.1 las rgya bad zin pai tshul gyis da mi chad pa4.2.3.2.2 chos kyi [text: kyis] phyag rgyai dga ba bi4.2.3.2.3 phyag rgya chen po la dga ba bi mi bag pai thad pa4.2.3.2.3.1 yid la mi byed par bstan pa4.2.3.2.3.2 skad cig gsum mi byu bai thad pa4.2.3.2.3.3 mtshan mai mtha da bral ba4.2.3.2.3.4 chad pai mtha da bral ba4.2.3.2.3.5 rtogs pai khyad par bstan pa4.2.3.2.3.6 rtog pa da mi rtog pa o bo cig pa4.2.3.2.3.7 ra gis rtogs pa gan la ston pa 4.2.3.2.3.8 rten brel mya an las das pa4.2.3.2.3.9 ma skyes par rtogs pa phyag rgya chen por rtogs pa4.2.3.2.4 dam tshig gi [text: gis] phyag rgyai dga ba bi4.2.3.2.4.1 dga ba bi


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4.2.3.2.4.2 dga ba bii lhan cig skyes pa4.2.3.2.4.2.1 thig le lhan cig skyes par bag pa4.2.3.2.4.2.2 dei thad pai lu4.2.3.2.4.2.3 lu don grel ba4.2.3.2.4.2.3.1 es pai don4.2.3.2.4.2.3.2 dra bai don4.2.3.2.4.3 thig le la rtsod pai skyon spa4.2.3.3 phyag rgya re re la skad cig ma re re bsdu bao4.2.4 phyag rgya bi pa rnal byor [text: rnor] pha rgyud ma

rgyud kyis don bsdus pa4.2.5 bsgrub pai las [rgya] log par rtogs pa bsal ba4.2.6 yi dam lhai nus pa bstan pa4.3 mjug bso ba5 mjug [text: jug] don bstan pa

3.2.1.2 Translation of the Topical Outline

The numbers after each topic refer to the respective part of the Sekanirdeapajik.

1 Respectful praise 165.1-165.3The gloss bya chub sems between mchod and brjod indicatesthat one generates bodhicitta by praising lokantha, whosenature is the dharmadhtu.

2 The reason to compose the treatise 165.4-165.5according to the gloss skye ba ma po in front of bstan bcos[text: chos]: [for the sake of] many beings.

3 eliminating the excessive pride of composing 165.6-165.74 explaining the meaning of the root text 165.8-203.44.1 Respectful praise 165.8-168.124.1.1 Summary 165.8-165.11

Below the topic bsdus pai don we nd the gloss dir mkhas,which i take to refer the authors of the Caturmudrnvayaand the Sekanirdea, Ngrjuna and Maitrpa (called Mai -treyantha in the pajik). The summary of the respect-ful praise is thus a praise of these two masters.

4.1.2 The Purpose 165.12-165.13, stanza 1This clearly refers to stanza 1 of the root text in which thepurpose of prostrating to the word eva and thus accept-ing Tantric empowerment on the basis of recognizing thefour joys and four moments is expressed by the commonphrase for the sake of attaining enlightenment.

4.1.3 The secondary meaning 166.1-168.124.1.3.1 Reverence to the dharmamudr in the form of eva as an

acoustic reality 166.1-167.74.1.3.1.1 The nature of [the object of] prostration (i.e., eva)

together with the purpose 166.1-166.34.1.3.1.2 The reason for prostrating to the letters e [and] va

166.3(yad ukta [])-167.74.1.3.1.2.1 E va in a long quote from a canonical source 166.3-166.22

The canonical source is the Devendrapariprcch

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4.1.3.1.2.2 explaining the meaning of the [relevant] word 166.23-166.6Relevant is added on the basis of the gloss skabs la babpai. The relevant word is eva, the cause of the four joys.

4.1.3.1.3 Conclusion 167.6-167.7 (iti samudyrtha dhvanimayovykhyta)

4.1.3.2 Prostrating to eva in its written form, i.e., the karmamudr167.8-168.12

4.1.3.2.1 The nature of the object [of prostration] 167.8-167.144.1.3.2.2 The reason for prostrating [to such an object] 167.15(nanu

kim anay namaskrtay [])-168.104.1.3.2.3 The purpose [of such a prostration] 168.10(kim artha

namaskurma [])-168.124.2 The main text 168.12(kdr [])-202.204.2.1 Karmamudr, the path of the spiritual consort, who makes

one realize [the goal] 168.12-189.154.2.1.1 ascertaining the sequence of the four moments through

ones own body 168.12-168.16, stanza 24.2.1.2 Teaching a refutation of other textual [traditions] 168.17-

184.3

4.2.1.2.1 Haha[yoga] 168.17-176.164.2.1.2.1.1 Teaching [their] tradition of how the four moments arise

168.17-169.74.2.1.2.1.2 The tradition of maintaining that the three views must be

indicated through empowerment 169.7-173.104.2.1.2.1.2.1 Nirkra[vda] 169.7-170.104.2.1.2.1.2.1.1 The view indicated through empowerment 169.7-169.144.2.1.2.1.2.1.2 Presenting the four kyas in order to take the fruit as the

path 169.14-170.44.2.1.2.1.2.1.3 Freedom from the four extremes [in accordance with] the

meaning of the Madhyamaka path 170.4-170.84.2.1.2.1.2.1.4 a pith instruction of how this is put into practice

170.8(caturthpy [])-170.104.2.1.2.1.2.2 Skra[vda] 170.11-173.54.2.1.2.1.2.2.1 The view indicated through empowerment 170.11-171.24.2.1.2.1.2.2.2 Freedom from the four extremes [in accordance with] the

meaning of the Madhyamaka path 171.2(etad eva [])-171.84.2.1.2.1.2.2.3 Presenting the four kyas in order to take the fruit as the

path 171.8-171.94.2.1.2.1.2.2.4 a pith instruction of how this is put into practice

171.9(lakaabhta [])-173.54.2.1.2.1.2.2.4.1 [The real fourth empowerment] is endowed with the

[seven] constituents 171.9-172.44.2.1.2.1.2.2.4.2 a refutation of this 172.4-172.204.2.1.2.1.2.3 Maintaining that forms are illusion[-like] 172.20-173.104.2.1.2.1.2.3.1 The view indicated through empowerment 172.20-173.94.2.1.2.1.2.3.2 Presenting the four kyas in order to take the fruit as the

path 173.104.2.1.2.1.2.3.3 Freedom from the four extremes [in accordance with] the

meaning of the Madhyamaka path 173.10


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4.2.1.2.1.2.3.4 a pith instruction of how this is put into practice 173.104.2.1.2.1.3 it is appropriate to refute their textual [tradition] 173.11-

176.8

4.2.1.2.1.3.1 it contradicts canonical scriptures 173.11-174.8, stanza 34.2.1.2.1.3.2 Relaxation (vimarda) is not appropriate in the [third posi-

tion, which is] non-conceptual 174.9-174.224.2.1.2.1.3.3 Taking relaxation as the third [moment] contradicts the

goal of the mother tantras 174.22(tath ca)-175.24.2.1.2.1.3.4 it is not appropriate to maintain that relaxation is in the

third [position] because [relaxation is something] concep-tualized 175.2(tath [])-175.14, stanza 4

4.2.1.2.1.3.5 Because the invalidation [of stanza 3] is not valid, it is notappropriate to say that [relaxation] is non-conceptual175.15-176.2

4.2.1.2.1.3.6 a reply [to the objection that relaxation in the fourth posi-tion] contradicts canonical scriptures 176.2(tarhi [])-176.8

4.2.1.2.1.4 The necessity of deranging the order 176.9-176.124.2.1.2.1.5 The necessity of the presentation that the three views must be

indicated by empowerment 176.12(ki cettham [])-176.164.2.1.2.2 The bad empowerment 176.17-184.34.2.1.2.2.1 a delineation of their textual [tradition] 176.17-177.2, stanza 54.2.1.2.2.2 it is appropriate to refute this 177.3-184.34.2.1.2.2.2.1 a brief presentation by way of a delineation through rea-

soning 177.3-177.6, stanza 64.2.1.2.2.2.2 a detailed presentation [of this refutation] by [showing

that] bewilderment is not established 177.7-184.34.2.1.2.2.2.2.1 [The bad empowerment] is in accordance with other tex-

tual [traditions] 177.7-181.154.2.1.2.2.2.2.1.1 accordance with the aiva 177.7-179.44.2.1.2.2.2.2.1.1.1 a presentation of [its] accordance with [the system of]

wrathful [iva] 177.7-177.14, stanza 74.2.1.2.2.2.2.1.1.2 accordance with the nature [of bliss arisen from the union

of iva and akti] 177.15(tatsvarpam [])-178.2, stanza 84.2.1.2.2.2.2.1.1.3 accordance with [their] freedom from extremes 178.3-

179.4, stanzas 9-114.2.1.2.2.2.2.1.2 accordance with Vednta 179.5-181.154.2.1.2.2.2.2.1.2.1 accordance with Bhskara [for whom] wisdom [arises]

through suppression 179.5-179.13, stanza 124.2.1.2.2.2.2.1.2.2 accordance with the Bhagavat[siddhnta] 179.14-181.154.2.1.2.2.2.2.1.2.2.1 a brief presentation 179.144.2.1.2.2.2.2.1.2.2.2 a detailed [presentation] 179.14(prg uktam [])-181.154.2.1.2.2.2.2.1.2.2.2.1 a particularly blissful union 179.15-180.3, verses 13ab4.2.1.2.2.2.2.1.2.2.2.2 Brahman-reality 180.3(sukha yad [])-180.8, verses 13cd4.2.1.2.2.2.2.1.2.2.2.3 The nature of wisdom 180.9-180.12, stanza 144.2.1.2.2.2.2.1.2.2.2.4 [Brahman] being the single nature of the world 180.13-

180.16, stanza 154.2.1.2.2.2.2.1.2.2.2.5 Praising women, the cause of wisdom 180.17-181.5, stanza

16

4.2.1.2.2.2.2.1.2.2.2.6 abandoning attachment 181.6-181.9, stanza 17

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4.2.1.2.2.2.2.1.2.2.2.7 Freedom from extremes 181.10-181.14, stanza 184.2.1.2.2.2.2.2 [The bad empowerment] condradicts our own textual

[tradition] 181.15-184.34.2.1.2.2.2.2.2.1 The seal of the [four] Tathgatas 181.15-182.4, stanza 194.2.1.2.2.2.2.2.2 The seal of akobhya 182.4(te ca [])-182.194.2.1.2.2.2.2.2.3 if the seal of akobhya is established temporarily, it does

not 48 contradict the seal of Vajrasattva 182.19-183.4, stanza 204.2.1.2.2.2.2.2.4 The seal of akobhya destroys the reassurance [that the

rst four skandhas are] the Tathgatas 183.4(tem vso[])-183.5

4.2.1.2.2.2.2.2.5 a refutation that wisdom arises when [bodhicitta] is invarious locations 183.6-184.3, stanzas 21-22

4.2.1.3 a detailed presentation of our own textual [tradition]184.3(anena oa-[])-189.15

4.2.1.3.1 The co-emergent 184.3 (Peking bsTan gyur, fol. 167r1)4.2.1.3.1.1 a brief presentation 184.34.2.1.3.1.2 a detailed presentation 184.4-184.104.2.1.3.1.3 a detailed explanation according to the various intentions

of canonical sources 184.10 (ayam eva crtha []; PekingbsTan gyur, fol. 167r1)

4.2.1.3.2 The four moments (Peking bsTan gyur, fol. 167r1: da nirnam pas sna tshogs pa []) 189.1

4.2.1.3.2.1 [The moment of] the manifold (Peking bsTan gyur, fol.167r1) 188.1

4.2.1.3.2.1.1 a brief [presentation] (Peking bsTan gyur, fol. 167r1) 187.9, stanza 23

4.2.1.3.2.1.2 a detailed [presentation] 187.9-187.154.2.1.3.2.1.3 a very detailed [presentation] 187.15-188.14.2.1.3.2.2 [The moment of] maturation 188.2-188.84.2.1.3.2.2.1 a brief presentation 188.2-188.34.2.1.3.2.2.2 a detailed presentation 188.4-188.84.2.1.3.2.3 a reply to the objection that [this] contradicts the tantras

188.9-189.2, stanza 244.2.1.3.3 The four joys 189.3-189.13, stanza 254.2.1.3.4 [These] four [joys] are taken together as joy on the level

of karmamudr 189.13(ete ca bhygany)-189.154.2.2 a presentation of the four seals as cause and fruit 189.16-

190.2, stanza 264.2.2.1 Karmamudrthe similar fruit 190.2(karmaa [])-190.64.2.2.2 Dharmamudrthe fruit of maturation 190.7-190.114.2.2.3 Mahmudrthe stainless fruit 190.12-190.164.2.2.4 Through these: samayamudrthe man-made fruit 190.17-

190.19

4.2.2.5 a summarized statement that they are fruit with respect tothe [preceding ones] 190.20

4.2.3 The presentation that each of the seals, except mahmudr,has four joys 190.21-199.22

48 a negating particle must have been dropped.


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4.2.3.1 a brief presentation 190.21-191.9, stanza 274.2.3.2 a detailed explanation 191.10-199.174.2.3.2.1 Karmamudr having already been explained, it will not be

repeated here 191.104.2.3.2.2 The four joys of dharmamudr 191.10(vcas dharmamu-

dr [])-192.1, stanza 284.2.3.2.3 it is appropriate not to maintain the four joys in the case

of mahmudr 192.2-197.214.2.3.2.3.1 a presentation [of mahmudr] as becoming mentally

disengaged 192.2-192.12, verses 29ab4.2.3.2.3.2 it is appropriate that the three [impure] moments do not

occur 192.13-192.15, verses 29cd4.2.3.2.3.3 Freedom from the extreme of characteristic signs 192.16-

193.6, stanza 304.2.3.2.3.4 Freedom from the extreme of annihilation 193.7-193.15,

stanza 314.2.3.2.3.5 a particular presentation of realization 193.16-194.12, stan-

za 324.2.3.2.3.6 The conceptual and non-conceptual are one in essence

194.13-195.14, stanza 334.2.3.2.3.7 Teaching ones own realization to others 195.15-195.20,

stanza 344.2.3.2.3.8 Dependent arising is nirva 196.1-196.8, stanza 35

Dependent arising is glossed with conceptual (rnam rtog)4.2.3.2.3.9 To realize that [the dependently arisen] has not arisen [in

reality means] to realize it as mahmudr 196.9-197.214.2.3.2.4 The four joys of samayamudr 197.22-199.174.2.3.2.4.1 The four joys 197.22-198.3, stanza 374.2.3.2.4.2 The co-emergent of the four joys 198.3(mahmudrtas

[])-198.214.2.3.2.4.2.1 Taking the drop as the co-emergent 198.3-198.64.2.3.2.4.2.2 a canonical source (Hevajratantra 2.5.68) justifying this

198.7-198.8

4.2.3.2.4.2.3 a commentary on its meaning 198.9-198.214.2.3.2.4.2.3.1 its denitive meaning 198.9-198.104.2.3.2.4.2.3.2 its provisional meaning 198.10(neyrtha ca [])-198.214.2.3.2.4.3 eliminating the fault of dispute about the drop 199.1-

199.17

4.2.3.3 Relating the four moments to the four seals respectively199.18-199.21, stanza 38

4.2.4 a [concluding] summary [which relates] the yoga of fourseals to the father and mother tantras 199.22-201.8

4.2.5 Refuting false realization, [which is based] on the practiceof karmamudr [only] 201.9-202.16, stanza 39

4.2.6 a presentation of the power of the personal deity 202.17-202.20, stanza 40

4.3 Dedication at the end 203.1-203.4, stanza 415 Conclusion 203.5-203.18

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