KLAUS-DIETER MATHES

A FINE BLEND OF

MAHA.MUDRA AND

MADHYAMAl<A

MaitrTpa's Collection of Texts on Non-conceptual Realization

(Amanasikara)

OSTERREICHISCHE A KADEMIE DER WISSENSCHAF TEN

PHILOSOPHISCH-HISTORISCHE KLASSE
SITZUNGS BERICHTE, 869. BAND
BEITRAGE ZUR KULTUR- UND
GEISTESGESCHICHTE ASIENS, NR. 90

A Fine Blend

of Mahamudra
and Madhyamaka
MaitrTpa's Collection of Texts
on Non-conceptual Realization

(Amanasikara)

Klaus-Dieter Mathes

II

VERLAG DER
OSTERREICHISCHEN
AKADEMIE DER
WISSENSCHAFTEN

Vorgelegt von w. M. ERNST STEINKELLNER in der Sitzung vom 24. Juli 2015

Gedruckt mit UnterstUtzung durch die Universitat Wien

miversitat
w1en

Diese Publikation wurde einem anonymen,

internationalen Peer-Review-Verfahren unterzogen.
This publication has undergone the process
of anonymous, international peer review.

Die verwendete Papiersorte ist aus chlorfrei

gebleichtem Zellstoff hergestellt, frei von saure
bildenden Bestandteilen und alterungsbestandig.

Alie Rechte vorbehalten.

ISBN 978-3-7001-7786-9
Copyright 2015 by
bsterreichische Akademie der Wissenschaften, Wien
Druck und Bindung: Ferdinand Berger & Sohne Ges.m.b.H., 3580 Horn
Printed and bound in the EU
http://epub.oeaw.ac.at/7786-9
http://verlag.oeaw.ac.at

CONTENTS
Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . viii
Preface
ix
Introduction
1
General Remarks
.
.
.
1
A Summary of the Amanasikara Cycle and the *Mahamudrakanakamala
.
7
Maitripa ' s Life Story in the 'Bri gung bKa ' brgyud chos mdzod 23
The Collection of Texts on Non-conceptual Realization (The Amanasikara Cycle)
.
41
1 . The Destruction of Wrong Views (Kudrtinirghatana) .
41
2. A Commentary on the [Initial] Statement of "The Destruction of Wrong Views" (Kudr?inirghatavakyatippinika) . 5 1
3. The Major Offences (Mulapattayal:z)
.
55
4. The Gross Offences (Sthulapattayaft)
.
.
57
5. A Jewel Garland of True Reality (Tattvaratnavali)
.
59
6. Explaining the Seals of the Five Tathagatas (PaiicatathagatamudravivaraJJa)
.
.
95
7. A Presentation of Empowerment (Sekanirdesa)
. .
1 07
8. The Succession of the Four Seals (Caturmudranvaya) . 1 1 9
9. A Summary of the Meaning of Empowerment
(Sekatatparyasarrzgraha)
.
. .
1 33
1 0. The Five Aspects [of Vajrasattva]
([ Vajrasattva-]Paiicakara)
..
. 1 47
1 1 . A Discourse on Illusion (Mayanirukti) .
. 155
1 2. A Discourse o n Dream (Svapnanirukti)
159
1 3. An Elucidation o f True Reality (Tattvaprakasa)
1 63
1 4. An Elucidation of Non-Abiding (Aprati{hanaprakaa)
1 69
1 5. An Elucidation of [the Term] "Indivisible union"
(Yuganaddhaprakaa)
.
.
..
1 75
1 6. The Manifestation of Great Bliss (Mahasukhaprakaa) .
181
1 7. The Twenty Verses on True Reality (Tattvavirrzsika)
1 87
1 8. The Twenty Verses on Mahayana (Mahayanavirrzsika)
1 93
1 9. The Five Verses on Penetrating Insight (Nirvedhapaiicaka) 1 99
20. The Six Verses on the Middle [Path] (Madhyamaatka)
203
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... . .

2 1 . The Five [Verses on Transcendent] Love (Premapaiicaka) 207

22. The Ten Verses on True Reality (Tattvadaaka) . . . . . . . . . . . . . . . . . . 2 1 1
23 . A Justification of Non-conceptual Realization
(Amanasikaradhara) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24 1
24. The Six Verses on the Co-emergent (Sahajaatka) . . . . . . . . . . . . . . 259
25 . A Pith Instruction on Reality Called A Treasure of Do has
( *Dohanidhinamatattvopadeia) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .263
26. A Pith Instruction on Settling the Mind Without Becoming
Engaged in the Thought Processes of Projecting and
Gathering-A Genuine Secret (Shes pa spro bsdu med
par 'jog pa 'i man ngag gsang ba dam pa) . . . . . . . . . . . . . . . . . . . . . . . . . . . .269
27 . A Golden Garland of Mahamudra
(*Mahamudrakanakamala) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 273
Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 5
Edition of the S anskrit and Tibetan Texts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 9
General Remarks . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1 9
.
. .
. . . . 323
1 . Kudrtinirghatana .
.
.
.
.
.
333
2. Kudrtinirghatavakyatippinika
.. .
. .
. . . . . . . 3 37
3 . Mulapattayafl . . . . .
.
.
. . . 339
4. Sthalapattayafl .
..
. . .
. .. ...
. . 34 1
5. Tattvaratnavalf
.
. ....
. . 37 1
6 . Paiicatathagatamudravivarm:ta . .
. .
.
.
.
.
. . . . . . 385
7 . Sekanirdesa . . .
. . . .
.
. . 389
8 . Caturmudranvaya
.
. . .
.. .
9 . SekatatparyasaY(lgraha .
. . 403
.. . . . . .... . . .415
1 0 . [Vajrasattva-}Paiicakara .
. . . ..
.
.. . .
. . . . 427
1 1 . Mayanirukti . . . . .
.
. . . . .
. . . 433
1 2 . Svapnanirukti . . . . .
.
.
.
. . . . . . . . . 437
1 3 . Tattvaprakasa .
.
. .
. . . . . . . 443
14. Apratithanaprakasa . .
. .
.
.. .
. 447
1 5 . Yuganaddhaprakasa . . . . .
.
.
. . . . . . . . . 45 1
1 6 . Mahasukhaprakasa
. . . . . . . . 457
1 7 . TattvaviY(lsika . .
.
.
.
. . .
1 8 . MahayanaviY(lsika
465
. .
.
. . .
.
. . 473
1 9. Nirvedhapaiicaka
.
.
. .
. .
. . . 477
20. Madhyamaatka
.
.
..
48 1
2 1 . Premapaiicaka
.
.
22. Tattvadasaka
485
.
.
.
.
.
.
.
.
23 . Amanasikaradhara
.
. .489
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24. Sahajaarka
25. *Dohiinidhiniimatattvopadea
26. Shes pa spro bsdu med par 'jog pa 'i man ngag gsang ba

.......................................... ............... .................

..............................................

dam pa

..................................................................................

27. *Mahiimudriikanakamiilii
Bibliography
Primary S ources (Indian)
Primary S ources (Tibetan) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
References .. .................................................................................
Index

....................... . .............................

..... ........................................................ ........................

........ ................................. . . .................

................. ........................................................... . ....................

499
503
507
511
543
543
549
55 1
559

ABBREVIATIONS

B
D

fn
Ibid.
om.
Op. cit.
p
Skt.
Tib.
vol.

dPal spungs edition of the Phyag chen rgya gzhung

Derge bsTan ' gyur
footnote
ibidem
omittit/omittant
Opus citatum
Peking bsTan ' gyur
S anskrit
Tibetan
volume

For abbreviations of Sanskrit sutras , tantras and sastras see biblio

graphy.
For abbreviations used in the edition see page 322.

PREFACE

S agaramati, all phenomena are marked by the seal (mudra) of

liberation;
They do not exist as duality but are pure.

Sagaramatipariprcchasutra
Son of a noble family, all phenomena
Are marked by the seal of emptiness.

Maitreyaprasthanasutra
Given that it impresses its seal on the three [other] seals, it is
both great and a seal.
Ramapala, Sekanirdetapaiijika

Perhaps there is no better simile for the emptiness of all phenomena

than a ' seal of emptines s ' that is so great in scope that it leaves its mark
on each and everything in the universe. Taken in this way, explains
Karma bKra shis chos 'phel, a disciple of Kong sprul Blo gros mtha'
yas ( 1 8 1 3- 1 899) , the great seal is indeed found in the sutras, namely as
the seal of liberation or the seal of emptines s. This of course represents
one of many attempts to read into earlier exoteric Buddhist scriptures
an idea that had since taken on a life of its own in Buddhist tantric and
siddha discourses, namely, the possibility of a direct liberating access to
luminous emptiness even without formal tantric practice. Thus, with the
help of a qualified master, mahamudra' s all-pervading presence can
shine through anything at any moment. Kong sprul calls it essence
mahamudra, it being a direct, unmediated path, independent of the sil
tras and tantras. It can be combined with the latter two, the result being

x
what is called mantra-mahamudra and sutra-mahamudra. In the eyes of
bKra shis chos 'phel, Ramapala (one of the four heart disciples of Mai
trlpa) precisely intends this by stating that mahamudra impresses its
seal on the three seals of tantric practice on the completion stage (i.e. ,
karmamudra, dharmamudra, and samayamudra) . A combination with
the sutras can be discerned in Maitrlpa' s (986- 1 063) Sekanirdesa: ma
hamudra is related there to the Madhyamaka-view of non-abiding and,
according to Ramapala, to the practice of amanasikara, mainly as de
scribed in context of the AvikalpapraveadhiiraJ:tf (i.e., the abandonment
of hindering characteristic signs) . In his Amanasikaradhara, Maitrlpa
analyzes amanasikara also as "mental engagement (manasikara) for
which the letter a [in front of it] is the main [focus] . " When it is under
stood thus-that one directs one ' s attention (manasikara) to the letter a
as the main [focus]-"a" can no longer be the simple privative, but
must stand for a more profound negation, such as the one implied by
emptiness or non-origination (anutpada). In his conclusion of the Ama
nasikaradhara, Maitrlpa even equates the privative a, and thus non
arising and emptiness , with ' luminosity ' ; and manasikara with the tan
tric concept of ' self-empowerment ' . In final analysis, amanasikara not
only means to withdraw one ' s attention from the characteristic signs of
conceptually created duality, but the privative a also stands for 'non
arising ' and ' luminosity' ; and manasikara for ' self-empowerment
[within this luminosity] ' .
This blend of mahamudra and Madhyamaka can be already discerned in
(the tantric) Nagarjuna' s Caturmudranvaya, where two quotations from
the JfianalokalaJ?Ikiira on amanasikara and non-abiding are probably
inserted into the definition of mahamudra. This connection with Ma
dhyamaka elements is subsequently fully exploited in Maitrlpa ' s Seka
nirdesa, which is directly based on the Caturmudranvaya. Thus the
eight verses of the mahamudra section in the Sekanirdea are pure Ma
dhyamaka, namely the strand of it which was labelled Apratithana
("non-abiding") .
This raises the question whether such a Madhyamaka view and ama
nasikara practice presuppose a full-fledged empowerment or not. ' Gos
Lo tsa ba gZhon nu dpal ( 1 392- 1 48 1 ) , for example, points out with ref
erence to Jfianakirti ' s Tattvavatara that a diligent practitioner of a
matha and vipasyana can experience mahamudra in Paramitanaya al-

Xl

ready at the level of an ordinary being, and that Maitripa' s Tattvadaa

ka is best characterized as a teaching that is ( 1 ) Paramitanaya in es
sence, (2) in accordance with Mantranaya, and (3) called mahamudra.
It was mainly with the aim of investigating possible Indian precedents
of sutra-, or rather, paramita- based mahamudra that I first undertook,
in 2005 , the task of analyzing the works of Maitripa and his disciples in
the context of a DFG project at the University of Hamburg. My re
search resulted in some preliminary observations (see Mathes 20 1 1 &
20 1 3 ) and the translations of three key texts : the Tattvadaaka (Mathes
2006) , the Caturmudranvaya (Mathes 2009) and the Amanasikaradhara
(Mathes 20 1 0) . As the significance of Maitripa ' s works became increas
ingly apparent, I eventually decided to translate the *Advayavajra
saYJ1graha in its entirety, including in it revised translations of these
three texts. The result is the present monograph which makes available
for the first time in a Western language the complete cycle of Mai
tripa ' s amanasikara texts together with an edition of the Tibetan in the
light of a new edition of the S anskrit. There are two exceptions. One is
the Kudr${inirghatana of which I translated only the introduction, since
Glenn Wallis had already published a good and reliable English transla
tion. The second is the Sekanirdea. In view of the forthcoming mono
graph on this text by Harunaga Isaacson and Francesco Sferra, I have
translated only the verses which are relevant for my study (SN 26-36) .
It is my pleasure to acknowledge my profound debt to Thrangu
Rinpoche, Khenpo Losal (Namo Buddha) , and HH Chetsang Rinpoche,
who assisted me continuously and in many ways during my translation
work and research. Khenpo Phuntsok from the Lekshay Ling Institute
in Kathmandu helped me most competently in translating passages from
Maitripa ' s *Caturmudropadea and *Karopa's commentary on the Ca
turmudriinvaya. I also owe a debt of gratitude to Prof. Dr. Harunaga
Isaacson (Hamburg) for having opened the door to the philological
analysis of Indian mahiimudrii texts. I still fondly recall the long meet
ings in Hamburg during which Harunaga helped me to edit and analyze
difficult passages , especially in some parts of the Amanasikiiriidhiira. It
was also an " auspicious coincidence" (rten 'brel bzang po) that after
having returned from Dehra Dun to Hamburg where I had been translat
ing the Tibetan version of Ramapala ' s Sekanirdesapaiijikii under the
guidance of Chetsang Rinpoche, I could improve relevant parts of my

XU

translation with the help of Harunaga and Prof. Dr. Francesco Sferra,
who were teaching in class the original Sanskrit of the Sekanirdesa
panjika. Since Harunaga and Francesco are about to publish a critical
edition and translation of this commentary, I quote it only when abso
lutely necessary.
Many thanks also to the Pandits of the Nepal Research Centre in Kath
mandu, most of all Prof. Dr. Diwakar Acharya (now Univ . of Kyoto)
and Niraj an Kafle, who both helped me in various ways , especially in
deciphering difficult akaras and improving the Sanskrit texts repro
duced in the edition. I also express my gratitude to Philip Pierce (Kath
mandu) and Dr. David Higgins (Univ. of Vienna) for carefully reading
through the manuscript and improving the English. Thanks are also due
to Gabriele Coura for reformatting the entire manuscript. Finally I
would like to thank the German Research Council (Deutsche For
schungsgemeinschaft) for enabling me to conduct the present transla
tion and study in the first place by supporting me for four years in
Hamburg with a research project.

Vienna, May 20 1 5

Postscript: After my book was completed, Harunaga Isaacson ' s and

Francesco Sferra' s publication (The Sekanirdesa of Maitreyanatha
(Advayavajra) with the Sekanirdeapafijika of Ramapala. Critical Edi

tion of the Sanskrit and Tibetan Texts with English Translation and Re
productions of the MSS (Manuscripta Buddhica 2). Naples: Universita
degli Studi Napoli "L ' Orientale"), appeared. Since Francesco Sferra
had already kindly provided me with their Sanskrit edition of the Seka
nirdeapanjika in January 20 1 5 , I was able to quote it in my analysis of
the Sekanirdea.

INTRODUCTION

General Remarks

The collection of twenty-six 1 texts on non-conceptual realization (in the

following referred to as the amanasikara cycle) is the result of blending
the essence and tantric mahamudra teachings of S araha, Nagarjuna and
S avaripa with a particular form of Madhyamaka philosophy, called
'non-abiding ' (aprati[hana) , which aims at radically transcending any
conceptual assessment of true reality. This goal is achieved by "with
drawing one ' s attention" (amanasikara) from anything that involves the
duality of a perceived and perceiver. The result is a "luminous self
empowerment,'' Maitripa' s (986- 1 063) 2 final tantric analysis of ama
nasikara. In an attempt to reflect these two meanings, I translate ama
nasikara as "non-conceptual realization," but leave the term untranslat
ed when it is not certain, whether this double meaning is clearly intend
ed. Maitripa composed the amanasikara cycle after returning from
S avaripa to a monastic milieu of late Indian Mahayana Buddhism. He
thus considerably contributed to the integration of the new teachings
and practices of the Mahasiddhas into mainstream Buddhism. 3 These
texts of Maitripa are, together with Naropa ' s (956- 1 040) 4 teachings , the
main doctrinal source of the bKa ' brgyud lineages .

The exact number varies depending on whether the Caturmudriinvaya and other texts
(see below) are included or not.
2 Roerich ( 1 949-5 3 : 842) settled on 1007/10-1084/1087, while Tatz ( 1 994: 65) suggested
ca. 1 007 ca. 1085. Roberts (2014:4 & 2 1 2 (fn. 8)) rightly points out, however, that the
Blue Annals do not specify the year elements, and that the life stories of Maitripa ' s
disciples require their master already had t o have passed away before Vajrapai:ii reached
Nepal in 1 066.
3 Mathes 2006:208-09.
4 Roberts 20 14:4.
-

INTRODUCTION

The collection of Maitripa texts edited and translated here is one of the
three famous cycles of mahamudra works , the other two cycles being
the "Seven Sections on Accomplishment" (Grub pa sde bdun) and the
"Six Works on Essential [Meaning]" (sNying po skor drug). This Tibet
an classification already existed at the time of Bu ston Rin chen grub
( 1 290- 1 364) and constitutes, together with the Anavilatantra (D 404, P
58) and the commentary on it by Kumaracandra (D 1 204, P 2334), the
first volume of Karmapa VII Chos grags rgya mtsho ' s ( 1 454- 1 506)
"Indian Mahamudra Works" (phyag chen rgya gzhung). The Anavila
tantra associates mahamudra with the non-conceptual realization of
one ' s true nature of mind, 5 wherefore Mar pa Lo tsa ba Chos kyi blo
h
gros ( 1 1 t cent.) also refers to it. 6
The seven sections on accomplishment represent an extract of the es
sence of all Highest Yoga Tantras. 7 All seven works are contained in
the rgyud 'grel section of the bsTan ' gyur. 8 The 'Bri gung bka ' brgyud
chos mdzod, 9 in which the first four of the seven sections on accom5 See Jackson 2009.
6 In the Mar pa'i bka' ' bum (vol. ka, 225a ) the Anavilatantra is described as follows :
5
"What has never been established [as anything] is the natural mind. Not to think of
anything is mahamudra. Abide within this natural state which is not touched by any
phenomenon." Cl gdod nas ma grub gnyug ma 'i sems 11 cir yang mi rtog phyag rgya che I
I chos rnams kun gyis ma reg pa 11 ma bcos de nyid dad la zhog I)
7 Karma bKra shis chos 'phel: "rGya gzhung dkar chag" 2 l b 6 : rnal 'byor bla na med
pa 'i rgyud sde thams cad kyi don gyi snying po phyung ba grub pa sde bdun ni I
8 The Grub pa sde bdun in the Phyag chen rgya gzhung are: (1) the Gsang ha grub pa
(D 22 17, P 3061 ) ; (2) the Thabs dang shes rah rnam par gtan la dbab pa grub pa (D
22 1 8 , P 3062); (3) the Ye shes grub pa (D 22 19, P 3063); (4) the gNyis med grub pa (D
2220, P 3064); (5) the dPal u rgyan nas byung ha gsang ha de kho na nyid kyi man ngag
(D 222 1 , P 3065) ; (6) the dNgos po gsal ba 'i rjes su 'gro ba 'i de kho na nyid grub pa (D
2222, P 3066); and (7) the dPal lhan cig skyes pa grub pa (D 2223 , P 3067). See "rGya
gzhung dkar chag", 2lb 6 -22b 1 . The same titles are listed in a slightly different order in
the "Bu ston gsan yig" ( 1 1 5 4_7 ) .
9 During m y stay at the Srong btsan Library (Dehra Dun) in March 2006 I received
copies of first two volumes of the 'Bri gung bka ' brgyud chos mdzad. There is no useful
information in the colophons of these two volumes, but according to the present
Chetsang Rinpoche, they were compiled under the direction of the 1 7'h 'Bri gung abbot
Kun dga' rin chen (1475- 1 527), and this is corroborated by the 'Bri gung gdan rahs
written by the Fourth Chetsang Rinpoche bsTan ' dzin padma'i rgyal mtshan (17221 778) . See the 'Bri gung gdan rahs 1 8 3 .

GENERAL REMARKS

plishment are identical with the ones in Chos grags rgya mtsho ' s collec
tion of Indian mahamudra works, contains the extra information that
this cycle of seven sections consists of mahamudra works by masters
from U<,i<,liyana.1 0
The six works on essential meaning are Saraha' s Dohakoagfti (D 2224,
p 3068) , Nagarjuna's11 Caturmudranvaya (D 2225 , P 3 069) , Aryadeva' s
*Cittavarw:zaviodhana (D 1 804, P 2669) , *Divakaracandra's12 *Prajiia
jiianaprakaa (D 2226, P 3070) , *Sahajavajra ' s *Sthitisamasa (D 2227 ,
P 307 1 ) and Kotali' s *Acintyakramopadea (D 2228, P 3072). Bu ston

lists the same texts in a slightly different order, 13 and the 'Bri gung bka '
brgyud chos mdzod includes Maitripa' s Sekanirdea (D 2252, P 3097)
instead of the *Prajiiajiianaprakaa. 1 4 All six works of this cycle are
also contained in the rgyud 'grel section of the bsTan ' gyur. To explain
briefly their different points of view, it was in his dohas that Saraha
launched what was later called mahamudra, describing unconventional
techniques (he was critical not only of traditional forms of Buddhism,
but also of the tantras) for experiencing the co-emergent nature of
mind. 15 The *Prajiiajiianaprakasa presents mahamudra in the context of
the four seals. While *Divakaracandra (one of the four heart disciples of
Maitripa)16 argues in his "Elucidation of Prajiia Wisdom" that maha
mudra must be preceded by a kind of preliminary wisdom attained with
the help of a tantric consort (i.e., a prajiia), Maitripa' s disciple *Sahaj a
vajra suggests in his *Tattvadasakatfka the possibility of an alternative
approach, 17 claiming that there is a mahamudra practice independent of

1 0 See Mathes 20 1 1 :92-94.

1 1 The attribution of the Caturmudrtinvaya to Nagarjuna was already controversial in the
1 1th century. Thus we find this text included in the collection of Maitripa's works, the
Advayavajrasaf!!g raha.
12 According to the Peking bsTan ' gyur (rgyud 'grel, vol. mi, fol. 99a ) and the "Bu ston
4
gsan yig" ( 1 1 6 1 ). In the Blue Annals (Roerich 1 949 - 1953) we find "Devakaracandra",
and in the rGya gzhung dkar chag (fol. 22bb 2 ) "Deva-akarendra. "
1 3 "Bu ston gsan yig", 1 15 - 1 1 6 .
1
7
1 4 'Bri gung bka ' brgyud chos
mdzod, vol. ka, 4a3 _5 .
1 5 See Mathes 2006: 207-08.
1 6 Roerich 1949- 1953 : 842-43.
1 7 See my "Analysis of *Sahajavajra's *Tattvadaaka[lka" below.

INTRODUCTION

the sequence of the four seals.18 The works by the Mahasiddhas Arya
deva and Kotali do not support such a Paramitanaya-based mahtimudrii,
and in the last work, by *Sahajavajra, true reality is either approached
through Madhyamaka analysis or experienced directly according to the
tradition of Mantranaya.19
The amanasikara cycle is presented here in the same order as in Hara
prasad Shastri ' s *Advayavajrasarrigraha. 20 In addition, I include the Do
ha ti zhes hya ha de kho na nyid kyi man ngag (*Dohiinidhinamatattvo
padesa) and the Shes pa spro hsdu med par 'jog pa 'i man ngag gsang ha
dam pa, both of which are part of Chos grags rgya mtsho ' s amanasi
kiira cycle. In Chos grags rgya mtsho ' s collection of lndian mahamudrii
works, the Caturmudriinvaya forms part not of the amanasikara cycle
but of the cycle of the six works on essential meaning. Even though its
authorship remains controversial, I include it here on the basis of the
Indian manuscripts.21 It may not be by Maitripa, but its combination of
tantric mahiimudrii with the amanasikiira practice of the sutras provides
the amanasikiira cycle with a perfect doctrinal basis. My edition and
translation of the amanasikiira cycle is followed by Maitripa' s *Mahii
mudriikanakamiilii, which was translated by Mar pa Lo tsa ba Chos kyi
blo gros, who studied under Maitripa. The Phyag rgya chen po gser
phreng picks up on the themes of the amanasikiira cycle and shows that
all aspects of Maitripa' s mahiimudrii were indeed passed on to early
bKa' brgyud masters. Chos grags rgya mtsho included the *Mahiimu
driikanakamiila in his "Collection of Indian Mahiimudrii Works," but
outside of the three cycles. In the following chart, my list of amanasi
kiira texts is compared with the ones found in Bu ston' s gsan yig and
Chos grags rgya mtsho ' s "Collection of Indian Mahiimudrii Works" (the
1 8 Which means that mahamudrti can be practiced without the generation and comple
tion stages.
1 9 Mathes 2006:222-23 and Mathes 20 1 1 :94-95.
2 0 This title is not found in any of the available manuscripts and is probably an invention
of Shastri.
21 Even though contained in the *AdvayavajrasaY(tgraha, an author is not mentioned in
the colophon. Maitripa's disciple Ramapala attributes Caturmudrtinvaya to the (tantric)
Nagarjuna (Mathes 2009 :90-9 1 ) . This is corroborated by the colophon to it in the Tibe
tan translation and the "Bu ston gsan yig" ( 1 1 6 1 ).

GENERAL REMARKS

numbers in columns two and three stand for the position of a text in
respectively the list and collection) :

Texts edited and translated

1 . Kudr$tinirghatana
2. Kudr$tinirghatavakyatippinika
3. Mulapattayaf:i
4. Sthulapattayaf:i
5. Tattvaratniivall
6. Paiicatathiigatamudriivivarm;,a
7 . Sekanirdea
8. Caturmudriinvaya
9. Sekatiitparyasarrigraha
10. [Vajrasattva-]Paiiciikiira
1 1 . Mayanirukti
12. Svapnanirukti
1 3 . Tattvaprakasa
14. Aprati$?hiinaprakasa
1 5 . Yuganaddhaprakasa
16. Mahiisukhaprakiisa
17. Tattvavirrisika
1 8 . Mahayanavirrisika
1 9 . Nirvedhapaiicaka
20. Madhyama$atka
21 . Premapaiicaka
22. Tattvadaaka
23 . Amanasikiiriidhiira
24. Saha}a$atka
25. *Dohiinidhiniimatattvopadesa
26. Shes pa spro bsdu med par 'jog
pa 'i man ngag gsang ba dam pa

Bu ston' s gsan
yzg

Phyag chen
rgya gzhung

2
23
(by Vajrapal).i)

1
2

3
17
22

15
17
23

20
19
7
6
14
8
10
13
16
15
12
4
11
9
1
5

18
20
11
12
16
6
3
14
22
21
10
8
5
13
9
7
4
24

It should be noted that the compilers of the bsTan ' gyur did not recog
nize that the Thabs dang shes rah rtse ba lnga pa (D 2246, P 309 1 ) and
the dGa ' gcugs lnga pa (D 2237, P 3082) are simply two different Ti-

INTRODUCTION

betan translations of the same text, the Premapaiicaka. Moreover, the

!Ta ba ngan sel gyi 'dran pa is in fact the same text as the !Ta ba ngan
sel gyi bka ' 'grel, i.e. , the Kudrtinirghtitavtikyafippinikti. According to
Bu ston, it was written by Maitripa' s disciple Vajrapal_l.i ( 1 0 1 7-). 22

22 Roerich 1949-52:843 .

A Summary of the Amanasikiira Texts and the

*Mahiimudriikanakamiilii

1. The Destruction of Wrong Views (Kudrtinirghiitana)

The Kudrtinirghatana situates Maitripa' s blend of mahiimudrii and

Madhyamaka within the more general Mahayana context of the six per
fections (piiramitii) . It then elaborates in detail on the daily routine of a
good adept, such as taking refuge, observing the vows of not killing and
so forth, avoiding the ten unwholesome deeds, washing one ' s face with
clean water, recalling the three jewels, mantra recitations and medita
tion. The meditation includes the visualization, worship, and praise of a
mm:u/ala of the five Buddha families with Akobhya in the center. With
these many details, Maitripa shows the necessity of conventional
Dharma practice. The quintessence of the Kudrtinirghiitana is that
even though the first five perfections of generosity, discipline, patience,
diligence, and meditation (i.e., "initial activity") are performed auto
matically by those who are realized, they need to be intentionally per
formed by those who are still learning. In other words, if initial activity
does not unfold without effort, one is obviously still in need of learning
on the path of accumulating merit and wisdom. The sixth perfection,
i.e. , the perfection of insight (prajiiiipiiramitii), is inseparably linked
with first five perfections. This union results in an advanced practice of
initial activity, such as being generous (diina) by even offering one ' s
body. This i s how Maitripa defines the tantric concept o f "mad con
duct" (unmattavrata)-that is, conduct in which the adept appears to be
mad in order to test his own freedom from worldly concerns .
2. The Commentary on the [Initial] Statement of "The Destruction of
Wrong Views" (Kudrtinirghiitaviikyatippinikii)

The relatively short commentary on the Kudrtinirghiitana adds only a

few points of clarification. For example, it subdivides the state of no
more learning into the state of fruition and the state of working for oth-

INTRODUCTION

ers . Furthermore it elaborates on three aspects of initial activity, i.e.,

proper intention, the practice of conviction, and having gained power
over the following five concerns : defilements, appearances, karman,
means, and causing sentient beings to ripen. The practice of conviction
is here explained in terms of ten perfections generosity, discipline, pa
tience, diligence, meditation, insight, skill in means, aspiration, strength
and wisdom; and the attainment of bodhisattva-levels in terms of seven
perfections generosity, discipline, patience, diligence, meditation, in
sight and skill in means.
3.+4. The Major Offences (Mulapattaya) and The Gross Offences

(Sthulapattaya)

The next two texts which list major and gross offences are missing in
the Tibetan bsTan ' gyur, but are suited to the context of formal tantric
practice, such as keeping one ' s commitments (samaya). Not doing so is
considered a gross offence. In case of having committed any of the ma
jor or gross offences, one should perform puja and keep the enlightened
attitude (in the case of major offences) or worship one ' s teacher and
confess openly (in the case of gross offences).
5. A Jewel Garland of True Reality (Tattvaratnavalf)

The Tattvaratnavalf is one of Maitr1pa' s most important texts as it sys

tematically presents the four philosophical tenets : Vaibhaika, Sautra
ntika, Y ogacara, and Madhyamaka. This is followed by the famous
verse from the *Nayatrayapradfpa, which states the reasons for the
method of Mantra (mantranaya) being superior. For further information
about this method Maitripa refers the reader to his Presentation of Em
powerment (Sekanirdesa) . This comment is interesting since it builds a
bridge between the non-tantric method of perfections and the Sekanir
desa ' s explanation of the four seals (karma-, dharma-, maha-, and sa
maya-mudra),23 skipping the six vase empowerments and implicitly any
creation stage practice. It should be noticed that in his *Sthitisamasa,
2 3 For an explanation of the four seals, see below.

A SUMMARY OF THE AMANASIKARA TEXTS

*Sahajavajra24 follows the lead of his master' s Tattvaratniivalf and pre

sents the four seals and thus completion stage practice immediately
after the four tenets .25 In his *Guruparampariikramopadea,26 Vajrapai:ii
includes between the four tenets and the four-seal-based empowerments
the six vase empowerments, though. The Tattvaratniivalf follows the
common division into three vehicles (Sravakayana, Pratyekabuddha
yana, and Mahayana) and includes tantra into Mahayana, dividing the
latter into the method of Paramita and the method of Mantra. Notewor
thy are also the inclusion of Sautrantika within the method of Paramita,
and the statement that the method of Mantra can be only practiced on
the basis of the tenets of Y ogacara and/or Madhyamaka. At the peak of
Madhyamaka and thus all tenets is Maitripa' s favored Apratithana
("non-abiding"), which, according to Ramapala' s commentary on the
Sekanirdea, must be taken as amanasikara, which means that one must
refrain from any superimposition in order to realize true reality, which
does not provide any 'basis to stand on' (apratithana).
6. Explaining the Seals of the Five Tathagatas (Paiicatathiigatamudrii
vivarm:ia)

Maitripa explains in this text that the five psycho-physical aggregates

(skandhas) are in reality the five Tathagatas which means that sentient
beings have the nature of the five Tathagatas. The first four (Vairocana,
Ratnasambhava, Amitabha and Amoghasiddhi) are sealed with Ako
bhya, in order to show that they are mind only. The Akobhya seal thus
stands for the realisation of Yogacara-emptiness, namely the absence of
the subject-object-duality from the dependently arising mind. In order
to further refine one' s realization in Maitripa's system, it is necessary to
embrace Madhyamaka-emptiness, namely that the dependently arising
mind also lacks the independent existence of an own-being (svabhiiva).
24 One of the four main disciples of Maitripa, the other three being Ramapala, Vajrapa
i:ii, and *Karopa (see Roerich 1 949-53 : 842-847). See also Sanderson 2009 :233, fn. 536.
25 See Mathes 2006: 222-23.
26 In the colophon of Vajrapillfi's commentary on the Prajfiiipiiramitahrdaya (D 3 820
P52 1 9), it is stated that this disciple of Maitripa taught a special instruction on this siltra
to the translator Seng ge rgyal mtshan in Patan, Nepal (Lopez, Jr. 1 996:2 1 5 ) . It is poss i
ble that the *Guruparampariikramopadea was composed under similar circumstances.

10

INTRODUCTION

This is then symbolized by sealing the Akobhya seal with the seal of
Vajrasattva or Vajradhara. Of great interest here is also that Ratna
gotravibhaga II.6 1 b ("And the latter two the form-kayas )27 is quoted in
the context of explaining the Y ogacara meditation of Nirakaravada and
the resultant state attained afterwards. Worth mentioning is also the
statement in the prose after PTMV 1 3 that a Madhyamaka tenet is seen
to be superior, that is established on the basis of awareness (the Tibetan
has ' self-awareness ' ) . It should be noted that Maitripa still calls such a
self-awareness-based Madhyamaka Apratithana on the grounds that
self-awareness is not ascribed any privileged ontological status, but
simply dependent origination like anything else.
"

7. A Presentation of Empowerment (Sekanirdea)

In the introduction to his Sekanirdeapaiijika, Ramapala claims that the

Sekanirdea was composed in accordance with the Caturmudranvaya of
(the tantric) Nagarjuna.28 Maitripa thus presents tantric empowerment
on the basis of the four moments, i.e. , the moments of the manifold ac
tivity of embracing, kissing and so forth, the moment of maturation,
which is the enjoyment of blissful wisdom, the moment of freedom
from defining characteristics, and the moment of relaxation.29 The four
moments correspond to the four joys (i.e. , joy, supreme joy, co
emergent joy, and the [joy of] no-joy). As for his sequence of the four
moments and joys, Maitripa explains in his Caturmudropadea that in
treatises such as the Hevajratantra the correct sequence has not been
2 7 The full verse RGV II.6 1 is as follows : "Here, the first one is the dharmakaya, and the
latter two the form-kayas. [These latter appear on the basis of the former, j ust as visible
forms appear in space. (for the Sanskrit, see the English translation of PTMV below).
28 See Mathes 2009 :9 1 .
2 9 In the Hevajratantra (HT II. 3 .7-8, HT 156 1 _ ) we find the following explanation of the
4
four moments : " [The moment of the] manifold is called variety, since it involves em
bracing, kissing and so forth. [The moment of] maturation is the reverse of the [first
moment] in that it is the enjoyment of blissful wisdom. [The moment of] relaxation is
said to be the reflecting upon [the fact] . That one has experienced bliss. [The moment
of] vilakm:ia is something other than these three being free from both passion and ab
sence of passion." (vicitraf!Z vividhaf!l khyatam aliligacumbaniidikam I vipakaf!l tadvi
paryasaf!Z sukhajfiiinasya bhufijanam II vimardam iilocanaf!Z proktaytl sukhaf!l bhuktaytl
mayeti ca I vilakm:iaf!Z tribhyo 'nyatra riigariigavivarjitam II)

A SUMMARY OF THE AMANASIKARA TEXTS

11

made explicit, in order to confuse outsiders who do not rely on a guru.30

Maitripa clearly follows, like his teacher Ratnakarasanti, a tradition
which claims that the moment of freedom from defining characteristics
and co-emergent joy are marked or recognized in the third position. As
a further source for placing co-emergent joy before the joy of no-joy
Zhwa dmar IV Chos kyi grags pa ( 1 453- 1 524) mentions the pith in
structions of Maitripa's guru S avaripa.31 The majority of scholars
Kamalanatha, Abhayakaragupta, Ravisrijfiana, Vibhilticandra, and oth
ers, put them in the fourth position, however.32 Skt. virama ("the [joy
of] no-joy") is then understood as "intensification of joy". The moment
called vilak$a-t:ta is then not taken as "freedom from defining character
istics", but "other."
In Sekanirdesa, verse 3 8 , the four moments (and thus the four joys) are

also linked with the four mudras, the moment of enjoying manifold
appearances being related to the karmamudra, the moment of matura
tion to the dharmamudra, the moment of freedom from defining charac
teristics to mahamudra, and the moment of relaxation to the sama
yamudra. The four joys are first enjoyed physically with a karmamudra
(a technical term standing for a consort). This proceeds to the phase of
dharmamudra wherein the practitioner again realizes the four joys, but
this time on the basis of teachings such that the sights and sounds of the
manifold world are one ' s own mind. This leads to the realization of
mahamudra. The four joys of the samayamudra are experienced when
the yogin manifests as a Heruka in union with his consort for the sake
of benefiting others.
The Sekanirdea plays a central role among the amanasikara texts, for
mahamudrii is not only presented in the tantric context of the four seals,
but is also equated with the Madhyamaka view of non-abiding (aprati
$?hiina) . With reference to two quotations from Jfianalokalarrikara Ra3 CMU (B l lb 1 2 , D 2 1 3a6. , P 232b 6. ): de ni bla ma la ltos pa dang bral bab glegs bam
7
7
gyis mkhas par (cbyed pa ;cl gang zag gid chede du dkrugs nas bshad de I
" P bltos b P om. c D om. ct D gis e DP phyed
3 1 Zhwa dmar Chos kyi grags pa: "mKhas grub na ro mai tri dbang gi bzhed pa mthun
pa grub pa," 82620.21 : than skyes gsum par mdzad pa 'i khungs gzhan ni ri khrod zhabs
sha wa ri 'i man ngag las rnyed tshul go sla 'o I
32 See Kvaerne 1986:34-35.

12

INTRODUCTION

mapala equates in his Sekanirdeapaiijika on verse 29 non-abiding with

amanasikara and reassures us that this can be practiced because thanks
to the kindness of one ' s guru mahamudra can be directly made mani
fest. That amanasikara also includes meditation practice on the path can
be gathered from the first quotation from the Jiianalokalaf!Zkara that
amanasikara is virtuous, and from Ramapala' s commentary on SN 36,
where mahamudra is said to be found through the abandonment of
characteristic signs. In his commentary on verse 36, Ramapala nearly
quotes literally from the part of A vikalpapraveadharm:if in which char
acteristic signs are described as being abandoned in the act of "not di
recting one ' s attention [to them] " (amanasikara). All eight verses on
mahamudra in the Sekanirdea (SN 29-36) teach Apratithana-Madhya
maka, three of them being identical with Apratithana verses in the Ta
ttvaratnavalf. From the Amanasikaradhara we know that Maitripa does
not understand amanasikara only in the sense of 'becoming mentally
disengaged' , but also understands the term in the sense of ' luminous
self-empowerment'-terminology that suggests a tantric framework
(see below). In other words, in mahamudra the term amanasikara also
stands for a direct realization of luminosity or emptiness wherefore I
translate it in this context as 'non-conceptual realization' . To what ex
tent amanasikara practice can do without initial manasikara (i.e., inves
tigation) and also without the four seals, remains a controversial issue.
But in his Tattvavif!Zsika Maitripa claims that within Mantranaya ad
vanced practitioners have a direct access to mahamudra, and *Sahaja
vajra describes in his *Tattvadaa{fka a mahamudra practice, which
operates without the usual creation and completion stage practice (see
below).
8. The Succession of the Four Seals ( Caturmudranvaya)

The Caturmudranvaya served as a basis for the Sekanirdea, and thus

represents the most important source for Maitripa ' s blend of maha
mudra and Madhyamaka. In the sequence of the four seals it is ex
plained how something artificially created, such as the physical experi
ence of the four joys (i.e., the wisdom arisen from a karmamudra), can
initiate a process that leads to Buddhahood (mahamudra). The wisdom
which arises from a karmamudra or prajiia (i.e., the prajiia wisdom) is
only an imitation of the real wisdom, the prajiia wisdom of the third

A SUMMARY OF THE AMANASIKARA TEXTS

13

empowerment only being an exemplifying wisdom. Only in combina

tion with the teaching of the dharmamudrii does it become a cause for
mahamudrii. *Divakaracandra, a disciple of Maitripa, warns us in his
*Prajnajiianaprakasa that the related practice of karmamudrii must go
together with mahiimudrii. On the other hand *Divakaracandra insists
that without sexual union one does not realize true reality in its manifes
tation of bliss.33
In his introduction to the Sekanirdeapaiijikii, Ramapala attributes the

Caturmudriinvaya to (the tantric) Nagarjuna,34 which is corroborated by

the colophon to it in the Tibetan translation and the Bu ston gsan yig. 35
h
h
This attribution is contested, however, by Vibhuticandra ( 1 21 /l 3 t cen
tury) in his Amrtakm:iikoddyotanibandha. Whether taught by the tantric
Nagarjuna or not, the Caturmudriinvaya is of crucial importance to
Maitr1pa's amanasikara cycle, inasmuch as it combines the tantric ma
hiimudrii system of the four seals with the non-tantric teachings of the
Jniiniilokiilaf(lkiira and the Abhisamayiilaf(lkiira (or Ratnagotravibhii
ga ), and thus with the Maitreya works. On the basis of grammatical
considerations I suggest that the Jniiniilokiilaf(lkiira quotes in the defini
tion of mahiimudrii are insertions. Whether interpolations or not, the
quotes served to link mahiimudrii with the view of non-abiding and the
practice of amanasikara. As we have seen above, this blend of Sutras
and Tantras is elaborated in the Sekanirdea and the commentary on it
by Ramapala.
9. A Summary of the Meaning of Empowerment (Sekatiitparyasaf(lgra
ha)

The Sekatiitparyasaf(lgraha offers a complete explanation of the entire

procedure of tantric initiation that starts in a traditional way with the six
vase empowerments. The presentation of the six, in particular, contains
some unexpected and most valuable iconographic descriptions of the
vajra and bell. For example, the vajra is pictured as having five spokes
33 See Mathes 20 1 1 : 1 1 1- 12.
34 See Mathes 2009 : 9 1.
35 "Bu ston gsan yig" 1 1 6 1 : klu sgrub (text: grub) kyis mdzad pa 'i phyag rgya bzhi pa.

14

INTRODUCTION

emerging from the calyxes of lotuses which symbolize the five Tathaga
tas.
1 0. The Five Aspects [of Vajrasattva] ([Vajrasattva-]Panciikiira)

The Pancakara describes the maJJala of the five Tathagatas, with

Akobhya in the middle, Vairocana in the East, Ratnasambhava in the
South, Amitabha in the West, and Amoghasiddhi in the North. On
Akobhya' s crown is Vajrasattva, who symbolizes the sealing of every
thing (i.e., the five skandhas and thus the five Tathagatas) with his seal
of Madhyamaka emptiness. Interestingly, the five Tathagatas are not
only related to the five skandhas, but, expanded to a group of six (in
cluding Vajrasattva), are also correlated with the six seasons, six types
of taste, and groups of Sanskrit letters. In the intermediate directions are
the female Buddhas Locana (south-east) , MamakI (south-west) , Panda
ravasinI (north-west) and Tara (north-east) . The mistress of these four is
VajradhatvISvarI in the middle.
1 1 . A Discourse on Illusion (Miiyiinirukti)

In this text on tenets, Maitripa does not, like in similar texts of this kind,
explain the role illusion plays in each of the philosophical systems .
What the simile o f illusion refers to i s that the world lacks any own
being. The underlying view thus is Madhyamaka, probably its variety of
Mayopamadvaya ("non-duality in the sense [of everything being] like
an illusion") .
1 2. A Discourse on Dream (Svapnanirukti)

Maitripa discusses here the role the dream example plays in six differ
ent philosophial positions. Two of them (Vaibhaika and Sautrantika)

A SUMMARY OF THE AMANASIKARA TEXTS

15

have to be abandoned,36 and among the remaining four (i.e., the two
Yogacara and two Madhyamaka tenets), Apratithana-Madhyamaka is
consi dered to be supreme.
1 3 . An Elucidation of True Reality (Tattvaprakiisa)

True reality is here presented in terms of the Buddha' s threefold kiiya,

from which cyclic existence and nirviif!,a arise. Even though the three
kiiyas are thus taken as a primordial ground, they are explained along
the lines of Madhyamaka as non-arising, but at the same time de
pendently originated. In other words, we have to understand the three
kiiyas which underlie everything as a dynamic system of interrelated
ness which occurs without any ontological foundation or building
blocks, that exist in terms of an "own-being" (svabhiiva) or "other
being" (parabhiiva), as explained in chapter fifteen of the Mulamadhya
makakiirikiis.37 Phenomena are empty of an own-being and hence only
arise interdependently with other phenomena. When Maitripa insists
that as a Madhyamika one has to negate arising in order to stand out
from Vijfianavada, he thus means to negate arising in terms of an own
being.
14. An Elucidation of Non-Abiding (Aprati?hiina)

Maitripa chose the term apratithiina as a label for his strongly anti
foundationalist Madhyamaka, in which the true reality of all phenomena
not only "lacks any foundation,"38 but also, for this reason, cannot be
grasped conceptually. However well-refined one ' s model of reality may
be, the model inevitably distorts true reality by introducing wrong su
perimpositions or denials. In APP 8 "non-abiding" (aprati?hiina) is
3 6 This I conclude from Maitripa's statement in the Tattvaratniivalf that tantra can only
be practiced on the basis of Yogacara and Madhyamaka, and thus not Vaibhaika and
Sautrantika (see above).
37 MMK XV.3ab (Ye Shao Yong 20 1 1 : 236): "Where, in the absence of an own-being,
will there be an other-being?" kutal:z svabhiivasyiibhiive parabhiivo bhaviyati
3 8 I.e., taking prati?hiina in the sense of sthiti (APP 6b), as referring to the ' object-side ' ,
s o to say.

16

INTRODUCTION

thus directly opposed to mental fabrication. Maitrlpa informs us that the

arising of phenomena (i.e., dependent origination) even remains incon
ceivable for self-awareness which, so we are warned, should not be
reified as existent. Like in the text before, dependent origination is
again equated with the three kayas : the dharmakaya in terms of depend
ent origination' s emptiness, the sambhogakaya in terms of the fact that
dependent origination is mind, and the nirmaJJakaya in terms of de
pendent origination' s multitude.
1 5 . An Elucidation of [the Term] "Indivisible union" (Yuganaddha
prakasa)

The title of the text is a little misleading since Maitrlpa does not use
yuganaddha in its originally tantric context of 'indivisible union' of the
illusory body and luminosity (yuganaddha), which stands for the level
of the fruit. Rather, yuganaddha here stands for the more general
Madhyamaka concept of indivisible arising and non-arising, i.e. , de
pendent origination (or appearance) and emptiness. It is thus a thematic
continuation of the Apratifhanaprakasa and contains an interesting
Madhyamaka analysis of causality aimed at refuting the arising of any
phenomenon in terms of an own-being. Yuganaddha is then also ex
plained as the indivisible union of emptiness and compassion or clarity.
A yogin realizing this union is said to abide in great bliss.
16. The Manifestation of Great Bliss (Mahasukhaprakasa)

In this text, great bliss is taken as non-duality which is the true nature of
entities. Maitrlpa cautions against a 'false manifestation of bliss ' which
appears in the pure apparent truth of the yogin. It goes without saying,
that both forms of bliss are inseparable, just as the ultimate and pure
apparent truths are. It is important to note, that even though great bliss
is related to the ultimate, it is not reified as an entity, being nothing but
dependent origination. There are a few noteworthy tantric explanations,
such as taking the realization of emptiness as seed syllables from which
deities arise. The blissful mind thus assumes the form of the deity,
while one ' s consort (prajiia) is called emptiness. The union of bliss and
emptiness symbolized by this tantric couple is taken as the goal.

A SUMMARY OF THE AMANASIKARA TEXTS

17

1 7 . The Twenty Verses on True Reality (TattvaviY(lsika)

Prajiia is a polysemous term, two of its primary meanings being 'in

sight' and 'tantric consort' . In this text, prajiia is first interpreted on the
level of the four seals . Maitrlpa begins by implying-through the men
tion of the four moments-that true reality is realized from a prajiia as
consort. The four moments are also recognized on the level of dharma
mudra, so that prajiia could also be unterstood as 'insight' . Of particu
lar importance are verses TV 7 - 1 1 , which indicate that only inferior
practitioners rely on a karmamudra and the samayamudra, while a more
direct approach to mahamudra is open to those with sharp faculties .
Those o f average faculties rely o n the practice with a visualized consort
(jiianamudra) . TV 6 states, however, that the means of access to her
(i.e. , prajiia either as karmamudra or insight) are variegated in the trea
ties of Mantranaya, corresponding to persons of inferior, average and
superior [faculties] . Thus the direct mahamudra approach of the ad
vanced still falls into the category of Mantranaya.
1 8 . The Twenty Verses on Mahayana (MahayanaviY(lsika)

The seeing of the natural (nija-) kaya which is contained in the three
kayas (dharma- , sambhoga-, and nirma1:1akaya) as their true nature, is
here taken as the appropriate practice for the attainment of enlighten
ment, provided that it is performed without superimposing anything.
Maitrlpa then announces that this will be explained 'in accordance with
the Mantranaya' , a phrase also used by *Sahajavajra to characterize the
Paramitanaya-pith-instructions of the Tattvadaaka (see below). Since
nothing specifically tantric can be found in the whole of the remaining
text of the MahayanaviY(lsika, it could be argued, as already pointed out
in some of my earlier publications, that 'in accordance with the Man
tranaya' precisely refers to this non-conceptual or direct39 vision of the
nijakaya, a special vipasyana practice which enables direct realization
of the fruit of the path. In other words, we have here a path of fruition
in the same sense that Mantranaya is regarded as path of fruition as
39 These attributes follow from the fact that one ' s vision is supposed to be without s u
perimposition.

18

INTRODUCTION

distinct from a causal Paramitanaya. Yet, as ' Gos Lo tsa ba gZhon nu

dpal claims in his Blue Annals, Jfianakirti considers such a direct
mahiimudrii access possible from within Paramitanaya.40 Moreover,
*Sahajavajra in his *Tattvadaakatfkii claims that reality is directly ex
perienced as luminosity on the basis of a vipayanii practice performed
with direct perceptions right from the beginning. In support of this
claim, *Sahajavajra quotes Maitripa' s Mahiiyiinavif(lsikii, verse 1 2 .
1 9 . The Five Verses on Penetrating Insight (Nirvedhapaiicaka)

An unmediated vision of true reality without superimposition is the

focal point of the five verses on penetrating insight. In the first verse
this insight is identified with the realization of the Buddha within. Ac
cording to the commentary in the 'Bri gung bka ' brgyud chos mdzod,
Maitripa here teaches buddha nature. It should be noted, however, that
he does not make use of the terminology found in the Ratnagotra
vibhiiga. It is also noteworthy that even though wisdom is positively
described as having the nature of effortless compassion, it nonetheless
arises in dependence for Maitripa like everything else. This is similar to
the awareness, or self-awareness in the Tibetan translation, which ac
cording to the Paiicatathiigatamudriivivarm:ia is only dependent origina
tion, a recognition which marks the superiority of the Madhyamaka
view.
20. The Six Verses on the Middle [Path] (Madhyamaatka)

The two Yogacara tenets are summarized in one verse each, while two
verses each are dedicated to a summary of Mayopamadvaya- and Apra
tithana-Madhyamaka. It should be noted that the presentation of
Nirakara-Yogacara and Mayopamadvaya-Madhyamaka hardly differ, in
that the former upholds self-awareness without characteristic signs
while the latter maintains an awareness that is empty of entities . In
Apratithana, clarity, which is-to go by the Paiicatathiigatavivarw:ia
a variety of awareness or self-awareness, is taught to be non-dual bliss
40 See Mathes 2008 : 35.

A S UMMARY OF THE AMANASIKARA TEXTS

19

and mere dependent origination. A s noted above, it i s this view that

self-awareness is dependently arisen which is held to account for the
alleged superiority of Apratithana over Mayopamadvaya.
2 1 . The Five [Verses on Transcendent] Love (Premapaiicaka)

The five verses offer a poetic comparison of the union of dependently

arising appearances and emptiness to the union of a handsome suitor
and his lovely mistress. Maitripa also explains how the skillful guru
uses the natural pleasure of the couple to generate the transcendent love
of co-emergence.
22. The Ten Verses on True Reality (Tattvadaaka)
In his initial namaskara verse, Maitripa venerates suchness (as true
reality is referred to in the first three verses) which is not only negative
ly described as neither existent nor non-existent but also positively de
scribed as enlightenment (bodhi). This clearly reflects the doctrinal
background of the Ratnagotravibhaga wherein suchness or the ultimate
are similarly characterized.41 While the via negationis of the second
dharmacakra leaves no choice but to negate what true reality is not, the
third dharmacakra describes it positively. For Maitripa this second ap
proach is based on a meditative concentration which realizes true reality
4 1 See RGV 1.9 (RGVV 1 0 1 6 - 1 1 2): "Homage to You, Dharma Sun, which cannot be
thought of as non-existent, existent, both existent and non-existent together, and as
being different from both existent and non-existent together, To You which is beyond
explanation, and whose calmness must be directly realized by self-awareness. To your
brilliance of stainless wisdom light, To You who dispels the darkness of attachment and
aversion towards the entire basis of cognition." (yo nasan na san na capi sadasan
nanya sato casato" akyas tarkayituf!! niruktyapagata pratyiitmavedya iva I tasmai
dharmadivakaraya vimalajilanavabhasatvi:je sarvarambm.iaragado:jatimiravyaghataka
rtre nama II); and RGVV on 1.25 (RGVV 2 1 9 _ 1 0): "Suchness apart from stains is pre
cisely this [dhatu] which is called the dharmakaya of a Tathagata when it has the defin
ing characteristic of fundamental transformation on the level of a Buddha." (nirmala
tathata sa eva buddhabhuumav arayaparivrttilak:jano yas tathagatadharmakaya ity
ucyate I)
a Johnston nasato; see Schmithausen 197 1 : 136.

20

INTRODUCTION

as it is (yathabhutasamadhi) . In this immediate access to true reality

phenomena are experienced as being luminous. This samadhi is culti
vated by arousing bodhicitta on the basis of a vipasyana practice that
starts with direct cognitions. Beneficial concepts on the path, such as
the idea that the world is beyond duality, are realized to be luminous by
nature, too. In his commentry on the Tattvadaaka, *Sahajavajra calls
Maitripa's ten verses 'Paramita[naya] pith-instructions that accord with
Mantra[naya] ' . In the commentary on TD 7 , *Sahajavajra refers to these
pith-instructions as mahamudra. Based on that, ' Gos Lo tsa ba gZhon
nu dpal is then able to claim in his Blue Annals:
In essence it is Paramita[naya] ; it accords with the Mantra
[naya] ; and its name is mahamudra. 42
23 . A Justification of Non-conceptual Realization (Amanasikaradhara)
The first part of the title, which lends the amanasikara cycle its name,
is-as already mentioned above-somewhat misleading in that it does
not simply negate mental engagement, but it also refers to the cultiva
tion of realization, or self-empowerment (svadhi?hiina), to use Mai
tripa' s final interpretation of manasikara. According to Maitripa, the
initial a- does not only represent the simple negation of a privative a ,
but also stands for a profound Madhyamaka-type of negation, such as
non-arising or emptiness, which Maitripa also understands positively as
luminosity. The two levels of analysis-amanasikara as ( 1 ) the nega
tion of dualistic conceptual engagements that leads to and reinforces the
belief in subject and object and (2) luminous self-empowerment
reflect the same structure of a via negationis and a via eminentiae al
ready encountered in the Tattvadasaka. Such a blend of the negative
Madhyamaka approach and the positive descriptions of direct mahii
mudrii experience underlies the whole structure of the amanasikiira
cycle. In order to do justice to Maitripa' s two-layered interpretation of
amanasikiira, I use the translation 'non-conceptual realization' .

42 See my analysis of the Tattvadaaka below.

A SUMMARY OF THE AMANASIKARA TEXTS

21

24. The Six Verses on the Co-emergent (Sahajaa[ka)

In this short text on yet another important term for the ultimate, the "co
emergent" (sahaja), we find again the basic structure of the ama
nasikara cycle. True reality is first negatively described as being neither
existent nor non-existent, as there should be neither affirmation nor
exclusion, when it comes to 'naturally arisen phenomena' (S 1 ). The
latter phrase I take to stand for dependent origination and emptiness.
The co-emergent is also equated with the genuine bliss without attach
ment, that is experienced in realization.
25 . A Pith Instruction on Reality Called A Treasure of Dohas (*Doha
nidhinamatattvopadea)

This text is not contained in the *Advayavajrasmpgraha and not availa

ble in its original Sanskrit. However, Karmapa VII Chos grags rgya
mtsho included it in his cycle of amanasikara texts. It presents a sum
mary of the four tenets as found in the Tattvaratnavalf, with Apra
tithana-Madhyamaka at the summit. Contrary to the Tattvaratnavalf,
though, the last part of the text contains tantric teachings, i.e. a sum
mary of empowerment and/or completion stage practice on the basis of
the four seals as explained in the Caturmudranvaya and Sekanirdesa.
26. A Pith Instruction on Settling the Mind Without Becoming Engaged
in the Thought Processes of Projecting and Gathering-A Genuine Se
cret (Shes pa spro bsdu med par 'jog pa 'i man ngag gsang ba dam pa)

This short text is not contained in Advayavajrasa111g raha, but Chos

grags rgya mtsho includes it in his amanasikara cycle. Of particular
interest is its endorsement of a non-gradual path: even meditation is
realization once the flavour of emptiness is tasted. Moreover, the expe
rience of true reality is direct (Tib. thad kar) since the yogin of non
conceptual realization (amanasikara) has nothing to think about when it
comes to emptiness (SM 7cd). In other words, emptiness is irreducible
to the abstractions of conceptual thinking.

22

INTRODUCTION

27 . A Golden Garland of Mahamudrii (*Mahamudriikanakamala)

Maitr!pa's *Mahamudrakanakamalii which was translated into Tibetan

by Mar pa Lo tsa ba documents the mahiimudra teachings which were
transmitted in the so-called ' subsidary translation tradition' (zur 'gyur) .
Even though Mar pa was a disciple of Maitr!pa, other mahamudrii
transmissions, such as those stemming from Vajrapai:i.i, were initially
considered more important.43 One of the most noteworthy features of
Maitripa's mahamudra system is that he presents, within the sequence
of the four moments and four joys, the moment of freedom from defin
ing characteristics and co-emergent joy, in the third position. 44 This
differs from the mainstream scheme accepted by a number of famous
scholars such as Kamalanatha, Abhayakaragupta, Ravisr!jfiana, and
Vibhuticandra.45 Given that the correct sequence of the four joys was a
subject of considerable debate in late Indian Buddhism, it is noteworthy
that Mar pa faithfully renders Maitr!pa's position in his translation of
the *Mahiimudrakanakamala, verse II.5, even though this goes against
his root guru Nampa. The final colophon informs us that Maitr!pa had
combined the teachings of many accomplished yogins and paFJ-cj,itas
within a single text.

43 Roberts 20 14:5.
44 Mathes 2009 :99- 106.
45 Kvaeme 1986:34-35.

Maitripa ' s Life Story in the 'Bri Gung bKa ' brgyud
Chos mdzod

Maitripa (also known under his ordination name Maitrigupta and tantric
name Advayavajra) was born to Brahmin parents in Jhatakarai;ii near
Kapilavastu and given the name Damodara.46 He received a traditional
Sanskrit education, and at the age of eighteen was ordained as a Bud
dhist monk by Ratnakarasanti.47 Under the latter he studied for one year
the Yogacara system of Nirakaravada.48 Ratnakarasanti is known to
have read an idealist position into Nagarjuna' s Madhyamaka,49 Candra
kirti not having been viewed in high esteem in Ratnakarasanti' s circle.50
46 This is according to the Nepalese palm-leaf manuscript kept at the Kaisar Library in
Kathmandu with the title Yathiirutakrama (see NGMPP reel no. C 82/1). For editions
and translations see Tucci 1 97 1 and Levi 1930-32.
47 BrunnhOlzl 2007: 1 25-26.
48 Tucci 1 97 1 : 222 1 _2
49 This hermeneutic stance is demonstrated in Ratnakarasanti ' s commentary on Hevajra
tantra 1.1.10-12 (HP 10- 1 6), where he quotes Nagarjuna' s Yukti$a$[ika, verse 34, in
support of his idealist position: "Such things spoken of as the great elements are con
tained in consciousness and disappear in wisdom. They are falsely imagined indeed."
(mahabhUtadi vijiiane proktaf!i samavarudhyate I taj jiiane vigamaf!i yati nanu mithya
vikalpitam II). See Lindtner 1 990: 1 10- 1 1. The reading taj jiiane over tajjiiane represents
Ratnakarasanti' s idealist interpretation of Nagarjuna, as taj then takes up mahabhUtadi
(see Isaacson 20 1 3 : 1042).
In his commentary on HT II.8ab ("Then teach Yogacara followed by Madhyamaka";
yogacCiraf!i tata pacat tad anu madhyamakaf!i diset) , Ratnakarasanti (HP 223 5 _7) pro
vides the following definitions: "Yogacara means that all that [world] is mind only.
Even in the absence of an object the very mind itself arises with an object as its appear
ance through the power of mental imprints, just as in a dream. Madhyamaka means the
right middle path, in the sense that the mind does not exist in its form of duality, nor is
it non-existent, in its form of [something that is] empty of duality." (yogacaram iti citta
matram idaf!i visvam I asaty arthe 'rthapratibhiisaf!i cittam eva vasanabalad utpadyate
yathii svapna iti I madhyamakam iti madhyamCif!i pratipadam I tad api cittaf!?, na sad dva
yarupe1;a I nasad dvayaHmyena rupeJJefi I)
50 This is clear from the colophon of Ratnakarasanti' s Madhyamakalaf!ikCira- Upadesa
(D 23 l a2 _4 , P 266b3_5): " [Ratnakarasanti] was the greatest among the four gate-keepers

24

INTRODUCTION

According to the Tibetan sources Maitripa refuted Ratnakarasanti after

receiving mahiimudrii instructions from the legendary figure S avaripa
at the twin mountains Manobhailga and Cittavisrama and returning to
the monastic milieu of Buddhist scholasticism. It should be noted that
reports on Maitripa' s expulsion from VikramalasTia for having enjoyed
wine and women51 are absent in both the Nepalese Sanskrit manuscript
and the life story in the 'Bri gung bka ' brgyud chos mdzod. The earliest
sources for the expulsion story are probably the Atia biographies, of
which the earliest are from the middle of the 1 2th century.52
The section called "A History of the Twenty-Five Texts of the amanasi
kiira Cycle"53 starts off with a hitherto untranslated life story of Mai
tripa. It contains new material, such as a description of Maitripa' s pre
vious incarnation Jvalapati and the circumstances under which Maitripa
received empowerment from his guru Savaripa.
Translation of Maitripa's Life Story in the 'Bri gung bka ' brgyud

chos mdzod

In a former life, this venerable master Maitripa [was Nagarjuna' s disci

ple Jvalapati54] . [One] of the two students of the teacher Nagarjuna was
[of VikramasI!a] during his time, because he had faultlessly realized the true intent of
Arya Asailga and Nagarjunagarbha and clarified [their] teachings in a most excellent
way. The monk Candrakfrti and others had deviated from Nagarjuna's intent, and have
abandoned nihilism and composed commentaries on the profound tantras later in their
life." (dus mtshungs pa 'i sgo srung" chen po bzhi las kyang gtso bor gyur pa j 'phags pa
thogs med dang klu sgrub snying po 'i thugs kyi dgongs pa ma nor bar rtogs shing bstan
pa 'i gsal byed mchog tu gyur pa 'i phyir dang I btsun pa zla grags la sogs pa klu sgrub
kyi dgongs pa las 'chal bar gyur na (read nas?) rang slad kyis tshe smad la med par
smra ba dor nas rgyud zab mo 'i 'grel pa byed par 'gyur la j)
" P srungs
5 1 For the details of the story, see Chattopadhyaya 198 1 : 1 35 .
5 2 Tatz 1988 :474.
5 3 For detailed description of this cycle see Mathes 20 14: 368-37 1 .
54 Tib. 'Bar ba ' i gtso bo. The name Jvalapati (' Chief Blazer') appears to be used in
reference to Krr,tacarya as an honorific term reflecting the high degree of yogic prac
tice he had attained in mahamudra. Maitripa was thus a reincarnation of Krr,tacarya

MAITRIPA ' S LIFE S TORY

25

N ag ab odhi.55 Belonging to the Brahmin caste, he was stronger in medi

tati on and thus instructed to meditate. [The other student] Jvalapati was
of Ksatriya caste and thus instructed to explain [the Dharma] that tames
sentint beings.56 Jvalapati then taught the Dharma, and through his
practice a special power arose [in him] . Since there were heretics on an
island in the ocean, he thought to tame them and made a request to his
teacher [Nagarjuna] . The teacher replied:
Bring a vase full of water from the river Ganga57 !
He brought it, and [Nagarjuna] took a drop from this water just once
and said:5 8
Generally speaking, the entire Buddhist Dharma is like the river
Ganga. What I know resembles a vase full [of it] . What you
know is like a drop of water. The time to tame the heretics has
not come. Do not go !
Not listening, [Jvalapati] and three servants left. They reached the shore
of the ocean and Jvalapati moved floating over the water just like that.59
Dhanarati thou.ght: Now, if l [simply] follow the teacher [moving] over
(Templeman 1989 : 8 3). Templeman ( 1 997 : 2 1 3) identifies Km1acarya also with Jvalana
tha.
55 Tucci 1 97 1 :2 12.
5 6 'Bri gung bka ' brgyud chos mdzod, vol. ka, 173b 6 - 1 74a 1 : I rje mnga ' bdag mai tri pa
de nyid sku skye ba snga ma la I I slob dpon klu sgrub kyi slob ma gnyis yod pa las 11
klu 'i byang chub bram ze 'i rigs yin pas bsgom pa 'i snying rus che bas sgom cig par
gdams 11 'bar ba 'i gtso bo rgyal rigs yin pas 'gro ba thul bas shod cig par gdams so I
5 7 I.e., taking gha gha as a corrupt form of galigii.
5 8 Op. cit. , 174a 1 _ : de nas 'bar ba 'i gtso bos chos bshad cing nyams su blangs bas nus pa
3
khyad par can skyes te 11 rgya mtsho 'i gling la mu stegs pa yod pas 'du! snyam nas slob
dpon la zhu ba phul bas 11 slob dpon gyi zhal nas chu bo gha gha las (text: la) chu bum
pa gang long la shag dang gsungs 11 blangs nas byung ba dang I chu de 'i nang nas rtsa
cig gis chu thigs pa cig blangs nas 'di skad gsungs so I
5 9 Op. cit. , 174a _ : I spyir sangs rgyas pa 'i chos thams cad chu bo gha gha dang 'dra 11
34
de la ngas shes pa ni bum pa gang po dang 'dra 11 de la khyod kyis shes pa chu 'i thigs pa
'di dang 'dra bas 11 da rung stegs 'dul ba la ma bab pas ma 'gro byas pa la 11 ma nyan
par g.yog po gsum dang chas te phyin pa dang I rgya mtsho 'i 'gram du sleb pa ste 11 'bar
ba 'i gtso bos chu 'i steng na 'p har te (text: phar da) rang song ngo I

INTRODUCTION

26

[the water] , I will fall behind. He whispered the mantra of [his] chosen
deity (yidam) on [a handful of] soil and threw it onto the water. [In do
ing so] he parted the water60 and walked on the dry [ocean] ground. The
teacher said:
You are a siddha. Since it is not proper to keep you as my serv
ant, you must return!61
The disciple requested:
My siddhis, indeed, have arisen from [you] the teacher. May I
therefore be [your] servant! "
[Jvalapati] replied:
Do not proceed by all means and return!
And sent [him] back. Then [Jvalapati] took the two [servants] Dha-nga
and Sing-dha pa-li and left. They reached the island of the heretics and
when it was time to eat they took fruit.62 A yoginf'3 said:
Are you not yogins? Perform the practice of making [the fruit]
fall [on its own] !
6 0 Lit. ,,into an upper and lower part."
6 1 Op. cit. , 1 74a _ : dha na ra tis bsam pa slob dpon gyi phyi na yar phyin na rjes la
46
'gongs te 'gro snyam nas 11 yi dam lha 'i sngags sa la btab ste 11 de chu la btab nas chu
stod smad du bead nas gram pa skya khro lo (=khrol le?) song ba la phyin pas 11 slob
dpon gyi zhal nas khyod sgrub thob cig 'dug pa nga 'i g.yog po byar mi rung bas log la
song cig gsungs I
62 Op. cit. , 1 74a -b 1 : slob mas nga 'i dngos grub kyang slob dpon las byung ba yin pas
6
bdag g.yog la mchi 'o zhes zhus pas 11 cis kyang ma 'gro bar log cig gsung nas bzlog go I
I de nas dha nga dang sing dha pa li gnyis khrid nas phyin pa dang I mu stegs kyi gling
du sleb pa des I gro 'i dus la bab ste shing thog blangs pa dang I
6 3 According to Taranatha' s life story of KrJ:.lacarya (i.e., Jvalapati) this was the mali
cious cj,iikinf Visvarupi, who had five hundred riik:fasf attendants. Each day they were
said to devour hundred thousand men and animals in Jambudvipa and the small islands.
In order to subdue them, KrJ:.lacarya crossed the ocean by magical means. (Templeman
1989:21)

MAITRIPA ' S LIFE STORY

27

Jvalapati brought down the fruit with a fixed gaze. When she caused
[the fruit] to move up [the tree again] , floating, and descending her
mother came and said:
Do not mistreat him, this noble being and offer him [the fruit] !
At this time, many pm:uj,itas, who were engaged in studying, had loaded
many books on an elephant, and the yogin! sang the [following] song:64
What is the use for you of carrying many texts? It is like in the
example of the noble fruit [and] the bees. Attached to the exter
nal, you [only] find an image of what is essential. Now, what do
you know at all?
Then she offered him [the fruit] with the words:
My fruit is this noble fruit: [its] three eyes are the three kayas;
[its] three edges are the three realms; and three sides [indicate]
the withdrawal of one ' s attention from the three times .
Jvalapati got angry and did not take the fruit.65 The yogin! got angry at
him:
Being a male you will win, so let us perform the practice of kill
ing. I will [first] protect [my] body, and [then it will be my tum
to] perform the practice of killing you. You must protect then
your own body.
64 'Bri gung bka ' brgyud chos mdzad, vol. ka, 1 74b 1 _ : I rnal 'byor ma cig na re 11 rnal
2
'byor ma yin nam dbab pa 'i sbyor ba gyis zer nas 11 'bar ba 'i gtso bos lta stangs kyis
shing thog phab pas 11 mos par sbyar yar sbyar yar lding mar ling byed yod tsa na I mo 'i
a ma byung nas kho skyes bu dam pa la brnyas pa ma byed shing thogs drongs zer nas 11
de 'i dus su slob gnyer byed pa 'i pm:ujita mang pos glang po che dpe cha mang po bkal
byung ba rnal 'byor ma des glu blangs pa I
6 5 Op. cit. , 174b _ : po ti mang po khur na ni 11 de 'i khyod la dgos pa ci 11 dper na dpal
24
'bras bung ba bzhin 11phyir chags snying po 'i ri mo rnyed 11 da ni khyod kyis cang shes
sam 11 zer nas nga 'i shing thog dpal 'bras 'di 11 mig gsum ni sku gsum 11 zur gsum ni
khams gsum logs gsum ni dus gsum yid la mi byed pa 'o zer nas drangs pas I 'bar ba 'i
gtso bo 'khros nas shing thog ma blangs so I

28

INTRODUCTION

Jvalapati started and nothing happened to her.66 [Then,] when she per
formed the practice of killing, he was suddenly raised from meditative
concentration. [His] lungs, heart, and so forth came out of his mouth
and he died.67 [Jvalapati] told his two disciples there, that having broken
the command of the teacher, [this] was the result. [Then] he said:
Protect this [my] corpse from being burned for seven days from
now so that I [can] confess to the teacher with my mind.68
This yogini over there went to the local king and said:
In our place there is the corpse of a big dead Yaka. If it is not
burned, it will turn into a zombie after seven days and spread
disease among the people all over the country.
The king came, and [Jvalapati ' s] disciples could not even protect [the
corpse] from being burned. Upon his return to this [island] , Jvalapati
[found himself] without a body; without a chance of finding [another]
body he prayed to enjoy [and practice] what is essential his next life. It
is said that as a consequence of this the teacher Maitripa was born.69
66 Op. cit. , 1 74b _ : I der rnal 'byor ma de 'khros te khyod skye ba rgyal bas gsad pa 'i
45
sbyor ba gyis shing 1 1 ngas lus srung pa 'i sbyor bar (text: ba) bya 'o 1 1 de nas ngas khyod
la gsad pa 'i sbyor bar (text: ba) bya 'o 1 1 khyod rang lus srung ba 'i sbyor ba gyis cig zer
ro 1 1 der 'bar ba 'i gtso bos byas pas mo la ci yang ma byung ngo I
6 7 In his life story of Krl).acarya, Taranatha reports, however, that Visvariipi and her
attendents were successfully tamed. (Templeman 1 989:22).
68 'Bri gung bka ' brgyud chos mdzad, vol. ka, 1 74b -a1 : I mos gsad pa 'i sbyor ba byas pa
5
dang I kho tin nge 'dzin las bzhengs pa 'dzam nas 1 1 glo snying la sogs pa kha nas yar
phyur gyis byung ste grongs I der slob ma gnyis la ngas slob dpon gyi bka ' bcag pas Zan
pa yin pas I nga 'i sems kyis (text: kyi) slob dpon la bshags (text: gshags) pa byas la 'ong
gis zhag bdun du ro 'di ma bsreg par srungs cig zer ro II
6 9 Op. cit. , 175a 1 _ : der rnal 'byor ma de yul gyi rgyal po 'i drung du phyin te 1 1 'o skol gyi
3
pha ki na gnod sbyin chen po cig shi ba 'i ro cig yod 1 1 de ma sregs na zhag bdun nas ro
langs byung nas yul thams cad mi nad kyi 'gengs so byas pa dang 1 1 rgyal po 'ong ste
slob mas srungs kyang ma thub par bsregs so I der 'bar ba 'i gtso bos log tsam na lus
med pas 1 1 da ni lus blangs pa 'i skal ba med pas tshe phyi ma la snying po 'i don la spyod
par shog par smon lam btab pas 1 1 slob dpon mai tri pa sku 'khrungs pa yin gsungs so I

MAITRlPA S LIFE S TORY

'

29

In the Middle Country there was a town called Jhat ak:araIJl. In it [dwelt]
the brahmin father Nanilka70 with his wife Savitrl.71 [Maitripa] was born
as their son. He was handsome, excellent, liked by all, and naturally
endowed with qualities such as insight and endeavour. When he was
eleven years old, he rejoiced in the system of Brahmin with a single
staff, and became well learned in the entire heretical textual tradition
inclu ding the four great Vedas.72
In particular, at a place [called] Bha-rin-te (?), he studied the Paninian
grammar of Liilgadeva for one year. Next, he debated with the venera
ble Nampa at the Northern gate of Nalanda. Nampa won, so [Maitripa]
followed Naropa and thoroughly learned Madhyamaka, PramaIJa, and
Prajiiaparamita. He was given an empowerment of the secret Man
tra[naya] and the secret name Ragavajra. He studied the tantras and pith
instructions. 73

Afterwards he studied for one year and mastered the tenets of the Mind
Only School under Ratnakarasanti, who protected the Eastern gate of
Nalanda. Moreover he studied both non-Buddhist and Buddhist Dharma
under Jiianasrimitra. Then he requested the teacher Santipa (i.e.,
7 For Na-bu (see next footnote).
7 1 For Tse-dhe? In the Sanskrit life story edited by Tucci ( 1 97 1 : 2 1 9 1 6 _ 1 ) the father' s
7
name i s Trivikrama and the mother i s called SavitrI (briihma/Jasya kule janma pita
ciisya trivikramaf:t I miitii siivitr! niimiisya vyakrtiidaparaytz matam 11). Further down
(22 1 1 7- 1 8) we find: . .. briihma/Jajiitimiiniikii niima briihma/yX ca siivit'i niima prativasati
sma l
72 'Bri gung bka ' brgyud chos mdzad, vol. ka, 175a3 _4 : de yang yul ni dbus kyi grong
khyer dza ka ni ka (=Jhatakara/Jf} zhes bya bar 1 1 yab bram ze na bu zhes bya ba dang I
yum tse dhe zhes bya gnyis kyi sras su sku 'khrungs 1 1 de yang gzugs bzang shing mdzes
pa kun gyis yid du 'ong ba 1 1 shes rab dang brtson 'grus la sogs pa rang bzhin gyis yon
tan dang ldan pa dgung lo bcu cig lon pa bram ze dbyu gu cig pa zhes bya ba 'i dpyod pa
la mgu (text: dgu) mdzad cing 1 1 rig byed chen po bzhi la sogs pa mu stegs gzhung lugs
thams cad la mkhas par sbyangs I
73 Op. cit. , vol. ka, 175a4_6 : I khyad par du bha rin te 'i yul du ling ga de (text: dhe) wa
zhes bya ba 'i sgra pa ni pa (text: sgras ni ka) ni ka zhes bya ba lo cig la gsan I de nas na
Zen tra 'i byang sgor dpal na ro pa 'i spyan sngar rtsod pa byas pas I nil ro pa rgyal bas
na ro pa 'i rjes su zhugs I I dbu tshad dang phar phyin la mkhas par bslabs I I gsang
sngags kyi dbang bskur 1 1 gsang mtshan 'dod chags rdo rje zhes bya bar btags I rgyud
dang man ngag mams kyang gsan I

30

INTRODUCTION

Ratnakarasanti) [to function] as the preceptor, took higher ordination,

and studied the Vinayapifaka for six years.74
Thus he became a great and fully accomplished pal).c,iita. Inclined to
[teachings of] what is essential, he had internalized neither the Pafi,ca
krama, which is a [commentary on] the father tantras, nor the Catur
mudra[nvaya] which is a [commentary] on the mother tantras, (both
were composed by the [tantric] Nagarjuna),75 [Maitripa] recited the ten
syllable-mantra of Khasarpal).a (i.e., a form of Avalokitesvara), who has
the essence of liberation;76 he circumambulated [the statue of
Khasarpal).a] , and made a prayer. Thereupon Avalokitesvara prophesied
to him in a dream:

74 Op. cit. , 175a6 -b 1 : I de nas na Zen dra 'i shar sgo 'i sgo srungs rad na a ka ra
(=Ratnakaraanti) la sems tsam gyi grub mtha ' lo cig gsan pas mkhas par gyur 1 1 gzhan
yang pa fJi ta dznya na shri (=Jiianasrimitra) la phyi nang gnyis kyi chos la gnyis gsan I
I de nas slob dpon sha nti pa la mkhan po zhus nas bsnyen rdzags mdzad nas 1 1 'dul ba 'i
sde snod lo drug gsan I
According to the Sanskrit manuscript, Maitripa surprisingly took full ordination only at
Vikramapura in the Sarmafiya order receiving the name Maitrigupta. (see Tucci
1 97 1 :2222 _4 : pasciid vikramaflarri gatvii . . . tato vikramapurarri gatvii sarrimatfyanikiiye
maitriguptaniima bhikur babhuva I)
a According to this account, he went from Nalanda to VikramalaIla and from there to
Vikramapura.
75 It should be noted that according to the Sanskrit life story, Maitripa had studied for
five years under the tantric master Ragavajra before studying Nirakaravada under
Ratnakarasanti (at Nalanda) for one year. (see Tucci 197 1 :221 2 3 _24 : tad anu mantranaya
siistrajfiena ragavaJretJa sahavasthitafl pancavaraparyantam I pascat mahapatJita
ratnakarasantigurubhattarapadanarri piirsve niriikiiravyavasthiim frutvii varam ekal!i
yiivat). It is possible, however, that at the time of Maitripa, the Highest Yoga Tantras
were not taught at monastic establishments.
7 6 Brunnholzl (2007 : 1 26) reports on the basis of the Sanskrit manuscript, however, that
Maitripa "practiced the meditation and recitation of Tara. Finally at the age fifty, he was
told by Tara in a dream to go east in order to receive a prophecy from A valokitesvara at
Khasarpa11a. Accordingly, he quit Vikramapura and stayed in Khasarpa11a for one year.
Then, again in a dream, Avalokitevara encouraged him to proceed to the southern twin
mountains Manobhailga and Cittavisrama." In a footnote, Brunnholzl (2007 :5 1 1) re
marks that no Tibetan source speaks about Vikramapura. Rather, all (except the one in
the 'Bri gung bka ' brgyud chos mdzad) say that Maitripa was expelled from
VikramaIla for being involved with alcohol and women during tantric practice.

MAITRIPA ' S LIFE STORY

31

Hey par.ic;lita, you do not have a peaceful, [but] wrathful nature.

Go to the South, to Sri Parvata ! You will be looked after by the
glorious Savaresvara (i.e. , Savaripa), and [your] doubts of con
fusion will be dispelled. 77
Having met Sagara on the way, they travelled [together] . In the land of
Udradea78 they searched for half a month, but did not find [Savaripa] .
[H aving stayed] for a year at a stupa called Dhanyakataka, they were
to ld by Tara:
Go from here for five days in the Northwestern direction! The
guru you are looking for will be there.
They went [there] and searched for ten days while living on fruits.
Thinking that they do not meet this noble being, because they had not
abandoned food, they stayed on a flat stone and fasted for seven days.79
Even though he met him in a dream, he searched but did not find [him] .
He despaired and thought:
I will meet him in the next life. What is the use of this present
existence?

77 'Bri gung bka ' brgyud chos mdzad, vol. ka, 175b 1 _3 : I de nas yangs su rdzags pa 'i pa
'.lt!-i ta (text: pa nti) chen por gyur kyang 1 1 snying po 'i don la !hag par mos pa la 1 1 klu
sgrub (text: grub) kyis mdzad pa 'i pha rgyud rim Inga dang 1 1 ma rgyud phyag rgya
bzhi 'i don thugs su ma (delete ma?) chud pas 1 1 kha sar pa ni sgrol ba 'i snying po yi ge
bcu pa bye ha cig bzlas shing phyag dang bskor ha byas nas gsol ha gdab pas rmi lam
du spyan ras gzigs kyis lung bstan pas 1 1 kyai pa '.!4i ta khyod sha nti pa 'i rigs ma yin pas
1 1 Zho dar ba 'i rigs yin pas lho dpal (text: bal) gyi ri la song cig 1 1 dpal sha ha ri dbang
phyug gis rjes su bzung nas 'khrul pa 'i the tshom (text: tsom) mchod par 'gyur ro I
78 For 0-te-sha? See Tucci 197 1 :222 12 _ 1 3 : pacad gate sati sagare'.la militaJ:t I u<J,radesa
paryantena manobhaligacittaviramayor varttam na rutavan I
79 'Bri gung bka ' brgyud chos mdzad, vol. ka, 175b3 _5 : I de nas lam du rgyal bu sa ka ra
(=Sagara) dang phrad nas song song ha las I o te sha 'i yul du zla ha phyed btsal bas ma
rnyed 1 1 pu ti na na tra (=Dhanyakataka?) zhes bya ba 'i mchod rten lo cig la sgrol (text:
bsgrol) mas 'di nas nub byang 'tshams su zhag Inga song shig dang 1 1 khyod 'dod pa 'i
bla ma yod zer ro 1 1 de nas phyin dang zhag bcu shing thog za zhing btsal bas ma rnyed I
I skyes bu de dang ma phrad pa ni kha zas dang ma bra! bas Zan snyam nas 1 1 rdo Zeb cig
gi rteng du zhag bdun bsnyung bar gnas so I

INTRODUCTION

32

When he was about to jump off [a cliff] engulfed by clouds, he was held
[back] by the prince [Sagara] :
You are not a heretic; committing [suicide] is wrong.
They went in search of [him again] and met him face to face at the place
of encounter. [Savaripa] said the following:
Seeing [me] , you will be liberated. Even if you do not see me,
you will be liberated. Seeing me, you will be bound [in
saJ?1sara] . Even if you do not see me, you will be bound. Do not
be obsessed by [the desire] to see [me] . Even if you see me,
don't think you have.
Then he disappeared. 80
Then he searched again. At the place of symbolic teaching there was a
yogini killing lice. The yogini shot an arrow at a pig which came out of
a thick forest, killed [the pig] and ate [its] flesh. The yogini sang the
following song:
From the thick forest which is the saJ?1silra of the three realms
Came the wild pig of ignorance.
I shot the arrow of clear insight and killed the wild pig of igno
rance.
I devoured the flesh [in an experience of] non-duality,
And experienced its taste as great bliss.
I did not see any real flesh. 81
80 Op. cit., 175b - l 76a2 : de rmi lam btang pas mjal ba zhig rmis kyang 1 1 btsal bas ni ma
5
rnyes yi chad nas tshe phyi ma la mjal bar bya I srog gi dbang po 'dis dgos pa ci yod
snyam nas sprin phung nas Zeeb bar brtsams pa la rgyal bus (text: pos) bzung nas 1 1
khyed mu stegs pa ni ma lags de !tar mdzad pa 'chug (text: cug) lags zer ro 1 1 der tshol
du phyin pa dang zhal mjal ba 'i gling du mngon sum du zhal mjal ste 1 1 'di skad gsungs I
mthong ba ni grol gyur te 1 1 nga ma mthong bas kyang grol bar 'gyur 1 1 nga mthong ba
ni 'ching 'gyur te I I nga ma mthong kyang 'ching bar 'gyur I I mthong yang mthong
snyam ma sems cig 1 1 zhes gsungs nas mi snang bar gyur to I
81 This vajra-song is normally attributed to Savaripa himself (Mathes 2008b:247).

MAITRIPA ' S LIFE STORY

33

Then she killed a deer and sang: 82

Born in the forest, which is the sarrisiira of the three realms,
The deer of subject-object duality roams.
I shot the arrow of mahiimudrii
And killed the deer of ignorance.
[Then the yoginI] disappeared. Still not convinced, S avaripa sang the
following song:
What has never been born
Will not die;
Nobody is bound by existence
Or liberated [from it] .
The novice monk Sagarasirha was without doubt and became a Bud
dha without remainder. Savaripa disappeared. 83 Again he searched for
[the guru] and at the place of [testing] the basis [he found] a yoginI giv
ing [Savaripa] a foot massage. Maitripa became jealous, and S avaripa
said:
I have the Buddha' s intention, which is like the sky, and I will
teach it to you.
The yoginI said:
82 'Bri gung bka ' brgyud chos mdzod, vol. ka, 176a2 _ : I de nas yang btsal bas brda bstan
4
pa 'i gling du rnal 'byor ma cig shig srog gsod cing 'dug 1 1 rnal 'byor ma cig gis nags
seb nas phag cig byung ba la mda ' rgyab te bsad nas sha zos pa dang 1 1 rnal 'byor mas
'gur bzhengs pa khams gsum 'khor ba 'i nags tshal 'thibs po nas 1 1 ma rig pa 'i phag rgod
rgyu ba la 1 1 shes rab gsal ba 'i mda ' cig brgyab 1 1 ma rig phag rgod ngas bsad do 1 1 sha
ni (text: na) gnyis su med par zas 1 1 ro ni bde ba chen por myong 1 1 sha 'i dngos po ngas
ma mthong ces pa dang I yang sha ba bsad nas 'gur bzhengs pa 1 1
83 Op. cit. , 176a _ : I khams gsum 'khor ba 'i nags tshal skyed na 1 1 bzung 'dzin ri dwags
46
sha ba rgyu ba la 1 1 phyag rgya chen po 'i mda ' cig rgyab 1 1 ma rig sha ba ngas bsad do
I log 'das (text: 'des) so 1 1 des kyang yid ma ches pa la ri khrod pas 'gur bzhengs pa I
gang yang mi skye gang yang mi 'chi ste 1 1 gang yang srid pas beings dang grol ba med
ces gsungs pas 1 1 dge tshul a ka ra sid te the tshom med par phung po lhag med du sangs
rgyas so 1 1 ri khrod pa yang mi snang bar gyur to II

34

INTRODUCTION

Sir, I am not sure whether he is a proper recipient. Do not teach

[him] yet!
She hit Maitripa's head, pressed him down, and [Savaripa] disap
peared.84 Then, at the place of giving empowerment, [Savaripa] held a
golden vase in his hand and gave [Maitripa] an empowerment. Bal po
[Asu]85 said that after the empowerment, [Savaripa] gave instructions
on the four seals, [but] according to Ti pu [pa] 86 [Savaripa] sang [the
following] song [of] commitment (samaya) :
When the natural mind has been purified,
The guru' s qualities enter your heart.
Realizing this, Saraha sang this song
Though he had not seen a single tantra, a single mantra.
When the guru' s words have entered your heart,
It is like seeing a treasure on the palm of your hand. 87
On the path of non-conceptual realization (amanasikiira)
mahiimudriiDo not entertain any hopes for any fruition whatsoever.
If you realize the true nature of mind by yourself, this 1s
mahiimudrii.
What appears in this way is nothing outside your own mind. 88
84 Op. cit. , 1 76a6-b 1 : II yang btsal bas gzhi'i gling du rnal 'byor ma cig gis (text: gi)
zhabs la sku mnye byed cing 'dug pa la 1 1 mai tris phrag dog byas pas 1 1 ri khrod pa 'i
zhal nas nga la sangs rgyas kyi dgongs pa nam mkha ' 'dra cig yod khyod la bstan par
bya 'o gsungs pa la 1 1 ma! 'byor ma cig na re rje btsun 'di snod ldan yin nam ma yin cha
med pas da rung ma bstan (text: ba .. na) cig gsungs nas mai tri pa 'i mgo 'o rdog pas
mnan nas mi snang bar gyur I
85 Bal po Asu was a Nepalese disciple of Vajrapar.ii See Schaeffer 2005 :63.
86 Ti pu pa was a direct disciple of both Naropa and Maitripa (Roerich 1 949- 1953 :437).
87 The first six verses are identical with Saraha' s Dohakoag!ti (Shahidullah 1 928: 139 _
9
12 ) : "(liamm;a sabbe sohia jabbe gurugu"(la hiyae paisai" tabbe I eba ama"(le mu"(li sarahe
gahiu tanta manta !faii ekka bi cahiu II; and ibid. , 1 3 1 26 _27 : jar gurubuttabo hiahi paisai"
nihia hatthatthia bia u d!sar.
8s It should b e noted that Savaripa's song is fully in line with the tradition of Saraha' s
dohas. In fact, the first six verses are found i n Saraha' s Dohakoag!ti, while the verses
no. 7 and 8 are nearly identical with the following passage in Saraha' s
*Mahamudropadea (DKMU 79b 1 ) :

MAITRIPA ' S LIFE STORY

35

The emp owerment having been bestowed in such a way, Maitripa did
not believe [in it] and harboured doubts . Sagarasirha believed immedi
ate ly and sang the following song: 89
The victorious Savaripa, who abides on SrI Parvata,
The bow, the deer and the pig are not [real] , but emanations.
Like the full moon, they are beautiful in [eyes of] the world.
I rejoice in all [these] beings in the form of emanations.
With regard to what is wholesome and what are misdeeds,
As to [the path on which] you should not beome mentally engaged
mahamudraDo not entertain any hopes for any fruition whatsoever.
(yid la byar med phyag rgya chen po ni 1 1 'bras bu gang du 'ang re bar ma byed
cig) .
Saraha continues (Ibid. , fol. 79b 1 2 ) :
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 anything
Enough of [these] four seals on which [yogins] depend!
(re ba 'i sems ni gdod nas ma skyes pas 1 1 spang dang thob pa 'i dngos po ci
zhig yod 1 1 gal te gang gis thob pa 'i dngos yod na 1 1 bsten pa 'i phyag rgya
rnam bzhis ci zhig byed I)
While Bal po Asu' s version of the story requires a more tantric context, Ti pu pa's
account suggests that in his empowerment, Savaripa merely pointed out the true nature
of mind. This depends on the guru' s qualities and the purity of the disciple' s mind and
not necessarily on the four seals. The fact that two contradictory versions of Savaripa's
empowerment are reported in the History of the Twenty-Five Texts of the Amanasikara
Cycle convincingly suggests that in India, there was already a mahamudra tradition that
was not specifically tantric (first published in Mathes 20 14:375).
89 'Bri gung bka ' brgyud chos mdzad, vol. ka, 176b - : de nas dbang bskur ba 'i gling du
14
gser gyi bum pa phyag du bsnams (text: snams) nas 1 1 dbang bskur ste de yang bal po 'i
bzhed pas dbang bskur ba 'i rjes la phyag rgya bzhi 'i gdams ngag bstan zer 1 1 ti (text: te)
pu'i bzhed pas dam tshig mgur (text: 'gur) du bzhengs pa 1 1 gnyug ma 'i sems ni gang
tshe thams cad sbyang gyur pa 'i 1 1 de tshe bla ma 'i yon tan snying la jug par 'gyur 1 1 'di
!tar rtogs nas mda ' bsnun glu Zen te 1 1 sngags dang rgyu gnyis kyang ma mthong ngo 1 1
bla mas smras pa gang gi snying zhugs pas I I lag pa 'i mthil (text: 'thil) du gnas pa 'i gter
mthong 'dra 1 1 yid la mi byed phyag rgya chen po 'i lam 1 1 'bras bu gang la yang re ba
ma byed cig I rang gis sems nyid rtogs na phyag rgya chen po ste 1 1 'di !tar snang ba 'di
yang rang gi sems las logs na med 1 1 ces dbang bskur bas mai tri pas yid ma ches ste the
tshom (text: tsom) skyes pa dang I a ka ra si ngha glo (text: blo) bur du byung nas 'gur
bzhengs pa I

INTRODUCTION

36

Do not rely on [notions such as] remedy and what is opposed [to
remedy] .
[Your] wisdom of self-awareness is [powerful] like a lion.90
Still, Maitripa did not believe, and at the place for explaining the Dhar
ma [Savaripa] explained [to him] the Dharma. He spoke a few words
about the Aniivilatantra, which is like the sky, the Guhyasamiijatantra,
which is like the ocean, the Hevajratantra, which is like wisdom, and
the Cakrasamvaratantra, which is like a blessing. [Then] he explained
the Dharma of the dohiis and so forth, and said:
Since you do not believe me and harbour doubts, you will not be
a Buddha in this life. You will be a Buddha in accordance with a
[future] prophecy by Vajrayogini.91
Maitripa then left the three mountains, went for a mile, got tired, and
fell asleep at the base of a rock. As a consequence of this he did not
remember anything [of what had happened at Sri Parvata] and prepared
himself to commit suicide. Savaripa came in the sky in front of him and
asked:
Maitripa, what is wrong?
[He answered:]
I forgot everything

and thought of committing suicide.

[Savaripa] said:
9 0 Op. cit. , 176b4_6 : ri 'i mchog la bzhugs pa 'i rgyal ba ri khrod pa 1 1 gzhu dang ri dwags
phag pa ma yin sprul pa ste I zla ba gang ba bzhin du 'jig rten na ni mchog tu mdzes 1 1
sprul pa 'i gzugs kyi skye bo thams cad mgu byed pa 1 1 dge dang sdig pa gang la yang 1 1
mi mthun gnyen po khyod ma brten 1 1 rang rig ye shes seng ge bzhin I
9 1 Op. cit. , 1 76b6 - l 77a2 : zhes pas kyang yid ma ches pa la 1 1 chos bshad pa 'i gling du
chos bshad pa la nam mkha ' lta bu 'i rgyud rnyog pa med pa 1 1 rgya mtsho lta bu 'i rgyud
gsang ba 'dus pa dang 1 1 ye shes lta bu 'i rgyud gyes pa rdo rje dang 1 1 byin brlabs lta
bu 'i rgyud 'khor lo sdom pa rnams tshig cig dang gnyis su bka ' stsal 1 1 do ha la sogs pa 'i
chos bshad nas khyod nga la ma dad cing the tshom (text: tsom) skyes pas tshe 'di nyid
la sangs mi rgya bar rdo rje rnal 'byor mas lung bstan nas sangs rgya 'o gsungs II

MAITRIPA ' S LIFE STORY

37

Advayavajra, Avadhufipa,
how is it possible to forget
things which have not arisen?
How is it possible to forget
Things which have not passed out of existence?
The primordial liberation of the three realms
Is obstructed by ignorance.
[Ultimate] Cakrasarvara, great bliss,
Is the nature of non-arising.
Thus Maitripa found realization.92 He reached an understanding of all
outer and inner phenomena including the three mountains, and de
scribed his view [to the guru for his assessment] :
All phenomena are empty.
Emptiness and compassion
Are not two, and this is the teacher.
Appearances of relative truth are the teacher.
Having investigated the meaning of the yoginI[' s symbolic in
structions]
I will be liberated in any case.
Moreover, he said:
I realize that [the true state] is natural, without mental engage
ment,
Without even a speck of recollection.
Now, I will not ask anybody anymore.93
9 2 Op. cit. , 177a2_ : de nas mai tri ri gsum dang bral nas dpag tshad phyin pa dang chad
4
nas brag rtsa (text: tsa) cig du gnyid log pas chos thams cad dung phyis pa bzhin du
brjes nas Zeeb pa (text: lee bar) bzo ba dang 1 1 ri khrod pa mdun gyi (text: gyis) nam
mkha ' la byon nas mai tri pa khyod ci nyes gsung chos brjed pas lcebs par (text: lee bas
bas) mno byas pa 1 1 gnyis med rdo rje a ba 'du ti pa (=Avadhiitfpa) I ma skyes pa 'i chos
rnams la 1 1 brjed ces bya ba ga la srid 1 1 ma 'gags pa 'i chos rnams la 1 1 brjed ces bya ba
ga la srid 1 1 khams gsum ye nas grol ba la 1 1 ma rig pas (text: pa 'i) bsgrib pa yin I 'khor
lo bde mchog bde ba 'i mchog 1 1 ma skyes pa 'i rang bzhin nyid 1 1 ces gsungs pas 1 1 mai tri
pas rtogs pa rnyed de I

38

INTRODUCTION

Then he returned home and his fame spread everywhere, and he became
known as the teacher Maitripa who went to SrI Parvata in the south, met
the glorious Savaripa, and is [now] in possession of an amazing tenet
[based] on non-abiding as view [and] non-conceptual realization as
meditation.94
At this time there was a heterodox teacher called Ma-tra-ru-dra who
was surrounded by a following of great heterodox teachers and two
thousand heterodox [disciples] . He defeated Buddhist par:i<;litas, one
after the other, and took over their monasteries, and having come to
Nalanda, he said to Maitripa:
If it is true that you have met Savaripa, I will not prevail and [so
shall] embrace your teaching. If I win, you shall not claim to
have met Savare[svara] , and together with your following you
must bow to me.95
For each of them a huge throne was erected. On each side, there were
thirteen [men] holding parasols . A great assembly [consisting of] the
king, ministers and the people gathered to [witness] the spectacle. To
the non-Buddhist and Buddhist par:i<;litas who served as witness, Mai
tripa presented four great propositions. Even though each of [the great
93 Op. cit. , 1 77a4_6 : I ri gsum dang bcas pa phyi nang chos thams cad kyi go ba rnyed nas
lta ba phul ba I chos rnams thams cad stong pa nyid I stong pa nyid dang rnying rje nyid I
I gnyis su med pa slob dpon yin 1 1 kun rdzob snang ba slob dpon yin 1 1 rnal 'byor ma 'i
don la rnam dpyad nas 1 1 gang ltar byas kyang grol bar 'gyur I zhes pa dang I bcos ma
yin pa 1 1 yid la mi byed pa I dran pa rdul tsam yang med pa ngas rtogs 1 1 da su la yang
dri bar mi byed ces zer ro I
94 Op. cit. , 177a6 -b 1 : I de nas yul du phyin pas slob dpon mai tri pa lho dpal gyi ri la byon
nas dpal sha wa ri dbang phyug dang mjal 1 1 Zta ba rab tu mi (text om. mi) gnas pa dang
1 1 bsgom pa yid la mi byed pa la sogs grub mtha ' ngo mtshar can 'dug go zhes bsnyan
pa 'i grags pa phyogs thams cad du khyab bo I
95 Op. cit. , 1 77b 1 _ 3 : I de 'i tshe mu stegs gi (text: gis) ston pa ma tra ru tra bya ba cig
'khor mu stegs gi ston pa chen po rnams dang 1 1 mu stegs nyis stong yangs su bskor nas I
I nang pa sangs rgyas pa 'i pa r4i ta rnams rims kyis (text: kyi) pham par byas nas gtsug
lag khang rnams phog nas na Zen tra 'ongs nas mai tri pa la khyod sha ba ri dbang
phyug (text: ri phug) dang mjal ba bden na ngas mi thub pas nga yang khyod kyis bstan
pa la 'jug 1 1 nga rgyal na khyod sha ba ri dang mjal ma zer cig 1 1 khyod 'khor dang bcas
pa yang nga la 'dud dgos zer nas I

MAITRIPA ' S LIFE S TORY

39

teachers] who were headed by the heterodox teacher Na-ti-ka-pa ( *S a

hajavajra?)96 challenged him, they found no way to confute him. The
heterodox teachers were fully convinced [by Maitripa] and said:
You may think the Buddha [was great] , but [Maitripa] here def
initely is.
The heterodox Na-ti-ka-pa offered up his retinue of two thousand [fol
lowers] including [those holding] parasols and [all of them] followed
Maitripa.97
Then, at the time of the anniversary commemoration of the Buddha,
Santipa posted an announcement of a disagreement [with Maitripa] .
Thinking that it was not appropriate to have a dispute with [his former]
teacher [Santipa] , [Maitripa] did not debate, and many rumours spread
that the tenet of Savari[pa] did not match the reasoning of Santipa. The
following day [Maitripa thought] he would be allowed to debate and
[so] posted an announcement stating that he (i.e., Santipa) should come
[to debate] . Everybody discussed [this] and thrones were erected. Even
though invited thirteen times, [Santipa] did not tum up. Everybody said
that Maitripa was the winner, and half of the offering to Bodhgaya was
given to him. Thus he became known as a sovereign master.98 At this
9 6 For Na-te-ka-ra? In his Blue Annals ' Gos Lo tsa ba gZhon nu dpal reports, that one of
Maitripa' s four great disciples named *Sahajavajra first was the heretic Na-te-ka-ra.
(Roerich 1 949-53 :842). BrunnhOlzl (2007: 1 30) refers to this former heretic as Natikara.
97 'Bri gung bka ' brgyud chos mdzod, vol. ka, l 77b _ : khri chen po re so sor brtsigs 1 1
35
gdugs bcu gsum bcu gsum phan tshun du bzung 1 1 rgyal po dang blon po skye bo 'i tshogs
chen po !tad mo la 'dus 1 1 phyi pa dang nang pa 'i pa 1:1i ta rnams kyi dpang po byed pa
la mai tri pas dam bca ' chen po bzhi bzhag pa la 1 1 mu stegs kyi ston pa na ti (text: ting)
ka pas gtso byas rnams kyi re re nas brtsad kyang I glags ma rnyed de 1 1 mu stegs kyi
ston pa rnams shin tu dad nas sangs rgyas byas kyang 'di ka yin zer nas 1 1 mu stegs na ti
ka pa 'khor nyi stong gdugs dang bcas pa phul nas rje mai tri pa 'i rjes su 'brang ngo I
9 8 Op. cit. , 177b - 178a 1 : I yang sangs rgyas kyi dus mchod la 1 1 shan ti pas brtsod pa 'i
5
sgo yig sbyar bas 1 1 slob dpon rtsod pas mi 'ong snyam nas ma brtsad pas 1 1 sha ba ri
grub mtha ' shan ti pa 'i rigs pas mi thub pa yin zer ba 'i gtam chen po byung 1 1 sang de
rtsod pas chog gis 1 1 byon cig byas pa 'i sgo yig sbyar bas thams cad bsgros ste khri
bshams nas 1 1 gdan 'dren Zen bcu gsum btang ma byung nas thams cad kyis (text: kyi)
mai tri pas rgyal ba yina zer nas rdo rje gdan gyi mchod pa phyed phul nas mnga ' bdag
du grags 1 1 a The text reads ma yin instead of yin

40

INTRODUCTION

time the students requested the teacher, whose view was that of
Apratithana-Madhyamaka, to [compose] a treatise which teach the
special subtleties of [his] tenet, which is at the peak of all tenets. There
upon he composed the [Tattva]ratniivalf. 99
Then, in a similar way, [Maitripa] enjoyed without obstruction the infi
nite sky of knowable objects. Surrounded by a hundred thousand sun
rays of scripture and reasoning, he drove the owls of bad views far
away, and at this time the sun of the teaching alone was shining. It rose
on the snow mountain of omniscient mind. Realization, wisdom and
energy-[all] three-were complete in [his] body. He spread the roar of
essencelessness [and] emptiness in the ten directions. This is what the
supreme lion of speech taught:
The lion who conquers the elephant of
Knowledge that arises through causes-this is my treatise.
The answer to the question of the reason for that is self-evident. 100

99 Op. cit. , 178a 1 _2 : I de 'i ts he slob ma rnams kyis slob dpon !ta ba dbu ma rah tu mi gnas
pas 1 1 grub mtha ' thams cad kyi rtser gyur pa grub mtha 'i khyad par phra mo ston pa 'i
gzhung cig zhus pas rin chen phreng ba 'di mdzad do I
1 00 Op. cit. , 178a _ : I de yang 'di !tar rah 'byam shes bya 'i mkha ' la thogs med spyod 1 1
24
lung rigs tsha zer 'bum gyis yongs su bskor I !ta ngan 'byung po 'i bya tshogs ring du
bskrang 1 1 bstan (text: bsten) pa 'i nyi ma cig pu dus der shar 1 1 kun mkhyen dgongs pa 'i
gangs kyi ri la skyes 1 1 rtogs pa ye shes rtsal gsum lus la rdzogs 1 1 bdag med stong pa 'i
nga ro phyogs bcur sgrog 1 1 smra ba 'i seng ge mchog des 'di skad lo 1 1 rgyus skyes ye
shes glang po che (text: ches) I I ')oms byed seng ge bdag gi (text: gis) gzhung zhes
gsungs 1 1 de 'i rgyu mtshan zhus pa 'i Zan rang grol yod de I

THE C OLLECTION OF TEXTS ON NON-CONCEPTUAL REAL

IZATION (THE AMANASIKARA CYCLE )

1 . The Destruction of Wrong Views

(Kudrtinirghatana)

not stated otherwise, my translation is from the Sanskrit. Deviations

of the Tibetan are only reported when considered important for the con
text.
If

Translation of the Kudrfinirghatana (the text consists of verses and

prose):

Homage to the youthful Mafijusri! 101

Homage to the Buddha!
I will explain the destruction of wrong views
As the performance of initial activity.
The level [of a Buddha] 102 is thereby attained,
[Either] without effort103 [or] with effort. (KDN 1 )
Here, there are two types of sentient beings : those who are [still] learn
ing and those who no longer [need to] learn. For those, then, who are
learning and [thus] in a causal state, there are proper intention, 104 the
1 0 1 This first homage is missing in the Sanskrit.
1 02 Tib . : rgyal ba 'i go 'p hang.
1 03 The Tibetans seem to have misunderstood viharena.
1 04 Tib . : lhag pa 'i bsam pas mos pa 'i sbyor b a impli s that "proper intention" i s integral
to the following "practice of conviction" (reading: "practice of conviction on the basis
of proper intention"), but the Kudrfinirghatana[fka treats asaya as a different stage.

42

THE AMANASIKARA CYCLE

practice of conviction, the practice following the attainment of [bodhi

sattva] -levels, and finally, having gained power over the following [five
concerns: defilements, appearances, karman, means, and causing sen
tient beings to ripen] . 105 Perfect enlightenment is fully attained [only]
after accumulating the two accumulations by performing very pure ini
tial activity. For those who no longer [need to] learn, who have aban
doned [all] notions about remedy, reality and fruit, initial activity un
folds through the power of the impetus of [former] prayers, as in the
case of Sakyamuni. It is uninterrupted and has the defining characteris
tic of fulfilling the needs of sentient beings by the effortless practice
[resulting in a state called] "indivisible union" (yuganaddha). This is
settled. It is as taught [in the following] :
Protector, you [know] neither vain imagining,
Nor thoughts, nor wavering.
[Still] your buddha-activity unfolds
Without effort in the world. (KDN 2)
It is particularly the perfection of benefiting others
Which is taken as the fruit of Buddhas .
Buddhahood and the like-[everything] elseAre taken as fruit on the basis of this purpose. 106 (KDN 3)
Just like a wish-fulfilling jewel, it (i.e., the perfection of benefit
ing others)
Is not stirred by the [fierce] 107 wind of every volition;
Still, it fulfils without exception
The wishes of all sentient beings. (KDN 4 = TRA 43)
Having abandoned [all practice of] affirmation and exclusion
With regard to the fruit, reality and what is opposed [to libera
tion] ,
1 05 See KDNT 40 - : tatra vasital:t pafica I tadyatha kleopapattikarmopiiyasattvapari
10 1 1
pakavastha.
1 0 6 The Tibetan is incomplete. This verse is also found in Jfianakirti' s Tattvavatara (B
325a6 -b 1 ).
1 07 Supplied from the Tibetan.

THE DESTRUCTION OF WRONG VIEWS

43

The wise one awakens towards supreme full enlightenment,

But even after that, [he will be engaged] in initial activity. 108
(KDN 5)

Objection: The performance of initial activity may indeed be what is

acceptable for those who are learning, but how [to understand] the exer
tion of initial activity for those who no longer [need to] learn and have
[realized perfection through] meditation on essencelessness? This [ini
tial activity] , too, is only a golden chain. 109 [Response:] True. For [it is
like a golden chain] in being separated from the realization of the per
fection of insight. The perfection of insight[, however,] is the essence of
the five perfections. It is for this reason [that the illustrious one] said [in
the Satasiihasrikii Prajniipiiramitii] :
Emptiness endowed with all supreme aspects"0 is taught.
(KDN 6)

Moreover, the illustrious one said: "The five perfections without the
perfection of insight do not [even] deserve to be given the name of per
fection. " This is also taught in the Aryavimalakfrtinirdea[sutra]:
Means without insight is bondage;
So is insight without means.
Means supported by insight is liberation;
So is insight supported by means. (KDN 7)
The identity of these two is understood thanks to the pith-instruction of
the genuine guru. It is established as the co-emergence [of means and
insight] , like a lamp and [its] light. Therefore, it is said:
All yogins should perform
The initial activity as taught above;
Wisdom which is inseparable from emptiness and compassion
1 08 Tib . : "And must make an effort [with regard to] initial activity."
1 09 Tib . : "like a golden chain"
1 1 0 Lit. "the excellence of all aspects." What is meant are the first five perfections.

THE AMANASIKARA CYCLE

44

Is taken to be [present] in the state of enlightenment.

(KDN 8 = MV 1 6)
Initial activity [is taken as follows] :
The [above-]mentioned five perfections [are known]
Under the name of "initial activity."
The perfection of insight
Is taken as their nature, [their] origin. 1 1 1 (KDN 9)
Likewise,
If an intelligent man practises- attentively and continuously
Generosity, discipline, patience,
Diligence, meditation and insight,
He will be happy and also wise. (KDN 1 0)
Three [of these perfections]-generosity, discipline and pa
tienceAre taken [collectively] as a cause of the sarrzbhoga[kaya] and
nirma1:1-a[kaya},
[And two]-meditation and insight-[as a cause] of the dha
rma[kaya],
While diligence [is a cause] of both [the form-kayas and the
dharmakaya] . (KDN 1 1 )
Therefore, the Bodhisattva must rely on very pure initial activity. The
reverse would entail the undesired consequence of nihilism. This is
taught [in the following] :
Even if what is wholesome and unwholesome lack an own
being,
Still, wholesome [actions] must be performed and unwholesome
ones not.
1 1 1 Tib. (B): "Should b e determined as being their nature." Tib. (DP) : "Their nature is
not analyzable."

THE DESTRUCTION OF WRONG VIEWS

45

In the world of apparent truth which is like [the reflection of]

the moon in the water,
Bliss is pleasant and suffering perpetually not. (KDN 1 2)
How, then, should the initial activity be carried out among those who,
in a state of learning, adopt a yogic conduct [that appears to be] crazy
and who are bent on [realizing] the non-conceptual? Response: By en
gaging in this [yogic] conduct through the gift of one ' s body. This is
because it is said [in Hevajratantra I.6. 1 9ab] :
Having given one ' s body as a gift,
[Yogic] conduct is adopted. (KDN 1 3)
Generosity is [attained by] giving even to the limit of [one ' s] body;
discipline by controlling one ' s body, speech, and mind for the sake of
sentient beings; patience by enduring the death of being sawn up in the
"extremely hot" (kruratapta) [hell] ; diligence by enduring harm from
the eight worldly dharmas ; meditation by an effortless flow in one ' s
own sphere in harmony with the nature of everything; and insight by
means of a realization characterized by the non-perception of all phe
nomena.
For him who has penetrated the [single] taste [of everything]
without effort
All supreme perfections unfold without hindrance.112 (KDN 14)
Therefore, initial activity is certain to unfold even in the case of those
who adopt yogic conduct. The words of the immature Carvakas (i.e. ,
hedonist philosophers) that there is no next world are not endorsed [by
us] , given their complete illogicality. Here [it should be recalled] that in
the Hevajra[tantra] [the Buddha] taught [the following] to a bodhi
sattva who, as a [disciple who is still] learning, manifests yogic con
duct: 113
112 Tib. (not metrical): "The effortless realisation of everything in the sphere of the
single taste is the best of all perfections for the one who desires the single taste. "
1 1 3 The translation of this sentence follows the Tibetan.

THE AMANASIKARA CYCLE

46

First, confession (poadha) must be made;

Then training instructions must be given.
(KDN 15=HT II.8 .9ab)
[In the remaining eighty per cent of the text, Maitrlpa elaborates various
precepts and instructions relevant in the daily life of a practitioner. The
adept thus starts the day by taking refuge, observing the vows of not
killing, stealing, and so forth, avoiding the ten unwholesome deeds,
washing his face with clean water, and recalling the three jewels. The
day continues with mantra recitations, meditation, and study, the high
point of which entails the visualization, worship, and praise of a mm:uj,a
la of the five Buddha families with Akobhya in the center. There are
also instructions on how to worship painted statues and books and how
to make a caitya. Finally, there are instructions on how to dedicate, and
rejoice in merit.114]
The Kudrtinirghatana is ended. 115
E n d of t h e Translation

Concluding Remarks
The first text in the collection deals with one of the greatest dangers of
mahamudra practice: the possible cultivation of bad views such as that
one does not need to engage in generosity and the other first five per
fections, which in this text go under the name of "initial activity" (adi
karman). 1 16 The annotated list of amanasikara texts from the 'Bri gung
bka ' brgyud chos mdzod contains the short note that Maitrlpa composed
the Kudrtinirghatana in order to show that a conventional Dharma

1 1 4 For those interested in an English translation of the remaining text about the daily
life of a practitioner, see Wallis 2003 :212-20.
1 1 5 Tib . : "The Kudrfinirghatana composed b y the great learned master Advayavajra is
ended. Translated, corrected and finalized by the Tibetan translator mTshur ston Ye
shes ' byung gnas as taught by the Indian learned master and guru Vajrapai:ii. "
1 16 See KDN 9ab.

THE DESTRUCTION OF WRONG VIEWS

47

practice must not be neglected.117 From the extensive biography of

Atifa 118 we know that Maitrlpa composed the Kudrtinirghatana togeth
er with the Svapnanirukti and the Mayanirukti in the monastery of Vi
kramalasila in order to atone for a transgression he was accused of by
Santip a, Maitripa having been seen secretly carrying alcohol for a yo
ginI practice. 119
The quintessence of the Kudrtinirghiitana is that the first five perfec
tions of generosity, discipline, patience, diligence, and meditation (i.e.,
"initial activity") must be performed by those who are still learning,
while they are performed automatically by those who have nothing
more to learn. In other words, once a yoginI or a yogin rises to the level
of a Buddha their "initial activity" unfolds without effort. If this does
not happen, they are obviously still in need of learning on the path of
accumulating merit and wisdom. Moreover, the initial activity of the
first five perfections is nothing more than the burden of a golden chain
when it is performed without the realization of the perfection of insight
(prajnaparamita) . The combination of the first five perfections with
prajnaparamita is thus taken as the optimal form of initial activity.
the 'Bri gung bka ' brgyud chos mdzod we find the following intro
duction to the Kudrtinirghiitana:

In

Everybody [thought] that having exclusively requested pith in

structions from the venerable S avaripa in a one-sided way, the
sovereign master only taught the view of non-abiding. At this
time some said that even though Maitripa' s view was lofty, he
did not teach Dharma conduct based on scripture, and so
seemed to be particularly disrespectful of [skilful] means. He
was thus abused for having a nihilistic and so a base view. A
former heterodox [teacher] called Zhi ba bya las zlog pa, had at
that time taken rebirth as a Brahmin in Bodhgaya. Known as
1 1 7 "Yid la mi byed tho yig", kha, 79b : tha snyad chos spyod yod pa bstan pa 'i phyir 1 1
2
lta ba ngan sel rtsa 'grel bya ba bsdus I
1 1 8 I.e., the Jo bo rje dpal ldan mar me mdzad ye shes kyi rnam thar rgyas . For a German
translation see Eimer 1979 (vol. 1 ) .
1 1 9 See Eimer 1 979 (vol. 2) : 1 39.

48

THE AMANASIKARA CYCLE

Pai:ic;lita Akaagarbha he [became] an expert in Madhyamaka

and resided at Vikramasila. He visited the sovereign master
[Maitripa] and said:
Friend, your view is said to be base. In order to repel
this slander, I request you to compose a review manual
on initial activity.
Thus he composed the Kudr?inirghatana for him, and the auto
commentary on it, the "Review [on Initial Activity] . " 1 20
The concluding remarks in the 'Bri gung bka ' brgyud chos mdzod are as
follows :
Once [Maitripa] had presented path and fruit in accordance with
the Kudr?inirghiitana ' s classification into those who are [still]
learning and those not learning [anymore] , he explained [in] a
presentation how one works for the benefit of sentient beings
through the non-conceptual kiiyas and wisdom. One may have
actualized [the level of] no more learning, which is [the level of]
fruition, but the corresponding path is the emptiness endowed
with the excellence of all aspects; further, a path involving nei
ther means (i.e. , the first five piiramitas) nor wisdom binds,
while the path of combining [them] liberates . It is necessary to

12 0 'Bri gung bka ' brgyud chos mdzod, vol. ka, 203b _ : I de nas thams cad kyis (text: kyi)
14
mtha ' cig du dpal ri khrod pa 'i man ngag 'ba ' zhig zhus 1 1 mnga ' bdag gis yang lta ba
rab tu mi gnas pa kho nas gsungs 1 1 de 'i tshe la la na (text: na re) ba mai tri pa lta ba
mtho zer yang I I lung gis chos spyod mi ston pas thabs khyad du bsad pa 'dra 1 1 de ltar
du gyur na ni chad lta ba yin pas 1 1 Zta ba ngan zer ba 'i skur (text: bkur) ba 'byung 1 1
de 'i tshe dang po mu stegs zhi ba bya las zlog pa 1 1 rdo rje gdan du 'khrungs pa 'i bram
ze 'i rigs kyis pa r:ufi ta nam mkha 'i snying rje bya ba dbu ma la mkhas pa (text: pas) zhig
vi kra ma l lar (text: bi ma la shri Zar) gnas pa las 1 1 mnga ' bdag gi (text: gis) drung du
'ong nas 'di skad ces 1 1 grogs po khyod kyi lta ba ngan zer zhing 'dug pas skur (text:
bkur) pa de sel ba 'i don du I I las dang po pa 'i bya ba mdor bsdus pa 'i bstos cig mdzad
par zhu zhus pas 1 1 de 'i ngor lta ba ngan sel mdzad 1 1 rang 'grel dran pa mdzad 1 1 bya ba
mdor bsdus mdzad I

THE DESTRUCTION OF WRONG VIEWS

49

have time [to cultivate] conduct based on [these] means. The

conduct of initial activity is precisely these means. 121

12 1
Op. cit. , 2 1 4b 1 _3 : j de ltar lta ba ngan pa sel ba las ni j slob pa dang mi slob pa 'i dbye
bas lam dang 'bras bu bzhag nas rnam par mi rtog pa 'i sku dang ye shes kyis (text: kyi)
sems can gyi don mdzad pa 'i I mdzad tshul rnam par bzhag pa bshad I 'bras bu 'i mi slob
pa de mngon du byed pa lags yang j de nyid dang rnam pa mthun pa 'i (text: pa) lam
rnam mchog ldan gyi (text: gyis) stong pa nyid la j thabs shes ya bral gyi lam gyis 'ching
ba dang j zung 'brel gyi lam gyis grol ba dang j thabs la yang spyod pa dus tshod dang
'brel ba dgos pa dang j las dang po pa 'i spyod pa ni 'di dag yin no I zhes 'chad par byed
do I

2 . A Commentary on the [Initial] Statement of

"The Destruction of Wrong Views "
(Kudrtinirghatavakyatippinika)

Translation of the Kudrfinirghatavakyafippinika (the text consists

of verses and prose):

Homage to Vajradhara! 122

There are three states : the causal state, the state of fruition, and the state
of working for the benefit of sentient beings. Those who are [still]
learning are in the causal state. The remaining two states are the ones of
the Tathagata. 123 The causal state starts from the [generation of] 124 bo
dhicitta and goes up to the sitting down on the seat of enlightenment.
The state of fruition is [the state] in which the wisdom of perfect en
lightenment has arisen, all defilements are abandoned and [all] qualities
attained. The state of working for the benefit of sentient beings starts
from the first turning of the wheel of Dharma and lasts till the teaching
disappears.
The causal state here is [further] divided into three [states] : the states of
intention, practice, and having attained power. Of these, the state of
intention is the wish that all sentient beings will be definitively liberat
ed. Its four pillars are as follows: the awareness that the suffering of
others [must] be removed; the awareness of [its] necessity, the aware
ness [of actually providing] assistance [to fellow wayfarers] , and the
awareness of enjoying [the Dharma with others] . These becoming the

122 Missing in the Sanskrit.

123 Completed on the basis of the Tibetan.
124 Supplied from the Tibetan.

52

THE AMANASIKARA CYCLE

means, there is the wish [for everybody to attain] enlightenment.125 This

is because its four causes126 are as follows :
The causes: the potential, a genuine spiritual friend,
Having compassion, and the abiding lack of fear of suffering;
Under these four conditions
Is bodhicitta generated.127 (KDNT 1 )
The state o f intention [has also been presented] under ten points. 128
Practice129 is here twofold: [the ten perfections of the practice of convic
tion on the path of preparation; and] 130 the seven perfections associated
with having attained a [bodhisattva] level. The ten perfections of con
viction are as follows :
Generosity, discipline, patience,
Diligence, meditation, insight,
Skill in means, aspiration, strength and wisdom:
These are the ten perfections. (KDNT 2 = MAV V.5)
The generosity associated with having attained a [bodhisattva] level is
accomplished through four accomplishments, these being intention,
practice, providing assistance and what is given. The seven perfections
[of this level] are: generosity, discipline, patience, diligence, medita
tion, insight and skill in means. These surpass the perfections practiced
on [the path] of the practice of conviction. These two [sets of perfec
tions] constitute the state of practice.
Power is five[fold] : [power over] 131 defilements, rebirths, karman,
means, and the state132 of bringing sentient beings to maturation.
12 5 These two sentences (starting with "Its four pillars . . . ") are missing in the Sanskrit.
126 KDNT (AICSB) 38 : taddhetava catviiraf:i I
9
12 7 The Tibetan translation
of this verse is not metrical.
128 Tib. "under ten terms"
12 9 Tib. " state"
1 3 0 Supplied from the Tibetan.
1 3 1 Supplied from the Tibetan.
1 3 2 Skt. avasthii has not been translated into Tibetan.

A COMMENTARY ON "THE DESTRUCTION OF WRONG VIEWS "

53

Initial activity must be performed entirely by those in a causal state. For

those who are, [as a consequence of this activity] , 1 33 in the state of the
fruit and the state of working for the benefit of sentient beings, initial
activity unfolds without effort, just as [it does] in the case of S akyamu
ni. This can be learned in detail in the Kudr$tinirghiitana.
The commentary on-or the recollection (Tib. dran pa) of-the Ku
drstinirghiitana, composed by the pai;u;iita and renunciant, the venerable
Ad ayavajra, is ended. Translated and finalized by the learned Indian
master Vajrapar.ii and the Tibetan translator mTshur ston Ye shes
' byung gnas.
End of the Translation

Concluding Remarks
The second text is a short commentary on the Kudr$tinirghiitana at
tributed by bKra shis chos 'phel to Maitripa. Apart from the lTa ba
ngan sel gyi bka ' 'grel (this, the Tibetan translation of the title in the
Derge bsTan ' gyur and the dPal spungs edition) bKra shis chos 'phel
mentions at the end of his list Vajrapar.ii' s !Ta ba ngan sel gyi 'dran pa
as one of the four texts which are closely related to the amanasikiira
cycle. To add to this confusion, in the Peking bsTan ' gyur (no. 3075)
our tippinikii again has the title !Ta ba ngan sel gyi 'dran pa. To be sure,
there is no commentary on the !Ta ba ngan sel apart from the !Ta ba
ngan sel gyi 'dran pa in any bsTan ' gyur, or in the dPal spungs edition
of the "Indian Mahiimudrii Works" either. The commentary on the
Kudr$tinirghiitana distinguishes three states: a causal state, the state of
fruition and the state of working for others . In the root text there is only
mention of a causal state, but the last two are easily seen to correlate
with those who no longer have anything to learn.

133 Supplied from the Tibetan.

3 . The Maj or Offences

(Mulapattayafl)

Translation of the Mulapattaya"ft :

Having bowed to Mafijusri,

The non-abiding nirvii7:1a,
And agreeable joy in the world,
I will explain the fourteen major offences. (MA 1 )
In the case of disrespect for teachers,
Not following the orders of the Sugata,
Talking out of hatred about the peculiarities of [one ' s] family,
Abandoning great love, (MA 2)
Forsaking an enlightened attitude,
Blaming the three vehicles,
Revealing secrets to common people,
Dishonouring the skandhas of the Jina, (MA 3)
Doubting the pure Dharma,
Being passionless through lack of love,
Superimposing on phenomena what is opposed to non-duality,
Dishonouring a faithful mind, (MA 4)
Not following one ' s commitments,
And when not having [such a woman] , belittling women of in
sightThese are major offences,
By which the commitments of a mantra practitioner are des
troyed. (MA 5)
[The result of] having committed them will be an absence of ac
complishments.
There will be death and a multitude of suffering.

THE AMANAS/KARA CYCLE

56

One will suffer in hell

With various sorts of severe pain. (MA 6)
Therefore, one should perform pujti
In the malJrj,ala, according to [instructions] obtained from the
guru.
One must keep an enlightened attitude,
And the rules of the Three Jewels and so forth. (MA 7)
The [text on the] Major Offences (Multipattayal:z) is ended.
End of the Translation

Concluding Remarks
There is no Tibetan translation of this text, nor is an author mentioned
in the colophon.

4 . The Gross Offences

( Sthulapattayafl)

Translation of the Sthullipattaya'/:i:

In the case of using a consort (vidya) [only] for pleasure,

Non-conformity134 with the commitments (samaya),
Quarrelling during tantric feasts (gm:wcakra),
Disclosure of secret teachings, (SA 1 )
Perverting the genuine teaching
In the presence of the faithful,
Living for seven day s
In the company of Sravakas in large numbers, (SA 2)
Teaching secrets to unworthy yogins,
Not being determined [to practice] yoga
These are the gross offences
By which the vows of a yogin are destroyed. (SA 3)
In the case of having committed these [offences] ,

The ascetic should worship [his] great teacher,

Taking the approach of doing what he can
And confessing openly. (SA 4)
[The text on the] Gross Offences is ended.
End of the Translation

134 This causal ablative is not literally translated, nor are the following ones in the enu
meration.

58

THE AMANASIK4RA CYCLE

Concluding Remarks
Of this text which lists eight gross offences, there is no Tibetan transla
tion, nor is there any reference to an author in the colophon.

5 . A Jewel Garland of True Reality

( Tattvaratnavalf)

Trans lation of the Tattvaratnavalf (the text consists of verses and

prose):

Homage to the Venerable Vajrasattva!

Having bowed to the pair of lotuses,
The feet of Vajrasattva,
He whose brightness is like the stainless autumn moon,
We teach "A Jewel Garland of True Reality" (the Tattva
ratniivalf). (TRA 1 )
For those who have fallen away from genuine tradition
And whose sight is obscured,
The Tattvaratniivalf
Will perfectly illuminate true reality. 135 (TRA 2)
Here, there are three vehicles, the Sravakayana, Pratyeka[buddha]yana
and Mahayana. There are four tenets, based on the division into Vaibha
sika, Sautrantika, Yogacara, and Madhyamika. In this regard, it is ac
ording to the tenet of the Vaibhaikas that the Sravakayana and Praty
eka[buddha]yana are explained. Mahayana is twofold, the so-called
tradition of piiramitas and that of mantras. 1 3 6 Here, the tradition of pii
ramitas137 is explained138 according to the doctrinal positions of the Sau
trantikas, Y ogacaras and Madhyamikas. The tradition of mantras is
explained according to139 the doctrinal positions of the Yogacaras and
135 Tib. : "We will explain [it in this] perfect Tattvaratnavalf. "
1 36 Tib. : "the vehicle of paramitas and the one of mantras."
1 37 Tib. "In Paramitanaya, there are three"
1 3 8 Tib.: "analyzed"
1 39 Tib.: "is based on"

THE AMANASIKARA CYCLE

60

Madhyamikas. Y ogacara is twofold. It is divided into Sakara and Nir

akara. Likewise, the Madhyamikas are divided into two, based on the
division into the "proponents of non-duality in the sense [of everything
being] like an illusion" (Mayopamadvayavada) and the "proponents of
not abiding in any phenomena" (Sarvadharmapratithanavada) .
[Sravakayana]
Of these, [the vehicle of the] Sravakas is threefold, according to the
division into inferior, average, and superior. The inferior and average
are the Vaibhaikas from the west, and the superior ones are the
Vaibhaikas from Kashmir.
[Inferior Sravakas]
Of these, the inferior Sravakas are examined [first] . Having made the
prior assertion that there are outer objects such as blue or yellow things,
they maintain that there is a person (pudgala), free from permanence
and impermanence. This is their explanation, stated [here] :
For the extremely (i.e. , intellectually) stupid,
Who is possessed by the demon of clinging to entities
And who thus fears the tradition of the profound [teachings] ,
[The following is valid: External objects] certainly exist and the
world [consists of things which] are blue and the like. 140
(TRA 3)
Persons carrying a load exist. I neither call them permanent, nor do I
call them impermanent. Persons with attachment wander [in swnsara] .
Therefore, in order to abandon attachment, the meditation is the cultiva
tion of the repulsive. This cultivation of the repulsive is the examination
1 40 This verse is quoted in the Subhaitasarrigraha (Bendall 1903 : 3 8 8 22_2 ) . Bendall
3
seems not to have understood jatj,fyase as the dative of the superlative of jaefa and re
marks : "The verbal form jatj,fye ( 'talk like an idiot') is new. " The Tibetan translation of
jatj,fyase Cl 'gro ba shin tu rmongs pa la ' o I) is in the last line of the stanza and thus diffi
cult to construe.

A JEWEL GARLAND OF TRUE REALITY

61

of the b ody as having the nature of a collection of faeces, urine, semen,

blood, phlegm, mucus, intestines, joints, 141 lungs, sticky matter from the
eyes, 142 kidneys, 143 spleen, liver144 and so forth. This is stated [in Bodhi
ca ryiivatiira V.62-63] :
First of all, mentally separate
The sack-like skin [from your body] ,
And then with the scalpel of insight
Separate the flesh from the skeleton! (TRA 4 = BCA V.62)
And having split open even the bones
Look right down into the marrow !
Examine precisely your own [body]
[To see] whether there is an essence [to it] !
(TRA 5 = BCA V.63)
The stain of their meditative stabilization is attachment which is pre
ceded by the view of the permanence of the person. 145 Their view is as
follows : As long as I live, I shall take refuge in the Buddha, Dharma,
and Sangha.
I venerate the Sugata and the two elder ones.146 (TRA 6)
Through whatever root of merit there is, I will displine myself alone,
calm myself alone, bring myself alone to complete nirviil}a !
[Average Sravakas]
The view and explanation of the average [Sravakas] are as in the previ
ous case. They like working to a certain extent for the sake of others.
Concentrating on exhaling and inhaling, they perform a form of medita1 4 1 Tib. : "fat. "
1 42 Tib. "heart"
1 43 Skt. : "weariness"
1 44 Tib.: "stomach."
1 45 Even though they claim that it is neither impermanent nor permanent (see above).
1 46 I.e. , Sariputra and Maudgalyayana.

THE AMANASIKARA CYCLE

62

tion that is [based on] the view that a person [exists but] is free from
permanence and impermanence. The stain of their meditative stabiliza
tion is that they become senseless through breath retention, since [such
retention] invites lifelessness.
[Superior Sravakas]
The explanation of the superior Sravakas, who [also] postulate external
objects, is based on the noself of the body. They thoroughly know the
four noble truths, and their meditation is the view of emptiness with
regard to the person (pudgala) . Suffering is here the nature of the five
skandhas, which must be known. The arising [of this suffering] is a
mental construct, which must be abandoned. Cessation is deep insight,
it must be actualized. The path is emptiness, it must be meditated upon.
The stain of their meditation is to superimpose upon emptiness a form
of continuous quiescence. With regard to their view, again, they excel
[other Sravakas] in benefitting others. In this matter, some claim that
the inferior Sravakas attain the awakening only of a Sravaka, because
they have a fixed potential and lack compassion.
Others say, however, that even the inferior Sravakas among sentient
beings147 will become perfect Buddhas, as it has been said:
All will be Buddhas.
One does not find anybody on earth who is not suitable;
Therefore, one should not be disheartened
In the pursuit of perfect enlightenment. 148 (TRA 7)
They think that even those with the fixed potential [of an inferior Srava
ka] depend a little upon the Buddha. The average [Sravakas] are future
Pratyekabuddhas, and the superior [Sravakas] will be Buddhas after
four immeasurable eons.

1 47 "Among sentient beings" is missing in the Tibetan.

1 4 8 In the Tibetan, lines three and four are not taken as a part of the verse.

A JEWEL GARLAND OF TRUE REALITY

63

[The Pratyekabuddhayana]
The expl anation of the vehicle of Pratyekabuddhas is precisely that of
the superior Sravakas. They have realized the emptiness of a person; the
defining characteristic of the inconceivable; the naturally arisen wis
dom 149 even though they have no teacher; deep insight; and calm abid
ing.15 0 As to deep insight here, it is the cessation of [the operation of]
the sense faculties on account of the non-apprehension of a person.
Calm abiding is the control of body, speech, and mind. This is their
meditation. The stains of meditative stabilization are here the blissful
meditation of a mind close to being asleep, and a meditation of a mind
th at is fast asleep.151 In the former case, one enters the system of
B haskara.152 This [mistaken meditation] is stated [in the following] :
One should cultivate with effort
That mental state which manifests
When, on the verge of sleep,
External objects have disappeared.153 (TRA 8)
In the latter case, one enters the system of the Vaiseika. This is what
the venerable Nagarjuna said:

Non-cognizing wisdom is established

Through the example of sleep,
1 49 Mostly translated as "self-arisen wisdom."
1 50 Tib.: "A person who has taken this [way realizes] emptiness; the defining character
istic of the inconceivable; has no teacher; naturally arisen wisdom; deep insight; and
calm abiding."
1 5 1 Tib.: " . . . and a state in which mental factors have completely stopped. "
1 5 2 A follower of Vedanta who lived around A.D. 800 (see Tatz 1 994: 1 02, fn. 25) .
1 53 The first two lines of this verse accord with Vijfiiinabhairava 75ab; the second part in
the Vijfiiinabhairava 65 3_4) is as follows: "This state must be realized by one' s mind.
[Then] the supreme goddess shines forth. " (siivasthii manasii gamyii para devf prakii
fate). Sferra (2003: 64-65) charges Maitripa for having changed the second part of the
verse from the Vijfiiinabhairava with the intention to conceal the unfolding of the su
preme reality in its active, female principle. I do not see why Maitripa should have done
so. Maitripa simply quotes this verse to show that the faults of a Pratyekabuddha' s
meditation are similar to those of a heterodox system.

THE AMANASIKARA CYCLE

64

Just as the knowledge with blocked senses is

[As] maintained by the Vaiseika. (TRA 9)
Even in the teachings of the Buddha, it is said:
I happily become a j ackal
In the beautiful Jetavana Grove,
But it is not acceptable to become [like] a cow,
[Attaining] the liberation of a Vaiseika. 154 (TRA 1 O)
The view [of the Pratyekabuddhas] resembles the previous one (i.e.,
that of the superior Sravakas) . They will be Buddhas after four innu
merable eons have passed. The compassion of both Sravakas and Pra
tyekabuddhas is directed towards sentient beings . Every day they focus
on sentient beings, in terms of [their] suffering of suffering and suffer
ing of change. The compassion created [in this way] is directed towards
sentient beings. The teachings of the Sravakas are based on speech, and
those of the Pratyekabuddhas on what is physical. 155 This is stated as:
[Even] when perfect Buddhas
Have not appeared, and the Sravakas, for their part, have gone,
The wisdom of the Pratyekabuddhas
Unfolds, [even] lacking contact [with a Buddha] . 156 (TRA 1 1 )
[The Mahayana, Paramitanaya]
[Sautrantika]
Now, we will talk about the yogins in the tradition of the paramitas.
Here the inferior [tenet] is [that of] the Sautrantika. Their [understand
ing of an external] object is something that by its nature is an accumula
tion of subtle atoms, that produces cognition consisting in a [mental]
1 54 Tib . : "But I, the Gautama, never seek the liberation of the Vaisqika."
1 55 I.e. , on symbols, gestures, and the like.
1 5 6 Tib . : "the [physical] basis [of a Buddha being present] . "

A JEWEL GARLAND OF TRUE REALITY

65

form [o f the object] . This is their analysis157-that [an object] produces

co gnition consisting in a [mental] form [of it] . This is what [Dharmaki
rti] taught in [Pramii!Javarttika IIl.158247] :
How can a [momentary thing] be perceived when [the cognition
of it occurs]
At a different time? The wise [say that] it is perceptible.
Those who understand reasoning [take it] as a [cause] capable of
imposing
A [mental] form [of itself] upon cognition.
(TRA 12 = PV III.247)
This is their analysis.159 The inconceivable state of someone whose
sense faculties have been turned away from the village of experiential
objects160 is [their understanding of] meditation. This is stated [in the
following] : "Moreover, this is [said to happen] at the time of practice,
and not at the time of direct actualization." Therefore one must engage
in practice.161 And practice [is described in the following] :
When practice is performed
After the mind has been ascertained through realization, 162
Then I do not see the mind,
Wherever it [may] be [or] have gone.163 (TRA 1 3)
Even a householder should stabilize
[His mind] in every moment
1 57 The Tibetan translation of tasya ceyam eva pratyavekm:1a cannot be construed.
1 5 8 I.e. , the chapter on pratyaka (the numbering of chapters and verses follows Stein
kellner's ( 1977) Verse Index.
1 59 Skt. : "explanation." The Tibetan fits better the context as ' analysis ' means that they
have deeply thought about it.
160 Skt. : "whose village of sense faculties have been turned away from the experiential
objects"
161 The context requires taking paricaya in the sense of abhyilsa.
162 Tib.: "By means of a mind that realizes no-mind,"
163 This verse in contained in Munidatta' s commentary on the Caryilgiti (song no. 29 by
Luipada). See Kvaerne 1986: 1 92.

66

THE AMANASIKARA CYCLE

And meditate in a cross-legged position,

The wavering mind focused one-pointedly. 164 (TRA 1 4)
The stains of their meditative stabilization are like the previous ones. 165
Not conceptualizing the triad [of actor, action, and object] , they [adopt]
the conduct of the [first] five perfections in a state of perfect insight
(prajiiaparamita), while furthering sentient beings without hoping for a
reward, is their view.
[Y ogacara, S akaravada]
The average [practitioners of the Paramitanaya] are the Yogacaras . The
S akaravijfianavadins ("those who maintain [that everything is] con
sciousness accompanied by [mental] forms") do not accept 166 even sub
tle atoms , following as they do arguments such as the one found [in
Vasubandhu ' s Vimsatika, verse 1 2ab] :
The instantaneous union of a subtle atom
With six [others shows that] it has six parts .
(TRA 1 5 = Virps 1 2ab)
Thus they realize that these [subtle atoms] are mind only. [The mind on
its own] bears mental forms, 167 is free from [any] relation of perceived
object and perceiving subject, and clearly displays [everything] . This is
also stated [in the Dasabhumikasiltra] : "Oh, you sons of the victorious
one ! This threefold world is mind only. " Likewise, Dharmakirti says [in
PramiiT:tavarttika, Ill.432] :

164 Lit. "on the tip of the nose. "

165 I.e. , the ones of the Pratyekabuddhas.
166 Tib . : "do not apprehend."
167 The compound cittiikiiradhari has not been translated into Tibetan. The meaning in
this system is that there are images of external objects without any external correlate at
all.

A JEWEL GARLAND OF TRUE REALITY

67

If the mind has forms of something blue or the like,

What is then the justification for an external object? 168
If the mind does not have forms of something blue or the like,
What is then the justification for an external object? 169
(TRA 16 = PV III.432)
Somewhere else (i.e. , in the Vajrapaiijariitantra 170) , too, it is said:
The objects of the sense faculties
Do not exist on their own outside of the mind.
It is rather the mind itself which displays
The appearances of forms and the like. (TRA 1 7)
Therefore, the mind itself, which contains the forms of manifold [ap
pearances] , clearly displays [those forms] without depending on any
thing else (i.e., an external object) . This is the explanation of the Yoga
caras insofar as they are Sakaravijfianavadins .
[Yogacara, Nirakaravada]
The Yogacaras who maintain that [mind] is devoid of [truly existing
mental] forms (i.e. , the Nirakaravadins) think, too, that this [entire
world] is mind itself, its nature being self-awareness devoid of [truly
existing mental] forms . Their explanation is taught in the following :
An external object
As imagined by immature beings is not to be found;
Agitated by mental imprints ,
The mind appears as an object. (TRA 1 8 = LAS X. 1 54c- 1 55b)
168 Lit. "What does an external object have as justification?" If there was an external
object, there would be two forms, the one in the mind, and the one of the external ob
ject.
169 Cf. PV III.433 (=III.432) : "If the mind has forms of something blue and the like,
what is the reason for an external object? If the mind does not have forms of something
blue and the like, how can there be an experience of it (i.e., the outer object)?" (dhiyo
nfliidirupatve bahyo 'rthaf:i kif!1prama1Jakaf:i I dhiyo 'nfliidirupatve sa tasyanubhavaf:i ka
tham 11).
170 See Lhalungpa 1 993:9 and Tatz 1994: 105.

68

THE AMANASIKARA CYCLE

Insofar as something appears ,

It appears as an illusion only;
In reality, [the nature of mind] 171 is devoid of appearance, 172
Like the pure limitless sky. (TRA 1 9)
The dharmakiiya of the great sage
Is free from mental fabrication and from appearances .
The two form-kiiyas have arisen from it,
And thereafter abide as illusion. (TRA 20 = PTMV 4)
The meditation of the S akaravadins is to actualize directly the [mind]
beyond the duality [of perceived and perceiver] together with its mani
fold [forms] , 173 [a state] free from all concepts. This is taught [in Jiiiina
siirasamuccaya, 174 verse 35] :
To whatever object of knowledge
The mind goes , it [first] directs [its attention] to it.
Towards whatever it will go after becoming stirred up,
All this, indeed, is its nature. (TRA 2 1 )
The meditation of the Nirakaravadins i s to actualize wisdom 175 directly,
without appearances-which is non-dual inconceivable bliss free from
mental fabrication. This is as [stated] in the following :
Its (i. e . , mind ' s) nature is taken to be clear:
Without [mental] forms, and spotless;
And it can, in fact, never be realized
By one who is not adept. (TRA 22 = AM 53)
1 7 1 The masculine endings of the compounds in this line suggest that the subject has
already changed here from "mind" to "dharmakiiya." This is no problem, because for
Maitripa the dharmakiiya is the true nature of mind.
1 72 Tib . : "reality devoid o f appearances."
1 73 This means that the manifold appearances or aspects of mind are real, but beyond the
duality of a perceived object and a perceiving subject.
1 74 Ascribed to Aryadeva, but probably composed by a Madhyamika later than Bhavya
(see Nakamura 1989:245).
1 75 The Tibetan has ye shes for citta.

A JEWEL GARLAND OF TRUE REALITY

69

When one sets something in front of oneself as an object of ref

erenceEven with the thought that it is mind-only
One is not really abiding
In [the realization of mind-]only. (TRA 23 = Tri"f(lsikii 27)
But when wisdom does not apprehend
Any object of reference, then it is established in mind-only;
For in the absence of a perceived object
There is no apprehending [on the part of a perceiving subject ei
ther] . (TRA 24 = Tri"f(lsikii 28)
With regard to the meditative stabilization of [clinging] to an ultimately
existing, permanent consciousness which [displays real] mental
forms 176-[the S akaravadins are in danger of] following the tenet main
tained by the proponents of Vedanta, namely Bhagavatsiddhanta, 177
[which means] taking the world as a transformation, and [thus] as not
different from, brahman, in the form of the ultimate and permanent
mind of one ' s own. [Such a position] is stated in the following:
Whatever is seen, however tiny it may be,
[Can] be understood as brahman.
Therefore, the mind is not anything else;
It abides in brahman alone. (TRA 25 = SN 1 5 )
This i s the stain o f the meditative stabilization o f the S akaravadins .
Likewise, with regard to the meditation of the Nirakaravadins, too, who
cultivate a permanent, self-aware consciousness which is devoid of both
appearances and mental fabrication, there is the undesired consequence
of following [another] tenet of the proponents of Vedanta, namely the
textual tradition of Bhaskara. 178 They maintain that [such a permanent
1 76 Tib. : "As for the stain of the meditative stabilization of the Sakaravadins, it is the
clinging to an ultimate permanence."
1 77 This is the form the term commonly takes. The Sanskrit has bhagavata/:t smristhita-.
1 78 Tib.: "Likewise, the stain of meditative stabilization of the Nirakaravadins, is [to
cling to] a permanent, self-aware consciousness devoid of both appearances and mental

70

THE AMANASIKARA CYCLE

consciousness] is brahman, which is entirely free from all names and

forms ; in it the confusion of mental fabrication is completely purified; it
is clear, without limit, uninterrupted and permanent. This is as [stated]
in the following :
The empty water bubbles of the manifold [appearances]
Clearly [manifest] to me in the celestial waters of realization;
They either arise or dissolve,
Yet nothing is conceptually produced. (TRA 26)
This is the stain of the meditative stabilization of the Nirakaravadins .
The view of both (i.e., the Sakaravadins and Nirakaravadins) 179 resem
bles the previous one.
[Madhyamaka, Mayopamadvayavada]
The superior [practitioners of Paramitanaya] are the Madhyamikas .
Among them, there are [first] the Mayopamadvayavadins ("those who
maintain non-duality [in the sense of everything being] like an illu
sion") . Their explanation [follows Jiiiinasiirasamuccaya, 18 0 verse 28] :
The Madhyamikas know true reality
As being free from four positions, that is to say,
[True reality] is neither existent, nor is it not existent, nor is it a
combination
Of existence and non-existence, nor [can it be that] neither is the
case. (TRA 27)
The meaning of this is as follows: [True reality] is not existent, this
being impossible on logical grounds. 181 Nor does it not exist, given the
fabrication. This has the undesired consequence of following [another] tenet of the
proponents of Vedanta, namely the textual tradition of Bhaskara."
1 7 9 Tib . : "Its view . . . "
180 See also Mimaki 1982: 1 94. DvivedI & Vajracarya ( 1 986:86) claim that this stanza is
by Sarahapada.
181 Tib. sbyor ba. "Rin chen 'phreng ba'i bshad pa," 194a : sbyor ba ni gtan tshigs kyi
5
sbyor ba ste I

A JEWEL GARLAND OF TRUE REALITY

71

182
p ower of appearance . Moreover, because of the [same] two defects a
combination [of existence and non-existence] is not [possible] either.
Nor [can it be that] neither is the case, for that would be incomprehen
sible. Furthermore, on the basis of an [ other] analysis different from the
previous one, [it is stated] : " [The extreme of existence has] the unde
sired consequence that there is true force to matter-that the manifold
world is just as it appears, [namely, as] a manifestation. " 183 This is the
exp lanation of the Mayopamadvaya[vadins] .
The mental cultivation of non-duality [in this sense of everything being]
like an illusion is [their form of] meditation. 184 Attachment to nihilism is
here the stain of meditation. To complete the six perfections in the con
viction that non-duality [in the sense of everything being] like an illu
sion is [their] view.
[Apratithanavada]
The following is an examination of the proponents of not abiding in any
phenomena (i.e. , the Apratithanavadins) :
The manifold [world] is not taken to be eternal
Or said to be entirely annihilate [either] ;
Nor is it a combination of both eternal and annihilate,
Nor can it be that neither is the case. (TRA 28 = MV 4)
The wise know the true reality of things
As the non-abiding in anything. 185
Now, this is not just conceptual [analysis] , for a [conceptualiz
ing] mind
Does not know the nature of mind. (TRA 29)
t32 Tib.: "through the power of mental imprints. "
t33 Tib . : "Moreover, without analyzing past and present, Uust taking] the manifold
[world] as it appears-could it have a material reality? Where is [then] the undesired
consequence [of my position] ?" Ui treats this quotation as verse 26.
t34 Tib . : "This is the meditation on non-duality [taken in the sense that everything] is
like an illusion."
185 Ui reads sarvasminn aprati!hane (which is supported by the Tibetan) : "While not
abiding in anything."

72

THE AMANASIKARA CYCLE

All superimposition, whatever there is
All this does not exist in any respect;
The meaning of Madhyamaka is thus the absence of superimpo
sition;
Where is, then, the denial or establishing [of anything] ?
(TRA 3 0 = S N 32)
This effortless wisdom
Is called inconceivable;
Something ' inconceivable ' that one has [been able to] conceive
Cannot truly be inconceivable. (TRA 3 1 = SN 30)
The mind [of him] , by whom the world is [directly] realized as
not arisen,
Is purified because of [his] realization.
For him, the wise, [this is realized] without effort:
[Being his] original state the world is true. (TRA 32 = SN 34)

This is [also] stated in the following:

When free from all superimpositions,
True reality appears of its own accord.
Expressions such as emptiness,
Remove superimpositions from it. (TRA 33)
To actualize without attachment this meaning which has come under
analysis-whose nature is to be free from superimposition- 186 is [their
form of] meditation. To deny everything or become senseless [in a state
of dull nothingness] are the stains of meditative stabilization. To com
plete the six perfections without [becoming engaged in] superimpo
sition is the [related] view.
Here [in Paramitanaya] , the compassion of those with inferior and aver
age faculties (i.e . , the Sautrantikas and Yogacaras) has phenomena as
its objects of reference. [Compassion,] that has phenomena as its ob186 Tib . : "As to the object of this investigation, to actualize it by avoiding becoming
attached to a superimposed nature of things . . .
"

A JEWEL GARLAND OF TRUE REALITY

73

jects of reference, must be understood as that which arises after all phe
nomena are focused on as being stirred by the wind of impermanence.
But for those with superior faculties (i. e . , the Madhyamikas), compas
sion, for which essencelessness is the focus , is without a focus , phe
nomena being understood by directing [one ' s] attention [towards their
.
187
emptmess ] .
188
[In this respect,] there is a presentation of the three kiiyas , taught by
Maitreyanatha [in his Abhisamayiilarrikara] :
That by which he impartially carries out
Diverse benefits for the world
For as long as the world exists
Is the uninterrupted nirmiiJJa[kiiya] of [ S akya]muni.
(TRA 34 = AA VIII.33)
That body (kiiya) of [ S akya]muni
Which consists of thirty-two marks and eighty signs
Is regarded as the body of enj oyment (i.e . , the sambhogakiiya)
Because he enjoys the Mahayana [through it] .
(TRA 35 = AA VIII. 1 2)
187 This in accordance with Vajraparii ' s commentary (GPKU B 299a2 , D 1 69b , P
5
190b5 ) : " [Their] compassion is without a focus, since they concentrate their mind by not
focusing on any phenomenon whatsoever." (chos thams cad cir yang mi dmigs par yid
la byed pas na (B ni) mi dmigs pa 'i snying rje 'o I). It would be also possible to read
amanaskara- instead of manaskiira. If the reading adhigamo of N and T (which is
supported by the Tibetan) was followed, and ciilambanii changed into ciiniilambano
(i.e. , as depending on adhigamo) , the context would require to read naisvabhiivya- or
nisvabhiivatii- instead of nisvabhiivii in compound. According to the Amanasikiirii
dhiira the concentration (manaskiira or manasikiira) on essencelessness is one possible
meaning of amanasikiira, the privative a standing for anutpiida and thus emptiness.
Such a reading would result in "And for those with superior faculties compassion is
without a focus, [their] realization of phenomena through concentrating on essenceless
ness being without a focus." (adhimiitrasya ciiniilambano naisvabhiivyamanaskiiradha
rmiidhigamo 'niilambanii karw:zii I).
Tib. : "But for those with superior faculties (i.e., the Madhyamikas) , there is no object of
reference. The realization [attained] by directing one' s attention to phenomena as lack
ing an own-being is compassion without an object of reference. "
1 88 Supplied from the Tibetan.

74

THE AMANASIKARA CYCLE

The uncontaminated qualities (dharmas)

Attained as purity in every aspectThe natural body (svabhavikakaya) of [ S akya]muni
Has the defining characteristic of their nature.
(TRA 3 6 = AA VIII. I )

[Mahayana, Mantranaya]
The tradition of mantras is not explained by us here for the following
reasons : it is very profound and a subject [only] for persons who have
confidence in [this] profound tradition, and the presentation of [the
means of] accomplishment-the four seals and the like-is extensive.
Thus [it is stated in the *Nayatrayapradfpa] :
It has the same goal [as Paramitanaya] , but is free from confu
s10n,
Rich in [skillful] means and without difficulties .
Moreover, it is [only] fit for those with sharp faculties .
The treatises o f Mantra[naya] are thus superior. (TRA 37)
A text named Sekanin:iaya (i.e . , the Sekanirdea) has been composed by
us concerning this matter.

[Mahayana Hermeneutics]
If that, which is to be practised as the ultimate, is only ascertained
through Mahayana, why did the illustrious one then teach the vehicles
of the S ravakas and Pratyekabuddhas? It is not [as one might think] , for
the two staircases of the S ravaka- and Pratyekabuddhayana have been
provided only for the sake of realizing Mahayana, which is the [only]
appropriate goal. 189 This is taught [in Alokamala, verse 1 76] :

18 9 Tib . : "They are [for] those of inferior intellect. In order that they might realize
Mahayana, which is the [only] appropriate goal, he taught [the lower vehicles in pro
gressive order, arranging them] like the steps of a staircase. "

A JEWEL GARLAND OF TRUE REALITY

75

The perfect Buddhas taught these means

[In progressive order arranged] like the steps of a staircase,
In order to introduce the beginner
To the ultimate meaning. (TRA 38 = AM 1 76)
In

the Saddharmapu7:1arfka, too, it is stated:

The leaders have a single vehicle,
A single tradition, and a single teaching.
It is due to my (i.e. , the Buddha ' s) true skill in means
That I teach the three vehicles . (TRA 39)

Venerable Nagarjuna, too, says [in his Niraupamyastava, verse 2 1 ] :

Master, since there i s no differentiation in the dharmadhatu,
There is no [real] difference between the vehicles , either.
You have taught the three vehicles
For introducing sentient beings . (TRA 40 = NS 2 1 )
In other [treatises] , too, [e.g . , in Pramii7:1aviirttika II.253cd] it i s stated:
Liberation is through 190 the view of emptiness. 191
The remaining forms of meditation have this [view] as their
goal. (TRA 4 1 = PV II.253cd)
This light of the three vehicles is [our] emptiness, which is being inves
tigated [here] . It should be understood in accordance with the illustrious
one. 192 This is as [stated in Niraupamyastava, verse 7] :
Master ! You did not teach anything,
Not even a single word, 193

i 9o Skt: "from the view of emptiness."

t 9 t The Tibetan has an extra line: "Not knowing it, one is bound. "
t 92 Tib.: "Because the illustrious one has analyzed it for the sake of the sentient beings
through distinguishing general and specific thoughts. "
t 93 Tib.: "Master! In [one] teaching o f yours you did not speak a single word,"

76

THE AMANAS/KARA CYCLE

Yet you satisfied all disciples who need to be trained

With the rain of Dharma. (TRA 42 = NS 7)
Like a wish-fulfilling jewel, it (i.e., the perfection of benefitting
others)
Is not stirred by the fierce wind of every volition,
In this way it fulfills without exception
The wishes of all sentient beings . (TRA 43 = KDN 4)
With the dynamic of a turning wheel
The teaching of the protector goes on
Even without [his giving any] thought [to it] , according to the
capacity
[Of his disciples] , as reflected in their different degrees of ac
cumulation. (TRA 44)
As long as the [ordinary] mind continues
There is no ending of the vehicles .
But once the mind is transformed,
There is neither a vehicle nor a wayfaring.
(TRA 45 = LAS X.458)
Stainless speech has here been strung together
Out of jewels from the genuine Dharma.
0 wise ones ! [This] jewel garland of true reality
Should be kept in your heart for the sake of your delight !
(TRA 46)
I, who am fond of concise summaries
And hate weighty tomes, [composed this work] ;
You learned ones who are fond of weighty tomes ! Pardon me
That I did not speak extensively on this [subject] ! (TRA 47)
Requested by fortunate ones, I composed with effort
This [text of] unsurpassable meaning.
May future sentient beings attain [nearly] unattainable bud
dha[hood]
Through the merit thus accumulated by me ! (TRA 48)

A JEWEL GARLAND OF TRUE REALITY

77

The Ta ttvaratniivalf is ended. This work is by a pm;i9-ita and renunciant,

the venerable Advayavajra.
Translated and finalized by the Indian par.i9-ita Vajrapar.ii and the Tibet
an translator monk Tshul khrims rgyal ba.
End of the Translation

An Analysis of Maitripa ' s Madhyamaka of Non-Abiding 194

Maitripa begins his Tattvaratniivalf by pointing out that there are three
vehicles ( S ravakayana, Pratyekabuddhayana, and Mahayana) and four
tenets (Vaibhaika, S autrantika, Yogacara, and Madhyamaka) . The Ma
hayana is further divided into the tradition (naya) of piiramitiis and the
tradition of mantras. While the tradition of piiramitiis can be pursued
either on the basis of S autrantika, Y ogacara, or Madhyamaka, the tradi
tion of mantras is in line only with the tenets of Y ogacara and/or
Madhyamaka. The latter is further subdivided into the tenets of Mayo
pamadvaya ("non-duality in the sense [of everything being] like an illu
sion") and the one of Apratithana ("non-abiding") . It is clear that
Apratithana Madhyamaka is considered the highest tenet within the
tradition of mantras. The latter is not considered to be a vehicle differ
ent from Mahayana, but rather in conformity with Y ogacara and/or
Madhyamaka. It should be noted, however, that Vajrapar.ii, one of the
four main disciples of Maitripa, 195 summarizes this part of the Tattva
ratniivalf with the interesting comment that the distinction among three
vehicles and four tenets is only made for the benefit of gradualists , who
are considered inferior:
In order that sentient beings of inferior intellect may realize
[true reality] , I shall summarize all [tenets on] true reality, writ
ing down just a little. [But] first of all, there are two types of
persons , the monkey-like and the crow-like . The monkey-like
enters upon [true reality] gradually, whereas the crow-like ent 94 The basis of this analysis has been Mathes 2007:55 1 -62.
1 95 See Roerich 1949-5 3 : 842.

78

THE AMANASIKARA CYCLE

ters upon it instantaneously. Thinking of those who enter upon

[true reality] gradually, the three vehicles [are presented] . They
are the S ravakayana, Pratyekabuddhayana, and Mahayana. 196
In other words , there is only one reality, and it can be realized instanta
neously. Everything else is a provisional presentation that offers rungs
for those who need a ladder. This passage from Vajrapal_li ' s commen
tary provides perfect doctrinal support for Kong sprul ' s and Karma
bKra shis chos 'phel ' s essence mahamudra. It should be further noted
that Vajrapal_li divides Mahayana-from well within a gradualist sys
tem-into a causal vehicle of defining characteristics and the Vajrayana
of fruition. 197
In our systematic descriptions of Indian Madhyamaka, most follow the
Tibetan doxographical distinction between Svatantrika and Prasa:rigika
which was not only not made in India, but also remained a controversial
issue in Tibet. While Tsong kha pa ( 1 357- 1 41 9) made much of this dis
tinction, arguing that contrary to the Prasa:rigikas the Svatantrika admit
ted that "factors of existence" (dharma) exist in terms of actualities
(svalakw:ia) on the level of apparent truth, Go rams pa bSod nams seng
ge ( 1 429- 1489) for one denied such ontological differences , claiming
that it is only the Svatantrika' s use of "autonomous logical reasons"
(svatantrahetu) in proving emptiness that differs from the Prasa:rigika
approach. 198 During the first propagation of Buddhism in Tibet, Ma
dhyamaka was divided into mDo sde pa 'i dbu ma (Sautrantika-Madhya
maka) and rNal 'byor spyod pa 'i dbu ma (Yogacara-Madhyamaka) ,
depending on whether on a relative level the existence of external ob
jects was accepted or not. This at least follows from Ye shes sde ' s !Ta
1 9 6 GPKU (B 290b _ , D 1 64b , P 1 84b _ ) : blo dman skye bos rtogs bya 'i phyir 1 1 de
35
57
46
nyid thams cad mdor bsdus nas 1 1 cung zad tsam zhig bri bar bya 1 1 re zhig gang zag ni
gnyis te I spre 'u !ta bu dang I khwa ta lta bu 'o 1 1 spre 'u !ta bu ni rim gyis 'jug pa 'o 1 1
khwa ta !ta bu ni cig car 'jug pa 'o 1 1 rim gyis 'jug pa 'i dbang du byas na theg pa ni
gsum ste I nyan thos kyi theg pa dang I rang sangs rgyas gyi theg pa dang I theg pa chen
po 'o I
a B car du
1 97 GPKU (B 29 l a , D 1 64b , P 1 85a _ ) : theg pa chen po la 'ang gnyis te I rgyu mtshan
12
3
7
nyid kyi theg pa dang I 'bras bu rdo rje 'i theg pa ' o I
1 9 8 See Dreyfus and McClintock 2003.

A JEWEL GARLAND OF TRUE REALITY

79

ba 'i khyad par. Ye shes sde was a famous translator and scholar work
ing towards the end of the first phase of propagation (around 800 AD) .

Later, during the second propagation, these two Madhyamaka positions

were subsumed under Svatantrika within the division into Svatantrika
199
and Pras ailgika.
In eleventh century India we then had something similar to the Svatan
trika/Prasailgika divide, namely Maitripa' s division of Madhyamaka
into Mayopamadvayavada and Apratithanavada. This classification of
Madhyamaka is also found in the *Paramiirthabodhicittabhiivaniikrama
as crib ed to a certain Asvaghoa or S ura, Candraharipada ' s Ratnamii
la, 200 and as Almogi (2010: 1 37) observes , in Jfianavajra ' s *Tattvamii
rgadarana. Almogi also identified a passage in Atia ' s Bka ' gdams bu
chos in which our two tenets are called "Madhyamaka in which [phe
nomena] are mere appearance" (snang ba tsam gyi dbu ma) and "Ma
dhyamaka of Apratithana" (in the sense that the dharmatii of phenom
ena has never abided) .
The understanding of Mayopamadvaya and Apratithana in India was in
no way homogeneous, but one could say that the former positively de
termines the nature of phenomena as illusion-like, while the latter re
jects such attempts , not taking a position about the ultimate at all. 20 1 A
number of Tibetan master, such as bCom ldan rig pa ' i ral gri ( 1 2271305), sTag tshang Lo tsa ba, mKhas grub rje ( 1 385- 1438) and ' Ju Mi
pham rnam rgyal rgya mtsho ( 1 846- 1 9 1 2) thus equated Mayopa
madvaya to Svatantrika, and Apratithana to Prasailgika. Klong chen pa
(1 308- 1 3 64), on the other hand, subsumed both under Svatantrika. 202 In
her study on Rong zom Chos kyi bzang po ' s conception of Buddha
hood, Almogi comes to the conclusion, that Rong zom pa endorses
Apratithanavada in taking the stage of a Buddha as being the purified
dharmadhiitu only. Conceptions of Buddhahood which include constit
uents other than the purified dharmadhiitu are Mayopamadvayavada as

1 99 Seyfort Ruegg 1 9 8 1 :59.

200 Seyfort Ruegg 2000: 34 (according to Almogi 20 10: 1 37).
20 1 Almogi 20 10: 1 8 3 .
202 Almogi 20 10: 170.

80

THE AMANASIKARA CYCLE

23
they include elements of Yogacara-Madhyamaka. 0 rNgog Blo ldan
shes rab ( 1 059- 1 1 09) and Tsong kha pa ( 1 357- 1 4 1 9) rejected Mayo
pamadvaya and Apratithana as inappropriate descriptions of the two
branches of Madhyamaka. 204
The term "non-abiding" (apratithana) is attested early on, however, in
such texts as the Saptasatika Prajnaparamita, where it is equated with
meditation on the perfection of insight:
The illustrious one asked: "When you, MafijusrI, cultivate (i.e.,
meditate on) the perfection of insight, on what do you rely?"
MafijusrI answered: "Illustrious one, when I cultivate the per
fection of insight, I do this without being fixed [on anything] . "
The illustrious one asked: "MafijusrI, what is the cultivation of
the perfection of insight for you who are not fixed [on any
thing] ?" MafijusrI answered: "Illustrious one, this precisely is
the cultivation of the perfection of insight, i.e . , the non-abiding
in anything. "205
Maitrip a ' s disciple Ramapala quotes this passage in his commentary on
the Sekanirdea (SN 36) in order to illustrate the close relation between
apratithana and the mahamudra practice of amanasikara. As we will
see in the Amanasikaradhara, this does also involve self-empowerment
within, or realization of, luminous emptiness. In his commentary on the
Tattvadaaka, Maitripa's disciple *Sahajavajra explains luminosity as
self-awareness.
As a preparation for such a direct insight it is essential not to fabricate
any superimposition or wrong denial, and it is in this context that Mai2 03 Almogi 2009 :4 1 .
2 04 Seyfort Ruegg 198 1 :59.
2 05 SNP 197 _ 1 : tad uktaY(l saptaatikayam - bhagavan aha I yasmin samaye tvaY(l ma
8 4
iijufrfl:t prajiiaparamitaY(l bhavayasi tada kutra prafi:fthaya prajiiaparamitaY(l bhavayasi I
maiijurfr aha I yasminn ahaY(l bhagavan samaye prajiiaparamitaY(l bhavayami I aprati
:fthito 'ham tasmin samaye prajiiaparamitaY(l bhavayami I bhagavan aha I aprati:fthitasya
te maiijufrfl:t ka prajnaparamitabhavana I maiijufrfr aha I saiva bhagavan prajiiapara
mitabhavana yan na kvacitprati:fthanam I. My English translation is taken from Mathes
20 1 3 :287.

A JEWEL GARLAND OF TRUE REALITY

81

tripa favours the Madhyamaka "tenet of not abiding in any phenomena"

over the inferior Madhyamaka "tenet of non-duality [in the sense of
ev erything being] like an illusion" . Not to abide in any phenomena
means that there is no ground in any phenomenon upon which the latter
can be superimposed in any conceivable way. This is very clear from
the Sekanirdeapaiijikti of Ramapala (one of the four main disciples of
Maitripa) , 206 who glosses apratithana as "not to superimpose [any
thing] " and amanasiktira.207 In the corresponding root text, Sekanirdea,
verse 29ab, Maitripa informs us that mahtimudrti is known as " [the
practice of] not abiding (apratithtina) in anything . " In other words , the
yogin simply refrains from projecting wrong notions (such as an inde
pendent existence or characteristic signs) onto anything arisen in de
pendence , whether skandhas, dhtitus or tiyatanas.208 Philosophically,
this amounts to the Prasailgika attitude of not postulating any position
of one ' s own, and in fact, for ' B a ' ra ba rGyal mtshan dpal bzang
( 1 3 1 0- 1 3 9 1 ) , the Madhyamaka of non-abiding is identical with Pra
sailgika. 209
The presentation of the Madhyamaka of non-abiding in the Tattva
ratntivalf starts with an examination (victira) of this tenet in six verses .
This is followed by a warning about the possible danger of the related
samtidhi (described as adopting the view that nothing exists at all, being
in a state of dull nothingness) and a presentation of the fruit, namely the
three ktiyas. In the following we shall take a closer look at the first three
of these six verses . The first one is identical with Mahtiytinavif(lsikti,
verse 4, the second is similar to Sekanirdea, verse 29, and the third is
identical with Sekanirdesa, verse 32. 21 0
The Tibetan commentary on the Tattvaratntivalf in the 'Bri gung bka '
brgyud chos mdzod (namely the Rin chen phreng ba 'i bshad pa, proba

bly by Ti pi ' bum la ' bar21 1 ) starts its elucidation of these six verses on

206 See Roerich 1 949-53 : 842.

207 See Mathes 2007 :547.
208 See Mathes 2007 :547.
209 Mimaki 1982:34.
210 As already pointed out by Tatz ( 1 994: 1 09, fn. 57).
211 The "Rin chen phreng ba'i bshad pa" is contained in vol. ka of the 'Bri gung bka '
brgyud chos mdzod.

82

THE AMANASIKARA CYCLE

Apratithana by first explaining the introductory sentence in the Tattva

ratniivalf:
The goal of comprehension is the [two] inseparable truth[s] . As
for true reality, it is appearances in their entirety-[namely] the
mind-and what is simply beyond all mental fabrication. The
appearance aspect of it is what is called "apparent [truth]" and
the aspect of it that is free from [mental] fabrication is called
"ultimate [truth] ". And these two are connected [with one an
other] to the point of [constituting] an identity, just as what is
created and what is impermanent are. 212
In other words , the main stance of this Madhyamaka tenet is that the
apparent and ultimate must be taken as aspects of the same true reality,
and thus as sharing an identity . This finds support in Maitripa ' s Aprati
$?hiinaprakaa, verse 7 :
The very arising o f phenomena i s inconceivable
[Even] through original awareness .
This very [arising] is called emptiness
Without falling into [the extreme of] nihilism. (APP 7)
The last line "without falling into [the extreme of] nihilism" excludes
the possibility that the arising of phenomena is simply being negated
here. Calling it emptiness allows it, rather, to be admitted as dependent
arising. 213 In other words, the equation of the apparent (i. e . , dependent
arising) with emptiness is taken as implying that any superimposition or
denial of the members of dependent arising, that is , the mere appear
ances-which are not abandoned in Apratithanavada (see below)
result in sa:qisaric experiences of the apparent (the "mere arising" of
phenomena in line 7a) , whereas the absence of superimposition and
212 "Rin chen phreng ba'i bshad pa," 1 95b _ : gzhal bya ni bden pa dbyer med do 1 1 de
12
kho na nyid ni snang ba thams cad sems yin la I sems kyis spros pa thams cad las 'das pa
tsam zhig ste I snang ba 'i cha nas kun rdzob zhes bya zhing 1 spros pa dang bra! ba 'i cha
nas don dam zhes bya ste I de gnyis kyang byas pa dang mi rtag pa ltar bdag cig pa 'i
'brel pa 'o II
21 3 See MMK XXIV. 1 8ab: yal:z pratftyasamutpadal:z itnyatarri tarri pracakmahe I

A JEWEL GARLAND OF TRUE REALITY

83

denial-or "non-abiding"-reveals dependent arising for what i t i s ,

namely emptines s .
In

the first verse o f the section o n the Madhyamaka o f non-abiding

(TRA 28), Maitripa thus denies the four ontological possibilities of rei
fying or denying the phenomenal world on the basis of a tetralemma
formed with the pair "eternal" (avata) and "annihilated" (ucchedin).
The ' Bri gung commentary does not go into all the four, but simply
explains that "eternal" does not apply, for nothing is established in its
own right, whereas nihilism is ruled out on the grounds that the appear
ances of the apparent truth have not been abandoned. 214 The refutation
of the third and fourth possibilities is not commented upon, but the third
(i.e., something is existent and non-existent at the same time) can be
ruled out on the grounds that the combination of two impossible posi
tions is likewise impossible. The fourth extreme, namely a negation of
this combination ("nor can it be that neither is the case") must be sus
pended because the manifold world cannot be posited as something
indeterminate, 215 namely as something in between the extremes , for this
would be a mental fabrication, from which type of construction true
reality is considered to be free. B eing a result fabricated by analytical
activity, this fourth extreme should not be confounded with the realiza
tion of true reality beyond the four extremes of mental fabrication. This
is clear from the Mahiiyanavirrzsika, in which Maitripa introduces his
Mahayana presentation of the fruit or the indivisible union (yuganad
dha) by repeating the first verse from the section on non-abiding. In the
verse which follows in the Mahayanavirrzsika (in lines 5ab) Maitripa
adds the following explanation:
Knowers of reality know true reality
Which is free from the four extremes . (MV 5ab)

21 4 "Rin chen phreng ba'i bshad pa," 195b : '"ucchedin ' should not be taken as the mere
3
interruption of existence, but as a synonym of utter non-existence. 'Is not said' [means :]
the appearances of the apparent [truth] have not been abandoned. " (chad pa ni yod pa
rgyun chad pa tsam la mi bya 'i II med pa tsam gyi (text: gyis) rnam grangs du bya 'o II
khas mi Zen ces pa ni II kun rdzob kyi snang ba mi spangs pa 'o II).
2 1 5 See Seyfort Ruegg 198 1 :39.

84

THE AMANASIKARA CYCLE

What this true reality precisely relates to, is explained in the three in
troductory verses of the Mahayanavif(lsika. The first two define the goal
as the original/natural kaya (nijakaya), which is the nature of the three
kayas (sometimes equated with the svabhavikakaya) , and in the third
verse Maitripa declares:
The seeing of this [nijakaya] is deep insight ( vipasyana),
Given that no [ thing] is superimposed.
This will be explained now
In accordance with the Mantrayana (i.e., Mantranaya) . (MV 3)

In other words , to see (without superimposition) the original kaya is

equated in MV 4a-5b with knowing a reality which is beyond the onto
logical possibilities expressed in the tetralemma. As already pointed out
above, the third introductory verse is particularly noteworthy, for the
only thing tantric about this general exposition of the Mahayana goal is
a vipasyana practice of seeing without superimposition, that is, seeking
to realize the possibility of attaining direct perceptions of true reality,
mind ' s true nature. One could argue that this coincides with ' Gos Lo tsa
ba gZhon nu dpal ' s and Kong sprul Blo gros mtha' yas ' s sutra-based
mahamudra, which is also regarded as being in accord with Mantra
naya.
In the second verse of the section on non-abiding (TRA 29) , Maitripa
claims that the true reality of things can only be known by avoiding not
falling into the extremes of the tetralemma formulated in the preceding
verse 28, and this is not achieved by only thinking about doing it. That
realization of true reality depends upon holding back from all extremes
recalls Sekanirdea, verse 29, where such a practice (i.e., apratithana)
is called mahamudra:
Not to abide in anything
Is known as mahamudra.
Because self-awareness [i.e . , mahamudra] is stainless,
[The moments of enjoying] manifold [appearances] and so forth
do not arise. (SN 29)
In his commentary on this verse, Ramapala quotes two passages from
the Jnanalokalaf(lkara, in which amanasikara is taken to be virtous, and

A JEWEL GARLAND OF TRUE REALITY

85

the B uddha praised as someone who mastered amanasikara.2 16 This is

then followed by the remarkable statement that this (i.e. , amanasikara)
is a possible practice, because through the kindness of the guru,
mahamudra can be made directly manifest. 217
The third verse of the section on non-abiding (TRA 30) is the same as
verse 32 in the Sekanirdea. In his commentary on the latter, Ramapala
explains that only Apratithana-Madhyamaka fully denies any form of
sup erimposition, while Vijfianavada still has a trace of superimposition
in that the real existence of consciousness [is maintained] . 218 The ' Bri
gung commentary provides the additional information that it is the ap
p earance as such which is taken to be free from superimposition for
Maitripa and his followers, whereas the proponents of Cittamatra, be
they S akara or Nirakara, equate superimposition with the imagined na
ture. 219
The differences vis-a-vis Cittamatra and Mayopamadvayavada are also
delineated in Maitripa ' s Pancatathagatamudravivarm;,a, where the five
skandhas (equated with the five Tathagatas) are said to be sealed with
Akobhya in order to make one realize that all skandhas are only mind.
Akobhya, in turn, is sealed with Vajrasattva in order to exclude the
ultimate existence of non-dual mind. Freed from the thorn of ultimate
existence, the result, namely Madhyamaka of non-abiding, is pro
claimed to be superior. Maitripa quickly proceeds to rule out the possi
ble objection that this is not the Madhyamaka of non-abiding, because
Mayopamadvaya awareness is still maintained. In other words , aware
ness may be taken as non-dual (Cittamatra) , or even as not existent
(Mayopamadvayavada) on the ultimate level; in the Madhyamaka of
non-abiding it holds no privileged status at all. Arising in dependence, it
is not grounded, any more than anything else is .
2 16 The verse is part of the interpolation in the definition of mahamudrii in the Caturmu
driinvaya (see below).
2 1 7 See Mathes 2007:554-56.
2 18 See Mathes 2007:556-57.
2 1 9 "Rin chen phreng ba'i bshad pa," 195b _ : kho bo cag !tar na dbu ma 'i don ni snang
56
ba sgro btags dang bral ba zhig la bya 'o 1 1 gal te de !ta na rnam bcas dang rnam med
pa 'i sems tsam pa dag na re I sgro btags ni kun btags yin pas de med par kho bo cag
'dod ces rtsod pa dang I . . . .

86

THE AMANASIKARA CYCLE

The last line of the third verse in the section on non-abiding ("Where is
then denial or the establishing [of anything] ?") is consequently taken in
the following way :
Appearances not having been abandoned, there i s n o denial, and
given the absence of superimposition there is no establishing of
anything either. 220
This raises the question whether such statements are not already super
impositions on their own, and the answer in the ' Bri gung commentary
is:
This [state of] intellect which is free from superimposition must
be realized by an inconceivable intellect. 221
In other words , a mind which does not superimpose cannot be totally
understood through analytical thought processes, but only by some in
conceivable intellect, or as the fourth verse of our section on non
abiding (TRA 3 1 ) puts it, through effortless wisdom. In this fourth
verse, which is also verse 30 of the Sekanirdea (see below), Maitripa
stresses the inconceivable nature of wisdom. According to the topical
outline which was noted down by Ti pi ' bum la 'bar, it refers to the
"freedom from the extreme of characteristic signs . " 222 Maitripa clearly
anticipates the possible objection that thinking about the inconceivable
is in itself an obstacle. An answer is not given in the root text, but
Ramapala explains, that inconceivable wisdom does not arise from
analysis , but occurs within its own sphere. 223 In his *Tattvadasatfka
*S ahaj avajra quotes this verse as a summary of quotations from the
Samadhirajasiltra (SRS XXXII.92-97b & 98- 1 05), which follow his
statement that mahamudra in Sekanirdesa 36 stands for the pith
instructions on the reality of mahamudra.
220 Op. cit. , 1 96a _ : de ltar na snang ba mi spangs pas dgag du med pa la I sgro mi 'dogs
34
pas bsgrubs du yang med do I
221 Op. cit. , 196a : sgro btags dang bral ba 'i blo de bsam gyis mi khyab pa 'i blos rtogs
4
par bya ba yin la I
222 'Bri gung bka ' brgyud chos mdzod, vol. kha, 82a _ : mtshan ma 'i mtha ' dang bral ba I
23
223 See Mathes 2007 :556.

A JEWEL GARLAND OF TRUE REALITY

87

The fifth verse on non-abiding is identical with Sekanirdea, verse 34.

In it, Maitripa maintains an access to the true original state through
one ' s realization of mind ' s purity . According to the topical outline
whi ch was noted down by Ti pi ' bum la ' bar, the verse is about teaching
one ' s own realization to others (see below) . The sixth and last verse on
non-abiding nicely summarizes the Madhyamaka meaning of non
arising in stressing the fact that true reality only manifests in its own
accord when entirely free from from all superimpositions.
In his *Guruparampariikramopadea,224 Vajrapai:ii comments only the
first three verses on non-abiding. He starts out by quoting one of the
most famous verses in Mahayana literature :
There is nothing to be removed from it225 and nothing to be add
ed.
The real should be seen as real, and seeing the real, one be
comes liberated. 226
Based on this, Vajrapai:ii advises readers to neither superimpose nor
deny true existence by asserting non-existence. 227 The question is , of
course, what it is precisely from which nothing needs to be removed
and to what nothing should be added, or rather what it is that should not
be superimposed as existent or denied as non-existent. The standard
Madhyamaka answer is "phenomena, " which are neither superimposed
as something possessing an independent existence nor denied as some224 The *Guruparamparakrama- Upadea is only available in its Tibetan translation
performed by the Indian PaJ.lcJita Dharijfiana and the Tibetan translator 'Brog mi Jo sras.
225 Tib. 'di la should be corrected into 'di las on the basis of the Sanskrit.
226 GPKU (B 298a , D 1 69a , P 1 90a ) : 'di la bsal bya ci yang med 1 1 gzhag par bya ba
1
2
3
gang yang med 1 1 yang dag nyid la yang dag blta 1 1 yang dag mthong na mam par grol I
The verse in the Ratnagotravibhagavyakhya (RGVV 76 1 _2 ) is as follows : napaneyam
ataf:i kiY(lcid upaneyaY(l na kiY(lcana I dra!ftavyaY(l bhutato bhataY(l bhatadarfr vimucyate II
In the AbhisamayalaY(lkara ( AA 32 1 _ 1 6 ) the reading is as follows : napaneyam ataf:i
5
kiyticit prak!feptavyaY(l na kiY(lcana I dra!ftavyaY(l bhutato bhutaY(l bhutadarsf vimucyate II
227 GPKU (B 298a - o D 1 69a , P 1 90a _ ) : "Therefore one abides neither in the reifica
12
23
3
tion of [something as truly] existent nor in the denial of [something as if it were] non
existent." (zhes bya bas I yod pa 'i sgro 'dogs pa" dang I med pa 'i skur pa 'debs pa la mi
gnas (bpa stebl j)
' DP om. b DP te

88

THE AMANA SIKARA CYCLE

thing that has arisen in dependence on the level of apparent truth. The
second answer, representative of the teachings of the third dharma
cakra, is "the ultimate reality of a buddha nature," to which no qualities
need to be added and from which no adventitious stains (which consti
tute the phenomenal world) need to be removed, for the latter do not
impair the buddha element. It is these adventitious stains which are not
superimposed here, while the buddha nature is not denied. In the first
case, one would think of Abhisamayalarrikara, verse V.2 1 , and in the
second of Ratnagotravibhaga, verse I. 1 54. Vajrapfu).i ' s commentary is
in fact closer to Haribhadra ' s Abhisamayalarrikaravrtti on V.2 1 , which
is as follows:
Since liberation is not possible, then, [in combination] with an
obstinate clinging to entities , one needs to ascertain that forms
and the other [skandhas] are things dependently arisen, exist in
fact, [only] conventionally, lack an own-being and so forth. In
doing so, one has not, with regard to any phenomenon, either
removed or added anything by way of [wrong] denial or super
imposition. 228
In line with this understanding, Vajrapai;ii first takes the manifold ap
pearances of dependent arising and their emptiness as being inseparably
linked, just as the "non-existence of water" and the "appearance of wa
ter" in a mirage :
The appearance of water in a mirage contains no water; it is
empty of water. It is the non-existence of water which appears
as water. The appearance of water and its non-existence are not
separate. 229

228 AAV Sphutartha 72 1 _ : yasmad evaYf1 bhavabhiniveena mukter anupapattir ato apa
3
vadasamaropariipam apanayanaprak!fepaYf1 kasyacid dharmasyakrtva idam eva pratf
tyasamutpanna1?7 saYf1vrtya tathyanlpaYf1 rupadi nif:tsvabhavadiriipato ninlpa1:1yam I
229 GPKU (B 298a , D 1 69a5 , P 1 90a ) : smig rgyu la chur snang ba nyid la <achu med
5
4
de chusl stong la I chu med pa nyid chur snang ste I chur snang ha dang chu med pa
gnyis <btha dad pa mabl yin noc I
" D chu yis b B tha mi dad pa c D la
. . .

A JEWEL GARLAND OF TRUE REALITY

89

S uch a presentation harbours the danger of superimposing emptines s .

Vaj rapar.ii warns u s that the latter does not subsist independently o f the
appe arance, just as there is no longer any fire once the fuel has been
exhauste d:
An appearance and [its] emptiness in terms of an own-being are
not separate. When various [logs] of firewood are burning, for
example, they [all] are one in partaking in the nature of fire.
Eventually the firewood will be exhausted, but no "fire-ness"
will remain. Likewise, once the state of manifold appearances
has been established as emptiness by reasoning, [the appearanc
es] are neither established as entities , nor does emptiness re
main. 23 0
Appearances are thus only provisionally called empty. In terms of de
finitive meaning they do not abide, any more then emptiness does. Va
jrapar.ii summarizes his analysis of Apratithanavada in the following
way:
In order to refute the conceptual adherence of [followers of]
other [tenets] , or [in other words] terminate superimposition and
denial, [appearances] are called empty, unarisen and non-dual in
a provisional sense. But these [attributions] do not remain [val
id] in a definitive sense for those who are expert. 23 1
In

his analysis , Vajrapar.ii fails to address the second part of the above
celebrated Mahayana verse proclaiming that nothing is added or re
moved (i.e., the real should be seen as real, and seeing the real, one
230 GPKU (B 298a6 -b 1 , D 1 69a6 _ , P 1 90a _6 ) : snang ba rang bzhin med pa 'i a stong pa
5
7
nyid ni tha mi dad dab I dper na bud shing du ma mes bsregs na me 'i ngo bor gcig ste I de
nas bud shing zad pa dang me nyid mi gnas so I de bzhin du sna tshogs su snang ba nyid
rigsc pas stong pa nyid du byas nasd dngos pore ma grub pa dang I stong pa nyid kyang
mi gnas so I
a DP pa b P de c B rig d B na e DP po
23 1 GPKU (B 298b ; D 1 69arb , P 190a ) : gzhan gyi zhen pa bzlog pa 'am I sgro skur
1
2
7
gcad pa 'am I drang ba 'i don du stong pa dang skye ba med pa Cgnyis su med pal zhes
brjod kyi I mkhas pas gzhalb pa 'am I nges pa 'i don du de nyid mi gnas te I
" DP om. b D btsal P gcal
..

90

THE AMANASIKARA CYCLE

becomes liberated) , but in his explanation of the view (defined as work

ing for the sake of sentient beings after purifying the first five piira
mitiis with the help of prajiiiipiiramitii, which is free from superimposi
tion and denial232) it is the non-abiding in any superimposition or denial
which is taken as the knowledge of true reality:
Given that it is the nature of all phenomena not to have arisen in
terms of an own-being, they do not abide in either [extreme of]
existence or non-existence. Therefore, not to abide in any super
imposition and denial [of them as] existent or non-existent is the
know ledge of true reality. 233
Vajrapai;ii does not say anything about true reality itself. This would be
counter-productive when describing a practice which strictly avoids
superimposition and denial. Still, when Maitripa maintains in Mahii
yiinavif!Lsikii, verse 3 , that the original nature of the three kiiyas (i.e., the
nijakiiya) is seen in vipasyanii by avoiding any superimposition, an in
terpretation along the lines of the Ratnagotravibhiiga (i.e., the third
dharmacakra) is required. The buddha element together with its insepa
rable qualities constitute true reality, corresponding to the nijakiiya, and
to deny or superimpose the experience of any aspect of this latter would
lead the yogin astray, just as denying or reifying the appearances of the
ordinary world would. Vajrapai;ii does in fact follow such an interpreta
tion when he explains in his presentation of mahiimudrii that the latter is
not different from conceptual thought, just as a rope and its wrong ap
pearance as a snake:
As long as one fails to realize that it is a rope, it appears to be a
snake, but once one realizes [the truth, it is clear] that its nature
of appearing to be a snake is [shared with that of being] a rope.
2 32 GPKU (B 298b _ , D 1 69an P 1 90b 1 _ ) : sgro skur med pa dang zhen pa med pa 'i
2
45
shes rab kyi pha rol tu phyin pas pha rol tu phyin pa Inga mi dmigs pa gsum gyis 'khor
gs um poa yon gs su dag (bpar byas nasb) I sems can gyi don byed pa ni lta ba 'o I
a DP om. b DP dag pas
2 33 GPKU (B 298b -299a 1 , D 1 69b , P 1 90b _ ) : chos thams cad rang bzhin gyisa ma
6
4
34
skyes pa 'i ngo bo nyid kyis yod med gang yang mi gnas pas I yod med kyi sgro skur gang
du 'ang mi gnas pa ni de kho na nyid kyi shes pa 'o I
a DP du
..

A JEWEL GARLAND OF TRUE REALITY

91

The very rope is the snake . The snake does not need to re
moved, nor does anything of the rope need to be added. Like
wise, as long as one fails to realize mahamudra, which is the na
ture of the indivisible pair, it appears to be a conceptual varie
ty. 234 Once it is properly realized, its nature of [appearing to be]
a host of concepts is united into a pair with its nature of [being]
the non-conceptual. It is the non-conceptual (i. e . , mahamudra)
which appears to be a host of concepts . No thought whatsoever
needs to be removed here, nor does anything non-conceptual
need to be added. 235

Mahamudra is here taken as the true nature of mind, which is non

conceptual. Until one realizes this original state, mind appears to be an
endless flow of concepts . In terms of these two categories , the verse that
calls for neither removing nor adding anything can be regarded as being
in line with the Ratnagotravibhaga (verse 1. 1 54) , and just as the rope is
devoid of its mistaken appearance as a snake, or the original mind of the
stream of thought, so too the buddha element can be taken to be devoid
of adventitious stains . This is clear from Ratnagotravibhaga, verse
1. 1 5 5 , against the background of which verse 1. 1 54 must be understood:
The [buddha] element is empty of adventitious [stains] ,
Which have the defining characteristic of being separable;
But it is not empty of unsurpassable qualities ,
Which have the defining characteristic o f not being separable. 236
The Ratnagotravibhagavyakhya on verses 1. 1 54 and 1. 1 55 is as follows :
234 I.e., the manifold appearances of the world produced by false imagining.
235 GPKU (B 3 1 5b -3 1 6a , D 1 80a _ , P 203a _ ) : . . (athag parl ma rtogs nasb sbrul du
1
24
35
5
snang gi I rtogs na sbrul du snang ba 'i rang bzhin nyid (athag paal yin la I (athag paal nyid
sbrul lo I sbrul bsalc bar bya 'am I (thag paal gzhag par bya ba ci 'ang med do I de bzhin
du phyag rgya chen po zung du 'jug pa 'i rang bzhin ma rtogs nasd <ertog pael sna tshogs
su snang ste I yang dag par rtogs na rtol pad sna tshogs kyi rang bzhin nyid mi rtogg
pa 'i rang bzhin duh zung du 'jug pa yin la I mi rtogg pa nyid rtog pa sna tshogs su snang
ste I 'dir rtog pa bsal bar bya 'am I mi rtogg pa gzhag par bya ba ci 'ang med do I
' DP tha gur b DP par c D gsal d D na e DP om. f DP rtogs g D rtogs h D om.
236 RGVV 76 _ : siinya agantukair dhatuft savinirbhagalak:faJJ,aift I asiinyo 'nuttarair
34
dharmair avinirbhagalak:fm:iaift II
.

92

THE AMANASIKARA CYCLE

What is taught by that? There is no characteristic sign of any of

the defilements (sarriklea) whatsoever to be removed from this
naturally pure buddha element, for it is naturally devoid of ad
ventitious stains . Nor does anything need to be added to it in the
way of a characteristic sign (nimitta) of purification, for it is of
[such] a nature as to have pure properties which are inseparable
[from it] . . . . Thus one truly sees that something is empty of that
which does not exist in it, and one truly realizes that that which
remains in place is present, [and] hence exists there. Having
[thus] abandoned the extremes of superimposition and denial,
these two verses (RGV I. 1 54-55)) correctly elucidate the defin
ing characteristic of emptiness. 237
To sum up, one could argue that the second and third dharmacakras are
both definitive and do not contradict each other. When engaged in ana
lytical activities , one has to follow the second dharmacakra thereby
avoiding any extreme of superimposition and denial. With a direct ac
cess through the samadhi of knowing reality for what it is the yogin has
a genuine experience of reality as taught in the third dharmacakra. A
quotation of a part of verse II.6 1 from the Ratnagotravibhaga in Mai
tr!pa ' s Paiicakara proves that the Ratnagotravibhaga was indeed known
to Maitripa and as we have seen, the positive description of true reality
as luminosity requires to interpret the verse "There is nothing to be
removed from it and nothing to be added . . . " in the sense of the Ratna
gotravibhaga. Moreover, the Sekanirdeapaiijika and the *Tattvadasa
ka?fka clearly establish a doctrinal link between Maitrip a ' s mahamudra
of non-abiding with the AvikalpapraveadharalJf and thus, according to
' Gos Lo tsa ba gZhon nu dpal, the Dharmadharmatavibhaga and
Ratnagotravibhaga. 238
2 37 RGVV 76 _ : kim anena paridfpitam I yato na ki1J1cid apaneyam asty ataf:i prakrti
5 11
parisuddhiit tathiigatadhiitof:i sa1J1kleanimittam iigantukamalasunyatiiprakrtitviid asya I
niipy atra ki1ricid upaneyam asti vyavadiinanimittam avinirbhiigasuddhadharma
tiiaprakrtitviit I . . . evaYf1 yad yatra niisti tat tena sanyam iti samanupasyati I yat punar
atriivasi:ftaYf1 bhavati tat sad ihiistfti yathiibhata1J1 prajiiniiti I samaropiipaviidiinta
parivarjaniid aviparftaYj1b sunyatiilak:ja!}Gln anena slokadvayena paridfpitam I
a See RGVV (A) 19a4 and RGVV (B) 3% 3 . Johnston omits, probably inadvertently, tii-. b Corrected according to RGVV (A) 19a4 and RGVV (B) 39b 5 .
2 3 8 See my analysis of the Sekanirdea further down.

A JEWEL GARLAND OF TRUE REALITY

93

It is clear now why, after centuries of oblivion, the Ratnagotravibhaga

became so important for Maitripa. What had been problematic for
mainstream Buddhism in India, namely buddha nature taken as lumi
nosity and covered by a phenomenal world which consists of merely
adventitious stains, proved to be the perfect doctrinal foundation for
Maitripa' s mahamudra. Thus *S ahajavajra quotes the verse that calls
for neither removing nor adding anything 239 when explaining with re
gard to Tattvadaaka 3d ("Confusion is taken to be without a basis")
that confusion does not need to be removed like thorns . It should be
note d, that the Ratnagotravibhaga also endorses a non-analytical ap
24
pro ach to the luminous nature behind everything adventitious . 0
Besides Maitripa ' s positive understanding of emptiness as luminousity
it is at least noteworthy, that in the final paragraph of the Tattvaratna
valf Nagarjuna ' s Niraupamyastava, verse 2 1 , is quoted in order to en
dorse the view that there is ultimately only a single vehicle for all sen
tient beings to reach enlightenment. This follows for Nagarjuna because
the dharmadhatu lacks any differentiation. A closer look at the follow
ing verse shows Nagarjuna ' s positive understanding of the ultimate:
Your body made out of dharma (i.e . , the dharmakaya)
Is eternal, imperishable, peaceful, and victorious .
But, for the sake of people who need to be trained,
Cessation has been taught by you. 241 (NS 22)
Like Maitripa, Nagarjuna falls short in calling this buddha nature, but
the proximity to the four perfections of the dharmakaya (i.e. , the perfec
tions of self, permanence, purity, and bliss) taught for example in the
239 RGVV 76 1 : nilpaneyam atab kif!1cid upaneyaf!1 na kif!1cana I
240 In the introduction to RGVV on 1. 1 5 3 -55 this approach is defined as dharmatilyukti:
"Everywhere it is precisely the true nature of phenomena which is what is relied on
the reasoning-for an "accurate realization" (nges par rtogs pa) of the mind [and] for a
"correct knowledge" (yang dag par shes pa) of it. The true nature of phenomena is
inconceivable and unthinkable; it must [rather] be believed in." (RGVV 73 1 4_ 16 : sarvatra
dharmataiva pratiarm:zam I dharmataiva yukti cittanidhyilpanilya cittasaf!1jiiilpanilya I
sit na cintayitavyil na vikalpayitavyildhimoktavyeti I).
24 1 NS 22: nityo dhruvab sivab kiiyas tava dharmamayo jinab I vineyajanahetos ca
darsitil nirvrtis tvayil II

94

THE AMANASIKARA CYCLE

S rfmiiliidevfsiltra and elaborated in the Ratnagotravibhiiga and its

commentary is obvious . Drasko Mitrikeski sees these similarities , and
concludes that Nagarjuna must have been close to or acquainted with
the tathiigatagarbha teachings . B ased on formal considerations-such
as the frequent use of the vipulii exceptions in the anu$tubh metre typi
cal of the author of the Millamadhyamakakiirikiis-Mitrikeski also ar
gues for an attribution of the Niraupamyastava to Nagarjuna. 242

242 Mitrikeski 2009: 152-55.

6 . Explaining the Seals of the Five Tathagatas

(Paiicatathagatamudravivarw:za)

Translation of the Paiicatathiigatamudriivivara1,:ia (the text consists

of verses and prose):

Homage to the glorious Vajrasattva!

[The five skandhas] which arise in dependence are empty of the
imagined. 243
Empty of an own-being, they do not exist as something real. Not
being nothingness
They have the nature of the one (non-dual) mind with its mani
fold [aspects] .
[The skandhas of] matter and the rest are victorious in the form
of the five victorious ones. (PTMV 1 )
The five psycho-physical aggregates (skandhas) are the five Tathagatas .
The [first] four of them are sealed with Akobhya in order to estab
lish244 that they are consciousness only. Since exterior forms are thus
only mind, a perceived object does not exist, in which case the empti
ness of the perceiving subject also obtains . In view of this, conscious
ness alone abides as an ultimately existing mere awareness 245 per se,
which is free from perceived and perceiver. This is precisely the goal of
the Nirakaravadins-the wisdom of their main [practice ]-like the
stainless stretch of a midday-sky in autumn. 246 This is stated [in the fol
lowing] :
243 In accordance with the Tibetan (kun brtags), I take parikalpa in the sense of
parikalpita.
244 Tib.: " . . . so that one realizes . . "
245 Tib. : "experience."
246 Tib.: "The Nirakaravadins maintain [the existence of the] consciousness of [their]
main practice. It is like the stainless . . . . "
.

96

THE AMANASIKARA CYCLE

That which is empty of the imagined

Has neither appearance nor form.
It is but truly existing awareness 247 and bliss;
It is [also] the confusion of accumulating forms after [medita
tion] . (PTMV 2)
This is [also] stated [in Ratnagotravibhaga II. 6 1 b] :
[Here, the first one is the dharmakaya,]
And the latter two the form-kayas.
[These latter appear on the basis of the former,
Just as visible forms appear in space.] 248 (PTMV 3)
As well as [in the following] :
The dharmakaya of the great sage
Is free from mental fabrication and appearances .
The two form-kayas arise from it,
And thereafter abide as illusion. (PTMV 4=TRA 20)
[Objection: ] Since [emptiness] is [already] established by the seal of
Akobhya, what is then the use of the canonical passage : "Akobhya is
sealed with V ajrasattva"? To put it plainly, [this second sealing] serves
[the same] purpose of establishing the emptiness of imagined forms .
[Answer: ] It is not so, for [it is only the emptiness of the imagined
which] is established by the former seal (i.e., Akobhya' s) . Therefore,
just as wisdom249 is the main [practice and] the other (i. e . , conscious
ness) the [state attained] afterwards through the seal of Akobhya, so
consciousness, too, becomes the [state attained] afterwards through the

247 Tib . : "self-awareness. "

24 8 RGVV 88 1 - 1 : prathamo dharmakayo 'tra rupakayau tu pacimau I vyomni rapagata
3 4
syeva prathame 'ntyasya vartanam II
2 49 Tib . : "self-awareness. "

EXPLAINING THE SEALS OF THE FIVE TATHAGATAS

97

seal of Vajrasattva, [but] the vajra [of emptiness] is [now] the main
25
[practice] . 0 This is also stated in the Vajraekhara:
Emptiness is called the vajra,
Which is of a steadfast essence, not hollow,
Incombustible and indestructible,
And whose defining characteristics is to be indivisible and im
penetrable. (PTMV 5)
If one was [again] matter and the rest during [the state attained]
afterwards [arising]
From the wisdom of the main [practice performed] through the
seal of Akobhya,
Why, alas , is it not maintained that one would be [again] a hero
being (Vajrasattva)
During [the state attained] afterwards [arising from the practice
performed] through the seal of Vajra[sattva] ? (PTMV 6)
[Objection:] But if one was a hero-being during [the state attained] af
terwards, there would be the undesired consequence of proclaiming
annihilation because the [hero-being ' s] compassion would not exist
[during the next session of the main practice] . 251
[Reply: ] [The inseparable nature of emptiness and compassion, or vajra
and sattva] is maintained [in the following verses] :
Through vajra emptiness is taught.
Through sattva the state of wisdom only.
The identity of both is established
On the basis of Vajrasattva ' s true nature. (PTMV 7)

250 Tib . : "Therefore, just a s the seal o f Akobhya has the wisdom a s its main [practice
and] the other (i.e., consciousness) as the state attained afterwards [as a result] of [this]
self-awareness, so too is the consciousness [related to] the seal of Vajrasattva the state
attained afterwards, but [now] vajra[-emptiness] as the main [practice] ."
25 1 If vajra and sattva are not experienced as being inseparable, then emptiness (i.e.,
vajra) would be a mere nothingness disconnected from compassion.

98

THE AMANASIKARA CYCLE

The difference between emptiness and compassion
Is like that between a lamp and its light.
Emptiness and compassion are one,
Just as a lamp and its light are. (PTMV 8)
Emptiness is not different from entities .
And there i s n o entity without it.
This follows from252 the determination of [them] not being
without [emptiness] .
It is similar to [the one] that it is produced and impermanent.
(PTMV 9)
Just as the apparent [truth] is not annihilated253
When true reality is taught,
So too true reality is not apprehended
Without the apparent. (PTMV 1 0)

And more in detail. One may wonder: Are then Akobhya and Vajra
sattva the same? If they were, the "proponents of a non-dual [mind
with] manifold [aspects] " (Citradvaitavada, i.e. , Sakaravada) would be
superior, since consciousness, matter, and the like, are not abandoned.
This is what is stated [in the following] :
For me the S akara-system is propounded in the following terms:
Mind-only together with its manifold [aspects] is empty of all
thought;
It is like touching grass while walking.
Others teach it as having the meaning of the Middle [Way].
(PTMV 1 1)
For the Citradvaitavadin [mind] exists ultimately, but [to claim the ul
timate existence of] such a [form of] consciousness is not shrewd. This

252 The Tibetan did not render the causal ablative. The line is repeated in the verse that
follows, but this time with a causal phyir in the end.
25 3 The extra line (med na mi 'byung nges phyir ro) at the beginning of the Tibetan trans
lation of this verse correponds to avinabhavaniyamat in the verse above (PTMV 9).

EXPLAINING THE SEALS OF THE FIVE TATHAGATAS

99

is for the following reason: 254 Once [sealed with] the seal of Vajrasattva,
it [can] be ruled out that a [form] of consciousness 255 whose nature is
[th at of] Akobhya, that is, the non-dual [mind] with its manifold [as
p ects] , which is empty of a perceived and a perceiver, really exists in
terms of an entity. This is stated [in the following] :
If one says that [the skandha of] matter and the rest, while emp
ty of thought,
Are [still] wisdom (i.e., consciousness?), in virtue of Ako
bhya ' s seal,
Then in virtue of Vajrasattva ' s seal it [must] be ruled out
That [this wisdom] exists as an entity. (PTMV 1 2)
Through [the realization of] cognition-only
One does not become Vajrasattva.
Not being there from the beginning
Everything imagined is emptiness. 256 (PTMV 1 3 )
Once the thorn that it (i. e . , consciousness o r wisdom) exists ultimately
in such a way is removed, a Madhyamika tenet is [seen to be] superior,
one established on the basis of awareness, 257 which is continuous in its
flow of effortless non-dual "union" (yuganaddha) and is characterized
by not abiding in anything. 258 This is realized through the kindness of a
genuine guru. One may wonder, whether awareness 259 is established
254 The causal relation expressed by the Sanskrit compound ending in -tviit has not been
reflected in the Tibetan.
255 According to the Tibetan from the dPal spungs edition (B). The Sanskrit has jfiiina
here, but above, the mind which is empty of thought is refered to as vijfiiina. Derge and
Peking have "self-awareness."
25 6 The Sanskrit does not give a satisfying meaning: " The emptiness of cognition-only
from imagined forms is not fabricated by the [seal of] Vajrasattva, for that [emptiness]
was there before, but not [its realization] . " Vajrasattva's seal is expressive of Madhya
maka-emptiness, while Yogacara-emptiness described in this verse is related to Ako
bhya' s emptiness .
257 Tib . : "self-awareness."
25 8 The Tibetan translator probably read -svasaf!! vedanasiddhir miidhyamikasiddhiinta
freyiin and understood: "The establishment as self-awareness . . . is a supreme Madhya
mika tenet. "
259 Tib . : "self-awareness."

1 00

THE AMANASIKARA CYCLE

here, whether, being [thus faced by] the undesired consequence [en
tailed by] Mayopamadvayavada, there is no Apratithanavada. This is
not the case [for the reason stated in Yuktiatikii, verse 1 9 : ]
That which has arisen dependently
Has not arisen in terms of its own-being.
How can that which has not arisen in terms of an own-being,
Truly be called ' arisen ' ? (PTMV 1 4 = Y 1 9)
Awareness , 260 too, has arisen in dependence. Therefore [even] aware
ness itself is not grounded [in anything] , but rather reflects the level of
non-arising. This is as [stated in the following: ]
Indeed, awareness has not arisen.
The being of real entities , too, is like that.
The sage said that the world
Has the nature of Vajrasattva. (PTMV 1 5)
Moreover, the Tathagata asked Mafijusri: "What is this inconceivable
element? " Mafijusri replied: "The element that is inconceivable, not to
be understood by the mind, not to be fathomed by the mind, and not to
be realized through any volition of the mind, is what I call the inconcei
vable element. But again, illustrious one, it is precisely no-mind261
which is the inconceivable element. What is the reason for this? Mind is
not found in no-mind. 262 As to the element which is without mind, 263 it
is mind for [through it] mind is realized as it is . 264 Again, all forms , il
lustrious one, are the inconceivable element. " Elsewhere (i. e . , in the
Jniiniilokalmrzkii ra) it is said [in this regard] :
Homage to You, who is without imagined thoughts ,
Whose intellect is not based [on anything] ,

26 0 Tib . : "experience."
261 Missing in the Tibetan.
262 Tib . : "There is no volition in the inconceivable element. "
2 6 3 Having a masculine ending, niscitto must depend on dhatufl.
26 4 Tib . : "Therefore, mind i s [here] the mind which realizes the inconceivable a s i t is. "

EXPLAINING THE SEALS OF THE FIVE TATHAGATAS

101

Who i s without recollection, whose realization i s non-concep

tual,
And who is without any cognitive object. (PTMV 1 6)
In

the Candrapradfpa265 it is stated:

Whatever arises from conditions has not [truly] arisen,
[For] it does not arise in terms of own-being.
What depends on conditions is said to be empty,
And whoever knows emptiness, is not mad. (PTMV 1 7)

In the Aryalankiivatiira[sutra] [II. 1 69] [it is further said] :

If characteristic signs [still] arise
After all error has been abandoned,
This will be his error,
Like the impure darkness of the eyes . (PTMV 1 8)
Moreover, [it is stated in Kambalambara' s Alokamiilii, verse 248] :
For precisely this reason the sage was afraid
Lest you should remain fixed in your [everyday] consciousness .
Thus his teaching, repeatedly said to b e essentially about empti
ness ,
Distinguishes the Dharma [for various disciples] . 266 (PTMV 1 9)
And in Hevajra[tantra II. 3 . 3 6ab] it is stated:
No [object] has ever arising in terms of its own-being
[Wherefore] it is neither true nor false. (PTMV 20)
Moreover, [we find in Alokamiilii, verse 27 4] :

265 I.e. , the Samiidhiriijasutra. But the verse cannot b e found there. Brunnholzl
(2007: 525 , fn. 553) identified this verse in the Anavataptaniigariijapariprcchasutra
(Derge bKa' ' gyur no. 156, 230b 2 _3 ) . See La Vallee Poussin 1 903- 1 3 :239.
266 See Lindtner 2003 :96-97.

1 02

THE AMANASIKARA CYCLE

When analyzed by a mind capable of subtle seeing,

All this, it [can] be determined, is the same [doctrine] ,
Were it not for a single [point] which separates
Buddhists and non-Buddhists , namely emptiness. (PTMV 2 1 )
In order to avoid a [form o f] emptiness [that i s equivalent] o f nihilism,
[I said in Sekanirdea 3 1 ] : 267
Those who see suchness
In accordance with Madhyamaka
Are fortunate, indeed, in that they realize true reality,
Provided that they are aware [of it] in a direct way.

(PTMV

22)
In the pakinfvajrapaiijara it is stated:
Wherever a mind of inseparably united
Emptiness and compassion is cultivated
This indeed is the teaching of
The Buddha, Dharma, and Sangha. (PTMV 23 = PA 3)
Since the five skandhas 268 which arise in dependence have the nature of
the five Tathagatas , and since [this] nature in turn is inseparable from
emptiness and compassion, it is established that the beings of the world
are inseparable from emptiness and compassion. 269 This, indeed, is un
interrupted meditation [performed] on the basis of the pith-instructions
of the genuine guru.
By following the reality of mantras
One will acquire [proficiency in] continuous meditation, 27 0

26 7 Tib . : "Avoiding a [form of] emptiness [that i s equivalent] of nihilism I explained: "
268 The Skt. has "five aspects."
26 9 Skt. jagat can mean both, beings and the world. The plural in the Tibetan supports
the translation "beings."
2 70 This line is missing in the Sanskrit.

EXPLAINING THE SEALS OF THE FIVE TATHAGATAS

1 03

[As continuous] as the flow of a river271

Or the steadiness of a flame. (PTMV 24)
Likewise, the venerable Nagarjuna says [in his Caturmudriinvaya] :
This is a divine palace, not the threefold world. These are not
sentient beings but victorious ones .
I am the lord of the maJ!-t;f,a la, not an [ordinary] man. [These are
not] experiential objects-eyes, the earth and so forth-nor are
they matter and the other [skandhas] .
Given that they have the nature of dharmatii, these [sentient be
ings] are the deities of the ma7J-t;f,a la.
How can one, knowing as one does the manifold [world] to be
the circle of the ma7J-t;f,ala, be confused [about this] ? 272
(PTMV 25)
[Elsewhere it is stated: ]
Having arisen in mere dependence,
[Things] manifest like the city of the Gandharvas . 273
The manifold [world] is not established in terms of an own
being
[But] it is not like a lotus in the sky [either] . 274 (PTMV 26)
Moreover, it has been said in Hevajra[tantra II.4.34ab] :
These phenomena are [essentially] released
[But] because of delusion they have assumed the form of
salflsil ra 275 (PTMV 27)
.

27 1 gZhung does not have an equivalent in the Sanskrit and is difficult to construe.
272 This verse is quoted in Munisribhadra's Paiicakramatippmy,f Yogfmanoharii, 24a _
45
See Zhongxin Jiang & Torn Tomabechi 1 996: 34.
273 Tib. (reading pratftyasambhavii devil?) : "Deities which have arisen in dependence
manifest like the city of the Gandharvas. "
274 Tib . : " [But] i t is not utter nothingness like a lotus i n the sky, [either] ."
275 HT 179 : amf dharmiis tu nirviiry,alJ1 mohiit sa1J1siirarupiry,af:i I
5

1 04

THE AMANASIKARA CYCLE

The Paiicatathagatavivarar:ia, composed by the great learned master

Advayavajra, 276 is ended. Translated, corrected and finalized by the
Tibetan translator rMa ban chos 'bar as taught by the Indian learned
master Vajrapaifi. 277
End of the Translation

Concluding Remarks
The term "five seals of the Tathagatas" stands for the sealing of the five
psycho-physical aggregates (skandhas) by the five Tathagatas , which
means that the skandhas have the nature of the Tathagatas . This is best
described in Vajrapaifi ' s *Guruparamparakrama- Upadesa:
The skandha of matter is Vairocana, the skandha of sensation
Ratnasambhava, the skandha of discrimination Amitabha, the
skandha of [karmic] formation Amoghasiddhi, and the skandha
of consciousness Akobhya. In order to overcome attachment to
the skandhas , the five skandhas which are the imagined nature,
are sealed with the five Tathagatas , who are the dependent na
ture. This (i.e., the meaning of being sealed) is explained [in the
Sekanirdesapaiijika on verse 1 9] :
What [x] is sealed with what [y] , that [x] comes to have
the nature of that [y] . 278

2 7 6 The author is not mentioned in the Sanskrit.

277 P: "Translated by the learned master Vajrapai:ii and the translator rMa ban chos
'bar. "
27 8 GPKU (B303a -b , D 172b 1 _ , P 1 93b - 1 94a ) : de la gzugs kyi phung po ni mam par
2
2
6 2
8
snang mdzad do 1 1 tshor ba 'i phung po ni rin chen 'byung ldan no 1 1 'du shes kyi phung
po ni 'od dpag" med pa 'o 1 1 'du byed kyi phung po ni don yod grub pa 'o I mam par shes
pa 'i phung po ni mi bskyod pa zhes bya ste I phung po la sogs Copar 'dzinbl pa 'i zhen pa
spang ba 'i phyir kun brtags phung po lnga la gzhan dbang de bzhin gshegs pa lngasc
rgyas gdab ste I de 'ang I gang la gang gisct rgyas btab pa 1 1 de yange de yi ngo bor 'gro 'o1
I zhes bya bas I
B dpag tu b D om. B lnga 'i ct B gi e DP dang 1 D grags
c

EXPLAINING THE SEALS OF THE FIVE TATHAGATAS

1 05

In other words , the nature of the skandha of matter is Vairocana and so

on for the other skandhas. The seals of the five Tathagatas can be fur
ther sealed with the seals of Akobhya279 and Vajradhara (or, in our text
with the seals of the five Tathagatas, Akobhya and Vajrasattva) , which
means that the deeper levels of their true nature-that they are non-dual
mind and finally emptiness-are recognized. In an appendix to the Pa
ncatathiigatamudriivivaraa in the 'Bri gung bka ' brgyud chos mdzod,
'Bum la ' bar writes :
It is said that after refuting the textual traditions of others , the
glorious Maitreyanatha (i.e., Maitri:pa) taught only his own tra
dition of accomplishing the seal of Vajradhara (i.e . , Vajrasatt
va) . This is when he composed the Panca[tathiigata]mudrii
[vivaraa]. [Here] the five Tathagatas are fixed upon, with enti
ties (i.e. , the five skandhas) being meditated upon as the deities .
[This means that] appearances are established as the mind . . . .
That appearances are contained in the mind is the seal of a
Tathagata. The non-conceptual, namely the mind empty of the
duality of perceived and perceiver, is the seal of Akobhya. This
non-conceptual mind, [but one that in addition accords with] the
Madhyamaka view of freedom from extremes and is endowed
with manifest bliss , is the seal of Vajradhara. 28 0
The seals of the Tathagata, Akobhya and Vajradhara are then related
respectively the j oy, supreme joy, and co-emergent joy :

279 This implies that a distinction i s made between an Akobhya seal as one o f the five
Tathagata seals, and the Akobhya seal of the non-dual mind.
280 'Bri gung bka ' brgyud chos mdzad, vol. kha, 17a -b : dpal byams pa mgon pos gzhan
5 6
gyi (text: gyis) gzhung bkag nas I rang gis rdo rje 'chang gi (text: gis) phyag rgya 'i
bsgrub lugs kho na bstan par bzhed nas phyag rgya Inga mdzad de 1 1 de bzhin gshegs pa
lnga ni dngos po lhar bsgom pa 'i ngos brtag ste I snang ba sems su bsgrub pa 'o I [ ]
snang ba sems su 'jug pa de bzhin gshegs pa 'i rgya I sems bzung 'dzin gnyis kyis (text:
kyi) stong pa 'i rtog med mi bskyod (text: skyod) pa 'i rgya I sems rtog med de yang mu
las grol ba dbu ma 'i !ta ba de yang rnam pa bde ba dang ldan pa ni rdo rje 'chang gi
rgya 'o I
. . .

1 06

THE AMANASIKARA CYCLE

Moreover, j oy [relates] to being sealed by the seal of the Tatha

gata; supreme j oy to being sealed by the seal of Akobhya; and
co-emergent j oy to being sealed by the seal of Vajradhara. 281
In other words, the realization that appearances are contained in the
mind is j oy; the realization of the non-conceptual mind empty of duali
ty, supreme j oy; and the Madhyamaka realization of bliss free from
extremes , co-emergent joy.

281 Op. cit. , 18a 1 : de yang dga ' ba de bzhin gshegs pa 'i rgya mtshon la I mchog dga ' mi
bskyod (text: skyed) pa 'i rgya mtshon la I lhan cig skyes pa 'i dga ' ba rdo rje 'chang gis
rgya mtshon pa ' o I

7 . A Presentation of Empowerment, Verses 26-3 6

(Sekanirdesa)

Translation of the Sekanirde.a, verses 26-36

[The Sequence of the Four Seals]

Having approached a karmamudrti,
One should meditate on the dharmamudra.
Hereafter [comes] mahamudra,
From which the samaya[mudra] arises . (SN 26)
The [four] joys can be [maintained]
With regard to each of the seals , except mahamudrti.
This [can be known] through scriptures , self-awareness,
And the pith-instructions of the genuine guru. (SN 27)

[Dharmamudrti]
The manifold is [realized] through the karmamudra;
Maturation is the nature of the world.
Steadfastness in that is freedom from defining characteristics ;
And relaxation is the gazing at the world. (SN 28)

[Mahamudrti]
Not to abide in anything
Is known as mahamudra.
As self-awareness (i.e., mahamudra) is stainless ,
[The moments of enj oying] manifold [appearances] and so forth
do not arise. (SN 29)
Effortless wisdom
[Can] be taken as inconceivable.

1 08

THE AMANASIKARA CYCLE

S omething ' inconceivable ' that one has [been able to] conceive
Cannot truly be inconceivable. (SN 30 = TRA 3 1)
Those who see suchness
In accordance with Madhyamaka
Are fortunate, in that they realize true reality,
Provided that they are aware [of it] in a direct way.
(SN 3 1 = PTMV 22)
All superimposition, whatever there is
All this does not exist in any respect;
As to the meaning of Madhyamaka, it is the absence of super
imposition;
Where is, then, the denial or the establishing [of anything] ?
(SN 32 = TRA 30)
The thought that [the world] is without the superimposition of
knowledge
And objects of knowledge is not different [from superimposi
tion itself] . 282
Everything is as it ever has been,
[But] it is not the way it was [before when there was still a con
ceptual] mind. (SN 33)
The mind [of him] , by whom the world is [directly] realized as
not arisen,
Is purified because of [his] realization.
For him, the wise, [this is realized] without effort:
[Being his] original state the world is true. (SN 34 = TRA 32)
The thought whose connection [with nirvaa]
Has not been uncovered283 arises in dependence;
282 My translation follows the Tibetan here. The Sanskrit has "With regard to that which
lacks the superimposition of knowledge and object of knowledge, thinking is not differ
ent."
283 Lit. "been caused to arise/appear. " I follow here ' Gos Lo tsa ba gZhon nu dpal who
has in his quotation of SN 35 'byed pa instead of bsgom pa (DRSM 463 1 ) .
7

A PRESENTATION OF EMPOWERMENT

1 09

This very [thought] is nirviilJ-a.

Do not create confusion, o mind ! (SN 35)
He who does not abide in the domain of the remedy,
Is not attached to true reality,
And who does even not desire the fruit,
Finds mahamudra. (SN 36)
En d of the Translation

An Analysis of the Sekanirdea, Verses 26-36284

In his Sekanirdea, Maitripa does not start as usual with the vase em
powerments (as , for example, in Maitrlpa ' s Sekatatparyayasarrigraha) ,
but directly turns to the topic o f karmamudra, which comprises the
p rajna wisdom empowerment. 285 In Maitrip a ' s system the twofold divi
sion into the creation (utpattikrama) and completion stages (utpanna
krama) of the Hevajratantra28 6 (a YoginI Tantra) undergoes further di
vision in order to relate the system of the four seals in the Y oginI Tan
tras to the five stages of the Yoga Tantras (i. e . , the Arya tradition of the
Guhyasamajatantra). The creation stage thus fans out into an outer and
inner one, and the completion stage into a simple completion stage, a
perfect [completion] stage (parini$pannakrama) , and a natural [ comple
tion] stage (svabhavikakrama) . In the Sekanirdeapanjika on verse 3 8 ,
the two stages o f creation and completion in the Hevajratantra are re
lated to the fivefold division of the Arya tradition. 287

2 84 The significance of these verses was already discussed in Mathes 2007 :555-56;
201 1 : 1 1 3-20 and 20 1 3 :280-87.
2 85 For a good overview of the historical development of the ritual of empowerment see
Isaacson 20 10:26 1 -79.
2 86 See verses I.8.24cd-25ab (HT 8 1 and HT 87 ) : "The dharma teachings of the ada
1
8
mantine one are based on two stages, the utpattikrama and the utpannakrama. " (kramam
utpattika1J1 caiva utpannakramam eva ca I kramadvaya1J1 samafritya vajrifta dharma
deana II).
287 See Mathes 2009 :92.

1 10

THE AMANASIKARA CYCLE

Maitripa presents prajfiii wisdom empowerment within the system of

four seals , which involves the tantric yoga practice of karmamudrii,
namely the union with a consort in order to gain a glimpse of the goal
of co-emergent joy, an intimation of which manifests briefly when the
sequence of four moments (i.e. , the moments of manifold appearances,
maturation, freedom from defining characteristics, and relaxation) 288
and four j oys (i.e . , j oy, supreme joy, co-emergent joy, and the [joy of]
no-joy) are experienced on a physical level. In his commentary on verse
24 of the Sekanirdea, Ramapala says that of the four seals the karma
mudrii is to be taken as the master empowerment congruent with the
perfect completion stage. 289
The four moments and joys are experienced again on the level of the
dharmamudrii which Ramapala explains in terms of the purification of
phenomena by means of the fivefold enlightenment. 29 0 This means that
the dharmamudrii is here related to a central practice of the outer crea
tion phase. In other words , the way dharmamudrii is presented here
suggests not so much a progressive succession after starting with
karmamudrii empowerment as rather the possibility of an alternative
path which starts with the outer creation phase, or the causal sama
yamudrii (and so virtually without a karmamudrii). According to
*Karopa, a disciple of Maitripa, the four moments and j oys can also
arise directly on the level of dharmamudrii. Only if this is not possible
one must rely on a karmamudrii.291 Whether this is intended by Maitripa
or not, true reality (or emptiness) , so he repeatedly claims , must be real
ized through pith instructions . 292 This leads to mahiimudrii, the realiza-

288 For an explanation of the four moments, see my summary of the Sekanirdea in the
introduction.
289 SNP 1 8 8 1 _ 1 : "But (ca) in the case of the four seals, it is the karmamudra which
4 5
should be known as the master [empowerment] , in accordance with the perfect [comple
tion stage] ." caturmudrapak:fe ca parini:fpannenacaryatvena karmamudra boddhavya I
2 9 0 See SNP 1 90 _ : "Then [the seal] of the dharmas such as blue and yellow, which have
78
been purified [by realizing them] as deities through the fivefold enlightenment. . . " (tato
dharma1:1ii1J1 nllapftadfnil1J1 paiicakarabhisambodhya prathama1J1 devataviodhitanil1J1. . . )
2 9 1 Mathes 2009:94.
2 9 2 Mathes 2009: 104.

A PRESENTATION OF EMPOWERMENT

111

293
ti on that bliss and emptiness are inseparable . On this level, however,
there is only the true co-emergent joy, and not the other three (impure)
joys . In this respect, i.e. , embedded in the sequence of the seals,
mahiimudra corresponds to the level of the fruit, but as Maitrlpa equates
it with the view non-abiding, it also includes, according to Ramapala
and *Karopa, amanasikara.
Verses 29-36 present mahiimudra in line with the Madhyamaka view of
non-abiding and amanasikara. This is clear from the first verse on
mahamudra and Ramapala ' s commentary on it:
Not to abide in anything
Is known as mahamudra.
As self-awareness (i.e., mahamudra) is stainless,
[The moments of enjoying] manifold [appearances] and so forth
do not arise. (SN 29)
Ramapala explains :
"In anything" means in the dependently arisen skandhas, dhatus,
ayatanas and so forth. "Not to abide" means not t o reify, not to
become mentally engaged. This is also stated [in the Jiiana
lokiila1J1,kiira] :
The mental factors of not becoming mentally engaged
are virtuous . Those of becoming mentally engaged are
not virtuous .

293 This is clear from the following passage of *Karopa' s commentary on the Caturmu
dranvaya: " [Realization which] occurs by way of the co-emergent as cause, non
origination as the path, and great bliss as fruit, is not different. In this sense it occurs
'easily' . 'Realizing the meaning of the four seals ' means that [the meaning of] karma
mudrii is [realized] at the time of empowerment, [that of] dharmamudrii when reality
(don) appears as a general image, [that of] mahiimudrii when reality [appears] according
to its specific characteristic, and [that of] samayamudrii at the time of actualization and
maturation. As to 'that they [easily] realize, ' the first [mudrii] makes them realize bliss;
the second, empti[ness]; and the third, that [these two] are inseparable. " (See Mathes
2009 :99).

1 12

THE AMANASIKARA CYCLE

Likewise it has been said [in the Jnaniilokiilamkiira] :

Homage to You, who is without imagined thoughts ,
Whose intellect is not based [on anything] ,
Who is without recollection, who does not become men
tally engaged,
And who is without any cognitive object.
One should not think that this cannot be practised because
thanks to the kindness of [one ' s] venerable guru, mahiimudrii,
which has the defining characteristic of being endowed with all
supreme qualities, can certainly be made directly manifest. Does
[mahiimudrii] not have the nature of the four moments then? [In
29c] it is stated: "Because self-awareness [i. e . , mahiimudrii] is
stainless." Being stainless, the three [impure] moments of the
manifold and so forth, including [their] stains , do not occur in it.
Therefore the three [impure] joys do not arise in it either. 294
As the fruit of completion stage practice, mahamudrii is here described
as being beyond the impure moments and joys. It could be argued,
however, that its equation with non-abiding and amanasikiira does not
only refer to Buddhahood, but also that mahamudra can be found
through the practice described in the A vikalpapraveadhiirm;,z. In it the
four sets of hindering characteristic signs are abandoned through ama
nasikiira. 295 That amanasikiira can also refer to meditation practice is
clear from the first Jniiniilokalarrikara quote that amanasikara is virtu
ous and from *Kampa ' s commentary on the above quoted verse from
the Jniiniilokalarrikara:
The [lines of this praise] should be understood as [presenting]
view, meditation, and conduct as three inseparable [aspects].
Freedom from duality, [which is] conceptual analysis , is the
conduct. Not to abide in bliss or emptiness, the freedom from
the duality, [which is] attachment, is the body of great bliss . It is
the view. Amanasikiira and being without recollection in terms
2 94 Quoted from Mathes 2007:555.
2 9 5 For a translation of the relevant passages see Mathes 2005 : 1 9-20.

A PRESENTATION OF EMPOWERMENT

1 13

of the sequence of preparation, main part, and conclusion is

meditation. Not to separate through the imagination of three
[distinct cognitive aspects] means to be without a cognitive ob
ject. Making oneself familiar with them (view, etc .) means to
pay homage. This should be understood as mahamudra. 296
It should be noted, however, that for Maitripa the term amanasikara
does not only stand for mental non-engagement, but also ' luminous
self-empowerment' .297 This correlates with the Tattvadaaka where
Maitripa defines true reality not only along the lines of the via nega
tionis of Madhyamaka, but phenomena are also said to be directly expe
rienced as being luminous (see below) . In other words, in a mahamudra
context, amanasikara most of all means 'non-conceptual realization ' .
To which extent this needs empowerment and formal tantric practice
remains a controversial issue. For *Sahajavajra this is possible outside
of the sequence of the four seals, and in his Tattvavi1?1sika, Maitripa
claims that within tantra the advanced have a direct access to
mahamudra (see below) .
In his second verse on mahamdra, Maitripa discusses the inconceivable
nature of wisdom. This establishes, according to the topical outline not
ed down by Ti pi ' bum la ' bar, "freedom from the extreme of character
istic signs "29 8 :
Effortless wisdom
[Can] be taken as inconceivable.
S omething ' inconceivable ' that one has [been able to] conceive
Cannot truly be inconceivable. (SN 30 = TRA 3 1 )
Maitripa anticipates the possible objection that thinking about the in
conceivable is in itself an obstacle . An answer is not given in the root
text, but Ramapala explains that this non-abiding is inconceivable wis
dom. It does not come from investigation, but is effortless , occurring
296 Quoted from Mathes 2009 : 1 16.
297 This at least is Maitripa's final analysis of the term amanasikiira in the Amanasi
kiiriidhiira (see below).
29 8 'Bri gung bka ' brgyud chos mdzod, vol. kha, 82an: mtshan ma 'i mtha ' dang bra! ba.

1 14

THE AMANASIKARA CYCLE

within its own sphere. 299 SN 30 is quoted in *S ahaj avajra ' s commentary
on Tattvadaa, verse 7cd, in which, according to *Sahajavajra, Maitripa
replies to the possible objection that his Tattvadasaka makes use of the
concepts of a remedy, reality and attainment and is thus in contradiction
to the Avikalpapraveadhtira"(lf, that "even vain clinging to a state free
of duality is taken, in like manner, to be luminous . " (TD 7cd) . In his
commentary to this reply, *Sahaj avajra quotes Sekanirdea, verse 36,
and adds that "here, mahtimudra refers to the pith instructions on the
true reality of mahamudra. Two longer quotations from the Samadhi
rajasiltra (SRS XXXII.92-97b and SRS XXXII 98- 1 05), obviously ad
duced to illustrate mahamudra pith instructions , show that such instruc
tion does not necessarily need to be tantric. 3 00
Maitripa next insists that seeing suchness or true reality in a direct way,
through (to use Ramapala' s words) inconceivable wisdom that does not
come from investigation, is wholly compatible with Madhyamaka:
Those who see suchness
In accordance with Madhyamaka
Are fortunate, in that they realize true reality,
Provided that they are aware [of it] in a direct way.
(SN 3 1 = PTMV 22)
From Ramapala ' s commentary it becomes clear that ability to realize
emptiness directly is gained through the kindness of the guru. As I have
already noted in Mathes 20 1 1 : 1 20, we have here, in fact, an Indian
precedent for what is well known in Tibetan mahamudra as experiential
introduction to the nature of one ' s mind through "pointing-out instruc
tion. " 3 0 1 It should be noted that a direct way to true reality does not ex
clude investigation (by which, according to Ramapala, the state of non
abiding is reached3 02) . According to Thrangu Rinpoche it is possible to
ascertain phenomena (such as mental events) by investigating their col2 99 See Mathes 2007 :556.
30 For a translation of this part see Mathes 2005 :24-27, and Brunnhi.ilzl 2007 : 177-8 1 ,
who identified the verse after the Samadhirajasutra quotes as S N 30.
3 0 1 See Mathes 20 1 1 : 1 20.
3 02 See Mathes 2007:556.

A PRESENTATION OF EMPOWERMENT

1 15

our, shape etc . with the help of direct cognitions within one ' s introvert
ed mental consciousness during vipasyana.
Maitr!pa then defines the meaning of Madhyamaka
Apratithanavada as the absence of all superimposition:

line with

All superimposition, whatever there is

All this does not exist in any respect;
As to the meaning of Madhyamaka, it is the absence of super
imposition;
Where is, then, the denial or the establishing [of anything] ?
(SN 3 2 = TRA 30)
This is the third verse of the Apratithana section in the Tattvaratnavalf,
and has already been discussed in detail in my analysis of that section.
Maitripa proceeds to address the question how the usual entities every
where accepted in the world should be understood:
The thought that [the world] is without the superimposition of
knowledge
And objects of knowledge is not different [from superimposi
tion itself] .
Everything is as it ever has been,
[But] it is not the way it was [before when there was still con
ceptual] mind. (SN 33)
Even the thought that the world is empty of superimpositions does not
really change anything, true reality simply remains as it ever was .
Whether discovered or not, it never changes . In support of this, Rama
p ala adduces a famous Mahayana verse that could be either Abhisama
yalaf(lkara V . 2 1 (representative for the second dharmacakra), or Ratna
gotravibhaga I. 1 54 (third dharmacakra) :3 03

303 To be sure, this verse is found in numerous Mahayana texts (see Takasaki 1 966:300).

1 16

THE AMANASIKARA CYCLE

There is nothing to be removed from it and nothing to be added;

The real should be seen as real, and seeing the real, one be
comes liberated. 3 04
Of particular interest is the last of the eight verses on mahiimudrii, in
which Maitripa emphasizes a practice, outlined in the Avikalpaprave
sadhiiraJJf, of not becoming tangled up in remedies , true reality or the
fruit, and thus alludes to an essential link between mahiimudrii and the
abandoning of characteristic signs (nimitta) through non-conceptual
realization:
He who does not abide in the domain of the remedy,
Is not attached to true reality,
And who does even not desire the fruit,
Finds mahiimudrii. (SN 36)
In his commentary on SN 29, Ramapala had already pointed out a con
nection between the Iiiiiniilokiilaf(lkiira and mahiimudrii, there linking
the mahiimudrii view of non abiding to the practice of amanasikiira, and
in his commentary on verse 36, he nearly quotes literally from the part
of Avikalpapraveadhiira!Jf in which four sets characteristic signs (i.e.,
those of dualistic appearances, the remedy, reality and attainment) are
described as being abandoned in the act of "not directing one ' s attention
[to them] " (amanasikiira).3 05 This establishes the relation the mahii
mudrii practice of non-conceptual realization (amanasikiira) has not
only to the Avikalpapraveadhiira!Jf but, if we follow ' Gos Lo tsa ba
gZhon nu dpal, also to the Dharmadharmatiivibhiiga,3 06 according to
which non-conceptual wisdom is cultivated by abandoning the same
four sets of characteristic signs . Moreover, since gZhon nu dpal main
tains that the last part of the Dharmadharmatiivibhiiga which describes
how fundamental transformation ( iifrayaparivrtti) is achieved through
3 04 The verse in the Ratnagotravibhiigavyakhya (RGVV 76 1 2 ) is as follows : napaneyam
ata kifJ1cid upaneyafJ1 na kifJ1cana I dratavyafJ1 bhatato bhutafJ1 bhutadarf vimucyate 11
In the Abhisamayala1J1kara (AA 32 1 5 _ 1 6 ) the reading is as follows : napaneyam ata kiiicit
prakeptavyafJ1 na kificana I dratavyafJ1 bhitta to bhutafJ1 bhutadarf vimucyate II
3 05 For details see Mathes 20 1 3 : 283-86.
3 06 For a discussion of amanasikara in the Dharmadharmatavibhaga, see Mathes
20 10:8-9.

A PRESENTATION OF EMPOWERMENT

1 17

the abandoning of the four sets of characteristic signs and the cultiva
tion of non-conceptual wisdom, is a commentary on the chapter on en
lightenment of the Ratnagotravibhiiga, we have here also a bridge be
37
tween mahiimudrii and the standard Indian treatise on buddha nature. 0

307 Mathes 2005 : 3 .

8 . The Succession of the Four Seals

( Caturmudranvaya)

Tran slation of the Caturmudranvaya (the text consists of verses and

prose):3os

Homage to Vajrasattva!
Evaf!l .

3 09
Having first bowed to Vajrasattva,
Whose nature is pure wisdom,
I write in brief "A Succession of Seals"
To improve my understanding. (CMA 1 )

Here, [it i s implied that] those whose minds are confused drift about
distressed in the ocean of cyclic existence because they are confused
about the succession of seals . It is in order that they may easily realize
the meaning of the four seals that the means of [swiftly] 3 1 0 accomplish
ing great bliss is presented in accordance with the tantras . The four
seals are the karmamudrii, dharmamudrii, mahiimudrii, and samaya

mudrii.
Among these, [first] the nature of the karmamudrii shall be analyzed.
Action (karma-) is intention as it relates to body, speech and mind. It is
the main thing. Seal (mudrii) refers [then] to its nature of imagination. 3 1 1
[It i s as stated in Hevajratantra 11. 3 .5] :
308 An earlier version of this translation is contained in Mathes 2009 :97- 1 1 9 .
309 Missing i n the Tibetan.
3 1 0 Supplied from the Tibetan.
3 1 1 This translation is based on the reading of T, which is supported by the Tibetan.
Following E8N, one has to take tatpradhiinii as a bahuvrfhi depending on mudrii: "The
seal (mudrii), of which the main thing is this [action] , has the nature of imagination. "

1 20

THE AMANASIKARA CYCLE

In this { karmamudra }3 1 2 the [four] joys arise

Divided according to the [four] moments . 313
It is from knowing the moments that blissful wisdom,
Which is based in the syllable evarri, [arises] . (CMA 2)
The four j oys [are : ] j oy, supreme j oy, co-emergent joy, and the [joy of]
no-j oy . Otherwise this passage would not make sense:
Between supreme [joy] and the [joy of] no-joy
See the goal and stabilize [it] ! 314 (CMA 3)
The four moments are: [the moments of] the manifold, maturation,
freedom from defining characteristics, and relaxation. The placement of
freedom from defining characteristics between [maturation and relaxa
tion] needs to be understood in [the context of] empowerment. In force
ful yoga (hathayoga) , however, freedom from defining characteristics
and co-emergent j oy are put at the end. The illustrious one taught this
(i. e . , the four j oys and the four moments) extensively in [the context of]
empowerment and forceful yoga.
All that [appears as] co-emergent is called co-emergent because it du
plicates the image of the [real] co-emergent. [This] image of the co
emergent leads [the adept] to realize [a type of] wisdom that is similar
to the co-emergent. The co-emergent is thus [only in this limited sense]
the wisdom based on a prajiia.3 1 5 Therefore, there is no arising of the
co-emergent in316 the wisdom based on a prajiia. For inasmuch as the
3 12 Tib . : " From this { karmamudra } . . .
3 1 3 This sentence was HT 11.3.5.ab, karmamudrayam having originally been a gloss or
an oral commentary by the author.
3 1 4 A passage from an attested but unrecovered tantra. This recognition of sahaja during
the third moment was also maintained by Maitripa's teacher Ratnakarasanti. Abhayaka
ragupta and Kamalanatha took sahaja as the fourth (see also Kvaerne 1986: 34-35). This
latter view, i.e., virama ("the Lioy of] no-joy ") in the third position, goes back to a
tradition which takes virama as "intensification of joy" and not its cessation (the uoy of]
no-joy ) . In the Sekoddesatfka (SUTs 106 1 4_ 1 5 ) for example, virama is in the third posi
tion and also understood this way as can be seen from the Tibetan translation khyad par
dga ' ba (SUTr 272 1 3 _ 1 4 ) . For a reliable Italian translation see Gnoli & Orofino 1 994:204.
3 1 5 Prajfia must be taken here as referring to a karmamudra, i.e., a tantric partner.
3 16 Tib . : "from"
"

THE SUCCESSION OF THE FOUR SEALS

121

true nature of all phenomena, 3 17 namely what is called the co-emergent,

is the "actual reality" (svalakm:za)3 1 8 of the uncontrived, a fruit similar
[to the real co-emergent] is produced by relying on a karmamudra.
A similar flow (i.e . , the same liquid) is an outflow . 319 Just as a reflection
of a face cast from the mirror is similar, [but] not the [real] face-it did
not exist before, nor does it exist now-uust as] this [mirror] creates a
reflection of the face-one only resembling it-and nevertheless in
their delusion people are satisfied with the thought that they have seen
their own face [rather than merely a reflection] , 320 so too masters of
inferior intellect accomplish the wisdom that is based on a prajna, and
are satisfied thinking that they have experienced the [real] co-emergent.
Being satisfied [with what they have found] they have not even heard of
the dharmamudra.
How [can] the uncontrived [wisdom] called co-emergent arise for those
who have not even heard of the dharmamudra[, that is ,] only through
the contrived [practice of uniting with a] karmamudra? [Only] from a
cause of a specific kind does a fruit of this same specific kind arise, and
not from another kind. Just as the sprout of a salf[-tree] and not a ko
drava [-plant] arises from a siilf-seed, the uncontrived co-emergent aris
es from the presence of the uncontrived dharmamudra. Therefore, it is
only the dharmamudra that is the cause of mahamudra (to figuratively
apply a distinction [between a cause and an effect] to what [in fact ad
mits of] no [such] distinction) . 321

3 1 7 In the Tibetan "all phenomena" depends on "uncontrived. "

3 1 8 I.e. , taking svalak:fana in a way similar to Dignaga as a bare particular, i.e., a given
actuality as such (see Arnold 2003: 142) .
3 1 9 Tib . : "As to being similar, since it comes about as something similar to [its] cause, it
is similar." 'Similar' is the literal translation of Tib. 'dra ba. The corresponding San
skrit, ni:fyanda, means ' outflow ' .
320 Tib . : "Just as a reflection arises on the basis o f a mirror and a face, [but] not the real
face, because it did not exist before, nor does it exist now. Only [something] similar is
seen, and they are satisfied, in their delusion . . . . "
321 Tib . : "Therefore the fruit, i.e., mahamudra, occurs when one practises without mak
ing distinctions [thanks to the same taste of indivisible bliss and emptiness] on [the level
of] the dharmamudra [as a cause] . "

1 22

THE AMANASIKARA CYCLE

Why, then, did the illustrious one teach [the following in Hevajratantra
II.3 .4] ?
The divine reality, which has the form of the letter e
And is ornamented with the letter vaf!l in [its] middle,
Is the basis of everything blissfulThe box of the buddha-jewel. (CMA 4)
As to the box of the buddha-jewel, because it duplicates the image of
the Buddha, the box is a basis , a foundation. Therefore [there is] a lotus
which is the source of abundant jewels, [namely] the j oy [obtainable]
from a woman as a karma[mudra}.322 When the relative bodhicitta has
entered from [their] avadhiltf into the [respective?] jewel through the
friction323 of the penis and the vagina in union, then the wisdom called
the lower (i. e . , the image of the) co-emergent-[also] called the mo
mentary [co-emergent]-arises . 324 But this is not the [real] co-emergent;
it is [only] similar325 [to it] . By its nature it is endowed with the wisdom
based on a prajiia, the three joys and the four moments . In [the context
of] empowerment and forceful yoga, it is called the similar fruit of the
karmamudra. [This concludes] the first [chapter] , the presentation of the
karmamudra as a fruit that is [only] similar [to the real one] .

Of!l dharmamudra. It has the nature of the dharmadhatu, is free from

mental fabrications ; it is non-conceptual, uncontrived and without aris
ing. It is compassionate by nature, and owing to the supreme joy [asso
ciated with it] , it has turned into a means of unique beauty. In the per
manence of its continuous flow and given its co-emergent nature, it is
not different from the prajiia (i.e. , the karmamudra), because of the rise
of the co-emergent. [All] this is called dharmamudra.
Another defining characteristic of the [dharmamudra] needs to be
known: it is like sunrays in the darkness of dense ignorance. One gets
purged of the affliction of delusion-mere straw chaff-on account of
3 22 Tib . : "Therefore there i s the joy . . . through the source . . . and the lotus. "
3 2 3 Skt. manthamanthiina literally means "rubbing stick and rubbing block''.
3 24 The Tibetan skad cig tsam has no equivalent in the Sanskrit.
3 2 5 Lit. "an outflow" (see above).

THE SUCCESSION OF THE FOUR SEALS

1 23

the [dharmamudrii also] being the guru ' s pith-instructions . The [dhar
mamudrii] is the unique nature of the threefold world, which consists of
the great elements , namely all earth, water, wind and fire [elements] . It
should be known to be without [any] waves [of affliction] , inseparable
from emptiness and compassion.
Moreover, the illustrious one said [in Hevajratantra I. 1 . 1 4] :
The lalanii [channel] has the nature of prajiiii,
And the rasanii [channel the nature] of means .
In the middle is the avadhutf [channel] ,
Devoid of [the duality of] a perceived and perceiver. (CMA 5)
By being skillful in this , the path should be understood to have the form
of suchness as its immediate cause. Knowing the path one attentively
and constantly practices it; thereby cessation, which has the nature of
the co-emergent, is actualized.
In like manner, [the following dharmamudrii] has been taught [in
Ratnagotravibhiiga I. 1 54, for example326] :
There is nothing to be removed from it
And nothing to be added.
The real should be seen as real,
And seeing the real, one becomes liberated. (CMA 6)
The avadhatf dwells in the middle of the [other] two, the lalanii and the
rasanii. This is realized through one-pointed meditation on everything
as having the nature of the co-emergent, and through the pith
instructions of a genuine guru. Far from being different from it, the
dharmamudrii is the cause of mahiimudrii. [This concludes] the second
[chapter] , the presentation of the dharmamudrii as the fruit of matura
tion.
AJ:i mahiimudrii. It is both great (mahii-), and a seal (mudrii); hence a
"great seal" (mahiimudrii). It is devoid of an own-being, free from the
32 6 For a list of Mahayana works, in which this stanza occurs, see Takasaki 1 966:300.

1 24

THE AMANASIKARA CYCLE

hindrances of the knowable, and so forth. It it is like an immaculate

daytime-sky in the middle of autumn and the basis of everything per
fect. It has the identity of [cyclic] existence and nirval!-a as its nature,
consists of universal compassion, and has the unique form of great
bliss.
Moreover, we have [in the Jiianalokalamkara?] :327
The mental factors of amanasikara are virtuous .
Those of manasikara are not virtuous .
In the [same] text (i.e., the Jiianalokala1J1kara), it has been said:
Homage to You, who is without imagined thoughts ,
Whose intellect is not based [on anything] , who is without rec
ollection,
Whose realization is non-conceptual,
And who is without any cognitive object. 328 (CMA 7)
This[, too,] is called mahamudra.329 Through this mahamudra, which is
inconceivable by nature, the fruit called samayamudra arises . [This
concludes] the third [chapter] , the presentation of mahamudra as the
fruit which is stainlessness.

Huf!1 samayamudra. The manifestation of Vajradhara in the form of

Heruka for the sake of sentient beings is taught to be the samayamudra.
[This manifestation] is by its nature the aspect of the sambhoga- and
nirmal!-akayas and [appears] clearly. Once they have adopted [this] sa-

3 2 7 I could not locate this quotation in the ffifmiilokiilii171kiira itself, but the same passage
is also quoted in Ramapala's Sekanirdeapafijikii (Mathes 2007: 555), and MaitrTpa's
Amanas ikiiriidhiira.
3 2 8 See L.\A 1 46 1 _2
32 9 After the two quotations from the Jfiiiniilokiilarrikara, the construction yii sii is no
longer suitable. Its presence implies, as in the description of dharmamudrii earlier, the
directly preceding feminine attributes at the beginning of the definition. In other words,
the original text did not contain the siitra quotations.

THE SUCCESSION OF THE FOUR SEALS

1 25

mayamudra,33 0 once they have [started to] practice the fivefold wisdom

331
in the form of a circle by way of the fivefold ritual, the masters medi
tate on [this] circle of the samayamudra in terms of the mirror-like
[wisdom] , [the wisdom of] equality, [the wisdom of] discrimination,
[the wisdom of] activity, and [the wisdom which is] the pure dharma
dhiitu. [They do this] through the initial yoga, [the yoga of] the supreme
king of the ma1Jala (i.e., ati yoga) , [the yoga of] the supreme king of
activity (i.e., great ati yoga) , the yoga of drops, and the subtle yoga. 332
By [doing] this they accumulate merit.
Through that [alone] , however, they do not attain the fruit of the dhar

mamudra, for it has been said:

From a specific cause a specific fruit [of the same kind] aris
es. 333 (CMA 8)
Therefore, having broken through to the co-emergent, with the taste of
having realized it, things such as the immovable and movable that are
330 I.e., the vajracarya empowerment (CMAT B 29 lb _ 6 , D 309a , P 349a ) : dam tshig gi
3
4
5
phyag rgya rdo rje slob dpon gyi dbang blangs te I).
33 1 This second pancavidharrz is taken in the sense of paficavidhina. *Karopa (CMA T B
293b4 , D 3 10b2 , P 350a7 ) equates cha ga Ingar btags pa ( *paficavidhiparikalpa) with
mngon par byang chub pa Inga. The fivefold ritual performance is identified in the Bod
rgya tshig mdzod chen mo (s.v.) as : "chanting the ritual melodies, visualizing during the
mantra recitation, assuming different hand gestures, playing the drum, dancing. "
332 *Karopa specifies the "initial yoga" a s "yoga" and "yoga attained after [meditation] ";
the "supreme king of the mm:u/ala" as "ati yoga"; the "supreme king of activity" as
Great ati yoga; the "drop" as the "semen of bodhicitta"; and the "subtle" as the "wind"
and "channel." See (CMAT B 294a2_6 , D 3 10b5 -3 1 la 1 , P 350b 3 _6 ) : de 'ang sbyor ba dang
po ni ma! 'byor dang I rjes thob kyi rnal 'byor ro 1 1 dkyil 'khor rgyal po mchog ni shin tu
rnal 'byor ro I I las rgyal po mchog ni shin tu mal 'byor chen po 'o 1 . . . I thig le ni byang
chub kyi sems kyi khu ba ste I . . . I phra mo ni rlung dang rtsa 'o II
' D yang
333 The commentary ( CMAT B 294b _ , D 3 1 l a , P 35 l a 1 _2 ) informs us that "the sama
34
4
yamudrii is a manifold fabrication (i.e., visualization), the experiential object of the
conceptual accompanied by clinging, the cause of sarrzsara and contrived" (dam tshig gi
phyag rgya spros pa sna tshogs pa I rtog pa can gyi spyod yul I zhen pa dang bcas pa I
'khor ba 'i rgyu <bste lb) bcos ma 'o).
DP rtogs 2 D de

THE AMANASIKARA CYCLE

1 26

imagined by immature beings become the cause 334 of perfect enlight

enment. 335 Through this [realization] the threefold world is perfectly
cultivated in the form of the circle. This has been stated by the illustri
ous one [in Hevajratantra I. 1 0 .43] :
[There] is neither recitation of mantras, nor [prescribed] obser
vances, nor fire offering,
Neither the retinue of the ma7Jala nor the ma7Jala [itself] .
[The enlightened mind is] the recitation of mantras, [prescribed]
observances ,
The fire offering, the retinue of the ma7Jala, and the ma7Jala
[itself] . (CMA 9)
[The illustrious one further said in Hevajratantra I. 1 0.44] :
In brief, the [enlightened] mind possesses [all] the forms of the
assembly. (CMA 1 0)
"In short" refers to the unique form of all phenomena, that is to say, the
form of great bliss . "Mind" is [here] the enlightened mind (bodhicitta).
As to "possesses the forms of the assembly," the wisdom whose nature
is the empowerment of the dhannamudra and mahamudra33 6 is called
the true assembly. [This] concludes the fourth [chapter] , the presenta
tion of the samayamudra as a fruit made by man [for the sake of oth
ers] . 337

334 Tib . : "gold"

335 Tib . : " . . . become the gold of bodhicitta, which emerges together with these [things] ."
336 I.e., the fourth empowerment. See CMAT (B 3 1 6a2 , D 325b 6 , P 367a2 ) : 'dus pa 'i
bdag nyid ni" chos kyi phyag rgya dang I phyag rgya chen (bpo nib) dbang bzhi pa 'i dus
kyi ye shes sue 'dus pas so I
DP om. b DP po 'i BDP gsum
337 CMAT (B 3 1 6a , D 325b , P 367a ) : 'bras bu ni gzhan gyi don no I
3
4
7
c

THE SUCCESSION OF THE FOUR SEALS

1 27

This concludes the teaching on the four seals, a manual in four steps, as
taught by the master Nagarjuna. 338
End of the Translation

An Analysis of the Caturmudranvaya

As already stated in the introduction, the Caturmudranvaya is contained
in Maitripa ' s *Advayavajrasarrigraha, but the authorship of this im
p ortant work on the four seals has remained a controversial issue. In a
way similar to the Sekanirdea, the four seals (i.e . , the karma- , dharma,
maha-, and samayamudras) describe the ground, path, and fruit in the
Yoginl (or Mother) Tantras , and are equivalent to the five stages in the
Yoga Tantras . 339 Mahamudra corresponds to the level of the fruit, and
the dharmamudra to the ultimate (i.e., dharmadhatu or the like) , which
is meditated upon or cultivated on the path. This path fully accords with
Mahayana Buddhism and can be effectively initiated by means of a
karmamudra, which involves the union with an actual consort in order
to identify the goal, namely co-emergent joy. This occurs in the form of
an image of co-emergent joy, which manifests for an instant when the
practitioner is experiencing on the physical level the sequence of the
four moments-manifold appearances, maturation, freedom from defin
ing characteristics (vilakm:ia), and relaxation-and the four joys: joy,
supreme joy, co-emergent joy, and the joy in the cessation of j oy.
For Maitrlpa the identified goal must be truly free from defining char
acteristics , and such a non-dual experience of co-emergent j oy can only
occur during the third moment, that is , between the moments of matura
tion and relaxation. Mahamudra impresses itself on the other mudras,
that is to say, they are reflections of mahamudra. The wisdom (jiiana)
that arises from a consort, usually referred to as prajiia, (i. e . , the prajiia
wisdom) is only a momentary and contrived reflection of the real wis
dom. It is only in the presence of the uncontrived dharmamudra338 This sentence is not found in the Sanskrit, and is supplied from the Tibetan transla
tion.
339 See the analysis of the Sekanirdea above.

1 28

THE AMANASIKARA CYCLE

special pith instructions on how to identify the goal during the third in
the sequence of four moments-that the real wisdom can arise from
such a practice. This is also what the Fourth 'Brug chen Padma dkar po
( 1 527-96) replied in his Phyag chen rgyal ba 'i gan mdzod to Sa skya
Par:ic,iita ' s ( 1 1 82- 1 25 1 ) statement:
Moreover, [Sa par:i said in his sDdom gsum rah dbye] : "In his
Caturmudrii[nvaya}, Noble Nagarjuna said this :
If, through not having known the karmamudrii,
One is also ignorant of the dharmamudrii,
It is impossible that one might understand
Even the name of mahiimudrii.3 40 (III. 1 78)
Here, [S a par:i] said something else than [what we find in the
Caturmudriinvaya which reads as follows] : "Being satisfied
[with what they found] they even do not know the discourses of
the dharmamudrii. How does the uncontrived co-emergent na
ture arise for those who do not know the [teachings of] the
dharmamudrii[, that is,] only through the contrived [practice of
uniting with a] karmamudrii? [Only] from a cause of a specific
kind does a fruit of this [same] specific kind arise, and not from
another kind. Just as the sprout of a siilf[-tree] and not a kodra
va[-plant] arises from a siilf-seed, the co-emergent arises from
the uncontrived dharmamudrii. From the cause, which is the
dharmamudrii thus arises the mahiimudrii which is not divisible
[from its cause] . "341

340 See Rhoton 2002:304.

34 1 Padma dkar po: Phyag chen rgyal ba 'i gan mdzod, 62-63: yang I 'phags pa klu sgrub
nyid kyis kyang I phyag rgya bzhi par 'di skad gsungs I las lyi phyag rgya mi shes pas 1 1
chos kyi phyag rgya 'ang mi shes na 1 1 phyag rgya chen po 'i ming tsam yang 1 1 rtogs pa
nyid ni mi srid gsungs 1 1 der ni de las logs pa zhig gsungs te I de la dga ' zhing mgu bas
chos kyi phyag rgya 'i gtam tsam yang mi shes so 1 1 chos kyi phyag rgya mi shes pas las
kyi phyag rgya bcos ma 'ba ' zhig las ma bcos pa 'i lhan cig skyes pa 'i rang bzhin 'byung
zhing skye bar ga la 'gyur I rigs mthun pa 'i rgyu las rigs mthun pa 'i 'bras skye bar 'gyur
gyi I rigs mi mthun pa las ni ma yin no I l ji ltar sii lu 'i sa ban las sii lu 'i myu gu skye bar
'gyur gyi I ko ta pa las ni ma yin no 1 1 de bzhin du ma bcos pa 'i chos kyi phyag rgya 'i

THE SUCCESSION OF THE FOUR SEALS

1 29

A preliminary summary of this issue was published by Broido ( 1 987)

which led to strong reactions by David Jackson ( 1 990 & 1 994) . A com
parison with the S anskrit text